Thus even the small number of fourteen hemistichs is enough to give us seven of the eight existing combinations, and no single one occurs at all often enough to allow us to call it predominant. Or we may take the saying that accompanies the performance of the medhājanana on the new-born child. In the version of Āśvalāyana {GL_NOTE::} 2 we have: m to deva h Savitâ medhâ m to A s vinau devau." src="http://www.sacred-texts.com/hin/sbe30/img/_01307.jpg" /> In the version adopted in the school of Gobhila {GL_NOTE::} 3 the context of the first line is different, but the metre is the same: m to Mitrâvaru n au." src="http://www.sacred-texts.com/hin/sbe30/img/_01400.jpg" /> Or the saying with which the pupil (brahmacārin) has to lay a log of wood on the fire of the teacher {GL_NOTE::} 1 : tayâ tvam Agne vardhasva." src="http://www.sacred-texts.com/hin/sbe30/img/_01401.jpg" /> There would be no object in multiplying the number of examples; those here given are sufficient to prove our proposition, that the development of the Gṛhya rites in the form in which they are described to us in the Sūtras, that especially their being accompanied with verses, which were to be recited by their performance, is later than the time of the oldest Vedic poetry, and coincides rather with the transition period in the development of the Anuṣṭubh metre, a period which lies between the old Vedic and the later Buddhistic and epic form. Besides the formulae intended to be recited during the performance of the various sacred acts, the Gṛhya-sūtras contain a second kind of verses, which differ essentially from the first kind in regard to metre; viz. verses of ritualistic character, which are inserted here and there between the prose Sūtras, and of which the subject-matter is similar to that of the surrounding prose. We shall have to consider these yajñagāthās, as they are occasionally called, later; at present let us go on looking for traces of the Gṛhya ritual and for the origin of Gṛhya literature in the literature which precedes the Sūtras. The Brāhmaṇa texts, which, as a whole, have for their subject-matter the Vaitānika ceremonies celebrated with the three holy fires, furnish evidence that the Gṛhya fire, together with the holy acts accomplished in connection with it, were also already known. The Aitareya-Brāhmaṇa {GL_NOTE::} 2 gives this fire the most usual name, the same name which is used for it in the Sūtras, gṛhya agni, and describes a ceremony to be performed over this fire with expressions which agree exactly with the style of the Gṛhya-sūtras {GL_NOTE::} 1 . We often find in the Brāhmaṇa texts also mention of the terminus technicus, which the Gṛhya-sūtras use many times as a comprehensive term for the offerings connected with Gṛhya ritual, the word pākayajña {GL_NOTE::} 2 . For instance, the Śatapatha Brāhmaṇa {GL_NOTE::} 3 , in order to designate the whole body of offerings, uses the expression: all offerings, those that are Pākayajñas and the others. It is especially common to find the Pākayajñas mentioned in the Brāhmaṇa texts in connection with the myth of Manu. The Taittirīya Saṃhitā {GL_NOTE::} 4 opposes the whole body of sacrifices to the Pākayajñas. The former belonged to the gods, who through it attained to the heavenly world; the latter concerned Manu: thus the goddess Iḍā turned to him. Similar remarks, bringing Manu or the goddess Iḍā into relation with the Pākayajñas, are to be found Taittirīya Saṃhitā VI, 2, 5, 4; Aitareya-Brāhmaṇa III, 40, 2. However, in this case as in many others, the Śatapatha Brāhmaṇa contains the most detailed data, from which we see how the idea of Manu as the performer of Pākayajñas is connected with the history of the great deluge, out of which Manu alone was left. We read in the Śatapatha Brāhmaṇa {GL_NOTE::} 5 : 'Now the flood had carried away all these creatures, and thus Manu was left there alone. Then Manu went about singing praises and toiling, wishing for offspring. And he sacrificed there also with a Pāka-sacrifice. He poured clarified butter, thickened milk, whey, and curds in the water as a libation.' It is then told how the goddess Iḍā arose out of this offering. I presume that the story of the Pākayajña as the first offering made by Manu after the great flood, stands in a certain correlation to the idea of the introduction of the three sacrificial fires through Purūravas {GL_NOTE::} 1 . Purūravas is the son of Iḍā; the original man Manu, who brings forth Iḍā through his offering, cannot have made use of a form of offering which presupposes the existence of Iḍā, and which moreover is based on the triad of the sacred fires introduced by Purūravas; hence Manu's offering must have been a Pākayajña; we read in one of the Gṛhya-sūtras {GL_NOTE::} 2 : 'All Pākayajñas are performed without Iḍā.' There are still other passages in the Brāhmaṇa texts showing that the Gṛhya offerings were already known; I will mention a saying of Yājñavalkya's reported in the Śatapatha Brāhmaṇa {GL_NOTE::} 3 : he would not allow that the daily morning and evening offering was a common offering, but said that, in a certain measure, it was a Pākayajña. Finally I would call attention to the offering prescribed in the last book of the Śatapatha Brāhmaṇa {GL_NOTE::} 4 for the man 'who wishes that a learned son should be born to him;' it is there stated that the preparation of the Ājya (clarified butter) should be performed 'according to the rule of the Sthālīpāka (pot-boiling),' and the way in which the offering is to be performed is described by means of an expression, upaghātam {GL_NOTE::} 1 , which often occurs in the Gṛhya literature in a technical sense. We thus see that the Brāhmaṇa books are acquainted with the Gṛhya fire, and know about the Gṛhya offerings and their permanent technical peculiarities; and it is not merely the later portions of the Brāhmaṇa works such as the fourteenth book of the Śatapatha Brāhmaṇa, in which we meet with evidence of this kind; we find it also in portions against the antiquity of which no objections can be raised. While therefore on the one hand the Brāhmaṇa texts prove the existence of the Gṛhya ceremonial, we see on the other hand, and first of all by means of the Brāhmaṇa texts themselves, that a literary treatment of this ritualistic subject-matter, as we find it in the Brāhmaṇas themselves with regard to the Śrauta offerings, cannot then have existed. If there had existed texts, similar to the Brāhmaṇa texts preserved to us, which treated of the Gṛhya ritual, then, even supposing the texts themselves had disappeared, we should still necessarily find traces of them in the Brāhmaṇas and Sūtras. He who will take the trouble to collect in the Brāhmaṇa texts the scattered references to the then existing literature, will be astonished at the great mass of notices of this kind that are preserved: but nowhere do we find traces of Gṛhya Brāhmaṇas. And besides, if such works had ever existed, we should be at a loss to understand the difference which the Hindus make between the Śrauta-sūtras based on Śruti (revelation), and the Gṛhya-sūtras resting on Smṛti (tradition) alone {GL_NOTE::} 2 . The sacred Gṛhya acts are regarded as 'smārta,' and when the question is raised with what right they can be considered as a duty resting on the sacrificer alongside of the Śrauta acts, the answer is given that they too are based on a Śākhā of the Veda, but that this Śākhā is hidden, so that its existence can only be demonstrated by reasoning {GL_NOTE::} 1 . But the Brāhmaṇa texts furnish us still in another way the most decisive arguments to prove that there have been no expositions of the Gṛhya ritual in Brāhmaṇa form: they contain exceptionally and scattered through their mass sections, in which they treat of subjects which according to later custom would have been treated in the Gṛhya-sūtras. Precisely this sporadic appearance of Gṛhya chapters in the midst of expositions of a totally different contents leads us to draw the conclusion that literary compositions did not then exist, in which these chapters would have occupied their proper place as integral parts of a whole. Discussions of questions of Gṛhya ritual are found in the Brāhmaṇa literature, naturally enough in those appendices of various kinds which generally follow the exposition of the principal subject of the Śrauta ritual. Accordingly we find in the eleventh book of the Śatapatha Brāhmaṇa {GL_NOTE::} 2 , among the manifold additions to subjects previously treated, which make up the principal contents of this book {GL_NOTE::} 3 , an exposition of the Upanayana, i.e. the solemn reception of the pupil by the teacher, who is to teach him the Veda. The way in which the chapter on the Upanayana is joined to the preceding one, is eminently characteristic; it shows that it is the merest accident which has brought about in that place the discussion of a subject connected with the Gṛhya ritual, and that a ceremony such as the Upanayana is properly not in its proper place in the midst of the literature of Brāhmaṇa texts. A dialogue (brahmodya) between Uddālaka and Śauceya precedes; the two talk of the Agnihotra and of various expiations (prāyaścitta) connected with that sacrifice. At the end Śauceya, filled with astonishment at the wisdom of Uddālaka, declares that he wishes to come to him as a pupil (upāyāni bhagavantam), and Uddālaka accepts him as his pupil. It is the telling of this story and the decisive words upāyāni and upaninye which furnish the occasion for introducing the following section on the Upanayana {GL_NOTE::} 1 . The subject is there treated in the peculiar style of the Brāhmaṇa texts, a style which we need not characterize here. I shall only mention one point, viz. that into the description and explanation of the Upanayana ceremony has been inserted one of those Ślokas, such as we often find in the Gṛhya-sūtras also, as a sort of ornamental amplification of the prose exposition {GL_NOTE::} 2 . 'Here a Śloka is also sung,' says the Brāhmaṇa {GL_NOTE::} 3 : ācāryo garbhī bhavati hastam ādhāya dakṣiṇam

1. Now (follow) the ceremonies (the knowledge of) which is derived from practice (and not from the Śruti). 2. They should be performed during the northern course of the sun, on days of the first fortnight (of the month), on auspicious days, 3. With the sacrificial cord suspended over (the sacrificer's) left shoulder. 4. (The rites should be performed) from left to right. 5. The beginning should be made on the east side or on the north side, 6. And also the end. 7. Ceremonies belonging to the Fathers (are performed) in the second fortnight (of the month), 8. With the sacrificial cord suspended over the right shoulder, 9. From right to left, 10. Ending in the south. 11. Ceremonies occasioned by special occurrences (are performed) according as their occasions demand. 12. Having set the fire in a blaze, he strews eastward-pointed Darbha grass around it, 13. Or eastward-pointed and northward-pointed (grass); 14. Southward-pointed at sacrifices to the Fathers, 15. Or southward-pointed and eastward-pointed. 16. To the north of the fire he strews Darbha grass and (on that) he places the vessels (required for sacrifice) upside-down, two by two, if referring to ceremonies directed to the gods,

1. He warms at the fire the implement with which he sacrifices, wipes it off with Darbha blades, warms it again, sprinkles it (with water), puts it down, touches the Darbha blades with water, and throws them into the fire. 2. As paridhis (or pieces of wood laid round the fire) yoke-pins are used at the marriage, the Upanayana, the Samāvartana, the parting of the (wife's) hair, the tonsure of the child's hair, the cutting of the beard, and at expiatory ceremonies. 3. He sprinkles water round the fire, on the south side from west to east with (the words), 'Aditi, give thy consent!' on the west side from south to north with 'Anumati, give thy consent!' on the north side from west to east with 'Sarasvatī [sic], give thy consent!' all around with 'God Sāvitrī, give thy impulse!' 4. At ceremonies belonging to the Fathers (water is sprinkled) only all round (the fire), silently. 5. Having put a piece of wood on the fire, he offers the two Āghāra oblations as at the sacrifices of the new and full moon, silently. 6. Then he offers the two Ājyabhāga oblations, over the easterly part of the northerly part (of the fire) with (the words), 'To Agni Svāhā!' over the easterly part of the southerly part (another oblation) exactly like the preceding one, with (the words), 'To Soma Svāhā!' 7. Having offered the chief oblations (belonging to each sacrifice) according to prescription, he adds the following oblations, viz. the Jaya, Abhyātāna, Rāṣṭrabhṛt oblations, the oblation to Prajāpati, the Vyāhṛtis one by one, the oblation to (Agni) Sviṣṭakṛt with (the following formula), 'What I have done too much in this ceremony, or what I have done here too little, all that may Agni Sviṣṭakṛt, he who knows, make well sacrificed and well offered. Svāhā!' 8. The sprinkling (of water) round (the fire is repeated) as above; the Mantras are altered so as to say, 'Thou hast given thy consent,' 'Thou hast given thy impulse.' 9. The designation 'Pākayajña' is used of ceremonies connected with worldly life. 10. There the ritual based on the Brāhmaṇa (holds good), 11. (To which the words allude), 'He sacrifices twice; he wipes off (his hand) twice; he partakes twice (of the sacrificial food); having gone away he sips (out of the Sruc) and licks off (the Sruc).' 12. All seasons are fit for marriage with the exception of the two months of the śiśira season, and of the last summer month. 13. All Nakṣatras which are stated to be pure, (are fit for marriage); 14. And all auspicious performances. 15. And one should learn from women what ceremonies (are required by custom). 16. Under the Invakās (Nakṣatra), (the wooers who go to the girl's father) are sent out: such wooers are welcome.

1. Under the Maghās (Nakṣatra) cows are provided; 2. Under the Phalgunī (Nakṣatra) marriage is celebrated. 3. A daughter whom he wishes to be dear (to her husband), a father should give in marriage under the Niṣṭyā (Nakṣatra); thus she becomes dear (to her husband); she does not return (to her father's) house: this is an observance based on a Brāhmaṇa. 4. The word Invakās means Mṛgaśiras; the word Niṣṭyā means Svāti. 5. At the wedding one cow; 6. In the house one cow: 7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest, 8. With the other (the bridegroom [?] should do so) for a person whom he reveres. 9. These are the occasions for killing a cow: (the arrival of) a guest, (the Aṣṭakā sacrifice offered to) the Fathers, and marriage. 10. Let (the wooer) avoid in his wooing a girl that sleeps, or cries, or has left home. 11. And let him avoid one who has been given (to another), and who is guarded (by her relations), and one who looks wicked (?), or who is a most excellent one (?), or (who is like the fabulous deer) śarabha (?), a hunch-back, a girl of monstrous appearance, a bald-headed girl, a girl whose skin is like a frog's (?), a girl who has gone over to another family (?), a girl given to sensual pleasures (?), or a herdess, or one who has too many friends, or who has a fine younger sister, or one whose age is too near to that of the bridegroom (?). 12. Girls who have the name of a Nakṣatra, or of a river, or of a tree, are objectionable. 13. And all girls in whose names the last letter but one is r or l, one should avoid in wooing. 14. If possible, he should place (the following) objects hidden before the girl, and should say to her, 'Touch (one of these things).' 15. (The objects are), different kinds of seeds mixed together, loose earth from (the kind of sacrificial altar called) vedi, an earth-clod from a field, cow-dung, and an earth-clod from a cemetery. 16. If she touches one of the former (objects, this portends) prosperity as characterized (by the nature of what she has touched).

1. Let him send out as his wooers friends who have assembled, who are versed in the Mantras. 2. He should recite over them the first two verses (Mantrap. I, 1, 1. 2). 3. When he himself has seen (the bride), let him murmur the third (verse; M. I, 1, 3). 4. With the fourth (M. I, 1, 4) let him behold her. 5. Let him seize with his thumb and fourth finger a Darbha blade, and let him wipe (therewith) the interstice between her eye-brows with the next Yajus (M. I, 1, 5), and let him throw it away towards the west. 6. If an omen occurs (such as the bride's or her relations’ weeping), let him murmur the next (verse; M. I, 1, 6). 7. With the next (verse; M. I, 1, 7) let him send an even number of persons who have assembled there, and who are versed in the Mantras, to fetch water. 8. With the next Yajus (M. I, 1, 8) he places a round piece of Darbha net-work on her head; on that, with the next (verse; M. I, 1, 9) he places a right yoke-hole; on this hole he lays with the next (verse; M. I, 1, 10), a piece of gold, and washes her with the next five verses (M. I, 2, 1-5), (so that the water runs over that gold and through the yoke-hole); with the next (verse; M. I, 2, 6) he causes her to dress in a fresh garment, and with the next (M. I, 2, 7) he girds her with a rope. 9. Then he takes hold of her with the next (verse; M. I, 2, 8) by her right hand, leads her to the fire, spreads a mat, west of the fire, so that the points of the blades in it are directed towards the north, and on this mat they both sit down, the bridegroom to the north. 10. After the ceremonies have been performed from the putting of wood on the fire down to the Ājyabhāga oblations, he recites over her the first two (verses of the third Anuvāka). 11. Then he should take with his right hand, palm down, her right hand which she holds palm up. 12. If he wishes that only daughters may be born to him, he should seize only the fingers (without the thumb); 13. If he wishes that only sons may be born to him, the thumb. 14. He takes (her hand) so as just to touch her thumb and the little hairs (on her hand), 15. With the four verses, 'I take thy hand' (Mantrap. I, 3, 3-6). 16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), 'One step for sap' (M. I, 3, 7).

1. Having before the sacrifice gone round the fire, so that their right sides are turned towards it, 2. They sit down in their former position, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras), with (the Mantras), 'To Soma, the acquirer of a wife, Svāhā!' (M. I, 4, I-16), one oblation with each Mantra. 3. He then causes her, to the north of the fire, to tread with her right foot on a stone, with (the verse), 'Tread' (M. I, 5, 1). 4. Having 'spread under' Ājya into her joined hands, he pours roasted grain twice (into them), and sprinkles Ājya over it. 5. Some say that an uterine relation of hers pours the grain (into her hands). 6. He (?) sacrifices (that grain) with (the verse), 'This wife' (M. I, 5, 2). 7. Having gone round the fire, with the right side turned towards it, with the next three (verses; M. I, 5, 3-5) he makes her tread on the stone as above (M. I, 5, 6). 8. And the oblation (is performed) with the next (verse; M. I, 5, 7). 9. (Then follow) again the circumambulation (M. I, 5, 8-10), the injunction to tread on the stone (I, 5, 11), and the oblation with the next (verse; I, 5, 12); 10. (Then) the circumambulation again (I, 5, 13-15). 11. He enters upon the performance of the Jaya and following oblations. 12. Having performed (the rites) down to the sprinkling (of water) round (the fire), and having untied the rope with the next two verses (I, 5, 16. 17), he should then make her depart (from her father's house in a vehicle), or should have her taken away. 13. Having put that fire (with which the marriage rites have been performed, into a vessel), they carry it behind (the newly-married couple). 14. It should be kept constantly. 15. If it goes out, (a new fire) should be kindled by attrition, 16. Or it should be fetched from the house of a Śrotriya.

2. And let the wife, when she is crossing, not see the crew. 3. When they have crossed, let him murmur the next (verse; M. I, 6, 14). 4. If they have to pass over a cemetery, or if any article (which they carry with them), or their chariot is damaged, the ceremonies from the putting of wood on the fire down to the Ājyabhāga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 7, 1-7), then he enters upon the performance of the Jaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). 5. If they pass by trees with milky sap or by other trees that serve as marks, by rivers or by deserts, he should murmur the next two (verses; M. I, 7, 8. 9), according to the characteristics in them (which refer to these different cases). 6. With the next (verse) he shows her the house(M. I, 7, 10). 7. With the next two (verses; M. I, 7, 11. 12) he unyokes the two animals; the right one first. 8. Having, with the next (verse; M. I, 8, 1), spread out, in the centre of the house, a red bull's skin with the neck to the east, with the hair up, he causes her to recite the next (verse; M. I, 8, 2), while he makes her enter the house, (which she does) with her right foot. 9. And she does not stand on the threshold. 10. In the north-east part of the house the ceremonies from the putting of wood on the fire down to the Ājyabhāga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 8, 3-15); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then they sit down with the next (verse; M. I, 9, 1) on the skin, the bridegroom to the north. 11. He then places with the next (verse; M. I, 9, 2), the son of a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yajus (M. I, 9, 3), and murmurs the next ṭwo (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear. 12. When the stars have appeared, he goes out (of the house with her) in an easterly or northerly direction, and shows her the polar star and (the star) Arundhatī with the next two verses (M. I, 9, 6-7), according to the characteristics (contained in those verses). Article published on 05 September, 2014 I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to. Let's make the world a better place together!

1. He then makes her offer the sacrifice of a Sthālīpāka sacred to Agni. 2. The wife husks (the rice grains out of which this Sthālīpāka is prepared). 3. After he has cooked (the Sthālīpāka), and has sprinkled (Ājya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Ājya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Ājyabhāga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthālīpāka. 4. The 'spreading under' and the sprinkling over (of Ājya are done) once; two Avadānas (or cut-off portions are taken). 5. Agni is the deity (of the first oblation); the offering is made with the word Svāhā. 6. Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon). 7. Agni Sviṣṭakṛt is the second (deity). 8. (At the Sviṣṭakṛt oblation) the 'spreading under' and taking an Avadāna are done once, the sprinkling over (of Ājya) twice. 9. The Avadāna for the first deity (is taken) out of the middle (of the Sthālīpāka); 10. It is offered over the centre (of the fire). 11. (The Avadāna) for the second (deity is taken) from the northern part (of the Sthālīpāka); 12. It is offered over the easterly part of the northerly part (of the fire). 13. Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthālīpāka and the Ājya) in the way prescribed (in the Śrauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire. 14. (The rule regarding) the second sprinkling (of water round the fire) is valid (here). 15. He gives (the remains of) that (sacrificial food) with butter to a Brāhmaṇa to eat 16. Whom he reveres. To that (Brāhmaṇa) he makes the present of a bull.

1. At the opening and concluding ceremonies of the Vedic study, the Ṛṣi who is indicated (as the Ṛṣi of the Kāṇḍa which they study, is the deity to whom the ceremony belongs), 2. And in the second place Sadasaspati (cf. Mantrap. I, 9, 8). 3. They reject a sacrifice performed by a wife or by one who has not received the Upanayana initiation, and a sacrifice of salt or pungent food, or of such food as has an admixture of a despised sort of food. 4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sūtra). 5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses: M. I, 9, 9-10), 6. Or with (the two formulas), 'May fortune reach me! May fortune come to me!' 7. Let him notice the day on which he brings his wife home. 8. (From that day) through three nights they should both sleep on the ground, they should be chaste, and should avoid salt and pungent food. 9. Between their sleeping-places a staff is interposed, which is anointed with perfumes and wrapped round with a garment or a thread. 10. In the last part of the fourth night he takes up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and put it away; then (the ceremonies) from the putting of wood on the fire down to the Ājyabhāga oblations (are performed), and while she takes hold of him, he sacrifices the oblations (indicated by the) next (Mantras; M. I, 10, 3-9); then he enters upon the performance of the Jaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then he makes her sit down to the west of the fire, facing the east, and pours some Ājya of the remains (of those oblations) on her head with the (three) Vyāhṛtis and the word Om as the fourth (M. I, 10, 10-13). Then they look at each other with the next two verses (M. I, 11, 1-2), according to the characteristics (contained in those verses); with the next verse (M. I, 11, 3) he besmears the region of their hearts with remains of Ājya; then he should murmur the next three verses (I, 11, 4-6), and should murmur the rest (of the Anuvāka; I, 11, 7-11) when cohabiting with her. 11. Or another person should recite (the rest of the Anuvāka) over her, (before they cohabit). 12. During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brāhmaṇa, in the section, 'A menstruous woman with whom,' &c. 13. After the appearance of her monthly illness, he should, when going to cohabit with her after her illness, recite over her, after she has bathed, the next verses (M. I, 12, 1-13, 4). [back to top] :

1. Each following night with an even number, from the fourth (after the beginning of her monthly illness) till the sixteenth, brings more excellent offspring to them, if chosen for the (first) cohabiting after her illness; thus it is said. 2. If he sneezes or coughs while going about on business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain). 3. In the same way with the next (Mantras M. I, 13, 7-10 he should address the following objects), according to the characteristics (which those Mantras contain): a conspicuous tree, a heap of excrements, the skirt (of his garment) which is blown against him by the wind, and a shrieking bird. 4. One (for instance, the wife's father) who wishes that the hearts of both (husband and wife) may be in accord should observe chastity through at least three nights and should prepare a Sthālīpāka. Then (the ceremonies) from the putting (of wood) on (the fire) down to the Ājyabhāga oblations (are performed), and while the wife takes hold of him, he sacrifices of the Sthālīpāka the oblations (indicated by the) next (Mantras; M. I, 14, 1-7); then he enters upon the performance of the Jaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). (The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brāhmaṇas, at least to two, and should cause them to pronounce wishes for his success. 5. When the moon, on the following day, will be in conjunction with Tiṣya, she strews three times seven barley-grains around (the plant) Clypea Hernandifolia with (the formula), 'If thou belongest to Varuṇa, I redeem thee from Varuṇa. If thou belongest to Soma, I redeem thee from Soma.' 6. On the following day she should set upright (the plant) with the next (verse; M. I, 15, 1), should recite the next three (verses; M. I, 15, 2-4) over it, should tie (its root) with the next (verse; M. I, 15, 5) to her hands so that (her husband) does not see it, and should, when they have gone to bed, embrace her husband with her arms, with the verse alluding to the word upadhāna ('putting on;' M. I, 15, 6). 7. Thus he will be subject to her. 8. By this (rite) also (a wife) overcomes her co-wives. 9. For this same purpose she worships the sun daily with the next Anuvāka (M. I, 16). 10. If a wife is affected with consumption or is otherwise sick, one who has to observe chastity, should rub her limbs with young lotus leaves which are still rolled up, and with lotus roots, with the next (formulas, limb by limb) according to the characteristics (contained in those formulas; M. I, 17, 1-6), and should throw away (the leaves and roots) towards the west. 11. With the next (verses; M. I, 17, 7-10) he should give the wife's garment (which she has worn at the wedding [?]) to (a Brāhmaṇa) who knows this (ceremony). [back to top] : 9, 5. Comp. Gobhila II, 6, 6 seq. Article published on 05 September, 2014 I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to.

1. We shall explain the Upanayana (or initiation of the student). 2. Let him initiate a Brāhmaṇa in the eighth year after the conception, 3. A Rājanya in the eleventh, a Vaiśya in the twelfth year after the conception. 4. Spring, summer, autumn: these are the (fit) seasons (for the Upanayana), corresponding to the order of the castes. 5. (The boy's father) serves food to Brāhmaṇas and causes them to pronounce auspicious wishes, and serves food to the boy. (The teacher?) pours together, with the first Yajus (of the next Anuvāka, warm and cold) water, pouring the warm water into the cold, and moistens (the boy's) head with the next (verse; M. II, 1, 2). 6. Having put three Darbha blades into his hair (towards each of the four directions) (the teacher [?]) shaves his hair with the next four (verses; M. II, 1, 3-6) with the different Mantras, towards the different (four) directions. 7. With the following (verse, M. II, 1, 7, somebody) addresses him while he is shaving. 8. Towards the south, his mother or a Brahmacārin strews barley-grains on a lump of bull's dung; with this (dung) she catches up the hair (that is cut off), and puts it down with the next (verse; M. II, 1, 8) at the root of an Udumbara tree or in a tuft of Darbha grass. 9. After (the boy) has bathed, and (the ceremonies) from the putting (of wood) on (the fire) down to the Ājyabhāga oblations (have been performed), he causes him to put a piece of Palāśa wood on the fire with the next (verse; M. II, 2, 1), and makes him tread with his right foot on a stone to the north of the fire, with (the verse), 'Tread' (M. II, 2, 2). 10. Having recited the next two (verses; M. II. 2, 3. 4) over a garment that has been spun and woven on one day, and has caused him, with the next three (verses; M. II. 2, 5-7), to put it on, he recites over him, after he has put it on, the next (verse; M. II, 2, 8). 11. He ties thrice around him, from left to right, a threefold-twisted girdle of Muñja grass with the next two (verses; M. II. 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11). 12. To the north of the fire (the teacher) spreads out Darbha grass; on that he causes (the boy) to station himself with the next (verse; M. II. 3, 1), pours his joined hands full of water into (the boy's) joined hands, makes him sprinkle himself three times with the next (verse; M. II, 3, 2), takes hold of his right hand with the next (formulas; M. II, 3, 3-12), gives him with the next (formulas; M. II, 3, 13-23) in charge to the deities (mentioned in those Mantras), initiates him with the next Yajus (M. II, 3, 24), and murmurs into his right ear the (Mantra), 'Blessed with offspring' (II, 3, 25). [back to top] : 10, 6, 7. The difference which Haradatta makes between the teacher who begins to shave him (pravapati) and the barber who goes on with shaving (vapantam) seems too artificial. :

1. The boy says, 'I am come to be a student' (II, 3, 26). 2. The other (i.e. the teacher) has to ask; the boy has to answer (II, 3, 27-30). 3. The other murmurs the rest (of the Anuvāka), 4. And causes the boy to repeat (the Mantra) which contains wishes for himself (II, 3, 32). 5. (The rites) down to the Ājyabhāgas have been prescribed. 6. Having then caused him to sacrifice the oblations (indicated in the) next (Mantras; M. II, 4, 1-11), he enters upon (the performance) of the Jaya and following oblations. 7. Having performed (the rites) down to the sprinkling (of water) round (the fire), he puts down, to the west of the fire, a bunch of northward-pointed grass; on that (the teacher) who performs the initiation, sits down with the next Yajus (M. II, 4, 12). 8. The boy, sitting to the east (of him), facing the west, seizes with his right hand (the teacher's) right foot and says, 'Recite the Sāvitrī, Sir!' 9. He recites (the Sāvitrī) to him, 'That (glorious splendour) of Savitṛ' (Taitt. Saṃh. I, 5, 6, 4; M. 4, 13); 10. Pāda by Pāda, hemistich by hemistich, and the whole (verse). 11. (When repeating the Sāvitrī Pāda by Pāda, he pronounces) the Vyāhṛtis singly at the beginning or at the end of the Pādas; 12. In the same way (the first and the second Vyāhṛti at the beginning or at the end) of the hemistichs; the last (Vyāhṛti, when he repeats) the whole verse. 13. With the next Mantra (M. II, 4, 14) the boy touches his upper lip; 14. With the next (II, 4, 15) both his ears; 15. With the next (II, 5, 1) he takes up the staff. 16. The staff of a Brāhmaṇa is made of Palāśa wood, that of a Rājanya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaiśya of Bādara or Udumbara wood.

1. Having studied the Veda, when going to take the bath (which signifies the end of his studentship), he enters a cow-shed before sunrise, hangs over its door a skin with the hair inside, and sits there. 2. On that day the sun should not shine upon him. 3. At noon, after (the ceremonies) from the putting (of wood) on the fire down to the Ājyabhāga oblations (have been performed), he puts a piece of Palāśa wood on (the fire) with the next (verse; M. II, 7, 1), sits down to the west of the fire on a mat or on erakā grass, recites the next (verse, II, 7, 2) over a razor, and hands it over to the barber with the next Yajus (II, 7, 3). (The rites) beginning with the pouring together of (warm and cold) water down to the burying of the hair are the same as above (comp. M. II, 7, 4). 4. He sits down behind the cow-shed, takes the girdle off, and hands it over to a Brahmacārin. 5. The (Brahmacārin) hides it with the next Yajus (II, 7, 5) at the root of an Udumbara tree or in a tuft of Darbha grass. 6. With water of the description stated above he bathes with the six next (verses; II, 7, 6-11), and with the next (II, 7, 12) he cleanses his teeth with a stick of Udumbara wood. 7. Having bathed and shampooed his body with such ingredients as are used in bathing, (aromatic powder, &c.), 8. He puts on with the next Yajus (M. II, 7, 13) a fresh under garment, and anoints himself, after having given the salve in charge of the deities with the next (Mantras, II, 7, 14), with the next (verse, II, 7, 15) with sandal salve which is scented with all kinds of perfumes. With the next (verse, II, 7, 16) he moves about a gold pellet with its setting, which is strung on a string, three times from left to right in a water-pot; with the next (verse, II, 7, 17) he ties the (pellet) to his neck; in the same way, without Mantras, he ties a pellet of Bādara wood to his left hand, and repeats the rites stated above with a fresh upper garment, with the (verses), 'May the rich' (comp. above, IV, 10, 10; M. II, 7, 18). 9. To the skirt (of that garment) he ties two earrings, puts them into the (sacrificial spoon called) Darvi, offers the oblations (indicated by the) next (Mantras; M. II, 8, 1-8), pouring the Ājya over (the ear-rings), and enters upon (the performance of) the Jaya and following oblations. 10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he should tie (one of the ear-rings) with the same (verses) to his right ear, and with the same (verses one) to his left ear. 11. In the same way he should with the following (formulas, M. II, 8, 9-9, 5), according to the characteristics (contained in them), (put) a wreath on his head, anoint (his eyes), look into a mirror, (put on) shoes, (and should take) a parasol and a staff. 12. He keeps silence until the stars appear. 13. When the stars have appeared, he goes away towards the east or north, worships the quarters (of the horizon) with the next hemistich, and the stars and the moon with the next (M. II, 9, 6). 14. Having spoken with a friend he may go where he likes. [back to top] :

1. Now this (is) another (way for performing the Samāvartana). He bathes silently at a bathing-place and puts silently a piece of wood on (the fire). 2. He sits down on a bunch of grass, as stated above (comp. M. II, 9, 7), at a place where they are going to honour him (with the Argha reception). 3. A king and a chieftain (sit down) in the same way (as a Brāhmaṇa), with the next two (formulas, M. II, 9, 8. 9), according to the characteristics (contained in them). 4. (The host) announces (to the guest), 'The water for washing the feet!' 5. (The guest) should recite the next (verse, II, 9, 10) over (that water) and should stretch out the right foot first to a Brāhmaṇa, the left to a Śūdra. 6. Having touched the person who washes him, he should touch himself (i.e. his own heart) with the next (formula, M. II, 9, II). 7. (The host, taking the Argha water) in an earthen vessel which he holds with two bunches of grass, announces (to the guest), 'The Argha water!' 8. (The guest) should recite the next (formula, II, 9, 12) over (that water) and should murmur the next Yajus (II, 9, 13), while a part (of the water) is poured over his joined hands. 9. Over the rest (of the water) which is poured out towards the east, he recites the next (verse, M. II, 9, 14). 10. (The host) pours together curds and honey in a brass vessel, covers it with a larger (brass cover), takes hold of it with two bunches of grass, and announces (to the guest), 'The honey-mixture!' 11. Some take three substances, (those stated before) and ghee. 12. Some take five, (the three stated before), and grains, and flour. 13. The guest recites the next two (formulas, M. II, 10, 1. 2) over (the honey-mixture) and sips water with the two Yajus (II, 10, 3. 4) before (eating) and afterwards; with the next (verse, II, 10, 5) he should partake three times (of the food) and should give the remainder to a person towards whom he is kindly disposed. 14. A king or a chieftain should only accept it and (give it) to his Purohita. 15. (The host) announces the cow with (the word), 'The cow!' 16. After the guest has recited the next (formula, M. II, 10, 6) over (the cow, the host) cools its omentum, and having performed the 'spreading under' and the sprinkling over (of Ājya), he sacrifices it with the next (verse, M. II, 10, 7) with a Palāśa leaf from the middle or the end (of the stalk).

1. The Sīmantonnayana (or parting of the pregnant wife's hair, is performed) in her first pregnancy, in the fourth month. 2. (The husband) serves food to Brāhmaṇas and causes them to pronounce auspicious wishes; then, after (the ceremonies) from the putting (of wood) on the fire down to the Ājyabhāga oblations (have been performed), he offers the oblations (indicated in the) next (Mantras, M. II, 11, 1-8), while (the wife) takes hold of him, and enters upon the (performance) of the Jaya and following oblations. 3. Having performed (the rites) down to the sprinkling (of water) round (the fire), he makes her sit down to the west of the fire, facing the east, and parts her hair upwards (i.e. beginning from the front) with a porcupine's quill that has three white spots, with three Darbha blades, and with a bunch of unripe Udumbara fruits, with the Vyāhṛtis or with the two next (verses, II, 11, 9. 10). 4. He says to two lute-players, 'Sing!' 5. Of the next two (verses, II, 11, 11. 12) the first (is to be sung on this occasion) among the (people of the) Sālvas. 6. The second (is to be used) for Brāhmaṇas; and the river near which they dwell is to be named. 7. He ties barley-grains with young shoots (to the head of the wife); then she keeps silence until the stars appear. 8. When the stars have appeared, he goes (with his wife) towards the east or north, touches a calf, and murmurs the Vyāhṛtis; then she breaks her silence. 9. The Puṃsavana (i.e. the ceremony to secure the birth of a male child) is performed when the pregnancy has become visible, under the constellation Tiṣya. 10. From a branch of a Nyagrodha tree, which points eastward or northward, he takes a shoot with two (fruits that look like) testicles. The putting (of wood) on the fire, &c., is performed as at the Sīmantonnayana (Sūtra 2). 11. He causes a girl who has not yet attained maturity to pound (the Nyagrodha shoot) on an upper mill-stone with another upper mill-stone, and to pour water on it; then he makes his wife lie down on her back to the west of the fire, facing the east, and inserts (the pounded substance) with his thumb into her right nostril, with the next Yajus (II, 11, 13). 12. Then she will give birth to a son. 13. Here follows the ceremony to secure a quick deliverance. 14. With a shallow cup that has not been used before, he draws water in the direction of the river's current; at his wife s feet he lays down a Tūryantī plant; he should then touch his wife, who is soon to be delivered, on the head, with the next Yajus (II, 11, 14), and should sprinkle her with the water, with the next (three) verses (II, 11, 15-17). 15. Yadi jarāyu na pated evaṃvihitābhir evādbhir uttarābhyām (II, 11, 18. 19) avokṣet. [back to top]

1. After he has touched the new-born child with the Vātsapra hymn (Taitt. Saṃh. IV, 2, 2; M. II, 11, 20), and has taken him on his lap with the next Yajus (M. II, II, 21), with the next (three) (verses II, 11, 22; 12, 1. 2 one by one) he addresses the child, kisses him on his head, and murmurs (the third verse) into his right ear. 2. And he gives him a Nakṣatra name. 3. That is secret. 4. He pours together honey and ghee; into this (mixture) he dips a piece of gold which he has tied with a noose to a Darbha blade. With the next (three) formulas (II, 12, 3-5) he gives the boy (by means of the piece of gold, some of the mixture) to eat. With the next five (verses, II, 12, 6-10) he bathes him. Then he pours curds and ghee together and gives him this (mixture which is called) 'sprinkled butter' (pṛṣadājya) to eat out of a brass vessel, with the Vyāhṛtis to which the syllable 'Om' is added as the fourth (II, 12, 11-14). The remainder he should mix with water and pour out in a cow-stable. 5. With the next (verse, M. II, 13, 1) he places (the child) in the mother's lap; with the next (II, 13, 2) he causes her to give him her right breast; with the next two (verses, II, 13, 3. 4) he touches the earth, and after (the child) has been laid down, (he touches him) with the next (formula, II, 13, 5). 6. With the next Yajus (II, 13, 6) he places a water-pot at (the child's) head, sacrifices mustard seeds and rice-chaff with his joined hands three times with each of the next (formulas, II, 13, 7-14, 2), repeating each time the word Svāhā, and says (to the people who are accustomed to enter the room in which his wife lies), 'Whenever you enter, strew silently (mustard seeds with rice-chaff) on the fire.' 7. This is to be done until the ten days (after the child's birth) have elapsed. 8. On the tenth day, after (the mother) has risen and taken a bath, he gives a name to the son. The father and the mother (should pronounce that name first). 9. (It should be a name) of two syllables or of four syllables; the first part should be a noun; the second a verb; it should have a long vowel (or) the Visarga at the end, should begin with a sonant, and contain a semi-vowel. 10, Or it should contain the particle su, for such a name has a firm foundation; thus it is said in a Brāhmaṇa. 11. A girl's name should have an odd number of syllables. 12. When (the father) returns from a journey, he should address the child and kiss him on his head with the next two (verses, M. II, 14, 3. 4), and should murmur the next Mantras (II, 14, 5) into his right ear. 13. With the next Yajus (II, 14, 6) he addresses a daughter (when returning from a journey). [back to top] : 15, 1. We ought to read uttarābhir, not uttarābhyām. Comp. below, Sūtra 12.

1. In the sixth month after the child's birth he serves food to Brāhmaṇas and causes them to pronounce auspicious wishes; then he should pour together curds, honey, ghee, and boiled rice, and should give (the mixture) to the boy to eat, with the next (four) Mantras (II, 14, 7-10); 2. (He should feed him) with partridge, according to some (teachers). 3. In the third year after his birth the Caula (or tonsure is performed) under (the Nakṣatra of) the two Punarvasus. 4. Brāhmaṇas are entertained with food as at the initiation (Upanayana). 5. The putting (of wood) on the fire, &c. (is performed) as at the Sīmantonnayana. 6. He makes (the boy) sit down to the west of the fire, facing the east, combs his hair silently with a porcupine's quill that has three white spots, with three Darbha blades, and with a bunch of unripe Udumbara fruits; and he arranges the locks in the fashion of his ancestral Ṛṣis, 7. Or according to their family custom. 8. The ceremonies beginning with the pouring together of (warm and cold) water and ending with the putting down of the hair are the same (as above; comp. M. II, 14, 11). 9. He puts down the razor after having washed it off. 10. The ceremony is (repeated) three days with the (same razor). (Then) the rite is finished. 11. (The father) gives an optional gift (to the Brāhmaṇa who has assisted). 12. The Godāna (or the ceremony of shaving the beard, is performed) in the sixteenth year, in exactly the same way or optionally under another constellation. 13. Or he may perform the Godāna sacred to Agni. 14. Some prescribe the keeping of a vow through one year in connection with the Godāna. 15. The difference (between the Kaula and the Godāna) is that (at the Godāna) the whole hair is shaven (without leaving the locks). 16. According to the followers of the Sāma-veda he should 'touch water.'

2. In the same way three times. 3. He touches the ground, which has thus been prepared, with the next (verse, II, 15, 2). Then he has the pits for the posts dug from left to right, throws the earth (from the pits) towards the inside (of the building-ground), and erects the right doorpost with the next two (verses, M. II, 15, 3. 4) 4. In the same way the other (door-post). 5. Having erected after (the door-posts) the other (posts) in the same order in which (the pits) have been dug, he recites the next Yajus (II, 15, 5) over the ridge-pole when it is placed (on the posts), 6. The next (six) (Yajus formulas, II, 15, 6-11) over the (house when it is) finished, according to the characteristics contained in the single formulas. 7. He sets a piece of Palāśa wood or of Śamī wood on fire, takes the fire up (in a dish) with the next verse (II, 15, 12), carries it to the house with the next Yajus (II, 15, 13), and places the fire in the north-eastern part of the house with the next (II, 15, 14). 8. The place for the water-barrel is to the south of that spot. 9. He strews there Darbha grass, so that its points are turned in every direction, pours rice and barley-grains over the (grass) with the next (verse, II, 15, 15), and thereon he places the water-barrel. 10. With the next (Yajus, II, 15, 16) he pours four potfuls of water into it. 11. If (the barrel) breaks, he recites the next (verse, II, 15, 17) over it. 12. After the ceremonies from the putting of wood on the fire down to the Ājyabhāga oblations have been performed, he offers the (four) oblations (indicated by the) next (Mantras; II, 15, 18-21); then he enters upon the performance of the Jaya and following oblations. 13. Having performed (the rites) down to the sprinkling (of water) round (the fire), he should sprinkle (water) with a water-pot around the house or the resting-place on the inside, with the next Yajus (II, 15, 22) three times from left to right; then he should serve cakes, flour, and boiled rice to the Brāhmaṇas. Article published on 05 September, 2014 I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to. Let's make the world a better place together!

1. When a boy is attacked by the dog-demon (i.e. epilepsy), (the father or another performer of the ceremony), having devoted himself to austerities (such as fasting), covers him with a net. Then he causes a gong to be beaten or a bell to be rung, takes (the boy) by another way than the door into the gambling-hall, raises (the earth in the middle of the hall) at the place in which they gamble, sprinkles it (with water), casts the dice, lays (the boy) on his back on the dice, and besprinkles him with his joined hands with curds and salt, with the next (eleven) (formulas, II, 16, 1-11), in the morning, at noon, and at night. 2. Then he will get well. 3. Over a boy who suffers from the 'Śa kha' disease, (the father, &c.) having devoted himself to austerities, should recite the next two (verses, II, 16, 12. 13), and should pour (water) on his head with a water-pot with the next (verse, II, 16, 14), in the morning, at noon, and at night. 4. Then he will get well. 5. On the day of the full moon of (the month) Śrāvaṇa after sunset a Sthālīpāka (is offered). 6. After the ceremonies down to the Ājyabhāga oblations have been performed in the same way as at the fortnightly sacrifices, he sacrifices of the Sthālīpāka, and with each of the next (formulas, II, 16, 15-17) he offers with his joined hands Kiṃśuka flowers. 7. With the next (three) verses (II, 17, 1-3) (he offers) pieces of Āragvadha wood (Cathartocarpus fistula); 8. Then the Ājya oblations (indicated by the) next (Mantras, II, 17, 4-7). 9. Then he enters upon the performance of the Jaya and following oblations. 10. Having performed (the rites) down to the sprinkling (of water) round (the fire), he silently takes the objects required (for the rites which he is going to perform), goes out in an easterly or northerly direction, prepares a raised surface, draws on it three lines directed towards the east and three towards the north, pours water on the (lines), and lays (an offering of) flour (for the serpents) on them, with the next (formula, II, 17, 8). 11. Silently (he lays down) unground (?) grain, roasted grain, collyrium, ointment, (the fragrant substance called) Sthagara, and Uśīra root. 12, With the next (formulas, II, 17, 9-26) he should worship (the serpents), should sprinkle water round (the oblations), should return (to his house) silently without looking back, should sprinkle (water) with a water-pot from left to right, thrice around the house or the resting-place on the inside, with the two verses, 'Beat away O white one, with thy foot' (II, 17, 27. 28), and should offer food to the Brāhmaṇas. [back to top] : 18, 1. Comp. Pāraskara I, 16, 24; Hiraṇyakeśin II, 2, 7. :

1. The unground grain (which is left over, see above, VII, 18, 11) they give to the boys to eat. 2. Let him repeat in the same way this Bali-offering of whatever food he has got or of flour, from that day to full moon of (the month) Mārgaśīrṣa. 3. On the day of the full moon of Mārgaśīrṣa after sunset a Sthālīpāka (is offered as above, VII, 18, 5). 4. In the Mantra for the Bali-offering he changes (the word 'I shall offer' into) 'I have offered.' 5. Then he does not offer (the Bali) any longer. 6. (Now follows) the Āgrayaṇa sacrifice (or partaking of the first-fruits) of one who has not set up the (Śrauta) fires. 7. He prepares a Sthālīpāka of the fresh fruits, sacrifices to the deities of the (Śrauta) Āgrayaṇa sacrifice with (Agni) Sviṣṭakṛt as the fourth, fills his mouth with grains, swallows them, sips water, forms a lump of the boiled (sacrificial) food, and throws it up with the next Yajus (II, 18, 1) to the summit of the house. 8. (Now follows) the 'redescent' in the winter. 9. With the next Yajus (II, 18, 2) they 'redescend' (or take as their sleeping-place a layer of straw instead of the high bedsteads which they have used before). With the next Yajus formulas (II, 18, 3-7) they lie down on a new layer (of straw) on their right sides, 10. The father to the south, the mother to the north (of him), and so the others, one after the other from the eldest to the youngest. 11. After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9). 12. In the same way the lying down, &c., is repeated thrice. 13. Having prepared a Sthālīpāka for Lana and one for Kṣetrapati, he goes out in an easterly or northerly direction, prepares a raised surface, (and then follow the ceremonies) beginning with the putting of wood on the fire. 14. To the west of the fire he builds two huts. [back to top] :

1. With the next (verse, II, 18, 10) he has the Īśāna led to the southern (hut), 2. With worldly words the 'bountiful goddess' to the northern (hut), 3. To the middle (between the two huts) the 'conqueror.' 4. He gives them water to drink in the same order in which they have been led (to their places), takes three portions of boiled rice (from the Sthālīpāka prepared for Īśāna), takes (these portions of rice) to the fire, makes (the three gods) touch them with the next (formulas, II, 18, II-13), sacrifices of these portions, to each god of the portion which belongs to him, with the next (formulas, II, 18, 14-30), cuts off (Avadānas) from all (portions), and sacrifices with the next Yajus (II, 18, 31) to Agni Sviṣṭakṛt. 5. Having worshipped (the god Īśāna) with the next Yajus (II, 18, 32), he distributes with the next (formulas, II, 18, 33-39) leaves together with portions of boiled rice, two (leaves) with each (Yajus), then ten to the divine hosts (II, 18, 40), and ten to the (divine hosts) that follow (and are referred to in the next Yajus, II, 18, 41). 6. With the next (formulas, II, 18, 42-45) he does the same as before (i.e. he distributes two leaves with each Mantra). 7. Having formed a lump of boiled rice, he puts it into a basket of leaves, and with the next Yajus (II, 18, 46) hangs it up on a tree. 8. Here he should murmur the Rudra texts (Taitt. Saṃh. IV, 5), 9. Or the first and last (Anuvāka). 10. He places his cows around the fire so that the smoke (of the sacrifice) may reach them. 11. With his firmly shut fist full of Darbha grass he besprinkles (them) with scents; the bull first. 12. He should perform a sacrifice to Kṣetrapati, without a fire, in the path used by his cows. 13. He has (the Kṣetrapati) led to his place in the same way as the Īśāna (see above, Sūtra 1). 14. He puts (portions of boiled rice) into four or seven leaves, naming (the god). 15. Let him sacrifice quickly; the god has a strong digestion (?). 16. With the next two (verses, II, 18, 47. 48) he does worship (to Kṣetrapati).

1. The times for the monthly Śrāddha are in the second fortnight (of the month), as they are stated. 2. Let him feed, without regard of (worldly) purposes, pure Brāhmaṇas, versed in the Mantras, who are not connected with himself by consanguinity or by their Gotra or by the Mantras (such as his teacher or his pupils), an odd number, at least three. 3. He makes oblations of the food (prepared for the Brāhmaṇas) with the next (verses, II, 19,1-7); 4. Then the Ājya oblations (indicated by the) next (Mantras, II, 19, 8-13). 5. Or invertedly (i.e. he offers Ājya with the verses referred to in Sūtra 3, and food with those referred to in Sūtra 4). 6. Let him touch the whole (food) with the next (formulas, II, 19, 14-16). 7. Or the (single) prepared (portions of food destined) for the single Brāhmaṇas. 8. Having caused them with the next (formula, II, 20, 1) to touch (the food, he gives it to them to eat). 9. When they have eaten (and gone away), he goes after them, circumambulates them, turning his right side towards them, spreads out southward-pointed Darbha grass in two different layers, pours water on it with the next (formulas, II, 20, 2-7), distributes the Piṇḍas, ending in the south, with the next (formulas, II, 20, 8-13), pours out water as before with the next (formulas, 14-19), worships (the ancestors) with the next (formulas, II, 20, 20-23), sprinkles with the next (verse, 24) water three times from right to left round (the Piṇḍas) with a water-pot, besprinkles the vessels, which are turned upside down, repeating the next Yajus (25) at least three times without taking breath, sets up the vessels two by two, cuts off (Avadānas) from all (portions of food), and eats of the remains at least one morsel with the next Yajus (26). 10. Of the dark fortnight that follows after the full moon of Māgha, the eighth day falls under (the constellation of) Jyeṣṭhā: this day is called Ekāṣṭakā. 11. In the evening before that day (he performs) the preparatory ceremony. 12. He bakes a cake of four cups (of rice). 13. (The cake is prepared) in eight dishes (like a Puroḍāśa), according to some (teachers). [back to top] : 21, 1. Comp. Dharmaśāstra II, 7, 16, 8 seq.; Sacred Books, vol. ii, p. 139. Comp. Professor B hler's remarks, vol. ii, p. xiv.

1. After the ceremonies down to the Ājyabhāga oblations have been performed in the same way as at the fortnightly sacrifices, he makes with his joined hands oblations of the cake with the next (verse, II, 20, 27). 2. The rest (of the cake) he makes ready, divides (it) into eight parts and offers it to the Brāhmaṇas. 3. On the following day he touches a cow with a Darbha blade, with the words, 'I touch thee agreeable to the Fathers.' 4. Having silently offered five Ājya oblations, and having cooked, the omentum of the (cow), and performed the 'spreading under' and the sprinkling over (of Ājya), he sacrifices (the omentum) with the next (verse, II, 20, 28) with a Palāśa leaf from the middle or the end (of the stalk). 5. (He sacrifices) boiled rice together with the meat (of the cow) with the next (verses, II, 20, 29-35), 6. Food prepared of meal with the next (verse, II, 21, 1), 7. Then the Ājya oblations (indicated by the) next (Mantras, II, 21, 2-9). 8. (The rites) from the Sviṣṭakṛt down to the offering of the Piṇḍas are the same (as at the Śrāddha). 9. Some (teachers) prescribe the Piṇḍa offering for the day after the Aṣṭakā. 10. Here (follows) another (way for celebrating the Aṣṭakā sacrifice). He sacrifices curds with his joined hands in the same way as the cake. 11. Having left over from the meat of the (cow, see above, 3. 4) as much as is required, on the day after (the Aṣṭakā) (he performs) the rite of the Anvaṣṭakā. 12. This rite has been explained in the description of the monthly Śrāddha. 13. If he goes out in order to beg for something, let him murmur the next (Mantras, II, 21, 10-16) and then state his desire. 14. If he has obtained a chariot, he has the horses put to it, lets it face the east, and touches with the next (verse, II, 21, 17) the two wheels of the chariot or the two side-pieces. 15. With the next Yajus (II, 21, 18) he should mount, and drive with the next (verse, II, 21, 19) towards the east or north, and should then drive off on his business. 16. Let him mount a horse with the next (formulas, II, 21, 20-30),

1. Having sacrificed, with his right hand, a fist full of chaff with the next (verse, II, 21, 32), he should go away and murmur the next (verse, 33). 2. Over an angry person let him recite the two next (formulas, II, 22, 1. 2); then his anger will be appeased. 3. One who wishes that his wife should not be touched by other men, should have big living centipedes ground to powder, and should insert (that powder) with the next (formula, II, 22, 3), while she is sleeping, into her secret parts. 4. For success (in the generation of children) let him wash (his wife) with the urine of a red-brown cow. 5. For success (in trade) let him sacrifice with the next (verse II, 22, 4 some portion) from the articles of trade which he has in his house. 6. If he wishes that somebody be not estranged from him, let him pour his own urine into the horn of a living animal, and sprinkle (it) with the next two (verses, II, 22, 5. 6) three times from right to left around (the person) while he is sleeping. 7. In a path which servants or labourers use to run away, he should put plates (used for protecting the hands when holding a hot sacrificial pan) on (a fire), and should offer the oblations (indicated by the) next (Mantras, II, 22, 7-10). 8. If a fruit falls on him from a tree, or a bird befouls him, or a drop of water falls on him when no rain is expected, he should wipe that off with the next (Mantras, II, 22, 11-13), according to the characteristics (contained in these Mantras). 9. If a post of his house puts forth shoots, or if honey is made in his house (by bees), or if the footprint of a dove is seen on the hearth, or if diseases arise in his household, or in the case of other miracles or prodigies, let him perform in the new-moon night, at dead of night, at a place where he does not hear the noise of water, the rites from the putting (of wood) on the fire down to the Ājyabhāga oblations, and let him offer the oblations (indicated in the) next (Mantras, II, 22, 14-23), and enter upon the performance of the Jaya and following oblations. 10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he puts up towards the south with the next (verse, II, 22, 24) a stone as a barrier for those among whom a death has occurred. End of the Āpastambīya-Gṛhya-sūtra. [back to top] : 23, 3. Comp. Hiraṇyak. I, 4, 14, 7. : 6, 7. Comp. Pāraskara III, 7; Hiraṇyak. I, 4, 13, 19 seqq.