Âsvalâyana-Grihya-Sûtra: Adhyâya IV

Kandikâ 1

1¹. If disease befalls one who has set up the (sacred Srauta) fires, he should leave his home (and go away) to the eastern, or northern, or north-eastern direction.

2. 'The sacred fires are fond of the village'—thus it is said.

3². Longing for it, desirous of returning to the village they might restore him to health-thus it is understood (in the Sruti).

4³. Being restored to health, he should offer a Soma sacrifice, or an animal sacrifice, or an ordinary sacrifice, and take his dwelling (again in the village).

5⁴. Or without such a sacrifice.

6. If he dies, one should have a piece of ground dug up to the south-east or to the south-west—

7. At a place which is inclined towards the south or towards the south-east.

8. According to some (teachers), inclined towards south-west.

9. (The piece of ground dug up should be) of the length of a man with upraised arms,

10. Of the breadth of one Vyâma (fathom),

11. Of the depth of one Vitasti (span).

12⁵. The cemetery should be free from all sides.

13. It should be fertile in herbs.

14⁶. But plants with thorns and with milky juice, &c., as stated above.

15⁷. From which the waters flow off to all sides: this is a characteristic required for the cemetery (smasâna) where the body is to be burned.

16⁸. 'They cut off (from the dead body) the hair, the beard, the hairs of the body, and the nails'—this has been stated above.

17⁹. (They should provide) plenty of sacrificial grass and of butter.

18¹⁰. They here pour clarified butter into curds.

19. This is the 'sprinkled butter' used for the Fathers (i.e. Manes).

Kandikâ 2

1¹¹. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction.

2. After them aged persons forming an odd number, men and women not going together, (carry) the dead body.

3. Some (say) that (the dead body should be carried) in a cart with a seat, drawn by cows.

4¹². (Some prescribe) a she-animal for covering (the dead body with its limbs):

5. A cow,

6. Or a she-goat of one colour.

7. Some (take) a black one.

8. They tie (a rope) to its left fore-foot and lead it behind (the dead body).

9. Then follow the relations (of the dead person), wearing their sacrificial cords below (round their body), with the hair-locks untied, the older fines first, the younger ones last.

10¹³. When they have thus arrived at the place, the performer (of the rites) walks three times round the spot with his left side turned towards it, and with a Samî branch sprinkles water on it, with (the verse), 'Go away, withdraw, and depart from here' (Rig-veda X, 14, 9).

11. To the south-east, on an elevated corner (of that place), he places the Âhavanîya fire,

12¹⁴. To the north-west the Gârhapatya fire,

13. To the south-west the Dakshina fire.

14¹⁵. After that a person that knows (how to do it), piles up between the fires a pile of fuel.

15. After sacrificial grass and a black antelope's skin with the hair outside has been spread out there, they place the dead body thereon, which they have carried so as to pass by the Gârhapatya fire on its north-side, turning its head towards the Âhavanîya.

16¹⁶. To the north (of the body they place) the wife (of the deceased),

17. And a bow for a Kshatriya.

18¹⁷. Her brother-in-law, being a representative of her husband, or a pupil (of her husband), or an aged servant, should cause her to rise (from that place) with (the verse), 'Arise, O wife, to the world of life' (Rig-veda X, 18, 8).

19¹⁸. The performer (of the rites) should murmur (that verse), if a Sûdra (makes her rise from the pile).

20. With (the verse), 'Taking the bow out of the hand of the deceased' (Rig-veda X, 18, 9), (he takes away) the bow.

21. It has been stated (what is to be done) in case a Sûdra (should perform this act).

22¹⁹. Having bent the bow, he should, before the piling up (of the things mentioned below, which are put on the dead body) is done, break it to pieces, and throw it (on the pile).

Kandikâ 3

1²⁰. He should then put the following (sacrificial) implements (on the dead body).

2. Into the right hand the (spoon called) Guhû.

3. Into the left the (other spoon called) Upabhrit.

4. On his right side the (wooden sacrificial sword called) Sphya, on his left (side) the Agnihotrahavanî (i.e. the ladle with which the Agnihotra oblations are sacrificed).

5. On his chest the (big sacrificial ladle called) Dhruvâ. On his head the dishes. On his teeth the pressing-stones.

6. On the two sides of his nose the two (smaller sacrificial ladles called) Sruvas.

7. Or, if there is only one (Sruva), breaking it (in two pieces).

8²¹. On his two ears the two Prâsitraharanas (i.e. the vessels into which the portion of the sacrificial food belonging to the Brahman is put).

9. Or, if there is only one (Prâsitraharana), breaking it (in two pieces).

10. On his belly the (vessel called) Pâtrî,

11. And the cup into which the cut-off portions (of the sacrificial food) are put.

12. On his secret parts the (staff called) Samyâ.

13. On his thighs the two kindling woods.

14. On his legs the mortar and the pestle.

15. On his feet the two baskets.

16. Or, if there is only one (basket), tearing it (in two pieces).

17²². Those (of the implements) which have a hollow (into which liquids can be poured), are filled with sprinkled butter.

18. The son (of the deceased person) should take the under and the upper mill-stone for himself.

19²³. And the implements made of copper, iron, and earthenware.

20²⁴. Taking out the omentum of the she-animal he should cover therewith the head and the mouth (of the dead person) with the verse, 'Put on the armour (which will protect thee) against Agni, by (that which comes from) the cows' (Rig-veda X, 16, 7).

21. Taking out the kidneys (of the animal) he should lay them into the hands (of the dead body) with the verse, 'Escape the two hounds, the sons of Saramâ' (Rig-veda X, 14, 10), the right (kidney) into the right (hand), the left into the left.

22. The heart (of the animal he puts) on the heart (of the deceased).

23²⁵. And two lumps (of flour or rice), according to some (teachers).

24²⁶. (Only) if there are no kidneys, according to some (teachers).

25²⁷. Having distributed the whole (animal), limb by limb (placing its different limbs on the corresponding limbs of the deceased), and having covered it with its hide, he recites, when the Pranîta water is carried forward, (the verse), 'Agni, do not overturn this cup' (Rig-veda X, 16, 8).

26. Bending his left knee he should sacrifice Âgya oblations into the Dakshina fire with (the formulas), 'To Agni svâhâ! To Kâma svâhâ! To the world svâhâ! To Anumati svâhâ!'

27²⁸. A fifth (oblation) on the chest of the deceased with (the formula), 'From this one verily thou hast been born. May he now be born out of thee, N.N.! To the heaven-world svâhâ!'

Kandikâ 4

1. He gives order, 'Light the fires together.'

2²⁹. If the Âhavanîya fire reaches (the body) first, he should know, 'It has reached him in the heaven-world. He will live there in prosperity, and so will this one, i.e. his son, in this world.'

3³⁰. If the Gârhapatya fire reaches (the body) first, he should know, 'It has reached him in the air-world. He will live there in prosperity, and so will this one, i.e. his son, in this world.'

4³¹. If the Dakshina fire reaches (the body) first, he should know, 'It has reached him in the world of men. He will live there in prosperity, and so will this one, i.e. his son, in this world.'

5³². If (the three fires) reach (the body) in the same moment, they say that this signifies the highest luck.

6³³. While (the body) is burning, he recites over it the same texts, 'Go on, go on, on the ancient paths' (Rig-veda X, 14, 7).

7. Being burnt by a person who knows this, he goes to the heaven-world together with the smoke (of the funeral pile)—thus it is understood (in the Sruti).

8³⁴. To the north-east of the Âhavanîya fire he should have a knee-deep pit dug and should have an Avakâ, i.e. (the water-plant called) Sîpâla put down into it. From that (pit) he (i.e. the deceased) goes out and together with the smoke he goes up to the heaven-world—thus it is understood (in the Sruti).

9. After he has recited (the verse), 'These living ones have separated from the dead' (Rig-veda X, 18, 3), they turn round from right to left and go away without looking back.

10³⁵. When they have come to a place where standing water is, having once (plunged into it and) emerged from it, they pour out one handful (of water), pronounce the Gotra name and the proper name (of the deceased), go out (of the water), put on other garments, wring out (the old garments) once, lay them away with their skirts to the north, and sit down until the stars appear.

11. Or they may enter (their houses), when still (a part) of the sun-disk is seen,

12³⁶. The younger ones first, the older ones last.

13. When they have come to the houses, they touch a stone, the fire, cow's dung, fried barley, sesamum seeds, and water.

14. Let them not cook food during that night.

15³⁷. Let them subsist on bought or ready-made food.

16. Let them eat no saline food for three nights.

17³⁸. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died).

18³⁹. Ten days after (the death of) Sapindas,

19. And of a Guru who is no Sapinda,

20. And of unmarried female relations.

21⁴⁰. Three nights after (the death of) other teachers,

22. And of a relation who is no Sapinda,

23. And of married female relations,

24. Of a child that has no teeth,

25. And of a dead-born child.

26. One day, after (the death of) a fellow-pupil,

27. And of a Srotriya of the same village.

Kandikâ 5

1⁴¹. The gathering (of the bones is performed) after the tenth (Tithi from the death), (on a Tithi) with an odd number, of the dark fortnight, under a single Nakshatra.

2⁴². A man into a male urn without special marks, a woman into a female one without special marks.

3⁴³. Aged persons of an odd number, not men and women together (gather the bones).

4⁴⁴. The performer of the ceremony walks three times round the spot with his left side turned towards it, and sprinkles on it with a Samî branch milk mixed with water, with the verse, 'O cool one, O thou that art full of coolness' (Rig-veda X, 16, 14).

5. With the thumb and the fourth finger they should put each single bone (into the, urn) without making a noise,

6. The feet first, the head last.

7⁴⁵. Having well gathered them and purified them with a winnowing basket, they should put (the urn) into a pit, at a place where the waters from the different sides do not flow together, except rain water, with (the verse), 'Go to thy mother Earth there' (Rig-veda X, 18, 10).

8. With the following (verse) he should throw earth (into the pit).

9. After he has done so, (he should repeat) the following (verse).

10⁴⁶. Having covered (the urn) with a lid with (the verse), 'I fasten to thee' (Rig-veda X, 18, 13), they then should go away without looking back, should bathe in water, and perform a Srâddha for the deceased.

Kandikâ 6

1. They who have lost a Guru by death, or are afflicted by other misfortune, should perform on the new-moon day an expiatory ceremony.

2⁴⁷. Before sunrise they should carry their fire together with its ashes and with its receptacle to the south with the half-verse, 'I send far away the flesh-devouring Agni' (Rig-veda X, 16, 9).

3⁴⁸. Having thrown that (fire) down at a place where four roads meet or somewhere else, they walk round it three times, turning their left sides towards it, beating their left thighs with their left hands.

4. They then should return home without looking back, bathe in water, have their hair, their beards the hair of their bodies, and their nails cut, and furnish themselves with new jars, pots, vessels for rinsing the mouth, wreathed with garlands of Samî flowers, with fuel of Samî wood, with two pieces of Samî wood for kindling fire, and with branches to be laid round the fire, with bull's dung and a bull's hide, fresh butter, a stone, and as many bunches of Kusa grass as there are young women (in the house).

5⁴⁹. At the time of the Agni(-hotra) he should kindle fire with the hemistich, 'Here may this other Gâtavedas' (Rig-veda X, 16, 9).

6. Keeping that (fire) burning, they sit till the silence of the night, repeating the tales of the aged, and getting stories of auspicious contents, Itihâsas and Purânas, told to them.

7⁵⁰. When all sounds have ceased, or when (the others) have gone to the house or the resting-place, (the performer of the ceremony) should pour out an uninterrupted stream of water, beginning at the south side of the door, with (the verse), 'Spinning the thread follow the light of the aerial space' (Rig-veda X, 53, 6), (going round the house), ending at the north side of the door.

8⁵¹. Having then given its place to the fire, and having spread to the west of it a bull's hide with the neck to the east, with the hair outside, he should cause the people belonging to the house to step on that (hide) with (the verse), 'Arise to long life, choosing old age' (Rig-veda X, 18, 6).

9. With (the verse), 'This I lay round the living' (Rig-veda X, 18, 4), he should lay branches round (the fire).

10⁵². After having with (the words), 'A mountain (i.e. a stone) they shall place between themselves and death,' placed a stone to the north of the fire, and having sacrificed with the four (verses), 'Go hence, O death, on another way' (Rig-veda X, 18, 1-4), verse by verse, he should look at his people with (the verse), 'As the days follow each other' (ibid. 5).

11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away.

12. (The performer of the ceremony) should look at them, while they are salving themselves, with (the verse), 'These women, being no widows, having noble husbands' (Rig-veda X, 18, 7).

13. With (the verse), 'Carrying stones, (the river) streams forward; take hold of each other' (Rig-veda X, 53, 8)—the performer (of the ceremony) first should touch the stone.

14. After that, stationing himself to the northeast, while (the others) go round with the fire, with bull's dung, and with an uninterrupted stream of water, repeating the three verses, 'O waters, ye are wholesome' (Rig-veda X, 9, i seqq.), he should murmur the verse, 'These have led round the cow' (Rig-veda X, 155, 5).

15. A tawny-coloured bull should he lead round—thus they say.

16. They then sit down at a place where they intend to tarry, having put on garments that have not yet been washed.

17. (There) they sit, avoiding to sleep, till sunrise.

18⁵³. After sunrise, having murmured the hymns sacred to the sun and the auspicious hymns, having prepared food, having made oblations with (the hymn), 'May he drive evil away from us with his shine' (Rig-veda I, 97), verse by verse, having given to the Brâhmanas to eat, he should cause (them) to pronounce auspicious words.

19. A cow, a cup of metal, and a garment that has not yet been washed, constitute the sacrificial fee.

Kandikâ 7

1⁵⁴. Now at a Srâddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the Âbhyudayika Srâddha (i.e. the Srâddha celebrated when some good luck has happened), or at the Ekoddishta Srâddha (the Srâddha directed to a single dead person)—

2. He causes Brâhmanas who are endowed with learning, moral character, and correct conduct, or with one of these (characteristics), who have been invited in time, who have taken a bath, washed their feet, and sipped water, to sit down, as representatives of the Fathers, with their faces turned to the north, one for each one of the Fathers, or two for each, or three for each.

3. The larger their number is, the greater is the reward (which the sacrificer is entitled to expect).

4. But in no case one (Brâhmana) for all (the fathers).

5⁵⁵. Optionally (he may invite only one Brâhmana) except at the first (Srâddha).

6⁵⁶. By (the exposition of) the Pinda sacrifice (the corresponding rules) have been declared (for the Srâddha ceremonies also).

7. Having given water (to the Brâhmanas),

8⁵⁷. Having given to them double-folded Darbha blades, and a seat,

9⁵⁸. Having (again) given water (to them),

10. Having poured water into three vessels of metal, of stone, and of earthen-ware, or (into three vessels) made of the same substance, over which he has put Darbha grass,

And having recited over (that water the verse), 'For luck and help the divine waters' (Rig-veda X, 9, 4), he pours sesamum seeds into it with (the formula), 'Sesamum art thou; Soma is thy deity; at the Gosava sacrifice thou hast been created by the gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadhâ! Adoration!'

12⁵⁹. (The different rites are performed) from the right to the left.

13⁶⁰. With (the part) of the other (i.e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over his left shoulder, or with the right hand which he seizes with the left (he offers the Arghya water to the Fathers with the words), 'Father, this is thy Arghya. Grandfather, this is thy Arghya. Great-grandfather, this is thy Arghya'—having first offered (ordinary) water (to the Fathers).

14. When he is going to hand over that (Arghya water to the Brâhmanas who represent the Fathers, he says once each time), 'Svadhâ! The Arghya water!'

15⁶¹. Over (the Arghya water) which has been poured out, he should recite the verse, 'The celestial waters which have been produced on the earth, the aerial waters and the waters which are terrestrial, the gold-coloured ones, apt for sacrifice, may these waters bring us luck and be kind to us.' Pouring together what has been left (in the three Arghya vessels) he moistens his face with that water, if he desires that a son should be born to him.

16⁶². 'He should not take up the first vessel, into which the Arghya water for the Fathers has been poured. Hidden the Fathers dwell therein: thus Saunaka has said.'

17⁶³. In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the Brâhmanas).

18. Having taken some food (of the Sthâlîpâka prepared for the Pindapitriyagña), and having besmeared it with ghee, he asks (the Brâhmanas) for their permission by saying, 'I shall offer it in the fire,' or, 'I will sacrifice my offering in the fire,' or, 'I will offer it in the fire.'

19. The permission (is given in the words), 'It may be offered,' or, 'Sacrifice thy offering,' or, Offer it.'

20⁶⁴. He then sacrifices in the fire as stated above,

21⁶⁵. Or, if they give their permission, in the hands (of the Brâhmanas).

22. 'The mouth of the gods verily is the fire, the mouth of the Fathers is the hand'—thus says the Brâhmana.

23. If in the hands, he assigns to them other food, after they have sipped water.

24⁶⁶. The food (is put together) with the food.

25⁶⁷. It is said, 'What is given away and offered, that brings prosperity.'

26⁶⁸. When he sees that they are satiated, he should recite (the verses) containing the word m a dh u, and (the verse), 'They have eaten, they have enjoyed themselves' (Rig-veda I, 82, 2).

27⁶⁹. Having asked them, 'Relished?' and having taken the food, whatever food he has used, together with the Sthâlîpâka, in order to make lumps thereof, he should offer the rest (to the Brâhmanas).

28. After they have either accepted (that rest of food), or left it (to him), and have finished eating, he should, before they have sipped water, put down the lumps for the Fathers.

29. After they have sipped water, according to some (teachers).

30⁷⁰. Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Brâhmanas, (saying to them), 'Say Om! Svadhâ!'

31. Or, 'So be it! Svadhâ!'

Kandikâ 8

1⁷¹. Now the spit-ox (sacrificed to Rudra).

2. In autumn or in spring, under the (Nakshatra) Ârdrâ.

3. The best of his herd,

4. (An ox) which is neither leprous nor speckled;

5⁷². One with black spots, according to some;

6. If he likes, a black one, if its colour inclines to copper-colour.

7. He sprinkles it with water, into which he has thrown rice and barley,

8. From head to tail,

9. With (the formula), 'Grow up, agreeable to Rudra the great god.'

10⁷³. He should let it grow up. When it has cut its teeth, or when it has become a bull—

11⁷⁴. To a quarter (of the horizon) which is sacrificially pure,

12. At a place which cannot be seen from the village,

13. After midnight,

14. According to some, after sunrise.

15⁷⁵. Having caused a Brahman who is versed in learning and knows the practice (of this sacrifice), to sit down, having driven a fresh branch with leaves into the ground as a sacrificial post, (having taken) two creeping plants or two Kusa ropes as two girdles, and having wound the one round the sacrificial post, and tied the other round the middle of the animal's head, he binds it to the sacrificial post or to the girdle (which he had tied to that post) with (the formula), 'Agreeable to him to whom adoration (is brought), I bind thee.'

16⁷⁶. The sprinkling with water and what follows is the same as at the animal sacrifice.

17. We shall state what is different.

18. Let him sacrifice the omentum with the Pâtrî or with a leaf—thus it is understood (in the Sruti)—

19. With (the formulas), 'To Hara, Mrida, Sarva, Siva, Bhava, Mahâdeva, Ugra, Bhîma, Pasupati, Rudra, Saṅkara, Îsâna svâhâ!'

20. Or with the last six (parts of that formula),

21. Or with (the formula), 'To Rudra svâhâ!'

22⁷⁷. Let him make Bali offerings towards the four quarters (of the horizon), to each on four rings of Kusa net-work, with (the formulas), 'The hosts, Rudra, which thou hast towards the eastern direction, to them this (offering is brought). Adoration to thee! Do no harm to me!' In this way the assigning (of the offerings is performed) according to the different quarters (of the horizon).

23. With the following four hymns he should worship the four quarters, viz. 'What shall we to Rudra,' 'These prayers to Rudra,' 'To thee, O father,' 'These songs to Rudra with the strong bow' (Rig-veda I, 43, 114; II, 33; VII, 46).

24. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra.

25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.

26⁷⁸. He should turn the skin to some use, according to Sâmvatya.

27⁷⁹. To the north of the fire, on rows of Darbha grass, or on rings of Kusa net-work, he should pour out the blood (of the sacrificial animal) with (the formula), 'Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.'

28. Then, turning to the north, (he assigns it) to the serpents (in the words), 'Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.'

Then the serpents take whatever has flowed down there of blood or of the contents of stomach and entrails.

29. All names, all hosts, all exaltations belong to him;—to a sacrificer who knows that, he gives joy.

30. Even to a man who only with words sets forth (some part) of that (ceremony), he will do no harm; thus it is understood (in the Sruti).

31. He should not partake of that (sacrifice).

32⁸⁰. They should not take anything belonging to it into the village. For this god will do harm to (human) creatures.

33. He should keep away his people from the vicinity (of the place where he has sacrificed).

34. On an express injunction, however, he should partake (of that sacrificial food), for it will bring luck.

35. This spit-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour.

36⁸¹. After he has sacrificed, he should let loose another (animal).

37. He should not be without such an animal.

38. Then he will not be without cattle—thus it is understood (in the Sruti).

39⁸². Muttering the Santâtîya hymn, he should go to his house.

40. If disease befalls his cattle, he should sacrifice to that same god in the midst of his cow-stable—

41. A mess of cooked food, which he sacrifices in its entirety.

42. Having thrown the sacrificial grass and the Âgya into the fire, he should lead his cows through the smoke.

43. Murmuring the Santâtîya hymn, he should go in the midst of his cattle.

44. Adoration to Saunaka! Adoration to Saunaka!

End of the Fourth Adhyâya.

End of the Âsvalâyana-Grihya-sûtra.

Footnotes

1. Comp. Srauta-sûtra VI, 9, 1. The funeral rites according to the Grihya-sûtras have been treated of by Prof. Max Müller, Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. ix.

2. I.e. longing for the village. I here differ from Prof. Stenzler's translation, 'Indem sie, um nach dem Dorfe zu kommen, ihm Gutes wünschen.' Prof. Stenzler here follows Nârâyana, who has the following note, grâmam âgantum ikkhantoऽgnaya enam âhitâgnim âsamsante, ayam agado bhaved iti.

3. Comp. Srauta-sûtra VI, 9, 7.

4. Srauta-sûtra VI, 10, 1.

5. Nârâyana: By the word smasâna (cemetery) two different smasânas are designated here, because below (Sûtra 15) a distinction is added (to the word smasâna), in the words, 'This is a characteristic required for the smasâna where the body is to be burned.' Thus the place where the body is burned, and the place where the gathered bones are deposited, both are called smasâna.

6. See above, II, 7, 5.

7. See the note on Sûtra 12.

8. See the Srauta-sûtra VI, 10, 2.

9. Dvigulpham barhir âgyañ ka. Nârâyana explains dvigulpha by prabhûta. Comp. bahulatrina, Kâtyâyana XXV, 7, 15.

10. 'Here' means, at a ceremony directed to the Manes. Nârâyana.

11. In the direction stated above, chap. 1, 6.

12. See chap. 3, 20-25.

13. Kartodakena (i.e. kartâ udakena) is evidently the right reading, not gartodakena.

14. The words, 'on an elevated corner' (Sûtra 11) have to be supplied.

15. As to the pronoun enam, which refers, with an irregular p. 239 construction, to the dead person, comp Satapatha Brâhmana XII, 5, 2, 7.

16. The wife is made to lie down on the pile.

17. Possibly the words devarah and patisthânîyah refer to two different persons, so that we should have to translate, 'Her brother-in-law, (or some other) representative of her husband, &c.'

18. This refers to the case of the aged servant. The word for which we have put Sûdra here and in Sûtra 21, is vrishala.

19. See Sûtra 19.

20. On the different implements mentioned in the following Sûtras, comp. Prof. Max Müller's paper in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. ix, pp. vii seqq.; lxxviii seqq.

21. On the Prâsitra and the Prâsitraharanas, comp. Hillebrandt, Neu- and Vollmondsopfer, pp. 119 (with note 6), 120, 131.

22. Nârâyana explains âsekanavanti by bilavanti. On prishadâgya ('sprinkled butter') comp. the two last Sûtras of the first chapter.

23. The statement in Satapatha Brâhmana XII, 5, 2, 14 is somewhat different.

24. Anustaranyâ vapâm. See chap. 2, 4.

25. Nârâyana states that these lumps are not put, as one would be inclined to believe, on the heart, but into the hands of the deceased. Sûtra 24 shows that this interpretation is correct.

26. I.e. if there is no Anustaranî animal, which is considered as optional (see chap. 2, 4).

27. Comp. Kâtyâyana XXV, 7, 35.

28. He who is born out of the deceased, is Agni. See Satapatha Brâhmana II, 3, 3, 5; and also XII, 5, 2, 15.

29. Satapatha Brâhmana XII, 5, 2, 10.

30. Satapatha Brâhmana l.l. § 9.

31. Satapatha Brâhmana l.l. § 11.

32. Satapatha Brâhmana l.l. § 12.

33. The same texts' means that the texts indicated in the Srauta-sûtra VI, 10, 19 (twenty-four verses taken from the hymns X, 14, 16, 17, 18, 154) have to be recited.

34. Comp. above, II, 8, 14.

35. 'All the Samânodaka relations (see Manu V, 60), men and women, should pour out one handful of water each. Pronouncing p. 244 the Gotra name and the proper name of the deceased, saying, for instance, "Devadatta, belonging to the Gotra of the Kâsyapas, this water is for thee!"—they sprinkle it out, with southward-turned faces.' Nârâyana.

36. Possibly praviseyuh (they should enter) belongs to this Sûtra. In Prof. Stenzler's edition and in the commentary of Nârâyana it is taken as belonging to Sûtra 11.

37. Vasishtha IV, 15. Nârâyana here observes, 'Some authorities omit this Sûtra.'

38. 'Father and mother and the teacher who, after having performed the Upanayana for him, has taught him the whole Veda, are the chief Gurus. When these have died, they should avoid giving gifts and studying the Veda either for twelve nights, or for ten nights, this rule standing in correlation with the following one.' Nârâyana.

39. The Sapinda relationship is generally defined as the relationship within six degrees, though the statements in the different p. 245 texts do not exactly agree. See Âpastamba II, 15, -2; Manu V, 60; Gautama XIV, 13 (with Prof. Bühler's note, Sacred Books, vol. ii, p. 247, &c.).

40. Comp. Sûtras 17, 19.

41. Nârâyana (comp. the Âsvalâyana-Grihya-Parisishta III, 7) understands this Sûtra in a different way. 'After the tenth Tithi of the dark fortnight, on a Tithi with an odd number, is e. on the eleventh, thirteenth, or fifteenth.' The single Nakshatras are those the name of which does not denote two Nakshatras (as, for instance, the two Ashâdhâs). Comp. Kâty.-Sraut. XXV, 8, 1; Manu V, 59.

42. Urns, with or without protuberances like female breasts, are considered as female or male accordingly.

43. See chap. 2, 2.

44. Comp. chap. 2, 10.

45. Nârâyana explains pavana by sûrpa. He says that the 'performer' (kartri) repeats this and the following texts.

46. They should give a Srâddha to the deceased exclusively, according to the Ekoddishta rite.' Nârâyana.

47. According to Nârâyana the fire means here not the sacred domestic fire, but a common kitchen fire. I doubt whether the commentator is right. The ceremonies described in the following Sûtras seem to point rather to a renewal of the sacred Grihya fire, the old one having proved unlucky to the sacrificer. In the same way, in the Srauta ritual, a sacrificer who, after having performed the Âdhâna, has bad luck, performs the Punarâdheya.

48. Comp. Kâtyâyana-Srauta-sûtra V, 10, r5.

49. The text has agnivelâyâm, which Nârâyana explains by agnihotraviharanakâle aparâhne. He states that the fire should be produced by attrition of two new kindling woods (arani), mentioned in Sûtra 4. The fire thus kindled is to be used, he says, as a kitchen-fire. Herein he seems to me to have misunderstood the meaning of the ceremony; see the note on Sûtra 2. The hemistich quoted in this Sûtra (which is the second half of the same verse of which the first half is prescribed in Sûtra 2) clearly points to the sacred quality of the fire in question; it runs thus, 'Here may this other Gâtavedas carry the offerings to the gods, the knowing one.'

50. The person who pours out the water is, as Nârâyana says, the kartri, i.e. the performer of the whole ceremony. The word cannot be translated, as Prof. Stenzler does, der Bestatter, no funeral ceremonies being here treated of.

51. See above, I, 8, 9. Here Nârâyana sees that the fire is the sacred one. He says, athasabdoऽsmin kâleऽgnyantaram aupâsanam upasamâdadhyâd iti gñâpanârtham.

52. The words, 'A mountain,' &c., stand at the end of the verse quoted in Sûtra 9.

53. See above, II, 3, 13.

54. Comp. on the Srâddha ceremonies in general the note on Sâṅkhâyana-Grihya IV, 1, 1, and the quotations given there. The Pârvana Srâddha, which is celebrated on the new-moon day, is treated of by Sâṅkhâyana IV, 1, the Âbhyudayika Srâddha, IV, 4, the Ekoddishta Srâddha, IV, 2.

55. Anâdye. Of the different interpretations of this word which Nârâyana gives, it may suffice here to quote two. The first Srâddha may either mean the Pârvana Srâddha, because this stands first among the different kinds of Srâddha ceremonies enumerated in Sûtra 1; or it may mean the Sapindîkarana (see Sâṅkhâyana IV, 3), for this is the first occasion on which a dead person receives Srâddha oblations together with two others of the Fathers.

56. The sacrifice to the Manes, as forming part of the Srauta ritual, is explained in the Srauta-sûtra II, 6 seq.

57. Yâgñavalkya I, 229.

58. Yâgñavalkya I, 230. The reading of several words of the Mantra is doubtful, and the parallel texts, as Prof. Stenzler has not failed to observe, differ; especially the words pratnavadbhih prattah seem to me to be corrupt. The word pratnavat is only known to the Petersburg Dictionary as having the meaning, 'containing the word pratna,' which will not do here. Thus, I think that the reading pratnam adbhih priktah should be adopted; the translation would be, 'Anciently thou hast been mixed with water.'

59. Comp. Sâṅkhâyana-Grihya IV, 4, 6.

60. The part of the hand above the thumb is called the 'Tîrtha belonging to the Manes;' see, for instance, Baudhâyana's Dharma-sûtra I, 8, 16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is 'yâgñopavîtin'). But as the oblation here treated of is directed to the Manes, it is required that he should be prâkînâvîtin. Now he is considered as prâkînâvîtin, according to Nârâyana, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of prâkînâvîtin), but also if the hand with which he performs the rites, and the shoulder over which he wears the sacred cord, are either both right or both left. Thus here, acting with the left-hand and wearing the cord over the left shoulder, he becomes prâkînâvîtin.

The last word (appûrvam) is separated by Nârâyana from the rest, so that it forms a separate Sûtra.

61. The sacrificer gives the water to the Brâhmanas, and these pour it out. Instead of prithivî sambabhûvuh (prithivî being intended as a locative; see Lanman, Noun-inflection in the Veda, p. 389) we should read, no doubt, as the parallel texts have, payasâ sambabhûvuh: 'The celestial waters which have united themselves with milk.'

62. This is a Sloka.

63. Manu III, 209; Yâgñavalkya I, 231.

64. The oblations alluded to in this Sûtra are prescribed in the Srauta-sûtra, II, 6, 12. They are directed to Soma pitrimat and to Agni kavyavâhana.

65. According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanugñâyâm belongs to Sûtra 20, so that we should have to translate, 'He then sacrifices . . . if they give their permission. Or in the hands.'

66. The food which is left from the oblations he puts with the food (Sûtra 23) which is to be eaten by the Brâhmanas, and has been put into the vessels.' Nârâyana.

67. Is srishtam to be understood in the sense of visrishtam? Nârâyana explains it by prabhûtam.

68. The verses containing the word madhu are Rig-veda I, 90, 6-8.

69. On the question, 'Relished?' compare Sâṅkhâyana-Grihya IV, 2, 5. For several kinds of Srâddha ceremonies a Sthâlîpâka is prescribed, for others it is not; for the Srâddhas of the last kind the words 'Together with the Sthâlîpâka' are not valid.

70. They reply, 'Om! Svadhâ!'

71. According to Nârâyana, the 'spit-ox' sacrifice is so called because it is offered to Rudra the spit-wearer.

72. Kalmâsho nâma krishnabindukitah. Nârâyana.

73. This Sûtra should rather be divided into two.

74. I.e. to the east or the north.

75. Round the middle of the head means, between the two horns. Nârâyana.

76. See above, I, 11.

77. This Bali offering is performed, according to Nârâyana, before the Svishtakrit oblation of the chief sacrifice. On kusasûna the commentator has the note, 'Darbhastambais trinais ka kalpavad (or rather, as Prof. Stenzler writes, katakavad) grathitvâ sarveshâm agram grihîtvâ, ekîkritya grathitâh kusasûnâ ukyante.'

78. Perhaps Sâmvatya is a mis-spelling of the name of the well-known Grihya teacher Sâmbavya.

79. Darbhavîtâ is explained in the commentary by darbharâgi.

80. Instead of abhimâruka we ought to read abhimânuka. See Aitareya Brâhmana III, 34, and the Petersburg Dictionary s. v. abhimânuka.

81. He should destine another young animal in the way stated above (Sûtras 7 seqq.) to a new Sûlagava sacrifice.

82. Rig-veda VII, 35. Comp. above, II, 8, 11.