Gobhilagrihyasutra 4

He throws the two spits into the fire;

That which consists of one (simple) branch, towards the east, the other one towards the west.

They cut off the Avadâna portions from all its limbs,

With the exception of the left thigh and the lungs.

The left thigh he should keep for the Anvashtakya ceremony.

On the same fire he cooks one mess of rice-grains and one of meat, stirring up the one and the other separately, from left to right, with two pot-ladles.

After he has cooked them, he should pour (Âgya) on them, should take them from the fire towards the north, and should pour (Âgya) on them again.

Having poured the juice (of the Avadânas) into a brazen vessel,

And having placed the Avadânas on a layer (of grass) on which branches of the Plaksha (tree) have been spread,

He cuts off (the prescribed portions) from the Avadânas in the way prescribed for Sthâlîpâkas, (and puts those portions) into (another) brazen vessel;

And (the portion) for the Svishtakrit oblation separately.

Taking of the mess of boiled rice-grains (Sûtra 6) a portion of the size of a Bilva fruit, he should mix that, together with the Avadânas (Sûtra 10), with the juice (Sûtra 8).

Taking a fourfold portion of Âgya he should sacrifice it with the first of the eight Rikas, 'Entering into fire, the fire' (MB. II, 2, 9-16).

Of the mixture (Sûtra 12) he cuts off the third part and sacrifices it with the second and third (verse).

He places the word Svâhâ after the second (of those verses, i.e. after the third verse of the whole Mantra).

In the same way he sacrifices the other two-thirds (of that mixture, the one) with the fourth and fifth (verse), and (the other) with the sixth and seventh (verse).

Having cut off the rest, he should sacrifice the oblation to (Agni) Svishtakrit with the eighth (verse).

Even if he be very deficient in wealth, he should celebrate (the Ashtakâ) with (the sacrifice of) an animal.

Or he should sacrifice a Sthâlîpâka.

Or he should offer food to a cow.

Or he should burn down brushwood in the forest and should say, 'This is my Ashtakâ.'

But let him not neglect to do (one of these things). But let him not neglect to do (one of these things).

On the following day the Anvashtakya (ceremony is performed),

Or on the day which follows after that.

To the south-east (of the house), in the intermediate direction (between south and east), they partition off (a place with mats or the like).

The long-side (of that place should lie) in the same (direction).

They should perform (the ceremonies) turning their faces towards the same (direction).

(It should measure) at least four prakramas (i.e. steps).

(It should have) its entrance from the west.

In the northern part of that enclosure they make the Lakshana and carry the fire (to that place).

To the west of the fire he places a mortar so that it stands firmly, and husks, holding his left hand uppermost, one handful of rice-grains which he has seized with one grasp.

When (the rice) has been husked,

He should once carefully remove the husks.

And then he should cut off a lump of flesh from that thigh and should cut it in small pieces on a new slaughtering-bench,

(With the intention) that the Pindas (or lumps of food offered to the Manes) should be thoroughly mixed up with flesh.

On the same fire he cooks one mess of rice-grains and one of meat, stirring up the one and the other separately, from right to left, with the two pot-ladles.

After he has cooked them, he should pour (Âgya) on them, should take them from the fire towards the south, and should not pour (Âgya) on them again.

In the southern part of the enclosure (Sûtras 3 seq.) he should have three pits dug, so that the eastern (pit is dug) first,

One span in length, four inches in breadth and in depth.

Having made the Lakshana to the east of the eastern pit, they carry the fire (to that place).

Having carried the fire round the pits on their west side, he should put it down on the Lakshana.

He strews (round the fire) one handful of Darbha grass which he has cut off in one portion.

And (he strews it into) the pits,

Beginning with the eastern (pit).

To the west of the pits he should have a layer spread out,

Of southward-pointed Kusa grass,

Inclined towards the south.

And he should put a mat on it.

To that (layer of grass) they fetch for him (the following sacrificial implements), one by one, from right to left:

The two pots in which sacrificial food has been cooked (Sûtra 14), the two pot-ladles (Sûtra 14), one brazen vessel, one Darvî (spoon), and water.

(The sacrificer's) wife places a stone on the Barhis and pounds (on that stone the fragrant substance called) Sthagara.

And on the same (stone) she grinds some collyrium, and anoints therewith three Darbha blades, including the interstices (between the single blades?).

He should also get some oil made from sesamum seeds,

And a piece of linen tape.

After he has invited an odd number of blameless Brâhmanas, whose faces should be turned towards the north, to sit down on a pure spot,

And has given them Darbha grass (in order that they may sit down thereon),

He gives them (pure) water and afterwards sesamum-water, pronouncing his father's name, 'N.N.! To thee this sesamum-water, and to those who follow thee here, and to those whom thou followest. To thee Svadhâ!'

After he has touched water, (he does) the same for the other two.

In the same way (he gives them) perfumes.

The words in which he addresses (the Brâhmanas) when going to sacrifice, are, 'I shall offer it into the fire.'

After they have replied, 'Offer it,' he should cut off (the prescribed portions) from the two messes of cooked food (Sûtra 14), (and should put those portions) into the brazen vessel. He then should sacrifice, picking out (portions of the Havis) with the pot-ladle, the first (oblation) with (the words), 'Svâhâ to Soma Pitrimat,' the second with (the words), 'Svâhâ to Agni Kavyavâhana' (MB. II, 3, 1. 2).

From now onwards he has to perform (the rites) wearing his sacrificial cord over his right shoulder and keeping silence.

With his left hand he should seize a Darbha blade and should (therewith) draw (in the middle of the three pits) a line from north to south, with (the formula), 'The Asuras have been driven away' (MB. II, 3, 3.

Seizing, again with his left hand, a fire-brand, he should place it on the south side of the pits with (the verse), 'They who assuming (manifold) shapes' (ibid. 4).

He then calls the Fathers (to his sacrifice) with (the verse), 'Come hither, ye Fathers, who have drunk Soma' (ibid. 5).

He then should place pâtra vessels of water near the pits.

Seizing, again with his left hand, (the first) vessel, he should pour it out from right to left on the Darbha grass in the eastern pit, pronouncing his father's name, 'N.N.! Wash thyself, and (may) those who follow thee here, and those whom thou followest, (wash themselves). To thee Svadhâ!'

After he leas touched water, (he does) the same for the other two.

Seizing, again with his left hand, the Darvî spoon, he should cut off one-third of the mixture (of the different kinds of sacrificial food) and should put down (that Pinda), from right to left, on the Darbha grass in the eastern pit, pronouncing his father's name, 'N.N.! This Pinda is thine, and of those who follow thee here, and of those whom thou followest. To thee Svadhâ!'

After he has touched water, (he does) the same for the other two.

If he does not know their names, he should put down the first Pinda with (the formula), Svadhâ to the Fathers dwelling on the earth,' the second with (the formula), 'Svadhâ to the Fathers dwelling in the air,' the third with (the formula), 'Svadhâ to the Fathers dwelling in heaven.'

After he has put down (the three Pindas), he murmurs, 'Here, O Fathers, enjoy yourselves; show your manly vigour each for his part' (MB. II, 3, 6).

He should turn away, (should hold his breath,) and turning back before he emits his breath, he should murmur, 'The Fathers have enjoyed themselves; they have shown their manly vigour each for his part' (ibid. 7).

Seizing, again with his left hand, a Darbha blade (anointed with collyrium; chap. 2, 30), he should put it down, from right to left, on the Pinda in the eastern pit, pronouncing his father's name, 'N.N.! This collyrium is thine, and is that of those who follow thee here, and of those whom thou followest. To thee Svadhâ!'

After he has touched water, (he does) the same for the other two.

In the same way (he offers) the oil (to the fathers);

In the same way the perfume.

Then he performs the deprecation (in the following way):

On the eastern pit he lays his hands, turning the inside of the right hand upwards, with (the formula), 'Adoration to you, O Fathers, for the sake of life! Adoration to you, O Fathers, for the sake of vital breath!' (MB. II, 3, 8);

On the middle (pit), turning the inside of the left hand upwards, with (the formula), 'Adoration to you, O Fathers, for the sake of terror! Adoration to you, O Fathers, for the sake of sap!' (MB., loc. cit.);

On the last (pit), turning the inside of the right hand upwards, with (the formula), 'Adoration to you, O Fathers, for the sake of comfort! Adoration to you, O Fathers, for the sake of wrath!' (MB. II, 3, 9).

Then joining his hands he murmurs, 'Adoration to you, O Fathers! O Fathers! Adoration to you!' (MB., loc. cit.).

He looks at his house with (the words), 'Give us a house, O Fathers!' (MB. II, 3, 10).

He looks at the Pindas with (the words), 'May we give you an abode, O Fathers!' (MB. II, 3, 11).

Seizing, again with his left hand, the linen thread, he should put it down, from right to left, on the Pinda in the eastern pit, pronouncing his father's name, 'N.N.! This garment is thine, and is that of those who follow thee here, and of those whom thou followest. To thee Svadhâ!' (MB. II, 3, 12).

After he has touched water, (he does) the same for the other two.

Seizing, again with his left hand, the vessel of water (Sûtra 5), he should sprinkle (water) round the Pindas from right to left, with (the verse), 'Bringing sap' (MB. II, 3, 13).

The middle Pinda (offered to the grandfather) the wife (of the sacrificer) should eat, if she is desirous of a son, with (the verse), 'Give fruit to the womb, O Fathers' (MB. II, 3, 14).

Or of those Brâhmanas (that person) who receives the remnants (of the sacrificial food, should eat that Pinda).

Having besprinkled (and thus extinguished) the fire-brand (Sûtra 3) with water, with (the verse), 'Gâtavedas has been our messenger for what we have offered' (MB. II, 3, 15)—

(The sacrificer) should besprinkle the sacrificial vessels, and should have them taken back, two by two.

The Pindas he should throw into water,

Or into the fire which has been carried forward (to the east side of the pits, chap. 2, 18),

Or he should give them to a Brâhmana to eat,

Or he should give them to a cow.

On the occasion of a lucky event (such as the birth of a son, &c.) or of a meritorious work (such as the dedication of a pond or of a garden) he should give food to an even number (of Brâhmanas).

The rite (is performed) from left to right.

Barley is used instead of sesamum.

By (the description of) the Sthâlîpâka offered at the Anvashtakya ceremony the Pindapitriyagña has been declared;

This is a Srâddha offered on the day of the new moon.

Another (Srâddha) is the Anvâhârya.

(It is performed) monthly.

The Havis is prepared (by one who has set up the sacred Srauta fires) in the Dakshinâgni (i.e. in that of the three fires which is situated towards the south).

And from the same (fire the fire is taken which) is carried forward (in order to be used at the ceremonies).

In the domestic fire (the Havis is prepared) by one who has not set up the (Srauta) fires.

One pit (only is made);

To the south of it the fire has its place.

Here the laying down of the fire-brand is omitted,

And (the spreading out of) the layer (of grass),

And the anointing (of the bunches of Darbha grass), and the anointing (of the Fathers),

And the (offering of) perfume,

And the ceremony of deprecation.

(The ceremony performed with) the vessel of water forms the conclusion (of the Pindapitriyagña).

He should, however, put down one garment (for the Fathers in common).

On the eighth day after the full moon of Mâgha a Sthâlîpâka (is prepared).

He should sacrifice of that (Sthâlîpâka).

'To the Ashtakâ Svâhâ!'—with (these words) he sacrifices.

The rest (should be performed) according to the Sthâlîpâka rite.

Vegetables (are taken instead of meat) as ingredient to the Anvâhârya(-rice).

At animal sacrifices offered to the Fathers let— him sacrifice the omentum with (the verse), 'Carry the omentum, O Gâtavedas, to the Fathers' (MB. II, 3, 16);

At (such sacrifices) offered to the gods, with (the verse), 'Gâtavedas, go to the gods with the omentum' (ibid. 17).

If no (god to whom the sacrifice should be offered, and no Mantra with which the oblation should be made) is known, he sacrifices, assigning (his offering to the personified rite which he is performing), thus as (for instance), 'To the Ashtakâ Svâhâ!'

The rest (should be performed) according to the Sthâlîpâka rite.

If a debt turns up (which he cannot pay), he should sacrifice with the middle leaf of Golakas, with (the verse), 'The debt which' (MB. II, 3, 18).

Now (follows) the putting into motion of the plough.

Under an auspicious Nakshatra he should cook a mess of sacrificial food and should sacrifice to the following deities, namely, to Indra, to the Maruts, to Parganya, to Asani, to Bhaga.

And he should offer (Âgya) to Sîtâ, Âsâ, Aradâ, Anaghâ.

The same deities (receive offerings) at the furrow-sacrifice, at the thrashing-floor-sacrifice, at the sowing, at the reaping of the crop, and at the putting of the crop into the barn.

And at mole hills he should sacrifice to the king of moles.

To Indrânî a Sthâlîpâka (is prepared).

Of that he should make an offering with (the verse), 'The Ekâshtakâ, performing austerities' (MB. II, 3, 19).

The rest (should be performed) according to the Sthâlîpâka ritual. The rest according to the Sthâlîpâka ritual.

At (the sacrifices) for the obtainment of special wishes, which will be henceforth described,

And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed).

He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), 'We partake of the earth’s' (MB. II, 4, 1).

In the night-time (he pronounces that Mantra so that it ends with the word) 'goods' (vasu), in the day-time (so that it ends) with 'wealth' (dhanam).

With the three verses, 'This praise' (MB. II, 4, 2-4) he should wipe along (with his hands) around (the fire).

Before sacrifices the Virûpâksha formula (MB. II, 4, 6) (should be recited).

And at (ceremonies) which are connected with special wishes, the Prapada formula (MB. II, 4, 5)—(in the following way):

He should murmur (the Prapada formula), 'Austerities and splendour,' should perform one suppression of breath, and should, fixing his thoughts on the object (of his wish), emit his breath, when beginning the Virûpâksha formula.

When undertaking ceremonies for the obtainment of special wishes, let him fast during three (days and) nights,

Or (let him omit) three meals.

At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.

He should (simply) fast, however, before such ceremonies as are performed on sacrificial days (i.e. on the first day of the fortnight).

(At a ceremony) which ought to be performed immediately (after the occurrence by which it has been caused), the consecration follows after (the ceremony itself).

Let him recite the Prapada formula (Sûtras 7. 8), sitting in the forest on Darbha grass,

Of which the panicles are turned towards the east, if he is desirous of holy lustre,

To the north, if desirous of sons and of cattle,

To both directions, if desirous of both.

One who desires that his stock of cattle may increase, should offer a sacrifice of rice and barley with (the verse), 'He who has a thousand arms, the protector of cow-keepers' (MB. II, 4, 7).

Having murmured the Kautomata verse (ibid. 8) over fruits of a big tree, he should give them—

To a person whose favour he wishes to gain.

One (fruit) more (than he gives to that person), an even number (of fruits), he should keep himself.

There are the five verses, 'Like a tree' (MB. II, 4, 9-13).

With these firstly a ceremony (is performed) for (obtaining property on) the earth.

He should fast one fortnight,

Or, if he is not able (to do so, he may drink) once a day rice-water,

In which he can see his image.

This observance (forms part) of (all) fortnightly observances.

He then should in the full-moon night plunge up to his navel into a pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svâhâ.

Now (follows) another (ceremony with the same five verses).

With the first (verse) one who is desirous of the enjoyment (of riches), should worship the sun, within sight of (that) person rich in wealth (from whom he hopes to obtain wealth); then he will obtain wealth.

With the second (verse) one who desires that his stock of horses and elephants may increase, should sacrifice fried grains, while the sun has a halo.

With the third (verse) one who desires that his flocks may increase, (should sacrifice) sesamum seeds, while the moon (has a halo).

Having worshipped the sun with the fourth (verse), let him acquire wealth; then he will come back safe and wealthy.

Having worshipped the sun with the fifth (verse) let him return to his house. He will safely return home; he will safely return home.

Let him daily repeat (the formula), 'Bhûh!' (MB. II, 4, 14) in order to avert involuntary death.

(He who does so) has nothing to fear from serious diseases or from sorcery.

(The ceremony for) driving away misfortune (is as follows).

It is performed on the sacrificial day (i.e. on the first day of the fortnight).

(Oblations are made with the six verses), 'From the head' (MB. II, 5, 1 seq.), verse by verse.

The seventh (verse is), 'She who athwart' (MB. I, 5, 6).

(Then follow) the verses of the Vâmadevya,

(And) the Mahâvyâhritis.

The last (verse) is, 'Pragâpati' (MB. II, 5, 8).

With the formula, 'I am glory' (MB. II, 5, 9) one who is desirous of glory should worship the sun in the forenoon, at noon, and in the afternoon,

Changing (the words), 'of the forenoon' (into 'of the noon,' and 'of the afternoon,' accordingly).

Worshipping (the sun) at the time of the morning twilight and of the evening twilight procures happiness, (both times) with (the formula), 'O sun! the ship' (MB. II, 5, 14), and (after that) in the morning with (the formula), 'When thou risest, O sun, I shall rise with thee' (ibid. 15); in the evening with (the formula), 'When thou goest to rest, O sun, I shall go to rest with thee' (ibid. 16).

One who desires to gain a hundred cart-loads (of gold), should keep the vow (of fasting) through one fortnight and should on the first day of a dark fortnight feed the Brâhmanas with boiled milk-rice prepared of one Kâmsa of rice.

At the evening twilight (of every day of that fortnight), having left the village in a westerly direction, and having put wood on the fire at a place where four roads meet, he should sacrifice the small grains (of that rice), turning his face towards the sun, with (the words), 'To Bhala Svâhâ! To Bhala Svâhâ!' (ibid. 17. 18).

(He should repeat those rites) in the same way the two next dark fortnights.

During the time between those dark fortnights he should observe chastity till the end (of the rite), till the end (of the rite).

Let him select the site for building his house—

On even ground, which is covered with grass, which cannot be destroyed (by inundations, &c.),

On which the waters flow off to the east or to the north,

On which plants grow which have no milky juice or thorns, and which are not acrid.

The earth should be white, if he is a Brâhmana,

Red, if he is a Kshatriya,

Black, if he is a Vaisya.

(The soil should be) compact, one-coloured, not dry, not salinous, not surrounded by sandy desert, not swampy.

(Soil) on which Darbha grass grows, (should be chosen) by one who is desirous of holy lustre,

(Soil covered) with big sorts of grass, by one who is desirous of strength,

(Soil covered) with tender grass, by one who is desirous of cattle.

(The site of the house) should have the form of a brick,

Or it should have the form of a round island.

Or there should be natural holes (in the ground) in all directions.

On such (ground) one who is desirous of fame or strength, should build his house with its door to the east;

One who is desirous of children or of cattle, (should build it) with its door to the north;

One who is desirous of all (those things), (should build it) with its door to the south.

Let him not build it with its door to the west.