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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 Sätras of a lost Grihya-sætra.
The description of the vrishotsarga (i.e, of the setting a bull at liberty) agrees almost word for word in the Satras of Sânkhayana (III, 11), Paraskara (III, 9), and in the Kathaka-Grihya. In Sankhayana we read :
$ 15: nabhyasthes numantrayate mayobhár ity anuvâkaseshena.
( When the bull is in the midst of the cows, he recites over them the texts "mayobhah, &c.," down to the end of the Anuváka."
On the other hand in Paraskara we have:
$ 7: nabhyastham abhimantrayate mayobhồr 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 Anuvāka.')
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 Anuvāka, 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 Samhità, results in nonsense.
The other passage which I wish to discuss here is Para
* In the Taittiriya Samhita (VII, 4, 17) mayobhůh is the beginning of an Anuvaka; the expression anavaka seshena would have no meaning if referred to this text.
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