1. The setting up of the Āvasathya (or sacred domestic) fire (is performed) at the time of his wedding.
2. At the time of the division of the inheritance, according to some (teachers).
3 After he has fetched fire from the house of a Vaiśya who is rich in cattle,
4. All ceremonies are performed as at the cooking of the cātuṣprāśya food.
5. Some (say that) the handing over of the kindling sticks (should take place),
6. Because the Śruti says, 'There are five great sacrifices.'
7. Having cooked a mess of sacrificial food for the deities of the Agnyādheya, and having sacrificed the two Ājya portions, he sacrifices (the following) Ājya oblations:
8. 'Thou, Agni' (Vāj. Saṃhitā XXI, 3); 'Thus thou, Agni' (Vāj. Saṃhitā XXI, 4); 'This, O Varuṇa' (XXI, 1); 'For this I entreat thee' (XXI, 2); 'Thy hundred' (Kāty.-Śraut. XXV, 1, 11); 'And quick, Agni' (Kāty. l.l.); 'The highest one' (Vāj. Saṃh. XII, 12); 'Be both to us' (ibid. V, 3)with (these verses he sacrifices) eight (oblations) before (the oblations of cooked food).
9. Thus he sacrifices also afterwards, after he has made oblations of the mess of cooked food to the deities of the Agnyādheya.
10. And to (Agni) Sviṣṭakṛt,
11. With (the formulas), 'Into the quick one (has been put) Agni's (sacrificial portion) over which the word vaṣaṭ has been spoken;' 'What I have done too much;' 'O gods who know the way.'
12. Having sacrificed the Barhis, he partakes (of the sacrificial food).
13. Then food is given to the Brāhmaṇas.
Footnotes and references:
2, 1. Comp. Śāṅkhāyana-Gṛhya I, 1, 3.
Śāṅkhāyana I, 1, 4.
Śāṅkhāyana I, 1, 8.
The cātuṣprāśya food is prepared, at the time of the setting up of the Śrauta fires, for the four chief officiating priests of the Śrauta sacrifices. Comp. Śatapatha Brāhmaṇa II, 1, 4. Kātyāyana's corresponding rules with regard to the Ādhāna of the Śrauta fires are found at IV, 7, 15. 16.
Comp. the remarks on this Sūtra, in the Introduction, pp. 265 seq.
Śatapatha Brāhmaṇa XI, 5, 6, 1: 'There are five great sacrifices which are great Sattras, viz. the sacrifice to living beings, the sacrifice to men, the sacrifice to the Manes, the sacrifice to the gods, the Brahmayajña.' As the Gṛhya ceremonies are included here under the category of mahāyajñās or great sacrifices, they require, according to the teachers whose opinion is stated in Sūtra 5, a form of the Agnyādhāna (setting up of the sacred fire) analogous to the Agnyādhāna of the Śrauta ritual, and containing, like that Ādhāna, the act of the Araṇipradāna or handing over of the kindling woods (Sūtra 5).
The deities of the Agnyādheya, or of the Śrauta ceremony corresponding to the Gṛhya rite here treated of, are Agni pavamāna, Agni pāvaka, Agni śuci, Aditi. On the Ājyabhāgas, see Śāṅkhāyana I, 9, 7, &c.
The verses Vāj. Saṃh. XXI, 3, 4, the two verses quoted p. 272 Kāty. XXV, 1, 11, and fifthly the verse Vāj. Saṃh. XII, 12, are prescribed for the Sarvaprāyaścitta (or general expiatory ceremony), see Kātyāyana l.l.
Professor Stenzler, following Jayarāma, takes the whole as one Mantra, which he translates: 'Ungehemmet sei Agni's Spende, die durch die That ich überreich machte, bahnschaffende Götter!' But the words yat karmaṇātyarīricam are the opening words of a Mantra quoted Śatapatha Brāhmaṇa XIV, 9, 4, 24, (comp. also Āśvalāyana-Gṛhya I, 10, 23; the connection in which atyarīricam there stands, shows that the word designates a mistake made in the sacrificial work by doing too much.) The words devā gātuvidaḥ are the Pratīka of Vāj. Saṃhitā VIII, 21. Thus I have no doubt that also ayāsy Agner vaṣaṭkṛtam (or possibly ayāsy Agner (?) and vaṣaṭkṛtam (?)) is a Pratīka. Of course, the translation of these words must remain uncertain until the Mantra to which they belong has been discovered.
On the throwing into the fire of the Barhis, comp. Kātyāyana III, 8.