[ p. 69 ]
1. [1] Now (follows) the Godâna ceremony (or cutting of the beard), in the sixteenth year.
2. [2] The cutting of the hair (and the beard) has been explained by the (description of the) _Kûdûn_a (II, 9). [ p. 70 ]
3. [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 Brâhmana 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. [4] The Upanayana .(connected with the Godânavrata and the other Vratas) has been declared by the Upanayana (treated of above, II, 10).
11. [5] (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, [ p. 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. [6] The Godâna-vrata, the Vrâtika-vrata, the Âditya-vrata, the Aupanishada-vrata, the _Gyaishth_asâmika-vrata (last) one year (each).
29. Touching water in the evening and in the morning (is prescribed) for these (Vratas).
30. [7] The Âditya-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.
[ p. 72 ]
1. [8] For the Mahânâmnî verses (the Vrata is to be kept) twelve years,
2. (Or) nine, six, three (years).
3. These are the various possibilities.
4. Or also one year, according to some (teachers).
5. (In this case), however, the observances are enhanced.
6. (Keeping the Vrata through one year is allowed only) if (the student’s) ancestors have learnt the Mahânâmnî verses.
7. There is also a Brâhmana of the Rauruki (Sâkhâ, in which it is said):
8. 'The mothers forsooth say to their sons, when they suckle them:
9. ‘“Become men, my little sons, who endeavour to accomplish the Sakvarî-vrata!”’
10. [9] During (the Vrata preparatory to the study of) these (i.e. the Mahânâmnî verses), touching water at the time of each Savana (is prescribed).
11. Let him not eat in the morning before he has touched water.
12. [10] In the evening, after he has touched water, he should not eat, before he has put the piece of wood on the fire. [ p. 73 ]
13. He should wear dark clothes.
14. He should eat dark food.
15. Let him be devoted to his teacher.
16. Let him make way for nobody.
17. He should be addicted to austerities.
18. He should stand in day-time.
19. He should sit at night.
20. And when it is raining, he should not retire to a covered place.
21. He should say to (the god) when he sends rain, ‘The Sakvarîs are water.’
22. When (the god) sends lightning, he should say to him, ‘Such forsooth is the nature of the Sakvarîs.’
23. When (the god) thunders, he should say to him, ‘The great voice of the great (cow)!’
24. Let him not cross a river without touching water.
25. Let him not ascend a ship.
26. If his life is in danger, however, he may ascend (a ship), after having touched water.
27. In the same way (he should touch water) having disembarked.
28. For in water the virtue of the Mahânâmnîs is contained.
29. If he practises these duties, (the god) Parganya will send rain according to his wish.
30. [11] The rules about dark (clothes), standing, sitting, (making) way, and (dark) food may be considered as optional.
31. After he has kept his vow through one third (of the prescribed time, the teacher) should [ p. 74 ] sing to him the (first) Stotriya verse (of the Mahânâmnîs).
32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time).
33. Or all (the three verses) at the end of the whole (time).
34. He should sing them to (the student) who has fasted and shuts his eyes.
35. [12] Having filled a brass vessel with water, having thrown into it all sorts of herbs, and dipped (the student’s) hands into it, the teacher should veil (the student’s eyes) from left to right with a (new) garment that has not yet been washed.
36. [13] Or he should sing (the Mahânâmnîs to him) immediately after he has veiled (his eyes).
37. [14] With veiled eyes, keeping silence, he should abstain from food through a period of three nights, or through one day and one night.
38. Or he should stand in the forest till sunset (and spend the night in the village).
39. On the next morning he should put wood on the fire in the forest, should sacrifice with the Mahâvyâhritis, and should cause the student to look at (the following objects, viz.)
40. Fire, Âgya, the sun, a Brahman, a bull, food, water, curds,
41. With (the words), ‘The sky have I beheld! Light have I beheld!’ [ p. 75 ]
42. In that way all (the objects stated in Sûtra 40) three times.
43. [15] After the ceremony for averting evil has been performed, the student respectfully salutes the teacher.
44. Thus he has to break the silence (enjoined upon him).
45. [16] A bull, a brass vessel, a garment, an optional gift (of a cow): this is the sacrificial fee.
46. The first time he may choose (either a bull or a brass vessel).
47. Let him provide his teacher with clothes, according to some (teachers).
48. [17] A mess of cooked food, sacred to Indra, (is prepared). Let him sacrifice of that (food) with this verse, ‘To the Ri__k, to the Sâman we sacrifice’ (Sâma-veda I, 369), or (with the verse), ‘The lord of the seat, the wonderful’ (ibid. I, 171), or with both (verses).
49. [18] This (he should do) at (all) the Anupravakanîya ceremonies. [ p. 76 ]
50. [19] The Mantra has to be altered everywhere (so that he has to say), ‘I have kept (the vow),’ ‘I have been able,’ ‘Thereby I have prospered,’ ‘I have undergone.’
51. [20] The fee to be given after the study of the Parvans is, a goat for the Agni-Parvan, a ram for the Indra-Parvan, a cow for the Pavamâna-Parvan.
52. After (the student) has returned (from the forest), he should entertain his teacher and his retinue with food,
53. And his fellow-students who have come together.
54. The way to sing the _Gyeshth_asâmans has been explained by (the statements given with regard to) the Mahânâmnî-(vrata).
55. [21] Here the following standing duties are to be observed:
56. He should not have intercourse with a Sûdrâ woman.
57. He should not eat bird’s flesh.
58. [22] He should avoid (constantly living on) the same grain, and in the same place, and wearing one garment.
59. He should perform the rite of ‘touching water’ with water drawn out (of a pond, &c.). [ p. 77 ]
60. [23] From (the time of) his being directed (to observe the duties of his Vrata) he should not eat from an earthen vessel,
61. Nor drink (from such a vessel),
62. [24] (Or rather) from (the time of) his being taught (the _Gyeshth_asâmans, after the whole preparatory time, or after one third of that time), according to some (teachers).
1. [25] On the full-moon day of Praushthapada (or) under (the Nakshatra) Hasta the Upâkaratha (or opening ceremony of the annual term of Veda-study, is performed).
2. [26] After (the teacher) has sacrificed with the Vyâhritis, he recites the Sâvitrî to the students as at the Upanayana;
3. And (he chants) the Sâvitrî with its Sâman melody, [ p. 78 ]
4. And (the Bârhaspatya Sâman, with the text), ‘Soma, the king, Varuna’ (Sâma-veda I, 91).
5. [27] After they have recited (the first verses) of the _Kh_andas book, from its beginning, they may do what they like.
6. [28] They eat fried barley-grains with (the verse), ‘That which is accompanied by grains and by a karambha (i.e. curds with flour)’ (Sâma-veda I, 2 10).
7. They partake of curds with (the verse), ‘I have praised Dadhikrâvan’ (Sâma-veda I, 358).
8. [29] After they have sipped water, (the teacher) should cause them to repeat the first (?) verses, and to sing the first (?) Sâmans, of the different sections (?).
9. [30] On the day sacred to Savitri they wait.
10. [31] And at (the beginning of) the northerly [ p. 79 ] course of the sun (they wait) one night with one day before and one day after it,
11. (Or they interrupt their study for) a period of three nights before and afterwards, according to some (teachers).
12. [32] And both times water libations are offered to the Âkâryas.
13. [33] Some perform the Upâkarana on the full-moon day of _Snn_a and wait (with studying) the time (from that day) till the day sacred to Savitri (Sûtra 9).
14. [34] On the full-moon day of Taisha they leave off (studying the Veda).
15. [35] They should go out of the village in an easterly or northerly direction, should go to water which reaches higher than to their secret parts, should touch water (in the way prescribed above, I, 2), and should satiate the metres, the Rishis, and teachers (by libations of water).
16. [36] After this second Upâkarana, until the (chief) Upâkarana (has been performed) again for the Vedic texts, an interruption of the study (of the Veda takes place), if clouds rise. [ p. 80 ]
17. If lightning (is observed), or if it thunders, or if it is drizzling, (he shall not study) until the same time next day.
18. [37] On the falling of a meteor, or after an earthquake, or an eclipse of the sun or of the moon (the study is interrupted until the same time next day),
19. And if a whirlwind occurs.
20. Let them not study on the Ashtakâ days, and on the days of the new moon,
21. And on the days of the full moon—
22. [38] In the three months Kârttika, Phâlguna, and Âshâdha.
23. And (the study is interrupted) for one day and one night,
24. If a fellow-pupil has died,
25. Or the sovereign of his country;
26. Three days, if his teacher (has died);
27. One day and one night, if somebody (has died) who has reverentially approached.
28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the [ p. 81 ] study of the Veda is discontinued) as long as that (reason of the interruption) lasts.
29. [39] As regards other (cases in which the reading of the Veda should ne discontinued), the practice of the _Sisht_as (should be followed).
30. [40] In the case of a prodigy an expiation (has to be performed) by the householder (or) by his wife.
31. If a spar of the roof or the middle (post of the house) breaks, or if the water-barrel bursts, let him sacrifice (Âriya oblations) with the Vyâhritis.
32. If he has seen bad dreams, let him murmur this verse, ‘To-day, O god Savitri’ (Sâma-veda I, 141).
33. Now (follows) another (expiation).
34. [41] If he has touched a piled-up (fire-altar) or a sacrificial post, or if he has humming in his ears, or if his eye palpitates, or if the sun rises or sets while he is sleeping, or if his organs of sense have been defiled by something bad, let him sacrifice two Ânya oblations with the two verses, ‘May my strength return to me’ (Mantra-Brâhmana I, 6, 33. 34).
35. Or (let him sacrifice) two pieces of wood anointed with Âgya.
36. Or let him murmur (those two verses) at light offences.
[ p. 82 ]
1. [42] A student, after he has studied the Veda,
2. And has offered a present to his Guru (i.e. to his) teacher,
3. [43] Should, with the permission (of his parents), take a wife,
4. One who does not belong to the same Gotra,
5. [44] And who is not a Sapinda relation of his mother.
6. [45] The best, however, is a ‘naked’ girl.
7. [46] Now the bath (which is taken at the end of studentship, will be described).
8. To the north or the east of the teacher’s house there is an enclosure.
9. There the teacher sits down, facing the north, on eastward-pointed Darbha grass; [ p. 83 ]
10. Facing the east the student on northward-pointed Darbha grass.
11. The teacher should besprinkle (him) with lukewarm, scented water, which has been boiled with all kinds of herbs.
12. But as if he (i.e. the student, should do so) himself—
13. [47] (In such a way) he is alluded to in the Mantras; (therefore the besprinkling should be done rather by the student, and not by the teacher [?]).
14. With (the verse), ‘The fires which dwell in the waters’ (MB. I, 7, 1)—(the student[?]) pours his joined hands full of water (on the ground),
15. And again with (the formula), ‘What is dreadful in the waters, what is cruel in the waters, what is turbulent in the waters’ (ibid. 2).
16. With (the formula), ‘The shining one I take here’ (ibid. 3)—he besprinkles himself.
17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4).
18. And again with (the verse), ‘By which you made the wife (pregnant?’) (ibid. 5).
19. A fourth time silently.
20. He then should rise and should worship the sun with the Mantra, ‘Rising with (the Maruts) who bear shining spears’ (ibid. 6-9), &c.
21. [48] Optionally he may use the single sections of [ p. 84 ] the Mantra separately (in the morning, at noon, and in the evening) as indicated in the text.
22. He should add (the formula), ‘The eye art thou’ (ibid. 9) after (each of the three sections of the Mantra, 6-8).
23. With the verse, ‘Loosen the highest fetter, O Varuna’ (ibid. 10), he takes off the girdle.
24. After he has entertained the Brâhmanas with food and has eaten himself, 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).
25. Having bathed and adorned himself, and having put on two garments (an under-garment and an upper-garment) which have not yet been washed, he should put a garland (on his head) with (the formula), ‘Luck art thou; take delight in me’ (ibid. 11).
26. The two shoes (he puts on) with (the formula), ‘Leaders are you; lead me’ (ibid. 12).
27. With (the formula), ‘The Gandharva art thou’ (ibid. 13), he takes a bamboo staff.
28. He approaches the teacher together with the assembly (of his pupils) and looks at the assembly of his teacher’s (pupils) with (the words), ‘Like an eye-ball may I be dear to you’ (ibid. 14).
29. Sitting down near (the teacher) he touches the sense-organs at his head with (the verse), ‘The she-ichneumon, covered by the lips’ (ibid. 15).
30. Here the teacher should honour him with the Argha ceremony.
31. (The student then) should approach a chariot yoked with oxen, and should touch its two side-pieces or the two arms of the chariot-pole with [ p. 85 ] (the verse), ‘O tree, may thy limbs be strong’ (ibid. 16).
32. With (the last words of that verse), ‘May he who stands on thee, win what can be won’—he mounts it.
33. Having driven (some distance) in an easterly or northerly direction, he turns round from left to right and comes back (to his teacher).
34. [49] When he has come back, the Argha ceremony should be performed (for him by his teacher), say the Kauhalîyas.
1. [50] From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour).
2. Here the teachers enumerate the following (regulations).
3. Nâgâtalomnyopahâsam igget.
4. Nor (should he wish for sport) with a girl who is the only child of her mother,
5. Nor with a woman during her courses,
6. Nor with one who descends from the same Rishis.
7. Let him not eat food which has been brought by another door (than the usual),
8. Or which has been cooked twice,
9. Or which has stood over night—
10. Except such as is prepared of vegetables, flesh, barley, or flour. [ p. 86 ]
11. Let him not run while it is raining.
12. Let him not take himself his shoes in his hands (when putting them on or pulling them off).
13. Let him not look into a well.
14. Let him not gather fruits himself.
15. He should not wear a scentless wreath,
16. If it is not a wreath of gold.
17. (He should not wear a wreath) of which the expression mâlâ (garland) has been used.
18. He should cause the people to call it srag (wreath). (Then he may wear it.)
19. He should avoid using the word bhadra (‘blessed’) without a reason.
20. [51] He should say (instead of it), mandra (‘lovely’).
21. [52] There are three (kinds of) Snâtakas:
22. A Vidyâsnâtaka (or a Snâtaka by knowledge), a Vratasnâtaka (or a Snâtaka by the completion of his vow), and a Vidyâvratasnâtaka (i.e. Snâtaka by both).
23. Of these the last ranks foremost; the two others are equal (to each other).
24. (A Snâtaka) should not put on a wet garment.
25. [53] He should not wear one garment.
26. He should not praise any person (excessively).
27. He should not speak of what he has not seen, as if he had seen it, [ p. 87 ]
28. Nor of what he has not heard, as if he had heard it.
29. He should give up everything that forms an impediment for his Veda-recitation.
30. He should endeavour to keep himself (pure from every defilement) like a pot of oil.
31. He should not climb a tree.
32. He should not go toward evening to another village,
33. [54] Nor alone,
34. Nor together with Vrishalas (or Sûdras).
35. He should not enter the village by a by-path.
36. And he should not walk without a companion.
37. These are the. observances for those who have performed the Samâvartana,
38. [55] And what (besides) is prescribed by _Sisht_as.
1. [56] When his cows are driven out, he should repeat (the verse), ‘May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).
2. When they have come back, (he should repeat the verse), ‘These which are rich in sweet’ (ibid. 2). [ p. 88 ]
3. If he is desirous of thriving (in his cattle), he should lick with his tongue the forehead of the firstborn calf, before it is licked by its mother, and should gulp with (the formula), ‘Thou art the phlegm of the cows’ (ibid. 3).
4. If he is desirous of thriving (in his cattle), he should, when the cows have calved, at night put wood on the fire in the cow-stable and should sacrifice churned curds with drops of ghee, with (the verse), ‘Seizer, seize’ (ibid. 4).
5. If he is desirous of thriving (in his cattle), he makes, when the cows have calved, with a sword of Udumbara wood, marks on a male and on a female calf, first on the male, then on the female, with (the Mantra), ‘The world art thou, thousandfold’ (ibid. 5. 6),
6. And after he has done so, he should recite (over the two calves the Mantra), ‘With metal, with the butcher’s knife’ (ibid. 7).
7. When the rope (to which the calves are bound) is spread out, and (again) when the calves have been bound to it, he should recite over it (the verse), ‘This rope, the mother of the cows’ (ibid. 8).
8. Here now the following (rites) have to be performed day by day, (viz.)
9. [57] (The rites at) the driving out (of the cows), at the coming back (of the cows), and at the setting into motion of the rope (with the calves).
10. At the cow-sacrifice (i.e. the sacrifice by which a thriving condition for the cows is obtained), boiled rice-grains with milk (are offered). [ p. 89 ]
11. Let him sacrifice to Agni, Pûshan, Indra, and Îsvara.
12. To the bull honour is done (by adorning it, by lavish food, &c.).
13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained.
14. Of deities Yama and Varuna are added here (to the deities stated above) (Sûtra II).
15. [58] (After the cow-sacrifice) the cows are besprinkled with scented water; the cows are besprinkled with scented water.
1. [59] Now (follows) the _Sravan_â ceremony.
2. It has to be performed on the full-moon day (of the month _Srâvan_a).
3. Having besmeared (a surface) to the east of the house (with cow-dung), they carry forward (to that place) fire taken from the (sacred) domestic fire.
4. He besmears four spots to the four sides (of the fire),
5. Towards the (four) directions,
6. (To the extent) of more than one prakrama (i.e. step).
7. He puts a dish on the fire and fries (in that [ p. 90 ] dish) one handful of barley-grains, without burning them.
8. [60] To the west of the fire he places a mortar so that it stands firmly, and husks (the grains), separating (the husked and the unhusked grains?).
9. After he has carefully ground them to flour, and has thrown (that) into a wooden cup (_k_amasa), and covered it with a winnowing-basket, he puts it up (in the house).
10. Between (the besmeared surface) towards the south, and that towards the east (there should be) a passage.
11. [61] After sunset he takes the wooden cup, (the spoon called) Darvi, and the winnowing-basket, and goes to (the fire) which has been carried forward (Sûtra 3).
12. He throws the flour into the winnowing-basket and fills the wooden cup with water.
13. He takes once a quantity of flour with the Darvi spoon, pours out water on the besmeared place to the east (of the fire), and offers (there) a Bali with (the words), ‘O king of Serpents, dwelling towards the east, this is thy Bali!’ (MB. II, 1, 1).
14. He pours the rest of the water over (that Bali, taking care) that it does not carry away the Bali. [ p. 91 ]
15. [62] Turning round from right to left, he besprinkles the wooden cup and the Darvi spoon, warms them, and (repeats the offering of a Bali) in the same way towards the south, towards the west, and towards the north, as the Mantra (MB. II, I, 1. 2) runs, without turning away (between the single Bali-offerings).
16. [63] After he has thrown the remnants (of flour) out of the basket into the fire, he goes to that fire which has not been carried forward.
17. [64] To the west of that fire he touches the earth with his two hands turned downwards, and murmurs the Mantra, ‘Adoration to the Earth’s’—(MB. II, 1, 3).
18. In the evening boiled rice-grains with milk (are prepared).
19. Of that (milk-rice) he should make oblations with (the formulas), ‘To _Sravan_a, to Vishravau, to Agni, to Praravaâpati, to the Viravave devâs Svâhâ!’
20. [65] The rest (should be performed) according to the Sthâlîpâka rite.
21. To the north of the fire he places a bunch of Darbha grass with roots, and murmurs the Mantra, ‘Soma the king’ (ibid. 4), and, ‘The agreement which you have made’ (ibid. 5). [ p. 92 ]
22. On the following day he has flour of fried barley-grains prepared, and in a new pot, covering (it with another pot), he puts it up (in his house).
23. [66] (Of that flour) he should silently offer Balis day by day in the evening, before the sacrifice, until the Âgrahâyanî day.
1. [67] On the full-moon day of (the month) Âvayuvayuvayua, at the Pvayushâtaka ceremony, a mess of boiled rice-grains with milk, sacred to Rudra, (is prepared).
2. Of that (milk-rice) let him sacrifice, the first oblation with (the verse), ‘To us, O Mitra and Varuna’ (Sâma-veda I, 220), the second with (the verse), ‘Not in our offspring’ (Rig-veda I, 114, 8),
3. [68] And (eight Âgya oblations) with the ‘cow’s names’ (i.e. with the formulas), ‘The lovely one art thou,’ &c., with each (name) separately.
4. [69] The rest (should be performed) according to the Sthâlîpâka rite.
5. Having carried the Prishâtaka around the fire, turning his right side towards (the fire), and having caused the Brâhmarias to look at it (i.e. at the Prishâtaka), he should look at it himself with (the verse [ p. 93 ] repeated by the Brâhmarias and by the-sacrificer), ‘That bright eye, created by the gods, which rises on the east—may we see it a hundred autumns; may we live a hundred autumns!’
6. After he has entertained the Brâhmanas with food and has eaten himself, (the sacrificer and his family) should tie (to their arms, necks, &c.) amulets made of lac together with all sorts of herbs, for the sake of prosperity.
7. In the evening he should feed the cows with the Prishâtaka, and should let the calves join them.
8. Thus (the cows) will thrive.
9. [70] At the sacrifice of the first fruits a mess of boiled rice-grains with milk, sacred to Indra and Agni, (is prepared).
10. Having sacrificed first a Havis offering of that (milk-rice), he sacrifices over that (oblation) four Âgya oblations with (the verses), ‘To him who bears a hundred weapons,’ &c. (MB. II, 1, 9-12).
11. [71] The rest (should be performed) according to the Sthâlîpâka rite.
12. The rest of the remnants of the sacrificial food he should give to eat to all (persons present) who have received the initiation (Upanayana).
13. Having ‘spread under’ water once, he should cut off two portions of the boiled rice-grains.
14. Three (portions are cut off) by descendants of Bhrigu.
15. And over (these portions) water (is poured).
16. [72] (After the food has been prepared in this [ p. 94 ] way), he should swallow it without chewing it, with (the Mantra), ‘From the good to the better’ (ibid. 13).
17. In the same way three times.
18. Silently a fourth time.
19. After he has cut off a greater portion,
20. They may, if they like, chew that.
21. Having sipped water, they should touch their mouths, their heads, and their limbs from above downwards, with (the verse), ‘This art thou’ (ibid. 14).
22. In the same way (sacrifices of the first fruits are performed) of Syâmâka (panicum frumentaceum) and of barley.
23. (At the sacrifice) of Syâmâka (the Mantra with which the food is partaken of [comp. Sûtra 16], is), ‘May Agni eat as the first’ (ibid. 15).
24. (At the sacrifice) of barley, ‘This barley, mixed with honey’ (ibid. 16).
1. [73] On the Âgrahâyanî day (or the full-moon day of the month Mârgasîrsha) Bali-offerings (are made).
2. [74] They have been explained by the _Srâvan_a sacrifice.
3. [75] He does not murmur (here) the Mantra, ‘Adoration to the Earth’s.’ [ p. 95 ]
4. In the morning, after he has sacrificed the (regular) morning oblation, he should have the following (plants and branches of trees) fetched, viz. Darbha grass, a Sami (branch), Vîrina grass, a (Badarî branch) with fruits, Apâmârga, and Sirîsha. He then should silently throw (a portion) of flour of fried barley into the fire, should cause the Brâhmanas to pronounce auspicious wishes, and should circumambulate the house, turning his right side towards it, starting from the room for the (sacred) fire, striking the smoke (of the sacred fire) with those objects (i.e. with the plants and branches mentioned above).
5. He should throw away those objects, after he has made use of them.
6. [76] On solid stones he places a water-barrel with the two (Sâmans belonging to the verse), ‘Vâstoshpati’ (Sâma-veda I, 275) and with (that) Rik (itself).
7. Let him pour two pots of water into that barrel with this verse, ‘Some assemble’ (Sâma-veda-Âranyaka, vol. ii, p. 292, ed. Bibl. Indica).
8. [77] In the evening boiled rice-grains with milk (are prepared).
9. Of that (milk-rice) he should make an oblation with (the Mantra), ‘She shone forth as the first’ (MB. II, 2, 1).
10. [78] The rest (should be performed) according to the Sthâlîpâka rite. [ p. 96 ]
11. To the west of the fire he touches the Barhis with his two hands turned downwards, and murmurs the Vyâhritis (i.e. the solemn utterances), ‘In the Kshatra I establish myself’ (ibid. 2. 3).
12. To the west of the fire he should have a layer spread out,
13. Of northward-pointed grass,
14. Inclined towards the north.
15. After they have spread out on that (grass) new rugs, the householder sits down (thereon) on the southern side.
16. Then without an interval the others according to their age,
17. And without an interval their wives, each with her children.
18. When they are seated, the householder touches the layer (of grass) with his two hands turned downwards, and murmurs the verse, ‘Be soft to us, O Earth’ (ibid. 4).
19. When he has finished that (verse), they lie down on their right sides.
20. [79] In the same way (they lie down on their right sides) three times, turning themselves towards themselves (i.e. turning round forwards, not backwards, and thus returning to their former position?).
21. They repeat the auspicious hymns as far as they know them;
22. [80] The complex of Sâmans called Arishta, according to some (teachers). [ p. 97 ]
23. Having touched water, they may do whatever they like.
1. [81] The Ashtakâ (is a festival) sacred to the night.
2. It procures prosperity.
3. It is sacred to Agni, or to the Manes, or to Pragâpati, or to the Seasons, or to the Vigve devâs—thus the deity (to which the Ashgakâ is sacred), is investigated (by different teachers).
4. [82] There are four Ashtakâs in (the four months of) the winter;
5. These all he should endeavour to celebrate with (offerings of) meat;
6. Thus says Kautsa.
7. (There are only) three Ashtakâs (in the winter), says Audgâhamâni,
8. And so say (also) Gautama and Vârkakhandi.
9. The eighth day of the dark fortnight after the Âgrahâyatî is called Apûpâshtakâ (i.e. Ashtakâ of the cakes).
10. [83] Having prepared grains in the way prescribed [ p. 98 ] for Sthâlîpâkas, he cooks (those grains and prepares thus) a karu.
11. [84] And (besides he prepares) eight cakes, without turning them over in the dish (in which he bakes them);
12. (Each) in one dish;
13. Without Mantras, according to Audgâhamâni;
14. [85] Of the size of the (cakes) sacred to Tryambaka.
15. After he has baked them, he should pour (Âgya) on them, should take them from the fire towards the north, and should pour (Âgya) on them again.
16. [86] In the way prescribed for Sthâlîpâkas he cuts off (the prescribed portions) from the mess of boiled grains and from the cakes, and sacrifices with (the words), ‘To the Ashtakâ Svâhâ!’
17. [87] The rest (should be performed) according to the Sthâlîpâka rite.
18. [88] (At the second Ashtakâ, on) the eighth day after the full-moon day of Taisha, a cow (is sacrificed).
19. Shortly before the time of junction (of day and night, i.e. before the morning twilight) he should place that (cow) to the east of the fire, and when (that time) has come, he should sacrifice (Âgya) with [ p. 99 ] (the verse), ‘What, O beasts, you think’ (MB. II, 2, 5).
20. And after having sacrificed, he should recite over (the cow the verse), ‘May thy mother give leave to thee’ (ibid. 6).
21. Let him sprinkle (the cow) with water in which barley is, with (the words), ‘Agreeable to the Ashtakâ I sprinkle thee.’
22. Let him carry a fire-brand round it with (the verse), ‘The lord of goods, the sage (goes) round’ (Sâma-veda I, 30).
23. Let him give it water to drink.
24. The remainder of what it has drunk he should pour out under (the feet of) the beast with (the formula), ‘Away from the gods the Havis has been taken’ (MB. II, 2, 7).
25. They then walk in a northerly direction (from the fire) and kill (the cow),
26. The head of which is turned to the east, the feet to the north, if the rite is sacred to the gods,
27. The head to the south, the feet to the west, if the rite is sacred to the Manes.
28. After it has been killed, he should sacrifice (Âgya) with (the verse), ‘If the beast has lowed’ (ibid. 8).
29. And (the sacrificer’s) wife should get water and should wash all the apertures of the cow’s body.
30. They lay two purifiers (i.e. grass-blades) on (the cow’s body) near its navel, cut it up in the direction of its hairs, and draw the omentum out.
31. He should spit it on two pieces of wood, on one (simple) branch and on another forked branch, should besprinkle it (with water), and should roast it. [ p. 100 ]
32. [89] When it has ceased to drop, he should say, 'Hew the (cow) to pieces—
33. ‘So that the blood does not stain the ground to the east of the fire.’
34. After he has roasted (the omentum), he should pour (Âgya) on it, should take it from the fire towards the north, and should pour (Âgya) on it again.
35. [90] After he has cut off (the prescribed portions from) the omentum in the way prescribed for Sthâlîpâkas, or in the way prescribed for the Svishtaktt (oblation), he sacrifices with (the words), ‘To the Ashtakâ Svâhâ!’
36. [91] The rest (should be performed) according to the Sthâlîpâka rite. The rest according to the Sthâlîpâka rite.
End of the Third Prapâthaka.
69:1 1, 1. After the description of the regular Upanayana here follow, in chaps. 1 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, Sâṅkhâyana-Grihya II, 11 and 12. By the followers of the Sâma-veda the ceremony of the Godâna, or cutting of the beard (comp. Sâṅkhâyana I, 28, 19; Pâraskara II, 1, 7 seq.; Ârivalâyana I, 18), was put into connection with their system of Vratas; the undergoing of the Godânavrata enabled the student to study the Pûrvârriika of the Sâma-veda. 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 Sûtra 28: ‘The Upanayana-vrata has been declared to refer to the study of the Sâvitrî (comp. Bloomfield’s notes on Grihya-sarigraha II, 42. 43); the Godâna-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavamâna (this is the Pûrvârriika of the Sâma-veda); the Vrâtika-vrata, to the study of the Ârariyaka, with the exclusion of the Sukriya sections; the Âditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the Upanishad-Brâhmaria; the _Grith_asâmika-vrata, to the study of the Âriyadohas.’ The Vratas were connected with a repetition of the Upanayana ceremony (Sûtras 10 seq.) in the way stated in my note on Sâṅkhâyana II, 12, 1.—Khâdira-Grihya II, 5, 1 seq. ↩︎
69:2 Comp. Sâṅkhâyana I, 28, 19, ‘The Godânakarman is identical with the _Kûd_âkarman.’ Pâraskara II, 1, 7, At the Keûânta ceremony he says, “Hair and beard” (instead of “hair,” as at the _Kûdûn_a).’ ↩︎
70:3 At the _Kûdûn_a the child sits in the mother’s lap and others perform the rites for him. ↩︎
70:10 See the note on Sûtra 1. ↩︎
70:11 Comp. above, II, 10, 7. ↩︎
71:28 The meaning of these expressions has been explained in the note on Sûtra 1. ↩︎
71:30 According to the commentary some study the _Sukriyas as a part of the Âran_yaka; these do not undergo the Âditya-vrata. Others, for instance the Kauthumas, separate the _Sukriyas as a part of the Âran_yaka and keep a special vow, the Âditya-vrata, by which they are enabled to study those texts. ↩︎
72:1 2, 1. Regarding the Mahânâmnî or Sakvarî verses and the observances connected with their study, comp. Sâṅkhâyana II, 12 (see especially the note on II, 12, 13) and the sixth Adhyâya of that text. Khâdira-Grihya II, 5, 22 seq. ↩︎
72:10 The rules as to ‘touching water’ have been given above, I, 2, 5 seq. The three Savanas or Soma-pressings of which the Soma sacrifice consists, are the prâta_h_-savana, the mâdhyandina-savana, and the tritîya-savana, i.e. the morning Savana, the midday Savana, and the third or evening Savana. ↩︎
72:12 Comp. above, II, 10, 46; III, I, 27. ↩︎
73:30 See Sûtras 13. 18. 19. 16. 14. ↩︎
74:35 Comp. Sâṅkhâyana-Grihya VI, 3, 7. ↩︎
74:36 I.e. the fasting prescribed in Sûtras 34 and 37 may, if they like, follow after the teaching of the sacred song, instead of preceding it. ↩︎
74:37 Sâṅkhâyana-Grihya II, 12, 6 seq. ↩︎
75:43 Comp. above, I, 9, 29; Sâṅkhâyana VI, 3, 11 seq. ↩︎
75:45 45, 46. The student is to give a fee to his teacher three times, after he has been taught each of the three Stotriya verses (Sûtras 31. 32). To these three occasions the four objects stated in Sûtra 45 correspond, so that the first time either the first or the second of those objects, the bull or the brass vessel, may be chosen; the second time he gives a garment, the third time a vara (or optional gift). Comp. the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 52. ↩︎
75:48 This is the Anupravakanîya ceremony (or ceremony to be performed after the study of a Vedic text has been finished) belonging to the Mahânâmnîs; comp. Khâdira-Gkhya II, 5, 34; Âkvalâyana-Gkhya I, 22, 1 2; Sâṅkhâyana II, 8, 1 note. ↩︎
75:49 Perhaps sarvatra (‘everywhere’) belongs to Sûtra 49, so that we should have to translate: This (should be done) everywhere at p. 76 the Anupravakanîya ceremonies, i.e. also at those Anupravakanîya ceremonies which are connected with the study of the other texts. ↩︎
76:50 Instead of ‘I will keep the vow,’ he says, ‘I have kept the vow,’ &c.; II, 10, 16. ↩︎
76:51 The Parvans are the three great sections, sacred to Agni, Indra, and Soma Pavâmana, into which the first Sâmavedârkika is divided. ↩︎
76:55 According to the commentary he has to keep these observances through his whole life. ↩︎
76:58 Or, wearing always the same garment? ↩︎
77:60 Regarding the directions given to the student by the teacher, see chap. 1, 14. ↩︎
77:62 See above, Sûtras 31. 33. ↩︎
77:1 3, 1 seq. The Upâkarana ceremony; Khâdira-Gnhya III, 2, 16 seq. Regarding the different terms for this ceremony, comp. Sâṅkhâyana IV, 5, 2; Ânvalâyana III, 5, 3; Pâraskara II, 10, 2. Hiranyakenin says: snnngnnnm vâdhyâyopâkarma.—It seems impossible to me to adopt an explanation of this Sûtra, which gives to praushnapadî another meaning than that based on the constant use of these feminines derived from the names of Nakshatras, i.e. the day of the full moon which falls under such or such a Nakshatra. Hasten a, therefore, necessarily refers to another day besides the Praushnapadî, on which the Upâkarana may be celebrated. Perhaps we may conjecture, praushnapadî_mnn_am. ↩︎
77:2 Comp. above, II, 10, 39. ↩︎
78:5 The _Kh_andas book is the first Sâmavedârkika in which the verses are arranged according to their metre. ↩︎
78:6 It is not quite clear from the text, in what connection the rites described in Sûtras 6-8 stand with those treated of in the preceding Sûtras. The expression yathârtham used in Sûtra 5 (‘yathârtham iti karmana_hnk_yate,’ Comm.; comp. above, I, 3, 12 note) clearly indicates the close of the ceremony; on the other hand the comparison of Pâraskara II, 10, 15 seq., Sâṅkhâyana IV, 5, 10 seq., Ânvalâyana III, 5, 10, seems to show that the acts stated in Sûtras 6-8 form part of the ceremony described before. ↩︎
78:8 I do not try to translate this very obscure Sûtra according to the commentary, in which khândika is explained as ‘the number (of pupils).’ Perhaps the word is a misspelling for kandikâ or the like, and means sections of the texts. Comp. Khâdira-Gnhya III, 2, 23. The construction (ânântodakâh . . . kârayet) is quite irregular. ↩︎
78:9 I.e. they do not continue their study. The day sacred to Savitri is the day under the constellation of Hasta, mentioned in Sûtra 1, for Savitri is the presiding deity over that Nakshatra (comp. Sâṅkhâyana I, 26, 11). ↩︎
78:10 Comp. the note on Sûtra 16. ↩︎
79:12 Regarding the Tarpana ceremony comp. Sâṅkhâyana 1V, 9, s note. From the word ‘and’ the commentator concludes that the libations are offered not only to the Ânâryas, but also to the Rishis, &c. (Sûtra 15). ↩︎
79:13 Comp. Gautama XVI, 1; Vasishtha XIII, 1; Âpastamba I, 9, 1, &c. ↩︎
79:14 Âpastamba I, 9, 2, &c. ↩︎
79:15 This is a description of the Utsarga ceremony; comp. Sâṅkhâyana IV, 6, 6; Âsvalâyana III, 5, 21-23; Pâraskara II, 12. ↩︎
79:16 The most natural way of interpreting the text would be, in my opinion, to assume that the ‘second Upâkarana’ (pratyupâkarana) is identical with the Utsarga. The second Upâkarana thus would in the same time conclude the first term for studying the p. 80 Veda, and open a second term. The distinction of two such periods, which may be called two terms, is frequently met with in other texts, for instance, in Vasishna XIII, 5-7 (S.B.E. XIV, 63); Manu IV, 98. According to the commentary, on the other hand, the second Upâkarana is performed at the beginning of the northerly course of the sun (comp. Sûtras 10-12); it is stated that after that ceremony the Uttara (i.e. the Uttarârnika?) and the Rahasya texts are studied. It deserves to be noticed that Manu (IV, 96) prescribes the performing of the Utsarga either under the Nakshatra Pushya (i.e. Tishya), or on the first day of the bright fortnight of Mâgha, which is considered as coinciding, at least approximately, with the beginning of the northerly course of the sun. ↩︎
80:18 Comp. Manu IV, 105. ↩︎
80:22 These are the days of the ancient Vedic kâturmâsya sacrifices. ↩︎
81:29 The definition of a _Sisht_a, or instructed person, is given in Baudhâyana I, 1, 6 (S.B.E. XIV, 143). ↩︎
81:30 30-36. Different expiations; comp. Khâdira-Grihya II, 5, 35-37. ↩︎
81:34 Kitya means K_itya agni, the piled-up fire-altar, the construction of which is treated of, for instance, in the Satapatha Brâhmaitya means a VI-X. Prof. Weber has devoted to the rites connected with the kitya agni a very detailed paper, Indische Studien, XIII, 217 seq. That kitya means k_itya agni is shown by the Mânava-Gitya means hya I, 3: yadi . . . akshi vâ spandet karitya means o vâ kroitya means ed agni_mitya means kitya means sitya means sitya means mitya means kitya means ed yûpa_mitya means riitya means et, &c. ↩︎
82:1 4, 1 seq. The description given in this chapter of the Samâvartana, or of the ceremony performed at the end of studentship, is opened with a few sentences referring to another section of the Grihya ritual, namely, to marriage. It seems to me that these first Sûtras of this chapter once formed, in a text from which Gobhila has taken them, the introduction to an exposition of the wedding ceremonies, and that Gobhila was induced to transfer them to the description of the Samâvartana, by their opening words, ‘A student, after he has studied the Veda, &c.’ With Sûtras 1-3, comp. Khâdira-Grihya I, 3, 1. ↩︎
82:3 I prefer to supply, (with the permission) of his parents, and not, of his teacher. Hiranyakenin says, samâvntta ânâryakulât mâtâpitarau bibhnyât, tâbhyâm anundâto bhâryâm upayandet. ↩︎
82:5 Regarding the term Sapinda, see, for instance, Gautama XIV, 13 (S.B.E. II, 247): ‘Sapinda-relationship ceases with the fifth or the seventh (ancestor).’ Comp. Manu V, 60. ↩︎
82:6 According to the Grihya-sarigraha (II, 1 7. 18), a ‘naked’ girl is one who has not yet the monthly period, or whose breast is not yet developed. Comp. Vasishria XVII, 70; Gautama XVIII, 23. ↩︎
82:7 7 seqq. Comp. Khâdira-Grihya III, 1, 1 seqq. ↩︎
83:13 In the Mantras prescribed for the besprinkling of the student (Mantra-Brâhmana I, 7, 1 seq.) there occur passages such as, for instance, ‘Therewith I, N.N., besprinkle myself.’ ↩︎
83:21 He may use the first section of the Mantra, which contains the word prâtar, in the morning, &c. ↩︎
85:34 Instead of its being performed at the time stated in Sûtra 30. ↩︎
85:1 5, 1 seq. Rules of conduct for the Snâtaka; comp. Khâdira-Grihya III, I, 33 seq. ↩︎
86:20 As to the reading, comp. Dr. Knauer’s remarks in his edition of the text, p. xi of the Introduction. ↩︎
86:21 21, 22. These Sûtras are identical with Pâraskara II, 5, 32. Comp. the definitions of these three kinds of Snâtakas, Pâraskara, l.l. 33-35. ↩︎
86:25 Comp. above, chap. 2, 58. ↩︎
87:33 That the Snâtaka is not allowed to go alone to another village, follows from Sacra 36; thus Sûtra 33 is superfluous. The commentator of course tries to defend Gobhila, but I think he has not succeeded. Probably Gobhila has taken the two Sûtras from different texts on which his own composition seems to be based. ↩︎
87:38 Baudhâyana I, 1, 6 (S.B.E. XIV, 144): ‘Those are called _Sisht_as who, in accordance with the sacred law, have studied the Veda together with its appendages, know how to draw inferences from that, and are able to adduce proofs perceptible by the senses from the revealed texts.’ ↩︎
87:1 6, 1 seq. Different ceremonies connected with cattle-keeping. Comp. Khâdira-Grihya III, I, 45 seq. ↩︎
88:9 See Sûtras 1. 2. 7. ↩︎
89:15 As to the repetition of the last words of this chapter, see the notes on I, 4, 31; II, 8, 25; 10, 50. ↩︎
89:1 7, 1 seq. The _Sravan_â ceremony or the Bali-offering to the Serpents. Comp. Khâdira-Gravahya III, 2, 1 seq., and the elaborate paper of Dr. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888). ↩︎
90:8 As to avahanti, comp. above, I, 7, 4; Hillebrandt, Neu- and Vollmondsopfer, p. 30. ↩︎
90:11 According to the commentary atipranîta means the fire which has been carried forward (Sûtra 3). Another explanation is then added, which is based on a quotation from a ‘tantrântara:’ ‘After he has established a fire, he should carry forward one firebrand taken from that fire, in a south-eastern direction, with the Mantra ye rûpâni pratimundamânâh &c.; that fire is the atipranîta fire.’ ↩︎
91:15 Literally, ‘turning round, following his left arm.’ Comp. Sâṅkhâyana II, 3, 2. The Mantra runs thus, ‘O king of Serpents, dwelling towards the south (the west, the north), this is thy Bali!’ ↩︎
91:16 Comp. Sûtra 11 and the note. ↩︎
91:17 Comp. below, IV, 5, 3. ↩︎
91:20 Grihya-sarigraha I, 114: ‘Where the technical expression is used, “The rest according to the rite of the Sthâlîpâkas,” he should, after he has sacrificed the two Âriyabhâgas, pour (Âriya) into the Sruk and cut off (the Avadânas with the Sruk).’ Comp. Gobhila I, 8, 3 seq. ↩︎
92:23 The sacrifice is that prescribed in Sûtras 18. 19, which should, as well as the offering of Balis, be daily repeated. ↩︎
92:1 8, 1 seq. The Prishâtaka ceremony; comp. Khâdira-Grihya III, 3, 1 seq. A Prishâtaka is a mixture of milk or of curds with Âriya; comp. Khâd. l.l. 3; Grihya-sarigraha II, 59; Sâṅkhâyana IV, 16, 3 note. ↩︎
92:3 The ‘cow’s names’ are given in the Grihya-sarigraha II, 60; of the nine names given there the last is omitted at the Prishâtaka ceremony. ↩︎
92:4 See above, chap. 7, 20 and the note. ↩︎
93:9 9 seq. The sacrifice of the first fruits; comp. Khâdira-Grihya III, 3, 6 seq. ↩︎
93:11 See chap. 7, 20 and the note. ↩︎
93:16 16, 20. Instead of asamsvâda_m_, samsvâdayeran, I read p. 94 asamkhâda_m_, samkhâdayeran. Comp. Khâdira-Gmhya III, 3, 13: asamkhâdya pragiret, and the quotations in Böhtlingk-Roth’s Dictionary s_v_. sa_m_-khâd and â-svad. ↩︎
94:1 9, 1 seq. The Âgrahâyariî ceremony by which the rites devoted to the Serpents are concluded. Khâdira-Grihya III, 3, 16 seq. ↩︎
94:2 See above, chap. 7. ↩︎
94:3 Comp. chap. 7, 17: To the west of that fire he touches the p. 95 earth with his two hands turned downwards, and murmurs the Mantra, ‘Adoration to the Earth’s.’ ↩︎
95:6 He sings the two Kâvasha Sâmans of which the verse Sâma-veda I, 275 is considered as the Yoni, and then repeats that verse itself. ↩︎
95:8 This Sûtra is identical with chap. 7, 18. ↩︎
95:10 Comp. chap. 7, 20 note. ↩︎
96:20 The explanation which the commentary gives of this difficult Sutra can hardly be accepted: trir âvritya tririkritvoऽbhyasya . . . abhyâtmam âtmano grihapater âbhimukhyena, âtmana ârabhyety artha_h_. katham nâma? yenaiva krameriopavishriâ_hrinrimrisrimrih_. ↩︎
96:22 The commentary gives a second name for this Sâman p. 97 litany, arishtabhaṅga. Nârâyata says: abodhy agnir (Sv. I, 73) mahi trîtâm (I, 192) iti dve tvâvata (I, 193) ityâdika_mtmtg_ya. ↩︎
97:1 10, 1 seq. The Ashtakâ festivals; Khâdira-Gthya III, 3, 28. Comp. Sâṅkhâyana-Gthya III, 12, 1 note (S.B.E. XXIX, 102). ↩︎
97:4 4, 7. As to the difference of opinion regarding the number of Ashtakâs, comp. Weber, Naxatra, second article, p. 337. Gobhila himself follows the opinion of Audgâhamâni, for he mentions only three Ashtakâs in the winter season, the first following after the Âgrahâyatî full moon (chap. 50, 9), the second after the Taishî (10, 18), and the third after the Mâghî (IV, 4, 17). ↩︎
97:10 See above, I, 7, 2 seq. ↩︎
98:11 Grihya-sarigraha II, 71: prithakkapâlân kurvîta apûpân ashriakâvidhau. ↩︎
98:14 Regarding the Traiyambaka cakes, comp. Kâtyâyana Srauta-sûtra V, 10, 1 seq.; Vaitâna-sûtra IX, 18, &c. ↩︎
98:16 See above, I, 8, 5 seq. ↩︎
98:17 Comp. chap. 7, 20 note. ↩︎
98:18 With the following paragraphs the Srauta rites of the animal sacrifice should be compared; see J. Schwab, Das altindische Thieropfer (Erlangen, 1886). ↩︎
100:32 In the text we ought to read visasata, as Dr. Knauer has observed. ↩︎
100:35 The regulations concerning the Avadânas are given for Sthâlîpâkas, I, 8, 5 seq., and for the Svishtaktt oblation, I, 8, 11 seq. ↩︎
100:36 Comp. III, 7, 20 note. ↩︎