Grihya Sutras

Author(s): Hermann Oldenberg
Publisher: Oxford
Catalog link: https://jainqq.org/explore/007685/1

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CG. Library of the of Beto Jersey. 1889 Purchased in 187 7228 3382143 College Blend & GOOG

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THE SACRED BOOKS OF THE EAST [29] a Digitized by Google

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London HENRY FROWDE 383880 MINA NVSITIO MEA OXFORD UNIVERSITY PRESS WAREHOUSE AMEN CORNER, E.C. Digitized by Google

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THE SACRED BOOKS OF THE EAST AT TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XXIX Orford THE CLARENDON PRESS 1886 [All rights reserved] Digitized by Google

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THE GRIHYA-SUTRAS RULES OF VEDIC DOMESTIC CEREMONIES TRANSLATED BY HERMANN OLDENBERG PART I SANKHAYANA-GRIHYA-SUTRA ASVALAYANA-GRIHYA-SUTRA PARASKARA-GRIHYA-SUTRA KHADIRA-GRIHYA-SUTRA Orford AT THE CLARENDON PRESS 1886 [ All rights reserved] Digitized by Google

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INTRODUCTION TRANSLATION SANKHAYANA-GR/HYA-SUTRA. INTRODUCTION TRANSLATION INTRODUCTION TRANSLATION INTRODUCTION TRANSLATION ASVALAYANA-GR/HYA-SUTRA. Tees CONTENTS. .798 vol.29 (op. PARASKARA-GRIHYA-SUTRA. KHADIRA-GR/HYA-SUTRA. Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East 1:40 . * * 55016 PAGE 3 Digitized by 12 The Second Volume will contain a GENERAL INTRODUCTION to the Grihya-Sutras. 153 159 263 269 371 374 437 Google

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1 SANKHAYANA-GRIHYASUTRA. 256 [29] B Digitized by Google

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INTRODUCTION TO THE SANKHAYANA-GR/HYA-SUTRA. THE Grihya-sutra ascribed to Sankhayana, which has been edited and translated into German by myself in the XVth volume of the Indische Studien, is based on the first of the four Vedas, the Rig-veda in the Bashkala recension1, and among the Brahmana texts, on the Kaushitaka. Its reputed author, whom we ordinarily find called by his family name, Sankhayana, had the proper name Suyagna. This we may infer from the lists of Vedic teachers given in different Grihya texts where they describe the Tarpana ceremony. Though in these lists the order of names varies very much, yet the two names Suyagna and Sankhayana are constantly placed side by side, so that this fact alone would render it probable that they belonged to the same person. Thus we read in the Sankhayana-Grihya IV, 10 = =VI, 1: Kaholam Kaushitakim, Mahakaushitakim, Suyagnam San khayanam, Asvalayanam, Aitareyam, Mahaitareyam. Here we have grouped together the two Brahmana authors (with the fictitious doubles, the great Kaushitaki, the great Aitareya) and the two corresponding Sutra authors belonging to the two chief branches of the Rigveda literature; first comes one Brahmana author (for Kahola Kaushitaki is one person) with the Sutra author connected with him, then the second Sutra author and the corresponding Brahmana teacher. In the Sambavya-Grihya (Indische Studien, XV, 154) the corresponding passage runs thus: Gargya- Gautama- Sakalya- Babhravya- Mandattavya 1 See IV, 5, 9. B 2 Digitized by Google

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SANKHAYANA-GRIHIYA-SUTRA. [sic]- Mandukeyah Suyagna- Samkhyayana- Gatukarnyeyah [sic] Paimga [sic]- Sambavy'-Aitareyah. The same Grihya still more explicitly bears witness to the name of Suyagia Sankhayana, by adding at the end of the list from which these names are quoted the following words: Suyagna Sakhayanas [sic] trispyaltu, i. e. 'May Suyagia Sankhayana satiate himself (with the water offering).' In the Asvalayana-Grihya III, 4, we read: Kaholam Kaushitakam Mahakaushitakam Paingyam Mahapaingyam Suyag nam Sankh a yanam Aitareyam Mahaitareyam. We may also quote here a Karika given by Narayana ? in his great commentary on the Sankhayana-Grihya (1, 1, 10): Atraranipradanam yad adhvaryuh kurute kvakit? matam tan na Suyaginasya, mathitam so 'tra nekkhati. It would perhaps be hazardous to claim for the author of this Karika the authority of an independent witness, for very likely he may have derived his knowledge from the lists of teachers which we have quoted before. But at all events the concordance of the three Grihya texts furnishes a proof which, I think, cannot be set aside by another testimony which we must mention now. At the end of the Kaushitaki-Aranyaka (Adhyaya 15) we find a Vamsa or list of the teachers by whom the knowledge contained in that Aranyaka is supposed to have been handed down. The opening words of this list run thus: 'Om! Now follows the Vamsa. Adoration to the Brahman! Adoration to the teachers! We have learnt (this text) from Gunakhya Sankh a yana, Gunakhya San kha yana from Kahola Kaushitaki, Kahola Kaushitaki from Uddalaka Aruni, &c.' It is a very natural supposition that the author of this list intended to begin with the name of the Doctor eponymus, if we may say so, of the Sutras of his school, and then to proceed to name the Doctor eponymus of the Brahmanas, and after him the more ancient teachers and 1 Manuscr. Chambers 712 (Berlin Royal Library), fol. 12 b. * Comp. Paraskara-Grihya I, 2, 5: aranipradanam eke. Digitized by Google

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INTRODUCTION. 5 sages. But whether the author of this passage really supposed this Gunakhya Sankhayana to be the author of the Sankhayana-sutras, or not, we shall be justified in following rather the unanimous statements of the texts previously quoted, and in accepting in accordance with them, as the full name of our Sutrakara, the name Suyagna Sankhayana. The Grihya-sutra which has been here translated presupposes, as all Grihya-sutras do, the existence of the Srauta-sutra, with which it is intimately connected and which is referred to in the Grihya in several instances1. Here the question arises whether the Grihya-sutra was composed by the same author to whom the authorship of the Srauta-sutra belongs, so that the two texts form together, and would, in the conception of their author, be intended to form, one great body of Sutras, or, on the other hand, whether the Grihya-sutra is a later addition to the Srauta-sutra. On this question I have ventured, in the preface to my German edition of Sankhayana 2, to offer a few remarks which, however, I feel bound to say do not seem to myself quite decisive. I there pointed out that the Grihyasutra contains a few aphorisms which we should rather expect would have found their place in the Srauta-sutra, if the two texts were composed by the same author and on a common plan3. But, apart from the possibility that in a work of such considerable extent as that collection of Sutras would be, such trifling incongruences or irregularities might very easily escape the attention even of a very careful author, there is still another objection that may be urged against the inference drawn by me from such passages. It can be shown that the Grihya texts which we possess are based to some extent on one common original, from which they have taken verbatim, or nearly verbatim, a certain number of aphorisms. Thus if we were to suppose that Sankhayana, 1 See, for instance, Grihya I, 16, 1 (Srauta IV, 16, 2). Indische Studien, vol. xv, pp. 11, 12. The Sutras with reference to which I made that observation are I, 8, 14; 14, 13-15; II, 15, 10. Comp. Srauta-sutra II, 7, 12; IV, 21. I intend to give some proofs of this in the General Introduction to the Grihya-sutras which will be given in the second volume of these translations. Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. or whosoever the author of this Grihya-sutra may have been, found the aphorisms on which I once based my argument, in that original text, this would explain the occurrence of those passages in a portion of the great body of Satras different from that in which we should expect to meet them. Now several of the passages in question recur identically in other Grihya texts, so that we may infer indeed that they are taken from that lost original, and we have no means to judge whether the other similar passages are not taken from it also. I believe, therefore, that the opinion which I once pronounced regarding the relation in which the two Sutra texts stand to each other, cannot be vindicated, and that it is better to leave that question unanswered until perhaps further discoveries throw a new light on it. For the reconstruction of the correct text of the Sankhayana-Grihya, and occasionally also for its interpretation, it is of considerable importance that we possess, besides the Devanagari MSS. of the text and of the commentaries, a South Indian MS. written in the Grantha character (MS. Whish 78 in the library of the Royal Asiatic Society, London) which contains a Grihya based on that of Sankhau yana and following it, during the greater part of the work, nearly word for word'. It is designated in the MS., at the end of the single Adhyayas, as 'Kaushitaka-Grihya.' It therefore professes to follow the teaching of the same Brahinana which is adhered to also by the Sutra school of Sankhayana. A metrical commentary, which in the MS. follows after the text, names in its opening Sloka a teacher Sambavya as the author of this Sutra. The Sloka runs thus: Natva Kaushitakakaryam Sambavyain sutrakrittamam grihyam tadiyam samkshipya vyakhyasye bahuvismritam. ('Having bowed to the most excellent author of Sutras, to Sambavya, the Akarya belonging to the Kaushitaka school, I shall compose a short commentary on his Grihya, which has been forgotten by many:') The name of this Sambavya does not occur among the 1 Comp. the statements given with regard to that text in my German edition of Sankhayana, Indische Studien, XV, 4 seq. Digitized by Google

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INTRODUCTION. 7 teachers enumerated in the description of the Tarpana ceremony, neither in Sankhayana IV, 10, nor in Asvalayana III, 4; but in the list of the Sambavya-Grihya itself it is found (see above, p. 4); and besides it seems to me also to be mentioned in Asvalayana-Grihya IV, 8, 24, in which passage it will scarcely be considered too bold to conjecture Sambavya instead of Samvatya. Though the MS. of the Sambavya-Grihya is very confused, and full of blunders of all sorts, yet it deserves to be attentively studied by all scholars who are accustomed to look, if not in theory yet in practice, on the agreement of a few Vedic text MSS., or of a few Indian commentaries, as if it had a claim to an unassailable authority to which European Orientalists would have no right to deny their faith. In the Sankhayana-Grihya a number of passages are found in which corrupt readings or perverse explanations are supported by all the Sankhayana MSS. and by all the Sankhayana commentaries, and if, by a rare and fortunate chance, the Sambavya Grantha MS., which is unaffected by the blunders of the Devanagari MSS., had not been discovered in the south of the peninsula, these readings and explanations would seem to rest on the unanimous agreement of tradition. Perhaps it seems unnecessary to dwell on this point, for very few Orientalists, if any, would be prepared to assert that Indian tradition is infallible. But when looking over many of the editions and translations of the Vedic texts, even such as have been published in the last years, one finds plentiful occasion to observe that in hundreds of passages tradition has been practically treated, by scholars of very high merit, as if it had an authority not very far removed from infallibility. A case like that of which we have to speak here, in which a whole set of MSS., and occasionally also of commentaries, can be tested by a MS. of a nearly related text, written in a different character and in a distant part of India, will strengthen our belief that we are right in judging for ourselves, even if that judgment should oppose itself to such authorities as Narayana or Ramakandra or Gayarama. Perhaps it will not be out of place to add here, as an Digitized by Google

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SANkHAYANA-GRIHYA-SUTRA. illustration of these remarks, a few observations on one of the passages in which the rejection of the traditional Sankhayana reading, together with the traditional Sankhayana explanation, is confirmed by the Sambavya MS., though no doubt, even without the aid of that MS., we ought to have formed the right conclusions for ourselves. At San. khayana II, 4, 1. 2 the traditional reading is : Mama vrate hridayam te dadhami mama kittam anu kittam te astu | mama vakam ekamana gushasva Brihaspatish tva niyunaktu mahyam iti | kamasya brahmakaryasyasav iti. Sankhayana is treating here of the Upanayana, or the initiation of the student who is received by a teacher and intends to study the Veda with him. The teacher on that occasion is to pronounce the Mantra which we have just transcribed, and which translated into English would run thus : Under my will I take thy heart; after my mind shall thy mind follow ; in my word thou shalt rejoice with all thy heart; may Brihaspati join thee to me.' 'Of the Brahmakarya of Kama (or lust), N. N.I' The MSS. give the end of the passage as we have printed it above, kamasya brahmakaryasyasav iti. This Narayana explains in the following way. Brahmakarya here means the observances which the student has to keep through certain periods of time before the different texts which he has to learn can be taught him. First comes the Savitri verse, for which he prepares himself by observing the savitra vrata; this lasts either one year, or three days, or the Savitri can also be taught him immediately (see chap. 5, 1-3). Then follows the sukriya vrata, of three days, or twelve days, or one year, or any other period of time according to the teacher's pleasure (chap. 11, 10); by this vrata the student is enabled to study the main portion of the Veda. Finally come the sakvara, vratika, au panishada observances, each of which has to last one year, and which refer to the different parts of the Aranyaka (see chap. II, 11 seq., and the sixth book). Now the formula of which we treat here refers principally to the savitra Digitized by Google Digitized by

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INTRODUCTION. vrata. The teacher announces to the student how long he has to keep that vrata. He says (Sutra 1), 'May Brihaspati join thee to me (Sutra 2) for a brahmakarya (i. e. a vrata) of such and such (kamasya) a time (one year, three days, &c.), N. N.!' Kama (the pleasure) would thus stand here as an expletive which was to be replaced in each single case by the indication of the real space of time that depended on the teacher's pleasure (... niyunaktu mahyam samvatsarikasya trairatrikasya vanvakshikasya va savitrasya brahmakaryasyamukamukasarmann iti vakyasamyogo gneyah'). The same should take place at the corresponding forms of Upanayana which had to precede the entrance of the student upon the sukriya, sakvara, &c. observances. This is the explanation of Narayana, with which Ramakandra and all the other commentaries agree. It will scarcely be necessary to observe that the singular use of ka ma, on which this traditional explanation rests, is neither in accordance with the meaning of the word, nor supported by any parallel texts. So, even before I had the opportunity of collating the Sambavya MS., I had no doubt that the system of the Vratas has nothing at all to do with our Sutra, and that its text should be made intelligible by a slight alteration touching only the quantity of the a in two syllables, by writing, Kamasya brahmakary asy asav iti (thou art the Brahmakarin of Kama, N. N. !), as we read in Asvalayana I, 20,8, kasya brahmakaryasi, pranasya brahmakary asi. Afterwards I found that the Grantha MS. of Sambavya gives the very reading which I had conjectured. Passages like this are not very rare in the Grihya-sutras. In the other Sutras we are not in the same favourable position of possessing a MS. which enables us, as the Grantha MS. of Sambavya does, to test their text. We cannot conclude these introductory remarks without speaking of the later additions tacked on at the end of the original body of the Sankhayana-Grihya-sutras1. There are unmistakable indications that the fifth and sixth books are later additions. The fifth book is 1 Comp. the remarks in my German edition of Sankhayana, Ind. Studien, XV, 7. Digitized by Google

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10 SANKHAYANA-GRIHYA-SUTRA. designated as a parisish ta in a Karika quoted by Narayana : parisish tad avasathye parvanatikrame karuh Vaisvanarayagnaye kagnayel tantumate tatha. (According to the Parisishta, if one of the half-monthly sacrifices has been omitted, a mess of rice should be offered on the sacred domestic fire to Agni Vaisvanara and to Agni Tantumat.') The passages of the 'Parisishta' here referred to are the two first aphorisms of V, 4: Now if a half-monthly sacrifice has not been performed, one or the other of them, then a mess of rice (is to be offered) With (the words), "To Agni Vaisvanara svaha ! To Agni Tantumat svaha !'". There are, besides, several passages in which Narayana himself mentions the fifth book under the designation of Pariseshadhyaya?. And even if we had not the authority of the Karika and of Narayana, the contents alone of the fifth book would raise our suspicion against its genuineness. The matter ordinarily treated of in the Grihya texts is brought to an end in Adhyayas I-IV; in the fifth book we find diverse supplementary additions on points discussed before; rules, which no doubt would have been given at their proper place, had the fifth book been composed at the same time, and by the same author, as the preceding books3. Besides, we find different prayaskitta oblations treated of, and a description of two ceremonies which are mentioned, as far as I know, in no other Grihya-sutra, but belong to the rites frequently described in such works as Puranas, Parisishtas, and later Dharma texts: the consecration of ponds or wells (chap. 2), and the consecration of gardens (chap. 3). There can thus be little doubt as to the secondary character of the fifth book. And this alone suffices to 1 vagnaye the MS. Narayana on I, 9, 3; 10, 2. The Paddhati inserts the paraphrase of several of these rules into the explanation of the first Adhyaya. Digitized by Google

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INTRODUCTION, 11 furnish an important argument in favour of the same view with regard to the sixth book also. This view is furthermore supported by the opening invocation in that book, addressed to Brahman and to a number of mythological beings and Vedic sages and teachers. It is evident that by such an invocation this book is characterised as a separate treatise, presupposing of course the main body of the Sankhayana-sutras, but not forming part of it in the same sense in which, for instance, the second or the third Adhyaya does. The object of that treatise is the exposition of the ritual connected with the study of the Rahasya texts. The sixth book, composed no doubt by a later adherent of the Sankhayana school, returns, in fact, to, and enlarges on, matters that have already found their proper place in the original Grihya-satra at II, 12, and partly also at IV, 7. Digitized by Google

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SANKHAYANA-GR/HYA-SUTRA. ADHYAYA I, KHANDA 1. I. Now henceforth we shall declare the Pakayagnas. 2. When (a pupil) is going to return (from his teacher), let him keep that fire (as his domestic fire) on which he has put the last piece of wood (as required by the regulations for a student), 3. Or (he should keep) his nuptial fire. 1, 1. The ceremonies to be treated of are defined here as the Pakayagnas (i. e. oblations of cooked offerings) just as in the opening sentence of the Paraskara-Grihya they are called grihyasthalipakas. This is indeed the most characteristic form of offerings belonging to the domain of the Grihya ritual, though it would not be correct to state that the Grihya-sutras treat exclusively of sacrificial ceremonies of this kind. 2. As to the duty of the Vedic student of putting every day a piece of wood on the sacred fire of his teacher, see below, II, 6, 8, and compare the Grihya-samgraha-parisish/a II, 58. According to a Karika given by Narayana, and the Karmapradipa (I, 6, 13), the prescription of this Sutra regarding the time for the kindling of the sacred fire refers exclusively to the case of vag dana (betrothal). Comp. also Dr. Bloomfield's note on the Grihya-samgraha-parisisha I, 76 (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXV, 560). In the Karika it is stated that if the betrothed girl dies after the fire has been kindled, but before the marriage, the sacrificer is not to forsake his fire, but to marry another girl; if he cannot find a bride, he should make the fire enter into himself according to the rules given by SankhayanaGrihya V, 1, and himself become uttarasramin, i. e. enter one of the two final Asramas. Digitized by Google

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I ADHYAYA, I KHANDA, 8. 13 4. Some declare (that the domestic fire should be kindled) at the time of the division of the inheritance. 5. Or that after the death of the householder the eldest one himself (should kindle it). 6. (It should be kindled) on the day of the new moon of the month of Vaisakha or on another (new moon day). 7. Some say (that the fire should be kindled) according to the (sacrificer's) wishes under the (corresponding) constellation. 8. He should light his fire at one of the following places, viz. in the house of a Vaisya who is rich in 5. Narayana : 'If the fire has not been kindled at the time stated above, then, after the householder ... i.e. the father, even if he should not have performed the adhana, or the elder brother has died, the eldest son (or the son who after his elder brother's death has become the eldest), after he has performed the Sapindikarana (for the dead father or brother; see below, IV, 3, and the ninth chapter of the Parisishta book V1), even if he has not divided the inheritance with his younger brothers (so that the time stated in the fourth Satra would not have arrived), should kindle the fire himself, i.e. without an officiating priest (ritvig). ... Or the Satra should be divided into two; prete va grihapatau (or after the death of the householder), and svayam gyayan (the eminent one himself), i.e. of Brahmanas, Kshatriyas, and Vaisyas a gyaya n, which means a most eminent person, a Brahmana, performs the Pakayagnas himself; for the two other castes the Pakayagnas have to be performed through an officiating priest : this is the meaning of this svayam (himself). I have given this note of Narayana as a specimen of the entirely arbitrary and obviously misleading explanations which are unfortunately so frequently found in this author, as indeed in most of the other Satra commentators. As to the true meaning of this svayam I still adhere to the explanation which I proposed in my German edition of the text (p. 118), that in case no division of the inheritance takes place, the sacred fire should be kindled on behalf of all the joint-proprietors, but that only the eldest brother should act personally (svayam). 8. Or, 'at (the fire of) a person rich in cattle, in the house of a Vaisya,' &c.? The commentators (see p. 118 of the German Digitized by Google

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14 SANKHAYANA-GRIHYA SOTRA. cattle, at a frying-pan, or (at the fire of) one who offers many sacrifices. 9. Some say that (the fire should be fetched from one of the above-mentioned places) in the evening and in the morning. 10. The inauguration (of the fire) by an evening offering should be learnt from the Adhvaryus, according to (my) teacher. 11. In the morning he shall offer a full oblation with a verse sacred to Vishnu, or silently. 12. The time for setting it (i.e. the domestic fire) in a blaze and for sacrificing on it has been explained by (the rules given with regard to) the Agnihotra. edition) differ as to whether in puru pasu-vi/kula one or two alternatives are contained, and it is interesting to see that the Satra authors themselves differed in this respect; Paraskara (I, 2, 3), when declaring from what place the fire should be fetched, speaks of the house of a Vaisya rich in cattle; Asvalayana, on the contrary, who in the Grihya-satra does not expressly treat of the kindling of the domestic fire, in the corresponding passage of the Srauta-satra (II, 2, 1), gives the rule that the dakshinagni is to be fetched from the house of a Vaisya or from a rich person. 9-11. I now differ from the opinion which I pronounced in my German edition with regard to the relation in which these three Sutras stand to each other. I think they ought to be understood thus: o. Some teachers say that the fetching of the fire from its yoni, as taught in Satra 8, ought to be done twice; in the evening, so that the fire, after the necessary rites have been performed, goes out, and then again in the morning. 10. But my (the author's) teacher (comp. as to a karyah, Katyayana's Srauta-sutra I, 3, 7; Professor Garbe's note on Vaitana-satra I, 3) is of opinion that the fire should be fetched only once, and that with this fire the ceremonies which are taught by the Adhvaryus are to be performed in the evening (see, for instance, Katy. IV, 7. 8, which passage is paraphrased here by Narayana). 11. In the morning (according to the same teacher, not, as I once understood this passage, according to the eke referred to in Satra 9), a full oblation is to be offered, &c. 12. Srauta-sutra II, 6, 2 seq. Digitized by Google

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I ADHYAYA, 2 KHANDA, 2. 15 13. And 'invested with the sacrificial cord,' &c., all these rules, as far as they are applicable, should be applied (here also) in consequence of the unity of the ritual. 14. With regard to this they quote also (the following Sloka): 15. 'The kinds of Pakayagnas, the kinds of Haviryagnas, and again the kinds of Soma sacrifices, 'Twenty-one by number, these are proclaimed to be the kinds of sacrifice.' KHANDA 2. I. At the end of the sacrificial acts (follows) the distribution of food to Brahmanas. 2. Voice, (pleasantness of) form, age, learning, moral character, (right) conduct are the qualities (required in the Brahmanas who are to be invited thereto). 13. Srauta-sutra I, 1, 6. 7: yagnopaviti devakarmani karoti, prakinaviti pitryani, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grihya ritual. 15. With regard to the twenty-one kinds of sacrifice compare, for instance, Gautama VIII, 18-20; Max Muller, Z. D. M. G. IX, p. lxxiii; Weber, Indische Studien, X, 326. The seven kinds of Pakayagnas are the Ashtaka sacrifices (see below, III, 12 seq.), the sacrifices offered at each Parvan (I, 3), the Sraddha (or funeral) sacrifices (IV, I seq.), the sacrifice of the Sravani full moon (IV, 15), of the Agrahayani (IV, 17 seq.), of the Kaitri (IV, 19), and of the Asvayugi (IV, 16). The seven Havis sacrifices (belonging, as is the case also with the third division of sacrifices, to the Srauta ritual) are the Agnyadheya, the Agnihotra, the sacrifices of the full and new moon, the Agrayana, the three Katurmasya sacrifices, the Nirudhapasubandha, and the Sautramani. The seven kinds of Soma sacrifices (of which the more ancient texts mention only three or four samsthas, see Weber, Indische Studien, IX, 120) are the Agnish/oma, the Atyagnish/oma, the Ukthya, the Shodasin, the Atiratra, the Aptoryama. Digitized by Google

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16 SANKHAYANA-GRIHYA-SUTRA. 3. Learning, however, outweighs every (other qualification). 4. A learned one should not be passed over. 5. The threefold (knowledge, viz. that) which refers to the deities, that which refers to the Atman, and that which refers to sacrifice, '(Handed down) in the Mantras and in the Brahmana: this is called learning. " 6. A performer of the sacred rights, a man who has studied (the Veda), who is old in learning and devoted to austerities: 'He who gives food (even) once to such (a Brahmana), hunger will not befall that man any more. 7. 'Whatsoever deity he may wish to satiate at any sacrifice, Destining it to that (deity) in his mind, he shall give (the food) to a person like that. " 8. An oblation deposited in a person like that will never miss its way to the deity; 'Treasure of men, vessel of gods (in which they receive what is given to them) he is called.' KHANDA 3. 1. Now (follow) the ceremonies of the days of the new and full moon. He fasts. 2. In the morning, when the sun shines on the 3, 1. Most probably this rule should be divided into two Sutras, so that atha darsapurnamasau would stand as the heading of the chapter; comp. below, chap. 18, 1, atha katurthikarma; chap. 24, 1, atha gatakarma, &c. 2. If this is expressly stated, the oblation is to be made in night-time; for instance, at the Vastoshpatiya ceremony it is stated, "The tenth oblation of the Sthalipaka, to Agni Svishtakrit at night" (see below, III, 4, 8).' Narayana. Digitized by Google

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I ADHYAYA, 3 KHANDA, 4. top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule. 3. With a genial mind, clean, on a pure, protected spot, having cooked a full, thin mess of rice, he offers that cooked oblation to the deities of the festivals of the new and full moon, distributing it in the due way. 4. In the oblations of cooked food the acts of taking (the intended oblation), of putting it down (near the fire), and of sprinkling it (with water) are performed with regard to the deities of the (respective) Mantras. 17 3. On vighana, which I have translated thin, see the note in the German edition, pp. 119 seq. The deities of the festivals of the new and full moon (i. e. of the rites which in the Srauta ritual correspond to that taught here) are, at the full moon, Agni and Agnishomau, at the new moon, Agni, Vishnu, and Indragni, who are preceded in both cases by Agni and Soma as the deities of the two agyabhagas (see below, ch. 9, 7), and followed by Agni Svishtakrit. For more detailed statements see Hillebrandt, Das altindische Neu- und Vollmondsopfer (Jena, 1879), pp. 102 seq. 4. For instance, the taking of the portion of food destined to Agni should be performed with the Mantra: Agnaye tva gushtam grihnami, &c. A number of ceremonies common to the Sthalipaka ritual and to the ordinary ritual of Agya oblations, such as the strewing of Kusa grass round the fire, the ceremonies regarding the Pavitras (strainers), &c., have to be supplied here from the Agya ritual given below (ch. 7 seq.); this may be looked upon as an argument in favour of our conjecture which will be stated in the preface (vol. ii of the Grihya-sutras), that our text, as probably is the case also with the Paraskara-sutra, is based on an original, the opening sentences of which are preserved to us in Sankh. I, 5, 1-5 Paraskara I, 4, 1-5, so that the first chapters of Sankhayana, and among them the exposition of the festivals of the full and new moon, would have been prefixed to the original commencement of the text. [29] s Digitized by Google

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18 SANKHAVANA-GRIHYA-SOTRA. 5. And the rules about the portions to be cut off (from the sacrificial food, are valid). 6. But before the sacrifices of the new and full moon one should make offerings to the deities of the Anvarambhaniya ceremony. 7. The time for the new moon sacrifice is not elapsed until the full moon, nor that for the full moon sacrifice until the new moon. 8. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger. 9. But the time is fixed, as at the Agnihotra an expiation has been prescribed for him who has neglected the time. 10. At the two daily oblations one should use as sacrificial food either rice or barley or grains. 11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited. 12. Some say that if he uses grains, he should wash them. 13. With the other (kinds of food) no such preparation takes place. 5. On the avadanadharmas comp. Weber, Indische Studien, X, 95; Hillebrandt, Neu- und Vollmondsopfer, pp. 122 seqq. 6. The Anvarambhaniya-ishri is the sacrifice taught in the Srauta texts which is to be performed before the sacrificer for the first time offers the Darsapurnamasa sacrifice. See Weber, Indische Studien, X, 330; Hillebrandt, loc. cit., p. 185. The deities of this ceremony are Agnivishnu, Sarasvati, and Sarasvat. 7. Comp. the expiatory sacrifice prescribed in the Parisishta book, V, 4. 8. The text here passes over from the two monthly sacrifices to the two daily ones, which correspond to the Agnihotra of the Srauta ritual. Digitized by Google

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I ADHYAYA, 4 KHANDA, 2. 19 14. In the evening (he makes the oblation) to Agni, in the morning to Sarya, 15. And after both silently to Pragapati. 16. Some (say that) before the first oblation a piece of wood (is to be put on the fire). 17. The sprinkling with water as indicated (in the Srauta-stra). KHANDA 4. 1. When he has risen in the morning and has sipped water, let him daily repeat his recital. 2. (This consists of, or is accompanied by, the following texts :) the two verses, "To-day, god Savitar' (Rig-veda V, 82, 4-5); the hymn, 'Go away, Manasaspati' (X, 164); the hymn, 'Right and truth' (X, 190); the verses, 'Look down, ye Adityas,' to the end of the hymn (VIII, 47, 11-18); 14, 15. These are the same deities who are worshipped also at the Agnihotra. 17. Srauta-satra II, 6, 9-11. Comp. p. 120 of the German edition. 4, 1. The Paddhati of Ramakandra understands svadhyayam adhiyita as a prescription to perform the daily Brahmayagna (comp., for instance, Asvalayana-Grihya III, 2 ; Apastamba I, 11, 22 seq.), which consists in the recitation of portions of the Veda; the hymns and verses stated in Satra a are, according to the same authority, to be repeated immediately after the recitation of the syadhyaya (svadhyayanantaram'). Narayana, on the contrary, considers that the svadhyaya prescribed in Satra i consists of those very hymns and verses which are indicated in the second Satra. As to the Brahmayagna, he says that the ka at the end of the second Satra may be referred to it the word ka means that texts procuring a long life, such as Rig-veda I, 89, should be murmured, or an injunction of the Brahmayagna is intended'). At all events it is very difficult to believe that the recitation of the texts stated in this chapter should be quite independent from the daily Brahmayagna. About the performance of the Brahmayagna in our days comp. the note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43. C2 Digitized by Google

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20 SAN KHAYANA-GRIHYA-SOTRA. the verse, O Indra, the best treasures' (II, 21, 6); the verse, 'The swan dwelling in purity' (IV, 40, 5); the verse, 'Adoration to the great ones' (I, 27, 13); the verse, 'What we fear, Indra' (VIII, 50, 13); the verse, 'And of the sleep' (I, 120, 12); the verse, 'He who says to me, O king' (II, 28, 10); the hymn, * Let glory be mine, Agni' (X, 128); and the five verses, 'Bliss may create for us' (V, 51, 11 seq.). Kuanda 5. 1. There are four kinds of Pakayagnas, viz. the Huta, the Auuta, the PRAHUTA, and the PRASITA. 2. On the following five occasions, viz. the wedding, the tonsure (of the child's head), the initiation (of the Brahmakarin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall 3. To a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he carries forward the fire, 4. Having kindled it by rubbing, according to some teachers, at his marriage. 5. During the northern course of the sun, in the 5, 1. This Satra and the following ones down to the fifth are identical with Paraskara I, 4, 1-5; it seems to me that we have here before us the opening Sutras of a lost text from which this passage has been copied both by Sankhayana and Paraskara. Comp. the preface of the second volume of the Grihya-sutras. With regard to the fourfold division of Pakayagnas stated here comp. below, chap. 10, 7. 2. Comp. the Karika quoted by Narayana, 'vivahadishu bahyo 'gnir mandape ka tad ishyata iti.' 3. On the Agni-pranayana comp. the details given in the Grihyasamgraha-parisishta (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxv), I, 64-69. Digitized by Google

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I ADHYAYA, 6 KHANDA, 5. time of the increasing moon, on an auspicious day he shall seize the hand of a girl, 21 6. Who should possess (the auspicious) characteristics (required), 7. Whose limbs should be proportionate, 8. Whose hair should be smooth, 9. Who should also have at her neck two curls turned to the right. 10. (Of such a girl) he shall know that she will give birth to six men. KHANDA 6. 1. If he will acquire a wife, let him recite over the wooers (whom he sends to the girl's father) when they go away, the verse, 'Thornless' (Rigveda X, 85, 23). 2. When they arrive, they take flowers, fruits, barley, and a pot of water. 3. They say thrice, 'Here I am, sir! 4. When these words have been uttered, they ask the girl in marriage, reciting the clan names, the dwellers turning their faces to the east, the visitors to the west. 5. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, 9. On avartau comp. the note in the German edition, p. 121. 6, 1. The wooers, i. e. his own father, &c.' Narayana. 3. When the father of the suitor and the others, together with their Akarya, have arrived at the house of him who is to give away the girl, they station themselves in the hall, and the father of the suitor says thrice, "Here am I, N. N. (amukasarman), Sir!"--in these words he announces himself three times. For at the house of the person who gives the girl away, there arrive also, in order to see the festivities, many other people. In order to distinguish himself from these, he pronounces his name.' Narayana. Digitized by Google

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22 SANKHAYANA-GRIHYA-SUTRA. fried grain, fruits, barley, and gold, and let them recite (the formula), Undisturbed art thou, the undisturbable vigour of the gods, not cursed, protecting against a curse, unexposed to a curse. Might I straightway attain to truth. Put me into prosperity.' 6. With the verse, Offspring may produce us' (Rig-veda X, 85, 43), the Akarya of the girl's (family), standing up, places (the vessel) on her head (saying), 'Offspring I put into thee, cattle I put into thee, splendour and holy lustre I put into thee.' KHANDA 7. 1. When assent has been declared (by the girl's father, the bridegroom) sacrifices. 2. He besmears a quadrangular space with cowdung. 3. (Let him consider in the ceremonies to be performed,) of the two eastern intermediate directions, the southern one as that to which (the rites) should be directed, if the rites belong to the Manes, 6. The position of the words as well as the sense favours combining the genitive kanyayah with a karyah, not with murdhani, though Ramakandra says that the varapakshakarya is to be understood. 7, I seg. Here follows a description of the sacrifice which is to be performed when the girl's father has declared his assent (pratisrute) to give her away in marriage: this is the general model for all Grihya sacrifices.--'Varo guhoti,' Narayana. 3. 'He here states an exception to the rule, "The ceremonies sacred to the Manes are directed towards the south" (Srauta-sutra I, 1, 14).... He should consider the south-eastern direction, sacred to Agni, as that to which the ceremonies are to be directed (prakim parvam kalpayet) which are sacred to the Manes, such as Digitized by Google

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I ADHYAYA, 7 KHANDA, 11. 23 4. The northern one, if the rites belong to the gods, 5. Or rather the east (itself) according to some (teachers). 6. He draws in the middle of the sacrificial ground) a line from south to north, 7. Upwards from this, turned upwards, to the south one line, in the middle one, to the north one. 8. These he sprinkles (with water), 9. Carries forward the fire with the verse, I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,' 10. Or (he carries it forward) silently, II. Then he wipes with his wet hand three times around the fire, turning his right side to it. This they call SaMUHANA (sweeping together). prescribed in the Saetra, "Let him make oblations every month to the Fathers" (IV, 1, 1).... He states an exception to the rule, "The ceremonies sacred to the gods are directed towards the east" (Sraut. I, 1, 13).... The northern of the two eastern intermediate directions, sacred to Isana, should be considered as that to which the ceremonies sacred to the gods, such as oblations, &c., are to be directed.'-Comp. Asvalayana-Sraut. I, 12, 4. 6-7. See the quotations from Ramakandra's and Narayana's commentaries, p. 123 of the German edition. An illustration of the form of the sthandila with the lines drawn thereon is given by Dr. Bloomfield in his note on the Grihya-samgraha-parisishta I, 52 seq.; instead of the three lines, however, which are here prescribed in Satra 7, there are four indicated in accordance with the doctrine of that Parisishta and of Gobhila himself, which are stated to be sacred to Prithivi, Praga pati, Indra, and Soma, while the line turned from south to north is sacred to Agni. 9. On the Agnipranayana (carrying forward of the fire) see the Gribya-samgraha-parisishta I, 64-69. Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 12. Once, turning his left side to it, in the rites belonging to the Manes. 24 KHANDA 8. 1. Now (follows) the strewing (of grass) around (the fire). 2. He strews eastward-pointed Kusa grass around it, in three layers or in five layers, 3. Beginning on the east side, then to the west, then to the west. 4. He covers the roots (of the grass-blades) with the points. 5. And all kinds of rites are to be performed beginning south, ending north. 6. He places the Brahman south with the words, BHUR BHUVAH SVAH, 7. Adorns him with flowers, 8. Carries forward on the north side the Pranita waters with the words, 'Who carries ye forward?'-- 9. Takes up with the left hand the Kusa blades, and arranges them (on the ground) with the right hand, 8, 1. Comp. the passages quoted in Professor Eggeling's note on Satapatha Br. I, 1, 1, 22. 6. Ordinarily there was no real Brahman present, and his place was filled by a bundle of Kusa grass that represented him. Narayana states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grihya-samgraha-parisish/a I, 89-90. 8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2. 9. This Sutra shows that the paristarana, though already treated of in Sutras 1-4, is not to be performed till after the 'carrying forward' of the Pranita water. Comp. Narayana's note on Sutra I (p. 123 of the German edition). That this is indeed the order of the different acts is confirmed by Paraskara I, 1, 2. Digitized by Google

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I ADHYAYA, 8 KHANDA, 21. 25 10. Bending his right knee, 11. The left when worshipping the Manes. 12. The strewing around (of the grass) is not necessary in the Agya offerings, 13. Nor in the standing offerings, according to Mandukeya. 14. He now measures off with the span (of his hand) two Kusa blades, which are not unequal, with unbroken points, bearing no young shoots in them, and severs them (from their roots) with a Kusa blade, saying, Purifiers are ye.' 15. There are two or three (of these Kusa strainers). 16. He holds them with their points to the east and sprinkles them (with water, saying), ' Belonging to Vishnu.' 17. With the two Kusa blades he sprinkles (water) around the fire three times, keeping his right side turned towards it, 18. Takes up the Agya pot with the words, 'Milk of the cows art thou;' 19. Puts it on the fire with the words, ' For sap thee;' 20. Takes it from the fire towards the north with the words, 'For juice thee;' 21. And holding the two (Kusa) strainers with their points to the north, seizing them on both sides 13. 'In the standing offerings, such as the Vaisvadeva sacrifice in the morning and in the evening.' Narayana. 14-16. Vagasaneyi Samhita I, 12 a. 18. Vag. Samh. IV, 3 a. 19. Vag. Samh. I, 22 d. 20. Vag. Samh. I, 30 c. 21. Vag. Samh. I, 12 b.-The division of Sutras 21 and 22 should be after iti, not, as the Indian tradition has it, after rasmibhih. Digitized by Google

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26 SANKHAVANA-GRIHYA-SOTRA. with his two thumbs and fourth fingers, he bends them down, the points upwards, and dips them into the Agya with the words, 'By the impulse of Savitar I purify thee with this uninjured purifier, with the rays of the good sun.' 22. (This) preparation of the Agya (takes place) each time. 23. Let him not offer (Agya) which has not been (thus) prepared. 24. Also the waters in the Sruva spoon (he purifies) with the words, '(By the impulse) of Savitar (I purify) you.' 25. This is called) the Pranita and the ProkSHANI water. KHANDA 9. 1. The Sruva spoon (serves as) a vessel. 2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen. 3. Taking up Kusa blades with the left, and the 24, 25. Ramakandra: "He pours water into the Sruva and purifies this also, as he had done with the Agya (Sutra 21.... He then pours a little portion of that water on to the Pranita water (see above, Satra 8), and with the rest, which is called the Prokshani water, he sprinkles the sacrificial food, the fuel, and the Barhis.' 9, 1. When no special rule is stated, the Sruva is to be understood as the vessel (for the offering). Thereby the rule, "The Guhu is the vessel" (Srauta-satra III, 19, 5) is abolished (for the Grihya rites). Narayana. 3. The manner of holding the Sruva in which the Agya is, is described by Katyayana, Sraut. I, 10, 6 seq., Stenzler's note on Paraskara I, 1, 4. Digitized by Google

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I ADHYAYA, 9 KHANDA, IO. 27 Sruva at its bottom with the right hand, with the words, The hand of Vishnu art thou '-- 4. He offers with the Sruva the Agya oblations. 5. Beginning from the north-west side of the fire he offers (the Agya) unintermittingly on the south side (of the fire) with (the verse), 'Thou Agni art full of foresight' (Rig-veda I, 31, 10). 6. Beginning from the south-west side of the fire he unintermittingly offers on the north side with (the verse), 'To whom these snowy mountains' (Rig-veda X, 121, 4). 7. To Agni belongs the northern Agya portion, to Soma the southern. 8. In the middle (are made) the other oblations, 9. (With the words,) 'Agni is the begetter; may he give to me N. N. as my wife; svaha! 'Soma is rich in wives; may he make me rich in wives by N. N.; svaha! 'Pushan is rich in kindred; may he make me rich in kindred by the father, the mother, the brothers of N. N.; svaha!' 10. At the Agya oblations the offering of the two Agya portions and of the Svishtakrit oblation is not standing, 4. As to the characteristics of Agya (sacrificial butter), which is the substance offered at most of the Grihya sacrifices, comp. the statements of the Grihya-samgraha-parisishta I, 105 seq. 5. Avikkhinnam (unintermittingly) is explained in Nar.'s commentary by ekadharaya. 8 seq. Here are indicated the chief oblations of this sacrifice (anya ahutayah pradhanabhutah, Nar.), or the avapa (the insertion, Sutra 12) which comes between the standing introductory and concluding oblations. 10. On Svish/akrit, comp. Weber, Indische Studien, IX, 217. Digitized by Google

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28 SANKHAYANA-GRIHYA-SUTRA. 11. Nor in the standing oblations, according to Mandukeya. 12. The place for the insertion is the interval between the Mahavyahritis, the general expiation, and the oblation to Pragapati. 11. See chap. 8, 13. 12. This Sutra prescribes where the avapa, i. e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-sutra in the two rules, I, 16, 3 and 'Whatsoever is offered between the two Agya por 4: tions and the Svish/akrit, that is called avapa; this is the chief part (pradhana) (of the sacrifice); the other (oblations) are subordinate thereto (tadangani).' The position of the avapa among the other oblations is indicated by Paraskara in the following rule (I, 5, 6): 'Between the general expiation and the oblation to Pragapati, this is the place for the avapa. (The word vivahe at the end of this Sutra seems to me to belong not to this rule, but to Sutra 7.) Our Sutra is identical with that of Paraskara word for word; only instead of sarvaprayaskitta, as Paraskara has, we read here, mahavyahritisarvaprayaskitta. This means, I believe, that the avapa, preceded and followed by the Mahavyahriti oblations (comp. below, I, 12, 13), should be placed between the Sarvaprayaskitta and the Pragapatya oblation. The oblations made with the Mahavyahritayas are four in number; the corresponding formulas are: bhuh svaha, bhuvah svaha, svah svaha, bhur bhuvah svah svaha (comp. below, chap. 12, 12). The Sarvaprayaskitta (general expiation) consists of two oblations, one with the three Mahavyahritayas, the other with the verse ayas kagne, quoted in the Srauta-sutra III, 19, 3, and in Asvalayana's Srauta-sutra I, 11, 13. (On the Sarvaprayaskitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Pragapatya oblation is performed with the formula Praga pataye svaha. The discussions of Narayana on this Sutra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order: the two Agyabhagas, the principal oblations (pradhanahutayah), the Svish/akrit, the four Mahavyahriti oblations, the two Sarvaprayaskitta oblations, the Pragapatya oblation. Finally we may mention the corrupt form in which the corresponding passage of the Sambavya-sutra is pre Digitized by Google

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I ADHYAYA, 9 KHANDA, 19. 13. If the oblation consists in Agya, let him seize the Kusa blades in his left hand with his right hand at their points and with the left at their roots, and let him wet their points (with Agya) in the Sruva, the middle and the roots in the Agya pot; 14. In the oblations of cooked food, however, the points in the Sruk, the middle in the Sruva, the roots in the Agya pot. 15. When he then has thrown them into the fire) with the words, 'Agni's garment art thou,' 16. And has put on (the fire) three pieces of wood, 17. (Water) is sprinkled round (the fire) as stated above. 18. Oblations for which only the deities are indicated, but no texts prescribed, are to be made merely with the word SvAHA, `To such and such a deity svaha ! To such and such a deity svaha !' 19. The ritual (here) declared of the sacrifice (to served in the MS. There the two Satras 10 and 11 are placed before the Mantra in Satra 9. This Mantra then is given down to svaheti, then follows agyena, which seems to me to form part of the same Sutra, and to refer to the oblations to which the Mantra belongs. Then the MS. goes on: mahavyahritishu sarvaprayaskittaram (sic) etad avapasthanam agyahavishi vyahritishu sarvapray a skittaram (the syllables pray askittaram seem to be expunged) svishtakrito sthalipake. In the commentary I find the following Slokas, which I give exactly as they are read in the MS.: tisrinam vyahritinam ka praya skittahutir api yad antaram tad a papasthanam sarpihpradhanake. sthalipake vyahritinam yat tat svishtakritottaram ahutinam pradhananam nanadaivatakhanda sam yas tu kalas tad avapasthanam itakyate budhaih tatas tat tam ma arabhya prayas kitta hutih kramat. 17. See above, chap. 8, 17. 19. This Sutra, though reckoned in the Indian tradition to Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 30 be performed) when (the father's) assent (to give away his daughter) has been declared KHANDA 10. 1. Forms the standard for all sacrifices that procure happiness, 2. And for all Agya offerings, 3. For the sacrifice of animals which are tied to a branch, 4. And for the offerings of boiled (rice) grains and of cooked food. 5. These are performed, all the offerings of cooked food, without PRAYAGA and ANUYAGA oblations, without (the invocation of) the ILA, without NIGADA recitation, and without SAMIDHENI verses. 6. There are also the following Slokas : chap. 9, seems to me clearly to belong to the next chapter, and to contain the subject, to which the predicate is given in 10, 1. For pratisrute, see chap. 7, 1. 10, 1. 'As in the Srauta ritual the sacrifice of the full and new moon forms the standard for the ishis, the pasubandha, &c., thus the pratisrut-kalpa is the standard for the vikritis of the Smarta ritual, such as the gatakarman (chap. 24), &c.' Narayana. 3. It is the standard of the sacrifices prescribed in the rules, "The animal (offered) to the teacher is sacred to Agni; to an officiating priest, to Brihaspati, &c." Narayana. This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq. 4. Karunam pakayagnanam ka. Narayana. 5. On the five Prayagas and the three Anuyagas (introductory oblations and oblations following on the principal offerings) prescribed in the Srauta ritual, comp. Hillebrandt's Neu- und Vollmondsopfer, pp. 94 seq., 134 seq. On the Ila, see ibid., 122 seq.; on nigada, Weber's Ind. Studien, IX, 217, &c. ; on the Samidheni verses, Hillebrandt, loc. cit., pp. 74 seq. On this Sutra compare also the passage in Katyayana's Srauta-sutra, VI, 10, 22 seq. Digitized by Google

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I ADHYAYA, II KHANDA, 2. 31 7. '(An oblation is called) HUTA, (if made) by the performing of the Agnihotra; AHUTA (i.e. unsacrificed, if) by the Bali offering; PRAHUTA (i.e. sacrificed up, if) by a sacrifice to the Manes; PRASITA (i.e. tasted, if) deposited as an offering in a Brahmana. 8. Without raising his knees, with spread knees let him always offer his oblation ; for the gods never accept an offering (that has been made holding the hand) not between (the knees). 9. But when he has repeated a text sacred to Rudra, to the Rakshas, to the Manes, to the Asuras, or that contains an imprecation, let him touch water, and so also when he has touched his own body.' KHANDA 11. 1. Now when the bride is to be carried away (to the bridegroom's house) that night, or on the next, or on the third night, 2. On that night, when (the darkness of) night is gone, they wash the girl up to her head with (water that has been made fragrant by) all sorts of herbs and the choicest fruits together with scents; 7. Comp. chap. 5, 1. 8. Comp. the Grihya-samgraha-parisishta I, 46, and the note, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 556. Narayana : dakshinam bahum ganvor antare kritvety arthah, sarvada sarvasminn api karmani havir homadravyam guhuyat. 9. This verse is found also in the Karmapradipa III, 8, 4. 11, 1. The ceremony described in this chapter is called Indranikarman. The goddess Indrani is mentioned in Satra 4 among the deities to whom Agya oblations are made. 2. Nisakale, nisa madhyastham praharadvayam, tasmin kale atite. Narayana. On the anvarambha, comp. Weber's Indische Studien, IX, 224. Digitized by Google

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32 SANKHAYANA-GRIHYA-SUTRA. 3. They put on her a newly-dyed garment or (a new one) which has not yet been washed; 4. Then (the Akarya of the bride's family) makes the girl sit down behind the fire, and while she takes hold of him he sacrifices with the Mahavyahritis, and then he makes Agya oblations to Agni, to Soma, to Pragapati, to Mitra, to Varuna, to Indra, to Indrani, to the Gandharva, to Bhaga, to Pashan, to Tvashtar, to Brihaspati, to the king Pratyanika. 5. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sura, and food, these should perform a dance four times. 6. The same deities (they worship also) on behalf of the man, * 7. And Vaisravana and Isana. 8. Then follows the distribution of food to Brah manas. KHANDA 12. 1. The bridegroom, who has bathed and for whom auspicious ceremonies have been performed, is escorted by happy young women, who are not widows, to the girl's house. 2. To these he shall not behave unobsequiously, except where forbidden food or a transgression is concerned. 3. Having obtained their permission, he then gives her the garment with (the verse), "The Raibhi was' (Rig-veda X, 85, 6). 4. The king Pratyanika' has given origin to a very curious misunderstanding in the Sambavya-Grihya and its commentary; see p. 127 of the German edition. Digitized by Google

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I ADHYAYA, 12 KHANDA, 9. 4. With (the verse), 'Mind was the cushion' (ibid. 7) he takes up the salve-box. 33 5. The verse for the anointing is, 'May the Visve devas anoint (or, unite),' (ibid. 47.) 6. As this (has protected) Saki the beloved one, and Aditi the mother of noble sons, and Apala who was free from widowhood, may it thus here protect thee, N. N.!'-with these words (the bridegroom) gives her into her right hand the quill of a porcupine (and) a string of three twisted threads, 7. With the verse, 'Shape by shape' (Rig-veda VI, 47, 18) a mirror into the left. 8. Her relations tie (to her body) a red and black, woollen or linen cord with three (amulet) gems, with the verse, 'Dark-blue and red' (Rigveda X, 85, 28). 9. With the verse, 'Full of honey the herbs' (Rig-veda IV, 57, 3), (the bridegroom) ties (to her body) Madhuka flowers. 12, 5. On the ceremony of 'salving together' (samangana), comp. Paraskara I, 4, 14; Gobhila II, 2, &c. Professor Stenzler is certainly wrong in translating Paraskara's samangayati by 'heisst sie beide zusammentreten' (according to Gayarama's explication, sammukhikaroti). It is clear from Sankhayana, that a real anointing of bridegroom and bride took place. This was performed, according to Gobhila, by the audaka' (this seems to be the same person that is mentioned in Paraskara I, 8, 3), of whom it is said, panigraham (i. e. the bridegroom) murdhadese 'vasinkati, tathetaram. Narayana, on the contrary, in his note on our passage, says that it is the bridegroom who anoints the eyes of the girl with the verse quoted. But the word sam-angana, and the obvious meaning of the whole rite, make it rather probable that both were anointed, and that this was done by a third person. 6. Comp. below, chap. 22, 8, where the use of a porcupine's quill is prescribed at the simantonnayana ceremony; and see chap. 22, 10. [29] D Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 10. At the wedding one cow, when the Argha ceremony has been performed; in the house one cow these are the two Madhuparka cows. 11. (The bridegroom) makes the girl sit down behind the fire, and while she takes hold of him he makes three oblations with the Mahavyahritis. 34 10. As to the meaning of arhayitva I differ from the opinion of Narayana (see his note on p. 127 of the German edition), who takes gam as the object of this verb (gam arhayitva pugayitva mata rudranam ity rikam gapitva [comp. Paraskara I, 3, 27]). The real meaning of arhayati is, to perform the Argha ceremony for a guest. Evidently in this Sutra two different occasions are stated on which the Argha reception, eventually with the killing of a cow, should be performed; firstly, the bridegroom should be so received in the house of the bride's father; secondly, when the newlymarried people have arrived at their own house, an Argha reception should there be offered to them, perhaps, as the commentaries state, by the Akarya. 11. According to Narayana it is the Akarya who performs the rite prescribed in this Sutra; Ramakandra, on the contrary, refers it to the bridegroom, which seems to me right. Comp. Gobhila II, 1. In Sankhayana's description of the wedding ceremonies the point at which the bride passes over from the paternal power into that of her new husband is not expressly indicated. Paraskara (I, 4, 15) clearly indicates it (pitra prattam adaya), and in the Parisishta of the Asvalayana-Grihya this act of handing over the girl is treated of in detail (I, 22). On this depends the description in the Prayogaratna, fol. 69; comp. also Colebrooke's Miscell. Essays, I, 210. The Paddhati of Ramakandra does not fail to mention the kanyapradana, but I do not think that the succession of the different rites is stated there correctly. According to the Paddhati the bridegroom goes to the house of the girl's father, and there, after the madhu parka has been offered, the bride is given over to him; he then (labdhavadhukah) goes (chap. 12, 1), accompanied by young women, to the kautukagara, where the ceremonies described in chap. 12, 3 seq. take place. Paraskara, on the contrary, describes the handing over of the garments, the anointing, &c., as preceding the giving over of the girl, and indeed it is scarcely possible to see in the acts of dressing, adorning the girl, &c., in which both the bridegroom and her relations Digitized by Google

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I ADHYAYA, 13 KHANDA, 4. 35 12. A fourth (oblation) with the three Mahavyahritis) together is to be understood from this rule. 13. In this way, where no express rule is stated, in all sacrifices that procure happiness, one is to sacrifice before and afterwards with these same (Mahavyahritis). KHANDA 13. 1. 'Be queen with thy father-in-law, with this verse (Rig-veda X, 85, 46) her father or brother sacrifices with a sword's point on her head, or with the Sruva, standing while she is sitting, with his face turned to the west, while her face is turned to the east. 2. 'I seize thy hand for the sake of happiness' (Rig-veda X, 85, 36), with these words (the bridegroom) seizes with his right hand her right hand with the thumb, both hands being turned with the palms upwards, he standing while she is sitting, with his face turned to the west, while her face is turned to the east. 3. And when he has murmured the following five verses, 4. (He continues thus,) 'This am I, that art thou; take part, anything but preparatory performances that precede the decisive moment. The sacrifice, on the contrary, which the bridegroom performs, according to chap. 12, 11, in common with his bride, seems to presuppose that he has already received her from her father, and the ceremonies described in chap. 13, the panigra hana, the pronouncing of the Mantra, chap. 13, 4, which reminds one of the Roman formula ubi tu Gaius, the seven steps-all that should be understood not as intended to establish the power of the husband over his wife, but as presupposing that power and showing an exercise of it. 13, 4. Narayana states that here four Brahmanas should repeat D 2 Digitized by Google

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36 SANKHAYANA-GRIHYA-SUTRA. that art thou, this am I ; the heaven I, the earth thou; the Rik art thou, the Saman I. So be thou devoted to me. Well! Let us here marry. Let us beget offspring. Let us acquire many sons who may reach old age. 5. (The Akarya) fills, with the words bhur bhuvah svah, a new water-pot, 6. Throws into it (branches) with milky sap and leaves, of a tree the name of which is masculine, together with Kusa grass, 7. And gold, according to some (teachers), 8. And hands it over to a student who observes silence. 9. They should walk round this Stheya water, (placed) to the north-east, so that they turn their right sides towards it. the Surya hymn (Rig-veda X, 85) to the bride. That, according to Sankhayana, that hymn is recited at the wedding, is clear from chap. 14, 12. 6. Sakshirant sa palasant sakusan. Narayana's commentary divides sa kusan, and refers sa to the a karya. But this sa would be superfluous, and the substantive to which sakshiran and sa pala san are to be referred, is, as both the nature of the case and the corresponding passages show, sakhan and not kusan. Comp. the Srauta-satra IV, 17, 5: palasa sak ham sapalasam nikhaya, and a passage concerning the very rite here described, Asvalayana-parisishta I, 24: audumbaryardd haya (read, ardraya?) sakha ya sa pala sa ya sahiranya pavitra ya sadurva pavitraya. The MS. of the Sambavya-sutra has sakshiran pala san sa ku san. 9. The Stheya water has to be so placed that when the bride and the bridegroom walk (their seven steps, see chap. 14, 5 seq.), their right sides are turned towards it.' Narayana. Comp. regarding the Sthey a water and its bearer, the Grihya-sangrahaparisish/a II, 26. 30. 35. Digitized by Google

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I ADHYAYA, 14 KHANDA, 2. ANDA, 2. 37 10. And after (the Akarya) has placed a stone towards the northern direction, 11. (The bridegroom) makes her rise with the words, 'Come, thou joyful one,' 12. And makes her tread with the tip of her right foot on the stone, with the words, 'Come, tread on the stone; like a stone be firm. Tread the foes down; overcome the enemies.' 13. He then leads her round the fire so that their right sides are turned to it, 14. And gives her a second garment with the same text (chap. 12, SS 3). 15. Her father or brother pours out of a basket fried grain mixed with Sami leaves into her joined hands. 16. The spreading under, the sprinkling over, and the second sprinkling over (are done) with Agya. 17. She sacrifices those (fried grains). KHANDA 14. 1. "This woman, strewing grains, prays thus, "May I bring bliss to my relations; may my husband live long. Svaha !"'--while the husband murmurs (this) text, she sacrifices standing 2. (All the ceremonies,) beginning from the tread 2 17. I believe that the words forming this Satra, ta n guhoti, are taken from the same lost old Gribya text which Sankhayana has followed word for word also in I, 5, 1-5 and elsewhere. This is made probable by the comparison of Paraskara I, 6, 2. The author of our text, while literally adopting the words of his original, has not quite succeeded in welding them together with his own statements; thus the sacrifice of grains is treated of in this Satra and in the first Satra of the next chapter, as if there were two different acts, while indeed it is one and the same. 14, 2. The treading on the stone is prescribed in chap. 13, 12. Digitized by Google

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38 SANKHAYANA-GRIHYA-SOTRA. ing upon the stone, (are repeated) in the same way for a second time, 3. And in the same way a third time. 4. Silently, if they like, a fourth time. 5. (The Akarya ?) makes (them) step forward in a north-eastern direction seven steps (with the words), 6. 'For sap with one step, for juice with two steps, for the prospering of wealth with three steps, for comfort with four steps, for cattle with five steps, for the seasons with six steps. Friend be with seven steps. 7. (The Akarya ?) 'appeases' those (foot-steps) with water. 8. With the three Apohishthiya verses (Rig-veda X, 9, 1-3) he wipes (them) with the Stheya water, 9. And sprinkles it on their heads. 10. (The bridegroom then) says, 'I give you a cow. 11. Let him give something to the Brahmanas each time at the Sthaltpakas and other rites; 12. To him who knows the Sarya hymn the bride's shift. 5, 7. According to Narayana it is the teacher who makes them walk the seven steps; the Paddhati says that the bridegroom or the Akarya causes her to do so. Comp. Paraskara I, 8, 1; Asvalayana I, 7, 19, &c. 8. Comp. chap. 13, 9. 9. Probably we should read murdhani (acc. dual.), not murdhani. Asvalayana has sirasi. Of course the heads of both the bridegroom and the bride were sprinkled with water; comp. Asvalayana I, 7, 20, &c. 12. The Surya hymn is Rig-veda X, 85. Comp. the note above on chap. 13, 4. Digitized by Google

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I ADHYAYA, 15 KHANDA, 3. 39 13. A cow is the optional gift to be given by a Brahmana, 14. A village by a Raganya, 15. A horse by a Vaisya. 16. A hundred (cows) with a chariot (he gives to a father) who has only daughters. 17. To those versed in the sacrificial rites he gives a horse. KHANDA 15. 1. The three verses, 'I loosen thee' (Rig-veda X, 85, 24), when she departs from the house. C 2. The living one they bewail' (Rig-veda X, 40, 10), if she begins to cry. 3. The wife then smears the axle of the chariot with clarified butter with this (verse), 'They feasted, they got drunk' (Rig-veda I, 82, 2), 13-15. These Sutras, treating of the fee for the sacrifice, are identical with Paraskara I, 8, 15-18. Apparently they are taken from the same lost original from which several identical passages in the Sutras of Paraskara and Sankhayana seem to be derived (see the notes on chap. 5, 1; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sutra 10, though in that Sutra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmana has been taken notice of. 16. Comp. the passages quoted by Professor Stenzler on Paraskara I, 8, 18. Narayana has the following note: To a duhitrimat, i. e. to the father of a girl who has no brother, he shall give a hundred cows and besides a chariot, in order to destroy the guilt brought about by marrying a girl who has no brother.' Possibly we should here emancipate ourselves from the authority of the commentators, and explain duhitrimat 'he who gives his daughter in marriage,' the bride's father. Comp. Apastamba II, 11, 18; II, 13, 12; Weber, Indische Studien, V, 343, note 2. 15, 3. Probably the use of this verse on this occasion rests on the assonance of its opening word akshan and aksha (rathaksha). Digitized by Google

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40 SANKHAYANA-GRIHYA-SUTRA. 4. And with the two (verses), 'Pure are thy wheels,' 'Thy two wheels' (Rig-veda X, 85, 12. 16), of the two wheels the first with the first (verse) and the second with the second (verse), 5. And the two bulls. 6. After (the wife?) has put, with this (verse), In the box of the wheel' (Rig-veda VIII, 80, 7), a branch of a fruit-bearing tree into each of the holes destined for the pins, 7. Or, if (such branches) are (already) fixed, has recited (that verse) over them, 8. They then harness the two bulls with the two (verses), Harnessed be thy right one' (Rig-veda I, 82, 5-6), (the bridegroom) reciting the half-verse, 'White the two bulls' (Rig-veda X, 85, 10), over them when they have been harnessed. 9. Now should any part of the chariot break or burst, let him take the girl to the house of one who keeps the sacred fires, 10. And repair (the damage) with the verse, 'Cover thyself with the Khadiras' (Rig-veda III, 53, 19). 11. A knot with the verse, 'Him like a horse' (Rig-veda X, 143, 2). 12. He then murmurs the five verses, 'May prosperity give us' (Rig-veda V, 51, 11-15). 13. 'Adorned with Kimsuka flowers' (Rig-veda X, 85, 20), when she mounts the chariot; ( 14. May no waylayers meet us' (ibid. 32), at a cross-way; 15. 'Which the woman's' (ibid. 31), near a cemetery; 16. The half-verse, 'O tree with thy hundred 6. See Narayana's note on samyagarta, p. 129 of the German edition. Digitized by Google

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. I ADHYAYA, 16 KHANDA, 3. 41 branches' (Rig-veda III, 8, 11), he mutters near a big tree; 17. 'The good protectress' (Rig-veda X, 63, 10), when she ascends a ship; 18. "Carrying stones' (Rig-veda X, 53, 8), when she crosses a river; 19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ; 20. 'Up may your wave' (Rig-veda III, 33, 13), at deep places (in the river); 21. And (at such places) let her not look out. 22. The seven verses, 'Here may delight' (Rigveda X, 85, 27 seq.), when she has reached the house, omitting the verses already employed. KHANDA 16. 1. 'A bull's hide'--this has been declared. 2. On that hide the husband makes her sit down and sacrifices, while she takes hold of him, four oblations (with the following formulas), 3. With god Agni, with the earth-world of the worlds, and the Rig-veda of the Vedas: therewith I appease thee, N. N., svaha ! With god Vayu, with the air-world of the worlds, 16, 1. In chap. 15, 22 it is said that the bride arrives at the house; in 16, 12, that she enters the house. Probably we are to understand, therefore, that the sacrifice prescribed in this chapter, Satras 2 seq., is performed before the house, like the Vastoshpatiya karman (below, III, 4). The words,'has been declared,' refer to the Srauta-satra (IV, 16, 2), "Having spread a red bull's skin, with the neck to the north or to the east, with the hair outside, behind the fire, they sit down,' &c. 2. On anvarambha comp. the quotation in the note on chap. II, 2. Digitized by Google

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42 SANKHAYANA-GRIHYA-SUTRA. with the Yagur-veda of the Vedas : therewith I appease thee, N. N., svaha! With god Surya, with the heaven-world of the worlds, with the Sama-veda of the Vedas: therewith I appease thee, N. N., svaha ! With god Kandra, with the world of the quarters (of the horizon) of the worlds, with the Brahmaveda of the Vedas: therewith I appease thee, N. N., svaha !' 4. Or, 'Bhah! What harm dwells in thee, bringing death to thy husband, death to thy husband's brother, that I make death-bringing to thy paramour, N. N., svaha !'--thus the first (of the beforementioned formulas) may be joined with the first Mahavyahriti, the second with the second, the third with the third, the fourth with (the three Mahavyahritis) together. 5. With (the verse), "With no evil eye' (Rigveda X, 85, 44), let him besmear (her) eyes with Agya salve. 6. (The bridegroom,) having touched the ends of her hair with the three (verses), 'How may us the resplendent one...' (Rig-veda IV, 31, 1-3), 7. And having quickly recited the four verses, And those divine medicines' (Rig-veda VIII, 18,8), at the end (of that text) with the word svaha (pours out) the remainder on (her) head. 8. Here some place a boy of good birth on both sides, in her lap, with this (verse), 'Into thy womb' (see below, chap. 19, 6), 8. It should be noted that the verse a te yonim is quoted here only with the Pratika, while its full text is given below, chap. 19, 6. Can the Sutras describing this ceremony with the kumara ubhayatah-sugata be a later addition ? Digitized by Google

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I ADHYAYA, 17 KHANDA, 9. 43 9. Or also silently. 10. Into this (boy's) joined hands (the bridegroom) gives fruits and causes (the Brahmanas) to wish an auspicious day. 11. Thus she becomes the mother of male children. 12. With the rest of the hymn, 'Stay ye here both' (Rig-veda X, 85, 42 seq.), they make them enter the house. KHANDA 17. 1. With the verse, 'I praised Dadhikravan' (Rigveda IV, 39, 6), let them drink together curds. 2. Let them sit silent, when the sun has set, until the polar-star appears. 3. He shows her the polar-star with the words, * Firm be thou, thriving with me!' 4. Let her say, 'I see the polar-star; may I obtain offspring.' 5. Through a period of three nights let them refrain from conjugal intercourse. 6. Let them sleep on the ground. 7. Let them eat together boiled rice with curds, with the three verses, ' Drink and satiate yourselves' (Rig-veda VIII, 35, 10). 8. Let them serve the nuptial fire in the evening and in the morning with the words, 'To Agni svaha ! To Agni Svishtakrit svaha !' 9. Let the two men Mitra and Varuna, let the two men, the Asvins both, let the man Indra and also Agni make a man grow in me. Svaha !'--with 17, 2, 3. I have changed in the translation the division of these Satras ; the native authorities divide after dhruvadarsanat, while I propose to divide after astamite. Digitized by Google

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44 SANKHAYANA-GRIHYA-SUTRA. (these words she offers) the first oblation if she is desirous of pregnancy. 10. For ten days they are not to set out (from home). KHANDA 18. 1. Now the rites of the fourth day. 2. When the three nights have elapsed, he makes offerings of cooked food (with the texts), 3. 'Agni! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings death to her husband, that drive away from her. Vayu! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings sonlessness, that drive away from her. 'Sarya! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings destruction to the cattle, that drive away from her. "To god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen her from this, and not from that place. "To god Varuna the girls have made sacrifice, to Agni; may he, god Varuna, &c. To god Pashan the girls have made sacrifice, to Agni; may he, god Pashan, &c.' 4. The seventh oblation with the verse, 'Pragapati' (Rig-veda X, 121, 10). 5. The eighth to (Agni) Svishtakrit. 18, 3. As to preto munkatu mamutah compare Paraskara I, 6, 2: preto munkatu ma pateh. This passage shows what itah and amutah refer to. Comp. Professor Weber's note 3 at Indische Studien, V, 347. Digitized by Google

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I ADHYAYA, 19 KHANDA, 6. KHANDA 19. 1. Let him pound the root of the Adhyanda plant and sprinkle it at the time of her monthly period with the two (verses), 'Speed away from here; a husband has she' (Rig-veda X, 85, 21. 22), with svaha at the end of each, into her right nostril. 2. "The mouth of the Gandharva Visvavasu art thou'-with these words let him touch her, when he is about to cohabit with her. 3. When he has finished, let him murmur, 4. 'Into thy breath I put the sperm, N. N.!' 5. Or, 'As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb, N. N.!' 6. Or, 'May a male embryo enter thy womb, as an arrow the quiver ; may a man be born here, a son after ten months. 'Give birth to a male child; may after him (another) male be born; their mother shalt thou be, of the born, and (to others) mayst thou give birth. 'In the male verily, in the man dwells the sperm; he shall pour it forth into the woman : thus has said Dhatar, thus Praga pati has said. Praga pati has created him, Savitar has shaped him. Imparting birth of females to other (women) may he put here a man. 'From the auspicious sperms which the men pro 19, 6. The first verse is that quoted already at chap. 16, 8. The text of the verses quoted in this Satra is very corrupt; see the notes on p. 36 of the German edition. Digitized by Google

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46 SANKHAYANA-GRIHYA-SOTRA. duce for us, produce thou a son; be a well-breeding cow. Roar, be strong, put into her an embryo, achieve it; a male, thou male, put into her; to generation we call thee. Open thy womb; take in the man's sperm ; may a male child be begotten in the womb. Him thou shalt bear; (having dwelt) ten months in the womb may he be born, the most excellent of his kin.' KHANDA 20. 1. In the third month the Pumsavana (i.e. the ceremony to secure the birth of a male child), 2. Under (the Nakshatra) Pushya or Sravana. 3. Having pounded a Soma stalk, or a Kusa needle, or the last shoot of a Nyagrodha trunk, or the part of a sacrificial post which is exposed to the fire, 4. Or (having taken) after the completion of a sacrifice the remnants from the Guhu ladle, 5. Let him sprinkle it into her right nostril with the four verses, 'By Agni may good' (Rig-veda I, 1, 3), "That sperm to us' (III, 4, 9), May he succeed who lights fire' (V, 37, 2), 'Of tawny shape' (I1, 3, 9), with Svaha at the end (of each verse). 20, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition. On kusakantaka Narayana says, kusakantakam kuso darbhas tasya kantakah suki (suka, MS. Berol. Orient. fol. 602) tam va peshayitva. I do not understand why the commentators of Paraskara, whom Professor Stenzler has followed in his translation of Par. I, 14, 4, make kantaka equal to mula. 5. Nasto dakshinatah stands here as in chap. 19, 1. Asvalayana I, 13, 6 has dakshinasyam nasikayam, and so has also Digitized by Google

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I ADHYAYA, 22 KHANDA, 7. 47 KHANDA 21. 1. In the fourth month the Garbharakshana (i.e. the ceremony for the protection of the embryo), 2. Sacrificing six oblations from a mess of cooked food with (the six verses of the hymn), 'Agni, joined with the prayer' (Rig-veda X, 162), 3. With (the verses), 'From thy eyes, thy nose' (Rig-veda X, 163), verse by verse besmearing her limbs with Agya salve. KHANDA 22. 1. In the seventh month, at her first pregnancy, the Simantonnayana (or parting of the hair). 2. He causes her, after she has bathed and put on a (new) garment which has not yet been washed, to sit down behind the fire. 3. He sacrifices, while she takes hold of him, with the Mahavyahritis. 4. He cooks a mess of food, 5. According to some (teachers) boiled rice with Mudga beans. 6. The implements used and the Nakshatra should be of male gender. 7. (He then sacrifices with the following texts,) May Dhatar give to his worshipper further life and safety; may we obtain the favour of the god whose laws are truthful. Dhatar disposes of offspring and wealth ; Dhatar has created this whole world; Dhatar will give a Paraskara I, 13. Comp. the natthukamma treated of in the Pali Buddhist texts (Mahavagga VI, 13) and in the medical literature. Digitized by Google

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48 SANKHAYANA-GRIHYA-SUTRA. son to the sacrificer: to him you shall sacrifice, an offering rich in ghee.' (Besides) with the three verses, 'Negamesha, fly away' (Rig-veda Khailika sukta, after X, 184, vol. vi, p. 31), and in the sixth place the verse, ' Pragapati' (Rig-veda X, 121, 10). 8. (The husband then) parts her hair, upwards, beginning from the middle, with a porcupine's quill that has three white spots, or with a Darbha needle together with unripe Udumbara fruits, with the words, 'Bhur bhuvah svah.' 9. He lays down (the thing he has used) in her lap, 10. Ties (the fruits) to a string of three twisted threads and fastens them to her neck with the words, 'Rich in sap is this tree; like the sappy one be thou fruitful.' II. (The husband) then says to lute-players, 'Sing ye the king 12. 'Or if anybody else is still more valiant.' 13. Having poured fried grain into a water-pot, let him cause her to drink it with the six verses, 22, 8. Comp. above, chap. 12, 6. 10. Narayana: tisribhis tantu bhir vritte sutre udumbaraphalani... gale... badhnati. I have translated accordingly. Paraskara I, 15, 6 uses the same expression trivrit. Professor Stenzler there translates it, on the authority of Gayarama, 'dreifache Haarflechte,' and says in his note on that passage that, according to Sankhayana, he would have to tie the things with a threefold string to the neck of the woman, as if Sankhayana's statement were different from that of Paraskara. But both authors have the same word, and only the commentators differ in their explanations thereof. II. Asvalayana more explicitly says (I, 14, 6), Somam raganam samgayetam iti. 13. In my German translation there is a mistake which should be corrected. I have there referred shalrika to the verses Rakam Digitized by Google

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I ADHYAYA, 24 KHANDA, I. 'May Vishnu take care of thy womb,' 'I call Raka' (Rig-veda X, 184, 1; II, 32, 4-8). 14. Let him then touch her (with the words), " 49 15. The winged one art thou, the Garutmat; the Trivrit (stoma) is thy head, the Gayatra thy eye, the metres thy limbs, the Yagus thy name, the Saman thy body.' 16. Let him cause her to sing merrily, 17. Wearing, if she likes, many gold ornaments. 18. A bull is the fee for the sacrifice. KHANDA 23. 1. Let him pound the roots of the plants kakatani, makakakatani, kosataki, of the egg-plant, and of the indigo plant, and besmear (therewith) the place in which she is going to be confined, in order to drive away the Rakshas. KHANDA 24. 1. Now the Gatakarman (i. e. ceremony for the new-born child). aham, which are actually only five in number. The six verses are Vishnur yonim, &c., and the five verses mentioned. 15. Vagasaneyi Samhita XII, 4. 16, 17. Narayana: modamanim harshayuktam tam man galikair gitair gayayet . mahahemavatim bahvabharanayuktam va gayayet. 24, 1. Comp. Dr. Speijer's essay on the Gatakarman (Leiden, 1872). Narayana observes that, as it is prescribed below (chap. 25, 4) that a mess of food is to be cooked in the sutikagni, here the sutikagni is established, and sacrifice is performed therein. The Sutra 1, 25, 4, from which it is to be inferred that the sutikagni should be kept, is considered, accordingly, as a Gnapaka (see Professor Buhler's notes on Apastamba I, 11, 7; Gautama [29] E Digitized by Google

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50 SANKHAYANA-GRIHYA-SUTRA. 2. Let (the father) breathe three times on the new-born child and then draw in his breath with the words, 'Draw in your breath with the Rik, breathe within with the Yagus, breathe forth with the Saman.' 3. Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon), 4. With (the verse), 'I administer to thee honey food for the festival, the wisdom (" veda") raised by Savitar the bountiful; long-living, protected by the gods, live a hundred autumns in this world, N. N.!'(with these words) he gives him a name beginning with a sonant, with a semivowel in it, consisting of two syllables, or of four syllables, or also of six syllables; he should take a krit (suffix), not a taddhita. 5. That (name only) his father and his mother should know. 6. On the tenth day a name for common use, which is pleasing to the Brahmanas. 7. Let him pulverise black and white and red hairs of a black ox, intermix (that powder) with those four substances (see Satra 3), and give it to eat (to the child) four times : such (is the opinion of) Mandukeya. I, 31; Narayana's note on chap. 25, 4, p. 133 of the German edition). 2. Abhyavanya should be corrected into abhya panya, as in IV, 18, I nearly all the MSS. read nivata instead of nipata. The Sambavya MS. reads in the text, trir abhyanyanupranya; in the commentary trir anya panyanupranya. Comp., on the terminology of the different vital airs, Speijer, Gatakarma, p. 64 seq.; Eggeling, S. B. E., vol. xii, p. 20. Digitized by Google

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I ADHYAVA, 25 KHANDA, 1. SALA 8. If he likes (let him do so) with the words, Bhah! The Rig-veda I lay into thee, N. N., svaha ! Bhuvah! The Yagur-veda I lay into thee, N. N., svaha ! Svah! The Sama-veda I lay into thee, N. N., svaha ! * Bhur bhuvah svah! Vakovakya (colloquies), Itihasa, and Purana-Om! All the Vedas I lay into thee, N. N., svaha !' 9. The production of intelligence (is performed) by thrice saying in his right ear, 'Speech!' 10. And let him recite over (the child the following text), 'Speech, the goddess, united with mind, together with breath, the child, uttered by Indramay she rejoice in thee, the goddess, for the sake of joy, the great one, the sweet sounding, the music, full of music, the flowing, self-produced.' 11. Let him tie a piece of gold to a hempen string, 12. And bind it to the child's) right hand until (the mother) gets up (from childbed). 13. After the tenth day let him give it to the Brahmanas, 14. Or keep it himself. KHANDA 25. 1. After ten days the getting up (of the mother from childbed). 8. Veti vikalparthe. bhur rigvedam ityadikaturbhir mantrair asav ity atra purveva (read purvavat?) kumaranamagrahanapurvakam kumaram prasayet. Narayana. 12. Balasya dakshine haste. Narayana. 25, 1. After ten days the impurity (asauka) that falls on the mother at her confinement, ceases; see Gautama XIV, 16; Manu V, 62; Vasishtha IV, 21. E 2 Digitized by Google

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52 SANKHAVANA-GRIHYA-SUTRA. 2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed; 3. And so also the child. 4. Let (the father) cook a mess of food in that same fire that has been kept from her confinement, 5. And let him make oblations to the Tithi of (the child's) birth and to three constellations with their (presiding) deities. 6. Let him place in the middle the oblation to that constellation under which the child) is born; the deity, however, is constantly to precede (the corresponding Nakshatra). 7. (He then makes two other oblations with the verses,) '(May) this Agni, the excellent one, (give) thee to-day life for (our) prayers; give us life that we may live long,'--(and,) 'Life-giving, Agni, be strong by Havis; may thy face and thy seat be full of ghee; drinking ghee, the sweet honey of the cow, protect, as a father (protects) his son, here N. N. The tenth oblation of the mess of cooked food with the verse, 'Thou, Soma, givest bliss to the old one' (Rig-veda I, 91, 7). 8. Having pronounced aloud (the child's) name, 9. And caused the Brahmanas to say auspicious words, 10. And having sacrificed in the same way every month to the Tithi of (the child's) birth, 11. He sacrifices, when one year has expired, on the (ordinary) domestic fire. 4. Comp. the note on chap. 24, 1. 7. The first Mantra is corrupt; in the Asvalayana-Srauta-sutra (II, 10, 4) its text runs thus, ayush te visvato dadhad ayam agnir varenyah, &c. Comp. Atharva-veda VII, 53, 6. II. The words "every month" (Sutra 10) retain their value Digitized by Google

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I ADHYAYA, 26 KHANDA, 20. KHANDA 26. 1. To Agni, to the Krittikas. 2. To Pragapati, to Rohini. 3. To Soma, to Mrigasiras. 4. To Rudra, to the Ardras. 5. To Aditi, to the two Punarvasus. 6. To Brihaspati, to Pushya. 7. To the Serpents, to the Asleshas. 8. To the Manes, to the Maghas. 9. To Bhaga, to the two Phalgunis. 10. To Aryaman, to the two Phalgunis. II. To Savitar, to Hasta. 12. To Tvashtar, to Kitra. 13. To Vayu, to Svati. 14. To Indra and Agni, to the two Visakhas. 15. To Mitra, to Anuradha. 16. To Indra, to Gyeshtha. 17. To Nirriti, to Mula. 18. To the Waters, to the Ashadhas. 19. To the Visve devas, to the Ashadhas. 20. To Brahman, to Abhigit. 53 (here also). Thus the sutikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said "in the domestic fire," the sutikagni is not to be kept any longer.' Narayana. 26, 1. This chapter is not found in the Sambavya-Grihya, and Narayana expressly designates it as kshepaka khanda. It is a sort of appendix to the Sutras 25, 5. 6; a sacrifice having there been prescribed to three Nakshatras with their presiding deities, an enumeration of the Nakshatras and deities is here given. Compare, on similar lists, Weber's second article on the Nakshatras (Abhandlungen der Berliner Akademie der Wissenschaften, 1861), pp. 289 seq., 315, 367 seq. Digitized by Google

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54 SANKHAYANA-GRIHYA-SOTRA. 21. To Vishnu, to Sravana. 22. To the Vasus, to the Dhanishthas. 23. To Varuna, to Satabhishag. 24. To Aga ekapad, to the Proshthapadas. 25. To Ahi budhnya, to the Proshthapadas. 26. To Pushan, to Revati. 27. To the two Asvins, to the two Asvinfs. 28. To Yama, to the Bharanis. KHANDA 27. 1. In the sixth month the Annaprasana (i.e. the first feeding with solid food). 2. Goat's flesh, if he is desirous of nourishment, 3. Flesh of partridge, if desirous of holy lustre, 4. Fish, if desirous of swiftness, 5. Boiled rice with ghee, if desirous of splendour 6. (Such) food, prepared with milk curds, honey, and ghee, he should give (to the child) to eat. 7. After he has made oblations with (the verses), Lord of food, give us food, painless and strong; bring forward the giver; bestow power on us, on men and animals ;' Whatsoever' (Rig-veda IV, 12, 4); 'Even of great' (ibid. 5), 'Him, Agni, (lead) to long life and splendour; sharp strength (mayst thou), Varuna, king Soma, protection may Aditi, like a 27, 2-6. These rules stand here, in the beginning of the chapter, as introductory remarks; the act of feeding itself (Sutra 10) does not follow till after the sacrifice and the other performances prescribed in Satras 7-9. 3. This rule evidently rests on the allusion of taittira (partridge flesh) to the Taittiriya school. 7. Both metre and construction show that the Pada imam Agna ayushe varkase is incomplete; the Sambavya-Grihya and Taitt. Samhita II, 3, 10, 3 add kridhi after varkase. Digitized by Google

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I ADHYAYA, 28 KHANDA, 9. 55 mother, afford to him, and all the gods that he may reach old age' 8. And has recited over (the child) the verse, 'Powers of life, Agni' (Rig-veda IX, 66, 19), 9. And has set him down on northward pointed Kusa grass with (the verse), 'Be soft, O earth' (Rigveda I, 22, 15)-- 10. The act of feeding is performed with the Mahavyahritis. 11. Let the mother eat the remnant. KHANDA 28. 1. After one year the Kudakarman (i.e. the tonsure of the child's head); 2. Or in the third year; 3. In the fifth for a Kshatriya; 4. In the seventh for a Vaisya. 5. Having placed the fire (in the outer hall; see chap. 5, 2)-- 6. And having filled vessels with rice and barley, sesamum seeds and beans, 7. And having put down northwards bull-dung and a layer of Kusa grass for receiving the hair, a mirror, fresh butter, and a razor of copper, 8. He pours cold water into warm with (the verse), 'Mix yourselves, ye holy ones, with your waves, ye honied ones, mixing milk with honey, ye lovely ones, for the obtaining of wealth.' " 9. May the waters moisten thee for life, for old age and splendour. The threefold age of Gamadagni, Kasyapa's threefold age, the threefold age of 28, 1. Kalakarman literally means, the preparing of the lock or the locks (left when the rest of the hair is shaven). Digitized by Google

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56 SANKHAYANA-GRIHYA-SUTRA. Agastya, the threefold age that belongs to the gods, that threefold age I produce for thee! N. N.!'-with these words he sprinkles the right part of his hair three times with lukewarm water. 10. Having loosened the tangled locks, according to some (teachers), with a porcupine's quill, 11. And having anointed (his hair)with fresh butter, 12. He puts a young Kusa shoot among the hairs) with the words, 'Herb, protect him!' 13. Having touched the hair and the Kusa shoot with the mirror, 14. He takes up the copper razor with the words, Sharpness art thou; the axe is thy father. Do no harm to him!' 15. With (the words), "The razor with which in the beginning Savitar, the knowing one, has shaven the beard of king Varuna, and with which Dhatar Brihaspati has shaven Indra's head, with that, ye Brahmanas, shave this (head) to-day; blessed with long life, with old age be this man N. N.!' he cuts the tips of the hairs and the Kusa shoot. 16. In the same way a second time; in the same way a third time, 17. In the same way twice on the left side. 18. Under the armpits a sixth and a seventh time at the Godanakarman (ceremony of shaving the beard). 19. The Godanakarman is identical with the Kudakarman. 15. The parallel texts show that instead of Brihaspatir we have to read Brihaspater, instead of adya, asya. So the correct translation would be, ... with what Dhatar has shaven Brihaspati's and Indra's head, with that do ye Brahmanas shave this head of this (child).' Digitized by Google

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I ADHYAYA, 28 KHANDA, 24. 57 20. (It is to be performed) in the sixteenth or in the eighteenth year. 21. At the third turn of shaving, however, he gives a cow and a garment that has not yet been washed. 22. Silently the rites (are performed) for girls. 23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth. 24. To the barber the vessels of grain. To the barber the vessels of grain. 24. See Satra 6. Digitized by Google

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58 SANKHAYANA-GRIHYA-SUTRA. Adhyaya II, Khanda 1. 1. In the eighth year after the conception let him initiate a Brahmana, 2. With an antelope-skin, 1, 1. With regard to the standing terminology of the Upanayana, or the initiation of the student, we may observe that upa-ni does not mean, as, for instance, Professor Stenzler seems to understand it, 'to introduce a student to his teacher.' Thus Paraskara's Satra II, 2, 1, ashta varsham brahmanam upanayet, &c., is translated by that distinguished scholar, 'Den achtjahrigen Brahmana soll er (beim Lehrer) einfuhren,' &c. (comp. also AsvalayanaGrihya I, 19, 1). The texts clearly point to another translation of upa-ni, for they show that the person that introduces the student (upanayati or upanayate; the middle is used very frequently, for instance, Satapatha Brahmana XI, 5, 4, 1; Sankh. II, 1, 25) is not the father or a relation of the youth who could be supposed to lead him to the teacher, but the teacher himself; he introduces (upanayati) him to the brahmakarya, or introduces him with himself, and the student enters upon (upaiti) the brahmakarya, or enters with (upaiti) the teacher; he who has thus entered upon studentship, is consequently designated as upeta (Sankh. IV, 8, 1; Paraskara III, 10, 10), and for the initiation, which is usually called upanayana, occasionally also the word upayana is used (see the Manava-Grihya I, 22, quoted by Professor Jolly in his article, Das Dharma-satra des Vishnu, p. 79). The following passages may be quoted here as supporting our opinion on this terminology. At Satapatha Brahmana XI, 5, 3, 13 Saukeya says to Uddalaka Aruni, 'I will enter (as a student) with the reverend One' (upayani bhagavantam); and Aruni replies, Come, enter (with me)!' (ehy upehi), and he initiated him' (tam hopaninye). Ibid. XI, 5, 4, 16 it is stated that according to some a teacher who has initiated a Brahmana as a student (brahmanam brahma karyam upaniya) should abstain from sexual intercourse, for a student who enters upon studentship (yo brahmakaryam upaiti) becomes, as it were, a garbha, &c. Finally we may add that the Buddhist terminology regarding the entering into the order or upon a life of righteousness is clearly connected with that followed, for instance, in the dialogue between Digitized by Google

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II ADHYAYA, I KHANDA, 9. 59 3. Or in the tenth year after the conception. 4. In the eleventh year after the conception a Kshatriya with the skin of a spotted deer, 5. In the twelfth year after the conception a Vaisya with a cow-hide. 6. Until the sixteenth year the time has not passed for a Brahmana, 7. Until the twenty-second for a Kshatriya, 8. Until the twenty-fourth for a Vaisya. 9. After that time has passed), they become patitasa vitrika (men who have lost their right of learning the Savitri). Saukeya and Aruni. As Saukeya there says, upayani bhagavantam, we frequently read in the Pali books expressions like this, upemi Buddham saranam dhamman kapi anuttaram, &c. (Dhammap. Atthakatha, p. 97, ed. Fausboll), and as Aruni replies, ehy upehi, Buddha says to those who wish to be ordained, ehi bhikkhu, svak khato dhammo, kara brahmakariyam, &c. (Mahavagga I, 6, 32, &c.; S. B. E., vol. xiii, p. 74, note). The counting of the years not from the birth but from the conception occurs both in the Brahmanical and in the Buddhist ordinances, comp. H.O., Buddha, sein Leben, seine Lehre, seine Gemeinde, p. 354, note 1. Several Grihya texts (for instance, Asv. 1, 19, 1. 2) admit both ways of counting the years. The number of years given for the Upanayana of persons of the three castes (Brahmanas 8-16, Kshatriyas 11-22, Vaisyas 12-24) is evidently derived from the number of syllables of the three metres which are so very frequently stated to correspond to the three castes, to the three gods or categories of gods (Agni, Indra, Visve devas) &c., viz. the Gayatri, the Trishtubh, and the Gagati. This is a very curious example, showing how in India phantastical speculations like those regarding the mystical qualities of the metres, were strong enough to influence the customs and institutions of real life. 9 seq. All these are standing expressions recurring nearly identically in most of the Grihya and Dharma-sQtras. In the rule contained in Satra 13 a number of the parallel texts have vivaheyuh or vivahayeyuh, others have vyava hareyuh. Comp. Vasishtha XI, 75; Indische Studien, vol. x, p. 21. Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 10. Let them not initiate such men, II. Nor teach them, 12. Nor perform sacrifices for them, 13. Nor have intercourse with them. 60 14. Or (let them initiate students of) all (castes) wearing a (new) garment that has not yet been washed. And wearing a girdle. 15. The girdle of a Brahmana (shall be) made of Munga grass, 16. That of a Kshatriya (shall be) a bowstring, 17. That of a Vaisya a woollen thread. 18. The staff of a Brahmana (shall be) made of Palasa or of Bilva wood, 19. That of a Kshatriya of Nyagrodha wood, 20. That of a Vaisya of Udumbara wood. 21. That of the Brahmana shall reach the tip of the nose, 22. That of the Kshatriya the forehead, 23. That of the Vaisya the hair. 24. Or all (sorts of staffs are to be used) by (men of) all (castes). 25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher. 14. This Sutra should rather be divided into two, as indicated in the translation. As to the mekhala (girdle) comp. below, chap. 2, 1. 21. There is no doubt that prana sammito (which Narayana explains thus, 'prana is the wind [or breath]; [the staff should] reach to the place where the wind leaves the body, i. e. to the tip of the nose') should either be corrected into, or explained as, ghranasammito; the Sambavya MS. has ghranantiko brahmanasya. Comp. Gautama I, 26, &c. The parallel texts agree in assigning the longer staff to the higher, not as Sankhayana does, to the lower caste. Digitized by Google

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II ADHYAYA, 2 KHANDA, I. 26. Having had him shaved all round (his head) he should initiate him. 27. After (the student) has washed and adorned himself, 28. (And) after (the teacher) has sacrificed, both station themselves behind the fire, the teacher with his face turned to the east, the other with his face to the west. 61 29. Let him initiate him standing while (the other also) stands. 30. [The firm, powerful eye of Mitra, glorious splendour, strong and prosperous, a chaste, flowing vesture, this skin I put on, a valiant (man).'] KHANDA 2. 1. 'Here has come to us, protecting (us) from evil words, purifying our kin as a purifier, clothing herself, by (the power of) inhalation and exhalation, with strength, this friendly goddess, this blessed girdle' with these words, three times repeated, he ties the girdle from left to right thrice round. 26. After the introductory remarks given in the preceding Sutras the ritual itself of the Upanayana is now described. 28. Narayana: hutva 'nadesaparibhashatah (see above, I, 12, 13) purastatsamgnakam hutva agnim sthapitagnim (see above, I, 5, 2) gaghanena... tish/hatah. 30. This Sutra is wanting in most of the MSS. (see the note, p. 48 of the German edition). It contains the Mantra with which the Agina (the hide mentioned in Sutras 2, 4, 5 of this chapter) is put on. Narayana gives the Mantra which he says is taken from the Madhyandina-Grihya (in the Paraskara-Grzhya it is not found), after chap. 2, 3, and he states that the corresponding act to which it belongs has its place after the rites concerning the girdle (chap. 2, 1) and the sacrificial cord (2, 3). Digitized by Google

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62 SANKHAYANA-GRIHYA-SUTRA. 2. (There should be) one knot, or also three, or also five. 3. He adjusts the sacrificial cord with (the words), * The sacrificial cord art thou. With the cord of the sacrifice I invest thee. 4. He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: What is thy name?' 5. 'I am N. N., sir,' says the other. 6. Descending from the same Rishis ?' says the teacher. 7. * Descending from the same Rishis, sir,' says the other. 2, 2. Ramakandra : 'Let him make one, or three, or five knots, according to the student's) Arsheya,' i. e. accordingly as he belongs to a family that invokes, in the Pravara ceremony, one, or three, or five Rishis as their ancestors. Comp. Weber, Indische Studien, vol. X, p. 79. 3. On the sacrificial cord (upavita) comp. the Grihya-samgrahaparisishta II, 48 seg. 4. Narayana : Akarya atmano manavakasya kangali udakena purayitva, &c. 6, 7. A similar dialogue between the teacher and the student at the Upanayana is given in the Kausika-sutra (ap. Weber, Indische Studien, X, 70). The student there says, 'Make me an Arsheya (a descendant of the Rishis) and one who has relations, and initiate me.' And the teacher replies, ' I make thee an Arsheya and one who has relations, and I initiate thee.' As in this passage of the Kausika-satra the teacher is represented as having the power of making, by the Upanayana ceremony, an Arsheya of the student, thus, according to the view expressed by Professor Weber (loc. cit., p. 72 seq.), Sankhayana would even give it into the teacher's power to make the student his samanarsheya, i. e. to extend his own Arsheya on as many pupils as he likes. Professor Weber understands the sixth Sutra so that the teacher would have to say, sa manarsheyo bhavan bruhi (Narayana : bhavan bruhiti brahmakari bhavan brahity atah (Sutra 8] simhavalokananyayenatranushagyate. According to Ramakandra's Paddhati he is Digitized by Google

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II ADHYAYA, 2 KHANDA, 15. 8. ' Declare (that thou art) a student, sir.' 9. 'I am a student, sir,' says the other. 10. With the words, Bhur bhuvah svah' (the teacher) sprinkles thrice with his joined hands (water) on the joined hands (of the student), 11. And seizing (the student's) hands with (his own) hands, holding the right uppermost, he murmurs, 12. 'By the impulse of the god Savitar, with the arms of the two Asvins, with Pashan's hands I initiate thee, N. N.' 13. Those who are desirous of a host (of adherents, he should initiate) with (the verse), "Thee, (the lord) of hosts' (Rig-veda II, 23, 1). 14. Warriors with the verse), 'Come here, do not come to harm' (Rig-veda VIII, 20, 1). 15. Sick persons with the Mahavyahritis. only to say samanarsheyah). The student answers, samanarsheyo 'ham bho; Professor Weber, who supplies the imperative asani, translates this, 'May I have the same Arsheya, sir l' I think it more natural to simply translate the teacher's question, Art thou sa manarshe ya?' (or, supplying bhavan bruhi from Satra 8, Declare that thou art samanarsheya'), and the student's reply, 'I am samanarsheya, sir!' Thus we ought possibly to consider these formulas, which state a fictitious, ideal samanarsheyatva of the teacher and the students as a trace, and as far as I can see as the only trace, of an ancient rule requiring a real samanarsheyatva of teacher and student. As long as the ritual differences between the different Gotras, of which, as is well known, only a few traces have survived in the Vedic tradition, had retained their full importance, it can indeed scarcely have been considered as admissible that a young Brahmana should be confided to the guidance of a teacher who sacrificed and invoked the gods in another way than the customs of the pupil's own family required. II. Narayana : dakshinottarabhyam dakshina uttara upari yayos tau dakshinottarau, &c. Digitized by Google

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64 SANKHAYANA-GRIHYA-SUTRA. KHANDA 3. " 1. Bhaga has seized thy hand, Savitar has seized thy hand, Pushan has seized thy hand, Aryaman has seized thy hand. Mitra art thou by right, Agni is thy teacher, and I, N. N., both of us. Agni, I give this student in charge to thee. Indra, I give this student in charge to thee. Sun, I give this student in charge to thee. Visve devas, I give this student in charge to you, for the sake of long life, of blessed offspring and strength, of increase of wealth, of mastership of all Vedas, of renown, of bliss.' 2. 'In Indra's course I move; in the sun's course I move after him'-with these words he turns round from left to right, 3. And grasping down with the span of his right hand over (the student's) right shoulder he touches the place of his heart with the words, 'May I be dear to thy inviolate heart.' 3, 1. Narayana: 'Instead of asau (N. N.) he puts the name of the student in the vocative case.' I think rather that the teacher here pronounced his own name. Comp. asav aham bho, chap. 2, 5, &c., and the Mantra in Paraskara II, 2, 20. The text of the Mantra shows that the Akarya here seizes the hand of the Brahmakarin; comp. Asvalayana I, 20, 4-6, where it is stated that he seizes the student's hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2. Comp. also Paraskara II, 2, 17. Narayana: manavakasya grihitasamputa evakaryo Bhagas ta imam mantram gapan, &c. 2. Literally, he turns round, following his right arm.' Narayana here has the following note, 'Akaryo bator dakshinam bahum hastam aindrim avritam iti mantrenanvavartayet. ayam arthah, akarya imam mantram gaptva tam batum ka vakayitva pradakshinavartam karayet.' I believe that the commentator here, as he frequently does, instead of interpreting the text of Sankhayana, fathers Digitized by Google

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II ADHYAYA, 4 KHANDA, 4. - 65 4. Having silently turned round from right to left, 5. And then laying his hand with the fingers upwards on his (i.e. the student's) heart, he murmurs : KHANDA 4. 1. Under my will I take thy heart; my mind shall thy mind follow; in my word thou shalt rejoice with all thy heart; may Brihaspati join thee to me.' 2. "Thou art the Brahmakarin of Kama, N. N.!' 3. With the same text (see chap. 3, 2) he turns round as before, 4. And touching with the span of his right hand (the student's) right shoulder, he murmurs : on him statements belonging to other Satras, in this case probably to Asvalayana I, 20, 9. As our text has not anvavartya but anvavritya, and in the Mantra not avartasva but avarte, we must conclude that he turned round himself, and, as far as the statements of the text go, did not cause the pupil to do so. 5. The gesture is the same as that prescribed in the ParaskaraGrihya I, 8, 8 to the bridegroom at the wedding; the Mantra there is identical with Sankh. II, 4, 1, the only difference consisting in the name of the god who is invoked to unite the two : at the wedding this is Pragapati, of course, because he is 'lord of offspring,' at the Upanayana, Brihaspati, the Brahman kar' Soxhv among the gods. It is very natural that at the Upanayana and at the Vivaha, which both are destined to establish an intimate union between two persons hitherto strangers to each other, a number of identical rites should occur, for instance, the seizing of the hand; see the note on Sutra 1. 4, 1. Comp. Parask. I, 8, 8, and the note on chap. 3, 3. See also Atharva-veda VI, 94, 2. 2. As to Kamasya brahmakary asi, see my remarks in the Introduction, p. 9. 3. He turns round as described, chap. 3, 2. Narayana here also explains paryavritya paryavartanam karayitva. See our note above, loc. cit. [29] Digitized by Google

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SANKHAYANA-GRIHYA-SOTRA. 5. 'A student art thou. Put on fuel. Eat water. Do the service. Do not sleep in the day-time. Keep silence till the putting on of fuel.' 6. With (the words), 'Thine, Agni, is this piece of wood,' he puts the fuel on (the fire), or silently. KHANDA 5. 1. After one year (the teacher) recites the Savitri (to the student), 2. (Or) after three nights, 3. Or immediately. 4. Let him recite a Gayatri to a Brahmana, 5. A Trishtubh to a Kshatriya, 6. A Gagati to a Vaisya. 7. But let it be anyhow a verse sacred to Savitar. 8. They seat themselves to the north of the fire, 9. The teacher with his face turned eastward, the other westward. 5. According to Narayana the student correspondingly answers, to the teacher's word, A student art thou,' 'I will' (a sani), to 'Put on fuel,''I will put it on,' &c. Eating water means sipping water after having eased oneself. On the putting on of fuel, comp. Satra 6 and chap. 1o. The whole formula given in this Satra is already found in the Satapatha Brahmana XI, 5, 4, 5. 5, 1. The study of the Veda is opened by the Savitri. Comp. Satapatha Brahmana, loc. cit., $$ 6 seq. 4-6. The Gayatri which the teacher shall recite to a Brahmana is the same verse of which it is said below, chap. 7, 11, that it belongs to Visvamitra (Rig-veda III, 62, 10); the Trish/ubh which is taught to the Kshatriya is a verse ascribed to Hiranyastupa, Rig-veda I, 35, 2; the Gagati which is to be repeated to a Vaisya is Rig-veda IV, 40, 5, belonging to Vamadeva, or Rig-veda I, 35, 9, belonging to Hiranyastupa. See the note on chap. 7, 1o. 9. The same position is prescribed, in the same words, for the study of the main part of the Veda, below, chap. 7, 3; during Digitized by Google

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II ADHYAYA, 6 KHANDA, 2. 10. After (the student) has said, 'Recite, sir!'11. The teacher, having pronounced the word Om, then causes the other one to say, 'Recite the Savitri, sir!' 12. He then recites the Savitrt to him, the verse 'That glorious (splendour) of Savitar' (Rig-veda III, 62, 10); (firstly) pada by pada, (then) hemistich by hemistich, (and finally) without a stop. -- 67 KHANDA 6. 1. 'Waters are ye by name; happy ones are ye by name; sappy ones are ye by name; undecaying ones are ye by name; fearless ones are ye by name; immortal ones are ye by name. Of you, being such, may I partake; receive me into your favour'-with these words (the teacher) makes the student sip water three times, 2. And hands over to him the staff with the five the study of the Aranyaka the position is slightly different (VI, 3, 2). According to Narayana this Sutra would contain a nishedha of the Sutras 828 and 829 of the Rig-veda-Pratisakhya (p. ccxcii of Professor Max Muller's edition). 10, 11. The Indian tradition divides these Sutras after a karyah, so that the words adhihi bho would have to be pronounced by the teacher. Thus also Narayana explains, a karya adhihi bho 3 iti manavakam uktva, &c. In my opinion it is the student or the students who say adhihi bho. Thus the Pratisakhya (Sutra 831, ed. Max Muller) says, 'They invite him with the words adhihi bho 3, all the students the teacher, having embraced his feet.' Comp. also below, IV, 8, 12, the greater part of which Sutra is word for word identical with these rules; VI, 3, 6; Gautama I, 46; Gobhila II, 10, 38. 6, 1, 2. Ramakandra: . . . with this Mantra which the teacher tells him, and which he (the student) pronounces, he sips water F 2 Digitized by Google

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68 SANKHAYANA-GRIHYA-SUTRA. verses, Blessing may give us' (Rig-veda V, 51, 11-15). " 3. An optional gift is the fee for the sacrifice. 4. After (the teacher) has led him round the fire, turning his right side towards it, (the student) goes through the village to beg food. 5. (Let him beg,) however, of his mother first, 6. Or of a woman who will not refuse. 7. Having announced the alms to his teacher, he may eat (the food himself) with the master's permission. 8. The daily putting on of fuel, the going for alms, the sleeping on the ground, and obedience to the teacher: these are the standing duties of a student. three times He (the teacher) then gives him again the staff, which he had given him before silently.' I do not think that this double handing over of the staff agrees with the real meaning of the text; Gobhila also (II, 10) and Asvalayana (I, 22, 1) prescribe the dandapradana after the repetition of the Savitri, without mentioning that the same had been already done before; Paraskara II, 2, II speaks of the handing over of the staff before the recital of the Savitri, and does not state that it should be repeated afterwards. All these ceremonies, the teaching of the Savitri as well as the dandapradana, were considered as forming part of the Upanayana, even though a longer or shorter space of time (chap. 5, 1-3) might elapse between the first arrival of the student at the teacher's house and the performing of these rites. This follows from chap. II, Sutras 2-4. 2. These five verses have already occurred above at I, 15, 12. 3. Comp. I, 14, 13-15. 4 seq. On the student's begging of alms compare the more detailed rules in Paraskara II, 5; Apastamba I, 3, &c. 7. Comp. the passages quoted by Professor Buhler on Apastamba I, 3, 31 (S. B. E., vol. ii, p. 12). Digitized by Google

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II ADHYAYA, 7 KHANDA, 7. 69 KHANDA 7. 1. Now (follows the exposition) of the study of the Veda. 2. Both sit down to the north of the fire, 3. The teacher with his face to the east, the other one to the west. 4. After (the student) has reverentially saluted the teacher's feet and has sprinkled his (own) hands (with water), 5. And has kneeled down with his right knee on young Kusa shoots at their roots, 6. And has grasped round (those Kusa shoots) in their middle with his hands, holding the right uppermost, 7. The teacher, having seized them at their tops 7, 1. Narayana: 'Now (atha), i. e. after the observance of the Sukriya vrata,' &c. On the Sukriya vrata which has to be undergone before the Anuvakana treated of in this chapter can be performed, see the note on chap. 4, 1, and below, chap. 11, 9. One would have expected that in the arrangement of Sankhayana the rites belonging to the Sukriya vrata would precede the exposition of the Anuvakana. Perhaps it was in consequence of the exact analogy of the Sukriya with the Sakvara, Vratika, Aupanishada vratas, that the description of the former has been postponed till the latter had to be treated of. Ramakandra's Paddhati has the following remark here, 'Now the way of studying the Veda, called Anuvakana, is set forth. This can be done only after the Sukriya vrata has been enjoined on the student; before that nothing but the Savitri can be taught to him.' 2 seq. Comp. above, chap. 2, 8 seq. 4. The way in which this reverential salutation should be performed is described below, IV, 12, 1 seq. 6. On dakshinottarabhyam, see chap. 2, 11 and Narayana's note there. Digitized by Google

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SANKHAVANA-GRIHYA-SOTRA. with his left hand, and with his right hand sprinkling them with water, then makes the other say: 8. 'Recite the Savitri, sir !' says the other. 9. 'I recite the Savitri to thee!' says the teacher. 10. "Recite the Gayatri, sir!' says the other. 'I recite the Gayatri to thee!' says the teacher. 11. "Recite the verse of Visvamitra, sir!' says the other. 'I recite the verse of Visvamitra to thee!' says the teacher. 12. "Recite the Rishis, sir !' says the other. 'I recite the Rishis to thee!' says the teacher. 13. "Recite the deities, sir!' says the other. 'I recite the deities to thee!' says the teacher. 14. "Recite the metres, sir!' says the other. 'I recite the metres to thee!' says the teacher. 15. "Recite the Sruti, sir !' says the other. *I recite the Sruti to thee!' says the teacher. 16. "Recite the Smriti, sir !' says the other. 'I recite the Smriti to thee!' says the teacher. 17. 'Recite faith and insight, sir !' says the other. 'I recite faith and insight to thee!' says the teacher. 8 seq. Comp. Weber's Indische Studien, vol. X, p. 131 seq. 10. Comp. the note on chap. 5, 4-6. Narayana states, in accordance with these Satras of the fifth chapter, that in case the student belongs to the second or third caste, an Uha (i.e. a corresponding alteration of the formulas; from the Srauta-sutra, VI, 1, 3 the definition is quoted here sabdavikaram u ham bruvate) takes place. If he is a Kshatriya, he has to say, 'Recite the Trishtubh, sir 1'--'Recite the verse of Hiranyastupa (Rig-veda I, 35, 2), sirl' A Vaisya has to say, 'Recite the Gagati, sir!'-Recite the verse of Hiranyastupa (or, of Vamadeva, Rig-veda I, 35, 9 or IV, 40, 5), sir!' 17. Comp. Indische Studien, X, 132, note 1. Digitized by Google

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II ADHYAYA, 7 KHANDA, 19. 71 18. In that way, according to what Rishi each hymn belongs to and what its deity and its metre is, thus (with the corresponding indications of Rishi, &c.) let him recite each hymn; 19. Or also, if he does not know the Rishis, deities, and metres, the teacher recites this verse, 'That glorious (splendour) of Savitar' (Rig-veda III, 62, 10), pada by pada, hemistich by hemistich, (and finally) without a stop, and says, when he has finished, "This (verse belongs to Savitar; it is a Gayatrt; Visvamitra is its Rishi).' 18-20. I do not think that Professor Weber (Indische Studien, X, 132) has quite exactly rendered the meaning of these Sutras when he says, 'The teacher then (i.e. after the formula of Sutra 17 has been pronounced) teaches him first the Rishi, the deity, and the metre of each Mantra. In case he does not know them himself for a Mantra, he recites the holy Savitri (tat Savitur varenyam). After this he teaches him in due order either (1) the single Rishis, i.e. the hymns belonging to each Rishi, or (2) the single Anuvakas,' &c.It does not seem quite probable to me that the student should have had to learn first the Rishis, deities, and metres of the whole Veda, before the text of the hymns was taught him; I rather believe that hymn by hymn the indication of the Rishis, &c. preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, 'Evam purvoktena prakarena rishidevatakhandahparvakam tam tam Agnim ila ityadikam mantram manavakayakaryo snubruyat.' 19. According to Narayana by esheti (literally, 'This [is the Rik]') it is meant that the teacher, after having recited the Savitri in the three ways mentioned, should say to the student, 'This Rik is in the Gayatri metre. If recited pada by pada, it has three padas. Thus also this Rik, if recited hemistich by hemistich, has two Avasanas (pauses), the first at the end of the hemistich, the second at the end of the third karana (or pada). Thus also this Rik is recited without stopping; at the end of the three karanas, or of the twenty-four syllables, the pause (avasana) should be made. Thus I recite to thee the Savitri ; I recite to thee the Gayatri; I recite to thee the verse of Visvamitra.' 'For,' adds Narayana, if the Gayatri has been recited, the whole complex of the Veda being of that very Digitized by Google

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72 SAN KHAYANA-GRIHYA-SOTRA. 20. Let him thus recite (the hymns belonging to) each Rishi, or (each) Anuvaka ; 21. Of the short hymns in the tenth Mandala) an Anuvaka, 22. Or as much as the master may think fit. 23. Or optionally he may recite the first and last hymn of (each) Rishi, 24. Or of (each) Anuvaka, 25. (Or) one (verse) of the beginning of each hymn. 26. The teacher may optionally say at the beginning of the hymn, 'This is the commencement.' 27. This has been (further) explained in (the treatise about) the Rishisvadhyaya. substance, a complete knowledge thereof has been produced.' The commentator then indicates a shorter form for the teacher's words which our Satra prescribes by esheti, This verse belongs to Savitar; it is a Gayatri; its Rishi is Visvamitra.' 21. The Kshudrasuktas are the hymns Rig-veda X, 129-191. 24 seq. This seems to be an abridged method by which students who had not the intention of becoming Vedic scholars, and probably chiefly students of the Kshatriya and Vaisya caste, could fulfil their duty of learning the Veda; a student who knew the first and last hymn of a Rishi, or of an Anuvaka, was, as would seem from these Satras, by a sort of fiction considered as though he had known the whole portion belonging to that Rishi, or the whole Anuvaka. 27. Narayana explains Rishisvadhyaya by mantrasamhita. He says, "The Anuvakana which has been declared here, is to be understood also with regard to the svadhyaya, i. e. to the Samhita of the Mantras.' I think there is a blunder in the MS., and instead of tad api svadhyaye... gneyam we ought to read tad rishisvadhyaye ... gneyam. In this case we should have to translate the quoted passage,'... is to be understood with regard to the Rishisvadhyaya, i. e. to, &c.'- I think, however, that the true meaning of the Sutra is different from what Narayana believes it to be. The expression vyakhyatam apparently conveys a reference to another treatise in which the rules regarding the Rishisvadhyaya would seem to have been fully set forth. The Srauta-sutra contains Digitized by Google

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II ADHYAYA, 8 KHANDA, I. 28. When (the lesson) is finished, he takes the young Kusa shoots, makes of cow-dung a pit at their roots, and sprinkles water on the Kusa (shoots) for each hymn. 29. For the rest of the day standing and fasting. KHANDA 8. 1. In the afternoon, having obtained by begging fried barley grains, he shall sacrifice them with his hand on the fire according to the rites of the Agya oblations with the text, "The lord of the seat, the no passage which could be the one here referred to; we may suppose, therefore, that either a chapter of a Pratisakhya is quoted here, or a separate treatise on the special subject of the Rishisvadhyaya. References to such treatises are found in the Sutra texts in several instances, of which the most important is that in the Gobhila-Grihya I, 5, 13, 'On what day the moon becomes full, the knowledge thereof is contained in a special text; that one either should study or ascertain when the Parvan is from those who have studied it.' 28. Narayana : 'First stand the Mantras, then the Brahmana, because it contains the viniyoga (the ritual use of the Mantras), then the Smriti texts such as Manu, &c. When he has repeated these texts to the student, after the end of the Anuvakana, the teacher should take from the student the Kusa blades which had been taken up before for the sake of the Anuvakana (see Satras 5 seq.),' &c.--The teacher is made the subject of this rule also by Ramakandra. On yathasaktam Narayana observes that according to some teachers these water oblations were directed to the Rishis of the different hymns (rishin uddisyeti kekit). This statement seems to be countenanced by IV, 6, 6. Comp. the note below on IV, 9, 1. 29. This rule concerns the Brahmakarin.' Narayana. See also Asvalayana 1, 22, 11. 8, 1. This is the Anupravakaniyahoma treated of by Asvalayana at 1, 22, 12 seq. There it is stated that this sacrifice should be performed as well after the recitation of the Savitri as after the other Digitized by Google

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74 SANKHAYANA-GRIHYA-SOTRA. wonderful' (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn, 2. Causing the teacher by (the gift of) food to pronounce auspicious wishes. KHANDA 9. 1. In the forest, with a piece of wood in his hand, seated, he performs the Sandhya (or twilight devotion) constantly, observing silence, turning his face north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), until the stars appear, 2. Murmuring, when the twilight) has passed, the Mahavyahritis, the Savitri, and the auspicious hymns. 3. In the same way in the morning, turning his face to the east, standing, until the disk of the sun appears. 10, 1. When (the sun) has risen, the study (of the Veda) goes on. portions of the Veda, for instance, as the commentary there has it, after the Mahanamnis, the Mahavrata, and the Upanishad have been recited. Narayana indicates the time of this sacrifice in the words, On that same fast-day (chap. 7, 29) in the afternoon.' 2. 'He shall, by pronouncing such words as svasti bhavanto bruvantu, dispose the teacher favourably so that he may say svastil' Narayana. 9, 1. On the Sandhya ceremony comp. chiefly Baudhayana II, 7. Samitpani of course is not samyatapani, as Narayana explains it. On anvashlamadesa comp. Professor Stenzler's note on Asvalayana III, 7, 4. 2. The Svastyayanas are texts such as Rig-veda I, 89; IV, 31. 10, 1. This Sutra evidently should be placed at the end of the ninth chapter; comp. IV, 6, 9. The fact that, as the commentary observes, the words nityam vagyatah (chap. 9, Sutra 1) are to be Digitized by Google

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II ADHYAYA, 10 KHANDA, 4. 75 KHANDA 10. 2. Every day in the evening and in the morning, 3. He establishes the fire (in its proper place), wipes (with his hand the ground) round (it), sprinkles (water) round (it), bends his right knee, 4. (And puts fuel on the fire with the texts,) .To Agni I have brought a piece of wood, to the great Gatavedas; may he, Gatavedas, give faith and insight to me. Svaha ! 'Firewood art thou; may we prosper. Fuel art thou; splendour art thou; put splendour into me. Svaha ! 'Being inflamed make me prosperous in offspring and wealth. Svaha ! *Thine is this fuel, Agni; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha !' supplied here also points in the same direction. That this Satra has nothing to do with the Agniparikarya, of which the tenth chapter treats, becomes evident also from Ramakandra's Paddhati. 4. Narayana : samidham iti mantralingat samidham homah, mantraprithaktvat karmaprithaktvam iti nyayat. In the Atharva-veda XIX, 64, 1 the MSS. have Agne samidham a harsham. Professors Roth and Whitney have conjectured in this passage agre instead of Agne. It is shown by our passage and the corresponding ones in the other Satras that the true reading is Agnaye. Instead of a harsham we should read a harsham, as all the parallel texts have. In the passage Firewood art thou; might we prosper,' there is a play upon words untranslatable in English, edhossy edhishimahi.' Perhaps instead of samiddho mam samardhaya we should read samriddho mam samardhaya. As the Mantra referred to the Samidh-offering, samriddha could very easily be supplanted by the participle of sam-idh. In the parallel texts indicated p. 139 of the German edition it should be, Vag. Samh. II, 14 a. Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 76 5. Having then sprinkled (water) round (the fire), 6. He approaches the fire with the verse, 'May Agni (vouchsafe) to me faith and insight, not-forgetting (what I have learned) and memory; may this praiseful Gatavedas give blessing to us.' [7. He makes with ashes the tripundhra sign (the sign of three strokes) which is set forth in the (treatise on the) Sauparnavrata, which is revealed, which agrees with the tradition handed down by the ancients, with the five formulas 'The threefold age' (see above, I, 28, 9), one by one, on five (places), viz. the forehead, the heart, the right shoulder and the left, and then on the back.] 8. He who approaches the fire after having sacrificed thus, studies of these Vedas, one, two, three, or all. KHANDA 11. 1. Now (follows) the directing to the (special) observances. 2. The rules for it have been explained by the initiation. 3. He does not recite the Savitri. 7. This Sutra is wanting in one of the Haug MSS. and in the Sambavya MS.; Ramakandra's Paddhati takes no notice of it. I take it for a later addition. It should be noticed that the words dakshinaskandhe ka pankasu form a half Sloka. 11, 1. On the four Vratas, of which the Sukriya precedes the study of the main part of the Veda, the Sakvara, Vratika, and Aupanishada that of the different sections of the Aranyaka, see the note on chap. 7, I and the Introduction, p. 8. On the name of the Sukriya Ramakandra says, sukriyasabdo vedavaki, tatsambandhad vratam api sukriyam. 2, 4. See the note on chap. 6, 1. 2. Digitized by Google

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II ADHYAYA, II KHANDA, 13. 77 4. Some say that the handing over of the staff forms the end (of this ceremony). 5. During the northern course of the sun, in the time of the increasing moon 6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh 7. With the exclusion of the fourteenth day and of the eighth (of the half-month), 8. And of the first and last, according to some (teachers), 9. Or on what day else the constellation seems lucky to him, on that day he shall direct (the student) to the duties of holiness according to the Sukriya rite. 10. Let him observe (those) duties through three days, or twelve days, or one year, or as long as the master may think fit. 11. The Sakvara (observance), however, (is to be kept) one year. 12. (So also) the Vratika and Aupanishada (observances). 13. When the time has elapsed, when the duties 4. On the dandapradana, see chap. 6, 2. 6. The pleonasm brahmakaryam upetya ... brahmakari should be removed by expunging brahmakari, which is omitted in the Sambavya text. Comp. chap. 12, Satra 8; VI, 1, 2. 7. Comp. below, IV, 7, 7. 9. In the Sambavya text this Sutra has a fuller form. It runs there thus,' ... he shall direct (the student) to the duties of holiness according to the Sukriya rite, the teacher saying, "Be a Sukriyabrahmakarin;" the other one replying, "I will be a Sukriya-brahmakarin." Thus also at the other observances he shall pronounce each time the name of the observance to which he directs him.' 10. Comp. above, II, 5, 1. 13. The Samyu Barhaspatya, i. e, the verse beginning with the Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 78 have been observed, when the Veda has been studied down to the Samyu-Barhaspatya-(hymn), let (the teacher then), should he intend to instruct (the student) in the secret (part of the Veda), ascertain the time (through which the student has to observe the special rites) and the rules to be observed, from the (special) directions (that are handed down on this subject). KHANDA 12. 1. After (the student) has eaten something in the morning, in the afternoon, to the north-east words tak kham yor a vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, 5, 9. On kalaniyamam, see Narayana's note, pp. 140 seq. of the German edition. 12, I seq. The Indian tradition (with the exception only, as far as is known to me, of the Sambavya commentary) refers the ceremonies described in this chapter, like those treated of in chap. 11, as well to the Sukriya as to the Sakvara and the other Vratas. This is not correct. The eleventh chapter gives the rites common to the four Vratas; the Sukriya vrata is connected with no special ceremonies beside those, so that the exposition of this Vrata is brought to an end in that chapter. The last Sutra of chap. II marks the transition to the special rites which are peculiar to the three other Vratas, and are connected with the character of mystical secrecy attributed to the Aranyaka, and thus it is with the exclusion of the Sukriya that the twelfth chapter refers only to those Vratas. The difference which we have pointed out between the two chapters finds its characteristic expression in Sutras 9 and 11 of chap. II, compared with chap. 12, 13. 14; in the former Sutras the statements there given are expressly extended to the Sukriya, the Sakvara, the Vratika, and the Aupanishada, while in the latter passage mention is made first of the Mahanamnis, i. e. the text corresponding to the Sakvara vrata, and then the uttarani prakaranani (the following sections) are referred to, i. e. the Mahavrata and the Upanishad, so that the Sukriya vrata or the texts, the study of which is entered upon by that Vrata, are left out here. There is a good deal of confusion in the several commentaries Digitized by Google

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II ADHYAYA, 12 KHANDA, 2. 79 2. Having sacrificed, the teacher then asks him with regard to those deities to whom he has been given in charge (see above, chap. 3, 1), 'Hast thou fulfilled the duties of holiness before Agni, Indra, the Sun, and the Visve devas ?' with regard to the succession of the different ceremonies taught in this chapter. They all agree in stating that after the lapse of the year through which the Vrata is kept, a ceremony is performed called Uddikshanika, i. e. the giving up of the Diksha, or preparatory observance. This Uddikshanika consists chiefly in the teacher's ascertaining whether the student has fulfilled the duties involved by the Vrata (see Satras 2 and 3). Besides that, there is no doubt that a repetition of the Upanayana (chap. 11, 2) also formed part of the preparatory rites for the study of the Aranyaka. As to the way in which these different ceremonies and the other rites described in this chapter would have to be arranged according to our text, it is perhaps best to follow the statements given in an epitome from the balavabodhanartham Rishidaivatakhandopaddhati (MS. Berol. Chambers, 199 a, fols. 13-16); the slight confusion therein is not difficult to get rid of. There we read, The Sakvara, however, is to be kept one year (chap. II, 11). When the Uddikshanika has been performed, and three nights (chap. 12, 6) or one day and one night (ibid. 7) have elapsed, the Upanayana should be performed as above (chap. 11, 2), with this difference that at the end of the formula mama vrate, &c. (chap. 4, 1) one should say, "May Brihaspati join thee to me for the holy observance of the Sakvara through one year, O Devadatta I" (On this formula, resting on a misunderstanding of chap. 4, Saetra 2, see the Introduction, p. 8.) The rest is the same as at the Sukriya. Then, when the year (chap. 11, 11) has elapsed, and the Uddikshanika has been performed, and the three days or the night have passed (chap. 12, 6. 7), he should go out of the village ... and in the north-eastern direction,' &c. (here follows the description of how the secret doctrines should be taught to the student, according to Sankh. VI). The confusion showing itself in the double mention of the Uddikshanika, before and after the Upanayana, should no doubt be put to the account of the excerptor or perhaps even of the MS.; what the meaning of the original Paddhati was is sufficiently shown in the remarks on the following Vratas, for instance, on the Vratika (fol. 16), Now follows the Vratika vrata. It lasts one year (chap. Digitized by Google

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SANKHAYANA GRIHYA-SOTRA. 3. If he answers, 'I have fulfilled them, sir!'4. The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east. 80 5. He turns the skirt (of that garment) upwards so that it cannot slip down, 6. (And says:) 'Leaving off for three days the putting on of fuel, the going for alms, the sleeping on the ground, and the obedience to the teacher, fast in the forest, in a god's house or in a place where Agnihotra is performed, keeping silence, with earnest care.' 11, 12). When the Sakvara has reached its end [here we find added at the margin of the MS., " After the Uddikshanika has been performed." These words ought not to be received into the text; in the corresponding passage on the Aupanishada vrata they are not found] he performs the whole ceremony, beginning from the smearing (of the Sthandila with cow-dung), the drawing of the lines, &c., as at the Upanayana and then, when one year has elapsed, he performs the Uddikshanika, and the rules [given in chap. 12, 9 seq.] are observed as above.' I think that here the meaning of the text is correctly represented; first comes the Upanayana, then follows the Vrata lasting one year, then the Uddikshanika. After this ceremony the teacher gives to the student the directions mentioned in chap. 12, 16; then follow the three days, or the one night (chap. 12, 6. 7), and finally they both go out of the village to the north-east, and in the forest they recite the Rahasya. On the whole ceremonies connected with the study of the Aranyaka the sixth book should be compared. 5. Narayana: Vastrasya dasah prantabhaga[m] uparishtat kritva tatha badhniyad yatha na sambhrasyeta adhastan na patati tatha vidheyam. 6. The things which the student here is ordered to leave off for three days are the same that are mentioned above, chap. 6, 8, as his standing duties. According to Narayana this would be the Ade sa mentioned in chap. 11, 13. Digitized by Google

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II ADHYAYA, 12 KHANDA, IO. 7. Here some (teachers) prescribe the same observances only for one night, during which he is to stand. 81 8. The teacher refrains from eating flesh and from sexual intercourse. 9. When those three days or that night has elapsed, going out from the village he shall avoid to look at the following (persons or things) that form impediments for the study (of the Veda): 10. Raw flesh, a Kandala, a woman that has lately been confined, or that has her courses, blood, persons whose hands have been cut off, cemeteries, and all sorts of corpse-like (animals ?) which enter (their dens ?) with the mouth first (?), keeping them away from the place where he dwells. 8. Comp. chap. 11, 6. 10. With Sutika is meant a woman during the first ten days after her confinement, for which period the asauka lasts.-Apahasta is rendered by Narayana by khinnahasta; the comment on the Sambavya-Grihya mentions ayudhan kitahastams ka. The translation of the last words of this Sutra (sarvani ka savarupani yany asye na [or asyena?] praviseyuh svasya vasan nirasan) is absolutely uncertain. Narayana says that such animals as lions, serpents, &c. are designated in common use as savarupani. (This literally means, 'having the form of a corpse.' Immediately afterwards Narayana gives a nearly identical explanation of savarupa as different from the one stated first. So perhaps we may conjecture that his first explanation rests on a reading sarparupani; comp. the reading sarvarupa of Paraskara.) Of these the animals entering their dwelling-places with the mouth first (asyena) are to be understood here as forming, when looked at, an impediment for the study. Narayana then says that other authorities understand sava in the sense of a dead human body; then savarupani are beings having the form thereof (tadrupani), such as dogs, jackals, &c. The words yany asyena praviseyuh signify that the study is impeded also on the sight of lions, tigers, &c.; for these enter their dwelling-places with their faces first (? anumukhaih kritva). The words svasya vasan nirasan mean, [29] G Digitized by Google

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82 SANKHAYANA-GRIHYA-SUTRA. 11. Going out (from the village) in a north-eastern direction the teacher sits down on a clean spot, turning his face to the east. 12. When the sun has risen, he recites, in the way prescribed for the Veda-study, (the Aranyaka texts to the student) who is to keep silence and who wears a turban. 13. This rule is to be observed only for the Mahanamni verses. 14. At the sections however that follow (after the Mahanamnis) the other one hears while the teacher recites them for himself. 15. He gives (to the teacher) the turban, a vessel, a good cow. 16. (The teacher accepts the gifts) with the verses, according to Nar., 'when he--i.e. the teacher-goes out of his dwelling-place.' Ramakandra says that savarupa either means lions, snakes, and other dangerous animals, or nails, horns, and other such things that fall off or are severed from the body. The text of the Sambavya MS. is sarvani ka syamarapani yavanya (?) praviseyuh, which the commentary explains, sarvams ka bhakshyavargams ka. I think there can be little doubt that the text of Sankhayana is correct (except that some doubt will remain as to asyena or asye na), the more so as the passage reoccurs, nearly identically, below at VI, 1, 4. 5. As to the translation we can only go so far as to venture the opinion that the Sankhayana text does not admit the interpretation given by Gayarama, and accepted by Professor Stenzler (who compares Apastamba I, 11, 27; Gautama XVI, 41) in Paraskara II, 11, 3 for sarvarupa, which consequently should, in our opinion, be rejected also in that passage of Paraskara. For ascertaining the true meaning of savarapa we shall have to wait until new parallel passages have been discovered. 12. The rules for the Anuvakana have been given above in chap. 7. 13. The Mahanamni verses are given in the fourth Aranyaka of the Aitareyinas. See Sacred Books of the East, I, p. xliii. Digitized by Google

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II ADHYAYA, 13 KHANDA, 7. 83 'Thou him' (Rig-veda I, 18, 5), and, 'High in the sky' (Rig-veda X, 107, 2), or (he accepts them) all with the Pranava (i.e. the syllable Om). 17. Here some prepare a mess of rice for the Visve devas at all sections (of the Aranyaka); 18. For the gods to whom he has been given in charge, according to Mandukeya. KHANDA 13. 1. Now (follow) the rules regarding the staff. 2. Let him not leave a passage between himself and the staff. 3. Now should any one of these things, viz. staff, girdle, or sacrificial cord, break or rend, the same penance (takes place) therefore which (has been prescribed) at the wedding with regard to the chariot. 4. If the girdle cannot be repaired, he makes another and speaks over it (the following verses) : 5. *Thou who knowest the distinction of pure and impure, divine protectress Sarasvati, O girdle, pro. long my vow unimpaired, unbroken. * Thou, Agni, art the pure bearer of vows. Agni, carry hither the gods to our sacrifice and our oblation. 'Bearing the vows, the infallible protector of vows, be our messenger, undecaying and mighty. Giving treasures, merciful, Agni, protect us, that we may live, Gatavedas!' 6. And he ties the sacrificial cord to the staff. 7. Here it is said also: 18. Comp. the second Satra of this chapter. 13, 3. See above, I, 15, 9 seq. G 2 Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 8. 'Let him sacrifice the sacrificial cord and the staff, the girdle and also the skin in water after the completion of his vow with a Varuna-verse or with the essence (of the Vedas, i.e. the syllable Om).' KHANDA 14. 1. Now (follows) the Vaisvadeva (sacrifice). 2. The rite of the sacrifice has been explained. 3. Let him pour oblations of prepared Vaisvadeva food in the evening and in the morning into the (sacred) domestic fire. 4. 'To Agni svaha ! To Soma svaha! To Indra and Agni svaha ! To Vishnu svaha ! To Bharadvaga Dhanvantari svaha ! To the Visve devas svaha ! To Pragapati svaha ! To Aditi svaha! To Anumati svaha ! To Agni Svishtakrit 8. Narayana here quotes Rig-veda I, 24, 6, which is the first verse in the Rig-veda addressed to Varuna (i. e. to Varuna alone, not to Mitra and Varuna, &c.). 14, 1. The rules regarding the Vaisvadeva sacrifice stand here, as I have already pointed out in the German edition, p. 142, in a very strange position amid the matter that concerns the student, and before the description of the ceremony that concludes studentship (the Samavartana; III, 1). On the first word of the chapter, atha, Narayana observes that thereby the householder is marked as the subject of the following rules. It seems rather forced to explain the position of this chapter, as Narayana does, by pointing out that in some cases, for instance when the teacher is away on a journey, a student also can eventually be called upon to perform the Vaisvadeva sacrifice (comp. below, chap. 17, 3). 2. This Sutra shows, according to Narayana, that the Vaisvadeva offering does not follow the ordinary type of sacrifice (the Pratisrute homak alpa, as it is termed above, I, 9, 19), but the form described in the Agnikaryaprakarana, above, chap. 10, 3 seq. Digitized by Google

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II ADHYAYA, 14 KHANDA, 8. 85 svaha !?-having thus offered the oblations belonging to those deities, 5. He then shall offer Balis (i.e. portions of food) in the centre of the floor to the same deities; (then another Bali with the words,) 'Adoration to Brahman and to the Brahmanas !' and (with the verse), Vastoshpati, accept us' (Rig-veda VII, 54, 1) in the centre of the floor to Vastoshpati. 6. He then distributes Balis, from the left to the right, through the different quarters (of the horizon, to the presiding deities) in due order (with the words), 7. 'Adoration to Indra and to those belonging to Indra! Adoration to Yama and to those belonging to Yama! Adoration to Varuna and to those belonging to Varuna! Adoration to Soma and to those belonging to Soma! Adoration to Brihaspati and to those belonging to Brihaspati !' 8. Then (turned) towards the disk of the sun, 'Adoration to Aditi and to the Adityas! Adoration 5. He shall offer a Bali to those deities, i. e. to those ten deities to whom he has sacrificed, to Agni, &c. (see Sutra 4), addressing them with the word, "Adoration (to such and such a deity') because in the other cases the word " adoration" (namah) has been prescribed for the Bali. Narayana. 6, 7. The distribution of Balis begins in the east, which is the part of the horizon sacred to Indra; it then proceeds to the south, the west, the north, which are sacred respectively to Yama, Varuna, and Soma. Finally the Bali belonging to Brihaspati and the Barhaspatyas is offered, according to Narayana, to the north-east. 8. The commentators (see p. 142 of the German edition) differ as to whether adityamandala means the disk of the sun towards which this Bali should be offered, or a place or an apartment of circular form (adityamandalarupe mandalagare, as in my opinion we ought to correct the reading in Narayana's note). Digitized by Google

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86 SINKHAYANA-GRIHYA-SOTRA. to the Nakshatras, to seasons, to months, to halfmonths, to days and nights, to years!' 9. 'To Pashan, the path-maker; to Dhatar, to Vidhatar, and to the Maruts' - (thus) on the thresholds. 10. To Vishnu on the grindstone. II. 'To the tree'-(thus) in the mortar. 12. "To the herbs '--- (thus) where the herbs are kept. 13. "To Parganya, to the waters '-(thus) near the water-pot. 14. 'Adoration to Sri'-(thus) in the bed at the head, 'to Bhadrakali' at the foot. 15. In the privy, 'Adoration to Sarvannabhati!' 16. Then (he throws a Bali) into the air, in the evening with the words, 'To the night-walkers,'in the morning with the words, ' To the day-walkers,' and with the verse,' Which gods' (Rig-veda I, 139, 11). 17. To the unknown deities to the north, and to Dhanapati (i.e. the Lord of treasures). 18. With the sacrificial cord suspended over the right shoulder he pours out the remnant to the south with the verse, 'They whom the fire has burnt' (Rig-veda X, 15, 14). 19. When he has made his offerings to gods, fathers (i.e. Manes), and men, let him give food to a Srotriya (i.e. to a learned Brahmana). 20. Or let him give alms (of food) to a student. 21. Let him immediately afterwards offer food to a female under his protection, to a pregnant woman, to boys, and to old people. 21. Comp. Bohtlingk-Roth s. v. suvasini, and Professor Buhler's note on Gautama V, 25. Digitized by Google

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II ADHYAYA, 15 KHANDA, 3. 87 22. Let him throw (some food) on the ground for the dogs, for the dog-butchers, and for the birds. 23. Let him eat nothing without having cut off (and offered as a Bali) a portion thereof. 24. (Let him) not (eat) alone, 25. Nor before (the others). 26. With regard thereto it has been said also in the Rik, 'In vain the fool gains food' (Rig-veda X, 117, 6). KHANDA 15. 1. Should any one of the six persons (mentioned in the Srauta-sutra and in the Sutras 4-9) to whom the Arghya reception is due, visit (him), let him make (ready) a cow, a goat, or what (sort of food) he thinks most like (thereto). 2. Let the Argha not be without flesh. 3. On the occasion of a sacrifice and of a wedding let (the guest) say, 'Make it (ready).' 22, 23. Probably these Sutras should be divided after iti. 23. Purvam means, he should not eat before his relations (bandhubhyah purvam prathamatah).' Narayana. 15, 1. This Sutra presupposes the Srauta-sutra IV, 21, 1: 'To six persons the Argha reception is due, viz. to the teacher, to an officiating priest, to the father-in-law, to a king, to a Snataka, to a friend.' Here the fourth person mentioned is the svasura, while in the Grihya text the expression vaivahya is used. It is difficult not to believe that both words are used in the same sense, and accordingly Narayana says vivahyah svasurah. Comp. Professor Stenzler's note on Paraskara I, 3, 1; Apastamba II, 8, 7; Gautama V, 27. Samanyatamam sadrisatamam mashadikam (makhadikam the MS.) annam. Narayana. 2, 3. These Sutras are identical with Paraskara I, 3, 29. 30. The following Sutra of Paraskara stands in the Sankhayana text as Digitized by Google

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88 SANKHAYANA-GRIHYA-SUTRA. 4. The animal (offered) to the teacher is sacred to Agni; 5. If offered to an officiating priest, to Brihaspati ; 6. If to the father-in-law, to Pragapati; 7. If to a king, to Indra; 8. If to a friend, to Mitra; 9. If to a Snataka, to Indra and Agni ; 10. Even if he performs more than one Soma sacrifice during a year, let only priests who have received (from him) the Arghya reception officiate for him, not such who have not received it. II. Here it is said also: Sutra 10. Probably Paraskara here represents the text which both Sutrakaras follow, more exactly, and the enumeration given by Sankhayana in Sutras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules. Apparently the two Sutras 2 and 3 stand in contradiction to each other, as Sutra 2 seems to prescribe that at the Argha meal in every case flesh should be given to the guest, and Sutra 3 specifies only two occasions on which the killing of the Argha cow cannot be dispensed with. Perhaps the meaning is this, that it is not necessary, except in the cases of a sacrifice and of a wedding, to kill a cow expressly for that purpose, but that in any case, even if the cow offered to the guest be declined by him, the host should take care that some flesh be served at that meal. So says Narayana in his note on Asvalayana-Grihya I, 24, 33, 'Pasukaranapakshe tanmamsena bhoganam, utsarganapakshe mamsantarena.' Similarly the Buddhists distinguish between eating flesh and eating the flesh of an animal expressly killed in order to entertain that very guest. 6. The literal translation of vaivahya would be 'a person related by marriage.' But comp. the note on Sutra 1. 8. Priya of course does not mean gamatar, as is stated in a number of commentaries. Gobhila says, priyo tithih. II. Other persons, for instance a king, can claim the Argha reception not more than once a year. Comp. Apastamba II, 8, 7; Gautama V, 28, 29, &c. Digitized by Google t

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II ADHYAYA, 17 KHANDA, I. 89 KHANDA 16. 1. 'At the Madhuparka and at the Soma sacrifice, at the sacred rites for fathers (Manes) and gods only animals may be killed, not elsewhere: thus has Manu said. * 2. Both his teacher and his father, and also a friend who does not stay in his house as a guest : whatever these dispose, that let him do; such is the established custom. 3. 'Let him not consider as a guest a person living in the same village, or one that comes in returning from a journey; (but let him consider as a guest only) one who has arrived at his house where the wife or the fires (of the host) are. 4. (The fire of) the Agnihotra, bulls, and a guest that has come in at the right time, children and persons of noble families: these burn up him who neglects them. 5. A bull, the Agnihotra, and a student, these three prosper only if they eat; there is no prosperity for them, if they do not eat. 6. 'Day by day the domestic deities approach the man who performs the domestic rites, in order to receive their share; (that) let him pour out to them. KHANDA 17. 1. Even if a man constantly gather grass " and per form the Agnihotra, a Brahmana who stays (in his 16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit. Digitized by Google

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90 SANKHAYANA-GRIHYA-SUTRA. house) without receiving honour takes away all his good works. 2. One should give (even) if it were only a water-pot; one should sacrifice (even) if it were a piece of wood; (even) down to one hymn or to one Anuvaka the Brahmayagna is enjoined. 3. When on a journey let him not fast; (during that time) the wife keeps the vow. Let his son, his brother, or his wife, or his pupil offer the Bali oblation. 4. "Those who perform this Vaisvadeva sacrifice in the evening and in the morning, they will prosper in wealth and (long) life, in fame and offspring.' KHANDA 18. 1. A student who is going to set out on a journey, speaks thus to his teacher : 2. Of inhalation and exhalation'-(this he says) in a low voice; 'Om, I will dwell'--this aloud. 3. (The teacher) in a low voice (replies), 'To inhalation and exhalation I, the wide-extended one, resort with thee. To the protecting god I give thee in charge. God Savitar; this student belongs to thee; I give him in charge to thee; protect him ; do not forsake him.' 4. 'Om, hail!' the teacher aloud. "Hail!' the teacher aloud. Here ends the Second Adhyaya. 18, 2. Perhaps vatsyami (I will dwell) is a sort of euphemism for pravatsyami (I will go away). Digitized by Google

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III ADHYAYA, I KHANDA, 10. 91 ADHYAYA III, KHANDA 1. I. A bath (shall be taken by the student) when he is going to return home (from his teacher). 2. 'A bull's hide'-this has been declared. On that hide he makes him sit down and have his hair and beard cut and the hair of the body and the nails. 3. Having had (the cut-off hair-ends, &c.) thrown away together with rice and barley, with sesamumseed and mustard-seed, with Apamarga and Sadapushpi flowers, 4. Having sprinkled him (with water) with the Apohishthiya-hymn (Rig-veda X, 9), 5. Having adorned him, 6. Having dressed him with two garments with (the verse), "The garments both of you' (Rig-veda I, 152, 1), 7. He then puts on him a golden ornament (with the words), "Giving life and vigour' (Vagasaneyi Samhita XXXIV, 50). 8. With (the verse), Mine, Agni, be vigour' (Rig-veda X, 128, 1), the veiling (of the head is done). 9. With (the verse), 'House by house the shining one' (Rig-veda I, 123, 4) (he takes) the parasol, 10. With (the verse), * Rise up' (Rig-veda X, 18, 6), the shoes, 1, 2. Comp. above, I, 16, 1, and the note there. 4. Narayana says here, enam manavakam abhishikya abhishekam snanam karayitva. Comp. Paraskara II, 6, 9 seq. Digitized by Google

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92 SANKHAYANA-GRIHYA-SUTRA. 11. With (the verse), 'Long be thy hook' (Rigveda VIII, 17, 10) he takes a bamboo staff. 12. Let him sit that day in solitude. 13. With (the verses), 'O tree! with strong limbs,' and, 'A ruler indeed' (Rig-veda VI, 47, 26; X, 152, 1) let him mount the chariot. 14. (Before returning home) let him first approach a place where they will perform Argha for him with a cow or a goat. 15. Or let him return (making his start) from cows or from a fruit-bearing tree. 16. With (the verses), 'Indra, give us best goods,' and, 'Be friendly, O earth' (Rig-veda II, 21, 6; I, 22, 15) he descends (from the chariot). 17. Let him eat that day his favourite food. 18. To his teacher he shall give (that) pair of garments, the turban, ear-rings and jewel, staff and shoes, and the parasol. KHANDA 2. 1. If he wishes to have a house built, he draws with an Udumbara branch three times a line round (the building-ground) with (the words), 'Here I include the dwellings for the sake of food,' and sacrifices in (its) centre on an elevated spot, 2. (With the texts,) 'Who art thou? Whose art 12. Pratilina evidently means the same thing that is so often expressed in the Buddhist texts by patisallina. 18. The pair of garments are those referred to in Sutra 6; on the turban see Sutra 8. On staff and shoes comp. Sutras 10, 11; on the parasol, Sutra 9. 2, I seqq. On the house of the Vedic Indians, comp. Zimmer, Altindisches Leben, pp. 148 seqq. Digitized by Google

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III ADHYAYA, 2 KHANDA, 9. 93 thou? To whom do I sacrifice thee, desirous of (dwelling in the) village ? Svaha ! Thou art the gods' share on this (earth). From here have sprung the fathers who have passed away. The ruler has sacrificed, desirous of (dwelling in the) village, not omitting anything that belongs to the gods. Svaha ! 3. Having had the pits for the posts dug, 4. He pours water-gruel into them, 5. And with (the verse), "This branch of the immortal one I erect, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it, the unceasingly fertile one'--he puts an Udumbara branch which has been besmeared with ghee into the pit for the right door-post. 6. 'This branch of the world I establish, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it that has a young calf'--thus to the left. 7. In the same way at the two (pits) to the south, to the west, and to the north. 8. With the verse), *This branch of this tree, that drops ghee, I erect in the immortal. The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones'-he erects the chief post. 9. May the young child come to it, may the calf ....; may they come to it with a cup of Parisrut, with pots of curds. 9. On parisrut, see Zimmer, Altindisches Leben, p. 281. The words bhuvanas pari give no sense; Paraskara probably gives the true reading, a vatso gaga daih saha (III, 4, 4; comp. Sutra 8: VasAms ka Rudran Adityan Isanam gagadaih saha; gagada is explained in Gayarama's commentary by a nuga, anu kara). The word gagada of course was exposed to all sorts of corruptions ; Digitized by Google

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94 SANKHAYANA-GRIHYA-SUTRA. KHANDA 3. 1. 'Stand here, O post, firm, rich in horses and COWS, . ..; stand safely, dropping ghee; stand here, fixed in the ground, prosperous, long-lasting (?), amid the prosperity of people who satiate themselves. May the malevolent ones not reach thee! Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house. 'Stand fast in the Rathantara; recline on the Vamadevya; establish thyself on the Brihat '-with (these texts) he touches the chief post. 2. When the house has been built conformably (to its proper dimensions), he touches the posts. 3. The two (posts) to the east with (the words), 'Truth and faith!' 4. Those to the south with (the words), 'Sacrifice and gift!' 5. Those to the west with (the words), 'Strength and power!' 6. Those to the north with (the words), 'The Brahman and the Kshatra ! 7. Fortune the pinnacle, law the chief post! thus the text of Asvalayana has gayatam saka; the Atharva-veda (III, 12, 7) gagata saha; and from this gagat to the bhuvana found in our text the way is not very long. 3, 1. According to Narayana the verse given in chap. 2, 9 forms one Mantra with those in 3, 1. The meaning of silamavati is uncertain. The word reoccurs in Rig-veda X, 75, 8. Paraskara (III, 4, 4) has sunritavati. On tilvila, comp. Rig-veda V, 62, 7. The following word is quite uncertain both as to its reading and its meaning. Comp. p. 143 seq. of the German edition. On kilala, comp. Zimmer, loc. cit. p. 281. 7. Comp. Paraskara III, 4, 18. Digitized by Google

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III ADHYAYA, 4 KHANDA, 8. 8. 'Day and night the two door-jambs!' 9. 'The year the roof!' 10. With (the verse), 'A bull, an ocean' (Rig-veda V, 47, 3) let him bury an anointed stone under the pinnacle. 95 KHANDA 4. 1. At the sacrifice to Vastoshpati-- 2. Having established the (sacred) domestic fire outside with (the words), 'I place (here) Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals!' 3. Having put a new water-pot on fresh eastwardpointed Kusa-grass, 4. And spoken over it (the words), 'Unhurt be our men, may our riches not be squandered !'-- 5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming; 6. (Three oblations with the Stotriya) of the Vamadevya at midday; 7. Of the Brihat in the afternoon; 8. The four Mahavyahritis, the three verses, 'Vastoshpati!' (Rig-veda VII, 54, 1-3), (the single verses,) 'Driving away calamity,' (and) 'Vastoshpati, 4, 1. The sacrifice to Vastoshpati is celebrated when the sacrificer enters his new house. 2. Comp. above, I, 7, 9. 5-7. On the way of reciting a Pragatha, so as to form three verses, see Indische Studien, VIII, 25; Zeitschrift der deutschen Morg. Gesellschaft, XXXVIII, 476. The Stotriya of the Rathantara is Rig-veda VII, 32, 22 seq.; that of the Vamadevya, IV, 31, 1-3; that of the Brihat, VI, 46, I seq. Digitized by Google

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96 SANKHAYANA-GRIHYA-SOTRA. a firm post' (Rig-veda VII, 55, 1; VIII, 17, 14), and to (Agni) Svishtakrit a tenth oblation of cooked food at night. 9. Taking with himself his eldest son and his wife, carrying grain, let him enter (the house with the words), 'Indra's house is blessed, wealthy, protecting ; that I enter with my wife, with offspring, with cattle, with increase of wealth, with everything that is mine.' KHANDA 5. 1. 'To every able one, to every blissful one, to you I turn for the sake of safety, of peace. Free from danger may we be. May the village give me in charge to the forest. All! give me in charge to the great one,'--thus (he speaks) when leaving the village. 2. "May the forest give me in charge to the village. Great one! give me in charge to the all'-thus (he speaks) when entering the village, not without (carrying) something (with himself, such as fuel, flowers, &c.) 3. I enter the blessed, joyful house, which does not bring death to men ; manly (I enter) that which is rich in men. Bringing refreshment, dropping ghee (we enter the house) in which I shall joyfully rest'--this verse is constantly to be pronounced (when he enters the house). 5, 3. For anyeshv a ham we should read perhaps yeshv aham. Asvalayana-Sraut. II, 5, 17 has teshv aham. Digitized by Google

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III ADHYAYA, 7 KHANDA, 5. 97 KHANDA 6. 1. One who has not set up the (sacred Srauta) fires, when setting out on a journey, looks at his house. 2. (He murmurs the text,) 'Do ye both, Mitra and Varuna, protect this house for me; unscathed, undisturbed, may Pushan guard it till our return;' 3. And murmurs (the verse), 'Upon the path we have entered' (Rig-veda VI, 51, 16). KHANDA 7. 1. When he then returns from his journey, he looks at his house (and says), 2. 'House, do not fear, do not tremble; bringing strength we come back. Bringing strength, joyful and wise, I come back to thee, to the house, rejoicing in my mind. 'That of which the traveller thinks, that in which dwells much joy, that I call the house. May it know us as we know it. 'Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house.' 3. Having approached the (sacred) domestic fire with the verse, 'This Agni is glorious to us, this is highly glorious. Worshipping him (?) may we suffer no harm; may he bring us to supremity ' 4. Let him pronounce auspicious words. 5. When accepting the water for washing the feet he says, 'The milk of Virag art thou; may I obtain 7, 2. On kilala, see chap. 3, 1. 5. Padya virag is the Virag metre, so far as it consists of [29] H Digitized by Google

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98 SANKHAVANA-GRIHYA-SOTRA. the milk of Virag; in me (may) the milk of Padya Virag (dwell)!' KHANDA 8. 1. When one who has not set up the (sacred Srauta) fires, is going to partake of the first-fruits (of the harvest), let him sacrifice to the Agrayana deities with (Agni) Svishtakrit as the fourth, and with the word SvAHA, on his (sacred) domestic fire. 2. Having recited over (the food) which he is going to eat (the formula), 'To Pragapati I draw thee, the proper portion, for luck to me, for glory to me, for food to me!' 3. He thrice eats of it, sprinkling it with water, with (the verse), 'From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment; be a saviour to us, to men and animals!' 4. With (the verse), "This art thou, breath; the truth I speak. This art thou ; from all directions thou hast entered into all beings). Thou driving away old age and sickness from my body be at home with me. Do not forsake us, Indra !'-he touches the place of the heart; Padas; in this connection, of course, the phrase is intended besides to convey the meaning of 'the splendour which dwells in the feet.' Comp. Paraskara I, 3, 12 and Professor Stenzler's note there. My German translation of this Satra of Sankhayana rests on a misunderstanding. 8, 1. The Agrayaneshti is the corresponding rite of the Srauta ritual. Comp. Indische Studien, X, 343. The deities of that sacrifice are Indra and Agni; the Visve devas; Heaven and Earth. 3. In the text read for tvaya gvasena, tvayasvasena. Digitized by Google

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III ADHYAYA, 10 KHANDA, 1. , 99 5. With (the words), 'The navel art thou ; do not fear; the knot of the breathing powers art thou ; do not loosen thyself,' (he touches) the navel; 6. With the verse, 'Bliss with our ears' (Rig-veda I, 89, 8), (he touches) the limbs as stated (in that verse); 7. Worshipping the sun with the verse, * Yonder eye' (Rig-veda VII, 66, 16). KHANDA 9. 1. "May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you--and) 'May Pashan go after our cows' (Rig-veda VI, 54, 5)this he shall speak over the cows when they go away (to their pasture-grounds). 2. 'May Pashan hold' (Rig-veda VI, 54, 10), when they run about. 3. "May they whose udder with its four holes is full of sweet and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee'-and, The cows have come' (Rig-veda VI, 28), when they have come back. 4. The last (verse) when he puts them in (into the stable). 5. The hymn, 'Refreshing wind' (Rig-veda X, 169), (he recites over the cows), when they are gone into the stable. KHANDA 10. 1. The new moon that follows after the Phalguna 9, 1. The noisy ones are the winds; comp. the passage of Sankhayana-Srauta-slltra, quoted p. 144 of the German edition. H 2 Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. full moon, falls under (the Nakshatra) Revati: on that (new moon day) he shall have the marks made (on his cattle), 100 2. With (the words), 'Thou art the world, thousandfold prospering. To Indra may exertion (?) give thee. Inviolate art thou, unhurt, sap, food, protection. For as many (cows) I shall do this now, for more (than these) may I do it in the latest year.' 3. Of that (cow) that calves first let him sacrifice the biestings with the two verses,' Yearly the milk of the cow' (Rig-veda X, 87, 17. 18). 4. If she brings forth twin-calves, let him sacrifice with the Mahavyahritis, and give the mother of the twins (to the Brahmanas). KHANDA 11. 1. Now (follows) the Vrishotsarga (i.e. setting a bull at liberty). 2. On the Karttika full moon day or on that day of the Asvayuga (month) that falls under (the Nakshatra) Revati 3. He sacrifices, after having kindled amid the cows a well-inflamed fire, Agya oblations (with the words), 4. 'Here is delight; take delight here. Svaha! 10, 2. The reading of tva sramo dadat is doubtful. See the Various Readings in the German edition. 11, 1. A part of this chapter is nearly identical with the corresponding section of the Ka/haka-grihya; see Jolly's article, Das Dharma-sutra des Vishnu, &c. (Sitzung der philos. philol. Classe der Bairischen Academie, 7 Juni, 1879), p. 39. Comp. also Paraskara III, 9; Vishnu LXXXVI, and Jolly's remarks, in Deutsche Rundschau X, p. 428. Digitized by Google

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III ADHYAYA, II KHANDA, 16. Here is still-standing; here is (your) own stillstanding. Svaha! 'I have let the calf join its mother. May the calf, sucking its mother's breast, support increase of wealth among us. Svaha!' IOI 5. With the verse, 'May Pushan go after our cows' (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pushan. 6. Having murmured the Rudra-(hymns), 7. (He takes) a one-coloured, two-coloured, or three-coloured (bull), 8. Or one that protects the herd, 9. Or that is protected by the herd, may also be red. 10. Or II. It should have all its limbs complete, and be the finest (bull) in the herd. 12. Having adorned that (bull), 13. And the four best young cows of the herd, having adorned those too, " 14. (He says,) This young (bull) I give you as your husband; sporting with him, your lover, walk about. Do not desert us (?), being joined (with us) from your birth. In increase of wealth, in food may we rejoice. Svaha!' 15. When (the bull) is in the midst (of the cows), he recites over (them), 'Refreshing,' &c. (Rig-veda X, 169, 1 seq.) down to the end of the Anuvaka. 16. With the milk of all of them he shall cook milkrice and feed Brahmanas with it. 6. Rig-veda I, 43. 114; II, 33; VII, 46. 14. The translation 'do not desert us,' rests on the conjecture mavasthata; see the Various Readings, and the note on p. 145 of the German edition. Digitized by Google

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102 SANKHAYANA-GR/HYA-SOTRA. KHANDA 12. 1. After the Agrahayani (or the full moon day of the month Margasirsha) (follow) the three Ashtakas in the second fortnight (of the Margasirsha and of the two following months). 2. At the first of these he sacrifices vegetables, 3. With (the verse), 'She who shone forth first is this (earth); she walks, having entered into this (earth). The wife has brought forth (children), the new-creating mother. May the three powers follow her. Svaha !' 4. Now (the oblation for Agni) Svishtakrit, 5. With (the verses), 'She in whom Yama, the son of Vivasvat, and all gods are contained, the Ashtaka whose face is turned to all sides, she has satiated my desires. "They call thy teeth "the pressing-stones;" thy 12, 1. On the Ashtaka festivals, of which some texts reckon three, while others have four, comp. Weber, Naxatra (second article), pp. 337, 341 seq.; Buhler, S. B. E., II, p. 214; Ludwig, Rig-veda, vol. iv, pp. 424 seq.; Atharva-veda III, 1o. The last Ashtaka, which is celebrated in the dark fortnight of Magha, is called Ekashtaka; this Ashtaka is called the wife of the year,''the image of the year,''the disposer of the days. If the Phalguna month is reckoned as the first of the year, this Ashtaka precedes the year's beginning only by a few days; there are also some Vedic passages which point to the Ekashtaka's following shortly after the beginning of the year; see Weber, loc. cit., p. 342. 3. Instead of navakrit the parallel texts (except the Mantrabrahmana II, 2, 12) have navagat, which is explained by nutanavivahavati (Ludwig, loc. cit.); the three powers' are understood by Madhava (in the commentary on Taitt. Samh. IV, 3, 11) as Agni, Surya, and Kandra. 5. After pavamanah there is evidently a word wanting that Digitized by Google

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III ADHYAYA, 13 KHANDA, 4. 103 udder is (Soma) Pavamana ; .... are the months and half-months. Adoration to thee, O glad-faced one! Svaha !' KHANDA 13. 1. At the middle (Ashtaka) and in the middle of the rainy season, 2. The four Mahavyahritis (and) the four (verses), They who have thirsted' (Rig-veda X, 15, 9 seq.): having quickly recited (these verses) he shall sacrifice the omentum ; 3. Or (he shall do so) with the verse, 'Carry the omentum, Gatavedas, to the Manes, where thou knowest them in the world of virtue. May streams of fat flow to them; may the wishes of the sacrificer be fulfilled. Svaha !' 4. (Then follow) the four Mahavyahritis (and) the four (verses), "They who have thirsted' (see Satra 2): (thus is offered) an eightfold oblation of cooked food, together with the cut-off portions. indicated the limb of the Ashtaka's body identified with the months and half-months. 13, 1. On madhyavarsha, comp. Weber, loc. cit., pp. 331, 337. Narayana understands not in the middle of the rainy season,' but in the middle of the year' (see his note, p. 146 of the German edition). I cannot help thinking that the word madhyavarshe, given by the MSS. here and in Paraskara III, 3, 13, and explained by Narayana, is a corrupt reading which we should correct into maghyavarshe (the festival celebrated during the rainy season under the Nakshatra Maghas'), or something like that. The MSS. of Asvalayana-Grihya II, 5, 9 have maghyavarsham, maghavarsham, madhyavarsham. Vishnu (LXXVI, 1, comp. LXXVIII, 52, and Professor Jolly's note, Sacred Books of the East, VII, p. 240) mentions the three Ashtakas, the three Anvashtakas, a Magha day which falls on the thirteenth of the dark half of the month Praushthapada. Comp. Manu III, 273, varshasu ka maghasu ka ; Yagnavalkya I, 260. Digitized by Google

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104 SANKHAYANA-GRIHYA-SUTRA. 5. Or, 'Interposed are the mountains; interposed is the wide earth to me. With the sky and all the points of the horizon I interpose another one instead of the father. To N. N. svaha ! 'Interposed to me are the seasons, and days and nights, the twilight's children. With the months and half-months I interpose another one instead of the father. To N. N. svaha ! With the standing ones, with the streaming ones, with the small ones that flow about: with the waters, the supporters of all I interpose another one instead of the father. To N. N. svaha ! Wherein my mother has done amiss, going astray, faithless to her husband, that sperm may my father take as his own; may another one fall off from the mother. To N. N. svaha !'-- these four (verses) instead of the Mahavyahritis, if (the sacrificer) is an illegitimate child. 6. Or milk-rice (should be offered). 7. On the next day the Anvashtakya ceremony (i.e. ceremony following the Ashtaka) in accordance with the rite of the Pindapitriyagna. Khanda 14. 1. On the last (Ashtaka) he sacrifices cakes, 2. With the words, 'The Ukthya and the Atiratra, the Sadyahkri together with the metre-Ashtaka ! 5. Instead of 'N. N.' (the text has the feminine amushyai) the sacrificer inserts the name of his mother. For masas, ardhamasas I propose to read, masais, ardhamasais. 7. On Anvashtakya, comp. Buhler, S. B. E., XIV, p. 55; Jolly, loc. cit., p. 59. Digitized by Google

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III ADHYAYA, 14 KHANDA, 6. 105 Preparer of cakes! Adoration to thee, O glad-faced one. Svaha ! 3. A cow or a goat is the animal (to be sacrificed), or a mess of cooked food (should be offered). 4. Or he may optionally offer food to a cow. 5. Or he may optionally burn down brushwood in the forest and say, 'This is my Ashtaka.' 6. But let him not neglect to do (one of these things). But let him not neglect to do (one of these things). Here ends the Third Adhyaya. 14, 3-6. This is one of the passages which the author has taken unchanged from a more ancient Saetra ; see Asv. II, 4, 8-11; Gobhila IV, 1 (end of the chapter). The Satras do not refer, as their position would seem to indicate, to the third, but to the second Ashtaka. 5. Comp. Weber, loc. cit., p. 342, note 1. Digitized by Google

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106 SANKHAYANA-GRIHYA-SUTRA. Adhyaya IV, KHANDA 1. 1. Let him offer (Sraddha oblations) every month to the fathers. 2. Having invited an uneven number of Brahmanas, versed in the Veda, at least three, to sit down as (representing) the fathers, 1. 1. Khandas 1-4 contain the rules regarding the Sraddha oblations directed to the Manes. The dinners offered in connection with these Sraddha sacrifices to Brahmanas and also though of this of course no notice is taken in Vedic texts--to Sramanas stood in the first line among the exhibitions of liberality of lay people towards priests and monks. Thus we find among the stock phrases that constantly reoccur in the Pali Pitakas, the mention of Samanas and Brahmanas 'who have eaten the food given to them out of faith' (saddhadeyyani bhoganani bhungitva) wherein the 'food given out of faith' (saddhadeyya) either chiefly or exclusively means the Sraddha dinners, which are so called because the sacrificer gives them full of faith' (sraddha saman vita, Manu III, 275) to the Brahmanas and through them to the Manes. The principal form of Sraddha is that treated of in chap. 1, which is designated in other texts (see, for instance, AsvalayanaGrihya IV, 7, 1) as parvana sraddha. There are, however, besides the parvan of the new moon, other times also considered as admissible for the performing of this monthly Sraddha; see Gautama XV, 2 seq.; Apastamba II, 16, &c.; and comp. on the Sraddhas in general the passages quoted by Professor Jolly, Das Dharma-sutra des Vishnu (Sitzung der Bair. Akademie, phil. Classe, 7 Juni, 1879), pp. 46 seq.; Max Muller, 'India, what can it teach us?' pp. 234 seq., 374 seq. 2. ""As the fathers" means : he invites the youngest, middleaged, and eldest Brahmanas to sit down in the place of the father, the grandfather, and the great-grandfather' (Narayana). A similar explanation of pitrivat is mentioned by Narayana on Asvalayana Digitized by Google

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IV ADHYAYA, I KHANDA, 8. 107 3. And having strewn sesamum into an uneven number of water-pots, 4. He shall pour them out over the hands of the Brahmanas, assigning (this gift) to them with the words, N. N.! This to thee!' 5. After this they should be adorned; 6. And after he has (respectfully) spoken to them, and has put food into the fire, 7. Assigning (the food) to them with the words, 'N. N.! This to thee!' he shall cause them to eat. 8. While they are eating, he shall murmur the Mahavyahritis, the Savitri, the Madhuvatiya-verses (Rig-veda I, 90, 6 seq.), and verses addressed to the Manes and to (Soma) Pavamana. Grihya IV, 7, 2. My German translation of this Sutra ought to be altered accordingly. Besides the Brahmanas mentioned in this Sutra, who represent the fathers, according to all the commentaries, other Brahmanas had to be invited as representing the Visve devas. Narayana gives detailed statements as to the number of the paitrika and of the daivika Brahmanas to be invited, and though at first sight a European reader would rather be inclined to doubt whether at the Sraddha ceremony, as the author of the text intended to describe it, any Brahmanas at all had to be present except the paitrikas, the Sutra 2, 5 shows that the commentators are quite right in their statements regarding both categories of Brahmanas. 5-7. It would be more natural to alter the division of the Sutras, so as to bring amantrya in the fifth, annan ka in the seventh Sutra. In this case we should have to translate : 5. After this, having (respectfully) spoken to them who have been adorned (by him with flowers, ornaments, &c.); 6. And having put (food) into the fire, 7. And having assigned the food to them, &c., he shall cause them to eat.-The respectful address mentioned in the fifth Sutra consists, according to Narayana, in the announcement, 'Ye Brahmanas, I will put (food) into the fire!' (comp. Asv.Grihya IV, 7, 18), which he subsequently does with the formulas, To Agni Kavyavahana svaha! To Soma Pitrimat svaha! To Yama Angirasvat Pitrimat svaha!' Comp. Baudhayana II, 14, 8. Digitized by Google

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108 SANKHAVANA-GRIHYA-SOTRA. 9. When they have finished with eating, he shall offer the lumps (of flour). 10. Before (their dinner he shall offer) the lumps, according to some (teachers). 11. Behind (these he places the lumps) for their wives, putting something between these and the preceding ones). 12. To the Brahmanas he shall announce the remnants. 13. The rites of the putting (of food) into the fire (see Satra 6), &c. have been declared (in the Srauta-sutra) by the Pindapitriyagna. KHANDA 2. 1. Now (follows) the Ekoddishta (i.e. the Sraddha ceremony directed to a single dead person), 2. With one strainer, 3. One (pot of) Argha-water, 4. One lump (of flour). 5. No inviting (takes place here), nor the putting 9. As to the way in which the Pindas should be offered, Narayana refers to the Srauta-satra (IV, 4). 10, II. Pindan evidently belongs to the tenth Saetra, not, as the Indian tradition takes it, to the eleventh. Between the Pindas of the fathers and those belonging to the mothers he puts, according to Narayana, for instance, Darbha grass. 13. Srauta-sutra IV, 3 seq. 2, 1. Eka uddishlo yasmin sraddhe tad ekoddishtam (Nar.). This is the kind of Sraddha sacrifice which is to be performed for one twice-born during the first year after his death; see Manu III, 247; Yagnavalkya I, 250. 3. This rule about the Argha water corresponds to those given with regard to the Parvana Sraddha in the Satras 3 and 4 of the preceding chapter. 5. Because the avahana (inviting) is forbidden here, it follows Digitized by Google

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IV ADHYAYA, 3 KHANDA, 1. 109 (of food) into the fire, nor (do) the Visve devas (take part in this ceremony). "Relished ?'--thus are they to be asked whether they are satiated. "May it approach (the fathers),' instead of imperishable.' 6. 'Be satisfied,' when sending them away. 7. Thus through one year, when one has died. 8. And (then) omission of the fourth one. KHANDA 3. 1. Now (follows) the Sapindlkarana (i.e. reception of a dead person into the community of Pindaofferings with the other Manes). that it must take place at the Parvana Sraddha' (Nar.). According to Ramakandra's Paddhati he shall say to the Brahmanas, 'I will invite hither the fathers;' and when they give their consent, he invites them with Rig-veda X, 16, 12. Comp. Yagnavalkya I, 232 seq., &c. Regarding the Visve devas comp. the note on chap. 1, 2; as to the triptaprasna (the question whether they are satiated) comp. Manu III, 251 ; Yagn. I, 240. At the Parvana Sraddha, after the Brahmanas have finished their dinner and rinsed their mouths, and after the Pindas have been offered, the sacrificer says, May what has been given at this Sraddha to our father N. N., who belongs to the gotra N.N., be imperishable !' (comp. Yagn. I, 242.) This phrase is to be altered at the Ekoddishta Sraddha in the way indicated in this Satra. 8. After the Ekoddish/a Sraddha has been performed for a dead person during the first year after his death, he is to be admitted, by the Sapindikarana ceremony, among the other Manes, and receives thenceforward his Pinda together with them at the ordinary Parvana Sraddha. As the ritual of this Sraddha requires that the number of the 'fathers' worshipped should be three, the accession of a new person makes necessary the omission of the pra-prapitamaha, who has now become fourth among the fathers. 3, 1. It appears to me that this whole chapter is a later addition to the original text. The last Satra of the preceding chapter, treating of the omission of the fourth father,' which forms, as shown in the preceding note, a consequence of the Sapindikarana, Digitized by Google

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IIo SANKHAVANA-GRIHYA-SOTRA. 2. When one year has elapsed, or three halfmonths, 3. Or on a day when something good happens, 4. He fills four water-pots with sesamum, scents, and water, 5. Three for the fathers, one for the (newly) dead person, 6. And pours the pot that belongs to the newly) dead person out into the pots of the fathers with the two verses, 'They who commonly' (Vagasaneyi Samhita XIX, 45. 46). 7. Thus also the lump (of flour). 8. This is the Sapindikarana. KHANDA 4. 1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck). supposes this ceremony to be known and to require no special explanation. Had the intention of the author been to treat of the Sapindikarana, this would have been the right place for mentioning the katurthavisarga, and not, as we really read it, the end of the chapter treating of the Ekoddishta. As pointing in the same direction I will mention that the Sambavya-Grihya, while giving the first, second, and fourth chapter of this Adhyaya, omits the third. Finally it seems decisive to me that the fifth (Parisishta) book of the Sankhayana-Grihya treats of the Sapindikarana in a whole chapter (V, 9), which shows that the text itself, as the author of the Parisishta read it, gave no exposition of this ceremony. 2. Narayana says that tripaksha means either three pakshas, i. e. one month and a half, or one paksha deficient by three days, i. e. twelve days. We need not say that the latter explanation is inadmissible; it evidently rests on a wrong conclusion drawn from a passage of another Satra quoted by him, in which it is stated that the Sapindikarana should be performed samvatsarante dvadasahe va. 4, 1. The Abhyudayika Sraddha has to be performed on such Digitized by Google

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IV ADHYAYA, 4 KHANDA, 14. 2. In the fortnight of the increasing moon, on an auspicious day, 3. After the sacrifice to the mothers has been performed, 4. And an even number of (Brahmanas) versed in the Veda have been invited to sit down; III 5. In the forenoon; 6. The rite is performed from left to right. 7. The murmuring with the omission of the verses belonging to the Manes. 8. The Darbha blades are straight. 9. Barley is to be used instead of sesamum. 10. The lumps are mixed with curds, jujube fruits, fried grain. 11. On inviting (the Manes, he should say), 'The Nandimukha (glad-faced?) Manes will I invite.' 12. May the Nandimukha Manes be rejoiced,' instead of 'imperishable.' 13. 'The Nandimukha Manes will I make speak,' when he makes (the Brahmanas) speak. ( 14. (Was it) well done?'-thus are they to be asked whether they are satiated. occasions as the birth of a son, the marriage of a son or a daughter, the performance of ceremonies such as the namakarman, kudakarman, &c. See Yagnavalkya I, 249. 3. A Sraddha ceremony directed to the mothers here precedes that consecrated to the fathers. 6. Professor Stenzler's translation of Yagnavalkya, loc. cit. (pradakshinavritka = die Ehrfurcht beobachtend), has to be corrected according to this Sutra. 7. See chap. 1, 8. 9. See chap. 1, 3. 11. Concerning the 'invitation' (avahana) see the note on chap. 2, 5. 12. See chap. 2, 5 and the note there. 13. 'When he causes them to say Svadha.' Narayana. Comp. Asv.-Grihya IV, 7, 30. 14. Comp. chap. 2, 5. Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 15. The rest is the same (as in the other kinds of Sraddha rites), as far as it is not prohihited (by contrary rules). 112 KHANDA 5. 1. Now (follows) the Upakarana (i. e. the ceremony by which the annual course of study is opened). 2. When the herbs appear, under the Nakshatra Hasta or Sravana, 3. Let him make oblations of the flour of fried barley and of grains, mixed with curds and ghee, with the (whole) Veda, verse by verse: thus say some (teachers). 4. Or with the first verses of the Suktas and Anuvakas. 5. With the first verses of the Adhyayas and of the sections belonging to the (different) Rishis, according to Mandukeya. 6. But Kaushitaki has said: 7. 'I praise Agni the Purohita' (Rig-veda I, 1, 1), this one verse, 8. 'The Kushumbhaka (mungoose?) has said it ;' 'If thou criest, O bird, announce luck to us;' 'Sung by Gamadagni;' 'In thy abode the whole world rests;' 5, 1. As to the Upakarana, see the statements of Professor Weber in his second article on the Nakshatras, Abhandlungen der Berliner Akademie, 1861, p. 338, and of Professor Buhler in his notes on Apastamba, S. B. E., II, pp. 110, 111. 2. The Nakshatra Sravana is evidently considered as particularly fit for this occasion because of its name containing an allusion to sruti, &c. 4. I have followed Narayana, but perhaps I ought to have translated, 'Suktas or Anuvakas,' and in the fifth Sutra, 'Adhyayas or the sections, &c.' Digitized by Google +

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IV ADHYAYA, 5 KHANDA, 13. 113 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, 9. "That blessing and bliss we choose'--this one verse (the first and last verse of each Mandala). 10. (Taking something) of the remnants of the sacrificed (food) they partake of that sacrificial food with this (verse), I praised Dadhikravan' (Rigveda IV, 39, 6). 11. They sip water, sit down, 12. Murmur the Mahavyahritis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda, 13. And cause the teacher to pronounce auspicious wishes. 9. According to Kaushitaki, the oblations are made with the first and last rikas of each Mandala. The last rik of the tenth Mandala quoted here, tak kham yor a vrinimahe, is different from the verse with which our Samhita (the Sakala Samhita of the Rig-veda) closes. It is well known that tak kham yor a vrinimahe is the last verse in the Bashkala Sakha which was adopted by the Sankhayana school (comp. Indische Studien, IV, 431; Weber, Verzeichniss der Berliner Sanskrit-Handschriften, p. 314, &c.; Indische Literaturgeschichte, second edition, Nachtrag, p. 2). It was also known long since that the Bashkala Sakha of the Rig-veda contains eight hymns more than the Sakala Sakha. The Karanavy@ha Bhashya (comp. Dr. von Schroeder's Introduction to his excellent edition of the Maitrayani Samhita, vol. i, p. xxiv), known to me through the kindness of Professor Weber, tells which eight hymns these are. There it is said (folio 22 of Professor Weber's MS.) that in the Bashkala Samhita there followed after VIII, 48 the first two of the Valakhilya hymns, after VIII, 94 the Valakhilya hymns 3-7, and at the end of the whole collection the so-called samgnana hymn (see Professor Max Muller's edition, vol. vi, p. 32), which ends with the very verse quoted in our Satra, tak kham yor a vrinimahe. (29) Digitized by Google

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114 SANKHAYANA-GRIHYA-SUTRA. 14. Of this (ceremony) it is also said, 15. `Desirous (of acquiring) for the hymns inexhaustible vigour, reverence, and also soundness, the Rishis, by the power of their austerities, have discovered the Upakarman. 16. Therefore a constant performer of the six kinds of works should, in order that his Mantras might be successful, perform the Upakarman-so they say-if he wishes for success of his (holy) works. 17. 'At the time of the Upakarman and of the Utsarga an interruption (of the Veda-study) shall take place for (three days and) three nights, likewise at the Ashtakas for one day and one night, and so on the last night of each season.' KHANDA 6. 1. On the first day of the bright fortnight of Magha, 2. To the north-east, 3. In a place covered with herbs, 4. Having murmured the hymns sacred to the Sun, Upwards that Gatavedas' (Rig-veda I, 50), *The bright face of the gods' (I, 115), 'Adoration to Mitra's (eye)'(X, 37), 'From the sky (where he dwells) may Sarya protect us' (X, 158), 16. The six kinds of works are, performing sacrifices (yagana), officiating at the sacrifices of others (yagana), studying the Veda (adhyayana), teaching the Veda to others (adhyapana), giving (dana), and accepting gifts (pratigraha). Narayana. 17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, 119 with the reading kshepanam instead of kshapanam kshapanam khandasan virama anadhyayah,' Narayana). Kshapanam is correct. 6, 1. This Khanda treats of the Utsarga, i. e. the ceremony performed at the end of the term. Digitized by Google

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IV ADHYAYA, 7 KHANDA, 7. 115 5. And having thrown clods of earth (on the ground) to the different quarters (of the horizon), from the left to the right, with the hymn, 'A ruler indeed' (Rig-veda X, 152), verse by verse, 6. And having satiated (with water) the Rishis, the metres, the deities, faith and insight, and the fathers man by man, 7. They interrupt (the study of) the hymns for six months and a half, 8. Or for five and a half. 9. But if they (wish to) recite them (nevertheless), let the recitation go on after a pause of one day and one night. KHANDA 7. 1. Now the interruption (of the Veda recitation):-- 2. In the case of prodigies until the same time (next day), 3. And in the case of other miracles; 4. In the case of lightning, thunder, and rains (the recitation shall be interrupted) till the twilight has thrice passed; 5. At a Sraddha-dinner for one day; 6. If a death (of relations) or birth has happened, for ten days; 7. On the fourteenth days (of the fortnights), the new moon days, and the Ashtaka days, 6. On the tarpana, comp. chaps. 9 and 10. 7, 2. The translation of akalam given in my German edition (Wahrend der betreffenden Zeit) is wrong: comp. the commentary there quoted at p. 150; Gautama XVI, 22; Professor Stenzler's note on Paraskara II, 11, 2. 6. Agham sapindasodakayor maranam. Narayana. 7. According to Narayana the ka at the end of this Sutra would I 2 Digitized by Google

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116 SANKHAYANA-GRIHYA-SUTRA. 8. And on misty days. 9. And when the teacher has died, for ten days; 10. When he has heard of it, for three days; II. And (on the death) of those whose familyhead he is. 12. On receiving (gifts) as at the Sraddha. 13. On (the death of) a fellow-student; 14. When he has followed (the funeral of) a dead person, 15. And when he has laid down the lumps of flour to the fathers. 16. At night; 17. During twilight; 18. On the full and change of the moon; 19. After sunset; 20. In the neighbourhood of a Sudra; 21. When the sound of a Saman is heard; 22. On a burial ground; be intended to convey the meaning that on the pratipad days of each fortnight the study should also be interrupted. 8. The translation of nabhya is quite conjectural. Narayana gives a different meaning to this word; comp. p. 150 of the German edition. II. Akaryaputradayah. Narayana. 21. The reason why the recitation of the Rig-veda is forbidden when the sound of a Saman is heard, becomes manifest, for instance, from Apastamba I, 10, 7, where the discontinuance of the Veda-study is prescribed when the barking of dogs, the braying of asses, the cry of a wolf, &c., the sound of musical instruments, of weeping, and of a Saman is heard. Loud sounds like these would disturb the recitation of Rik or Yagus texts. A very curious opinion has been recently brought forward by Professor Aufrecht (see his edition of the Rig-veda, second edition, vol. ii, p. xxxviii) that the incompatibility of the recitation of Rik hymns and of Samans 'beruht auf der Kenntniss von der Willkur und der zum Theil unwurdigen Weise, in welcher der alte Text des Rig-veda in diesem Gesangbuche (i. e. the Samavedarkika) behandelt ist.' Digitized by Google "

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IV ADHYAYA, 7 KHANDA, 47. 117 23. In a wilderness which belongs to the village ; 24. In a village where a corpse is ; 25. On seeing forbidden sights; 26. On hearing what is forbidden; 27. On smelling a foul smell ; 28. If a high wind blows; 29. If a cloud emits (heavy) rain ; 30. On a carriage road; 31. And while the sound of a lute is heard ; 32. While being on a chariot ; 33. (In the neighbourhood) of a dog as (in that) of a Sadra; 34. Having climbed up a tree; 35. Having descended into a pit ; 36. (Immersed) in water ; 37. While anybody cries ; 38. While suffering bodily pain ; * 39. While he is naked; 40. Whilst impure with the remnants of food; 41. On a bridge ; 42. On the occasion of the shaving of the hair and the beard until the bath; 43. While being rubbed ; 44. While bathing; 45. When having sexual intercourse ; 46. While being anointed; 47. (In the neighbourhood) of a man who has to touch corpses (a corpse-bearer, &c.), of a woman that has recently been confined, or that has her courses, as (in the neighbourhood) of a Sudra ; 23. Gramaranye gramam (read, grama?) evaranyam vanam tatra nadhiyita. Narayana. 29. Except during the rainy season. Narayana. 45. Narayana also understands maithuna, and I think that the German translation ought to be corrected accordingly. Digitized by Google

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118 SANKHAYANA-GRIHYA-SUTRA. 48. With veiled hands; 49. In an army; 50. In presence of a Brahmana who has not had his meal, and of cows (that have eaten nothing); 51. When (these impediments) have passed, let them (continue to) recite (the Veda). 52. Should any of these cases arise against his will, let him (continue to) recite after having held his breath and looked at the sun. 53. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains. 54. Thereof it is also said, 55. 'Food, water, roots and fruits, and whatsoever else Sraddha-food there may be even when he has (only) accepted thereof, the study should be interrupted; the Brahmana's hand is his mouth; so it is taught.' 53. I think that this Sutra contains two different rules which have to be separated, viz. 1. vidyutstanayitnuvarshavargam kalpe; 2. varshavad ardhashash the shu. The first of these rules would extend the cases of anadhyaya mentioned in this chapter to the study of the Kalpa-sutra, except the cases of lightning, rain, &c. The second would refer to the five months and a half following on the Utsarga ceremony (comp. chap. 6, 8), and would imply that during this time the same texts are to be studied or not, according as their study is allowed or forbidden during rainfall: i. e. the study of the Samhita is to be discontinued, while that of the Kalpa is allowed to go on. Ramakandra and Narayana differ from this interpretation; see p. 151 of the German edition. 55. Comp. Manu IV, 117; Vasish/ha XIII, 16. Digitized by Google

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IV ADHYAYA, 8 KHANDA, 16. 119 KHANDA 8. 1. And to (students) who have been duly initiated he shall set forth (the Veda); 2. The teacher sitting to the east or to the north, the other one to the south, with his face turned to the north. 3. Or two (students shall be so seated). 4. But more (than two) as there is room (for them). 5. He should not sit on a high seat in presence of a Guru, 6. Nor on the same seat (with him), 7. Nor with outstretched feet, 8. Nor stretching his arms under his knees, 9. Nor leaning his body (against a support), 10. Nor forming with his feet a lap, II. Nor holding his feet like an axe. 12. After (the student) has said, 'Recite, sir!' the teacher shall cause him to pronounce the syllable OM. 13. 'Om,' replies the other. 14. Thereafter let him recite uninterruptedly. 15. When he has recited, he embraces (his teacher's feet), 16. Says, 'We have finished, sir!' and (goes away) according to his business. 8, 1. Nyayena sishyadharmena upetah praptas tebhyah sishyebhyo vartayed adhyayanam akaryah pravartayet. Narayana. 11. Karanam kutharikarupam kritva na pathed ity arthah. Narayana. 12. The words adhihi bho (recite, sir!) are pronounced by the student; this follows from the passages quoted in the note on II, 5, 10. Narayana states that those words are pronounced by the teacher (akaryo guruh sishyam adhyapanartham adhihi bho 3 iti sabdam uktva . . .). Digitized by Google

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I 20 SANKHAYANA-GRIHYA-SUTRA. 17. (He shall say,) 'Leave! Pause meanwhile !' according to some (teachers). 18. Let no one step between (a teacher and students) who study. 19. Let no one change his place during the recitation. 20. Should any fault be committed, let him fast three days, or one day and one night, repeat the Savitri as long as he can, and give something to the Brahmanas; then after an interruption of one day and one night the study should go on. KHANDA 9. 1. Having bathed, 2. And having submerged himself at the time prescribed for the bath, he satiates the deities : 19. The translation of atmanam vipariharet is conjectural; comp. also Narayana's note, p. 151 of the German edition. 9, 1. It is not expressly stated in our text for what occasion the tarpana (i.e. satiating of deities, Rishis, &c. with water-offerings), which is treated of in chap. 9-10, shall be prescribed. The comparison of Baudhayana II, 9 might perhaps lead us to believe that the ceremony in question is to be performed whenever the sacrificer takes a bath. But the two texts which are most closely connected with ours, the Sambavya and Asvala yana Grihyas, seem to point clearly to another conclusion. The Sambavya-sutra transposes the rules about the tarpana to the place which would correspond to Sutra II, 7, 28 of our text. The passage of the Sambavyasatra runs thus : mule kundam kritva yathoktam adbhih parishinkaty athemas (so the MS.) tarpayati Agnih Pragapatir Vir u pakshah, &c. It ends : pitarah pitamahah prapitamahah Pailah Kaholah Kaushitakah (sic) Kaholaya Kaushitakaye svadhastv iti pratipurushah (sic) pitrims tarpayitva. The last words are taken from the Satra IV, 6, 6 of our text. Thus there can be no doubt that Sambavya intended to prescribe the tarpana for the conclusion of the Digitized by Google

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IV ADHYAYA, 9 KHANDA, 3. I 21 3. 'Agni may satiate himself; Vayu may satiate himself; Surya may satiate himself; Vishnu may satiate himself; Pragapati may satiate himself; Virgpaksha may satiate himself; Sahasraksha may satiate himself; Soma, Brahman, the Vedas, the gods, the Rishis, and all the metres, the word Om, the word VASHAT, the Mahavyahritis, the Savitri, the sacrifices, heaven and earth, the Nakshatras, the air, days and nights, the numbers, the twilights, the oceans, the rivers, the mountains, fields, herbs, trees, Gandharvas and Apsaras, the serpents, the birds, the Siddhas, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end, may satiate themselves. 'I satiate the Sruti; I satiate the Smriti; I satiate the firmness; I satiate the delight; I satiate veda dhyayana. The same can be said of Asvalayana, who also by the position which he assigns to the tarpana sections (III, 4) brings it into a similar connection with the vedadhyayana (see Narayana's commentary on Asv., loc. cit.). We may also refer to the treatise about the study of the Aranyaka, which is appended to the Sankhayana-Grihya as its sixth book; there the tarpana is mentioned quite in the same connection (VI, 6, 10 seq.). I believe, therefore, that in our text, chapters 9 and 10 have found their place here as a sort of supplementary addition to chap. 6, 6, just as in the first book the list of Nakshatras seems likewise appended to the Satra I, 25, 5. According to Narayana, snatah in the first Satra would refer to the bath which forms part of the Samavartana ceremony (see III, 1, 1), so that it would be the Grihastha, who has taken the Samavartana bath, to whom the following rules refer. 3. Comp. the similar lists of Asvalayana, Grihya III, 4; Sambavya, quoted in my German edition of Sankhayana, p. 153; and Baudhayana II, 9 (S. B. E., vol. xiv, pp. 252 seq.). The last seems to be the most modern. It should be observed that the section of the list contained in this Satra, as well as that given below, chap. 10, 3, is divided into Digitized by Google

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1 22 SANKHAYANA-GRIHYA-SOTRA. the success; I satiate the thought; I satiate belief and insight, and the memory, cows and Brahmanas, movable and immovable things. All beings may satiate themselves !'--so far with the sacrificial cord suspended over the left shoulder. KHANDA 10. 1. Now with the sacrificial cord suspended over the right shoulder, 2. Looking in the direction that belongs to the Manes (i.e. the south): 3. The (Rishis) of the hundred (Rikas), the (Rishis) of the middle (Mandalas), Gritsamada, Visvamitra, Gamadagni, Vamadeva, Atri, Bharadvaga, Vasishtha, the Pragathas, the (Rishis) of the Pavamana hymns, the (Rishis) of the short hymns and of the long hymns, Sumantu, Gaimini, Vaisampayana, Paila, the Satras, the Bhashyas, Gargya, Babhru, Babhravya, Mandu, Mandavya, Gargi Va two parts, in the first of which the name of the being to be worshipped is given in the nominative case, with the verb tripyatu, while in the second it stands in the accusative, with the verb tarpayami. The first part of this section contains the names of gods and of divine beings, such as the rivers, the mountains, &c.; in the second part are found abstract qualities or notions, such as mati, dhriti, sruti. Similarly in chapter 10, 3 the Vedic poets, a few ancient teachers, and wise women, such as Gargi or Sulabha, form the first part of the list, and then follow, in the accusative case, the names of such doctors as Sankhayana, Asvalayana, Sakalya. In Asvalayana's Sutra of the first of our two sections only the first part reoccurs, the second is omitted, while the second section is found there in its entirety, with the same difference of names given in the nominative and accusative cases. The conjectures, however, which I had once based on this difference (see my German edition, pp. 152, 153) as to the distinction of a more ancient part of the list, and of later supplements, are perhaps too hazardous. Digitized by Google

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IV ADHYAYA, II KHANDA, 10. 123 kaknavi, Vadava Pratitheyi, Sulabha Maitreyi (may satiate themselves). '(I satiate) Kahola Kaushitaki, Mahakaushitaki, Suyagna Sankhayana, Asvalayana, Aitareya, Mahaitareya, Bharadvaga, Gatukarnya, Paingya, Mahapaingya, Bashkala, Gargya, Sakalya, Mandakeya, Mahadamatra, Audavahi, Mahaudavahi, Sauyami, Saunaki, Sakapuni, Gautami ; and whatsoever other teachers there are, may they all satiate themselves. 4. The fathers man by man. 5. *The ancestry of the father may satiate itself. 6. "The ancestry of the mother may satiate itself.' KHANDA 11. 1. Let him not look at a naked woman, except during sexual intercourse, 2. Nor (look) at the sun while it rises or sets, 3. At an enemy, 4. At an evil-doer, 5. At a person that has to touch dead bodies. 6. Let him not talk with a woman who has recently been confined or who has her courses, 7. Nor with those (mentioned before). 8. Let him not eat food from which its strength is taken away. 9. Let him not do his work with implements wasted by use. 10. Let him not eat together (with his wife), 11, 1 seq. Rules of conduct for a Snataka, i.e. a man who has completed his studentship. 7. Etaih purvoktaih anaptadibhir na samvadet. Narayana. 10. Narayana states that with his wife' is to be supplied to this Satra, which indeed is rendered probable through the comparison of Gautama IX, 32; Manu IV, 43, &c. Digitized by Google

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124 SANKHAVANA-GRIHYA-SOTRA. II. Nor remnants (of food). 12. Remnants of (food belonging to the) Manes, gods, guests, and servants he may eat. 13. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood; 14. (Of these) each preceding one is the more respectable. 15. Or if (his livelihood) cannot be gained (in one of the ways mentioned), let him follow the occupation of a Vaisya. 16. (He shall be careful about his duties towards Manes and gods. 17. In due time (he shall) have intercourse with his wife. 18. He shall not lie down (to sleep) in the day-time, 19. Nor during the first or the last watch of the night. 20. Let him not sit on the bare ground. 21. He shall constantly perform the prescribed duties regarding the use of water. 22. (And constantly) have his sacrificial cord suspended over his left shoulder. 23. Let him not abandon his teacher, 24. Except on (his teacher's) command, 25. Or with (his) permission. KHandA 12. 1. Every day he shall respectfully salute his teacher, 11. Here also Narayana understands bharyaya bhuktasesham. 15. Comp. Professor Buhler's note on Gautama X, 5, S. B. E., vol. ii, p. 225. 19. Ratreh purvaprahare ratreh paskimaprahare ka. Narayana. Digitized by Google

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IV ADHYAYA, 12 KHANDA, 15. 125 2. And his Gurus, 3. A Srotriya when meeting him, 4. When he returns from a journey, (also) one who is not a Srotriya.. 5. In the words, 'I am N. N., sir!' pronouncing his own name, crossing his hands (so as to seize with his right hand the right foot, and with his left hand the left of the other person). 6. (The person who has been thus saluted, in reply addressing him with his name,) 'N.N.!' and seizing his hands, pronounces a wish to him. 7. Let him not go to a sacrifice without being chosen (thereto). 8. And let him beware of (doing) wrong. 9. Let him not go to assemblies of people. 10. If he has come upon (such assemblies), let him not point out (anything evil) against (anybody). II. He shall not be a reviler, nor slanderous, nor a wanderer from house to house, nor a prattler. 12. He shall not walk alone, 13. Nor naked, 14. Nor with veiled hands. 15. Gods'-houses (he shall walk round) keeping the right side turned to them. ... 12, 5. Narayana: As to how that respectful salutation (abhivadana) should be performed, he says with his own right hand he touches the right foot of the Akarya or other person (whom he salutes), and with his left hand the left foot (comp. Manu II, 72) (and says), "I am N. N. (amukasarman) of the Gotra N. N., sir! I offer my respectful salutation !"' 6. The Akarya or other person seizes the hands of the saluting person,' &c. Narayana. 10. See Narayana's commentary, p. 154 of the German edition. Digitized by Google

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126 SANKHAYANA-GRIHYA-SUTRA. 16. Let him not run. 17. Let him not spit. 18. Let him not scratch himself. 19. Let him not look on urine and excrements. 20. Let him sit with veiled head, 21. Not on the bare (ground), 22. If he has only one garment, suspending his sacrificial cord on his ear, 23. Not turning his face to the sun, 24. Nor his rump, 25. In the day-time with his face to the north, at night to the south. 26. He shall not (eject) phlegm into water, nor in the neighbourhood (of water). 27. He shall not climb up a tree. 28. He shall not look down into a well. 29. He shall not go to an execution-place, 30. And in no case to a cemetery. 31. Let him bathe day by day with his clothes on. 32. When he has bathed, let him put on another garment before he is dry. KHANDA 13. 1. Under (the Nakshatra) Rohini he shall have the ploughing done. 2. Before it is done, he shall offer at the eastern boundary of his field a Bali to Heaven and Earth. 3. With a verse sacred to Heaven and Earth and with the words, 'Adoration to Heaven and Earth!' (he performs his) worship (to Heaven and Earth). 16. According to Narayana we should have to supply, 'while it is raining,' which is countenanced by a number of parallel texts, for instance, Asv.-Grihya III, 9, 6. Digitized by Google

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IV ADHYAYA, 15 KHANDA, 2. 127 4. When the plough is being put into motion first, let a Brahmana touch the plough reciting this (verse), For luck may us the plough-shares' (Rig-veda IV, 57, 8). 5. "Through the lord of the field'--with (this hymn (Rig-veda IV, 57), verse by verse, to the different directions (of the sky), from left to right, worship is done. KHANDA 14. 1. When going to cross water, he performs the Svastyayana (ceremony for lucky progress). 2. He sacrifices thrice with his joined hands full of water into the waters, with the words, 'Adoration to the Sea, the child of the reed! Adoration to Varuna, the lord of righteousness! Adoration to all rivers !' 3. Murmuring, 'May Visvakarman, the father of them all, relish the food offered.' 4. Against the stream for flowing (waters); up into the air for standing ones. 5. Should he while crossing apprehend any danger, let him murmur the hymn of Vasishtha, 'The eldest of which is the sea' (Rig-veda VII, 49); this (will serve to him as) a boat. KHANDA 15. 1. The Sravana (oblation) he offers on the full moon day that falls under (the Nakshatra) Sravishthas, of the flour of fried barley, or of cooked food, 2. With the words), 'To Vishnu svaha! To (the Nakshatra) Sravana svaha ! To the full moon of Sravana svaha ! To the rainy season svaha !' Digitized by Google

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128 SANKHAYANA-GRIHYA-SUTRA. 3. Having established the (sacred) domestic fire outside, and having mixed together fried grain and the flour of fried barley with butter, he sacrifices, 4. With the words), To the Lord of the celestial Serpents svaha ! To the celestial Serpents svaha !' 5. Having placed to the north of the fire a new water-pot on eastward-pointed, fresh Kusa grass, 6. With (the words), 'May the Lord of the celestial Serpents wash himself! May the celestial Serpents wash themselves !'-he pours water into it. 7. With (the words), May the Lord of the celestial Serpents comb himself! May the celestial Serpents comb themselves !'-he makes movements with a comb. 8. With (the words), "May the Lord of the celestial Serpents paint himself! May the celestial Serpents paint themselves !'--he pours out portions of paint. 9. With (the words), 'May the Lord of the celestial Serpents tie (this) to (himself)! May the celestial Serpents tie (this) to themselves!'-he offers flowers. 10. With (the words), 'May the Lord of the celestial Serpents clothe himself! May the celestial Serpents clothe themselves !'~he offers a thread. 11. With the words), May the Lord of the celestial Serpents anoint (his eyelashes)! May the celestial Serpents anoint (their eyelashes)!'-he spirts out (small portions of collyrium) with a young Kusa shoot. 12. With the words), 'May the Lord of the celestial Serpents look at himself)! May the celestial Serpents look (at themselves)!'-he makes then look in a mirror. 15, 7. For this signification of phana, comp. Kullavagga V, 2, 3. Digitized by Google

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IV ADHYAYA, 15 KHANDA, 22. 129 13. With (the words), 'Lord of the celestial Serpents, this is thy Bali! Celestial Serpents, this is your Bali!'-he makes a Bali-offering. 14. In the same way for the aerial (Serpents). 15. For those dwelling in the directions (of the horizon). 16. For the terrestrial ones. 17. (He repeats these Mantras) thrice each time, the first (part) with higher voice each time, 18. The second (part) with lower voice each time. 19. In this way he shall offer day by day with the spoon, in small portions, a Bali of the flour of fried barley with water, down to the Pratyavarohana (or the ceremony of the 'redescent'), at night, keeping silence. 20. And (his wife) shall put (it) down silently. 21. The close of the ceremony is the same as the beginning. 22. With (the verse), 'The good protectress' (Rigveda X, 63, 10), let him ascend the (high) couch. 17, 18. The text has ukkaistaram-ukkaistaram, and nikaistaram-nikaistaram. Narayana (comp.the text of his scholion, p. 155 of the German edition) understands this in a different way; he says that in the water-pot mentioned in the fifth Satra two different sthanas are to be distinguished, a higher part of it and a lower (uttaradharataya). Now when the sacrificer, for instance, as prescribed in Sutra 6, invites the Lord of the celestial Serpents, and the celestial Serpents to wash themselves, the pouring out of water would have to be performed first thrice for the Lord of the celestial Serpents in the higher place, then thrice for the celestial Serpents in the lower place. 19. On the Pratyavarohana see chap. 17. 20. Narayana : vagyamayukta yagamanapatni evam balidravyadikam upasadayet. 22. From the Sravani till the Agrahayani (see chap. 17, 1) one shall not sleep on the ground out of fear of the snakes.' Narayana. [29] Digitized by Google

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130 SANKHAYANA-GRIHYA-SOTRA. KHANDA 16. I. On the full moon day of Asvayuga a milk-rice oblation to Indra. 2. Having sacrificed Agya with (the words), 'To the two Asvins svaha! To the two Asvayug svaha ! To the full moon of Asvayuga svaha! To the autumn svaha! To Pasupati svaha ! To the tawny one svaha !'-- 3. He shall sacrifice a mixture of curds and butter with this hymn, 'The cows came hither' (Rig-veda VI, 28), verse by verse. 4. That night they let the calves join their mothers. 5. Then feeding of the Brahmanas. KHANDA 17. 1. On the Agrahayani full moon day he shall redescend, 2. (Or) under (the Nakshatra) Rohini, or under the Proshthapadas. 3. In the morning, having taken a handfull of Samt leaves, Madhuka flowers, reeds, Apamarga plants, and of Sirisha, Udumbara, Kusa shoots, and jujube fruits, and an earth-clod (taken) out of a furrow, 4. Having put (all that) into a water-pot, 16, 3. Ghritamisram dadhi prishatakam. Narayana. Comp. the Gribya-samgraha II, 59. 17, 1. The Pratyavarohana (i. e. redescent) here described is the ceremony persormed at the end of the time during which sleeping on high bedsteads is prescribed (chap. 15, 22). Beginning from the Sravani full moon till the Pratyavarohana, the offerings to the Serpents mentioned above have to be repeated every day (chap. 15, 19); the Pratyavarohana is the concluding ceremony of these rites devoted to the Serpents. Digitized by Google

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IV ADHYAYA, 18 KHANDA, 3. 131 5. And, after he has quickly repeated the Mahavyahritis and the Savitri, having repeatedly immersed (it) therein with this hymn, 'May he burn away from us pain' (Rig-veda I, 97), he shall drive away the evil from the persons standing under his protection, from left to right, and pour out (the water) to the north. 6. A Madhuparka is the fee for the sacrifice. KHANDA 18. 1. 'May summer, winter and spring, autumn and rainy season be well-ordered to us. May we be under the safe protection of these seasons, and may they last (to us) through a hundred years. Svaha ! 'Beat away, Owhite one, with thy foot, with the forefoot and with the hind-foot, these seven daughters of Varuna and all that belong to the king's tribe. Svaha! "To the white one, the son of Vidarva svaha ! To Vidarva svaha ! To Takshaka Vaisaleya svaha ! To Visala svaha !'--with (these words) he sacrifices (oblations) of Agya. 2. 'May a good winter, a good spring, a good summer be bestowed (on us). May the rains be to us happy rains ; may the autumns be blessed to us.' 3. With (the verse), Blessing on us, Mitra'(Rigveda I, 90, 9), he sweeps (the floor) with a Palasa branch, 5. Saranyebhyo grihebhyah (read, grihyebhyah) sarvebhyah sakasat, &c. Narayana. 18, 1. This chapter continues the description of the Pratyavarohana begun in the preceding chapter. Ragabandhavaih, as our text has, should be corrected into ragabandhavih; comp. Asv. II, 3, 3. K2 Digitized by Google

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132 SANKHAYANA-GRIHYA-SUTRA. 4. Sprinkles (it with water) with (the verse), ' From the sea the wave' (Rig-veda IV, 58, 1), 5. And spreads out a layer (of straw) with (the verse), 'Be soft, O earth' (Rig-veda I, 22, 15). 6. They then lie down on their sides, the eldest one to the right hand 7. With (the words), 'In the Brahman I establish myself, in the Kshatra,' on (their) right (sides); 8. With (the words), 'Among the horses I establish myself, among the cows,' on (their) left (sides); 9. With (the words), ' Among the cattle I establish myself, in prosperity,' on (their) right (sides); 10. With (the words), 'Among offspring I establish myself, in food,' on (their) left (sides). 11. With (the verse), 'Arise, the living' (Rigveda I, 113, 16), they arise. 12. During that night they lie on that layer. 13. Afterwards where they like. KHANDA 19. 1. On the full moon day of Kaitra, 2. (Taking) jujube leaves, and making of meal (images) of couples of animals as it happens. 3. A figure with prominent navel to Indra and Agni. 4. Balls to Rudra. 5. According to custom the Nakshatras and (their ?) images (?). According to custom the Nakshatras and (their ?) images (?). Here ends the Fourth Adhyaya. 19, 2-5. Several points in the translation of these Sutras are uncertain. See the extracts from the commentary of Narayana, pp. 156 seq. of the German edition. Digitized by Google

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V ADHYAYA, I KHANDA, 7. 133 ADHYAYA V, KHANDA 1. 1. Now when he intends to set out on a journey, he makes (his sacred) fire enter into himself, (or) into the two kindling sticks, or into (an ordinary) log of wood, 2. Once with (the text), 'Come, enter into my Pranas,' twice silently. 3. Or with (the verse), 'This is thy womb' (Rigveda III, 29, 10) he warms the two kindling sticks, 4. Or an (ordinary log of) wood. 5. And before sunset the kindling (by attrition), 6. And at the time of the Vaisvadeva sacrifice. 7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and 1, 1. The ceremony of Samarohana, by which the duties towards the sacred fire are suspended, by causing the fire to 'enter' into the sacrificer's body, or into the two Aranis, or into another piece of wood, is already mentioned in several passages of the Brahmana texts; comp. the quotations given by Professor Weber, Indische Studien, IX, 311. Comp. besides Asvalayana-Srauta-sutra III, 10; Sankhayana-Sraut. II, 17. The Samarohana into the sacrificer's own body is done by warming the hands at the sacred fire ; see Asv., loc. cit., Satra 6. In the Sankhayana-Srauta-satra the corresponding rule, which regards there of course the Ahitagni, runs thus, If he performs the Samarohana, he warms his hands at the Garhapatya fire, and then touches his Pranas with the words, "Come, enter into my Pranas." ! On the two other cases, see the Satras 3 and 4. Satras 2, 3, 5 are taken word for word from the Srauta-sutra. 2. This Satra refers only to the case where he causes the fire to enter into himself. 5. Comp. the commentary on Asv.-Sraut., loc. cit. 8. He makes the fire redescend from his body or from the Aranis by performing the Manthana (kindling the fire by attrition of the Aranis). 7. The Mantra alluded to here is given in the Srauta-sutra. It Digitized by Google

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SANKHAYANA-GRIHYA-SUTRA. 134 which has been sprinkled (with water), he makes (the sacred fire) redescend (from its receptacle, with the formula), 'Redescend!' 8. If the fire goes out, he sacrifices the two Sarvaprayaskitta oblations (oblations for general expiation) and (other oblations) with (the formulas), 'Protect us, Agni, that we may prosper. Svaha! Protect us that we may obtain all wealth. Svaha! The sacrifice protect, O resplendent one! Svaha! Protect everything, O hundredfold wise one. Svaha!' 9. In the case of a breach of his vow let him fast and sacrifice (an oblation) of Agya with (the verse), Thou, Agni, art the lord of the vow' (Rig-veda VIII, II, I). KHANDA 2. 1. Now about (the consecration of) ponds, wells, and tanks. 2. In the bright fortnight, or on an auspicious Tithi, 3. Having cooked barley-grains with milk, 4. He shall sacrifice with the two (verses), 'Thou runs thus, 'Redescend, O Gatavedas; carry again offerings to the gods, knowing us. Long life, offspring, wealth bestow on us; uninjured shine in our dwelling!' 8-9. These Sutras stand in no connection with the Samarohana treated of before. On the two Sarvaprayaskitta oblations see above, I, 9, 12 and the note there. The vow spoken of in Sutra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon. 2, 1 seq. Comp. Asvalayana-Parisisha IV, 9. Digitized by Google

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V ADHYAYA, 3 KHANDA, 3. 135 hast us, Agni' (Rig-veda IV, 1, 4. 5), (and with the verses), 'We propitiate thy wrath' (I, 24, 14), 'This my prayer, Varuna' (I, 25, 19), 'Loosen the highest, Varuna' (I, 24, 15), "This prayer of the man who exercises himself' (VIII, 42, 3), 5. (And with the words), 'The domestic one, he who goes away from the house, the refreshing one, he who goes into the kennel, he who dwells in the kennel, he who comes out of it, the greedy one, the destroyer of enemies'-to the different directions (of the horizon), beginning with that belonging to Varuna (i. e. the west), from left to right. 6. In the centre he makes oblations with milk with (the verses), 'Having eyes all around' (Rig-veda X, 81, 3), "This has Vishnu' (Rig-veda I, 22, 17), 7. Plunging into the water) with (the verse), "Whatever here' (Rig-veda VII, 89, 5). 8. A cow and a pair of clothes is the fee for the sacrifice. 9. Then feeding of the Brahmanas. KHANDA 3. 1. Now at the consecration of) a garden: having established the (sacred) fire in that garden), 2. (And) having prepared a mess of cooked food, 3. He shall sacrifice with (the formulas), 'To 5. These are names of Agni dwelling in the waters; see Paraskara II, 6, 10; Mantrabrahmana I, 7, 1. Several of the names are here misspelled; thus Grihya, Apagrihya should be, no doubt, Gohya, Upagohya, which is the reading given in Paraskara, loc. cit. 3, i seqq. Comp. Asvalayana-Parisishta IV, 10. Narayana uses for the ceremony here described the expressions Aramapratishtha, aramotsarga. Digitized by Google

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136 SANKHAYANA-GRIHYA-SUTRA. Vishnu svaha! To Indra and Agni svaha ! To Visvakarman svaha !' (and with the verses), 'Whom the men' (Rig-veda III, 8, 6 seq.), verse by verse. 4. He recites over (the garden), 'O tree with thy hundred branches' (Rig-veda III, 8, 11). 5. The fee for the sacrifice is gold. KHANDA 4. 1. Now if a half-monthly sacrifice has not been performed, one or the other of them, then a mess of rice (is to be offered as an expiation), 2. With (the words), 'To Agni Vaisvanara svaha ! To Agni Tantumat svaha !' 3. In the case of an intermission of the morning or evening) oblations 4. (He shall make expiatory oblations), in the evening with (the formula), 'Enlightener of the darkness, adoration! Svaha !' 5. In the morning with (the formula), 'Enlightener of the morning, adoration! Svaha !' 6. After he has sacrificed as many oblations as there had been sacrifices (left out), the sacrifice (itself goes on) as (stated) above. KHANDA 5. 1. If a dove or an owl sits down (on his house), 2. Let him sacrifice with (the hymn), 'O gods, the dove' (Rig-veda X, 165), verse by verse. 4, 6. Narayana : 'After he has thus taken and sacrificed as many Sruvas full of Agya as there were sacrifices omitted through his guilt, the morning and evening sacrifices have to be performed as (stated) above (1, 3, 10) with oblations of rice or barley.' Digitized by Google

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V ADHYAYA, 7 KHANDA, 2. 3. If he has seen a bad dream or an occurrence boding misfortune, 4. Or when the cawing of a crow is heard in (the dead of) night, 5. And in the case of other prodigies, 6. Let him cook rice-grains with milk, 7. With the milk of a cow that has a calf of the same colour (with her own), 8. But in no case of a black (cow), 9. And let him sacrifice with the night-hymn (Rigveda X, 127), verse by verse. 10. Having eaten the remnants of those oblations with the Mahavyahritis, 137 II. And having recited over his ears (the verse), 'Blessing with our ears' (Rig-veda I, 89, 8), 12. And over himself (the verse), 'May a hundred autumns be before us, ye gods' (ibid. 9), 13. He shall give something to the Brahmanas. KHANDA 6. I. When a disease has befallen him, 2. Let him offer boiled rice-grains with Gavedhuka-grass with (the hymn), 'These (prayers) to Rudra, the strong one, with braided hair' (Rig-veda I, 114), verse by verse. KHANDA 7. 1. If (his wife) gives birth to a child, without the Simantonnayana having been performed, 2. (Or if) the Gatakarman has not been performed (for the child), 7, 1. On the Simantonnayana, see I, 22. 2. The Gatakarman has been described I, 24. Digitized by Google

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138 SANKHAYANA-GRIHYA-SUTRA. 3. He places, when ten days have elapsed since (the delivery), the little child in the mother's lap, 4. And after he has sacrificed with the Mahavyahritis, the sacrifice (that had been omitted, is performed) as (stated) above. KHANDA 8. 1. If a post puts forth shoots, 2. Let him prepare a mess of cooked food and offer the boiled rice with the two (verses), ' In that way bringing forth deeds' (Srauta-sutra III, 17, 1), 'Of tawny shape, weighty, a giver of vigour' (Rigveda II, 3, 9). 3. Should the pot for the Pranita water, the Agyapot, or any other earthen (vessel) be damaged and leak, 4. He sacrifices the two Sarvaprayaskitta oblations and recites the three verses, ' He who without' (Rig-veda VIII, 1, 12 seq.), over the broken (vessel). 5. Should the two (Kusa blades which are used as) strainers be spoiled before the completion of the sacrifice, 6. Let him sacrifice the Sarvaprayaskitta and make new ones with (the verse), ' In the water, Agni' (Rigveda VIII, 43, 9). KHANDA 9. 1. Now (follows) the Sapindikarana. 3. On the ten days, comp. I, 25, I and the note there. 8, 3. On the Pranita water, see above, I, 8, 8. 25. 4. Comp. I, 9, 12 and the note there. 5. See I, 8, 14 seqq. 6. See Sutra 4. 9, I seqq. Comp. above, IV, 3 and the notes there. Digitized by Google

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V ADHYAYA, IO KHANDA, 3. 2. Let him fill four water-pots (for the Manes) from the father upwards, 3. And prepare in the same way lumps (of flour), 4. And let him distribute the first lump on the (other) three with (the verses), 'They who commonly, concordantly (dwell) in Yama's realm, the fathers: for them be space, freedom, adoration, sacrifice established among the gods. 'They who commonly, harmoniously (dwell), the living among the living, mine: may their prosperity fall to my lot in this world through a hundred years'-- And with the two (verses), 'Equal the design' (Rig-veda X, 191, 3. 4). 5. In the same way the vessels with Argha water. 6. In the same way for the mother, for a brother, and for a wife that has died before (her husband), adding (the lump belonging to that person) to those (other) lumps. 139 KHANDA 10. 1. If the bees make honey in his house, 2. Let him fast and sacrifice a hundred and eight pieces of Udumbara wood, which are besmeared with curds, honey, and ghee, with the two (verses), ' No (harm) to us in our offspring' (Rig-veda I, 114, 8. 9). 3. And let him murmur the hymn, 'For welfare may Indra and Agni' (Rig-veda VII, 35); and (the same hymn should be used) at all (ceremonies), such 2. On these four vessels, see IV, 3, 4 seq. 5. These are the vessels mentioned in the second Sutra. 10, 3. This is a supplementary rule belonging to the exposition of the general type of sacrifice. On the 'Pratisruta' sacrifice, see I, 7, I seqq.; I, 9, 19. Digitized by Google

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140 SANKHAYANA-GRIHYA-SOTRA. as that of the sacrifice after assent has been declared (see above, I, 7, 1). 4. After he has sacrificed seventeen one span long pieces of Palasa wood, he then seizes the Sruva. 5. Fifteen at the full and new moon sacrifices. 6. At the Ashtaka ceremony in the middle of the rainy season there may optionally be three (pieces of wood); the sacrifice as at the Pitriyagna. Kuanda 11. 1. If an anthill arises in his house, the house should be abandoned. 2. Then, after having fasted three nights (and days), he should perform the great expiation. Here ends the Fifth Adhyaya. 4. See I, 9, 1. 3. 6. Comp. III, 13, 1 with the note. 11, 2. Narayana understands the great expiation' as a rite directed to Ganesa and to the planets (comp. Yagnavalkya I, 276 seq., 292, &c.); that this ceremony was known already to the author of this Satra seems very doubtful. Another 'mahasanti' is frequently mentioned in the Kausika-sutra (quoted in BohtlingkRoth's Dictionary); comp. my German edition of Sankhayana, P. 159. Digitized by Google

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VI ADHYAYA, I KHANDA, 5. 141 ADHYAYA VI, KHANDA 1. 1. Now, after having paid reverence to Brahman, to the Brahmarishi, to (those who descend from) Brahman's womb, to Indra, Praga pati, Vasishtha, Vamadeva, Kahola Kaushitaki, Mahakaushitaki, Suyagna Sankhayana, Asvalayana, Aitareya, Mahaitareya, Katyayana, Satyayana, Sakalya, Babhru, Babhravya, Mandu, Mandavya, and to all the teachers of the past, we will henceforth explain the rules for the Aranyaka as forming the subject of Svadhyaya (private recitation of a text). 2. The teacher abstains through one day and one night from sexual intercourse and from eating flesh. 3. Raw flesh, a Kandala, a woman that has lately been confined, or that has her courses, seeing blood or persons whose hands have been cut off : (these persons and things he shall know form) impediments for the study. 4. And of the corpse-like (animals ?). 5. Those which enter (their dens ?) with the mouth first (?). 1, I seqq. Comp. the general remarks on this sixth book in the Introduction, p. II. For the names in the opening invocation, comp. above, IV, 10; on the Vratas and the study of the different Aranyaka sections chiefly treated of in this book, see above, II, 11. 12, and the Introduction, p. 8. 2. Comp. II, 11, 6. 3-5. Comp. II, 12, 10, and the note of Narayana, p. 160 of the German edition. Digitized by Google

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142 SANKHAYANA-GRIHYA-SUTRA. 6. When he has vomited, or when his beard has been shaved, 7. When he has eaten flesh or partaken of a Sraddha or birth dinner, 8. During the days that immediately follow on (days of) study in the village, 9. Three nights (and days), if (he has been) put out of order, 10. (Or has been violently) seized by others, II. And during the second half of the days that precede (?) the Parvan days, 12. And if fire-flames, lightning, thunder, (heavy) rains, and great clouds appear, 13. And if a storm (blows) that carries away pebbles, as long as that lasts. 2, 1. During four months after the full moon of Ashadha let him not study. 2. Especially the Sakvari verses (are concerned by what has been declared). Such are the rules. KHANDA 2. 3. Let them go to a clean spot in the north-eastern direction, that receives its light from the east. 4. The drawing of water (should be done) before sunrise, 6. Comp. IV, 7, 42. See also Ait. Aranyaka V, 3, 9. 7. Comp. IV, 7, 5. 2, 2. It seems to me that this Sutra should be divided into two (after sakvaryah), so that the words iti niyamah would correspond to iti bhashikam, chap. 2, 13. 3. Comp. II, 12, 11. Perhaps the Petersburg Dictionary is right in proposing for praggyotisham the translation, vor Anbruch des Lichtes. Narayana says, prak purastat gyotir yasmin tam... . pradesam. Digitized by Google

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VI ADHYAYA, 3 KHANDA, 2. 143 5. And the entering into the circle with this verse, 'She who smells of salve' (Rig-veda X, 146, 6). 6. The circle should have its entrance to the east or to the north; it should be (praised as) excellent among the people, not too spacious, not too narrow. 7. The final expiation (should extend) to the Vamadevya. 8. And the invitation to resume the recitation (is done in the following way): 9. After they have sipped water that stands outside the circle, 10. Let them resume the recitation, having performed the expiation. 11. If the vessel used in the expiation is damaged, sprinkling (with water forms) the expiatory act (to be performed for it). 12. (That) sprinkling, however, (one should perform) holding gold or a bunch of Darbha grass in his hand. 13. So far what pertains to the general rules. KHANDA 3. I. Now after they have entered the circle-- 2. The teacher sits down with his face to the east, the others, according to their rank, (sit down) towards the south, with their faces to the north. 5. The Mandala is a circular space marked by a line of water. 6. I am doubtful whether we should read va ganagriyam and translate as I have done in accordance with the note of Narayana, or if the reading should be vaganagriyam, 'not in the presence of people,' so that ganagriya would mean gananam agre. 7. On the expiation (santi) comp. chap. 3, 12. 3, 2, 3. Comp. IV, 8, 2-4. Digitized by Google

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144 SANKHAYANA-GRIHYA-SUTRA. 3. If that is impossible, with their faces to all directions. 4. Let them expect the rising of the sun, 5. And when they behold it in its splendour, 6. Let them with (the words), 'Recite, sir!' seize with their hands, holding the right hand uppermost, the feet of the teacher, which have been washed, with the right (hand) the right (foot), with the left the left, 7. And having then put (the hands) into the vessel used for the expiation, into water in which pieces of Durva stalks are, let them begin their study, when their hands have ceased to drip. 8. This is the rite. But when they are tired, let one of them bring it about that the vessel used for the expiation be not empty. 9. And all (should do so) at the beginning and the end of (each) Adhyaya. 10. (All) that is done continuously, without interruption. 11. Now the expiation. 12. The syllable Om, the Mahavyahritis, the Savitri, the Rathantara, the Brihat, the Vamadevya; Brihat and Rathantara with repetition and Kakubhforming. 6. Comp. above, II, 5, 10, &c. 7. The translation of apinvamanaih panibhih is conjectural. Narayana's explanation of a pin vamana by asamsrishta is inadmissible. 10. Narayana explains this Sutra in the following way. If it is impossible, for any reason, to recite the whole text, only the beginning and the concluding words of each Adhyaya (see Sutra 9) are to be repeated; and these should be recited without interruption so as to form one continual text. 12. Comp. above, III, 4, 5. Digitized by Google

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VI ADHYAYA, 4 KHANDA, 1. 145 13. These (holy words and verses) are (thus) made to attain (the number of) ten. 14. Of decades consists the Virag'-thus says the Brahmana. KHANDA 4. 1. 'Unerring mind, vigorous eye (is) the sun, the noblest of the stars. Inauguration, do no harm to me!'-with (these words) they look at Savitri (i. e. the sun). 9. 5. 13. The Gayatri is one verse; the Rathantara and the Brihat are Pragathas which are changed in the usual way into Trikas; the Vamadevya is one Trika : thus the number of ten is obtained. 14. Kaush. Brahmana 17, 3; 19, 5. 4,1. The formula 'Adabdham manah,' &c. has to be recited before each of the single Aranyaka texts (the Sakvari verses, the Mahavrata, &c.); to this formula are added, before or after it, as the case may be, other texts specified in the Satras 2-8. Of these there can be no doubt about the meaning of Sutras 7, 8, treating of the introductory formulas of the Samhita section (Kaush. Ar. VII-VIII) and of the Mantha section (ibid. IX): before the text adabdham, &c. are to be added, in the first case the formula ritam vadis hyami, &c., in the second case two Rikas addressed to Savitri. These formulas and verses have been received into the Aranyaka text and are found there in the order here stated, at the beginning of books VII and IX. The meaning of the words samhitanam tu purva m (Satra 7) having thus been established, I can see no reason why we should not interpret the words sakvarinam tu purvam (Sutra 3) quite in the same way. Thus the introductory benediction for the recital of the Sakvari verses would consist, firstly of the verses stated in Satra 4, then of the formula adabdham, &c.; those verses would have to be repeated again after the Sakvari verses (end of Satra 4). The recitation of the Mahavrata (Satras 1, 2) and of the Upanishads (Satra 5) is preceded by adabdham, &c., and then by the four verses stated in Satra 2. The interpretation which Narayana gives of this Satra is not quite the same as that which I have here proposed; see p. 163 of the German edition. [29] L Digitized by Google

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146 SANKHAYANA-GRIHYA-SUTRA. 2. One (verse), "You both the gladdening one' (Rig-veda X, 131, 4), and the three (verses), Blessing to us on the paths' (Rig-veda X, 63, 15-17) (are to be repeated before the recitation of the Mahavrata (chapter). 3. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra): 4. The three Trikas, 'To him, the thirsty one' (Rig-veda VI, 42, 1-3), 'The wealthiest (Soma), O wealthy one' (VI, 44, 1-3),' Him who does no harm to you' (VI, 44, 4-6), (the verse), 'To him, to him the sap of the herb' (VI, 42, 4), (and the verse), Verily thou art a hero' (VIII, 81, 28)--thus for the Sakvari (verses) before and afterwards. 5. Now for the Upanishad (texts) -- 6. The same (recitation) as for the Mahavrata. 7. For the Samhitas, however, before the text given in the first Sutra the formula has to be recited), 'I shall speak right, I shall speak truth (&c.)'--this is the difference in the case of the Samhitas). 8. Now for the Mantha the two verses (have to be recited) before (the formula given in the first Satra), 'This we entreat of Savitar,'' That glorious (splendour) of Savitar' (Rig-veda V, 82, 1; III, 62, 10). 4. According to the reading of some MSS. we should have to translate, or (the verse),. Verily,' &c. 7. On the Samhitas (Kaush. Ar. VII, VIII) see Max Muller, Rigveda Pratisakhya, pp. 4 seq.; Ait. Aranyaka III (pp. 305 seqq., ed. Bibl. Ind. ; Sacred Books of the East, I, pp. 247 seq.). 8. Regarding the description of the Mantha sacrifice (Kaush. Ar. IX) which has to be performed by one who wishes to attain greatness, comp. Satap. Brahmana XIV, 9, 2; Khand. Up. V, 2, 4; Sacred Books of the East, I, p. 75. Digitized by Google

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VI ADHYAYA, 5 KHANDA, 3. 9. With (the formula), 'Unerring mind' (see Sutra 1), then follow the expiatory formulas that belong to the (different) sections. 10. (All) this on one day. 147 KHANDA 5. Khanda 4, 11. Now if the time for rising has come, they drive away (all) evil, 12. Perform the standing expiation, 13. And look at the sun with (the words), 'From here I take out the brightness (?).' Khanda 5, 1. 'That (I place) within myself'with (these words they turn their thoughts to the universal) Self that is placed (within themselves ?)-- three times repeated (?). 2. With (the formula), ' May happiness rejoice in me and glory; may happiness rejoice with me and glory; 3. Together with Indra, with the hosts, with power, with glory, with strength I will rise' he rises up. 11, 12. Narayana has the following note: The evil which is attached to their body, such as dirt, they drive away, i. e. they remove it by means of their reciting (of the sacred texts), and then they perform the standing expiation which has been declared above, which begins with the syllable Om and with the Mahavyahritis' (see chap. 3, 12). 5, 1. Narayana says that dadhe is supplied to this Mantra from the preceding Sutra, and so indeed the Mantra is given in the Aitareya recension. The translation of abhinihitam trir hitam is merely tentative; see Narayana's note, p. 165, of the German edition. Perhaps abhinihitam should be taken in its grammatical value, and the Sutra should be translated, "That (I place) into myself (atmani)"-with these words (they look) at themselves, pronouncing (the word atmani) with Abhinidhana, three times repeated (?). On abhinidhana, comp. Professor Max Muller's edition of the Rig-veda Pratisakhya, pp. cxvii seqq. L 2 Digitized by Google

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148 SANKHAYANA-GRIHYA-SOTRA. 4. May happiness rise to me; may glory rise to me'--when he has risen. 5. 'Hereby I shake off the hater, the rival, the evil one, and the bringer of misfortune'--with (this formula) having shaken the end of the garment, 6. The hymn, 'Away those to the east' (Rig-veda X, 131), the two (verses), * And may Indra have mercy upon us' (11, 41, 11. 12), the one (verse),' Of what we are in fear, O Indra' (VIII, 50, 13)-(when these texts have been murmured), they look with (the verse), 'A ruler indeed, great art thou' (X, 152, 1) to the east; with (the verse), ' The giver of bliss' (X, 152, 2) to the south, turned to the right; with (the verse), Away the Rakshas' (X, 152, 3) to the west; with (the verse), 'Destroy, O Indra, our' (X, 152, 4) to the north, turned to the left; with (the verse), 'Away, O Indra' (X, 152, 5) to the sky, turned to the right. KHANDA 6. 1. Having worshipped the Sun with (the verses), Savitri from the west,' 'This eye' (Rig-veda X, 36, 14; VII, 66, 16), 2. They turn away, come back, sit down. 3. With (the words), ' As the water is appeased'they draw water out of the vessel used for the expiation, 4. Pour it out on the ground, 5. Spread (some) of that (water over the ground) with (the words), 'As the earth (is appeased),' -- 6, 2. Narayana explains vyavartamanah by paravartamanadharmayuktah. 5. Perhaps we should read a syam (scil. prithivyam) abhi Digitized by Google

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VI ADHYAYA, 6 KHANDA, 16. 149 6. He (then) smears it on his right shoulder with (the words),' Thus may peace dwell in me.' 7. In the same way a second time. 8. In the same way a third time. 9. 'Piece by piece thou art produced ; piece by piece thou risest up; bring welfare to us, O house!'with (this text they) take pieces of Darva stalks (out of the vessel of water), put them on their heads, 10. (And make water-offerings with the formulas), May Agni satiate himself; may Vayu satiate himself; may Surya satiate himself; may Vishnu satiate himself; may Pragapati satiate himself; may Virdpaksha satiate himself; may Sahasraksha satiate himself; may all beings satiate themselves.' 11. (Then) Sumantu, Gaimini, Vaisampayana, Paila, and the other teachers (receive their offerings). 12. (Then) every one (worships in the same way) his fathers. 13. With (the text), "To the sea you' (Sraut. IV, 11, 11) they pour out the water, 14. Murmur the Vamadevya, 15. And separate according to their pleasure. 16. (The final benedictory formula runs thus), *Through the power of wisdom, of Sruti and Smriti, as handed down by tradition, through (that power) which has its measure in (the Vedic texts) that have been gone through(?), and which is possessed of karshanti, and translate, 'they draw (lines of that water) on this (earth).' 6. Naravana says that all the students are to do so. 10. Comp. above, IV, 9. On the way in which this Tarpana is to be performed, Narayana refers to the Satra II, 7, 5. 11. Comp. above, IV, 10. 12. Comp. above, IV, 10, 4-6. Digitized by Google

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150 SANKHAVANA-GRIHYA-SOTRA. undisputed firmness, may peace be with us in welfare. Adoration be to gods, Rishis, Manes, and men ! May they whom we have adored, make happy life, beauty, health, peace, incolumity, imperishableness, vigour, splendour, glory, power, holy lustre, renown, age, offspring, cattle, adoration, increase. From wrongly spoken, wrongly used (prayer), from everything that is deficient or excessive, for the good of gods and Rishis, may the Brahman and Truth protect me; may the Brahman and Truth protect me!' End of the Sixth Adhyaya. End of the Sankhayana - Grihya. Digitized by Google

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ASVALAYANA-GRIHYA SUTRA. Digitized by Google

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INTRODUCTION TO THE ASVALAYANA-GR/HYA-SUTRA. MOST of the questions referring to the Grihya-sutra of Asvalayana will be treated of more conveniently in connection with the different subjects which we shall have to discuss in our General Introduction to the Grihya-sutras. Here I wish only to call attention to a well-known passage of Shadgurusishya, in which that commentator gives some statements on the works composed by Asvalayana and by his teacher Saunaka. As an important point in that passage has, as far as I can see, been misunderstood by several eminent scholars, I may perhaps be allowed here to try and correct that misunderstanding, though the point stands in a less direct connection with the Grihya-sutra than with another side of the literary activity of Asvalayana. Shadgurusishya1, before speaking of Asvalayana, makes the following statements with regard to Asvalayana's teacher, Saunaka. 'There was,' he says, 'the Sakala Samhita (of the Rig-veda), and the Bashkala Samhita ; following these two Samhitas and the twenty-one Brahmanas, adopting principally the Aitareyaka and supplementing it by the other texts, he who was revered by the whole number of great Rishis composed the first Kalpa-sutra.' He then goes on to speak of Asvalayana -- 'Saunaka's pupil was the venerable Asvalayana. He who knew everything he had learnt from that teacher, composed a Sutra and announced (to Saunaka that he had done so)2. Saunaka then destroyed his own Sutra, and See Max Muller's History of Ancient Sanskrit Literature, pp. 230 seqq.; Indische Studien, I, 102. This seems to me to be the meaning of satram kritva nya vedayat; Digitized by Google

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154 ASVALAYANA-GRIHYA-SUTRA. determined that Asvaluyana's Satra should be adopted by the students of that Vedic Sakha. Thus, says Shadgurusishya, there were twelve works of Saunaka by which a correct knowledge of the Rig-veda was preserved, and three works of Asvalayana. Saunaka's dasa granthas were, the five Anukramanis, the two Vidhanas, the Barhaddaivata, the Pratisakhya, and a Smarta work?. Asvalayana, on the other hand, composed the Srauta-sutra in twelve Adhyayas, the Grihya in four Adhyayas, and the fourth Aranyaka : this is Asvalayana's great Satra composition ? Here we have an interesting and important statement by which the authorship of a part of the Aitareyaranyaka, which would thus be separated from the rest of that text, is ascribed, not to Mahidasa Aitareya, but to an author of what may be called the historical period of Vedic antiquity, to Asvalayana. But what is the fourth Aranyaka to which this passage refers? Is it the text which is now set down, for instance, in Dr. Ragendralala Mitra's edition, as the fourth Aranyaka of the Aitareyinas? Before we give an answer to this question, attention must be called to other passages referring, as it could seem, to another part, namely, the fifth part of the Aranyaka. Sayana, in his great commentary on the Rig-veda, very frequently quotes the pankamaranyaka as belonging to Saunaka. Thus in vol. I, p. 112, ed. Max Muller, he says: pankamaranyaka aushnihatrikasitir iti khande Saunakena satritam surupakritnum utaya iti triny endra sanasim rayim iti dve iti. There is indeed in the fifth Aranyaka a chapter beginning with the words aushnihi trikasitih, in which the words quoted by Sayana occur 3. Similar quotations, in the case is similar to that where a pupil gocs on his rounds for alms and announces (nivedayati) to his teacher what he has received. Prof. Max Muller translates these words differently; according to him they mean that Asvalayana made a Sutra and taught it.' Comp. Prof. Buhler's article in the Journal As. Soc. of Bengal, 1866, Pp. 149 seqq. - Dvadasadhyayakam satram katushkam grihyam eva ka katurtharanyakam keti by A svalayanasutrakam. . See p. 448 of Dr. Ragendralala Mitra's edition in the Bibliotheca Indica. Digitized by Google

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INTRODUCTION. 155 which the fifth Aranyaka is assigned to Saunaka, are found in Sayana's commentary on the Aranyaka itself; see, for instance, p. 97, line 19, p. 116, line 3. Thus it seems that the authorship of both the fourth and the fifth Aranyaka was ascribed to teachers belonging to the Sutra period of Vedic literature, viz. to Saunaka and to Asvalayana respectively. And so we find the case stated by both Professor Weber, in his 'Vorlesungen uber indische Literaturgeschichte',' and Dr. Ragendralala Mitra, in the Introduction to his edition of the Aitareya Aranyaka 2. But we must ask ourselves: Are the two books of the Aranyaka collection, ascribed to those two authors, really two different books? It is a surprising fact that Shadgurusishya, while speaking of Asvalayana's authorship of the fourth book, and while at the same time intending, as he evidently does, to give a complete list of Saunaka's compositions, does not mention the fifth Aranyaka among the works of that author. In order to account for this omission the conjecture seems to suggest itself that Shadgurusishya, when speaking of the fourth Aranyaka as belonging to Asvalayana, means the same work which Sayana sets down as the fifth, and which he ascribes to Saunaka. At first sight this conjecture may seem perhaps rather hazardous or unnatural; however I believe that, if we compare the two texts themselves which are concerned, we shall find it very probable and even evident. What do those two Aranyaka books contain? The fourth is very short: it does not fill more than one page in the printed edition. Its contents consist exclusively of the text of the Mahanamni or Sakvari verses, which seem to belong to a not less remote 1 and edition, p. 53: Obwohl wir fur das vierte Buch des letztern (i.e. of the Aitareya Aranyaka) sogar die directe Nachricht haben, dass es dem Asvalayana, dem Schuler eines Saunaka angehort, so wie auch ferner fur das funfte Buch desselben dieser Saunaka selbst als Urheber gegolten zu haben scheint, nach dem was Colebrooke Misc. Ess. I, 47 n. daruber berichtet. 'P. 11: If this assumption be admitted, the proper conclusion to be arrived at would also be that the whole of the fifth Book belongs to Saunaka, and the whole of the fourth Book to Asvalayana. P. 12: The writings of both Asvalayana and Saunaka which occur in the Aranyaka, etc. Digitized by Google

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156 AsvalAYANA-GRIHYA-SOTRA. antiquity than the average of the Rig-veda hymns. They can indeed be considered as forming part of the Rig-veda Samhita, and it is only on account of the peculiar mystical holiness ascribed to these verses, that they were not studied in the village but in the forest, and were consequently received not into the body of the Samhita itself, but into the Aranyaka. They are referred to in all Brahmana texts, and perhaps we can even go so far as to pronounce our opinion that some passages of the Rig-veda hymns themselves allude to the Sakvari verses : yak khakvarishu brihata ravenendre sushmam ada dhata Vasishthah (Rig-veda VII, 33, 4). rikam tvah posham aste pupushvan gayatram tvo gayati sakvarishu (Rig-veda X, 71, 11). So much for the fourth Aranyaka. The fifth contains a description of the Mahavrata ceremony. To the same subject also the first book is devoted, with the difference that the first book is composed in the Brahmana style, the fifth in the Satra style? Now which of these two books can it be that Shadgurusishya reckons as belonging to the Asvalayanasutraka?' It is impossible that it should be the fourth, for the Mahanamni verses never were considered by Indian theologians as the work of a human author; they shared in the a paurusheyatva of the Veda, and to say that they have been composed by Asvalayana, would be inconsistent with the most firmly established principles of the literary history of the Veda both as conceived by the Indians and by ourselves. And even if we were to admit that the Mahanamni verses can have been assigned, by an author like Shadgurusishya, to Asvalayana, -and we cannot admit See Sankhayana-Grihya II, 12, 13. * Thus Sayana, in his note on V, 1, 1, says : Nanu prathamaranyake s pi atha mahavratam Indro vai Vritram hatvetyadina mahavrataprayogo s bhihitah, pankame s pi tasyaivabhidhane punaruktih syat. nayam doshah, sutrabrahmanarupena tayor vibhedat. pankamaranyakam rishiproktam sutram, prathama. ranyakan tv apaurusheyam brahmanam. ata eva tatrarthavadaprapankena sabita vidhayah sruyante, paikame tu na ko py arthavado ssti ..., aranya cvaitad adhyeyam ity abhipretyadhyetara aranyakandeantarbhavyadhiyate. Digitized by Google

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157 this, there is no possibility whatever that he can have used the expression 'Asvalayanasutrakam' with regard to the Mahanamnis; to apply the designation of a Sutra to the Mahanamni hymn would be no less absurd than to apply it to any Sukta whatever of the Rik-Samhita. On the other hand, the fifth book of the Aranyaka is a Sutra ; it is the only part of the whole body of the Aranyaka collection which is composed in the Sutra style. And it treats of a special part of the Rig-veda ritual the rest of which is embodied in its entirety, with the omission only of that very part, in the two great Sutras of Asvalayana. There seems to me, therefore, to be little doubt as to the fifth Aranyaka really being the text referred to by Shadgurusishya, though I do not know how to explain his setting down this book as the fourth. And I may add that there is a passage, hitherto, as far as I know, unnoticed, in Sayana's Sama-veda commentary, in which that author directly assigns the fifth Aranyaka not, as in the Rig-veda commentary, to Saunaka, but to Asvalayana. Sayana there says1: yatha bahvrikam adhyapaka mahavrataprayogapratipadakam Asvalayananirmitam kalpasutram aranye dhiyamanah pankamam aranyakam iti vedatvena vyavaharanti. 3 INTRODUCTION. Instead of asserting, therefore, that of the two last Aranyakas of the Aitareyinas the one is ascribed to Saunaka, the other to Asvalayana, we must state the case otherwise not two Aranyakas were, according to Sayana and Shadgurusishya, composed by those Sutrakaras, but one, viz. the fifth, which forms a sort of supplement to the great body of the Sutras of that Karana, and which is ascribed either to Saunaka or to Asvalayana. Perhaps further research will enable us to decide whether that Sutra portion of the Aranyaka, or we may say quite as well, that Aranyaka portion of the Sutra, belongs to the author of the Srauta-sutra, or should be considered as a remnant of a more ancient composition, of which the portion studied in the forest has survived, while the portion Sama-veda (Bibl. Indica), vol. i, p. 19. Digitized by Google

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158 ASVALAYANA-GRIHYA-SUTRA. which was taught in the village was superseded by the more recent Asvala yana-saetra. There would be still many questions with which an Introduction to Asvalayana would have to deal; thus the relation between Asvalayana and Saunaka, which we had intended to treat of here with reference to a special point, would have to be further discussed with regard to several other of its bearings, and the results which follow therefrom as to the position of Asvalayana in the history of Vedic literature would have to be stated. But we prefer to reserve the discussion of these questions for the General Introduction to the Grihya-sutras. Digitized by Google

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ASVALAYANA-GRIHYA-SUTRA. ADHYAYA I, KANDIKA 1. 1. The (rites) based on the spreading (of the three sacred fires) have been declared; we shall declare the Grihya (rites). 2. There are three (kinds of) Pakayagnas, the hutas, (i. e. the sacrifices) offered over the fire; over something that is not the fire, the prahutas; and at the feeding of Brahmanas, those offered in the Brahman. 3. And they quote also Rikas, 'He who with a piece of wood or with an oblation, or with knowledge ("veda"). 1, 1. The spreading (vitana or, as it is also called, vihara or vistara) of the sacred fires is the taking of two of the three sacrificial fires, the Ahavaniya fire and the Dakshinagni, out of the Garhapatya fire (see, for instance, Weber's Indische Studien, IX, 216 seq.). The rites based on, or connected with the vitana, are the rites forming the subject of the Srauta ritual, which are to be performed with the three fires. 2. Comp. Sankhayana-Grihya I, 5, 1; I, 10, 7. The division here is somewhat different from that given by Sankhayana; what Sankhayana calls ahuta, is here prahuta ('sacrificed up'); the prahutas of Sankhayana form here no special category; the prasitas of Sankhayana are the brahmani hutas of Asvalayana. Thus Asvalayana has three categories, while Sankhayana (and quite in the same way Paraskara I, 4, 1) gives four. Narayana mentions as an example of prahuta sacrifices the baliharan a prescribed below, I, 2, 3. 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. Digitized by Google

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ASVALAYANA-GRIHYA-SUTRA. 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)!' (The Rik 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 Rishi 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 Rishi says), 'To thee, O Agni, by this Rik 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 Svadhyaya).' (And further on the Rik 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 Brahmana. 160 ( 4. The words of the Rik, with an oblation,' are here repeated, the Vedic instrumental ahuti being replaced and explained by the regular form ahutya. The following Rik is taken from the eighth Mandala, 24, 20. The god compared there with a rutting bull is Indra. The following verse is Rig-veda VI, 16, 47; we may doubt as to the correctness of the explanation given in our text, by which te te is referred to the persons studying the hymns of the Rishi. All these quotations of course are meant to show that the knowledge of the Veda and the performing of namas (adoration) is equivalent to a real sacrifice. Digitized by Google

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I ADHYAYA, 2 KANDIKA, 6. 161 KANDIKA 2. 1. Now he should make oblations in the evening and in the morning of prepared sacrificial food, 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 Visve devas, to Brahman. 3. He says Sva ha, and then he offers the Balis 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), 5. To Indra and Indra's men, to Yama and Yama's men, to Varuna and Varuna'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). 6. To Brahman and Brahman's men in the middle, 2, 1. This is the Vaisvadeva sacrifice; comp. Sankhayana-Grihya II, 14, &c. 2. The deities of the Agnihotra are Sarya, Agni, and Pragapati. On Soma Vanaspati see the quotations given in Bohtlingk-Roth's Dictionary s. v. vanaspati, 2. 3. I think the division of the Satras should be altered, so that svaheti would belong to Satra 2, and the third Sutra would consist only of the words atha baliharanam. In this case we should have to translate, (1) Now he should make oblations, &c. With the words, To the deities of the Agnihotra (i. e. to Agni, to Surya, to Pragapati), to Soma Vanaspati, &c., svaha !' (3) Then (follows) the offering of the Balis. Comp. Sankh.-Grihya II, 14, 4.5, which passage seems to confirm the view expressed here. 5. Manu III, 87. [29] Digitized by Google

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162 ASVALAYANA-GRIHYA-SOTRA. 7. To the Visve devas, to all day-walking beingsthus by day; 8. To the night-walking (beings)--thus at night. 9. To the Rakshas--thus to the north. 10. 'Svadha 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. KANDIKA 3. 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). 2. With two (Kusa blades used as) strainers the purifying of the Agya (is done).. 3. Having taken two Kusa 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 3, 1. Comp. Sankh.-Grihya I, 7, 6 seq., where the statements regarding the lines to be drawn are somewhat different, and the note there. 3. Comp. the description of this act of purifying the Agya, which is in some points more detailed, in Sankh.-Grihya I, 8, 14-21. Digitized by Google

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I ADHYAYA, 3 KANDIKA, 10. 163 thumbs and fourth fingers, with his hands turned with the inside upwards, he purifies (the Agya, from the west) to the east, with (the words), 'By the impulse of Savitri I purify thee with this uninjured purifier, with the rays of the good sun'-once with this formula, twice silently. 4. The strewing (of grass) round (the fire) may be done or not done in the Agya offerings. 5. So also the two Agya portions (may optionally be sacrificed) in the Pakayagnas. 6. 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). 7. Let him sacrifice with the words), 'To such and such a deity svaha !' 8. If there is no rule (as to the deities to whom the sacrifice belongs, they are) Agni, Indra, Pragapati, the Visve devas, Brahman. 9. (Different Pakayagnas, when) offered at the same time, should have the same Barhis (sacrificial grass), the same fuel, the same Agya, and the same (oblation to Agni) Svishtakrit. 10. With reference thereto the following sacrificial stanza is sung : "He who has to perform (different) Pakayagnas, should offer them with the same Agya, the same 4. Comp. Sankh.-Grihya I, 8, 12. 5. On the two Agyabhagas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grihya I, 9, 5 seq. 6. Comp. on these exceptions the Satras below, I, 12, 7; IV, 8, 15 7. Comp. Sankh.-Grihya I, 9, 18. 9. On the oblation to Agni Svish/akrit, see Indische Studien, IX, 217. M 2 Digitized by Google

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ASVALAYANA-GRIHYA-SUTRA. 164 Barhis, and the same Svishtakrit, even if the deity (of those sacrifices) is not the same.' KANDIKA 4. 1. During the northern course of the sun, in the time of the increasing moon, under an auspicious Nakshatra the tonsure (of the child's head), the initiation (of a Brahmakarin), the cutting of the beard, and marriage (should be celebrated). 2. According to some (teachers), marriage (may be celebrated) at any time. 3. Before those (ceremonies) let him sacrifice four Agya oblations-- 4. With the three (verses), 'Agni, thou purifiest life' (Rig-veda IX, 66, 10 seq.), and with (the one verse), Pragapati, no other one than thou' (Rig-veda X, 121, 10). 5. Or with the Vyahritis. 6. According to some (teachers), the one and the other. 7. No such (oblations), according to some (teachers). 8. At the marriage the fourth oblation with the verse, 'Thou (O Agni) art Aryaman towards the girls' (Rig-veda V, 3, 2). KANDIKA 5. 1. Let him first examine the family (of the intended bride or bridegroom), as it has been said above, 4, 1. Sankh.-Grihya I, 5, 2-5. 5. With the words, bhuh, bhuvah, svah, and with the three words together. 6. Thus eight oblations are offered, four with the four Rikas quoted in the fourth Sutra, and four with the Vyahritis. 7. Neither the oblations with the Rikas nor those with the Vyahritis. 5, 1. Srauta-sutra IX, 3, 20, 'Who on their mother's as well as Digitized by Google

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I ADHYAYA, 5 KANDIKA, 5. 165 'Those who on the mother's and on the father's side. 2. Let him give the girl to a (young man) endowed with intelligence. 3. Let him marry a girl that shows the characteristics of intelligence, beauty, and moral conduct, and who is free from disease. 4. As the characteristics (mentioned in the preceding Satra) are difficult to discern, 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.' 5. 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. on their father's side through ten generations are endowed with knowledge, austerity, and meritorious works,' &c. 4. I prefer the reading of the Bibliotheca Indica edition, countenanced by Narayana's commentary, durvigneyani lakshananiti, &c. The lumps are to be taken from the eight places mentioned in Sutra 5. 5. No doubt the correct reading is not that given by Narayana and accepted by Professor Stenzler, dvipravragini, but vipravragini, as four of Professor Stenzler's MSS. read (see his Variac Lectiones, p. 48, and the Petersburg Dictionary s. v. vipravragin). Digitized by Google

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166 ASVALAYANA-GRIHYA-SUTRA. KANDIKA 6. 1. (The father) may give away the girl, having decked her with ornaments, pouring out a libation of water : this is the wedding (called) Brahma. 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. 2. He may give her, having decked her with ornaments, to an officiating priest, whilst a sacrifice with the three (Srauta) fires is going on: this (is the wedding called) Daiva. (A son) brings purification to ten descendants and to ten ancestors on both sides. 3. They fulfil the law together : this is the wedding called) Pragapatya. (A son) brings purification to eight descendants and to eight ancestors on both sides. 4. He may marry her after having given a bull and a cow (to the girl's father): this is the wedding called) Arsha. (A son) brings purification to seven descendants and to seven ancestors on both sides. 5. He may marry her, after a mutual agreement has been made (between the lover and the damsel): this is the wedding called) Gandharva. 6. He may marry her after gladdening (her father) by money: this is the wedding called) Asura. 6, 1. Comp. Vasishtha I, 30; Apastamba II, 11, 17; Baudhayana 1, 20, 2. 2. Vasishtha I, 31; Apastamba II, 11, 19; Baudhayana I, 20, 5. 3. Baudhayana I, 20, 3. 4. Vasishtha I, 32; Apastamba II, 11, 18; Baudhayana I, 20, 4. 5. Vasishtha I, 33; Apastamba II, 11, 20; Baudhayana I, 20, 6. 6. Vasishtha I, 35 (where this rite is designated as Manusha); Apastamba II, 12, 1; Baudhayana I, 20, 7. Digitized by Google

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I ADHYAYA, 7 KANDIKA, 5. 167 7. He may carry her off while (her relatives) sleep or pay no attention: this (is the wedding called) Paisaka. 8. He may carry her off, killing (her relatives) and cleaving (their) heads, while she weeps and they weep: this (is the wedding called) Rakshasa. KANDIKA 7. 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. 2. What, however, is commonly accepted, that we shall state. 3. Having placed to the west of the fire a millstone, 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; 4. Her other fingers, (if he is) desirous of female (children); 5. The hand on the hair-side together with the 7. Baudhayana I, 20, 9. 8. Vasishtha I, 34 (where this rite is called Kshatra); Apastamba II, 21, 2; Baudhayana I, 20, 8. The text of this Sutra seems to be based on a hemistich hatva bhittva ka sirshani rudadbhyo rudatim haret; comp. Manu III, 33. 7, 3. Professor Stenzler is evidently right in taking asmanam as in apposition to drishadam. Narayana says, drishat prasiddha asma tatputrakah. tatrobhayoh pratishthapanam siddham. The sacrifice is that prescribed in Sankh.-Grihya I, 12, 11. 12. Regarding the rite that follows, comp. Sankh.-Grihya I, 13, 2. Digitized by Google

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168 ASVALAVANA-GRIHYA-SOTRA. thumb, (if) desirous of both (male and female children). 6. 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 Saman I, the Rik thou. Come! Let us here marry. Let us beget offspring. Loving, bright, with genial mind may we live a hundred autumns.' 7. 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.' 8. Having spread under' (i.e. having first poured Agya over her hands), her brother or a person acting in her brother's place pours fried grain twice over the wife's joined hands. 9. Three times for descendants of Gamadagni. 10. He pours again (Agya) over (what has been left of) the sacrificial food, 11. And over what has been cut off. 12. This is the rule about the portions to be cut off. 13. 'To god Aryaman the girls have made sacrifice, 6. Sankhayana-Grihya I, 13, 4. 9. 13. 7. Sankhayana-Grihya I, 13, 12. 8. Sankhayana-Grihya I, 13, 15. 16. 9. The two portions of fried grain poured over the bride's hands, together with the first (upastarana) and the second (pratyabhigharana) pouring out of Agya, constitute the four Avattas, or portions cut off from the Havis. The descendants of Gamadagni were pankavattinas, i.e. they used to cut off five such portions (see Katyayana I, 9, 3; Weber, Indische Studien, X, 95); so they had to pour out the fried grain three times. 13. Sankhayana-Grihya I, 18, 3; 13, 17; 14, 1. Digitized by Google

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I ADHYAYA, 7 KANDIKA, 19. 169 to Agni; may he, god Aryaman, loosen her from this, and not from that place, Svaha ! "To god Varuna the girls have made sacrifice, to Agni; may he, god Varuna, &c. *To god Pashan the girls have made sacrifice, to Agni; may he, god pashan, &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) Sruk. 14. Without that leading round (the fire, she sacrifices grain) with the neb of a basket towards herself silently a fourth time. 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. 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, 17. With (the Rik), 'I release thee from the band of Varuna' (Rig-veda X, 85, 24). 18. The left one with the following (Rik). 19. 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 14, 15. According to those teachers whose opinion is related in Satras 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, Satra 13) are repeated thrice; then follows the offering prescribed in Satra 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 Sutra 15. In Sutra 14 Narayana explains surpa pula by kona. 19. Sankhayana-Grihya I, 14, 5. 6; 13, 2; Paraskara I, 8, 1. Digitized by Google

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170 ASVALAYANA-GRIHYA-SOTRA. with six steps. Be friend with seven steps. So be thou devoted to me. Let us acquire many sons who may reach old age !' 20. Joining together their two heads, (the bridegroom ? the Akarya ?) sprinkles them (with water) from the water-pot. 21. And she should dwell that night in the house of an old Brahmana woman whose husband is alive and whose children are alive. 22. When she sees the polar-star, the star Arundhati, and the seven Rishis (ursa major), let her break the silence (and say), 'May my husband live and I get offspring.' KANDIKA 8. 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 Pashan lead thee from here holding thy hand' (Rig-veda X, 85, 26). 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. 3. With the following (hemistich) let him make her descend (from it). 4. (He pronounces the verse), 'The living one they bewail' (Rig-veda X, 40, 10), if she weeps. 5. They constantly carry the nuptial fire in front. 20. Sankhayana-Grihya I, 14, 9; Paraskara I, 8, 5. 22. Sankhayana-Grihya I, 17, 2 seq.; Paraskara I, 8, 19. 8, 1. Sankhayana-Grihya I, 15, 13. 2. Sankhayana-Grihya I, 15, 17. 18. 4. Sankhayana-Grihya I, 15, 2. Digitized by Google

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I ADHYAYA, 8 KANDIKA, 13. 171 6. At lovely places, trees, and cross-ways let him murmur (the verse), 'May no waylayers meet us' (Rig-veda X, 85, 32). 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). 8. With (the verse), 'Here may delight fulfil itself to thee through offspring' (Rig-veda X, 85, 27) he should make her enter the house. 9. 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 Pragapati 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 Agya (of which he has sacrificed). 10. From that time they should eat no saline food, they should be chaste, wear ornaments, sleep on the ground three nights or twelve nights; 11. Or one year, (according to) some (teachers); thus, they say, a Rishi will be born (as their son). 12. When he has fulfilled (this) observance (and has had intercourse with his wife), he should give the bride's shift to (the Brahmana) who knows the Surya hymn (Rig-veda X, 85); 13. Food to the Brahmanas; 6. Sankhayana-Grihya I, 15, 14. 8. Sankhayana-Grihya I, 15, 22; 16, 12. 9. Sankhayana-Grihya I, 16, 1. 2. 12. Sankhayana-Grihya I, 14, 12. Digitized by Google

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172 ASVALAYANA-GRIHYA-SUTRA. 14. Then he should cause them to pronounce auspicious words. KANDIKA 9. 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. 2. (The fire) should be kept constantly. 3. When it goes out, however, the wife should fast: thus (say) some (teachers). 4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra, 5. And the sacrificial food, except meat. 6. But if he likes he may (perform the sacrifice) with rice, barley, or sesamum. 7. He should sacrifice in the evening with (the formula), 'To Agni svaha!' in the morning with (the formula), 'To Surya svaha!' Silently the second (oblations) both times. KANDIKA 10. 1. Now the oblations of cooked food on the (two) Parvan (i. e. the new and full moon) days. 2. The fasting (which takes place) thereat has been declared by (the corresponding rules regarding) the Darsapurnamasa sacrifices. 9, 1. Comp. Sankhayana-Grihya II, 17, 3. 4. Sankhayana-Grihya I, 1, 12; Asvalayana-Srauta II, 2. 5. Asvalayana-Srauta II, 3, 1 seq. Narayana: 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 Sastras, may likewise be chosen. Digitized by Google

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I ADHYAYA, IO KANDIKA, 12. 3. And (so has been declared) the binding together of the fuel and of the Barhis, 173 4. And the deities (to whom those oblations belong), with the exception of the Upamsuyaga (offerings at which the formulas are repeated with low voice), and of Indra and Mahendra. 5. Other deities (may be worshipped) according to the wishes (which the sacrificer connects with his offerings). 6. For each single deity he pours out four handsful (of rice, barley, &c.), placing two purifiers (i. e. Kusa blades, on the vessel), with (the formula), Agreeable to such and such (a deity) I pour thee out.' 4 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.' 8. When (the rice or barley grains) have been husked and cleansed from the husks three times, let him cook (the four portions) separately, 9. Or throwing (them) together. 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.' 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. 12. The portions of sacrificial food, when they 10, 3. See Asvalayana-Srauta I, 3, 28 Scholion; Katy.-Srauta II, 7, 22. 4. See Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 111; my note on Sankhayana-Grihya I, 3, 3. 12. In the Mantra we have a similar play upon words (iddha, Digitized by Google

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174 ASVALAYANA-GRIHYA-SUTRA. have been cooked, he sprinkles (with Agya), takes them from the fire towards the north, places them on the Barhis, and sprinkles the fuel with Agya with the formula, 'This fuel is thy self, Gatavedas; thereby burn thou and increase, and, O burning One, make us increase and through offspring, cattle, holy lustre, and nourishment make us prosper. Svaha!' 13. Having silently poured out the two Agharas (or Agya 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 Agya portions with (the formulas), 'To Agni svaha! To Soma svaha!'-- 14. The northern one belonging to Agni, the southern one to Soma. 15. It is understood (in the Sruti), 'The two eyes indeed of the sacrifice are the Agya portions, 16. '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.' 17. In the middle (of the two Agya portions he lit, or burning, and samedhaya, make us prosper) as in Sankh.Grihya II, 10, 4. 13. Paraskara I, 5, 3; Sankh.-Grihya I, 9, 5 seq. 14. Sankh.-Grihya I, 9, 7. 15. Professor Stenzler here very pertinently refers to Satapatha Brahmana I, 6, 3, 38. 16. It is doubtful whether this paragraph should be considered as forming part of the quotation from the Sruti. The object of this passage is, in my opinion, to explain why the southern Agyabhaga belongs to Soma, who is the presiding deity of the north, and the northern Agyabhaga to Agni, the presiding deity of the south-east. Professor Stenzler's opinion about this paragraph is somewhat different. 17. Sankh.-Grihya I, 9, 8. Digitized by Google

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I ADHYAYA, 10 KANDIKA, 25. 175 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) Svishtakrit. 19. He cuts off (the Avadana portions) from the Havis from the middle and from the eastern part; 20. From the middle, the eastern part and the western part (the portions have to be cut off) by those who make five Avadanas; 21. From the northern side the portion for Svishtakrit. 22. Here he omits the second pouring (of Agya) over (what is left of) the sacrificial food. 23. What I have done too much in this ceremony, or what I have done here too little, all that may Agni Svishtakrit, he who knows it, make well sacrificed and well offered for me. To Agni Svishtakrit, 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! Svaha !' 24. He pours out the full vessel on the Barhis. 25. This is the Avabhritha. 19, 20. See above, the note on I, 7, 9 about the Avadana portions and the peculiar custom of the descendants of Gamadagni with regard to them. 22. Comp. above, I, 7, 10. Here' means, at the Svishtakrit oblation. 23. Comp. Paraskara I, 2, 11; Satapatha Brahmana XIV, 9, 4, 24. On the oblations for general expiation (sarvaprayaskittahuti) comp. Sankh.-Grihya I, 9, 12, and the note. 24. 'A full vessel which has been put down before, he should now pour out on the Barhis. Narayana. 25. This pouring out of the vessel holds here the place of the Avabhritha bath at the end of the Soma sacrifice. See Weber, Indische Studien, X, 393 seq. Digitized by Google

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176 ASVALAYANA-GRIHYA-SUTRA. 26. This is the standard form of the Pakayagnas. 27. What has been left of the Havis is the fee for the sacrifice. KANDIKA 11. 1. Now (follows) the ritual of the animal sacrifice. 2. Having prepared to the north of the fire the place for the Samitra 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 Rikas, 'Agni as our messenger' (Rig-veda I, 12, i 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.' 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.' 4. Having given (to the animal) to drink of that (water), he should pour out the rest (of it) along its right fore-foot. 5. Having carried fire round (it), performing that act only (without repeating a corresponding Mantra), they lead it to the north. 6. In front of it they carry a fire-brand. 11, 2. The Samitra fire (literally, the fire of the Samitri, who prepares the flesh of the immolated animal) is the one mentioned below in Sutras 7 and 10. Comp. Indische Studien, X, 345. 'I touch thee' is upakaromi; comp. Katyayana-Srauta-sQtra VI, 3, 19. 26. 6. It seems that this fire-brand is the same which had been carried round the animal, according to Sutra 5. Comp. KatyayanaSrauta-sutra VI, 5, 2-5. Digitized by Google

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I ADHYAYA, II KANDIKA, 12. 7. This is the Samitra (fire). 8. With the two Vapasrapani ladles the 'performer' touches the animal. 177 9. The sacrificer (touches) the performer. 10. To the west of the Samitra (fire) he (the Samitri) 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 Agnisrapants, sprinkles it with water, warms it at the Samitra (fire), takes it before that fire, roasts it, being seated to the south, goes round (the two fires), and sacrifices it. 11. At the same fire they cook a mess of food. 12. Having cut off the eleven Avadanas (or portions which have to be cut off) from the animal, from all its limbs, having boiled them at the Samitra (fire), 7. Comp. Sutra 2. 8. On the two Vapasrapanis, comp. Katyayana-Srauta-sutra VI, 5, 7; Indische Studien, X, 345. The act which is here attributed to the kartri ('performer'), belongs in the Srauta ritual to the incumbencies of the Pratiprasthatri. 10. On the way in which animals had to be killed at sacrifices, see Weber's Indische Studien, IX, 222 seq. On the position of the head and the feet of the victim, comp. Katyayana-Srauta-sutra VI, 5, 16. 17. According to Katyayana VI, 6, 8 seq. a grass-blade is placed on the dead animal's body before the navel (agrena nabhim); through that grass-blade he cuts into the body and draws out the omentum. 'That fire' is, according to Narayana, not the Samitra but the Aupasana fire. In the same way in the Srauta ritual the warming of the omentum is performed at the Samitra, the boiling at the Ahavaniya fire. Katyayana VI, 6, 13. 16. 11. The Aupasana fire is referred to. 12. The eleven portions are indicated by Katyayana, Srauta-sutra VI, 7, 6. [29] N Digitized by Google

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178 ASVALAYANA-GRIHYA-SOTRA. and having warmed the heart on a spit, let him sacrifice first from the mess of cooked food (mentioned in Sutra II); 13. Or together with the Avadana portions. 14. From each of the (eleven) Avadanas he cuts off two portions. 15. They perform the rites only (without corresponding Mantras) with the heart's spit (i.e. the spit on which the heart had been ; see Satra 12). KANDIKA 12. 1. At a Kaitya sacrifice he should before the Svishtakrit (offering) offer a Bali to the Kaitya. 2. If, however, (the Kaitya) is distant, (he should send his Bali) through a leaf-messenger. 14. 'A Pankavattin cuts off three portions. Having performed the Upastarana and the Pratyabhigharana (the first and second pouring out of Agya) he sacrifices (the cut-off portions).' Narayana. 15. On the rites regarding the spit, see Katyayana VI, 10, 1 seq. ; Indische Studien, X, 346. 12, 1. There seems to be no doubt that Professor Stenzler is right in giving to kaitya 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 kaitya. Narayana explains kaitya by kitte 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 Agya sacrifice, or a Sthalipaka, or an animal"-and if he then obtains what he had wished for and performs that sacrifice to that deity : this is a kaitya sacrifice. I do not know anything that supports this statement as to the meaning of kaitya. 2. He should make of a leaf a messenger and a carrying-pole.' Narayana. It is not clear whether besides this image of a messenger there was also a real messenger who had to carry the Bali to the Kaitya, Digitized by Google

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* I ADHYAYA, 13 KANDIKA, 2. 179 3. With the Rik, '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 (Kaitya).' 4. (He gives him the lump) which is destined for the messenger, with (the words), 'This to thee.' 5. If there is anything dangerous between (them and the Kaitya), (he gives him) some weapon also. 6. If a navigable river is between (them and the Kaitya, he gives him) also something like a raft with (the words), 'Hereby thou shalt cross.' 7. At the Dhanvantari sacrifice let him offer first a Bali to the Purohita, between the Brahman and the fire. KANDIKA 13. 1. The Upanishad (treats of) the Garbhalambhana, the Pumsavana, 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). 2. If he does not study (that Upanishad), he or whether the whole rite was purely symbolical, and based on the principle: In sacris ficta pro veris accipiuntur. 3. Comp. Paraskara III, II, 10. 6. Paraskara III, II, II, 7. Comp. above, chap. 3, 6. 13, 1, Narayana evidently did not know the Upanishad here referred to; he states that it belongs to another Sakha. Comp. Professor Max Muller's note on Brihad Aranyaka VI, 4, 24 (S. B. E., vol. xv, p. 222). 2. 'He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.' Narayana. N 2 Digitized by Google

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180 ASVALAYANA-GRIHYA-SUTRA. should in the third month of her pregnancy, under (the Nakshatra) Tishya, 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. 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!' 4. Thus three handfuls (of curds). 5. He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded, 6. According to some (teachers) with the Pragavat and Givaputra hymns. 7. Having sacrificed of a mess of cooked food sacred to Pragapati, 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 Pragapati, that I know; such is my belief. May I not fall into distress that comes from sons.' 5. Narayana (comp. also the Prayogaratna, folio 40; Asvalayaniya-Grihya-Parisishta I, 25; MS. Chambers 667) separates this rite from the ceremony described in Sutras 2-4. He says that Sutras 2-4-as indeed is evidently the case-refer to the Pumsavana, and in Sutra 5 begins the Anavalobhana (comp. garbharakshana, Sankh. 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 Sutra 1, no description is given in the following Sutras, the same being the case undoubtedly with regard to the Garbhalambhana, of which a description is found in the Asv.-Parisisha I, 25. 6. Two texts commencing a te garbho yonim etu and Agnir etu prathamah. See Stenzler's Various Readings, p. 48, and the Bibliotheca Indica edition, p. 61. Digitized by Google 1

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I ADHYAYA, 14 KANDIKA, 7. 181 KANDIKA 14. 1. In the fourth month of pregnancy the Simantonnayana (or parting of the hair, is performed). 2. In the fortnight of the increasing moon, when the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender 3. 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 Dhatri give to his worshipper,' with the two verses, 'I invoke Raka' (Rig-veda II, 32, 4 seq.), and with (the texts), 'Negamesha,' and, 'Pragapati, no other one than thou' (Rig-veda X, 121, 10). 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 Kusa grass, with (the words), * Bhur, bhuvah, svar, om!' 5. Or four times. 6. He gives orders to two lute-players, Sing king Soma. 7. (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. 14, 3. Comp. above, chap. 8, 9. Regarding the two verses Dhata dadatu dasushe, see Sankh.-Grihya I, 22, 7. The Negamesha hymn is Rig-veda Khailika sukta, vol. vi, p. 31, ed. Max Muller, 7. Comp. Paraskara I, 15, 8. The Gatha there is somewhat different. I cannot see why in the Asvalayana redaction of it nivish/akakrasau should not be explained, conformably to the Digitized by Google

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182 ASVALAYANA-GRIHYA-SUTRA. 8. And whatever aged Brahmana woman, whose husbands and children are alive, tell them, that let them do. 9. A bull is the fee for the sacrifice. KANDIKA 15. I. 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 Savitri the bountiful. Long-living, protected by the gods, live a hundred autumns in this world!' 2. Approaching (his mouth) to (the child's) two ears he murmurs the 'production of intelligence:' 'Intelligence may give to thee god Savitri, intelligence may goddess Sarasvati, intelligence may give to thee the two divine Asvins, wreathed with lotus.' 3. 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). ( 4. And let them give him a name beginning with regular Sandhi laws, as nivish/akakra asau. The wheel of course means the dominion. 15, I. Comp. Asv.-Grihya-Parisishta I, 26. I follow Professor Stenzler, who corrects maghonam into maghona; comp. Sankh.Grihya I, 24, 4. 3. Vedo may as well be the nominative of veda as that of vedas (property'). " Digitized by Google

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I ADHYAYA, 16 KANDIKA, 5. 183 a sonant, with a semivowel in it, with the Visarga at its end, consisting of two syllables, 5. Or of four syllables; 6. Of two syllables, if he is desirous of firm position; of four syllables, if he is desirous of holy lustre ; 7. But in every case with an even number (of syllables) for men, an uneven for women. 8. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the Akarya at the ceremony of the initiation); that his mother and his father (alone) should know till his initiation. 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. 10. The rite only (without the Mantra is performed) for a girl. KANDIKA 16. 1. In the sixth month the Annaprasana (i. e. the first feeding with solid food). 2. Goat's flesh, if he is desirous of nourishment, 3. Flesh of partridge, if desirous of holy lustre, 4. Boiled rice with ghee, if desirous of splendour: 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; 16, I seq. Comp. Sankh.-Grihya I, 27, I seq. The two texts are nearly word for word identical. Digitized by Google

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ASVALAYANA-GRIHYA-SUTRA. 184 bring forward the giver; bestow power on us, on men and animals.' 6. The rite only (without the Mantra) for a girl. KANDIKA 17. 1. In the third year the Kaula (i.e. the tonsure of the child's head), or according to the custom of the family. 2. To the north of the fire he places vessels which are filled respectively, with rice, barley, beans, and sesamum seeds; 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 Sami leaves are placed. 4. To the south of the mother the father (is seated) holding twenty-one bunches of Kusa grass. 5. Or the Brahman should hold them. 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 Vayu, come hither!' 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 !' 8. Into the right part (of the hair) he puts each 4. He cuts off the hair four times on the right side (Sutras 1014), three times on the left side (Sutra 15); each time three Kusa bunches are required. This is the reason why twenty-one bunches are prescribed. 8. Each of the four times and of the three times respectively that he cuts off the hair; see the preceding note. Digitized by Google

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I ADHYAYA, 17 KANDIKA, 16. 185 time three Kusa bunches, with the points towards (the boy) himself, with the words), 'Herb! protect him! 9. (With the words,) ' Axe! do no harm to him!' he presses a copper razor (on the Kusa blades), 10. And cuts (the hair) with (the verse), "The razor with which in the beginning Savitri the knowing one has shaved (the beard) of king Soma and of Varuna, with that, ye Brahmanas, shave now his (hair), that he may be blessed with long life, with old age. 11. Each time that he has cut, he gives (the hairs) with their points to the east, together with Sami leaves, to the mother. She puts them down on the bull-dung. 12. With what Dhatri has shaven (the head) of Brihaspati, 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. 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. 14. With all (the indicated) Mantras a fourth time. 15. Thus three times on the left side of the head). 16. 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.' 13. Instead of yena bhuyas ka ratryam, Paraskara (II, 1, 16) has, yena bhuris kara diva m. 16. Comp. Paraskara II, 1, 19; Atharva-veda VIII, 2, 17. Digitized by Google

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186 ASVALAYANA-GRIHYA-SUTRA. 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.' 18. Let him have the arrangement of the hair made according to the custom of his family. 19. The rite only (without the Mantras) for a girl. KANDIKA 18. 1. Thereby the Godanakarman (i.e. the ceremony of shaving the beard, is declared). 2. In the sixteenth year. 3. Instead of the word 'hair' he should (each time that it occurs in the Mantras) put the word 'beard.' 4. Here they moisten the beard. 5. (The Mantra is), ' Purify his head and his face, but do not take away his life.' 6. 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.' 7. 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).' 8. An ox and a cow is the sacrificial fee. 18. On these family customs, see Grihya-samgraha-parisishta II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Muller, History of A. S. L., p. 54 seq.; Weber, Indische Studien, X,95. 18, 4. See above, chap. 17, 7. 5. See chap. 17, 16. 6. According to Narayana, 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. 7, 8. On restrictions like that contained in the eighth Satra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343. Digitized by Google

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I ADHYAYA, 19 KANDIKA, 12. 187 9. Let (the teacher) impose (on the youth the observances declared below) for one year. KANDIKA 19. 1. In the eighth year let him initiate a Brahmana, 2. Or in the eighth year after the conception; 3. In the eleventh a Kshatriya; 4. In the twelfth a Vaisya. 5. Until the sixteenth (year) the time has not passed for a Brahmana ; 6. Until the twenty-second for a Kshatriya ; 7. Until the twenty-fourth for a Vaisya. 8. After that (time has passed), they become patitasavitrika (i.e. they have lost their right of learning the Savitri). 9. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them. 10. (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 Brahmana, the skin of a spotted deer, if a Kshatriya, a goat's skin, if a Vaisya. 11. If they put on garments, they should put on dyed (garments) : the Brahmana a reddish yellow one, the Kshatriya a light red one, the Vaisya a yellow one. 12. Their girdles are: that of a Brahmana made of Munga grass, that of a Kshatriya a bow-string, that of a Vaisya woollen. 9. See below, chap. 22, 22. 19, 10. By the arranging of the hair' the cutting of the hair is implied, as is seen from chap. 22, 22. Digitized by Google

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188 ASVALAYANA-GRIHYA-SOTRA. 13. Their staffs are: that of a Brahmana of Palasa wood, that of a Kshatriya of Udumbara wood, that of a Vaisya of Bilva wood. KANDIKA 20. 1. Or all (sorts of staffs are to be used) by (men of) all (castes). 2. 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. 3. To the east (of the fire) with his face to the west the other one. 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 Savitri' (Rigveda 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 Savitri, with the arms of the two Asvins, with Pashan's hands I seize thy hand, N.N.!' 5. With (the words), Savitri has seized thy hand, N. N.!' a second time. 6. With (the words), Agni is thy teacher, N.N.!' a third time. 7. He should cause him to look at the sun while the teacher says, 'God Savitri, this is thy Brahmakarin ; protect him; may he not die.' 20, 2. He offers the oblations prescribed above, chap. 1, 4, 3 seq. Digitized by Google

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I ADHYAYA, 21 KANDIKA, 2. 189 8. (And further the teacher says), 'Whose Brahmakarin art thou ? The breath's Brahmakarin art thou. Who does initiate thee, and whom (does he initiate)? To whom shall I give thee in charge ?' 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. 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). 11. Having wiped the ground round the fire, the student should put on a piece of wood silently. Silence indeed is what belongs to Pragapati. The student becomes belonging to Pragapati'-- this is understood in the Sruti). KANDIKA 21. 1. Some (do this) with a Mantra : 'To Agni I have brought a piece of wood, to the great Gatavedas. Through that piece of wood increase thou, O Agni; through the Brahman (may) we (increase). Svaha !' 2. Having put the fuel (on the fire) and having 11. On the wiping of the ground round the fire, comp. above, chap. 3, 1; Sankhayana-Grihya I, 7, 11. Narayana here has the following remarks, which I can scarcely believe to express the real meaning of this Satra : Here the wiping of the ground round the fire is out of place, because the Samskaras 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.' Digitized by Digitized by Google

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190 ASVALAYANA-GRIHYA-SUTRA. touched the fire, he three times wipes off his face with (the words), 'With splendour I anoint myself.' 3. For with splendour does he anoint himself'-- this is understood (in the Sruti). 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 Surya 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 Savitri, sir, recite!' 5. Seizing with his (i. e. the student's) garment and with (his own) hands (the student's) hands (the teacher) recites the Savitri, (firstly) Pada by Pada, (then) hemistich by hemistich, (and finally) the whole (verse). 6. He should make him recite (the Savitri) as far as he is able. 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 Brihaspati join thee to me.' Digitized by Google

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I ADHYAYA, 22 KANDIKA, 12. 191 KANDIKA 22. 1. Having tied the girdle round him and given him the staff, he should impose the (observances of the) Brahmakarya on him 2. (With the words), 'A Brahmakarin thou art. Eat water. Do the service. Do not sleep in the day-time. Devoted to the teacher study the Veda.' 3. Twelve years lasts the Brahmakarya for (each) Veda, or until he has learnt it. 4. Let him beg (food) in the evening and in the morning. 5. Let him put fuel on (the fire) in the evening and in the morning. 6. Let him beg first of a man who will not refuse, 7. Or of a woman who will not refuse. 8. (In begging he should use the words), 'Sir, give food!' 9. Or, '(Sir, give) Anupravakantya (food).' 10. That (which he has received) he should announce to his teacher. 11. He should stand the rest of the day. 12. After sunset (the student) should cook the Brahmaudana (or boiled rice with which the Brahmanas are to be fed) for the Anupravakaniya 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). 22, 9. Food for the Anupravakaniya offering ; see Sutra 12. 10. Sankhayana-Grihya II, 6, 7; Paraskara II, 5, 8. 12. 'The student should, according to the rules for the Pakayagnas, cook the Anupravakaniya food and announce it to the teacher in the words, " The food is cooked."! Narayana. Digitized by Google

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192 ASVALAYANA-GRIHYA-SUTRA. 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). 14. A second time with the Savitri 15. And whatever else has been studied afterwards. 16. A third time to the Rishis. 17. A fourth time (the oblation) to (Agni) Svishtakrit. 18. Having given food to the Brahmanas he should cause them to pronounce the end of the Veda (study). 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. 20. When he has fulfilled those observances, (the teacher) performs (for him) the 'production of intelligence,' (in the following way): 21. While (the student) towards an unobjectionable direction (of the horizon) sprinkles thrice (water) from the left to the right with a water-pot round a 15. Narayana mentions as such texts especially those belonging to the Aranyaka, viz. the Mahanamnyas, the Mahavrata, and the Upanishad. But there is no reason why we should not think quite as well of the Rig-veda Samhita itself. 18. He should say, "Sirs! Pronounce the end of the Veda (study)." And they should reply," May an end of the Veda (study) be made." Narayana. 20. Comp. above, chap. 15, 2. 21. The objectionable directions are three, the south, the southeast, the south-west.' Narayana. Susravas, which I have translated by 'glorious,' at the same time means, endowed with good hearing,' i. e. successful in study. The student therefore by the same word prays for glory and for success in Vedic learning. Digitized by Google

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I ADHYAYA, 23 KANDIKA, 1. 193 Palasa (tree) with one root, or round a Kusa bunch, if there is no Palasa, (the teacher) causes him to say, O glorious one, thou art glorious. As thou, O glorious one, art glorious, thus, O glorious one, lead me to glory. As thou art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.' 22. Thereby, beginning with his having the hair cut, and ending with the giving in charge, the imposing of observances has been declared. 23. Thus for one who has not been initiated before. 24. Now as regards one who has been initiated before: 25. The cutting of the hair is optional, 26. And the 'production of intelligence.' 27. On the giving in charge there are no express rules (in this case); 28. And on the time. 29. (He should recite to him) as the Savitri (the Rik), 'That we choose of god Savitri' (Rig-veda V, 82, 1). KANDIKA 23. 1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, 'who on 32. The rules stated above for the Upanayana, beginning with the prescription regarding the cutting of the hair (given chap. 19, 10 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. 25. See chap. 19, 10. 26. See above, Sutra 20. 27. See chap. 20, 8. 28. See chap. 4, 1. 29. Instead of the ordinary Savitri, Rig-veda III, 62, 10. 23, 1. Comp. Srauta-sutra IX, 3, 20; Grihya-satra I, 5, 1. [29] Digitized by Google

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ASVALAYANA-GRIHYA-SUTRA. 194 the mother's and on the father's side (&c.),' as it has been said above. 2. Let him choose young men as officiating priests: thus (declare) some (teachers). 3. He chooses first the Brahman, then the Hotri, then the Adhvaryu, then the Udgatri. 4. Or all who officiate at the Ahina sacrifices and at those lasting one day. 5. The Kaushitakinas prescribe the Sadasya as the seventeenth, saying, 'He is the looker-on at the performances.' 6. This has been said in the two Rikas, ' He whom the officiating priests, performing (the sacrifice) in many ways' (Rig-veda VIII, 58, 1. 2). 7. He chooses the Hotri first. 8. With (the formula), 'Agni is my Hotri; he is my Hotri; I choose thee N. N. as my Hotri' (he chooses) the Hotri. 4. The Ahina 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 Srauta-sutra IV, 1, 6. 7. Those besides the sixteen, though they are chosen (saty api varane) for taking part in the sacred performances, have not the rank of ritvigas (officiating priests); such are the Sadasya, the Samitri, and the Kamasadhvaryavah (schol. Srautas. loc. cit.). See Max Muller's History of A. S. L., pp. 450, 469 seq. As to the Sadasya, however, there was some difference of opinion (see the next Sutra). 5. On the office of the Sadasya, see Indische Studien, X, 136, 144. 6. The two Rikas quoted here belong to the tenth among the Valakhilya 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. 7. If the four (chief) priests have to be chosen, the choosing of the Brahmana stands first in order (see above, Sutra 3); if all (the sixteen), then the choosing of the Hotri stands first in order.' Narayana. Digitized by Google

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I ADHYAYA, 23 KANDIKA, 19. 195 9. With (the formula), Kandramas (the moon) is my Brahman; he is my Brahman; I choose thee N. N. as my Brahman' (he chooses) the Brahman, 10. With (the formula), 'Aditya (the sun) is my Adhvaryu; (he is my Adhvaryu, &c.)'-the Adh " varyu. II. With (the formula), ' Parganya is my Udgatri ; (he is my Udgatri, &c.) '--the Udgatri. 12. With (the formula), 'The waters are my reciters of what belongs to the Hotrakas'-the Hotrakas. 13. With (the formula), 'The rays are my Kamasadhvaryus'-the Kamasadhvaryus. 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.' 16. Having murmured (this formula), the Hotri declares his assent (in the words), 'Agni is thy Hotri; he is thy Hotri; thy human Hotri am I.' 17. 'Kandramas (the moon) is thy Brahman; he is thy Brahman (&c.)'-thus the Brahman. 18. In the same way the others according to the prescriptions (given above). 19. And if (the priest who accepts the invitation) 12. The twelve priests of the sixteen (see SS 4 note) who do not stand at the head of one of the four categories. Those at the head are enumerated in the Sutras 8-11. 13, 14. See above, SS 4 note. 19. Priests who only perform the Agnyadheya for a person, are, according to Narayana's note on this Sutra, not considered as 0 2 Digitized by Google

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196 ASVALAYANA-GRIHYA-SOTRA. 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).' 20. The functions of an officiating priest are not to be exercised, if abandoned (by another priest), or at an Ahina sacrifice with small sacrificial fee, or for a person that is sick, or suffering, or affected with consumption, or decried among the people in his village, or of despised extraction : for such persons (the functions of a Ritvig should not be exercised). 21. He (who is chosen as a Ritvig) should ask the Somapravaka, 'What sacrifice is it? Who are 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 yakshyamanah, not yagayishyan. 20. The tradition takes nikadakshinasya as in apposition to ahinasya, 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 Ahina, or for a person that gives small sacrificial fee.' Thus the Brahmana quoted by Apastamba (see the commentary on the Parkavimsa Brahmana, vol. i, p. 6, ed. Bibl. Indica) gives the following questions which the Ritvig to be chosen should ask, "Is it no Ahina sacrifice? Is the Ritvig 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 Ritvigas was unanimously declared necessary for the performance of an Ahina 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. On a nudesyabhisasta Narayana says, sadesinabhisastasyaivam eke. anye tu sraddhe pratishiddhasyety ahuh. It seems to me that anudesya (or rather anudesya?) in Sankhayana-Sraut. V, 1, 10 (Indische Studien, X, 147) means the same, though the commentary on that Sutra ascribes a different meaning to that word. 21. The Somapravaka is the messenger who invites the priests on behalf of the sacrificer to officiate at his intended Soma sacrifice. Comp. Indische Studien, IX, 308. Digitized by Google

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1 ADHYAYA, 24 KANDIKA, 7. 197 the priests officiating? What is the fee for the sacrifice ?' 22. If (all the conditions) are favourable, he should accept. 23. Let (the officiating priests) eat no flesh nor have intercourse with a wife until the completion of the sacrifice. 24. 'By this prayer, O Agni, increase' (Rig-veda I, 31, 18)--with (this verse) let him offer (at the end of the sacrifice) an oblation of Agya in (his own) Dakshinagni, and go away where he likes ; 25. In the same way one who has not set up the (Srauta) fires, in his (sacred) domestic fire with this Rik, 'Forgive us, O Agni, this sin' (Rig-veda I, 31, 16). KANDIKA 24. 1. When he has chosen the Ritvigas, he should offer the Madhuparka (i. e. honey-mixture) to them (in the way described in Satras 5 and following); 2. To a Snataka, when he comes to his house; 3. And to a king; 4. And for a teacher, the father-in-law, a paternal uncle, and a maternal uncle. 5. He pours honey into curds, 6. Or butter, if he can get no honey. 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 24, i seqq. Comp. Sankhayana-Grihya II, 15. The second Sutra is paraphrased by Narayana thus, 'To a person that has performed the Samavartana (see below, III, 8), when he comes on that day to his house with the intention of forming a matrimonial alliance.' Digitized by Google

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198 ASVALAYANA-GRIHYA-SUTRA. mixture, a cow: every one of these things they announce three times (to the guest). 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. 10. He should make (his host) wash his feet. 11. The right foot he should stretch out first to a Brahmana, 12. The left to a Sudra. 13. When his feet have been washed, he receives the Arghya water in the hollow of his joined hands and then sips the water destined thereto, with (the formula), 'Thou art the first layer for Ambrosia.' 14. He looks at the Madhuparka when it is brought to him, with (the formula), ' I look at thee with Mitra's eye. 15. He accepts it with his joined hands with (the formula), By the impulse of the god Savitri, with the arms of the two Asvins, with the hands of Pashan 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), 'Nay the Vasus eat thee with the Gayatri metre'--to the east ; 16. With (the formula), May the Rudras eat thee with the Trishtubh metre'-to the south; 17. With (the formula), "May the Adityas eat thee with the Gagati metre'-to the west ; Digitized by Google

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I ADHYAYA, 24 KANDIKA, 32. 199 18. With (the formula), 'May the Visve devas eat thee with the Anushtubh 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. 20. With (the formula), 'The milk of Virag art thou '-he should partake thereof the first time, 21. With, The milk of Virag may I obtain '--the second time, 22. With, 'In me (may) the milk of Padya Virag (dwell) '--the third time. 23. (He should) not (eat) the whole (Madhuparka). 24. He should not satiate himself. 25. To a Brahmana, to the north, he should give the remainder. 26. If that cannot be done, (he should throw it) into water. 27. Or (he may eat) the whole (Madhuparka). 28. 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.' 29. With (the formula), "Truth! Glory! Fortune! May fortune rest on me!'-a second time. 30. When he has sipped water, they announce to him the cow. 31. Having murmured, 'Destroyed is my sin; my sin is destroyed,' (he says,) 'Om, do it,' if he chooses to have her killed. 32. Having murmured, "The mother of the Rudras, the daughter of the Vasus' (Rig-veda VIII, 22. On Padya Virag, see the note on Sankhayana-Grihya III, 7,5. 28. Comp. above, Sutra 13. Digitized by Google

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200 ASVALAVANA-GRIHYA-SOTRA. 101, 15), (he says,) 'Om, let her loose,' if he chooses to let her loose. 33. Let the Madhuparka not be without flesh, without flesh. End of the First Adhyaya. 33. Comp. Sankhayana-Grihya II, 15, 2. Digitized by Google

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II ADHYAYA, I KANDIKA, 9. 201 201 Adhyaya II, KANDIKA 1. 1. On the full moon day of the Sravana month the Sravana ceremony (is performed). 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). 3. Having prepared fried barley grains, he smears half of them with butter. 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, i seqq.), verse by verse, and with his hand the (cake) in one dish with (the formula), "To the steady One, the earth-demon, svaha !' 5. (The cake) should be (entirely) immersed (into the butter), or its back should be visible. 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. 7. 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. 8. The other (grains) he should give to his people. 9. Out of the jug he fills the spoon with flour, 1, 1. Narayana's observation that the Sravana full moon can fall also under certain other Nakshatras than Sravana itself, furnishes no reason why we should think here of solar months, as Prof. Stenzler proposes. 7, 8. See above, Satra 3. 9. See above, Sutra 1. Digitized by Google

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202 : ASVALAYANA-GRIHYA-SUTRA. 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 svaha !' 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.' 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.' 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); 12. ' Firm one, I give myself in charge to thee!'with these words himself at the end. 13. Let no one step between it (i. e. the Bali, and the sacrificer), until the giving in charge has been performed. 14. With (the formula), To the divine hosts of the serpents svaha !'-let him offer the Bali in the evening and in the morning, till the Pratyavarohana (i. e. the ceremony of the 'redescent'). 15. Some count (the days till the Pratyavarohana) 14. On the Pratyavarohana, see the third chapter of this Adhyaya. 15. I.e. two Bali offerings for each day, one for the morning and one for the evening. Digitized by Google

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II ADHYAYA, 2 KANDIKA, 4. 203 and offer the corresponding number of Balis already on that day (on which the Sravana ceremony is performed). KANDIKA 2. 1. On the full moon day of Asvayuga the Asvayugi. ceremony (is performed). 2. Having adorned the house, having bathed and put on clean garments, they should pour out a mess of cooked food for Pasupati, and should sacrifice it with (the formula)," To Pasupati, to Siva, to Samkara, to Prishataka svaha !' 3. He should sacrifice with his joined hands a mixture of curds and butter (prishataka) with (the formula), 'May what is deficient be made full to me; may what is full not decay to me. To Prishataka svaha !' 4. United with the seasons, united with the manners, united with Indra and Agni, svaha ! United with the seasons, united with the manners, united with the Visve devas, svaha ! United with the seasons, united with the manners, united with Heaven and Earth, svaha !'--with (these formulas) a mess of cooked food is offered at the 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.' Narayana. 4. The Agrayana 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 Srauta fires, in the Srautasutra II, 9. This Satra in my opinion should be understood as a supplementary addition to that chapter. Narayana refers the rule here given to the case of any incident or danger (@pad) which prevents the sacrificer from performing the ceremony in its fuller form, as prescribed in the Srauta-satra. Digitized by Google

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204 ASVALAYANA-GRIHYA-SOTRA. Agrayana sacrifice by one who has set up the (sacred Srauta) fires. 5. Also by one who has not set up the (Srauta) fires (the same offering is performed) in the (sacred) domestic fire. KANDIKA 3. 1. On the full moon of Margastrsha the "redescent' (is performed)-on the fourteenth (Tithi), 2. Or on (the Tithi of) the full moon (itself). 3. 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 Varuna and all that belong to the king's tribe. Svaha ! Within the dominion of the white one no serpent has killed anything. To the white one, the son of Vidarva, adoration! Svaha ! 4. Here no oblation to (Agni) Svishtakrit (is made). 5. May we be secure from Pragapati's sons'thus he murmurs while looking at the fire. 3, 1. On the ceremony of redescent,' comp. Sankhayana-Grihya IV, 17; Paraskara III, 2. The fourteenth Tithi of the bright fortnight, preceding the full moon, is referred to. 3. 'Again' refers to chap. 2, 2. As to the words they should sacrifice,' comp. the note on the same Sutra. The first Mantra reoccurs in Sankhayana-Grihya IV, 18, 1. The text of the second should be, na vai svetasyadhyakare, &c.; comp. Paraskara II, 14, 5. 5. The serpents are the children of Kasyapa (i.e. Pragapati) and Kadru; see Mahabharata I, 1074 seqq. Digitized by Google

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II ADHYAYA, 4 KANDIKA, 1. 205 6. (Saying), Be happy and friendly to us'-he should think in his mind of the winter. 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. 8. The others, as there is room. 9. Or following on each other from the eldest to the youngest. 10. Those who know the Mantras, should murmur the Mantras. 11. Arising (they should) three times (murmur the verse), 'From that place may the gods bless us' (Rig-veda I, 22, 16). 12. The same (verse) a fourth time with their faces to the south, to the west, and to the north. 13. Having arisen, having murmured the hymns sacred to the Sun and the auspicious hymns, having prepared food and given to the Brahmanas to eat, he should cause (them) to pronounce auspicious words. KANDIKA 4. 1. On the eighth days of the four dark fortnights of (the two seasons of) winter and Sisira the Ashtakas (are celebrated). 10. The Mantras beginning from "Be soft, O earth" (Sutra 7) down to the auspicious hymns (Sutra 13).' Narayana. 11. It follows from Satra 12 that they are to turn here their faces to the east. 12. They mutter one Pada of that verse, which is in the Gayatri metre, turned towards each of the three directions. 4, 1. Comp. Sankhayana - Grihya III, 12 seqq. The four Digitized by Google

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206 ASVALAVANA-GRIHYA-SOTRA. 2. Or on one (of these days). 3. The day before, he should offer to the Fathers (i. e. Manes) - 4. Boiled rice, boiled rice with sesamum seeds, rice-milk 5. Or cakes made of four Saravas (of ground grain) 6. Sacrificing with the eight (verses), "May the lower (Fathers) and the higher arise' (Rig-veda X, 15, I seqq.), or with as many (verses) as he likes. 7. Then on the next day the Ashtakas (are celebrated) with an animal (sacrifice) and with a mess of cooked food. 8. He may also give grass to an ox, 9. Or he may burn down brushwood with fire10. With (the words), "This is my Ashtaka.' 11. But he should not omit celebrating the Ashtaka. 12. This (Ashtaka) some state to be sacred to the Visve devas, some to Agni, some to the Sun, some to Pra gapati, some state that the Night is its deity, some that the Nakshatras are, some that the Seasons are, some that the Fathers are, some that cattle is. 13. Having killed the animal according to the months of Hemanta and Sisira are Margasirsha, Pausha, Magha, and Phalguna. 2. The statement of the Prayogaratna that in case the sacrificer should celebrate only one Ashtaka festival, the Ashtaka of the Magha month is to be selected, well agrees with the designation of this Ashtaka as the one Ashtaka' (ekashtaka); see Weber, Naxatra II, 341 seq. ; Indische Studien, XV, 145. 2 segg. Comp. the nearly identical passage in Sankhayana-Grihya III, 14, 3 seqq. and the note there. Asvala yana evidently gives these rules not as regarding one special Ashtaka but all of them. 13. Comp. above, I, II, 1. 2. 10. As to the Mantra, comp. Sankhayana III, 13, 3. Digitized by Google

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II ADHYAYA, 4 KANDIKA, 14. 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, Gatavedas, to the Fathers, where thou knowest them resting afar. May streams of fat flow to them; may all these wishes be fulfilled. Svaha!' 207 14. Then (follow oblations) of the Avadana portions and the cooked food, two with (the two verses), 'Agni, lead us on a good path to wealth' (Rig-veda I, 189, I 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. Svaha! " 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. Svaha! '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. Svaha! 6 'May all the Adityas and the divine Vasus, the Rudras, the protectors, the Maruts sit down (here). May Pragapati, the abounding one, the highest ruler, bestow vigour, offspring, immortality on me. Svaha! 'Pragapati, no other one than Thou (Rig-veda X, 121, 10).' 14. I read, as Prof. Stenzler and the Petersburg Dictionary do, svara ksharani. Comp. Paraskara III, 3, 6. Digitized by Google

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208 ASVALAYANA-GRIHYA-SUTRA. 15. The eighth (oblation) is that to (Agni) Svishtakrit. 16. He should give to the Brahmanas to eat: this has been said. KANDIKA 5. 1. On the following day the Anvashtakya (i. e. the ceremony following the Ashtaka, is performed). 2. 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. 3. (The ceremony should be performed) according to the ritual of the Pindapitriyagna. 4. 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. 5. And to (their) wives, with the addition of rum and the scum of boiled rice. 6. Some (place the lumps to be offered) into pits, into two or into six, 16. See above, chap. 3, 13. 5, 2. The meat is that of the animal killed on the Ashtaka day; see chap. 4, 13. 3. This ritual is given in the Srauta-sutra II, 6 seq. 4. He sacrifices the two oblations prescribed in the Srauta-sutra II, 6, 12, to Soma pitrimat and to Agni kavyavahana. Digitized by Google

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II ADHYAYA, 6 KANDIKA, 1. 209 7. In those situated to the east he should give (the offerings) to the Fathers. 8. In those to the west, to the wives. 9. Thereby the ceremony celebrated in the rainy season on the Magha day, in the dark fortnight after the full moon of Praushthapada (has been declared). 10. And thus he should offer (a celebration like the Anvashtakya) to the Fathers every month, observing uneven numbers (i.e. selecting a day with an uneven number, inviting an uneven number of Brahmanas, &c.). II. He should give food at least to nine (Brahmanas), 12. Or to an uneven number ; 13. To an even number on auspicious occasions or on the performance of meritorious deeds (such as the consecration of ponds, &c.); 14. To an uneven number on other (occasions). 15. The rite is performed from left to right. Barley is to be used instead of sesamum. KaNdIKA 6. 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 Brihat and the Rathantara (Samans).' 9. Comp. the note on Sankhayana-Grihya III, 13, 1. 10. Comp. Sankhayana-Grihya IV, 1, 1. 13. Sankhayana-Grihya IV, 4, 4. 15. Sankhayana-Grihya IV, 4, 6. 9. 6, 1. He should touch at the same time the right wheel with his right hand, the left wheel with his left hand.' Narayana. [29] Digitized by Google

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210 ASVALAYANA-GRIHYA-SUTRA. 6 2. Thy axle is the Vamadevya '-with (these words he touches) the two (naves) in which the axle rests. 3. He should mount (the chariot) with the right foot first, with (the words), 'With Vayu's strength I mount thee, with Indra's power and sovereignty.' 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.' 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 !' (Rigveda VI, 47, 26.) 6. With this (verse he should touch also) other articles of wood. 6 7. May the two oxen be strong, the axle firm' (Rig-veda III, 53, 17)--with (this verse) he should touch (each) part of the chariot (alluded to in that verse). 8. With (the verse), 'The earth, the good protectress, the unattained heaven' (Rig-veda X, 63, 10) (he should ascend) a ship. 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, 2. On the Vedic form of the chariot and of the wheels, comp. Zimmer, Altindisches Leben, p. 247. 6. According to Narayana this Sutra would refer only to other vehicles of wood, which he is directed to touch with that Rik when going to mount them. Perhaps the commentator is right; the wording of the Rik is well in keeping with his explanation. Digitized by Google

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II ADHYAYA, 7 KANDIKA, 8. 211 10. Or something else that belongs to the household. 11. (He then) should drive (in that chariot) to an assembly. 12. Having murmured, while looking at the sun, (the verse), Make our renown highest' (Rig-veda IV, 31, 15), he should descend. 13. "To the bull among my equals' (Rig-veda X, 166, 1)-(this verse he should murmur) while approaching (that assembly ?). 14. May we be called to-day Indra's best friends' (Rig-veda I, 167, 10)--when the sun is setting. 15. *Thus I address you, O daughters of heaven, while you arise' (Rig-veda IV, 51, 11)--when day appears. KANDIKA 7. 1. Now the examination of the ground (where he intends to build a house). 2. (It must be) non-salinous soil of undisputed property, 3. With herbs and trees, 4. On which much Kusa and Virana grass grows. 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.A pamarga, potherbs, Tilvaka, Parivyadha. 7. A spot where the waters, flowing together from all sides to the centre of it, flow round the restingplace, having it on their right side, and then Aow off to the east without noise-that possesses all auspicious qualities. 8. Where the waters flow off, he should have the provision-room built. P2 Digitized by Google

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212 ASVALAYANA-GRIHYA-SUTRA. 9. Thus it becomes rich in food. 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. II. (But others say that) in such (an assemblyroom) the young people become gamblers, quarrelsome, and die early. 12. Where the waters flow together from all directions, that assembly-room (situated on such a spot) brings luck and is free from gambling. KANDIKA 8. 1. Now he should examine the ground in the following ways. 2. He should dig a pit knee-deep and fill it again with the same earth (which he has taken out of it). 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. 4. After sunset he should fill (the pit) with water and leave it so through the night. 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. 6. White (ground), of sweet taste, with sand on the surface, (should be elected) by a Brahmana. 7. Red (ground) for a Kshatriya. 8. Yellow (ground) for a Vaisya. 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; 10. Or as an oblong quadrangle. Digitized by Google

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II ADHYAYA, 8 KANDIKA, 16. 213 11. With a Sami 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 Santatiya hymn. 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.). 13. In the interstices between the bamboo staffs he should have the (single) rooms constructed. 14. Into the pits in which the posts are to stand, he should have an Avaka, i. e. (the water-plant called) Sipala put down; then fire will not befall him: thus it is understood in the Sruti). 15. 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 Kusa 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, svaha !' 16. He then should, when the middle-post) is being erected, recite over it (the two verses), 'Stand here, fixed in the ground, prosperous, long 8,11. The hymn of which all verses (except a few) commence with, and frequently contain, the word sam (Rig-veda VII, 35). 13. The bamboo staffs (vamsa) rest on the chief posts (sthuna); see chap. 9, 1. 2. 15. Comp. chap. 1, 4. 16. Comp. Sankhayana-Grihya III, 3, 1 and the note there. How stamiravatim should be corrected and translated is quite uncertain. Instead of poshasva Prof. Stenzler proposes to read poshasya, as Sankhayana has; I have adopted this correction.In the second verse gayatam saha seems to be corrupt; comp.my note on Sankhayana III, 2, 9. Instead of parisritah we should read, as Sankhayana, Paraskara, and the Atharva-veda (III, 12, 7) have, parisrutah. Digitized by Google

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214 ASVALAYANA-GRIHYA-SOTRA. lasting (?), standing amid prosperity. May, the malevolent ones not attain thee! "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.' KANDIKA 9. 1. (Over) the bamboo staff, when it is put on (the middle-post, he recites the hemistich), 2. Rightly ascend the post, O staff, bestowing on us long life henceforward.' 3. On four stones, on which Darva grass has been spread, he should establish the water-barrel with (the words), 'Arise on the earth '-- 4. Or with (the verse), 'The Arangara sounds, three times bound with the strap. It praises the welfare; may it drive away ill.' 5. He then should pour water into it with (the verse), 'Hither may king Varuna come with the plentiful (waters); at this place may he stay contented; bringing welfare, dropping ghee may they lie down together with Mitra.' 6. He then appeases' it (in the following way). 7. 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 Santatiya hymn. 8. And (so he does again three times) pouring out 9, 4. The meaning of Arangara is unknown to me; it seems to be a musical instrument. Comp. Atharva-veda XX, 135, 13. 6. The ground on which the house is to be built. 7. On the Santatiya hymn, see above, chap. 8. II. 8. This Sutra is identical with chap. 8, 12. Digitized by Google

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II ADHYAYA, 10 KANDIKA, 6. 215 water without interruption, with the three verses, 'O waters, ye are wholesome' (Rig-veda X, 9, 1 seqq.). 9. In the middle of the house he should cook a mess of food, sacrifice (therefrom) with the four verses, Vastoshpati, accept us' (Rig-veda VII, 54, i seqq.), verse by verse, should prepare food, should give to the Brahmanas to eat, and should cause them to say, 'Lucky is the ground! Lucky is the ground !' KANDIKA 10. 1. It has been declared how he should enter the house (when returning from a journey). 2. The house, when he enters it, should be provided with seed-corn. 3. He should have his field ploughed under the Nakshatras Uttarah Proshthapads, (Uttarah) Phalgunyas, or Rohini. 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). 5. 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.). 6. When they come back, (he should recite the following verses,) May they whose udder with its four holes is full 9. Comp. above, chap. 3, 13. 10, 1. See Srauta-sutra II, 5, 17 seqq. It is there expressly stated that these rules refer also to an Anahitagni. 3. Sankhayana IV, 13, 1. 5. Sankhayana-Grihya III, 9. 6. Sankhayana, loc. cit.-Should the reading upa maitu be corrected into upa maita? Digitized by Google

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216 ASVALAYANA-GRIHYA-SUTRA. 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). 7. Some recite (instead of the texts stated in Sutra 6) the Agaviya hymn. 8. 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.' End of the Second Adhyaya. 7. The hymn commencing a gavo agman (hither came the cows) is Rig-veda VI, 28. 8. Perhaps the last words which are repeated twice in order to mark the end of the Adhyaya) should be written sam mayi ganidhvam, 'live with me in harmony together.' Digitized by Google

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III ADHYAYA, 2 KANDIKA, 2. 217 Adhyaya III, KANDIKA 1. 1. Now (follow) the five sacrifices : 2. The sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to Brahman, the sacrifice to men. 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 (Pinda 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. 4. These (five kinds of) sacrifices he should perform every day. KANDIKA 2. 1. Now the rules how one should recite (the Vedic texts) for one's self. 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. Kusa blades), so that the right hand lies uppermost. 1, 1 seqq. Comp. Satapatha Brahmana XI, 5, 6, seqq. Digitized by Google

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218 ASVALAYANA-GRIHYA-SUTRA. It is understood in the Sruti), "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. 3. The Vyahritis preceded by (the syllable) Om (are pronounced first). 4. He (then) repeats the Savitri (Rig-veda III, 62, 10), (firstly) Pada by Pada, (then) hemistich by hemistich, thirdly the whole. KANDIKA 3. 1. He then should recite for himself (the following texts, viz.) the Rikas, the Yagus, the Samans, the Atharvan and Angiras hymns, the Brahmanas, the Kalpa (Sutras), the Gathas, the (texts in honour of kings and heroes, called) Narasamsis, the Itihasas and Puranas. 2. In that he recites the Rikas, he thereby satiates the gods with oblations of milk-in that (he recites) the Yagus, with oblations of ghee--the Samans, with oblations of honey--the Atharvan and Angiras hymns, with oblations of Soma--the Brahmanas, Kalpas, Gathas, Narasamsis, Itihasas and Puranas, with oblations of ambrosia. 3, 1. On this and the following paragraphs comp. chiefly Satapatha Brahmana 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 Satapatha Brahmana XIV, 5, 4, 10 (Sacred Books, XV, 111), and in the Khandogya Upanishad VII, 1 (Sacred Books, I, 109). Digitized by Google

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III ADHYAYA, 4 KANDIKA, 2. 219 3. In that he recites the Rikas, rivers of milk flow, as a funeral oblation, to his Fathers. In that (he recites) the Yagus, rivers of ghee--the Samans, rivers of honey--the Atharvan and Angiras hymns, rivers of Soma--the Brahmanas, Kalpas, Gathas, Narasamsis, Itihasas and Puranas, rivers of ambrosia. 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 Vishnu!' KANDIKA 4. 1. He satiates the deities : Pragapati, Brahman, the Vedas, the gods, the Rishis, all metres, the word Om, the word Vashat, the Vyahritis, the Savitri, 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 Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end.' 2. Then the Rishis: The (Rishis) of the hundred (Rikas), the (Rishis) of the middle (Mandalas), Grit 4, 1. Comp. Sankhayana-Grihya IV, 9. Narayana : Having finished (the Svadhyaya) he satiates with water oblations these deities. Pragapati and the following words stand in the nominative; the verb to be supplied is tripyatu (tripyantu), 'may he (they) satiate himself (themselves).' 2. Sankhayana-Grihya IV, 10. Sankhayana has pavamanah, the (Rishis) of the Pavamana hymns,' but pragathah as Asvalayana has, and not as we should expect, pragathah. Digitized by Google

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ASVALAVANA-GRIHYA-SUTRA. samada, Visvamitra, Vamadeva, Atri, Bharadvaga, Vasishtha, the Pragathas, the Pavamana hymns, the (Rishis) of the short hymns, and of the long hymns.' 3. (Then) with the sacrificial cord suspended over the right shoulder: " 220 4. Sumantu, Gaimini, Vaisampayana, Paila, the Sutras, the Bhashyas, the Bharata, the Mahabharata, the teachers of law, Gananti, Bahavi, Gargya, Gautama, Sakalya, Babhravya, Mandavya, Mandukeya, Gargi Vakaknavi, Vadava Pratitheyi, Sulabha Maitreyi, Kahola Kaushitaka, Mahakaushitaka, Paingya, Mahapaingya, Suyagna Sankhayana, Aitareya, Mahaitareya, the Sakala (text), the Bashkala (text), Sugatavaktra, Audavahi, Mahaudavahi, Saugami, Saunaka, Asvalayana-and whatsoever other teachers there are, may they all satiate themselves.' 5. After he has satiated the Fathers man by man, and has returned to his house, what he gives (then), that is the sacrificial fee. 6. And it is also understood (in the Sruti), 'May he be standing, walking, sitting, or lying, (the texts belonging to) whatsoever sacrifice he repeats, that sacrifice indeed he has offered.' 7. It is understood (in the Sruti), Regarding this (Svadhyaya) there are two cases in which the study (of the sacred texts) is forbidden: when he is impure himself, and when the place is.' 6 4. The names from Kahola Kaushitaki down to Asvalayana stand in the accusative; tarpayami,' I satiate N. N.' is to be supplied. 5. Narayana: 'He satiates his father, grandfather, and greatgrandfather, 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 Brahmayagna.' 6. Comp. Satapatha Brahmana XI, 5, 7, 3. 4. Digitized by Google

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III ADHYAYA, 5 KANDIKA, 7. 221 KANDIKA 5. 1. Now (follows) the Adhyayopakarana (i. e. the ceremony by which the annual course of study is opened); 2. When the herbs appear, (when the moon stands in conjunction) with Sravana, in the Sravana month, 3. Or on the fifth (Tithi of that month), under (the Nakshatra) Hasta. 4. Having sacrificed the two Agya portions, he should offer Agya oblations (to the following deities, viz.) Savitri, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Rishis. 5. He then sacrifices grains with curds (with the following texts): 6. 'I praise Agni the Purohita'--this one verse (Rig-veda I, 1, 1), " 7. The Kushumbhaka (mungoose ?) has said it'-- 'If thou criest, O bird, announce luck to us'-' Sung by Gamadagni'-'In thy abode the whole world rests' 5, 2, 3. Perhaps the division of these Sutras should be altered, so that sravanasya would belong to Sutra 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 Sravana. 3. Or on the fifth (Tithi) of the Sravana month, under (the Nakshatra) Hasta.' Comp. sravanasya pankamim, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of Sravana falls, as the name of the month implies, on Sravana, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upakarana, Prof. Weber's remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakshatra Sravana in this connection, my note on Sankhayana IV, 5, 2. 4. On the two Agya portions, comp. above, I, 3, 5; 10, 13 seqq. 7. Comp. Sankhayana IV, 5, 8. The verses with which the oblations are performed, are the first and last verses of each Mandala. Digitized by Google

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ASVALAYANA-GRIHYA-SUTRA. -'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; ( 8. United is your will' (Rig-veda X, 191, 4)-- this one verse; 4 9. That blessing and bliss we choose'-this one 222 verse. 10. 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) Svishtakrit, and partake of the grains with curds; then (follows) the 'cleaning.' 11. 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 Brahmazgali (i. e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts): 12. The Vyahritis preceded by (the syllable) Om (stand first); (these) and the Savitrt he should repeat three times and then recite the beginning of the Veda. 9. This is the last verse of the Rik-Samhita in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9. 10. The expression, 'Those deities' would, according to Narayana, refer not only to the deities stated in Sutra 4, but also to the deities of the first and last verses of the Mandalas (Sutras 6 seqq.). On the grains with curds, comp. Sutra 5. The technical sense of the cleaning' is explained in the Srauta-sutra I, 8, 2; comp. Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 130, note I. The sacrificer covers his joined hands with the Kusa grass spread out round the fire, and has water sprinkled on them. 11. On the term brahmangali, comp. Manu II, 71. Digitized by Google

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III ADHYAYA, 6 KANDIKA, 1. 223 13. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study). 14. He should study six months. 15. One who has performed the Samavartana (should live during that time) according to the regulations for Brahmakarins. 16. The others according to the rules. 17. Some say that he should have intercourse with his wife. 18. That is a practice) sacred to Pragapati. 19. This (Upakarana) they call varshika (i. e. belonging to the rainy season). 20. On the middle Ashtaka they offer food to those deities, and descend into water. 21. They satiate those same deities (with water oblations), 22. (And besides) the Akaryas, the Rishis, and the Fathers. 23. This is the Utsargana. KANDIKA 6. 1. Instead of the Kamya ceremonies (i. e. the ceremonies, prescribed in the Srauta-sutra, by which 15. On the Samavartana, 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. Narayana. 16. Le. the Brahmakarins. 17. I.e. one who has performed the Samavartana. 20. After the six months (Satra 14) have elapsed, on the Ashtaka of Magha. 23. Or Utsarga, see Satra 13. 6, 1. Narayana divides this Sutra into two: 1. atha kamyanam sthane kamgah; 2. karavah. Digitized by Google

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224 ASVALAYANA-GRIHYA-SUTRA. special wishes are attained, oblations of) boiled (rice) grains, for the attainment of those wishes, (should be made by the Grihya sacrificer). 2. He attains (thereby) those same wishes. 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)-- 4. With this (hymn), 'I loosen thee by sacrificial food, that thou mayst live' (Rig-veda X, 161). " 5. If he has seen a bad dream, he should worship the sun with the two verses, To-day, god Savitri' (Rig-veda V, 82, 4, 5), and with the five verses, 'What bad dreams there are among the cows' (Rigveda VIII, 47, 14 seqq.), 6. Or with (the verse), 'Whosoever, O king, be it a companion or a friend' (Rig-veda II, 28, 10). 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!' 8. 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 8. Narayana is evidently wrong in explaining kaityam yupan ka by agnikayanastham yupam (which is not, as Prof. Stenzler takes it, der Opferpfahl auf einem Bestattungsplatze). Comp. Gobhila III, 3, 34; Grihya-samgraha-parisishta II, 4. I have translated the second verse in Sutra 8, as if the text had kalpantam. The MSS. give kalpatam. Atharva-veda VII, 67 has kalpayantam. Digitized by Google

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III ADHYAYA, 7 KANDIKA, 3. 225 against a sacrificial post, he should sacrifice two Agya oblations with (the verses), 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. Svaha ! These fires that are stationed on the (altars called) Dhishnyas, may they be here in good order, each on its right place. (Agni) Vaisvanara, grown strong, the standard of immortality, may he govern my mind in my heart. Svaha !' 9. Or (he may sacrifice) two pieces of wood, 10. Or murmur (the same two verses without any oblation). KANDIKA 7. 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, Osun, by which thou destroyest darkness' (Rig-veda X, 37, 4 seq.). 2. 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.). 3. Invested with the sacrificial cord, constantly fulfilling the prescribed duties regarding the use of 7, 2. Perhaps we should correct the text, akarmasrantam anabhipe karmani va vagyata iti, wc. 3 seq. See Sankhayana-Grihya II, 9. There the same word anvashtamadesa occurs. [29] Digitized by Google

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226 ASVALAYANA-GRIHYA-SOTRA. water, he should perform the Sandhya (or twilight devotion), observing silence. 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 Savitri, (beginning) when the sun is half set, until the stars appear. 5. In the same way in the morning 6. Standing, with his face turned to the east, until the disk (of the sun) appears. 7. If a dove Alies 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). 8. We have thee, O Lord of the path '(Rig-veda VI, 53)--if he is going out for doing some business. 9. 'Bring us together, Pashan, with a knowing one' (Rig-veda VI, 54)--if he wishes to find something lost, or if he has strayed. 10. "Journey over the ways, Pashan' (Rig-veda I, 42)--if he is going out on a long or dangerous way. KANDIKA 8. 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 Karanga fruit) for rubbing with, ointment, eye salve, a turban; (all that) for himself and for the teacher. 9. Mulha may either mean, 'having lost his way,' or 'bewildered in his mind.' Narayana prefers the latter explanation pragnahinah'). Digitized by Google

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III ADHYAYA, 8 KANDIKA, 10. 227 2. If he cannot get it for both, only for the teacher. 3. He then should get a piece of wood of a tree which is sacrificially pure, in a north-eastern direction 4. Sappy (wood) if he wishes for the enjoyment of food, or for prosperity, or for splendour; dry (wood), if for holy lustre, 5. (Wood) which is both (sappy and dry, in its different parts), if (he wishes) for both. 6. Having put the piece of wood on high, and having given a cow and food to the Brahmanas, he should perform the ceremony of shaving the beard. 7. He should alter the texts so that they refer to himself. 8. With Ekaklitaka (he should perform the rub. bing). 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 Varuna)' (Rig-veda I, 152, 1), he should anoint his eyes with (the words), 'The sharpness of the stone art thou ; protect my eye. 10. With (the words), The sharpness of the stone 8, 6. On high' means 'not on the ground' (Narayana). On the gauda nikam karma (the shaving of the beard), comp. above, Adhyaya 1, Kandika 18. The word 'ceremony' would mean here, according to Narayana, that he should perform the rite alone, without observing such prescriptions as stated above, I, 18, 7. 7. Thus, instead of Herb protect him l' (I, 17, 8) he is to say, Herb ! protect me!' and so on. 8. Ekaklitaka is, according to Narayana and the Prayogaratna, the seed of such a Karanga fruit (Pongamia Glabra, Vent.) which contains only one grain of seed. Such grains are pounded before he rubs himself therewith. Q2 Digitized by Google

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228 ASVALAYANA-GRIHYA-SOTRA. art thou ; protect my ear'-he should tie on the two ear-rings. 11. After having salved his two hands with ointment, a Brahmana should salve his head first, 12. A Raganya his two arms, 13. A Vaisya the belly, 14. A woman her secret parts, 15. Persons who gain their livelihood by running, their thighs. 16. With the formula), 'Free from pain art thou, free from pain may I become'-he should put on the wreath. 17. Not (such a wreath) which is called mala. 18. If they call it mala, he should cause them to call it srag: 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. 20. With (the formula), 'Reed thou art; from the tree thou descendest ; protect me from all sides '-(he takes) a staff of reed. 21. 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). 21. On the hymn beginning with the words "Giving life,' see Prof. Stenzler's note on this Satra. Its first verse is identical with Vagasaneyi Samhita XXXIV, 50 (comp. also Sankhayana-Grihya III, 1, 2), and so are most of its verses found in that Samhita or in the Atharva-veda; the whole of it occurs among the Rig-veda Khilas (vol. vi, p. 25, 2-12). Digitized by Google

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III ADHYAYA, 9 KANDIKA, 3. 229 KANDIKA 9. 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 The vow which belongs to Agni together with Indra, with Pragapati, with the Rishis, with the royal ones among the Rishis, 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. Svaha !' . 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). 3. He should pass that night at a place where they will do honour to him. 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.' Narayana. 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 Sloka. Agneh instead of Agne is a conjecture of Prof. Stenzler, which I have adopted. 2. According to Narayana 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. 3. By a Madhuparka (Narayana). Compare Sankhayana-Grihya III, I, 14. Digitized by Google

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230 ASVALAYANA-GRIHYA-SUTRA. 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). 5. He (i.e. the Snataka) has to keep the following observances : 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; 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. 'A great being indeed is a Snataka'-thus it is understood (in the Sruti). KANDIKA 10. 1. If (a student) wishes to be dismissed (by his teacher), he should pronounce before the teacher his (i. e. the teacher's?) name 2. (And should say), 'Here we will dwell, sir!' 4. Narayana: 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. 10, 1. Narayana refers this rule to a student who has performed the Samavartana and wishes to go away. But a comparison of Sankhayana-Grihya II, 18 seems to make it probable that the ceremony described here has nothing to do with the Samavartana. I take this chapter rather for a description of the way in which a student has to take leave of his teacher when setting out on a journey. His name' is the teacher's name, according to Narayana. 2. Sankhayana II, 18, 1. Sankh. has aham vatsyami; Asvalayana, idam vatsyamah. The commentator says that instead of idam the Asrama is to be named which the student chooses to enter upon, for instance, 'Devadatta, we will dwell in the state of a householder, sir!' Digitized by Google

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III ADHYAYA, 10 KANDIKA, 11. 231 3. With a loud voice (the words) following after the name. 4. 'Of inhalation and exhalation '-(this he says) with a low voice, 5. And (the verse), 'Come hither, Indra, with thy lovely-sounding, fallow-coloured (horses)' (Rig-veda III, 45, 1). 6. The aged one then murmurs, 'To inhalation and exhalation I, the wide-extended one, resort with thee. To the god Savitri I give thee in charge'and the verse. 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). 8. On one who has been thus dismissed, danger comes from no side-thus it is understood in the Sruti). 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). 10. 'Praise the renowned youth who sits on the war-chariot' (Rig-veda II, 33, 11)-if (he hears disagreeable voices) of deer. 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 6. I have translated, as Prof. Stenzler has also done, according to Sankhayana's reading, pranapana ... tvaya. The 'aged one'is the teacher, the verse that which is quoted in Satra 5. Digitized by Google

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232 ASVALAYANA-GRIHYA-SUTRA. and Varuna; 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). KANDIKA 11. 1. If unknown danger from all sides (menaces him), he should sacrifice eight Agya oblations with (the formulas), Prithivi (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. Svaha ! 'Antariksha (the air) is covered; it is covered by Vayu. By it, the covered, the covering, I ward off the danger of which I am in fear. Svaha ! Dyaus (the heaven) is covered; she is covered by Aditya (the sun). By her, &c. The quarters (of the horizon) are covered ; they are covered by Kandramas (the moon). By them, &c. "The waters are covered; they are covered by Varuna. By them, &c. *The creatures are covered; they are covered by Prana (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. Svaha !' 11, 1. "Covered' is vrita: 'I ward off' is the causative of the same verb, varaye. Digitized by Google

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III ADHYAYA, 12 KANDIKA, IO. 233 2. Then, stationing himself towards the northeast, he murmurs the Svasti-Atreya and, 'Of what we are in fear, Indra' (Rig-veda VIII, 61, 13 seqq.), down to the end of the hymn. KANDIKA 12. 1. When a battle is beginning, (the royal Purohita) should cause the king to put on his armour (in the following way). 2. (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). 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. 4. With the following (verse) the bow. 5. The following (verse) he should cause him to repeat. 6. He should murmur himself the fourth. 7. With the fifth he should tender the quiver to him. 8. When (the king) starts, the sixth. 9. The seventh (he recites) over the horses. 10. The eighth he should cause (the king) to repeat while looking at the arrows; 2. The Svasti-Atreya 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 Narayana, is also to be murmured on this occasion. 12, 2. According to Narayana the Pratika here signifies not the verse, but the whole hymn, though a whole Pada is given (comp. Srauta-sutra I, 1, 17). Digitized by Google

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234 ASVALAYANA-GRIHYA-SOTRA. 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). 12. He then mounts up to (the king on his chariot), while he is driving, and causes him to repeat the Abhivarta hymn (Rig-veda X, 174) and the two verses, "He who, Mitra and Varuna' (Rigveda VIII, 101, 3 seq.). 13. He then should look at him with the Aprati- . ratha, Sasa, and Sauparna hymns. 14. The Sauparna is (the hymn), "May the streams of honey and ghee flow forwards.' 15. (The king) should drive in his chariot successively) to all quarters (of the horizon). 16. He should commence the battle in the line of battle invented by Aditya or by Usanas. 17. He should touch the drum with the three verses, 'Fill earth and heaven with thy roar' (Rigveda VI, 47, 29 seqq.). 18. With (the verse), 'Shot off fall down' (Rigveda VI, 75, 16), he should shoot off the arrows. 12. The Abhivarta hymn begins with the word abhivartena, and is ascribed to Abhivarta Angirasa. 13. The Apratiratha hymn is Rig-veda X, 103 (ascribed to Apratiratha Aindra); the Sasa, X, 152 (ascribed to Sasa Bharadvaga). On the Sauparna, see the next Sutra. 14. This hymn is not found in any Vedic Samhita, as far as I know, nor does it occur in the Suparnadhyaya. I have followed Prof. Stenzler's conjecture pra dhara yantu instead of pradharayantu, which is confirmed by Sayana's note on Aitareya Brahmana VI, 25, 7; VIII, 10, 4 (pp. 365, 399, ed. Aufrecht). 17, 18. According to Narayana the subject is the king. Digitized by Google

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III ADHYAYA, I 2 KANDIKA, 20. 235 19. 'Where the arrows fly' (1. 1. v. 17)--this (verse) he should murmur while they are fighting. 20. Or he should teach (the king the texts mentioned). Or he should teach (the king). End of the Third Adhyaya. 19. Here the subject is the Purohita. Digitized by Google

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236 ASVALAYANA-GRIHYA-SUTRA. Adhyaya IV, KANDIKA 1. 1. If disease befalls one who has set up the (sacred Srauta) fires, he should leave his home (and go away) to the eastern, or northern, or north-eastern direction. 2. "The sacred fires are fond of the village'--thus it is said. 3. Longing for it, desirous of returning to the village they might restore him to health-thus it is understood (in the Sruti). 4. 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). 5. Or without such a sacrifice. 6. If he dies, one should have a piece of ground dug up to the south-east or to the south-west 7. At a place which is inclined towards the south or towards the south-east. 8. According to some (teachers), inclined towards south-west. 9. (The piece of ground dug up should be) of the length of a man with upraised arms, 10. Of the breadth of one Vyama (fathom), 1, 1. Comp. Srauta-sutra VI, 9, 1. The funeral rites according to the Grihya-sutras have been treated of by Prof. Max Muller, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix. 3. I. e. longing for the village. I here differ from Prof. Stenzler's translation, Indem sie, um nach dem Dorfe zu kommen, ihm Gutes wunschen.' Prof. Stenzler here follows Narayana, who has the following note, gramam agantum ikkhanto-gnaya enam ahitagnim asamsante, ayam agado bhaved iti. 4. Comp. Srauta-sutra VI, 9, 7. 5. Srauta-sutra VI, 10, 1. Digitized by Google

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IV ADHYAYA, 2 KANDIKA, 1. II. Of the depth of one Vitasti (span). 12. The cemetery should be free from all sides. 13. It should be fertile in herbs. 14. But plants with thorns and with milky.juice, &c., as stated above. 15. From which the waters flow off to all sides: this is a characteristic required for the cemetery (smasana) where the body is to be burned. 16. They cut off (from the dead body) the hair, the beard, the hairs of the body, and the nails'-- this has been stated above. 237 17. (They should provide) plenty of sacrificial grass and of butter. 18. They here pour clarified butter into curds. 19. This is the 'sprinkled butter' used for the Fathers (i. e. Manes). KANDIKA 2. 1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction. 12. Narayana: By the word smasana (cemetery) two different smasanas are designated here, because below (Sutra 15) a distinction is added (to the word smasana), in the words, 'This is a characteristic required for the smasana where the body is to be burned.' Thus the place where the body is burned, and the place where the gathered bones are deposited, both are called smasana. 14. See above, II, 7, 5. 15. See the note on Sutra 12. 16. See the Srauta-sutra VI, 10, 2. 17. Dvigulpham barhir agyan ka. Narayana explains dvigulpha by prabhuta. Comp. bahulatrina, Katyayana XXV, 7, 15. 18. 'Here' means, at a ceremony directed to the Manes. Narayana. 2, 1. In the direction stated above, chap. 1, 6. Digitized by Google

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238 ASVALAYANA-GRIHYA-SUTRA. 2. After them aged persons forming an odd number, men and women not going together, (carry) the dead body. 3. Some (say) that (the dead body should be carried) in a cart with a seat, drawn by cows. 4. (Some prescribe) a she-animal for covering (the dead body with its limbs): 5. A cow, 6. Or a she-goat of one colour. 7. Some (take) a black one. 8. They tie (a rope) to its left fore-foot and lead it behind (the dead body). 9. Then follow the relations (of the dead person), wearing their sacrificial cords below (round their body), with the hair-locks untied, the older ones first, the younger ones last. 10. 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 Sami branch sprinkles water on it, with the verse), 'Go away, withdraw, and depart from here' (Rig-veda X, 14, 9). 11. To the south-east, on an elevated corner (of that place), he places the Ahavaniya fire, 12. To the north-west the Garhapatya fire, 13. To the south-west the Dakshina fire. 14. After that a person that knows (how to do it), piles up between the fires a pile of fuel. -- - - 4. See chap. 3, 20-25. 10. Kartodakena (i. e. karta udakena) is evidently the right reading, not gartodakena. 12, 13. The words, on an elevated corner' (Satra 11) have to be supplied. 14. As to the pronoun enam, which refers, with an irregular Digitized by Google

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IV ADHYAYA, 2 KANDIKA, 22. 239 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 Garhapatya fire on its north-side, turning its head towards the Ahavanfya. 16. To the north (of the body they place) the wife (of the deceased), 17. And a bow for a Kshatriya. 18. 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). 19. The performer (of the rites) should murmur (that verse), if a Sudra (makes her rise from the pile). 20. With (the verse), 'Taking the bow out of the hand of the deceased' (Rig-veda X, 18, 9), (he takes away) the bow. 21. It has been stated (what is to be done) in case a Sudra (should perform this act). 22. 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). construction, to the dead person, comp. Satapatha Brahmana XII, 5, 2, 7. 16. The wife is made to lie down on the pile. 18. Possibly the words devarah and patisthaniyah refer to two different persons, so that we should have to translate, 'Her brother-in-law, (or some other) representative of her husband, &c.' 19. This refers to the case of the aged servant. The word for which we have put Sadra here and in Satra 21, is vris hala. 22. See Sutra 19. Digitized by Google

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240 ASVALAYANA-GRIHYA-SUTRA. KANDIKA 3. 1. He should then put the following (sacrificial) implements (on the dead body). 2. Into the right hand the (spoon called) Guhu. 3. Into the left the (other spoon called) Upabhrit. 4. On his right side the (wooden sacrificial sword called) Sphya, on his left (side) the Agnihotrahavani (i. e. the ladle with which the Agnihotra oblations are sacrificed). 5. On his chest the (big sacrificial ladle called) Dhruva. On his head the dishes. On his teeth the pressing-stones. 6. On the two sides of his nose the two (smaller sacrificial ladles called) Sruvas. 7. Or, if there is only one (Sruva), breaking it (in two pieces). 8. On his two ears the two Prasitraharanas (i. e. the vessels into which the portion of the sacrificial food belonging to the Brahman is put). 9. Or, if there is only one (Prasitraharana), breaking it (in two pieces). 10. On his belly the (vessel called) Patri, II. And the cup into which the cut-off portions (of the sacrificial food) are put. 12. On his secret parts the (staff called) Samya. 13. On his thighs the two kindling woods. 3, 1. On the different implements mentioned in the following Sutras, comp. Prof. Max Muller's paper in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix, pp. vii seqq.; lxxviii seqq. 8. On the Prasitra and the Prasitraharanas, comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 119 (with note 6), 120, 131. Digitized by Google

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IV ADHYAYA, 3 KANDIKA, 23. 241 14. On his legs the mortar and the pestle. 15. On his feet the two baskets. 16. Or, if there is only one (basket), tearing it (in two pieces). 17. Those (of the implements) which have a hollow (into which liquids can be poured), are filled with sprinkled butter. 18. The son (of the deceased person) should take the under and the upper mill-stone for himself. 19. And the implements made of copper, iron, and earthenware. 20. 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). 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 Sarama' (Rig-veda X, 14, 10), the right (kidney) into the right (hand), the left into the left. 22. The heart (of the animal he puts) on the heart (of the deceased). 23. And two lumps (of flour or rice), according to some (teachers). 17. Narayana explains a sekanavanti by bilavanti. On prishadagya (sprinkled butter ') comp. the two last Satras of the first chapter. 19. The statement in Satapatha Brahmana XII, 5, 2, 14 is somewhat different. 20. Anustaranya vapam. See chap. 2, 4. 23. Narayana states that these lumps are not put, as one would be inclined to believe, on the heart, but into the hands of the deceased. Satra 24 shows that this interpretation is correct. [29] R Digitized by Google

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242 ASVALAVANA-GRIHYA-SOTRA. 24. (Only) if there are no kidneys, according to some (teachers). 25. 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 Pranita water is carried forward, (the verse), * Agni, do not overturn this cup' (Rig-veda X, 16, 8). 26. Bending his left knee he should sacrifice Agya oblations into the Dakshina fire with (the formulas), "To Agni svaha ! To Kama svaha ! To the world svaha ! To Anumati svaha !' 27. 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 svaha !' KANDIKA 4. 1. He gives order, 'Light the fires together.' 2. If the Ahavaniya fire reaches the body) first, he should know, 'It has reached him in the heavenworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.' 3. If the Garhapatya fire reaches (the body) first, he should know, 'It has reached him in the airworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.' 24. I. e. if there is no Anustarani animal, which is considered as optional (see chap. 2, 4). 25. Comp. Katyayana XXV, 7, 35. 27. He who is born out of the deceased, is Agni. See Satapatha Brahmana II, 3, 3, 5; and also XII, 5, 2, 15. 4, 2. Satapatha Brahmana XII, 5, 2, 10. 3. Satapatha Brahmana l. 1. $ 9. Digitized by Google

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IV ADHYAYA, 4 KANDIKA, 10. 243 4. If the Dakshina 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.' 5. If (the three fires) reach (the body) in the same moment, they say that this signifies the highest luck. 6. 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). 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 Sruti). 8. To the north-east of the Ahavaniya fire he should have a knee-deep pit dug and should have an Avaka, i. e. (the water-plant called) SYpala 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 Sruti). 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. 10. When they have come to a place where standing water is, having once (plunged into it and) emerged 4. Satapatha Brahmana 1. 1. $ 11. 5. Satapatha Brahmana 1. 1. $ 12. 6. The same texts' means that the texts indicated in the Srauta-sutra VI, 10, 19 (twenty-four verses taken from the hymns X, 14, 16, 17, 18, 154) have to be recited. 8. Comp. above, II, 8, 14. 10. All the Samanodaka relations (see Manu V, 60), men and women, should pour out one handful of water each. Pronouncing R2 Digitized by Google

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244 ASVALAYANA-GRIHYA-SOTRA. 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. 11. Or they may enter their houses), when still (a part) of the sun-disk is seen, 12. The younger ones first, the older ones last. 13. When they have come to the houses, they touch a stone, the fire, cow's dung, fried barley, sesamum seeds, and water. 14. Let them not cook food during that night. 15. Let them subsist on bought or ready-made food. 16. Let them eat no saline food for three nights. 17. 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). 18. Ten days after (the death of) Sapindas, the Gotra name and the proper name of the deceased, saying, for instance, "Devadatta, belonging to the Gotra of the Kasyapas, this water is for thee!"-they sprinkle it out, with southward-turned faces.' Narayana. 12. Possibly praviseyuh (they should enter) belongs to this Saetra. In Prof. Stenzler's edition and in the commentary of Narayana it is taken as belonging to Satra 11. 15. Vasishtha IV, 15. Narayana here observes, Some authori. ties omit this Satra.' 17. 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.' Narayana. 18. The Sapinda relationship is generally defined as the relationship within six degrees, though the statements in the different Digitized by Google

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IV ADHYAYA, 5 KANDIKA, 4. 19. And of a Guru who is no Sapinda, 20. And of unmarried female relations. 21. Three nights after (the death of) other teachers, 22. And of a relation who is no Sapinda, 23. And of married female relations, 24. Of a child that has no teeth, 245 25. And of a dead-born child. 26. One day, after (the death of) a fellow-pupil, 27. And of a Srotriya of the same village. KANDIKA 5. 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 Nakshatra. 2. A man into a male urn without special marks, a woman into a female one without special marks. 3. Aged persons of an odd number, not men and women together (gather the bones). 4. The performer of the ceremony walks three times round the spot with his left side turned towards texts do not exactly agree. See pastamba II, 15, 2; Manu V, 60; Gautama XIV, 13 (with Prof. Buhler's note, Sacred Books, vol. ii, p. 247, &c.). 21. Comp. Sutras 17, 19. 5, 1. Narayana (comp. the Asvalayana-Grihya-Parisishta III, 7) understands this Sutra in a different way. 'After the tenth Tithi of the dark fortnight, on a Tithi with an odd number, i. e. on the eleventh, thirteenth, or fifteenth.' The single Nakshatras are those the name of which does not denote two Nakshatras (as, for instance, the two Ashadhas). Comp. Katy.-Sraut. XXV, 8, 1; Manu V, 59. 2. Urns, with or without protuberances like female breasts, are considered as female or male accordingly. 3. See chap. 2, 2. 4. Comp. chap. 2, 10. Digitized by Google

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246 ASVALAYANA-GRIHYA-SUTRA. it, and sprinkles on it with a Sami branch milk mixed with water, with the verse, 'O cool one, O thou that art full of coolness' (Rig-veda X, 16, 14). 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. 7. 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). 8. With the following (verse) he should throw earth (into the pit). 9. After he has done so, (he should repeat) the following (verse). 10. 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 Sraddha for the deceased. KANDIKA 6. 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. 2. Before sunrise they should carry their fire 7. Narayana explains pavana by surpa. He says that the 'performer' (kartri) repeats this and the following texts. 10. 'They should give a Sraddha to the deceased exclusively, according to the Ekoddishta rite.' Narayana. 6, 2. According to Narayana the fire means here not the sacred domestic fire, but a common kitchen fire. I doubt whether the Digitized by Google

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IV ADHYAYA, 6 KANDIKA, 5. 247 together with its ashes and with its receptacle to the south with the half-verse,' I send far away the fleshdevouring Agni' (Rig-veda X, 16, 9). 3. 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. 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 Sami flowers, with fuel of Samf wood, with two pieces of Sami 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 Kusa grass as there are young women (in the house). 5. At the time of the Agni(-hotra) he should kindle fire with the hemistich, 'Here may this other Gatavedas' (Rig-veda X, 16, 9). commentator is right. The ceremonies described in the following Satras seem to point rather to a renewal of the sacred Grihya fire, the old one having proved unlucky to the sacrificer. In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adhana, has bad luck, performs the Punaradheya. 3. Comp. Katyayana-Srauta-sutra V, 10, 15. 5. The text has agnivelayam, which Narayana explains by agnihotraviharana kale aparahne. He states that the fire should be produced by attrition of two new kindling woods (arani), mentioned in Satra 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 Satra 2. The hemistich quoted in this Sutra (which is the second half of the same verse of which the first half is prescribed in Satra 2) clearly points to the sacred quality of the fire in question ; it runs thus, 'Here may this other Gatavedas carry the offerings to the gods, the knowing one.' Digitized by Google

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248 ASVALAYANA-GRIHYA-SUTRA. 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, Itihasas and Puranas, told to them. 7. 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. 8. 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). 9. With (the verse), "This I lay round the living' (Rig-veda X, 18, 4), he should lay branches round (the fire). 10. 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, 7. The person who pours out the water is, as Narayana says, the kartri, 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. 8. See above, I, 8, 9. Here Narayana sees that the fire is the sacred one. He says, athasabdo >>smin kales gnyantaram aupasanam upasamadadhyad iti gnapanartham. 10. The words, 'A mountain,' &c., stand at the end of the verse quoted in Satra 9. Digitized by Google

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IV ADHYAYA, 6 KANDIKA, 18. 1-4), verse by verse, he should look at his people with (the verse), 'As the days follow each other' (ibid. 5). 249 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. 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). 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. 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, 1 seqq.), he should murmur the verse, 'These have led round the cow' (Rig-veda X, 155, 5). 15. A tawny-coloured bull should he lead roundthus they say. 16. They then sit down at a place where they intend to tarry, having put on garments that have not yet been washed. 17. (There) they sit, avoiding to sleep, till sunrise. 18. After sunrise, having murmured the hymns sacred to the sun and the auspicious hymns, having 18. See above, II, 3, 13. Digitized by Google

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250 ASVALAYANA-GRIHYA-SOTRA. 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 Brahmanas to eat, he should cause (them) to pronounce auspicious words. 19. A cow, a cup of metal, and a garment that has not yet been washed, constitute the sacrificial fee. KANDIKA 7. 1. Now at a Sraddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the Abhyudayika Sraddha (i. e. the Sraddha celebrated when some good luck has happened), or at the Ekoddishta Sraddha (the Sraddha directed to a single dead person) 2. He causes Brahmanas 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 (Brahmana) for all (the fathers). 7, 1. Comp. on the Sraddha ceremonies in general the note on Sankhayana-Grihya IV, 1, 1, and the quotations given there. The Parvana Sraddha, which is celebrated on the new-moon day, is treated of by Sankhayana IV, 1, the Abhyudayika Sraddha, IV, 4, the Ekoddishra Sraddha, IV, 2. Digitized by Google

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IV ADHYAYA, 7 KANDIKA, II. 251 5. Optionally (he may invite only one Brahmana) except at the first (Sraddha). 6. By the exposition of) the Pinda sacrifice (the corresponding rules) have been declared (for the Sraddha ceremonies also). 7. Having given water (to the Brahmanas), 8. Having given to them double-folded Darbha blades, and a seat, 9. Having (again) given water (to them), 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, II. 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 5. Anadye. Of the different interpretations of this word which Narayana gives, it may suffice here to quote two. The first Sraddha may either mean the Parvana Sraddha, because this stands first among the different kinds of Sraddha ceremonies enumerated in Satra 1; or it may mean the Sapindikarana (see Sankhayana IV, 3), for this is the first occasion on which a dead person receives Sraddha oblations together with two others of the Fathers. 6. The sacrifice to the Manes, as forming part of the Srauta ritual, is explained in the Srauta-sutra II, 6 seq. 8. Yagnavalkya I, 229. 9. Yagnavalkya 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 pratnavadbhih prattah 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 adbhih priktah should be adopted; the translation would be, 'Anciently thou hast been mixed with water.' Digitized by Google

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252 ASVALAYANA-GRIHYA-SUTRA. the gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadha! Adoration!' 12. (The different rites are performed) from the right to the left. 13. With (the part) of the other (i. e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over his 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'-having first offered (ordinary) water (to the Fathers). 14. When he is going to hand over that (Arghya water to the Brahmanas who represent the Fathers, he says once each time), 'Svadha! The Arghya water!' 15. Over (the Arghya water) which has been 12. Comp. Sankhayana-Grihya IV, 4, 6. 13. The part of the hand above the thumb is called the 'Tirtha belonging to the Manes;' see, for instance, Baudhayana's Dharmasutra I, 8, 16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is 'yagnopavitin'). But as the oblation here treated of is directed to the Manes, it is required that he should be prakinavitin. Now he is considered as prakinavitin, according to Narayana, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of prakinavitin), 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 prakinavitin. The last word (appurvam) is separated by Narayana from the rest, so that it forms a separate Sutra. 15. The sacrificer gives the water to the Brahmanas, and these Digitized by Google

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IV ADHYAYA, 7 KANDIKA, 20. 253 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. 16. '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 Saunaka has said.' 17. In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the Brahmanas). 18. Having taken some food (of the Sthalipaka prepared for the Pindapitriyagna), and having besmeared it with ghee, he asks (the Brahmanas) 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.' 19. The permission (is given in the words), 'It may be offered,' or, 'Sacrifice thy offering,' or, Offer it.' 20. He then sacrifices in the fire as stated above, pour it out. Instead of prithivi sambabhuvuh (prithivi being intended as a locative; see Lanman, Noun-inflection in the Veda, p. 389) we should read, no doubt, as the parallel texts have, payasa sambabhuvuh: The celestial waters which have united themselves with milk.' 16. This is a Sloka. 17. Manu III, 209; Yagnavalkya I, 231. 20. The oblations alluded to in this Satra are prescribed in the Srauta-sutra, II, 6, 12. They are directed to Soma pitrimat and to Agni kavyavahana. Digitized by Google

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254 ASVALAYANA-GRIHYA-SUTRA. 21. Or, if they give their permission, in the hands (of the Brahmanas). 22. The mouth of the gods verily is the fire, the mouth of the Fathers is the hand'-thus says the Brahmana. 23. If in the hands, he assigns to them other food, after they have sipped water. 24. The food (is put together) with the food. 25. It is said, 'What is given away and offered, that brings prosperity.' 26. When he sees that they are satiated, he should recite (the verses) containing the word madhu, and (the verse),They have eaten, they have enjoyed themselves' (Rig-veda I, 82, 2). 27. Having asked them, 'Relished?' and having taken the food, whatever food he has used, together with the Sthalipaka, in order to make lumps thereof, he should offer the rest (to the Brahmanas). 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. 21. According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanugnayam belongs to Sutra 20, so that we should have to translate, 'He then sacrifices... if they give their permission. Or in the hands.' 6 24. The food which is left from the oblations he puts with the food (Sutra 23) which is to be eaten by the Brahmanas, and has been put into the vessels.' Narayana. 25. Is srishtam to be understood in the sense of visrishtam ? Narayana explains it by prabhutam. 26. The verses containing the word madhu are Rig-veda I, 90, 6-8. 27. On the question, 'Relished?' compare Sankhayana-Grihya IV, 2, 5. For several kinds of Sraddha ceremonies a Sthalipaka is prescribed, for others it is not; for the Sraddhas of the last kind the words 'Together with the Sthalipaka' are not valid. Digitized by Google

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IV ADHYAYA, 8 KANDIKA, 12. 255 29. After they have sipped water, according to some (teachers). 30. Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Brahmanas, (saying to them), 'Say Om! Svadha!' 31. Or, 'So be it! Svadha!' KANDIKA 8. 1. Now the spit-ox (sacrificed to Rudra). 2. In autumn or in spring, under the (Nakshatra) Ardra. 3. The best of his herd, 4. (An ox) which is neither leprous nor speckled; 5. One with black spots, according to some; 6. If he likes, a black one, if its colour inclines to copper-colour. 7. He sprinkles it with water, into which he has thrown rice and barley, 8. From head to tail, 9. With (the formula), 'Grow up, agreeable to Rudra the great god.' 10. He should let it grow up. When it has cut its teeth, or when it has become a bull II. To a quarter (of the horizon) which is sacrificially pure, 12. At a place which cannot be seen from the village, 30. They reply, 'Om! Svadha!' 8, 1. According to Narayana, the 'spit-ox' sacrifice is so called because it is offered to Rudra the spit-wearer. 5. Kalmasho nama krishnabindukitah. Narayana. 10. This Sutra should rather be divided into two. II. I. e. to the east or the north. Digitized by Google

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256 ASVALAYANA-GRIHYA-SUTRA. 13. After midnight, 14. According to some, after sunrise. 15. 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 Kusa 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.' 16. The sprinkling with water and what follows is the same as at the animal sacrifice. 6 17. We shall state what is different. 18. Let him sacrifice the omentum with the Patri or with a leaf-thus it is understood (in the Sruti)-- 19. With (the formulas), ' To Hara, Mrida, Sarva, Siva, Bhava, Mahadeva, Ugra, Bhima, Pasupati, Rudra, Sankara, Isana svaha!' 20. Or with the last six (parts of that formula), 21. Or with (the formula), ' To Rudra svaha!' 22. Let him make Bali offerings towards the four quarters (of the horizon), to each on four rings of Kusa net-work, with (the formulas), 'The hosts, Rudra, which thou hast towards the eastern direction, 15. Round the middle of the head means, between the two horns. Narayana. 16. See above, I, 11. 22. This Bali offering is performed, according to Narayana, before the Svish/akrit oblation of the chief sacrifice. On kusasuna the commentator has the note, 'Darbhastambais trinais ka kalpavad (or rather, as Prof. Stenzler writes, ka/akavad) grathitva sarvesham agram grihitva, ekikritya grathitah kusasuna ukyante.' Digitized by Google

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IV ADHYAYA, 8 KANDIKA, 29. 257 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). 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). 24. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra. 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. 26. He should turn the skin to some use, according to Samvatya. 27. To the north of the fire, on rows of Darbha grass, or on rings of Kusa 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.' 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. 29. All names, all hosts, all exaltations belong 26. Perhaps Samvatya is a mis-spelling of the name of the wellknown Grihya teacher Sambavya. 27. Darbhavita is explained in the commentary by darbharagi. [29] Digitized by Google

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258 ASVALAYANA-GRIHYA-SUTRA. to him; to a sacrificer who knows that, he gives joy. 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 Sruti). 31. He should not partake of that (sacrifice). 32. They should not take anything belonging to it into the village. For this god will do harm to (human) creatures. 33. He should keep away his people from the vicinity (of the place where he has sacrificed). 34. On an express injunction, however, he should partake (of that sacrificial food), for it will bring luck. 35. This spit-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour. 36. After he has sacrificed, he should let loose another (animal). 37. He should not be without such an animal. 38. Then he will not be without cattle-thus it is understood (in the Sruti). 39. Muttering the Santatiya hymn, he should go to his house. 40. If disease befalls his cattle, he should sacrifice to that same god in the midst of his cowstable 41. A mess of cooked food, which he sacrifices in its entirety. 32. Instead of abhimaruka we ought to read abhimanuka. See Aitareya Brahmana III, 34, and the Petersburg Dictionary s. v. abhimanuka. 36. He should destine another young animal in the way stated above (Sutras 7 seqq.) to a new Sulagava sacrifice. 39. Rig-veda VII, 35. Comp. above, II, 8, 11. Digitized by Google

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IV ADHYAYA, 8 KANDIKA, 44. 259 42. Having thrown the sacrificial grass and the Agya into the fire, he should lead his cows through the smoke. 43. Murmuring the Santatiya hymn, he should go in the midst of his cattle. 44. Adoration to Saunaka! Adoration to Saunaka! End of the Fourth Adhyaya. End of the Asvaldyana-Grihya-satra. S2 Digitized by Google

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PARASKARA-GRIHYA SUTRA. Digitized by Google

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INTRODUCTION TO THE PARASKARA-GR/HYA-SUTRA. THE Grihya-sutra of Paraskara, which belongs to the White Yagur-veda and forms an appendix to Katyayana's Srauta-sutra, has been edited, with a German translation, by the scholar who was the first to make a Grihya text accessible to Orientalists and to begin to grapple with the first and most serious difficulties that beset its interpretation, and who has continued since to do more than anyone else towards elucidating that important branch of Vedic literature. It would be very unbecoming in any one engaged in the study of Grihya texts, not to acknowledge most warmly the debt of gratitude which he owes to Professor Stenzler. At the same time the respect due to the veteran editor and interpreter of Asvalayana and Paraskara not only allows, but requires that one who proposes to himself the same task at which Prof. Stenzler has worked with so much learning, should state as clearly as possible what that distinguished scholar has left for others to do, and why one who prepares an English translation of Paraskara has a very different task from merely translating into English the German translation of Prof. Stenzler. If I may venture to express in one word the difference between Prof. Stenzler's method, as I understand it, for getting at the meaning of a doubtful or obscure passage, and the method which I have endeavoured to follow, I should say that with Prof. Stenzler the first step and, Digitized by Google

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264 PARASKARA-GRIHYA-SOTRA. I believe, in many cases also the last step is to ask how Gayarama and Ramakrishna understand the passage in question, while I hold that we ought rather to make ourselves independent from those commentators in the sense in which Prof. Max Muller once expressed himself 1, 'not that I ever despise the traditional interpretation which the commentators have preserved to us, but because I think that, after having examined it, we have a right to judge for ourselves.' There exists a commentary on the ParaskaraGrihya which far surpasses in trustworthiness Gayarama's Sagganavallabha and Ramakrishna's Samskaraganapati, and which is not composed by an author who, as says Goethe, - im Auslegen ist munter ; Legt er nicht aus, so legt er unter. But the leaves of that commentary are scattered through a good many volumes. Here we find a few lines of it in the Satapatha Brahmana or in Katyayana's Srauta-satra; there Sankhayana or Asvalayana has preserved a word or a sentence that belongs to it; or the law-books of Manu or Yagiavalkya help us to understand a difficult or doubtful aphorism of our text. In one word : the only true commentary on a work like Paraskara's Grihya is that which the ancient literature itself furnishes. No one will say that in Prof. Stenzler's translation and notes this commentary has not been consulted. But it has been consulted perhaps not quite as much as it ought to have been, and Ramakrishna and Gayarama have been consulted too much. They have been consulted and followed in many instances, where a continued consideration of what can be the meaning of a word and what can not, and of what the parallel texts say with regard to the subject in question, would have shown that those commentators, instead of interpreting Paraskara's meaning, father on him vague opinions of their own. Perhaps it will not be out of place here to point our i Sacred Books of the East, vol. xv, p. 2, note 2. Digitized by Google

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INTRODUCTION. 265 criticism, lest it should be deemed unjust, by a few remarks on a single passage of Paraskara in which the difference of Prof. Stenzler's way of translating and of our own becomes manifest. Of the numerous passages which could be selected for this purpose, I choose Satra I, 2, 5, belonging to the description of the setting up of the sacred domestic fire. The text of that Satra runs thus : 5. aranipradanam eke. Prof. Stenzler translates as follows: 'Einige sagen, es musse durch Reibholzer erzeugtes Feuer sein.' The two Satras which precede give a description of that ceremony from which evidently the opinion of the 'eke' mentioned in this Sutra differs, or to which they find it necessary to add something. Those Sutras run thus : 3. After he has fetched fire from the house of a Vaisya who is rich in cattle 4. All ceremonies are performed as at the cooking of the katushprasya food? It seems evident that the Akaryas to whom the opinion spoken of in Satra 5 belongs, add, or perhaps substitute, to the fetching of the fire which is to be worshipped as the sacrificer's domestic fire, from a rich Vaisya's house, another rite in which an arani, i.e. a stick for kindling the fire by attrition, is made use of in some way or other. Now if this may be accepted as a vague expression of the general purport of the Satra, what is the literal meaning of the words? 'Some (teachers),' it says, '(prescribe) the pradana of the kindling stick (or, of the kindling sticks).' What does pradana mean? Gayarama says, 'prasabda upasabdarthe. aranyupadanakam eka akarya ikkhanti.' " The food which is eaten by the four chief officiating priests of the Srauta ritual. For these priests a mess of food is prepared at the ceremony of the adhana of the Srauta fires. Digitized by Google

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266 PARASKARA-GRIHYA-SUTRA. That is: 'The word pra stands in the sense of the word upa. Some teachers desire that it (i.e. the fire) should have the kindling sticks as its physical basis.' Thus, if Gayarama is right, Prof. Stenzler's translation would be justified. But can we acquiesce indeed in simply accepting the commentator's opinion ? Pradana is pradana and not upada na, as pradadati is not upadatte Pradadati means "he hands over,' and pradana 'the handing over.' This is an established fact, and an interpreter of a Vedic text should not allow himself to be induced by a statement like that of Gayarama about the preposition pra standing in the sense of upa, to abate one iota of it. Thus we are obliged, until passages have been discovered which modify our knowledge of what pradana means--but such passages most certainly will never be discovered to translate: 5. Some (teachers say that) the handing over of the kindling sticks (takes place). We should give that translation even if we were not able to find an explanation for it. It appears that Prof. Stenzler, as far as we can judge from his note, has not even thought of the possibility of disregarding the authority of Gayarama and Ramakrishna, or of looking through the parallel texts to see whether they do not throw light on what that handing over of the kindling sticks' signifies. The text to be consulted first is of course Katyayana's Srauta-sutra. As the Srauta ritual contains a description of an adhana which is in some way the prototype of the corresponding Grihya ceremony, we may possibly expect to discover, in the course of that description, the statements regarding the arani-pradana for which we are searching. Now Katya. yana?, having described the setting up of the fire in the garhapatyagara, states that at sunset the sacrificer and his * Ramakrishna also, according to Prof. Stenzler's note, explains pradana by upadana, karana, utpattisthana. IV, 7, 15 seqq. The corresponding passage of the Paddhati is found at p. 358 of Prof. Weber's edition. Digitized by Google

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INTRODUCTION. 267 wife sit down to the west of the fire which has just been established, and then the Adhvaryu hands over to them the two kindling sticks? The Paddhati, in describing that act, goes into further details. The Adhvaryu hands over to the sacrificer the two Aranis, which, as required by custom, are wrapped up in new clothes. The wife takes the adhararani from his hand and puts it on her lap; the sacrificer puts the uttararani on his lap, and they do homage to them with flowers, saffron, sandal wood, &c.; then, after the performance of some other ceremonies, they put the two Aranis away on a chair or bench. The two Aranis have to be kept by the sacrificer; if they are lost or burnt or destroyed in any other way, other Aranis must be procured, and by their attrition a new fire must be kindled? Apastamba likewise mentions, in his description of the Agnyadhana, the handing over of the two Aranis, and indicates a Mantra which the Adhvaryu recites in giving them to the sacrificer, and two other Mantras with the one of which the sacrificer receives them, while he recites the other over the Aranis, after having taken them into his hands. Finally we may quote here, as bearing witness to the custom of the Aranipradana, a passage taken from Narayana's commentary on the Sankhayana-Grihya. Though the decisive words in that passage rest only on the authority of the commentator and not of the Satrakara himself, they deserve to be taken notice of, as they are not subject to the suspicion that they could be influenced by a misunderstanding of that very Sutra of Paraskara of which we are treating. Narayana says, in his explanation of Sankhayana I, 1, 104: 'To the west of the fire the sacrificer, and southwards (of him) the wife sits down. The IV, 7, 22: asvatthasamigarbharani prayakkhati. * See the commentary on IV, 7, 22, and the passages of the Karmapradipa quoted there. Srauta-sutra V, 8, 7; vol. I, p. 255, of Prof. Garbe's edition. * Sayamahutisamskarodhvaryupratyaya ity akaryah. Digitized by Google

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268 PARASKARA-GRIHYA-SOTRA. handing over of the kindling sticks does not take place. For it is a fire fetched (from a Vaisya's house, &c.) which is inaugurated here? Then the commentator goes on to quote a Sloka : * The handing over of the Aranis which the Adhvaryu sometimes performs, 'Is not in accordance with the opinion of Suyagia; he does not approve of kindling the fire by attrition 3.' Thus, I think, no doubt can remain as to the real meaning of Paraskara's Sutra: it means what its words signify and what is in accordance with Katyayana and Apastamba, and it does not mean what the commentators most gratuitously would make it mean. Perhaps I have dwelt here too long on the interpretation of a few words which are of no peculiar interest in themselves. But I venture to hope that the discussion on these words will serve as a specimen, by which the fundamental difference of two methods of handling our texts may be discerned. Let us never forget how much we owe to the scholars who have followed the first of these methods, but for ourselves let us choose the second. 1 Agneh paskad yagamano dakshinatah patni ka upavisati. aranipradanam na kartavyam. ahritasyagner eva samskarah. ? On this name of Sankhayana, see my Introduction to the translation of the Sankhayana-Grihya, above, p. 3. Atraranipradanam yad adhvaryuh kurute kvakit, matam tan na Suyagi asya mathitam so stra nekkhati. Digitized by Google

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PARASKARA-GRIHYA-SUTRA. KAnda I, KANDIKA 1. 1. Now henceforth the performance of the domestic sacrifices of cooked food (will be explained). 2. Having wiped (around the surface on which he intends to perform a sacrifice), having besmeared it (with cowdung), having drawn the lines thereon, having taken the earth out (of the lines), having besprinkled (the place with water), having established the (sacred) fire, having spread out the seat for the Brahman to the south, having carried 1 forward (the Pranita water), having spread (Kusa grass) round (the fire), having put down (the different things used at the sacrifice) according as they are wanted, having prepared two (Kusa blades used as) strainers, having consecrated the Prokshani 1, 1. Comp. Sankhayana-Grihya I, 1; Asvalayana-Grihya I, 1, &c. It seems to me that Professor Stenzler is not quite right in giving to the opening words of the text athatah, which he translates'nun also,' the explanation: 'das heisst, nach Beendigung des Srauta-stra von Katyayana.' I think rather it can be shown that atah does not contain a reference to something preceding; thus the Srautasatra, which forms the first part of the whole Satra collection, is opened in the same way by the words a thatosdhikarah. 2. The description of the standard form of domestic sacrifice opens with an enumeration of the five so-called bhusamskara (parisamuhya, &c.). On the samQhana (for parisamuhya is derived Digitized by Google

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270 PARASKARA-GR/HYA-SUTRA. water, having sprinkled (with that water the sacrificial implements) according to what is needed, having poured out (the Agya or sacrificial butter into the pot), and having put the sacrificial butter on the fire, he should (lustrate the butter by) moving a fire-brand round it. 3. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down. 4. Having taken the Agya from the fire, having purified it, having looked at it, and (having purified) the Prokshani water as above, having taken up the Kusa blades with which he is to take hold (of the Agya pot) by its under surface, having put pieces of wood on (the fire), and having sprinkled (water round it), he should sacrifice. 5. This is the rite wherever a sacrifice is performed. KANDIKA 2. 1. The setting up of the Avasathya (or sacred domestic) fire (is performed) at the time of his wedding -- - - - - - from the root uh, not from vah; comp. below, II, 4, 2: paninagnim parisamuhati), see Sankhayana I, 7, 11; Grihya-samgraha-parisishta I, 37, &c. On the lines drawn on the sacrificial surface, see Sankhayana I, 7, 6 seq.; Asvalayana 1, 3, 1; Grihya-samgraha-parisishta I, 47 seq. 4. Purvavat ("as above') can possibly, as Professor Stenzler understands it, have been said with regard to Katyayana's rule, II, 3, 33 : Tabhyam (scil. pavitrabhyam) utpunati Savitur va iti. But it is also possible that the expression may refer to the second Sutra of this chapter, where it is said, prokshanih samskritya. On upayamanan ku san, comp. Katyayana I, 10, 6-8. 2, 1. Comp. Sankhayana-Grihya I, 1, 3. Digitized by Google

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I KANDA, 2 KANDIKA, 8. 2. At the time of the division of the inheritance, according to some (teachers). 3. After he has fetched fire from the house of a Vaisya who is rich in cattle, 4. All ceremonies are performed as at the cooking of the katushprasya food. 271 5. Some (say that) the handing over of the kindling sticks (should take place), 6. Because the Sruti says, 'There are five great sacrifices.' 7. Having cooked a mess of sacrificial food for the deities of the Agnyadheya, and having sacrificed the two Agya portions, he sacrifices (the following) Agya oblations: 8. 'Thou, Agni' (Vag. Samhita XXI, 3); 'Thus 2. Sankhayana I, 1, 4. 3. Sankhayana I, 1, 8. 4. The katushprasya food is prepared, at the time of the setting up of the Srauta fires, for the four chief officiating priests of the Srauta sacrifices. Comp. Satapatha Brahmana II, 1, 4. Katyayana's corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16. 5. Comp.the remarks on this Sutra, in the Introduction, pp. 265 seq. 6. Satapatha Brahmana XI, 5, 6, 1: There are five great sacrifices which are great Sattras, viz. the sacrifice to living beings, the sacrifice to men, the sacrifice to the Manes, the sacrifice to the gods, the Brahmayagna.' As the Grihya ceremonies are included here under the category of mahayagnas or great sacrifices, they require, according to the teachers whose opinion is stated in Sutra 5, a form of the Agnyadhana (setting up of the sacred fire) analogous to the Agnyadhana of the Srauta ritual, and containing, like that Adhana, the act of the Aranipradana or handing over of the kindling woods (Sutra 5). 7. The deities of the Agnyadheya, or of the Srauta ceremony corresponding to the Grihya rite here treated of, are Agni pavamana, Agni pavaka, Agni suki, Aditi. On the Agyabhagas, see Sankhayana I, 9, 7, &c. 8. The verses Vag. Samh. XXI, 3, 4, the two verses quoted Digitized by Google P

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272 PARASKARA-GRIHYA-SOTRA. thou, Agni' (Vag. Samhita XXI, 4); "This, O Varuna'(XXI, 1); 'For this I entreat thee' (XXI, 2); 'Thy hundred'(Katy.-Sraut. XXV, 1, 11); 'And quick, Agni' (Katy. 1. 1.); *The highest one' (Vag. Samh. XII, 12); 'Be both to us' (ibid. V, 3)--with (these verses he sacrifices) eight (oblations) before (the oblations of cooked food). 9. Thus he sacrifices also afterwards, after he has made oblations of the mess of cooked food to the deities of the Agnyadheya. 10. And to (Agni) Svishtakrit, 11. With the formulas), Into the quick one (has been put) Agni's (sacrificial portion) over which the word vashat has been spoken ;' *What I have done too much ;' 'O gods who know the way.' 12. Having sacrificed the Barhis, he partakes (of the sacrificial food). 13. Then food is given to the Brahmanas. Katy. XXV, 1, 11, and fifthly the verse Vag. Samh. XII, 12, are prescribed for the Sarvaprayaskitta (or general expiatory ceremony), see Katyayana l. 1. 11. Professor Stenzler, following Gayarania, takes the whole as one Mantra, which he translates: Ungehemmet sei Agni's Spende, die durch die That ich uberreich machte, bahnschaffende Gotter!' But the words yat karmanatyaririkam are the opening words of a Mantra quoted Satapatha Brahmana XIV, 9, 4, 24, (comp. also Asvalayana-Grihya I, 10, 23; the connection in which atyaririkam there stands, shows that the word designates a mistake made in the sacrificial work by doing too much.) The words deva gatuvidah are the Pratika of Vag. Samhita VIII, 21. Thus I have no doubt that also a yasy Agner vashatkritam (or possibly a yasy Agner (?) and vashatkritam (?)) is a Pratika. Of course, the translation of these words must remain uncertain until the Mantra to which they belong has been discovered. 12. On the throwing into the fire of the Barhis, comp. Katyayana III, 8. Digitized by Google

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I KANDA, 3 KANDIKA, 9. 273 KANDIKA 3. 1. To six persons the Arghya reception is due : to a teacher, to an officiating priest, to the father-inlaw, to the king, to a friend, to a Snataka. 2. They should honour them (with the Arghya reception) once a year. 3. But officiating priests (they should receive) whenever they intend to perform a sacrifice. 4. Having ordered a seat to be got (for the guest), he says, 'Well, sir! sit down! We will do honour to you, sir !' 5. They get for him a couch (of grass) to sit down on, another for the feet, water for washing the feet, the Argha water, water for sipping, and the honeymixture, i.e. curds, honey, and ghee, in a brass vessel with a brass cover. 6. Another person three times announces (to the guest) the couch and the other things (when they are offered to him). 7. He accepts the couch. 8. He sits down thereon with (the verse), 'I am the highest one among my people, as the sun among the thunder-bolts. Here I tread on whosoever infests me.' 9. With the feet (he treads) on the other (bundle of grass). 3, 1. On vaivahya, which I have translated 'father-in-law,' comp. the note on Sankhayana II, 15, 1. 2, 3. Comp. below, Satra 31, and Sankhayana-Grihya II, 15, 10. 6. Asvalayana-Grihya I, 24, 7. 8. I have translated according to the reading of Asvaldyana (1. 1. $ 8), vidyuta m instead of udyatam. 9, 10. There is no doubt that these Satras should be divided [29] Digitized by Google

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274 PARASKARA-GRIHYA-SUTRA. 10. When he is seated on the couch, he washes (for his guest) the left foot and then the right foot. 11. If (the host) is a Brahmana, the right first. 12. (He does so) with (the formula), 'The milk of Virag art thou. The milk of Virag may I obtain. (May) the milk of Padya Virag (dwell) in me.' 13. He accepts the Arghya water with (the words), 'Waters are ye. May I obtain through you all my wishes.' 14. Pouring it out he recites over (the waters the formula), 'To the ocean I send you; go back to your source. Unhurt be our men. May my sap not be shed. 15. He sips water with the formula), "Thou camest to me with glory. Unite me with lustre. Make me beloved by all creatures, the lord of cattle, unhurtful for the bodies.' 16. With (the formula), With Mitra's' (Vag. Samh., Kanvasakha II, 3, 4) he looks at the Madhuparka. 17. With the formula), 'By the impulse of the god Savitri' (Vag. Samh. 1. 1.) he accepts it. 18. Taking it into his left hand he stirs it about thus : padayor anyam. vishtara asinaya savyam padam prakshalya dakshinam prakshalayati. Thus it is said in the Khadira-Grihya : vishtaram astfrya ... adhyasita. padayor dvitiyaya (scil. rika) dvau ket. Gobhila has the Satra : padayor anyam. 11. The words brahmanas ket refer to the host, as the comparison of Asvalayana I, 24, 11, shows. 12. Comp. Asvalayana l. 1. SS 22; Sankhayana III, 7, 5. 13. The play on words (apas=waters, avapnavani=may I obtain) is untranslatable. 16. Asvalayana-Grihya I, 24, 14. 17. Asvalayana-Grihya I, 24, 15. 18. Asvalayana-Grihya l. 1. Annasane instead of annasane is simply a mistake in spelling. Digitized by Google

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I KANDA, 3 KANDIKA, 27. 275 three times with the fourth finger of his right hand with (the formula), 'Adoration to the brown-faced One. What has been damaged in thee, when the food was eaten, that I cut off from thee.' 19. And with the fourth finger and the thumb he spirts away (some part of the Madhuparka) three times. 20. He partakes of it three times with the formula), 'What is the honied, highest form of honey, and the enjoyment of food, by that honied, highest form of honey, and by that enjoyment of food may I become highest, honied, and an enjoyer of food.' 21. Or with (the verses) that contain the word 'honey,' verse by verse. 22. Let him give the remainder (of the Madhuparka) to a son or a pupil who is sitting to the north. 23. Or let him eat the whole of it (himself). 24. Or he should pour out (the remainder) to the east, at an unfrequented spot. 25. Having sipped water, he touches his bodily organs with (the formula), "May speech dwell in my mouth, breath in my nose, sight in my eyes, hearing in my ears, strength in my arms, vigour in my thighs. May my limbs be unhurt, may my body be united with my body!' 26. When the guest) has sipped water, (the host), holding a butcher's knife, says to him three times, 'A cow!' 27. He replies, 'The mother of the Rudras, the daughter of the Vasus, the sister of the Adityas, the 21. These are the three verses, Vag. Sanzhita XIII, 27-29. 22. Asvalayana-Grihya I, 24, 25. 23. Asvalayana l. 1. $ 27. 24. Asvalayana l. 1. SS 26. T2 Digitized by Google

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276 PARASKARA-GRIHYA-SUTRA. navel of immortality. To the people who understand me, I say, "Do not kill the guiltless cow, which is Aditi." I kill my sin and N.N.'s sin,'-thus, if he chooses to have it killed. 28. But if he chooses to let it loose, he should say, 'My sin and N.N.'s sin has been killed. Om! Let it loose! Let it eat grass!' 29. But let the Argha not be without flesh. 30. On the occasion of a sacrifice and of a wedding let (the guest) say, 'Make it (ready).' 31. Even if he performs more than one Soma sacrifice during one year, let only priests who have received (from him) the Arghya reception, officiate for him, not such who have not received it; for this has been prescribed in the Sruti. KANDIKA 4. 1. There are four kinds of Pakayagnas, viz. the huta, the ahuta, the prahuta, and the prasita. 2. On the following five occasions, viz. the wedding, the tonsure (of the child's head), the initiation (of the Brahmakarin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall, 3. On a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he establishes the fire, 29, 30. These Sutras are identical with two Sutras in the Sankhayana-Grihya II, 15, 2. 3. See the note there. It seems to me inadmissible to translate SS 29, as Professor Stenzler does: Der Argha darf aber nicht immer ohne Fleisch sein. 31. Sankhayana-Grihya II, 15, 10. 4. 1-5. See Sankhayana-Grihya I, 5, 1-5 and the notes. Digitized by Google

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I KANDA, 4 KANDIKA, 13. 277 4. Having kindled it by attrition, according to some teachers, at his marriage. 5. During the northern course of the sun, in the time of the increasing moon, on an auspicious day he shall seize the hand of a girl, 6. Under one of the three times) three Nakshatras of which a constellation designated as Uttara is first, 7. Or under (the Nakshatras) Svati, Mrigasiras, or Rohini. 8. Three (wives are allowed) to a Brahmana, in accordance with the order of the castes, 9. Two to a Raganya, 10. One to a Vaisya, 11. One Sudra wife besides to all, according to some (teachers), without using Mantras (at the ceremonies of wedding, &c.). 12. He then makes her put on the (under) garment with (the verse), 'Live to old age; put on the garment! Be a protectress of the human tribes against imprecation. Live a hundred years full of vigour; clothe thyself in wealth and children. Blessed with life put on this garment!' 13. Then the upper garment with (the verse), *The goddesses who spun, who wove, who spread 6. I. e. under the constellations Uttaraphalguni or the two constellations following it, Uttarashadha or the two constellations following it, Uttarabhadrapada or the two constellations following it. 12. The words of the Mantra bhava krish/inam abhisastipava no doubt are an imitation of Rig-veda I, 76, 3, bhava yagnanam abhisastipava (where the words are applied to Agni). Thus the use of the masculine abhisastipava with reference to the bride may be accounted for. 13. Comp. Atharva-veda XIV, 1, 45. This parallel passage shows us the way to correct the text of this very much corrupted Mantra. Digitized by Google

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278 PARASKARA-GRIHYA-SUTRA. out, and who drew out the threads on both sides, may those goddesses clothe thee for the sake of long life. Blessed with life put on this garment!' 14. (The bride's father?) anoints the two, (while the bridegroom recites the verse,) May the Visve devas, may the waters unite our hearts. May Matarisvan, may Dhatri, may Deshtri (the 'showing' goddess) join us.' 15. (The bridegroom), having accepted her who is given away by her father, takes her and goes away (from that place) with (the verse), 'When thou wanderest far away with thy heart to the regions of the world like the wind, may the gold-winged Vaikarna (i.e. the wind?) grant that thy heart may dwell with me! N. N.!' 6 16. He then makes them look at each other (while the bridegroom repeats the verses), 'With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and vigour. Give birth to heroes; be godly and friendly. Bring us luck, to men and animals. 'Soma has acquired (thee) first (as his wife); after him the Gandharva has acquired (thee). Thy third husband is Agni; the fourth is thy human husband. 14. The literal translation would be: He salves together (samangayati) the two... May the waters salve together (samangantu) our hearts.' It was a real anointing of the bridegroom and of the bride, that took place, and we cannot accept Professor Stenzler's translation (based on Gayarama's note: samangayati parasparam sammukhikaroti), by which the proper signification of samangayati is effaced: Dann heisst (der Vater der Braut) sie beide zusammentreten. See the note on Sankhayana-Grihya I, 12, 5. The parallel passage of the Khadira-Grihya runs thus: aparenagnim auduko gatva panigraham murdhany avasinked, vadhum ka, samanganty ity avasiktah. 16. Comp. Rig-veda X, 85, 44. 40. 41. 37. Digitized by Google

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I KANDA, 5 KANDIKA, 7. 279 Soma has given thee to the Gandharva ; the Gandharva has given thee to Agni. Wealth and children Agni has given to me, and besides this wife. 'Pashan! Lead her to us, the highly blessed one. Sa na urd usati vihara, yasyam usantah praharama sepam yasyam u kama bahavo nivishtya (nivishta ?) iti.' KANDIKA 5. 1. Having led her around the fire, keeping it on his right side, according to some (teachers) 2. Having pushed with his right foot a bundle of grass or a mat to the west of the fire, he sits down. 3. While (the bride) touches him, (the following oblations are made :) the two Aghara oblations, the two Agya portions, the Mahavyahritis, the general expiation, the Pragapatya oblation, and the Svishtakrit. 4. These are regular (oblations) at every sacrifice. 5. The Svishtakrit comes before the Mahavyahritis, if the sacrificial food is different from Agya. 6. The place for the insertion (of the peculiar oblations belonging to the different sacrifices) is the interval between the general expiation and the oblation to Praga pati. 7. At the wedding (he may make oblations) with the Rashtrabhrit formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyatana formulas (i.e. the formulas procuring 5, 3. See the note on Sankhayana-Grihya I, 9, 12. 6. See the note l. 1.--I have altered the division of Satras 6 and 7, so as to draw the word vivahe to the seventh Satra. The rule in SS 6 has an entirely general character; the formulas stated in SS 7 are given for the particular occasion of the vivaha ceremony. Digitized by Google

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280 PARASKARA-GRIHYA-SOTRA. victory, and aiming (at the hostile powers]), if he knows them 8. Because it has been said, "By what sacrifice he wishes to attain success.' 9. (The Gaya formulas run thus): "Thought and thinking. Intention and intending. The understood and understanding. The mind and the Sakvari (verses). The new moon and the full moon. Brihat and Rathantara. * Pragapati, the powerful one in victorious battles, has given victories (or, the Gaya formulas) to manly Indra. To him all subjects bowed down; he has become powerful and worthy of sacrifice. Svaha !' 10. (The Abhyatana formulas run thus): "May Agni, the lord of beings, protect me. May Indra, (the lord) of the noblest, Yama, of the earth, Vayu, of the air, the Sun, of heaven, the Moon, of the Nakshatras, Brihaspati, of the Brahman, Mitra, of truth, Varuna, of the waters, the sea, of the rivers, food, the lord of royalty, protect me. May Soma, (the lord) of herbs, Savitri, of impulses, Rudra, of cattle, Tvashtri, of forms, Vishnu, of mountains, the Maruts, the lords of hosts, protect me. May the fathers, 8. Taittiriya Samhita III, 4, 6, 1: By what sacrifice he wishes to attain success, at that sacrifice) he should make oblations with them (i.e. with the Abhyatana Mantras): then he will attain success by that sacrifice.' 9. Instead of sa i havyah we ought to read probably sa u havyah, or, as the Taitt. Samh. III, 4, 4, 1 gives, sa hi havy ah. The Maitr. Samh. has viha vyah (II, 1o, 2). 1o. The words, in this power of holiness . . . svaha l' are to be added to each member of the whole formula (comp. Atharva-veda V, 24). The expressions fathers' and 'grandfathers,' which are twice identically repeated in the translation, stand the first time for pitarah pit a ma hah, and then for tatas tatamahah of the Sanskrit text. Digitized by Google

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I KANDA, 6 KANDIKA, 1. 281 the grandfathers, the former, the later, the fathers, the grandfathers protect me here in this power of holiness, in this worldly power, in this prayer, in this Purohitaship, in this sacrifice, in this invocation of the gods. Svaha !'--this is added each time. II. (He then makes other oblations with the following texts :) May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuna grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha ! May Agni Garhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha ! Make, Agni, all ways of heaven and earth blissful to us, O thou who art worthy of sacrifices. What is great, born on this (earth), and praised, (born) in heaven, that bestow on us, rich treasures. Svaha ! Come hither, showing us an easy path. Give us bright, undecaying life. May death go away; may immortality come to us. May Vivasvat's son make us safe from danger. Svaha !' 12. And the (verse), 'Another way, O death' (Vag. Samh. XXXV, 7), after the eating (of the remnant of the sacrificial food), according to some (teachers). KANDIKA 6. 1. The girl's brother pours out of his joined hands into her joined hands fried grain mixed with Sami leaves. 6, 1. Sankhayana I, 13, 15; Asvalayana I, 7, 8. Digitized by Google

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282 PARASKARA-GRIHYA-SOTRA. 2. This she sacrifices, with firmly joined hands, standing, (while the bridegroom recites the verses,) "To the god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen us from here, and not from the husband. Svaha ! 'This woman, strewing grains, prays thus, " May my husband live long ; may my relations be prosperous." Svaha ! *These grains I throw into the fire: may this bring prosperity to thee, and may it unite me with thee. May Agni grant us that. N. N.! Svaha !' 3. He then seizes her right hand together with the thumb, with (the verses), 'I seize thy hand for the sake of happiness, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savitri, Purandhi, the gods have given thee to me that we may rule our house. 'This am I, that art thou ; that art thou, this am I. The Saman am I, the Rik thou ; the heaven I, the earth thou. 'Come! Let us marry. Let us unite our sperm. Let us beget offspring. Let us acquire many sons, and may they reach old age. 'Loving, bright, with genial minds may we see a hundred autumns, may we live a hundred autumns, may we hear a hundred autumns!' KANDIKA 7. 1. He then makes her tread on a stone, to the north of the fire, with her right foot, (repeating the 2. Sankhayana 1, 18, 3; 14, 1; Asvalayana I, 7, 13. 3. Rig-veda X, 85, 36; Sankhayana I, 13, 4, &c. 7, 1. Asvalayana-Grihya I, 7, 7; Sankhayana-Grihya I, 13, 12. Digitized by Google

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I KANDA, 8 KANDIKA, 1. 283 verse,) 'Tread on this stone ; like a stone be firm. Tread the foes down; turn away the enemies.' 2. He then sings a song : Sarasvati! Promote this (our undertaking), O gracious one, bountiful one, thou whom we sing first of all that is, in whom what is, has been born, in whom this whole world dwells--that song I will sing to-day which will be the highest glory of women.' 3. They then go round (the fire) with (the verse, which the bridegroom repeats) "To thee they have in the beginning carried round Surya (the Sun-bride) with the bridal procession. Mayst thou give back, Agni, to the husbands the wife together with offspring.' 4. Thus (the same rites are repeated) twice again, beginning from the fried grain. 5. The fourth time she pours the whole fried grain by the neb of a basket (into the fire) with (the words), * To Bhaga svaha !' 6. After he has led her round (the fire) three times, and has sacrificed the oblation to Pragapati KANDIKA 8. 1. Then he makes her step forward in a northern direction seven steps (with the words), One for sap, two for juice, three for the prospering of wealth, four for comfort, five for cattle, six for the seasons. Friend! be with seven steps (united to me). So be thou devoted to me.' 4. See chap. 6, 1. 5. Comp. Khadira-Grihya I, 3: sarpena sishtan agnav opya pragudikim utkramayet. See also Gobhila II, 2; Asvalayana 1, 7, 14. 8, 1. The parallel texts have sakha and saptapadi for sakhe and saptapada of Paraskara. Digitized by Google

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284 PARASKARA-GRIHYA-SOTRA. 2. (The words), "May Vishnu lead thee' are added to every part (of the formula). 3. From the moment of their going away a man who holds a water-pot on his shoulder, stands silent to the south of the fire; 4. To the north, (according to the opinion) of some (teachers). 5. From that (pot) he sprinkles her (with water) on her head (with the formula), The blessed, the most blessed waters, the peaceful ones, the most peaceful ones, may they give medicine to thee' 6. And with the three (verses), 'Ye waters are' (Vag. Samh. XI, 50-52). 7. He then makes her look at the sun with (the verse), "That eye' (Vag. Samh. XXXVI, 24). 8. He then touches her heart, (reaching) over her right shoulder, with (the words), 'Into my will I take thy heart; thy mind shall follow my mind; in my word thou shalt rejoice with all thy heart; may Pragapati join thee to me. 9. He then recites over her (the verse),'Auspicious ornaments does this woman wear. Come up to her and behold her. Having brought luck to her, go away back to your houses.' 10. A strong man snatches her up from the 3. See above, I, 4, 15. The water mentioned here is designated as stheya apah; see Sankhayana-Grihya I, 13, 5 seq.; Grihya-samgraha II, 26. 35. 8. See the note on Sankhayana-Grihya II, 3, 3. 9. Rig-veda X, 85, 33. 10. The Atharva-veda (XX, 127, 12) has the reading pra gayadh vam instead of ni shidantu (in the first Pada); the second hemistich there runs thus : iho sahasradakshino spi Pasha ni shidati. Digitized by Google

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I KANDA, 8 KANDIKA, 19. 285 ground, and sets her down in an eastern or northern direction in an out-of-the-way house, on a red bull's hide, with (the words), Here may the cows sit down, here the horses, here the men. Here may sacrifice with a thousand gifts, here may Pushan sit down.' 11. And what (the people in) the village tell them, that they should do. 12. For it is said, 'At weddings and funerals he shall enter the village ;' 13. (And) because the Sruti says, 'Therefore on these two occasions authority rests with the village.' 14. To the teacher (who helps at the wedding ceremonies) he gives an optional gift. 15. A cow is the optional gift to be given by a Brahmana, 16. A village by a Raganya, 17. A horse by a Vaisya. 18. A hundred (cows) with a chariot (he gives to a father) who has only daughters. 19. After sunset he shows her the firm star (i.e. the polar-star) with the words), Firm art thou; I see thee, the firm one. Firm be thou with me, O thriving one! 12. I have ventured, differing from Professor Stenzler (Bei der Hochzeit und auf der Leichenstatte richte er sich nach dem Dorfe), to translate pravisatat according to its original meaning. Could this possibly be a rule for Vanaprasthas who live in the forest and enter the village only on exceptional occasions? 15-17. Sankhayana I, 14, 13 seqq. 18. Sankhayana I, 14, 16. Comp. the note there. 19. In the text the word 'firm' (dhruva) is neuter in the two first instances, and refers to the firm star;' the third time it is feminine, referring to the bride. Paraskara has the vocative poshye for the nominative poshya of Sankhayana I, 17, 3; comp. above, $ 1 sakhe for sakha. Digitized by Google

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286 PARASKARA-GRIHYA-SOTRA. "To me Brihaspati has given thee; obtaining offspring through me, thy husband, live with me a hundred autumns.' 20. If she does not see (the polar-star), let her say notwithstanding, ' I see,' &c. 21. Through a period of three nights they shall eat no saline food; they shall sleep on the ground; through one year they shall refrain from conjugal intercourse, or through a period of twelve nights, or of six nights, or at least of three nights. KandikA 9. 1. Beginning from the wedding the worshipping of the Aupasana (i.e.sacred domestic) fire (is prescribed). 2. After sunset and before sunrise (the fire should 21. Sankhayana I, 17, 5. 6; Asvalayana I, 8, 10.11. 9, 1. The expression which I have translated 'beginning from the wedding' is upayamanaprabhriti. The Indian commentators and Professor Stenzler explain the term upayamana as implying a reference to the Satra I, I, 4, upayamanan kusan adaya (having taken up the Kusa blades with which he is to take hold of the lower surface of the Agya pot'). The worshipping of the domestic fire,' says Stenzler, following the native authorities, consists in the rites which have been prescribed above (I, I, 4), beginning from the word upayamana, i.e. in the taking up of the Kusa blades, the putting of wood on the fire, the sprinkling and sacrificing. As the rites preceding that word, such as the preparation of the sacrificial spoon (I, 1, 3), are hereby excluded, the oblations are offered with the hand.' It would be easy to show that the upaya manah kusah have nothing at all to do with the regular morning and evening oblations of which these Suiras treat. The comparison of AsvalayanaGrihya I, 9, I (see also Manu III, 67, &c.) leaves no doubt that upaya mana is to be understood here as derived from upayakkhati in its very frequent meaning of marrying. I have translated the Sutra accordingly. 2. On the different statements of Vedic authors with regard to the proper time of the morning oblations, see Weber's Indische Studien, X, 329. Digitized by Google

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I KANDA, IO KANDIKA, 2. 287 be worshipped) with (oblations of) curds, (rice) grains, or fried grains. 3. (He sacrifices) in the evening with (the formulas), 'To Agni svaha! To Pragapati svaha!' 4. In the morning with (the formulas), ' To Surya svaha! To Pragapati svaha!' 5. Men are both Mitra and Varuna; men are both the Asvins; men are Indra and Surya. May a man be born in me! Again svaha!'-with (this verse) a wife who desires to conceive, (should offer) the first (oblation). KANDIKA 10. I. If (in the chariot) of a king the axle breaks, or something that is bound loosens itself, or the chariot is overturned, or if another accident happens, or (if one of these same things occurs) when a bride is carried home, he establishes the same fire, prepares Agya, and sacrifices (two Agya oblations) separately with the two Mantras, 'Here is joy' (Vag. Samh. VIII, 51 a). 2. Having got ready another chariot, he (i.e. the Purohita or the bridegroom) should make the king or the woman sit down thereon with (the formula), In royal power' down to the word, in sacrifice' " 5. Comp. Sankhayana-Grzhya I, 17, 9, where the reading and the construction slightly differ. The words punah svaha at the end of the Mantra seem to be corrupt; the frequent repetition of pumamsam and puman through the whole verse suggests the correction pumse svaha, or pumbhyah svaha, 'to the man svaha!' or 'to the men svaha!' 10, 1. The same fire' is the senagni (the fire belonging to the army) in the case of the king, the nuptial fire in the second case. The two Mantras are the two parts of Vag. Samh. VIII, 51 a. Digitized by Google

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PARASKARA-GRIHYA-SUTRA. (Vag. Samh. XX, 10), and with the (verse), 'I have seized thee' (ibid. XII, 11). 288 3. The two beasts that draw the chariot, constitute the sacrificial fee. 4. (This is) the penance. 5. Then (follows) feeding of the Brahmanas. KANDIKA 11. 1. In the fourth night (after the wedding), towards morning, (the husband) establishes the fire within (the house), assigns his seat, to the south (of it), to the Brahman, places a pot of water to the north, cooks a mess of sacrificial food, sacrifices the two Agya portions, and makes (other) Agya oblations with (the following Mantras): 2. Agni! Expiation! Thou art the expiation of the gods. I, the Brahmana, entreat thee, desirous of protection. The substance which dwells in her that brings death to her husband, that extirpate in her. Svaha! 'Vayu! Expiation! Thou art the expiation of the gods. I, the Brahmana, entreat thee, desirous of protection. The substance which dwells in her that brings death to her children, that extirpate in her. Svaha! 'Surya! Expiation! Thou art the expiation of the gods. I, the Brahmana, entreat thee, desirous of protection. The substance which dwells in her that brings death to cattle, that extirpate in her. Svaha! 'Kandra! Expiation! Thou art the expiation of the gods. I, the Brahmana, entreat thee, desirous 11, 2. Comp. Sankhayana-Grihya I, 18, 3. Digitized by Google

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I KANDA, II KANDIKA, 8. 289 of protection. The substance which dwells in her that brings destruction to the house, that extirpate in her. Svaha ! 'Gandharva! Expiation! Thou art the expiation of the gods. I, the Brahmana, entreat thee, desirous of protection. The substance which dwells in her that brings destruction to fame, that extirpate in her. Svaha !' 3. He sacrifices of the mess of cooked food with (the words), 'To Pragapati svaha !' 4. Each time after he has sacrificed, he pours the remainder of the oblations into the water-pot, and out of that (pot) he besprinkles her on her head with (the words), 'The evil substance which dwells in thee that brings death to thy husband, death to thy children, death to cattle, destruction to the house, destruction to fame, that I change into one that brings death to thy paramour. Thus live with me to old age, N.N.!' 5. He then makes her eat the mess of cooked food with the words), 'I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.' 6. Therefore one should not wish for sport with the wife of a Srotriya who knows this; for the other one is a person who knows this (and is thereby enabled to destroy a lover of his wife). 7. After he has led her to his house, he should cohabit with her after each of her monthly periods, 8. Or as he likes, because it has been said, 'May we have intercourse as we like, until a child is born.' 4. The water-pot is that mentioned in Satra 1. 6. Satapatha Brahmana I, 6, 1, 18; XIV, 9, 4, 11 (=Brihad Aranyaka VI, 4, 12 ; Sacred Books of the East, vol. xv, p. 218). 8. Taittiriya Samhita II, 5, 1, 5. [29] Digitized by Google

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PARASKARA-GRIHYA-SUTRA. 290 9. He then touches her heart, (reaching) over her right shoulder, with (the verse), 'O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon, that I know; may it know me. May we see a hundred autumns; may we live a hundred autumns; may we hear a hundred autumns.' 10. In the same way afterwards. KANDIKA 12. 1. At the beginning of each half-month he cooks a mess of sacrificial food, sacrifices to the deities of the festivals of the new and full moon (as stated in the Srauta ritual), and then sacrifices to the following deities to Brahman, to Pragapati, to the Visve devas, and to Heaven and Earth. 2. To the Visve devas a Bali is offered, to the domestic deities, and to Akasa (i.e. the Ether). 3. From the Vaisvadeva food he makes oblations in the fire with (the formulas), 'To Agni svaha! To Pragapati svaha! To the Visve devas svaha! To Agni Svishtakrit svaha!' 4. Outside (the house) the wife offers the Bali with (the formulas), ' Adoration to the wife! Adoration to the man! To every time of life, adoration! To the white one with the black teeth, the lord of the bad women, adoration! 'They who allure my offspring, dwelling in the village or in the forest, to them be adoration; I offer 9. See above, chap. 8, 8. 12, 1. Comp. Sankhayana-Grihya I, 3, 3. The deities of the corresponding Srauta festivals are, at the full moon, Agni and Agni-shomau; at the new moon, Agni, Vishnu, and Indragni. 2. Comp. below, II, 9. 3. 3. Sankhayana-Grihya II, 14, 3, 4. Digitized by Google

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I KANDA, 14 KANDIKA, 3. 291 a Bali to them. Be welfare to me! May they give me offspring 5. The remainder he washes out with water. Then (follows) feeding of the Brahmanas. KandikA 13. 1. If she does not conceive, he should, after having fasted, under (the Nakshatra) Pushya, lay down (in his house) the root of a white-blooming Simhi plant, and on the fourth day, after (his wife) has bathed, he should in the night-time crush it in water and insert it into her right nostril with (the verse), 'This herb is protecting, overcoming, and powerful. May I, the son of this great (mother), obtain the name of a father!' KANDIKA 14. 1. Now the Pumsavana (i.e. the ceremony to secure the birth of a male child), 2. Before (the child in his mother's womb) moves, in the second or third month (of pregnancy). 3. On a day on which the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender, on that day, after having caused (his wife) to fast, to bathe, and to put on two garments which have not yet been washed, and after having in the night-time crushed in water descending roots and shoots of a Nyagrodha tree, he inserts that into her right nostril) as above, with the two (verses), 13, 1. I have translated according to the reading of a similar Mantra found in the Atharva-veda (VIII, 2, 6), which no doubt is correct, sahasvati instead of sarasvati. 14, 3. The words as above' refer to chap. 13, 1. U 2 Digitized by Google

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292 PARASKARA-GRIHYA-SUTRA. * The gold-child' (Vag. Samh. XIII, 4) and * Formed of water' (ibid. XXXI, 17); 4. A Kusa needle and a Soma stalk, according to some (teachers). 5. And he puts gall of a tortoise on her lap. If he desires, 'May (the son) become valiant,' he recites over him (i.e. over the embryo), modifying the rite (?), "The Suparna art thou'(Vag. Samh. XII, 4), (the Yagus) before (the formulas called) 'steps of Vishnu. KANDIKA 15. 1. Now the Simantonnayana (or parting of the pregnant wife's hair). 2. (It is performed) like the Pumsavana ; 3. In her first pregnancy, in the sixth or eighth month. 4. After he has cooked a mess of sacrificial food, containing sesamum and Mudga beans, and has sacrificed to Pragapati, he parts for the wife, who is seated to the west of the fire on a soft chair, her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe Udumbara 4. Comp. Sankhayana-Grihya I, 20, 3. 5. The commentators state that kurmapitta (gall of tortoise) means 'a dish with water. I place no confidence in this statement, though I cannot show at present what its origin is. I am not sure about the translation of vikritya (or vikritya ?). But it seems impossible to me that it should be the name of the metre Vikriti. 'Steps of Vishnu' is a name for the Yagus following in the Samhita on the one prescribed in this Satra. It begins, Vishnu's step art thou, &c.' (Vag. Samh. XII, 5). 15, 2. I. e. the Nakshatra under which the ceremony is performed, should be of male gender; the wife is to fast, &c. (see chap. 14, 3). 4. Sankhayana-Grihya I, 22, 8; Asvalayana I, 14, 4. Digitized by Google

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I KANDA, 16 KANDIKA, 3. 293 fruits, and with three bunches of Darbha grass, with a porcupine's quill that has three white spots, with a stick of Viratara wood, and with a full spindle, with the words, 'Bhur bhuvah svah.' 5. Or (he parts the hair once) with each of the (three) Mahavyahritis. 6. He ties (the Udumbara fruits, &c.) to a string of three twisted threads with (the words), 'Rich in sap is this tree; like the tree, rich in sap, be thou fruitful.' 7. (The husband) then says to two lute-players, 'Sing ye the king, or if anybody else is still more valiant.' 8. Here some also prescribe a certain stanza (to be sung by the lute-players): Soma alone is our king. May these human tribes dwell on thy banks, O (river) whose dominion is unbroken, N.N.!'-here he names the name of the river near which they dwell. 9. Then (follows) feeding of the Brahmanas. KANDIKA 16. 1. Soshyantim adbhir abhyukshaty egatu dasamasya iti (Vag. Samh. VIII, 28) prag yasyai ta iti (ibid. 29). 2. Athavaravapatanam, avaitu prisni sevalam sune garayv attave, naiva mamsena pivari na kasmims kanayatam ava garayu padyatam iti. 3. When the boy is born, he performs for him, before the navel-string is cut off, the medhaganana 6. Sankhayana I, 22, 10. 7. Sankhayana 1.1. SSSS 11, 12; Asvalayana 1.1. SS 6. 8. Asvalayana 1. 1. SS 7. I take avimuktakakre to be the vocative of the feminine. 16, 1. Satapatha Brahmana XIV, 9, 4, 22. 2. Atharva-veda I, II, 4. Digitized by Google

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294 PARASKARA-GRIHYA-SUTRA. (production of intelligence) and the ayushya (rite for procuring long life). 4. (The medhaganana is performed in the following way) With his fourth finger and with (an instrument of) gold he gives (to the child) honey and ghee, or ghee (alone), to eat with (the formulas), 'Bhuh I put into thee; bhuvah I put into thee; svah I put into thee. Bhur bhuvah svah everything I put into thee.' 5. He then performs the a yushya. 6. Near his navel or his right ear he murmurs: 'Agni is long-lived; through the trees he is longlived. By that long life I make thee long-lived. 'Soma is long-lived; through the herbs he is, &c. 'The Brahman is long-lived; through the Brahmanas it is, &c. 'The gods are long-lived; through ambrosia (amrita) they are, &c. 'The Rishis are long-lived; through their observances they are, &c. 'The Fathers are long-lived; through the Svadha oblations (or oblations made to the Manes) they are, &c. 'Sacrifice is long-lived; through sacrificial fee it is, &c. The ocean is long-lived; through the rivers it is long-lived. By that long life I make thee long-lived;' 7. And three times the verse, 'The threefold age' (Vag. Samh. III, 62). 8. If he desires, May he live his full term of 4. Comp. Satapatha Brahmana XIV, 9, 4, 23 seqq. (Brihad Aranyaka VI, 4, 24 seqq.; S. B. E., XV, 222 seq.). The text has anamikaya suvarmantarhitaya, which literally is: with the nameless (or fourth) finger, between which (and the food) gold has been put. Digitized by Google 1

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I KANDA, 16 KANDIKA, 18. 295 life,' he should touch him with the Vatsapra hymn (Vag. Samh. XII, 18-29). 9. From the Anuvaka beginning with 'From heaven' (XII, 18 seqq.) he omits the last Rik (XII, 29). 10. Having placed five Brahmanas towards the (five) regions, he should say to them, ' Breathe ye upon this (child).' 11. The (Brahmana placed) to the east should say, * Up-breathing!' 12. The one to the south, 'Back-breathing !' 13. The one to the west, Down-breathing !' 14. The one to the north, Out-breathing !' 15. The fifth one, looking upwards, should say, On-breathing !' 16. Or (the father) may do that himself, going round (his child), if he can find no (Brahmanas). 17. He recites over the place at which (the child) is born: 'I know, O earth, thy heart that dwells in heaven, in the moon. That I know; may it know me. May we see a hundred autumns; may we live a hundred autumns; may we hear a hundred autumns.' 18. He then touches him with (the verse), * Be a stone, be an axe, be imperishable gold. Thou indeed art the Self called son ; thus live a hundred autumns.' 11 segg. In translating the technical terms for the different kinds of breath, I adopt the expressions chosen by Professor Max Muller, S.B.E., XV, 94. As to the whole rite, comp. Satap. Br. XI, 8, 3, 6. . 17. Comp. above, I, 11, 9. The comparison of the parallel Mantra leaves scarcely any doubt that veda (the first word of the verse) is the first, not the third person, and bhumi the vocative case. Compare the vocative darvi of the Vag. Samhita, while the Atharva-veda has darve. Lanman, Noun-Inflection, p. 390. 18. Satapatha Brahmana XIV, 9, 4, 26; Asvalayana I, 15, 3. Digitized by Google

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296 PARASKARA-GRIHYA-SUTRA. 19. He then recites over his mother (the verse), * Thou art Ida, the daughter of Mitra and Varuna ; thou strong woman hast born a strong son. Be thou blessed with strong children, thou who hast blessed us with a strong son.' 20. He then washes her right breast, and gives it to the child with (the verse), * This breast' (Vag. Samh. XVII, 87); 21. The left (breast) with (the verse), 'Thy breast which '(ibid. XXXVIII, 5)--with these two (verses). 22. He puts down a pot of water near her head with (the verse), O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.' 23. Having established near the door the fire that has been kept from (the wife's) confinement, he throws into that fire at the time of the morning and evening twilight, until (the mother) gets up (from childbed), mustard seeds mixed with rice chaff (pronouncing the following names of demons and goblins): * May Sanda and Marka, Upavira, Saundikeya, Ulakhala, Malimluka, Dronasa, Kyavana vanish hence. Svaha ! 'May Alikhat, Animisha, Kimvadanta, Upasruti, Haryaksha, Kumbhin, Satru, Patrapani, Nrimani, Hantrimukha, Sarshaparuna, Kyavana vanish hence. Svaha !' 24. If (the demon bringing disease) Kumara attacks the boy, the father covers him with a net 19. Satapatha Brahmana l. 1. SS 27. Comp. Professor Max Muller's note, S.B.E., XV, 223 seq. 21. Satapatha Brahmana l. 1. SS 28. 23. On the sutikagni, comp. Satap. Br. l. 1. SS 23; SankhayanaGrihya I, 25, 6, &c. 24. Kurkura seems to me, and this is also Professor Stenzler's Digitized by Google

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I KANDA, 17 KANDIKA, 4. or with an upper garment, takes him on his lap, and murmurs: 'Kurkura, Sukurkura, Kurkura, who holds fast children. Ket! ket! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender. 297 'That is true that the gods have given a boon to thee. Hast thou then chosen even this boy? 'Ket! ket! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender. 'That is true that (the divine she-dog) Sarama is thy mother, Sisara thy father, the black and the speckled (two dogs of Yama) thy brothers. 'Ket! ket! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender.' 25. He then touches (the boy) with (the words), 'He does not suffer, he does not cry, he is not stiff, he is not sick, when we speak to him and when we touch him.' KANDIKA 17. 1. On the tenth day (after the birth of the child) the father, having made (his wife) get up, and having fed the Brahmanas, gives a name (to the child), 2. Of two syllables, or of four syllables, beginning with a sonant, with a semivowel in it, with a long vowel (or) the Visarga (at its end), with a Krit (suffix), not with a Taddhita; 3. With an uneven number of syllables, ending in a, with a Taddhita (suffix) to a girl. 4. (The name) of a Brahmana (should end in) opinion, identical with kurkura, kukkura ('dog'). The Petersburg Dictionary explains it, 'Name eines die Kinder bedrohenden Damons (vielleicht eine Personification des Hustens).' 17, 1. Comp. Gobhila II, 8, 14; Asvalayana I, 15, 4. Digitized by Google

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298 PARASKARA-GRIHYA-SOTRA. sarman (for inst. Vishnusarman), that of a Kshatriya in varman (for inst. Lakshmivarman), that of a Vaisya in gupta (for inst. Kandragupta). 5. In the fourth month (follows) the going out. 6. He makes (the child) look at the sun, pronouncing (the verse), "That eye' (Vag. Samhita XXXVI, 24). KANDIKA 18. 1. When he returns from a journey, he approaches his house in the manner stated above. 2. When he sees his son, he 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 !' 3. He then kisses his head with (the words), With the himkara (the mystical syllable hin) of Pragapati, which gives thousandfold life, I kiss thee, N. N.! Live a hundred autumns !'-- 4. And three times with the words), With the himkara of the cows.' 5. In his right ear he murmurs, 'Bestow on us, O bountiful, onward-pressing Indra, plentiful, rich treasures. Give us a hundred autumns to live; give us many heroes, strong-jawed Indra ;' 6. In the left ear, 'Indra, bestow on us the best treasures, insight of mind, happiness, increase of wealth, health of our bodies, sweetness of speech, and that our days may be good days.' 7. For a girl he only kisses the head silently. 18, 1. See Katyayana, Srauta-sutra IV, 12, 22 seq.: With the words, House, be not afraid,' &c. (Vag. Samh. III, 41) he approaches the house. With, "For peace you' (III, 43) he enters it. 5. Rig-veda III. 36, 1o. 6. Rig-veda II, 21, 6. Digitized by Google Digitized by

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I KANDA, 19 KANDIKA, 8. KANDIKA 19. 1. In the sixth month the Annaprasana (or first feeding with solid food). 2. Having cooked a mess of sacrificial food, and sacrificed the two Agyabhagas, he offers two Agya oblations, (the first with the verse,) 'The gods have generated the goddess Speech; manifold animals speak her forth. May she, the sweet-sounding, the cow that (for milk) gives sap and juice to us, Speech, the highly-praised one, come to us. Svaha!' 6 299 3. And the second (oblation) with (the verse), May vigour us to-day' (Vag. Samhita XVIII, 33). 4. He then sacrifices (four oblations) of cooked food with (the formulas), 'Through up-breathing may I enjoy food. Svaha! 'Through down-breathing may I enjoy smells. Svaha! 'Through my eye may I enjoy visible things. Svaha! 6 'Through my ear may I enjoy renown. Svaha!' 5. After he has eaten (himself), he should set apart food of all kinds, and of all different sorts of flavour, and should give it to him (i.e. to his son) to eat, 6. Silently or with (the word), 'Hanta' (i. e. Well!). For it is said in the Sruti, 'Men (live on) the word hanta.' 7. (He feeds the child) with flesh of (the bird called) Bharadvagi, if he wishes (to the child) fluency of speech, 8. With flesh of partridge, if abundance of nourishment, 2. Rig-veda VIII, 100, 11. 6. Brihad Aranyaka V, 8. Digitized by Google

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300 PARASKARA-GRIHYA-SOTRA. 9. With fish, if swiftness, 10. (With flesh) of (the bird) Krikasha, if long life, II. (With flesh) of (the bird) Ati, if desirous of holy lustre, 12. With all, if desirous of all. 13. Or each (sort of) food one by one. Then (follows) feeding of the Brahmanas, or each (sort of) food one by one. Then feeding of the Brahmanas. End of the First Kanda. Digitized by Digitized by Google

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II KANDA, I KANDIKA, 9. 301 KAnda II, KANDIKA 1. 1. When (the son) is one year old, the Kadakarana (i.e. the tonsure of his head, should be performed), 2. Or before the lapse of the third (year). 3. When he is sixteen years old, the Kesanta (i.e. the shaving of his beard, is to be done), 4. Or, according as it is considered auspicious by all (the different families). 5. After food has been distributed to the Brahmanas, the mother takes the boy, bathes him, puts on him an under and an upper garment which have not yet been washed, and putting him on her lap, she sits down to the west of the fire. 6. The father taking hold (of his wife) sacrifices Agya oblations, and after he has partaken of the (sacrificial) food, he pours warm water into cold water with (the words), With warm water come hither, Vayu! Aditi, cut the hair.' 7. At the Kesanta ceremony (Satra 3), 'hair and beard' (instead of hair '). 8. He throws a piece of fresh butter, or of ghee, or some curds into it (i.e. into the water, Satra 6). 9. Taking some (water) he moistens the hair near the right ear with (the formula), 'On the impulse of Savitri may the divine waters moisten 1, 6. I see no reason why we should not take Aditi for the name of the goddess. Comp. Atharva-veda VI, 68, 2: Aditih smastu vapatu. Asvalayana-Grihya I, 17, 7. Stenzler translates: Ungebundener, die Haare schneide. 9. The text has, dakshinam godanam undati. The commentary on Katyayana V, 2, 14 explains dakshina godana : dakshinakarnasamipavartinam sirahpradesam. Sayana on Satapatha Brahmana III, 1, 2, 4 (p. 323, ed. Weber): godanam nama karnasyopari pradesah. The Mantra reoccurs in Katyayana, loc. cit.-Savitra Digitized by Google

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302 PARASKARA-GRIHYA-SUTRA. thy body in order that long life and splendour may be thine.' 10. Having unravelled (the hair) with a porcupine's quill that has three white spots, he puts three young Kusa shoots into it with (the formula), ' Herb' (Vag. Samh. IV, 1). 11. Taking up a copper razor with (the formula), 'Friendly by name' (Vag. Samh. III, 63 a), he cuts (the hair) with (the formula), ' I cut off' (ibid. 63b), (and with the formula,) 'The razor with which Savitri, the knowing one, has shaven (the beard) of king Soma and Varuna, with that, ye Brahmanas, shave his (head), in order that he may be blessed with long life and may reach old age.' 12. Cutting off (the Kusa shoots) together with the hair, he throws them on a lump of bull's dung which they keep northwards of the fire. 13. In the same way two other times silently. 14. The moistening and the other rites are repeated with the two other (tufts of hair). 15. Behind with (the verse), 'The threefold age' (Vag. Samh. III, 62). 16. Then on the left side with (the verse), 'With that prayer by which mayst thou, a mighty one, go to heaven, and long mayst thou see the sun : with that prayer I shave thee for the sake of life, of existence, of glory, of welfare.' prasutah should not be translated as Prof. Stenzler does: von Sav. erzeugt, but: von Sav. angetrieben. 10. This Sutra is identical with Katyayana-Sraut. V, 2, 15. 11. Compare Katyayana 1. 1. SS 17. The Mantra, Vag. Samh. III, 63 b, is that given by Katyayana, the following one is that which the other Grihya texts prescribe. 16. See the various readings of the Mantra given by Professor Stenzler, p. 53 of his critical annotations, and compare AsvalayanaGrihya I, 17, 13. Digitized by Google

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II KANDA, 2 KANDIKA, 2. 303 17. Three times he shaves round the head, from left to right; 18. Including the face, at the Kesanta ceremony. 19. (He recites the verse,) When the shaver shaves his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.' 20. He adds (the word), 'his face' at the Kesanta ceremony. 21. With that water (Sutras 6,8) he moistens his head, and gives the razor to the barber with the words), "Without wounding him, shave him.' 22. The locks of hair which are left over, are to be arranged as it is considered auspicious (in his family). 23. Having put away that lump of dung with the hair so that it is hidden in a cow-stable, or in a small pond, or in the vicinity of water, he gives an optional gift to the teacher ; 24. A cow at the Kesanta ceremony. 25. After the Kesanta has been performed, (the youth) should observe chastity and should not be shaven through one year, or twelve nights, or six nights, or at least three nights. KANDIKA 2. 1. He should initiate a Brahmana, when he is eight years old, or in the eighth year after the conception, 2. A Raganya, when he is eleven years old, 19. Asvalayana 1. 1. $ 16; Atharva-veda VIII, 2, 17. 20. He repeats the Mantra, given in Satra 19, in this form: When the shaver shaves his hair and his face,' &c. 23. See above, Satra 12. Digitized by Google

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PARASKARA-GRIHYA-SUTRA. 3. A Vaisya, when he is twelve years old. 4. Or according as it is considered auspicious by all (the different families). 304 5. He should feed the Brahmanas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round, and decked with ornaments. 6. (The teacher) makes him place himself to the west of the fire and say, 'I have come hither for the sake of studentship (brahmakarya).' And, 'I will be a student (brahmakarin).' 7. He then makes him put on a garment with (the verse), 'In the way in which Brihaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of old age, of strength, of splendour.' 8. He ties round him the girdle with (the verse which the youth recites), 'Here has come to me, keeping away evil words, purifying my kind as a purifyer, clothing herself, by (the power of) inhalation and exhalation, with strength, this sisterly goddess, this blessed girdle.' 9. Or, 'A youth, well attired, dressed, came hither. He, being born, becomes glorious. Wise sages extol him, devout ones, turning their minds to the gods.' 10. Or silently. 11. He gives him the staff. 6 seqq. Comp. Satapatha Brahmana XI, 5, 4. 8. The commentators differ as to whether the Akarya or the youth should recite the verse. The comparison of Sankhayana II, 2, I would rather tend to show that it is the teacher, but Gobhila II, Io says expressly athainam trih pradakshinam mungamekhalam pariharan vakayatiyam duruktat paribadhamanety ritasya goptriti va. 9. Rig-veda III, 8, 4. The verse is originally addressed to Agni. Digitized by Google

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"2 > II KANDA, 2 KANDIKA, 20. 305 12. (The student) accepts it with (the verse), 'My staff which fell down to the ground in the open air, that I take up again for the sake of long life, of holiness, of holy lustre.' 13. According to some (teachers he accepts the staff) in the way prescribed for the inauguration, because it is said, 'He enters upon a long Sattra (or sacrificial period).' 14. (The teacher) then with his joined hands fills (the student's) joined hands with water with the three (verses), 'Ye waters are' (Vag. Samh. XI, 50 seqq.). 15. He then makes him look at the sun with (the verse), 'That eye' (Vag. Samh. XXXVI, 24). 16. He then touches his heart, (reaching) over his right shoulder, with (the words), ' Into my will I take thy heart, &c.' 17. He then seizes (the student's) right hand and says, 'What is thy name?' 18. He replies, 'I am N. N., sir!' 19. He then says to him, 'Whose pupil (brahmakarin) art thou?' 20. After (the student) has said, 'Yours!'-(the 13. Satapatha Brahmana XI, 3, 3, 2: 'He enters upon a long Sattra, who enters upon Brahmakarya.' The student, when being initiated, ought to behave, consequently, in the same way as those who receive the inauguration (diksha) for a long Sattra. This is the meaning of this Sutra. The rules regarding the staff handed over by the Adhvaryu to the Yagamana at the diksha ceremony are given by Katyayana, Srauta-sutra VII, 4, 1-4. 15. See above, I, 8, 7. 16. See above, I, 8, 8. 17 seqq. Comp. Satapatha Brahmana XI, 5, 4, I seqq. 20. The words 'I am thy teacher' are omitted in one of Professor Stenzler's MSS. and in his translation. But they are given in the parallel passage of the Satapatha Brahmana. The [29] X Digitized by Google

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306 PARASKARA-GRIHYA-SOTRA. teacher replies,) 'Indra's pupil art thou ; Agni is thy teacher; I am thy teacher, N. N.!' 21. He then gives him in charge to living beings with the formulas), 'To Pragapati I give thee in charge. To the god Savitri I give thee in charge. To the waters, the herbs I give thee in charge. To Heaven and Earth I give thee in charge. To the Visve devas I give thee in charge. To all beings I give thee in charge for the sake of freedom from harm.' KANDIKA 3. 1. Having walked round the fire with his right side turned towards it, he sits down. 2. Taking hold (of the student), he sacrifices the Agya oblations, and after having partaken (of the remains of the sacrificial food) he instructs him, 'A student art thou. Take water. Do the service. Do not sleep in the day-time. Keep silence. Put fuel on (the fire). Take water.' 3. He then recites the Savitri to him, who is seated to the north of the fire, with his face to the west, sitting near the teacher, and looks at the teacher), while (the teacher) looks at him ; 4. Some say, to (the student) who is standing or seated to the south (of the fire); 5. Pada by Pada, (then) hemistich by hemistich, and the third time the whole (verse), reciting it together (with the student); parallel passage in Sankhayana (Grihya II, 3, 1) also runs thus : Agnir akaryas tava, asav, ahan kobhau. 3, i seqq. Comp. the corresponding section of the Satapatha Brahmana XI, 5, 4, 6 seqq. 4. Satapatha Brahmana 1. 1. $ 14. Digitized by Google

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II KANDA, 4 KANDIKA, 3. 307 6. After one year, or after six months, or after twenty-four days, or after twelve days, or after six days, or after three days. 7. To a Brahmana, however, he should recite a (Savitri) verse in the Gayatri metre immediately. For it is said in the Sruti, 'To Agni indeed belongs the Brahmana.' 8. A Trishtubh verse to a Raganya, 9. A Gagati to a Vaisya, 10. Or a Gayatri to (persons of) all (castes). KANDIKA 4. I. Now the putting on of fuel. 2. He wipes with his hand (the ground) round the fire with (the formula), 'Agni, glorious one, make me glorious. As thou, glorious Agni, art glorious, thus, O glorious one, bring me to glory. As thou, Agni, art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.' 3. Having sprinkled (water) round the fire from left to right, he stands up and puts a piece of wood on (the fire) with (the texts), 'To Agni I have brought a piece of wood, to the great Gatavedas. As thou, Agni, art inflamed by wood, thus I am inflamed by life, insight, vigour, offspring, cattle, holy lustre. 'May my teacher be the father of living sons; may I be full of insight, not forgetful (of what I have learned); may I become full of glory, of splendour, of holy lustre, an enjoyer of food. Svaha! 7. Satapatha Brahmana l. 1. SS 12. 4, 2. Comp. Asvalayana-Grzhya I, 22, 21. 3. As to anirakarishnu, comp. anirakarana below, III, 16. X 2 Digitized by Google

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308 PARASKARA-GRIHYA-SUTRA. 4. In the same way (he puts on) a second (piece of wood); and thus a third. 5. Or (each piece) with (the verse), 'Thine is this' (Vag. Samh. II, 14). 6. Or (he uses) both (this verse and the formulas given in Satra 3). 7. The wiping and sprinkling (of water) round (the fire are repeated) as above. 8. Having warmed his two hands, he wipes his mouth with (the formulas) : 'Agni, thou art the protector of bodies. Protect my body. Agni, thou art the giver of life. Give me life. Agni, thou art the giver of vigour. Give me vigour. 'Agni, what is deficient in my body, that restore to fulness. May the god Savitri bestow insight on me, may the goddess Sarasvati, may the two divine Asvins, wreathed with lotus, (bestow) insight (on me). KANDIKA 5. 1. Here (follows the student's) going the rounds for alms. 2. A Brahmana should beg, addressing (the woman from whom he begs alms) with the word 'Lady' put at the beginning (of his request), 3. A Raganya, with the word 'Lady' inserted in the middle, 4. A Vaisya, with the word Lady' put at the end. 5. (He should beg) from three women who will not refuse ; 7. See above, Sutras 2, 3. 5, 2-4. Comp. Apastamba I, 3, 28 seqq. (S. B. E., II, p. 12); Manu II, 49. &c. The Brahmana says, 'Lady, give alms;' the Kshatriya, 'Give, lady, alms;' the Vaisya, "Give alms, lady.' 5. Asvalayana-Grihya I, 22, 7. Digitized by Google

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II KANDA, 5 KANDIKA, 18. 6. From six, twelve, or an indefinite number. 7. From his own mother first, according to some (teachers). 309 8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some. 9. Having fetched fire-wood out of the forest without damaging (trees), he should put them on that fire as above, and should abandon his silence. 10. He should sleep on the ground and eat no pungent or saline food. II. Wearing the staff, worshipping the fire, being obedient to his Guru, going the rounds for alms(these are the standing duties of students). 12. He should avoid honey or flesh, bathing (for pleasure), sitting on high seats, going to women, falsehood, and taking what is not given to him. 13. Let him live forty-eight years as a student for the (four) Vedas, 14. Or twelve years for each Veda, 15. Or until he has learnt it. 16. The garment (of a student) should be made of hemp, flax, or wool (accordingly as he is a Brahmana, a Kshatriya, or a Vaisya). 17. The upper garment of a Brahmana should be an antelope-skin, 18. That of a Raganya the skin of a spotted deer, 8. Asvalayana 1. 1. SSSS 10, 11. 9. The meaning is, he should not break off branches, but only gather such as have fallen off. The words 'as above' refer to chap. 4. 12. Gautama II, 13; Apastamba I, 2, 23. 28-30. 21. 26. 13-15. Comp. Apastamba I, 2, 12 seqq.; Asvalayana I, 22, 3. Digitized by Google

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310 PARASKARA-GRIHYA-SUTRA. 19. That of a Vaisya a goat's or cow's skin. 20. Or if (the prescribed sort of garment) is not to be had, a cow's hide (should be worn) by all, because to that belongs the first place (among all kinds of garments). 21. The girdle of a Brahmana should be of Munga grass, 22. That of a Kshatriya should be a bowstring, 23. That of a Vaisya, made of Marva (i.e. Sanseveria Roxburghiana). 24. If there is no Munga (or the other articles prescribed in g$ 22, 23, the girdles should be made) of Kusa grass, of the plant Asmantaka, or of Balbaga grass (respectively). 25. The staff of a Brahmana is of Palasa wood, 26. That of a Raganya of Bilva wood, 27. That of a Vaisya of Udumbara wood. 28. Or all (sorts of staffs may be used) by all. 29. If the teacher calls him, he shall rise and then answer. 30. If (the teacher calls him) while he is lying down, (he should answer) sitting; if sitting, standing; if standing, walking up (to the teacher); if walking up, running up. 31. If he behaves thus, his fame when he has become a Snataka (i. e. when he has taken the bath at the end of his studentship) will be (such that people will say of him), 'To-day he stays there; to-day he stays there.' 32. There are three (kinds of) Snatakas: a Vidyasnataka (i. e. a Snataka by knowledge), a Vrata 24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.) Digitized by Google

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II KANDA, 5 KANDIKA, 42. 311 snataka (i. e. a Snataka by the completion of his vows), and a Vidya-vrata-snataka (i. e. a Snataka both by knowledge and by the completion of his vows). 33. He who performs the Samavartana ceremony, after having finished the study of the Veda, but before the time of his vows has expired, is a Vidya-snataka. 34. He who performs the Samavartana, after his vows have expired, but before he has finished the study of the Veda, is a Vrata-snataka. 35. He who performs the Samavartana, after having finished both, is a Vidya-vrata-snataka. 36. Until the sixteenth year the time (for being initiated) has not passed for a Brahmana, 37. Until the twenty-second for a Raganya, 38. Until the twenty-fourth for a Vaisya. 39. After that (time has passed), they become patitasavitrika (or persons who have lost the right of learning the Savitri). 40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them. 41. After the time has passed, (they should do) as has been prescribed. 42. A person whose ancestors through three generations have been patitasavitrikas, is excluded years; see above, Sutras 13 and 14, and below, chap. 6, 2. 3. The Samavartana is the returning home of the student at the end of his studentship. 36-40. Asvalayana-Grihya I, 19, 5 seqq. &c. 41. The general rule here alluded to is, according to the commentators, that given by Katyayana, Srauta-sutra XXV, 1, 12. 13. There it is stated which expiatory oblations have to precede, when a rite that has not been performed, or that has been incorrectly performed, is to be performed for good. 42. Those who have not been initiated in due time, may act as Digitized by Google

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312 PARASKARA-GRIHYA-SOTRA. from the sacrament (of initiation) and from being taught the Veda. 43. Of such persons those who desire to receive the sacrament, may perform the sacrifice of Vratyastoma and then study the Veda, if they like. For (of persons who have done that it is said, "Intercourse with them is permitted.' KANDIKA 6. 1. When he has finished the Veda, he should take the bath (by which he becomes a Snataka); 2. Or when (he has gone through) a studentship of forty-eight years; 3. Or also after (a studentship) of twelve years, according to some (teachers). 4. (Let him take the bath only) if his Guru has given his permission. 5. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda. 6. Some say (that the Veda should be studied) with its six Angas; stated in Satra 41. But if the omission has been perpetuated through three generations, the descendant of such persons is subject to the rules stated in Sutras 42 and 43. 43. Katyayana, after having given the rules on the Vratyastoma sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, pp. 73 seq.), says: 'Intercourse with them (who have performed that sacrifice) is permitted' (Sraut. XXII, 4, 28). 6, 2. See above, chap. 5, 13. 3. See chap. 5, 14. 5. The expressions of the text for the three categories are, vidhi, vidheya, tarka. 6. I. e. with the supplementary treatises on ritual, grammar, astronomy, etymology, pronunciation of the Mantras, and metrics. Digitized by Google

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II KANDA, 6 KANDIKA, 12. 313 7. Not so that he only knows the ceremonial. 8. But optionally by one who knows the sacrifices (the bath may be taken). 9. (The student) after having embraced (the feet of) his teacher, and put the pieces of wood on the fire, places himself northwards of an enclosure, on eastward-pointed Kusa grass, to the east of eight vessels with water. 10. The fires that dwell in the waters; the fire which must be hidden, the fire which must be covered, the ray of light, the fire which kills the mind, the unwavering one, the pain-causing one, the destroyer of the body, the fire which kills the organs -those I leave behind. The shining one, that I seize here'--with (this formula) he draws water out of one (of the eight vessels); 11. With that he besprinkles himself with (the words), 'Therewith I besprinkle myself for the sake of prosperity, of glory, of holiness, of holy lustre.' 12. (A second time he draws water out of a second of the eight vessels with the formula given in Satra 10, putting instead of the words, 'The shining one, &c.,' the verse): 'By which you have created prosperity, by which you have touched sura, with which you have anointed the eyes, which is your glory, O Asvins.' 10. As to the names of the eight hostile powers of Agni, comp. Sankhayana-Grihya V, 2; Atharva-veda XIV, I, 38; XVI, 1; Mantrabrahmana I, 7, 1. 12. The reading of the Mantra seems to be corrupt. Compare the form in which it is given by Bhavadeva, quoted in Professor Stenzler's note on this Satra. Instead of sriyam we have probably to read, as Bhavadeva has, striyam; instead of a kshyau, akshan. Professor Stenzler very pertinently compares Atharva-veda XIV, I, 35. 36. Comp. also Mantrabrahmana I, 7, 5. Digitized by Google

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314 PARASKARA-GRIHYA-SUTRA. 13. (And he draws water out of three other vessels) with (the three verses), "Ye waters are' (Vag. Samh. XI, 50-52), verse by verse. 14. With (water drawn out of) the three other (vessels he besprinkles himself) silently. 15. Having loosened his girdle with (the verse), 'The highest band' (Vag. Samh. XII, 12), having put it down, having put on another garment, he worships the sun 16. With (the formulas), Rising, bearing a shining spear, Indra stands with the Maruts ; he stands with the gods who walk in the morning. Thou art a tenfold winner; make me a tenfold winner. Make me attain to renown. 'Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in day-time. Thou art a hundredfold winner ; make me a hundredfold winner. Make me attain to renown. 'Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in the evening. Thou art a thousandfold winner ; make me a thousandfold winner. Make me attain to renown.' 17. Having eaten curds or sesamum seeds, and having had his matted hair, the hair of his body, and his nails cut, he should cleanse his teeth with an Udumbara branch with (the verse), 'Array yourselves for the enjoyment of food. Here has come king Soma : he will purify my mouth with glory and fortune.' 16. In the Mantra the Paraskara MSS. give bhragabhrishnh and bhragabhrishtin, and the Gobhila MSS. (Grihya III, 4) bhragabhrish/ibhih. Possibly the instrumental case is right. Bohtlingk and Roth propose to read bhragadrishlih. Digitized by Google

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II KANDA, 6 KANDIKA, 23. 315 18. Having anointed himself and bathed again, he takes up the salve for nose and mouth with (the words), 'Satiate my up-breathing and down-breathing; satiate my eye; satiate my ear!' 19. Having poured out to the south the water with which he has washed his hands, with (the words), 'Ye fathers, become pure,' he should salve himself and murmur, 'May I become well-looking with my eyes, well-shining with my face, well-hearing with my ears.' 20. He then should put on a garment which has not yet been washed, or not been soaked in lie, with (the formula), 'For the sake of putting on, of bringing fame, of long life I shall reach old age. I live a hundred long autumns. For the sake of the increase of wealth I will clothe myself.' 21. Then the upper garment with (the verse), 'With glory (come) to me, Heaven and Earth. With glory, Indra and Brihaspati ! May glory and fortune come to me! may glory be my lot!' * 22. If (he has only) one (garment), he should cover himself (with a part of that garment as if it were an upper garment) with the second part of the former (Mantra; Sutra 20). 23. He takes flowers with (the formula), (The ( 20. Comp. Katyayana, Srauta-sutra VII, 2, 18, to which Sutra Professor Stenzler refers. 22. I give this translation merely as tentative. Professor Stenzler translates: Wenn er nur Ein Gewand hat, so bedecke er sich (noch einmal) mit dem oberen Theile des zuerst angelegten. Gayarama (MS. Chambers 373) says: ekam ket tatrapi paridhanamantram pathitva vastrardham paridhaya dvir akamya uttarardhe grihitva uttariyam [sic] mantram pa/hitvottariyam kritva punar dvir akamed ity arthah. 23. Hirany.-Grihya I, 3, 11, 4. Digitized by Google

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316 PARASKARA-GRIHYA-SUTRA. flowers) which Gamadagni has brought for the sake of faith (has brought to Sraddha ?), of love, of the senses, them I take with glory and with fortune.' 24. He then ties them (to his head) with (the verse), "The high, wide glory, which Indra has created for the Apsarases, the flowers bound up with that, I tie on to me, to bring me glory!' 25. He binds a turban to his head with (the verse), 'A youth, well attired.' 26. (He puts on) the two ear-rings with (the words), 'An ornament art thou; may more ornaments be mine.' 27. He salves his two eyes with the formula), Vritra's' (Vag. Samh. IV, 3 b). 28. With (the words), Brilliant art thou,' he looks at his image in a mirror. 29. He takes a parasol with (the words), "Thou art Brihaspati's covering. Shelter me from evil. Do not shelter me from splendour and glory.' 30. With (the words), * You are supports; protect me from all sides,' he puts on the two shoes. 31. With (the words), 'From all powers of destruction protect me on all sides,' he takes a bamboo staff. 32. (For) the tooth-cleaner, &c. (the Mantras stated above are to be used in every case; (for) the garment, the parasol, and the shoes, the Mantra (should only be recited) if they have not been used before. KANDIKA 7. 1. We shall state the rules of conduct for a Snataka. 2. Another (may observe those rules) optionally. 25. See above, chap. 2, 9. Digitized by Google

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II KANDA, 7 KANDIKA, 12. 317 3. Dancing, singing, and playing musical instruments, let him neither perform himself nor go (to see or hear it). 4. Sing, however, he may at his pleasure, for there is another saying, 'He sings either or he rejoices in (other people's) singing.' 5. If everything goes well, he shall not go by night to another village, and shall not run. 6. He shall avoid looking into a well, climbing up a tree, gathering fruits, crawling through narrow openings, bathing naked, jumping over uneven ground, using harsh language, looking at the sun while it is rising or setting, and begging. For there is a Sruti: 'After he has bathed, he should not beg. For he who bathes, drives away from himself begging.' 7. If it rains, he shall go without an upper garment, and shall say, 'May this, my thunderbolt, drive away evil.' 8. He shall not look at himself in water. 9. Agatalomnim vipumsim shandham ka nopahaset. 10. Let him call a pregnant woman 'viganya' (one who will give birth to a child); 11. An ichneumon (nakula), sakula ; 12. A skull (kapala), bhagala; 7, 3. Comp. the similar rule given in the Buddhist Vinaya, Mahavagga I, 56. 4. Satapatha Brahmana VI, I, I, 15. 5. If no accident happens that makes his going to another village necessary. 6. The passage of the Sruti quoted is found in the Satapatha Brahmana XI, 3, 3, 7. Comp. Vasishtha XII, 2, 10, 25; Gautama IX, 32, 61, &c. 12. Gautama IX, 21. Digitized by Google

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318 PARASKARA-GRIHYA-SOTRA. 13. A rainbow (Indra-dhanu, Indra's bow), manidhanu (the jewelled bow). 14. A cow that suckles (her calf) he should not point out to another (person). 15. Let him not void urine or excrements on a ploughed field, on uncovered ground, or while rising up or standing 16. He shall wipe himself with wood that has fallen off by itself. 17. He should not wear a dyed garment. 18. He should be fixed in his intentions, protect everybody's life, and be everybody's friend, as it were. KANDIKA 8. 1. Through a period of three nights (after the Samavartana) he should keep (the following) observances. 2. He shall eat no flesh and not drink out of an earthen vessel. 3. He shall avoid seeing women, Sudras, dead bodies, black birds, and dogs, and shall not talk to (such beings). 4. He shall not eat funeral food, or food of a 13. Gautama IX, 22; Vasishtha XII, 32. 33; Apastamba I, 31, 18. 14. Gautama IX, 23; Apastamba I, 31, 10: 15. Gautama IX, 38; Vasishtha XII, 13; Apastamba I, 30, 15. 18. Before easing himself, he shall first cover the ground with grass or the like. 17. Gautama IX, 4; Apastamba I, 30, 10. 8, 1. The words of this Satra are repeated from Satapatha Brahmana XIV, 1, 1, 28 (only for karati it is said here karet). 2. Satapatha Brahmana I. I. $ 30. 3. Satapatha Brahmana l. 1. SS 31. Black birds, according to the commentators, mean crows. 4. Funeral food is such food as described below, III, 10, 26. Digitized by Google

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II KANDA, 9 KANDIKA, 3. 319 Sudra, or of a woman lying-in (during the period of her impurity). 5. He shall not void urine or excrements, or spit out in the sun-shine, and shall not cover himself against the sun. 6. He shall take warm water for (the rites) in which water is wanted. 7. At night he shall eat by the light (of a lamp or a fire-brand). 8. Or only speaking the truth (suffices instead of the other observances). 9. Also a person who has received the diksha (or inauguration for a Soma sacrifice), should observe these rules beginning from (that which regards) the sun-shine (Satra 5), if he performs the Pravargya ceremony. KANDIKA 9. 1. Now (follow) the five great sacrifices. 2. Of the Vaisvadeva food he should, after having sprinkled (water) round (the sacred fire), make oblations, with the word Svaha (each time repeated), to Brahman, to Fragapati, to the (deities) of the house, to Kasyapa, and to Anumati. 3. To the domestic deities (he offers) three 9. The Pravargya ceremony, one of the preparatory ceremonies of the Soma sacrifice (Indische Studien, X, 363), was not performed at every Soma sacrifice, but there were certain restrictions regarding its performance; see Indische Studien, IX, 219 seq. 9, 1. The five Mahayagnas are, the sacrifice to the gods, the sacrifice to living Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men. As to the meaning of the five categories, see Asvalayana-Grihya III, 1. 2. Compare above, I, 12, 3. 3. Compare above, I, 12, 2. Digitized by Google

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320 PARASKARA-GRIHYA-SOTRA. (Balis) in the water-pot: to Parganya, to the waters, to the Earth; 4. To Dhatri and Vidhatri at the two doorposts; 5. To the different quarters of the horizon), to Vayu and (to the presiding deities) of the quarters ; 6. In the middle three (Balis) to Brahman, to the Air, to the Sun. 7. To the north of those (he offers Balis) to the Visve devas and to all the beings; 8. Further on to Ushas and to the Lord of beings; 9. To the south (to the Fathers) with (the words), "To the Fathers, Svadha! Adoration!' 10. Having rinsed out the vessel, he should pour it out towards the north-west with (the words), 'Consumption! this to thee!' 11. Taking the Brahmana's portion (of the food which he is going to distribute), he should give it to a Brahmana, after he has made him wash himself, with (the words), 'Well! (this) to thee!' 12. To (religious) mendicants and to guests they should apportion (food) as due to them. 13. The persons belonging to the house, the young and the old, should eat what is due to them; 14. Afterwards the householder and his wife. 15. Or the householder (should eat) first, because 11. What I have translated the Brahmana's portion' is agra. See on this word the remark of Nilakantha quoted by BohtlingkRoth s.v. agrahara : agram brahmanabhoganam, tadartham hriyante ragadhanat prithakkriyante tesgraharah kshetradayah. According to different commentators and lexicographers one Agra is equal to four or to sixteen mouthfuls of food. 15. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana. Digitized by Google

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II KANDA, 10 KANDIKA, 10. 321 the Sruti says, Therefore the householder should eat the sweetest food before his guests.' 16. Every day he should sacrifice with the word svaha. If he has no food (to offer, he should make his offering) with something else, be it even a piece of wood (only), to the gods, or be it (only) a waterpot, to the Fathers and to men. KANDIKA 10. 1. Now (follows) the Adhyayopakarman (or opening ceremony at the beginning of the annual course of study). 2. When the herbs appear, (when the moon stands in conjunction) with Sravana, on the full-moon day of the Sravana month, or on the fifth (Tithi) of the Sravana month under (the Nakshatra) Hasta ; 3. Having sacrificed the two Agya portions, he offers two Agya oblations, (namely,) 4. To the Earth and to Agni, if (he studies) the Rig-veda, 5. To the Air and to Vayu, if the Yagur-veda, 6. To the Heaven and to the Sun, if the Samaveda, 7. To the quarters (of the horizon) and to the Moon, if the Atharva-veda; 8. (Besides) to the Brahman, to the metres in every case, 9. And to Pragapati, to the gods, to the Rishis, to Faith, to Insight, to Sadasaspati, to Anumati. 10. The same (oblations are made) when the 16. Comp. Sankhayana-Grihya II, 17, 2; Satapatha Brahmana XI, 5, 6, 2. 10, 2. Comp. Asvalayana-Grihya III, 5, 2. 3 and my note. 10. On the different vratas (observances) connected with the [29] Digitized by Google

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322 PARASKARA-GRIHYA-SUTRA. observances are imposed (on a student) or given up (by him, after having been kept through the prescribed period of time). II. With (the verse), 'Sadasaspati' (Vag. Samh. XXXII, 13) (the teacher) three times (sacrifices) fried grains. 12. All should repeat (that verse after him). 13. After each oblation they should each time put on the fire three pieces of Udumbara wood, fresh branches with leaves, anointed with ghee, reciting the Savitri. 14. And the students (should put wood on the fire) in the manner stated above. 15. With (the verse), 'Luck may bring us' (Vag. Samh. IX, 16) they should eat the fried grains without chewing them. 16. With the verse, 'Of Dadhikravan' (Vang. Samh. XXIII, 32) they should eat curds. 17. As many pupils as he wishes to obtain, so many sesamum grains should he sacrifice with a dice-board, with the Savitri or with the Anuvaka, 'Bright-resplending' (Vag. Samh. XVII, 80 seqq.). 18. After they have eaten (the remainder of the sacrificial food, the teacher) should pronounce the word Om and then repeat the Savitri three times, and the beginnings of the Adhyayas to (the students) who are seated facing the west; study of the Veda, such as the Sukriya-vrata, the Sakvara-vrata, &c., comp. especially Sankhayana-Grihya II, 11. 12 and the notes there. 14. See above, chap. 4. 17. Akarshaphala kena. Ramakrishna states that this is a board of Udumbara wood, of the length of an arm, and of the shape of a serpent. (See Professor Stenzler's note.) 18. The following Sutras clearly show that this rule is intended for students of the Yagur-veda only. Digitized by Google T

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II KANDA, 1I KANDIKA, 3. 323 19. The beginnings of the sections belonging to the different) Rishis, if they are Bahvrikas (i. e. if they study the Rig-veda), 20. The Parvans, if they are Khandogas (i.e. if they study the Sama-veda), 21. The Suktas, if they are Atharvans. 22. All murmur: May it be ours in common; may it bless us in common; may this Brahman be powerful with us together. Indra knows that through which, and in which way, no hatred may spring up amongst us.' 23. Through a period of three nights they should not study (the Veda). 24. And they should not cut the hair of their bodies and their nails. 25. Some say (that this should not be done) till the Utsarga (i. e. the concluding ceremony of the annual course of study). KANDIKA 11. 1. If (a strong) wind is blowing, and on the newmoon day there is an entire interruption of study. 2. If one has partaken of a Sraddha dinner, if a meteor falls, or distant thundering is heard, or if the earth quakes, or if fiery apparitions are seen, and when a new season begins, (the study shall be interrupted) until the same time next day. 3. If the Utsarga ceremony has been performed, 20. On the division of the Sama-veda into Parvans, comp. Weber, Indische Literaturgeschichte, 2nd edition, p. 72. 11, 1. Entire interruption' means, according to the commentators, that not only the study of the Veda itself, but also that of the Vedangas, or even all sorts of worldly instruction are forbidden. 3. I have left the words sarvardpe ka untranslated. Evidently Y 2 Digitized by Google

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324 PARASKARA-GRIHYA-SUTRA. if clouds appear, ...., (it shall be interrupted) through a period of three nights or till twilight has thrice passed. 4. After he has eaten, until he has (washed and) dried his hands; while being in water; at nighttime; at the time of the morning and evening twilight; while a dead body or a Kandala is in the village. 5. While running, while seeing a person of bad fame or who has lost his caste, if a miraculous or happy event happens, as long as (that which occasions the interruption of study) endures. 6. If hoar-frost (lies on the ground), if a musical instrument is heard, or the cry of a person in pain, at the border of the village, in a burial ground, or if a dog, an ass, an owl, a jackal, or a Saman song is heard, or if a learned person approaches, as long as (that occasion) endures. 7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights. 8. If one who has performed with him the Tanunaptra ceremony, or a fellow-pupil (has died), for three nights. 9. If one who is not his fellow-pupil, (has died,) for one night. sarvarupa is identical with the doubtful word savarupa which twice occurs in the Sankhayana-Grihya. See the discussion on that word in the note on Sankhayana II, 12, 10. 4. On antardivakirtye, comp. Manu V, 85. Gautama XVI, 19. 8. The Tanunaptra is an invocation directed to Tanunaptri (i.e. the wind) by which the officiating priests and the Yagamana at a Soma sacrifice pledge their faith to do no harm to each other. See Indische Studien, X, 362. Digitized by Google

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II KANDA, 12 KANDIKA, 4. 325 10. After having studied five months and a half, they should celebrate the Utsarga, II. Or six months and a half. 12. They then mutter this Rik: 'Ye two young sages! The relation which has expired among us, the friendship we dissolve, (turning away) from the condition of friendship.' 13. After having remained together through a period of three nights, they separate. KANDIKA 12. 1. In (the month) Pausha, under (the Nakshatra) Rohini, or at the middle Ashtaka let them celebrate the conclusion of the study (of the Veda). 2. Let them go to the brink of water and make water oblations to the gods, the metres, the Vedas, the Rishis, the ancient teachers, the Gandharvas, the other teachers, the year with its divisions, and to their own ancestors and teachers. 3. After having four times quickly recited the Savitri, they should say, 'We have finished.' 4. Interruption (of the study) and (continuation of the) teaching as stated above. 12. The reading of the Mantra is doubtful. I think it should stand as Professor Stenzler has printed it, except that I should propose to correct yuva into yuvana (comp. Asvalayana-Srauta VI, 12, 12). It is probable that the gods addressed are the two Asvins, who are called kavf and yuvana in several passages of the Vedas. 12, 1. See Asvalayana-Grihya III, 5, 20; Sankhayana-Grihya IV, 6. On the three Ashtakas, see below, III, 3, 1. 4. Sankhayana-Grihya IV, 5, 17, where the same expression kshapana for interruptions of the study is used. The words 'as above' refer to chap. 10, 23. 24. Digitized by Google

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326 PARASKARA-GRIHYA-SUTRA. KANDIKA 13. 1. On an auspicious day the harnessing to the plough. Or under (the Nakshatra) Gyeshtha, (because that rite is) sacred to Indra. 2. To Indra, Parganya, the two Asvins, the Maruts, Udalakasyapa, Svatikari, Sita, and Anumati, he offers curds, rice grains, perfumes, and fried grains, and then makes the bullocks eat honey and ghee. 3. He should put them to the plough with (the verse), 'They harness to the ploughs' (Vag. Samh. XII, 67). 4. With (the verse), For luck may us the ploughshares' (Vag. Samh. XII, 69) let him plough or touch the plough-share. 5. Or (he may) not (do so), because (that verse) has been prescribed for (the erection of) the Agni (-altar), and the act of sowing stands in connection (with it). 6. After the front-bullock has been sprinkled (with water), they then should plough unploughed ground. 13, 1. Indra is the presiding deity over the constellation Gyeshtha; see Sankhayana-Grihya I, 26, 16, &c. 2. The names of the genius Udalakasyapa and of the female genius Svatikari occur, as far as I know, only here. BohtlingkRoth propose to read Sphatimkari (the goddess who gives abundance'). 5. At the Agni-kayana ceremony furrows are drawn with the plough on the Agni-kshetra with the verses Vag. Samh. XII, 69-72. Afterwards grains of different kinds are sown. See Katyayana XVII, 2, 12 ; 3, 8; Indische Studien, XIII, 244 seq. Thus in the Srauta ritual the verse Vag. Samh. XII, 69 stands in a connection which does not conform to the occasion for which it would be used here. Digitized by Google

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II KANDA, 14 KANDIKA, 7. 327 7. He should make oblations of cooked sacrificial food to the same deities as above, when sowing both rice and barley, and at the sacrifice to Sita. 8. Then (follows) feeding of the Brahmanas. KANDIKA 14. 1. Now (follows) the Sravana ceremony, 2. On the full-moon day of the Sravana month. 3. He cooks a mess of sacrificial food, fried grains, and a cake in one dish, pounds the greater part of the grains, sacrifices the two Agya portions, and two (other) Agya oblations (with the following verses) : 4. Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven [children] of Varuna and all (daughters) of the king's tribe. Svaha ! 5. Within the dominion of the white one, the Serpent has seen nobody. To the white one, the son of Vidarva, adoration! Svaha !' 6. He makes oblations of the mess of cooked sacrificial food to Vishnu, to Sravana, to the full moon of Sravana, and to the rainy season, 7. (And oblations) of the grains with (the verse), 'Accompanied with grains' (Vag. Samh. XX, 29). 7. As above' refers to Satra 2. On the Sita-yagna, see below, chap. 17. 14, i seqq. Comp. Sankhayana IV, 5; Asvalayana II, 1; Gobhila III, 7. 4. Asvalayana II, 3, 3 ; Sankhayana IV, 18, 1. For Varunaih and ragabandha vaih I read Varunih, ragabandhavih. Pragah is an interpolation. 5. Asvalayana, loc. cit. One is rather tempted to correct ahir dada m sa kankana, but Ramakandra's Paddhati on Sankhayana gives the reading dadarsa, as the Paraskara MSS. do. Digitized by Google

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328 PARASKARA-GRIHYA-SUTRA. 8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras): 9. To the lord of the serpents belonging to Agni, " of the yellowish, terrestrial ones, svaha! To the lord of the white serpents belonging to Vayu, of the aerial ones, svaha! To the lord of the overpowering serpents belonging to Surya, of the celestial ones, svaha! 10. The (cake) in one dish he offers entirely (without leaving a remainder for the sacrificer) with (the formula), 'To the firm one, the son of the Earth, svaha!' II. After he has eaten (of the sacrificial food), he throws a portion of the flour into a basket, goes out, besmears an elevated spot outside the hall (with cowdung), says, while a fire-brand is held (before him), Do not step between (myself and the fire),' and without speaking (anything except the Mantras), he causes the serpents to wash themselves, (pouring out water for them, with the formulas :) 4 12. 'Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, wash thyself! 'Lord of the white serpents belonging to Vayu, of the aerial ones, wash thyself! 'Lord of the overpowering serpents belonging to Surya, of the celestial ones, wash thyself!' 13. Each time after the washing has been done, he offers to the serpents a Bali of flour, picking out 11. The ceremony with the fire-brand seems to stand in connection with the rule given by Asvalayana, II, 1, 13, that before the sacrificer has given himself in charge' to the serpents, nobody is allowed to step between him and the Bali destined for the serpents. Comp. also below, Sutra 23. 13. I have translated upaghatam by 'picking out.' On the full Digitized by Google

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II KANDA, 14 KANDIKA, 18. 329 (portions of it) with (the spoon called) Darvi (with the formulas) : 14. 'Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, this is thy Bali! 'Lord of the white serpents belonging to Vayu, of the aerial ones, this is thy Bali! 'Lord of the overpowering serpents belonging to Surya, of the celestial ones, this is thy Bali!' 15. After he has made them wash themselves as above, he combs them with combs (with the formulas) : 16.' Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, comb thyself ! Lord of the white serpents belonging to Vayu, of the aerial ones, comb thyself ! Lord of the overpowering serpents belonging to Surya, of the celestial ones, comb thyself!' 17. (He offers) collyrium, ointment, and garlands with the same formulas), putting at their end, respectively, the words, 'Salve thy eyes !''Anoint thyself!''Put on garlands !' 18. The remainder of the four he pours out on the elevated spot (mentioned in Satra 11), pours water on it out of a water-pot, and worships the technical meaning of the term, which implies the omission of the upastarana and abhigharana, see Bloomfield's note on Grihya-samgraha I, 111 (Zeitschrift der deutschen Morgenlandischen Gesellschaft, XXXV, 568). 15. The words as above' refer to Sutra 11. Pralikhati, which I have translated "he combs them,' is the same act for which Sankhayana (IV, 15, 7) says, phanena keshtayati. I think Professor Stenzler is wrong in translating: Er scharrt (das Mehl) mit Kammen zusammen. Gayarama says: pralekhanam ka kramena pratimantram balikandayanam kankataih. tani ka vaikankatiyani pradesamatrany ekatodantani kashthani bhavanti. Digitized by Google

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330 PARASKARA-GRIHYA-SOTRA. serpents with the three (verses), 'Adoration be to the serpents' (Vag. Samh. XIII, 6 seqq.). 19. At that distance in which he wishes the serpents not to approach (the house), he should three times walk round the house, sprinkling an uninterrupted stream of water round it, with the two (verses), * Beat away, O white one, with thy foot' (Satras 4 and 5). 20. He gives away the (spoon called) Darvi (Sutra 13) and the basket (Sutra 11), having washed and warmed them. 21. Near the door (of the house) they clean themselves with the three (verses), 'O waters, ye are! (Vag. Samh. XI, 50 seqq.). 22. Having put away that remainder of flour in a hidden place, he should from that time daily till the Agrahayani, after sunset, when he has performed the service to the fire, offer to the serpents a Bali of flour, picking out (portions of it) with the Darvi (spoon). 23. When he is offering (the Bali), let no one step between (the sacrificer and the Bali). 24. With the Darvi (spoon) he rinses his mouth. Having washed it, he puts it away. 20. According to the commentators he gives these things to the man who holds the fire-brand (Sutra 11). 22. The Agrahayani is the full-moon day of Margasirsha, on which the Pratyavarohana ceremony is celebrated. See below, III, 2 ; Weber, die vedischen Nachrichten von den Naxatra, II, 332. The expression darvyopaghatam is the same that has occurred above in Satra 13 23. Comp. Asvalayana-Grihya II, 1, 13, and see above, Sutra 11. 24. Prakshalya seems to me to refer to the Darvi; see Satra 20. Digitized by Google

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II KANDA, 15 KANDIKA, 4. 331 25. They eat the (rice) grains which must not form one coherent mass. 26. Then (follows) the feeding of the Brahmanas. KANDIKA 15. 1. On the full-moon day of Praushthapada the sacrifice to Indra. 2. Having cooked milk-rice for Indra and cakes, and having put cakes round (the fire), he sacrifices the two Agya portions and Agya oblations to Indra, to Indrani, to Aga Ekapad, to Ahi Budhnya, and to the Proshthapadas. 3. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, 'The Maruts eat what is not-sacrificed.' 4. (This Bali he offers) in Asvattha leaves, because it is said, 'The Maruts stood in the Asvattha tree.' 25. Asamsyutah. Comp. Bohtlingk-Roth s.v. sam-siv. 15, 2. After these Agya oblations follows the chief oblation of the whole sacrifice, the oblation of milk-rice to Indra. In one of Professor Stenzler's MSS. there is a special Sutra inserted after Sutra 2, 'Of the cooked food he makes an oblation with (the formula), "To Indra svaha." I do not, however, think right to receive this Sutra into the text, as the other MSS. do not support it, and the commentators did not find it in the text which they read. 3. Professor Stenzler's translation, 'Die Maruts essen kein Opfer,' seems to me not quite exact. I should prefer to say, 'Die Maruts essen Nicht-Opfer.' This passage, taken from Satapatha Brahmana IV, 5, 2, 16, is quoted as supporting the rule that a Bali offering should be made to the Maruts; for in the technical language the term ahuta is applied to Bali offerings (Sankhayana-Grihya I, 10, 7, huto - gnihotrahomena, ahuto balikarmana). 4. When Indra called them to his help against Vritra. Satapatha Brahmana IV, 3, 3, 6. Digitized by Google

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332 PARASKARA-GRIHYA-SUTRA. 5. (He offers it) with (the texts), 'Brilliantly resplendent' (Vag. Samh. XVII, 80-85), Mantra by Mantra, 6. And with the (Mantra called) Vimukha. 7. (This Mantra he repeats only) in his mind. 8. For the Sruti says, ' These are their names.' 9. He murmurs, "To Indra the divine'. (Vag. Samh. XVII, 86). 10. Then (follows) the feeding of the Brahmanas. KANDIKA 16. 1. On the full-moon day of Asvayuga the (offerings of) Prishatakas (are made). 2. Having cooked milk-rice for Indra he sacrifices it, mixed with curds, honey, and ghee, to Indra, Indrani, the two Asvins, the full moon of Asvayuga, and to the autumn. 3. After he has eaten (his portion of the sacrificial food), he sacrifices with his joined hands a Prishataka prepared with curds, with the words, May what is deficient be made full to me; may what is full not decay to me. Svaha !' 4. The inmates of the house look at the mixture of curds, honey, and ghee, with the Anuvaka, 5. This Sutra is identical with the last words of Katy. XVIII, 4, 23. 6. This is the first part of Vag. Samh. XVII, 86. 8. Satapatha Brahmana IX, 3, I, 26. There it is said that sukragyotis brilliantly resplendent') &c. (the words used in Vag. Samh. XVII, 80) are names of the Maruts. 9. This Sutra is identical with Katy. XVIII, 4, 25. 16, 1. Prishataka means a mixture of curds and butter. Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grihya-samgrahaparisishta II, 59. 3. Asvalayana II, 2, 3. Digitized by Google

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II KANDA, 17 KANDIKA, 6. 333 "May Indra come hither' (Vag. Samh. XX, 47 seqq.). 5. They let the calves join their mothers that night and the Agrahayani night. 6. Then (follows) the feeding of the Brahmanas. KANDIKA 17. 1. Now (follows) the sacrifice to Sita. 2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that grain he should prepare a mess of cooked food. 3. One who has sacrificed may, if he likes, prepare elsewhere also a mess of cooked food, either of rice or of barley. 4. (There should be) no doubt (as to whether rice or barley is to be taken), as a rule thereon has been stated above. 5. If it is impossible (to take one of the two species of corn), (that) is excluded. 6. To the east or to the north of the field, on a 5. Sankhayana IV, 16, 4. 17, 1. The goddess Sita is, as her name indicates, the rustic deity of the furrow. 3. Perhaps the meaning is that a person who has already once performed the Sita-yagna on the field, is allowed, when repeating the sacrifice another time, to celebrate it elsewhere, and to choose at his will between rice and barley. 4. A rule has been given in the Srauta-satra (Katy. I, 9, 1: Rice or barley, if a Havis sis prescribed ') which shows that it is indifferent whether rice or barley is taken. Thus the sacrificer is free to elect the one or the other. At least this is the traditional meaning of this Satra. But possibly we had better understand it otherwise. The sacrificer should offer, according to Satra 3, rice or barley. Whether he has to take the one or the other, there can be no doubt, as the rule given above (Satra 2) shows that rice should be cooked, if the ceremony is performed for a rice-field, and barley, if for a barley-field. Digitized by Google

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334 PARASKARA-GRIHYA-SUTRA. clean spot that has been ploughed, so that the crop be not damaged, 7. Or in the village, because (there) both (rice and barley) are united, and because no obstacle is there. 8. Where he intends to cook (the sacrificial food), he establishes the fire on a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), strews (round the fire) Darbha grass mixed with (stalks of) that (sort of corn to which the sacrifice refers), sacrifices the two Agya portions and Agya oblations (with the following Mantras): 9. `For whom earth and heaven, the intermediate points and the chief points (of the horizon) are veiled with light, that Indra I invoke here. May his weapons be friendly towards us. Svaha ! * Whatsoever it be that I wish for at this sacrifice, O killer of Vritra, may all that be fulfilled to me, and may I live a hundred autumns. Svaha ! . May success, prosperity, earth, rain, eminence, excellence, luck here protect the creatures. Svaha ! 'In whose substance dwells the prosperity of all Vedic and worldly works, Indra's wife Sita I invoke. May she not abandon me in whatever work I do. Svaha ! * Her, who rich in horses, rich in cows, rich in delight indefatigably supports living beings, Urvara (i.e. the field) who is wreathed with threshing-floors, I invoke at this sacrifice, the firm One. May she not abandon me. Svaha !' 10. He makes oblations of the cooked sacrificial food to Sita, Yaga (the goddess of sacrifice), Sama (the goddess of zealous devotion), Bhati (the goddess of welfare). Digitized by Google

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II KAnda, 17 KANDIKA, 16. 335 11. Some say that the giving (of the sacrificial food to the deities) accompanies the Mantras. 12. But this is excluded, as the Sruti says, 'The giving (of the oblation to the deity) accompanies the word Svaha' 13. On the Kusa grass which is left over from the strewing (of grass round the fire), he offers a Bali to the protecting demons of the furrow with (the Mantra), "They who are sitting towards the east with strong bows and quivers, may they protect thee from the east, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them. 14. Then to the south with (the Mantra), .They who are sitting towards the south, not winking the eyes, wearing armour, may they protect thee from the south, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.' 15. Then to the west with (the Mantra), "The powerful ones, the excellent ones, prosperity, earth, Parshni, Sunamkuri, may they protect thee from the west, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.' 16. Then to the north with the Mantra), "The fearful ones, like to Vayu in speed, may they protect 12. The quotation has not been as yet identified in the Sruti itself, but the words quoted are found in Katy.-Sraut. I, 2, 7. 14. Some words in the beginning of the Mantra are lost. We should probably write: atha dakshinatah.ye dakshinato s nimishah ... varmina asate, &c. Of course it is impossible, to say which is the word that is wanting before (or perhaps after varminah. 15. Parshni, which means 'heel,' stands here, of course, as the name of a protecting demon. Digitized by Google

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336 PARASKARA-GRIHYA-SOTRA. thee from the north, on the field, on the threshingfloor, in the house, on the way, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.' 17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above. 18. And the women should make accompanying oblations, because such is the custom. 19. When the ceremony is finished, he should feed the Brahmanas. He should feed the Brahmanas. End of the Second Kanda. 17. See above, chap. 13, 2. Digitized by Digitized by Google

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III KANDA, I KANDIKA, 4. 337 KAnda III, KANDIKA 1. 1. (Now shall be explained) the partaking of the first-fruits (of the harvest), of a person who has not set up the sacred Srauta) fires. 2. He cooks a mess of fresh sacrificial food, sacrifices the two Agya portions, and two Agya oblations, (with the formulas), To the hundredfold armed, hundredfold valiant, hundredfold blissful one, the vanquisher of enemies -he who may create a hundred autumns for us, Indra,-may he lead us across (the gulf of) misfortune. Svaha ! 'The four paths that go between heaven and earth, trodden by the gods--of these (paths) lead us to that which may bring us freedom from decay and decline, O all ye gods. Svaha !' 3. Having made oblations of the mess of cooked food to the Agrayana deities, he makes another oblation to (Agni) Svishtakrit with (the verse), 'Agni, make this (sacrifice) full, that it may be well offered. And may the god destroy all hostile powers. Come hither, showing us a good path. Bestow on us long life, full of splendour and free from decay. Svaha !' 4. He then eats (of the fresh fruits with the 1, 1. The corresponding ceremony of the Srauta ritual is treated of in Katy. IV, 6. 2. A fresh Sthalipaka means probably a Sthalipaka prepared from the fresh grain of the new harvest. 3. The deities of the Agrayana ceremony, which occupies in the Srauta ritual the place corresponding to the rite described here, are Indra and Agni, the Visve devas, Heaven and Earth. [29] Digitized by Google

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338 PARASKARA-GRIHYA-SUTRA. verses), 'May Agni eat first, for he knows how the Havis (is fit for sacrifice); may he, the friend of all human tribes, make the herbs blessed to us. From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment, for the good of our children and of ourselves, and pleasant.' 5. Or with the (verse) sacred to Annapati (the Lord of food). " 6. For barley, however, (he uses the Mantra), This barley, mixed with honey, they have ploughed through Sarasvati under Manu. Indra was lord of the plough, the hundredfold wise one; ploughers were the Maruts, the exuberant givers.' 7. Then (follows) the feeding of the Brahmanas. KANDIKA 2. 1. On the full-moon day of Margasirsha the Agrahayani ceremony (is performed). 2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the Sravana sacrifice, and other oblations with (the following verses) : 'The night whom men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svaha! 5. The Annapatiya verse is Vag. Samh. XI, 83. 6. Comp. manav adhi, Rig-veda VIII, 72, 2. 2, 2. The two oblations belonging to the Sravana ceremony are those stated above, II, 14, 4. 5. 2. The first verses in which the Agrahayani night is called the consort of the year, or the image of the year, occur elsewhere with reference to the Ekash/aka night. See Atharva-veda III, 10; Taitt. Digitized by Google

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III KANDA, 2 KANDIKA, 6. 'The night which is the image of the year, that we worship. May I reach old age, imparting strength to my offspring. Svaha! 'To the Samvatsara, to the Parivatsara, to the Idavatsara, to the Idvatsara, to the Vatsara bring ye great adoration. May we, undecayed, unbeaten, long enjoy the favour of these (years) which are worthy of sacrifices. Svaha! 339 'May summer, winter and spring, the rains be friendly, and may autumn be free of danger to us. In the safe protection of these seasons may we dwell, (and) may (they) last (to us) through a hundred years. Svaha!' 3. He makes oblations of the cooked food to Soma, to (the Nakshatra) Mrigasiras, to the full moon of Margasirsha, and to the winter. 4. After he has eaten (of the sacrificial food), he throws the remainder of the flour into a basket, (and then follow the same rites that have been stated above) from (the sacrificer's) going out down to their cleaning themselves. 5. After the cleaning he says, 'The Bali offering is finished.' 6. After they have spread out to the west of the fire a layer (of straw) and a garment that has Samhita V, 7, 2, 1. See also below, Paraskara III, 3, 5. Samvatsara, Parivatsara, Idavatsara, &c. are terms designating the different years of the quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369, 370. 4. See above, II, 14, 11-21 (not 19-21 as indicated by Professor Stenzler). 6. 'Redescending' means that they do not sleep any longer on high bedsteads, which they did from the Sravani day till the Agrahayani, on account of the danger from the snakes, but on the ground. See the notes on Sankh.-Grihya IV, 15, 22; 17, I. Z 2 Digitized by Google

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340 PARASKARA-GRIHYA-SOTRA. not yet been washed, they'redescend,' having bathed, wearing garments which have not yet been washed: the master (of the house) southward, his wife to the north (of her husband, and then the other persons belonging to the house) so that each younger one lies more to the north. 7. Having caused the Brahman to sit down southward, and having placed to the north a water-pot, a Sami branch, an earth-clod taken out of a furrow, and a stone, he murmurs, looking at the fire: This Agni is most valiant, he is most blessed, the best giver of a thousand boons, highly powerful. May he establish us both in the highest place. 8. To the west of the fire he joins his hands (and holds them) towards the east. 9. With the three (verses), "The divine ship' (Vag. Samh. XXI, 6-8) they ascend the layer (of straw). 10. He addresses the Brahman: Brahman, we will redescend.' II. The Brahman having given his permission, they redescend with (the words), Life, fame, glory, strength, enjoyment of food, offspring ! 12. Those who have received the initiation murmur, 'May a good winter, a good spring, a good summer be bestowed on us. Blessed may be to us the rains; may the autumns be blessed to us.' 13. With the verse), 'Be soft to us, O earth' (Vag. Samh. XXXV, 21), they lie down on their right sides, their heads turned towards the east. IO, II, See the note on $ 6. 12. On upeta, which means a person for whom the Upanayana has been performed, see my note, Sankhayana-Grihya II, 1, 1. Digitized by Google

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III KANDA, 3 KANDIKA, 5. 341 14. They arise with (the verse), 'Up! with life, with blessed life. Up! with Parganya's eye, with the seven spaces of the earth.' 15. This (they repeat) two other times, with the Brahman's permission. 16. Let them sleep on the ground four months (after the Pratyavarohana), or as long as they like. KANDIKA 3. 1. After the Agrahayani (full moon follow) the three Ashtakas. 2. (The Ashtaka is) sacred to Indra, to the Visve devas, to Pragapati, and to the Fathers. 3. (The oblations are made) with cakes, flesh, and vegetables, according to the order (of the three Ashtakas). 4. The first Ashtaka (is celebrated) on the eighth day of the fortnight. 5. Having cooked a mess of sacrificial food and having sacrificed the two Agya portions, he sacrifices Agya oblations with (the texts): (a) "Thirty sisters go to the appointed place, 14. The verse occurs, with a few differences, in the Kanva Sakha of the Vag. Samhita, II, 7, 5. 3, 1. On the Ashtakas, celebrated on the eighth days of the three dark fortnights following after the Agrahayani full moon, see Sankhayana III, 12 seqq.; Asvalayana II, 4; Gobhila III, 10. 2. As there are four deities named, I think it probable that they are referred to all Ashtakas indiscriminately; comp. Asvalayana II, 4, 12. Thus in the Mantras prescribed for the first Ashtaka (Satras 5 and 6), Indra, the Visve devas, and Pragapati are named; to the Fathers belongs the Anvashtakya ceremony. 3. With regard to the order of these substances the Grinya texts differ. 5. Comp. Taitt. Samhita IV, 3, II; Atharva-veda III, 1o. (a) The thirty sisters seem to be the days of the month. As to Digitized by Google

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342 PARASKARA-GRIHYA-SOTRA. putting on the same badge. They spread out the seasons, the knowing sages; having the metres in their midst they walk around, the brilliant ones. Svaha ! (b) The shining one clothes herself with clouds, with the ways of the sun, the divine night: manifold animals which are born, look about in this mother's lap. Svaha ! (c) 'The Ekashtaka, devoting herself to austerities, has given birth to a child, to the majesty of Indra. Through him the gods have conquered the hostile tribes; he became the killer of the Asuras through his (divine) powers. Svaha ! (d) "You have made me who am not the younger (sister), the younger; speaking the truth I desire this: may I be in his (i.e. the sacrificer's ?) favour, as you are; may none of you supplant the other in her work. (e) 'In my favour dwelt the omniscient one; he has found a firm standing; he has got a footing. May I be in his (i.e. the sacrificer's ?) favour, as you are; may none of you supplant the other in her work. (f) .On the five dawns follows the fivefold milking; on the cow with the five names, the five seasons. The five regions (of the sky) are estab madhyekhandas, comp. Taitt. Samh. loc. cit. $ 1: khandasvati ushasa pepisane; SS 2: katushtomo abhavad ya turiya yagnasya pakshav rishayo bhavanti, gayatrim trishtubham gagatim anushtubham brihad arkam yunganah suvar abharann idam. (d) Probably one Ashtaka addresses the others, her sisters, as Gayarama explains this verse. (f) The explanation by which the fivefold milking' is referred to what is called in Taitt. Brahmana II, 2, 9, 'the milkings of Pragapati,' seems to me more than doubtful, for the milkings Digitized by Google Digitized by

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III KANDA, 3 KANDIKA, 6. 343 lished through the fifteenfold (Stoma); with one common face (they look over) the one world. Svaha ! (g) 'She who shone forth as the first, is the child of truth. One (of them) bears the majesty of the waters; one wanders in the courses of the sun; one (in those) of the heat; Savitri shall govern one. Svaha ! (h) She who shone forth as the first has become a cow in Yama's realm. Give us milk, thou who art rich in milk, year by year. Svaha ! (i) 'She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Svaha ! (k) *The consort of the seasons, the first one has come to us, the leader of days, the producer of offspring. Being one, thou shinest manifold, Ushas. Being free from old age, thou leadest to old age everything else. Svaha !' 6. He makes offerings of the mess of cooked food with (the verses) : * May the earth be peaceful, the air friendly to us; of Pragapati' are only four : viz. the dark night, the moonlight, the twilight, and the day. (i) Sukra-rishabha cannot be translated, as Professor Stenizler does, die schonste unter den Lichtern' (Madhava : sukreshu nakshatradishu sreshtha), for this meaning of rishabha occurs only in later texts. The word is a Bahuvrihi compound, as the Petersburg Dictionary explains it. 6. In the first verse I have omitted vya snavai, which impedes the construction and violates the metre. The word has found its way into the text, no doubt, in consequence of the phrase dirgham a yur vyasna vai occurring in chap. 2, 2. In the second verse Digitized by Google Digitized by

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344 may the heavens give us bliss and safety. May the points (of the horizon), the intermediate points, the upper points give us bliss, and may day and night create long life for us. Svaha! 'May the waters, the rays protect us from all sides; may the creator, may the ocean turn away evil. The present and the future, may all be safe for me. Protected by Brahman, may I be well guarded. Svaha! May all Adityas and the divine Vasus, may the Rudras and Maruts be our protectors. May Pragapati, the highest lord, bestow on us vigour, offspring, immortality, long life. Svaha!' ( 7. And with (the formula), To the Ashtaka Svaha!' 8. The middle Ashtaka (is celebrated) with (the sacrifice of) a cow. 9. He sacrifices the omentum of that (cow) with (the verse), 'Carry the omentum, O Gatavedas, to the fathers' (Vag. Samh. XXXV, 20). PARASKARA-GRIHYA-SUTRA. " 10. On the day following each (Ashtaka), the Anvashtaka day, (he brings a sacrifice) with the left ribs and the left thigh, in an enclosure, according to (the ritual of) the Pindapitriyagna. 11. Also to the female (ancestors he makes Pinda offerings) and pours (for them) strong liquor and water oblations into pits, and (offers) collyrium, salves, and garlands. 12. (He may also make oblations), if he likes, to the teacher and to the pupils who have no children. akritad is corrupt. I have translated abhayam; comp. Asvalayana II, 4, 14. In the third verse I have left out mayi, as Professor Stenzler has done in his translation. Digitized by Google 4

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III KANDA, 4 KANDIKA, 4. 345 13. And in the middle of the rainy season (there is) a fourth Ashtaka on which vegetables are offered. KANDIKA 4. 1. Now the building of the house. 2. Let him have his house built on an auspicious day. 3. Into the pits (in which the posts shall be erected) he pours an oblation with (the words), 'To the steady one, the earth-demon, svaha !' 4. He erects the post. This navel of the world I set up, a stream of wealth, promoting wealth. Here I erect a firm house; may it stand in peace, dropping ghee. Rich in horses and cows, rich in delight be set up, for the sake of great happiness. To thee may the young calf cry, to thee the lowing cows, the milkcows. 'To thee (may) the young child (go), to thee the calf with its companions, to thee the cup of Parisrut, to thee (may they go) with pots of curds. 13. I have stated in the note on Sankhayana III, 13, 1 my reasons for believing that the true reading of this Sutra is not madhyavarshe (in the middle of the rainy season), but maghyavarshe (the festival celebrated during the rainy season under the Nakshatra Maghas). There are no express rules given with regard to the third Ashtaka, but I think we should understand this Sutra as involving a statement on that Ashtaka : (The third Ashtaka) and the fourth, on the Maghyavarsha day, are Sakashtakas (Ashtakas on which vegetables are offered). Sankhayana (Grihya III, 13, 1) declares that the ritual of the fourth Ashtaka is identical with that of the second. 4, 3. Asvalayana-Grihya II, 8, 15. 4. On gagadaih saha (in the third verse) see my note on Sankhayana-Grihya III, 2, 9. Digitized by Google

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346 PARASKARA-GRIHYA-SUTRA. *The consort of Peace, the great one, beautifully attired--bestow on us, O blessed one, wealth and manly power, which may be rich in horses and cows, full of sap like a tree's leaf. May our wealth increase here, clothing itself with prospering '-with (these four Mantras) he approaches the four (posts). 5. Having established the fire inside (the house), having made the Brahman sit down towards the south, having placed a water-pot to the north, and cooked a mess of sacrificial food, he goes out (of the house), and standing near the door, he addresses the Brahman, Brahman, I enter (the house)!' 6. When the Brahman has given his consent, he enters with (the formula), 'To right I advance, to luck I advance!' 7. Having prepared Agya and sacrificed two Agya oblations with (the two parts of the Mantra), 'Here is joy' (Vag. Samh. VIII, 51 a), he sacrifices other oblations with (the verses): (a) Vastoshpati! Receive us into thy protection); give us good entering and drive away from us evil. For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha ! (b) * Vastoshpati ! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship; give us thy favour, as a father to his sons. Svaha ! (c) Vastoshpati! Let us be in a fellowship with thee, which may be valiant, joyful, and well proceeding. Protect our wishes when we rest and 7. Rig-veda VII, 54; 55, 1. Digitized by Google

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III KANDA, 4 KANDIKA, 9. 347 when we do our work. Protect us always, ye (gods), and give us welfare. Svaha ! (d) Driving away calamity, Vastoshpati, assuming all shapes, be a kind friend to us. Svaha !' 8. He makes offerings of the mess of cooked food (with the following Mantras): (a) 'Agni, Indra, Brihaspati, the Visve devas I invoke, Sarasvati and Vagi. Give me a dwellingplace, ye vigorous ones. Svaha ! (b) *To all the divine hosts of serpents, to the Himavat, the Sudarsana (mountain), and the Vasus, Rudras, Adityas, Isana with his companions, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha ! (c) 'To forenoon and afternoon both together with noon, to evening and midnight, to the goddess of dawn with her wide path, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha! (d) 'To the Creator and the Changer, to Visvakarman, to the herbs and trees, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha ! (e) 'To Dhatri and Vidhatri, and to the Lord of treasures together with them, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha ! (f) 'As a lucky, a happy (place), give me this dwelling-place, Brahman and Pragapati, and all deities. Svaha !' 9. After he has partaken (of the sacrificial food), let him put into a brass vessel the different things which he has brought together, Udumbara leaves with strong liquor, green turf, cowdung, curds, 8 a. Vagi is, as the name shows, the goddess of quick vigour. Gayarama explains Vagi, a name of Sita, as a personification of food. b. Comp. Asvalayana II, 1, 14. On gagada, comp. above, $ 4. Digitized by Google

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348 PARASKARA-GRIHYA-SOTRA. honey, ghee, Kusa grass, and barley, and let him besprinkle the seats and shrines (for the images of the gods). 10. He touches (the wall and the posts) at their eastern juncture with the words), 'May luck and glory protect thee at thy eastern juncture.' II. He touches (them) at their southern juncture with (the words), May sacrifice and sacrificial fee protect thee at thy southern juncture.' 12. He touches (them) at their western juncture with (the words), 'May food and the Brahmana protect thee at thy western juncture.' 13. He touches (them) at their northern juncture with (the words), 'May vigour and delight protect thee at thy northern juncture.' 14. He then goes out (of the house) and worships the quarters of the horizon, the east) with (the formulas), 'May Keta (i.e. will ?) and Suketa (i.e. good-will ?) protect me from the east. Agni is Keta; the Sun is Suketa : to them I apply; to them be adoration ; may they protect me from the east.' 15. Then to the south : May that which protects and that which guards, protect me from the south. 'The Day is that which protects; the Night is that which guards; to them I apply; to them be adoration; may they protect me from the south. 16. Then to the west : May the shining one and the waking one protect me from the west. Food is the shining one ; Breath is the waking one; to them I apply; to them be adoration; may they protect me from the west.' 17. Then to the north : May the sleepless one and the not-slumbering one protect me from the north. Digitized by Google

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III KANDA, 5 KANDIKA, 3. 349 'The Moon is the sleepless one; the Wind is the not-slumbering one; to them I apply; to them be adoration; may they protect me from the north.' 18. When (the house) is finished, he enters it with (the formulas), 'Law, the chief post! Fortune, the pinnacle! Day and night, the two door-boards! 'Indra's house is wealthy, protecting; that I enter with my children, with my cattle, with everything that is mine. 'Hither is called the whole number (of relatives), the friends whose coming is good. Thus (I enter) thee, O house. May our dwellings be full of inviolable heroes from all sides!' 19. Then (follows) feeding of the Brahmanas. KANDIKA 5. 1. Now (follows) the putting up of the waterbarrel. 2. To the north-east he digs a pit like (the pit for) a sacrificial post, strews into it Kusa grass, fried grains, fruits of the soap-tree, and other auspicious things, and therein he establishes the water-barrel with (the words), 'The sea art thou.' 3. He pours water into it with (the verse), 'Ye 18. Comp. Sankhayana-Grihya III, 3, 7 seq.; chap. 4, 10. The comparison of Sankhayana shows that we have to divide saha pragaya pasubhih, saha yan me kinkid asty, upahutah, &c. Sadhusamvritah (if the reading is correct) seems to me to be the nom. plur. of sadhusamvrit. I understand this to be a Bahuvrihi compound, in which samvrit means the approaching.' In Atharvaveda VII, 60, 4 we have sakhayah svadusammudah. After sale a verb meaning 'I enter,' or something like that, has been lost. 5, 3. Rig-veda X, 30, 12. Digitized by Google

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350 PARASKARA-GRIHYA-SUTRA. waters, rich in wealth, ye possess goods. Ye bring us good insight and immortality. Ye are the rulers over wealth and blessed offspring. May Sarasvati give strength to him who praises her!' 4. And with the three (verses), 'O waters, ye are' (Vag. Samhita XI, 50 seqq.). 5. Then (follows) feeding of the Brahmanas. KANDIKA 6. 1. Now the cure for headache. 2. Having moistened his hands, he passes them over his eye-brows with (the verse), 'From the eyes, from the ears, from the whiskers, from the chin, from the forehead, I drive away this disease of the head.' 3. If (only) one side (of the head aches, he recites the verse), 'Cleaver! Thou with the disfigured eyes! White-wing! Renowned one! And thou with the various-coloured wing! Let his head not ache.' 4. Then it will get better. KANDIKA 7. I. (Now will be declared) the making water round about a servant who is disposed to run away. 2. While (the servant) is sleeping, he should discharge his urine into the horn of a living animal, and should three times walk round him, turning his left side towards him, and sprinkle (the urine) round him, 7, 1. Uiula-parimehah. It is probable that utula, as meaning a slave who habitually runs away, is connected with the use of that word as the name of a tribe in the north-west of India. Digitized by Google

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III KANDA, 8 KANDIKA, 3. 351 with (the verse), 'From the mountain (on which thou art born), from thy mother, from thy sister, from thy parents and thy brothers, from thy friends I sever thee. 'Run-away servant, I have made water round thee. Having been watered round, where wilt thou go?' 3. Should he run away (nevertheless, his master) should establish a fire that has been taken from a wood that is on fire, and should sacrifice in that fire) Kusa plates (used for protecting the hands when holding a hot sacrificial pan) that have been anointed with ghee, with (the formula), "May the stumbler stumble round thee, .... may he tie thee with Indra's fetter, loosen thee for me, and may he lead another one up (to me).' 4. Then he will quietly remain (in his master's house). KANDIKA 8. 1. The spit-ox (sacrificed to Rudra). 2. It procures (to the sacrificer) heavenly rewards, cattle, sons, wealth, renown, long life. 3. Having taken the sacred domestic fire to the 3. Ukha yabhyam grihyate tav indvau. Comm. on Katyayana, Sraut. XVI, 4, 2. In the Mantra I propose to read, pari tva hvalano, &c. Nivrittendravirudhah seems to be corrupt; it seems to be a compound of nivritta, a second member which is doubtful, and virudh (the plant). The meaning may have been giving it up to consume the plants.' 4. This Satra is word for word identical with chap. 6, 4. 8, 1. Asvalayana-Grihya IV, 8. 2. Asvalayana, loc. cit. $ 35. 3. The outspreading is the establishing of the three sacred Srauta fires, so that the Grihya fire is considered as the Garhapatya, and the Ahavaniya and Dakshinagni are taken from it. Digitized by Google

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352 PARASKARA-GRIHYA-SUTRA. forest, and having performed the 'outspreading,' he should sacrifice the animal to Rudra. 4. One that is not gelded. 5. Or it may be) a cow, on account of the designation. 6. Having cooked the omentum, a mess of sacrificial food, and the portions cut off (of the victim), he sacrifices the omentum to Rudra, the fat to the Air, and the cut-off portions together with the mess of cooked food to Agni, Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahadeva, isana. 7. (Then follows a sacrifice to) Vanaspati. 8. (To Agni) Svishtakrit at the end. 9. Then (follows) the sprinkling round to the different quarters (of the horizon). 10. After the sprinkling has been performed, they sacrifice the Patni-samyaga offerings to Indrani, Rudrani, Sarvani, Bhavans, and Agni Grihapati. 11. The blood he offers in leaves, on (grass-) bunches, as a Bali to Rudra and to his hosts, with (the Mantras), 'The hosts, Rudra, which thou hast to the east, to them this Bali (is given). To them and to thee be adoration! The hosts, Rudra, which thou hast to the south ... to the west ... to the north . . . upwards . . . 5. On account of the designation of the sacrifice as sula-gava. 6. Asvalayana, loc. cit. SS 19. 9. Gayarama: disam vyagharanam kartavyam iti satraseshah. tak ka vasaya bhavati yathagnishomiye. 10. On the Patni-samyaga offerings, so called because they are chiefly directed to the wives of the gods, see Hillebrandt, Neu- und Vollmondsopfer, pp. 151 seqq. 11. Asvala yana, loc. cit. $ 22. Digitized by Google

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III KANDA, 9 KANDIKA, 4. 353 downwards, to them this Bali (is given). To them and to thee be adoration !! 12. The contents of the stomach and of the entrails, besmeared with blood, he throws into the fire or buries them in the earth. 13. Having placed the animal so that the wind blows from himself to it, he approaches it with the Rudra hymns, or with the first and last Anuvaka. 14. They do not take anything of that animal to the village. 15. Thereby (also) the cow-sacrifice has been declared. 16. (It is combined with the offering of) milkrice; (the rites) not corresponding (to that special occasion) are omitted. 17. The sacrificial fee at that (sacrifice) is a cow of the same age (as the victim). KANDIKA 9. 1. Now the letting loose of the bull. 2. (The ceremony) has been declared in the cowsacrifice. 3. (It is performed) on the full-moon day of Karttika, or on the (day on which the moon stands in conjunction with) Revati in the Asyayuga month. 4. Having set a fire in a blaze in the midst of the 12. As to uvadhya, comp. Asvalayana, SS 28. 13. The Rudra hymns form the sixteenth Adhyaya of the Vagasaneyi Samhita. Either that whole Adhyaya or the first and last Anuvaka of it is recited. 15. Gobhila III, 6. 9, I seqq. Comp. Sankhayana III, II. 2. See above, chap. 8, 15. 3. Sankhayana, loc. cit. SS 2. 4. Sankhayana, $ 3. Of course, in Professor Stenzler's translation, in der Mitte der Kuche' is a misprint for in der Mitte der Kuhe. [29] Aa Digitized by Google Digitized by

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354 PARASKARA-GRIHYA-SUTRA. cows, and having prepared Agya, he sacrifices six (oblations) with (the Mantras), 'Here is delight' (Vag. Samh. VIII, 51). 5. With (the verses), ' May Pashan go after our cows; may Pashan watch over our horses; may Pashan give us strength'-he sacrifices of (the sacrificial food) destined for Pashan. 6. After murmuring the Rudra hymns they adorn a one-coloured or a two-coloured (bull) who protects the herd or whom the herd protects. Or it should be red, deficient in no limb, the calf of a cow that has living calves and is a milk-giver; and it should be the finest (bull) in the herd. And besides they should adorn the best four young cows of the herd and let them loose with this (verse), 'This young (bull) I give you as your husband; run about sporting with him, your lover. Do not bring down a curse upon us, by nature blessed ones. May we rejoice in increase of wealth and in comfort.' 7. When the bull) stands in the midst of the cows, he recites over it (the texts beginning with) * Bringing refreshment,' down to the end of the Anuvaka (Vag. Samh. XVIII, 45-50). 8. With the milk of all (the cows) he should cook milk-rice and give it to the Brahmanas to eat. 5. Rig-veda VI, 54, 5; Sankhayana, $ 5. 6. Sankhayana, $$ 6-14. On the Rudra hymns, see above, chap. 8, SS 13. Perhaps the words ma nah sapta are corrupt; the correct reading may possibly be, mas vasthata. 7. Sankhayana, $ 15. There is no Mantra in the Vagasaneyi Samhita beginning with the word mayobhah, but this word occurs in the middle of XVIII, 45 a; the texts which he recites begin at that word and extend down to the end of the Anuvaka. It is clear that may obhuh was intended in the original text, from which both Sankhayana and Paraskara have taken this Satra, as the RikPratika, Rig-veda X, 169, 1. Digitized by Google

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III KANDA, 10 KANDIKA, 10. 355 9. Some also sacrifice an animal. 10. The ritual thereof has been declared by the (ritual for the) spit-ox. KANDIKA 10. 1. Now the water libations (which are performed for deceased persons). 2. When (a child) that has not reached the age of two years dies, his father and mother become impure. 3. The other (relations) remain pure. 4. (The impurity lasts) through one night or three nights. 5. They bury the body without burning it. 6. If a child dies) during the impurity of his mother (caused by the child's birth), the impurity lasts till the mother's) getting up (from child-bed), in the same way as the impurity caused by a child's birth. 7. In this case (of the child being younger than two years) no water libations (are performed). 8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery 9. Singing the Yama song and murmuring the Yama hymn, according to some (teachers). 10. If (the dead person) has received the initiation, 9. According to the commentators, a goat is sacrificed. 10. See chap. 8. 10, 2. Manu V, 68; Yagnavalkya III, 1. 7. Manu V, 68; Yagnavalkya III, 1. 9. The Yama song is stated to be the second verse of Taittiriya Aranyaka VI, 5, 3 ("He who day by day leads away cows, horses, men, and everything that moves, Vivasvat's son Yama is insatiable of the five human tribes'); the Yama hymn is Rig-veda X, 14. Comp. Yagnavalkya III, 2. 10. The bhomigoshana (election of the site for the Smasana) is Aa 2 Digitized by Google

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356 PARASKARA-GRIHYA-SUTRA. (the rites) from the election of the site (for the Smasana) down to their descending into water (in order to bathe themselves) are the same as those prescribed for persons who have set up the (sacred Srauta) fires. 11. They burn him with his (sacred) domestic fire, if he has kept that; 12. Silently, with a common fire, other persons. 13. They should ask one who is related (to the deceased person) by blood or by marriage, for (his permission to perform) the water-libation, in the words, 'We shall perform the libation.' 14. (He replies), 'Do so now and never again,' if the deceased person was not a hundred years old. 15. (He says) only, 'Do so,' if he was. 16. All relations (of the deceased), to the seventh or to the tenth degree, descend into water. 17. If dwelling in the same village, (all) as far as they can trace their relationship. 18. They wear (only) one garment, and have the sacred cord suspended over the right shoulder. 19. With the fourth finger of the left hand they spirt away (the water) with (the words), 'May he drive evil away from us with his splendour' (Vag. Samh. XXXV, 6). 20. Facing the south, they plunge (into the water). 21. They pour out with joined hands one libation of water to the deceased person with (the words), 'N. N. This water to thee!' 22. When they have come out (of the water) and treated of in Satapatha Brahmana XIII, 8, 1, 6 seqq.; Katyayana Srauta-sutra XXI, 3, 15 seqq. On the bath taken after the ceremony, see Satapatha Brahmana XIII, 8, 4, 5; Katyayana XXI, 4, 24. 16. Yagnavalkya III, 3. 22. Yagnavalkya III, 7: apavadeyus tan itihasaih puratanaih. Digitized by Google

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III KANDA, IO KANDIKA, 31. 357 have sat down on a pure spot that is covered with grass, (those who are versed in ancient tales) should entertain them (by telling such tales). 23. They return to the village without looking back, in one row, the youngest walking in front. 24. In the doors of their houses they chew leaves of the Pikumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter. 25. Through a period of three nights they should remain chaste, sleep on the ground, do no work and charge nobody (to do it for them). 26. Let them eat food which they have bought or received (from others); (they should eat it) only in the day-time, (and should eat) no meat. 27. Having offered to the deceased person the Pinda, naming his name at the washing, at the offering (of the Pinda), and at the second washing 28. They should that night put milk and water in an earthen vessel into the open air with (the words), 'Deceased one, bathe here!' 29. The impurity caused by death lasts through three nights; 30. Through ten nights, according to some (teachers). 31. (During that period they) should not perform Svadhyaya (or study the Vedic texts for themselves). 23. Yagnavalkya III, 12. 24. Yagnavalkya III, 12. 13. 25, 26. Yagnavalkya III, 16; Manu V, 73; Vasishtha IV, 15. 27. See on the washing and on the offering of the Pinda, Katyayana-Srauta-sutra IV, 1, 10. II. Comp. Weber, Indische Studien, X, 82. 28. Yagnavalkya III, 17. 29, 30. Yagnavalkya III, 18; Manu V, 59. Digitized by Google

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358 PARASKARA-GRIHYA-SOTRA. 32. They should intermit the standing rites, except those performed with the three (Srauta) fires, 33. And (with the exception of those performed) with the (sacred) domestic fire, according to some (teachers). 34. Others should perform (those rites for them). 35. Those who have touched the dead body should not enter the village until the stars appear. 36. If (they have touched it) in the night-time, (they should not enter) till sunrise. 37. The entering and what follows after it is the same (for these persons) as for the others. 38. (Their) impurity lasts through one or two fortnights. 39. The same (rites should be performed) when the teacher (has died), 40. Or the maternal grandfather or grandmother, 41. Or unmarried females. 42. For those who were married, the others should do it, 43. And they for the (others). 44. If one dies while being absent on a journey, (his relations) shall sit (on the ground, as prescribed for impure persons) from the time when they have heard (of his death), performing the water libation 37. The position of this Satra after 35, 36 seems to me to indicate that it refers to those who have touched the dead body; comp. Yagnavalkya III, 14 : pravesanadikam karma pretasamsparsinam api. I believe that the same persons are concerned also in Satra 38. 42. I.e. the husband and his relatives. Comp. Vasishtha IV, 19. 43. A married female should perform the rites for her husband and his relatives. See Professor Buhler's note on Vasishtha IV, 19; S. B. E., XIV, 28. 44. Yagnavalkya III, 21; Manu V, 75, 76. Comp. Gautama XIV, 37; Vasishtha IV, 14. Digitized by Google

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III KANDA, 10 KANDIKA, 55. 359 (at that time), until the period (of their impurity) has expired; 45. If (that period has already) elapsed, through one night or three nights. 46. Optional is the water libation for an officiating priest, a father-in-law, a friend, for (distant) relations, for a maternal uncle, and for a sister's son; 47. And for married females. 48. On the eleventh day he should give to an uneven number of Brahmanas a meal at which meat is served. 49. Some also kill a cow in honour of the deceased person. 50. When the Pindas are prepared, the deceased person, if he has sons, shall be considered as the first of the (three) Fathers (to whom Pindas are offered). 51. The fourth one should be left out. 52. Some (make Pinda offerings to a deceased person) separately through one year (before admitting him to a share in the common Pitriyagna). 53. But there is a rule, "There can be no fourth Pinda'-for this is stated in the Sruti. 54. Every day he shall give food to him (.e. to the deceased person), and if he was a Brahmana, a vessel with water. 55. Some offer also a Pinda. 47. See above, $ 42. 51. See Sankhayana-Grihya IV, 2, 8. 52. Sankhayana-Grihya VIII, 2. Comp. the description of the Sapindikarana, ibid., chap. 3. 53. There would be four Pindas, if one were to be offered to the recently deceased person, and three others to those Fathers who had received Pinda offerings before his death. Therefore one of these three Fathers is omitted; see $ 51. 54. Comp. Apastamba I, 13, 1; Baudhayana II, 11, 3. Digitized by Google

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360 PARASKARA-GRIHYA-SOTRA. KANDIKA 11. 1. If an animal (is to be sacrificed), let him wash it, if it is not a cow; let him walk round the fires and drive in front (of them) a Palasa branch into the ground. 2. The winding (of a Kusa rope) round (that branch), the touching (of the animal with the grassblade), the binding (of it to the branch), and the sprinkling (of the animal with water) should be performed in the way prescribed in the Srauta-sutra), and whatever else is to be done). 3. After he has sacrificed the two oblations before and after the killing of the animal, (he) silently (sacrifices) five other (oblations, directed to Pragapati). 4. And the omentum is taken out (of the killed animal). He should besprinkle it (with water) and name the deity (to whom the sacrifice is directed). 5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food. 6. After he has sacrificed the omentum, he cuts off the Avadana portions, 11, 1. The branch replaces the sacrificial post (yllpa) of the Srauta ritual. As to agrena, comp. Katy.-Sraut. VI, 2, 11 and the commentary. 2. See Katy.-Sraut. VI, 3, 15 on the parivyayana, ibid. $$ 19, 26 on the upakarana, SS 27 on the niyogana, SS 33 on the prokshana. 3. Katyayana VI, 5, 22 : He sacrifices (agya) with the words, "Svaha to the gods.' SS 24: He sacrifices (Agya) with the words, "To the gods svaha.' In the commentary on SS 25 these two oblations are called paripasavyahuti. 4. See Katyayana VI, 6, 13; Asvalayana-Grihya I, 11, 10. 5. See above, Sutra 2. Digitized by Google

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III KANDA, 12 KANDIKA, 4. 361 7. All of them, or three, or five. 8. He sacrifices the Avadana portions together with the mess of cooked food. 9. A limb of the animal is the sacrificial fee. 10. At (a sacrifice) directed to a special deity he should sacrifice (an animal) belonging to that deity, should make a portion for that (god), and should say to him (i.e. to the messenger who is to convey that offering to a place sacred to that deity): 'Take care that this may reach that (god).' II. If there is a river between (the sacrificer and that sacred place), he may have a boat made, or he may dispense with this. KANDIKA 12. 1. Now (follows) the penance for a student who has broken the vow of chastity. 2. On a new-moon day he shall sacrifice an ass on a cross-road (to the goddess Nirviti). 3. (And) he shall offer a mess of cooked food to Nirriti. 4. The Avadana portions are sacrificed into water (and not into fire). 7. The complete number of the Avadanas (i.e. the portions of the killed animal which have to be cut off, such as the heart, the tongue, &c.) is eleven; see Katy.-Sraut. VI, 7, 6; AsvalayanaGrihya I, 11, 12. 8. Asvalayana-Grihya, loc. cit. SS 13. 10, 11. The way for interpreting these Sutras is shown by Asvalayana-Grihya I, 12. I do not think that they have anything to do, as Gayarama states, with reference to Sutra 11, with the offering due to a relative who has died while being absent on a journey (chap. 10, 44). 12, 1. See the parallel passages quoted by Professor Buhler in his note on Apastamba I, 26, 8 (S. B. E., II, 85), and besides, Katyayana I, 1, 13 seqq.; Gautama XXIII, 17 seqq., &c. 4. This Sutra is identical with Katyayana I, 1, 16. Digitized by Google

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362 PARASKARA-GRIHYA-SOTRA. 5. The Purodasa (or sacrificial cake), which belongs to the animal sacrifice, is cooked on the ground (and not in the Kapalas). 6. (The guilty person) should put on the skin (of the ass), 7. With the tail turned upwards, according to some (teachers). 8. He should through one year go about for alms, proclaiming his deed. 9. After that time he sacrifices two Agya oblations with the formulas), 'O Lust, I have broken my vow of chastity. I have broken my vow of chastity, O Lust. To Lust svaha !'-'O Lust, I have done evil. I have done evil, O Lust. To Lust svaha !' 10. He then approaches (the fire) with (the verse), May the Maruts besprinkle me, may Indra, may Brihaspati, may this Agni besprinkle me with offspring and with wealth.' 11. This is the penance. KANDIKA 13. 1. Now the entering of a court of justice. 2. He approaches the court with the words), Court! Thou that belongest to the Angiras ! Trouble art thou by name ; vehemence art thou by name. Thus be adoration to thee!' 3. He then enters (the court) with (the words), '(May) the court and the assembly, the two unani 5. This Satra is identical with Katyayana I, 1, 15. 9. Baudhayana II, 1, 34. 10. Baudhayana II, 1, 35. 13, 2. The regular Sandhi would be sabha (for sabhe) angirasi, instead of which the text has sabhangirasi. 3. In Sanskrit the words sabha (court) and samiti (assembly) are of feminine gender. I have translated upa ma sa tishthet in the sense indicated by Panini I, 4, 87. Digitized by Google

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III KANDA, 14 KANDIKA, 2. 363 mous daughters of Pragapati (protect me). May one who does not know me, be below me. May (all) people be considerate in what they say. 4. When he has arrived at the assembly, he should murmur, Superior (to my adversaries) I have come hither, brilliant, not to be contradicted. The lord of this assembly is a man insuperable in his power.' 5. Should he think, "This person is angry with me,' he addresses him with (the verses), 'The destroy-. ing power of wrath and anger that dwells here on thy forehead, that the chaste, wise gods may take away. 'Heaven am I and I am Earth ; we both take away thy anger; the she-mule cannot bring forth offspring; N. N.!' 6. But if he should think, 'This person will do evil to me,' he addresses him with (the words), 'I take away the speech in thy mouth, I take away (the speech) in thy heart. Wheresoever thy speech dwells, thence I take it away. What I say, is true. Fall down, inferior to me.' 7. The same is the way to make a person) subject (to one's self). KANDIKA 14. 1. Now the mounting of a chariot (is declared). 2. After he has given the order, 'Put the horses to it,' and it has been announced, 'They are," he goes to (the chariot, saying), "This is the Virag,' and touches the two wheels, 5. Perhaps we should read garbhenasvataryah saha : we take away thy anger together with the offspring of the she-mule (that cannot foal). Comp. Kullavagga VII, 2, 5; S. B.E., XX, 238. 6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: a te vakam asya a te hridaya adade. Comp. Hirany.-Grihya I, 4, 15, 6. Digitized by Google

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PARASKARA-GRIHYA-SUTRA. 364 3. The right (wheel) with (the words), The Rathantara art thou '-- 4. The left with (the words), 'The Brihat art thou ' 5. The pole with (the words), 'The Vamadevya art thou.' 6. He touches the interior of the chariot with his hand (saying), 'The two Ankas, the two Nyankas which are on both sides of the chariot, which move forward with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, promote us.' 7. With (the words), 'Adoration to Manikara,' he drives on the beast on the right side. 8. (If going in his chariot) toward (images of) gods, let him descend (from the chariot) before he has reached them; if toward Brahmanas, just before (reaching them); if toward cows, when amid them; if toward fathers, when he has reached them. 9. A woman or a Vedic student shall not be charioteers. 14, 6. The meaning of ankau and nyankau cannot be determined, as far as I can see. The commentators explain the words as the two wheels and the two sides of the chariot, or as the two right wheels and the two left wheels of a four-wheeled chariot. Professor Zimmer (Altindisches Leben, pp. 251 seq.) compares anka with a rug, and says, 'Mit ankau (resp. anku) ware daher die obere Einfassung des Wagenkastens (kosa, vandhura) bezeichnet, mit nyankau (resp. nyanka) ein zu grosserer Befestigung etwas weiter unten (ni) herumlaufender Stab.' To me it seems that ankau and nyankau are to be understood both as designations of certain parts of the chariot and as names of different forms of Agni dwelling in the chariot.-Comp. Taittiriya Samhita I, 7, 7, 2; Pankavimsa Brahmana I, 7, 5. 7. The name of the demon Manikara occurs, as far as I know, only here. Digitized by Google

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III KANDA, 15 KANDIKA, 4. 365 10. Having driven a moment beyond (the point to which he intends to go) he should murmur, 'Here is rest, rest here' (Vag. Samh. VIII, 51). 11. Some add (the words), Here shall be no rest.' 12. If the chariot is weak, he should murmur, after he has mounted it, 'May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.' 13. If the horses run away with the chariot, he should touch the post (?) or the earth and should murmur, 'May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.' 14. Thus he will suffer no harm and no damage. 15. When he has finished his way, and has unyoked the horses, let him have grass and water given to them. "For thus satisfaction is given to the beast that draws (the cart) '--says the Sruti. KANDIKA 15. 1. Now how he should mount an elephant. 2. He goes to the elephant and touches it (saying), 'The elephants' glory art thou. The elephants' honour art thou.' 3. He then mounts it with the words), With Indra's thunder-bolt I bestride thee. Make me arrive safely.' 4. Thereby it has also been declared how he should mount a horse. 11. If the reading of the text is correct, the meaning would seem to be : We will rest here for a while, but then we will go further. 13. I cannot say what the post' (stambha) here means; it may be a part of the chariot. Gayarama has dhvagastambha, i.e. the staff of a flag, which we are to suppose was carried on the chariot. This may be the right explanation. 15. Satapatha Brahmana I, 8, 2, 9. Digitized by Google

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366 PARASKARA-GRIHYA-SUTRA. 5. When he is going to mount a camel, he addresses it: 'Thou art the son of Tvashtri; Tvashtri is thy deity. Make me arrive safely.' 6. When he is going to mount a he-ass, he addresses it: 'A Sudra art thou, a Sadra by birth. To Agni thou belongest, with twofold sperm. Make me arrive safely.' 7. A path he addresses: 'Adoration to Rudra who dwells on the paths. Make me arrive safely.' 8. A cross-road he addresses: 'Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.' 9. When he intends to swim across a river, he addresses it: 'Adoration to Rudra who dwells in the waters. Make me arrive safely.' 10. When going on board a ship, he addresses her: 'The good ship' (Vag. Samh. XXI, 7). 11. When going to cross (the river), he addresses (the ship): The well-protecting' (Vag. Samh. XXI, 6). 12. A forest (through which he is wandering) he addresses : 'Adoration to Rudra who dwells in the forests. Make me arrive safely. 13. A mountain (which he is going to cross) he addresses : 'Adoration to Rudra who dwells on the mountains. Make me arrive safely.' 14. A burial-ground he addresses : 'Adoration to Rudra who dwells among the Fathers. Make me arrive safely.' 15. A cow-stable he addresses : 'Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.' 6. The he-ass has twofold sperm, because he begets both asses and mules. Taittiriya Samhita VII, 1, 1, 2. Digitized by Google

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III KANDA, 15 KANDIKA, 22. 367 16. And wheresoever else it be, let him always say, 'Adoration to Rudra.' For the Sruti says, 'Rudra is this universe.' 17. If the skirt (of his garment) is blown upon him (by the wind), he addresses (that skirt): 'A skirt art thou. Thou art not a thunder-bolt. Adoration be to thee. Do no harm to me!' 18. The thunder he addresses: 'May the rains be friendly to us; may (Indra's) darts be friendly to us-may they be friendly to us which thou throwest, O killer of Vritra.' 19. A howling jackal he addresses: 'Friendly by name' (Vag. Samh. III, 63). 20. A shrieking bird he addresses: 'Goldenwinged bird who goest where the gods send thee! Messenger of Yama, adoration be to thee! What has the Karkarina told thee?' 21. A tree that serves as a mark (of a boundary, &c.), he addresses: 'May neither the flash of lightning (destroy thee), nor axe nor wind nor punishment which the king sends. May thy shoots grow up; may rain fall on thee, in safety from the wind. May fire not destroy thy root. Blessing on thee, O lord of the forest! Blessing on me, O lord of the forest!' 22. If he receives something (given to him), he accepts it with (the formula), May Heaven give thee; may the Earth accept thee.' Thus (the thing given) does not decrease to him who gives it, and what he receives increases. 6 19. The play on words is untranslatable; 'jackal' is siva, 'friendly,' sivah. 20. I do not know the meaning of karkarinah. Gayarama takes it for a genitive standing instead of an accusative, and explains it by asmadbadhakam. Digitized by Google

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368 23. If boiled rice is given to him, he accepts it with (the formula), 'May Heaven, &c.,' and he partakes thereof twice with (the formulas), 'May Brahman eat thee!'-' May Brahman partake of thee!' 24. If gruel is given to him, (as above).... three times with (the formulas), 'May Brahman eat thee!' -May Brahman partake of thee!'-'May Brahman drink thee!' PARASKARA-GRIHYA-SUTRA. KANDIKA 16. 1. Now each time after a lesson (of the Veda) is finished, in order to prevent his forgetting (the texts he has studied, the following prayer should be recited): 'May my mouth be skilful; my tongue be honeysweet speech. With my ears I have heard much; do not take away that which I have heard, which dwells in me. " The Brahman's word art thou; the Brahman's stand art thou; the Brahman's store-house art thou. Fulfilment art thou; peace art thou; unforgetfulness art thou; enter into my store-house of the Brahman. With the voice I cover thee! With the voice I cover thee! May I be able to form the vowels, to produce, to hold fast and to utter the guttural, pectoral, dental, and labial sounds. May my limbs grow strong, my voice, breath, eye, ear, honour, and power. What I have heard and studied, may that be fixed in my mind; may that be fixed in my mind.' End of the Third Kanda. End of Paraskara's Grihya-sutra. 16, 1. As to anirakarana, comp. anirakarishnu above, II, 4, 3. Possibly we should read, gihva me madhumad vakah. Digitized by Google

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KHADIRA-GRIHYA-SUTRA. [19] [29] Bb Bb Digitized by Google

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Digitized by Google : . 1

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INTRODUCTION TO THE KHADIRA-GRIHYA-SUTRA. AMONG the Grantha MSS. collected by the late Dr. Burnell and now belonging to the India Office Library, there are some MSS. (numbers CLXXII and following of the Catalogue) of a Grihya-satra hitherto unpublished, which is ascribed to Khadirakarya. It belongs to the Drahyayana school of the Sama-veda, which prevails in the south of the Indian peninsula', and it is based on the Gobhiliya-satra, from which it has taken the greater number of its aphorisms, just as the Drahyayana-Srautasatra, as far as we can judge at present, is nothing but a slightly altered redaction of Latyayana?. Like the GobhilaGrihya it very seldom gives the Mantras in their full extent, but quotes them only with their Pratikas, and it is easy to identify these quotations in the Mantrabrahmana (published at Calcutta, 1873), which contains the texts prescribed by Gobhila for the Grihya ceremonies. The Khadira-Grihya has evidently been composed with the intention of abridging Gobhila's very detailed and somewhat lengthy treatise on the domestic rites. Digressions, such as, for instance, that introduced by the words tatraihad a huh, Gobhila I, 2, 10-27, or such as Gobhila's * explication of the terms paurnama si and amavasya, I, 5, 7 seqq., or most of the regulations concerning the Sakvaryas, III, 3, or the Slokas, IV, 7, are invariably left 1 See Dr. Burnell's Catalogue, p. 56. * Weber, Vorlesungen uber indische Literaturgeschichte (and edition), p. 87: Almost the entire difference between this Satra and that of Latyayana lies in the arrangement of the matter treated of, which is in itself very nearly the same in both texts, and is expressed in the same words.' Comp. Anandakandra Vedantavagisa's Introduction to his edition of Latyayana (in the Bibliotheca Indica), pp. 2, 3, and his statements on Drahyayana in the notes of that edition. B b 2 Digitized by Google

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KHADIRA-GRIHYA-SUTRA. 372 out, and in the descriptions of the single ceremonies throughout the principal points only are given, with the omission of all words and of all matter that it seemed possible to dispense with. On the other hand, the arrangement of the Sutras has undergone frequent changes, in which the compiler clearly shows his intention of grouping together, more carefully than was done in the original text, the Sutras which naturally belong to each other. Of the Sutras of the Khadira-Grihya which cannot be identified in Gobhila, several are to be traced back to Latyayana, or we should perhaps rather say, to Drahyayana. Thus Khad. I, I, 14 mantrantam avyaktam parasyadigrahanena vidyat evidently corresponds to Latyayana I, 1, 3, uttaradih purvantalakshanam, and Khad. I, 1, 24 avyavrittim yagnangair avyavayam kek het is identical with Laty. I, 2, 15, avyavayo vyavrittis ka yagnangaih. Upon the whole, though certainly the Khadira-Grihya does not contain much matter which is not known to us from other sources, it notwithstanding possesses a certain interest, since it shows by a very clear example how a Sutrakara of the later time would remodel the work of a more ancient author, trying to surpass him by a more correct arrangement, and especially by what became more and more appreciated as the chief accomplishment of Sutra composition, the greatest possible succinctness and economising of words. To an interpreter of Gobhila the comparison of the Khadira-Grihya no doubt will suggest in many instances a more correct understanding of his text than he would have been likely to arrive at without that aid, and perhaps even readings of Gobhila which seemed hitherto subject to no doubt, will have to give way to readings supplied by the Grantha MSS. of the KhadiraGrihya. Thus, Gobhila III, 8, 16, I do not hesitate to correct asam svadam, on the authority of Khad. III, 3, 13, into asam khadam or asam khadan1. 1 Comp. Paraskara II, 10, 15, and the quotations given by Bohtlingk-Roth s. v. sam-khad. Forms derived from the two roots, khad and svad, are frequently interchanged in the MSS.; see the two articles in the Dictionary. Digitized by Google

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INTRODUCTION. 373 As the text of the Khadira-Grihya is very short and has not yet been published, it has been printed at the foot of the page, together with references to the parallel passages of Gobhila. For further explanations of the single Sutras, I refer to my translation of Gobhila which will form part of the second volume of the Grihya-sutras, where I shall also hope to give some extracts from Rudraskanda's commentary on the Khadira-Grihya. Digitized by Digitized by Google

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KHADIRA-GRIHYA-SUTRA. PATALA I, KHANDA 1. 1. Now henceforth the domestic sacrifices (will be explained). 2. During the northern course of the sun, at the time of the increasing moon, on auspicious days, before noon: this is the time at which the constellations are lucky, unless a special statement is given. 3. At the end (of the ceremonies) he should give to the Brahmanas to eat according to his ability. 4. The sacrificial cord is made of a string or [of Kusa grass. 5. If he suspends it round his neck and raises the right arm (so as to wear the cord on his left shoulder), he becomes yagnopavitin. 6. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) prakinavitin. 7. After having sipped water three times, let him wipe off the water twice. I, 1, 1. athato grihyakarmany. 2. udagayanapurvapakshapunyaheshu prag avartanad anubhah kalo nadese. 3. pavarge yathotsaham brahmanan asayed. 4. yagnopavitam sautram kausam va. 5. grivayam pratimukya dakshinam bahum uddhritya yagnopaviti bhavati. 6. savyam prakinaviti. 7. trir akamyapo dvih parimrigita. I, 1, 1=Gobhila I, I, I. 2=I, 1, 3. 3=I, 1, 6. 4-6=I, 2, I seqq. 7-10=1, 2, 5 seqq. Digitized by Google

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I PATALA, I KHANDA, 17. 375 8. Having besprinkled his feet (with water), let him besprinkle his head. 9. Let him touch the organs of his senses (i.e. his eyes, his nose, and his ears) with water (i. e. with a wet hand). 10. When he has finally touched (water) again, he becomes pure. 11. (If) sitting, standing, or lying down (is prescribed), he should understand that it is to be done) on northward-pointed Darbha grass, with the face turned to the east, to the west of the fire with which the sacrifice is performed. 12. If the word Snana (or bathing) is used, (this refers to the whole body) with the head. 13. (The different ceremonies are) performed with the right hand, if no special rule is given. 14. If it is not clear where a Mantra ends, one should discern it by (adverting to) the beginning of the next Mantra. 15. The Mantras have the word svaha at their end, when offerings are made. 16. The term Pakayagna is used of every sacrifice that is performed with one fire. 17. There the Brahman is (present as) officiating priest, with the exception of the morning and evening oblations. 8. padav abhyukshya siro s bhyukshed. 9. indriyany adbhih samsprised. 10. antatah pratyupasprisya sukir bhavaty. 11. asanasthanasamvesanany udagagreshu darbheshu pranmukhasya pratiyat paskad agner yatra homa syat. 12. sahasirasam snanasabde. 13. dakshinena panina krityam anadese. 14. mantrantam avyaktam parasyadigrahanena vidyet. I5. svahanta mantra homeshu. 16. pakayagna ityakhya yah kas kaikagnau. 17. tatra ritvig brahma sayampratarhomavargam. 11-14 desunt. 1551, 9, 25. 16 deest. 17, 18=I. 9, 8. 9. Digitized by Google

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376 KHADIRA-GRIHYA-SUTRA. 18. The Hotri's place is filled by (the sacrificer) himself. 19. To the south of the fire the Brahman sits facing the north, silently, until the oblation has been performed, on eastward-pointed (Darbha grass). 20. But if he likes, he may speak of what refers to the sacrifice. 21. Or if he has spoken (words) which are unworthy of the sacrifice, let him murmur the Mahavyahritis, 22. Or (the verse), Thus has Vishnu' (Sv. I, 222). 23. If he does himself the work both of the Brahman and of the Hotri, let him sit down on the Brahman's seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties. 24. Let him take care not to turn his back to, or become separated (by any person or thing interposed) from what belongs to the sacrifice. KHANDA 2. 1. In the eastern part of his dwelling he should besmear (the place on which the sacrifice will be 18. svayamhautram. 19. dakshinato sgner udanmukhas toshnim aste brahma homat pragagreshu. 20. kamam tv adhiyagnam vyahared. 21. ayagniyam va vyahritya mahavyahritfr gaped. 22. idam vishnur ita va. 23. hautrabrahmatve svayam kurvan brahmasanam [sic] upavisya khattram uttarasangam kamandalum va tatra kritvathanyat kuryad. 24. avyavrittim yagnangair avyavayam kekhet. 2, 1. purve bhage vesmano gomayenopalipya tasya madhyadese lakshanam kuryad. 19=1, 6, 13 seqq. 20-22=1, 6, 17 seqq. 23=1,6, 21. 24 deest. 2, i seqq.=Gobhila I, 1, 9 seqq. Digitized by Google

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I PATAIA, 2 KHANDA, II. 377 performed) with cowdung, and should draw in the middle of it the lines. 2. To the south he should draw a line from west to east. 3. From the beginning of that line (he should draw a line) from south to north ; from the end (of the last-mentioned line) one from west to east; between (the first and the third line) three (lines) from west to east. 4. He besprinkles that (place) with water, 5. Establishes the fire (thereon), 6. Wipes along around the fire) with the three verses, 'This praise' (MB. II, 4, 2-4). 7. To the west of the fire he touches the earth with his two hands turned downwards, with (the verse), 'We partake of the earth's' (MB. II, 4, 1). 8. In night-time (he pronounces that Mantra so that it ends with the word) goods' (vasu). 9. Having strewn Darbha grass to the west (of the fire), let him draw (some grass) from the southend and from the north-end (of what he has strewn), in an eastern direction. 10. Or let him omit this drawing (of Darbha grass to the east), 11. And let him strew (the grass) beginning in the east, so as to keep his right side turned to the 2. dakshinatah prakim rekham ullikhya. 3. tadarambhad udikim tadavasanat prakim tisro madhye prakis. 4. tad abhyukshya. 5. sgnim upasamadhaya. 6. imam stomam iti parisamdhya trikena. 7. paskad agner bhumau nyankau pani kritvedam bhumer iti. 8. vasvantan ratrau. 9. paskad darbhan astirya dakshinatah prakim prakarshed uttaratas ka. 10. sprakrishya va. II. purvopakramam pradakshinam agnim strinuyan malany agrais khadayan trivritam pankavritam vo. 6-8=IV, 5, 3 seqq. 9-11=I, 7, 9 seqq. Digitized by Google

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378 KHADIRA-GRIHYA-SOTRA. fire, covering the roots (of the Darbha blades) with the points, in three layers or in five layers. 12. Sitting down he cuts off two span-long Darbha points, not with his nail, with (the words), Purifiers are ye, sacred to Vishnu.' 13. He wipes them with water, with (the words), By Vishnu's mind are ye purified.' 14. Holding them with his two thumbs and fourth fingers so that their points are turned to the north, he three times purifies the Agya (with them), with (the words), 'May the god Savitri purify thee with this uninjured purifier, with the rays of the good sun.' 15. Having sprinkled them (with water) he should throw them into the fire. 16. Having put the Agya on the fire he should take it (from the fire) towards the north. 17. Bending his right knee he should pour out to the south of the fire his joined hands full of water with (the words), 'Aditi! Give thy consent!' 18. To the west with (the words), 'Anumati! Give thy consent! 19. To the north with (the words), 'Sarasvati ! Give thy consent !! 12. pavisya darbhagre pradesamatre prakhinatti na nakhena pavitre stho vaishnavyav ity. 13. adbhir unmrigya Vishnor manasa pute stha ity. 14. udagagre ngushthabhyam anamikabhyam ka samgrihya trir agyam utpunati devas tva Savitotpunatv akhidrena pavitrena vasos suryasya rasmibhir ity. 15. abhyukshyagnav anuprahared. 16. agyam adhisrityottaratah kuryad. 17. dakshinaganvakto dakshinenagnim Adite s numanyasvety udakangalim prasis ked. 18. Anumate : numanyasveti paskat. 19. Sarasvate (sic, comp. Hiranyakesi-Grihya I, 1, 2, 9] - numanyasvety uttaratah. 12-16=1, 7, 21-27. 17-21=1, 3, 1 seqq. Digitized by Google

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I PATALA, 3 KHANDA, 3. 379 20. With the words), 'God Savitri! Give thy impulse ! (MB. I, 1, 1) he should sprinkle (water) round the fire so as to keep his right side turned towards it, encompassing what he is going to offer (with the water). 21. (This he does) once or thrice. 22. He puts a piece of wood on (the fire). 23. He should murmur the Prapada formula (MB. II, 4, 5), hold his breath, fix his thoughts on something good, and should emit his breath when beginning the Virupaksha formula (MB. II, 4, 6). 24. At ceremonies for the attainment of special wishes (he should do so) for each of the objects (which he wishes to attain). 25. He should do so always at sacrifices. KHANDA 3. 1. A student after he has studied the Veda and has offered a present to his teacher, should, with permission (of his parents), take a wife. 2. And (he should take) the bath (which signifies the end of studentship). 3. Of these two (acts the taking of) the bath comes first. 20. deva Savitah prasuveti pradakshinam agnim paryukshed abhipariharan havyam. 21. sakrit trir va. 22. samidham adhaya. 23. prapadam gapitvopatamya kalyanam dhyayan vairupaksham arabhyokkhvaset. 24. pratikamam kamyeshu. 25. sarvatraitad dhomeshu kuryat. 3, 1. brahmakari vedam adhityopanyahritya guraves nugnato daran kurvita. 2. - plavanan ka. 3. tayor aplavanam purvam. 22=1, 8, 26. 33=IV, 5, 6 seqq. 24, 25 desunt. 3, 1=Gobhila III, 4, 1. 2=III, 4, 7. 3, 4 desunt. Digitized by Google

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380 4. As, however, in the (collection of) Mantras marriage is treated of (first), it is explained (here) before (the bath). 5. A Brahmana with a water-pot, wrapped in his robe, keeping silence, should step in front of the fire and should station himself (to the south of it) with his face to the north. KHADIRA-GRIHYA-SUTRA. 6. After (the bride) has taken a bath, (the bridegroom) should dress her in a garment that has not yet been washed, with (the verse), 'They who spun' (MB. I, 1, 5). While she is led up (to him), the bridegroom should murmur (the verse), 'Soma gave her' (1. 1. 7). 7. To the south of the bridegroom he (who has led her to him) should make her sit down. 8. While she touches him, (the bridegroom) should make oblations of Agya with the Sruva, picking out (portions of it [comp. Paraskara II, 14, 13]), with the Mahavyahritis. 9. A fourth (oblation) with (the three Mahavyahritis) together. IO. The same at the ceremonies of the tonsure (of the child's head), of the initiation (of the Brahmakarin), and of the cutting of the beard. 4. mantrabhivadat tu panigrahanasya (correct, panigrahanam?) purvam vyakhyatam. 5. brahmanas sahodakumbhah pravrito vagyatogrenagnim gatvodanmukhas tishthet. 6. snatam ahatenakhadya ya akrintann ity aniyamanayam panigraho gapet Somos dadad 7. panigrahasya dakshinata upavesayed. 8. anvarabdhayam sruvenopaghatam mahavyahritibhir agyam guhuyat. 9. samastabhis katurthim. 10. evam kaulopanayanagodaneshv. iti. 5=11, 1, 13. 26 seqq. 6=II, 1, 17-19. 7 seqq. II, 1, 23 seqq.; I, 9, = Digitized by Google

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I PATALA, 3 KHANDA, 20. 381 11. And at the marriage (he makes oblations) with the six verses, 'May Agni go as the first' (MB. I, 1, 9 seqq.). 12. At Agya oblations, unless a special rule is given, the two Agya portions and the Svishtakrit oblation (are) not (offered). 13. After (the chief oblations he should) always (make oblations) with the Mahavyahritis, 14. And with the (verse) sacred to Pragapati. 15. He should make an expiatory oblation. 16. After the sacrifice they both arise. 17. (The bridegroom) should pass behind (the bride's) back, station himself to the south, and seize the bride's hand. 18. Her mother who has, towards the east, put fried grain mixed with Samt leaves into a basket, 19. Should make the bride tread with the tip of her right foot on an upper mill-stone, to the west of the fire, with (the verse which the bridegroom repeats), 'On this stone' (MB. I, 2, 1). 20. Her brother, filling once his joined hands II. Agnir etu prathama iti shadbhis ka panigrahane. 12. nagyabhagau na svishtakrid agyahutishv anadese. 13. sarvatroparish/an mahavyahritibhih1. 14. pragapatyaya ka. 15. prayaskittam guhuyed. 16. dhutvopottish/hato. 17. nuprishtham gatva dakshinato vasthaya vadhvangalim grihniyat. 18. purva mata samipalasamisran (var. lect. misral) lagan khurpe kritva. 19. paskad agner drishatputram akramayed vadhum dakshinena prapadenemam asmanam iti. 20. sakridgrihitam angalim laganam vadhvangalav avaped bhrata. 14, 15 desunt. 16-31-II, 2, 1 seqq. Possibly the Sutras 12 and 13 should be divided thus: 12. nagyabhagau na svishtakrid agyahutishv. 13. anadese sarvatrdeg &c. Comp. Gobhila I, 9, 26. 27; Sankhayana I, 12, 13; 9, 10. Digitized by Google

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382 with fried grain, should pour it into the bride's joined hands. 21. Or some friend (instead of the brother). 22. That she should sacrifice over the fire without opening her joined hands with (the verse which the bridegroom repeats), 'This woman' (MB. I, 2, 2). 23. (The verses), 'Aryaman' and 'Pushan' (1. 1. 3, 4) (are repeated) at the two following (oblations of fried grain). KHADIRA-GRIHYA-SUTRA. 24. After that sacrifice he should go back in the same way (see Sutra 17), and should lead her round the fire, so that their right sides are turned towards it with (the formula), 'The maid from the fathers' (1. 1. 5). 25. (These rites), beginning from his stationing himself (to the south, Sutra 17), (are performed) thrice. 26. After (she) has poured the remnants (of the fried grain) into the fire, he should make her step forward in a north-eastern direction with (the formula), ' For sap with one step' (l. 1. 6, 7). 27. The looking at the lookers-on, the mounting of the chariot, the reciting (of Mantras) at places difficult to pass (on the way of the bridegroom and the bride, is performed) with (verses) suited (to those different occasions). 21. suhrid va kaskit. 22. tam sagnau guhuyad avikhidyangalim iyam narity. 23. Aryamanam Pushanam ity uttarayor. 24. hute tenaiva gatva pradakshinam agnim parinayet kanyala pitribhya ity. 25. avasthanaprabhrity evam tris. 26. surpena sishtan agnav opya pragudikim utkramayed ekam isha iti. 27. kshakavekshanaratharohavadurganumantranany abhirupabhir. (21 and a part of 27 desunt.) Digitized by Google

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I PATALA, 4 KHANDA, 3. 383 28. Walking forward behind the fire, the watercarrier (see Satra 5) should besprinkle the bridegroom on his forehead. 29. So also the bride. 30. When he has thus been besprinkled, (he should repeat the verse), "May (the Visve devas) anoint (or, unite)' (MB. I, 2, 9). 31. He should seize her right hand, together with the thumb, with the six (verses), "I seize thy hand' (MB. I, 2, 10 seqq.). KHANDA 4. 1. He should carry her away in a north-eastern direction. 2. In a Brahmana's house he should establish the (nuptial) fire, should spread out to the west of the fire a red bull's hide with the hair outside and with the neck to the east, and should make her, who has to keep silence, sit down (thereon). 3. When (somebody) has said that a star has appeared, he should, while she touches him, make oblations (of Agya) with the Sruva, picking out (portions of it), with the six (verses) commencing with (the verse), 'In the lines' (MB. I, 3, I seqq.). The remnants he should pour out over the bride's head. 28. aparenagnim auduko gatva panigraham murdhany avasinked. 29. vadhum ka. 30. samangantv ity avasikto. 31. dakshinam panim sangushtham grihniyad gribhnami ta iti shadbhih. 4, 1. pragudikim udvahed. 2. brahmanakulesgnim upasamadhaya paskad agner lohitam karmanaduham uttaraloma praggrivam astirya vagyatam upavesayet. 3. prokte nakshatres nvarabdhayam sruvenopaghatam guhuyat shadbhir lekhaprabhritibhih sampatan avanayan murdhani vadhvah. 4, 1-11=Gobhila II, 3, 1 seqq. Digitized by Google

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384 KHADIRA-GRIHYA-SOTRA. 4. Having circumambulated the fire so that their right sides are turned towards it, he shows her the polar star (literally, the firm one), with the verse, 'Firm is the sky' (1. 1. 7). 5. She should break her silence by respectfully calling her Gurus by their Gotra names. 6. A cow constitutes the sacrificial fee. 7. Here the Arghya ceremony should be performed. 8. (Or rather it should be performed) when they have come to their house), according to some (teachers) : [comp. Sankh. I, 12, 10.] 9. Through a period of three nights they should avoid eating saline. food and drinking milk, and should sleep together without having conjugal intercourse. 10. Having murmured over food which is fit for sacrifice, the (verses), With the tie of food' (MB. I, 3, 8-10), he should pronounce the wife's name, *N. N.!' 11. After he has sacrificed (or, eaten ?) he should give the rest to the wife. 12. After the lapse of that period of three nights, he should make oblations of Agya with the four 4. pradakshinam agnim parikramya dhruvam darsayati dhruva dyaur ity. 5. abhivadya gurun (gurum, Gobhila) gotrena visriged vakam. 6. gaur dakshina. 7. strarghyam. 8. agateshvity eke. 9. triratram ksharalavane dugdham iti vargayantau (vargayanau the MSS.) saha sayiyatam (sayyatam, saryyatam the MSS.) brahmakarinau. 10. havishyam annam parigapyannapasenety asav iti vadhva nama bruyad. II. hutvokkhishtam (bhuktvo?) vadhvai dadyad. 12. Urdhvam triratrak katasribhir agyam guhuyad Agne prayaskittir iti samasya paskamim sampatan avanayann uda patre. 12-13=II, 5, I seqq. Digitized by Google

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I PATALA, 5 KHANDA, 5. 385 verses, 'Agni, thou art expiation' (MB. I, 4, 1 seqq.). A fifth (oblation) combining (the names of the four gods invoked in those verses). The remnants (of Agya) he should pour into a water-pot. 13. With that (Agya) he should wash her, including her hair and nails. 14. Thenceforward he should behave as required by circumstances. 15. At the time of her courses he should touch with his right hand her secret parts with (the verse), May Vishnu make thy womb ready' (MB. I, 4, 6). 16. When (that verse) is finished, he should cohabit with her, with (the verse), 'Give conception' (1. 1. 7). KHANDA 5. 1. The fire used at his wedding (is kept as) his (sacred) domestic fire. 2. Or that on which he (as a student) puts the last piece of wood. 3. Or (a fire) kindled by attrition: that is pure, but it does not bring prosperity. 4. Or he may get it from a frying-pan. 5. Or from the house of one who offers many sacrifices, with the exception of a Sudra. 13. tenainam sakesanakham aplavayet. 14. tato yathartham syad. 15. ritukale dakshinena paninopastham alabhed Vishnur yonim kalpayatv iti. 16. samaptayam sambhaved garbhan dhehiti. 5, 1. yasminn agnau panim grihniyat sa grihyo. 2. yasmin vantyam samidham adadhyan. 3. nirmanthyo va punyas so snardhuko. 4. smbarishad vanayed. 5. bahuyagino vagarak khudravargam. 14=II, 4, II. 15, 16=II, 5, 9, 10. 5, 1-9=Gobhila I, 1, 20-28. ss [29] Digitized by Google

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386 6. The service (at that sacred domestic fire) begins with an evening oblation. 7. After (the fire) has been set in a blaze before sunset or sunrise KHADIRA-GRIHYA-SUTRA. 8. The sacrifice (is performed) after sunset, 9. (And) after sunrise or before sunrise. 10. He should with his hand make oblations of food which is fit for sacrifice, having washed it, if it is raw. II. If it consists in curds or milk, with a brazen bowl, 12. Or with the pot in which the oblations of cooked rice are prepared. 13. (In the evening the first oblation with the formula), To Agni Svaha!' in the middle (of the sacred fire); " 14. The second (oblation) silently in the northeastern part (of the fire). 15. In the morning the first (oblation with the formula), 'To Surya (Svaha)!' 16. The wiping round the fire and the similar acts, with the exception of the sprinkling (of water) round (the fire), are omitted here. 17. Some (teachers say) that his wife may offer these oblations, for the wife is (as it were) the house, and that fire is the domestic fire. 6. sayamahutyupakramam parikaranam. 7. prag astamayodayabhyam pradushkritya. 8. stam ite homa. 9. udite kanudite va. 10. havishyasyannasyakritam ket prakshalya guhuyat pazina. 11. dadhi ket payo va kamsena. 12. karusthalya va. 13. gnaye svaheti madhye. 14. tushnim pragudikim uttaram. 15. Suryayeti pratah purvam. 16. natra parisamuhanadini paryukshanavargam. 17. patni guhuyad ity eke grihah patni grihyo-gnir esha iti. 10-19=1, 3, 6-18 (16 deest). Digitized by Google

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I PATALA, 5 KHANDA, 30. 387 18. When (the meal) is ready, in the evening and in the morning, (the wife) should say, 'It is ready!' and (the husband) with loud voice, 'Om!' 19. Then in a low voice : May it not fail! Adoration to thee!' 20. Of food which is fit for sacrifice he should make oblations to Pragapati and to (Agni) Svishtakrit. 21. Then he should make the Bali offerings. 22. He should put down (a Bali) at four places, inside or outside (the Agnyagara); 23. (Another Bali) near the water-barrel ; 24. (Another) at the middle door ; 25. (Another) in the bed, 26. Or in the privy; 27. Another on the heap of sweepings. 28. He should sprinkle each (Bali with water) before and afterwards. 29. The remnants he should pour out together with water towards the south. 30. Of chaff, of water, and of the scum of boiled rice (he should offer a Bali) when a donation has been made. 18. siddhe sayampratar bhutam ity ukta om ity ukkair bruyat. 19. ma ksha namas ta ity upansu. 20. havishyasyannasya guhuyat pragapatyam sauvishtakritam ka. 21. balim nayed. 22. bahir antar va katur nidhaya. 23. manikadese. 24. madhye dvari, 25. sayyam anu. 26. varkam [sic] va. 27. stha sastupam. 28. ekaikam ubhayatah parishinkek. 29. khesham adbhis sardham dakshina ninayet. 30. phalikarananam apam akamasveti (read, akamasyeti) visranite. 20-37=1, 4, I seqq. CC 2 Digitized by Google

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388 KHADIRA-GRIHYA-SUTRA. 31. The gods to whom the Bali offerings belong, are, the Earth, Vayu, Pragapati, the Visve devas, the Waters, the Herbs and Trees, the Ether, Kama or Manyu, the hosts of Rakshas, the Fathers, Rudra. 32. He should do so silently. 33. He should do so (i.e. offer Balis) of all food. 34. If for one meal the food gets ready at different times, he should do so only once. 35. If (food is prepared) at different places, (he should take) that which belongs to the householder. 36. Of all food he should offer (something) in the fire, and give the due portion to a Brahmana; he should do so himself. 37. From the rice(-harvest) till the barley(-harvest), or from the barley(-harvest) till the rice(-harvest) he should offer (the Balis) himself. He should offer (the Balis) himself. End of the First Patala. 31. Prithivi Vayuh Pragapatir Visve deva Apa Oshadhivanaspataya Akasah Kamo Manyur va Rakshoganah Pitaro Rudra iti balidaivatani. 32. tushnim tu kuryat. 33. sarvasya tv annasyaitat kuryad. 34. asakrik ked ekasmin kale siddhe sakrid eva kuryad. 35. bahudha ked yad grihapateh. 36. sarvasya tv annasyagnau kritvagram brahmanaya dadyat; svayam kuryad. 37. vrihiprabhrity a yavebhyo yavebhyo va s vrihibhya svayam haret svayam haret. prathamapatalah. Digitized by Google

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II PATALA, I KHANDA, 9. 389 PATALA II, KHANDA 1. 1. Of the sacrifices of the new and full moon, the full-moon sacrifice should be performed first. 2. If (the term for the sacrifice) of the new moon comes first, he should first celebrate the full-moon sacrifice and then perform that. 3. Some say that he should not perform it, and wait till the day of the full moon. 4. In the afternoon, husband and wife, after having bathed, should eat fast-day food. 5. Manadantavya has said: 'He who eats fastday food, obtains offspring better than himself; he gains favour; hunger will not attack him.' 6. Therefore one should eat (fast-day food) which he likes. 7. He should do nothing unholy (such as cohabiting with his wife). 8. After he has sacrificed the morning oblation, 9. He should pour out the sacrificial food with (the formula), Agreeable to such and such (a deity) I pour thee out:' (this formula) referring to the II, 1, 1. paurnamasopakramau darsapaurnamasau. 2. darsam ket purvam upapadyeta paurnamasenesh/vatha tat kuryad. 3.: akurvan paurnamasim akankshed ity eke. 4. parahne snatvaupavasathikam dampati bhungiyatam. 5. Manadantavya uvaka: sreyasim pragam vindate kamyo bhavaty akshodhuko ya aupavasathikam bhunkte. 6. tasmad yat kamayeta tad bhungita. 7. navratyam akaret. 8. pratarahutim hutva 9. havir nirvaped amushmai tva gushtam nirvapamiti devatasrayam sakrid yagur va dvis tushnim. II, 1, 1-3 desunt. 4 Gobhila I, 5, 26. 9-16 (15 deest)=I, 7, 2-19. 5-8=1, 6, 1-13. Digitized by Google

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390 KHADIRA-GRIHYA-SUTRA. deity, or a Yagus, (is repeated) once; twice (it is done) silently. 10. He should wash (the food) thrice, (if it is destined) for gods; 11. Twice, if for men; 12. Once, if for the Fathers. 13. Stirring it up with the pot-ladle from the left to the right he should cook it. 14. When he has cooked it, he should sprinkle (Agya) on it, should take it from the fire towards the north, and should again sprinkle (Agya) on it. 15. Thus all kinds of Havis (are prepared). 16. Having put (the Havis) on the sacrificial grass, 17. He should sacrifice the two Agya portions (in the following way): Having taken four portions of Agya-five portions are taken by the Bhrigus (or at least?) by the Gamadagnyas [see Indische Studien, 10, 95]-(he should make two oblations), to the north with (the formula), 'To Agni Svaha!' to the south with (the formula), 'To Soma Svaha!' 18. Others (do it) conversely. 19. Having 'spread under' Agya, he should cut off with the pot-ladle (portions) of the Havis from the middle and from the eastern side; 10. trir devebhyah prakshalayed. 11. dvir manushyebhyah. 12. sakrit pitribhyo. 13. mekshanena pradakshinam udayuvan srapayek. 14. khritam abhigharyodag udvasya pratyabhigharayet. 15. sarvany evam havimshi. 16. barhishy asadya. 17. gyabhagau guhuyak katurgrihitam agyam grihitva pankavattam Bhrigunam Gamadagnyanam Agnaye svahety uttaratah Somayeti dakshinato. 18. viparitam itara. 19. agyam upastirya havisho vadyen mekshazena madhyat purastad iti. 17-27 (18, 23 desunt)=I, 8, 3-29. Digitized by Google 1

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II PATALA, I KHANDA, 26. 391 20. One who takes five cut-off portions (see Satra 17), also from the western side. 21. After he has sprinkled (Agya) on (the cut-off portions), he anoints the places from which he has cut them off, (with Agya). 22. (This anointing) is omitted at the Svishtakrit oblation. 23. He should sacrifice with the formula), 'To N. N. Svaha !'-according to the god to whom the oblation belongs. 24. At the Svishtakrit oblation he spreads under' once-twice if he is a Bhrigu-, (cuts off) once (a portion) of the Havis, sprinkles (Agya) on it twice, and sacrifices it in a north-eastern direction with the formula), 'To Agni Svishtakrit Svaha !' 25. Having put a piece of wood (on the fire), 26. He should dip Darbha-blades (of the sacrificial grass strewn round the fire) three times, the points, the middle, and the roots, into the Agya or into the Havis with (the words), 'May the birds come, licking what has been anointed.' Then, after having sprinkled (those Darbha-blades with water), he should throw them into the fire, with (the verse), 'Thou who art the lord of cattle, Rudra, who walkest with the lines (of cattle), the manly one: do no harm to our cattle; let this be offered to thee. Svaha !' 20. paskak ka pankavatty. 21. abhigharya pratyanakty avadanasthanani. 22. na svish/akrito. 23. - mushmai svaheti guhuyad yaddevatyam syat. 24. svishtakritah sakrid upastirya dvir Bhrigunam sakrid dhavisho (sic) dvir abhigharyagnaye svishtakrite svaheti pragudikyam guhuyat. 25. samidham adhaya. 26. darbhan agye havishi va trir avadhayagramadhyamulany aktam rihana viyantu vaya ity abhyukshyagnav anuprahared yah pasunam adhipati Rudras tantikaro vrisha pasun asmakam ma himsir etad astu hutan tava svaheti. Digitized by Google

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392 KHADIRA-GRIHYA-SUTRA. 27. This (ceremony is called) Yagnavastu. 28. He should perform it at all (sacrifices). 29. The remnants of the Havis he should take away in a northern direction, and should give them to the Brahman. 30. A full vessel constitutes the fee for the sacri fice; 31. Or as much as he can afford. KHANDA 2. 1. By one who has not set up the sacred fires, a mess of cooked food, sacred to Agni, is offered at the festivals of the full and new moon; 2. By one who has set them up, one sacred to Agni and Soma at the full moon; 3. One sacred to Indra, or to Mahendra, or to Indra and Agni, at the new moon; 4. Or as (the sacrifice is performed) by one who has not set up the sacred fires. 5. The time at which the morning oblation may be offered, is the whole day; 6. For the evening oblation the night; 7. For the sacrifice of the full moon the whole second fortnight (of the month); 27. tad yagnavastu. 28. sarvatra kuryad. 29. dhavir ukkhishtam udag udvasya brahmane dadyat. 30. purnapatram dakshina. 31. yathotsaham va. 2, 1. Agneya sthalspakos nahitagner darsaparnamasayor. 2. agnishomiyah paurnamasyam ahitagner. 3. aindro mahendro vaindragno vamavasyayam. 4. yatha vanahitagnes. 5. sarvam ahah pratarahute sthanam. 6. ratris sayamahutes. 7. sarvos parapakshah paurnamasasya. 28 deest. 29-31=I, 9, 1. 6. 11. 2, 1-4=Gobhila I, 8, 22-25. 5-14=1, 9, 14 seqq. Digitized by Google

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II PATALA, 2 KHANDA, 19. 393 8. For the sacrifice of the new moon the first fortnight. 9. Some say that he should keep his vow (until the sacrifice is performed) by abstaining from food. 10. If (the proper) sacrificial food is wanting, let him offer fruits of sacrificially pure (plants or trees); 11. Or leaves (of such plants or trees); 12. Or water. 13. For (even if he offers water) the sacrifice has been performed. 14. A penance (is prescribed) for one who does not perform the sacrifice. 15. If no Havis is indicated, one should offer Agya. 16. The deity (only should be named), if no Mantra is indicated. 17. In the third month of the first pregnancy (of the sacrificer's wife he should perform) the Pumsavana (i. e. the ceremony to secure the birth of a son). 18. After she has bathed, her husband should put on her a (new) garment that has not yet been washed, and after having sacrificed he should stand behind her. 19. Grasping down over her right shoulder he 8. purvapaksho darsasya. 9. bhoganena santanuyad ity eke. 10. vidyamane havye yagniyanam phalani guhuyat. II. palasani va. 12. po va. 13. hutam hi. 14. prayaskittam ahutasya. 15. gyan guhuyad dhavisho nadese. 16. devata [corr. devatam?] mantranadese. 17. prathamagarbhe tritiye masi pumsavanam. 18. snatam ahatenakhadya hutva patih prishthatas tish/hed. dakshinam amsam anvabhimrisyanantarhitam (hitam, hitan, the MSS.) nabhidesam abhimriset pumamsav ity. 19. 15, 16 desunt. 17-23=II, 6. Digitized by Google

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394 KHADIRA-GRIHYA-SUTRA. should touch the uncovered place of her navel with (the verse), "The two men' (MB. I, 4, 8). 20. Then another (ceremony). Having bought for three times seven barley corns or beans, a Nyagrodha-shoot which has fruits on both sides, which is not dry, and not touched by worms, he should set that up with (the formula), 'Ye herbs everywhere, being well-minded, bestow strength on this (shoot); for it will do its work.' 21. He then should take it and place it in the open air. 22. A girl, or a (wife) addicted (to her husband), or a student, or a Brahmani should pound (that Nyagrodha-shoot) without moving backward (the stone with which she pounds it). 23. (The husband) should make (the wife) who has bathed, lie down, and should insert (that pounded substance) into her right nostril with (the verse), A man is Agni' (MB. I, 4, 9). 24. Then in the fourth or sixth month (of her pregnancy) the Simantonnayana (or parting of the hair is performed) for her. 25. After she has bathed, her husband should put on her a garment that has not yet been washed, 20. athaparam nyagrodhasungam ubhayatahphalam asramam akrimiparisriptam trissaptair yavaih parikriyotthapayen mashair va sarvatraushadhayas sumanaso bhutva (hutva, hutvam the MSS.) ssyam viryam samadhatteyam karma karishyatity. 21. ahritya vaihayasim kuryat. 22. kumari vratavati brahmakari brahmani va peshayed apratyaharanti. 23. snatam samvesya dakshine nasikasrotasy asisket puman Agnir ity. 24. athasyas katurthe masi shashthe va simantonnayanam. 25. snatam ahatenakhadya hutva patih prishthatas tishthann anupurvaya phalavrikshasakhaya sakrit simantam unnayet trisvetaya salalyayam urgravato vriksha iti. 24-27=II, 7, i seqq. Digitized by Google

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II PATALA, 2 KHANDA, 34. 395 and after having sacrificed, he should stand behind her and should part her hair once with a well-proportioned (?) branch of a tree, on which there are fruits, (and) with a porcupine's quill that has three white spots, with (the verse), 'Rich in sap is this tree' (MB. I, 5, 1). 26. While she looks at a mess of boiled rice with sesamum seeds, covered with ghee, he should ask her, 'What dost thou see?' 27. He should make her reply, 'Offspring !' 28. When the child is appearing, the sacrifice for the woman in labour (is to be performed)-- 29. With the two verses, She who athwart' (MB. I, 5, 6 seq.). : 30. He should give a name to the child, 'N.N.!' 31. That is his) secret (name). 32. Before the navel-string is cut off and the breast is given (to the child, the father) should have rice and barley grains pounded in the way prescribed for the Nyagrodha-shoot (see Satra 22). 33. He should take thereof with his (right) thumb and fourth finger and give it to the child to eat, with (the formula), 'This order' (MB. I, 5, 8). 34. And butter with (the verse), 'May intelligence to thee' (MB. I, 5, 9). 26. krisarasthalipakam uttaraghritam aveksha[n]tim prikkhet kim pasyasiti. 27. pragam iti vakayet. 28. pratishthite vastau soshyantihomah. 29. ya tiraskiti dvabhyam. 30. asav iti nama dadhyat. 31. tad guhyam. 32. pran nabhikrintanat stanadanak ka vrihiyavau peshayek khungavrita. 33. sngushthenanamikaya kadaya kumaram prasayed iyam agneti. 34. sarpis ka medhan ta iti. 28-34=II, 7, 13 seqq. Digitized by Google

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396 KHADIRA-GRIHYA-SUTRA. KHANDA 3. 1. On the third (Tithi) of the third bright fortnight after his birth, the father should have the child bathed in the morning, and after sunset he should, holding up his joined hands, towards the auspicious directions (of the horizon), worship the moon. 2. The mother, having dressed (the son) in a clean (garment), should hand him, with his face turned to the north, to the father. 3. She then should pass behind (her husband's) back, and should station herself towards the north. 4. After he has performed worship (to the moon) with the three (verses), 'Thy heart, O thou with the well-parted hair' (MB. I, 5, 10 seqq.), and has handed over the son, turning him towards the north, to his mother, he should pour water out of his joined hands with (the verse), 'What in the moon' (1. 1. 13). 5. (He should do the same) twice silently. 6. After a period of ten nights, or of a hundred nights, or of one year after (the child's birth) he should give him a name. 7. He who is going to perform (that ceremonythe father or a representative of the father), after he 3, 1. gananag gyautsne tritiye tritiyayam prata snapya kumaram astam ite santasu dikshu pita kandramasam upatish/het prazgalih. 2. sukinakhadya mata prayakhed udaksirasam. 3. anuprishtham gatvottaratas tishthed. 4. yat te susima iti tisribhir upasthayodankam matre pradaya yad ada ity apam angalim avasinked. 5. dvis tushnim. 6. gananad urdhvam dasaratrak khataratrat samvatsarad va nama kuryat. 7. snapya kumaram karishyata upavish/asya sukinakhadya mata prayakhed udaksirasam. 3, 1-5 Gobhila II, 8, 1-7. 6-12=II, 8, 8-17. Digitized by Google 1

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II PATALA, 3 KHANDA, 17. 397 has had the boy bathed, should sit down, and the mother, having dressed him in a clean (garment), should hand him, with his face turned to the north, to the performer (of the ceremony). 8. She then should walk around behind (his) back and should sit down towards the north. 9. He should sacrifice and should touch the senseorgans at (the boy's) head with the (Mantra), 'Who art thou ?'' (MB. I, 5, 14, 15.) 10. `N. N.!'-(at the place thus indicated in the Mantra) he should give him a name. 11. The same (he should pronounce) at the end of the Mantra. 12. He should tell it to the mother first. 13. (The father) when returning from a journey, should grasp (with his two hands) his son round the head, with (the verses), 'From limb by limb' (MB. I, 5, 16-18). 14. With (the formula), 'With the cattle's' (1. 1. 19), he should kiss him. 15. Silently (he should do the same) with a daughter. 16. In the third year the tonsure (of the child's head is performed). 17. There the barber, warm water, a mirror, or a 8. anuprishtham gatvottarata upavised. 9. dhutva kossiti tasya mukhyan pranan abhimrised. 10. asav iti nama kuryat. 11. tad eva mantrante. 12. matre prathamam akhyaya. 13. viproshyangad angad iti putrasya mardhanam parigrihniyat. 14. pasunam tvety abhigighret. 15. tushnim striyas. 16. tritiye varshe kaulan. 17. tatra napita ushnodakam adarsah kshuro vaudumbarah pingulya iti dakshinata. 13-15=II, 8, 21-25. 16-33=II, 9. Digitized by Google

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398 KHADIRA-GRIHYA-SUTRA. razor of Udumbara-wood, and (Darbha)-blades (are placed) towards the south. 18. A bull's dung and a mess of boiled rice with sesamum seeds which may be more or less cooked, to the north ; 19. And the mother with the son in her lap. 20. (The performer of the ceremony), after having sacrificed, should look, with the Mantra), Hither has come' ( MB. I, 6, 1), at the barber, fixing his thoughts on (the god) Savitri. 21. With (the Mantra), With warm water' (1. 1. 2), he should look at the warm water, fixing his thoughts on Vayu. 22. With (the Mantra), 'May the waters' (1. 1. 3), he moistens (the boy's hair). 23. With the Mantra), Vishnu's' (1.1. 4), he should look at the mirror or at the razor of Udumbara-wood. 24. With (the Mantra), 'Herb!' (1. 1. 5) he puts seven Darbha-blades, with their points upwards (i. e. towards the boy's head ?), into (his hair). 25. With (the formula), 'Axe !' (1. 1. 6) (he presses them down) with the mirror or with the razor of Udumbara-wood. 26. With the Mantra), With which Pashan' (1. 1. 7), he should move forward (the razor) three 18. anaduho gomayah krisarasthalipako vrithapakva ity uttarato. 19. mata ka kumaram adaya. 20. hutvayam agad iti napitam prekshet Savitaram dhyayann. 21. ushnenety ushnodakam prekshed Vayum dhyayann. 22. apa ity untte (ante, umde, unmte, unte the MSS.). 23. Vishnor ity adarsam prekshetaudumbaram vau. 24. sshadha iti darbhapingulis saptordhvagra abhinidhaya. 25. sradhita ity adarsena kshurenaudumbarena va. 26. yena Pasheti dakshinatas trih prankam prohet. Digitized by Google

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II PATALA, 4 KHANDA, 3. 399 times towards the east on the right side (of the boy's hair). 27. Cutting (the hair) once with a razor of metal he should throw the hair on the bull's dung. 28. The same rites, beginning from the moistening (of the hair, are repeated) on the left side and on the back side (of the child's head). 29. Grasping (with his two hands) the boy round his head he should murmur (the verse), 'The threefold age' (1.1. 8). 30. Walking away (from the fire) in a northern direction he should have the arrangement of (the boy's) hair made according to the custom of his Gotra and of his family. 31. Let them bury the hair in the forest. 32. Some throw them on a bunch (of grass or the like). 33. A cow constitutes the sacrificial fee. KHANDA 4. 1. Let him initiate a Brahmana in his eighth year. 2. For him the time (for being initiated) has not passed until his sixteenth (year). 3. In the eleventh a Kshatriya. - 27. sakrid ayasena prakhidyanaduhe gomaye kesan kuryad. 28. undanaprabhrity evam paskad uttaratas ka. 29. tryayusham iti putrasya murdhanam parigrihya gaped. 30. udann utsripya kusalikarayed yathagotrakulakalpam. 31. aranye kesan nikhaneyuh. 32. stambe nidadhaty eke. 33. gaur dakshina. 4, 1. ashtame varshe brahmanam upanayet. 2. tasya shodasad anatitah kala. 3. ekadase kshatriyam. 4, I=Gobhila II, 10. Digitized by Google

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400 KHADIRA-GR/HYA-SUTRA. 4. For him (the time has not passed) until the twenty-second. 5. In the twelfth a Vaisya. 6. For him (the time has not passed) until the twenty-fourth. 7. After (the student's) hair has been arranged, and he has been adorned, and dressed in a garment which has not yet been washed, (the teacher) should sacrifice with the Mantras which the student recites), 'Agni! Lord of the vow!' ( MB. I, 6, 9-13.) 8. He should cause (the student) to stand northwards of the fire, facing the west, and to join his hands. 9. And he should himself join his hands above (the student's hands). 10. A Brahmana versed in the Mantras who stands towards the south, should fill the teacher's joined hands with water. 11. While (the student?) looks at him, (the teacher) should murmur (the Mantra), 'With him who comes to us' (MB. I, 6, 14). 12. (The student) to whom (the teacher) has said, 'What is thy name?' should pronounce a name which he is to use at respectful salutations, derived from (the name of) a deity or a Nakshatra, 'I am N. N.!' (1. 1. 17.) 4. tasya dvavimsad. 5. dvadase vaisyam. 6. tasya katurvimsat. 7. kusalikritam alamkritam ahatenakhadya hutvagne vrata pata ity. 8. uttaratos gneh pratyanmukham avasthapyangalim karayet. 9. svayam kopari kuryad. 10. dakshinatas tishthan mantravan brahmana akaryayodakangalim purayed. 11. agantreti gapet prekshamane [sic]. 12. ko namasity ukto devatasrayam nakshatrasrayam vabhivadaniyam nama bruyad asav asmity. Digitized by Google

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II PATALA, 4 KHANDA, 19. 401 13. Having let the water run (out of his joined hands over the student's hands) the teacher should seize with his two hands, holding the right uppermost, (the student's) joined hands, with the formula), By the impulse of the god Savitri' (1. 1. 18). 14. With (the formula), 'Move in the sun's course' (1. 1. 19) he should make him turn round from left to right. 15. Grasping down over his right shoulder he should touch his uncovered navel with (the formula), (Thou art the knot) of all breath' (1. 1. 20). 16. He then should give him in charge (to the gods) with the Antaka and the other formulas (1. 1. 20 seqq.). 17. (He touches) his right shoulder with (the formula),'To Pragapati (I give) thee (in charge)' (1.1. 23), 18. His left shoulder with his left (hand) with (the formula), 'To the god Savitri (I give) thee (in charge)' (1. 1. 24). 19. Having directed him (to observe the duties of Brahmakarya, by the formula), 'A student art thou' (1. 1. 25, 26), (the teacher) sitting down should from left to right tie round the student, who bends his right knee and clasps his hands, the girdle made of Munga grass, and should cause him to repeat (the verse), ' Protecting us from evil word' (1. 1. 27). 13. utsrigyapo devasya ta iti dakshinottarabhyam hastabhyam angalim grihniyad akaryas. 14. Saryasyeti pradakshinam avartayed. 15. dakshinam amsam anvavamrisyanantarhitam nabhim alabhet prananam ity. 16. athainam paridadyad antakaprabhritibhir. 17. dakshinam amsam Pragapataye tveti. 18. savyena savyam devaya tveti. 19. brahmakary asiti sampreshyopavisya (samprekshyo, samprokshyo the MSS.) dakshinaganvaktam angalikritam pradakshinam mungamekhalam abadhnan vakayed iyam duruktad ity. [29] Dd Digitized by Google

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KHADIRA-GRIHYA-SUTRA. 20. With (the words), ' Recite, sir!' (the student) should respectfully sit down near (the teacher). 21. He then recites the Savitri (1. 1. 29) to him, Pada by Pada, hemistich by hemistich, (and finally) the whole-thus he should teach him the Savitri, 22. And the Mahavyahritis, one by one, 23. And the word Om. 402 24. He hands over to him the staff, which should be made of (the wood of) a tree 25. With (the formula which the student has to recite), 'O glorious one, make me glorious' (1. 1. 31). 26. Let him put a piece of wood (on the fire) with (the verse), 'To Agni a piece of wood' (1.1. 32). 27. Let him go to beg food; 28. First of his mother, 29. Then of other women friends. 30. He should announce the alms (received) to his teacher. 31. He should stand silently till sunset. 32. Through a period of three nights he should avoid eating saline food and drinking milk. KHANDA 5. 1. At the Godana (or cutting of the beard) the 20. adhihi bho ity upasidet. 21. tasma anvaha savitrim pakkho rdharkasas sarvam iti savitrim vakayed. 22. mahavyahritis kaikaikasa. 23. omkaran ka. 24. prayakhaty asmai varksham dandam. 25. susravas susravasam meti. 26. samidham adadhyad Agnaye samidham iti. 27. bhaiksham karen. 28. mataram agre. 29. thanyas suhrida. 30. akaryaya bhaikshan nivedayet. 31. tish/hed astamayat tushnim. 32. triratram ksharalavane dugdham iti vargayet. 5, 1. atha godane kaulavat kalpah. 5, 1-21 Gobhila III, 1. Digitized by Google 1

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II PATALA, 5 KHANDA, 14. 403 rite is identical with the Kaula (cutting of the hair ; see above, chap. 3, 16 seqq.). 2. He should have (his beard) and the hair of his body shaven. 3. The sacrificial fee consists of an ox and a cow, or of a pair of horses, or of sheep, for the (three) castes respectively, 4. Or of a cow for all (castes). 5. A goat (is given) to the person who catches up the hair. 6. The initiation (connected with the Godanakarman, &c.) has been declared. 7. (One should) not initiate one who does not intend to keep the vow through one year. 8. (The use of) a garment, however, which has not yet been washed (see chap. 4,7), is not prescribed (here), 9. Nor the adornment (chap. 4, 7). 10. (The observances prescribed for the Godanavrata are the following :) He should sleep on the ground. 11. He should avoid eating honey and flesh. 12. He should avoid sexual intercourse, shaving, (luxurious) bathing, combing his head, and cleansing his teeth and his feet (in a luxurious way). 13. nasya kame reta skandet. 14. Let him not mount a chariot yoked with cows, 2. salomam vapayed. 3. gosvavimithunani dakshinah prithag varnanam. 4. sarvesham va gaur. 5. agah kesapratigrahayo. 6. sktam upanayanam. 7. nakarishyantam samvatsaram. 8. aniyuktan tv ahatam. 9. athalamkaro. 10. sdhassamvesy. II. amadhumamsast syan. 12. maithunakshurakrityasnanavalekhanadantadhavanapadadhavanani vargayen. 13. nasya kame reta skanden. 14. na goyuktam arohen. dd 2 Digitized by Google

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404 KHADIRA-GRIHYA-SUTRA. Wage. 15. Nor (wear) shoes in the village. 16. Wearing the girdle, going the rounds for alms, (carrying) a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning : (these are the) standing (duties). 17. The Godana-vrata, the Vratika-vrata, the Aditya-vrata, the Upanishad-vrata, and the Gyeshthasama-vrata (last) one year (each). 18. The Aditya-vrata some (do) not (undergo). 19. They who undergo it, wear one garment. 20. They allow nothing to be between (themselves and) the sun. 21. And they do not descend into water. 22. For the Sakvari verses, twelve, nine, six, or three (years through which the Vrata is to be kept) make up the various possibilities. 23. He (who keeps the Sakvara-vrata) wears dark clothes. 24. He eats dark food. 25. He is entirely addicted to his teacher. 26. He should stand in day-time. 27. He should sit at night. 28. According to some (teachers, the Vrata may last only) one year, if the ancestors (of the student) have learnt (the Sakvari verses). 15. na grama upanahau. 16. mekhaladharanabhaikshakaranadandasamidadhanopasparsanapratarabhivada nityam. 17. godanavratikadityavratopanishaggyeshthasamikas samvatsara. 18. nadityavratam ekesham. 19. ye karanty ekavasaso bhavanty. 20. adityan ka nantardadhate. 21. na kapo sbhyupayanti. 22. sakvarinam dvadasa nava shat traya iti vikalpah. 23. krishnavastrah. 24. krishnabhaksha. 25. akaryadhinas. 26. tishthed diva. 27. sita naktam. 28. samvatsaram ekesham purvais srutas ked. 22-34= III, 2. Digitized by Google

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II PATALA, 5 KHANDA, 35. 405 29. (The teacher) should sing (those verses) to (the student) who has fasted and veiled his eyes (thinking), 'May (the teacher) not burn me (with the Sakvari verses). 30. In the morning they make (the student) look at such things as they expect will not burn him, viz, water, fire, a calf, the sun. 31. At water (he should look) with (the words), Water have I beheld!' At fire with the words), Light have I beheld!' At the calf with (the words), Cattle have I beheld !' At the sun with (the words), 'The sky have I beheld!'-thus he should break his silence. 32. A cow is the fee (for the teacher), 33. A brazen vessel, a garment, and a golden ornament. 34. At the Anupravakaniya ceremonies (see Asvalayana-Grihya I, 22, 12) he should sacrifice Agya with the two verses), 'To the Rik, to the Saman we sacrifice' (Sama-veda I, 369), and, "The lord of the seat' (Sv. I, 171). 35. If he has touched a fire-altar or a sacrificial post, if he has humming in his ears, or if his eye 29. uposhitaya parinaddhakshayanugapayed yatha ma na pradhakshyatiti. 30. tam pratar abhivikshayanti yany apradhakshyanti manyante sporgnim vatsam adityam. 31. apos bhivyakhyam ity apo gyotir abhivyakhyam ity agnim pasun abhivyakhyam iti vatsam sur [sic] abhivyakhyam ity adityam visriged vakam. 32. gaur dakshina. 33. kamso vaso rukmas ka. 34. snupravakaniyeshv rikam sama Sadasaspatim iti kagyam guhuyak. 35. kityayupopasparsanakarnakrosakshivepaneshu saryabhyuditas saryabhinimrukta indriyais ka papasparsaih punar mam ity etabhyam ahutir (correct, ahuti?) guhuyad. 35-37=III, 3, 34-36. Digitized by Google

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406 KHADIRA-GRIHYA-SUTRA. palpitates, or if the sun rises or sets while he is sleeping, or if his organs of sense have been defiled by something bad, he should sacrifice two oblations of Agya with the two (verses), 'May (my strength) return to me;' 36. Or two pieces of wood anointed with Agya. 37. Or he may murmur (those verses) at light (offences). Or he may murmur (those verses) at light (offences). End of the Second Patala. 36. agyalipte va samidhau. 37. gaped va laghushu, gaped va laghushu. dvitiyapa/alah. Digitized by Google

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III PATALA, I KHANDA, 13. 407 Patala III, KHANDA 1. 1. When (the student) is going to take the bath (at the end of his studentship), he seats himself in an enclosure to the east of his teacher's house. 2. The teacher (sits) facing the north, 3. On eastward-pointed (Darbha-grass). 4. Thus one (should act) who is desirous of holy lustre. 5. (The student should sit) in a cow-stable, if he is desirous of cattle, 6. In an assembly-hall, if desirous of renown. 7. Let him boil water with all kinds of herbs, 8. And with scents. 9. With that water, which must be lukewarm, the teacher should besprinkle (the student). 10. Or (the student should do so) himself, because that is signified by the Mantra. 11. Some say that both (should do so). 12. The teacher should say in the Mantra), Therewith (I besprinkle) him,' (instead of, 'Therewith I besprinkle myself'). 13. With (the verses), 'Which in the waters' (MB. I, 7, 1) (the student) should pour out his joined hands full of water; III, 1, 1. aplavane purastad akaryakulasya parivrita asta. 2. udanmukha akaryah. 3. pragagreshv. 4. evam brahmavarkasakamo. 5. goshthe pasukamas. 6. sabhayam yasaskamah. 7. sarvaushadhenapah phanayet. 8. surabhibhis ka. 9. tabhis sitoshnabhir akaryosbhishinket. 10. svayam va mantrabhivadad. II. ubhav ity eke. 12. tenemam ity akaryo bruyad. 13. ye apsv ity apam angalim avasinked. III, 1, 1-32=Gobhila III, 4, 7 seqq. (4-6, 11, 12, 15, 20 desunt). Digitized by Google

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408 KHADIRA-GRIHYA-SUTRA. ' 14. And with (the formula), 'What is dreadful) * in the waters' (1. 1. 2); 15. And silently. 16. With (the formula), 'The shining one' (1.1. 3), he should draw (some water) and should besprinkle himself (therewith); 17. And with (the verse), 'By which the wife' (1. 1. 5); 18. And silently. 19. With (the formulas), 'Rising' (1. 1. 6-8), he. should worship the sun. 20. He may repeat (the sections of that Mantra) continuously. 21. If he repeats them separately, he should add at the end (of each section), 'The eye art thou' (1. 1. 9). 22. With (the verse), 'Loosen the highest' (1. 1. 10), he should take off the girdle. 23. After he has eaten something, he should have his hair, his beard, the hair of his body, and his nails cut, so as to leave the lock of hair (as required by the custom of his family). 24. Having adorned himself and put on clothes which have not yet been washed, he should put a garland (on his head) with (the formula), 'Luck' (1.1. 11). 25. The two shoes (he puts on) with (the formula), * Leaders are you' (1. 1. 12). 14. yad apam iti ka. 15. tushnin ka. 16. yo rokana iti grihyatmanam abhishinked. 17. yena striyam iti ka. 18. tushnin ko. 19. dyann ity adityam upatishthet. 20. samasyed va. 21. viharann anusamharek kakshur asity. 22. ud uttamam iti mekhalam avamunket. 23. prasya vapayek khikavargam kesasmasrulomanakhany. 24. alamkrito shatavasasa srir iti sragam pratimunken. 25. netryau stha ity upanahau. Digitized by Google

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III PATALA, I KHANDA, 38. 409 26. With (the formula), "The Gandharva art thou' (1. 1. 13), he takes a bamboo staff. 27. He should approach the teacher and look at the assembly (of pupils, &c.) with (the formula), Like an eye-ball' (1.1. 14). 28. Sitting down, he should touch the senseorgans at his head with (the Mantra), 'Covered by the lips' (1.1. 15). 29. Let him touch a chariot yoked with oxen, with (the verse), 'O tree' (1. 1. 16). 30. With (the words), 'He who stands on thee' (1. 1. 16), he should mount it. 31. Having driven (some distance) in an eastern or northern direction, he should turn round from left to right. 32. Some say that when he has come back, (his teacher should offer to him) the Argha reception. 33. From that time he shall assume a dignified demeanour. 34. nagatalomnyopahasam ikkhet. 35. Nor (should he wish for sport) with a girl who is the only child of her mother, 36. Nor with a woman during her courses, 37. Nor with a woman) who descends from the same Rishis. 38. Let him not eat food which has been brought 26. vainavam dandam adadyad Gandharvos sity. 27. upetyakaryam parishadam prekshed yaksham ivety. 28. upavisyaushthapidhaneti mukhyan pranan abhimrised. 29. goyuktam ratham alabhed vanaspata ity. 30. asthata ta ity arohet. 31. prakim prayayodikim va gatva pradakshinam avartayet. 32. pratyagatayarghyam ity eke. 33. vriddhasili syad ata urdhvam. 34. nagatalomnyopahasam ikkhen. 35. nayugya (read, nayugva). 36. na ragasvalaya. 37. na samanarshya. 38. sparaya dvara prapannah (read, prapanna-) dvihpakvaparyushitani nasniyad. 33-44=III, 5 (40 deest). Digitized by Google

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410 KHADIRA-GRIHYA-SUTRA. by another door (than the usual), or which has been cooked twice, or which has stood over-night 39. Except such as is prepared of vegetables, flesh, barley, or flour 40. Or of milk. 41. He shall avoid gathering fruits, looking into wells, running while it is raining, and taking his shoes in his hands. 42. He should not wear a scentless wreath, 43. If it is not a wreath of gold. 44. He should not use the word 'blessed' without a reason. 45. If he is desirous of thriving (in his cattle), he should with (the Mantra), 'May these' (MB. I, 8, 1) have his cows driven out. 46. When they have come back, (he should recite the Mantra), 'These which are rich in sweet' (1. 1. 2). 47. If he is desirous of thriving (in his cattle), he should lick the forehead of the first-born calf, before it is licked by its mother, and should gulp with (the formula), ('Thou art the phlegm) of the cows' (1.1. 3). 48. When the cows have calved, he should at night sacrifice in the cow-stable churned curds with drops of ghee, with (the verse), 'Seizer' (1. 1. 4). 39. anyatra sakamamsayavapish/avikarebhyah. 40. payasak ka. 41. phalaprakayanodapanavekshanavarshatidhavanopanatsvayamharamani na kuryan. 42. nagandham sragam dharayen. 43. na ked dhiranyasrag. 44. bhadram iti na vritha vyaharet. 45. pushfikamo gah prakalayed ima ma iti. 46. pratyagata ima madhumatir iti. 47. pushkama eva prathamagatasya vatsasya pran matuh pralehanal lalatam ullihya nigired gavam iti. 48. sampragatasu goshthe nisayam vilayanan guhuyat samgrahanety. 45-52=III, 6. Digitized by Google

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III PATALA, 2 KHANDA, 4. 411 49. Now another (ceremony). He should make marks on the ears of a male and of a female calf with (the formula), "The world art thou' (1. 1. 5, 6). 50. First on the male. 51. He should recite over them (the Mantra), With metal' (1. 1. 7). . 52. When the rope (to which the calves are bound) is spread out, (let him recite over it the Mantra), This rope' (1. 1. 8). KHANDA 2. 1. On the full-moon day of the month) Sravana, let him carry forward fire from his house, and let him besmear (the place around it) to the extent of more than one prakrama (i. e. step) towards the different directions (of the horizon). 2. Having once taken a quantity of flour, and having put it into (the spoon called) Darvi, he should pour out water on the besmeared place to the east (of the fire), and should offer a Bali with (the formula), ('0 king of serpents) dwelling towards the east' (MB. II, 1, 1). 3. He should pour out the rest of the water. 4. Having touched water, he should do the same 49. athaparam vatsamithunayoh karne lakshanam kuryad bhuvanam iti. 50. pumso-gre. 51. lohitenety anumantrayeta. 52. tantim prasaritam iyan tantiti. 2, 1. sravanyam paurnamasyam grihad agnim atipraniya pratidisam upalimped adhike prakrame. 2. sakridgrihitan saktun darvyam kritva purvopalipte niniyapo yah prakyam iti balim nirvapen. 3. ninayed apam sesham. 4. apa upasprisyaivam pratidisam yathalingam. 2, 1-7. 14. 15=III, 7. Digitized by Google

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412 KHADIRA-GRIHYA-SUTRA. towards the other directions (of the horizon) according as they are mentioned in the Mantras. 5. Between (the besmeared surface) towards the south and that towards the east and the fire (there should be) a passage. 6. After he has thrown the remnants (of flour) out of the basket into the fire, he should go from (the fire) which has been carried forward, to that (fire) which has not been carried forward), and should turn his hands downwards (so as to touch the earth with them) and should murmur (the Mantra), 'Adoration to the earth's' (1. 1. 3). 7. Thence rising he should place (to the north of the fire) a bunch of Darbha-grass with (the Mantra), *The king Soma' (1. 1. 4), and should fix his thoughts on the serpents that are in that bunch. 8. Taking a portion of fried grain, he should go out of the village in a northern or eastern direction, and should sacrifice it with his joined hands with the four (verses), Hearken, Raka !' (MB. II, 6, 2 seqq.). 9. Walking eastwards he should murmur, 'Be a giver of wealth' (1. 1. 6). 10. Thus three times to the different quarters and intermediate quarters (of the horizon). 5. dakshinapaskime antarenagnin ka samkarah. 6. surpena sishtan agnav opyatipranitad anatipranitasyardham gatva nyaskau can kritva namah Prithivya iti gapet. 7. tata utthaya Somo rageti darbhastambam upasthaya (correct, upasthapya) stambasthan sarpan manasa dhyayann. 8. akshatan adaya pran vodan va graman nishkramya guhuyad angalina haye Raka iti katasribhih. 9. pran utkramya gaped vasuvana edhiti. 10. tris trih pratidisam avantaradeseshu ko. 8-13=IV, 8, 1 scqq. (10 deest). Digitized by Google

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III PATALA, 2 KHANDA, 22. 413 11. Looking upwards (he should offer a Bali) to the hosts of divine beings, 12. (Looking) towards the side, to the hosts of other beings; 13. Looking downwards, he should go back (to the fire) without looking back, and should eat the fried grain. 14. On the following day he should prepare flour of fried grain, should put it into a new vessel, and after sunset he should offer Balis. 15. (The same is repeated every day) till the Agrahayant day. 16. On the full-moon day of Praushthapada (or) under (the Nakshatra) Hasta they should begin the Veda-study; 17. On the full-moon day of Sravana, according to some (teachers). 18. Having sacrificed as at the Upanayana 19. He should cause (the students) to recite the Savitri, 20. (The verse), 'Soma, the king' (Sama-veda I, 91), and the first verses of the Parvans. 21. Let them eat grain and curds with two appropriate (verses). 22. On the following day in the morning let them repeat (the Veda) to their pupils. II. Idhvam prekshan devayaganebhyas (correct, devaganebhyas). 12. tiryann itaraganebhyo. 13. van prekshan pratyetyanavekshann akshatan prasniyak. 14. khvobhute kshatasaktun kritva nave patre nidhayastam ite balin hared. 15. agrahayanyah. 16. praush/hapadim hastenadhyayan upakuryuh. 17. sravanim ity eke. 18. hutvopanayanavat. 19. savitrim anuvakayet. 20. Somam raganam parvadims ka. 21. dhana dadhi ka prasniyur abhirupabhyam. 22. svobhute pratar adhiyiran khishyebhyo. 16-33=III, 3 (22, 25, 29, 33 desunt). Digitized by Google

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414 KHADIRA-GRIHYA-SOTRA. 23. (After each section of the text) they should repeat (as a sort of index ?) the beginnings of the Rikas and the Prastavas (of the Samans). 24. Then the Rahasya texts are chanted, 25. Except when lightning is seen or thunder heard. 26. When they have studied four months and a half, they finish on the full-moon day of Pausha. 27. From that time studying is forbidden when clouds appear, 28. And when lightning is seen, or thunder heard, or when it is drizzling. 29. When these three things happen together, (studying is forbidden) till the twilight has thrice passed. 30. On an Ashtaka, on a new-moon day, on the (three) festivals which come once in four months, and at (the beginning of) the northern course of the sun, (studying is forbidden) for one night with one day before and one day after it. 31. And if a fellow-pupil has died. 32. On the falling of a meteor, or after an earthquake, or an eclipse of the sun or of the moon, on these occasions one should know (that studying is forbidden) until the same time next day. 33. The Kathas and Kauthumas, however, state 23. s nuvakyah kuryur rigadibhih prastavais ka. 24. snuganam rahasyanam. 25. vidyutstanayitnuvargam. 26. ardhapankaman masan adhitya paushim utsargas. 27. tata urdhvam mantranadhyayo (correct, abhranadhyayo). 28. vidyutstanayitnuvrishtiteshu (correct, oprushiteshu or 'prishiteshu ; see Ludwig's note on Rigveda VIII, 1, 12) ka. 29. trisannipate trisandhyam. 30. ashtakam amavasyam katurmasir udagayane ka pakshinim ratrim. 31. sabrahmakarini ka preta. 32. ulkapate bhQmikale gyotishos kopasarga eteshv akalikam vidyat. 33. karshvan tu Kathakauthumah. Digitized by Google

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III PATALA, 3 KHANDA, 10. 415 that (when rain has fallen, studying is forbidden) as long as the water stands in the ditches. KHANDA 3. 1. On the full-moon day of Asvayuga milk-rice sacred to Rudra (is prepared). 2. He should offer it with (the Mantra), 'Not to our children.' 3. Let him pour Agya into milk; this is called a Prishataka. 4. Therewith he should besprinkle the cows when they have come home, with the Mantra), May Mitra and Varuna' (Sama-veda I, 220). 5. That night he should let the calves join their mothers. 6. At the sacrifice of the first-fruits, milk-rice sacred to Indra and Agni (is prepared). 7. Let him sacrifice Agya with the four (verses), *To the bearer of the hundred weapons' (MB. II, 1, 9 seqq.) 8. And afterwards with (the verse), 'May Agni eat' (1. 1. 15). 9. All of them who have received the initiation, should eat the remainder of that (sacrificial food). 10. Having 'spread under' water, he should cut off two portions of the new fruits. 3, 1. asvayugim Rudraya payaso. 2. ma nas toka iti guhuyat. 3. payasy avanayed agyam tat prishatakam. 4. tenabhyagata ga ukshed a no Mitravaruneti. 5. vatsams ka matribhis saha vasayet tam ratrim. 6. navayagne payasa aindragnah. 7. satayudhayeti katasribhir agyam guhuyad. 8. uparishtad Agnih prasnatv iti ka. 9. tasya sesham prasniyur yavanta upeta. 10. upastiryapo dvir navasyavadyet. 3, 1-15=Gobhila III, 8 (3 deest). Digitized by Google

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416 KHADIRA-GRIHYA-SUTRA. II. Three (portions are cut off) by descendants of Bhrigu. 12. Over (these portions) water (is poured). 13. He should swallow (some part of that food) three times without chewing it, with (the Mantra), 'From the good' (1. 1. 13); 14. Or at (the partaking of) barley with (the Mantra), "This barley' (1. 1. 16). 15. With (the Mantra), "This art thou' (1. 1. 14), let him touch the different sense-organs at his head. 16. The Agrahayana ceremony has been explained by the Sravana (ceremony). 17. Let him (not ?) murmur (the Mantra), 'Adoration to the Earth' (see chap. 2, 6). 18. In the evening let him make an oblation of milk-rice with (the verse), 'As the first' (MB. II, 2, 1). 19. Turning downwards his two hands (so as to touch the sacrificial grass) he should murmur (the Mantra), 'In worldly strength' (1. 1. 2, 3). 20. Having spread out to the west of the fire a layer of northward-pointed grass, so that it is inclined towards the north, the householder sits down on that layer, 21. (And) the other persons in due order. 22. Then, without an interval, their wives, II. trir Bhrigunam. 12. apar koparishtad. 13. bhadran na ity asamkhadya pragiret tris trir. 14. etam u tyam iti va yavanam. 15. amos siti mukhyan pranan abhimrised. 16. agrahayanam karma sravanenaiva vyakhyatam. 17. namah Prithivya iti gapet (read, iti na gapet ?). 18. pradoshe payasasya guhuyat prathameti. 19. nyankau pani kritva prati kshatra iti gapet. 20. paskad agne svastaram udagagrais trinair udakpravanam astirya tasminn astarane grihapatir aste. 21. snupurvam itare. 22. snantara bharyah. 16-31=III, 9 and 10, 1-17 (29 deest). Digitized by Google

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III PATALA, 4 KHANDA, I. 23. And their children. 24. The householder, turning his hands downwards (so as to touch the layer of grass), should murmur (the Mantra), 'Be soft' (1. 1. 4). 25. When he has finished that (verse), they should lie down on their right sides. They should turn round three times, turning themselves towards themselves (i. e. turning round forwards, not backwards, and thus returning to their former position ?). 26. Let them repeat the auspicious hymns. 27. Then let them do what they like. 417 28. The eighth days of the three dark fortnights after the Agrahayani are called the Ashtakas. 29. On (each of) these a mess of cooked food (is sacrificed), 30. And eight cakes on the first. 31. These he should bake in a dish without turning them round. 32. On the last (Ashtaka) vegetables (are offered). (So also) at the Anvaharya (Sraddha). 33. Let him sacrifice with (the formula), 'To the Ashtaka Svaha!' KHANDA 4. 1. On the middle (Ashtaka) a cow (is sacrificed). [29] 23. putras ka. 24. nya kau pani kritva syoneti grihapatir gapet. 25. samaptayam dakshinaih parsvaih samviseyus tris trir abhyatmam avritya. 26. svastyayanani kuryus. 27. tato yathar tham syad. 28. urdhvam agrahayanyas tisras tamisrashfamyo .sh/aka ity akakshate. 29. tasu sthalipaka. 30. ash/au kapupah prathamayam. 31. tan aparivartayan kapale srapayed. 32. uttamayam sakam anvaharye. 33. shtakayai svaheti guhuyat. 4, 1. madhyamayam gaus. 32, 33 IV, 4, 17. 21. 4, 1-13 Gobhila III, 10, 18 seqq. Ee Digitized by Google

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418 KHADIRA-GRIHYA-SUTRA. 2. He should place that (cow) to the east of the fire, facing the west, and should sacrifice (Agya) with (the verse), 'What, O beasts' (MB. II, 2, 5). 3. After having made that oblation he should recite over (the cow the verse), 'May to thee' (1. 1. 6). 4. Let him sprinkle it with water in which barley is, with (the formula), 'Agreeable to the Ashtaka I sprinkle thee!' 5. Having sprinkled it and carried a fire-brand round it, he should give the Prokshant water (to the cow) to drink. 6. Going in a northern direction (from the fire) he should kill (the cow), the head of which is turned to the west, the feet to the north. 7. After it has been killed, he should sacrifice (Agya) with (the verse), 'If the beast' (1. 1. 8). 8. His wife should wash the apertures of its body. 9. After (the cow's body) has been opened, so that two purifiers (i. e. grass-blades) have been put under (the knife), he should have the omentum drawn out. 10. Seizing it with one branch and with another forked branch of a sacrificially pure tree he should roast it. II. When it has ceased to drop, he should hew (the cow) to pieces. 2. tam purastad agneh pratyanmukhim avasthapya guhuyad yat pasava iti. 3. hutva kanumantrayetanu tveti. 4. yavamatibhir adbhih prokshed ashtakayai tva gushtam (correct, gushtam) prokshamiti. 5. prokshyolmukena parihritya prokshanih payayed. 6. udann utsripya pratyaksirasam (sim, degsim the MSS.) udakpadim samgnapayet. 7. samgnaptayam guhuyad yat pasur iti. 8. tasyah patni srotamsi prakshalayet. 9. pavitre antardhayotkritya vapam uddharayed. 10. yagniyasya vrikshasya visakhasakhabhyam parigrihyagnau srapayet. 11. prasritayam visased. Digitized by Google

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13 III PATALA, 4 KHANDA, 23. 419 12. The 'spreading under' and sprinkling (of Agya) on (the omentum) has been described. (It is done) as at the Svishtakrit oblation (see II, 1, 24). 13. He should sacrifice with (the formula), 'To the Ashtaka Svaha!' 14. The Avadanas (or portions which have to be cut off) he should have taken from all its limbs. 15. Not from the left thigh and the lungs. 16. The left thigh he keeps (for the Anvashtakya). 17. He should cook the Avadanas and a mess of sacrificial food, (stirring up the ones and the other) with two different pot-ladles. 18. The juice he lets drop into a brazen vessel. 19. The Avadanas he puts on branches of the Plaksha tree. 20. From each (Avadana) he should cut off (the prescribed portions, and should put them) into a brazen vessel; 21. And from the mess of cooked food. 22. Let him take four portions or eight portions of Agya (?) and let him sacrifice it with (the verses), 'Into Agni' (MB. II, 2, 9 seqq.). 23. Let him make oblations out of the brazen vessel, each oblation with two of the following (verses). 12. uktam upastaranabhigharanam yatha svishtakrito. 13. shtakayai svaheti guhuyat. 14. sarvangebhyo-vadanany uddharayen. 15. na savyat sakthno na klomnah. 16. savyam sakthi nidhaya. 17. prithan mekshanabhyam avadanani sthalipakan ka srapayitva. 18. kamse rasam prasravya. 19. plakshasakhasv avadanani kritvai. 20. kaikasmat kamse vadyet. 21. sthalipakak ka. 22. katurgrihitam ash/agrihitam vatra (vagyam? vatram, vatra the MSS.) guhuyad Agnav iti. 23. kamsat parabhir dvabhyam dvabhyam ekaikam ahutim. 14-24 IV, 1, 3-17. E e 2 Digitized by Google

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420 KHADIRA-GRIHYA-SOTRA. 24. The oblation to (Agni) Svishtakrit with the eighth (verse). 25. At a sacrifice to the Fathers the omentum is sacrificed with (the verse), Carry the omentum'(MB. II, 3, 16). 26. At one to the gods with the verse), 'Gatavedas !' (1. 1. 17.) 27. If (the deity is) unknown, (in the formula for) assigning (the oblation, instead of the name of a deity the name of) that (ceremony is put) -- 28. As (for instance), 'To the Ashtaka.' 29. An animal is the sacrificial fee at (the sacrifice of) an animal; 30. A full vessel at (that of) a mess of cooked food. KHANDA 5. 1. On the ninth or tenth (of the dark fortnight) the Anvashtakya (ceremony is performed). 2. To the south-east (of the house) they partition off (a place with mats or the like), and to the northern part of that (place) he should carry a fire which has been kindled by attrition. 3. Let him take one portion of rice, let him remove the husks once, and let him cook it, stirring it up from right to left. ion 24. sauvishtakritam ashtamya. 25. vaha vapam iti pitrye vapahomo. 26. Gataveda iti daivatye. 27. tadadesam anagnate. 28. yathashtakaya iti. 29. pasur eva pasor dakshina. 30. sthalipakasya purnapatram. 5, I. navamim da samim vanvashtakyam. 2. dakshinaparvabhage parivarya tatrottarardhe mathitvagnim pranayet. 3. sakridgrihitan vrihin sakritphalikritan prasavyam udayuvas srapayed. 30=I, 9, 6. 10. 25-28=IV, 4, 22-24 (29 deest). 5, 1-12=Gobhila IV, 2. Digitized by Google

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ko III PATALA, 5 KHANDA, 13. 4. And some flesh of that thigh (see above, chap. 4, 16). 5. He should take it from the fire in a southern direction, and should omit the second sprinkling (of Agya) on it. 6. To the west of the fire he should dig, in the southern part (of the place mentioned in Sutra 2) three pits, four inches in depth and breadth. 7. He should carry the fire to the east of them. 8. He should strew (Darbha-grass round the fire), 9. And (into) the pits. 10. Having spread out to the west of the fire a layer of southward-pointed grass so that it is inclined towards the south, he should put (a mat) on it. 421 11. On that (grass) he should place the sacrificial implements, one by one. 12. Cutting off (the prescribed portions of the sacrificial food, and putting those portions) into the brazen vessel he should sacrifice, picking out (portions of the Havis) with the pot-ladle, with (the formulas), 'Svaha to Soma Pitrimat! Svaha to Agni Kavyavahana!' (MB. II, 3, 1, 2.) 13. With his left hand he should lay down a firebrand on the southern side of the pits (Sutra 6), with 4. amushmak ka sakthno mamsam iti. 5. dakshinodvasya na pratyabhigharayet. 6. paskad agner dakshinas tisrah karshah khanyak katurangulam adhas tiryak ka. 7. tasam purastad agnim pranayet. 8. strinuyat. 9. karshus ka. 10. paskad agne svastaram dakshinagrais trinair dakshinapravanam astirya brisim upari nidadhyat. 11. tasminn ekaikam aharet. 12. kamse samavadaya mekshanenopaghatam guhuyat svaha Somaya pitrimate svahagnaye kavyavahanayeti. 13. savyenolmukam dakshinatah karshur nidadhyad apahata iti. 13-34 IV, 3 (23 deest). Digitized by Google

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422 KHADIRA-GRIHYA-SOTRA. (the formula), '(The Asuras have been) driven away' (MB. II, 3, 3). 14. (He should perform the different rites) in the eastern pit for his father, 15. In the middle for his grandfather, 16. In the last for his great-grandfather. 17. Let him pour out vessels of water, from right to left, into the pits, pronouncing the name of each one (of his ancestors), with (the formula), 'N. N.! Wash thyself, and they who follow thee here, and they whom thou followest. To thee Svadha !' 18. In the same way he should put down the Pindas for them and should murmur, 'Here, O Fathers, enjoy yourselves; show your manly vigour each for his part' (MB. II, 3, 6). 19. After he has spoken thus, he should turn to the north, doubling his left arm, turning round from right to left. 20. Holding his breath and fixing his thoughts on something good he should, while turning back in the same way), murmur: 'The Fathers have enjoyed themselves; they have shown their manly vigour each for his part' (MB. II, 3, 7). 21. He should sprinkle collyrium on three Darbha 14. purvasyam karshvam pitur. 15. madhyamayam pitamahasyo. 16. attamayam prapitamahasyo. 17. sdapatrany apasalavi karshushu ninayed ekaikasya namoktvasav avanenikshva ye katra tvanu yans ka tvam anu tasmai te svaheti (correct, svadheti). 18. tathaiva pindan nidhaya gaped atra pitaro madayadhvam yathabhagam avrishayadhvam ity. 19. uktvodann avarteta savyam bahum upasamhritya prasavyam avrityo. 20. spatamya kalyanam dhyayann abhiparyavartamano gaped amimadanta pitaro yathabhagam avrishayishateti. 21. tisro darbhapingalir anganena nighrishya karshushu nidadhyad yathapindam. Digitized by Google

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III PATALA, 5 KHANDA, 30. 423 blades, and should put them down into the pits in the same way as the Pindas, 22. And sesamum oil and perfumes. 23. For the Pindas and the following offerings he should alter the formula (Satra 17) accordingly. 24. Now (follows) the deprecation. 25. On the eastern pit he lays his hands, turning the inside of the right hand upwards, with (the formula), Adoration to you, O Fathers, for the sake of life! Adoration to you, O Fathers, for the sake of vital breath!' (MB. II, 3, 8.) 26. On the middle, turning the inside of the left hand upwards, with (the formula), 'Adoration to you, O Fathers, for the sake of terror! Adoration to . you, O Fathers, for the sake of sap !' (MB. 1. 1.) 27. On the western, turning the inside of the right hand upwards, with the formula), ' Adoration to you, O Fathers, for the sake of comfort (svadha)! Adoration to you, O Fathers, for the sake of wrath!' (MB. II, 3, 9.) 28. Joining his hands 29. (He should murmur the formula), ' Adoration to you' (MB. II, 3, 9). 30. He should lay down threads into the pits in the same way as the Pindas, with (the formula), 'This (garment) to you.' 22. tailam surabhi ka. 23. pindaprabhriti yathartham uhed. 24. atha nihnavanam. 25. purvasyam karshvam dakshinottanau pani kritva namo vah pitaro givaya namo vah pitaras sushayeti. 26. savyottanau madhyamayam namo vah pitaro ghoraya namo vah pitaro rasayeti. 27. dakshinottanau paskimayam namo vah pitara svadhayai namo vah pitaro manyava ity. 28. angalim kritva 29. namo va iti. 30. sutratantun karshushu nidadhyad yathapindam etad va ity. Digitized by Google Digitized by

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424 KHADIRA-GRIHYA-SUTRA. 31. He should recite over the pits (the verse), 'Bringing strength' (MB. II, 3, 13). 32. The middle Pinda he should give to his wife to eat, if she is desirous of a son, with (the verse), 'Give fruit.' 33. With (the verse), '(Gatavedas) has been our messenger' (MB. II, 3, 15), he should throw the firebrand into the fire. 34. They should take the sacrificial vessels back two by two. 35. The same is the rite of the Pindapitriyagna. 36. Let him cook the Havis in the (sacred) domestic fire. 37. From that fire (let him take the fire which) he carries forward (see above, Sutra 2). 38. (Here is only) one pit. 39. No layer of grass (Sutra 10). 40. Of the mess of cooked food sacred to Indrani he should sacrifice with (the verse), 'The Ekashtaka' (MB. II, 3, 19). He should sacrifice with (the verse), 'The Ekashtaka.' End of the Third Patala. 31. urgam vahantir iti karshur anumantrayeta. 32. madhyamam pindam putrakamam prasayed adhattety. 33. abhun no duta ity ulmukam agnau prakshiped. 34. dvandvam patrany atihareyur. 35. esha eva pindapitriyagiakalpo. 36. grihye gnau havis sra38. eka karshur. 39. na payet. 37. tata evatipranayed. svastara. 40. Indranya sthalipakasyaikash/aketi guhuyad ekashtaketi guhuyat. tritiyapatalah. 35-39 IV, 4, I seqq. 40=IV, 4, 32. 33. Digitized by Google

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IV PATALA, I KHANDA, IO. 425 425 PATALA IV, KHANDA 1. 1. When undertaking ceremonies for the obtainment of special wishes, let him omit six meals or three. 2. At such ceremonies as are repeated daily, (let him do so only) in the beginning; 3. After (the ceremony), if it is performed on account of a prodigy. 4. Thus also at the performances of the sacrificial day (i. e. of the first day of the fortnight). 5. One who keeps the vow (of fasting) through one fortnight, (may avail himself of the following indulgence) : 6. If he is not able (to subsist entirely without food, let him drink) rice-water once a day. 7. Let him murmur the Prapada formula (MB. II, 4, 5), sitting in the forest on eastward-pointed grassblades. 8. Thus one who is desirous of holy lustre. 9. One who is desirous of cattle, as stated above (III, 1, 5?). 10. One who desires that his stock of cattle IV, 1, I. Mamyeshu shad bhaktani trini va nanayen. 2. nityaprayuktanam adita. 3. uparishtat sannipatika. 4. evam yaganiyaprayogeshv. 5. ardhamasavraty. 6. asaktau peyam (read, peyam) ekam kalam. 7. aranye prapadam gaped asinah pragagreshv. 8. evam brahmavarkasakamo. 9. yathoktam pasu 10. sahasrabahur iti pasusvastyayanakamo vrihiyavau guhuyad. IV, 1, 1-18=Gobhila IV, 5, 1, 9, 10, 11, 13, 12, 27, 24, 25, 14, 15, 18, 19, 20, 27, 28, 22, 23, 30-34 (9 deest). Digitized by Google

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426 KHADIRA-GRIHYA-SUTRA. may increase, should sacrifice rice and barley, with (the verse), "He who has a thousand arms' (MB. II, 4, 7). 11. To one with whom he wishes to become associated, he should give fruits of a big tree, over which he has murmured the Kautomata verse (MB. II, 4, 8). 12. Having kept the vow (of fasting) through one fortnight, he should in the full-moon night plunge up to his navel into a pool which does not dry up, and should sacrifice with his mouth fried grain into the water, with the five (verses), 'Like a tree' (MB. II, 4, 9-13). 13. This ceremony procures (property on) the earth. 14. One who is desirous of the enjoyment of riches), should worship the sun with the first (of those five verses), while one who is rich in wealth should look at him. 15. One who desires that his stock of horses and elephants may increase, (should sacrifice) fried grain with the second (of those verses), while the sun has a halo. 16. One who desires that his flocks may increase, (should sacrifice) sesamum seeds with the third (verse), while the moon has a halo. 11. yenekhet sahakaram kautomatenasya mahavrikshaphalani parigapya dadyad. 12. ardhamasavrati paurnamasyam ratrau nabhimatram pragahyavidasini hrades kshatatandulan asyena guhuyad udake vriksha iveti pasikabhih. 13. parthivam karma. 14. prathamayadityam upatishthed bhogakamossthapatau prekshamane. 15. dvitiyayakshatatandulan aditye parivishyamane brihatpattrasvastyayanakamas. 16. tritiyaya kandramasi tilatandulan kshudrapasusvastyayanakamas. Digitized by Google

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IV PATALA, I KHANDA, 26. 427 17. Having worshipped the sun with the fourth (verse), let him try to gain great wealth. 18. Having worshipped the sun with the fifth, let him return home. 19. In order to avert involuntary death let him murmur every day (the formula), 'Bhuh!' (MB. II, 4, 14.) 20. On the sacrificial day (i. e. the first day of the fortnight) let him make oblations with the six verses, 'From the head' (MB. II, 5, 1 seqq.), with the Vamadevya verses, with the Mahavyahritis, and with the verse sacred to Pragapati (1. 1. 8). 21. Thus he will drive away misfortune. 22. On an unsafe road let him murmur the verse, Go away' (Rig-veda X, 164, 1). 23. One who is desirous of glory should worship the sun in the forenoon, at noon, and in the afternoon, with (the formula), 'I am glory' (MB. II, 5, 9). 24. Let him change (the word), 'Of the forenoon,' according (to the different times of the day). 25. Worshipping (the sun) at twilight with the formula, 'O sun! the ship' (MB. II, 5, 14), procures happiness. 26. At the morning twilight (he says), When thou risest' (1. 1. 15). 17. katurthyadityam upasthaya gurum artham abhyuttishthet. 18. paskamyadityam upasthaya grihan eyad. 19. anakamamaram nityam gaped bhur iti. 20. yaganiye guhuyen murdhno-dhi ma iti shadbhir vamadevyargbhir mahavyahritibhih pragapatyaya ka. 21. - lakshminirnodo. 22. sksheme pathy apehiti gaped. 23. yaso sham ity adityam upatishthed yasaskamah purvahnamadhyandinaparahneshu. 24. pratarahnasyeti yathartham uhed. 25. aditya navam iti sandhyopasthanam svastyayanam. 26. udyantam tveti puram. 19-27=IV, 6, 1, 4, 5, 7, 8, 9, 3, 10-12 (22 deest). Digitized by Google

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428 KHADIRA-GRIHYA-SUTRA. 27. At the evening twilight, 'When thou goest to rest' (1. 1. 16). KHANDA 2. 1. Having kept the vow (of fasting) through one fortnight, he should, on the first day of the dark fortnight, feed the Brahmanas with boiled milk-rice prepared of one Kamsa of rice. 2. The small grains of that (rice) he should sacrifice (day by day) at the evening twilight to the west of the village, on a place which he has besmeared (with cowdung), with the formula, 'To Phala' (MB. II, 5, 17). 3. And with (the formula), 'To Phalla!' The same on the first day of the next dark fortnight. 4. He shall observe chastity till the end (of the rite). 5. A hundred cart-loads (of gold) will be his. 6. A Brahmana should elect the site for building his house on white ground, a Kshatriya on red, a Vaisya on black, which should be even, covered with grass, not salinous, not dry 7. Where the water flows off to the north-west. 8. (Plants) with milky juice or with thorns or acrid plants should not be there. 27. pratitish/hantam tveti paskimam. 5. 2, 1. ardhamasavrati tamisradau brahmanan asayed vrihikamsaudanam. 2. tasya kaman aparasu sandhyasu pratyag gramat sthandilam upalipya Phalayeti guhuyat. 3. Phallayeti kaivam evaparasmims tamisradau. 4. brahmakaryam a samapter. akitasatam bhavati. 6. gaure bhumibhage brahmano lohite kshatriyah krishne vaisyo vasanam goshayet samam lomasam anirizam asushkam. 7. yatrodakam pratyagudikim pravartate. 8. kshirinah kantakinah [sic] katukas katraushadhayo na syur. 2, 1-5 Gobhila IV, 6, 13-16. 6-23=IV, 7. Digitized by Google

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- IV PATALA, 2 KHANDA, 21. 429 9. (Soil) on which Darbha-grass grows, brings holy lustre ; 10. Big sorts of grass, strength; 11. Tender grass, cattle. 12. Or (the site of the house) should have the form of bricks (?) or of . . . . . . (?) 13. Or there should be natural holes (in the ground) in all directions. 14, 15. (A house) with its door to the east brings wealth and fame; with its door to the north, children and cattle. By one with its door to the south all wishes (are obtained). The back-door should not face (?) the house-door. 16. Milk-rice should be offered, 17. And a black cow, 18. Or a white goat. Or only milk-rice. 19. In the middle of the house he should sacrifice the fat (of the animal) and the milk-rice, mixed with Agya, taking eight portions (of that mixture), with (the verse), 'Vastoshpati !' (MB. II, 6, 1.) 20. And with the seven last (texts) used at the driving away of misfortune (see above, chap. 1, 20, 21). 21. After he has sacrificed, he should distribute Balis in the different directions (of the horizon). 9. darbhasammitam brahmavarkasyam. 10. brihattrinair balyam. 11. mridutrinaih pasavyam. 12. satabhir (corr. sadabhir?) mandaladvipibhir va. 13. yatra va svayamkritah svabhrah sarvatobhimukha syuh. 14. pragdvaram dhanyam yasasyam kodagdvaram putryam pasavyam ka dakshinadvare sarve kama. anudvaram gehadvaram 15. asamloki (asamloki ?) syat. 16. payaso havih. 17. krishna ka gaur. 18. ago va svetah payasa eva va. madhye vesmano vasam payasam kagyena misram ash/agrihitam guhuyad Vastoshpata iti. 20. yas ka paras saptalakshminirnode tabhis ka. 21. hutva disam balim nayed. 19. Digitized by Google

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430 KHADIRA-GRIHYA-SUTRA. 22. And towards the intermediate points, and upwards and downwards. 23. This (he should repeat) every year, or at the two sacrifices of the first-fruits (of rice and barley). 24. With the two (formulas), 'Obeying the will' (MB. II, 6, 7, 8), he should sacrifice two oblations. 25. He should pronounce the name of the person whom he wishes to subdue to his will, N. N.;' then that person will obey him. KHANDA 3. 1. Keeping the observance (of fasting) through one fortnight, let him sacrifice in a full-moon night one hundred pegs with the Ekaksharya verse (MB. II, 6, 9), if he is desirous of having (a large) family. 2. (Those pegs should be) of Khadira wood, if he is desirous of long life. 3. Now another (ceremony performed with the same verse). He should go out of the village in an eastern or northern direction, should brush up an elevated surface, or (should raise it) on a mountain with the dung of beasts of the forest, should set it on 22. avantaradisam kordhvavakibhyam kai. 23. s vam samvatsare samvatsare navayagnayor va. 24. vasamgamav ity etabhyam ahuti guhuyad. 25. yam ikhed vasam ayantam tasya nama grihitvasav iti vasi hasya bhavati. 3, 1. ardhamasavrati paurnamasyam ratrau sankusatam guhuyad ekaksharyaya sanvayakamah. 2. khadiran ayushkamo. 3. sthaparam. pran vodan va graman nishkramya sthandilam samdhya parvate varanyair gomayai sthapayitva (read, gomayais tapayitva ?) sngaran apohyasyena guhuyad. 24=IV, 8, 7 (25 dcest). 3, 1-5=Gobhila IV, 8, 10-16. 6=IV, 9, 15. Digitized by Google

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IV PATALA, 3 KHANDA, 11. 431 fire, should sweep the coals away (from that surface), and should make an oblation (of butter) with his mouth. 4. If (the butter) catches fire, twelve villages (will be his). 5. If smoke rises, at least three. 6. Let him sacrifice in the evening and in the morning the fallings-off of rice-grains. Thus his means of livelihood will not be exhausted. 7. Of articles of trade let him make an oblation with (the formula), 'Here (this Visvakarman),' (MB. II, 6, 10.) 8. On the sacrificial day (i. e. on the first day of the fortnight) let him sacrifice a full oblation (with the verse MB. II, 6, 11, 'A full oblation I sacrifice,' &c.). 9. One who is desirous of companions (should sacrifice) with (the formula), Indramavadat' (?), (MB. II, 6, 12.) 10. He should fast through a period of eight nights, and then should kindle a fire to the east or to the north of the village, at a place where four roads meet. The fuel should be Udumbara wood, and the Sruva and the cup (for water should be of the same wood). Let him sacrifice (Agya) with (the formulas), 'Food indeed,' and 'Bliss indeed' (MB. II, 6, 13, 14). 11. A third (oblation) in the village with (the formula), 'The food's' (1. 1. 15). 4. dvadasa grama gvalite. 5. tryavara dhome. 6. kambakan sayampratar guhuyan nasya vrittih kshiyata. 7. idam aham imam iti panyahomam guhuyat. 8. purnahomam yaganiye guhuyad. 9. Indramavadad iti sahayakamo. 10. sshtaratroposhitos param pran vodan va gramak katushpathe samidhyagnim audumbara idhma syat sruvakamasau ka guhuyad annam va iti srir va iti. 11. grame tritiyam annasyety. 7-9=IV, 8, 19 seqq. 10-16=IV, 9, i seqq. Digitized by Google

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432 KHADIRA-GRIHYA-SOTRA. 12. Then he will become a ruler. 13. When (his cows) are sick, let him sacrifice milk-rice in the cow-stable. 14. On a dangerous road let him make knots in the skirts of the garments (of those who travel together). This will bring a prosperous journey to (himself) and his companions. 15. With the two (formulas),'To Hunger Svaha !' (MB. II, 6, 16, 17), let him sacrifice a thousand oblations, if he desires to obtain a thousand cart-loads (of gold). 16. One who is desirous of cattle (should sacrifice one thousand oblations) of the excrements of a male and a female calf. Of a male and a female sheep, if he is desirous of flocks. 17. Let him make oblations of fresh cowdung in the evening and in the morning; then his means of livelihood will not be exhausted. KHANDA 4. 1. One who has been bitten by a venomous animal, he should besprinkle with water, murmuring (the verse), 'Do not fear' (MB. II, 6, 18). 12. adhipatyam prapnoty. 13. upatapinishu goshthe payasam guhuyad. 14. aksheme pathi vastradasanam granthin kuryat sahayinam (sahayanam?) ka svastyayanani. 15. kshudhe svahety etabhyam ahutisahasram guhuyad akitasahasrakamo. 16. vatsamithunayoh purishena pasukamos vimithunayoh kshudrapasukamo. 17. haritagomayena sayampratar guhuyan nasya vrittih kshiyate. 4, 1. vishavata dashtam adbhir abhyukshan gapen ma bhaishir iti. 17=IV, 8, 18. 4, 1-4=Gobhila IV, 9, 16 seqq. Digitized by Google

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IV PATALA, 4 KHANDA, 9. 433 2. A Snataka should, when lying down to sleep, put his bamboo staff near (his bed) with (the formula), Strong one, protect' (1. 1. 19). This will bring him luck. " 3. A place where he has a worm he should besprinkle with water, murmuring (the verses), 'Thy worm is killed' (MB. II, 7, 1-4). 4. (If doing this) for his cattle, let him fetch in the afternoon an earth-clod taken out of a furrow, and let him in the morning strew the dust of it (on the place attacked by worms), murmuring (the same texts). 5. (A guest) who is going to accept the Madhuparka should come forward murmuring, 'Here I tread on this' (MB. II, 8, 2). 6. They announce three times (to the guest) each (of the following things which are brought to him): a bed (of grass), water for washing the feet, the Argha water, water for sipping, and the Madhuparka; 7. And the cow. 8. Having spread out the bed (of grass, so that the points of the grass are) turned to the north, he should sit down thereon with (the verse), 'The herbs which' (MB. II, 8, 3). 9. With the feet (he treads on another bundle of 4. 2. snatakas samvisan vainavam dandam upanidadhyat tura gopayeti svastyayanam. 3. hatas ta (hastata, hahsta, hasta, vitasta, the MSS.) iti krimimantam desam adbhir abhyukshan gapet. pasunam ked aparahne sitalosh/am ahritya tasya pratah pamsubhih pratishkiran gapen. 5. madhuparkam pratigrahishyann idam aham imam iti pratitishthan gaped. 6. vishtarapadyarghyakamaniyamadhuparkanam ekaikam trir vedayante. . gam ko. 8. 9. padayor dankam vishtaram astirya ya oshadhir ity adhyasita. dvitiyaya dvau ked. [29] 5-23=IV, 10. Ff Digitized by Google

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KHADIRA-GRIHYA-SUTRA. 434 grass), if there are two, with the second (verse) (1. 1. 4). 10. Let him look at the water with (the formula), 'From which side I see the goddesses' (1. 1. 5). II. Let him wash his left foot with (the formula), 'The left' (1. 1. 6), the right with,' The right' (1. 1. 7); both with the rest (8). 12. Let him accept the Arghya water with (the formula), 'Thou art the queen of food' (1.19). 13. The water which he is to sip, (he accepts) with (the formula), Glory art thou' (1. 1. 10). " 14. The Madhuparka with (the formula), 'The glory's glory art thou' (1. 1. 11). 15. Let him drink three times with (the formulas), 'The glory's,' 'The might's,' 'The fortune's' (1. 1. 12). 16. Having drunk more of it a fourth time silently he should give the remainder to a Brahmana. 17. Over the cow, when it has been announced to him, he should recite (the formula), 'Let loose the cow.' 18. Instead of ' and of N. N.' (in that formula) he should put the name of the person who offers the Arghya reception. 19. Thus if it is no sacrifice (by which the Arghya ceremony has been occasioned). 20. 'Make it (ready),' if it is a sacrifice. 10. apah pasyed yato devir iti. II. savyam padam avasinked savyam iti dakshinam dakshinam ity ubhau seshena. 12. nnasya rash/rir asity arghyam pratigrihniyad. 13. yaso-sity akamaniyam. 14. yasaso yaso siti madhuparkam. 15. trih pibed yasaso mahasa sriya iti. 16. tushnim katurtham bhuyo bhipaya brahmanayokkhishtam dadyad. 7. gam veditam anumantrayeta muka gam ity. 18. amushya kety arhayitur nama bruyad. 19. evam ayagie. 20. kuruteti yagia. Digitized by Google

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--- x > IV PATALA, 4 KHANDA, 23. 21. The six persons to whom the Arghya reception is due are, a teacher, an officiating priest, a Snataka, a king, the father-in-law, a friend. 22. He should honour them (with the Arghya reception) once a year; 23. But repeatedly in the case of a sacrifice and of a wedding. But repeatedly in the case of a sacrifice and of a wedding. End of the Fourth Patala. End of the Grihyakhanda. 435 21. akarya ritvik snatako raga vivahyah priya iti shad arghyah. 22. pratisamvatsaran arhayet. 23. punar yagnavivahayos ka punar yagiavivahayos ka. katurthapasalah. grihyakhandam samaptam. F f 2 Digitized by Google

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. MISSIONARY ALPHABET. CONSONANTS Sanskrit. Zend. Pehler. Persian Arabic. Hebrew. Chinese I Clans 11 Class. II Class . . Gutturales. 1 Tenuis .......... 2 aspirata . . 3 Media ............ 4 , aspirata . . . 5 Gutturo-labialis . .. roreau . . 19. . . 13(ng) m er 6 Nasalis ............1 ng : TRANSLITERATION OF ORIENTAL ALPHABETS. 2 (n)) ha h, hs . . . . . . . :::::: 10 9790 0 ::: :::: obing : --www: www: Anann: EZERE: : -- www: :wu: :: >> . . . . . . . . . . 7 Spiritus asper....... .. lenis........ asper faucalis ... lenis faucalis .... , esper fricatus .... 12 , lenis fricatus .... Gutturales modificatae (palatales, &c.) 13 Tenuis ............ 14 ,, aspirata ....... 15 Media ........... 16 , aspirata ........ 17 . Nasalis ..... Digitized by Google ::: 437 ::r

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MISSIONARY ALPHABRT. CONSONANTS (continued) Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese I Class. II Class. III Class 438 18 Semivocalis .. 20 init. . :: . : :33 20: : TH 19 Spiritus asper ...... 20 , lenis ........ > asper assibilatus .. lenis assibilatus .. Dentales. 23 Tenuis ......... 24 , aspirata ..... 25 , assibilata ... 26 Media ............ 27 , aspirata...... 28 , assibilata .. 29 Nasalis ....... 30 Semivocalis .... 31 >> mollis I. mollis 1 .. 32 , mollis 2.. 33 Spiritus asper 1.... 34 >> asper 2... 35 ,, lenis .... 36 asperrimus 1. 37 asperrimus 2. TRANSLITERATION OF ORIENTAL ALPHABETS DH ::: # 81 312 : 4MAT Digitized by Google 8.8 C: : : cew:UBE :. .:: 3:ns: ain: 1 z (3) 3, 3h 232

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all of our Dentales modificates (linguales, &o.) 38 Tenuis ............ 39 , aspirata ....... 40 Media ...... 41 , aspirata ...... 42 Nasalis ....... 43 Semivocalis ........ 44 ,, fricata ... 45 diacritica... 46 Spiritus asper ....... 47 , lenis ........ ::WE: : n :::::* BR ::::_1&Pro :::::::: : A R . . : : : sa Labiales. 48 Tenuis ...... 49 aspirata .. 50 Media ...... 51 ,, aspirata .. 52 Tenuissima ......... 53 Nasalis ............ 54 Semivocalis ......... 55 aspirata .... 56 Spiritus asper ....... 57 ,, lenis. ..... 58 Anusvara ........ 59 Visarga ..... FOR THE SACRED BOOKS OF THE EAST. :::: : 0:7: to:::::: 2:13:41:39 : : :02 :: :& ni: ::C:::::: on mmmnie ::::: *::::: Digitized by Google 439

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Digitized by Google 1 Neutralis.. 2 Laryngo-palatalis 3 labialis "9 4 Gutturalis brevis 5 longa 99 6 Palatalis brevis 7 longa "" 8 Dentalis brevis 9 longa 99 10 Lingualis brevis 11 longa VOWELS. " "" 12 Labialis brevis 13 longa 14 Gutturo-palatalis brevis 15 99 longa 16 Diphthongus gutturo-palatalis 17 99 99 * 18 99 "9 19 Gutturo-labialis brevis.. 20 longa " 21 Diphthongus gutturo-labialis 22 99 23 " 24 Gutturalis fracta 25 Palatalis fracta. 99 "" .... 26 Labialis fracta 27 Gutturo-labialia fracta. MISSIONARY ALPHABET. II Class. III Class. I Class. 0 e 11. - - u (u) e e (ai) (e) Ai (ai) ei (ci) oi (ou) 0 6 (au) (0) Au (au) eu (eu) ou (Ou) a I (a) (1) o: c: o Sanskrit. s s m lk b s4::: khA 77: Zend. l W S > w E(e)(e) 2, w | | Eu (au) Pehlevi. Persian. Arabic. fin. init. m 5 *rinto :::rinto 4 65 Gi:: Yolu: G::: Yolu: 4:: Hebrew. Chinese. T *|* |- |*|* 1-5 4: a u e e ai ei, ei 0 Au 440 TRANSLITERATION OF ORIENTAL ALPHABETS.

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December. 1887. Clarendon Press, Oxford A SELECTION OF BOOKS PUBLISHED FOR THE UNIVERSITY BY HENRY FROWDE, AT THE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, LONDON. ALSO TO BE HAD AT THE CLARENDON PRESS DEPOSITORY, OXFORD. (Every book is bound in cloth, unless otherwise described.] LEXICONS, GRAMMARS, ORIENTAL WORKS, &o. ANGLO-SAXON.-An Anglo-Saxon Dictionary, based on the MS. Collections of the late Joseph Bosworth, D.D., Professor of Anglo-Saxon, Oxford. Edited and enlarged by Prof. T. N. Toller, M.A. (To be completed in four parts.) Parts I-III. A-SAR. 4to. 155. each. ARABIC.- A Practical Arabic Grammar. Part I. Compiled by A. O. Green, Brigade Major, Royal Engineers, Author of Modern Arabic Stories' Second Edition, Enlarged and Revised. Crown 8vo. 75. 6d. CHINESE.-A Handbook of the Chinese Language. By James Summers. 1863. 8vo. hall bound, 11. 8s. A Record of Buddhistic Kingdoms, by the Chinese Monk FA-hien. Translated and annotated by James Legge, M.A., LL.D Crown 4to. cloth back, 1os. 6d. ENGLISH.--A New English Dictionary, on Historical Prin ciples : founded mainly on the materials collected by the Philological Society. Edited by James A. H. Murray, LL.D., with the assistance of many Scholars and men of Science. Part I. A-ANT. Part II. ANT-BATTEN. Part III. BATTER-BOZ. Imperial 4to. 125. 6d. each. [9] Digitized by Google

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CLARENDON PRESS, OXFORD. ENGLISH.-An Etymological Dictionary of the English Language. By W. W. Skeat, Litt.D. Second Edition. 1884. 4to. 27. 45. -Supplement to the First Edition of the above. 4to. 2s. 6d. -A Concise Etymological Dictionary of the English Language. By W. W. Skeat. Litt.D. Second Edition. 1885. Crown Svo. 5s. 6d. GREEK.-A Greek-English Lexicon, by Henry George Liddell, D.D., and Robert Scott, D.D Seventh Edition, Revised and Augmented throughout. 1883. 4to. 17. 16s. 2 A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition, chiefly for the use of Schools. Twenty-first Edition. 1884. Square 12mo. 75. 6d. A copious Greek-English Vocabulary, compiled from the best authorities. 1850. 24mo. 3s. A Practical Introduction to Greek Accentuation, by H. W. Chandler, M.A. Second Edition. 1881. 8vo. 10s. 6d. HEBREW.-The Book of Hebrew Roots, by Abu 'l-Walid Marwan ibn Janah, otherwise called Rabbi Yonah. Now first edited, with an Appendix, by Ad. Neubauer. 1875. 4to. 27. 75. 6d. A Treatise on the use of the Tenses in Hebrew. By S. R. Driver, D.D. Second Edition. 1881. Extra fcap. 8vo. 75. 6d. Hebrew Accentuation of Psalms, Proverbs, and Fob. By William Wickes, D.D. 1881. Demy 8vo. 5s. A Treatise on the Accentuation of the twenty-one so-called Prose Books of the Old Testament. By William Wickes, D.D. 1887. Demy 8vo. 10s. 6d. ICELANDIC.-An Icelandic-English Dictionary, based on the MS. collections of the late Richard Cleasby. Enlarged and completed by G. Vigfusson, M. A. With an Introduction, and Life of Richard Cleasby, by G. Webbe Dasent, D.C.L. 1874. 4to. 37. 75. A List of English Words the Etymology of which is illustrated by comparison with Icelandic. Prepared in the form of an APPENDIX to the above. By W. W. Skeat, Litt. D. 1876. stitched, 25. An Icelandic Primer, with Grammar, Notes, and Glossary. By Henry Sweet, M.A. Extra fcap. 8vo. 35. 6d. An Icelandic Prose Reader, with Notes, Grammar and Glossary, by Dr. Gudbrand Vigfusson and F. York Powell, M.A. 1879: Extra fcap. 8vo. 10s. 6d. LATIN. A Latin Dictionary, founded on Andrews' edition of Freund's Latin Dictionary, revised, enlarged, and in great part rewritten by Charlton T. Lewis, Ph.D., and Charles Short, LL.D. 1879. 4to. 17. 5s. Digitized by Google

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CLARENDON PRESS, OXFORD. MELANESIAN.-The Melanesian Languages. By R. H. Codrington, D.D., of the Melanesian Mission. 8vo. 185. SANSKRIT.-A Practical Grammar of the Sanskrit Language, arranged with reference to the Classical Languages of Europe. for the use of English Students, by Sir M. Monier-Williams, M.A. Fourth Edition. 8vo. 15S. - A Sanskrit-English Dictionary, Etymologically and Philologically arranged, with special reference to Greek, Latin, German, AngloSaxon, English, and other cognate Indo-European Languages. By Sir M. Monier-Williams, M.A. 1872. 4to. 41. 145. 6d. - Nalopakhyanam Story of Nala, an Episode of the Maha-Bharata: the Sanskrit text, with a copious Vocabulary, and an improved version of Dean Milman's Translation. by Sir M. Monier-Williams, M.A. Second Edition, Revised and Improved. 1879. 8vo. 155. Sakuntala. A Sanskrit Drama, in Seven Acts. Edited by Sir M. Monier-Williams, M.A. Second Edition, 1876. 8vo. 215. SYRIAC.-Thesaurus Syriacus : collegerunt Quatremere, Bern stein, Lorsbach, Arnoldi, Agrell, Field, Roediger: edidit R. Payne Smith, S.T.P. Fasc. I-VI. 1868-83. sm. fol. each, il. Is Fasc. VII. il. Jis. 6d. Vol. I, containing Fasc. I-V, sm. fol. 51.55. - The Book of Kalilah and Dimnah. Translated from Arabic into Syriac. Edited by W. Wright. LL.D. 1884. 8vo. 215. GREEK CLASSICS, &c. Aristophanes: A Complete Concordance to the Comedies and Fragments. By Henry Dunbar, M.D. 4to. il. 15. Aristotle : The Politics, with Introductions, Notes, etc., by W. L. Newman, M.A., Fellow of Balliol College, Oxford. Vols. I. and II. Medium 8vo. 285. Aristotle : The Politics, translated into English, with Intro duction, Marginal Analysis, Notes, and Indices, by B. Jowett, M.A. Medium 8vo. 2 vols. 215. Catalogus Codicum Graecorum Sinaiticorum. Scripsit V. Gardthausen Lipsiensis. With six pages of Facsimiles. 8vo. linen, 255. Heracliti Ephesii Reliquiae. Recensuit I. Bywater, M.A. Appendicis loco additae sunt Diogenis Laertii Vita Heracliti, Particulae Hip pocratei De Diaeta Libri Primi, Epistolae Heracliteae. 1877. 8vo. 6s. Herculanensium Voluminum Partes II. 1824. 8vo. 108. B2 Digitized by Google

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CLARENDON PRESS, OXFORD. Fragmenta Herculanensia. A Descriptive Catalogue of the Oxford copies of the Herculanean Rolls, together with the texts of several papyri, accompanied by facsimiles. Edited by Walter Scott, M.A., Fellow of Merton College, Oxford. Royal 8vo. cloth, 215. Homer: A Complete Concordance to the Odyssey and Hymns of Homer; to which is added a Concordance to the Parallel Passages in the Iliad, Odyssey, and Hymns. By Henry Dunbar, M.D. 1880. 4to. Il. 15. - Scholia Graeca in Iliadem. Edited by Professor W. Dindorf, after a new collation of the Venetian MSS. by D. B. Monro, M.A., Provost of Oriel College. 4 vols. 8vo. al. 1os. Vols. V and VI. In the Press. Scholia Graeca in Odysseam. Edidit Guil. Dindorfius. Tomi II. 1855. 8vo. 155. 6d. Plato : Apology, with a revised Text and English Notes, and a Digest of Platonic Idioms, by James Riddell, M.A. 1878. 8vo. 8s. 6d. - Philebus, with a revised Text and English Notes, by Edward Poste, M.A. 1860. 8vo. 75. 6d. Sophistes and Politicus, with a revised Text and English Notes, by L. Campbell, M.A. 1867. 8vo. 18s. - Theaetetus, with a revised Text and English Notes. by L. Campbell, M.A. Second Edition. 8vo. Ios. 6d. - The Dialogues, translated into English, with Analyses and Introductions, by B. Jowett, M.A. A new Edition in 5 volumes, medium 8vo. 1875. 31. 1os. - The Republic, translated into English, with an Analysis and Introduction, by B. Jowett, M.A. Medium Svo. Ias. 6d. Thucydides : Translated into English, with Introduction, Marginal Analysis, Notes, and Indices. By B. Jowett, M.A. 2 vols. 1881. Medium 8vo. 11. 12s. THE HOLY SCRIPTURES, &c. STUDIA BIBLICA.--Essays in Biblical Archaeology and Criti. cism, and kindred subjects. By Members of the University of Oxford. 8vo. TOS. 60. ENGLISH.-The Holy Bible in the earliest English Versions, made from the Latin Vulgate by John Wycliffe and his followers: edited by the Rev. J. Forshall and Sir F. Madden. 4 vols. 1850. Royal 4to. 31. 35. Digitized by Google

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CLARENDON PRESS, OXFORD, (Also reprinted from the above, with Introduction and Glossary by W. W. Skeat, Litt. D. - The Books of Job, Psalmis, Proverbs, Ecclesiastes, and the Song of Solomon : according to the Wycliffite Version made by Nicholas de Hereford, about A.D. 1381, and Revised by John Purvey, about A.D. 1388. Extra fcap. 8vo. 35. 6d. - The New Testament in English, according to the Version by John Wycliffe, about A.D. 1380, and Revised by John Purvey, about A.D. 1388. Extra fcap. 8vo. 6s. ENGLISH.--The Holy Bible: an exact reprint, page for page, of the Authorised Version published in the year 1611. Demy 4to, half bound, il. Is. - The Psalter, or Psalms of David, and certain Canticles, with a Translation and Exposition in English, by Richard Rolle of Hampole. Edited by H. R. Bramley, M.A., Fellow of S. M. Magdalen College, Oxford. With an Introduction and Glossary. Demy 8vo. il. 15. -Lectures on the Book of yob. Delivered in Westminster Abbey by the Very Rev. George Granville Bradley, D.D., Dean of Westminster. Crown 8vo. 7s. 60. - Lectures on Ecclesiastes. By the same Author. Crown 8vo. As. 6d. GOTHIC.--The Gospel of St. Mark in Gothic, according to the translation made by Wulfila in the Fourth Century. Edited with a Grammatical Introduction and Glossarial Index by W. W. Skeat, Litt. D. Extra fcap. 8vo. 45. GREEK.- Vetus Testamentum ex Versione Septuaginta Inter pretum secundum exemplar Vaticanum Romae editum. Accedit potior varietas Codicis Alexandrini. Tomi III. Editio Altera. 18mo, 18s. - Origenis Hexaplorum quae supersunt; sive, Veterum Interpretum Graecorum in totum Vetus Testamentum Fragmenta. Edidit Fridericus Field, A.M. 2 vols. 1875. 4to. 51. 55. The Book of Wisdom : the Greek Text, the Latin Vulgate, and the Authorised English Version; with an Introduction, Critical Apparatus, and a Commentary. By William J. Deane, M.A. Small 4to. 125. 6d. - Novum Testamentum Graece. Antiquissimorum Codicum Textus in ordine parallelo dispositi. Accedit collatio Codicis Sinaitici. Edidit E. H. Hansell, S.T.B. Tomi III. 1864. 8vo. 245. Novum Testamentum Graece. Accedunt parallela S. Scripturae loca, etc. Edidit Carolus Lloyd, S.T.P.R. 18mo. 35. On writing paper, with wide margin, 1os. Digitized by Google

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CLARENDON PRESS, OXFORD. GREEK.-Novum Testamentum Graece juxta Exemplar Millia num. 18mo. 25. 6d. On writing paper, with wide margin, gs. - Evangelia Sacra Graece. Fcap. 8vo. limp, is. 6d. The Greek Testament, with the Readings adopted by the Revisers of the Authorised Version :-- (1) Pica type, with Marginal References. Demy 8vo. 1os. 6d. (2) Long Primer type. Fcap. 8vo. 4s. 6d. (3) The same, on writing paper, with wide margin, 155. The Parallel New Testament, Greek and English; being the Authorised Version, 1611; the Revised Version, 1881; and the Greek Text followed in the Revised Version. 8vo. 125. 6d. The Revised Version is the joint property of the Universities of Oxford and Cambridge, - Canon Muratorianus: the earliest Catalogue of the Books of the New Testament. Edited with Notes and a Facsimile of the MS. in the Ambrosian Library at Milan, by S. P. Tregelles, LL.D. 1867. 4to. Ios. 6d. - Outlines of Tertual Criticism applied to the New Testa ment. By C. E. Hammond, M.A. Fourth Edition. Extra fcap. 8vo. 35. 6d. HEBREW, etc.-Notes on the Hebrew Text of the Book of Genesis. With Two Appendices. By G. J. Spurrell, M.A. Crown 8vo. 105. 60. - The Psalms in Hebrew without points. 1879. Crown 8vo. Price reduced to 25., in stiff cover. - A Commentary on the Book of Proverbs. Attributed to Abraham Ibn Ezra. Edited from a MS. in the Bodleian Library by S. R. Driver, M.A. Crown 8vo. paper covers, 3s. 6d. - The Book of Tobit. A Chaldee Text, from a unique MS. in the Bodleian Library; with other Rabbinical Texts, English Translations, and the Itala. Edited by Ad. Neubauer, M.A. 1878. Crown 8vo. 6s. - Horae Hebraicae et Talmudicae, a J. Lightfoot. A new Edition, by R. Gandell, M.A. 4 vols. 1859. 8vo. 1l.is. LATIN.- Libri Psalmorum Versio antiqua Latina, cum Para phrasi Anglo-Saxonica. Edidit B. Thorpe, F.A.S. 1835. 8vo. 1os. 6d. -- Old-Latin Biblical Texts: No. I. The Gospel according to St. Matthew from the St. Germain MS. (g). Edited with Introduction and Appendices by John Wordsworth, D.D. Small 4to., stiff covers, 6s. - Old-Latin Biblical Texts: No.II. Portions of the Gospels according to St. Mark and St. Matthew, from the Bobbio MS. (k), &c. Edited by John Wordsworth, D.D., W. Sanday, M.A., D.D., and H. J. White, M.A. Small 4to., stiff covers, 215. Digitized by Google

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CLARENDON PRESS, OXFORD. LATIN.-Old-Latin Biblical Texts: No. III. The Four Gospels from the Munich MS. (q) of the Sixth Century. Edited by H. J. White, M.A., under the direction of the Bishop of Salisbury. Nearly ready OLD-FRENCH. - Libri Psalmorum Versio antiqua Gallica e Cod. MS. in Bibl. Bodleiana adservato, una cum Versione Metrica aliisque Monumentis pervetustis. Nunc primum descripsit et edidit Franciscus Michel, Phil. Doc. 1860 8vo. Ios. 6d. FATHERS OF THE CHURCH, &c. St. Athanasius: Historical Writings, according to the Bene dictine Text. With an Introduction by William Bright. D.D. 1881. Crown 8vo. Ios. 6d. - Orations against the Arians. With an Account of his Life by William Bright, D.D. 1873 Crown 8vo. gs. St. Augustine: Select Anti-Pelagian Treatises, and the Acts of the Second Council of Orange. With an Introduction by William Bright, D.D. Crown 8vo. gs. Canons of the First Four General Councils of Nicaea, Con stantinople, Ephesus, and Chalcedon. 1877. Crown 8vo. 35. 6d. - Notes on the Canons of the First Four General Councils. By William Bright, D.D. 1882. Crown 8vo. 55. 6d. Cyrilli Archiepiscopi Alexandrini in XII Prophetas. Edidit P.E. Pusey. A.M. Toini II. 1868. 8vo. cloth, 21. 25. - in D. Joannis Evangelium. Accedunt Fragmenta varia necnon Tractatus ad Tiberium Diaconum duo. Edidit post Aubertum P. E. Pusey, A.M. Tomi III. 1872. 8vo. al. 5s. Commentarii in Lucae Evangelium quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R. Payne Smith. A.N. 1858. 4to. il. ?s. --- Translated by R. Payne Smith, M.A. 2 vols. 1859. 8vo. 145. Ephraemi Syri, Rabulae Episcopi Edesseni, Balaei, aliorum que Opera Selecta. E Codd. Syriacis MSS. in Museo Britannico et Bibliotheca Bodleiana asservatis primus edidit J. J. Overbeck. 1865. 8vo. Il.is. Eusebius' Ecclesiastical History, according to the text of Burton, with an Introduction by William Bright, D.D. 1881. Crown 8vo. 8s. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. Leofric Missal, The, as used in the Cathedral of Exeter during the Episcopate of its first Bishop, A.D. 1050-1072; together with some Account of the Red Book of Derby, the Missal of Robert of Jumieges, and a few other early MS. Service Books of the English Church, Edited, with In troduction and Notes, by F. E. Warren, B.D. 4to. half morocco, 355. Monumenta Ritualia Ecclesiae Anglicanae. The occasional Offices of the Church of England according to the old use of Salisbury, the Prymer in English, and other prayers and forms, with dissertations and notes. By William Maskell, M.A. Second Edition. 1882. 3 vols. 8vo. 21. 1os. Records of the Reformation. The Divorce, 1527-1533. Mostly now for the first time printed from MSS. in the British Museum and other libraries. Collected and arranged by N. Pocock, M.A. 1870. 3 vols. 8vo. 11. 165. Shirley (W. W.). Some Account of the Church in the Apostolic Age. Second Edition, 1874. Fcap. 8vo. 3s. 6d. Stubbs (W.). Registrum Sacrum Anglicanum. An attempt to exhibit the course of Episcopal Succession in England. 1858. Small 4to. 8s. 6d. Warren (F. E.). Liturgy and Ritual of the Celtic Church. 1881. 8vo. 145. ENGLISH THEOLOGY. Bampton Lectures, 1886. The Christian Platonists of Alex andria. By Charles Bigg, D.D. 8vo. Ios. 6d. Butler's Works, with an Index to the Analogy. 2 vols. 1874. 8vo. IIS. Also separately, Sermons, 5s.6d. Analogy of Religion, 5s.6d. Greswells Harmonia Evangelica. Fifth Edition. 8vo. 1855. gs. 6d. Heurtley's Harmonia Symbolica: Creeds of the Western Church. 1858. 8vo. 6s. 6d. Homilies appointed to be read in Churches. Edited by J. Griffiths, M.A. 1859. 8vo. 75. 6d. Hooker's Works, with his life by Walton, arranged by John Keble, M.A. Sixth Edition, 1874. 3 vols. 8vo. 11. 113. 60. V . Digitized by Google

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CLARENDON PRESS, OXFORD. Corpus Poeticum Boreale. The Poetry of the Old Northern Tongue, from the Earliest Times to the Thirteenth Century. Edited, classified, and translated, with Introduction, Excursus, and Notes, by Gudbrand Vigfusson, M.A., and F. York Powell, M.A. 2 vols. 1883. 8vo. 42s. Freeman (E. A.). History of the Norman Conquest of England; its Causes and Results. In Six Volumes. 8vo. 51. gs. 6d. II The Reign of William Rufus and the Accession of Henry the First. 2 vols. 8vo. 17. 16s. Gascoigne's Theological Dictionary ("Liber Veritatum"): Selected Passages, illustrating the condition of Church and State, 1403-1458. With an Introduction by James E. Thorold Rogers, M.A. Small 4to. 10s. 6d. Johnson (Samuel, LL.D.), Boswell's Life of; including Boswell's Journal of a Tour to the Hebrides, and Johnson's Diary of a Journey into North Wales. Edited by G. Birkbeck Hill, D.C.L. In six volumes, medium 8vo. With Portraits and Facsimiles of Handwriting. Half bound, 31. 35. Magna Carta, a careful Reprint. Edited by W. Stubbs, D.D. 1879. 4to. stitched, Is. Passio et Miracula Beati Olaui. Edited from a TwelfthCentury MS. in the Library of Corpus Christi College, Oxford, with an Introduction and Notes, by Frederick Metcalfe, M.A. Small 4to. stiff covers, 6s. Protests of the Lords, including those which have been expunged, from 1624 to 1874; with Historical Introductions. Edited by James E. Thorold Rogers, M.A. 1875. 3 vols. 8vo. 27. 25 Rogers (7. E. T.). History of Agriculture and Prices in England, A.D. 1259-1793. Vols. I and II (1259-1400). 1866. 8vo. 27. 25. Vols. III and IV (1401-1582). 1882. 8vo. 27. 10s. Vols. V and VI (1583-1702). 8vo. al. 10s. Just Published. The First Nine Years of the Bank of England. 8vo. 8s. 6d. Saxon Chronicles (Two of the) parallel, with Supplementary Extracts from the Others. Edited, with Introduction, Notes, and a Glossarial Index, by J. Earle, M.A. 1865. 8vo. 165. Stubbs (W., D.D.). Seventeen Lectures on the Study of Medieval and Modern History, &c., delivered at Oxford 1867-1884. Crown 8vo. 8s. 6d. Sturlunga Saga, including the Islendinga Saga of Lawman Edited by Dr. Gudbrand Vigfusson. Sturla Thordsson and other works. In 2 vols. 1878. 8vo. 27. 25. Digitized by Google

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CLARENDON PRESS, OXFORD. York Plays. The Plays performed by the Crafts or Mysteries of York on the day of Corpus Christi in the 14th, 15th, and 16th centuries. Now first printed from the unique MS. in the Library of Lord Ashburnham. Edited with Introduction and Glossary by Lucy Toulmin Smith. 8vo. 215. 12 Manuscript Materials relating to the History of Oxford. Arranged by F. Madan, M.A. 8vo. 7s. 6d. Statutes made for the University of Oxford, and for the Colleges and Halls therein, by the University of Oxford Commissioners, 1882. 8vo. 12s. 6d. Statuta Universitatis Oxoniensis. 1887. 8vo. 5s. The Examination Statutes for the Degrees of B.A., B. Mus., B.C.L., and B.M. Revised to Trinity Term, 1887. 8vo. sewed, Is. The Student's Handbook to the University and Colleges of Oxford. Extra fcap. 8vo. 2s. 6d. The Oxford University Calendar for the year 1887. Crown Svo. 45. 6d. The present Edition includes all Class Lists and other University distinctions for the seven years ending with 1886. Also, supplementary to the above, price 58. (pp. 606), The Honours Register of the University of Oxford. A complete Record of University Honours, Officers, Distinctions, and Class Lists; of the Heads of Colleges, &c., &c., from the Thirteenth Century to 1883. MATHEMATICS, PHYSICAL SCIENCE, &c. Acland (H. W., M.D.. F.R.S.). Synopsis of the Pathological Series in the Oxford Museum. 1867. 8vo. 2s. 6d. Burdon-Sanderson (F., M.D., F.R.SS. L. and E.). Translations of Foreign Biological Memoirs. I. Memoirs on the Physiology of Nerve, of Muscle, and of the Electrical Organ. Medium 8vo. 215. De Bary (Dr. A.). Comparative Anatomy of the Vegetative Organs of the Phanerogams and Ferns. Translated and Annotated by F. O. Bower, M.A., F.L.S., and D. H. Scott, M.A., Ph.D., F.L.S. With 241 woodcuts and an Index. Royal Svo., half morocco, 11. 2s. 6d. Outlines of Classification and Special MorA New Edition of Sachs' Text Book of Botany, Book II. by II. E. F. Garnsey, M.A. Revised by I. Bayley Balfour, With 407 Woodcuts. Royal 8vo. half morocco, 215. Goebel (Dr. K.). phology of Plants. English Translation M.A., M.D., F.R.S. Digitized by Google

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CLARENDON PRESS, OXFORD. 13 Sachs (Fulius von). Lectures on the Physiology of Plants. Translated by H. Marshall Ward, M.A. With 445 Woodcuts. Royal 8vo. half morocco, il. 11s. 61. De Bary (Dr. A). Comparative Morphology and Biology o, the Fungi, Alycetozoa and Bacteria. Authorised English Translation by Henry E. F. Garnsey, M.A. Revised by Isaac Bayley Balfour, M.A., M.D., F.R.S. With 198 Woodcuts. Royal 8vo., half morocco, il. 2s. 6d. --- Lectures on Bacteria. Translated by H. E. F. Garnsey, M.A. With 20 Woodcuts. Crown 8vo. 6s. Annals of Botany. Edited by Isaac Bayley Balfour, M.A., M.D., F.R.S., Sydney H. Vines, D.Sc., F.R.S., and William Gilson Farlow, M.D., Professor of Cryptogamic Botany in Harvard University, Cambridge, Mass., U.S.A., and other Botanists. Royal 8vo. Vol. I. No. 1. Price 8s. 6d. Vol. I. No. 2. Price 75. 6d. Muller (7.). On certain Variations in the Vocal Organs of the Passeres that have hitherto escaped notice. Translated by F.J. Bell, B.A., and edited, with an Appendix, by A. H. Garrod, M.A., F.R.S. With Plates. 1878. 4to. paper covers. 75. 6d. Price (Bartholomew, M.A., F.R.S.). Treatise on Infinitesimal Calculus. Vol. I. Differential Calculus. Second Edition. 8vo. 145.6d. Vol. II. Integral Calculus, Calculus of Variations, and Differential Equations. Second Edition, 1865. 8vo. 18s. Vol. III. Statics, including Attractions; Dynamics of a Material Particle. Second Edition. 1868. 8vo. 16s. Vol. IV. Dynamics of Material Systems; together with a chapter on Theo retical Dynamics, by W. F. Donkin, M.A., F.R.S. 1962. 8vo. 16s. Pritchard (C., D.D., F.R.S.). Uranometria Nova Oxoniensis. A Photometric determination of the magnitudes of all Stars visible to the naked eye, from the Pole to ten degrees south of the Equator. 1883. Royal Svo. 8s.6d. - Astronomical Observations made at the University Observatory, Oxford, under the direction of C. Pritchard, D.D. No. i. 1878. Royal 8vo. paper covers, 35. 60. Rigaud's Correspondence of Scientific Men of the 17th Century, with Table of Contents by A. de Morgan, and Index by the Rev. J. Rigaud, M.A. 2 vols. 1841-1862. 8vo. 18s. 6d. Rolleston (George, M.D., F.R.S.). Scientific papers and Ad dresses.. Arranged and Edited by William Turner, M.B., F.R.S. With a Biographical Sketch by Edward Tylor, F.R.S. With Portrait, Plates, and Woodcuts. 2 vols. 8vo. Il. 45. Digitized by Google

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14 CLARENDON PRESS, OXFORD. Westwood (7. O., M.A., F.R.S.). Thesaurus Entomologicus Hopeianus, or a Description of the rarest Insects in the Collection given to the University by the Rev. William Hope. With 40 Plates. 1874. Small folio, half morocco, 71. 1os. The Sacred Books of the East. TRANSLATED BY VARIOUS ORIENTAL SCHOLARS, AND EDITED BY F. MAX MULLER. [Demy Svo. cloth.] Vol. I. The Upanishads. Translated by F. Max Muller. Part I. The Khandogya-upanishad, The Talavakara-upanishad, The Aitareya. aranyaka, The Kaushitaki-brahmana-upanishad, and The Vagasaneyi-samhita upanishad. 105.6d. Vol. II. The Sacred Laws of the Aryas, as taught in the Schools of Apastamba. Gautama, Vasishtha, and Baudhiyana. Translated by Prof. Georg Buhler. Part I. Apastamba and Gautama. 1os. 6d. Vol. III. The Sacred Books of China. The Texts of Con fucianism. Translated by James Legge. Part I. The Shu King, The Reli. gious portions of the Shih King, and The Hsiao King. 12s.6d. Vol. IV. The Zend-Avesta. Translated by James Darme steter. Part I. The Vendidad. 1os. 6d. Vol. V. The Pahlavi Texts. Translated by E. W. West. Part 1. The Bundahis, Bahman Yast, and Shayast la-shayast. 125. 6d. Vols. VI and IX. The Qur'an. Parts I and II. Translated by E. H. Palmer. 215. Vol. VII. The Institutes of Vishnu. Translated by Julius Jolly. tos. 6d. Vol. VIII The Bhagavadgita, with The Sanatsugatiya. and The Anugita. Translated by Kashinath Trimbak Telang. ros. 6d. Vol. X. The Dhammapada, translated from Pali by F. Max Muller; and The Sutta-Nipata, translated from Pali by V. Fausboll; being Canonical Books of the Buddhists. 1os. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. Chaucer. I. The Prologue to the Canterbury Tales; the Edited by R. Morris, Editor of Extra fcap. 8vo. 2s. 6d. Knightes Tale; The Nonne Prestes Tale. Specimens of Early English, &c., &c. II. The Prioresses Tale; Sir Thopas; The Monkes Tale; The Clerkes Tale; The Squieres Tale, &c. Edited by W. W. Skeat, Litt. D. Third Edition. Extra fcap. 8vo. 4s. 6d. III. The Tale of the Man of Lawe; The Pardoneres Tale; The Second Nonnes Tale; The Chanouns Yemannes Tale. By the same Editor. New Edition, Revised. Extra fcap. 8vo. 4s. 6d. Gamelyn, The Tale of. Edited with Notes, Glossary, &c., by W. W. Skeat, Litt.D. Extra fcap. 8vo. Stiff covers, Is. 6d. Minot (Laurence). Poems. Edited, with Introduction and Notes, by Joseph Hall, M.A., Head Master of the Hulme Grammar School, Manchester. Extra fcap. 8vo. 4s. 6d. 19 Spenser's Faery Queene. Books I and II. Designed chiefly for the use of Schools. With Introduction, Notes, and Glossary. By G. W. Kitchin, D.D. Extra fcap. 8vo. 2s. 6d. each. Hooker. Ecclesiastical Polity, Book I. Church, M.A. Second Edition. Extra fcap. 8vo. OLD ENGLISH DRAMA. The Pilgrimage to Parnassus with The Two Parts of the Return from Parnassus. Three Comedies performed in St. John's College, Cambridge, A.D. MDXCVII-MDCI. Edited from MSS. by the Rev. W. D. Macray, M.A., F.S.A. Medium 8vo. Bevelled Boards, Gilt top, 8s. 6d. Marlowe and Greene. Marlowe's Tragical History of Dr. Faustus, and Greene's Honourable History of Friar Bacon and Friar Bungay. Edited by A. W. Ward, M.A. New and Enlarged Edition. Extra fcap. 8vo. 6s. 6d. SHAKESPEARE. Edited by R. W. 25. Marlowe. Edward II. With Introduction, Notes, &c. By O. W. Tancock, M.A. Extra fcap. 8vo. Paper covers, as. Cloth 35. The Merchant of Venice. IS. Richard the Second. Is. 6d. Shakespeare. Select Plays. Edited by W. G. Clark, M.A., and W. Aldis Wright, M.A. Extra fcap. 8vo. stiff covers. Is. 6d. Macbeth. Hamlet. C 2 25. Digitized by Google

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20 CLARENDON PRESS, OXFORD. Shakespeare. Select Plays. Edited by W. Aldis Wright, M.A. The Tempest. Is. 6d. Midsummer Night's Dream. Is. 6d. As You Like It. Is. 6d. Coriolanus. 25. 6d. Julius Caesar. 15. Henry the Fifth. 25. Richard the Third. 35, 6d. Twelfth Night. Is. 6d. King Lear. Is. 6d. King John. Is. 6d. Shakespeare as a Dramatic Artist ; a popular Illustration of the Principles of Scientific Criticism. By R. G. Moulton, M.A. Crown 8vo. 55. Bacon. I. Advancement of Learning. Edited by W. Aldis Wright, M.A. Second Edition. Extra fcap. 8vo. 45. 6d. -- II. The Essays. With Introduction and Notes. By S. H. Reynolds, M.A., late Fellow of Brasenose College. In Preparation. Milton. I. Areopagitica. With Introduction and Notes. By John W. Hales, M.A. Third Edition. Extra fcap. 8vo. 35. - II. Poems. Edited by R. C. Browne, M.A. 2 vols. Fifth Edition. Extra fcap. 8vo. 6s. 6d. Sold separately, Vol. I. 45.; Vol. II. 35. In paper oovers :Lycidas, 3d. L'Allegro, 3d. Il Penseroso, 4d. Comus, 6d. Samson Agonistes, 6d. - III. Paradise Lost. Book I. Edited by H. C. Beeching. Extra fcap. 8vo. Nearly ready. - IV. Samson Agonistes. Edited with Introduction and Notes by John Churton Collins. Extra fcap. 8vo. stiff covers, Is. Bunyan. I. The Pilgrim's Progress, Grace Abounding, Rela tion of the Imprisonment of Mr. John Bunyan. Edited, with Biographical Introduction and Notes, by E. Venables, M.A. 1879. Extra fcap. 8vo. 55. In ornamental Parchment, 6s. - II. Holy War, &c. Edited by E. Venables, M.A. In the Press. Clarendon. History of the Rebellion. Book VI. Edited by T. Arnold, M.A. Extra fcap. 8vo. 45. 6d. Dryden. Select Poems.Stanzas on the Death of Oliver Cromwell; Astraea Redux; Annus Mirabilis; Absalom and Achitophel; Religio Laici; The Hind and the Panther. Edited by W. D. Christie, M.A. Second Edition. Extra fcap. 8vo. 35. 6d. Locke's Conduct of the Understanding. Edited, with Intro duction, Notes, &c., by T. Fowler, D.D. Second Edition. Extra fcap. 8vo. 25. Digitized by Google

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CLARENDON PRESS, OXFORD. Addison. Selections from Papers in the Spectator. With Notes. By T. Amold, M.A. Extra fcap. 8vo. 45. 6d. In ornamental Parchment, 6s. Steele. Selections from the Tatler, Spectator, and Guardian. Edited by Austin Dobson. Extra fcap. 8vo. 45. 6d. In white Parchment, 7s.6d. Pope. With Introduction and Notes. By Mark Pattison, B.D. - I. Essay on Man. Extra fcap. 8vo. 15. 6d. -- II. Satires and Epistles. Extra fcap. 8vo. 2s. Parnell. The Hermit. Paper covers, 2d. Gray. Selected Poems. Edited by Edmund Gosse. Extra fcap. 8vo. Stiff covers, Is. 6d. In white Parchment, 3s. - Elegy and Ode on Eton College. Paper covers, 2d. Goldsmith. Selected Poems. Edited, with Introduction and Notes, by Austin Dobson. Extra fcap. 8vo. 35. 6d. In white Parchment, 45. 6d. - The Deserted Village Paper covers, 2d. Fohnson. I. Rasselas: Lives of Dryden and Pope. Edited by Alfred Milnes, M.A. (London). Extra fcap. 8vo. 45 6d., or Lives of Dryden and Pope only, stiff covers, 2s. 6d. II. Rasselas. Edited, with Introduction and Notes, by G. Birkbeck Hill, D.C.L. Extra fcap. 8vo. Bevelled boards, 3s. 6d. In white Parchment, 4s. 6d. III. Vanity of Human Wishes. With Notes, by E. J. Payne, M.A. Paper covers, 4d. Boswell's Life of Johnson. With the Journal of a Tour to the Hebrides. Edited, with copious Notes, Appendices, and Index, by G. Birkbeck Hill, D.C.L., Pembroke College. With Portraits and Facsimiles. 6 vols. Mediam 8vo. Half bound, 31. 35. Cowper. Edited, with Life, Introductions, and Notes, by h. T. Griffith, B.A. - I. The Didactic Poems of 1782, with Selections from the Minor Pieces, A.D. 1779-1783. Extra fcap. 8vo. 35. - II. The Task, with Tirocinium, and Selections from the Minor Poems. A.D. 1784-1799. Second Edition. Extra fcap. 8vo. 35. Burke. Select Works. Edited, with Introduction and Notes, by E. J. Payne, M.A. - I. Thoughts on the Present Discontents; the two Speeches on America. Second Edition. Extra fcap. 8vo. 45. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. Burke. II. Reflections on the French Revolution. Second Edition. Extra fcap. 8vo. 5s. 22 III. Four Letters on the Proposals for Peace with the Regicide Directory of France. Second Edition. Extra fcap. 8vo. 55. With Notes by W. T. Arnold, B.A. Keats. Hyperion, Book I. Paper covers, 4d. Byron. Childe Harold. Edited, with Introduction and Notes, by H. F. Tozer, M.A. Extra fcap. 8vo. 35. 6d. In white Parchment, 55. Edited with Preface and Extra fcap. 8vo. Stiff covers, as. Scott. Lay of the Last Minstrel. Notes by W. Minto, M.A. With Map. Ornamental Parchment, 3s. 6d. Lay of the Last Minstrel. Introduction and Canto I, with Preface and Notes, by the same Editor. 6d. II. LATIN. Rudimenta Latina. Comprising Accidence, and Exercises of a very Elementary Character, for the use of Beginners. By John Barrow Allen, M.A. Extra fcap. 8vo. 25. An Elementary Latin Grammar. By the same Author. Fifty-Seventh Thousand. Extra fcap. 8vo. 2s. 6d. A First Latin Exercise Book. By the same Author. Fourth Edition. Extra fcap. 8vo. 2s. 6d. A Second Latin Exercise Book. By the same Author. Extra fcap. Svo. 35. 6d. Reddenda Minora, or Easy Passages, Latin and Greek, for Unseen Translation. For the use of Lower Forms. Composed and selected by C. S. Jerram, M.A. Extra fcap. 8vo. 1s. 6d. Anglice Reddenda, or Extracts, Latin and Greek, for Unseen Translation. By C. S. Jerram, M.A. Third Edition, Revised and Enlarged. Extra fcap. 8vo. 2s. 6d. Anglice Reddenda. Second Series. Extra fcap. Svo. 35. Passages for Translation into Latin. and others. Selected by J. Y. Sargent, M.A. Svo. 2s. 6d. By the same Author. For the use of Passmen Seventh Edition. Extra fcap. Exercises in Latin Prose Composition; with Introduction, Notes, and Passages of Graduated Difficulty for Translation into Latin. By G. G. Ramsay, M.A., LL.D. Second Edition. Extra fcap. 8vo. 45. 6d. Hints and Helps for Latin Elegiacs. By H. Lee-Warner, M.A. Extra fcap. 8vo. 35. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. 23 introduction and Notes Cicer : M.A. In one or two parts. First Latin Reader. By T. J. Nunns, M.A. Third Edition. Extra fcap. 8vo. 2s. Caesar. The Commentaries (for Schools). With Notes and Maps. By Charles E. Moberly, M.A. Part I. The Gallic War. Second Edition. Extra fcap. 8vo. 45. 6d. Part II. The Civil War. Extra fcap. 8vo. 35. 6d. The Civil War. Book I. Second Edition. Extra fcap. 8vo. 35. Cicero. Speeches against Catilina. By E. A. Upcott, M.A., Assistant Master in Wellington College. In one or two parts. Extra fcap. 8vo. 35, 6d. Cicero. Selection of interesting and descriptive passages. With Notes. By Henry Walford, M.A. In three Parts. Extra fcap. 8vo.4s. 6d. Each Part separately, limp, is. 6d. Part I. Anecdotes from Grecian and Roman History. Third Edition. Part II. Omens and Dreams: Beauties of Nature. Third Edition. Part III. Rome's Rule of her Provinces. Third Edition. Cicero. De Senectute. Edited, with Introduction and Notes, by L. Huxley, M.A. In one or two Parts. Extra fcap. 8vo. 25. Cicero. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. 35. Cicero. Select Orations (for Schools). In Verrem I. De Imperio Gn. Pompeii. Pro Archia. Philippica IX. With Introduction and Notes by J. R. King, M.A. Second Edition. Extra fcap. 8vo. 25. 6d. Cicero. In 0. Caecilium Divinatio, and In C. Verrem Actio Prima. With Introduction and Notes, by J. R. King, M.A. Extra fcap. 8vo. limp, Is. 6d. Cicero. Speeches against Catilina. With Introduction and Notes, by E. A. Upcott, M.A. In one or two parts. Extra fcap. 8vo. 35. 6d. Cornelius Nepos. With Notes. By Oscar Browning, M.A. Second Edition. Extra fcap. 8vo. 2s.6d. Horace. Selected Odes. With Notes for the use of a Fifth Form. By E. C. Wickham, M.A. In one or two Parts. Extra fcap. 8vo. cloth, as. Livy. Selections (for Schools). With Notes and Maps. By H. Lee-Warner, M.A. Extra fcap. 8vo. In Parts, limp, each is. 6d. Part I. The Caudine Disaster. Part II. Hannibal's Campaign in Italy. Part III. The Macedonian War. Livy. Books V-VII. With Introduction and Notes. By A. R. Cluer, B.A. Second Edition. Revised by P. E. Matheson, M.A. (In one or two vols.) Extra fcap. 8vo. 55. Digitized by Google

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34 CLARENDON PRESS, OXFORD. Livy. Books XXI, XXII, and XXIII. With Introduction and Notes. By M. T. Tatham, M.A. Extra fcap. 8vo. 45. 6d. Ovid. Selections for the use of Schools. With Introductions and Notes, and an Appendix on the Roman Calendar. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A. Third Edition. Extra fcap. 8vo. 55. 60. Ovid. Tristia. Book I. The Text revised, with an Intro duction and Notes. By S. G. Owen, B.A. Extra fcap. 8vo. 35. 6d. Plautus. Captivi. Edited by W. M. Lindsay, M.A. Extra fcap. 8vo. (In one or two Parts.) 3s. 6d. Plautus. The Trinummus. With Notes and Introductions. (Intended for the Higher Forms of Public Schools.) ByC. E. Freeman, M.A., and A. Sloman, M.A. Extra fcap. 8vo. 35. Pliny. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Extra fcap. 8vo. 35. Sallust. With Introduction and Notes. By W. W. Capes, M.A. Extra fcap. 8vo. 45. 6d. Tacitus. The Annals. Books I-IV. Edited, with Introduc tion and Notes (for the use of Schools and Junior Students), by H. Fumeaux, M.A. Extra fcap. 8vo. 55. Tacitus. The Annals. Book I. With Introduction and Notes, by the same Editor. Extra fcap. 8vo. limp, as. Terence. Andria. With Notes and Introductions. By C. E. Freeman, M.A., and A. Sloman, M.A. Extra fcap. 8vo. 35. - Adelphi. With Notes and Introductions. (Intended for the Higher Forms of Public Schools.) By A. Sloman, M.A. Extra fcap. 8vo. 35. - Phormio. With Notes and Introductions. By A. Sloman, M.A. Extra fcap. 8vo. 35. Tibullus and Propertius. Selections. Edited by G. G. Ramsay, M.A. Extra fcap. 8vo. (In one or two vols.) 6s. Virgil. With Introduction and Notes. By T. L. Papillon. M.A. Two vols. Crown 8vo. 1os. 6d. The Text separately, 4s. 6d. Virgil. Bucolics. Edited by C. S. Jerram, M.A. In one or two Parts. Extra fcap. 8vo. 25. 6d. Virgil. Aeneid I. With Introduction and Notes, by C. S. Jerram, M.A. Extra fcap. 8vo. limp, is. 6d. Virgil. Aeneid IX. Edited, with Introduction and Notes, by A. E. Haigh, M.A., late Fellow of Hertford College, Oxford. Extra fcap. 8vo. limp, Is. 6d. In two Parts, 25. Digitized by Google

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CLARENDON PRESS, OXFORD. 25 Avianus, The Fables of. Edited, with Prolegomena, Critical Apparatus, Commentary, etc. By Robinson Ellis, M.A., L.L.D. Demy Svo 8s. 6d. Catulli Veronensis Liber. Iterum recognovit, apparatum cri ticum prolegomena appendices addidit, Robinsor. Ellis. A.M. 1878. Demy 8vo. 16s. A Commentary on Catullus. By Robinson Ellis, M.A. 1876. Demy 8vo. 16s. Catulli Veronensis Carmina Selecta, secundum recognitionem Robinson Ellis, A.M. Extra fcap. "vo 35 6d. Cicero de Oratore. With Introduction and Notes. By A. S. Wilkins, M.A. Book I. 1879. 8vo. ns. Book II. 1881. 8vo. 55. - Philippic Orations. With Notes By J. R. King, M.A. Second Edition. 1879. 8vo. 10s. 6d. Cicero. Select Letters. With English Introductions, Notes, and Appendices. By Albert Watson, M.A. Third Edition. Demy 8vo. 18s. - Select Letters. Text. By the same Editor. Second Edition. Extra fcap. 8vo. 45. - pro Cluentio. With Introduction and Notes. By W. Ramsay,M.A. Edited by G. G Ramsay, M.A. and Ed. Ext. fcap. 8vo. 35. 6d. Horace. With a Commentary. Volume I. The Odes, Carmen Seculare, and Epodes. By Edward C. Wickham, M.A. Second Edition. 1877. Demy 8vo. 125. - A reprint of the above, in a size suitable for the use of Schools. In one or two Parts. Extra fcap. 8vo. 6s. Livy, Book 1. With Introduction, Historical Examination, and Notes. By J. R. Seeley. M.A. Second Edition. 1881. 8vo. 6s. Ovid. P. Ovidii Nasonis Ibis. Ex Novis Codicibus edidit, Scholia Vetera Commentarium cum Prolegomenis Appendice Indice addidit, R. Ellis, A.M. 8vo. 1os. 6d. Persius. The Satires. With a Translation and Commentary. By John Conington, M.A. Edited by Henry Nettleship, M.A. Second Edition. 1874. 8vo. 7s.6d. Fuvenal. XIII Satires. Edited, with Introduction and Notes, by C. H. Pearson, M.A., and Herbert A. Strong, M.A., LL.D., Professor of Latin in Liverpool University College, Victoria University. In two parts. Crown 8vo. Complete, 6s. Also separately, Part 1. Introduction, Text, etc., 35. Part II. Notes, 3s. 6d. Tacitus. The Annals. Books I-VI. Edited, with Intro duction and Notes, by H. Furneaux, M.A. 8vo. 18s. Digitized by Google

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26. CLARENDON PRESS, OXFORD. Nettleship (H., M.A.). Lectures and Essays on Subjects con nected with Latin Scholarship and Literature. Crown 8vo. 7s.6d. - The Roman Satura: its original form in connection with its literary development. 8vo. sewed, 1s. - Ancient Lives of Vergil. With an Essay on the Poems of Vergil, in connection with his Life and Times. 8vo. sewed, 2s. Papillon (T. L., M.A.). A Manual of Comparative Philology. Third Edition, Revised and Corrected. 1882. Crown 8vo. 6s. Pinder (North, M.A.). Selections from the less known Latin Poets. 1869. 8vo. 155. Sellar (W. Y., M.A.). Roman Poets of the Augustan Age. Virgil. New Edition. 1883. Crown 8vo. gs. - Roman Poets of the Republic. New Edition, Revised and Enlarged. 1881. 8vo. 145. Wordsworth (F., M.A.). Fragments and Specimens of Early Latin. With Introductions and Notes. 1874. 8vo. 185. III. GREEK. A Greek Primer, for the use of beginners in that Language. By the Right Rev. Charles Wordsworth, D.C.L. Seventh Edition. Extra fcap. 8vo. Is. 6d. Easy Greek Reader. By Evelyn Abbott, M.A. In one or two Parts. Extra fcap. 8vo. 35. Graccae Grammaticae Rudimenta in usum Scholarum. Auc tore Carolo Wordsworth, D.C.L. Nineteenth Edition, 1882. 12mo. 45. A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition, chiefly for the use of Schools. Twenty-first Edition. 1886. Square 12mo. 7s.6d. Greck Verbs, Irregular and Defective; their forms, meaning, and quantity; embracing all the Tenses used by Greek writers, with references to the passages in which they are found. By W. Veitch. Fourth Edition. Crown 8vo. 1os.6d. The Elements of Greek Accentuation (for Schools): abridged from his larger work by H. W. Chandler, M.A. Extra fcap. 8vo. 2s.6d. A SERIES OF GRADUATED GREEK READERS:First Grock Readcr. By W. G. Rushbrooke, M.L. Second Edition. Extra fcap. 8vo. 25. 6d. Second Greek Reader. By A. M. Bell, M.A. Extra fcap. 8vo. 35. 61. Digitized by Google

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CLARENDON PRESS, OXFORD. 27 Fourth Greek Reader; being. Specimens of Greek Dialects. With Introductions, etc. By W. W. Merry, D.D. Extra scap. 8vo. 45. 6d. Fifth Greek Reader. Selections from Greek Epic and Dramatic Poetry, with Introductions and Notes. By Evelyn Abbott, M.A. Extra fcap. 8vo. 45. 6d. The Golden Treasury of Ancient Greek Poetry: being a Col lection of the finest passages in the Greek Classic Poets, with Introductory Notices and Notes. By R. S. Wright, M.A. Extra fcap. 8vo. 8s. 6d. A Golden Treasury of Greek Prose, being a Collection of the finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E.L. Shadwell, M.A. Extra fcap. 8vo. 45. 6d. Aeschylus. Prometheus Bound (for Schools). With Introduc tion and Notes, by A. O. Prickard, M.A. Second Edition. Extra fcap. 8vo. as. - Agamemnon. With Introduction and Notes, by Arthur Sidgwick, M.A. Third Edition. In one or two parts. Extra fcap. 8vo. 35. - Choephoroi. With Introduction and Notes by the same Editor. Extra fcap. 8vo. 35. - Eumenides. With Introduction and Notes, by the same Editor. In one or two Parts. Extra fcap. 8vo. 3. Aristophanes. In Single Plays. Edited, with English Notes, Introductions, &c., by W. W. Merry, D.D. Extra fcap. Svo. 1. The Clouds, Second Edition, 2s. II. The Acharnians, Third Edition.. In one or two parts, 3s. III. The Frogs, Second Edition. In one or two parts, 35. IV. The Knights. In one or two parts, 35. Cebes. Tabula. With Introduction and Notes. By C. S. Jerram, M.A. Extra fcap. 8vo. 25. 6d. Demosthenes. Orations against Philip. With Introduction and Notes, by Evelyn Abbott, M.A., and P. E. Matheson, M.A. Vol. I. Philippic I. Olynthiacs I-III. In one or two parts. Extra fcap. 8vo. 35. Euripides. Alcestis (for Schools). By C. S. Jerram, M.A. Extra fcap. 8vo. as. 6d. - Helena. Edited, with Introduction, Notes, etc., for Upper and Middle Forms. By C. S. Jerram, M.A. Extra fcap. 8vo. 35. Iphigenia in Tauris. Edited, with Introduction, Notes, etc., for Upper and Middle Forms. By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 35. - Medea. By C. B. Heberden, M.A. In one or two parts. Extra fcap. 8vo. Is. Digitized by Google

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REESE LIBRARY OF THE UNIVERSITY OF CALIFORNIA. Class NO M94.6 Vigo

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THE SACRED BOOKS OF THE EAST [30] Digitized by Google

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London HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE AMEN CORNER, E.C. New York 112 FOURTH AVENUE Digilized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XXX Ru UNIV Orford AT THE CLARENDON PRESS 1892 [All rights reserved] Digitized by Google

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THE GRIHYA-SUTRAS RULES OF VEDIC DOMESTIC CEREMONIES TRANSLATED BY HERMANN OLDENBERG PART II GOBHILA, HIRANYAKESIN, APASTAMBA APASTAMBA, YAGNA-PARIBHASHA-SUTRAS TRANSLATED BY F. MAX MULLER UN! . . ! Orford AT THE CLARENDON PRESS 1892 (All rights reserved ] Digitized by Google

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INTRODUCTION TO THE GRIHYA-SUTRAS INTRODUCTION TRANSLATION CONTENTS. INTRODUCTION TRANSLATION GOBHILA-GRIHYA-SUTRA. HIRANYAKESI-GRIHYA-SUTRA. INTRODUCTION TRANSLATION INDEX APASTAMBA-GRIHYA-SUTRA. INTRODUCTION TRANSLATION SYNOPTICAL SURVEY OF THE CONTENTS OF THE GRIHYA-SOTRAS. APASTAMBA'S YAGNA-PARIBHASHA-SUTRAS. Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East 118425 PAGE ix Digitized by 3 3 135 137 249 251 299 311 315 365 373 Google

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INTRODUCTION TO THE GRIHYA-SUTRAS. We begin our introductory remarks on the literature of the Grihya-stras with the attempt to collect the more important data which throw light on the development of the Grihya ritual during the oldest period of Hindu antiquity. There are, as it seems, no direct traces of the Grihya ceremonies in the most ancient portion of Vedic literature. It is certain indeed that a number of the most important of those ceremonies are contemporaneous with or even earlier than the most ancient hymns of the Rigveda, as far as their fundamental elements and character are concerned, whatever their precise arrangement may have been. However, in the literature of the oldest period they play no part. It was another portion of the ritual that attracted the attention of the poets to whom we owe the hymns to Agni, Indra, and the other deities of the Vedic Olympus, viz. the offerings of the Srauta-Ritual with their far superior pomp, or, to state the matter more precisely, among the offerings of the Srauta-Ritual the Soma offering. In the Soma offering centred the thought, the poetry, and we may almost say the life of the Vasishthas, of the Visvamitras, &c., in whose families the poetry of the Rig-veda had its home. We may assume that the acts of the Grihya worship, being more limited in extent and simpler in their ritual construction than the great Soma offerings, were not yet at that time, so far as they existed at all, decked out with the reciting of the poetic texts, which we find later on connected with them, and which in the case of the Soma offering came early to be used. Probably they were celebrated in simple unadorned fashion; Digilized by Google

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GRIHYA-SUTRAS. what the person making the offering had to say was doubtless limited to short, possibly prose formulas, so that these ceremonies remained free from the poetry of the above-mentioned families of priests 1. We think that the character of the verses given in the Grihya-sutras, which had to be repeated at the performance of the different ceremonies, justifies us in making these conjectures. Some of these verses indeed are old Vedic verses, but we have no proof that they were composed for the purposes of the Grihya ceremonies, and the connection in which we find them in the Rig-veda proves rather the contrary. Another portion of these verses and songs proves to have been composed indeed for the very Grihya ceremonies for which they are prescribed in the texts of the ritual: but these verses are more recent than the old parts of the Rig-veda. Part of them are found in the Rig-veda in a position which speaks for their more recent origin, others are not contained in the Rig-veda at all. Many of these verses are found in the more recent Vedic Samhitas, especially in the Atharva-veda, a Samhita which may be regarded in the main as a treasure of Grihya verses : others finally have not as yet been traced to any Vedic Samhita, and we know them from the Grihya-sutras only. We may infer that, during the latter part of the Rig-veda period, ceremonies such as marriage and burial began to be decked out with poetry as had long been the case with the Soma offering. The principal collection of marriage sentences and the sentences for the It is doubtful whether at the time of the Rig-veda the custom was established for the sacrificer to keep burning constantly a sacred Grihya fire besides the three Srauta fires. There is, as far as I know, no express mention of the Grihya fire in the Rig-veda; but that is no proof that it had then not yet come into use. Of the Srauta fires the garhapatya is the only one that is mentioned, though all three were known beyond a doubt. (Ludwig, Rig-veda, vol. iii, P. 355; in some of the passages cited the word garbapatya does not refer to the garbapatya fire.) Rig-veda X, 85. It is clear that what we have here is not a hymn intended to be recited all at once, but that, as in a number of other cases in the Rig-veda, the single verses or groups of verses were to be used at different points in the performance of a rite (or, in other cases, in the telling of a story). Compare my paper, 'Akhyana-Hymnen im Rig-veda,' Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxix, p. 83.-Many verses of Rig-veda X, 85 occur again in the fourteenth book of the Atharva-veda. Digilized by Google

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INTRODUCTION. xi burial of the dead1 are found in the tenth Mandala of the Rig-veda, which, for the most part, is known to be of later origin than the preceding portions of the collections. If we look into the character of the verses, which these long Grihya songs are composed of, we shall find additional grounds for assuming their early origin. A few remarks about their metrical character will make this clear 3. There is no other metre in which the contrast between the early and later periods of Vedic literature manifests itself so clearly as in the Anushtubh-metre *. The Anushubh hemistich consists of sixteen syllables, which are divided by the caesura into two halves of eight syllables each. The second of these halves has as a rule the iambic ending (~~), though this rule was not so strictly carried out in the early as in the later period. The iambic ending is also the rule in the older parts of the Veda for the close of the first half, i.e. for the four syllables before the caesura (r). We know that the later prosody, as we see it in certain late parts of Vedic literature, in the Pali Pitakas of the Buddhists, and later in the great epic poems, not only departs from the usage of the older period, but adopts a directly contrary course, i. e. the iambic ending of the first pada, which was formerly the rule, is not allowed at all later, and instead of it the prevailing ending is the antispast (). It goes without saying that such a change in metrical usage, as the one just described, cannot have 1 Rig-veda X, 14-16, and several other hymns of the tenth book. Compare the note at Asvalayana-Grihya IV, 4. 6. ' Compare my Hymnen des Rig-veda, vol. i (Prolegomena), pp. 265 seq. * Compare the account of the historical development of some of the Vedic metres which I have given in my paper, 'Das altindische Akhyana,' Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxvii, and my Hymnen des Rig-veda, vol. i, pp. 26 seqq. * The Trish/ubh and Gagatt offer a much less promising material for investigation, because, so far as can now be made out, the departures from the old type begin at a later period than in the case of the Anush/ubh. * Compare Max Muller's introduction to his English translation of the Rigveda, vol. 1, pp. cxiv seq. * To demonstrate this, I have given in my last-quoted paper, p. 62, statistics with regard to the two hymns, Rig-veda I, 10 and VIII, 8; in the former the iambic ending of the first pada obtains in twenty out of twenty-four cases, in the latter in forty-two out of forty-six cases. Digitized by Google

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xii GRIHYA-SOTRAS. taken place at one jump. And accordingly a consideration of the Vedic texts reveals a transition period or rather a series of several transition periods between the old and the new standpoints. The first change is that every other ending of the first pada is allowed by the side of the iambic ending. The two forms of the ending, the one prevailing in the earliest, and the one prevailing in the later period of the prosody, the iambic (u-u%) and the antispastic (u--Y), are those that occur most frequently in the intermediate period, but besides them all other possible forms are allowed. This is precisely the stage of metrical development which the great Grihya songs of the tenth Mandala of the Rigveda have reached. Let us consider, for instance, the marriage songs and the marriage sayings, X, 85, and see what kind of ending there is at the end of the first pada. Of the first seventeen verses of this Sakta sixteen are in Anushtubh metre (verse 14 is Trishtubh); we have therefore thirty-two cases in which the metrical form of these syllables must be investigated. The quantity of the syllable immediately preceding the caesura being a matter of indifference, we have not sixteen but only eight a priori possible combinations for the form of the last four syllables of the pada ; I give each of these forms below, adding each time in how many of the thirty-two cases it is used : IKK KKK KKK w w w Aer er oo 32 Compare the statistics as to the frequency of the different metrical forms at the ending of the first pada, p. 63 of my above-quoted paper, and Hymnen des Rig-veda, vol. I, p. 28. I have endeavoured in the same paper, p. 65 seq., to make it seem probable that this was the stage of prosody prevailing during the government of the two Kurd kings Parikshit and Ganamegaya. Digilized by Google

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INTRODUCTION. We see that all the possible combinations are actually represented in these thirty-two cases, and accordingly the metrical build of this Sukta shows that it belongs to a period to which only the latest songs of the Rig-veda collection can be referred, but the peculiarities of which may be often noticed in the Atharva-veda and in the verses scattered throughout the Brahmana literature1. A hasty glance suffices to show that those verses of the Grihya ritual which do not appear in the Samhitas, but which are quoted at full length in the Grihya-sutras, are also in the same stage. For instance, the seven Anush/ubh verses which are quoted Sankhayana-Grihya I, 19, 5. 6, give us the following relations, if we investigate them as we did those in Rig-veda X, 85: C115 5131 C315 9331 4 3 2 2 3335 I 5311 I I k 14 Thus even the small number of fourteen hemistichs is enough to give us seven of the eight existing combinations, and no single one occurs at all often enough to allow us to call it predominant. Or we may take the saying that accompanies the performance of the med haganana on the new-born child. In the version of Asvalayana we have: --|| medham te devah Savita xiii -211-2 133 medham te Asvinau devau. In the version adopted in the school of Gobhila3 the 1 For instance, in the verses which occur in the well-known story of Sunahsepa (Aitareya-Brahmana VII, 13 seq.). Arvalayana-Grihya I, 15, 2. * Mantra-Brahmana I, 5, 9; cf. Gobhila-Grihya II, 7, 21. Digitized by Google

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xiv GRIHYA-SUTRAS. context of the first line is different, but the metre is the same: 111700 - medham te Mitravarunau. Or the saying with which the pupil (brahmakarin) has to lay a log of wood on the fire of the teacher1: 13 U 5110 Agnaye samidham aharsham 13 C 31 - || - taya tvam Agne vardhasva. 11 ( There would be no object in multiplying the number of examples; those here given are sufficient to prove our proposition, that the development of the Grihya rites in the form in which they are described to us in the Sutras, that especially their being accompanied with verses, which were to be recited by their performance, is later than the time of the oldest Vedic poetry, and coincides rather with the transition period in the development of the Anushtubh metre, a period which lies between the old Vedic and the later Buddhistic and epic form. Besides the formulae intended to be recited during the performance of the various sacred acts, the Grihya-sutras contain a second kind of verses, which differ essentially from the first kind in regard to metre; viz. verses of ritualistic character, which are inserted here and there between the prose Sutras, and of which the subject-matter is similar to that of the surrounding prose. We shall have to consider these yagnagathas, as they are occasionally called, later; at present let us go on looking for traces of the Grihya ritual and for the origin of Grihya literature in the literature which precedes the Sutras. The Brahmana texts, which, as a whole, have for their subject-matter the Vaitanika ceremonies celebrated with the three holy fires, furnish evidence that the Grihya fire, together with the holy acts accomplished in connection with it, were also already known. The Aitareya-Brahmana gives this 2 1 Arvalayana-Grihya I, 21, 1. In Paraskara and in the Mantra-Brahmana only the first hemistich has the Anushubh form. Aitareya-Brahmana VIII, 10, 9: etya grihan paskad grihyasyagner upa Digitized by Google

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INTRODUCTION. XV fire the most usual name, the same name which is used for it in the Satras, grihya agni, and describes a ceremony to be performed over this fire with expressions which agree exactly with the style of the Grihya-saetras? We often find in the Brahmana texts also mention of the terminus technicus, which the Grihya-sutras use many times as a comprehensive term for the offerings connected with Grihya ritual, the word pa kayagna?. For instance, the Satapatha Brahmana, in order to designate the whole body of offerings, uses the expression: all offerings, those that are Pakayagnas and the others. It is especially common to find the Pakayagnas mentioned in the Brahmana texts in connection with the myth of Manu. The Taittiriya Samhita - opposes the whole body of sacrifices to the Pakayagnas. The former belonged to the gods, who through it attained to the heavenly world; the latter concerned Manu: thus the goddess Ida turned to him. Similar remarks, bringing Manu or the goddess Ida into relation with the Pakayagnas, are to be found Taittiriya Samhita VI, 2, 5, 4; Aitareya-Brahmana III, 40, 2. However, in this case as in many others, the Satapatha Brahmana contains the most detailed data, from which we see how the idea of Manu as the performer of Pakayagnas is connected with the history of the great deluge, out of which Manu alone was left. We read in the Satapatha Brahmana: vishtayan varabdhaya ritvig antatah kamsena katurgrihitas tisra agyahutir aindrih prapadam guhoti, &c. Some of the places in which the St. Petersburg dictionary sees names of the Gribya fire in Brahmana texts are erroneous or doubtful. Taittirfya Samhita V, 5, 9, 2, not gribya but gahya is to be read. Aapasana, Satapatha Brahmana XII, 3, 5, 5, seems not to refer to a sacrificial fire. Following the identity of a upasana and sabhya maintained in the dictionary ander the heading aupasana, one might be tempted in a place like Satapatha Brahmana II, 3, 2, 3 to refer the words ya esha sabhayam again to the domestic fire. A different fire is however really meant (Katyayana-Srauta-sutra IV, 9, 30). Sankhayana I, 1,1: pakayagitan vyakhyasyamah; I, 5, I = Paraskara 1, 4, 1: katvarah pakayagita huto shutah prahutah prasita iti. * I, 4, 2, 10: sarvan yagitan ... ye ka pakayana ye ketare. * I, 7. 1, 3: sarvena val yagiena devah suvargam lokam ayan, pakaya tena Manur asramyat, &c. * 1, 8, 1, 6 seq. The translation is that of Prof. Max Muller (India, what can it teach us? p. 135 seq.). Digitized by Google

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Xvi GRIHYA-SOTRAS. "Now the flood had carried away all these creatures, and thus Manu was left there alone. Then Manu went about singing praises and toiling, wishing for offspring. And he sacrificed there also with a Paka-sacrifice. He poured clarified butter, thickened milk, whey, and curds in the water as a libation. It is then told how the goddess Ida arose out of this offering. I presume that the story of the Pakayagna as the first offering made by Manu after the great flood, stands in a certain correlation to the idea of the introduction of the three sacrificial fires through Pururavas? Pururavas is the son of Ida; the original man Manu, who brings forth Ida through his offering, cannot have made use of a form of offering which presupposes the existence of Ida, and which moreover is based on the triad of the sacred fires introduced by Purtravas; hence Manu's offering must have been a Pakayagna; we read in one of the Grihya-satras : 'All Pakayagnas are performed without Ida. There are still other passages in the Brahmana texts showing that the Grihya offerings were already known; I will mention a saying of Yagnavalkya's reported in the Satapatha Brahmana 3: he would not allow that the daily morning and evening offering was a common offering, but said that, in a certain measure, it was a Pakayagna. Finally I would call attention to the offering prescribed in the last book of the Satapatha Brahmana* for the man who wishes that a learned son should be born to him ;' it is there stated that the preparation of the Agya (clarified butter) should be performed according to the rule of the Sthalipaka (pot-boiling),' and the way in which the offering is to 1 It is true that, as far as I know, passages expressly stating this with regard to Paruravas have not yet been pointed out in the Brahmana texts; but the words in Satapatha Brahmana XI, 5, 1, 14-17, and even in Rig-veda X, 95, 18 stand in close connection to this prominent characteristic of Puriravas in the later texts. * Saikhayana I, I, 5. II, 3, 1, 21. * XIV, 9, 4, 18- Brihadaranyaka VI, 4, 19 (Sacred Books of the East, vol XV, p. 320). Cf. Gribya-samgraha I, 114 for the expression sthalipakavrita which is here used, and which has a technical force in the Grihya literature. Digilized by Google

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INTRODUCTION. xvii be performed is described by means of an expression, upaghatam1, which often occurs in the Grihya literature in a technical sense. We thus see that the Brahmana books are acquainted with the Grihya fire, and know about the Grihya offerings and their permanent technical peculiarities; and it is not merely the later portions of the Brahmana works such as the fourteenth book of the Satapatha Brahmana, in which we meet with evidence of this kind; we find it also in portions against the antiquity of which no objections can be raised. While therefore on the one hand the Brahmana texts prove the existence of the Grihya ceremonial, we see on the other hand, and first of all by means of the Brahmana texts themselves, that a literary treatment of this ritualistic subject-matter, as we find it in the Brahmanas themselves with regard to the Srauta offerings, cannot then have existed. If there had existed texts, similar to the Brahmana texts preserved to us, which treated of the Grihya ritual, then, even supposing the texts themselves had disappeared, we should still necessarily find traces of them in the Brahmanas and Sutras. He who will take the trouble to collect in the Brahmana texts the scattered references to the then existing literature, will be astonished at the great mass of notices of this kind that are preserved: but nowhere do we find traces of Grihya Brahmanas. And besides, if such works had ever existed, we should be at a loss to understand the difference which the Hindus make between the Srauta-sutras based on Sruti (revelation), and the Grihya-sutras resting on Smriti (tradition) alone. The sacred Grihya acts are regarded as 'smarta,' and when the question is raised with what right they can be considered as a duty resting on the sacrificer alongside of the Srauta acts, the answer is given that they too are based on a Sakha of the Veda, but that this Sakha is 1 See Grihya-samgraha I, 111. 112. The Grihya-sutra of Baudhayana is called Smarta-sutra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx). [30] b Digitized by Google

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xviii GRIHYA-SUTRAS. hidden, so that its existence can only be demonstrated by reasoning1. But the Brahmana texts furnish us still in another way the most decisive arguments to prove that there have been no expositions of the Grihya ritual in Brahmana form: they contain exceptionally and scattered through their mass sections, in which they treat of subjects which according to later custom would have been treated in the Grihya-sutras. Precisely this sporadic appearance of Grihya chapters in the midst of expositions of a totally different contents leads us to draw the conclusion that literary compositions did not then exist, in which these chapters would have occupied their proper place as integral parts of a whole. Discussions of questions of Grihya ritual are found in the Brahmana literature, naturally enough in those appendices of various kinds which generally follow the exposition of the principal subject of the Srauta ritual. Accordingly we find in the eleventh book of the Satapatha Brahmana2, among the manifold additions to subjects previously treated, which make up the principal contents of this book 3, an exposition of the Upanayana, i. e. the solemn reception of the pupil by the teacher, who is to teach him the Veda. The way in which the chapter on the Upanayana is joined to the preceding one, is eminently characteristic; it shows that it is the merest accident which has brought about in that place the discussion of a subject connected with the Grihya ritual, and that a ceremony such as the Upanayana is properly not in its proper place in the midst of the literature of Brahmana texts. A dialogue (brahmodya) between Uddalaka and Saukeya precedes; the two talk of the Agnihotra and of various expiations (prayaskitta) connected with that sacrifice. At the end Saukeya, filled with astonishment at the wisdom of Uddalaka, declares that he wishes to come to him as a pupil (upayani bhagavantam), and Uddalaka Max Muller, History of Ancient Sanskrit Literature, pp. 94-96. "Satapatha Brahmana XI, 5, 4. * Max Muller, History of Ancient Sanskrit Literature, p. 359. Digitized by Google

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INTRODUCTION. xix accepts him as his pupil. It is the telling of this story and the decisive words upayani and u paniny e which furnish the occasion for introducing the following section on the Upanayana'. The subject is there treated in the peculiar style of the Brahmana texts, a style which we need not characterize here. I shall only mention one point, viz. that into the description and explanation of the Upanayana ceremony has been inserted one of those Slokas, such as we often find in the Grihya-sdtras also, as a sort of ornamental amplification of the prose exposition. Here a Sloka is also sung,' says the Brahmana 8 : ---- - vuul - - - v - uu akaryo garbhi bhavati "hastam adhaya dakshinam v-- - u -u-||-- - v- - u u tritiyasyam sa gayate " savitrya saha brahmanah". From this passage we see, on the one hand, that the composition of such isolated Slokas explaining certain points of the Grihya ritual goes back to quite an early period; on the other hand, we are compelled to assume that the Slokas of this kind which are quoted in the Grihyasatras differ nevertheless from the analogous Slokas of the early period, or at any rate that the old Slokas must have undergone a change which modernized their structure, so as to be received into the Grihya-stras; for the metre of the Sloka just quoted, which has the antispast before the caesura in neither of its two halves, and which has even a double iambus before the caesura in one half, is decidedly of an older type than the one peculiar to the Slokas quoted in the Grihya-stras * This is also the way in which Sayana understands the matter; he makes the following remark: tam hopaninya ity upanayanasya prastutatvat taddharma asmin brahmane nirupyante. * Cf. above, p. xiv; below, p. xxxv. * Sect. 12 of the chapter quoted. # The teacher becomes pregnant by laying his right hand on the pupil for the Upanayana); on the third day he (i.e. the pupil) is born as a Brahmana along with the Savitrt (which is repeated to him on that day).' * It is not likely that verses of this kind are taken from more comprehensive and connected metrical texts. . Cf. on this point below, p. XXXV. b2 Digitized by Digilized by Google

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xx GRIHYA-SOTRAS. Another Grihya section in the Satapatha Brahmana seems to have found its place there through a similar accidental kind of joining on to a preceding chapter as the above-mentioned passage. In XI, 5,5 a story of the battle of the gods and Asuras is told: the gods beat the Asuras back by means of constantly larger Sattra celebrations and conquer for themselves the world of heaven. It seems to me that the description of the great Sattras celebrated by the gods is the occasion of the joining on of a section beginning with the words 1 : 'There are five great sacrifices (mahayagnas); they are great Sattras: the offering to Beings, the offering to men, the offering to the Fathers (i. e. the Manes), the offering to the Gods, the offering to the Brahman.' After this introduction follows an account of one of the five great offerings, namely of the Brahmayagna, i.e. of the daily Veda recitation (svadhyaya). The third Adhyaya of Asvalayana's Grihya-saetra begins in exactly the same way with the sentence : 'Now (follow) the five sacrifices : the sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men,' and then follows here also a discussion of the Brahmayagna, which is entirely analogous to that given in the Satapatha Brahmana. Asvalayana here does not content himself with describing the actual course of ceremonies as is the rule in the Sutra texts; he undertakes, quite in the way of the Brahmana texts, to explain their meaning: In that he recites the Rikas, he thereby satiates the gods with oblations of milk, in that (he recites) the Yagus, with oblations of ghee,' &c. It is plain that the mode of exposition adopted by Asvalayana in this passage, which is different from the usual Satra style, finds its explanation in the supposition that exceptionally in this case the author of the Grihya-saetra had before him a Brahmana text, which he could take as his model, whether that text was the Satapatha itself or another similar text. Among the extremely various prescriptions which we find Satapatha Brahmana XI, 5, 6, 1. Digilized by Google

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INTRODUCTION. xxi in the last sections of the Satapatha Brahmana, there is a rather long section, which also really belongs to the Grihya domain. To quote from this section' : 'If a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring,' &c. Then follows a description of an Agya offering, after which the marital cohabitation is to be performed with certain formulas. This, however, is not the last of the acts through which the father assures himself of the possession of such a distinguished son; certain rites follow, which are to be performed at birth and after birth, the Ayushya ceremony and the Medhaganana. These rites are here prescribed for the special case where the father has the above-mentioned wishes for the prosperity of his child; but the description agrees essentially with the description of the corresponding acts in the Grihya-saetras, which are inculcated for all cases, without reference to a determined wish of the father. It is a justifiable conjecture that, although this certainly does not apply to the whole of ceremonies described in the Grihya-stras, many portions of these ceremonies and verses that were used in connection with them, &c., were first developed, not as a universal rite or duty, but as the special possession of individuals, who hoped to attain special goods and advantages by performing the ceremony in this way. It was only later, as I think, that such prescriptions Satapatha Brahmana XIV, 9, 4, 17 - Bribad Aranyaka VI, 4, 18 (Sacred Books of the East, vol. xv, p. 119 seq.). * Cf. Prof. Max Muller's notes to the passage quoted from the Brihad Aranyaka. I must mention in this connection a point touched upon by Prof. Muller, loc. cit. p. 222, note 1, viz. that Asvaldyana, Grihya I, 13, 1, expressly calls the Upanishad' the text in which the Pumsavana and similar ceremonies are treated. It is probable that the Upanishad which Asvalayana had in mind treated these rites not as a duty to which all were bound, but as a secret that assured the realisation of certain wishes. This follows from the character of the Upanishads, which did not form a part of the Vedic course which all had to study, but rather contained a secret doctrine intended for the few. Digitized by Google Digitized by .

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xxii GRIHYA-SUTRAS. assumed the character of universality, with which we find them propounded in the Grihya-sutras. It is scarcely necessary to go through the sections of the texts of other Vedic schools referring to the Grihya ritual in the same way in which we have done it in the case of the Satapatha Brahmana. The data which we have produced from the great Brahmana of the white Yagur-veda, will be sufficient for our purpose, which is to give an idea of the stage in which the literary treatment of the Grihya ritual stood during the Brahmana period. As we see, there were then properly no Grihya texts; but many of the elements which we find later in the Grihya texts were either already formed or were in the process of formation. Most of the verses which are used for the Grihya actsin so far as they are not verses composed in the oldest period for the Soma offering and transferred to the Grihya ceremonies-bear the formal imprint of the Brahmana period; the domestic sacrificial fire and the ritual peculiarities of the Pakayagnas which were to be performed at it, were known; descriptions of some such Pakayagnas were given in prose; there were also already Slokas which gave in metrical form explanations about certain points of the Grihya ritual, just as we find in the Brahmana texts analogous Slokas referring to subjects connected with the Srauta ritual. Thus was the next step which the literary development took in the Sutra period prepared and rendered easy. The more systematic character which the exposition of the ritualistic discipline assumed in this period, necessarily led to the taking of this step: the domain of the Grihya sacrifices was recognised and expounded as a second great principal part of the ritual of sacrifices alongside of the Srauta domain which was alone attended to in the earlier period. The Grihya-sutras arose which treat, according to the expression of Asvalayana in his first sentence, of the grihyani' as distinguished from the vaitanikani, or, as Sankhayana says, of the pakayagnas, or, as Paraskara says, of the grihyasthalipakanam karma. The 1 Similarly Gobhila: gribyakarmani. Digitized by Google

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INTRODUCTION. xxiii Grihya-sutras treat their subject of course in exactly the same style in which the sacrifices of the Srauta ritual had been treated by the Srauta-stras, which they constantly assume to be known and which are the works of teachers of the same Vedic schools, and oftentimes even perhaps the works of the same authors. Only certain differences in the character of the two groups of texts are naturally conditioned on the one hand by the greater complexity of the Srauta sacrifices and the comparative simplicity of the Grihya sacrifices, on the other hand by the fact that the Srauta-satras are entirely based on Brahmana texts, in which the same subjects were treated, while the Grihyasutras, as we have seen, possessed such a foundation only for a very small portion of their contents. It goes without saying that the above-mentioned statement that the subjects treated of in the Grihya-sutras are Pakayagnas' or Grihyasthalipakas should not be pressed with the utmost strictness, as though nothing were treated in the Grihya-sutras which does not come under these heads. First of all the term Sthalipaka is too narrow, since it does not include the offerings of sacrificial butter which constituted a great number of ceremonies. But besides many ceremonies and observances are taught in the Grihya-satras, which cannot in any way be characterised as sacrifices at all, only possessing some inner resemblance to the group of sacrifices there treated of, or standing in more or less close connection with them? The Satra texts divide the Pakayagnas in various ways; either four or seven principal forms are taken up. The I believe with Stenzler (see his translation of Asvala yana, pp. 2 seq.) that pakayagita means 'boiled offering.' It seems to me that the expression pa ka in this connection cannot be otherwise taken than in the word sthali paka pot-boiling '). Prof. Max Muller (History of Ancient Sanskrit Literature, p. 203), following Hinda authorities, explains Pakayagta as a small sacrifice,' or, more probably, a good sacrifice. The definition of Latyayana may be also here quoted (IV, 9, a): pakayagita ity akakshata ekagnau yagtan. ? Compare, for instance, the account of the ceremonies which are to be performed for the journey of the newly married pair to their new home, SankhayanaGrihya I, 15, or the observances to which the Snataka is bound, Gobhila III, 5, &c. According to the rule Sankhayana 1, 12, 13 we are, however, to suppose & sacrifice in many ceremonies where there does not seem to be any. Digitized by Google Digitized by

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xxiv GRIHYA-SOTRAS. commonest division is that into the four classes of the hutas, a hutas, prahutas, prasitas1. The division into seven classes is doubtless occasioned by the division of the Haviryagnas and of the Somayagnas, which also each include seven classes ? ; for the nature of the sacrifices in question would hardly of itself have led to such a division. The seven classes taken up are either those given by Gautama VIII, 158: The seven kinds of Pakayagnas, viz. the Ashtaka, the Parvana (Sthalipaka, offered on the new and full moon days), the funeral oblations, the Sravani, the Agrahayani, the Kaitri, and the Asvayugt.' Or else the seven classes are established as follows, the fourfold division being utilised to some extent: 'Huta, Prahuta, Ahuta (sic, not Ahuta), the spit-ox sacrifice, the Bali offering, the redescent (on the Agrahayana day), the Ashtaka sacrifice.' According to the account of Prof. Buhler, the exposition of Baudhayana, who gives this division, keeps closely to the course which it prescribes. For the rest, however, the Grihya texts with which I am acquainted do not follow any of these divisions, and this is easily accounted for, if we consider the artificial character of these classifications, which are undertaken merely for the sake of having a complete scheme of the sacrifices. On the contrary, as a whole the texts give an arrangement which is based on the nature of the ceremonies they describe. In many instances we find considerable variations between the texts of the different schools; often enough, in a given text, the place Sankhiyana 1, 5, 1; 10, 7; Paraskara 1, 4, 1. Doubtless Prof. Buhler is right in finding the same division mentioned also Vasishtha XXVI, 10 (Sacred Books of the East, vol. xiv, p. 138). Asvaldyana (I, 1, ) mentions only three of the four classes. * In Latyayana (V, 4, 12-14) all the sacrifices are divided into seven Haviryagila-samsthas and into seven Soma-samsthas, so that the Pakayagilas do not form a class of their own; they are strangely brought in as the last of the Haviryagilas. Cf. Indische Studien, X, 325. Sacred Books of the East, vol. ii, p. 214. . Baudhayana Grihya-sutra, quoted by Buhler, Sacred Books of the East, vol. xiv, p. xxxi; cf. Sayana's Commentary on Aitareya-Brahmana III, 40, 2 (p. 296 of Aufrecht's edition). Sacred Books of the East, vol. xiv, p. xxxii. Digilized by Google

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INTRODUCTION. XXV which is assigned to a given chapter is not to be explained without assuming a certain arbitrariness on the part of the author. But, as a whole, we cannot fail to recognise in the arrangement of the different texts a certain agreement, which we will here merely try to explain in its main traits; the points of detail, which would complete what we here say, will occur of themselves to any one who looks at the texts themselves. The domestic life of the Hindus represents, so to speak, a circle, in which it is in a certain measure indifferent what point is selected as the starting-point. Two especially important epochs in this life are : on the one hand, the period of studentship of the young Brahmakarin devoted to the study of the Veda ; at the beginning of this period comes the ceremony of the Upanayana, at the end that of the Samavartana; on the other hand, marriage (vivaha), which besides has a special importance for the Grihya ritual, from the circumstance, that as a rule the cultus of the domestic sacrificial fire begins with marriage. One can just as well imagine an exposition of the Grihya ritual, which proceeds from the description of the studentship to that of the marriage, as one which proceeds from the description of the marriage to that of the studentship. The Samavartana, which designates the end of the period of studentship, gives the Hindu the right and the duty to found a household?. On the other hand, if the exposition begins with the marriage, there follows naturally the series of ceremonies which are to be performed up to the birth of a child, and then the ceremonies for the young child, which finally lead up to the Upanayana and a description of the period of studentship. The Hiranyakesi-sutra alone, of the Satras treated of in these translations, follows the first of the two orders mentioned * ; the other texts follow the other order, 1 Hiranyakesin says: samkvritta & karyakulan matapitaran bibhriyat, tabhyam anggrato bharyam upayakkhet. The same may be said with regard to two other Gnihya texts which also belong to the black Yagar-veda, the Menava and the Kathaka. See Jolly, Das Dharmasutra des Vishnu und das Kathakagrihyasutra, p. 75; Von Bradke, Zeitschrift der Deutschen Morgenla.d. Gesellschaft, vol. xxxvi, p. 445. Digilized by Google

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xxvi GRIHYA-SOTRAS. which has been already described by Prof. Max Muller almost thirty years ago, and we cannot do better than to give his description: Then (i.e. after the marriage) follow the Samskaras, the rites to be performed at the conception of a child, at various periods before his birth, at the time of his birth, the ceremony of naming the child, of carrying him out to see the sun, of feeding him, of cutting his hair, and lastly of investing him as a student, and handing him to a Guru, under whose care he is to study the sacred writings, that is to say, to learn them by heart, and to perform all the offices of a Brahmakarin, or religious student.' In this way we find, as a rule, in the foreground in the first part of the Grihya-sutras this great group of acts which accompany the domestic life from marriage to the studentship and the Samavartana of the child sprung from wedlock. We find, however, inserted into the description of these ceremonies, in various ways in the different Satras, the exposition of a few ritualistic matters which we have not yet mentioned. In the first place a description of the setting up of the sacred domestic fire, i. e. of the ceremony which in the domain of the Grihya ritual corresponds to the agnyadheya of the Srauta ritual. The setting up of the fire forms the necessary preliminary to all sacred acts; the regular time for it is the wedding, so that the fire used for the wedding acts accompanies the young couple to their home, and there forms the centre of their household worship. Accordingly in the Grihya-stras the description of the setting up of the fire stands, as a rule, at the beginning of the whole, not far from the description of the wedding. Next the introductory sections of the Grihya-sutras have to describe the type of the Grihya sacrifice, which is universally available and recurs at all household ceremonies. This can be done in such a way that this type is described for itself, without direct reference to a particular sacrifice. This is the case in Paraskara, who in the first chapter of his * History of Ancient Sanskrit Literature, p. 204. See, for instance, Paraskara I, 2, 1: &vasathyadhanam darakale. Digilized by Google

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INTRODUCTION. xxvii Satra describes the rites recurring at each sacrifice, and then remarks: 'This ritual holds good, whenever a sacrifice is offered l.' Similarly Asvalayana, in one of the first chapters of his work, enumerates the rites which are to be performed whenever he intends to sacrifice?' Other texts give a general description of the Grihya sacrifice by exemplifying it by one special sacrifice. Sankhayana 8 chooses for this the sacrifice which the bridegroom has to offer, when a favourable answer has been granted to his wooing ; Gobhila* gives at least the greater part of the rules in question a propos of the full moon and of the new moon sacrifice; Hiranyakesin", who opens his account at the period of the studentship of the young Brahmana, describes the sacrificial type a propos of the Upanayana rite. The sacrifices which are to be offered daily at morning and at evening, those which are celebrated monthly on the days of the new moon and of the full moon--the Grihya copies of the Agnihotra and of the Darsapurnamasa sacrifices-and, thirdly, the daily distribution of the Bali offerings: these ceremonies are commonly described along with what we have called the first great group of the Grihya acts, immediately preceding or following the Vivaha. We find, as a second group of sacred acts, a series of celebrations, which, if the man has founded his household, are to be performed regularly at certain times of the year at the household fire. So the Sravana sacrifice, which is offered to the snakes at the time when, on account of the danger from snakes, a raised couch is necessary at night. At the end of this period the festival of the redescent is celebrated : the exchanging of the high couch for the low couch on the ground. Between these two festivals comes the Prishataka offering on the full-moon day of the month Asvayuga; it receives in the Grihya texts the place corresponding to that which actually belongs to 11, 1, 5: esha eva vidhir yatra kvakid dhomak. * 1, 3, 1: atha khali yatra kva ka hoshyant syat, &c. . 1, 7-10. . I, 6 seqq. >> 1,1. Digilized by Google

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xxviii GRIHYA-SUTRAS. it in the series of the festivals. As a rule the acts we have just mentioned are followed, in accordance with the natural series, by the Ashtaka festivals, which are celebrated during the last months of the year. Alongside of these acts which are connected with fixed points of the year we find in the various Grihya texts an account of a series of other ceremonies, which, in accordance with their nature, have no such fixed position in the system of the ritual. Thus, for instance, the rites which refer to the choice of a piece of ground to build a house or to the building itself; further, the rites connected with agriculture and cattle raising. In many texts we find together with this group of acts also an account of the ceremonies, related to fixed points in the year, which stand in connection with the annual course of Vedic study: the description of the opening festival and of the closing festival of the school term, as well as a point which generally follows these descriptions, the rules as to the anadhyaya, i.e. as to the occasions which necessitate an intermission in the study of the Veda for a longer or for a shorter period. As a rule, the Grihya-satras bring the account of these things into the group of acts which refer to the household life of the Grihastha; for the Adhyapana, i.e. the teaching of the Veda, held the first place among the rights and duties of the Brahmana who had completed his time at school. On the other hand these ceremonies can naturally also be considered as connected with the school life of the young Hindu, and accordingly they are placed in that division by Gobhila ?, between the description of the Upanayana and that of the Samavartana. The sacred acts connected with the burial and the worship of the dead (the various kinds of Sraddha rites) may be designated as a third group of the ceremonies which are described to us in the Grihya-satras. Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (kamyani). Among the 1 Not in Sankhayana, who describes the Ashtakas before these sacrifices. III, 3. Digilized by Google

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INTRODUCTION xxix texts here translated we find a somewhat detailed account of these ceremonies in the Gobhila-satra and in the Khadira-Grihya only! These remarks cannot claim to give a complete outline of the contents and arrangement of the Grihya texts; they only aim at giving an idea of the fundamental traits, which in each particular text are modified by manifold variations, but which nevertheless are to these variations as the rule is to the exceptions. We must now speak of the relations of the Grihya-satras to the two other kinds of Satra texts, with which they have so many points of contact in the Srauta-stras and the Dharma-stras. Prof. Buhler, in several places of the excellent introductions which he has prefixed to his translations of the Dharma-satras, has called attention to the fact that the relation in which the Satra texts of the same school stand to each other is very different in different schools. Many schools possess a great corpus of Satras, the parts of which are the Srauta-stra, the Grihya-stra, &c. This is, for instance, the case with the Apastambiya school?; its Satra is divided into thirty Prasnas, the contents of which are divided as follows: I-XXIV: Srauta-sutra. XXV: Paribhashas, &c. XXVI: Mantras for the Grihya-stra. XXVII: Grihya-satra XXVIII-XXIX: Dharma-satra. XXX: Sulva-satra. In other cases the single Satra texts stand more independently side by side; they are not considered as parts of one and the same great work, but as different works. Of course it is the Dharma-satras above all which could be freed from the connection with the other Satra texts to such an extent, that even their belonging to a distinct Vedic school may be doubtful. The contents Gobhila IV, 5 seq.; Khad. IV, 1 seq. * Buhler, Sacred Books of the East, vol. ii, pp. xi seq. Digilized by Google

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XXX GRIHYA-SOTRAS. of this class of Satras indeed have hardly any connection with the subdivisions and differences of the Vedic texts handed down in the various schools; there was no reason why Brahmans, who studied various Sakhas of the Veda, should not learn the ordinances concerning law and morals given in these Satras as they were formulated in the same texts. The Grihya-sutras are not so independent of the differences of the Vedic schools. The close analogy between the sacrificial ritual of the Grihya acts and that of the Srauta acts, and the consequent necessity of taking into account the Srauta ritual in the exposition of the Grihya ritual, necessarily brought the Grihya-sutras into closer connection with and into greater dependence on the Srauta-sutras than in the case of the Dharma-sutras 1. But above all, the Grihya ceremonies demanded the knowledge of numerous Mantras, and accordingly as these Mantras were borrowed from the one or the other Mantra Sakha, there followed in the case of the Grihya text in question an intimate connection with the corresponding Mantra schools. We find accordingly as a general rule, that each Grihya-sutra presupposes a Vedic Samhita, whose Mantras it quotes only in their Pratikas", and that besides each Grihya-sutra presupposes a previous 1 Professor Jolly in his article on the Dharma-sutra of Vishnu, p. 71, note 1, points out that in the eyes of Hindu commentators also the Dharma-stras differ from the Grihya-sutras in that the former contain rather the aniversal rules, while the latter contain the rules peculiar to individual schools. Cf. Weber, Indische Literaturgeschichte, 2. Aufl., S. 296. ? It seems as though the choice of the Mantras which were to be prescribed for the Gribya ceremonies had often been intentionally made so as to comprise as many Mantras as possible occurring in the Mantra-Sakha, which served as foundation to the Grihya texts in question. When Govindasvamin (quoted by Buhler, Sacred Books of the East, vol. xiv, p. xiii) designates the Grihyasastrani as sarvadhikarani, this should not be understood literally. In general it is true the Grihya acts are the same for the disciples of all the Vedic schools, but the Mantras to be used in connection with them differ. * In the introduction to Gobhila I have treated of the special case where & Grihya-satra, besides being connected with one of the great Samhitas, is connected also with a Grihya-sambita of its own, so to speak, with a collection of the Mantras to be used at the Gribya acts. Digilized by Google

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INTRODUCTION. xxxi knowledge of the ritual which is acquired through the study of the proper Srauta-satral. It is not necessary to quote the numerous places where the Grihya-satras either expressly refer to the Srauta-stras, or point to them by repeating the same phrases or often even whole Satras. It will be sufficient to quote one out of many places, the opening words of the Asvalayana-Grihya, which in a way characterise this work as a second part of the Srauta-sutra : The rites based on the spreading (of the three sacred fires) have been declared; we shall declare the Grihya rites?' Thus it is not difficult to perceive the dependence of the Grihya-sQtras on the Srauta-sutras; but there remains the much more difficult question whether in each particular case both texts are to be regarded as by the same author, or whether the Grihya-sutra is an appendix to the Srautasutra composed by another author. Tradition accepts the one alternative for some Satras ; for other Satras it accepts the other; thus in the domain of the Rig-veda literature Asvaldyana and Sankhayana are credited with the authorship of a Srauta-sutra as well as of a Grihya-sutra ; the same is true of Apastamba, Hiranyakesin, and other authors. On the other hand, the authorship of the Grihya-satras which follow the Srauta-sutras of Katyayana, Latyayana, Drahyayana, is not ascribed to Katyayana, Latyayana, Drahyayana, but to Paraskara, Gobhila, and Khadirakarya. It seems to me that we should consider the testimony of tradition as entirely trustworthy in the second class of cases. Tradition is very much inclined to ascribe to celebrated masters and heads of schools the origin of works which are acknowledged authorities in their schools, even though they are not the authors. But it is not likely that tradition should have made a mistake in the opposite "In the domain of the Atharva-veda literature alone we find this relation reversed; here the Srauta-satra (the Vaitana-satra) presupposes the Grihya-satra (the Kausika-satra). Cf. Prof. Garbe's preface to his edition of the Vaitana. sutra, p. vii. This relation is not extraordinary, considering the secondary character of the Vaitdna-sutra. * Uktani vaitanikani, gribyani vakshyamah, Digilized by Google

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xxxii GRIHYA-SOTRAS. direction, that e.g. it should designate Paraskara as author when Katyayana himself was the author. We shall not be able to trust so implicitly to tradition where it puts down the same author for the Grihya-sutra as for the corresponding Srauta-sutra; the possibility that such data are false is so large that we have to treat them as doubtful so long as we have not discovered certain proofs of their correctness. At present, so far as I can see, we are just as little justified in considering that such a proof has been made as we are able to prove the opposite state of things. It is easy to find the many agreements in contents and expression which exist, for instance, between the Srautasatra and Grihya-sutra of Sankhayana, or between the Srauta-sa tra and the Grihya-satra of Asvalayana. But these agreements cannot be considered as sufficient proof that in each case the Grihya-satra and the Srauta-satra are by the same author. Even if the author of the Grihya-sutra was not Asvaldyana or Sankhayana in person, still he must have been at all events perfectly familiar with the works of those teachers, and must have intended to fit his work to theirs as closely as possible, so that agreements of this kind can in no way astonish us. On the other hand, if the Srauta-sdtras and Grihya-stras are read together, it is easy to discover small irregularities in the exposition, repetitions and such like, which might seem to indicate different authors. But the irregularities of this kind which have been detected up to the present are scarcely of such 1 The parallel passages from the Srauta-satra and the Gribya-sutra of the Manavas are brought together in Dr. Von Bradke's interesting paper, Ueber das Manava-Grihya-satra,' Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. XXXVI, p. 451. * For this reason I cannot accept the reasoning through which Prof. Buhler (Sacred Books of the East, vol. ii, p. xiv) attempts to prove the identity of the author of the Srauta-satra and of the Dharma-satra of the Apastambiya school. Buhler seems to assume that the repetition of the same Sutra, and of the same irregular grammatical form in the Srauta-sutra and in the Dharma-stra, must either be purely accidental, or, if this is impossible, that it proves the identity of the authors. But there remains a third possible explanation, that the two texts are by different authors, one of whom knows and imitates the style of the other. Digitized by Google Digitized by

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INTRODUCTION. xxxiii a character as not to be easily ascribable to mistakes and carelessness such as even a careful author may be guilty of in the course of a large work. It seems to me then that until the discovery of further circumstances throwing light on the question of the identity of the authors of the Srautas and of the Grihyas, it would be premature if we were to venture on a decision of this question in one direction or the other. Prof. Buhler's investigations have made perfectly clear the relation in which the Grihya-sutras and the Dharmasatras stand to each other in those cases, where we have texts of both kinds by the same school. In the case of the Grihya-sutra and the Dharma-sutra of the Apastambiyas he has proved that both texts were the work of the same author according to a common plan, so that the Grihya-sutra is as short and terse as possible, because Apastamba had reserved for the Dharma-satra a portion of the subject-matter generally treated of in the Grihya. satras. Besides there are references in each of the two texts to the other which strengthen the proof of their being written by the same author. In the Satra collection of Hiranyakesin the state of things is different. Here, as Prof. Buhler has also shown , we find numerous discrepancies between the Grihya and the Dharma-sutra, which are owing to the fact, that while this teacher took as Dharma-satra that of Apastamba with some unessential changes, he composed a Grihya-sutra of his own. Of the two Satras of Baudhayana, the same distinguished scholar, to whom we owe the remarks we have just mentioned, has treated in the Sacred Books of the East, vol. xiv, p. xxxi. I believe that every reader who compares the two kinds of texts will notice that the frame within which the exposition of the Dharma-sutras is inclosed, is an essentially 1 Cf. my remarks in the introduction to the Sankhayana-Grhya, vol. xxix, PP. 5, 6. . Sacred Books of the East, vol. ii, p. xiii seq. Sacred Books of the East, vol. ii, p. xxiii seq. [30] Digilized by Google

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xxxiv GRIHYA-SOTRAS. broader one than in the case of the Grihya-stras. We have here, I think, the same phenomenon that may also be observed, for instance, in the domain of the Buddhist Vinaya literature, where the exposition of the life of the community was at first given only in connection with the explanation of the list of sins (Patimokkha) which was promulgated every half month at the meetings of the spiritual brethren. It was not till later that a more comprehensive exposition, touching all the sides of the life of the community was attempted? an exposition which, on the one hand, no longer limited itself to the points discussed in the Patimokkha, and which, on the other hand, necessarily had much in common with what was laid down in the Patimokkha. The relation of the Grihya-sutras and Dharma-sutras seems to me to be of a similar nature. The Grihya-stras begin to treat of the events of the daily life of the household, but they do not yet undertake to exhaust the great mass of this subjectmatter ; on the contrary they confine themselves principally to the ritual or sacrificial side of household life, as is natural owing to their connection with the older ritualistic literature. Then the Dharma-satras take an important step further ; their purpose is to describe the whole of the rights and customs which prevail in private, civic, and public life. They naturally among other things touch upon the ceremonies treated in the Grihya-sutras, but they generally merely mention them and discuss the questions of law and custom which are connected with them, without undertaking to go into the technical ordinances as to the way in which these ceremonies are to be performed 2. Only in a few cases do portions treated of in the domain of the Dharma-sutras happen to coincide with portions treated of in the Grihya-sutras. Thus especially, apart from a few objects of less importance, the detailed rules for the behaviour of the Snataka and the rules for the interruptions In the work which has Khandhaka as its general title and which has been transmitted to us in two parts, Mahavagga and Kullavagga. Compare, for instance, the explanations concerning the Upanayana in the Dharma-sutras (A pastamba I, 1; Gautama I) with the corresponding sections of the Grihya-satras. Digilized by Google

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INTRODUCTION, XXXV of the Veda study (anadhyaya) are generally treated in an exactly similar way in the texts of the one and those of the other category. We have spoken above of the metrical peculiarities of the Mantras quoted in the Grihya-sutras, the metre of which clearly proves what is indubitable from other reasons, that most, if not all, of these verses were composed at a perceptibly older period than the descriptions of the sacred acts in the midst of which they are inserted? A second kind of verses which are quoted in the Grihya-satras must be carefully distinguished from these. It is doubtful whether there are any to be found among them which the authors of the Satras have themselves composed; but they were composed at a period decidedly more recent than those Mantras", and they therefore exhibit metrical peculiarities which are essentially different. The verses I mean are Slokas of ritual contents, which are quoted to confirm or to complete what is stated in the prose, and which are introduced by such expressions as tad apy ahuh'here they say also,' or tad api slokah here there are also Slokas,' and other similar phrases We called attention above (p. xix) to the fact that a verse of this kind occurs in one of the Grihya chapters of the Satapatha Brahmana, in a metre corresponding to the peculiarities of the older literary style. On the other hand, the verses appearing in the Grihya-satras differ only in a few cases from the standard of the later Sloka prosody, as we have it, e. g. in the Mahabharata and in the laws of Manu. In the Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxvii, p. 67, I have given tables for the verses in question out of the Sankhayana-Grihya, and these tables show that the characteristic ending of the first * We do not mean to deny that among these verses too a few of especially modern appearance are to be found; e.g. this is true of the verses which Dr. Von Bradke has quoted from the Manava-Grihya II, 14, 34 (Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxvi, p. 429). Let me here refer to the fact that one of these verses (Asval@yana-Gribya IV, 7, 16) concludes with the words, thus said Saunaka.' * Asvaldyana-Grihya 1, 3, 10 designates such a verse as yagtagathi. C 2 Digitized by Digilized by Google

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xxxvi GRIHYA-SOTRAS. Sloka Pada for the later period u--4, which, for instance, in the Nalopakhyana of the Mahabharata covers precisely five-sixths of all the cases, occurs in Sankhayana in thirty cases out of thirty-nine, that is in about three quarters of the cases 1; Sankhayana has still twice the ending u-uy which is the rule in the Rig-veda, but which is forbidden by the later prosody: prahutah pitrikarmana, uktva mantram sprised apah'. It may be observed that a similar treatment of the Sloka metre appears also in the Rig-veda Pratisakhya of Saunaka. Here too the modern form of the ending of the first pada dominates, although sometimes the old iambic form is preserved, e. g. II, 5 antahpadamvivrittayah, III, 6 anudattodaye punah. It seems evident that we have in this Sloka form of the Satra period, the last preparatory stage which the development of this metre had to traverse, before it arrived at the shape which it assumes in epic poetry; and it is to be hoped that more exhaustive observations on this point (account being especially taken of the numerous verses quoted in the Dharma-satras) will throw an important light on the chronology of the literature of this period lying between the Vedas and the post-Vedic age. We add to these remarks on the Slokas quoted in the Grihya-satras, that we come upon a number of passages in the midst of the prose of the Satras, which without being in any way externally designated as verses, have an unmistakable metrical character, being evidently verses which the authors of the Satras found ready made, and which they used for their own aphorisms, either without changing them at all, or with such slight changes that the original form remained clearly recognisable. Thus we read in Asvalayana (Grihya I, 6, 8), as a definition of the Rakshasa marriage: hatva bhittva ka sirshani rudatim rudadbhyo The few verses which are found in Gobhila preserve the same metrical standard as those quoted in Sankhayana ; it follows that in Gobhila IV, 7, 23, asvatthad agnibhayam bruyat, we cannot change bruyet in ka, as Prof. Knater proposes. The supernumerary syllable of the first foot is unobjectionable, but the form --- of the second foot should not be toached. . Both passages are to be found in Sankhayana-Gribya I, 10. Digilized by Google

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INTRODUCTION. Xxxvii haret: the approximation of these words to the Sloka metre cannot escape attention, and it is only necessary to make rudad bhyah and rudatim change places in order to obtain a regular Sloka hemistich. In Gobhila the Satras 1, 2, 21-27 represent three hemistichs, which with one exception (na ka sopanatkah kvakit) exactly conform to the laws of the Sloka metre. II, 4, 2 gives also a hemistich by slightly changing the order : Mahavrikshan smasanam ka nadis ka vishamani ka'. Somewhat more remote from the original verses is the wording of the Satras I, 6, 8. 9 na pravasann upavased ity ahuh, patnya vratam bhavatiti ; we have the metrical order in one of the Slokas quoted by Sankhayana (Grihya II, 17): nopavasah pravase syat patni dharayate vratam. The verses which are thus either expressly quoted, or at any rate made use of by the authors of the Grihya-stras, do not seem to be taken from connected metrical works any more than the yagnagathas quoted in the Brahmanas; on the contrary in a later period of literature, when texts similar to Manu's Code were composed, they evidently furnished these texts with some of their materials. Leaving out of consideration the Khadira-Grihya, which is evidently a recast of the Gobhiliya-Grihya, and the Sutra of Hiranyakesin, which is, at least in part, based on that of Apastamba, we are not in regard to the other Grihya texts in a condition to prove that one of them borrowed from the other. It often happens that single Satras or whole rows of Satras agree so exactly in different texts that this agreement cannot be ascribed to chance; but this does not-80 far at least - enable us to tell which text is to be looked upon as the source of the * The text has: nadis ka vishamani ka mahavriksban smasanam ka. * Cf. Iodische Studien, XV, 11. We do not mean to imply anything us to the metrical portions of other Satra texts than the Gnihya-stras. As regards some verses quoted in the Bandhayana-Dharma-satra, Prof. Buhler (Sacred Books of the East, vol. xiv, p. xli) has shown that they are actually borrowed from a metrical treatise on the Sacred Law. Cf. Prof. Buhler's remarks, Sacred Books of the East, vol. ii, p. xxiii. Digilized by Google

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xxxviii GRIHYA-SOTRAS. other, or whether they have a common source which has been lost. I will content myself with mentioning two such cases of agreement, in the one of which we can at least prove that a certain Sutra cannot originally spring from one of the texts in which we find it, while in the other case we are able by means of a possibly not too uncertain conjecture to reconstruct the opening Satras of a lost Grihya-saetra. The description of the vrishotsarga (i.e, of the setting a bull at liberty) agrees almost word for word in the Satras of Sankhayana (III, 11), Paraskara (III, 9), and in the Kathaka-Grihya. In Sankhayana we read : $ 15: nabhyasthes numantrayate mayobhar ity anuvakaseshena. ( When the bull is in the midst of the cows, he recites over them the texts "mayobhah, &c.," down to the end of the Anuvaka." On the other hand in Paraskara we have: $ 7: nabhyastham abhimantrayate mayobhor ity anuvakaseshena. ("When the bull is in the midst of the cows, he recites over it the texts "mayobhah, &c.," down to the end of the Anuvaka.') The quotation mayo bhah is clear, if we refer it to the Rig-veda. Hymn X, 169, which stands about in the middle of an Anuvaka, begins with this word. On the other hand in the Vagasaneyi Samhita there is no Mantra beginning with Mayobhah; we find this word in the middle of the Mantra XVIII, 45, and there follow verses whose use at the vrishotsarga would seem in part extremely strange. There can thus be no doubt that Paraskara here borrowed from a Satra text belonging to the Rig-veda, a Pratika, which, when referred to the Vagasaneyi Samhita, results in nonsense. The other passage which I wish to discuss here is Para * In the Taittiriya Samhita (VII, 4, 17) mayobhuh is the beginning of an Anuvaka; the expression anavaka seshena would have no meaning if referred to this text. Digilized by Google

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INTRODUCTION. xxxix skara I, 4, 1-5. Paraskara, being just on the point of describing the marriage ritual, prefixes a few sentences, the position of which here it is not very easy to understand. A general division of all Pakayagnas-general remarks on the nature of the place for sacrificing : this looks very strange between a discussion of the Arghya and marriage ceremonies. Now these same sentences are found almost word for word and with the same passing on to the marriage ritual in Sankhayana also (Grihya I, 5, 1-5). Here, as in other cases, we have the borrowing word for word of such portions of text from an older text, and, closely related to this phenomenon, the fact that the sentences in question are awkwardly woven into the context of the Grihya where we read them, and are poorly connected with the surrounding parts. Unless we are much deceived, we have here a fragment from an older source inserted without connection and without change. It would seem that this fragment was the beginning of the original work; for the style and contents of these Satras are peculiarly appropriate for the beginning. Thus, if this conjecture is right, that old lost Grihya began with the main division of all the Pakayagnas into four classes, and then proceeded at once to the marriage ritual. Later, when the texts which we have, came into existence, the feeling evidently arose, that in this way an important part of the matter had been overlooked. The supplementary matter was then inserted before the old beginning, which then naturally, as is to be seen in our texts, joins on rather strangely and abruptly to these newly-added portions. Digitized by Google

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INTRODUCTION TO THE GR/HYA-SUTRA OF GOBHILA. THE Grihya-sutra of Gobhila differs from those of Sankhayana, Asvalayana, Paraskara, Hiranyakesin in one essential point: while these texts presuppose only the same Vedic Samhitas on which also the corresponding Srautasutras are based, viz. the Rig-veda-Samhita, the VagasaneyiSamhita, and the Taittiriya-Samhita; the Sutra of Gobhila, on the other hand, presupposes, beside the Samhita of the Sama-veda1, another collection of Mantras which evidently was composed expressly with the purpose of being used at Grihya ceremonies: this collection is preserved to us under the title of the Mantra-Brahmana, and it has been edited at Calcutta (1873), with a commentary and Bengali translation by Satyavrata Samasramin 2. Prof. Knauer of Kiew, to whom all students of the Grihya literature are highly indebted for his very accurate edition and translation of Gobhila, has been the first to The term 'Samhita of the Sama-veda' ought to be understood here in its narrower sense as denoting the so-called first book of the Samhita, the Khanda-arkika or collection of Yoni verses (see on the relation between this collection and the second book my remarks in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxviii, pp. 464 seq.). Prof. Knauer in his list of the verses quoted by Gobhila (p. 29 of his translation of the GobhiliyaGrihya) states that Sama-veda II, 1138 (=I, 276) and 1139 is quoted in Gobhila III, 9, 6, but an accurate analysis of the words of Gobhila shows that the verse II, 1139 is not referred to, so that only the verse II, 1138 remains, which occurs also in the first book of the Samhita. The 'dvika' of which Gobhila speaks in that Sutra is not a dvrika, but, as the commentators rightly understand it (see Knauer's edition of the text, p. xii), it is a dyad of Samans or melodies, the two Kavasha Samans which are based on the text I, 276, and are given in the great Sama-veda edition of Satyavrata Samasramin, vol. i, pp. 566, 567. In the same way the Grihya-sutra of Apastamba stands in connection with a similar collection of Grihya verses and formulas, the Apastamblya-Mantrapalha. B 2 Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. examine into the relation in which the two texts, the Mantra-Brahmana and the Gobhiliya-saetra, stand to each other. He has very kindly enabled me to make use, before they were published, of the results of his investigations, which he has laid down in the introduction to his translation of Gobhila. While I wish, therefore, to acknowledge the obligation under which Prof. Knauer has thus laid me, I must try, on the other side, to state my own opinion as to the problem in question, which in some points differs from, or is even opposed to, the theory by which Prof. Knauer has tried to solve it. To begin with that side of the question regarding which there can scarcely be any doubt: it is certain, I believe, that Gobhila supposes the Mantra-Brahmana to be known to the students of his Satra. The reasons which show this are obvious enough. By far the greater part of the Mantras of which Gobhila quotes the first words, are not found in the Sama-veda nor, for the most part, in any other Vedic Samhita, except in the Mantra-Brahmana, in which they stand in exactly the same order in which they are referred to by Gobhila. The descriptions of the Grihya sacrifices by Gobhila would have been meaningless and useless, and the sacrificer who had to perform his domestic ceremonies according to the ritual of Gobhila, would have been unable to do so, unless he had known those Mantras as contained in the Mantra-Brahmana. And not only the Mantras, but also the order in which the Mantras stood, for Satras such as, for instance, Gobh. II, 1, 10 (With the two following verses he should wash,' &c.), would have no meaning except for one who had studied the Mantra-Brahmana which alone could show which the two following verses' were. There are, consequently, two possibilities : either the Mantra-Brahmana existed before the Gobhiliya-sutra, or the two works have been composed together and on one common plan. It is the first of these alternatives which Prof. Knauer maintains; I wish, on the other hand, to call 1 Cf, Knauer's Introduction, pp. 24, 31 seq. Digilized by Google

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INTRODUCTION. the attention of Vedic scholars to some facts which seem to me to render the second more probable. A great part of the Mantras which have to be recited, according to Gobhila, at the performance of the Grihya ceremonies, are not given in the Mantra-Brahmana, but they are either found in the Sama-veda-Samhita and then their Pratikas are quoted by Gobhila, or they are cited by Gobhila in extenso. Thus for the ceremonies described in the first Prapathaka of Gobhila, such as the morning and evening offerings and the sacrifices of the full and new moon, the Mantra-Brahmana gives, with one single exception, no Mantras at all ? ; but those Mantras, most of which consist only of a few words, are given by Gobhila only. It is scarcely to be believed that in a Samhita which had to contain the Mantras required for the performance of the Grihya sacrifices, the Mantras belonging to the two daily and the two fortnightly sacrifices, which occupy one of the first places among all Grihya ceremonies and are treated of accordingly in all Grihya-sutras, should have been omitted, unless that Samhita was intended to stand in relation to another text by which that deficiency was supplied : and the Gobhiliya-sutra exactly supplies it. Prof. Knauer thinks that those Mantras were omitted because they had already found their place in the Srauta ritual; but we must not forget that in the Srauta ritual of the Sama-vedins neither the Agnihotra nor the Darsapurnamasa sacrifices, which are performed without the assistance of priests of the Udgatri class, are treated of. Moreover the one Mantra.to which we have already alluded ?, the single one which corresponds in the Mantra-Brahmana to the first book of Gobhila, seems to me quite sufficient to show that it was not the intention of the compiler of that text to disregard that group of sacrifices ; he gave that Mantra only, because the other Mantras, consisting of but a few words, were given in extenso in the Gobhila text. The Mantra of which we speak, belongs to the description * Cf. Knauer's translation, Introduction, p. 25. * Mantra-Brahmana I, I, I, Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. of the paryukshana of the sacrificial fire. The sacrificer pours out water to the south, the west, and the north of the fire, with the Mantras, Adite numanyasva,' 'Anumate numanyasva,' 'Sarasvaty anumanyasva'; then he sprinkles water round the fire once or three times with a longer Mantra, 'Deva Savitah prasuva yagnam prasuva yagnapatim bhagaya. Divyo gandharval ketapuh ketam nah punatu. Vakaspatir vakam nah svadatu.' This last one is the Mantra given in its entirety in the Mantra-Brahmana, while Gobhila1 has only the first words of it. To assume here that the author of the Mantra-Brahmana knew only of that one Mantra, and that at the time of Gobhila the custom of the Sama-vedins had undergone a change, so that they used four Mantras instead of the one, would be, in my opinion, an artificial and not very probable way of explaining the facts; a much more natural supposition would be, I believe, that the Sutra and the Mantra-Brahmana describe one and the same form of the ceremony, so that the Brahmana, by omitting the short Mantras, which were given in the Sutra in their entirety, implicitly refers to the Sutra, and the Sutra, on the other hand, by quoting only the first words of the longer Mantra, refers to the Brahmana in which the full text of that Mantra was given. Among the numerous ceremonies described by Gobhila, which could furnish the occasion for similar remarks, we select only two: the rites performed in the evening of the wedding-day, and the sacrifice on the full-moon day of Asvayuga3. The bridegroom, having carried away his bride from her home, takes her to the house of a Brahmana, and when the stars have appeared, he makes six oblations with the six verses lek hasandhishu pakshmasu (Mantra-Br. I, 3, 1-6): these are given in the Mantra-Brahmana, and Gobhila has only the Pratika. Then follow two short Mantras: the bride, to whom the polar-star has been shown, addresses that star with the words: dhruvam asi dhruvaham patikule bhayasam amushyasav iti; 6 1 Gobh. I, 3, 4. 2 Gobh. II, 3, 17 seq. * Gobh. III, 8. Google Digitized by

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INTRODUCTION. and when she sees the star Arundhati, she says, ruddhaham asmi. As the full wording of these Mantras is given by Gobhila, they are omitted in the Brahmana. Finally the bridegroom recites over the bride the Rik dhruva dya ur dhruva prithivi, &c.; this we find in the M.-B. (1,3,7), the Pratika only being quoted by Gobhila. If one were to suppose here that in the two texts two different stages in the development of this ceremony are represented, so that only the Mantras lekha sandhishu and dhruva dyauh would belong to the more ancient form of it, while the Mantras dhruvam asi and ruddha ham asmi would have been introduced at a later time, it may perhaps not be possible to disprove, in the strictest sense of the word, such an opinion. But I think the data we have given point to another solution of the problem which, if not the only admissible, is yet the most probable and natural one Gobhila gave the full wording of the shorter Mantras with which the description of the ceremony could be interwoven without becoming obscure or disproportionate; the longer Mantras would have interrupted, rather tediously and inconveniently, the coherency of his ritual statements; so he separated them from the rest of his work and made a separate Samhita of them. It is true that there are some exceptions to the rule that all long Mantras are given in the Mantra-Brahmana and all short Mantras only in the Sutra: on the one hand, there are some Mantras of considerable extent that are given by Gobhila and omitted in the Brahmana, thus, for instance, the Mantra yady asi sau mi used at a preparatory ceremony that belongs to the Pumsavana!. On the other hand, a number of short Mantras which Gobhila gives in extenso, are found nevertheless also in the Mantra-Brahmana : such is the case, for instance, with many of the Mantras belonging to the worship of the Fathers, Gobhila IV, 2. 3, Mantra-Br. II, 3. Gobh. II, 6,7. It is possible, though we have no positive evidence for this conjecture, that such statements regarding preparatory or auxiliary ceremonies may here and there have been added to the Sutra collection in a later time. The Khadira-Grihya (II, 2, 20) has instead of that long Mantra only a few words which in the Gobbiliya-sutra stand at the end of it. Digilized by Google

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GRIHYA-SUTRA OF GOBHILA. It appears then, that allowance must be made for a certain inconsistency or carelessness in the distribution of the material between the two texts: and such an assumption will easily be allowed by any one who does not entertain very exaggerated ideas as to the care and reflection which presided over the composition of the Sutra texts. I will add only a few words concerning a second Grihya ceremony, which calls for the same sort of comment as the rites which have just been discussed. For the offering on the day of the full moon, Gobhila prescribes (III, 8, 2) first the verse a no mitravaruna, second the verse ma nas toke. The Mantra-Brahmana (II, 1, 8) has the second of these verses only, not the first: conversely, the first verse alone, and not the second, is to be found in the Samhita of the Sama-veda (I, 220). We could hardly assume, as I think, that the Mantra-Brahmana presupposed another form of the rite differing from Gobhila's; we should be much more inclined to consider the leaving out of that matter, which was contained in other texts of the Sama-veda, as a proof that the compiler of the Mantra-Brahmana assumed that those texts were known 1. 8 And this brings me to one of Prof. Knauer's conjectures concerning the Mantra-Brahmana which I have not yet touched. According to tradition we consider the MantraBrahmana as belonging to the Sama-veda; in the Calcutta edition it is designated as the Sama-vedasya MantraBrahmanam.' Prof. Knauer thinks that it is doubtful whether the Mantra-Brahmana belonged to the Sama-veda originally. He conjectures2 'that it existed already in the 1 Any one who holds the view that the ritualistic formulas, which are not contained in the Mantra-Brahmana, represent later extensions of the ceremonies in question, will do well to notice how any one of the offerings of the Srauta ritual which we possess, both in the old description of the Samhita and Brahmana texts, and in the more recent description of the Sutra texts, Mantras have been added in more recent times to the former ones. I think that it would be difficult to draw from such observations any argument of analogy calculated to support Dr. Knauer's opinion as to the relation of the Mantras in Gobhila and in the Mantra-Brahmana. Introduction to his translation, p. 23. Digitized by Google

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INTRODUCTION. period during which the separate schools were as yet in the process of sifting, when there were as yet no Sama-vedists in the later and stricter sense of the term 1 For out of 249 Mantras of the Mantra-Brahmana there are only four which are found in the Sama-veda, as Prof. Knauer has shown, while a much greater number of these Mantras occur in the other Vedic Samhitas. I should be inclined to conclude the other way : just because the author of the Mantra-Brahmana presupposed a knowledge of the Samhita of the Sama-veda, but not of the other Vedas-or in other words because he destined his work for Sama-vedins, he did not need to repeat what was in the Sama-veda, but was compelled to incorporate in his compilation the Mantras out of the Rig-veda or of the Yagur-veda 3. Moreover, I would draw the same conclusions from the Mantras cited by Gobhila which are absent in the Mantra-Brahmana, as I did from the Mantras which occur in the Mantra-Brahmana, but are not to be found in the Sama-veda. Those Mantras are all to be found in the Sama-veda with the exception of those which Gobhila has in extenso, and which therefore could be omitted in the Mantra-Brahmana. If we examine the thirteen Mantras collected by Prof. Knauer (p. 29), we find that in the case of nine of them the passage of the Samaveda (always of the first Arkika of the Sama-veda) where they are to be found is quoted by Prof. Knauer. * Besides the reasons given below in opposition to this conjecture, I may be permitted to point out that this hypothesis is contrary to the whole chronology of the Grihya literature which we endeavoured to arrive at in the general introduction. It is a priori extremely improbable that there was a Grihya Samhita at a time when there was as yet no Sama-veda. * Viz. (according to Prof. Knager's alphabetical list of the Mantras of the Mantra-Brahmana) imam stomam arhate, M.-B. II, 4, 1 =Sv. I, 66; II, 414; tat savitur varenyam, M.-B. I, 6, 29=Sv. II, 812; bharamedhmam, M.-B. II, 4, 3=Sv. II, 415; sakema tva, M.-B. II, 4, 4-Sv. II, 416. Notice that of the four exceptional cases which we put together in the previous note, three cases are Mantras which are found only in the second Arkika of the Sama-veda, not in the first (cf. above, p. 3, note 1). The fourth verse (M.-B. II, 4, 2) is to be found in the first Arkika, it is true, but it stands closely related to two verses which are not to be found in that Arkika (M.-B. II, 4, 3. 4). This explains why it was put into the Mantra-Brahmana, as well as those two verses. Digilized by Google

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10 GRIHYA-SUTRA OF GOBHILA. The four other cases are : rikamn sama yagamahe, Gobh. III, 2, 48. tak kakshur devahitam, III, 8, 5. sam anya yanti, III, 9, 7. pragapataye, IV, 7, 36. of these Mantras the first is contained in the Sama-veda (1, 369) just as the nine first-mentioned ones; the second is quoted by Gobhila in extenso; the third is to be found in the Aranyaka division of the Sama-veda I (vol. ii, p. 292, ed. Bibl. Ind.); in the fourth finally the text is corrupt ; it is intended for the verse out of the Mantra-Brahmana Praga pate na tvad etany anyah. Thus the four apparent exceptions all vanish, and we have in the Mantras which are absent in the Mantra-Brahmana a new proof that this text belongs to the literature of the Sama-veda . Thus, according to my view, we may describe the origin of the Mantra-Brahmana as follows. The Sama-veda contained in its Samhita a much smaller number of Mantras applicable to the Grihya rites than either the Rig-veda or the Yagur-veda ; the peculiar character of the Saman texts, intended for musical recitations at the most important sacrificial offerings, was quite remote from the character of formulas suitable for the celebration of a wedding, for the birth of a child, for the consecration of fields and flocks. Hence it is that, to a much greater extent than Asvalayana or Paraskara, Gobhila mentions Mantras for which a reference to the Samhita was not sufficient; and this led to the compiling of a separate Samhita of such Grihya-mantras, which presupposes the Grihya-satra, just as the latter presupposes this Samhita. The almost perfect agreement of the Mantra-Brahmana with Gobhila furnishes a valuable 1 One will not object that the Mantras in question which are absent in the Mantra Brahmana are all to be found in the Rig-veda as well as in the Samaveda. Since almost all the verses of the Sama-veda are taken from the Rig-veda there is nothing astonishing about this. Before one could conclude from this that the Mantra-Brahmana belongs to the Rig-veda he would have to answer the question, How is it that the verses in question are always verses of the Rig-veda which are repeated in the Sama-veda? Why are there not among them verses which are not to be found in the Sama-veda ? Digilized by Google

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INTRODUCTION. II warrant for the good preservation of the two texts; of small discrepancies I have noted only two: Mantra-Brahmana I, 6, 15, the formula agantra sa maganmahi is given for the ceremony of the Upanayana, while Gobhila does not prescribe this Mantra for this ceremony, although other Grihya texts do; and secondly, the Mantra-Brahmana II, 5, 1-7 does not consist of six verses as Gobh. IV, 6, 5-6 allows us to assume, but of seven verses. In concluding this introduction notice is to be drawn to the fact that the text of Gobhila has preserved for us the traces of a division differing from the one into four Prapathakas which is handed down by tradition : in a number of places certain Satras or the last words of certain Satras are set down twice, a well-known way of indicating the close of a chapter. This repetition, besides occurring at the end of the first, third, and fourth Prapathaka (not at the end of the second), is to be found in the following places which become more frequent towards the close of the work : I, 4, 31; III, 6, 15; IV, 1, 22; 4, 34; 5, 34; 6, 16. Digilized by Google

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GR/HYA-SUTRA OF GOBHILA. PRAPATHAKA I, KandikA 1. 1. Now henceforth we shall explain the domestic sacrifices. 2. He should perform (the ceremonies) wearing the sacrificial cord on his left shoulder and having sipped water. 3. During the northern course of the sun, at the time of the increasing moon, on an auspicious day, before noon: this he should know as the proper) time (for performing the ceremonies). 4. And as the prescription (is stated with regard to the time of the single ceremonies). 5. All (ceremonies) are accompanied by the Anvaharya (Sraddha). 1, 1-4. Comp. Khadira-Grihya I, 1, 1. 2. 5. 7. 5. I cannot give this translation of the words 'sarvany evanvaharyavanti' without expressing my doubts as to whether the commentator, whom I have followed, is right. He says: 'anu paskad ahriyate yasmat prakritam karma iti, anu paskad ahriyate yat prastutat (prakritat ?) karmana iti kanvaharyam nandimukhasraddham dakshina kokyate.' It is evident that the first explanation of anva harya as a ceremony after which the chief sacrifice follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines the Anvaharya Sraddha as a monthly ceremony (comp. Manu III, 123: Max Muller, India, P. 240); it is, consequently, different from a Sraddha accompanying each Grihya sacrifice. The Sloka which the commentary quotes from a 'grihyantara' seems to me not to remove the doubt; I think rather that it contains a speculation based on this very passage of Gobhila, taken in the sense in Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. 6. At the end (of each ceremony) he should feed worthy (Brahmanas) according to his ability. 7. A student, after he has studied the Veda, when going to put the last piece of wood (on the fire), 8. Or to seize a wife's hand (i. e. to marry her),9. Should fetch water from a hidden place, should sweep a place which is inclined towards north-east, or which is level, and should besmear it (with cowdung). Beginning from the centre of it he should draw a line from west to east, (another line) from south to north which touches that line at its western end, and three lines from west to east (touching the northwards-turned line at three different points) in its midst (i. e. at neither of its ends). He then should besprinkle (those lines with water). 10. In this way the Lakshana (i. e. the preparation of the place for the sacred fire) is performed everywhere. 14 II. With the words 'Bhur, bhuvah, svah,' they carry the fire forward (to that place) so that they have it in front of them. 12. Or after the householder has died, the chief which the commentator takes it, and on the Sutras IV, 4, 3.4. Thus I rather believe that we ought to understand anvaharya as a mess of food like that offered after the darsapurnamasau sacrifices to the officiating priests (Hillebrandt, Neu- und Vollmondsopfer, 133), and I propose to translate: All (sacrifices) are followed by (the offering of) the Anvaharya food (to the priest). 6. Khadira-Grihya I, 1, 3. 7. The text goes on to treat of the setting up of the domestic fire. Khadira-Grihya I, 3, 1. 9. Khadira-Grihya I, 3, 1 seqq.; Grihya-samgraha I, 47 seqq.; Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557. 12. I have followed in the translation of paramesh/hikaranam the Digitized by Google

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I PRAPATHAKA, I KANDIKA, 22. 15 (of the family) should do it (i. e. he should set up the sacred fire). 13. In this way, on the coincidence of an (auspicious) Tithi and an (auspicious) Nakshatra, (or of such a Nakshatra) and a Parvan 14. On the full-moon day or on the new-moon day: then he should celebrate the setting up of his (sacred domestic) fire. 15. He should get fire from a Vaisya's house or from a frying-pan, and should set it up (as his sacred fire) ; 16. Or (he should fetch it) from the house of one who offers many sacrifices, be it a Brahmana, or a Raganya, or a Vaisya. 17. Or he may kindle another fire by attrition and may set it up. 18. That is pure, but it does not bring prosperity. 19. He may do what he likes (of the things stated as admissible in the last Sutras). 20. When he puts (at the end of his studentship) the last piece of wood (on the fire), or when he sacrifices when going to seize the hand of a wife, that fire he should keep. 21. That becomes his (sacred) domestic fire. . 22. Thereby his morning oblation has been offered. way indicated by the Grihya-samgraha I, 77, and by Sankhayana (I, I, 5): prete va griha patau svay am gyay an. I think the parameshthi is the same person as the gyayan. The commentary gives a different explanation: paramesh/hi agnir ity akakshate, tasya parameshthinos gneh karanam yathoktena vidhina svikaranam. 15-18. Khadira-Grihya I, 5, 3 seqq. 20, 21. Khadira-Grihya I, 5, 1. 2. Comp. also above, Satras 7 and 8. 22. I. e. in the first of the two cases mentioned in Satra 20, the Digilized by Google

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16 GRIHYA-SOTRA OF GOBHILA. 23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation. 24. Before the time has come for setting the fire in a blaze, he should fetch in the evening and in the morning from a hidden place the water with which the different acts (such as sipping water) are performed. 25. Or (he should fetch water only) in the evening. 26. Or he should draw it out of a water-pot or of a barrel. 27. Before sunset he should set the fire in a blaze, and sacrifice the evening oblation after sunset. 28. In the morning he should set the fire in a blaze before sunrise, and should sacrifice the morning oblation before sunrise or after it. KANDIKA 2. 1. He takes as his yagnopavita (i. e. sacrificial cord) a string, or a garment, or simply a rope of Kusa grass. putting of fuel on the fire, and in the second case, the oblations of fried grain, &c., prescribed for the wedding, are considered as the sacrificer's morning oblation in his newly-established Grihya fire, so that the regular oblations have to begin with the sayamahuti. 23. Khadira-Grihya I, 5, 6. Comp. Prof. Bloomfield's note 2, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 561. 27, 28. Khadira-Grihya 1, 5, 7-9. As to the two cases regarding the time of the morning oblation, comp. Indische Studien, X, 329. 2,1-4. Rules regarding the Upavita. Khadira-Grihya I, 1, 4-6. Compare the detailed description of the nine threads of which the Upavita-string should consist, in the Grihya-samgraha II, 48 seqq. A string was evidently considered as the regular and preferable form of the Upavita ; with regard to the second kind of Upavita. mentioned in Satra 1, the commentary says, 'A garment (is used), Digilized by Google

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I PRAPATHAKA, 2 KANDIKA, 15. 17 2. Raising his right arm, putting the head into (the upavita), he suspends (the cord) over his left shoulder, so that it hangs down on his right side: thus he becomes yagnopavitin. 3. Raising his left arm, putting the head into (the upavita), he suspends it over his right shoulder, so that it hangs down on his left side: thus he becomes prakinavitin. 4. Prakinavitin, however, he is only at sacrifices offered to the Manes. 5. Having gone in a northern direction from the fire, having washed his hands and feet, and having seated himself, he should sip water three times and wipe off (the water) twice. 6. Having besprinkled his feet (with water) let him besprinkle his head. 7. Let him touch the organs of his senses with water: 8. The two eyes, the nose, the two ears. 9. Whatever (limb of his body) requires his consideration (whether it is pure or not), that he should touch with water (i. e. with a wet hand). 10. Here they say: 11. Let him not touch (himself with water, or sip water) while walking, 12. Nor standing, 13. Nor laughing, 14. Nor looking about, 15. Nor without bending down, if the Upavita has been lost, for instance, in a forest, and if it is impossible to get a string.' A similar remark is given with reference to the third kind of Upavita, the rope of Kusa grass. 5-32. Rules regarding the akamana and upasparsana. Khadira-Grthya I, 1, 7-10; Manu II, 60 seqq. [30] C Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. 16. Nor (throwing up the water) with his fingers, 17. Nor except with the (proper) Tirtha, 18. Nor uttering a sound, 19. Nor without looking (at the water), 20. Nor with his shoulders put back, 21. Nor wearing a part of his under garment as if it were an upper garment, 22. Nor with warm water, 23. Nor with foamy water, 24. And in no case wearing sandals, 18 25. (Not) with a turban on his head (?), 26. (Not with his garment) tied round his neck, 27. And not stretching out his feet. 28. When he has finally touched (water) again, he becomes pure. 29. Let him, however, sip only water that reaches his heart. 30. For if he does otherwise, he remains impure. 31. Now the cases in which he has to touch (water) a second time. 17. As to the Tirthas (or parts of the hand) sacred to the different deities or beings, comp. Vasishtha III, 64 seqq., &c. See also Manu II, 58. 20. According to the commentary he has to hold his hands between his knees. Comp. Sankh.-Grihya I, 10, 8. Thus the shoulders are brought forward. 21-27. These Sutras form three regular Sloka hemistichs. Only at the end of the second hemistich there is a metrical irregularity (sopanatkah kvakit standing at the end of the verse). 25. Kasaktikah, which the commentary explains as a compound of ka,' the head,' and asaktika=avesh/ika. 28. Khadira-Grihya I, 1, 10. 29. In other texts (for instance, Manu II, 62; Vasishtha III, 31 seqq.) it is stated that a Brahmana should sip water that reaches his heart, a Kshatriya water reaching his throat, a Vaisya water that wets his palate; a Sudra should only touch water with his lips. Digitized by Google

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I PRAPATHAKA, 3 KANDIKA, 6. 19 32. Having slept, or eaten, or sneezed, or taken a bath, or drunk something, or changed (his garments), or walked on the high road, or gone to a cemetery, he should sip water and then sip water again. KANDIKA 3. 1. Having put wood on the (sacred) fire, having swept (the ground) round it, he should, bending his right knee, pour out to the south of the fire his joined hands full of water with (the words), * Aditi! Give thy consent!' 2. To the west with (the words), 'Anumati! Give thy consent ! 3. To the north with (the words), "Sarasvati ! Give thy consent!' 4. With (the words), 'God Savitri! Give thy impulse !' (Mantra-Brahmana I, 1, 1) he should sprinkle (water) round the fire once or thrice so as to keep his right side turned towards it 5. Interchanging the points at which he begins and ends the (sprinkling of water), and sprinkling so as to encompass what he is going to offer (with the streams of water). 6. Let him then make oblations of the sacrificial food, be it prepared or raw, over the fire. 32. This Sutra again forms a Sloka, though a slightly irregular Sloka. 3. Rules regarding the daily morning and evening sacrifice. 1--5. Khadira-Grihya I, 2, 17-21. 6. The sacrificial food is either krita (prepared) or akrita (unprepared). A mess of boiled rice, for instance, is krita, rice grains are akrita. C2 Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. 7. If it is raw, he should sacrifice after having washed it and having let the water drop off. 8. If it consists in curds or milk or rice gruel, (he should sacrifice it) with a brazen bowl, or with the pot in which the oblations of boiled rice are prepared, or also with the (sacrificial spoon called) Sruva; 9. In the evening the first (oblation) with (the formula), 'To Agni Svaha !' the second silently, in the middle and in the north-eastern part (of the fire); 10. In the morning the first (oblation) with (the formula), "To Sarya Svaha !' the second again silently, again in the middle and in the north-eastern part (of the fire). 11. Having put a piece of wood (on the fire), and having again sprinkled (water) 'round it, he should pour out again his joined hands full of water in the same way (as prescribed in the Satras 1-3); in the Mantras he says, 'Thou hast given thy consent' (instead of Give thy consent '). 12. Having circumambulated the fire so as to turn his right side towards it, having poured out the remains of water, and filled the vessel again, and put it in its proper place), (he may do) whatever his business is. 7-12. Khadira-Grihya I, 5, 10-12. Prodaka in Satra 7 is explained by pragatodaka. 9-10. Khadira-Grihya, 1. 1. 13-15. 9. The first oblation is made in the middle, the second, sacred to Pragapati (Sankhayana I, 3, 15, &c.), in the north-eastern part of the sacred fire. The tenth Satra of course is to be understood in the same way. 12. The water is that mentioned chap. 1, 24. With regard to Digilized by Google

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I PRAPATHAKA, 3 KANDIKA, 18. 21 13. In that way, from that time in which he has begun to offer the two daily sacrifices) he should sacrifice, or should have sacrificed, over the (sacred) domestic fire, till the end of his life. 14. Here now they say: 15. If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,' 16. When the morning meal or the evening meal is ready, he should make (his wife) say, 'It is ready!'-- 17. In an unbroken voice (?), having made himself pure, 18. He replies in a loud voice, 'Om!' Then in yathartham the commentary says, 'yathartham karma pavargavihitam Vamadevya ganadikam pratarahutipa.skadvihitam brahmayagnam va kuryad iti vakyaseshah.' Similarly in the note on II, 4, 11 it is said, yathartham iti karmanah parisamaptir ukyate;' II, 8, 17: 'yathartham tantrasamapanam kuryat, &c. In my translation I have adopted the opinion of Professor Weber (Indische Studien, V, 375), according to whom yathartham simply means, (he should behave) as required by circumstances; ' (he should do) what happens to be his business. 13. The last words are a givita vabhrithat, which literally means till the Avabhritha bath of his life. The Avabbritha bath is the bath taken at the end of certain sacrifices, so that the Avabhritha of life signifies death. 15. Khadira-Grihya I, 5, 17. 16-18. Khadira-Grihya, I. 1. 18, 19. In my translation of Satra 17 I have adopted, though not quite without doubt, the conjecture of Professor Roth given in Professor Knauer's note, p. 137. Professor Roth writes ritebhangaya vaka or ritebhagaya vaka: he says simply "om,' and not '6-0-6-0-6-om.' According to the commentary Satra 17 would refer to the wife, not to the husband. 18. The MSS. give makhya and maksha. We ought to read, tan ma kshayity upamsu. Comp. Apastamba II, 2, 3, 11 Digitized by Google

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22 GRIHYA-SUTRA OF GOBHILA. a low voice: "To that (food) I bring adoration. May it not fail ! KANDIKA 4. 1. He then should silently offer the Balis. 2. Let him speak only what refers to the due preparation of the food. With guests he may converse, if he likes. 3. He then should take some portion of food which is fit for sacrifice, should pour over it some liquid fit for sacrifice (such as ghee, milk, or curds), and should sacrifice it silently in the fire with his hand. 4. The first oblation is sacred to Pragapati, the second to (Agni) Svishtakrit. 5. He then should offer the Balis, inside or outside (the Agnyagara), having well cleansed the ground. 6. Let him pour out water once, and put down Balis in four places, and finally sprinkle once (water on the four Balis). 7. Or let him for each Bali which he puts down, sprinkle (water) before and afterwards. 8. What he puts down first, that is the Bali belonging to the Earth. What in the second place, to Vayu. What in the third place, to the Visve devas. What in the fourth place, to Pragapati. 9. Then he should offer other Balis (near) the water-pot, the middle (post, and) the door : the first Bali is sacred to the Waters, the second to the Herbs and Trees, the third to the Ether. 4, 1 seqq. The daily Bali offering. Khadira-Grihya I, 5, 20 seqq. 9. According to the commentary the first of these three Balis has Digitized by Google

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I PRAPATHAKA, 4 KANDIKA, 20. 23 10. Then he should offer another Bali in the bed or in the privy. That Bali belongs either to Kama or to Manyu. 11. Then (another Bali) on the heap of sweepings; that (belongs) to the hosts of Rakshas. 12. The remnants of the Balis he should besprinkle with water, and should pour them out towards the south from right to left; they belong to the Fathers. 13. Let him sacrifice in the fire sitting. 14. Let him make the oblation to the Fathers sitting; the other (Balis he may offer) as it happens. 15. He should, however, offer those Balis himself as long as he stays at home. 16. Or another person who must be a Brahmana (should offer them for him). 17. Both the husband and his wife (should offer them): 18. This is the rule for householders. . 19. The wife in the evening, the man in the morning: thus (it is stated). 20. He should offer such Balis of all food whatever, be it prepared for the Fathers, or for auspicious to be offered near the water-pot, the second near the middle door of the house, the third (comp. Gautama V, 16) in the air. With the genitives the word sam ipe is supplied. It is difficult to understand why the author, if his intention had been to state three places in which the Balis had to be offered, should have mentioned only two. Thus I believe that the right explanation is that of Professor Knauer, who takes madhyama in ihe sense of the middle post of the house (comp. III, 3, 31). 11. The commentary explains avasalavi here, as is frequently the case, by pitritirthena. I agree with the opinion pronounced in the Petersburg Dictionary, in rejecting this explanation. 19. Comp. Manu III, 121. Digitized by Google

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24 GRIHYA-SOTRA OF GOBHILA. purposes (for instance, for being offered to Brahmanas), or for (ordinary) purposes. 21. Only in the case of a sacrifice (this rule) ceases. 22. If rice and barley are prepared for one and the same meal, he should, having offered (Balis) of the one or the other (kind of food), consider his duty as fulfilled. 23. If the food is cooked at different times for one meal, he should perform this Bali ceremony only once. 24. If food is prepared at different places for one family, he should perform this Bali ceremony only from (the food which is prepared in) the kitchen belonging to the householder. 25. However (of the persons belonging to the family) he whose food becomes ready before (that of the householder), (that person) should offer the prescribed portion in the fire, and give to a Brahmana his share (of the food), and then should eat himself, 26. He whose (food becomes ready) after (that of the householder), should only eat. 27. Here they say also: 28. 'At the end of that offering of Balis let him pronounce a wish. Then it will be fulfilled to him.' 29. He himself, however, should offer the Asasya Bali, from the barley(-harvest) till the rice(-harvest), and from the rice(-harvest) till the barley(-harvest). This is called the Asasya Bali. 22. Kala I take, as the commentator does, for bhoganakala. 23. Here again kala occurs in the same sense. Comp. Khadira-Grihya I, 5, 34. 29. Khadira-Grihya I, 5, 37. The barley-harvest is in the hot season, the rice-harvest in autumn (see Zimmer, Altindisches Leben, 243). The sacrificer offers barley from the barley-harvest till the rice-harvest; and rice from the rice-harvest till the barley-harvest. Digitized by Google

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I PRAPATHAKA, 5 KANDIKa, 6. 25 30. Thus he obtains long life. 31. When a donation has been made, he should offer a Bali of chaff, of the scum of boiled rice, and of water. This is sacred to Rudra. This is sacred to Rudra. KANDIKA 5. 1. Now at the times of the new moon and of the full moon (the following ceremonies are performed). 2. Let him fast on that full-moon day (when the full moon rises) at the meeting (of day and night). 3. The following day, according to some (teachers). 4. And on that day on which the moon is not seen, (he should fast, considering it) as the newmoon day. 5. The ends of the half-months are the time for fasting, the beginnings for sacrifice. 6. With the sacrificial food of the new-moon This Bali is called a-sasya, because it is offered until (a) the next crop (sasya) is ripe. As to the regulation that the sacrificer has to offer it himself, compare above, Sutras 15-19. 31. Khadira-Grihya I, 5, 30. The repetition of the last words makes it probable that this Sutra was at one time considered the end of the first book. Comp. Introduction, p. 11. 5. Description of the sacrifices of the full and new moon. Paradigm of the regular Sthalipaka offering. The first twelve Sutras of this chapter have been translated by Professor Weber, Ueber den Vedakalender namens Jyotisham, pp. 50 seq. 2. See the note below at Sutra 10. 3. With these two Sutras, 'sandhyam paurnamasim upavaset; uttaram ity eke,' a passage should be compared which is identically found in the Aitareya (VII, 11), and in the Kaushitaka Brahmana (III, 1): purvam paurnamasim upavased iti Paingyam, uttaram iti Kaushitakam. 6. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon. Digitized by Google

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26 GRIHYA-SUTRA OF GOBHILA.' sacrifice he celebrates the first half of the month), with that of the full-moon sacrifice the second. 7. Full-moon is the greatest distance of sun and moon; new-moon is their nearest approach. 8. That day on which the moon is not seen, that he should take as the day of new-moon. 9. Sometimes he may also while (the moon) is (still) visible (accept it as the day of new-moon); for (already then the moon) has made its way. 10. The time of full-moon is reckoned in three ways: (when the full moon rises at) the meeting (of day and night), or when it rises after sunset, or when it stands high (in the sky at sunset). 11. Now on what day it becomes full12. The doctrine on this point has to be studied 7. Here begins a new exposition of the question of full and new moon which stands independently by the side of the former sections, and which Gobhila has not taken much care to weld together with them. Comp. Satra ro with Satras 2 and 3, and Satra 8 with Satra 4. 10. The first of the three times is that mentioned in Satra 2. It seems to me not very safe to interpret sandhya in that modern sense, in which sandhi is used, for instance, in the verse quoted by Madhava, Weber, Jyotisha 51, so that it designates the meeting-point of the bright and of the dark fortnight (kvartane yada sandhih par vapratipador bhavet,' &c.). If sandhya were that, we should expect that the same word would occupy a similar position in the definition of amavasya. I prefer, therefore, with the commentary, to understand sandhya in its ancient sense, as the time which divides day from night. Thus sandhya paurnamasi, the full-moon day, on which the moon rises at the meeting of day and night, stands in opposition to uttara paurnamasi (Satra 2), or to astamitodita (scil. paurnamasi, Satra 10), exactly in the same way as in the Brahmana passages quoted above (note on $ 3) purva paurnamasi is opposed to uttara paurnamasi. The second and third cases are those of the full moon rising (shortly) after sunset, and of the moon becoming full when standing high in the sky. Digitized by Google

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I PRAPATHAKA, 5 KANDIKA, 20. separately. One should study it, or should ascertain (the exact time of) the Parvan from those who know it. 27 13. Now on the day which is the fast-day, on that day, in the forenoon, having offered his morning oblation, he besmears that surface on which the fire is placed, on all sides with cow-dung. 14. He then gets the pieces of wood ready (which are to be put on the fire)-of Khadira or of Palasa wood. 15. If Khadira or Palasa wood cannot be obtained, it may be wood-as far as it serves the purpose of any tree, with the exception of Vibhidaka, Tilvaka, Badhaka, Niva, Nimba, Ragavriksha, Salmali, Aralu, Dadhittha, Kovidara, Sleshmataka wood. 16. The Barhis consists of Kusa grass cut off at the points at which the blades diverge from the main stalk. 17. (The blades should be) cut off near the roots at (the ceremonies directed to) the Fathers. 18. If that (i. e. Kusa grass) cannot be obtained, (he may take) any kind of grass, with the exception of Suka grass, of Saccharum reed, of such grass as is apt to break, of Balbaga grass, of Mutava, of Amphidonax reed, of Suntha. 19. (He should get ready the following things, viz.) Agya, rice or barley to be cooked for the sacrifice, the pot in which the oblation of cooked rice (or barley) is prepared, the pot-ladle, the Sruva, the water fetched from a hidden place 20. And the other things which we shall mention in the course of (our exposition of) the ritual. 19. As to anugupta apah, see above, chap. 1, 9. Digitized by Google

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28 GRIHYA-SOTRA OF GOBHILA. 21. On that day he should not go away (from his house on a journey, &c.); 22. Even from a distant place he should return to his house. 23. (On that day) he may buy goods from others, but not sell (such goods). 24. Let him not speak much. 25. Let him strive to speak the truth. 26. In the afternoon husband and wife, after having bathed, should eat fast-day food which is pleasant to them. It should contain butter (and should be prepared) in the due way. KANDIKA 6. 1. Thus has spoken Manatantavya : Unoffered indeed becomes the offering of a man who does not eat fast-day food. 2. 'He becomes powerless. Hunger will attack him. He does not gain favour among people. His offspring will be perverse. 3. But he who eats fast-day food, becomes powerful. Hunger will not attack him. He gains 26. Khadira-Grihya II, 1, 4. 6. The commentary explains kusalena: it should be easy to digest. Comp. below, II, 1, 2: (daran kurvita) lakshanaprasastan kusalena. 6, 1. The teacher's name is spelt elsewhere Manutanta vya, which seems to be the more correct spelling. The Kbadira-Grihya (II, 1, 5) has Manadantavya. Dr. Knauer has called attention to several other blunders of the MSS., which are unusually frequent just in this passage. For I have no doubt that in spite of the unanimous agreement of the MSS. we are to change manushyahutir into manusbasyahutir, and I think it very probable, to say the least, that in Satra 4 kamayeta u pavasathikam should be corrected into kama yeyatam aupava sathikam, though here the singular could possibly be defended by very faithful believers in the authority of the MSS. Digilized by Google

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I PRAPATHAKA, 6 KANDIKA, 14. 29 favour among people. His offspring will be still more blessed. 4. Therefore (husband and wife) should eat fastday food which is pleasant to them.' 5. Let them sleep that night on the ground. 6. They should spend that night so as to alternate their sleep with waking, entertaining themselves with tales or with other discourse. 7. But they should avoid doing anything unholy (such as cohabiting together). 8. It is said, that when on a journey, he should not fast. 9. For (say they, in that case) the observance has to be kept by his wife. 10. Let him do (herein) what he likes. 11. In the same way also one who has set up the (Srauta) fires should fast 12. And (he should observe) what is enjoined by the sacred tradition. 13. Now in the forenoon, after the sacrificer) has offered his morning oblation, and has walked round the fire on its front side, and strewn to the south of the fire eastward-pointed Darbha grass 14. (The Brahman) stations himself to the east of that (grass), facing the west, and with the thumb and the fourth finger of his left hand he takes one grass blade from the Brahman's seat and throws it away to the south-west, in the intermediate direction (between south and west), with (the words), 'Away has been thrown the dispeller of wealth.' 4. Or, which is pleasant to him? See the note on $1. 7. Khadira-Grihya II, 1, 7. 14. The ceremonies stated in this Satra have to be performed by the Brahman. This is stated in the commentary, and the com Digilized by Google

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GRIHYA-SUTRA OF GOBHILA. 15. Having touched water, he then sits down on the Brahman's seat, with (the words), 'I sit down on the seat of wealth.' 30 16. Facing the fire he sits silently, raising his joined hands, till the end of the ceremony. 17. Let him speak (only) what refers to the due performance of the sacrifice. 18. Let him not speak what is unworthy of the sacrifice. 19. If he has spoken what is unworthy of the sacrifice, let him murmur a verse, or a Yagus, sacred to Vishnu. 20. Or let him only say, 'Adoration to Vishnu!' 21. If one wishes, however, to do himself the work both of the Hotri and of the Brahman, he should in the same way place on the Brahman's seat a parasol, or an outer garment, or a water-pot, or a parison of parallel texts leaves no doubt as to the correctness of this view. Thus Hiranyakesin says (I, 1): etasmin kale brahma yagnopavitam kritvapa akamyaparenagnim dakshinatikramya brahmasadanat trinam nirasya, &c. Comp. also the corresponding passages of the Srauta ritual given by Hillebrandt, Neu- und Vollmondsopfer, p. 17. I do not think it probable, however, that we should read brahma sanat, so that it would be distinctly expressed by the text that the Brahman is the subject (comp. Dr. Knauer's Introduction, p. viii). For we read in this same Sutra brahmasanat trinam abhisamgrihya; in Sutra 15, brahmasana upavisati; in Sutra 21, brahmasane nidhaya: of these passages it is in the second made probable by the sense, and it is certain in the third, that brahmasana is to be understood as a compound equal to brahmasadana. Thus it would, in my opinion, be unnatural not to explain it in the same way also in the first passage. Paravasu is opposed to Vasu (Sutra 15) in the same way as some texts, for instance Apastamba, oppose Paragvasu to Arvagvasu. 16 seqq. Khadira-Grthya I, 1, 19 seqq. 21. In the same way' refers to the ceremonies stated in Sutras Digitized by Google

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I PRAPATHAKA, 7 KANDIKA, 6. 31 bolster of Darbha grass, and should return in the same way (in which he has gone to the Brahman's seat), and then should perform the other (duties). KANDIKA 7. 1. He then washes the mortar, the pestle, and the winnowing basket, strews to the west of the fire eastward-pointed Darbha grass, and puts (the mortar, &c.) on (that grass). 2. He then pours out, with a brazen vessel or with the pot in which the oblations of cooked rice are prepared, the grain destined for sacrifice, rice or barley 6 3. Once pronouncing the name of the deity (to whom the offering will be made): Agreeable to such and such (a deity) I pour thee out;' twice (it is done) silently. 4. Then to the west, with his face turned eastward, he begins to husk the grain, with his right hand lying over the left. 5. After the grain has three times been winnowed, he should wash it thrice (if it is destined) for the gods, they say, twice, if for men, once, if for the Fathers. 6. Having put a (Darbha) purifier (into the pot 13 and 14. On the darbhakatu or, as some MSS. read, darbhavalu, see Bloomfield's note on the Grihya-samgraha, I, 88, 89. Knauer gives darbhava/um without adding any various readings. Comp. Khadira-Grihya I, 1, 23. 7, 2, 3. Khadira-Grihya II, 1, 9. 4, 5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. Khadira-Grthya II, 1, 10-13. 6. Hillebrandt, p. 39. Digitized by Google

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32 GRIHYA-SUTRA OF GOBHILA. in which the oblation is to be prepared), he should pour the grain (into it). 7. He should cook the mess of sacrificial food so that it is well cooked, stirring it up (with the potladle) from left to right. 8. When it has been cooked, he should sprinkle (Agya) on it, should take it from the fire towards the north, and should again sprinkle (Agya) on it. 9. Having put wood on the fire, he should strew Kusa grass round it on all sides, to the east, to the south, to the north, to the west 10. On all sides in three layers or in five layersII. Thick, so that always an uneven number (of blades) are put together. 12. (He should strew) eastward-pointed grass, covering the roots with the points. 13. Or he should strew it to the west (of the fire), and should draw (some of the grass which he has strewn) from the south end and (some) from the north end, in an easterly direction. 14. He should (arrange the grass so as to) lay the points of the southern blades uppermost. 15. This rule for strewing (grass) round (the fire is valid) for all (ceremonies) at which oblations are made. 16. Some lay also branches of Sami wood or of Parna wood round (the fire). 10. Khadira-Grihya I, 2, 10. II. This seems to me the most probable translation of ayugmasamhatam, on which expression Dr. Knauer's note on pp. viii seq. of his Introduction should be compared. Comp. Hillebrandt, pp. 64 seq. 13-14. This is the same way of strewing the grass which is described in the Manava-Grihya I, 10, 4. 5; Khadira-Grihya I, 2, 9. 16. Comp. Grihya-samgraha I, 85. 97. Digitized by Google

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I PRAPATHAKA, 7 KANDIKA, 25. 33 17. To the north of the fire) a Sruva full of water (is placed): this is the Pranita water; 18. If there is (such water). Or it may be dispensed with, say some (teachers). 19. Having put the mess of cooked food on the Barhis, and put wood (on the fire), he prepares the Agya. 20. (He may take) ghee, or oil made from Tila seeds, or curds, or milk, or rice gruel. 21. From that same Barhis (he takes two Darbha blades and) makes purifiers (of them), of the length of one span. 22. Putting an herb between (them and the instrument with which he cuts them), he cuts them off, not with his nail, with (the words), ' Purifiers are ye, sacred to Vishnu. 23. He then wipes them with water, with (the words), By Vishnu's mind ye are purified.' 24. Having purified (the Agya by pouring it into the Agya pot, over which he has laid a Darbha purifier), he purifies it in the pot) with the two northward - pointed purifiers (in the following way): 25. Holding them with his two thumbs and fourth fingers, he purifies (the Agya) three times, from west to east, once with the Yagus: "May the god Savitri purify thee with this uninjured purifier, with the rays of the good sun ;' twice silently. 20. All the substances which are stated in this Satra can be considered as Agya. Grihya-samgraha I, 106. 107. 21 segg. Khadira-Grihya I, 2, 12 seqq. 24. As to sampayotpunati, comp. Hiranyakesin I, 1, 1, 23: pavitrantarhite patres pa anfyopabilam purayitvodagagrabhyam pavitrabhyam trir utpuya ... [30] Digilized by Google

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34 GRIHYA-SOTRA OF GOBHILA. 26. He then should sprinkle them with water and should throw them into the fire. 27. Then, having put that Agya on the fire, he should take it from (the fire) towards the north. 28. This is the way to prepare the Agya. KANDIKA 8. 1. To the east (is placed) the Agya, to the west the mess of cooked food. 2. Having sprinkled (water) round (the fire) and poured Agya on the mess of cooked food, he begins to sacrifice simply with the pot-ladle, picking out portions of the sacrificial food (without 'underspreading' and pouring Agya over the Havis). 3. If he intends, however, to sacrifice so as to 'underspread' (the Havis with Agya) and to pour (Agya) over it, let him sacrifice first the two Agya portions (in the following way): 4. He should take four portions of Agya-five portions (are taken) by the Bhrigus--and should sacrifice from west to east, on the northern side with (the formula), "To Agni Svaha !' on the southern side with (the words), 'To Soma Svaha !' 5. He then cuts off (two or three Avadanas) from the Havis, having 'spread under' (Agya). 6. (Two Avadanas) from the middle and from the east side, if he (belongs to the families who) make 8, 2. On the sprinkling of water round the fire, comp. above, chap. 3, 1 seq. On the technical meaning of upaghatam, see Bloomfield's note on Grihya-samgraha Parisishta I, 111 (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXV, 568). 3 seq. Comp. Khadira-Grihya II, 1, 17. 6. Khadira-Grihya II, 1, 19 seq. The Upastarana (Satra 5) and Digitized by Google

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I PRAPATHAKA, 8 KANDIKA, 14. 35 four Avadanas. (Three Avadanas) from the middle, from the east and from the west side, if (he belongs to those who) make five Avadanas. 7. He sprinkles (Agya) on the cut-off portions. 8. He anoints the places from which he has cut them off (with Agya) in order that the strength (of the Havis) may not be lost. 9. He should sacrifice over the middle of the fire with (the words), 'To Agni Svaha !'-- 10. Once or thrice, in that same way. 11. Now for the Svishtakrit (oblation), after having 'spread under' (Agya), he cuts off once a very big (Avadana) from the eastern part of the northern part (of the Havis) Twice he should sprinkle (Agya) on it. 12. But if he (belongs to the families who) make five Avadanas, he should 'spread under 'twice, and cut off (the Avadana), and sprinkle (Agya) on it twice. 13. He does not anoint the place from which he has cut off, in order that the strength (of the Havis) may be lost. 14. With the words, "To Agni Svishtakrit the Abhigharana (Satra 7) are reckoned as two Avadanas, so that they form together with the two or three portions cut off from the Havis, four or five Avadanas respectively. On the difference of the families regarding the number of Avadanas, comp. Weber, Indische Studien, X, 95. 7 seqq. Comp. Khadira-Grihya II, 1, 21-24. 11. Comp. the corresponding regulations of the Srauta ritual at Hillebrandt, Neu- und Vollmondsopfer, 117-119. 13. The same rule re-occurs in the Srauta ritual; Hillebrandt, 1.1. 117, note 8. 14. The expression used here uttarardhaparvardhe is also found in most of the corresponding passages of the Srauta ritual, D2 Digilized by Google

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GRIHYA-SUTRA OF GOBHILA. 36 Svaha !' he should sacrifice it over the eastern part of the northern part (of the fire). 15. He should sacrifice oblations of Agya on (the chief oblations of cooked sacrificial food), with the Mahavyahritis. 16. The insertion (stands) before the Svishtakrit (oblation). 17. If different sacrifices are performed together, there is only one sweeping (of the ground) round (the fire) (chap. 3, 1), one (putting of) fuel (on the fire) (chap. 7, 19), one Barhis, one sprinkling (of water) round (the fire) (chap. 8, 2), one Agya, and one offering of the two Agyabhagas (chap. 8, 3). 18. Having cut off (the Avadanas) for all (the single sacrifices), he sacrifices the Svishtakrit oblation only once. 19. After he has sacrificed, he should throw that pot-ladle (which he has used in the preceding ceremonies) into the fire. 20. Or having washed it, he should take with it (the rest of the sacrificial food), and should eat that. given by Hillebrandt, 1.1. 119, note 3. The Khadira-Grihya has pragudikyam. 15. If the chief oblations consist in Agya, they are both preceded and followed by the Mahavyahriti oblations. See below, chap. 9, Satra 27. 16. On the a vapa (i. e. the special characteristic offerings of each sacrifice) see Sankhayana-Grihya I, 9, 12, and the note there (vol. xxix, p. 28). 19. According to the commentary, etad would belong to sauvishtakritam (Satra 18): "After he has sacrificed that, he should throw the pot-ladle into the fire. The comparison of Baudhayana 1, 17, 23, atraitan mekshanam ahavaniye s nupraharati (Hillebrandt, p. 119, note 3), shows that the commentary is wrong, and that etad belongs to mekshanam. Digilized by Google

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I PRAPATHAKA, 8 KANDIKA, 29. 37 21. The Sruva he should not throw into the fire, say some (teachers). 22. By one who has not set up the sacred fires, the mess of cooked food should be offered to Agni at the festivals both of the full and of the new moon. 23. To Agni, or to Agni and Soma, by one who has set them up, at the full-moon (sacrifice); 24. To Indra, or to Indra and Agni, or to Mahendra, at the new-moon (sacrifice). 25. Or also one who has set up the sacred fires, should offer it to Agni at the festivals both of the full and of the new moon. 26. Having put a piece of wood (on the fire), and having afterwards sprinkled (water) round (the fire), he performs the Yagnavastu ceremony (in the following way): 27. From that same Barhis he should take a handful of Kusa grass, and should dip it thrice into the Agya or into the Havis, the points, the middle, and the roots, with (the words), 'May the birds come, licking what has been anointed.' 28. He then should besprinkle that (handful of grass) with water, and should throw it into the fire with (the verse), 'Thou who art the lord of cattle, Rudra, who walkest with the lines (of cattle), the manly one: do no harm to our cattle; let this be offered to thee! Svaha!' 29. This (ceremony) they call Yagnavastu. 22-25. Comp. Khadira-Grzhya II, 2, 1-4. 26-29. Khadira-Grihya II, 1, 26 seq.; Grihya-samgraha II, I seq. 27. The expression tata eva barhishah has occurred already at chap. 7, 21. The Mantra re-occurs in Vag. Samhita II, 16e, &c. Digitized by Google

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38 GRIHYA-SUTRA OF GOBHILA. KANDIKA 9. 1. He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman. 2. He should try to satiate him. 3. They say indeed with regard to sacrifice : Through the Brahmana's being satiated (with sacrificial food) I become satiated myself. 4. Then (he should give to the Brahman) what other food has just become ready. 5. Then he should try to gain the favour of Brahmanas by (gifts of) food. 6. A full vessel constitutes the fee for the sacrifice; that he should give to the Brahman. 7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel. 8. The Brahman is the only officiating priest at the Pakayagnas. 9. (The sacrificer) himself is Hotri. 10. A full vessel (see Satra 7) is the lowest sacrificial fee at a Pakayagna. 11. The highest is unlimited. 12. Thus Sudas Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and 9, 1. Khadira-Grihya II, 1, 29. 6 seqq. Khadira-Grihya II, 1, 30. 31. 8, 9. The native authorities divide these two Satras after ritvik; I propose to divide after pakayag neshu. 12. The commentary here refers to the rule of the Drahyayanasutra (=Latyayana VIII, 1, 2): samkhyamatre ka dakshina gavah, Digilized by Google

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I PRAPATHAKA, 9 KANDIKA, 18. 39 Agni, gave one hundred thousand (cows as the sacrificial fee). 13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented): what ought he to do? 14. Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon. 15. During that interval he should try to obtain sacrificial food or to find a sacrificer. 16. Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them. 17. Or he should at least sacrifice water; thus has said Pakayagna, the son of Ida. For (even if he offers only water) the sacrifice has been performed. 18. And there is an expiation for one who has not sacrificed. 14 seq. Khadira-Gribya II, 2, 5 seq.; Sankhayana-Grihya I, 3, 6. 16 seqq. Khadira-Grihya II, 2, 10 seqq. In this teacher Pakayagna, son of Ida, whose opinion on the performance of certain Pakayagnas is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Pragatha, to whom the authorship of a number of Saktas in the Pragatha book (Rigveda, Mandala VIII) is ascribed. 18, 19. By the repetition of iti these Satras seem to be characterised as continuing the statement of Pakayagha's opinion; comp. Dr. Knauer's Introduction, p. xvii. As to SQtra 18, comp. Sankhayana-Grihya I, 3, 9. Digilized by Google

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40 GRIHYA-SOTRA OF GOBHILA. 19. And, (says Pakayagna,) a Brahmana should not omit to keep his vow. 20. Here they say also: 21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food. 22. When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations. 23. For thus also his vow has been duly kept. 24. These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter. 25. After the end of the Mantra follows the word Syaha. 26. At Agya oblations he should only prepare that Agya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Agya portions nor the Svishtakrit. 27. At Agya oblations he should, if no special rule is given, sacrifice with the Mahavyahritis before and after (the chief ceremonies). 22. 'He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).' Karmapradipa. 24. Is Havis here used as opposed to Agya (Satra 26), in the same way in which Katyayana says (Sraut. I, 9, 1. 20): vrihin yavan va havishi; ubhayata agyam havishah'? Comp. below, III, 8, 10; Asvalayana-Grihya I, 10, 26. 25. Khadira-Grihya I, 1, 15. 26. As to upaghatam, comp. the note on chap. 8, 2. 27. Sankhayana-Grihya I, 12, 13; Khadira-Grihya I, 3, 12-13, where the traditional division of the Satras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used Digilized by Google

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I PRAPATHAKA, 9 KANDIKA, 29. 41 28. As at the wedding, thus at the tonsure (of the child's head), the initiation (of the Brahmakarin), and at the cutting of the beard. 29. At the end of the ceremony the Vamadevya is sung for the sake of averting evil. The Vamadevya is sung for the sake of averting evil. End of the First Prapathaka. the word ag yahutishu in the beginning of Satra 26, and it would have been superfluous if he had repeated it in connection with the words nagyabhagau na svish/akrit. In the corresponding Satras of the Khadira the case was different, and there the words na gyabha gau na svishtakrit inevitably required the addition of a word like agyahutishu, by which to show which class of sacrifices it was which required no Agyabhagas and no Svishtakrit. The following word in the Khadira text, however, ana dese, should be referred, against tradition, to Satra 13, as is shown by the comparison of Sankhayana-Grihya I, 12, 13. 28. At the wedding, oblations are made first with the three single Mahavyahritis, afterwards with the Mahavyahritis together; see below, II, 1, 25. 26. The tonsure of the child's head is treated of below, II, 9; the initiation (upanayana), II, 10; the cutting of the beard, III, 1. Comp. Khadira-Grihya, I, 3, 10. 29. Apavritte karmani should be corrected into a pavrikte karmani, as has been noticed in the Petersburg Dictionary, s. v. apa-vart. The Sankhayana-Grihya I, 2, 1 says karma pavarge. Digitized by Digilized by Google .

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42 GRIHYA-SUTRA OF GOBHILA. PRAPATHAKA II, KANDIKA 1. 1. Under a propitious Nakshatra let him take a wife 2. Who should possess the auspicious characteristics in due way. 3. If he can find no such (woman, he should take) earth-clods 4. From an altar, a furrow, a pool, a cow-stable, a place where four roads meet, a gambling-place, a place where corpses are burnt, and from sterile soil ; 5. A ninth (earth-clod) mixed of all. 6. (These he should make) equal (and should) make marks at them. 7. Taking them in his hand he should offer them to the girl, and (reciting the formula) : 'Right alone is the first; right nobody oversteps; on right this earth is founded. May N. N. become this universe!' -he should pronounce her name and should say: "Take one of these.' 8. If she takes one of the first four (clods), he should marry her, 1, 1-4. Description of the wedding. Comp. Indische Studien, V, 288, 305 seq. ; 312 seq. ;.368 seq. 2. In translating kusalena I have been guided by the comparison of I, 5, 26 (comp. Bohtlingk-Roth, s. v. kusala). The commentary understands the Satra in a different way. He should take a woman who possesses auspicious characteristics commended by one versed (kusala) in the characteristics of women. If he can find no such person who is able to judge, he should, &c. (Satra 3). 4. Comp. Asvalayana-Grihya I, 5,5; Grihya-samgraha II, 21-23. 7. Asvalayana-Grihya, 1. 1. $ 4. Digitized by Google

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II PRAPATHAKA, I KANDIKA, 14. 43 9. And according to some (teachers) also, if (she takes) the mixed one. 10. After she has been washed with Klitaka, barley and beans, a friend should besprinkle her three times at her head, so that her whole body becomes wet, with Sura of first quality, with (the formula), Kama! I know thy name. Intoxication thou art by name,' &c. (Mantra-Brahmana I, 1, 2). (In the passage of the formula), ' Bring hither N. N.; he should pronounce the husband's name. (The Mantras should have the word Svaha at their end. With the two following verses he should wash her private parts. II. That has to be done by (female) relatives (of the bride). 12. At the wedding wood has been put on the fire to the east of the house, on a surface besmeared (with cow-dung). 13. Then one of the people who assist at the wedding, fills a cup with 'firm' water, and having walked with the water-pot round the fire on its front side, silent, wrapped in his robe, he stations himself to the south (of the fire), facing the north. 14. Another person with a goad (walks in the same way and stations himself in the same place). 9. See Satra 5. 10. With Klitaka,' &c., means, with water into which Klitaka, &c., has been thrown; comp. Grihya-samgraha II, 15. Sura of first quality' is Sura prepared from molasses; see Grihya-samgraha II, 16. Comp., however, also Grihya-samgraha II, 41. 13. Khadira-Grihya I, 3, 5; Grihya-samgraha II, 25. 26. Firm water' seems to be water which does not dry up. The Grihyasamgraha says: 'Water that has its smell, its colour, and its taste, which is in great rivers, in wells and other receptacles, and in ponds : such water is called "firm;" this is the fixed meaning.' Comp. Bloomfield's note, Z.D.M.G. XXXV, 574. Digilized by Google

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44. GRIHYA-SUTRA OF GOBHILA. 15. They place roasted grain mixed with Sami leaves, to the amount of four handfuls, in a winnowing basket behind the fire, 16. And an upper mill-stone. 17. Now (the girl) whose hand he is going to seize, has been washed, (her whole body) including her head. 18. The husband should put on her a (new) garment which has not yet been washed, with the verse, * They who spun' (Mantra-Brahmana I, 1, 5), and with (the verse), 'Put on her, dress her' (1. 1. 6). 19. Leading forward (from the house to the sacred fire, the bride) who is wrapped in her robe and wears the sacrificial cord over her left shoulder, he should murmur (the verse), 'Soma gave her to the Gandharva' (MB. I, 1, 7). 20. While she, to the west of the fire, pushes forward with her foot a rush-mat or something else of that kind, veiled (with clothes), he should make her say: 'May the way which my husband goes, be open to me. 21. If she does not murmur (these words out of shame, &c.), he should murmur (them, saying), 'To her' (instead of 'To me'). 22. She should make the end of the rush-mat (Satra 20) reach the end of the Barhis. 23. On the east end of the rush-mat she sits down to the right of the bridegroom. 17-19. Khadira-Grihya I, 3, 6. Yagnopavitinim in Satra 19 means, according to the commentary, that she wears her outer garment arranged like the sacrificial cord, over her left shoulder; for women are not allowed to wear the sacrificial cord itself. 20. Grihya-samgraha II, 27 seq. Digilized by Google

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II PRAPATHAKA, 2 KANDIKA, 7. - 45 24. While she touches his right shoulder with her right hand, he sacrifices six oblations of Agya with (the verse), May Agni go as the first,' and the following (verses) ( MB. I, 1, 9-14)-- 25. And (three oblations) with the Mahavyahritis, one by one; 26. A fourth with (the four Mahavyahritis) together. KANDIKA 2. 1. After the sacrifice they both arise. 2. The husband passes behind her back, stations himself to the south, with his face turned to the north, and seizes the woman's joined hands. 3. (Standing) to the east (of the girl) her mother or her brother, having taken the roasted grain, should make the bride tread on the stone with the tip of her right foot. 4. The bridegroom murmurs: "Tread on this stone' (MB. I, 2, 1). 5. Her brother filling once his joined hands with roasted grain, pours it into the bride's joined hands. 6. After (Agya) has been spread under and poured over (the fried grain), she sacrifices that in the fire without opening her joined hands, with (the verse which the bridegroom [?] recites), "This woman says' (MB. I, 2, 2). 7. (The verses), 'The god Aryaman,' and, 'Pa 24-26. Khadira-Grihya I, 3, 11-13. 2, 1 seqq. Khadira-Grihya I, 3, 16 seqq. 3. The roasted grain is that mentioned chap. 1, 15, the stone, Satra 16. 6. Comp. Grihya-samgraha II, 34. 7. On the repetitions of the lagahoma, see below, Satras 9. 10. Digitized by Diglized by Google .

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46 GRIHYA-SOTRA OF GOBHILA. shan' (1. 1. 3. 4) (are repeated) at the two following (oblations of fried grain). 8. After that sacrifice the husband, passing (behind her back), returns in the same way, and leads her round the fire so that their right sides are turned towards it, or a Brahmana versed in the Mantras (does the same), with (the verse), 'The maid from the fathers' (MB. I, 2, 5). 9. After she has thus been lead round, she stands as before (Sutras 1. 2), and treads (on the stone) as before (Satra 3), and he murmurs the (Mantra) as before (Satra 4), and (her brother) pours (the fried grain into her hands) as before (Sutra 5), and she sacrifices as before (Satra 6). 10. In the same way three times. 11. After (she) has poured the remnants (of the fried grain) into the fire, they make (her) step forward in a north-easterly direction with the formula), 'For sap with one step' (MB. I, 2, 6. 7). 12. She should put forward her right foot (first) and should follow with the left. 13. (The bridegroom) should say (to her), 'Do not put the left (foot) before the right.' 14. The lookers-on he should address with (the verse), 'Auspicious ornaments wears this woman' (1. 1. 8). 15. To the west of the fire the water-carrier follows (their way) and besprinkles the bridegroom on his forehead, and also the other one (i.e. the bride), 8. As to the words 'in the same way,' see the second Saetra of this chapter. 14-16. Khadira-Grihya I, 3, 27-31. 15. Comp. Sankhayana-Grihya I, 12, 5 note (vol. xxix, p. 33). The water-carrier is the person mentioned chap. 1, 13. Djized by Google

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II PRAPATHAKA, 3 KANDIKA, 8. 47 with this verse (which the bridegroom murmurs), May (the Visve devas) anoint (or, unite)' (1. 1. 9). 16. After she has been (thus) besprinkled, he puts up her joined hands with his left hand, seizes with his right hand her right hand with the thumb, her hand being turned with the palm upwards, and murmurs these six verses referring to the seizing of (a girl's) hand, 'I seize thy hand' (MB. I, 2, 10-15). 17. When these verses) are finished, they carry her away KANDIKA 3. 1. To a convenient house of a Brahmana, which is situated in a north-easterly direction. 2. There wood has been put on the (nuptial) fire. 3. To the west of the fire a red bull's hide has been spread out, with the neck to the east and with the hair outside. 4. On that they make the woman, who has to keep silence, sit down. 5. And (there) she remains sitting until the stars appear. 6. When (somebody) has said that a star has appeared, (the husband) sacrifices six oblations of Agya with the (six verses) commencing with (the verse), 'In the junctions of the lines' (1. 1. I, 3, 1-6). 7. The remnants of each oblation he should pour out over the bride's head. 8. After the sacrifice they arise, go out (of the house), and he shows her the firm star' (i. e. the polar-star). 3, I segg. Khadira-Grihya I, 4, I seqq. 3. This is the standing description of the bull's hide used at the Srauta or Grihya ceremonies; comp. Sankhayana I, 16, I note. Digitized by Google

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GRIHYA-SOTRA OF GOBHILA. 9. (Repeating the formula): 'Firm art thou. May I, N. N., become firm in the house of N. N., my husband'-she should pronounce her husband's and her own name. 10. And (he shows her besides the star) Arundhati. 11. (She says): 'I (N. N.) am held fast,' &c., as above (Sutra 9). 12. He then addresses her with the verse, 'Firm is the sky' (MB. I, 3, 7). 13. After she has been addressed (thus), she respectfully calls her Guru by his Gotra name.. 14. Thus she breaks her silence. 15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse. 16. Here, they say, an Argha reception (should be offered to the young husband). 17. Some say (that this reception should be offered) when the bridegroom and his companions) have arrived (at the house of the bride's father). 18. The first food which he eats, should be food 10. Asvalayana-Grihya I, 7, 22. 11. The play on words (Arundhati-ruddha) is untranslatable. 13. Her Guru' means, according to the commentary, her husband. The commentary quotes the well-known sentence: patir eko guruh strinam. Perhaps we may also take the Guru for the Brahmana in whose house they stay. Comp. also chap. 4, 11. 14. Comp. above, Satra 4. 16, 17. Khadira-Grihya I, 4,7. 8. Comp. Sankhayana-Grihya I, 12, 10 note. The Gobhila commentary states that this Argha reception should be offered by the bride's father. On the different opinions of the Sankhayana commentaries see the note quoted. 18. Khadira-Grihya I, 4, 1o. Digilized by Google

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II PRAPATHAKA, 4 KANDIKA, 3. 49 fit for sacrifice, over which he has murmured (the verses quoted in Satra 21). 19. Or he should prepare on the following day a mess of cooked food, of which they eat together. 20. The deities to whom it belongs, are, Agni, Pragapati, the Visve devas, and Anumati. 21. Having taken that food out of the vessel in which it is), and having spread it out, he should touch one part of it with his hand, with (the verses), With the tie of food, with the jewel' (MB. I, 3, 8-10). 22. After he has eaten, and has given the rest to the wife, (they may do) what they like. 23. A cow is the sacrificial fee. KANDIKA 4. 1. When she mounts the chariot, let him murmur the verse, 'Adorned with Kimsuka Aowers, of Salmali wood' (MB. I, 3, 11). 2. On the way he should address crossways, rivers and unevennesses (of the soil), big trees, and burial grounds, with (the verse), "May no waylayers meet us' (ibid. 12). 3. If the axle breaks, or something that is bound gets loose, or if the chariot is overturned, or if some other accident happens, they should put wood on the fire which they carry with themselves, should 22. Khadira-Grihya I, 4, 11. 14. 23. Khadira-Grihya I, 4, 6. 4. The way of the bridegroom with the bride to their new home, and their arrival. 2. Perhaps a part of this Satra is based on a half Sloka, the two parts of which have been transposed in the prose version, mahavrikshan smasanam ka nadis ka vishamani ka. 3. Comp. Paraskara I, 10. (30) Digitized by Digitized by Google

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50 GRIHYA-SUTRA OF GOBHILA. make oblations (of Agya) with the Vyahritis, should procure a new piece (instead of that which has been damaged), and should besmear it with the remnants of the Agya (that has been offered), with (the verse), "He who without binding' (Sama-veda I, 244). 4. Having sung the Vamadevya, he should mount (again). 5. When they have arrived, the Vamadevya (is sung). 6. When the bride) has reached the house, Brahmana women of good character, whose husbands and sons are living, make her descend (from the chariot), and make her sit down on a bull's hide with (the verse which the husband recites), "Here, ye cows, bring forth calves' (MB. I, 3, 13). 7. They should place a boy in her lap. 8. Into the joined hands of that (boy) they should throw lotus-roots (?), 9. Or fruits. 10. After she has made that boy rise, she sacrifices the eight firm' Agya oblations with (the formula), 'Here is steadiness' (MB. I, 3, 14). 11. When she has finished, she puts a piece of wood (on the fire) and respectfully salutes the Gurus, according to seniority, with their Gotra names. Then they may do what they like. 8. The explanation of sakalota as salQka is doubtful. Prof. Weber believes that we ought to read sakalosh tan (lumps of dung); see Indische Studien, V, 371. 10. 'Firm' oblations seem to mean oblations by which the wife obtains a firm abode in her husband's house. Comp. Indische Studien, V, 376. Digilized by Google

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II PRAPATHAKA, 5 KANDIKA, 9. 51 KANDIKA 5. 1. Now (follow) the ceremonies of the fourth day. 2. Having put wood on the fire, he four times sacrifices expiatory Agya oblations with (the formula), * Agni! Thou art expiation' (MB. I, 4, 1) 3. (And with the same formula), putting instead of Agni, Vayu, Kandra, and Sarya ; 4. A fifth oblation (with the names of the four gods) together, changing in the Mantra the singular) into the plural. 5. The remnants of each oblation he should pour into a water-pot. 6. With that (Agya) they besmear her body, including her hair and nails, remove (that water and Agya by rubbing her), and wash her. 7. After three nights have passed, they should cohabit, according to some (teachers). 8. When she has had her monthly illness and the blood has ceased to flow, that is the time for cohabiting. 9. With his right hand he should touch her secret parts with the verse, ' May Vishnu make thy womb 5, 1. The Katurthikarman. 2, 3. Comp. Sankhayana-Grihya I, 18, 3; Khadira-Grihya I, 4, 12. 4. I.e. instead of prayaskitte (expiation) he uses the plural praya skitta yah; and he says, you are the expiations of the gods,' &c. 6. Khadira-Grihya I, 4, 13. Hrasayitva literally means,'having shortened her.' She is shortened' by the removing of the substance with which they have besmeared her (hrasa yitva udvartana dina tad abhyanganam apaniya, says the commentary). Comp. on the technical meaning of hrasana the Grihya-samgraha II, 38, 8-10; Khadira-Grihya I, 4, 15. 16. Digilized by Google

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52 GRIHYA-SUTRA OF GOBHILA. ready' (MB. I, 4, 6), and with that, 'Give conception, Sinivall' (1. 1. 7). 10. When those two verses are finished, they cohabit. KANDIKA 6. 1. The beginning of the third month of pregnancy is the time for the Pumsavana (i. e. the ceremony to secure the birth of a son). 2. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 3. Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, The two men, Mitra and Varuna' (MB. I, 4, 8). 4. Then they may do what they like. 5. Then afterwards (the following ceremony should be performed). 6. In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha shoot which has fruits on both sides, which is not dry and not touched by worms, he should set that up. 7. (He buys it with the Mantras): 6, 1 seq. The Pumsa vana. Khadira-Grihya II, 2, 17 seq. On a disa dese the commentary says, adisadese adisamipapradese prathame tritiyabhage, ity etat. adimadesa iti pathe vyakta evarthah. To me it seems probable that adimade se is the true reading. 7. The first Mantra consists of seven sections; with each of Digitized by Google

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II PRAPATHAKA, 6 KANDIKA, 11. "If thou belongest to Soma, I buy thee for the king Soma. If thou belongest to Varuna, I buy thee for the king Varuna. 'If thou belongest to the Vasus, I buy thee for the Vasus. If thou belongest to the Rudras, I buy thee for the Rudras. "If thou belongest to the Adityas, I buy thee for the Adityas. "If thou belongest to the Maruts, I buy thee for the Maruts. "If thou belongest to the Visve devas, I buy thee for the Visve devas.' 8. He should set it up with the Mantra), "Ye herbs, being well-minded, bestow strength on this (shoot); for it will do its work.' Then he should put grass around it, should take it, and place it in the open air. 9. Having washed a nether mill-stone, a student or a (wife) addicted (to her husband), a person who is a Brahmana by birth (only and not by learning), or a girl, pounds (that Nyagrodha shoot) without moving backward (the stone with which she pounds it). 10. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east. 11. Her husband, standing behind her, should seize (the pounded Nyagrodha shoot) with the these sections he should, according to the commentary, give three barley corns or beans to the owner of the Nyagrodha tree, or put them down at the root of the tree. Digilized by Google

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GRIHYA-SUTRA OF GOBHILA. thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, 'A man is Agni, a man is Indra' (MB. I, 4, 9). 12. Then they should do what they like. 54 KANDIKA 7. 1. Now (follows) the Simantakarana (or parting of the hair), in her first pregnancy, 2. In the fourth, or sixth, or eighth month (of her pregnancy). 3. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 4. Her husband, standing behind her, ties (to her neck) an Udumbara branch with an even number of unripe fruits on it, with (the verse), ' Rich in sap is this tree' (MB. I, 5, 1). 5. He then parts her hair upwards (i. e. beginning from the front), the first time with Darbha blades, with (the word), 'Bhuk!' the second time with (the word), Bhuvah!' the third time with (the word), 'Svah!' 6. Then with (a splint of) Viratara (wood) with this verse, 'With which Aditi's' (ibid. 2); 7, I seq. The Simantakarana or Simantonnayana. KhadiraGrihya II, 2, 24 seq. 3. This Sutra is identical with chap. 6, 2. 4. sala/ugrathnam should be emended, in my opinion, so as to read sala/ugrapsam. Comp. Paraskara I, 15, 4: yugmena safalugrapsenaudumbarena. Asvalayana I, 14, 4: yugmena sala/uglapsena. Hiranyakesin II, 1: salatugrapsam upasamgrihya. Digitized by Google

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II PRAPATHAKA, 7 KANDIKA, 18. 55 7. Then with a full spindle, with this verse, 'I invoke Raka' (ibid. 3. 4); 8. And with a porcupine's quill that has three white spots, with (the verse), 'Which are thy blessings, O Raka' (ibid. 5). 9. (There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look. 10. Let him say to her, What dost thou see?' and make her answer, 'Offspring !' 11. That (food) she should eat herself. 12. Brahmana' women should sit by her side, pronouncing auspicious words (such as), "A mother of valiant sons ! A mother of living sons! A living husband's wife!' 13. Now (follows) the sacrifice for the woman in labour. 14. When the child is appearing, he strews (Darbha grass) round the fire and sacrifices two Agya oblations with this verse, She who athwart' (MB. I, 5, 6), and with (the verse), 'Vipaskit has taken away' (ibid. 7). 15. A male he will be born, N. N. by name'-in this passage of the last verse) he pronounces a name. 16. What that (name is), is kept secret. 17. When they announce to him that a son has been born, he should say, 'Delay still cutting off the navel-string and giving him the breast.' 18. Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot. 12 sea. The soshyantihoma. Khadira-Grihya II, 2, 28 sea. 17 seq. Ceremonies for the new-born child (Gatakarman). Khadira-Grihya II, 2, 32 seq. 18. See above, chap. 6, 9. Digitized by Google

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56 GRIHYA-SOTRA OF GOBHILA. 19. Seizing (that pounded substance) with the thumb and the fourth finger of his right hand, he smears it on the tongue of the boy, with the formula, "This order' (MB. I, 5, 8). 20. In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter. 21. Or he takes it with gold (i. e. with a golden spoon) and sacrifices it on the face of the boy with this verse, 'May Mitra and Varuna bestow intelligence on thee' (MB. I, 5, 9), and with (the verse), 'The lord of the seat, the wonderful' (Sama-veda I, 171). 22. Let him say, Cut off the navel-string,' and, "Give the breast (to the child).' 23. From that time let him not touch (his wife) until ten nights have passed. KANDIKA 8. 1. On the third (Tithi) of the third bright fortnight after his birth, in the morning the father has the child washed, including his head, and after sunset, when the evening-red has disappeared, he worships (the moon), holding up his joined hands. 2. Then the mother, having dressed the son in a clean garment, hands him, from south to north, with his face turned to the north, to the father. 19. Comp. above, chap. 6, 11. 23. The impurity (asauka) of the mother lasts through ten days after her confinement; comp. the note on Sankhayana-Grihya I, 25, 1 (vol. xxix, p. 51). 8, i seq. Khadira-Grihya II, 3, 1 seq. Digilized by Google

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II PRAPATHAKA, 8 KANDIKA, 10. 57 3. She then passes behind his back and stations herself to the north (of her husband). 4. He then murmurs (the three verses), 'Thy heart, O thou whose hair is well parted' (MB. I, 5, 10-12), and after he has, with the words (standing at the end of verse 12), 'That this son may not come to harm (and thus be torn) from his mother' 5. Handed him, from south to north, to his mother, they may do what they like. 6. Then in the following bright fortnights (at the time) stated above (Satra 1), the father, filling his joined hands with water and turning his face towards the moon, worships it 7. Letting (the water) flow (out of his joined hands) once with the Yagus, 'What in the moon' (MB. I, 5, 13), and twice silently. Then they may do what they like. 8. When ten nights have elapsed after the child's) birth, or a hundred nights, or one year, the Namadheyakarana (or giving a name to the child, is performed). 9. He who is going to perform (that ceremonythe father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 10. Then the mother, having dressed the son in a clean garment, hands him, from south to north, 6. I am not sure about the meaning of prathamoddishta eva. I have translated according to the commentary, which has the following note: prathamoddishta eva prathamam yah kala uddish/ah kathitah tasminn eva kale tritiyayam ity etat.--The commentary then mentions a reading prathamodita eva, in which udita may either be derived from vad or from ud-i. 8 seq. The Namakarana. Khadira-Gribya II, 3, 6 seq. 10, 11. Comp. above, Sutras 2. 3. Digilized by Google

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58 GRIHYA-SUTRA OF GOBHILA. with his face turned to the north, to the performer (of the ceremony). II. She then passes behind his back and sits down to the north (of him), on northward-pointed Darbha grass. 12. He then sacrifices to Pragapati, to the Tithi (of the child's birth), to the Nakshatra (of the child's birth), and to the (presiding) deity (of that Tithi and of that Nakshatra). 13. He then murmurs the Mantra, 'Who art thou? What person art thou?' (MB. I, 5, 14. 15), touching the sense-organs at (the boy's) head. 14. In (the passage of the Mantra), 'Enter upon the month, that belongs to Ahaspati (i. e. the lord of days), N. N.!' and at the end of the Mantra he should give him a name beginning with a sonant, with a semivowel in it, with a long vowel or the Visarga at the end, (and formed with) a Krit (suffix). 15. It should not contain a Taddhita (suffix). 16. (He should give a name with) an odd (number of syllables), ending in -da, to girls. 17. And after he has told the name to the mother first, they may do what they like. 18. A cow constitutes the sacrificial fee. 19. Every month (after the birth) of the boy, (or) 12. Sankhayana-Grihya I, 25, 5. In the same Grihya the enumeration of the Nakshatras with their presiding deities is given, I, 26. 14. Sankhayana-Grihya I, 24, 4; Asvalayana I, 15, 4; Paraskara I, 17, 2. In the text read dirghabhinishtanantam instead of dirghabhinish/hanantam. 19. Monthly sacrifice in commemoration of the child's birth. Possibly we should translate: Every month (after the birth) of the boy, through one year (comp. Sankhayana I, 25, 10. 11), or on the Parvan days, &c. Digitized by Google

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II PRAPATHAKA, 8 KANDIKA, 25. 59 after one year, or on the Parvan days of the year (i. e. on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devas. 20. Having sacrificed to the deity of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra. 21. When (the father) returns from a journey, or when (the son) begins to know, 'This is my father,' or when the son) has been initiated, (the father) should grasp with his two hands his son round the head, and should murmur, 'From limb by limb thou art produced' (MB. I, 5, 16-18). 22. With the formula), With the cattle's himkara I kiss thee' (1. 1. 19) he should kiss him. Then he may do what he likes. 23. In the same way (he should do) to his younger sons 24. According to their age or in the order in which he meets them. 25. Girls he should silently kiss on their head; he should silently kiss them on their head. 20. Sankhayana-Grihya I, 25, 6. 21 seq. The father's returning from a journey. KhadiraGrihya II, 3,13 seq. As to upeta, comp. Sankhayana-Grihya II, 1, I note. The position of the words in Satra 21 is irregular, so as to raise the suspicion that the words yada va ... upetasya va (' or when the son begins to know... has been initiated') are an insertion into the text of Gobhila, made by a later compiler, or into a more ancient text, made by Gobhila himself. Comp. Paraskara I, 18. 25. As to the repetition of the last words of this Satra, see the notes on I, 4, 31; II, 10, 50; III, 6, 15. Digitized by Digitized by Google .

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60 GRIHYA-SUTRA OF GOBHILA. KANDIKA 9. 1. Now follows the tonsure of the child's head, in the third year. 2. To the east of the house on a surface besmeared (with cow-dung) wood has been put on the fire. 3. There the following things have been placed : 4. To the south (of the fire) twenty-one Darbha blades, a brass vessel with hot water, a razor of Udumbara wood or a mirror, and a barber with a razor in his hand; 5. To the north, bull's dung and a mess of boiled rice with sesamum seeds which may be more or less cooked. 6. Let them fill vessels separately with rice and barley, with sesamum seeds and beans, and let them place (those vessels) to the east (of the fire). 7. The boiled rice with sesamum seeds (Sutra 5) and all seeds (mentioned in Sutra 6) are given to the barber. 8. Then the mother, having dressed the son in a clean garment, sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 9, 1. The Kudakarana. Khadira-Grihya II, 3, 16 seq. On the literal meaning of Kudakarana, see Sankhayana I, 28, I note. 2. Comp. above, II, 1, 13. 5. Comp. above, chap. 7, 9; Grihya-samgraha II, 39. 6. I believe that four vessels were filled, one with rice, one with barley, one with sesamum seeds, and one with beans. The Dvandva compounds vrihiyavais and tilamashais cannot justify the conclusion that one vessel was filled with rice and barley mixed, and another with sesamum seeds and beans, for the plural patrani shows that there were more than two vessels. Asvalayana I, 17, 2, says, vrihiyavamashatilanam prithak purnasaravani. Digitized by Google

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II PRAPATHAKA, 9 KANDIKA, 16. 61 9. To the west (of her), facing the east, the person stations himself who is going to perform that (ceremony). 10. He then murmurs, fixing his thoughts on Savitri, looking at the barber, (the Mantra), 'Hither has come Savitri with his razor' (MB. I, 6, 1). 11. And fixing his thoughts on Vayu, looking at the brass vessel with warm water, (he murmurs the Mantra), With warm water, O Vayu, come hither' (ibid. 2). 12. Drawing water (out of that vessel) with his right hand he moistens the patch of hair on the right side (of the boy's head) with (the Mantra), . May the waters moisten thee for life' (ibid. 3). 13. With (the Mantra), 'Vishnu's tusk art thou' (ibid. 4) he looks at the razor of Udumbara wood or at the mirror. 14. With the Mantra), 'Herb ! Protect him!' (ibid. 5) he puts seven Darbha blades, with their points turned towards (the boy's) head, into the patch of hair on the right side of his head. 15. Pressing them down with his left hand, and seizing with his right hand the razor of Udumbara wood or the mirror, he touches with it (the Darbha blades), with the (Mantra), "Axe! Do no harm to him!' (ibid. 6). 16. With the Mantra), With which Pashan has shaven Brihaspati's head' (ibid. 7), he moves forward (that razor or the mirror) three times towards the east without cutting (the hair); once with the Yagus, twice silently. 11. I have translated the Mantra according to the reading of Asvala yana (Grihya I, 17, 6) and Paraskara (II, 1, 6): ushnena Vaya udakenehi. Gobhila has udakenaidhi. Digitized by Google .

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GRIHYA-SUTRA OF GOBHILA. 17. Then (the barber) with the razor of metal cuts the hair and throws (the cut off hair ends) on the bull's dung. 18. In the same way (after the same rites have been performed), he cuts the patch of hair on the back-side; 19. And that on the left side. 20. He should repeat (when going to cut the hair on the back-side, and then again on the left side, the rites stated above), beginning from the moistening of the hair (Sutra 12). 62 21. Grasping with his two hands (the boy) round his head he should murmur (the verse), 'The threefold age of Gamadagni' (MB. I, 6, 8). 22. In the same way (the rites are performed) for a girl, 23. (But) silently. 24. The sacrifice, however, (is performed) with the Mantra. 25. Walking away from the fire in a northerly direction they have the arrangement of (the boy's) hair made according to the custom of his Gotra and of his family. 26. They throw the hair on the bull's dung (mentioned above), take it to the forest, and bury it. 27. Some throw them on a bunch (of grass or the like). 20. Thus on the back-side seven Darbha blades are put into the hair, and on the left side seven. This makes, together with the seven blades put into the hair on the right side (Sutra 14), twentyone, the number stated in Sutra 4. 24. In the description of the Kudakarana given in this chapter no sacrifice is mentioned. See, however, I, 9, 28. 25. Grihya-samgraha II, 40. Digitized by Google

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II PRAPATHAKA, IO KANDIKA, 7. 28. Then they may do what they like. 29. A cow constitutes the sacrificial fee. 63 KANDIKA 10. 1. In the eighth year after the conception let him initiate a Brahmana, 2. In the eleventh year after the conception a Kshatriya, 3. In the twelfth year after the conception a Vaisya. 4. Until the sixteenth year the time has not passed for a Brahmana, until the twenty-second for a Kshatriya, until the twenty-fourth for a Vaisya. 5. After that (time has passed), they become patitasavitrika (i. e. they have lost their right of being taught the Savitrt). 6. Let them not initiate such men, nor teach them, nor perform sacrifices for them, nor form matrimonial alliances with them. 7. On the day on which the youth is going to receive the initiation, on that day, early in the morning, they give him to eat, and have his hair arranged, and wash him, and deck him with ornaments, and put on him a (new) garment which has not yet been washed. 10, 1 seq. The initiation of the student. Khadira-Grihya II, 4, I seq. 1-4. On the number of years given for the Upanayana of persons of the three castes, see the note on Sankhayana-Grihya II, 1, 1. 5, 6. See the note on Sankhayana-Grihya II, 1, 9. Digitized by Google

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GRIHYA-SOTRA OF GOBHILA. 8. Their garments are made of linen, of hempen cloth, of cotton, or of wool (according to the caste to which the student belongs). 9. The skins (which they wear), are an antelopeskin, or the skin of a spotted deer, or a goat's skin. 10. Their girdles are made of Munga grass, of Kasa grass, of Tambala. 11. Their staffs are of Parna wood, of Bilva wood, of Asvattha wood. 12. The garment of a Brahmana is made of linen, or of hempen cloth, that of a Kshatriya, of cotton, that of a Vaisya, of wool. 13. Thereby also the other articles have been explained. 14. Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes. 15. To the east of the house on a surface besmeared (with cow-dung) wood has been put on the fire. 16. Having sacrificed with the Mantras which the student recites) : Agni! Lord of the vow' (MB. I, 6, 9-13), the teacher stations himself to the west 8. There are four kinds of garments indicated, though only persons of three castes are concerned. The explanation of this apparent incongruence follows from Sutra 12. 10. Tambala is stated to be a synonym for sana (hemp). 13. As the garments indicated in Satra 8 belong, in the order in which they are stated, to persons of the three castes respectively, thus also of the skins (Satra 9), of the girdles (Satra 10), and of the staffs (Sutra 11); the first is that belonging to a Brahmana, the second, to a Kshatriya, and the third, to a Vaisya. 15. Comp. above, chap. 9, 2. Digitized by Google

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II PRAPATHAKA, 10 KANDIKA, 26. 65 of the fire, on northward-pointed Darbha grass, facing the east. 17. Between the fire and the teacher the student (stands), raising his joined hands, turning his face towards the teacher, on northward-pointed Darbha grass. 18. Standing on his south side a Brahmana versed in the Mantras fills (the student's) joined hands with water, 19. And afterwards (those) of the teacher. 20. Looking (at the student the teacher) murmurs (the verse), "With him who comes to us, we have come together' (MB. I, 6, 14). 21. He causes (the student) to say, 'I have come hither to studentship' (ibid. 16). 22. In (the words), 'What is thy name' (ibid. 17), he asks after his name. 23. The teacher chooses for him a name which he is to use at respectful salutations, 24. (A name) derived from (the name of) a deity or a Nakshatra, 25. Or also of his Gotra, according to some (teachers). 26. Having let the water run out of his joined 22, 23. It is evident that the words tasya karyah belong to Sutra 23, and not to Satra 22, to which the traditional division of the Satras assigns them. The corresponding section of the Mantra-Brahmana runs thus: What is thy name?'-_My name is N.N.!' It is not clear whether the student, being questioned by the teacher, had to indicate his ordinary name, and then to receive from the teacher his abhivadaniya namadheya,' or whether he had to pronounce, on the teacher's question, directly the abhivadaniya name chosen for him by the teacher. The commentary and the corresponding passage of the Khadira-Grihya (II, 4, 12) are in favour of the second alternative. [30] Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. hands (over the student's hands), the teacher with his right hand seizes (the student's) right hand together with the thumb, with (the formula), 'By the impulse of the god Savitri, with the arms of the two Asvins, with Pushan's hands I seize thy hand, N. N.!' (ibid. 18). 66 27. He then makes him turn round from left to right with (the formula), ' Move in the sun's course after him, N. N. !' (ibid. 19). 28. Grasping down with his right hand over his right shoulder he should touch his uncovered navel with (the formula), ' Thou art the knot of all breath' (ibid. 20). 29. Raising himself (from the position implied in Sutra 28, he should touch) the place near the navel with (the formula), 'Ahura' (ibid. 21). 30. Raising himself (still more, he should touch) the place of the heart with (the formula), 'Krisana' (ibid. 22). 31. Having touched from behind with his right hand (the student's) right shoulder with (the formula), 'I give thee in charge to Pragapati, N. N. !' (ibid. 23)-- 32. And with his left (hand) the left (shoulder) with (the formula), 'I give thee in charge to the god Savitri, N. N.!' (ibid. 24)-- 33. He then directs him (to observe the duties of Brahmakarya, by the formula), 'A student art thou, N. N.!' (ibid. 25). " 34. Put on fuel. Eat water. Do the service. Do not sleep in the day-time' (ibid. 26). 35. Having gone in a northerly direction from 33, 34. Comp. Sankhayana-Grihya II, 4, 5 note. Digitized by Google

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II PRAPATAAKA, 10 KANDIKA, 47. 67 the fire, the teacher sits down to the east, on northward-pointed Darbha grass, 36. The student to the west, bending his right knee, turning his face towards the teacher, also on northward-pointed Darbha grass. 37. (The teacher) then ties round (the student) thrice from left to right the girdle made of Munga grass and causes him to repeat (the verse), Protecting us from evil word' (ibid. 27), and (the verse), * The protectress of right' (ibid. 28). 38. Then (the student) respectfully sits down near (the teacher) with (the words), 'Recite, sir ! May the reverend one recite the Savitrt to me.' 39. He then recites (the Savitri, ibid. 29) to him, Pada by Pada, hemistich by hemistich, and the whole verse, 40. And the Mahavyahritis one by one, with the word Om at the end (ibid. 30). 41. And handing over to him the staff, which should be made of (the wood of) a tree, he causes him to repeat (the formula), 'O glorious one, make me glorious' (ibid. 31). 42. Then (the student) goes to beg food, 43. First of his mother, and of two other women friends, or of as many as there are in the neighbourhood. 44. He announces the alms (received) to his teacher. 45. The rest of the day he stands silently. 46. After sunset he puts a piece of wood on the fire with the Mantra), "To Agni I have brought a piece of wood' (ibid. 32). 47. Through a period of three nights he avoids eating pungent or saline food. F 2 Digitized by Google

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68 GRIHYA-SUTRA OF GOBHILA. 48. At the end of that (period) rice-grains (is offered) to Savitri. a mess of boiled 49. Then he may do what he likes. 50. A cow constitutes the sacrificial fee. End of the Second Prapathaka. 49, 50. Dr. Knauer very pertinently calls attention to the fact that these Sutras are not repeated, as is the rule with regard to the concluding words of an Adhyaya or Prapathaka. Comp. chap. 8, 25 note. Digitized by Google

Page #607
III PRAPATHAKA, I KANDIKA, 2. 69 PRAPATHAKA III, KANDIKA 1. 1. Now (follows) the Godana ceremony (or cutting of the beard), in the sixteenth year. 2. The cutting of the hair (and the beard) has been explained by the (description of the) Kadakarana (II, 9). 1, 1. After the description of the regular Upanayana here follow, in chaps. I and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, Sankhayana-Grihya II, II and 12. By the followers of the Sama-veda the ceremony of the Godana, or cutting of the beard (comp. Sankhayana I, 28, 19; Paraskara II, 1, 7 seq.; Asvalayana I, 18), was put into connection with their system of Vratas; the undergoing of the Godanavrata enabled the student to study the Purvarkika of the Samaveda. In the commentary on Gobhila III, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in Satra 28: The Upanayana-vrata has been declared to refer to the study of the Savitri (comp. Bloomfield's notes on Grihya-samgraha II, 42. 43); the Godana-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavamana (this is the Purvarkika of the Sama-veda); the Vratika-vrata, to the study of the Aranyaka, with the exclusion of the Sukriya sections; the Aditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the UpanishadBrahmana; the Gyaishthasamika-vrata, to the study of the Agyadohas.' The Vratas were connected with a repetition of the Upanayana ceremony (Satras 10 seq.) in the way stated in my note on Sankhayana II, 12, 1.-Khadira-Grihya II, 5, I seq. 2. Comp. Sankha yana I, 28, 19, The Godanakarman is identical with the Kadakarman.' Paraskara II, 1, 7, At the Kesanta ceremony he says, "Hair and beard" (instead of " hair," as at the KQdakarana).' Digitized by Digitized by Google

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GRIHYA-SUTRA OF GOBHILA. 3. The student has his hair and beard) cut himself. 4. He has all the hair of his body shaven. 5. The sacrificial fee given by a Brahmana consists of an ox and a cow, 6. That given by a Kshatriya, of a pair of horses, 7. That given by a Vaisya, of a pair of sheep. 8. Or a cow (is given by persons) of all (castes). 9. A goat (is given) to the person who catches up the hair. 10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, II, 10). 11. (The use of) a garment, however, which has not yet been washed, is not required (here), 12. Nor the adornment. 13. (One should) not initiate one who does not intend to keep the vow through one year. 14. Handing over to him (i. e. to the student) a staff, which should be made of (the wood of) a tree, he directs him (to observe the duties connected with his vow, in the following words) : 15. Obey thy teacher, except in sinful conduct. 16. 'Avoid anger and falsehood, 17. 'Sexual intercourse, 18. Sleeping on high (bedsteads), 19. Performances of singing, dancing, &c., the use of perfumes and of collyrium, 3. At the KQdakarana the child sits in the mother's lap and others perform the rites for him. 10. See the note on Sutra 1. 11. Comp. above, II, 10, 7. Digitized by Google

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III PRAPATHAKA, 1 KANDIKA, 33. 71 20. Bathing, 21. 'Combing the head, cleansing the teeth, washing the feet, 22. 'Shaving, 23. 'Eating honey and flesh, 24. 'Mounting a chariot yoked with cattle, 25. "Wearing shoes in the village, 26. 'Svayam-indriya-mokanam! 27. Wearing the girdle, going the rounds for alms, carrying a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning: these are his standing duties. 28. The Godana-vrata, the Vratika-vrata, the Aditya-vrata, the Aupanishada-vrata, the Gyaishthasamika-vrata (last) one year (each). 29. Touching water in the evening and in the morning (is prescribed) for these (Vratas). 30. The Aditya-vrata, however, some do not undergo. 31. They who undergo it, wear one garment. 32. They allow nothing to be between (themselves and) the sun, except trees and (the roofs of) houses. 33. They do not descend into water deeper than knee-deep, except on the injunction of their teacher. 28. The meaning of these expressions has been explained in the note on Satra 1. 30. According to the commentary some study the Sukriyas as a part of the Aranyaka; these do not undergo the Aditya-vrata. Others, for instance the Kauthumas, separate the Sukriyas from the Aranyaka and keep a special vow, the Aditya-vrata, by which they are enabled to study those texts. Digitized by Google

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72 G