1. The ground for building a house should be inclined towards the south-west. He elevates the surface and sweeps (the earth) with a broom of Palâsa wood or of Sami wood, with the next (verse, M. II, 15, 1), in the same (south-west) direction;
2. In the same way three times.
3. He touches the ground, which has thus been prepared, with the next (verse, II, 15, 2). Then he has the pits for the posts dug from left to right, throws the earth (from the pits) towards the inside (of the building-ground), and erects the right doorpost with the next two (verses, M. II, 15, 3. 4)
4. In the same way the other (door-post).
5. Having erected after (the door-posts) the other (posts) in the same order in which (the pits) have been dug, he recites the next Yagus (II, 15, 5) over the ridge-pole when it is placed (on the posts),
6. The next (six) (Yagus formulas, II, 15, 6-11) over the (house when it is) finished, according to the characteristics contained in the single formulas.
7. He sets a piece of Palâsa wood or of Samî wood on fire, takes the fire up (in a dish) with the next verse (II, 15, 12), carries it to the house with [ p. 286 ] the next Yasus (II, 15, 13), and places the fire in the north-eastern part of the house with the next (II, 15, 14).
8. The place for the water-barrel is to the south of that spot.
9. He strews there Darbha grass, so that its points are turned in every direction, pours rice and barley-grains over the (grass) with the next (verse, II, 15, 15), and thereon he places the water-barrel.
10. With the next (Yagus, II, 15, 16) he pours four potfuls of water into it.
11. If (the barrel) breaks, he recites the next (verse, II, 15, 17) over it.
12. After the ceremonies from the putting of wood on the fire down to the Âgyabhâga oblations have been performed, he offers the (four) oblations (indicated by the) next (Mantras; II, 15, 18-21); then he enters upon the performance of the Gaya and following oblations.
13. Having performed (the rites) down to the sprinkling (of water) round (the fire), he should sprinkle (water) with a water-pot around the house or the resting-place on the inside, with the next Yagus (II, 15, 22) three times from left to right; then he should serve cakes, flour, and boiled rice to the Brâhmagas.
1. [1] When a boy is attacked by the dog-demon (i.e. epilepsy), (the father or another performer of the ceremony), having devoted himself to austerities [ p. 287 ] (such as fasting), covers him with a net. Then he causes a gong to be beaten or a bell to be rung, takes (the boy) by another way than the door into the gambling-hall, raises (the earth in the middle of the hall) at the place in which they gamble, sprinkles it (with water), casts the dice, lays (the boy) on his back on the dice, and besprinkles him with his joined hands with curds and salt, with the next (eleven) (formulas, II, 16, 1-11), in the morning, at noon, and at night.
2. Then he will get well.
3. [2] Over a boy who suffers from the ‘Saṅkha’ disease, (the father, &c.) having devoted himself to austerities, should recite the next two (verses, II, 16, 12. 13), and should pour (water) on his head with a water-pot with the next (verse, II, 16, 14), in the morning, at noon, and at night.
4. Then he will get well.
5. [3] On the day of the full moon of (the month) _Srâvan_a after sunset a Sthâlîpâka (is offered).
6. [4] After the ceremonies down to the Âmyabhâga oblations have been performed in the same way as at the fortnightly sacrifices, he sacrifices of the Sthâlîpâka, and with each of the next (formulas, II, 16, 15-17) he offers with his joined hands Kimmuka flowers.
7. With the next (three) verses (II, 17, 1-3) (he offers) pieces of Âragvadha wood (Cathartocarpus fistula); [ p. 288 ]
8. Then the Âgya oblations (indicated by the) next (Mantras, II, 17, 4-7).
9. Then he enters upon the performance of the Gaya and following oblations.
10. Having performed (the rites) down to the sprinkling (of water) round (the fire), he silently takes the objects required (for the rites which he is going to perform), goes out in an easterly or northerly direction, prepares a raised surface, draws on it three lines directed towards the east and three towards the north, pours water on the (lines), and lays (an offering of) flour (for the serpents) on them, with the next (formula, II, 17, 8).
11. Silently (he lays down) unground (?) grain, roasted grain, collyrium, ointment, (the fragrant substance called) Sthagara, and Usîra root.
12. With the next (formulas, II, 17, 9-26) he should worship (the serpents), should sprinkle water round (the oblations), should return (to his house) silently without looking back, should sprinkle (water) with a water-pot from left to right, thrice around the house or the resting-place on the inside, with the two verses, ‘Beat away O white one, with thy foot’ (II, 17, 27. 28), and should offer food to the Brâhmanas.
1. The unground grain (which is left over, see above, VII, 18, 11) they give to the boys to eat.
2. Let him repeat in the same way this Bali-offering of whatever food he has got or of flour, from that day to full moon of (the month) Mârgasîrsha. [ p. 289 ]
3. On the day of the full moon of Mârgasîrsha after sunset a Sthâlîpâka (is offered as above, VII, 18, 5).
4. In the Mantra for the Bali-offering he changes (the word ‘I shall offer’ into) ‘I have offered.’
5. Then he does not offer (the Bali) any longer.
6. (Now follows) the Âgrayana sacrifice (or partaking of the first-fruits) of one who has not set up the (Srauta) fires.
7. He prepares a Sthâlîpâka of the fresh fruits, sacrifices to the deities of the (Srauta) Âgrayana sacrifice with (Agni) Svishrauta) Âgrayaakrauta) Âgrayat as the fourth, fills his mouth with grains, swallows them, sips water, forms a lump of the boiled (sacrificial) food, and throws it up with the next Yarauta) Âgrayaus (II, 18, 1) to the summit of the house.
8. [5] (Now follows) the ‘redescent’ in the winter.
9. With the next Yagus (II, 18, 2) they ‘redescend’ (or take as their sleeping-place a layer of straw instead of the high bedsteads which they have used before). With the next Yagus formulas (II, 18, 3-7) they lie down on a new layer (of straw) on their right sides,
10. The father to the south, the mother to the north (of him), and so the others, one after the other from the eldest to the youngest.
11. After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9).
12. In the same way the lying down, &c., is repeated thrice.
13. [6] Having prepared a Sthâlîpâka for Lana and [ p. 290 ] one for Kshetrapati, he goes out in an easterly or northerly direction, prepares a raised surface, (and then follow the ceremonies) beginning with the putting of wood on the fire.
14. To the west of the fire he builds two huts.
1. [7] With the next (verse, II, 18, 10) he has the Îsâna led to the southern (hut),
2. With worldly words the ‘bountiful goddess’ to the northern (hut),
3. To the middle (between the two huts) the ‘conqueror.’
4. He gives them water to drink in the same order in which they have been led (to their places), takes three portions of boiled rice (from the Sthâlîpâka prepared for Îgâna), takes (these portions of rice) to the fire, makes (the three gods) touch them with the next (formulas, II, 18, II-13), sacrifices of these portions, to each god of the portion which belongs to him, with the next (formulas, II, 18, 14-30), cuts off (Avadânas) from all (portions), and sacrifices with the next Yagus (II, 18, 31) to Agni Svishgakgt.
5. Having worshipped (the god Îgâna) with the next Yagus (II, 18, 32), he distributes with the next (formulas, II, 18, 33-39) leaves together with portions of boiled rice, two (leaves) with each (Yagus), then ten to the divine hosts (II, 18, 40), and ten to the (divine hosts) that follow (and are referred to in the next Yagus, II, 18, 41). [ p. 291 ]
6. With the next (formulas, II, 18, 42-45) he does the same as before (i.e. he distributes two leaves with each Mantra).
7. Having formed a lump of boiled rice, he puts it into a basket of leaves, and with the next Yagus (II, 18, 46) hangs it up on a tree.
8. Here he should murmur the Rudra texts (Taitt. Samh. IV, 5),
9. Or the first and last (Anuvâka).
10. He places his cows around the fire so that the smoke (of the sacrifice) may reach them.
11. [8] With his firmly shut fist full of Darbha grass he besprinkles (them) with scents; the bull first.
12. He should perform a sacrifice to Kshetrapati, without a fire, in the path used by his cows.
13. He has (the Kshetrapati) led to his place in the same way as the Îsâna (see above, Sûtra 1).
14. He puts (portions of boiled rice) into four or seven leaves, naming (the god).
15. [9] Let him sacrifice quickly; the god has a strong digestion (?).
16. With the next two (verses, II, 18, 47. 48) he does worship (to Kshetrapati).
17. The Sthâlîpâka (belonging to Înâna) he gives to the Brâhmanas to eat;
18. That belonging to Kshetrapati his uterine relations eat,
19. Or as is the custom in their family.
286:1 18, 1. Comp. Pâraskara I, 16, 24; Hiranyakenin II, 2, 7. ↩︎
287:3 ‘Saṅkhin is a person attacked by such a disease that he utters cries like the sound of a conch trumpet (_s_aṅkha).’ Haradatta. ↩︎
287:5 Here follows a description of the Sarpabali. ↩︎
287:6 Comp. above, III, 7, 2-3. ↩︎
289:8 Comp. the note on Sâṅkhâyana IV, 17, 1. ↩︎
289:13 The description of the _s_ûlagava sacrifice, which here follows, agrees in most points with the statements of Hiranyakenin II, 3, 8. ↩︎
290:1 20, 1-3. Comp. Hiranyak. II, 3, 8, 2-4. Haradatta explains the Înâna, the mînushî, and the gayanta as images of the three gods. ↩︎
291:11 On grumushti, see the notes of the commentators, p. 93 of Dr. Winternitz’s edition, and the commentary on Taitt. Sathitâ V, 4, 5, 3 (Indische Studien, XII, 60). ↩︎
291:15 I have translated here as in Hiranyak. II, 3, 9, 11. Haradatta and Sudarnanârya give another explanation of the words ‘pâko deva_h_;’ see p. 93 of the edition. ↩︎