| Grihya Sûtra of Hiranyakesin — Prasna II, Patala 2 | Title page | Grihya Sûtra of Hiranyakesin — Prasna II, Patala 4 |
1. [1] Now (follows) the sacrifice of the sûlagava (or spit-ox, for propitiating Rudra and averting plague in cattle).
2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, strews (Darbha grass) on the entire surface around the fire, cooks a mess of sacrificial food with milk, [ p. 221 ] sprinkles it (with Âgya), takes it from the fire, builds two huts to the west of the fire, and has the spit-ox led to the southerly (hut) with (the verse), ‘May the fallow steeds, the harmonious ones, bring thee hither, together with the white horses, the bright, wind-swift, strong ones, that are as quick as thought. Come quickly to my offering, Sarva! Om!’
3. [2] To the northerly (hut he has) the ‘bountiful one’ (led);—(i.e. the consort of the spit-ox);
4. To the middle (between the two huts) the ‘conqueror’ (i.e. a calf of those two parents).
5. He gives them water to drink in the same order in which they have been led (to their places), prepares three messes of boiled rice, ‘spreading under’ and sprinkling (Âgya) on them, and touches (the three beasts with those portions of rice) in the order in which they have been led (to their places), with (the Mantras), ‘May he, the bountiful one, touch it. To the bountiful one svâhâ! May she, the bountiful one, touch it. To the bountiful one svâhâ! May the conqueror touch it. To the conqueror svâhâ!’
6. After he has performed (the rites) down to the Vyâhriti oblations, he takes the messes of boiled rice (to the fire) and sacrifices them (the first with the Mantra),
‘To the god Bhava svâhâ! To the god Rudra svâhâ! To the god Sarva svâhâ! To the god Îsâna . . . Pasupati . . . Ugra . . . Bhîma svâhâ! To the great god svâhâ!’
7. Then he sacrifices the consort’s rice to the consort (of Rudra, with the Mantra), ‘To the consort [ p. 222 ] of the god Bhava svâhâ! To the consort of the god Rudra . . . Sarva . . . Îsâna . . . Pasupati . . . Ugra . . . Bhîma . . . of he great god svâhâ!’
8. Then he sacrifices of the middle portion of rice with (the Mantra), ‘To the conqueror svâhâ! To the conqueror svâhâ!’
9. Then he cuts off from all the three portions of rice and sacrifices the Svishtaktt oblation with (the Mantra), ‘To Agni Svishtaktt svâhâ!’
10. Around that fire they place their cows so that they can smell the smell of that sacrifice.
11. ‘With luck may they walk round our full face’—with (these words) he walks round all (the objects mentioned, viz. the fire, the three beasts, and the other cows), so as to turn his right side towards them, and worships (the sûlagava) with the (eleven) Anuvâkas, ‘Adoration to thee, Rudra, to the wrath’ (Taitt. Samh. IV, 5), or with the first and last of them.
1. [3] Now follows the distribution of Palâsa leaves (at different places).
2. ‘Protector of the house, touch them! To the protector of the house svâhâ! Protectress of the [ p. 223 ] house, touch them! To the protectress of the house svâhâ! Protector of the door, touch them! To the protector of the door svâhâ! Protectress of the door, touch them! To the protectress of the door svâhâ!’—with (these formulas) he puts down four leaves; (then other leaves) with (the formulas), ‘Noisy ones, touch them! To the noisy ones svâhâ! Quivered ones. . . ye that run in the rear . . . Minglers (?) . . . Choosers . . . Eaters, touch them! To the eaters svâhâ!’—
3. Then again ten (leaves) with (the formula), ‘Divine hosts, touch them! To the divine hosts svâhâ!’
4. Then other ten (leaves) with (the formula), ‘Divine hosts that are named and that are not named, touch them! To them svâhâ!’
5. [4] Then he makes a basket of leaves, puts into it a lump of boiled rice with an ‘under-spreading’ (of Âya) and sprinkling (Âya) and sprinkling (Âya) and sprinkling (Âya) on it, goes outside his pasture-grounds, and hangs (the basket) up at a tree with (the formula), ‘Quivered ones, touch it! To the quivered ones svâhâ!’
6. [5] He then performs worship (before that basket) with (the formula), ‘Adoration to the quivered one, to him who wears the quiver! To the lord of the thieves adoration!’
7. [6] With sandal salve, surâ and water, unground, fried grains, cow-dung, with a bunch of dûrvâ grass, with Udumbara, Palâsa, Sami, Vikaṅkata, and [ p. 224 ] Asvattha (branches), and with a cow-tail he besprinkles his cows, the bull first, with (the words), ‘Bring luck! Bring luck!’ Then (the bull) will bring him luck.
8. [7] He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Âgya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves.
9. He has him (i.e. the Kshetrapati? an ox representing Kshetrapati?) led (to his place) in the same way as the sûlagava (chap. 8, § 2).
10. [8] He sacrifices quickly, (for) the god has a strong digestion (?).
11. He then performs worship with (the two verses), ‘With the lord of the field,’ ‘Lord of the field’ (Taitt. Samh. I, 1, 14, 2. 3).
12. Of (the remains of that sacrificial food) sacred to Kshetrapati his uterine relations should partake, according as the custom of their family is.
End of the Third Patala.
| Grihya Sûtra of Hiranyakesin — Prasna II, Patala 2 | Title page | Grihya Sûtra of Hiranyakesin — Prasna II, Patala 4 |
220:1 8, 1. Comp. Âsvalâyana IV, 8; Pâraskara III, 8; Âpastamba VII, 20. ↩︎
221:3 3, 4. The text has mîdhiushîm, gayantam. ↩︎
222:1 9, 1. The text has baudhyavihâra, on which the commentary observes, baudhyâni palâdhapardhâni, teshâ_mdhndhmdhsdhmdhdhdhh_, karmanâma vâ. The baudhyavihâra is, as its description clearly shows, a ceremony for propitiating Rudra and his hosts and for averting evil from the cattle and the fields. The commentary understands it as forming part of the sûlagava described in chap. 8, and with this opinion it would agree very well that no indication of the time at which the baudhyavihâra ought to be performed (such as âpûryamâdhapakshe pudhye nakshatre) is given. Comp. also Âpastamba VII, 20, 5 seq. ↩︎
223:5 I have translated avadhâya (instead of avadâya), as Âpastamba VII, 20, 7 reads. ↩︎
223:6 Taittirîya Samhitâ IV, 5, 3, 2. Of course the god to whom these designations refer is Rudra. ↩︎
223:7 The commentary explains surodaka as rain-water, or as rainwater which has fallen while the sun was shining. ↩︎
224:8 Mâtridatta says, kshaitrapatya_mrim_ payasi sthâlîpâkam, &c. The meaning of the expression ‘that (enam) mess of sacrificial food’ is doubtful; the commentary says, enam iti pûrvâpeksham pûrvavad aupâsana evâsyâpi _srin_ârtham.—The last words (on four or on seven leaves) the commentator transfers to the next Sûtra, but he mentions the different opinion of other authorities. ↩︎
224:10 nûrtte sîghramîghrag_ate. kuta_h. yata_hîghrahîghrahîghrakîghras_îlas tîkshmas (read, tîkshîghraas) tasmât. Mâtîghradatta.—Possibly Dr. Kirste is right in reading tûrta_m_; the corresponding Sûtra of Âpastamba has kshipram (VII, 20, 15), and, as the Satapatha Brâhmaîghraa (VI, 3, 2, 2) observes, ‘yad vai kshipram tat tûrtam.’ ↩︎