[ p. 12 ]
[ p. 13 ]
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. [2] All (ceremonies) are accompanied by the Anvâhârya (Srâddha). [ p. 14 ]
6. [3] At the end (of each ceremony) he should feed worthy (Brâhmanas) according to his ability.
7. [4] 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. [5] 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 cow-dung). 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.
11. With the words ‘Bhûr, bhuva_h_, sva_h_,’ they carry the fire forward (to that place) so that they have it in front of them.
12. [6] Or after the householder has died, the chief [ p. 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. [7] 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 Brâhmana, or a Rânanya, or a Vainya.
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 Sûtras.
20. [8] 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. [9] Thereby his morning oblation has been offered. [ p. 16 ]
23. [10] 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. [11] 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.
2
1. [12] He takes as his yaggopavîta (i.e. sacrificial cord) a string, or a garment, or simply a rope of Kuga grass. [ p. 17 ]
2. Raising his right arm, putting the head into (the upavîta), he suspends (the cord) over his left shoulder, so that it hangs down on his right side: thus he becomes yaggopavîtin.
3. Raising his left arm, putting the head into (the upavîta), he suspends it over his right shoulder, so that it hangs down on his left side: thus he becomes prâ<ikînâvîtin.
4. Prâkînâvîtin, however, he is only at sacrifices offered to the Manes.
5. [13] 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, [ p. 18 ]
16. Nor (throwing up the water) with his fingers,
17. [14] Nor except with the (proper) Tîrtha,
18. Nor uttering a sound,
19. Nor without looking (at the water),
20. [15] Nor with his shoulders put back,
21. [16] 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,
25. [17] (Not) with a turban on his head (?),
26. (Not with his garment) tied round his neck,
27. And not stretching out his feet.
28. [18] When he has finally touched (water) again, he becomes pure.
29. [19] 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. [ p. 19 ]
32. [20] 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.
1. [22] 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), ‘Sarasvatî! Give thy consent!’
4. With (the words), ‘God Savit_ri_! Give thy impulse!’ (Mantra-Brâhmana 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
7ms of water).
6. [23] Let him then make oblations of the sacrificial food, be it prepared or raw, over the fire. [ p. 20 ]
7. [24] 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. [25] [26] In the evening the first (oblation) with (the formula), ‘To Agni Svâhâ!’ 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 Sûrya Svâhâ!’ 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 Sûtras 1-3); in the Mantras he says, ‘Thou hast given thy consent’ (instead of ‘Give thy consent’).
12. [27] 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. [ p. 21 ]
13. [28] 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. [29] ‘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. [30] 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. [31] He replies in a loud voice, ‘Om!’ Then in [ p. 22 ] a low voice: ‘To that (food) I bring adoration. May it not fail!’
1. [32] 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 Pragâpati, the second to (Agni) Svishgakgt.
5. He then should offer the Balis, inside or outside (the Agnyagâra), 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 Vâyu. What in the third place, to the Visve devâs. What in the fourth place, to Prasâpati.
9. [33] 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. [ p. 23 ]
10. Then he should offer another Bali in the bed or in the privy. That Bali belongs either to Kâma or to Manyu.
11. [34] 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 Brâhmana (should offer them for him).
17. Both the husband and his wife (should offer them):
18. This is the rule for householders.
19. [35] 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 [ p. 24 ] purposes (for instance, for being offered to Brâhmanas), or for (ordinary) purposes.
21. Only in the case of a sacrifice (this rule) ceases.
22. [36] 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. [37] 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 Brâhmana 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. [38] He himself, however, should offer the Âsasya Bali, from the barley(-harvest) till the rice(-harvest), and from the rice(-harvest) till the barley(-harvest). This is called the Âsasya Bali.
This Bali is called â-sasya, because it is offered until (â) the next crop (sasya) is ripe. As to the regulation that the sacrificer has to offer it himself, compare above, Sûtras 15-19. [ p. 25 ]
30. Thus he obtains long life.
31. [39] 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.
[40].
1. Now at the times of the new moon and of the full moon (the following ceremonies are performed).
2. [41] Let him fast on that full-moon day (when the full moon rises) at the meeting (of day and night).
3. [42] 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 new-moon day.
5. The ends of the half-months are the time for fasting, the beginnings for sacrifice.
6. [43] With the sacrificial food of the new-moon [ p. 26 ] sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second.
7. [44] 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. [45] 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 full—
12. The doctrine on this point has to be studied [ p. 27 ] separately. One should study it, or should ascertain separately (the exact time of) the Parvan from those who know it.
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 Palâsa wood.
15. If Khadira or Palâsa wood cannot be obtained, it may be wood—as far as it serves the purpose—of any tree, with the exception of Vibhîdaka, Tilvaka, Bâdhaka, Nîva, Nimba, Râsavsksha, Salmali, Aralu, Dadhittha, Kovidâra, Sleshmâtaka 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 Sûka grass, of Saccharum reed, of such grass as is apt to break, of Balbasa grass, of Mutava, of Amphidonax reed, of Ssnsa.
19. [46] (He should get ready the following things, viz.) Âgya, 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. [ p. 28 ]
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. [47] 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.
1. [48] Thus has spoken Mânatantavya: '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 [ p. 29 ] favour among people. His offspring will be still more blessed.
4. [49] ‘Therefore (husband and wife) should eat fast-day 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. [50] 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—
1
14. [51] (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.’ [ p. 30 ]
15. Having touched water, he then sits down on the Brahman’s seat, with (the words), ‘I sit down on the seat of wealth.’
16. [52] 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 Vishgu.
20. Or let him only say, ‘Adoration to Vishnu!’
21. [53] 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 [ p. 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).
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. [54] 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—
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. [55] 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. [56] Having put a (Darbha) purifier (into the pot [ p. 32 ] 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 pot-ladle) from left to right.
8. When it has been cooked, he should sprinkle (Âgya) on it, should take it from the fire towards the north, and should again sprinkle (Âgya) 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. [57] On all sides in three layers or in five layers—
11. [58] 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. [59] 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.
1
15. This rule for strewing (grass) round (the fire is valid) for all (ceremonies) at which oblations are made.
16. [60] Some lay also branches of Samî wood or of Parna wood round (the fire). [ p. 33 ]
17. To the north (of the fire) a Sruva full of water (is placed): this is the Pranîta 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 Âgya.
20. [61] (He may take) ghee, or oil made from Tila seeds, or curds, or milk, or rice gruel.
21. [62] 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. [63] Having purified (the Âya by pouring it into the Âya by pouring it into the Âya by pouring it into the Âya 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 Âgya) 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. [ p. 34 ]
26. He then should sprinkle them with water and should throw them into the fire.
27. Then, having put that Âgya on the fire, he should take it from (the fire) towards the north.
28. This is the way to prepare the Âgya.
1. To the east (is placed) the Âgya, to the west the mess of cooked food.
2. [64] Having sprinkled (water) round (the fire) and poured Âgya 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 Âgya over the Havis).
3. [65] If he intends, however, to sacrifice so as to ‘underspread’ (the Havis with Âya) and to pour (Âya) and to pour (Âya) and to pour (Âya) over it, let him sacrifice first the two Âya) and to pour (Âya portions (in the following way):
4. He should take four portions of Âriya—five portions (are taken) by the Bhrigus—and should sacrifice from west to east, on the northern side with (the formula), ‘To Agni Svâhâ!’ on the southern side with (the words), ‘To Soma Svâhâ!’
5. He then cuts off (two or three Avadânas) from the Havis, having ‘spread under’ (Âgya).
6. [66] (Two Avadânas) from the middle and from the east side, if he (belongs to the families who) make [ p. 35 ] four Avadânas. (Three Avadânas) from the middle, from the east and from the west side, if (he belongs to those who) make five Avadânas.
7. [67] He sprinkles (Âgya) on the cut-off portions.
8. He anoints the places from which he has cut them off (with Âgya) 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 Svâhâ!’—
10. Once or thrice, in that same way.
11. [68] Now for the Svishtaktt (oblation), after having ‘spread under’ (Âtya), he cuts off once a very big (Avadâna) from the eastern part of the northern part (of the Havis), Twice he should sprinkle (Âtya) on it.
12. But if he (belongs to the families who) make five Avadânas, he should ‘spread under’ twice, and cut off (the Avadâna), and sprinkle (Âgya) on it twice.
13. [69] He does not anoint the place from which he has cut off, in order that the strength (of the Havis) may be lost.
14. [70] With the words, ‘To Agni Svishtaktt [ p. 36 ] Svâhâ!’ he should sacrifice it over the eastern part of the northern part (of the fire).
15. [71] He should sacrifice oblations of Âriya on (the chief oblations of cooked sacrificial food), with the Mahâvyâhritis.
16. [72] The insertion (stands) before the Svishtaktt (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 Âgya, and one offering of the two Âgyabhâgas (chap. 8, 3).
18. Having cut off (the Avadânas) for all (the single sacrifices), he sacrifices the Svishtaktt oblation only once.
19. [73] 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. [ p. 37 ]
21. The Sruva he should not throw into the fire, say some (teachers).
22. [74] 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. [75] Having put a piece of wood (on the fire), and having afterwards sprinkled (water) round (the fire), he performs the Yaggavâstu ceremony (in the following way):
27. [76] From that same Barhis he should take a handful of Kura grass, and should dip it thrice into the Âgya 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! Svâhâ!
29. This (ceremony) they call Yaggavâstu.
[ p. 38 ]
1. [77] 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 Brâhmana’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 Brâhmanas by (gifts of) food.
6. [78] 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. [79] The Brahman is the only officiating priest at the Pâkayaggas.
9. (The sacrificer) himself is Hot_ri_.
10. A full vessel (see Sûtra 7) is the lowest sacrificial fee at a Pâkayagga.
11. The highest is unlimited.
12. [80] Thus Sudâs Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and [ p. 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. [81] 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. [82] 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 Pâkayagga, the son of Igâ. For (even if he offers only water) the sacrifice has been performed.
18. [83] And there is an expiation for one who has not sacrificed. [ p. 40 ]
19. And, (says Pâkayagga,) a Brâhmaga 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. [84] 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. [85] 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. [86] After the end of the Mantra follows the word Svâhâ.
26. [87] At Âya oblations he should only prepare that Âya oblations he should only prepare that Âya oblations he should only prepare that Âya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Âya oblations he should only prepare that Âya portions nor the Svishya oblations he should only prepare that Âakya oblations he should only prepare that Ât.
27. [88] At Âriya oblations he should, if no special rule is given, sacrifice with the Mahâvyâhritis before and after (the chief ceremonies). [ p. 41 ]
28. [89] As at the wedding, thus at the tonsure (of the child’s head), the initiation (of the Brahmariârin), and at the cutting of the beard.
29. [90] At the end of the ceremony the Vâmadevya is sung for the sake of averting evil. The Vâmadevya is sung for the sake of averting evil.
End of the First Prapâthaka.
13:1 1, 1-4. Comp. Khâdira-Grihya I, 1, 1. 2. 5. 7. ↩︎
13:5 I cannot give this translation of the words ‘sarvâny evânvâhâryavanti’ without expressing my doubts as to whether the commentator, whom I have followed, is right. He says: ‘anu pandâd âhriyate yasmât prakntam karma iti, anu pandâd âhriyate yat prastutât (prakntât?) karmana iti _knmnsnmnnnknk_yate.’ It is evident that the first explanation of anvâhârya as a ceremony after which the chief sacrifice follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines the Anvâhârya Srâddha as a monthly ceremony (comp. Manu III, 123; Max Müller, India, p. 240); it is, consequently, different from a Srâddha accompanying each Gnhya sacrifice. The _Snri_hyântara’ 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 p. 14 which the commentator takes it, and on the Sûtras IV, 4, 3. 4. Thus I rather believe that we ought to understand anvâhârya as a mess of food like that offered after the darnapûrnamâsau sacrifices to the officiating priests (Hillebrandt, Neu- and Vollmondsopfer, 133), and I propose to translate: All (sacrifices) are followed by (the offering of) the Anvâhârya food (to the priest). ↩︎
14:6 Khâdira-Grihya I, 1, 3. ↩︎
14:7 The text goes on to treat of the setting up of the domestic fire. Khâdira-Grihya I, 3, 1. ↩︎
14:9 Khâdira-Grihya I, 3, 1 seqq.; Grihya-sarigraha I, 47 seqq.; Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557. ↩︎
14:12 I have followed in the translation of parameshthikaratham the p. 15 way indicated by the Gthhya-sathgraha I, 77, and by Sâṅkhâyana (I, 1, 5): prete vâ gthhapatau svaya_mthg_yâyân. I think the parameshthî is the same person as the gyâyan. The commentary gives a different explanation: parameshthî agnir ity âthakshate, tasya parameshthinoऽgne_hthnthmthn_am. ↩︎
15:15 15-18. Khâdira-Grihya I, 5, 3 seqq. ↩︎
15:20 20, 21. Khâdira-Grihya I, 5, I. 2. Comp. also above, Sûtras 7 and 8. ↩︎
15:22 I.e. in the first of the two cases mentioned in Sûtra 20, the p. 16 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 sâyamâhuti. ↩︎
16:23 Khâdira-Grihya I, 5, 6. Comp. Prof. Bloomfield’s note 2, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 561. ↩︎
16:27 27, 28. Khâdira-Grihya I, 5,7-9. As to the two cases regarding the time of the morning oblation, comp. Indische Studien, X, 329. ↩︎
16:1 2, 1-4. Rules regarding the Upavîta. Khâdira-Grihya I, 1, 4-6. Compare the detailed description of the nine threads of which the Upavîta-string should consist, in the Grihya-sarigraha II, 48 seqq. A string was evidently considered as the regular and preferable form of the Upavîta; with regard to the second kind of Upavîta mentioned in Sûtra 1, the commentary says, ‘A garment (is used), p. 17 if the Upavîta 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 Upavîta, the rope of Kuria grass. ↩︎
17:5 5-32. Rules regarding the âkamana and upasparkana. Khâdira-Gkhya I, 1, 7-10; Manu II, 60 seqq. ↩︎
18:17 As to the Tîrthas (or parts of the hand) sacred to the different deities or beings, comp. Vasishtha III, 64 seqq., &c. See also Manu II, 58. ↩︎
18:20 According to the commentary he has to hold his hands between his knees. Comp. Sâṅkh.-Grihya I, 10, 8. Thus the shoulders are brought forward. ↩︎
18:21 21-27. These Sûtras form three regular Sloka hemistichs. Only at the end of the second hemistich there is a metrical irregularity (sopânatka_h kvak_it standing at the end of the verse). ↩︎
18:25 Kâsaktika_h_, which the commentary explains as a compound of ka, ‘the head,’ and âsaktikâ = âveshtikâ. ↩︎
18:28 Khâdira-Grihya I, 1, 10. ↩︎
18:29 In other texts (for instance, Manu II, 62; Vasishtha III, 31 seqq.) it is stated that a Brâhmatha should sip water that reaches his heart, a Kshatriya water reaching his throat, a Vaithya water that wets his palate; a Sûdra should only touch water with his lips. ↩︎
19:32 This Sûtra again forms a Sloka, though a slightly irregular Sloka. ↩︎
19:3 Rules regarding the daily morning and evening sacrifice. ↩︎
19:1 1-5. Khâdira-Grihya I, 2, 17-21. ↩︎
19:6 The sacrificial food is either krita (prepared) or akrita (unprepared). A mess of boiled rice, for instance, is krita, rice grains are akrita. ↩︎
20:7 7-12. Khâdira-Grihya I, 5, 10-12. Prodaka in Sûtra 7 is explained by pragatodaka. ↩︎
20:10 9-10. Khâdira-Grihya, l.l. 13-15. ↩︎
20:9 The first oblation is made in the middle, the second, sacred to Pragâpati (Sâṅkhâyana I, 3, 15, &c.), in the north-eastern part of the sacred fire. The tenth Sûtra of course is to be understood in the same way. ↩︎
20:12 The water is that mentioned chap. 1, 24. With regard to p. 21 yathârtham the commentary says, ‘yathârtha_m karmâpavargavihitam_ Vâmadevyagânâdika_m karmâpavargavihitas_ karmâpavargavihitaâdvihita_m karmâpavargavihitag_ karmâpavargavihitaa_m karmâpavargavihitas karmâpavargavihitah_.’ Similarly in the note on II, 4, 11 it is said, ‘yathârtham iti karma karmâpavargavihitaa_h karmâpavargavihitak_yate;’ II, 8, 17: ‘yathârtha_m karmâpavargavihitam_ kuryât,’ &c. In my translation I have adopted the opinion of Professor Weber (Indische Studien, V, 375), according to whom yathârtham simply means, ‘(he should behave) as required by circumstances;’ ‘(he should do) what happens to be his business.’ ↩︎
21:13 The last words are â _gîvitâvabhri_thât, which literally means ‘till the Avabhîvitâvabhtha bath of his life.’ The Avabhîvitâvabhtha bath is the bath taken at the end of certain sacrifices, so that the Avabhîvitâvabhtha of life signifies death. ↩︎
21:15 Khâdira-Grihya I, 5, 17. ↩︎
21:16 16-18. Khâdira-Grihya, l.l. 18, 19. In my translation of Sûtra 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 _ririkriririk_â: he says simply ‘om,’ and not ‘ó-o-ó-o-ó-om.’ According to the commentary Sûtra 17 would refer to the wife, not to the husband. ↩︎
21:18 The MSS. give mâkhyâ and mâkshâ. We ought to read, tan ma kshâyîty upâmmu. Comp. Âpastamba II, 2, 3, 11 ↩︎
22:1 4, 1 seqq. The daily Bali offering. Khâdira-Grihya I, 5, 20 seqq. ↩︎
22:9 According to the commentary the first of these three Balis has p. 23 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 samîpe 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 the sense of the middle post of the house (comp. III, 3, 31). ↩︎
23:11 The commentary explains avasalavi nere, as is frequently the case, by pitritîrthena. I agree with the opinion pronounced in the Petersburg Dictionary, in rejecting this explanation. ↩︎
23:19 Comp. Manu III, 121. ↩︎
24:22 Kâla I take, as the commentator does, for bhoganakâla. ↩︎
24:23 Here again kâla occurs in the same sense. Comp. Khâdira-Grihya I, 5, 34. ↩︎
24:29 Khâdira-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. [fp. 25 ↩︎
25:31 Khâdira-Grihya I, 5, 30. The repetition of the last words makes it probable that this Sûtra was at one time considered the end of the first book. Comp. Introduction, p. 11. ↩︎
25:5 Description of the sacrifices of the full and new moon. Paradigm of the regular Sthâlîpâka offering. The first twelve Sûtras of this chapter have been translated by Professor Weber, Ueber den Vedakalender namens Jyotisham, pp. 50 seq. ↩︎
25:2 See the note below at Sûtra 10. ↩︎
25:3 With these two Sûtras, ‘sandhyâ_m paurn_amâsîm upavaset; uttarâm ity eke,’ a passage should be compared which is identically found in the Aitareya (VII, 11), and in the Kaushîtaka Brâhma paura (III, 1): pûrvâ_m paurn_amâsîm upavased iti Paiṅgyam, uttarâm iti Kaushîtakam. ↩︎
25:6 The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon. ↩︎
26:7 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. Sûtra to with Sûtras 2 and 3, and Sûtra 8 with Sûtra 4. ↩︎
26:10 The first of the three times is that mentioned in Sûtra 2. It seems to me not very safe to interpret sandhyâ in that modern sense, in which sandhi is used, for instance, in the verse quoted by Mâdhava, Weber, Jyotisha 51, so that it designates the meeting-point of the bright and of the dark fortnight (‘âvartane yadâ sandhih parvapratipador bhavet,’ &c.). If sandhyâ were that, we should expect that the same word would occupy a similar position in the definition of amâvâsyâ. I prefer, therefore, with the commentary, to understand sandhyâ in its ancient sense, as the time which divides day from night. Thus sandhyâ paurnamâsî, the full-moon day, on which the moon rises at the meeting of day and night, stands in opposition to uttarâ paurnamâsî (Sûtra 2), or to astamitoditâ (scil. paurnamâsî, Sûtra 10), exactly in the same way as in the Brâhmana passages quoted above (note on § 3) pûrvâ paurnamâsî is opposed to uttarâ paurnamâsî. 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. ↩︎
27:19 As to anuguptâ âpa_h_, see above, chap. I, 9. ↩︎
28:26 Khâdira-Grihya II, 1, 4. 6. The commentary explains kurialena: it should be easy to digest. Comp. below, II, 1, 2: (dârân kurvîta) lakshariaprariastân kurialena. ↩︎
28:1 6, 1. The teacher’s name is spelt elsewhere Mânutantavya, which seems to be the more correct spelling. The Khâdira-Grihya (II, I, 5) has Mânadantavya. 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 mânushyâhutir into mânushasyâhutir, and I think it very probable, to say the least, that in Sûtra 4 kâmayetaupavasathikam should be corrected into kâmayeyâtâm aupavasathikam, though here the singular could possibly be defended by very faithful believers in the authority of the MSS. ↩︎
29:4 Or, which is pleasant to him? See the note on § 1. ↩︎
29:7 Khâdira-Grihya II, I, 7. ↩︎
29:14 The ceremonies stated in this Sûtra have to be performed by the Brahman. This is stated in the commentary, and the comparison p. 30 of parallel texts leaves no doubt as to the correctness of this view. Thus Hiranyakenin says (I, 1): etasmin kâle brahmâ yandopavîta_mnrinknnnmnnnri_nam nirasya, &c. Comp. also the corresponding passages of the Srauta ritual given by Hillebrandt, Neu- and Vollmondsopfer, p. 17. I do not think it probable, however, that we should read brahmâऽsanât, 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 Sûtra brahmâsanât tndam abhisangnhya; in Sûtra 15, brahmâsana upavinati; in Sûtra 21, brahmâsane nidhâya: of these passages it is in the second made probable by the sense, and it is certain in the third, that brahmâsana 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. Parâvasu is opposed to Vasu (Sûtra 15) in the same way as some texts, for instance Âpastamba, oppose Parâgvasu to Arvâgvasu. ↩︎
30:16 seqq Khâdira-Grihya I, 1, 19 seqq. ↩︎
30:21 ‘In the same way’ refers to the ceremonies stated in Sûtras p. 31 13 and 14. On the darbhakaku or, as some MSS. read, darbhavaku, see Bloomfield’s note on the Gkhya-sakgraha, I, 88. 89. Knauer gives darbhavakum without adding any various readings. Comp. Khâdira-Gkhya I, 1, 23. ↩︎
31:2 7, 2, 3. Khâdira-Grihya II, 1, 9. ↩︎
31:4 4, 5. Comp. Hillebrandt, Neu- and Vollmondsopfer, pp. 29 seqq. Khâdira-Grihya II, 1, 10-13. ↩︎
31:6 Hillebrandt, p. 39. ↩︎
32:10 Khâdira-Grihya I, 2, 10. ↩︎
32:11 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. ↩︎
32:13 13-14. This is the same way of strewing the grass which is described in the Mânava-Grihya I, 10, 4. 5; Khâdira-Grihya I, 2, 9. ↩︎
32:16 Comp. Grihya-sarigraha I, 85. 97. ↩︎
33:20 All the substances which are stated in this Sûtra can be considered as Âriya. Grihya-sarigraha I, 106. 107. ↩︎
33:21 21 seqq. Khâdira-Grihya I, 2, 12 seqq. ↩︎
33:24 As to sampûyotpunâti, comp. Hiranyakenin I, 1, 1, 23: pavitrântarhite pâtreऽpa ânîyopabila_mnmnm_ trir utpûya . . . ↩︎
34:2 8, 2. On the sprinkling of water round the fire, comp. above, chap. 3, 1 seq. On the technical meaning of upaghâtam, see Bloomfield’s note on Grihya-sarigraha Paririishria I, 111 (Zeitschrift der Deutschen Morgenländischen Gesellschaft, XXXV, 568). ↩︎
34:3 3 seq. Comp. Khâdira-Grihya II, 1, 17. ↩︎
34:6 Khâdira-Grihya II, I, 19 seq. The Upastararia (Sûtra 5) and p. 35 the Abhighâraria (Sûtra 7) are reckoned as two Avadânas, so that they form together with the two or three portions cut off from the Havis, four or five Avadânas respectively. On the difference of the families regarding the number of Avadânas, comp. Weber, Indische Studien, X, 95. ↩︎
35:7 7 seqq. Comp. Khâdira-Grihya II, I, 21-24. ↩︎
35:11 Comp. the corresponding regulations of the Srauta ritual at Hillebrandt, Neu- and Vollmondsopfer, 117-119. ↩︎
35:13 The same rule re-occurs in the Srauta ritual; Hillebrandt, l.l. 117, note 8. ↩︎
35:14 The expression used here uttarârdhapûrvârdhe is also found in most of the corresponding passages of the Srauta ritual, p. 36 given by Hillebrandt, l.l. 119, note 3. The Khâdira-Grihya has prâgudîriyâm. ↩︎
36:15 If the chief oblations consist in Âriya, they are both preceded and followed by the Mahâvyâhriti oblations. See below, chap. 9, Sûtra 27. ↩︎
36:16 On the âvâpa (i.e. the special characteristic offerings of each sacrifice) see Sâṅkhâyana-Grihya I, 9, 12, and the note there (vol. xxix, p. 28). ↩︎
36:19 According to the commentary, etad would belong to sauvishtakttam (Sûtra 18): ‘After he has sacrificed that, he should throw the pot-ladle into the fire.’ The comparison of Baudhâyana 1, 17, 23, atraitan mekshatam âhavanîveऽnupraharati (Hillebrandt, p. 119, note 3), shows that the commentary is wrong, and that etad belongs to mekshatam. ↩︎
37:22 22-25. Comp. Khâdira-Grihya II, 2, 1-4. ↩︎
37:26 26-29. Khâdira-Grihya II, 1, 26 seq.; Grihya-sarigraha II, 1 seq. ↩︎
37:27 The expression tata eva barhishah has occurred already at chap. 7, 21. The Mantra re-occurs in Vâ_g_. Samhitâ II. 16 e, &c. ↩︎
38:1 9, 1. Khâdira-Grihya II, I, 29. ↩︎
38:6 6 seqq. Khâdira-Grihya II, 1, 30. 31. ↩︎
38:8 8, 9. The native authorities divide these two Sûtras after ritvik; I propose to divide after pâkayaggeshu. ↩︎
38:12 The commentary here refers to the rule of the Drâhyâyana-sûtra (= Lânyâyana VIII, I, 2): sankhyâmâtre knnnh. ↩︎
39:14 14 seq. Khâdira-Grihya II, 2, 5 seq.; Sâṅkhâyana-Grihya I, 3, 6. ↩︎
39:16 16 seqq. Khâdira-Grihya II, 2, 10 seqq. In this teacher Pâkayariria, son of Iriâ, whose opinion on the performance of certain Pâkayaririas is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Pragâtha, to whom the authorship of a number of Sûktas in the Pragâtha book (Rig-veda, Maririala VIII) is ascribed. ↩︎
39:18 18, 19. By the repetition of iti these Sûtras seem to be characterised as continuing the statement of Pâkayagga’s opinion; comp. Dr. Knauer’s Introduction, p. xviii. As to Sûtra 18, comp. Sâṅkhâyana-Gghya I, 3, 9. ↩︎
40:22 ‘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).’ Karmapradîpa. ↩︎
40:24 Is Havis here used as opposed to Âgya (Sûtra 26), in the same way in which Kâtyâyana says (Sraut. I, 9, 1. 20): ‘vrîhîn yavân vâ havishi; ubhayata âgya_mgh_’? Comp. below, III, 8, 10; Âgvalâyana-Gghya I, 10, 26. ↩︎
40:25 Khâdira-Grihya I, 1, 15. ↩︎
40:26 As to upaghâtam, comp. the note on chap. 8, 2. ↩︎
40:27 Sâṅkhâyana-Grihya I, 12, 13; Khâdira-Grihya I, 3, 12-13, where the traditional division of the Sûtras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used p. 41 the word âriyâhutishu in the beginning of Sûtra 26, and it would have been superfluous if he had repeated it in connection with the words nâriyabhâgau na svishriakrit. In the corresponding Sûtras of the Khâdira the case was different, and there the words nâriyabhâgau na svishriakrit inevitably required the addition of a word like âriyâhutishu, by which to show which class of sacrifices it was which required no Âriyabhâgas and no Svishriakrit. The following word in the Khâdira text, however, anâderie, should be referred, against tradition, to Sûtra 13, as is shown by the comparison of Sâṅkhâyana-Grihya I, 12, 13. ↩︎
41:28 At the wedding, oblations are made first with the three single Mahâvyâhritis, afterwards with the Mahâvyâhritis 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. Khâdira-Grihya, I, 3, 10. ↩︎
41:29 Apavritte karmarii should be corrected into apavrikte karmarii, as has been noticed in the Petersburg Dictionary, s.v. apa-vart. The Sâṅkhâyana-Grihya I, 2, 1 says karmâpavarge. ↩︎