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PARASKARA GRIHYA SUTRA ADHYAYA 3
KANDIKÂ 1.
1 1. (Now shall be explained) the partaking of the first-fruits (of the harvest), of a person who has not set up the (sacred Srauta) fires.
2 2. He cooks a mess of fresh sacrificial food, sacrifices the two Âgya portions, and two Âgya oblations, (with the formulas),
‘To the hundredfold armed, hundredfold valiant, hundredfold blissful one, the vanquisher of enemies—he who may create a hundred autumns for us, Indra,—may he lead us across (the gulf of) misfortune. Svâhâ!
‘The four paths that go between heaven and earth, trodden by the gods—of these (paths) lead us to that which may bring us freedom from decay and decline, O all ye gods. Svâhâ!’
3 3. Having made oblations of the mess of cooked food to the Âgrayana deities, he makes another oblation to (Agni) Svishtakrit with (the verse), ‘Agni, make this (sacrifice) full, that it may be well offered. And may the god destroy all hostile powers. Come hither, showing us a good path. Bestow on us long life, full of splendour and free from decay. Svâhâ!’
4. He then eats (of the fresh fruits with the
verses), ‘May Agni eat first, for he knows how the Havis (is fit for sacrifice); may he, the friend of all human tribes, make the herbs blessed to us.
From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment, for the good of our children and of ourselves, and pleasant.’
5 5. Or with the (verse) sacred to Annapati (the Lord of food).
6 6. For barley, however, (he uses the Mantra), ‘This barley, mixed with honey, they have ploughed through Sarasvatî under Manu. Indra was lord of the plough, the hundredfold wise one; ploughers were the Maruts, the exuberant givers.’
7. Then (follows) the feeding of the Brâhmanas.
Footnotes
337:1 1, 1. The corresponding ceremony of the Srauta ritual is treated of in Kâty. IV, 6.
337:2 A fresh Sthâlîpâka means probably a Sthâlîpâka prepared from the fresh grain of the new harvest.
337:3 The deities of the Âgrayana ceremony, which occupies in the Srauta ritual the place corresponding to the rite described here, are Indra and Agni, the Visve devâs, Heaven and Earth.
338:5 The Annapatîya verse is Vâg. Samh. XI, 83.
338:6 Comp. manâv adhi, Rig-veda VIII, 72, 2.
KANDIKÂ 2.
1. On the full-moon day of Mârgasîrsha the Âgrahâyanî ceremony (is performed).
2 2. He cooks a mess of sacrificial food, sacrifices two Âgya oblations as at the Sravanâ sacrifice, and other oblations with (the following verses):
‘The night whom men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svâhâ!
‘The night which is the image of the year, that we worship. May I reach old age, imparting strength to my offspring. Svâhâ!
‘To the Samvatsara, to the Parivatsara, to the Idâvatsara, to the Idâvatsara, to the Vatsara bring ye great adoration. May we, undecayed, unbeaten, long enjoy the favour of these (years) which are worthy of sacrifices. Svâhâ!
‘May summer, winter and spring, the rains be friendly, and may autumn be free of danger to us. In the safe protection of these seasons may we dwell, (and) may (they) last (to us) through a hundred years. Svâhâ!’
3. He makes oblations of the cooked food to Soma, to (the Nakshatra) Mrigasiras, to the full moon of Mârgasîrsha, and to the winter.
4 4. After he has eaten (of the sacrificial food), he throws the remainder of the flour into a basket, (and then follow the same rites that have been stated above) from (the sacrificer’s) going out down to their cleaning themselves.
5. After the cleaning he says, ‘The Bali offering is finished.’
6 6. After they have spread out to the west of the fire a layer (of straw) and a garment that has
not yet been washed, they ‘redescend,’ having bathed, wearing garments which have not yet been washed: the master (of the house) southward, his wife to the north (of her husband, and then the other persons belonging to the house) so that each younger one lies more to the north.
7. Having caused the Brahman to sit down southward, and having placed to the north a water-pot, a Samî branch, an earth-clod taken out of a furrow, and a stone, he murmurs, looking at the fire: ‘This Agni is most valiant, he is most blessed, the best giver of a thousand boons, highly powerful. May he establish us both in the highest place.’
8. To the west of the fire he joins his hands (and holds them) towards the east.
9. With the three (verses), ‘The divine ship’ (Vâg. Samh. XXI, 6-8) they ascend the layer (of straw).
10 10-11. He addresses the Brahman: ‘Brahman, we will redescend.’
11. The Brahman having given his permission, they redescend with (the words), ‘Life, fame, glory, strength, enjoyment of food, offspring!’
12 12. Those who have received the initiation murmur, ‘May a good winter, a good spring, a good summer be bestowed on us. Blessed may be to us the rains; may the autumns be blessed to us.’
13. With (the verse), ‘Be soft to us, O earth’ (Vâg. Samh. XXXV, 21), they lie down on their right sides, their heads turned towards the east.
14 14. They arise with (the verse), ‘Up! with life, with blessed life. Up! with Parganya’s eye, with the seven spaces of the earth.’
15. This (they repeat) two other times, with the Brahman’s permission.
16. Let them sleep on the ground four months (after the Pratyavarohana), or as long as they like.
Footnotes
338:2 2, 2. The two oblations belonging to the Sravanâ ceremony are those stated above, II, 14, 4. 5.
2. The first verses in which the Âgrahâyanî night is called the consort of the year, or the image of the year, occur elsewhere with reference to the Ekâshtakâ night. See Atharva-veda III, 10; Taitt. p. 339 Samhitâ V, 7, 2, 1. See also below, Pâraskara III, 3, 5. Samvatsara, Parivatsara, Idâvatsara, &c. are terms designating the different years of the quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369, 370.
339:4 See above, II, 14, 1I-21 (not 19-21 as indicated by Professor Stenzler).
339:6 ‘Redescending’ means that they do not sleep any longer on high bedsteads, which they did from the Srâvanî day till the Âgrahâyanî, on account of the danger from the snakes, but on the ground. See the notes on Sâṅkh.-Grihya IV, 15, 22; 17, 1.
340:10-11 10, 11. See the note on § 6.
340:12 On upeta, which means a person for whom the Upanayana has been performed, see my note, Sâṅkhâyana-Grihya II, 1, 1.
KANDIKÂ 3.
1 1. After the Âgrahâyanî (full moon follow) the three Ashtakâs.
2 2. (The Ashtakâ is) sacred to Indra, to the Visve devâs, to Pragâpati, and to the Fathers.
3 3. (The oblations are made) with cakes, flesh, and vegetables, according to the order (of the three Ashtakâs).
4. The first Ashtakâ (is celebrated) on the eighth day of the fortnight.
5 5. Having cooked a mess of sacrificial food and having sacrificed the two Âgya portions, he sacrifices Âgya oblations with (the texts):
(a a) ‘Thirty sisters go to the appointed place,
putting on the same badge. They spread out the seasons, the knowing sages; having the metres in their midst they walk around, the brilliant ones. Svâhâ!
(b) ‘The shining one clothes herself with clouds, with the ways of the sun, the divine night: manifold animals which are born, look about in this mother’s lap. Svâhâ!
(c) ‘The Ekâshtakâ, devoting herself to austerities, has given birth to a child, to the majesty of Indra. Through him the gods have conquered the hostile tribes; he became the killer of the Asuras through his (divine) powers. Svâhâ!
(d d) ‘You have made me who am not the younger (sister), the younger; speaking the truth I desire this: may I be in his (i.e. the sacrificer’s?) favour, as you are; may none of you supplant the other in her work.
(e) ‘In my favour dwelt the omniscient one; he has found a firm standing; he has got a footing. May I be in his (i.e. the sacrificer’s?) favour, as you are; may none of you supplant the other in her work.
(f f) ‘On the five dawns follows the fivefold milking; on the cow with the five names, the rive seasons. The five regions (of the sky) are established
through the fifteenfold (Stoma); with one common face (they look over) the one world. Svâhâ!
(g) ‘She who shone forth as the first, is the child of truth. One (of them) bears the majesty of the waters; one wanders in the courses of the sun; one (in those) of the heat; Savitri shall govern one. Svâhâ!
(h) ‘She who shone forth as the first has become a cow in Yama’s realm. Give us milk, thou who art rich in milk, year by year. Svâhâ!
(i i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Svâhâ!
(k) ‘The consort of the seasons, the first one has come to us, the leader of days, the producer of offspring. Being one, thou shinest manifold, Ushas. Being free from old age, thou leadest to old age everything else. Svâhâ!’
6 6. He makes offerings of the mess of cooked food with (the verses):
‘May the earth be peaceful, the air friendly to us;
may the heavens give us bliss and safety. May the points (of the horizon), the intermediate points, the upper points give us bliss, and may day and night create long life for us. Svâhâ!
‘May the waters, the rays protect us from all sides; may the creator, may the ocean turn away evil. The present and the future, may all be safe for me. Protected by Brahman, may I be well guarded. Svâhâ!
‘May all Âdityas and the divine Vasus, may the Rudras and Maruts be our protectors. May Pragâpati, the highest lord, bestow on us vigour, offspring, immortality, long life. Svâhâ!’
7. And with (the formula), ‘To the Ashtakâ Svâhâ!’
8. The middle Ashtakâ (is celebrated) with (the sacrifice of) a cow.
9. He sacrifices the omentum of that (cow) with (the verse), ‘Carry the omentum, O Gâtavedas, to the fathers’ (Vâg. Samh. XXXV, 20).
10. On the day following each (Ashtakâ), the Anvashtakâ day, (he brings a sacrifice) with the left ribs and the left thigh, in an enclosure, according to (the ritual of) the Pindapitriyagña.
11. Also to the female (ancestors he makes Pinda offerings) and pours (for them) strong liquor and water oblations into pits, and (offers) collyrium, salves, and garlands.
12. (He may also make oblations), if he likes, to the teacher and to the pupils who have no children.
13 13. And in the middle of the rainy season (there is) a fourth Ashtakâ on which vegetables are offered.
Footnotes
341:14 The verse occurs, with a few differences, in the Kânva Sâkhâ of the Vâg. Samhitâ, II, 7, 5.
341:1 3, 1. On the Ashtakâs, celebrated on the eighth days of the three dark fortnights following after the Âgrahâyanî full moon, see Sâṅkhâyana III, 12 seqq.; Âsvalâyana II, 4; Gobhila III, 10.
341:2 As there are four deities named, I think it probable that they are referred to all Ashtakâs indiscriminately; comp. Âsvalâyana II, 4, 12. Thus in the Mantras prescribed for the first Ashtakâ (Sûtras 5 and 6), Indra, the Visve devâs, and Pragâpati are named; to the Fathers belongs the Anvashtakya ceremony.
341:3 With regard to the order of these substances the Grihya texts differ.
341:5 Comp. Taitt. Samhitâ IV, 3, 11; Atharva-veda III, 10.
341:a (a) The thirty sisters seem to be the days of the month. As to p. 342 madhyekhandas, comp. Taitt. Samh. loc. cit. § 1: khandasvatî ushasâ pepisâne; § 2: katushtomo abhavad yâ turîyâ yagñasya pakshâv rishayo bhavantî, gâyatrîm trishtubham gagatîm anushtubham brihad arkam yuñgânâh suvar âऽbharann idam.
342:d (d) Probably one Ashtakâ addresses the others, her sisters, as Gayarâma explains this verse.
342:f (f) The explanation by which the ‘fivefold milking’ is referred to what is called in Taitt. Brâhmana II, 2, 9, ‘the milkings of Pragâpati,’ seems to me more than doubtful, for ‘the milkings p. 342 of Pragâpati’ are only four: viz. the dark night, the moonlight, the twilight, and the day.
343:i (i) Sukra-rishabhâ cannot be translated, as Professor Stenzler does, ‘die schönste unter den Lichtern’ (Mâdhava: sukreshu nakshatrâdishu sreshthâ), for this meaning of rishabhâ occurs only in later texts. The word is a Bahuvrîhi compound, as the Petersburg Dictionary explains it.
343:6 In the first verse I have omitted vyasnavai, which impedes the construction and violates the metre. The word has found its way into the text, no doubt, in consequence of the phrase dîrgham âyur vyasnavai occurring in chap. 2, 2. In the second verse p. 344 akritad is corrupt. I have translated abhayam; comp. Âsvalâyana II, 4, 14. In the third verse I have left out mayi, as Professor Stenzler has done in his translation.
345:13 I have stated in the note on Sâṅkhâyana III, 13, 1 my reasons for believing that the true reading of this Sûtra is not madhyâvarshe (in the middle of the rainy season), but mâghyavarshe (the festival celebrated during the rainy season under the Nakshatra Maghâs). There are no express rules given with regard to the third Ashtakâ, but I think we should understand this Sûtra as involving a statement on that Ashtakâ: (The third Ashtakâ) and the fourth, on the Mâghyavarsha day, are Sâkâshtakâs (Ashtakâs on which vegetables are offered). Sâṅkhâyana (Grihya III, 13, 1) declares that the ritual of the fourth Ashtakâ is identical with that of the second.
KANDIKÂ 4.
1. Now the building of the house.
2. Let him have his house built on an auspicious day.
3 3. Into the pits (in which the posts shall be erected) he pours an oblation with (the words), ‘To the steady one, the earth-demon, svâhâ!’
‘This navel of the world I set up, a stream of wealth, promoting wealth. Here I erect a firm house; may it stand in peace, dropping ghee.
‘Rich in horses and cows, rich in delight be set up, for the sake of great happiness. To thee may the young calf cry, to thee the lowing cows, the milk-cows.
‘To thee (may) the young child (go), to thee the calf with its companions, to thee the cup of Parisrut, to thee (may they go) with pots of curds.
‘The consort of Peace, the great one, beautifully attired—bestow on us, O blessed one, wealth and manly power, which may be rich in horses and cows, full of sap like a tree’s leaf. May our wealth increase here, clothing itself with prospering’—with (these four Mantras) he approaches the four (posts).
5. Having established the fire inside (the house), having made the Brahman sit down towards the south, having placed a water-pot to the north, and cooked a mess of sacrificial food, he goes out (of the house), and standing near the door, he addresses the Brahman, ‘Brahman, I enter (the house)!’
6. When the Brahman has given his consent, he enters with (the formula), ‘To right I advance, to luck I advance!’
7 7. Having prepared Âgya and sacrificed two Âgya oblations with (the two parts of the Mantra), ‘Here is joy’ (Vâg. Samh. VIII, 51 a), he sacrifices other oblations with (the verses):
(a) ‘Vâstoshpati! Receive us (into thy protection); give us good entering and drive away from us evil. For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svâhâ!
(b) ‘Vâstoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship; give us thy favour, as a father to his sons. Svâhâ!
(c) ‘Vâstoshpati! Let us be in a fellowship with thee, which may be valiant, joyful, and well proceeding. Protect our wishes when we rest and
when we do our work. Protect us always, ye (gods), and give us welfare. Svâhâ!
(d) ‘Driving away calamity, Vâstoshpati, assuming all shapes, be a kind friend to us. Svâhâ!
8. He makes offerings of the mess of cooked food (with the following Mantras):
(a a) Agni, Indra, Brihaspati, the Visve devâs I invoke, Sarasvatî and Vâgî. Give me a dwelling-place, ye vigorous ones. Svâhâ!
(b b) ‘To all the divine hosts of serpents, to the Himavat, the Sudarsana (mountain), and the Vasus, Rudras, Âdityas, Îsâna with his companions, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svâhâ!
(c) ‘To forenoon and afternoon both together with noon, to evening and midnight, to the goddess of dawn with her wide path, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svâhâ!
(d) ‘To the Creator and the Changer, to Visvakarman, to the herbs and trees, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svâhâ!
(e) ‘To Dhâtri and Vidhâtri, and to the Lord of treasures together with them, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svâhâ!
(f) ‘As a lucky, a happy (place), give me this dwelling-place, Brahman and Pragâpati, and all deities. Svâhâ!’
9. After he has partaken (of the sacrificial food), let him put into a brass vessel the different things which he has brought together, Udumbara leaves with strong liquor, green turf, cowdung, curds,
honey, ghee, Kusa grass, and barley, and let him besprinkle the seats and shrines (for the images of the gods).
10. He touches (the wall and the posts) at their eastern juncture with (the words), ‘May luck and glory protect thee at thy eastern juncture.’
11. He touches (them) at their southern juncture with (the words), ‘May sacrifice and sacrificial fee protect thee at thy southern juncture.’
12. He touches (them) at their western juncture with (the words), ‘May food and the Brâhmana protect thee at thy western juncture.’
13. He touches (them) at their northern juncture with (the words), ‘May vigour and delight protect thee at thy northern juncture.’
14. He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketâ (i.e. will?) and Suketâ (i.e. good-will?) protect me from the east.
‘Agni is Ketâ; the Sun is Suketâ: to them I apply; to them be adoration; may they protect me from the east.’
15. Then to the south: ‘May that which protects and that which guards, protect me from the south.
‘The Day is that which protects; the Night is that which guards; to them I apply; to them be adoration; may they protect me from the south.’
16. Then to the west: ‘May the shining one and the waking one protect me from the west.
‘Food is the shining one; Breath is the waking one; to them I apply; to them be adoration; may they protect me from the west.’
17. Then to the north: ‘May the sleepless one and the not-slumbering one protect me from the north.
‘The Moon is the sleepless one; the Wind is the not-slumbering one; to them I apply; to them be adoration; may they protect me from the north.’
18 18. When (the house) is finished, he enters it with (the formulas),
‘Law, the chief post! Fortune, the pinnacle! Day and night, the two door-boards!
‘Indra’s house is wealthy, protecting; that I enter with my children, with my cattle, with everything that is mine.
‘Hither is called the whole number (of relatives), the friends whose coming is good. Thus (I enter) thee, O house. May our dwellings be full of inviolable heroes from all sides!’
19. Then (follows) feeding of the Brâhmanas.
Footnotes
345:3 4, 3. Âsvalâyana-Grihya II, 8, 15.
345:4 On gagadaih saha (in the third verse) see my note on Sâṅkhâyana-Grihya III, 2, 9.
346:7 Rig-veda VII, 54; 55, 1.
347:a 8 a. Vâgî is, as the name shows, the goddess of quick vigour. Gayarâma explains Vâgî, a name of Sîtâ, as a personification of food.
347:b Comp. Âsvalâyana II, I, 14. On gagada, comp. above, § 4.
349:18 Comp. Sâṅkhâyana-Grihya III, 3, 7 seq.; chap. 4, 10. The comparison of Sâṅkhâyana shows that we have to divide saha pragayâ pasubhih, saha yan me kiñkid asty, upahûtah, &c. Sâdhusamvritah (if the reading is correct) seems to me to be the nom. plur. of sâdhusamvrit. I understand this to be a Bahuvrîhi compound, in which samvrit means ‘the approaching.’ In Atharva-veda VII, 60, 4 we have sakhâyah svâdusammudah. After sâle a verb meaning ‘I enter,’ or something like that, has been lost.
KANDIKÂ 5.
1. Now (follows) the putting up of the water-barrel.
2. To the north-east he digs a pit like (the pit for) a sacrificial post, strews into it Kusa grass, fried grains, fruits of the soap-tree, and other auspicious things, and therein he establishes the water-barrel with (the words), ‘The sea art thou.’
3 3. He pours water into it with (the verse), ‘Ye
waters, rich in wealth, ye possess goods. Ye bring us good insight and immortality. Ye are the rulers over wealth and blessed offspring. May Sarasvatî give strength to him who praises her!’—
4. And with the three (verses), ‘O waters, ye are’ (Vâg. Samhitâ XI, 50 seqq.).
5. Then (follows) feeding of the Brâhmanas.
Footnotes
349:3 5, 3. Rig-veda X, 30, 12.
KANDIKÂ 6.
1. Now the cure for headache.
2. Having moistened his hands, he passes them over his eye-brows with (the verse), ‘From the eyes, from the ears, from the whiskers, from the chin, from the forehead, I drive away this disease of the head.’
3. If (only) one side (of the head aches, he recites the verse), ‘Cleaver! Thou with the disfigured eyes! White-wing! Renowned one! And thou with the various-coloured wing! Let his head not ache.’
4. Then it will get better.
KANDIKÂ 7.
1 1. (Now will be declared) the making water round about a servant who is disposed to run away.
2. While (the servant) is sleeping, he should discharge his urine into the horn of a living animal, and should three times walk round him, turning his left side towards him, and sprinkle (the urine) round him,
with (the verse), ‘From the mountain (on which thou art born), from thy mother, from thy sister, from thy parents and thy brothers, from thy friends I sever thee.
‘Run-away servant, I have made water round thee. Having been watered round, where wilt thou go?’
3 7_3. Should he run away (nevertheless, his master) should establish a fire that has been taken from a wood that is on fire, and should sacrifice (in that fire) Kusa plates (used for protecting the hands when holding a hot sacrificial pan) that have been anointed with ghee, with (the formula), ‘May the stumbler stumble round thee, . . . . may he tie thee with Indra’s fetter, loosen thee for me, and may he lead another one up (to me).’
4 4. Then he will quietly remain (in his master’s house).
Footnotes
350:1 7, 1. Utûla-parimehah. It is probable that utûla, as meaning a slave who habitually runs away, is connected with the use of that word as the name of a tribe in the north-west of India.
351:7_3 Ukhâ yâbhyâm grihyate tâv indvau. Comm. on Kâtyâyana, Sraut. XVI, 4, 2.
In the Mantra I propose to read, pari tvâ hvalano, &c. Nivrittendravîrudhah seems to be corrupt; it seems to be a compound of nivritta, a second member which is doubtful, and vîrudh (the plant). The meaning may have been ‘giving it up to consume the plants.’
351:4 This Sûtra is word for word identical with chap. 6, 4.
KANDIKÂ 8.
1 1. The spit-ox (sacrificed to Rudra).
2 2. It procures (to the sacrificer) heavenly rewards, cattle, sons, wealth, renown, long life.
3 8_3. Having taken the sacred domestic fire to the
forest, and having performed the ‘outspreading,’ he should sacrifice the animal to Rudra.
4. One that is not gelded.
5 5. Or (it may be) a cow, on account of the designation.
6 6. Having cooked the omentum, a mess of sacrificial food, and the portions cut off (of the victim), he sacrifices the omentum to Rudra, the fat to the Air, and the cut-off portions together with the mess of cooked food to Agni, Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahâdeva, Îsâna.
7. (Then follows a sacrifice to) Vanaspati.
8. (To Agni) Svishtakrit at the end.
9 9. Then (follows) the sprinkling round to the different quarters (of the horizon).
10 10. After the sprinkling has been performed, they sacrifice the Patnî-samyâga offerings to Indrânî, Rudrânî, Sarvâni, Bhavânî, and Agni Grihapati.
11 11. The blood he offers in leaves, on (grass-) bunches, as a Bali to Rudra and to his hosts, with (the Mantras),
‘The hosts, Rudra, which thou hast to the east, to them this Bali (is given). To them and to thee be adoration!
‘The hosts, Rudra, which thou hast to the south . . . to the west . . . to the north . . . upwards . . .
downwards, to them this Bali (is given). To them and to thee be adoration!’
12 12. The contents of the stomach and of the entrails, besmeared with blood, he throws into the fire or buries them in the earth.
13 13. Having placed the animal so that the wind blows from himself to it, he approaches it with the Rudra hymns, or with the first and last Anuvâka.
14. They do not take anything of that animal to the village.
15 15. Thereby (also) the cow-sacrifice has been declared.
16. (It is combined) with (the offering of) milk-rice; (the rites) not corresponding (to that special occasion) are omitted.
17. The sacrificial fee at that (sacrifice) is a cow of the same age (as the victim).
Footnotes
351:1 8, 1. Âsvalâyana-Grihya IV, 8.
351:2 Âsvalâyana, loc. cit. § 35.
351:8_3 The ‘outspreading’ is the establishing of the three sacred Srauta fires, so that the Grihya fire is considered as the Gârhapatya, and the Âhavanîya and Dakshinâgni are taken from it.
352:5 On account of the designation of the sacrifice as sûla-gava.
352:6 Âsvalâyana, loc. cit. § 19.
352:9 Gayarâma: disâm vyâghâranam kartavyam iti sûtraseshah. tak ka vasayâ bhavati yathâgnishomîye.
352:10 On the Patnî-samyâga offerings, so called because they are chiefly directed to the wives of the gods, see Hillebrandt, Neu- und Vollmondsopfer, pp. 151 seqq.
352:11 Âsvalâyana, loc. cit. § 22.
353:12 As to ûvadhya, comp. Âsvalâyana, § 28.
353:13 The Rudra hymns form the sixteenth Adhyâya of the Vâgasaneyi Samhitâ. Either that whole Adhyâya or the first and last Anuvâka of it is recited.
KANDIKÂ 9.
1 1. Now the letting loose of the bull.
2 2. (The ceremony) has been declared in the cow-sacrifice.
3 3. (It is performed) on the full-moon day of Kârttika, or on the (day on which the moon stands in conjunction with) Revatî in the Âsvayuga month.
4 4. Having set a fire in a blaze in the midst of the
cows, and having prepared Âgya, he sacrifices six (oblations) with (the Mantras), ‘Here is delight’ (Vâg. Samh. VIII, 51).
5 5. With (the verses), ‘May Pûshan go after our cows; may Pûshan watch over our horses; may Pûshan give us strength’—he sacrifices of (the sacrificial food) destined for Pûshan.
6 6. After murmuring the Rudra hymns they adorn a one-coloured or a two-coloured (bull) who protects the herd or whom the herd protects. Or it should be red, deficient in no limb, the calf of a cow that has living calves and is a milk-giver; and it should be the finest (bull) in the herd. And besides they should adorn the best four young cows of the herd and let them loose with this (verse), ‘This young (bull) I give you as your husband; run about sporting with him, your lover. Do not bring down a curse upon us, by nature blessed ones. May we rejoice in increase of wealth and in comfort.’
7 7. When (the bull) stands in the midst of the cows, he recites over it (the texts beginning with) ‘Bringing refreshment,’ down to the end of the Anuvâka (Vâg. Samh. XVIII, 45-50).
8. With the milk of all (the cows) he should cook milk-rice and give it to the Brâhmanas to eat.
9 9_9. Some also sacrifice an animal.
10 9_10. The ritual thereof has been declared by the (ritual for the) spit-ox.
Footnotes
353:1 9, 1 seqq. Comp. Sâṅkhâyana III, 11.
353:3 Sâṅkhâyana, loc. cit. § 2.
353:4 Sâṅkhâyana, § 3. Of course, in Professor Stenzler’s translation, ‘in der Mitte der Küche’ is a misprint for ‘in der Mitte der Kühe.’
354:5 Rig-veda VI, 54, 5; Sâṅkhâyana, § 5.
354:6 Sâṅkhâyana, §§ 6-54. On the Rudra hymns, see above, chap. 8, § 13. Perhaps the words mâ nah sâpta are corrupt; the correct reading may possibly be, mâऽvasthâta.
354:7 Sâṅkhâyana, § 15. There is no Mantra in the Vâgasaneyi Samhitâ beginning with the word mayobhûh, but this word occurs in the middle of XVIII, 45 a; the texts which he recites begin at that word and extend down to the end of the Anuvâka. It is clear that mayobhûh was intended in the original text, from which both Sâṅkhâyana and Pâraskara have taken this Sûtra, as the Rik-Pratika, Rig-veda X, 169, 1.
355:9_9 According to the commentators, a goat is sacrificed.
KANDIKÂ 10.
1. Now the water libations (which are performed for deceased persons).
2 2. When (a child) that has not reached the age of two years dies, his father and mother become impure.
3. The other (relations) remain pure.
4. (The impurity lasts) through one night or three nights.
5. They bury the body without burning it.
6. If (a child dies) during the impurity of his mother (caused by the child’s birth), the impurity lasts till the (mother’s) getting up (from child-bed), in the same way as the impurity caused by a child’s birth.
7 7. In this case (of the child being younger than two years) no water libations (are performed).
8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery—
9 10_9. Singing the Yama song and murmuring the Yama hymn, according to some (teachers).
10 10_10. If (the dead person) has received the initiation,
[paragraph continues] (the rites) from the election of the site (for the Smasâna) down to their descending into water (in order to bathe themselves) are the same as those prescribed for persons who have set up the (sacred Srauta) fires.11. They burn him with his (sacred) domestic fire, if he has kept that;
12. Silently, with a common fire, other persons.
13. They should ask one who is related (to the deceased person) by blood or by marriage, for (his permission to perform) the water-libation, in the words, ‘We shall perform the libation.’
14. (He replies), ‘Do so now and never again,’ if the deceased person was not a hundred years old.
15. (He says) only, ‘Do so,’ if he was.
16 16. All relations (of the deceased), to the seventh or to the tenth degree, descend into water.
17. If dwelling in the same village, (all) as far as they can trace their relationship.
18. They wear (only) one garment, and have the sacred cord suspended over the right shoulder.
19. With the fourth finger of the left hand they spirt away (the water) with (the words), ‘May he drive evil away from us with his splendour’ (Vâg. Samh. XXXV, 6).
20. Facing the south, they plunge (into the water).
21. They pour out with joined hands one libation of water to the deceased person with (the words), ‘N.N.! This water to thee!’
22. When they have come out (of the water) and
have sat down on a pure spot that is covered with grass, (those who are versed in ancient tales) should entertain them (by telling such tales).
23 23. They return to the village without looking back, in one row, the youngest walking in front.
24 24. In the doors of their houses they chew leaves of the Pikumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter.
25 25-26. Through a period of three nights they should remain chaste, sleep on the ground, do no work and charge nobody (to do it for them).
26. Let them eat food which they have bought or received (from. others); (they should eat it) only in the day-time, (and should eat) no meat.
27 27. Having offered to the deceased person the Pinda, naming his name at the washing, at the offering (of the Pinda), and at the second washing—
28 28. They should that night put milk and water in an earthen vessel into the open air with (the words), ‘Deceased one, bathe here!’
29 29-30. The impurity caused by death lasts through three nights;
30. Through ten nights, according to some (teachers).
31. (During that period they) should not perform Svâdhyâya (or study the Vedic texts for themselves).
32. They should intermit the standing rites, except those performed with the three (Srauta) fires,
33. And (with the exception of those performed) with the (sacred) domestic fire, according to some (teachers).
34. Others should perform (those rites for them).
35. Those who have touched the dead body should not enter the village until the stars appear.
36. If (they have touched it) in the night-time, (they should not enter) till sunrise.
37 37. The entering and what follows after it is the same (for these persons) as for the others.
38. (Their) impurity lasts through one or two fortnights.
39. The same (rites should be performed) when the teacher (has died),
40. Or the maternal grandfather or grandmother,
41. Or unmarried females.
42 42. For those who were married, the others should do it,
43 43. And they for the (others).
44 44. If one dies while being absent on a journey, (his relations) shall sit (on the ground, as prescribed for impure persons) from the time when they have heard (of his death), performing the water libation
[paragraph continues] (at that time), until the period (of their impurity) has expired;45. If (that period has already) elapsed, through one night or three nights.
46. Optional is the water libation for an officiating priest, a father-in-law, a friend, for (distant) relations, for a maternal uncle, and for a sister’s son;
47 47. And for married females.
48. On the eleventh day he should give to an uneven number of Brâhmanas a meal at which meat is served.
49. Some also kill a cow in honour of the deceased person.
50. When the Pindas are prepared, the deceased person, if he has sons, shall be considered as the first of the (three) Fathers (to whom Pindas are offered).
51 51. The fourth one should be left out.
52 52. Some (make Pinda offerings to a deceased person) separately through one year (before admitting him to a share in the common Pitriyagña).
53 53. But there is a rule, ‘There can be no fourth Pinda’—for this is stated in the Sruti.
54 54. Every day he shall give food to him (i.e. to the deceased person), and if he was a Brâhmana, a vessel with water.
55. Some offer also a. Pinda.
Footnotes
355:2 10, 2. Manu V, 68; Yâgñavalkya III, 1.
355:7 Manu V, 68; Yâgñavalkya III, 1.
355:10_9 The Yama song is stated to be the second verse of Taittirîya Âranyaka VI, 5, 3 (‘He who day by day leads away cows, horses, men, and everything that moves, Vivasvat’s son Yama is insatiable of the five human tribes’); the Yama hymn is Rig-veda X, 14. Comp. Yâgñavalkya III, 2.
355:10_10 The bhûmigoshana (election of the site for the Smasâna) is p. 356 treated of in Satapatha Brâhmana XIII, 8, 1, 6 seqq.; Kâtyâyana Srauta-sûtra XXI, 3, 15 seqq. On the bath taken after the ceremony, see Satapatha Brâhmana XIII, 8,4,5; Kâtyâyana XXI, 4, 24.
22. Yâgñavalkya III, 7: apavadeyus tan itihâsaih purâtanaih.
357:24 Yâgñavalkya III, 12. 13.
357:25-26 25, 26. Yâgñavalkya III, 16; Manu V, 73; Vasishtha IV, 15.
357:27 See on the washing and on the offering of the Pinda, Kâtyâyana-Srauta-sûtra IV, 1, 10. 11. Comp. Weber, Indische Studien, X, 82.
357:29-30 29, 30. Yâgñavalkya III, 18; Manu V, 59.
358:37 The position of this Sûtra after 35, 36 seems to me to indicate that it refers to those who have touched the dead body; comp. Yâgñavalkya III, 14: pravesanâdikam karma pretasamsparsinâm api. I believe that the same persons are concerned also in Sûtra 38.
358:42 I.e. the husband and his relatives. Comp. Vasishtha IV, 19.
358:43 A married female should perform the rites for her husband and his relatives. See Professor Bühler’s note on Vasishtha IV, 19; S.B.E., XIV, 28.
358:44 Yâgñavalkya III, 21; Manu V, 75, 76. Comp. Gautama XIV, 37; Vasishtha IV, 14.
359:51 See Sâṅkhâyana-Grihya IV, 2, 8.
359:52 Sâṅkhâyana-Grihya VIII, 2. Comp. the description of the Sapindîkarana, ibid., chap. 3.
359:53 There would be four Pindas, if one were to be offered to the recently deceased person, and three others to those Fathers who had received Pinda offerings before his death. Therefore one of these three Fathers is omitted; see § 51.
359:54 Comp. Âpastamba I, 13, 1; Baudhâyana II, 11, 3.
KANDIKÂ 11.
1 1. If an animal (is to be sacrificed), let him wash it, if it is not a cow; let him walk round the fires and drive in front (of them) a Palâsa branch into the ground.
2 2. The winding (of a Kusa rope) round (that branch), the touching (of the animal with the grass-blade), the binding (of it to the branch), and the sprinkling (of the animal with water) should be performed in the way prescribed (in the Srauta-sûtra), and whatever else (is to be done).
3 3. After he has sacrificed the two oblations before and after the killing of the animal, (he) silently (sacrifices) five other (oblations, directed to Pragâpati).
4 4. And the omentum is taken out (of the killed animal). He should besprinkle it (with water) and name the deity (to whom the sacrifice is directed).
5 5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food.
6. After he has sacrificed the omentum, he cuts off the Avadâna portions,
7 7. All of them, or three, or five.
8 8. He sacrifices the Avadâna portions together with the mess of cooked food.
9. A limb of the animal is the sacrificial fee.
10 10-11. At (a sacrifice) directed to a special deity he should sacrifice (an animal) belonging to that deity, should make a portion for that (god), and should say to him (i.e. to the messenger who is to convey that offering to a place sacred to that deity): ‘Take care that this may reach that (god).’
11. If there is a river between (the sacrificer and that sacred place), he may have a boat made, or he may dispense with this.
Footnotes
360:1 11, 1. The branch replaces the sacrificial post (yûpa) of the Srauta ritual. As to agrena, comp. Kâty.-Sraut. VI, 2, 11 and the commentary.
360:2 See Kâty.-Sraut. VI, 3, 15 on the parivyayana, ibid. §§ 19, 26 on the upâkarana, § 27 on the niyogana, § 33 on the prokshana.
360:3 Kâtyâyana VI, 5, 22: He sacrifices (Âgya) with the words, Svâhâ to the gods.’ § 24: He sacrifices (Âgya) with the words, To the gods svâhâ.’ In the commentary on § 25 these two oblations are called paripasavyâhutî.
360:4 See Kâtyâyana VI, 6, 13; Âsvalâyana-Grihya I, 11, 10.
361:7 The complete number of the Avadânas (i.e. the portions of the killed animal which have to be cut off, such as the heart, the tongue, &c.) is eleven; see Kâty.-Sraut. VI, 7, 6; Âsvalâyana-Grihya I, II, 12.
361:8 Âsvalâyana-Grihya, loc. cit. § 13.
361:10-11 10, 11. The way for interpreting these Sûtras is shown by Âsvalâyana-Grihya I, 12. I do not think that they have anything to do, as Gayarâma states, with reference to Sûtra II, with the offering due to a relative who has died while being absent on a journey (chap. 10, 44).
KANDIKÂ 12.
1 1. Now (follows) the penance for a student who has broken the vow of chastity.
2. On a new-moon day he shall sacrifice an ass on a cross-road (to the goddess Nirriti).
3. (And) he shall offer a mess of cooked food to Nirriti.
4 4. The Avadâna portions are sacrificed into water (and not into fire).
5 5. The Purodâsa (or sacrificial cake), which belongs to the animal sacrifice, is cooked on the ground (and not in the Kapâlas).
6. (The guilty person) should put on the skin (of the ass),
7. With the tail turned upwards, according to some (teachers).
8. He should through one year go about for alms, proclaiming his deed.
9 9. After that time he sacrifices two Âgya oblations with (the formulas), ‘O Lust, I have broken my vow of chastity. I have broken my vow of chastity, O Lust. To Lust svâhâ!’—’O Lust, I have done evil. I have done evil, O Lust. To Lust svâhâ!’
10 10. He then approaches (the fire) with (the verse), May the Maruts besprinkle me, may Indra, may Brihaspati, may this Agni besprinkle me with offspring and with wealth.’
11. This is the penance.
Footnotes
361:1 12, 1. See the parallel passages quoted by Professor Bühler in his note on Âpastamba I, 26, 8 (S.B.E., II, 85), and besides, Kâtyâyana I, I, 13 seqq.; Gautama XXIII, 17 seqq., &c.
361:4 This Sûtra is identical with Kâtyâyana I, I, 16.
362:5 This Sûtra is identical with Kâtyâyana I, 1, 15.
KANDIKÂ 13.
1. Now the entering of a court of justice.
2 2. He approaches the court with (the words), Court! Thou that belongest to the Aṅgiras! Trouble art thou by name; vehemence art thou by name. Thus be adoration to thee!
3 3. He then enters (the court) with (the words), ‘(May) the court and the assembly, the two unanimous
daughters of Pragâpati (protect me). May one who does not know me, be below me. May (all) people be considerate in what they say.’
4. When he has arrived at the assembly, he should murmur, ‘Superior (to my adversaries) I have come hither, brilliant, not to be contradicted. The lord of this assembly is a man insuperable in his power.’
5 5. Should he think, ‘This person is angry with me,’ he addresses him with (the verses), The destroying power of wrath and anger that dwells here on thy forehead, that the chaste, wise gods may take away.
‘Heaven am I and I am Earth; we both take away thy anger; the she-mule cannot bring forth offspring; N.N.!’
6 6. But if he should think, ‘This person will do evil to me,’ he addresses him with (the words), ‘I take away the speech in thy mouth, I take away (the speech) in thy heart. Wheresoever thy speech dwells, thence I take it away. What I say, is true. Fall down, inferior to me.’
7. The same is the way to make (a person) subject (to one’s self).
Footnotes
362:2 13, 2. The regular Sandhi would be sabha (for sabhe) âṅgirasi, instead of which the text has sabhâṅgirasi.
362:3 In Sanskrit the words sabha (court) and samiti (assembly) are of feminine gender. I have translated upa ma sa tishthet in the sense indicated by Pânini I, 4, 87.
363:5 Perhaps we should read garbhenâsvataryâh saha: we take away thy anger together with the offspring of the she-mule (that cannot foal). Comp. Kullavagga VII, 2, 5; S.B.E., XX, 238.
363:6 It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: â te vâkam âsya â te hridaya âdade. Comp. Hirany.-Grihya I, 4, 15, 6.
KANDIKÂ 14.
1. Now the mounting of a chariot (is declared).
2. After he has given the order, ‘Put the horses to it,’ and it has been announced, ‘They are,’ he goes to (the chariot, saying), ‘This is the Virâg,’ and touches the two wheels,
3. The right (wheel) with (the words), ‘The Rathantara art thou’—
4. The left with (the words), ‘The Brihat art thou’—
5. The pole with (the words), ‘The Vâmadevya art thou.’
6 6. He touches the interior of the chariot with his hand (saying), ‘The two Aṅkas, the two Nyaṅkas which are on both sides of the chariot, which move forward with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, promote us.’
7 7. With (the words), ‘Adoration to Mânikara,’ he drives on the beast on the right side.
8. (If going in his chariot) toward (images of) gods, let him descend (from the chariot) before he has reached them; if toward Brâhmanas, just before (reaching them); if toward cows, when amid them; if toward fathers, when he has reached them.
9. A woman or a Vedic student shall not be charioteers.
10. Having driven a moment beyond (the point to which he intends to go) he should murmur, ‘Here is rest, rest here’ (Vâg. Samh. VIII, 51).
11 11. Some add (the words), ‘Here shall be no rest.’
12. If the chariot is weak, he should murmur, after he has mounted it, ‘May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’
13 13. If the horses run away with the chariot, he should touch the post (?) or the earth and should murmur, ‘May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’
14. Thus he will suffer no harm and no damage.
15 15. When he has finished his way, and has unyoked the horses, let him have grass and water given to them. ‘For thus satisfaction is given to the beast that draws (the cart)’—says the Sruti.
Footnotes
364:6 14, 6. The meaning of aṅkau and nyaṅkau cannot be determined, as far as I can see. The commentators explain the words as the two wheels and the two sides of the chariot, or as the two right wheels and the two left wheels of a four-wheeled chariot. Professor Zimmer (Altindisches Leben, pp. 251 seq.) compares aṅka with ἄντυξ, and says, ‘Mit aṅkau (resp. aṅkû) ware daher die obere Einfassung des Wagenkastens (kosa, vandhura) bezeichnet, mit nyaṅkau (resp. nyaṅkû) ein zu grösserer Befestigung etwas weiter unten (ni) herumlaufender Stab.’ To me it seems that aṅkau and nyaṅkau are to be understood both as designations of certain parts of the chariot and as names of different forms of Agni dwelling in the chariot.—Comp. Taittirîya Samhitâ I, 7, 7, 2; Pañkavimsa Brâhmana I, 7, 5.
364:7 The name of the demon Mânikara occurs, as far as I know, only here.
365:11 If the reading of the text is correct, the meaning would seem to be: We will rest here for a while, but then we will go further.
365:13 I cannot say what ‘the post’ (stambha) here means; it may be apart of the chariot. Gayarâma has dhvagastambha, i.e. the staff of a flag, which we are to suppose was carried on the chariot. This may be the right explanation.
365:15 Satapatha Brâhmana I, 8, 2, 9.
KANDIKÂ 15.
1. Now how he should mount an elephant.
2. He goes to the elephant and touches it (saying), ‘The elephants’ glory art thou. The elephants’ honour art thou.’
3. He then mounts it with (the words), ‘With Indra’s thunder-bolt I bestride thee. Make me arrive safely.’
4. Thereby it has also been declared how he should mount a horse.
5. When he is going to mount a camel, he addresses it: ‘Thou art the son of Tvashtri; Tvashtri is thy deity. Make me arrive safely.’
6 6. When he is going to mount a he-ass, he addresses it: ‘A Sûdra art thou, a Sûdra by birth. To Agni thou belongest, with twofold sperm. Make me arrive safely.’
7. A path he addresses: ‘Adoration to Rudra who dwells on the paths. Make me arrive safely.’
8. A cross-road he addresses: ‘Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.’
9. When he intends to swim across a river, he addresses it: ‘Adoration to Rudra who dwells in the waters. Make me arrive safely.’
10. When going on board a ship, he addresses her: ‘The good ship’ (Vâg. Samh. XXI, 7).
11. When going to cross (the river), he addresses (the ship): ‘The well-protecting’ (Vâg. Samh. XXI, 6).
12. A forest (through which he is wandering) he addresses: ‘Adoration to Rudra who dwells in the forests. Make me arrive safely.’
13. A mountain (which he is going to cross) he addresses: ‘Adoration to Rudra who dwells on the mountains. Make me arrive safely.’
14. A burial-ground he addresses: ‘Adoration to Rudra who dwells among the Fathers. Make me arrive safely.’
15. A cow-stable he addresses: ‘Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.’
16. And wheresoever else it be, let him always say, ‘Adoration to Rudra.’ For the Sruti says, ‘Rudra is this universe.’
17. If the skirt (of his garment) is blown upon him (by the wind), he addresses (that skirt): ‘A skirt art thou. Thou art not a thunder-bolt. Adoration be to thee. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which thou throwest, O killer of Vritra.’
19 19. A howling jackal he addresses: ‘Friendly by name’ (Vâg. Samh. III, 63).
20 20. A shrieking bird he addresses: ‘Golden-winged bird who goest where the gods send thee! Messenger of Yama, adoration be to thee! What has the Kârkârina told thee?’
21. A tree that serves as a mark (of a boundary, &c.), he addresses: ‘May neither the flash of lightning (destroy thee), nor axe nor wind nor punishment which the king sends. May thy shoots grow up; may rain fall on thee, in safety from the wind. May fire not destroy thy root. Blessing on thee, O lord of the forest! Blessing on me, O lord of the forest!’
22. If he receives something (given to him), he accepts it with (the formula), ‘May Heaven give thee; may the Earth accept thee.’ Thus (the thing given) does not decrease to him who gives it, and what he receives increases.
23. If boiled rice is given to him, he accepts it with (the formula), ‘May Heaven, &c.,’ and he partakes thereof twice. with (the formulas), ‘May Brahman eat thee!’—’May Brahman partake of thee!’
24. If gruel is given to him, (as above) . . . . three times with (the formulas), ‘May Brahman eat thee! ‘—’May Brahman partake of thee!’—’May Brahman drink thee!
Footnotes
366:6 The he-ass has twofold sperm, because he begets both asses and mules. Taittirîya Samhitâ VII, 1, 1, 2.
367:19 The play on words is untranslatable; ‘jackal’ is sivâ, ‘friendly,’ sivah.
367:20 I do not know the meaning of kârkârinah. Gayarâma takes it for a genitive standing instead of an accusative, and explains it by asmadbâdhakam.
KANDIKÂ 16.
1 1. Now each time after a lesson (of the Veda) is finished, in order to prevent his forgetting (the texts he has studied, the following prayer should be recited):
May my mouth be skilful; my tongue be honey-sweet speech. With my ears I have heard much; do not take away that which I have heard, which dwells in me.
The Brahman’s word art thou; the Brahman’s stand art thou; the Brahman’s store-house art thou. Fulfilment art thou; peace art thou; unforgetfulness art thou; enter into my store-house of the Brahman. With the voice I cover thee! With the voice I cover thee! May I be able to form the vowels, to produce, to hold fast and to utter the guttural, pectoral, dental, and labial sounds. May my limbs grow strong, my voice, breath, eye, ear, honour, and power. What I have heard and studied, may that be fixed in my mind; may that be fixed in my mind.’
End of the Third Kânda.
Footnotes
368:1 16, 1. As to anirâkarana, comp. anirâkarishnu above, II, 4, 3. Possibly we should read, gihvâ me madhumad vakah.
End of Pâraskara’s Grihya-sûtra.
