Sâṅkhâyana-Grihya-Sûtra: Adhyâya I

Khanda 1

1¹. Now henceforth we shall declare the Pâkayagñas.

2². When (a pupil) is going to return (from his teacher), let him keep that fire (as his domestic fire) on which he has put the last piece of wood (as required by the regulations for a student),

3. Or (he should keep) his nuptial fire.

4. Some declare (that the domestic fire should be kindled) at the time of the division of the inheritance.

5³. Or that after the death of the householder the eldest one himself (should kindle it).

6. (It should be kindled) on the day of the new moon of the month of Vaisâkha or on another (new moon day).

7. Some say (that the fire should be kindled) according to the (sacrificer's) wishes under the (corresponding) constellation.

8⁴. He should light his fire at one of the following places, viz. in the house of a Vaisya who is rich in cattle, at a frying-pan, or (at the fire of) one who offers many sacrifices.

9⁵. Some say that (the fire should be fetched from one of the above-mentioned places) in the evening and in the morning.

10. The inauguration (of the fire) by an evening offering should be learnt from the Adhvaryus, according to (my) teacher.

11. In the morning he shall offer a full oblation with a verse sacred to Vishnu, or silently.

12⁶. The time for setting it (i.e. the domestic fire) in a blaze and for sacrificing on it has been explained by (the rules given with regard to) the Agnihotra.

13⁷. And 'invested with the sacrificial cord,' &c., all these rules, as far as they are applicable, should be applied (here also) in consequence of the unity of the ritual.

14. With regard to this they quote also (the following Sloka):

15⁸. 'The kinds of Pâkayagñas, the kinds of Haviryagñas, and again the kinds of Soma sacrifices,

'Twenty-one by number, these are proclaimed to be the kinds of sacrifice.'

Khanda 2

1. At the end of the sacrificial acts (follows) the distribution of food to Brâhmanas.

2. Voice, (pleasantness of) form, age, learning, moral character, (right) conduct are the qualities (required in the Brâhmanas who are to be invited thereto).

3. Learning, however, outweighs every (other qualification).

4. A learned one should not be passed over.

5. 'The threefold (knowledge, viz. that) which refers to the deities, that which refers to the Âtman, and that which refers to sacrifice,

'(Handed down) in the Mantras and in the Brâhmana: this is called learning.

6. 'A performer of the sacred rights, a man who has studied (the Veda), who is old in learning and devoted to austerities:

'He who gives food (even) once to such (a Brâhmana), hunger will not befall that man any more.

7. 'Whatsoever deity he may wish to satiate at any sacrifice,

'Destining it to that (deity) in his mind, he shall give (the food) to a person like that.

8. 'An oblation deposited in a person like that will never miss its way to the deity;

'Treasure of men, vessel of gods (in which they receive what is given to them) he is called.'

Khanda 3

1⁹. Now (follow) the ceremonies of the days of the new and full moon.

He fasts.

2¹⁰. In the morning, when the sun shines on the top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule.

3¹¹. With a genial mind, clean, on a pure, protected spot, having cooked a full, thin mess of rice, he offers that cooked oblation to the deities of the festivals of the new and full moon, distributing it in the due way.

4¹². In the oblations of cooked food the acts of taking (the intended oblation), of putting it down (near the fire), and of sprinkling it (with water) are performed with regard to the deities of the (respective) Mantras.

5¹³. And the rules about the portions to be cut off (from the sacrificial food, are valid).

6¹⁴. But before the sacrifices of the new and full moon one should make offerings to the deities of the Anvârambhanîya ceremony.

7¹⁵. The time for the new moon sacrifice is not elapsed until the full moon, nor that for the full moon sacrifice until the new moon.

8¹⁶. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger.

9. But the time is fixed, as at the Agnihotra an expiation has been prescribed for him who has neglected the time.

10. At the two daily oblations one should use as sacrificial food either rice or barley or grains.

11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited.

12. Some say that if he uses grains, he should wash them.

13. With the other (kinds of food) no such preparation takes place.

14¹⁷. In the evening (he makes the oblation) to Agni, in the morning to Sûrya,

15. And after both silently to Pragâpati.

16. Some (say that) before the first oblation a piece of wood (is to be put on the fire).

17¹⁸. The sprinkling with water as indicated (in the Srauta-sûtra).

Khanda 4

1¹⁹. When he has risen in the morning and has sipped water, let him daily repeat his recital.

2. (This consists of, or is accompanied by, the following texts:) the two verses, 'To-day, god Savitar' (Rig-veda V, 82, 4-5); the hymn, 'Go away, Manasaspati' (X, 164); the hymn, 'Right and truth' (X, 190); the verses, 'Look down, ye Âdityas,' to the end of the hymn (VIII, 47, 11-18); the verse, 'O Indra, the best treasures' (II, 21, 6); the verse, 'The swan dwelling in purity' (IV, 40, 5); the verse, 'Adoration to the great ones' (I, 27, 13); the verse, 'What we fear, Indra' (VIII, 50, 13); the verse, 'And of the sleep' (I, 120, 12); the verse, 'He who says to me, O king' (II, 28, 10); the hymn, 'Let glory be mine, Agni' (X, 128); and the five verses,' Bliss may create for us' (V, 51, 11 seq.).

Khanda 5

1²⁰. There are four kinds of Pâkayagñas, viz. the HUTA, the AHUTA, the PRAHUTA, and the PRÂSITA.

2²¹. On the following five occasions, viz. the wedding, the tonsure (of the child's head), the initiation (of the Brahmakârin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall—

3²². To a place that has been smeared (with cow-dung), which is elevated, and which has been sprinkled (with water), he carries forward the fire,

4. Having kindled it by rubbing, according to some teachers, at his marriage.

5. During the northern course of the sun, in the time of the increasing moon, on an auspicious day he shall seize the hand of a girl,

6. Who should possess (the auspicious) characteristics (required),

7. Whose limbs should be proportionate,

8. Whose hair should be smooth,

9²³. Who should also have at her neck two curls turned to the right.

10. (Of such a girl) he shall know that she will give birth to six men.

Khanda 6

1²⁴. If he will acquire a wife, let him recite over the wooers (whom he sends to the girl's father) when they go away, the verse, 'Thornless' (Rig-veda X, 85, 23).

2. When they arrive, they take flowers, fruits, barley, and a pot of water.

3²⁵. They say thrice, 'Here I am, sir!'

4. When these words have been uttered, they ask the girl in marriage, reciting the clan names, the dwellers turning their faces to the east, the visitors to the west.

5. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, fried grain, fruits, barley, and gold, and let them recite (the formula), 'Undisturbed art thou, the undisturbable vigour of the gods, not cursed, protecting against a curse, unexposed to a curse. Might I straightway attain to truth. Put me into prosperity.'

6²⁶. With the verse, 'Offspring may produce us' (Rig-veda X, 85, 43), the Âkârya of the girl's (family), standing up, places (the vessel) on her head (saying), 'Offspring I put into thee, cattle I put into thee, splendour and holy lustre I put into thee.'

Khanda 7

1²⁷. When assent has been declared (by the girl's father, the bridegroom) sacrifices.

2. He besmears a quadrangular space with cow-dung.

3²⁸. (Let him consider in the ceremonies to be performed,) of the two eastern intermediate directions, the southern one as that to which (the rites) should be directed, if the rites belong to the Manes,

of the two eastern intermediate directions, sacred to Îsâna, should be considered as that to which the ceremonies sacred to the gods, such as oblations, &c., are to be directed.'—Comp. Âsvalâyana-Sraut. I, 12, 4.}

4. The northern one, if the rites belong to the gods,

5. Or rather the east (itself) according to some (teachers).

6²⁹. He draws in the middle (of the sacrificial ground) a line from south to north,

7. Upwards from this, turned upwards, to the south one line, in the middle one, to the north one.

8. These he sprinkles (with water),

9³⁰. Carries forward the fire with the verse, 'I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,'

10. Or (he carries it forward) silently,

11. Then he wipes with his wet hand three times around the fire, turning his right side to it. This they call SAMÛHANA (sweeping together).

12. Once, turning his left side to it, in the rites belonging to the Manes.

Khanda 8

1³¹. Now (follows) the strewing (of grass) around (the fire).

2. He strews eastward-pointed Kusa grass around it, in three layers or in five layers,

3. Beginning on the east side, then to the west, then to the west.

4. He covers the roots (of the grass-blades) with the points.

5. And all kinds of rites are to be performed beginning south, ending north.

6³². He places the Brahman south with the words, BHÛR BHUVAH SVAH,

7. Adorns him with flowers,

8³³. Carries forward on the north side the Pranîtâ waters with the words, 'Who carries ye forward?'—

9³⁴. Takes up with the left hand the Kusa blades, and arranges them (on the ground) with the right hand,

10. Bending his right knee,

11. The left when worshipping the Manes.

12. The strewing around (of the grass) is not necessary in the Âgya offerings,

13³⁵. Nor in the standing offerings, according to Mândûkeya.

14³⁶. He now measures off with the span (of his hand) two Kusa blades, which are not unequal, with unbroken points, bearing no young shoots in them, and severs them (from their roots) with a Kusa blade, saying, 'Purifiers are ye.'

15. There are two or three (of these Kusa strainers).

16. He holds them with their points to the east and sprinkles them (with water, saying), 'Belonging to Vishnu.'

17. With the two Kusa blades he sprinkles (water) around the fire three times, keeping his right side turned towards it,

18³⁷. Takes up the Âgya pot with the words, 'Milk of the cows art thou;'

19³⁸. Puts it on the fire with the words, 'For sap thee;'

20³⁹. Takes it from the fire towards the north with the words, 'For juice thee;'

21⁴⁰. And holding the two (Kusa) strainers with their points to the north, seizing them on both sides with his two thumbs and fourth fingers, he bends them down, the points upwards, and dips them into the Âgya with the words,

'By the impulse of Savitar I purify thee with this uninjured purifier, with the rays of the good sun.'

22. (This) preparation of the Âgya (takes place) each time.

23. Let him not offer (Âgya) which has not been (thus) prepared.

24⁴¹. Also the waters in the Sruva spoon (he purifies) with the words, '(By the impulse) of Savitar (I purify) you.'

25. This (is called) the PRANÎTÂ and the PROKSHANÎ water.

Khanda 9

1⁴². The Sruva spoon (serves as) a vessel.

2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen.

3⁴³. Taking up Kusa blades with the left, and the Sruva at its bottom with the right hand, with the words, 'The hand of Vishnu art thou'—

4⁴⁴. He offers with the Sruva the Âgya oblations.

5⁴⁵. Beginning from the north-west side of the fire he offers (the Âgya) unintermittingly on the south side (of the fire) with (the verse), 'Thou Agni art full of foresight' (Rig-veda I, 31, 10).

6. Beginning from the south-west side of the fire he unintermittingly offers on the north side with (the verse), 'To whom these snowy mountains' (Rig-veda X, 121, 4).

7. To Agni belongs the northern Âgya portion, to Soma the southern.

8⁴⁶. In the middle (are made) the other oblations,

9. (With the words,) 'Agni is the begetter; may he give to me N.N. as my wife; svâhâ!

'Soma is rich in wives; may he make me rich in wives by N.N.; svâhâ!

'Pûshan is rich in kindred; may he make me rich in kindred by the father, the mother, the brothers of N.N.; svâhâ!'

10⁴⁷. At the Âgya oblations the offering of the two Âgya portions and of the Svishtakrit oblation is not standing,

11⁴⁸. Nor in the standing oblations, according to Mândûkeya.

12⁴⁹. The place for the insertion is the interval between the Mahâvyâhritis, the general expiation, and the oblation to Pragâpati.

13. If the oblation consists in Âgya, let him seize the Kusa blades in his left hand with his right hand at their points and with the left at their roots, and let him wet their points (with Âgya) in the Sruva, the middle and the roots in the Âgya pot;

14. In the oblations of cooked food, however, the points in the Sruk, the middle in the Sruva, the roots in the Âgya pot.

15. When he then has thrown them (into the fire) with the words, 'Agni's garment art thou,'

16. And has put on (the fire) three pieces of wood,

17⁵⁰. (Water) is sprinkled round (the fire) as stated above.

18. Oblations for which only the deities are indicated, but no texts prescribed, are to be made merely with the word SVÂHÂ, 'To such and such a deity svâhâ! To such and such a deity svâhâ!'

19⁵¹. The ritual (here) declared of the sacrifice (to be performed) when (the father's) assent (to give away his daughter) has been declared—

Khanda 10

1⁵². Forms the standard for all sacrifices that procure happiness,

2. And for all Âgya offerings,

3⁵³. For the sacrifice of animals which are tied to a branch,

4⁵⁴. And for the offerings of boiled (rice) grains and of cooked food.

5⁵⁵. These are performed, all the offerings of cooked food, without PRAYÂGA and ANUYÂGA oblations, without (the invocation of) the ILÂ, without NIGADA recitation, and without SÂMIDHENÎ verses.

6. There are also the following Slokas:

7⁵⁶. '(An oblation is called) HUTA, (if made) by the performing of the Agnihotra; AHUTA (i.e. unsacrificed, if) by the Bali offering; PRAHUTA (i.e. sacrificed up, if) by a sacrifice to the Manes; PRÂSITA (i.e. tasted, if) deposited as an offering in a Brâhmana.

8⁵⁷. 'Without raising his knees, with spread knees let him always offer his oblation; for the gods never accept an offering (that has been made holding the hand) not between (the knees).

9⁵⁸. 'But when he has repeated a text sacred to Rudra, to the Rakshas, to the Manes, to the Asuras, or that contains an imprecation, let him touch water, and so also when he has touched his own body.'

Khanda 11

1⁵⁹. Now when the bride is to be carried away (to the bridegroom's house) that night, or on the next, or on the third night,

2⁶⁰. On that night, when (the darkness of) night is gone, they wash the girl up to her head with (water that has been made fragrant by) all sorts of herbs and the choicest fruits together with scents;

3. They put on her a newly-dyed garment or (a new one) which has not yet been washed;

4⁶¹. Then (the Âkârya of the bride's family) makes the girl sit down behind the fire, and while she takes hold of him he sacrifices with the Mahâvyâhritis, and then he makes Âgya oblations to Agni, to Soma, to Pragâpati, to Mitra, to Varuna, to Indra, to Indrânî, to the Gandharva, to Bhaga, to Pûshan, to Tvashtar, to Brihaspati, to the king Pratyânîka.

5. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Surâ, and food, these should perform a dance four times.

6. The same deities (they worship also) on behalf of the man,

7. And Vaisravana and Îsâna.

8. Then follows the distribution of food to Brâhmanas.

Khanda 12

1. The bridegroom, who has bathed and for whom auspicious ceremonies have been performed, is escorted by happy young women, who are not widows, to the girl's house.

2. To these he shall not behave unobsequiously, except where forbidden food or a transgression is concerned.

3. Having obtained their permission, he then gives her the garment with (the verse), 'The Raibhî was' (Rig-veda X, 85, 6).

4. With (the verse), 'Mind was the cushion' (ibid. 7) he takes up the salve-box.

5⁶². The verse for the Anointing is, 'May the Visve devâs anoint (or, unite),' (ibid. 47.)

6⁶³. 'As this (has protected) Sakî the beloved one, and Aditi the mother of noble sons, and Apâlâ who was free from widowhood, nay it thus here protect thee, N.N.!'—with these words (the. bridegroom) gives her into her right hand the quill of a porcupine (and) a string of three twisted threads,

7. With the verse, 'Shape by shape' (Rig-veda VI, 47, 18) a mirror into the left.

8. Her relations tie (to her body) a red and black, woollen or linen cord with three (amulet) gems, with the verse, 'Dark-blue and red' (Rig. veda X, 85, 28).

9. With the verse, 'Full of honey the herbs' (Rig-veda IV, 57, 3), (the bridegroom) ties (to her body) Madhûka flowers.

10⁶⁴. At the wedding one cow, when the Argha ceremony has been performed; in the house one cow: these are the two Madhuparka cows.

11⁶⁵. (The bridegroom) makes the girl sit down behind the fire, and while she takes hold of him he makes three oblations with the Mahâvyâhritis.

12. A fourth (oblation) with (the three Mahâvyâhritis) together is to be understood from this rule.

13. In this way, where no express rule is stated, in all sacrifices that procure happiness, one is to sacrifice before and afterwards with these same (Mahâvyâhritis).

Khanda 13

1. 'Be queen with thy father-in-law,' with this verse (Rig-veda X, 85, 46) her father or brother sacrifices with a sword's point on her head, or with the Sruva, standing while she is sitting, with his face turned to the west, while her face is turned to the east.

2. 'I seize thy hand for the sake of happiness' (Rig-veda X, 85, 36), with these words (the bridegroom) seizes with his right hand her right hand with the thumb, both hands being turned with the palms upwards, he standing while she is sitting, with his face turned to the west, while her face is turned to the east.

3. And when he has murmured the following five verses,

4⁶⁶. (He continues thus,) 'This am I, that art thou; that art thou, this am I; the heaven I, the earth thou; the Rik art thou, the Sâman I. So be thou devoted to me.

'Well! Let us here marry. Let us beget offspring. Let us acquire many sons who may reach old age.'

5. (The Âkârya) fills, with the words bhûr bhuvah svah, a new water-pot,

6⁶⁷. Throws into it (branches) with milky sap and leaves, of a tree the name of which is masculine, together with Kusa grass,

7. And gold, according to some (teachers),

8. And hands it over to a student who observes silence.

9⁶⁸. They should walk round this Stheyâ water, (placed) to the north-east, so that they turn their right sides . towards it.

10. And after (the Âkârya) has placed a stone towards the northern direction,

11. (The bridegroom) makes her rise with the words, 'Come, thou joyful one,'

12. And makes her tread with the tip of her right foot on the stone, with the words, 'Come, tread on the stone; like a stone be firm. Tread the foes down; overcome the enemies.'

13. He then leads her round the fire so that their right sides are turned to it,

14. And gives her a second garment with the same text (chap. 12, § 3).

15. Her father or brother pours out of a basket fried grain mixed with Samî leaves into her joined hands.

16. The spreading under, the sprinkling over, and the second sprinkling over (are done) with Âgya.

17⁶⁹. She sacrifices those (fried grains).

Khanda 14

1. 'This woman, strewing grains, prays thus, "May I bring bliss to my relations; may my husband live long. Svâhâ!"'—while the husband murmurs (this) text, she sacrifices standing.

2⁷⁰. (All the ceremonies,) beginning from the treading upon the stone, (are repeated) in the same way for a second time,

3. And in the same way a third time.

4. Silently, if they like, a fourth time.

5⁷¹. (The Âkârya?) makes (them) step forward in a north-eastern direction seven steps (with the words),

6. 'For sap with one step, for juice with two steps, for the prospering of wealth with three steps, for comfort with four steps, for cattle with five steps, for the seasons with six steps. Friend be with seven steps.'

7. (The Âkârya?) 'appeases' those (foot-steps) with water.

8⁷². With the three Âpohishthîyâ verses (Rig-veda X, 9, 1-3) he wipes (them) with the Stheyâ water,

9⁷³. And sprinkles it on their heads.

10. (The bridegroom then) says, 'I give you a cow.'

11. Let him give something to the Brâhmanas each time at the Sthâlîpâkas and other rites;

12⁷⁴. To him who knows the Sûryâ hymn the bride's shift.

13⁷⁵. A cow is the optional gift to be given by a Brâhmana,

14. A village by a Râganya,

15. A horse by a Vaisya.

16⁷⁶. A hundred (cows) with a chariot (he gives to a father) who has only daughters.

17. To those versed in the sacrificial rites he gives a horse.

Khanda 15

1. The three verses, 'I loosen thee' (Rig-veda X, 85, 24), when she departs from the house.

2. 'The living one they bewail' (Rig-veda X, 40, 10), if she begins to cry.

3⁷⁷. The wife then smears the axle of the chariot with clarified butter with this (verse), 'They feasted, they got drunk' (Rig-veda I, 82, 2),

4. And with the two (verses), 'Pure are thy wheels,' 'Thy two wheels' (Rig-veda X, 85, 12. 16), of the two wheels the first with the first (verse) and the second with the second (verse),

5. And the two bulls.

6⁷⁸. After (the wife?) has put, with this (verse), 'In the box of the wheel' (Rig-veda VIII, 80, 7), a branch of a fruit-bearing tree into each of the holes destined for the pins,

7. Or, if (such branches) are (already) fixed, has recited (that verse) over them,

8. They then harness the two bulls with the two (verses), 'Harnessed be thy right one' (Rig-veda I, 82, 5-6), (the bridegroom) reciting the half-verse, 'White the two bulls' (Rig-veda X, 85, 10), over them when they have been harnessed.

9. Now should any part of the chariot break or burst, let him take the girl to the house of one who keeps the sacred fires,

10. And repair (the damage) with the verse, 'Cover thyself with the Khadiras' (Rig-veda III, 53, 19).

11. A knot with the verse, 'Him like a horse' (Rig-veda X, 143, 2).

12. He then murmurs the five verses, 'May prosperity give us' (Rig-veda V, 51, 11-15).

13. 'Adorned with Kimsuka flowers' (Rig-veda X, 85, 20), when she mounts the chariot;

14. 'May no waylayers meet us' (ibid. 32), at a cross-way;

15. 'Which the woman’s' (ibid. 31), near a cemetery;

16. The half-verse, 'O tree with thy hundred branches' (Rig-veda III, 8, 11), he mutters near a big tree;

17. 'The good protectress' (Rig-Veda X, 63, 10), when she ascends a ship;

18. 'Carrying stones' (Rig-veda X, 53, 8), when she crosses a river;

19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot;

20. 'Up may your wave' (Rig-veda III, 33, 13), at deep places (in the river);

21. And (at such places) let her not look out.

22. The seven verses, 'Here may delight' (Rig-veda X, 85, 27 seq.), when she has reached the house, omitting the verses already employed.

Khanda 16

1⁷⁹. 'A bull's hide'—this has been declared.

2⁸⁰. On that hide the husband makes her sit down and sacrifices, while she takes hold of him, four oblations (with the following formulas),

3. 'With god Agni, with the earth-world of the worlds, and the Rig-veda of the Vedas: therewith I appease thee, N.N., svâhâ!

'With god Vâyu, with the air-world of the worlds, with the Yagur-veda of the Vedas: therewith I appease thee, N.N., svâhâ!

'With god Sûrya, with the heaven-world of the worlds, with the Sâma-veda of the Vedas: therewith I appease thee, N.N., svâhâ!

'With god Kandra, with the world of the quarters (of the horizon) of the worlds, with the Brahma-veda of the Vedas: therewith I appease thee, N.N., svâhâ!'

4. Or, 'Bhûh! What harm dwells in thee, bringing death to thy husband, death to thy husband's brother, that I make death-bringing to thy paramour, N.N., svâhâ!'—thus the first (of the before-mentioned formulas) may be joined with the first Mahâvyâhriti, the second with the second, the third with the third, the fourth with (the three Mahâvyâhritis) together.

5. With (the verse), 'With no evil eye' (Rig-veda X, 85, 44), let him besmear (her) eyes with Âgya salve.

6. (The bridegroom,) having touched the ends of her hair with the three (verses), 'How may us the resplendent one . . .' (Rig-veda IV, 31, 1-3),

7. And having quickly recited the four verses, 'And those divine medicines' (Rig-veda VIII, 18, 8), at the end (of that text) with the word svâhâ (pours out) the remainder on (her) head.

8⁸¹. Here some place a boy of good birth on both sides, in her lap, with this (verse), 'Into thy womb' (see below, chap. 19, 6),

9. Or also silently.

10. Into this (boy's) joined hands (the bridegroom) gives fruits and causes (the Brâhmanas) to wish an auspicious day.

11. Thus she becomes the mother of male children.

12. With the rest of the hymn, 'Stay ye here both' (Rig-veda X, 85, 42 seq.), they make them enter the house.

Khanda 17

1. With the verse, 'I praised Dadhikrâvan' (Rig-veda IV, 39, 6), let them drink together curds.

2⁸². Let them sit silent, when the sun has set, until the polar-star appears.

3. He shows her the polar-star with the words, 'Firm be thou, thriving with me!'

4. Let her say, 'I see the polar-star; may I obtain offspring.'

5. Through a period of three nights let them refrain from conjugal intercourse.

6. Let them sleep on the ground.

7. Let them eat together boiled rice with curds, with the three verses, 'Drink and satiate yourselves' (Rig-veda VIII, 35, 10).

8. Let them serve the nuptial fire in the evening and in the morning with the words, 'To Agni svâhâ! To Agni Svishtakrit svâhâ!'

9. 'Let the two men Mitra and Varuna, let the two men, the Asvins both, let the man Indra and also Agni make a man grow in me. Svâhâ!'—with (these words she offers) the first oblation if she is desirous of pregnancy.

10. For ten days they are not to set out (from home).

Khanda 18

1. Now the rites of the fourth day.

2. When the three nights have elapsed, he makes offerings of cooked food (with the texts),

3⁸³. 'Agni! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings death to her husband, that drive away from her.

'Vâyu! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings sonlessness, that drive away from her.

'Sûrya! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings destruction to the cattle, that drive away from her.

'To god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen her from this, and not from that place.

'To god Varuna the girls have made sacrifice, to Agni; may he, god Varuna, &c.

'To god Pûshan the girls have made sacrifice, to Agni; may he, god Pûshan, &c.'

4. The seventh oblation with the verse, 'Pragâpati' (Rig-veda X, 121, 10).

5. The eighth to (Agni) Svishtakrit.

Khanda 19

1. Let him pound the root of the Adhyândâ plant and sprinkle it at the time of her monthly period with the two (verses), 'Speed away from here; a husband has she' (Rig-veda X, 85, 21. 22), with svâhâ at the end of each, into her right nostril.

2. 'The mouth of the Gandharva Visvâvasu art thou'—with these words let him touch her, when he is about to cohabit with her.

3. When he has finished, let him murmur,

4. 'Into thy breath I put the sperm, N.N.!'

5. Or, 'As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vâyu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb, N.N.!'

6⁸⁴. Or, 'May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, a son after ten months.

'Give birth to a male child; may after him (another) male be born; their mother shalt thou be, of the born, and (to others) mayst thou give birth.

'In the male verily, in the man dwells the sperm; he shall pour it forth into the woman: thus has said Dhâtar, thus Pragâpati has said.

'Pragâpati has created him, Savitar has shaped him. Imparting birth of females to other (women) may he put here a man.

'From the auspicious sperms which the men pro—duce for us, produce thou a son; be a well-breeding cow.

'Roar, be strong, put into her an embryo, achieve it; a male, thou male, put into her; to generation we call thee.

'Open thy womb; take in the man's sperm; may a male child be begotten in the womb. Him thou shalt bear; (having dwelt) ten months in the womb may he be born, the most excellent of his kin.'

Khanda 20

1. In the third month the Pumsavana (i.e. the ceremony to secure the birth of a male child),

2. Under (the Nakshatra) Pushya or Sravana.

3⁸⁵. Having pounded a Soma stalk, or a Kusa needle, or the last shoot of a Nyagrodha trunk, or the part of a sacrificial post which is exposed to the fire,

4. Or (having taken) after the completion of a sacrifice the remnants from the Guhû ladle,

5⁸⁶. Let him sprinkle it into her right nostril with the four verses, 'By Agni may good' (Rig-veda I, 1, 3), 'That sperm to us' (III, 4, 9), 'May he succeed who lights fire' (V, 37, 2), 'Of tawny shape' (II, 3, 9), with Svâhâ at the end (of each verse).

Khanda 21

1. In the fourth month the Garbharakshana (i.e. the ceremony for the protection of the embryo),

2. Sacrificing six oblations from a mess of cooked food with (the six verses of the hymn), 'Agni, joined with the prayer' (Rig-veda X, 162),

3. With (the verses), 'From thy eyes, thy nose' (Rig-veda X, 163), verse by verse besmearing her limbs with Âgya salve.

Khanda 22

1. In the seventh month, at her first pregnancy, the Sîmantonnayana (or parting of the hair).

2. He causes her, after she has bathed and put on a (new) garment which has not yet been washed, to sit down behind the fire.

3. He sacrifices, while she takes hold of him, with the Mahâvyâhritis.

4. He cooks a mess of food,

5. According to some (teachers) boiled rice with Mudga beans.

6. The implements used and the Nakshatra should be of male gender.

7. (He then sacrifices with the following texts,) 'May Dhâtar give to his worshipper further life and safety; may we obtain the favour of the god whose laws are truthful.

'Dhâtar disposes of offspring and wealth; Dhâtar has created this whole world; Dhâtar will give a son to the sacrificer: to him you shall sacrifice, an offering rich in ghee.'

(Besides) with the three verses, 'Negamesha, fly away' (Rig-veda Khailika sûkta, after X, 184, vol. vi, p. 31), and in the sixth place the verse, 'Pragâpati' (Rig-veda X, 121, 10).

8⁸⁷. (The husband then) parts her hair, upwards, beginning from the middle, with a porcupine's quill that has three white spots, or with a Darbha needle together with unripe Udumbara fruits, with the words, 'Bhûr bhuvah svah.'

9. He lays down (the thing he has used) in her lap,

10⁸⁸. Ties (the fruits) to a string of three twisted threads and fastens them to her neck with the words, 'Rich in sap is this tree; like the sappy one be thou fruitful.'

11⁸⁹. (The husband) then says to lute-players, 'Sing ye the king—

12. 'Or if anybody else is still more valiant.'

13⁹⁰. Having poured fried grain into a water-pot, let him cause her to drink it with the six verses, 'May Vishnu take care of thy womb,' 'I call Râkâ' (Rig-veda X, 184, 1; II, 32, 4-8).

14. Let him then touch her (with the words),

15⁹¹. 'The winged one art thou, the Garutmat; the Trivrit (stoma) is thy head, the Gâyatra thy eye, the metres thy limbs, the Yagus thy name, the Sâman thy body.'

16⁹². Let him cause her to sing merrily,

17. Wearing, if she likes, many gold ornaments.

18. A bull is the fee for the sacrifice.

Khanda 23

1. Let him pound the roots of the plants kâkâtanî, makakakâtanî, kosâtakî, of the egg-plant, and of the indigo plant, and besmear (therewith) the place in which she is going to be confined, in order to drive away the Rakshas.

Khanda 24

1⁹³. Now the Gâtakarman (i.e. ceremony for the new-born child).

2⁹⁴. Let (the father) breathe three times on the new-born child and then draw in his breath with the words, 'Draw in your breath with the Rik, breathe within with the Yagus, breathe forth with the Sâman.'

3. Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon),

4. With (the verse), 'I administer to thee honey food for the festival, the wisdom ("veda") raised by Savitar the bountiful; long-living, protected by the gods, live a hundred autumns in this world, N.N.!'(with these words) he gives him a name beginning with a sonant, with a semivowel in it, consisting of two syllables, or of four syllables, or also of six syllables; he should take a krit (suffix), not a taddhita.

5. That (name only) his father and his mother should know.

6. On the tenth day a name for common use, which is pleasing to the Brâhmanas.

7. Let him pulverise black and white and red hairs of a black ox, intermix (that powder) with those four substances (see Sûtra 3), and give it to eat (to the child) four times: such (is the opinion of) Mândûkeya.

8⁹⁵. If he likes (let him do so) with the words, 'Bhûh! The Rig-veda I lay into thee, N.N., svâhâ!

'Bhuvah! The Yagur-veda I lay into thee, N.N., svâhâ!

'Svah! The Sâma-veda I lay into thee, N.N., svâhâ!

'Bhûr bhuvah svah! Vâkovâkya (colloquies), Itihâsa, and Purâna—Om! All the Vedas I lay into thee, N.N., svâhâ!'

9. The production of intelligence (is performed) by thrice saying in his right ear, 'Speech!'

10. And let him recite over (the child the following text), 'Speech, the goddess, united with mind, together with breath, the child, uttered by Indra—may she rejoice in thee, the goddess, for the sake of joy, the great one, the sweet sounding, the music, full of music, the flowing, self-produced.'

11. Let him tie a piece of gold to a hempen string,

12⁹⁶. And bind it to (the child's) right hand until (the mother) gets up (from childbed).

13. After the tenth day let him give it to the Brâhmanas,

14. Or keep it himself.

Khanda 25

1⁹⁷. After ten days the getting up (of the mother from childbed).

2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed;

3. And so also the child.

4⁹⁸. Let (the father) cook a mess of food in that same fire that has been kept from her confinement,

5. And let him make oblations to the Tithi of (the child's) birth and to three constellations with their (presiding) deities.

6. Let him place in the middle the oblation to that constellation under which (the child) is born; the deity, however, is constantly to precede (the corresponding Nakshatra).

7⁹⁹. (He then makes two other oblations with the verses,) '(May) this Agni, the excellent one, (give) thee to-day life for (our) prayers; give us life that we may live long,'—(and,) 'Life-giving, Agni, be strong by Havis; may thy face and thy seat be full of ghee; drinking ghee, the sweet honey of the cow, protect, as a father (protects) his son, here N.N.' The tenth oblation of the mess of cooked food with the verse, 'Thou, Soma, givest bliss to the old one' (Rig-veda I, 91, 7).

8. Having pronounced aloud (the child's) name,

9. And caused the Brâhmanas to say auspicious words,

10. And having sacrificed in the same way every month to the Tithi of (the child's) birth,

11¹⁰⁰. He sacrifices, when one year has expired, on the (ordinary) domestic fire.

Khanda 26

1¹⁰¹. To Agni, to the Krittikâs.

2. To Pragâpati, to Rohinî.

3. To Soma, to Mrigasiras.

4. To Rudra, to the Ârdrâs.

5. To Aditi, to the two Punarvasus.

6. To Brihaspati, to Pushya.

7. To the Serpents, to the Asleshâs.

8. To the Manes, to the Maghâs.

9. To Bhaga, to the two Phalgunîs.

10. To Aryaman, to the two Phalgunîs.

11. To Savitar, to Hasta.

12. To Tvashtar, to Kitrâ.

13. To Vâyu, to Svâti.

14. To Indra and Agni, to the two Visâkhâs.

15. To Mitra, to Anurâdhâ.

16. To Indra, to Gyeshtha.

17. To Nirriti, to Mûla.

18. To the Waters, to the Ashâdhâs.

19. To the Visve devâs, to the Ashâdhâs.

20. To Brahman, to Abhigit.

21. To Vishnu, to Sravana.

22. To the Vasus, to the Dhanishthâs.

23. To Varuna, to Satabhishag.

24. To Aga ekapad, to the Proshthapadâs.

25. To Ahi budhnya, to the Proshthapadâs.

26. To Pûshan, to Revatî.

27. To the two Asvins, to the two Asvinîs.

28. To Yama, to the Bharanîs.

Khanda 27

1. In the sixth month the Annaprâsana (i.e. the first feeding with solid food).

2¹⁰². Goat's flesh, if he is desirous of nourishment,

3¹⁰³. Flesh of partridge, if desirous of holy lustre,

4. Fish, if desirous of swiftness,

5. Boiled rice with ghee, if desirous of splendour—

6. (Such) food, prepared with milk curds, honey, and ghee, he should give (to the child) to eat.

7¹⁰⁴. After he has made oblations with (the verses), 'Lord of food, give us food, painless and strong; bring forward the giver; bestow power on us, on men and animals;' 'Whatsoever' (Rig-veda IV, 12, 4); 'Even of great' (ibid. 5), 'Him, Agni, (lead) to long life and splendour; sharp strength (mayst thou), Varuna, king Soma, protection may Aditi, like a mother, afford to him, and all the gods that he may reach old age'—

8. And has recited over (the child) the verse, 'Powers of life, Agni' (Rig-veda IX, 66, 19),

9. And has set him down on northward pointed Kusa grass with (the verse), 'Be soft, O earth' (Rig-veda I, 22, 15)—

10. The act of feeding is performed with the Mahâvyâhritis.

11. Let the mother eat the remnant.

Khanda 28

1¹⁰⁵. After one year the Kûdâkarman (i.e. the tonsure of the child's head);

2. Or in the third year;

3. In the fifth for a Kshatriya;

4. In the seventh for a Vaisya.

5. Having placed the fire (in the outer hall; see chap. 5, 2)—

6. And having filled vessels with rice and barley, sesamum seeds and beans,

7. And having put down northwards bull-dung and a layer of Kusa grass for receiving the hair, a mirror, fresh butter, and a razor of copper,

8. He pours cold water into warm with (the verse), 'Mix yourselves, ye holy ones, with your waves, ye honied ones, mixing milk with honey, ye lovely ones, for the obtaining of wealth.'

9. 'May the waters moisten thee for life, for old age and splendour. The threefold age of Gamadagni, Kasyapa's threefold age, the threefold age of Agastya, the threefold age that belongs to the gods, that threefold age I produce for thee! N.N.!'—with these words he sprinkles the right part of his hair three times with lukewarm water.

10. Having loosened the tangled locks, according to some (teachers), with a porcupine's quill,

11. And having anointed (his hair)with fresh butter,

12. He puts a young Kusa shoot among (the hairs) with the words, 'Herb, protect him!'

13. Having touched the hair and the Kusa shoot with the mirror,

14. He takes up the copper razor with the words, Sharpness art thou; the axe is thy father. Do no harm to him!'

15¹⁰⁶. With (the words), 'The razor with which in the beginning Savitar, the knowing one, has shaven the beard of king Varuna, and with which Dhâtar Brihaspati has shaven Indra's head, with that, ye Brâhmanas, shave this (head) to-day; blessed with long life, with old age be this man N.N.!' he cuts the tips of the hairs and the Kusa shoot.

16. In the same way a second time; in the same way a third time.

17. In the same way twice on the left side.

18. Under the armpits a sixth and a seventh time at the Godânakarman (ceremony of shaving the beard).

19. The Godânakarman is identical with the Kûdâkarman,

20. (It is to be performed) in the sixteenth or in the eighteenth year.

21. At the third turn of shaving, however, he gives a cow and a garment that has not yet been washed.

22. Silently the rites (are performed) for girls.

23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth.

24¹⁰⁷. To the barber the vessels of grain. To the barber the vessels of grain.

Footnotes

1. The ceremonies to be treated of are defined here as the Pâkayagñas (i.e. oblations of cooked offerings) just as in the opening sentence of the Pâraskara-Grihya they are called grihyasthâlîpâkâs. This is indeed the most characteristic form of offerings belonging to the domain of the Grihya ritual, though it would not be correct to state that the Grihya-sûtras treat exclusively of sacrificial ceremonies of this kind.

2. As to the duty of the Vedic student of putting every day a piece of wood on the sacred fire of his teacher, see below, II, 6, 8, and compare the Grihya-samgraha-parisishta II, 58. According to a Kârikâ given by Nârâyana, and the Karmapradîpa (I, 6, 13). the prescription of this Sûtra regarding the time for the kindling of the sacred fire refers exclusively to the case of vâgdâna (betrothal). Comp. also Dr. Bloomfield's note on the Grihya-samgraha-parisishta I, 76 (Zeitschrift der Deutschen Morgenländischen Gesellschaft, XXXV, 560). In the Kârikâ it is stated that if the betrothed girl dies after the fire has been kindled, but before the marriage, the sacrificer is not to forsake his fire, but to marry another girl; if he cannot find a bride, he should make the fire enter into himself according to the rules given by Sâṅkhâyana-Grihya V, 1, and himself become uttarâsramin, i.e. enter one of the two final Âsramas.

3. Nârâyana: 'If the fire has not been kindled at the time stated above, then, after the householder . . . i.e. the father, even if he should not have performed the âdhâna, or the elder brother has died, the eldest son (or the son who after his elder brother's death has become the eldest), after he has performed the Sapindîkarana (for the dead father or brother; see below, IV, 3, and the ninth chapter of the Parisishta [book V]), even if he has not divided the inheritance with his younger brothers (so that the time stated in the fourth Sûtra would not have arrived), should kindle the fire himself, i.e. without an officiating priest (ritvig). . . . Or the Sûtra should be divided into two; prete vâ grihapatau (or after the death of the householder), and svayam gyâyân (the eminent one himself), i.e. of Brâhmanas, Kshatriyas, and Vaisyas a gyâyân, which means a most eminent person, a Brâhmana, performs the Pâkayagñas himself; for the two other castes the Pâkayagñas have to be performed through an officiating priest: this is the meaning of this svayam (himself).' I have given this note of Nârâyana as a specimen of the entirely arbitrary and obviously misleading explanations which are unfortunately so frequently found in this author, as indeed in most of the other Sûtra commentators. As to the true meaning of this svayam I still adhere to the explanation which I proposed in my German edition of the text (p. 118), that in case no division of the inheritance takes place, the sacred fire should be kindled on behalf of all the joint-proprietors, but that only the eldest brother should act personally (svayam).

4. Or, 'at (the fire of) a person rich in cattle, in the house of a Vaisya,' &c.? The commentators (see p. 118 of the German p. 14 edition) differ as to whether in purupasu-vitkula one or two alternatives are contained, and it is interesting to see that the Sûtra authors themselves differed in this respect; Pâraskara (I, 2, 3), when declaring from what place the fire should be fetched, speaks of the house of a Vaisya rich in cattle; Âsvalâyana, on the contrary, who in the Grihya-sûtra does not expressly treat of the kindling of the domestic fire, in the corresponding passage of the Srauta-sûtra (II, 2, 1), gives the rule that the dakshinâgni is to be fetched from the house of a Vaisya or from a rich person.'

5. I now differ from the opinion which I pronounced in my German edition with regard to the relation in which these three Sûtras stand to each other. I think they ought to be understood thus: 9. Some teachers say that the fetching of the fire from its yoni, as taught in Sûtra 8, ought to be done twice; in the evening, so that the fire, after the necessary rites have been performed, goes out, and then again in the morning. 10. But my (the author's) teacher (comp. as to akâryâh, Kâtyâyana's Srauta-sûtra I, 3, 7; Professor Garbe's note on Vaitâna-sûtra 1, 3) is of opinion that the fire should be fetched only once, and that with this fire the ceremonies which are taught by the Adhvaryus are to be performed in the evening (see, for instance, Kâty. IV, 7. 8, which passage is paraphrased here by Nârâyana). 11. In the morning (according to the same teacher, not, as I once understood this passage, according to the eke referred to in Sûtra 9), a full oblation is to be offered, &c.

6. Srauta-sûtra II, 6, 2 seq.

7. Srauta-sûtra I, 1, 6. 7: yagñopavîtî devakarmâni karoti, prâkînâvîtî pitryâni, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grihya ritual.

8. With regard to the twenty-one kinds of sacrifice compare, for instance, Gautama VIII, 18-20; Max Müller, ZDMG. IX, p. lxxiii; Weber, Indische Studien, X, 326. The seven kinds of Pâkayagñas are the Ashtakâ sacrifices (see below, III, 12 seq.), the sacrifices offered at each Parvan (I, 3), the Srâddha (or funeral) sacrifices (IV, 1 seq.), the sacrifice of the Srâvanî full moon (IV, 19), of the Âgrahâyanî (IV, 17 seq.), of the Kaitrî (IV, 19), and of the Âsvayugî (IV, 16). The seven Havis sacrifices (belonging, as is the case also with the third division of sacrifices, to the Srauta ritual) are the Agnyâdheya, the Agnihotra, the sacrifices of the full and new moon, the Âgrayana, the three Kâturmâsya sacrifices, the Nirûdhapasubandha, and the Sautrâmanî. The seven kinds of Soma sacrifices (of which the more ancient texts mention only three or four samsthâs, see Weber, Indische Studien, IX, 1 20) are the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodasin, the Atirâtra, the Aptoryâma.

9. Most probably this rule should be divided into two Sûtras, so that atha darsapûrnamâsau would stand as the heading of the chapter; comp. below, chap. 18, 1, atha katurthîkarma; chap. 24, 1, atha gâtakarma, &c.

10. 'If this is expressly stated, the oblation is to be made in night-time; for instance, at the Vâstoshpatîya ceremony it is stated, "The tenth oblation of the Sthâlîpâka, to Agni Svishtakrit at night" (see below, III, 4, 8).' Nârâyana.

11. On vighana, which I have translated thin, see the note in the German edition, pp. 119 seq.

The deities of the festivals of the new and full moon (i.e. of the rites which in the Srauta ritual correspond to that taught here) are, at the full moon, Agni and Agnîshomau, at the new moon, Agni, Vishnu, and Indrâgnî, who are preceded in both cases by Agni and Soma as the deities of the two âgyabhâgas (see below, ch. 9, 7), and followed by Agni Svishtakrit. For more detailed statements see Hillebrandt, Das altindische Neu- und Vollmondsopfer (Jena, 1879), pp. 102 seq.

12. For instance, the taking of the portion of food destined to Agni should be performed with the Mantra: Agnaye tvâ gushtam grihnâmi, &c. A number of ceremonies common to the Sthâlîpâka ritual and to the ordinary ritual of Âgya oblations, such as the strewing of Kusa grass round the fire, the ceremonies regarding the Pavitras (strainers), &c., have to be supplied here from the Âgya ritual given below (ch. 7 seq.); this may be looked upon as an argument in favour of our conjecture which will be stated in the preface (vol. ii of the Grihya-sûtras), that our text, as probably is the case also with the Pâraskara-sûtra, is based on an original, the opening sentences of which are preserved to us in Sâṅkh. I, 5, 1-5 = Pâraskara I, 4, 1-5, so that the first chapters of Sâṅkhâyana, and among them the exposition of the festivals of the full and new moon, would have been prefixed to the original commencement of the text.

13. On the avadânadharmâs comp. Weber, Indische Studien, X, 95; Hillebrandt, Neu- und Vollmondsopfer, pp. 122 seqq.

14. The Anvârambhanîyâ-ishti is the sacrifice taught in the Srauta texts which is to be performed before the sacrificer for the first time offers the Darsapûrnamâsa sacrifice. See Weber, Indische Studien, X, 330; Hillebrandt, loc. cit., p. 185. The deities of this ceremony are Agnîvishnû, Sarasvatî, and Sarasvat.

15. Comp. the expiatory sacrifice prescribed in the Parisishta book, V, 4.

16. The text here passes over from the two monthly sacrifices to the two daily ones, which correspond to the Agnihotra of the Srauta ritual.

17. 14, 15. These are the same deities who are worshipped also at the Agnihotra.

18. Srauta-sûtra II, 6, 9-11. Comp. p. 120 of the German edition.

19. The Paddhati of Râmakandra understands svâdhyâyam adhîyîta as a prescription to perform the daily Brahmayagña (comp., for instance, Âsvalâyana-Grihya III, 2; Âpastamba I, 11, 22 seq.), which consists in the recitation of portions of the Veda; the hymns and verses stated in Sûtra 2 are, according to the same authority, to be repeated immediately after the recitation of the svâdhyâya ('svâdhyâyânantaram'). Nârâyana, on the contrary, considers that the svâdhyâya prescribed in Sûtra 1 consists of those very hymns and verses which are indicated in the second Sûtra. As to the Brahmayagña, he says that the ka at the end of the second Sûtra may be referred to it ('the word ka means that texts procuring a long life, such as Rig-veda I, 89, should be murmured, or an injunction of the Brahmayagña is intended'). At all events it is very difficult to believe that the recitation of the texts stated in this chapter should be quite independent from the daily Brahmayagña. About the performance of the Brahmayagña in our days comp. the note of Professor Bühler, Sacred Books of the East, vol. ii, p. 43.

20. This Sûtra and the following ones down to the fifth are identical with Pâraskara I, 4, 1-5; it seems to me that we have here before us the opening Sûtras of a lost text from which this passage has been copied both by Sâṅkhâyana and Pâraskara. Comp. the preface of the second volume of the Grihya-sûtras.

With regard to the fourfold division of Pâkayagñas stated here comp. below, chap. 10, 7.

21. Comp. the Kârikâ quoted by Nârâyana, 'vivâhâdishu bâhyo ’gnir mandape ka tad ishyata iti.'

22. On the Agni-pranayana comp. the details given in the Grihya-samgraha-parisishta (Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. xxxv), I, 64-69.

23. On âvartau comp. the note in the German edition, p. 121.

24. 'The wooers, i.e. his own father, &c.' Nârâyana.

25. 'When the father of the suitor and the others, together with their Âkârya, have arrived at the house of him who is to give away the girl, they station themselves in the hall, and the father of the suitor says thrice, "Here am I, N.N. (amukasarman), Sir!"—in these words he announces himself three times . . . . For at the house of the person who gives the girl away, there arrive also, in order to see the festivities, many other people. In order to distinguish himself from these, he pronounces his name.' Nârâyana.

26. The position of the words as well as the sense favours combining the genitive kanyâyâh with âkâryah, not with mûrdhani, though Râmakandra says that the varapakshâkârya is to be understood.

27. seq. Here follows a description of the sacrifice which is to be performed when the girl's father has declared his assent (pratisrute) to give her away in marriage: this is the general model for all Grihya sacrifices.—'Varo guhoti,' Nârâyana.

28. 'He here states an exception to the rule, "The ceremonies sacred to the Manes are directed towards the south" (Srauta-sûtra I, 1, 14) . . . . He should consider the south-eastern direction, sacred to Agni, as that to which the ceremonies are to be directed (prâkîm pûrvâm kalpayet) which are sacred to the Manes, such as prescribed in the Sûtra, "Let him make oblations every month to the Fathers" (IV, 1, 1) . . . . He states an exception to the rule, "The ceremonies sacred to the gods are directed towards the east" (Sraut. I, 1, 13) . . . . The northern

29. See the quotations from Râmakandra's and Nârâyana's commentaries, p. 123 of the German edition. An illustration of the form of the sthandila with the lines drawn thereon is given by Dr. Bloomfield in his note on the Grihya-samgraha-parisishta I, 52 seq.; instead of the three lines, however, which are here prescribed in Sûtra 7, there are four indicated in accordance with the doctrine of that Parisishta and of Gobhila himself, which are stated to be sacred to Prithivî, Pragâpati, Indra, and Soma, while the line turned from south to north is sacred to Agni.

30. On the Agnipranayana (carrying forward of the fire) see the Grihya-samgraha-parisishta I, 64-69.

31. Comp. the passages quoted in Professor Eggeling's note on Satapatha Br. I, 1, 1, 22.

32. Ordinarily there was no real Brahman present, and his place was filled by a bundle of Kusa grass that represented him. Nârâyana states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grihya-samgraha-parisishta I, 89-90.

33. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenländ. Gesellschaft, vol. xxxv, p. 565, note 2.

34. This Sûtra shows that the paristarana, though already treated of in Sûtras 1-4, is not to be performed till after the 'carrying forward' of the Pranîtâ water. Comp. Nârâyana's note on Sûtra 1 (p. 123 of the German edition). That this is indeed the order of the different acts is confirmed by Pâraskara I, 1, 2.

35. 'In the standing offerings, such as the Vaisvadeva sacrifice in the morning and in the evening.' Nârâyana.

36. Vâgasaneyi Samhitâ I, 12 a.

37. Vâg. Samh. IV, 3 a.

38. Vâg. Samh. I, 22 d.

39. Vâg. Samh. I, 30 c.

40. Vâg. Samh. I, 12 b.—The division of Sûtras 21 and 22 should be after iti, not, as the Indian tradition has it, after rasmibhih.

41. Râmakandra: 'He pours water into the Sruva and purifies this also, as he had done with the Âgya (Sûtra 21) . . . . He then pours a little portion of that water on to the Pranîtâ water (see above, Sûtra 8), and with the rest, which is called the Prokshanî water, he sprinkles the sacrificial food, the fuel, and the Barhis.'

42. 'When no special rule is stated, the Sruva is to be understood as the vessel (for the offering). Thereby the rule, "The Guhû is the vessel" (Srauta-sûtra III, 19, 5) is abolished (for the Grihya rites).' Nârâyana.

43. The manner of holding the Sruva in which the Âgya is, is described by Kâtyâyana, Sraut. I, 10, 6 seq., Stenzler's note on Pâraskara I, 1, 4.

44. As to the characteristics of Âgya (sacrificial butter), which is the substance offered at most of the Grihya sacrifices, comp the statements of the Grihya-samgraha-parisishta I, 105 seq.

45. Avikkhinnam (unintermittingly) is explained in Nâr.'s commentary by ekadhârayâ.

46. seq. Here are indicated the chief oblations of this sacrifice (anyâ âhutayah pradhânabhûtâh, Nâr.), or the âvâpa (the insertion, Sûtra 12) which comes between the standing introductory and concluding oblations.

47. On Svishtakrit, comp. Weber, Indische Studien, IX, 217.

48. See chap. 8, 13.

49. This Sûtra prescribes where the âvâpa, i.e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-sûtra in the two rules, I, 16, 3 and 4: 'Whatsoever is offered between the two Âgya portions and the Svishtakrit, that is called âvâpa; this is the chief part (pradhâna) (of the sacrifice); the other (oblations) are subordinate thereto (tadaṅgâni).' The position of the âvâpa among the other oblations is indicated by Pâraskara in the following rule (I, 5, 6): Between the general expiation and the oblation to Pragâpati, this is the place for the âvâpa.' (The word vivâhe at the end of this Sûtra seems to me to belong not to this rule, but to Sûtra 7.) Our Sûtra is identical with that of Pâraskara word for word; only instead of sarvaprâyaskitta, as Pâraskara has, we read here, mahâvyâhritisarvaprâyaskitta. This means, I believe, that the âvâpa, preceded and followed by the Mahâvyâhriti oblations (comp. below, I, 12, 13), should be placed between the Sarvaprâyaskitta and the Prâgâpatya oblation. The oblations made with the Mahâvyâhritayas are four in number; the corresponding formulas are: bhûh svâhâ, bhuvah svâhâ, svâh svâhâ, bhûr bhuvah svah svâhâ (comp. below, chap. 12, 12). The Sarvaprâyaskitta (general expiation) consists of two oblations, one with the three Mahâvyâhritayas, the other with the verse ayâs kâgne, quoted in the Srauta-sûtra III, 19, 3, and in Âsvalâyana's Srauta-sûtra I, 11, 13. (On the Sarvaprâyaskitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Prâgâpatya oblation is performed with the formula Pragâpataye svâhâ. The discussions of Nârâyana on this Sûtra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order: the two Âgyabhâgas, the principal oblations (pradhânâhutayah), the Svishtakrit, the four Mahâvyâhriti oblations, the two Sarvaprâyaskitta oblations, the Prâgâpatya oblation. Finally we may mention the corrupt form in which the corresponding passage of the Sâmbavya-sûtra is preserved in the MS. There the two Sûtras 10 and 11 are placed before the Mantra in Sûtra 9. This Mantra then is given down to svâheti, then follows âgyena, which seems to me to form part of the same Sûtra, and to refer to the oblations to which the Mantra belongs. Then the MS. goes on: mahâvyâhritishu sarvaprâyaskittâram (sic) etad âvâpasthânam âgyahavishi vyâhritishu sarvaprâyaskittâram (the syllables prâyaskittâram seem to be expunged) svishtakrito sthâlîpâke. In the commentary I find the following Slokas, which I give exactly as they are read in the MS.: tisrinâm vyâhritinâm ka prâyaskittâhutîr api yad antaram tad âpâpâsthânam sarpihpradhânake. sthâlîpâke vyâhritinâm yat tat svishtakritottaram âhutînâm pradhânânâm nânâdaivatakhandasâm yas tu kâlas tad âvâpasthânam itâkyate budhaih tatas tat tam ma ârabhya prâyaskittâhutih kramât.

50. See above, chap. 8, 17.

51. This Sûtra, though reckoned in the Indian tradition to chap. 9, seems to me clearly to belong to the next chapter, and to contain the subject, to which the predicate is given in 10, 1. For pratisrute, see chap. 7, 1.

52. 'As in the Srauta ritual the sacrifice of the full and new moon forms the standard for the ishtis, the pasubandha, &c., thus the pratisrut-kalpa is the standard for the vikritis of the Smârta ritual, such as the gâtakarman (chap. 24), &c.' Nârâyana.

53. 'It is the standard of the sacrifices prescribed in the rules, "The animal (offered) to the teacher is sacred to Agni; to an officiating priest, to Brihaspati, &c."' Nârâyana. This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq.

54. Karûnâm pâkayagñânâm ka. Nârâyana.

55. On the five Prayâgas and the three Anuyâgas (introductory oblations and oblations following on the principal offerings) prescribed in the Srauta ritual, comp. Hillebrandt's Neu- und Vollmondsopfer, pp. 94 seq., 134 seq. On the Ilâ, see ibid., 122 seq.; on nigada, Weber's Ind. Studien, IX, 217, &c.; on the Sâmidhenî verses, Hillebrandt, loc. cit., pp. 74 seq. On this Sûtra compare also the passage in Kâtyâyana's Srauta-sûtra, VI, 10, 22 seq.

56. Comp. chap. 5, 1.

57. Comp. the Grihya-samgraha-parisishta I, 46, and the note, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 556. Nârâyana: dakshinam bâhum gânvor antare kritvety arthah, sarvadâ sarvasminn api karmani havir homadravyam guhuyât.

58. This verse is found also in the Karmapradîpa III, 8, 4.

59. The ceremony described in this chapter is called Indrânîkarman. The goddess Indrânî is mentioned in Sûtra 4 among the deities to whom Âgya oblations are made.

60. Nisâkâle, nisâ madhyastham praharadvayam, tasmin kale atîte. Nârâyana.

On the anvârambha, comp. Weber's Indische Studien, IX, 224.

61. The 'king Pratyânîka' has given origin to a very curious misunderstanding in the Sâmbavya-Grihya and its commentary; see p. 127 of the German edition.

62. On the ceremony of 'salving together' (samañgana), comp. Pâraskara I, 4, 14; Gobhila II, 2, &c. Professor Stenzler is certainly wrong in translating Pâraskara's samañgayati by 'heisst sie beide zusammentreten' (according to Gayarâma's explication, sammukhîkaroti). It is clear from Sâṅkhâyana, that a real anointing of bridegroom and bride took place. This was performed, according to Gobhila, by the 'audaka' (this seems to be the same person that is mentioned in Pâraskara I, 8, 3), of whom it is said, pânigrâham (i.e. the bridegroom) mûrdhadese ’vasiñkati, tathetarâm. Nârâyana, on the contrary, in his note on our passage, says that it is the bridegroom who anoints the eyes of the girl with the verse quoted. But the word sam-añgana, and the obvious meaning of the whole rite, make it rather probable that both were anointed, and that this was done by a third person.

63. Comp. below, chap. 22, 8, where the use of a porcupine's quill is prescribed at the sîmantonnayana ceremony; and see chap. 22, 10.

64. As to the meaning of arhayitvâ I differ from the opinion of Nârâyana (see his note on p. 127 of the German edition), who takes gâm as the object of this verb (gâm arhayitvâ pûgayitvâ mâtâ rudrânâm ity rikam gapitvâ [comp. Pâraskara I, 3, 27]). The real meaning of arhayati is, to perform the Argha ceremony for a guest. Evidently in this Sûtra two different occasions are stated on which the Argha reception, eventually with the killing of a cow, should be performed; firstly, the bridegroom should be so received in the house of the bride's father; secondly, when the newly-married people have arrived at their own house, an Argha reception should there be offered to them, perhaps, as the commentaries state, by the Âkârya.

65. According to Nârâyana it is the Âkârya who performs the rite prescribed in this Sûtra; Râmakandra, on the contrary, refers it to the bridegroom, which seems to me right. Comp. Gobhila II, 1.

In Sâṅkhâyana's description of the wedding ceremonies the point at which the bride passes over from the paternal power into that of her new husband is not expressly indicated. Pâraskara (I, 4, 15) clearly indicates it (pitrâ prattâm âdâya), and in the Parisishta of the Âsvalâyana-Grihya this act of handing over the girl is treated of in detail (I, 22). On this depends the description in the Prayogaratna, fol. 69; comp. also Colebrooke's Miscell. Essays, I, 210. The Paddhati of Râmakandra does not fail to mention the kanyâpradâna, but I do not think that the succession of the different rites is stated there correctly. According to the Paddhati the bridegroom goes to the house of the girl's father, and there, after the madhuparka has been offered, the bride is given over to him; he then (labdhavadhûkah) goes (chap. 12, 1), accompanied by young women, to the kautukâgâra, where the ceremonies described in chap. 12, 3 seq. take place. Pâraskara, on the contrary, describes the handing over of the garments, the anointing, &c., as preceding the giving over of the girl, and indeed it is scarcely possible to see in the acts of dressing, adorning the girl, &c., in which both the bridegroom and her relations take part, anything but preparatory performances that precede the decisive moment. The sacrifice, on the contrary, which the bridegroom performs, according to chap. 12, 11, in common with his bride, seems to presuppose that he has already received her from her father; and the ceremonies described in chap. 13, the pânigrahana, the pronouncing of the Mantra, chap. 13, 4, which reminds one of the Roman formula ubi tu Gaius, the seven steps—all that should be understood not as intended to establish the power of the husband over his wife, but as presupposing that power and showing an exercise of it.

66. Nârâyana states that here four Brâhmanas should repeat the Sûryâ hymn (Rig-veda X, 85) to the bride. That, according to Sâṅkhâyana, that hymn is recited at the wedding, is clear from chap. 14, 12.

67. Sakshîrânt sapalâsânt sakusân. Nârâyana's commentary divides sa kusân, and refers sa to the âkârya. But this sa would be superfluous, and the substantive to which sakshîrân and sapalâsân are to be referred, is, as both the nature of the case and the corresponding passages show, sâkhân and not kusân. Comp. the Srauta-sûtra IV, 17, 5: palâsasâkhâm sapalâsâm nikhâya, and a passage concerning the very rite here described, Âsvalâyana-parisishta I, 24: audumbaryârddhayâ. (read, ârdrayâ?) sâkhayâ sapalâsayâ sahiranyapavitrayâ sadûrvâpavitrayâ. The MS. of the Sâmbavya-sûtra has sakshîrân palâsân sakusân.

68. 'The Stheyâ water has to be so placed that when the bride and the bridegroom walk (their seven steps, see chap. 14, 5 seq.), their right sides are turned towards it.' Nârâyana. Comp., regarding the Stheyâ water and its bearer, the Grihya-samgraha-parisishta II, 26. 30. 35.

69. I believe that the words forming this Sûtra, tâñ guhoti, are taken from the same lost old Grihya text which Sâṅkhâyana has followed word for word also in I, 5, 1-5 and elsewhere. This is made probable by the comparison of Pâraskara I, 6, 2. The author of our text, while literally adopting the words of his original, has not quite succeeded in welding them together with his own statements; thus the sacrifice of grains is treated of in this Sûtra and in the first Sûtra of the next chapter, as if there were two different acts, while indeed it is one and the same.

70. The treading on the stone is prescribed in chap. 13, 12.

71. According to Nârâyana it is the teacher who makes them walk the seven steps; the Paddhati says that the bridegroom or the Âkârya causes her to do so. Comp. Pâraskara I, 8, 1; Âsvalâyana I, 7, 19, &c.

72. Comp. chap. 13, 9.

73. Probably we should read mûrdhanî (acc. dual.), not mûrdhani. Âsvalâyana has sirasî. Of course the heads of both the bridegroom and the bride were sprinkled with water; comp. Âsvalâyana I, 7, 20, &c.

74. The Sûryâ hymn is Rig-veda X, 85. Comp. the note above on chap. 13, 4.

75. These Sûtras, treating of the fee for the sacrifice, are identical with Pâraskara I, 8, 15-18. Apparently they are taken from the same lost original from which several identical passages in the Sûtras of Pâraskara and Sâṅkhâyana seem to be derived (see the notes on chap. 5, 1; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sûtra 10, though in that Sûtra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brâhmana has been taken notice of.

76. Comp. the passages quoted by Professor Stenzler on Pâraskara I, 8, 18. Nârâyana has the following note: 'To a duhitrimat, i.e. to the father of a girl who has no brother, he shall give a hundred cows and besides a chariot, in order to destroy the guilt brought about by marrying a girl who has no brother.' Possibly we should here emancipate ourselves from the authority of the commentators, and explain duhitrimat 'he who gives his daughter in marriage,' the bride's father. Comp. Âpastamba II, 11, 18; II, 13, 12; Weber, Indische Studien, V, 343, note 2.

77. Probably the use of this verse on this occasion rests on the assonance of its opening word akshan and aksha (rathâksha).

78. See Nârâyana's note on samyâgarta, p. 129 of the German edition.

79. In chap. 15, 22 it is said that the bride arrives at the house; in 16, 12, that she enters the house. Probably we are to understand, therefore, that the sacrifice prescribed in this chapter, Sûtras 2 seq., is performed before the house, like the Vâstoshpatîya karman (below, III, 4). The words, 'has been declared,' refer to the Srauta-sûtra (IV, r6, 2), 'Having spread a red bull's skin, with the neck to the north or to the east, with the hair outside, behind the fire, they sit down,' &c.

80. On anvârambha comp. the quotation in the note on chap. II, 2.

81. It should be noted that the verse â te yonim is quoted here only with the Pratika, while its full text is given below, chap. 19, 6. Can the Sûtras describing this ceremony with the kumâra ubhayatah-sugâta be a later addition?

82. I have changed in the translation the division of these Sûtras; the native authorities divide after dhruvadarsanât, while I propose to divide after astamite.

83. As to preto muñkâtu mâmutah compare Pâraskara I, 6, 2: preto muñkâtu mâ pateh. This passage shows what itah and amutah refer to. Comp. Professor Weber's note 3 at Indische Studien, V, 347.

84. The first verse is that quoted already at chap. 16, 8. The text of the verses quoted in this Sûtra is very corrupt; see the notes on p. 36 of the German edition.

85. On suṅgâ compare the note of Nârâyana and the verse quoted from the Karmapradîpa, p. 131 of the German edition.

On kusakantaka Nârâyana says, kusakantakam kuso darbhas tasya kantakah sûkî (sûka, MS. Berol. Orient. fol. 60z) tam vâ peshayitvâ. I do not understand why the commentators of Pâraskara, whom Professor Stenzler has followed in his translation of Par. I, 14, 4, make kantaka equal to mûla.

86. Nasto dakshinatah stands here as in chap. 19, 1. Âsvalâyana I, 13, 6 has dakshinasyâm nâsikâyâm, and so has also Pâraskara I, 13. Comp. the natthukamma treated of in the Pâli Buddhist texts (Mahâvagga VI, 13) and in the medical literature.

87. Comp. above, chap. 12, 6.

88. Nârâyana: tisribhis tantubhir vritte sûtre udumbaraphalâni . . . gale . . . badhnâti. I have translated accordingly. Pâraskara I, 15, 6 uses the same expression trivrit. Professor Stenzler there translates it, on the authority of Gayarâma, 'dreifache Haarflechte,' and says in his note on that passage that, according to Sâṅkhâyana, he would have to tie the things with a threefold string to the neck of the woman, as if Sâṅkhâyana's statement were different from that of Pâraskara. But both authors have the same word, and only the commentators differ in their explanations thereof.

89. Âsvalâyana more explicitly says (I, 14, 6), Somam râgânam samgâyetâm iti.

90. In my German translation there is a mistake which should be corrected. I have there referred shalrika to the verses Râkâm aham, which are actually only five in number. The six verses are Vishnur yonim, &c., and the five verses mentioned.

91. Vâgasaneyi Samhitâ XII, 4.

92. Nârâyana: modamânîm harshayuktâm tam mâṅgalikair gîtair gâyayet . . . mahâhemavatîm bahvâbharanayuktâm vâ gâyayet.

93. Comp. Dr. Speijer's essay on the Gâtakarman (Leiden, 1872). Nârâyana observes that, as it is prescribed below (chap. 25, 4) that a mess of food is to be cooked in the sûtikâgni, here the sûtikâgni is established, and sacrifice is performed therein. The Sûtra I, 25, 4, from which it is to be inferred that the sûtikâgni should be kept, is considered, accordingly, as a Gñâpaka (see Professor Bühler's notes on Âpastamba I, II, 7; Gautama I, 31; Nârâyana's note on chap. 25, 4, p. 133 of the German edition).

94. Abhyavânya should be corrected into abhyapânya, as in IV, 18, 1 nearly all the MSS. read nivâta instead of nipâta. The Sâmbavya MS. reads in the text, trir abhyânyânuprânya; in the commentary trir anyapânyânuprânyâ. Comp., on the terminology of the different vital airs, Speijer, Gâtakarma, p. 64 seq.; Eggeling, S.B.E., vol. xii, p. 20.

95. Veti vikalpârthe. bhûr rigvedam ityâdikaturbhir mantrair asâv ity atra pûrveva (read pûrvavat?) kumâranâmagrahanapûrvakam kumâram prâsayet. Nârâyana.

96. Bâlasya dakshine haste. Nârâyana.

97. After ten days the impurity (asauka) that falls on the mother at her confinement, ceases; see Gautama XIV, 16; Manu V, 62; Vasishtha IV, 21.

98. Comp. the note on chap. 24, 1.

99. The first Mantra is corrupt; in the Âsvalâyana-Srauta-sûtra (II, 10, 4) its text runs thus, âyush te visvato dadhad ayam agnir varenyah, &c. Comp. Atharva-veda VII, 53, 6.

100. 'The words "every month" (Sûtra 10) retain their value (here also). Thus the sûtikâgni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said "in the domestic fire," the sûtikâgni is not to be kept any longer.' Nârâyana.

101. This chapter is not found in the Sâmbavya-Grihya, and Nârâyana expressly designates it as kshepaka khanda. It is a sort of appendix to the Sûtras 25, 5. 6; a sacrifice having there been prescribed to three Nakshatras with their presiding deities, an enumeration of the Nakshatras and deities is here given. Compare, on similar lists, Weber's second article on the Nakshatras seq. (Abhandlungen der Berliner Akademie der Wissenschaften, 1861), pp. 289 , 315, 367 seq.

102. These rules stand here, in the beginning of the chapter, as introductory remarks; the act of feeding itself (Sûtra 10) does not follow till after the sacrifice and the other performances prescribed in Sûtras 7-9.

103. This rule evidently rests on the allusion of taittira (partridge flesh) to the Taittirîya school.

104. Both metre and construction show that the Pâda imam Agna âyushe varkase is incomplete; the Sâmbavya-Grihya and Taitt. Samhitâ II, 3, 10, 3 add kridhi after varkase.

105. Kûlâkarman literally means, the preparing of the lock or the locks (left when the rest of the hair is shaven).

106. The parallel texts show that instead of Brihaspatir we have to read Brihaspater, instead of adya, asya. So the correct translation would be, '. . . with what Dhâtar has shaven Brihaspati's and Indra's head, with that do ye Brâhmanas shave this head of this (child).'

107. See Sûtra 6.