Prapāṭhaka I, Kāṇḍikā 9

1.^[1] He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman.

2. He should try to satiate him.

3. They say indeed with regard to sacrifice: 'Through the Brāhmaṇa's being satiated (with sacrificial food) I become satiated myself.'

4. Then (he should give to the Brahman) what other food has just become ready.

5. Then he should try to gain the favour of Brāhmaṇas by (gifts of) food.

6.^[2] A full vessel constitutes the fee for the sacrifice; that he should give to the Brahman.

7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.

8.^[3] The Brahman is the only officiating priest at the Pākayajñas.

9. (The sacrificer) himself is Hotṛ.

10. A full vessel (see Sūtra 7) is the lowest sacrificial fee at a Pākayajña.

11. The highest is unlimited.

12.^[4] Thus Sudās Paijavana, after having offered the sacrifice of a mess of cooked food to Indra and Agni, gave one hundred thousand (cows as the sacrificial fee).

13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented): what ought he to do?

14.^[5] Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon.

15. During that interval he should try to obtain sacrificial food or to find a sacrificer.

16.^[6] Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them.

17. Or he should at least sacrifice water; thus has said Pākayajña, the son of Iḍā. For (even if he offers only water) the sacrifice has been performed.

18.^[7] And there is an expiation for one who has not sacrificed.

19. And, (says Pākayajña,) a Brāhmaṇa should not omit to keep his vow.

20. Here they say also:

21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.

22.^[8] When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations.

23. For thus also his vow has been duly kept.

24.^[9] These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter.

25.^[10] After the end of the Mantra follows the word Svāhā.

26.^[11] At Ājya oblations he should only prepare that Ājya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Ājya portions nor the Sviṣṭakṛt.

27.^[12] At Ājya oblations he should, if no special rule is given, sacrifice with the Mahāvyāhṛtis before and after (the chief ceremonies).

28.^[13] As at the wedding, thus at the tonsure (of the child's head), the initiation (of the Brahmacārin), and at the cutting of the beard.

29.^[14] At the end of the ceremony the Vāmadevya is sung for the sake of averting evil. The Vāmadevya is sung for the sake of averting evil.

End of the First Prapāṭhaka.

Footnotes and references:

[1]:

9, 1. Khādira-Gṛhya II, I, 29.

[2]:

6 seqq. Khādira-Gṛhya II, 1, 30. 31.

[3]:

8, 9. The native authorities divide these two Sūtras after ṛtvik; I propose to divide after pākayajñeshu.

[4]:

The commentary here refers to the rule of the Drāhyāyaṇa-sūtra (= Lāṭyāyana VIII, I, 2): saṃkhyāmātre ca dakṣiṇā gāvaḥ.

[5]:

14 seq. Khādira-Gṛhya II, 2, 5 seq.; Śāṅkhāyana-Gṛhya I, 3, 6.

[6]:

16 seqq. Khādira-Gṛhya II, 2, 10 seqq. In this teacher Pākayajña, son of Iḍā, whose opinion on the performance of certain Pākayajñas is here stated, we have of course to see a fictitious sage of the same kind with the well-known Ṛṣi Pragātha, to whom the authorship of a number of Sūktas in the Pragātha book (Ṛg-veda, Maṇḍala VIII) is ascribed.

[7]:

18, 19. By the repetition of iti these Sūtras seem to be characterised as continuing the statement of Pākayajña's opinion; comp. Dr. Knauer's Introduction, p. xviii. As to Sūtra 18, comp. Śāṅkhāyana-Gṛhya I, 3, 9.

[8]:

'He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).' Karmapradīpa.

[9]:

Is Havis here used as opposed to Ājya (Sūtra 26), in the same way in which Kātyāyana says (Śraut. I, 9, 1. 20): 'vrīhīn yavān vā havishi; ubhayata ājyaṃ haviṣaḥ'? Comp. below, III, 8, 10; Āśvalāyana-Gṛhya I, 10, 26.

[10]:

Khādira-Gṛhya I, 1, 15.

[11]:

As to upaghātam, comp. the note on chap. 8, 2.

[12]:

Śāṅkhāyana-Gṛhya I, 12, 13; Khādira-Gṛhya I, 3, 12-13, where the traditional division of the Sūtras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used p. 41 the word ājyāhutishu in the beginning of Sūtra 26, and it would have been superfluous if he had repeated it in connection with the words nājyabhāgau na sviṣṭakṛt. In the corresponding Sūtras of the Khādira the case was different, and there the words nājyabhāgau na sviṣṭakṛt inevitably required the addition of a word like ājyāhutishu, by which to show which class of sacrifices it was which required no Ājyabhāgas and no Sviṣṭakṛt. The following word in the Khādira text, however, anādeśe, should be referred, against tradition, to Sūtra 13, as is shown by the comparison of Śāṅkhāyana-Gṛhya I, 12, 13.

[13]:

At the wedding, oblations are made first with the three single Mahāvyāhṛtis, afterwards with the Mahāvyāhṛtis together; see below, II, 1, 25. 26. The tonsure of the child's head is treated of below, II, 9; the initiation (upanayana), II, 10; the cutting of the beard, III, 1. Comp. Khādira-Gṛhya, I, 3, 10.

[14]:

Apavṛtte karmaṇi should be corrected into apavṛkte karmaṇi, as has been noticed in the Petersburg Dictionary, s.v. apa-vart. The Śāṅkhāyana-Gṛhya I, 2, 1 says karmāpavarge.