1. [1] He then makes her offer the sacrifice of a Sthâlîpâka sacred to Agni.
2. The wife husks (the rice grains out of which this Sthâlîpâka is prepared).
3. After he has cooked (the Sthâlîpâka), and has sprinkled (Âgya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Âgya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Âgyabhâga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthâlîpâka.
4. The ‘spreading under’ and the sprinkling over (of Âgya are done) once; two Avadânas (or cut-off portions are taken).
5. Agni is the deity (of the first oblation); the offering is made with the word Svâhâ.
6. [2] Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon).
7. Agni Svishtaktt is the second (deity).
8. (At the Svishtaktt oblation) the ‘spreading under’ and taking an Avadâna are done once, the sprinkling over (of Âtya) twice.
9. The Avadâna for the first deity (is taken) out of the middle (of the Sthâlîpâka);
10. It is offered over the centre (of the fire). [ p. 265 ]
11. (The Avadâna) for the second (deity is taken) from the northern part (of the Sthâlîpâka);
12. It is offered over the easterly part of the northerly part (of the fire).
13. [3] Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthâlîpâka and the Âya) in the way prescribed (in the ya) in the way prescribed (in the Srauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire.
14. [4] (The rule regarding) the second sprinkling (of water round the fire) is valid (here).
15. He gives (the remains of) that (sacrificial food) with butter to a Brâhmana to eat—
16. [5] Whom he reveres. To that (Brâhmana) he makes the present of a bull.
17. In the same way, with the exception of the sacrificial gift, they should sacrifice a Sthâlîpâka from then onwards, on the days of the new and full moon, after having fasted.
18. Some say that a vessel full (of grain) is the sacrificial gift.
19. [6] From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Svishtaktt) of (rice) grains or of barley. [ p. 266 ]
20. The deities are the same as at the Sthâlîpâka (just described).
21. Some say that the first oblation in the morning is sacred to Sûrya.
22. [7] Before and after (those oblations) the sprinkling (of water) round (the fire is performed) as stated above.
23. [8] By the sacrifice of the new and full moon the other ceremonies have been explained (the knowledge of) which is derived from practice.
24. The deities (of those rites) are as stated (with regard to each particular case), having their place between Agni (Sûtra 5) and Svishtaktt (Sûtra 7).
25. [9] The sacrifice (of a cow) on the arrival of a guest (should be performed as stated below) without alterations.
26. [10] (The deities) of the Vaisvadeva ceremony are the Visve devâs,
27. [11] Of ceremonies performed on full-moon days, the full-moon day on which they are performed.
1. [12] At the opening and concluding ceremonies of the Vedic study, the Rishi who is indicated (as the [ p. 267 ] Rishi of the Kânda which they study, is the deity to whom the ceremony belongs),
2. And in the second place Sadasaspati (cf. Mantrap. I, 9, 8).
3. They reject a sacrifice performed by a wife or by one who has not received the Upanayana initiation, and a sacrifice of salt or pungent food, or of such food as has an admixture of a despised sort of food.
4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sûtra).
5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses: M. I, 9, 9-10),
6. Or with (the two formulas), ‘May fortune reach me! May fortune come to me!’
7. Let him notice the day on which he brings his wife home.
8. (From that day) through three nights they should both sleep on the ground, they should be chaste, and should avoid salt and pungent food.
9. Between their sleeping-places a staff is interposed, which is anointed with perfumes and wrapped round with a garment or a thread.
10. In the last part of the fourth night he takes up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and put it away; then (the ceremonies) from the putting of wood on the fire down to the Âriyabhâga oblations (are performed), and while she takes hold of him, he sacrifices the oblations (indicated by the) next (Mantras; M. I, 10, 3-9); then he enters upon the performance of the Gaya and following oblations, and performs (the [ p. 268 ] rites) down to the sprinkling (of water) round (the fire). Then he makes her sit down to the west of the fire, facing the east, and pours some Âriya of the remains (of those oblations) on her head with the (three) Vyâhritis and the word Om as the fourth (M. I, 10, 10-13). Then they look at each other with the next two verses (M. I, 11, 1-2), according to the characteristics (contained in those verses); with the next verse (M. I, 11, 3) he besmears the region of their hearts with remains of Âriya; then he should murmur the next three verses (I, 11, 4-6), and should murmur the rest (of the Anuvâka; I, 11, 7-11) when cohabiting with her.
11. Or another person should recite (the rest of the Anuvâka) over her, (before they cohabit).
12. [13] During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brâhmana, in the section, ‘A menstruous woman with whom,’ &c.
13. After the appearance of her monthly illness, he should, when going to cohabit with her after her illness, recite over her, after she has bathed, the next verses (M. I, 12, 1-13, 4).
1. Each following night with an even number, from the fourth (after the beginning of her monthly illness) till the sixteenth, brings more excellent offspring to them, if chosen for the (first) cohabiting after her illness; thus it is said.
2. If he sneezes or coughs while going about on [ p. 269 ] business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).
3. In the same way with the next (Mantras—M. I, 13, 7-10—he should address the following objects), according to the characteristics (which those Mantras contain): a conspicuous tree, a heap of excrements, the skirt (of his garment) which is blown against him by the wind, and a shrieking bird.
4. One (for instance, the wife’s father) who wishes that the hearts of both (husband and wife) may be in accord should observe chastity through at least three nights and should prepare a Sthâlîpâka. Then (the ceremonies) from the putting (of wood) on (the fire) down to the Ânyabhâga oblations (are performed), and while the wife takes hold of him, he sacrifices of the Sthâlîpâka the oblations (indicated by the) next (Mantras; M. I, 14, 1-7); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). (The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brâhmanas, at least to two, and should cause them to pronounce wishes for his success.
5. [14] When the moon, on the following day, will be in conjunction with Tishya, she strews three times seven barley-grains around (the plant) Clypea Hernandifolia with (the formula), ‘If thou belongest to Varuna, I redeem thee from Varuna. If thou belongest to Soma, I redeem thee from Soma.’ [ p. 270 ]
6. On the following day she should set upright (the plant) with the next (verse; M. I, 15, 1), should recite the next three (verses; M. I, 15, 2-4) over it, should tie (its root) with the next (verse; M. I, 15, 5) to her hands so that (her husband) does not see it, and should, when they have gone to bed, embrace her husband with her arms, with the verse alluding to the word upadhâna (‘putting on;’ M. I, 15, 6).
7. Thus he will be subject to her.
8. By this (rite) also (a wife) overcomes her co-wives.
9. For this same purpose she worships the sun daily with the next Anuvâka (M. I, 16).
10. If a wife is affected with consumption or is otherwise sick, one who has to observe chastity, should rub her limbs with young lotus leaves which are still rolled up, and with lotus roots, with the next (formulas, limb by limb) according to the characteristics (contained in those formulas; M. I, 17, 1-6), and should throw away (the leaves and roots) towards the west.
11. With the next (verses; M. I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding [?]) to (a Brâhmana) who knows this (ceremony).
264:1 7, 1 seq. Hiranyakenin I, 7, 23, 2 seq. ↩︎
264:6 As to the technical meaning of upahatya or upaghâtam, comp. the note on Gobhila I, 8, 2; Grihya-sarigraha I, 111. ↩︎
265:13 Comp. Srauta-sûtra III, 5, 9 seqq.—On the prastara, see Hillebrandt, Neu- and Vollmondsopfer, 64. 142. 146. ↩︎
265:14 See above, I, 2, 8. The upahomas prescribed above, I, 2, 7, are not performed here, but the second parishekana is. ↩︎
265:16 I have altered in my translation the division of the two sentences. Comp. Hiranyakenin I, 7, 23, 5-6, and the note there. ↩︎
265:19 The two regular daily oblations corresponding to the Agnihotra of the Srauta ritual. ↩︎
266:22 See I, 2, 3. 8. ↩︎
266:23 See I, 1, 1. ↩︎
266:25 See below, V, 13, 16. ↩︎
266:26 See Âpastamba Dharma-sûtra II, 2, 3, 1 (S.B.E., vol. ii, p. 103). ↩︎
266:27 For instance, the Srâvaî paurî paurî pauramâsî is the deity of the ceremony described below, VII, 18, 5 seq. ↩︎
266:1 8, 1. Haradatta observes that at the kâ
268:12 Taittirîya Samhitâ II, 5, 1, 6 seq. ↩︎
269:5 9, 5. Comp. Gobhila II, 6, 6 seq. ↩︎