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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c49: Chapter XXXI. Cāturmāsyas (seasonal sacrifices)

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v3.c49

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Chapter XXXI. Cāturmāsyas (seasonal sacrifices)

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²⁴⁴² Vide Tai. S. I. 8. 2-7, Tai. Br. I. 4. 9-10 and I. 5. 5-6, Sat. Br. II. 5. 1-3 and XI. 5. 2, Āp. VIII, Kāt. V, Āśv. II. 15-20, Baud. V.

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According to Āśv. II. 14. 1 the term Iṣṭyayana comprehends the Cāturmāsyas, Turāyaṇa, Dākṣāyaṇa and other iṣṭis. The cāturmāsyas are three (or four according to some), viz. Vaiśvadeva, Varuṇapraghāsa, Sākamedha (and Śunāsīrīya). Each of these is called a *parvan* (part or joint) of the cāturmāsyas. They are called cāturmāsyas because each of them takes place after four months.²⁴⁴³ They are performed respectively on the Full Moon days of Phālguna (or Caitra), of Āṣāḍha, Kārtika and on the 5th full moon from the day on which the Sākamedha is performed (i. e. on Phālgunī) or two or three days before it (com. on Āśv. II. 20. 2). They indicate the advent of three seasons viz. vasanta (spring), varṣā (rains) and hemanta²⁴⁴⁴ (autumn). If the Vaiśvadevaparva is performed on Caitra Full Moon, then the Varuṇapraghāsas and Sākamedhas will be performed on Śrāvaṇa and Mārgaśīrṣa Full Moon days respectively. The Tai. Br. I. 6. 8 states the reward secured by the performance of the cāturmāsyas.²⁴⁴⁵

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²⁴⁴³ वैश्वदेवहविर्निर्वक्ष्यमाणो भवति फाल्गुन्यां वा चैत्र्यां वा पौर्णमास्याम्। बौ. V. 1; चातुर्मास्यप्रयोगः फाल्गुन्याम्। कात्या. V. 1. 1; com. ‘चतुर्षु चतुर्षु मासेषु भवति इति व्युत्पत्त्या। तत्र भवाधिकारे चतुर्मासाद्यञ् ढ्यो वक्तव्य इति वार्तिकम्’.

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²⁴⁴⁴ वसन्ते वैश्वदेवेन यजेत वर्षासु वरुणप्रघासैर्यजेत हेमन्ते साकमेधैर्यजेत। quoted by Śabara on Jaimini XI. 2. 13; वसन्ते वैश्वदेवेन यजेत प्रावृषि वरुणप्रघासैः शरदि साकमेधैरिति विज्ञायते। आप. VIII. 4. 13. There is no fixed time for Śunāsīrīya. It may be performed at one's will immediately after Sākamedha, or two, three, or four days after it or one month or four months after it. Vide Kāt. V. 11. 1-2 and com. thereon.

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²⁴⁴⁵ यद्वैश्वदेवेन यजते प्रजा एव तद्यजमानः सृजते । ता वरुणप्रघासैर्वरुणपाशान्मुञ्चति । साकमेधैः प्रतिष्ठापयति । त्र्यम्बकै रुद्रं निरवदयते । पितृयज्ञेन सुवर्गं लोकं गमयति । तै. ब्रा. I. 6. 8.

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According to Āśv. on the day previous to the Full Moon of Phālguna when beginning the cāturmāsyas he performs an iṣṭi for (Agni) Vaiśvānara and Parjanya. According to Kāt. V. 1. 2 there is an option viz. he may perform this iṣṭi or the Anvārambhaṇīyā iṣṭi. Then on the Full Moon day he performs the Vaiśvadeva iṣṭi in the morning and then performs the pūrṇamāsa iṣṭi. According to the com. on Kāt. V. 1. the Vaiśvadeva iṣṭi is performed in the morning of the first day after Full Moon and then follows the pūrṇamāsa iṣṭi of Phālguna. The sacrificer has to keep certain observances on all the *parvans* of the cāturmāsyas viz. he has to shave²⁴⁴⁶ his head and face, to sleep on the ground (not on a cot), to avoid honey, meat, salt, sexual intercourse and decorations of the body. There is an option as to shaving the moustaches and beard viz. he should shave only on the first and last *parvans* or may do so on all four. There are five offerings common to all cāturmāsyas, viz., a puroḍāśa (cake) on eight potsherds for Agni, boiled rice (caru) for Soma, a puroḍāśa on 12 or 8 potsherds (12 according to Tai. S. I. 8. 2) for Savitṛ (upāṁśu, inaudibly), a *caru* for Sarasvatī, a caru of finely ground rice for Pūṣan. The reward secured by the performance of the cāturmāsyas²⁴⁴⁷ is heaven. The cāturmāsyas may be performed throughout life or for one year only.

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²⁴⁴⁶ पौर्णमासेनेष्ट्वा चातुर्मास्यव्रतान्युपेयात् । केशाञ्निवर्तयीत । श्मश्रूणि वापयीत अधः शयीत । मधुमांसलवणस्त्रीवविलेपनानि वर्जयेत् । ऋतौ भार्यामुपेयात् । वापनं सर्वेषु पर्वसु । आद्योत्तमयोर्वा । आश्व. II. 16. 22-27; केशप्रसाधनादीनि स्वैरकर्माणि अवलेपनमङ्गाभ्य-ङ्गोच्यन्ते । नारायण on आश्व.

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²⁴⁴⁷ चातुर्मास्यैः स्वर्गकामो यजेत । quoted by Śabara on Jai. XI. 2.12.

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In the introductory iṣṭi to Vaiśvānara and Parjanya, there is a cake prepared on twelve potsherds for Vaiśvānara and caru for Parjanya. The anuvākyā verses (according to Āśv.) for the two are 'vaiśvānaro ajījanad-agnir &c.' (Āśv. II. 15. 2 sets out the whole) and 'parjanyāya pragāyata' (Ṛg. VII. 102. 1) respectively and the yājyā verses respectively are 'pṛṣṭo divi' (Ṛg. I. 98. 2) and 'pra vātā vānti' (Ṛg. V. 83. 4). In the Vaiśvadeva-parvan itself there are (besides the five offerings common to all cāturmāsyas) three more offerings viz. a cake (puroḍāśa) on seven potsherds for Marut Svatavas (self-strong) or for the Maruts, a payasyā (or āmikṣā, according to Baud. V. 1)²⁴⁴⁸ to the All-Gods (Viśve Devāḥ) and a cake on a single potsherd to Dyāvāpṛthivī (Heaven and Earth).

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²⁴⁴⁸ When milk is drawn in the morning and heated and then the sour milk of the preceding evening is added on to it, the mixture divides itself into two portions, the solid one being called आमिक्षा and the liquid above it is called वाजिन. Note तप्ते पयसि दध्यानयति सा वैश्वदेव्या-मिक्षा वाजिभ्यो वाजिनम् । quoted by शबर on जै. II. 2. 23 and IV. 1. 22. शबर further remarks 'आमिक्षायां दधिपयसी विधीयेते न वाजिने । तत्र हि दधिपयसोः संसृष्टो रस उपलभ्यते । ... ... वाजिने तिक्तकटुको रसः।' याज्ञिकदेव on कात्या. IV. 3. 10 remarks आमिक्षा पयस्येति यानर्थान्तरम् ।. The first cāturmāsya is called Vaiśvadeva because the most characteristic offering in it is the āmikṣā to All Gods 'आमिक्षादेवतात्वेन विश्वेदेवसंबन्धात् तद्धितत्वेन पुराकल्पश्रवणाच्च प्रथमस्य पर्वणः समाख्या वैश्वदेवमिति । com. on. Āp. VIII. 1. 2.

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Kāt. (V. 1. 21-24) requires that this Vaiśvadeva-parvan should be performed in a spot which inclines towards the east,²⁴⁴⁹ that the sacrificer and his wife each put on two fresh and unworn garments (one lower and the other upper) which they have to wear again at the Varuṇapraghāsaparvan. Kāt. (V. 1. 25-26) following Śat. Br. (II. 5. 1) says that barhis (sacred grass to be strewn on sacrificial ground) is tied up in three bunches separately with a rope of grass and then all three bunches are tied together with a bigger rope and therein (i. e. inside this last rope) is thrust a bunch of flowering kuśa grass, which is to be used as *prastara*. After putting the yajñapātras²⁴⁵⁰ on the sacrificial ground, fire is produced by churning from the *araṇis*. Being directed by the adhvaryu the hotṛ priest repeats at the time of churning fire the verses Ṛg. I. 24. 3, I. 22. 13, VI. 16. 13-15 (except the last pāda of VI. 16. 15) and stops till he receives another direction (sampraiṣa) from the adhvaryu. If fire is not produced at once the hotṛ should go on repeating the hymn, Ṛg. X. 118, till fire is struck from the *araṇis*.²⁴⁵¹ On hearing from the adhvaryu that fire is produced and that he should repeat a formula for that event, the hotṛ repeats the last pāda of Ṛg. VI. 16. 15 at which he had stopped (after the syllable om added at the end of that verse of Ṛg. X. 118 at which he hears about the production of fire). Then he should repeat Ṛg. I. 74. 3 and stop after repeating half of Ṛg. VI. 16. 40, then recite Ṛg. VI. 16. 41-42, I. 12. 6, VIII. 43. 14, the verse 'tamarjayanta sukratum' and then repeat Ṛg. X. 90. 16 as the paridhānīyā (the finishing verse).²⁴⁵² There are nine prayājas and nine anuyājas in the Vaiśvadeva-parvan, while in the Darśapūrṇamāsa there are only five prayājas and three anuyājas. The number nine of the prayājas ²⁴⁵³ is made up by adding before the 5th prayāja of the Darśapūrṇamāsa four as stated in the note below. Ṛg. V. 82. 7 and VI. 71. 6 are the anuvākyā and yājyā for the offering to Savitṛ, Ṛg. VI. 54. 9 and VI. 58. 1 for that to Pūṣan and VII. 59. 11 and VI. 66. 9 for that to Maruts.²⁴⁵⁴ The nine anuyājas are made up by adding after the first anuyāja of the darśapūrṇamāsa six more. After the anuyājas, or after the sūktavāka or śaṁyuvāka, an offering of vājina is made to the deities called Vājins. The remainder of the vājina is brought in a vessel and is dealt with in the same way as *iḍā* (i. e. it is placed in the folded hands of the hotṛ by the adhvaryu, the hotṛ then holds it in his left hand and then on the right hand some ghee is sprinkled by the adhvaryu and then two portions of the vājina are put thereon and then again some ājya is sprinkled over it), the vessel is then raised as high as the mouth or nose, the hotṛ should request the other priests in order (as done in the note) to repeat an invocation (upahava) with a mantra and then the hotṛ, adhvaryu, brahmā and āgnīdhra partake of the vājina by merely smelling ²⁴⁵⁵ it. The sacrificer partakes of the vājina actually. Kāt. (V. 2. 9 and 12) adds that the adhvaryu offers three offerings called samiṣṭa-yajus respectively to Vāta, Yajña and Yajñapati with three mantras (viz. Vāj. VIII. 21, 22 first half and 22 latter half) or only one samiṣṭa-yajus may be offered (with Vāj. S. VIII. 21) in Vaiśvadeva and Śunāsīrīya parvans. According to the Śat. Br. (II. 5. 1. 21) the dakṣiṇā in this rite is the first born calf of the season. Kāt. (V. 2. 13) further says that the sacrificer may on finishing each of the three cāturmāsyas (except Śunāsīrīya) shave himself.

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²⁴⁴⁹ प्राचीनप्रवणे वैश्वदेवेन यजेत । quoted by शबर on जै. I. 3 22 and XI. 2. 1.

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²⁴⁵⁰ The yajñapātras required here are stated at length in the paddhati on Kāt. V. 1.

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²⁴⁵¹ According to Kāt. V. 2. 1-5 the adhvaryu directs the hotṛ to repeat, while the churning proceeds, the formulæ (Vāj. S. V. 2) गायत्रेण त्वा छन्दसा मथ्नामि त्रैष्टुभेन त्वा ... ... मथ्नामि जागतेन ... ... मथ्नामि and the adhvaryu churns from left to right thrice for each of the three formulæ, that when fire is produced it is put in the place of the āhavanīya with Vāj. S. V. 3.

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²⁴⁵² सर्वत्रोत्तमां परिधानीयेति विद्यात् । आश्व. II. 16. 8.

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²⁴⁵³ नव प्रयाजाः प्रागुत्तमाच्चतुर आवपेत् दुरो अग्न आज्यस्य व्यन्तु, उषासानक्ताग्न आज्यस्य वीताम्, दैव्या होताराग्न आज्यस्य वीताम्, तिस्रो देवीरग्न आज्यस्य व्यन्त्विति । आश्व. II. 16. 9; vide notes 2368 and 2369 as to the procedure of prayājas; नवानूयाजाः षडूर्ध्वं प्रथमाद् देवी द्वारो वसुवने वसुधेयस्य व्यन्तु । देवी उषासानक्ता वसु ...... धेयस्य वीताम् । देवी जोष्ट्री वसु ...... वीताम् । देवी ऊर्जाहुती ...... वीताम् । देवा दैव्या होतारा ...... वीताम् । देवीस्तिस्रस्तिस्रो देवीर्व ...... व्यन्त्विति । आश्व. II. 16. 12; vide also com. on Kāt. V. 2. 7.

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²⁴⁵⁴ Tai. S. IV. 1. 11 states in one place the anuvākyas and yājyas for all the oblations made in the Vaiśvadeva rite.

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²⁴⁵⁵ अध्वर्य उपह्वयस्व ब्रह्मण्युपह्नयस्वाग्नीदुपह्वयस्वेति । यन्मे रेतः प्रसिच्यते यद्वा मे अपिगच्छति यद्वा जायते पुनः । तेन मा शिवमविश तेन मा वाजिनं कुरु । तस्य ते वाजिपीतस्योपहूतस्योपहूतो भक्षयामीति घ्राणभक्षं भक्षयेत् । आश्व. II. 16. 18-19; vide also Baud. V. 4. for the mantra.

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Jai. (IV. 1. 22-24) concludes that āmikṣā is the principal purpose of mixing curds in boiled milk and not *vājina* and in VIII. 2. 1-9 that in offering vājina the procedure of iṣṭi is to be followed and not of Somayāga though *śruti* in one passage states 'somo vai vājinam'. Vide also Jai. II. 2. 23.

Varuṇapraghāsa

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²⁴⁵⁶ Vide Tai. S. I. 8. 3, Vāj. S. III. 44-47, Tai. Br. I. 6 4, Śat. Br. II. 5. 2, Āśv. II. 17, Baud V. 5-9, Kāt. V. 3-5, Āp. VIII. 5-9.

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The word Varuṇapraghāsa is masculine and is always employed in the plural. The Śat. Br. (II. 5. 2. 1) gives a fanciful etymology viz. that yavas (barley grains) belong to Varuṇa and as these are eaten (from *ghas* to eat) in this rite it is so called. This rite is performed in the rainy season four months after Vaiśvadeva on the Full Moon day of Āṣāḍha or of Śrāvaṇa. The sacrificer should go out of his house to a spot where plenty of shrubs grow. Two altars (vedi) have to be prepared to the east of the āhavanīya inclined towards the east, one south of the other. The northern vedi is in charge of the adhvaryu and the southern one in charge of his assistant, the pratiprasthātṛ (Āp. VIII. 5. 5.). The latter follows the adhvaryu in doing the same actions on the southern vedi that are done by the adhvaryu on the northern vedi except carrying the water forward, girding the wife, producing fires and a few others specified in Kāt. V. 4. 33; all the orders (sampraiṣas, like 'agnaye samidhyamānāya anubrūhi') are to be uttered once and everything that concerns the uttering of words is to be done by the adhvaryu only (Āp. VIII. 5. 17)²⁴⁵⁷. But Jai. XII. 1. 18 says that the mantras for taking ājya, for prokṣaṇa and the like are to be recited by the two separately. The procedure is like that of Vaiśvadevaparvan except where special directions are given. The two vedis are separated from each other by a space (at the corners) two, three or four aṅgulas or a span or even wider (Āp. VIII. 5.

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10). There is a single utkara. The pratiprasthātṛ moves between the two vedis. On the previous day he makes ready pots full of *karambha* i. e. husked grains of barley slightly fried on the dakṣiṇa fire, ground and mixed with curds (Kāt. V. 3. 2). According to Āp. (VIII. 6. 3) it is the wife that makes these *karambhapātras*. These *pātras* exceed by one the number of the children (sons, unmarried daughters, grandsons and unmarried grand-daughters) of the house-holder (Kāt. V. 3. 3-5, Āp. VIII. 5. 41, who includes daughters-in-law) or they are at least three (if the house-holder is childless or has only a son or two). The figures of a ram and ewe are also made of the remaining part of the ground and fried barley used for the *karambhapātras*, the male being made by the adhvaryu and the female by the pratiprasthātṛ and each figure having the characteristic signs of sex. The figures of the ram and ewe are covered by the adhvaryu and pratiprasthātṛ respectively with a bunch of the wool of some animal other than the eḍakā (wild goat) or with the ground tips of kuśa (in the absence of wool). Besides the five offerings common to all cāturmāsyas (these being offered in the Varuṇapraghāsas with all attributes and subsidiaries as in Vaiśvadeva, according to Jai. VII. 1. 17-21), in this rite offerings are made to four more, viz. Indra and Agni, the Maruts, Varuṇa and Ka i. e. Prajāpati (Āśv. II. 17.

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14) and the offerings are a cake on twelve potsherds (for Indrāgnī), payasyā or āmikṣā (for Maruts and Varuṇa) and a cake on one potsherd for Ka silently. All offerings are made from *yava* or only the *karambhapātras* are so made and the figures of the ram and the ewe also are made from *yava* and the rest from rice grains (Āp. VIII. 5. 36-37). The anuvākyā and yājyā verses of each of these four special offerings to Indrāgnī, Maruts, Varuṇa and Ka are respectively²⁴⁵⁸ Ṛg. VII. 94. 18, VI. 60. 1; I. 86. 1, V. 58. 5; I. 25. 19, I. 24. 11; IV. 31. 1, X. 121. 1 (Āśv. II. 17. 15). Straight to the east of the āhavanīya about three prakramas from it the northern vedi is prepared and several rules are laid down in Kāt. (V. 3. 13 ff) and its com. about its extent. The northern vedi is six or seven aratnis in length from west to east, its western side is four *aratnis* and its eastern side is three aratnis or the vedi may be even much larger than this. On this vedi a fire-place is constructed with the earth dug up from the sacrificial pit called cātvāla which is measured with a yoke-pin 32 aṅgulas in length and made to the east of the *utkara* and after leaving a space between it and the utkara for the priests to move about.

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The pit is knee-deep, is outside the uttaravedi to its east and is measured from the northern corner of the uttaravedi at a distance equal to the yoke-pin and is square, the east side being 32 aṅgulas in extent or ½ of the vedi or of the extent of a yoke or of ten steps of the yajamāna (on all sides). In the midst of the northern vedi a hole (*nābhi*) is made, a span in length on four sides and having four corners or it may be as large as the hoof of a bull or a horse. On the uttaravedi water is sprinkled with a mantra and gravel is also spread with 'a lioness art thou' (Vāj. S. V. 10). That night the uttaravedi is covered with darbhas. In the morning the adhvaryu and pratiprasthātṛ carry forward fire on to the two *vedis* from the gārhapatya (according to Āp. VIII. 5. 22) or from the āhavanīya (according to Kāt. V. 4. 2–3) by means of kindled fuel-sticks (*idhma*) held in earthen pots or by dividing the āhavanīya in two parts. Jai. (VII. 3. 23–25) declares that the carrying forward of the fire is done only in the Varuṇapraghāsas and Sākamedhas. The pratiprasthātṛ draws with the sphya a line from the āhavanīya to the northern hind corner of the southern vedi or of the uttaravedi (according to Kāt. V. 4. 9–10) or he connects the two vedis (Āp. VIII. 5. 20) by drawing a line from the north hind corner of the southern vedi to the south front corner of the uttaravedi.

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He surrounds the hole (*nābhi*) with three sticks (*paridhis*), one span long, of devadāru tree on the west, south and north (with Vāj. S. V. 13) and puts down thereon guggulu (bdellium) and perfumed substances and the hair on the head or between the horns of a ram and places the fires on these materials (*sambhāras*). The pratiprasthātṛ places dakṣiṇa fire on a square mound of one *aratni* in length after drawing lines and sprinkling water. The figure of the ram is put in the payasyā meant for Maruts and that of the ewe in the payasyā meant for Varuṇa. The liquid called *vājina* (of both payasyās) is collected in separate pots and in the payasyā are put the fruit of *karīra* and leaves of *śamī*. All the offerings except the payasyā for Maruts and the pots of karambha are placed by the adhvaryu on the uttaravedi; while the pratiprasthātṛ places the payasyā for Maruts together with the pot for ājya and also the karambha pot (if the yava grains for them had not been taken out by the adhvaryu) on the southern vedi and the vājina is placed near the utkara by both. When the adhvaryu issues a direction to the āgnīdhra 'please sweep clean the paridhis of the two fires' (the two āhavanīyas on the two vedis) with the ropes binding the idhma, the pratiprasthātṛ goes to the sacrificer's wife sitting near the gārhapatya and asks her to declare what lover or lovers (jāra)²⁴⁵⁹ she has.

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She either declares the names of her lovers or lifts up (if she feels shame in the declaration) as many blades from the bunch of darbhas lying on the ground as the number of lovers she has had. If she names any, he (the pratiprasthātṛ) declares that Varuṇa will seize him or them. If she conceals the truth, the result would be that her dear relatives would suffer. If she has none she says so. In that case or when she has declared or intimated her lover or lovers, the pratiprasthātṛ makes her repeat the verse 'praghāsino havāmahe' (Vāj. III. 44). The pots are placed in a śūrpa made of iṣīkā (reed) in which a little ājya is sprinkled, then there is further sprinkling of ājya thereon twice (abhighāraṇa), the śūrpa is placed on the head of the wife who is led by the pratiprasthātṛ between the fires and the seats of the brahmā priest and the sacrificer to the east of both āhavanīyas and then to the northern vedi; and she standing to the east of the dakṣiṇa fire with her face to the west takes down from her head the śūrpa into her right hand and offers the contents (using the śūrpa²⁴⁶⁰ as a juhū ladle) into the dakṣiṇa fire with 'mo ṣu ṇa indrātra' (Ṛg. I. 173. 12, Vāj. S. III. 46 or Tai. S. I. 8. 3. 1) muttered by the sacrificer and with the verse 'yad grāme' (Vāj. S. III. 45, Tai. S. I. 8. 3. 1) uttered by the wife as offering prayer (yājyā). Āp. (VIII. 6.

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26) says that the adhvaryu or pratiprasthātṛ may offer the oblation of karambha pots and the sacrificer and his wife may only touch his hand from behind. When the pratiprasthātṛ leads back the wife to her seat near the gārhapatya fire (by the same way that she came) he makes her repeat the verse 'akran karma' (Vāj. S. III. 47, Tai. S. I. 8. 3. 1). Then the adhvaryu offers the five offerings common to all cāturmāsyas (stated above) and the cake to Indra and Agni on twelve potsherds and then sits silent. Then the pratiprasthātṛ cuts off a portion of the āmikṣā for Maruts together with the whole of the figure of the ewe (this is the first avadāna) and offers it into fire. He mixes the second portion of the payasyā for Maruts with the leaves of śamī and fruits of karīra and offers it. Then the adhvaryu offers two portions from the āmikṣā meant for Varuṇa mixing the figure of the ram in the first or second avadāna for Varuṇa. According to Āp. (VIII. 6. 31) the adhvaryu offers the first portion of the payasyā along with the figure of the ram and the second portion of payasyā having in it the fruit of karīra and the leaves of śamī. Then the adhvaryu offers the cake to Ka silently. Then both adhvaryu and pratiprasthātṛ make an offering to Agni Sviṣṭakṛt. The fee (dakṣiṇā) is either a cow with its calf or a horse or six or twelve bulls.²⁴⁶¹

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²⁴⁵⁷ Jaimini XI. 2. 35-43 deals with the question that pratiprasthātṛ does on the southern vedi whatever adhvaryu does on the nothern. Jai. further (XI. 2. 44-48) states that though there are two vedis and the pratiprasthātṛ follows the adhvaryu in doing all that he does, there is not a double set of priests.

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²⁴⁵⁸ Vide Tai. S. IV. 2. 11 for mostly other anuvākyās and yājyās of the four special offerings and other offerings, though all of them occur in the Ṛgveda.

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²⁴⁵⁹ This is based on the Tai. Br. I. 6. 5 'यज्जारं सन्तं ... ... निर्दिशेत् निर्दिश्यैवैनं वरुणपाशेन ग्राहयति'. This is quoted by Āp. VIII. 6. 22 and Āp. states (VIII. 6. 19) that she is made to repeat 'praghāsyān havāmahe' Tai. S. I. 8. 3. Vide note 1342 for the first part of the quotation. The Śat. Br. II. 5. 2. 20 has also a similar passage.

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²⁴⁶⁰ Āp. VIII. 6. 23 says that both husband and wife offer the contents of the śūrpa, while Kāt. V. 5. 11 gives an option. Āp. (VIII. 6. 24) says that the verse 'mo ṣu' is repeated by the yajamāna as the invitatory prayer (puronuvākyā) and 'yad grāme' (which refers to the commission of sins and the expiation thereof) as the yājyā by both.

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²⁴⁶¹ According to Āp. (VIII. 7. 5–7) a full grown bull is the fee or the sacrificer may give more at his pleasure and he says that some teachers prescribe a cow as the fee.

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The rite is concluded by the priests and the sacrificer and his wife going for a bath (avabhṛtha) in a river²⁴⁶² or the like taking with them the remainder of payasyā for Varuṇa and the scrapings from the pan that are treated like the refuse (ṛjīṣa of Soma). The remainder of payasyā serves as *havis* (sacrificial offering) at the avabhṛtha, a portion of which is offered to Varuṇa and the whole of what remains is offered to Agni and Varuṇa instead of to Agni Sviṣṭakṛt. The sacrificer and his wife silently come to the water, throw into the water the scrapings (niṣkāsa) that are placed in a vessel (sthālī) with a mantra (Vāj. S. III. 48, according to Kāt. V. 5. 30 and ‘samudre te’ Tai. S. I. 4. 45. 2, according to Āp. VIII. 8. 12). They do not plunge their heads into water but only splash water over their heads and rub each other’s backs with water. They then put on new clothes and make a gift of the clothes so far worn (that they had already worn at the Vaiśvadeva-parvan) to one of the (five) priests or to another (worthy) person at their pleasure. After returning to the house the sacrificer puts a fuel-stick on the āhavanīya (with Vāj. S. VIII. 27). Jai. (VII. 3. 12-15) states that this avabhṛtha has the same characteristics as the avabhṛtha in Somayāga and that the material offered therein is the scrapings from the pan and not the puroḍāśa (VII. 3. 16).

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²⁴⁶² According to Āp. VIII. 8. 15 the sacrificer invokes the water with ‘devīr-āpaḥ’ (Tai. S. I. 4. 45. 3) and repeats ‘sumitriyā na āpa’ (Tai. S. I. 4. 45. 2) when going into the water.

Sākamedha

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²⁴⁶³ Vide Tai. S. I. 8. 4-6, Tai. Br. I. 6. 10, Śat. Br. II. 5. 3-II. 6. 1-2, Āśv. II. 18-19, Āp. VIII. 9-19, Kāt. V. 6-10, Baud. V. 10-17.

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This third parvan of the cāturmāsyas is described at great length in Baud., Āp. and Kāt. Only a few salient features are brought out below. 'Sākamedha' is used in the plural, since there are many rites therein and many and various offerings (com. on Kāt. V. 6. 1). It literally means 'kindling along with or at the same time as' (sākam edha). The name is probably given because the first offering in it is a cake on eight potsherds offered to Agni Anīkavat with the rising sun.²⁴⁶⁴ It is performed four months after the Varuṇapraghāsas on the Full Moon day of Kārtika or Mārgaśīrṣa (according as the Vaiśvadeva-parvan was performed on the full moon of Phālguna or Caitra). The whole of this parvan requires two days. On the day previous to the full moon there are three iṣṭis offered at the three savanas (morning, midday and evening) to the three deities respectively, viz. to Agni Anīkavat a cake on eight potsherds in the morning, to Sāntapana Maruts *caru* (oblation of cooked rice) at midday, to Gṛhamedhin Maruts in the evening a *caru* boiled in the milk of all the cows belonging to the sacrificer (Āp. VIII. 9. 8). As regards this last caru it is stated (Āp. VIII. 10. 8 and VIII. 11. 8-10, Kāt. V. 6. 29-30) that if plenty of rice is cooked the priests and the sons and grandsons of the sacrificer (who have had the upanayana performed) eat the food to satiety and go to sleep that night in the same hall without indulging in any talk about poverty or hunger. Jaimini (V. 1. 19-22) refers to the text 'agnaye anīkavate prātar-aṣṭakapālaḥ &c.' and states as the conclusion that all the three rites are performed on one day and no part of the three is to be performed the next day. On that night the milch cows are let loose to mix up among their calves (which can then drink the milk of their mothers without let or hindrance). He, however, binds down that calf which is required for milking the cow that has lost its own calf (and which is to be milked the next morning for the offerings to the Manes). That night and in the next morning agnihotra is performed with rice gruel (and not with milk). On the next day (the principal day of Sākamedha) the sacrificer either before or after the daily agnihotra performs a homa with a *darvi* taking a portion of the boiled rice sticking to the bottom of the sthālī (pot) that had been cooked for the offering to Gṛhamedhin Maruts the previous evening. He fills the darvi²⁴⁶⁵ (ladle) with a mantra (Vāj. S. III. 49, Tai. S. I. 8. 4. 1). Then the adhvaryu directs the yajamāna to fetch a bull and make it bellow. When the bull bellows, he offers the rice in the darvi into fire with a mantra (Vāj. S. III. 50, Tai. S. I. 8. 4. 1). If the bull does not bellow, then the oblation is offered after the brahmā priest directs 'offer'. Aśv. (II. 18. 11-12) states that the homa may be offered (if the bull does not bellow) at the thunder of a cloud or some make the āgnīdhra roar calling him 'brahmaputra' ('the son of the brahmā priest', whose assistant he is). The bull is given as fee to the adhvaryu. Then an iṣṭi is offered to Krīḍin Maruts with a cake cooked on seven potsherds and a *caru* to Aditi. This is followed by a *mahāhavis* (a great offering), which consists of eight offerings to eight deities. They are five offerings common to all cāturmāsyas, the 6th offering is a cake on twelve potsherds to Indra and Agni, the 7th is *caru* to Mahendra (or according to Aśv. II. 18. 18 to Indra, or Vṛtrahan Indra or Mahendra), the 8th is a cake on one potsherd to Viśvakarman²⁴⁶⁶ (inaudibly). According to Āp. he offers the 8th offering of a cake after taking the names of the four months Sahas, Sahasya, Tapas and Tapasya (i. e. Mārgaśīrṣa to Phālguna). A bull is the fee of this *Mahāhavis* (or a cow according to Āp.).

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²⁴⁶⁴ अथ पौर्णमास्या उपवसथ्येऽग्नयेऽनीकवते पुरोडाशमष्टाकपालं निर्वपति साकं सूर्येणोद्यता । बौ. V. 9; Āp. VIII. 9. 2 and तै. सं. I. 8. 4. 6 have the words अग्नये ... ... जोद्यता.

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²⁴⁶⁵ According to the com. on Kāt. V. 6. 40 this darvi-homa is offered in the āhavanīya, while according to Āp. VIII. 11. 19 it is offered in Gārhapatya. The oblation is meant for Indra.

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²⁴⁶⁶ According to Aśv. II. 18. 18, Ṛg. IV. 32. 1 and VI. 25. 8 are the anuvākyā and yājyā respectively for Indra or Mahendra and Ṛg. X. 81. 6 and X. 81. 5 respectively for Viśvakarman.

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After the mahāhavis comes the pitṛyajña which is called mahāpitṛyajña. To the south of the dakṣiṇa fire a new vedi having four corners in the four principal directions²⁴⁶⁷ is prepared and has the same length and breadth as the height of the sacrificer (Āp. VIII. 13. 2). He brings fire from the dakṣiṇa fire and lays it on the new vedi in the centre and all offerings that are to be offered in the āhavanīya are offered in this fire. In this mahāpitṛyajña the wife does nothing. In this yajña a cake on six kapālas is offered to Somavat Pitṛs or to Pitṛmat Soma, *dhānās* (fried barley) to Barhiṣad Pitṛs, *mantha*²⁴⁶⁸ to Agniṣvātta Pitṛs. Āśv. II. 19. 21 adds another deity viz. Yama and according to some (vide Āp. VIII. 13. 16) the devatās and offerings are ājya to Pitṛmat Soma, a cake on six potsherds to Barhiṣad Pitṛs, fried barley to Agniṣvātta Pitṛs and mantha to Yama or Agni Kavyavāhana or Yama Aṅgirasvat Pitṛmat. The beating of grains (with a pestle) and grinding is done by the adhvaryu or āgnīdhra to the east of the gārhapatya fire with his face to the south. The cake is cooked on burning coals taken with a shovel from the gārhapatya to its south and the *dhānā* is fried on the dakṣiṇāgni. There are only four prayājas (omitting *barhis* out of the five at the darśapūrṇamāsa) and so also anuyājas. Instead of the usual direction (called āśruta) of the adhvaryu to the āgnīdhra ‘O śrāvaya’, in this rite he utters ‘Om svadhā’;

v3.c49.s2.6.2

similarly the āgnīdhra responds (pratyāśruta) with ‘astu svadhā’ instead of the usual ‘astu srauṣaṭ’ and instead of the syllable ‘vauṣaṭ’ uttered at the end the words ‘svadhā namaḥ’ are employed. Instead of the concluding offering usually made to Agni Sviṣṭakṛt, in this rite it is made to Agni Kavyavāhana. In this rite two anuvākyās and one yājyā are repeated at each offering i. e. Ṛg. X. 15. 1, IX. 96. 11 are the two anuvākyās and Ṛg. X. 15. 5 the yājyā for Somavat Pitṛs, Ṛg. I. 91. 1 and I. 91. 20 are the anuvākyās and VIII. 48. 13 the yājyā for Pitṛmat Soma, Ṛg. X. 15. 4 and X. 15. 3 the anuvākyās and Ṛg. X. 15. 2 the yājyā for Barhiṣad Pitṛs, Ṛg. X. 15. 11 and 13 the anuvākyās and X. 15. 14 the yājyā for Agniṣvātta Pitṛs, Ṛg. X. 14. 4–5 the anuvākyās and X. 14. 1 the yājyā for Yama, Ṛg. X. 15. 9 and IV. 11. 3 the anuvākyās and I. 96. 1 the yājyā for Agni Kavyavāhana (vide Āśv. II. 19. 22, 24). The adhvaryu or sacrificer sprinkles water from a water vessel thrice round the vedi from right to left. He offers water for washing the feet to the three ancestors (of the sacrificer) in the north-west, south-west and south-east corners of the vedi respectively. He mixes portions of the cake, the fried barley and the *mantha* and prepares three balls therefrom and offers them facing the south on the three corners referred to above for the three ancestors with the appropriate mantras (etat te tata²⁴⁶⁹ ye ca tvāmanu, etat te pitāmaha &c.). According to Āp. (VIII. 16.

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7) he prepares three more piṇḍas for the three ancestors beyond the paternal great-grand-father and invokes them on the piṇḍas in the reverse order i. e. the sixth ancestor on the first (out of these other three piṇḍas), the fifth on the 2nd piṇḍa and the fourth on the 3rd. He then wipes off the remnants of the piṇḍas (piṇḍalepa) sticking to the hand on the north-eastern corner of the vedi with ‘atra pitaro’ (Vāj. S. II. 31 first half). The priests and the sacrificer with faces to the north leave that place, wear the sacred thread in the upavīta form and wait upon the āhavanīya with Vāj. S. III. 51–52 (=Tai. S. I. 8. 5. 1–2), and on the gārhapatya with Vāj. S. III. 53–55 (=Tai. S. I. 8. 5. 2–3). Then entering the vedi the sacrificer, wearing the sacred thread in the prācīnāvīta form, mutters the mantra ‘amīmadanta’ (Vāj. S. II. 31 latter half). They sprinkle the vedi from left to right and do all the rest as in piṇḍapitṛyajña. The sacrificer then folds his hands with ‘namo vaḥ’ (Vāj. S. II. 32) or makes six namaskāras (salutations) and invokes the blessing ‘give us house’ (Vāj. S. II. 32). This rite ends with Śaṁyu (Āśv. II. 19. 2, Kāt. V. 9, 32) i. e. ‘tacchamyorā ...... śaṁ catuṣpade’ (Tai. Br. III. 5. 11) and there is no patnīsaṁyāja homa in dakṣiṇa fire and so on. The remaining portion of the material for offerings is thrown into the fire or into water or may be eaten by the priests.

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²⁴⁶⁷ According to Kāt. V. 8. 21 the four corners face the intermediate quarters and he relies on Śat. Br. II. 6. I. 10. Vide S. B. E. vol. 12 p. 422 n. 3. for this special vedi.

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²⁴⁶⁸ The cow that has no calf of its own but yields milk on having the calf of another is called निवान्या. Its milk is put in a vessel in which half ground barley grains are laid and then stirred once or thrice, according to Āp. VIII. 14. 14, with a piece of sugar-cane to which is tied a string. He does not directly touch the piece of sugar-cane when stirring, but stirs it by moving the string and the stirring is done from right to left. This preparation so stirred is called *mantha*.

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²⁴⁶⁹ Vide Tai. S. I. 8. 5 for ‘etat te &c.’.

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The last rite in the Sākamedhas is the Traiyambaka homa. Vide Tai. S. I. 8. 6, Śat Br. II. 6. 2. 1–17, Āśv. II. 19. 37–40, Āp. VIII. 17–19, Baud. V. 16–17, Kāt. V. 10. This homa is offered to Rudra. Some of its peculiarities may be noted. In this the adhvaryu takes out material to prepare cakes cooked on one potsherd exceeding by one the children (the sons and grandsons together with their wives and unmarried daughters) of the sacrificer or at least four (if he is childless or has no more than a few children). Every thing is done facing the north and all places where offerings are to be made must be to the north. He cooks the cakes on the northern side of the gārhapatya and may anoint the cake with clarified butter,²⁴⁷⁰ he carries a single smoking firebrand kindled at the dakṣiṇa fire with the mantra ‘eka eva rudro’ (Tai. S. I. 8. 6). All (priests and relatives) go to a spot near by in the north-east and lay down one cake on earth dug out by rats from a hole with the words ‘O Rudra! the rat is thy beast’ (Tai. S. I. 8. 6. 1.) or if one has an enemy and one hates him one may think of him and offer that cake with the words ‘that is thy beast’. He places the single firebrand in a spot where four roads meet and which has the usual five purifying rites performed on it and offers thereon with the middle leaflet of a palāśa leaf (used as the *juhū* ladle) portions cut off once each from all the cakes prepared for Rudra with the mantra ‘O Rudra! this is your portion, may you partake of it together with Ambikā, your sister, svāhā’ (Tai. S. I. 8. 6 = Vāj. S. III. 57). The remainder he places on the earth heap dug up by rats and covers it with earth. After coming back from the heap, the sacrificer and the priests mutter a mantra (Vāj. S. III. 58) or only the yajamāna mutters the same mantra (Tai. S. I. 8. 6). The yajamāna, his children and his wife and other ladies go round the fire thrice from right to left (as in pitṛyajña) with the famous mantra ‘Tryambakam yajāmahe’ (Tai S. I. 8. 6 and Vāj. S. III. 60) striking their left thigh with their right hand and again thrice striking their right thigh with their right hand. The unmarried daughter of the yajamāna desirous of a husband should go round the fire from right to left and again from left to right (thrice in each mode), with the above mantra altered to suit her case (Vāj. S. III. 60).²⁴⁷¹ The portions of the cakes that remain are thrown up in the air by the yajamāna so high that a cow (or bull) with upturned mouth cannot reach them and he catches them in his hand one after another.²⁴⁷² If he cannot catch them he touches them when they fall on the ground. They are then placed in two woven baskets (half and half), which are then hung from the two ends of a bamboo pole or the beam of a scale or a pole made of a sacrificial tree and he fastens them on two sides on a tree trunk, or a tree or a bamboo or ant-hill, in such a way that a cow or bull cannot reach them, with the mantra (Vāj. S. III. 61 first part, Tai. S. I. 8. 6 ‘eṣa te rudra bhāgaḥ). They mutter the mantra ‘avatatadhanvā &c.’ (Vāj. S. III. 61 latter half and Tai. S. I. 8. 6) repeatedly without taking breath and do so thrice (according to Āp. VIII. 18. 9). They (priests and yajamāna) return to the place where the other rites were performed and touch water. According to Āp. (VIII. 19. 1–3) a white horse is the dakṣiṇā or a white bull or a bull that has a white spot of hair.

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²⁴⁷⁰ This anointing with ājya is called ‘prāṇadāna’ (bestowal of life or soul). Kāt. V. 10. 10–13 and Āp. VIII. 17. 9–12 differ in the order of offerings to Rudra and on the rubbish dug out by rats.

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²⁴⁷¹ Āp. VIII. 18. 2 says (against Kāt. V. 10. 15) that they go round from left to right. Her mantra becomes ‘त्र्यम्बकं यजामहे सुगन्धिं पतिवेदनम्। उर्वारुकमिव बन्धनादितो मुक्षीय मामुतः॥ (वाज. सं.) or मुक्षीय मा पतेः (as quoted in आप. VIII. 18. 3.)

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²⁴⁷² According to Āp. VIII. 18. 4 the portions of cakes are thrown up by the several persons and seized by them and then placed in the joined hands of the yajamāna and this is done thrice.

Śunāsīrīya

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²⁴⁷³ Vide Tai. S. I. 8. 7, Tai. Br. I. 7. 1, Śat. Br. II. 6. 3, Āśv. II. 20, Āp. VIII. 20, Kāt. V. 11, Baud. V. 18.

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Besides the five offerings common to all cāturmāsyas, the special offerings in this iṣṭi are a cake on twelve potsherds to Śunāsīrau (Vāyu and Āditya, according to com. on Kāt. V. 11. 5 and to Indra Śunāsīra, according to Āp. VIII. 20. 5 and com.), an oblation of fresh warm milk (not heated) direct from the cow to Vāyu, a cake on one potsherd to Sūrya. There is no uttaravedi in this rite, and no fire is produced by attrition. There are five prayājas, three anuyājas and one samiṣṭayajus, but according to Āp. VIII. 20. 6 there are nine prayājas and anuyājas. The dakṣiṇā for the rite is a plough with six bulls or two big bulls and for the cake to Sūrya a white horse or a white bull (Kāt. V. 11. 12–14), while according to Tai. S. I. 8. 7 it is a plough to which twelve oxen are yoked and according to Āp. (VIII. 20. 9–10) a plough with twelve or six oxen.

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‘Śunāsīrau’ occurs in the Ṛgveda IV. 57. 5 and 8. In Ṛg. IV. 57. 4 and 8 the word ‘śunam’ occurs several times. The meaning is doubtful. According to Yāska’s Nirukta IX. 40 Śuna and Sīra mean Vāyu and Āditya respectively; while the Śat. Br. II. 6. 3. 2 appears to hold that *śuna* means prosperity and *sīra* means ‘essence or sap’ (*sāra*) and this iṣṭi is so called because the sacrificer thereby secures both prosperity and sap.

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European scholars see in this name a reference to the plough and ploughshare.²⁴⁷⁴ Vide Vedic Index vol. II. p. 386.

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²⁴⁷⁴ According to Āśv. II. 20. 3 the devatās of the 6th, 7th, and 8th offerings are Vāyu Niyutvat or Vāyu (simply), Śunāsīrau or Indra Śunāsīra or Indra Śuna and Sūrya. The anuvākyā and Yājyā verses of these are respectively Ṛg. VII. 92. 1 and 3 (Vāyu Niyutvat), VIII. 26. 25 and VII. 90. 2 (for Vāyu simply), IV. 57. 5 and 8 (for Śunāsīrau), Indra vayaṁ Śunāsīram-asmin pakṣe havāmahe sa vājeṣu pra ṇo viśat and X. 160. 5 (for Indra Śunāsīra), III. 30. 22 and X. 160. 5 (for Indra Śuna), I. 50. 4 and I. 115. 1 (for Sūrya).

Āgrayaṇa (offering of first fruits)

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²⁴⁷⁵ Vide Śat. Br. II. 4. 3, Āp. VI. 29. 2 ff, Āśv. II. 9, Kāt. IV. 6, Baud. III. 12.

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This is an iṣṭi, without performing which an *āhitāgni* was not to make use of freshly harvested rice, barley and millet. It was either performed on a New Moon day or Full Moon day, but the procedure was the same as that of the iṣṭi on New Moon. The time of the āgrayaṇa iṣṭi with rice is śarad (autumn) when one had ample rains.²⁴⁷⁶ As barley crops became ready in vasanta (spring), the āgrayaṇa for yavas was to be performed in spring. Āśv. allowed an option that when the iṣṭi was once performed in the autumn one may not perform it in spring for the barley crop. The iṣṭi for millet crop (śyāmāka) was performed in the rainy season and therein a caru was offered to Soma. The iṣṭi was so called because therein the first fruits (agra) were first employed or eaten (ayana).²⁴⁷⁷ According to Āp. (VI. 29. 6) there are 17 kindling verses (sāmidhenī), which number is obtained by inserting two additional verses called dhāyyā after the 8th or 9th sāmidhenī of the darśa-pūrṇa-māsa iṣṭi. The deities and offerings are a cake on twelve potsherds for Indra and Agni (or according to Āp. VI. 29. 10 and Āśv. II. 9. 13, it is either Aindrāgna or Āgnendra), a caru cooked in milk or water for All Gods (Viśve Devāḥ) silently, a cake on one potsherd to Heaven and Earth and caru to Soma (if the first fruits are millets). Kāt. IV. 6. 7 allows an option that the *caru* for All Gods may be of old rice. For him who performs only daily agnihotra or who does not perform any iṣṭi except darśapūrṇamāsa Kāt. IV. 6. 11 and Āśv. II. 9. 4 prescribe that he may make his agnihotra cow eat the first fruits, viz., rice or barley bundles or food and with the milk of that cow perform on the āgrayaṇa day the homa. But this alternative was not open to the king who had to perform this iṣṭi (Āśv. II. 9. 6). According to Kāt. (IV. 6. 16-17) the caru of millets for Soma is performed only for the forest-dweller and a caru of bamboo seed is prescribed for Soma in summer. About the dakṣiṇā there are various opinions. According to Kāt. (IV. 6. 18) it is either a repaired waggon or silken cloth, madhuparka (i. e. honey, curds and ghee) or the cloth worn by the sacrificer in the rains. According to Āp. (VI. 30. 7) the first among the calves born before the Full Moon of Māgha is the fee, and cloth for iṣṭi with millets. Jai. has several sūtras about silk cloth and a calf being the dakṣiṇā in this rite and that rice cooked on dakṣiṇa fire is not the fee (vide X. 3. 34-38). Vide also Jai. XII. 2. 34-37 (about the characteristics of the *barhis*).

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²⁴⁷⁶ यदा वर्षस्य तृप्तः स्यादथाग्रयणेन यजेत । ...... अपि वा क्रिय । यवेषु । आश्व. II. 9. 3 and 5.

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²⁴⁷⁷ अग्रे अयनं भक्षणं येन कर्मणा तदाग्रयणम् । प्रथमद्वितीययोर्ह्रस्वदीर्घत्वव्यत्ययः। com. on आश्व. II. 9. 1.

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The āgrayaṇa sacrifice in the gṛhya fire has been already described (pp. 827-829) and it will have been noticed that it was a replica of the śrauta sacrifice meant for those who had consecrated the three Vedic fires.

Kāmyeṣṭi

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In the Śrauta sūtras there are rules for the performance of several iṣṭis on the occurrence of certain events or for the purpose of securing some desired object. Āśv. II. 10-14, Āp. XIX. 18-27 and others mention several such iṣṭis, viz., the āyuṣkāmeṣṭi (for one desirous of long life), the svastyayanī (for safe journey), the putrakāmeṣṭi²⁴⁷⁸ (for one desirous of a son or one adopting a son, Āśv. II. 10. 8-9), Lokeṣṭi, Mahāvairājī (Āśv. II. 11. 1-4) or *Mitravindā* (Kāt. V. 12, for one who is desirous of prosperity, territory, friends and long life, addressed to ten deities), *Saṁjñānī* (for the reconciliation of those who have fallen out), *Kārīriṣṭi*²⁴⁷⁹ (for one who desires rain, Āśv. II. 13. 1-13, Āp. XIX. 25. 16 ff), *Turāyaṇa* (Āśv. II. 14. 4-6), Dākṣāyaṇa²⁴⁸⁰ (Āśv. II. 14. 7-10). These and other iṣṭis though very interesting from several points of view have to be passed over for want of space.

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²⁴⁷⁸ The Kālikāpurāṇa quoted in the Vyavahāramayūkha (p. 114 text) prescribes that on adopting a son who is about five years old (or more) the adopter should perform the putreṣṭi.

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²⁴⁷⁹ In the Kārīriṣṭi the sacrificer had to wear a dark garment having dark hem. Tai. S. (II. 4. 7-10) deals with this iṣṭi.

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²⁴⁸⁰ For the Mitravindā vide Śat. Br. XI. 4. 3; for the Dākṣāyaṇa vide Śat. Br. II. 4. 4 and Śat. Br. XI. 1. 2. 13 (S. B. E. vol. 44 p. 5), which says that the Dākṣāyaṇa need be performed only for 15 years, since therein two new moon and two full moon offerings are performed every month.

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