[ p. 101 ]
¶ PRAPÂ_TH_AKA IV, KÂ_N__D_IKÂ 1.
1. [1] He throws the two spits into the fire;
2. That which consists of one (simple) branch, towards the east, the other one towards the west.
3. [2] They cut off the Avadâna portions from all its limbs,
4. With the exception of the left thigh and the lungs.
5. The left thigh he should keep for the Anvashtakya ceremony.
6. [3] On the same fire he cooks one mess of rice-grains and one of meat, stirring up the one and the other separately, from left to right, with two pot-ladles.
7. After he has cooked them, he should pour (Âgya) on them, should take them from the fire towards the north, and should pour (Âgya) on them again.
8. Having poured the juice (of the Avadânas) into a brazen vessel,
9. And having placed the Avadânas on a layer (of grass) on which branches of the Plaksha (tree) have been spread,
10. [4] He cuts off (the prescribed portions) from the [ p. 102 ] Avadânas in the way prescribed for Sthâlîpâkas, (and puts those portions) into (another) brazen vessel;
11. And (the portion) for the Svishtaktt oblation separately.
12. Taking of the mess of boiled rice-grains (Sûtra 6) a portion of the size of a Bilva fruit, he should mix that, together with the Avadânas (Sûtra 10), with the juice (Sûtra 8).
13. Taking a fourfold portion of Âya he should sacrifice it with the first of the eight ya he should sacrifice it with the first of the eight Riya he should sacrifice it with the first of the eight as, ‘Entering into fire, the fire’ (MB. II, 2, 9-16).
14. Of the mixture (Sûtra 12) he cuts off the third part and sacrifices it with the second and third (verse).
15. He places the word Svâhâ after the second (of those verses, i.e. after the third verse of the whole Mantra).
16. In the same way he sacrifices the other two-thirds (of that mixture, the one) with the fourth and fifth (verse), and (the other) with the sixth and seventh (verse).
17. Having cut off the rest, he should sacrifice the oblation to (Agni) Svishtaktt with the eighth (verse).
18. Even if he be very deficient in wealth, he should celebrate (the Ashtakâ) with (the sacrifice of) an animal.
19. Or he should sacrifice a Sthâlîpâka.
20. [5] Or he should offer food to a cow. [ p. 103 ]
21. [6] Or he should burn down brushwood in the forest and should say, ‘This is my Ashtakâ.’
22. But let him not neglect to do (one of these things). But let him not neglect to do (one of these things).
¶ KÂ_N__D_IKÂ 2.
1. [7] On the following day the Anvashtakya (ceremony is performed),
2. Or on the day which follows after that.
3. To the south-east (of the house), in the intermediate direction (between south and east), they partition off (a place with mats or the like).
4. The long-side (of that place should lie) in the same (direction).
5. They should perform (the ceremonies) turning their faces towards the same (direction).
6. (It should measure) at least four prakramas (i.e. steps).
7. (It should have) its entrance from the west.
8. [8] In the northern part of that enclosure they make the Lakshana and carry the fire (to that place).
9. To the west of the fire he places a mortar so that it stands firmly, and husks, holding his left hand uppermost, one handful of rice-grains which he has seized with one grasp. [ p. 104 ]
10. When (the rice) has been husked,
11. He should once carefully remove the husks.
12. [9] And then he should cut off a lump of flesh from that thigh and should cut it in small pieces on a new slaughtering-bench,
13. (With the intention) that the Pindas (or lumps of food offered to the Manes) should be thoroughly mixed up with flesh.
14. [10] On the same fire he cooks one mess of rice-grains and one of meat, stirring up the one and the other separately, from right to left, with the two pot-ladles.
15. [11] After he has cooked them, he should pour (Âgya) on them, should take them from the fire towards the south, and should not pour (Âgya) on them again.
16. In the southern part of the enclosure (Sûtras 3 seq.) he should have three pits dug, so that the eastern (pit is dug) first,
17. One span in length, four inches in breadth and in depth.
18. [12] Having made the Lakshana to the east of the eastern pit, they carry the fire (to that place).
19. Having carried the fire round the pits on their west side, he should put it down on the Lakshana.
20. He strews (round the fire) one handful of Darbha grass which he has cut off in one portion. [ p. 105 ]
21. And (he strews it into) the pits,
22. Beginning with the eastern (pit).
23. To the west of the pits he should have a layer spread out,
24. Of southward-pointed Kusa grass,
25. Inclined towards the south.
26. And he should put a mat on it.
27. [13] To that (layer of grass) they fetch for him (the following sacrificial implements), one by one, from right to left:
28. The two pots in which sacrificial food has been cooked (Sûtra 14), the two pot-ladles (Sûtra 14), one brazen vessel, one Darvî (spoon), and water.
29. [14] (The sacrificer’s) wife places a stone on the Barhis and pounds (on that stone the fragrant substance called) Sthagara.
30. [15] And on the same (stone) she grinds some collyrium, and anoints therewith three Darbha blades, including the interstices (between the single blades?).
31. [16] He should also get some oil made from sesamum seeds,
32. [17] And a piece of linen tape.
33. [18] After he has invited an odd number of blameless Brâhmanas, whose faces should be turned towards the north, to sit down on a pure spot, [ p. 106 ]
34. [19] And has given them Darbha grass (in order that they may sit down thereon),
35. [20] He gives them (pure) water and afterwards sesamum-water, pronouncing his father’s name, ‘N.N.! To thee this sesamum-water, and to those who follow thee here, and to those whom thou followest. To thee Svadhâ!’
36. [21] After he has touched water, (he does) the same for the other two.
37. [22] In the same way (he gives them) perfumes.
38. [23] The words in which he addresses (the Brâhmanas) when going to sacrifice, are, ‘I shall offer it into the fire.’
39. After they have replied, ‘Offer it,’ he should cut off (the prescribed portions) from the two messes of cooked food (Sûtra 14), (and should put those portions) into the brazen vessel. He then should sacrifice, picking out (portions of the Havis) with the pot-ladle, the first (oblation) with (the words), ‘Svâhâ to Soma Pitrimat,’ the second with (the words), ‘Svâhâ to Agni Kavyavâhana’ (MB. II, 3, 1. 2).
[ p. 107 ]
¶ KÂ_N__D_IKÂ 3.
1. [24] From now onwards he has to perform (the rites) wearing his sacrificial cord over his right shoulder and keeping silence.
2. [25] With his left hand he should seize a Darbha blade and should (therewith) draw (in the middle of the three pits) a line from north to south, with (the formula), ‘The Asuras have been driven away’ (MB. II, 3, 3.
3. [26] Seizing, again with his left hand, a fire-brand, he should place it on the south side of the pits with (the verse), ‘They who assuming (manifold) shapes’ (ibid. 4).
4. He then calls the Fathers (to his sacrifice) with (the verse), ‘Come hither, ye Fathers, who have drunk Soma’ (ibid. 5).
5. He then should place pâtra vessels of water near the pits.
6. [27] Seizing, again with his left hand, (the first) vessel, he should pour it out from right to left on the Darbha grass in the eastern pit, pronouncing his father’s name, ‘N.N.! Wash thyself, and (may) those who follow thee here, and those whom thou followest, (wash themselves). To thee Svadhâ!’
7. [28] After he leas touched water, (he does) the same for the other two.
8. Seizing, again with his left hand, the Darvî spoon, he should cut off one-third of the mixture (of [ p. 108 ] the different kinds of sacrificial food) and should put down (that Pinda), from right to left, on the Darbha grass in the eastern pit, pronouncing his father’s name, ‘N.N.! This Pinda is thine, and of those who follow thee here, and of those whom thou followest. To thee Svadhâ!’
9. [29] After he has touched water, (he does) the same for the other two.
10. If he does not know their names, he should put down the first Pinda with (the formula), Svadhâ to the Fathers dwelling on the earth,’ the second with (the formula), ‘Svadhâ to the Fathers dwelling in the air,’ the third with (the formula), ‘Svadhâ to the Fathers dwelling in heaven.’
11. After he has put down (the three Pindas), he murmurs, ‘Here, O Fathers, enjoy yourselves; show your manly vigour each for his part’ (MB. II, 3, 6).
12. He should turn away, (should hold his breath,) and turning back before he emits his breath, he should murmur, ‘The Fathers have enjoyed themselves; they have shown their manly vigour each for his part’ (ibid. 7).
13. Seizing, again with his left hand, a Darbha blade (anointed with collyrium; chap. 2, 30), he should put it down, from right to left, on the Pinda in the eastern pit, pronouncing his father’s name, ‘N.N.! This collyrium is thine, and is that of those who follow thee here, and of those whom thou followest. To thee Svadhâ!’
14. After he has touched water, (he does) the same for the other two.
15. [30] In the same way (he offers) the oil (to the fathers); [ p. 109 ]
16. [31] In the same way the perfume.
17. Then he performs the deprecation (in the following way):
18. [32] On the eastern pit he lays his hands, turning the inside of the right hand upwards, with (the formula), ‘Adoration to you, O Fathers, for the sake of life! Adoration to you, O Fathers, for the sake of vital breath!’ (MB. II, 3, 8);
19. On the middle (pit), turning the inside of the left hand upwards, with (the formula), ‘Adoration to you, O Fathers, for the sake of terror! Adoration to you, O Fathers, for the sake of sap!’ (MB., loc. cit.);
20. On the last (pit), turning the inside of the right hand upwards, with (the formula), ‘Adoration to you, O Fathers, for the sake of comfort! Adoration to you, O Fathers, for the sake of wrath!’ (MB. II, 3, 9).
21. Then joining his hands he murmurs, ‘Adoration to you, O Fathers! O Fathers! Adoration to you!’ (MB., loc. cit.).
22. He looks at his house with (the words), ‘Give us a house, O Fathers!’ (MB. II, 3, 10).
23. [33] He looks at the Pindas with (the words), ‘May we give you an abode, O Fathers!’ (MB. II, 3, 11).
24. [34] Seizing, again with his left hand, the linen thread, he should put it down, from right to left, on the Pinda in the eastern pit, pronouncing his father’s [ p. 110 ] name, ‘N.N.! This garment is thine, and is that of those who follow thee here, and of those whom thou followest. To thee Svadhâ!’ (MB. II, 3, 12).
25. [35] After he has touched water, (he does) the same for the other two.
26. Seizing, again with his left hand, the vessel of water (Sûtra 5), he should sprinkle (water) round the Pindas from right to left, with (the verse), ‘Bringing sap’ (MB. II, 3, 13).
27. The middle Pinda (offered to the grandfather) the wife (of the sacrificer) should eat, if she is desirous of a son, with (the verse), ‘Give fruit to the womb, O Fathers’ (MB. II, 3, 14).
28. Or of those Brâhmanas (that person) who receives the remnants (of the sacrificial food, should eat that Pinda).
29. Having besprinkled (and thus extinguished) the fire-brand (Sûtra 3) with water, with (the verse), ‘Gâtavedas has been our messenger for what we have offered’ (MB. II, 3, 15)—
30. (The sacrificer) should besprinkle the sacrificial vessels, and should have them taken back, two by two.
31. The Pindas he should throw into water,
32. Or into the fire which has been carried forward (to the east side of the pits, chap. 2, 18),
33. Or he should give them to a Brâhmana to eat,
34. Or he should give them to a cow.
35. [36] On the occasion of a lucky event (such as the birth of a son, &c.) or of a meritorious work (such as the dedication of a pond or of a garden) he should give food to an even number (of Brâhmanas). [ p. 111 ]
36. [37] The rite (is performed) from left to right.
37. Barley is used instead of sesamum.
¶ KÂ_N__D_IKÂ 4.
1. [38] By (the description of) the Sthâlîpâka offered at the Anvashtakya ceremony the Pittapittyatta has been declared;
2. This is a Srâddha offered on the day of the new moon.
3. [39] Another (Srâddha) is the Anvâhârya.
4. (It is performed) monthly.
5. [40] The Havis is prepared (by one who has set up the sacred Srauta fires) in the Dakshinâgni (i.e. in that of the three fires which is situated towards the south).
6. And from the same (fire the fire is taken which) [ p. 112 ] is carried forward (in order to be used at the ceremonies).
7. In the domestic fire (the Havis is prepared) by one who has not set up the (Srauta) fires.
8. One pit (only is made);
9. [41] To the south of it the fire has its place.
10. [42] Here the laying down of the fire-brand is omitted,
11. [43] And (the spreading out of) the layer (of grass),
12. [44] And the anointing (of the bunches of Darbha grass), and the anointing (of the Fathers),
13. [45] And the (offering of) perfume,
14. [46] And the ceremony of deprecation.
15. [47] (The ceremony performed with) the vessel of water forms the conclusion (of the Pindapitnyanda).
16. [48] He should, however, put down one garment (for the Fathers in common).
17. [49] On the eighth day after the full moon of Mâgha a Sthâlîpâka (is prepared).
18. He should sacrifice of that (Sthâlîpâka).
19. ‘To the Ashtakâ Svâhâ!’—with (these words) he sacrifices.
20. [50] The rest (should be performed) according to the Sthâlîpâka rite.
21. [51] Vegetables (are taken instead of meat) as ingredient to the Anvâhârya(-rice).
22. At animal sacrifices offered to the Fathers let— [ p. 113 ] him sacrifice the omentum with (the verse), ‘Carry the omentum, O Gâtavedas, to the Fathers’ (MB. II, 3, 16);
23. At (such sacrifices) offered to the gods, with (the verse), ‘Gâtavedas, go to the gods with the omentum’ (ibid. 17).
24. If no (god to whom the sacrifice should be offered, and no Mantra with which the oblation should be made) is known, he sacrifices, assigning (his offering to the personified rite which he is performing), thus as (for instance), ‘To the Ashtakâ Svâhâ!’
25. [52] The rest (should be performed) according to the Sthâlîpâka rite.
26. [53] If a debt turns up (which he cannot pay), he should sacrifice with the middle leaf of Golakas, with (the verse), ‘The debt which’ (MB. II, 3, 18).
27. Now (follows) the putting into motion of the plough.
28. Under an auspicious Nakshatra he should cook a mess of sacrificial food and should sacrifice to the following deities, namely, to Indra, to the Maruts, to Parganya, to Agani, to Bhaga.
29. [54] And he should offer (Âdya) to Sîtâ, Âdâ, Aradâ, Anaghâ.
30. The same deities (receive offerings) at the [ p. 114 ] furrow-sacrifice, at the thrashing-floor-sacrifice, at the sowing, at the reaping of the crop, and at the putting of the crop into the barn.
31. And at mole hills he should sacrifice to the king of moles.
32. [55] To Indrânî a Sthâlîpâka (is prepared).
33. Of that he should make an offering with (the verse), ‘The Ekâshtakâ, performing austerities’ (MB. II, 3, 19).
34. The rest (should be performed) according to the Sthâlîpâka ritual. The rest according to the Sthâlîpâka ritual.
¶ KÂ_N__D_IKÂ 5.
1. [56] At (the sacrifices) for the obtainment of special wishes, which will be henceforth described,
2. And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed).
3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1). [ p. 115 ]
4. In the night-time (he pronounces that Mantra so that it ends with the word) ‘goods’ (vasu), in the day-time (so that it ends) with ‘wealth’ (dhanam).
5. With the three verses, ‘This praise’ (MB. II, 4, 2-4) he should wipe along (with his hands) around (the fire).
6. [57] Before sacrifices the Virûpâksha formula (MB. II, 4, 6) (should be recited).
7. And at (ceremonies) which are connected with special wishes, the Prapada formula (MB. II, 4, 5)—(in the following way):
8. He should murmur (the Prapada formula), ‘Austerities and splendour,’ should perform one suppression of breath, and should, fixing his thoughts on the object (of his wish), emit his breath, when beginning the Virûpâksha formula.
9. [58] When undertaking ceremonies for the obtainment of special wishes, let him fast during three (days and) nights,
10. [59] Or (let him omit) three meals. [ p. 116 ]
11. [60] At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.
12. [61] He should (simply) fast, however, before such ceremonies as are performed on sacrificial days (i.e. on the first day of the fortnight).
13. [62] (At a ceremony) which ought to be performed immediately (after the occurrence by which it has been caused), the consecration follows after (the ceremony itself).
14. Let him recite the Prapada formula (Sûtras 7. 8), sitting in the forest on Darbha grass,
15. Of which the panicles are turned towards the east, if he is desirous of holy lustre,
16. To the north, if desirous of sons and of cattle,
17. To both directions, if desirous of both.
18. One who desires that his stock of cattle may increase, should offer a sacrifice of rice and barley [ p. 117 ] with (the verse), ‘He who has a thousand arms, the protector of cow-keepers’ (MB. II, 4, 7).
19. Having murmured the Kautomata verse (ibid. 8) over fruits of a big tree, he should give them—
20. To a person whose favour he wishes to gain.
21. One (fruit) more (than he gives to that person), an even number (of fruits), he should keep himself.
22. There are the five verses, ‘Like a tree’ (MB. II, 4, 9-13).
23. [63] With these firstly a ceremony (is performed) for (obtaining property on) the earth.
24. He should fast one fortnight,
25. Or, if he is not able (to do so, he may drink) once a day rice-water,
26. In which he can see his image.
27. [64] This observance (forms part) of (all) fortnightly observances.
28. [65] He then should in the full-moon night plunge up to his navel into a pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svâhâ.
29. Now (follows) another (ceremony with the same five verses).
30. With the first (verse) one who is desirous of the enjoyment (of riches), should worship the sun, within sight of (that) person rich in wealth (from [ p. 118 ] whom he hopes to obtain wealth); then he will obtain wealth.
31. With the second (verse) one who desires that his stock of horses and elephants may increase, should sacrifice fried grains, while the sun has a halo.
32. With the third (verse) one who desires that his flocks may increase, (should sacrifice) sesamum seeds, while the moon (has a halo).
33. Having worshipped the sun with the fourth (verse), let him acquire wealth; then he will come back safe and wealthy.
34. Having worshipped the sun with the fifth (verse) let him return to his house. He will safely return home; he will safely return home.
¶ KÂ_N__D_IKÂ 6.
1. [66] Let him daily repeat (the formula), ‘Bhû_h_!’ (MB. II, 4, 14) in order to avert involuntary death.
2. (He who does so) has nothing to fear from serious diseases or from sorcery.
3. (The ceremony for) driving away misfortune (is as follows).
4. [67] It is performed on the sacrificial day (i.e. on the first day of the fortnight).
5. (Oblations are made with the six verses), ‘From the head’ (MB. II, 5, 1 seq.), verse by verse.
6. [68] The seventh (verse is), ‘She who athwart’ (MB. I, 5, 6).
7. [69] (Then follow) the verses of the Vâmadevya, [ p. 119 ]
8. (And) the Mahâvyâhritis.
9. The last (verse) is, ‘Pragâpati’ (MB. II, 5, 8).
10. [70] With the formula, ‘I am glory’ (MB. II, 5, 9) one who is desirous of glory should worship the sun in the forenoon, at noon, and in the afternoon,
11. Changing (the words), ‘of the forenoon’ (into ‘of the noon,’ and ‘of the afternoon,’ accordingly).
12. Worshipping (the sun) at the time of the morning twilight and of the evening twilight procures happiness, (both times) with (the formula), ‘O sun! the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15); in the evening with (the formula), ‘When thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16).
13. [71] One who desires to gain a hundred cart-loads (of gold), should keep the vow (of fasting) through one fortnight and should on the first day of a dark fortnight feed the Brâhmanas with boiled milk-rice prepared of one Kânsa of rice.
14. [72] At the evening twilight (of every day of that fortnight), having left the village in a westerly direction, and having put wood on the fire at a place where [ p. 120 ] four roads meet, he should sacrifice the small grains (of that rice), turning his face towards the sun, with (the words), ‘To Bhala Svâhâ! To Bhala Svâhâ!’ (ibid. 17. 18).
15. (He should repeat those rites) in the same way the two next dark fortnights.
16. During the time between those dark fortnights he should observe chastity till the end (of the rite), till the end (of the rite).
¶ KÂ_N__D_IKÂ 7.
1. [73] Let him select the site for building his house—
2. On even ground, which is covered with grass, which cannot be destroyed (by inundations, &c.),
3. On which the waters flow off to the east or to the north,
4. On which plants grow which have no milky juice or thorns, and which are not acrid.
5. The earth should be white, if he is a Brâhmana,
6. Red, if he is a Kshatriya,
7. Black, if he is a Vaisya.
8. (The soil should be) compact, one-coloured, not dry, not salinous, not surrounded by sandy desert, not swampy.
9. (Soil) on which Darbha grass grows, (should be chosen) by one who is desirous of holy lustre,
10. (Soil covered) with big sorts of grass, by one who is desirous of strength,
11. (Soil covered) with tender grass, by one who is desirous of cattle. [ p. 121 ]
12. (The site of the house) should have the form of a brick,
13. Or it should have the form of a round island.
14. Or there should be natural holes (in the ground) in all directions.
15. On such (ground) one who is desirous of fame or strength, should build his house with its door to the east;
16. One who is desirous of children or of cattle, (should build it) with its door to the north;
17. One who is desirous of all (those things), (should build it) with its door to the south.
18. Let him not build it with its door to the west.
19. [74] And a back-door.
20. The house-door.
21. So that (he?) may not be exposed to looks (?). [ p. 122 ]
22. [75] 'Let him avoid an Asvattha tree on the east-side (of his house), and a Plaksha on the south-side, a Nyagrodha on the west-side, and on the north-side an Udumbara.
23. 'One should say that an Asvattha brings (to the house) danger from fire; one should say that a Plaksha tree brings early death (to the inhabitants of the house), that a Nyagrodha brings oppression through (hostile) arms, that an Udumbara brings diseases of the eye.
24. ‘The Asvattha is sacred to the sun, the Plaksha to Yama, the Nyagrodha is the tree that belongs to Varusa, the Udumbara, to Prasâpati.’
25. [76] He should place those (trees) in another place than their proper one,
26. [77] And should sacrifice to those same deities.
27. [78] Let him put wood on the fire in the middle of the house, and sacrifice a black cow,
28. Or a white goat, [ p. 123 ]
29. (The one or the other) together with milk-rice.
30. Or (only) milk-rice.
31. Having mingled together the fat (of the animal), Âgya, its flesh, and the milk-rice,
32. He should take eight portions (of that mixture) and should sacrifice (the following eight oblations):
33. The first (verse, accompanying the first oblation), is, ‘Vâstoshpati!’ (MB. II, 6, 1).
34. [79] (Then follow) the (three) verses of the Vâmadevya,
35. (And the three) Mahâvyâhritis.
36. [80] The last (oblation is offered with the formula), ‘To Pragâpati (svâhâ).’
37. After he has sacrificed, he should offer ten Balis,
38. In the different directions (of the horizon), from left to right,
39. And in the intermediate points,
40. In due order, without a transposition.
41. (He should offer a Bali) in the east with (the formula), ‘(Adoration) to Indra!’ in the intermediate direction—‘To Vâyu!’ in the south—‘To Yama!’ in the intermediate direction—‘(Svadhâ) to the Fathers!’ in the west—‘(Adoration) to Varuna!’ in the intermediate direction—‘To Mahârâna!’ in the north—‘To Soma!’ in the intermediate direction—‘To Mahendra!’ downwards— [ p. 124 ] ‘To Vâsuki!’ upwards, in the sky (i.e. throwing the Bali into the air), with (the formula), ‘Adoration to Brahman!’
42. To the east, upwards, and downwards this should be done constantly, day by day.
43. [81] (The whole ceremony is repeated) every year or at the two sacrifices of the first fruits.
¶ KÂ_N__D_IKÂ 8.
1. [82] At the _Sravanravan_î sacrifices he should leave a remainder of fried grains.
2. Having gone out of the village in an easterly or in a northerly direction, and having put wood on the fire at a place where four roads meet, he should sacrifice (those fried grains) with his joined hands, with the single (verses of the text), ‘Hearken, Râkâ!’ (MB. II, 6, 2-5).
3. Walking eastward (he should), looking upwards, (offer a Bali) to the hosts of divine beings, with (the formula), ‘Be a giver of wealth’ (ibid. 6);
4. [83] (Walking?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards.
5. [84] Returning (to the fire) without looking back, he should, together with the persons belonging to his [ p. 125 ] family, as far as they have been initiated (by the Upanayana), eat the fried grains.
6. (This ceremony) procures happiness.
7. [85] (With the two formulas), ‘Obeying the will’ and ‘Saṅkha’ (MB. II, 6, 7. 8), he should sacrifice two oblations of rice and of barley separately,
8. [86] With reference to a person whose favour he wishes to gain.
9. This is done daily.
10. [87] With the Ekâksharyâ verse (MB. II. 6, 9) two rites (are performed) which are connected with the observance (of fasting) for a fortnight.
11. One who is desirous of long life, should sacrifice (with that verse), in the night of the full moon, one hundred pegs of Khadira wood;
12. Of iron, if he desires that (his enemies) may be killed.
13. Now another ceremony (performed with the same verse).
14. Having gone out of the village in an easterly or in a northerly direction, he should at a place where four roads meet, or on a mountain, set an elevated surface, consisting of the dung of beasts of the forest, on fire, should sweep the coals away, and should make an oblation of butter (on that surface) with his mouth, repeating that Mantra in his mind. [ p. 126 ]
15. If (that oblation of butter) catches fire, twelve villages (will be his).
16. If smoke rises, at least three.
17. They call this ceremony one which is not in vain.
18. [88] One who desires that his means of livelihood may not be exhausted, should sacrifice green cow-dung in the evening and in the morning.
19. [89] Of articles which he has bought, he should, after having fasted three (days and) nights, make an oblation with the formula, ‘Here this Visvakarman’ (MB. II. 6, 10).
20. Of a garment he should offer some threads (with that formula),
21. Of a cow some hairs (of its tail);
22. In the same way (he should offer some part) of other articles which he has bought.
23. [90] The sacrifice of a full oblation (with the verse, ‘A full oblation I sacrifice,’ MB. II, 6, 11) should be performed on the sacrificial day (i.e. on the first day of the fortnight),
24. And (on such a day let him sacrifice) with (the formula), ‘Indrâmavadât (?)’ (MB. II, 6, 12).
25. One who is desirous of glory, (should offer) the first (oblation); one who is desirous of companions, the second.
[ p. 127 ]
¶ KÂ_N__D_IKÂ 9.
1. [91] One who desires to become a ruler among men should fast through a period of eight nights.
2. Then he should provide a Sruva spoon, a cup (for water), and fuel, of Udumbara wood,
3. Should go out of the village in an easterly or in a northerly direction, should put wood on the fire at a place where four roads meet,
4. And should sacrifice Âgya, turning his face towards the sun, with (the formulas), ‘Food indeed is the only thing that is pervaded by the metres,’ and, ‘Bliss indeed’ (MB. II, 6, 13. 14);
5. A third (oblation) in the village with (the formula), ‘The food’s essence is ghee’ (ibid. 15).
6. One who is desirous of cattle, (should offer this oblation) in a cow-stable.
7. [92] If (the cow-stable) is damaged by fire (?), (he should offer) a monk’s robe.
8. On a dangerous road let him make knots in the skirts of the garments (of himself and of his companions),
9. Approaching those (of the travellers) who wear garments (with skirts). [ p. 128 ]
10. (Let him do so with the three formulas, MB. II, 6, 13-15) with the word Svâhâ at the end of each.
11. This will bring a prosperous journey (to himself) and to his companions. [Or: (He should do the same with the garments) of his companions. This will bring a prosperous journey.]
12. One who desires to gain a thousand cart-loads (of gold), should sacrifice one thousand oblations of flour of fried grains.
13. One who is desirous of cattle, should sacrifice one thousand oblations of the excrements of a male and a female calf;
14. Of a male and a female sheep, if he is desirous of flocks.
15. [93] One who desires that his means of livelihood may not be exhausted, should sacrifice in the evening and in the morning the fallings-off of rice-grains, with (the formulas), ‘To Hunger Svâhâ!’ ‘To Hunger and Thirst Svâhâ!’ (MB. II, 6, 16. 17).
16. [94] If somebody has been bitten by a venomous animal, he should murmur (the verse), ‘Do not fear, thou wilt not die’ (MB. II, 6, 18), and should besprinkle him with water.
17. With (the formula), ‘Strong one! Protect’ (MB. II, 6, 19), a Snâtaka, when lying down (to sleep), should lay down his bamboo staff near (his bed).
18. This will bring him luck.
19. (The verses), ‘Thy worm is killed by Atri’ (MB. II, 7, 1-4), he should murmur, besprinkling a place where he has a worm with water. [ p. 129 ]
20. If he intends to do this for cattle, he should fetch in the afternoon an earth-clod taken out of a furrow, and should put it down in the open air.
21. In the morning he should strew the dust of it round (the place attacked by worms), and should murmur (the same texts).
¶ KÂ_N__D_IKÂ. 10.
1. [95] To the north of the place (in which the Arghya reception will be offered to a guest), they should bind a cow (to a post or the like), and should (reverentially) approach it with (the verse), ‘Arhanâ putra vâsa’ (MB. II, 8, 1).
2. [96] (The guest to whom the Arghya reception is going to be offered) should come forward murmuring, ‘Here I tread on this Padyâ Virâg for the sake of the enjoyment of food’ (ibid. 2).
3. (He should do so) where they are going to perform the Arghya ceremony for him,
4. Or when they perform it.
5. Let them announce three times (to the guest) separately (each of the following things which are [ p. 130 ] brought to him): a bed (of grass to sit down on), water for washing the feet, the Argha water, water for sipping, and the Madhuparka (i.e. a mixture of ghee, curds, and honey).
6. Let him spread out the bed (of grass, so that the points of the grass are) turned to the north, with (the verse), ‘The herbs which’ (MB. II, 8, 3), and let him sit down thereon;
7. If there are two (beds of grass), with the two (verses) separately (MB. II, 8, 3. 4);
8. [97] On the second (he treads) with the feet.
9. Let him look at the water (with which he is to wash his feet), with (the formula), ‘From which side I see the goddesses’ (ibid. 5).
10. Let him wash his left foot with (the formula), ‘The left foot I wash;’ let him wash his right foot with (the formula), ‘The right foot I wash’ (MB. II. 8, 6. 7);
11. [98] Both with the rest (of the Mantra, i.e. with the formula), ‘First the one, then the other’ (II, 8, 8).
12. Let him accept the Arghya water with (the formula), ‘Thou art the queen of food’ (ibid. 9).
13. The water (offered to him) for sipping he should sip with (the formula), ‘Glory art thou’ (ibid. 10).
14. The Madhuparka he should accept with (the formula), ‘The glory’s glory art thou’ (ibid. 11).
15. [99] Let him drink (of it) three times with (the [ p. 131 ] formula which he repeats thrice), ‘The glory’s food art thou; the might’s food art thou; the bliss’s food art thou; bestow bliss on me’ (MB. II, 8, 12);
16. [100] Silently a fourth time.
17. Having drunk more of it, he should give the remainder to a Brâhmana.
18. After he has sipped water, the barber should thrice say to him, ‘A cow!’
19. [101] He should reply, ‘Let loose the cow from the fetter of Varuna; bind (with it) him who hates me. Kill him and (the enemy) of N.N., (the enemies) of both (myself and N.N.). Deliver the cow; let it eat grass, let it drink water’ (MB. II, 8, 13).
20. (And after the cow has been set at liberty), let him address it with (the verse), ‘The mother of the Rudras’ (MB. II, 8, 14).
21. [102] Thus if it is no sacrifice (at which the Arghya reception is offered),
22. (He should say), ‘Make it (ready),’ if it is a sacrifice.
23. There are six persons to whom the Arghya reception is due, (namely), [ p. 132 ]
24. [103] A teacher, an officiating priest, a Snâtaka, a king, the father-in-law, a friend coming as a guest.
25. [104] They should offer the Arghya reception (to such persons not more than) once a year.
26. But repeatedly in the case of a sacrifice and of a wedding. But repeatedly in the case of a sacrifice and of a wedding.
End of the Fourth Prapâthaka.
End of the Gobhila-Grihya-sûtra.
¶ Footnotes
101:1 1, 1. Comp. III, 10, 31. ↩︎
101:3 Comp. Ârivalâyana-Grihya I, 11, 12; Khâdira-Grihya III, 4, 14 seq. ↩︎
101:6 ‘He cooks a mess of meat’—i.e. he cooks the Avadânas. Comp. Khâdira-Grihya, l.l. 17; Âriv.-Grihya I, 11, 12. ↩︎
101:10 See I, 8, 5 seq. ↩︎
102:20 20 seq. Regarding these Sûtras, which occur nearly identically in Sâṅkhâyana III, 14, 4 seq., Âsvalâyana II, 4, 8-11, comp. the note, vol. xxix, p. 105. ↩︎
103:21 I believe that we ought to correct upadhâya into upadahya. Sâṅkhâyana III, 14, 5: api vâranye kaksham apâdahet. Ânvalâyana II, 4, 9: agninâ vâ kaksham uposhet. ↩︎
103:1 2, 1 seq. The Anvashtakya ceremony; comp. Khâdira-Gthya III, 5, 1 seq. ↩︎
103:8 ‘They make the Lakshana’ means, they prepare the ground on which the fire shall be established, by drawing the five lines. See above, I, 1, 9. 10; Gnhya-sangraha I, 47 seq. ↩︎
104:12 As to the words ‘from that thigh,’ comp. above, chap. I, 5. ↩︎
104:14 Comp. chap. I, 6. The sacrificial food is stirred up here from right to left, not from left to right, because it is sacred to the Manes. The mess of meat consists of the meat treated of in Sûtra 11. ↩︎
104:15 Comp. above, chap. I, 7. ↩︎
104:18 18, 19. As to lakshana, comp. Sûtra 8 note. ↩︎
105:27 The last words of the Sûtra, translated literally, would be: ‘following the left arm.’ Comp. Sâṅkhâyana-Grihya II, 3, 2. They place the different objects aprâdakshiriyena. ↩︎
105:29 See chap. 3, 16. ↩︎
105:30 See chap. 3, 13. ↩︎
105:31 See chap. 3, 15. ↩︎
105:32 See chap. 3, 24. ↩︎
105:33 As to the two classes of paitrika and daivika Brâhmarias. comp. the note on Sâṅkhâyana IV, I, 2. ↩︎
106:34 Comp. the note, p. 932 of the edition of Gobhila in the Bibliotheca Indica. ↩︎
106:35 Regarding the sesamum-water (i.e. water into which sesamum seeds have been thrown), comp. Ârivalâyana-Grihya IV, 7, 11. ↩︎
106:36 He repeats the same ceremony, pronouncing his grandfather’s, instead of his father’s, name; then he repeats it for his great-grandfather. ↩︎
106:37 He gives perfumes to the Brâhmanas, addressing first his father, then his grandfather and his great-grandfather. ↩︎
106:38 38, 39. Comp. Ârivalâyana-Grihya IV, 7, 18 seq. Regarding the term upaghâtaririuhuyât, comp. Grihya-sarigraha I, 111 seq. and Professor Bloomfield’s note. Regarding the oblation made to Agni Kavyavâhana, comp. Âpastamba VIII, 15, 20: Agnim Kavyavâhanam Svishriakridarthe yariati. ↩︎
107:1 3, 1. Comp. I, 2, 3 seq. ↩︎
107:2 Kâtyâyana-Srauta-sûtra IV, 1, 8. ↩︎
107:3 Kâtyâyana-Srauta-sûtra IV, 1, 9. ↩︎
107:6 Kâtyâyana-Srauta-sûtra IV, 1, 10. ↩︎
107:7 See chap. 2, 36. ↩︎
108:9 9, 14. See chap. 2, 36. ↩︎
108:15 See chap. 2, 31. ↩︎
109:16 See chap. 2, 29. ↩︎
109:18 18 seq. Comp. Vâ_g_. Samhitâ II, 32. ↩︎
109:23 The Vâgasaneyi Saghitâ (loc. cit.) has the reading, sato vah pitaro deshma, ‘May we give you, O Fathers, of what we possess!’ ↩︎
109:24 Comp. chap. 2, 32. ↩︎
110:25 See chap. 2, 36. ↩︎
110:35 Comp. Sâṅkhâyana-Grihya IV, 4. ↩︎
111:36 36, 37. Sâṅkhâyana-Grihya IV, 4, 6. 9. Regarding the use of sesamum seeds, see above, chap. 2, 35. ↩︎
111:1 4, 1. Khâdira-Grihya III, 5, 35. Comp. M.M., ‘India, what can it teach us?’ p. 240. The word Sthâlîpâka is used here, as is observed in the commentary, in order to exclude the mess of meat (chap. 2, 14) from the rites of the Piririapitriyariria. ↩︎
111:3 Anvâhârya literally means, what is offered (or given) after something else, supplementary. In the commentary on Gobhila, p. 666, a verse is quoted:
amâvâsyâ_m dvitîyam dvitîyam dvitîyak_yate,
‘The second (Srâddha) which is performed on the day of the new moon, that is called anvâhârya.’ First comes the Pindapitnyanda, and then follows the Anvâhârya Srâddha; the last is identical with the Pârvana Srâddha, which is described as the chief form of Srâddha ceremonies, for instance in Sâṅkhâyana-Gnhya IV, 1. Comp. Manu III, 122. 123, and Kullûka’s note; M.M., ‘India, what can it teach us?’ p. 200. ↩︎111:5 According to the commentary this and the following Sûtras refer only to the Pindapitnyanda, not to the Anvâhârya Srâddha. Comp. Khâdira-Gnhya III, 5, 36-39. ↩︎
112:9 See chap. 2, 18. ↩︎
112:10 See chap. 3, 3. ↩︎
112:11 Chap. 2, 23. ↩︎
112:12 Chap. 2, 30; 3, 13. ↩︎
112:13 Chap. 3, 16. ↩︎
112:14 Chap. 3, 17 seq. ↩︎
112:15 Chap. 3, 26. ↩︎
112:16 Comp. chap. 3, 24. 25. ↩︎
112:17 17-21. Description of the third Ashtakâ festival. ↩︎
112:20 Comp. above, III, 7, 20 note. ↩︎
112:21 Comp. IV, I, 12. ↩︎
113:25 See III, 7, 20 note. ↩︎
113:26 I am not sure about the translation of the words golakânâ_m madhyamaparn_ena. The ordinary meaning of golaka is ‘ball,’ see, for instance, Sâṅkhâyana-G madhyamaparhya IV, 19, 4. The commentary says, golakânâ_m madhyamapars madhyamaparm madhyamaparn madhyamapark_ madhyamaparadena. ↩︎
113:29 The name of the third of those rural deities is spelt differently; Dr. Knauer gives the readings, Aradâm, Aradâm, Aragam, Ararâm, Aram. ↩︎
114:32 32-34. Khâdira-Grihya III, 5, 40. I understand that this sacrifice stands in connection with the rural festivals which are treated of in the preceding Sûtras. In the commentary, from the mantra the conclusion is drawn that the ceremony in question belongs to the day of the Ekâshriakâ. But the Ekâshriakâ is the Ashriakâ of the dark fortnight of Mâgha (see S.B.E. XXIX, 102), and the description of the rites belonging to that day has already been given above, Sûtras 17-21. It very frequently occurs in the Grihya ritual that Mantras are used at sacrifices standing in no connection with those for which they have originally been composed. ↩︎
114:1 5, 1 seq. Comp. Khâdira-Grihya I, 2, 6 seq. ↩︎
115:6 6-8. Khâdira-Grihya I, 2, 23; Grihya-sarigraha I, 96. It is stated that the recitation of the Virûpâksha and Prapada formulas and also the parisamûhana (Sûtra 5) should be omitted at the so-called Kshiprahomas, i.e. at sacrifices performed without the assistance of a yaririavid. See Bloomfield’s notes on Grihya-sarigraha I, 92. 96. Regarding the way in which a prâriâyâma (‘suppression of breath’) is performed, comp. Vasishria XXV, 13 (S.B.E. XIV, p. 126). ↩︎
115:9 9 seq. Khâdira-Grihya IV, 1, 1 seq. ↩︎
115:10 There are two meals a day. The words of this Sûtra, ‘Or three meals,’ are explained in the commentary in the following way. He should, if he does not entirely abstain from food through three days, take only three meals during that time, i.e. he should take one meal a day. The commentator adds that some read abhaktâni instead of bhaktâni (‘or he should omit three meals’), in which case the result would be the same. I prefer the reading p. 116 bhaktâni, and propose to supply, not, ‘he should eat,’ but ‘he should omit’ (‘abhoganam,’ Sûtra 9). Possibly the meaning is that three successive meals should be omitted; thus also the compiler of the Khâdira-Gghya seems to have understood this Sûtra. ↩︎
116:11 Comp., for instance, below, chap. 6, 1. ↩︎
116:12 Comp. below, chaps. 6, 4; 8, 23. ↩︎
116:13 My translation of this Sûtra differs from the commentary. There it is said: ‘An occurrence which is perceived only when it has happened (sannipatitam eva), and of which the cause by which it is produced is unknown, for instance the appearance of a halo, is called sânnipâtika. Such sânnipâtika ceremonies are uparishtâddaiksha. The dîkshâ is the preparatory consecration (of the sacrificer), for instance by three days of fasting. A ceremony which has its dîkshâ after itself is called uparishtâddaiksha.’ Similarly the commentary on Khâdira-Gthya IV, 1, 3 says, ‘uparishtât sânnipâtike naimittike karma kttvâbhotanam.’ ↩︎
117:23 The commentary explains pârthivam, ‘prithivyartham kriyate, iti pârthivam, grâmakshetrâdyartham;’ similarly the commentary on Khâdira-Grihya IV, 1, 13 says, ‘prithivîpatitvaprâptyartham idam uktam karma.’ ↩︎
117:27 Comp. below, chap. 6, 12. ↩︎
117:28 Grihya-sarigraha II, 11. ↩︎
118:1 6, 1 seq. Comp. Khâdira-Grihya IV, I, 19 seq. ↩︎
118:4 Comp. above, chap. 5, 12. ↩︎
118:6 Comp. above, II, 7, 14. ↩︎
118:7 The text belonging to the Vâmadevya Sâman, is the Triria, Sâma-veda II, 32-34. ↩︎
119:10 According to the commentary the formula yasoऽham bhavâmi comprises five sections; thus it would include the sections II, 5, 9-13 of the Mantra-Brâhmasa. The Mantra quoted next by Gobhila (Sûtra 12) is really MB. II, 5, 14. ↩︎
119:13 Comp. chap. 5, 24-27. One Kâmsa is stated to be a measure equal to one Droma. The more usual spelling is kamsa, and this reading is found in the corresponding passage of the Khâdira-Gmhya (IV, 2, 1). ↩︎
119:14 As to the meaning of kana (‘small grain of rice’), comp. Hillebrandt, Neu- and Vollmondsopfer, p. 32, note 1. ↩︎
120:1 7, 1 seq. Comp. Khâdira-Grihya IV, 2, 6 seq. ↩︎
121:19 19-21. I have translated the words of these Sûtras without trying to express any meaning. According to the commentary the meaning is the following: 19. He should not build a house which has its door on the back-side, or which has one front-door and one back-door. 20. The house-door should not face the door of another house. 21. The house-door should be so constructed that the householder cannot be seen by Kânââlas, &c., when he is performing religious acts or when dining in his house. Or, if instead of saâlokî the reading saâloki is accepted, the Sûtra means: the house-door should be so constructed, that valuable objects, &c., which are in the house, cannot be seen by passers-by.—The commentary on Khâdira-Gâhya IV, 2, 15 contains the remark: dvâradvayam (var. lectio, dvâra_mâmâri_âu na syâd iti keâit. This seems to me to lead to the right understanding of these Sûtras. I think we ought to read and to divide in this way: (19) anudvâra_mâk_a. (20. 21) gâhadvâra_mâm_loki syât. ‘And (let him construct) a back-door, so that it does not face the (chief) house-door.’ The Khâdira MSS. have the readings, asallokî, asandraloke, saâloka. ↩︎
122:22 22-24. These are Slokas to which the commentary very appropriately, though not exactly in the sense in which it was originally set down, applies the dictum so frequently found in the Brâhmana texts: na hy ekasmâd aksharâd virâdhayanti. Dr. Knauer’s attempts to restore correct Slokas are perhaps a little hazardous; he inserts in the third verse ka after plakshas, and in the second he changes the first brûyât into ka, whereby the second foot of the hemistich loses its regular shape
, and receives instead of it the form 
. ↩︎122:25 He should remove an Asvattha tree from the east-side, &c. ↩︎
122:26 He should sacrifice to the deities to whom the transplanted trees are sacred. ↩︎
122:27 27 seq. Here begins the description of the vâstusamana, which extends to Sûtra 43. As to the animal sacrifice prescribed in this Sûtra, comp. Dr. Winternitz’s essay, Einige Bemerkungen über das Bauopfer bei den Indern (Sitzungsbericht der Anthrop. Gesellschaft in Wien, 19 April, 1887), p. 8. ↩︎
123:34 Comp. above, chap. 6, 7 note. ↩︎
123:36 The commentary says: ‘The last oblation should be offered with the formula, “To Pragâpati svâhâ!”’ Probably we ought to correct the text, Pragâpata ity uttamâ, ‘the last (verse) is, “Pragâpati!” (MB. II, 5, 8);’ see above, IV, 6, 9; Khâdira-Gghya IV, 2, 20. ↩︎
124:43 See above, III, 8, 9 seq. ↩︎
124:1 8, 1. See above, III, 7; 9. Comp. Khâdira-Grihya III, 2, 8 seq. ↩︎
124:4 The commentary says: Tiryaṅ tirassînam yathâ bhavati tathâ, iti kriyâviseshasam etat. athavâ . . . tiryaṅ tirassînam san. Arvâṅ ought to be corrected to avâṅ (comp. Khâdira-Gshya III, 2) 13). ↩︎
124:5 The commentary explains upetai_h simply by samîpam âgataih_. ↩︎
125:7 7 seq. Khâdira-Grihya IV, 2, 24 seq.
7. I.e. he should sacrifice one oblation of rice, and one of barley. ↩︎125:8 Literally, to a person, &c. The meaning is, he should pronounce the name of that person. The Sûtra is repeated from IV, 5, 20; thus its expressions do not exactly fit the connection in which it stands here. ↩︎
125:10 10 seq. Khâdira-Grihya IV, 3, 1 seq. ↩︎
126:18 Khâdira-Grihya IV, 3, 18. On haritagomayân the commentary has the following note: yai_hrihrimrisriri_riâni prariastâny utpadyante tân kila gomayân haritagomayân âriakshate. te khalv ârdrâ ihâbhipreyante. katha_mrig_riâyate. teshv eva tatprasiddhe_h_. ↩︎
126:19 Khâdira-Grihya IV, 3, 7. ↩︎
126:23 23 seq. Khâdira-Grihya IV, 3, 8 seq. The Pratîka quoted in Sûtra 24 is corrupt. ↩︎
127:1 9, 1 seq. Khâdira-Grihya IV, 3, 10 seq. ↩︎
127:7 Perhaps we ought to follow the commentary and to translate, ‘When (the cow-stable) becomes heated (by the fire on which he is going to sacrifice),’ &c. (‘goshtheऽgnim upasamâdhâyaiva homo na kartavyah, kin tv agnim upasamâdhâyâpi tâvat pratîkshanîyam bhavati’). I have translated kîvaram according to the ordinary meaning of the word; in the commentary it is taken as equivalent to lauhathûrtham (copper filings). ↩︎
128:15 Khâdira-Grihya IV, 3, 6. ↩︎
128:16 16 seq. Khâdira-Grihya IV, 4, 1 seq. ↩︎
129:1 10, 1 seq. The Arghya reception; Khâdira-Grihya IV, 4, 5 seq.; Grihya-sarigraha II, 62-65. The first words of the Mantra quoted in Sûtra 1 are corrupt. The Mantra is evidently an adaptation of the well-known verse addressed to the Âgrahâyariî (Gobhila III, 9, 9; Mantra-Brâhmaria II, 2, 1), or to the Ashriakâ (Pâraskara III, 3, 5, 8): prathamâ ha vyuvâsa, &c. The first word arhariâ (‘duly’), containing an allusion to the occasion of the Arghya ceremony, to which this Mantra is adapted, seems to be quite right; the third word may be, as Dr. Knauer conjectures, uvâsa (‘she has dwelt,’ or perhaps rather ‘she has shone’). For the second word I am not able to suggest a correction. ↩︎
129:2 Regarding Padyâ Virâ_g_, comp. Sâṅkhâyana III, 7, 5 note; Pâraskara I, 3, 12. ↩︎
130:8 See Pâraskara I, 3, 9. ↩︎
130:11 The commentary says, _seshenesheseshet_enodakena. Comp., however, Khâdira-Geshehya IV, 4, II. ↩︎
130:15 I have adopted the reading srîbhaksho, which is given in the Mantra-Brâhmana, and have followed the opinion of the commentator p. 131 that the whole Mantra, and not its single parts, should be repeated each time that he drinks of the Madhuparka. In the Khâdira-Gnhya the text of the Mantra differs, and the rite is described differently (IV, 4, 15). ↩︎
131:16 16, 17. Perhaps these two Sûtras should be rather understood as forming one Sûtra, and should be translated as I have done in Khâdira-Grihya IV, 4, 16. ↩︎
131:19 Iti after abhidhehi ought to be omitted. Comp. the lengthy discussions on this word, pp. 766 seq. of the edition of Gobhila in the Bibliotheca Indica. ‘N.N.’ is the host who offers the Arghya; comp. Khâdira-Grihya IV, 4, 18. ↩︎
131:21 21, 22. In the case of a sacrifice the cow is killed; comp. Sâṅkhâyana II, 15, 2. 3 note; Pâraskara I, 3, 30. ↩︎
132:24 Vivâhya is explained in the commentary by vivâhayitavyo gâmâtâ. Comp., however, Sâṅkhâyana II, 15, 1 note. ↩︎
132:25 25, 26. Comp. Sâṅkhâyana II, 15, 10 and the note. ↩︎