Adhyāya I, Kaṇḍikā 1

1^[1] Now henceforth the performance of the domestic sacrifices of cooked food (will be explained).

2^[2]. Having wiped (around the surface on which he intends to perform a sacrifice), having besmeared it (with cowdung), having drawn the lines thereon, having taken the earth out (of the lines), having besprinkled (the place with water), having established the (sacred) fire, having spread out the seat for the Brahman to the south, having carried forward (the Praṇīta water), having spread (Kuśa grass) round (the fire), having put down (the different things used at the sacrifice) according as they are wanted, having prepared two (Kuśa blades used as) strainers, having consecrated the Prokṣaṇī

water, having sprinkled (with that water the sacrificial implements) according to what is needed, having poured out (the Ājya or sacrificial butter into the pot), and having put the sacrificial butter on the fire, he should (lustrate the butter by) moving a fire-brand round it.

3. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down.

4^[3]. Having taken the Ājya from the fire, having purified it, having looked at it, and (having purified) the Prokṣaṇī water as above, having taken up the Kuśa blades with which he is to take hold (of the Ājya pot) by its under surface, having put pieces of wood on (the fire), and having sprinkled (water round it), he should sacrifice.

5. This is the rite wherever a sacrifice is performed.

Footnotes and references:

[1]:

1, 1. Comp. Śāṅkhāyana-Gṛhya I, 1; Āśvalāyana-Gṛhya I, 1, &c. It seems to me that Professor Stenzler is not quite right in giving to the opening words of the text athātaḥ, which he translates 'nun also,' the explanation: 'das heisst, nach Beendigung des Śrauta-sūtra von Kātyāyana.' I think rather it can be shown that ataḥ does not contain a reference to something preceding; thus the Śrauta-sūtra, which forms the first part of the whole Sūtra collection, is opened in the same way by the words athāto^ऽdhikāraḥ.

[2]:

The description of the standard form of domestic sacrifice opens with an enumeration of the five so-called bhūsaṃskāra (parisamuhya, &c.). On the samūhana (for parisamuhya is derived p. 270 from the root ūh, not from vah; comp. below, II, 4, 2: pāṇināgnim parisamūhati), see Śāṅkhāyana I, 7, 11; Gṛhya-saṃgraha-pariśiṣṭa I, 37, &c. On the lines drawn on the sacrificial surface, see Śāṅkhāyana I, 7, 6 seq.; Āśvalāyana I, 3, 1; Gṛhya-saṃgraha-pariśiṣṭa I, 47 seq.

[3]:

Pūrvavat ('as above') can possibly, as Professor Stenzler understands it, have been said with regard to Kātyāyana's rule, II, 3, 33: Tābhyām (scil. pavitrābhyām) utpunāti Savitur va iti. But it is also possible that the expression may refer to the second Sūtra of this chapter, where it is said, prokṣaṇīḥ saṃskṛtya. On upayamanān kuśān, comp. Kātyāyana I, 10, 6-8.