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·BIBLIOTHECA INDICA
A COLLECTION OF ORIENTAL WORKS
KAUTHUMA-GRHYA
EDITED BY
SORYAKANTA
SIR-WILLAMJONES
Work Number
Issue Number
279
1571
MDCCXLVI-MDCCXCM
THE ASIATIC SOCIETY
CALCUTTA

·DATE LABEL
THE ASIATIC SOCIETY.
1, Park Street, CALCUTTA-16.
The Book is to be returned on
the date last stamped :
14 NOV 1957

·BIBLIOTHECA INDICA
A COLLECTION OF ORIENTAL WORKS
"कोथुम-गृह्यम्"
KAUTHUMA-GRHYA
EDITED WITH INTRODUCTION, NOTES AND INDICES
By
Süryakānta, M.A., D.LITT (Punjab), D.PHIL. (Oxon.)
MAYURBHANJ PROFESSOR AND HEAD OF THE DEPARTMENT OF
SANSKRIT AND PALI, BANARAS HINDU UNIVERSITY
FACE.
ASIA;
HE
TITTA-16
SIR-WILLAMJONES
Work Number
Issue Number
279
1571
MDCCXLVI-MDCCXCN
THE ASIATIC SOCIETY
CALCUTTA

·PUBLISHED BY THE ASIATIC SOCIETY,
CALCUTTA
September 1956
Price Rs. 9/-
Printed by N. L. Mukherjee at Modern Press, 6, Bentinck Street, Calcutta

·áyan másā ayajvanām avirāḥ
prá yajñamanmā vřjánamn tirāte ||
RV. VII. 61. 4.

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·CONTENTS
Pages
Prefacc
...
...
iiv
...
...
Introduction
I-119
Text
...
3-31
Index
...
I- 5

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·PREFACE The present edition of the Kauthuma-GȚhya is based on a copy of the only manuscript of the work deposited in the Mysore Oriental Research Institute Library. And although the text offered here is necessarily corrupt, injudiciously abbreviated and, at places, hopelessly disjoined, yet I have thought it expedient to offer it to the learned public for the simple reason that there is little hope of securing another manuscript of the work, and that suitable cmendations have been proposed in the foot-notes to facilitate understanding of the text. The Devanāgari copy of the manuscript was ordered, secured and got checked twice in 1934 through the courtesy of my late teacher Dr. A. C. Woolner, the then Vice-Chancellor of the University of the Panjab ; and it is my most pleasant duty to record my sincere thanks to him. The non-mention the Kauthuma-Gshya among the Sāmavedic works enumerated by the Gșhyakarma-Prakāśikā” and the omission of both the Kauthura-Grhya and the Gobhilīya-Gșhya from the list of the Gphyasūtras given by Vaidyanātha Dikşita in his Smệtimuktāphala should be enough to demonstrate thc untrustworthy character of such works, while the desultory nature of our Kauthuma-Gșhya typifies the Shicksal through which this class of works had repeatedly to pass. The problem of the chequered growth of the Gșhya-sūtras was familiar to the traditional Vedists and puzzled no less those who have perfected modern scholarly techniques. The researches of Bühler, Oldenberg, Winternitz and Caland were published one after another; but none of these scholars had had time to probe deep into the Sūtra works; and none analysed them in detail which alone could bring out their essentials and thereby establish their chronology at least provisionally. The introduction to the present Volume is an attempt in this direction. I have analysed here the one ceremony, viz. Vivāha, which occurs in all the Grhya-sūtras and which, as the source of the Gșhyāgni, is the one dominant symbol of the erotic, which represents, in the words of the Veda itself, the flowing on of endless life in the form of the familial scries of individual existences; and may I venture to add that the results obtained have been unexpectedly 1. See Kauthuma-Gșhyasūtra; Leaves 24; copy from Mysore; P.L.5 Cataloguc of the Sanskrit Manuscripts in the Panjab University Library (Lahore) Govt. Vol. II. App. p. 30. See Catalogue of Sanskrit manuscripts in the Oriental Library, Mysore (1922) p. 68. See Introduction to this work p. 1. See Ravivarma, Agnivesya Ghya p. 4. 2. 3 ·ii we see new and rich, signalizing, as they do, for the first time, the true constituents of the Gșhya-sūtras, the successive strata in their formation, and so too their desultory character, and their chronology, if at all there could be a chronology of the works which have repeatedly suffered much handlings. This point, obvious from the contents of the present volume, will become still more evident, if a like scrutiny is carried out of other Vedic works; and may I hope, Vedic scholars will henceforth present a more penetrating analysis of the subjects of their research-for it is only after this type of keen, one might almost say ruthless, analysis of the major Vedic works, that we may be in a position to build up the true history of the ancient Indian literature, which is a continuous development, influenced, it is true, in its earliest pre-literary as well as in its latest period by foreign ideas, but, nevertheless developing as a result of the innate creative power in a continued straight line, the end of which presupposes and cannot be understood without its beginning. And it is the close of the Vedic period which had completed its march towards self-fulfilment. Towards the end of the dynamic period of Vedic civilization that had almost worked itself out to the definitive form, detect signs of exhaustion of the last potentialities of the significant existence of early Indian culture. From this there follows a fact of the utmost importance that what we in the Indian civilization after the bloom of the Upanişads and the rise of the Great Epic is, notwithstanding all the cleverness of the religious, philosophical and sacrificial forms in which it is wrapped, just the old traditional up-and-down of the primitive age again. In other words, Vedic history was willed, post-Vedic history just happened ; so much so that there came a time in the post-Vedic period of Indian history, when the soul of the Indian world became virtually extinct and its physiognomic flair a matter of memory, with the result that India ceased to make a real history and Indian events became void of any deep meaning. To such a colourless period of Indian history do our Sūtras essentially belong; and colourless in their extant form as they necessarily are, they never try to get behind the formula to the origins ; no wonder then that the minute shades of variations among them are a matter of little consequence to the domestic ritual, which they are all out to describe in detail, enjoining ever on the priest to recite particular mantras at particular ceremonies, ceremonies with which some of these mantras have no possible relation ;' some of these mantras not being found in any Samhitā, while an appreciable number of these occur in a Samhitä, which is different from the one to which the particular sūtra, enjoining their recital, professes to belong; and this should incidentally suggest that the variety of the Gșhyasūtras was not solely due to the 1 See E. W. Fay: The Rgveda mantras in the Gſhyasůtras, 1899. Supported by Winternitz (IA, XXIX, 200). Against this see V. M. Apte: Rgveda mantras in their ritual setting in the Gphyasutra, B D.C.R.I. Vol. I, 14-44. 127-152; and Karandikar: Rgveda mantras in their ritual setting in the Aitareya Brâhmaņa.

·iii variety of the Samhitās, a fact that may also apply to the Srautasūtras, Prātiśākhyas and cyen Sikşās. The most obvious, though not the most significant manifestation of this decline, is the taste for the artificial, both in respect of matter and form ; and it is this taste that has made some of our Sūtras hasty, anxious and confused as to their aim and means and even names. namcs or Confusion of names is found in regard to the Sūtras that go under the of Kausītaka and Sãmbavya, Sambhavya, Sâmbākhya and Sāmvāsya, while Gārgya Nārāyana's statement on Ăśvalāyana Srautasūtra” means that the Āśvalāyana-Sūtra formed the manual for the followers of the Sākala and Bāşkala Sākhās of the Rgveda and suggests that other manuals may have functioned for the followers of one more of the different sakhā of a Samhitä'. Significant also is the confusion of Drāhyāyaṇa Gșhyasūtra and Khādira Gșhyasūtra, the two being literally identical, while there is little difference between the Sikhāyana Grhya and Kauśītaka Gșhya of the Rgveda, and between the Kīthaka-Gțlıya and Laugīksi-Grhya, of the Kāțhaka- Samhita. A subject concordance of the Gịhyasūtras will reveal their great diversity regarding subject matter, while the difference of customs mentioned in them may partly be assigned to the diversity of locality of their origin and development. The marked difference of style in Āśvalāyana and Vaikhā- —just to mention only two should not be stressed as determinative of their age; for a particular early style, having become stercotyped, could be used with cqual felicity by an author of a rather late date. The language of some of these Gșhyasūtras, at places sccmingly archaic, is no indication of their age ; it may likewise be another peculiarity of the locality of their origin, as will be clear from a comparative study of the language of the Gșhyasūtras originating in the South, where grammatical aberrations, partly due to the influence of the Buddhist Sanskrit, are, more or less, identical, and occur in a similar form and number in the works, attributed to Bhāsa. Forinations like pāpīn, irregular saiņdhis like pruyogocyate, and wrong of gender like visesam are common in Southern works as also the operation of the process of amplification and abbreviation. Any conclusion, regarding age, drawn from such a material may, therefore, be basically unsound. I owe this publication to the enlightened courtesy of my friend Dr. Sunīti Kumar Chatterjī, now Chairman of the Bengal Legislative Council and President of the Asiatic Society. In April, 1949, when I nasa use See Chintamani, Kauśītaka Grhya Intr. p. XVII. Anandáśrama ed. P. I. 2.

·iv
visited Calcutta to finalize printing arrangements for my Grammatical
Dictionary of Vedic, I requested him to ask the Asiatic Society to publish
my Kauthuma-Gșhya. To this he readily agreed, and here is the result
of his magnanimity made mellower by the willing co-operation of the
learned Society; to both I tender my sincere thanks.
Sūryakānta
Banaras Hindu University
Nāgapancami,
3 August, 1954

·INTRODUCTION. In the introduction to my Řk-tantra and Atharva-Prātiśākhya I have shown, in detail, the shicksal, to which the Indian tradition--particularly Vedic—has been subjected. The present work will establish that this tradition is not trust-worthy, unless corroborated by positive evidence, both in its literary as well as historical aspects. This is shown by the following: The author of the Gobhila-Gșhyakarmaprakāśikā enjoins on the followers of the Kauthuma sākhā of the SV. a study of the fifty-two texts, which alone, according to him, belong to this school. He says: dvipañcāśad ime granthāḥ sākhāyāḥ kauthumer ihal proktāḥ sāmodadhau yasmāc chraute smārte suniścitāḥ || tasmād vai sāmaśākhāyām granthabhedo nigadyate | srautasmārtodite yasmān na muhyeta kathain cana || veñāraṇyakam ūho'tra rahasyam gānam ucyate chandasy āraṇyake caivam mantraḥ sottarakaḥ smſtaḥ || chandasy äditrayam stobhaḥ sapadam syāc catuṣtayam | aştamopanişac caiva brāhmaṇc samudahſtāḥ 11 nāradi lomasi śikṣā gautami ceti vai tridhā 1 kalpasūtrain tathā kşudram lāțyāyanakam eva ca ) upagranthaḥ pañcavidho nidānam tāndyalaksanam 1 anupat syād anustotram kalpānupadam ca 1 etad daśavidham sūtram sāmageşu visrutam șktantram sāmatantram ca sañjñālakṣaṇam eva ca 11 dhātulakṣaṇakam syäd iti vyākaraṇāni ca! anukramaņikā çeti naigeyam tataḥ param || phullam gobhilagļhyam ca mantralakṣaṇakam tathā / gāyatryādi vidhānam tataḥ stobhānusamharah || eva са ca ca ca ·eva ca 1 chandogapariſiştam tu ghyasaņgraha śrāddhakalpe tato vedyāsādhanam gobhiliyakam 1 snānavidhir upākarma śrāvanena paro vidhiḥ 1 dvipañcāśad ime granthā vrşotsargāntagāḥ smộtāḥ || iti kauthumaśākhyāyām granthasamkhyā yathākramāt | etān adhītya nikhilar vedoktam jñātum arhati || This enumeration puts down Gobhila-Gịhyasūtra, together with its subsidiaries, as the sole grhya work, belonging to the Kauthuras. It does not make even a passing reference to the present work, which avowes itself to be the proper Kauthuma-Gșhya. That by a reference to the Gobhila-Gșhya, the author of the kārikās does not mean present work becomes clear by the following comparison of the contents of the two:- KauthGS. GobhGS. Expiation, general Gencral rules for domestic rites: times for rules and requisites of setting up domestic fire, sources of the sacred sacrifice, periodic expiafire, consecration of the ground and placing of fire on it, setting up of domestic fire at the closc tion, expiation for com of student lifc or marriage, evening and morning mitting various offences, homil ; sacrificial wear (yajňopavita) ; yajiosixty cxpiatory gods, gods, pavītin, präcināvītin, and nivītin ; purificatory expiation for transgress- water-sipping (äcamana), occasions on which ing the time and manner water-sipping is to be donc twice, daily evening of homa etc., contact and morning oblation ; oftering of all-gods, bali ulferings, crop to crop bali, bali to Rudra ; new with sacrificial fire of moon and lull moon sacrilices, these defined, one who has a second preparatory fast for then, time for the prewife, particularities to paratory fast and the sacruce, duties on the last be observed in connecday, wings required for the sacrilice, fast-food, tion with arkakanyāon the day of sacrifice, cooking of caru (sthālīpaka) and its preliinmaries, nirvapa and dāna, ceremony per-anunirvāpa, abhighāraṇa and pratyabhighārana, formed after menstrua spreading of darbha, Paridhi, pranita-water; tion to facilitate concep consecration of ãjya, honas, upasurņābhigharita tion, niyoga (?), rites homa, upaghāta homa, four avadanas (cuttings); for preserving foetus, mahāvyāhſti homa, svişțakſt; yajña-vastu; non-longing to be ob- concluding sites of Darśapūrņamāsa ; sacrificial fee ; pūrņa-pātra ; some general rules, served by the pregnant Marriage: marriagcablc age, auspicious time woman, or rite for nonfor marriage ; divination of the auspiciousness or destruction of the foetus ; inauspiciousness of a proposed bride by reference (in the end of the third to experts or by casting lots, bride's first bath, riles 2 ·3 moon, month after conception), setting up of the sacred fire in front of the house, rite for securing the bride bathes again and is presented with 'new birth of a male child, cloth and sits on the right side of the groom, the administration of juice bridegroom makes ten oblations in to the fire, lājā-homa, pariņaya, pāņi-grahaņa, saptapadiof certain herbs in the gamana, carrying away of the bride to a neighright nostril of the preg- bouring house, homa and showing the pole-star nant woman, parting of and Arundhati, the couple's food, homa of hair (in the fourth samaśanīya caru, sacrificial fce, consummation of month), labour-pain marriage only after lapse of three nights, arghya homa, bestowing a name to bridegroom, journey to the bridegroom's house, wherc after reception of the bride by (related to nakṣatra) on women, homa is performed, the fourth-night the child, when his head rite, consummation of marriage, rite for securing comes out of the womb ; birth of a male child ; parting of hair ; labourbirth ccrcmony, (the pain homa, and bestowal of a secret name ; baby's) looking at the birth ceremony; the baby's first coming out of the house and its looking at the moon; worship moon, bestowing a name of the moon; naming the child ; sacrifice on on the child intended to birth-tithi and at the beginning of seasons ; be mentioned at the greeting of children on rcturn from a sojourn ; time of salutation, wor tonsure ; initiation, age of initiation for different ship of the castes, social ostracism of the uninitiated ; details of the ceremony of upanayana. giving food to the child (in the sixth month); The vratas and duties of a student ; hairtonsure (in the third | cutting, common features of vratas, Aditya-vrata, year); brahmacarya Mahānāmika vrata, some general rules for vratas, Jyaişthasāmika vrata, opening and closing of (rite of celebacy) (8-12 study term ; expiations for adbhuta , graduation years) together with bath; the offering of arghya and riding a chariot hair-cutting and other at samāvartana ; duties of a Vcdic graduatc ; details ; duties of three kinds of snātakas; ritcs for cows and brahmacārin, expiation horses ; śravaņā rite ; serpent offering ; Aśvayuji for transgressing rules of rite and first fruits sacrifice ; Āgrahāyaṇi rite ; celcbacy, teaching of conclusion of serpent offering, svastarārohana ; gāyatri, rules regarding astakā, the mcat-așțakā. moon-at-last-quarter rite (Astakā), the cake morning and evening Post-astakā worship, rules for punar- (Anvaştakya); Pindapitryajña brahmacarya. and Anvāhārya ; vegetable Așțakā; animal sacrifice in honour of Pit?s and Devas; expiation for failure to clear one's debt ; beginning of ploughing; five sacrifices in connection with agriculture ; sacrifice to the king of mice ; sacrifice to Indrāni ; kamya rites, general rules for kāmya' rites, bhūmijapa, parisamūhana, vairūpākşaprapada-jāpa, dikṣā, miscellaneous, kāmya rites a ·(for 16 objects); house-building ; sacrifice of cow or goat and balis; certain balis to be offered every day; the repetition of the ceremony every year (for 19 objects); grand reception, offering of arghya and madhuparka ; tethering of cow in the north; the arhaniya mutters a mantra standing; the offering of viştara, pādya, arghya, ācamanīya and madhuparka ; a barber announces the cow and the arhanīya asks him to set the cow free, except in a sacrifice, when he asks him 'to do'; persons to whom arghya should be offered ; none should be given arghya more than once a year, except in connection with a sacrifice or a marriage. It will be clear from the above comparison that the kärikäs do mean the proper Gobhila-Gșhya and not the Kauthuma-GȚhya, which radically differs from the Gobhila in its contents; and this, when viewed in the light of the discovery of the present work enables us to postulate: that in the school of the Kauthumas there existed, originally, their own proper Gșhyasūtra, called Kauthuma-Gșhyasūtra ; gradually variation in domestic rites, due, chiefly, to the variation of locality, gave rise to a number of Gșhyasūtras in the same school ; one of these Gșhyasūtras was complied by Gobhila ; and this, because it was the most systematic and comprehensive, became prominent and superseded, in course of time, the proper Kauthuma- GȚhyasūtra. And because the author of the above-quoted kārikās was himself a follower of Gobhila, he put down his own Gșhyasūtra to be the norm for all the Kauthumas. That the extant Gobhila is of comparatively late origin may be indicated by the inclusion in it of such kāmya rites, as are not vitally connected with domestic life and are not, for that reason, mentioned by major Gșhyasūtras. But the admission that the available Gobhila is a late production does not mean that it is later than our own work in its extant form ; for both in its beginning as well as cnd our work calls itself Kauthuma-Gșhya and not the Kauthuma-Gșhya-sūtra, a peculiarity which suggests that it is not the original Kauthuma-Gșhyasūtra, but only a remodelling thereof. That it is, indeed, so is ensured by such expressions as:-- (a) ghyokte (tena?) 5.3 (6) ghyokteh 5.15 In these expressions our work seems to refer to a Gșhyasūtra as authority ; that this reference is to the original Kauthuma-Gșhyasūtra is indicated by :- (a) kuthumasya matād ity uktyä kauthumaḥ kuthumasya mārgam ācarati 5.16 ·5 (b) tasmād dharma sro nityakuthumagranthābhyāsaḥ 21.10 That the remodelling of the original Kauthuma-Gșhyasūtra in the form of the present work has been inj.dicious becomes clear by:- (a) iti samānam samāropanam kuryuh. It is customary in Vedic works that they cite a mantra either in sakalapātha or a part thereof and put iti after it, as an accompaniment of the details of sacrifice. Ignorant of this elementary practice, the author of our work has deleted the mantra cited, but has retained iti, that came after it. (6) tatra višeşas tū vara-dāna-prayoga ucyatc 5.15 The promised višeşa has nowhere been stated ; obviously the pertinent portion has been dropped out. (c) homam samāpya sistān apūpam daśakam brāhmane dadyāt 10.5. Situate in its present position sistān seems disjoined. (d) homam samāpya vadhvām punaḥ snātvā 11.11. There is no connection between vadhvām (vadlhūm ?) and the following ; the connecting link is missing. (e) triśvetayā salalyā tanqulān tilamiśrân 12.9. Reading incomplete ; all the Gșhyasūtras prescribe something for the parting of the hair. Cp:- (1) triśvetayā ca śalalyā yās te rāke sumataya iti GGS. II. 7. 8. (2) triśuklayā śalalyā prāṇasammitam simantam kuryāt JGS. I. 7. (3) ... phalavěkşašākhayā sakņt simantam unnayet triśvetayā ca salalyā KhGS. II. 2. 25. (4) trenyā salalyā trīņi darbhapuñjīlāni salāluglapsam ity upaniyamyordhvam simantam unnayati BhGS. I. 21. (5) athāsyai yugmena salāțuglapsena trenyā ca salalyā tribhiś ca kusapiñjūlair ürdhvam sīmantam vyūhati AśGS. I. 12. 4. (6) trcnyā śalalyā tribhir darbhapuñjīlaiḥ salāluglapsenety urdhvam símantam unnayati ĀpGS. VI. 3. (7) trenyā śalalyā tribhir darbhapuñjilair udumbaraprasūnair yavaprasūnair iti keśān vibhajan sīmantam unnayati BoGS. I. 10. 7. (8) triśvetayā (ed. triḥ śye- ) salalyā šamīšākhayā sapalāśayā vā simantam vicinoti KGS. 31. 3 = LGS. 31. 3. (9) triśvetayā (ed. triḥ śye) śalalyā šamīšākhayā ca sapalāsayā... simantam karoti MGS. I. 15. (10) trenyā salalya salālugrapsam upasamgrhya...ūrdhvam sīmantam HKGS. II. I. 3. I. ) ·6 ............ (II) trisyenayā (-tayā ? ) salalyā šamīšākhəyā ca sapalāśayā...simantam karoti ĀgGS. 15. (f) rākā ity eke iti 12. 13. This is meaningless; but cp, the parallel GGS. Il. 7. 7. 8:- rākām aham ity etayā, yās te rāke sumataya iti......... (8) vadhūm dhịtapātrāı kiin paśyasīti vācayitvā 13. 2. The parallel GGS (II. 7. 10) reads :- kim paśyasīty uktvā, prajām iti vācayitvā........ and this makes the sense clear. Our work has struck off 'prajām iti' and has thuş, rendered the text unintelligible. (h) daśaya nāpna iti sayitvā 14. 1. Herc the object of (pre-}şayitvā is missing, for which cp. the parallel GGS. (II. 7. 17):- vrihiyavau peşayet. (1) kysarah sthālīpāko vſthāpakva iti 17. I. After iti may be supplied uttarataḥ, which is found in the GGS. (II. 9. 5) ānaqulio gomayaḥ kṣsaraḥ sthālīpāko vệthāpakva ny uttaratah. (1) vanyagotre 17. 2. The full reading is 'svagotre vânyagotre vā' for which cp. p. 19. (k) đãfor vã dadyặt I7. I2. The object of dadyāt is missing. (1) nainam hiſsir ity ädarsam 18. 4. After ādarśam may be added prckṣeta, which is found in the parallel GGS. (II. 9. 13). (m) sūryasyeva dukrd ā tvā nāvartyaḥ 18. 10. Correct reading seems to be: sūryasyāvýtam anvāvartasvā' which occurs in the parallel GGS. (II. IO. 23):- athainam pradakşiņam āvartayati sūryasyāvſtain anvāvartasvā ili. (n) prānānam iti 18. 12. After iti the act, to which the mantra is applicd, is not mentioned, for which cp. Sämaśramin on MBr. I. 6. 20. (o) ity ete vāvām ity uccair brūyāt 23. 12. Anticidcnt of iti has been deleted, for which cp. KhGs. I. 5. 19:- siddhe sāyamprātar bhūtam ity ukte om ity uccair brūyat. We may be right in attributing these textual blunders to the redactor or scribe of the present work ; but there are deficiencies regarding which it 6 ·7 is difficult to decide whither they are due to the redactor of the present work or they are to be ascribed w.the original Kauthuma-GȚhyasūtra, from which our author has drawn his material. To cite only one such deficiency:- While treating the tonsure ceremony our Gșhya says:-- trtīye varșc vapanain karyam "ābtyudayikam pūrve'hni 'tataḥ pare' hany uşasi snätvā yajarnānaḥ caturasram sthanqilam upalipya manļalād bahir dakṣiṇenājyāgneyādi sthāpayitvā napitaḥ prân-mukhopaviśya tatoşnopapātram ādarso tad anvantarambhāt kacam tatpazcımcna darbham piñjūli sthandilasyottare vāyavyädi snäpayitvå raktänaduhagomayai laukikatvam kļsara sthalīpāko vșthāpakva iti honam mā námaśanvadeśc tato gļhyāgniņi pratişthāpya prātarāhuliin hutvā vanyagotre sarva ekadeśe kusalikārayet kecit trisikhāḥ kecit päricaśikhāḥ yathagotrakulakalpan aranye keśa nikhaneyuh lain vinidadhaty eke mnāņavakaḥ punad snälvā yajamānah svasthanam upavisya atbopariştad dhornam samapya vámadevyar gitva tato brāhmaṇabhojanam tato brāhmaṇabhojanam Now compare the parallel Gobhilagrhya: athātas tệtiye varșe cuðākaraṇaın 1 purastāc chālāyā upalipte' gnir upasamahitu bhavati | tatraitány upak!ptānı bhavanti: ekaviņśatir darbhapinjulya usnodakakalisal audunibara Asura ädarso vũ kỵurapanir näpita iu dakşınalah | anadulo gomayah kļsarah sthälipako vịthāpakva ity uttarataḥ ; viiluyuvais tilamaşair iti pothrak patraại pürayılvā purastad upanidadhyuh ; kysaro nápitiya sarvabijani celi; atha mātā sucinā vasanena kumāram acchädya pascad agner udagagreșu darbhcșu prācy upavisati ; atha yas tat karişyan bhavali pascat praii avatișthatc ; atha japatyāyam agāt savitā kşureneti savitäram manasā dhyāyan nāpitain prekşamāṇaḥ uşnena vāya udakenaidhiti vãyun manasa dhyāyan uşņodakakanısam prekşamāṇaḥ dakņiņena pāņināpa ādāya dakșiņām kapusnikām undaty äpa undantu jīvase iti ; vişnor damıştro' sīty audumbaram kşurain prekșata ādarśam va ; oşadhe trāyasvainam iti sapla darbliapiñjūlir dakšiņāyām kapuşnikäyäm abhi siro grā nidadhāti ; tā vāmenābhigſhya dakşiņena pāņinaudumbararp kşuram gļhītvādarsam vābhinidadhāti svadhite mainan himsir iti; yena pūşã bịhaspater iti triḥ prāñcam prohaty aprachindan sakſd yajuşă dvis tūşnim ; athāyasena pracchidyānaduhe gomaye nidadhāti ; etayaivāvſtā kapucchalam ctayaivottarām kapuşnikäm; undanaprabhrti tv evābhinirvartayet ; ubhābhyām pāņibh. yām mūrdhānam parigțhya japet tryāyuşam jainadagner iti ; etayaivāvștā striyā tūşnim ; mantreņa tu homaḥ; udan agner utsȚpya kusalikārayanti || A cursary comparison of the two shows that while the Gobhila-Gșhya is systematic and complete, our Gșhya is sketchy and incomplete. The ·8 former cites eight verses for the ceremony, while that rátter does not use even a single verse in the performance of the whojesite. It is true that some of the verses cited by Gobhila in tonsure, beste, are given by our work in the Godāna ceremony at the time of Upanagana ; and here we may not venture to discuss whether the followers of Gobhila use those verses only in the tonsure and not in the Godāna,' or the disciples of the Kauthumaśākhā employed these verses only in the Godāna and not in the tonsure. Both may have been using these niantras on both the occasions, the former recording them only for the tonsure, and the latter for the Godāna only; or again they may have been using these verses only on that occasion for which they have recorded them, because it was exactly this type of difference on such trivial pouats coupled with the variety of locality that led ultimately to the differentiation of the Grhyasutras. As in the case of tonsure, so in the treatment of other ceremonies our Gșhya is deficient ; so much so that it does not even refer to so important a ceremony as marriage, the veritable pivot, round which the entire Gịhya ritual revolves. Such omissions occur in other Gệhysūtras also ; and the Ghyasutra ot Gobhila, whose trvalinent of domestic rites is so admirably detailed, has chosen to exclude from its contents the Annaprāšana ceremony and has not mentioned harnabheda etc., which are treated by other Gphyasuiras. It is feasible and this is exactly the opinion of the scoliasts-that rites or parts of rites, which are not treated by particular Gșhyasūtras may be taken over from other Gșhysūtras, preferably belonging to the same Veda, but it a particular ceremony or a detail thereof is wanting in the Gșhyasūtras belonging to a particular Sainhitā, the loan was permitted even from the Gșhyasûlras belonging to other Saiphias ; and it may have been, perhaps, for some such reason that the author of our work excluded from his scheme the treatment of the marriage ceremony. Āśvalāyana's' remark 'various indeed are the customs of the (different) countries and the customs of the (diffcrent) villages' is an historical truism.; and this when applied to the Kauthuma school of the Sámaveda should suggest that the rise of the two Gșhya-sūtras, i.e. the Kauthuman and this was, in its original form the norm for all the Kauthumas--and Gobhila, was based, more or less, on the variety of customs that came to obtain among the Kauthumas of different localities, and this, when vicwed in the light of the fact that while Gobhila prevails in the east our own GȚhya is discovered in the south, shows that the eastern Kąuthumas, who in the beginning may i atha khalūccavacă janapadadharmà grämadharmās ca tân vivähe pratiyāt I. 7. 1; also Ap. I. 2. 15.

·9 have been following the normal Kauthuma-Gșhya, evolved, later, their own separate Gșhya in the form of the Gobhila-Gșhya, with the result that the original Kauthuma-Gșhya became restricted to the south, where alone it is preserved till now. And closely bound up with locality as the rise of thc various Gșhyasūtras has been, it was natural for the followers of the Gobhila-Gșhya to put down their own Gạnyasūtra as the solc Gșhya work for all the Kauthumas and deliberately exclude all reference to the proper Kauthuma- GȚhya if they remembered it or leave it out of account if they forgot all about it. And if thc Kauthuma-Gșhya has suffered oblivion at the hand of the Gobhilīyas in the kārikās recorded above, the Gșhyasūtra of the latter has suffered the same fate in a statement attributed to Agniveśa, who ignores them both alike. The statement runs: -- athātaḥ sutragaņān sutragaņān vyākhyāsyāmah: bodhāyanam āpastambam satyāsādham drāhyāyaṇam jāgastyam şāņdilyam Aśvalāyanam śāmbhavam kātyāyanam ili navāni pūrvasūtrāņi vaikhānasam saunakiyam bhāradvā. jam āgniveśyam jaiminīyam vādhūlakam madhyamdinam kauņdinyam kauſītakam iti navāny aparasātrāņi ; aştādaśasaiņkhyātāḥ śarīrasamskārā itill Surely this enumeration of the Gșhyasutras, attributed though it is to so high an authority as Agniveśa, is as willkürlich as thc one given of the Gșhya works by the author of the Gobhila-gļhyakarma-prakāśikā ; and if the former is to be rejected on account of the existing variety of the Gșhyasūtras not mentioned therein, the latter deserves the same fate on account of the existence of the Kauthuma-Gșhyasūtra, now made available for the first time in the form of the present work. A word about the age of our work. Like Baudhāyana-Gșhyaśeșasūtra our work prescribes Arkakanyādāna,' a ceremony designed to ward off the evil consequences likely to follow from the third marriage of a Brahman. This ceremony is not mentioned by any other Gșhyasūtra ; and Baudhāyana- Gșhyaśeșasūtra is doubtless a subsidiary work of pretty late origin. Our sūtra, in its extant form, may not be much carlier than the Baudhāyana- Gſhyaścșasūtra. Besides, there is a veiled reference in our Gịhya to the rite of niyoga,' which is not found in any other Gșhyasūtra or a subsidiary 1. Prasna , Chapter 5. 2. Cp. Text p. 10 lino 15. 3. nodvāhikeņu mantreşu niyogah kirtyate kva cit| na vivāhavidhāv uktam vidhavāvedanam punah||Manu IX, 65. Cp. also III. 173. 4. Cp. Manu IX, 59-04 with Bühler's notes. 2 ·IO 5. 12. 10. thercof. The practice of niyoga, permitted by Manuin certain circumstances, though early in its origin, received religious sanction at a comparatively late date ; and to some such date may be ascribed our Gșhya in its available form. A comparatively late date for our work is ensured by those grammatical gularities, which are now to be definitely attributed to the inf cnce of the faulty Buddhist Sanskrit. These are typified in :- Irregular samdhi:-- Page Line 4. 12. nirikșyamāņollekhanam (māṇaḥ--ulle--) 5. 7. samāyrataḥ (---Samāḥ agratah) 5. 14. prayogocyate --gah uc--) tato kāmaja--(tataḥ kā-) 5. 15. kauthumo kuthumasya (mah kuthu---) 9. 16. brāhmaṇārkasäkhām (-ņāḥ or aḥ-) 9. 16. prāimukhodanmukhah (-khah udar--) 4. II. 10; 12. 6 ; 13. I ; 20. II ; 21. 16 ; tatopariştāt (tataḥ upam) JO. 13. vasumatyā kramya (tyāḥ akramya) 10. 16. şadrātro stukālah (rūtrah ſtu—) 7. yajamānodarimukhah (mānaḥ adan---) 2. prāksirordhvamukhim (--sirāḥ ūdhva--) 14. 12. uttarato upavisya (-rataḥ upa---) 14. 13. yajamāno pañcām (mānah p-..) 16. 2 ; 16; 17. 11; 23. 14 ; prānmukhopavisya (mukhaḥ upa-) 16. 8. pratyanmukhopavisya (-ukhaḥ upa---) 16. 16. tatoşnodakapātram (=tataḥ uş--) 18. 7. kurycti (-kuryāḥ iti--) 20. 7. māņavakodagagresu (vakah udag-) 20. II. māņavako upavisya (vakaḥ upa) And with this we come to the question of the relative age of the Gșhyasūtras. In dealing with this problem we may bear in mind that the carlier the form of a Gșhya ceremony the simpler and less elaborate it was in its execution. Now, let us apply this maxim to the chief domestic rite, i.e. the marriage, the pivot, rounci which the entire domestic ceremonial revolves. This runs in the Gșhyasūtras of Āśvalāyana (RV.), Pāraskara (VS.), Gobhila (SV.) and Kausika (AV.) as follows: II. 12. I. Details ; my introduction to Atharva-Prātišākhya p. 26.

·inani kanyām prayachet buddhirūpasilala- yati birajo del dakşiņam ASGS. PGS. u da ga yana āpūryamāṇapakşe şad arghyā bhavanty ācārya ftvig kalyāņe nakşatre caulakarmopana- vaivāhyo rājā priyaḥ snātaka itil pratisamvatsarán arhayeyuḥ| yakşyamāyanagodānavivāhāḥ| sārvakālam cke ņās tv ștvijah | āsanam āhāryāya 'sāvivāham teşāın purastāc catasra dhu bhavān āstām arcayişyāmo bhaājyrābutir juhuyātı ‘agna āyūļişi vantam'itil āharanti vișțaram padyam pārlārtham udakam argham ācamanipavasa' iti tispbhiḥ 'prajāpate na tvad yan madhuparkai dadhimadhuetāni' iti ca vyūhștibhir vā| samuc ghỉtain apihitam kāmsye käisyena anyas tris triḥ prüha vistarādini vişcayam ckel naike kām canal 'lyanı țaram pratigilmātil ‘vațsmo'smi saaryamā bhavasi yat kanīnāni' iti inānănām udyatām iva sūryaḥ| imam vivāhe caturthim kulam agre paritam abhi tişthāmi yo mā kas câbhidā sati'ty enam abhyupavisati pādayor kşcta ye mātštaḥ pitītaś ceti anya vistara asināyal savyain yathoktam purastāt | buddhimate pādam praksālya dakșinam prakṣūlakşınasanpannām arogāın upaya- ašīya, mayi pādyāyai virājo doha'iti! chctal durjñeyāni lakṣaṇāni| aştau arghain pratigrhņāty 'āpah stha yuş. piņdān křivā 'ętam agre prathamam mnābhiḥ sarvān kāmān avāpnavāni'til ninayann abhimantrayatel 'samudram jajne ște satyam pratisthitam yad vaḥ pra hiņomi svām yonim abhi gaiya kumāry abhijātā tad iyam ila chata aristā asmākam vīrā mā pari seci mat paya' itil ācāmaty 'ā mā gan pratipadyatam ! yat satyam tad yaśasā sam sșja varcasa | tain mā kuru dịśyatām'iti pindān abhimantrya | priyam prajānām adhipatim paśūnām' kuinārī brīyād eşām ekam gļhā- iti madhuparkam pratikșatel 'devasya tva' iti pratiyshnāti savye pāņaıı ne’ti kşetrāc cod ubhayataḥ sasyād krtvā dakṣiṇasyānāmikayā triḥ gļhộiyār! annavaty asyāḥ prajā | prayauti 'nomaḥ śyāvāsyāyānnaśano bhavisyatiti vidyātgoşthāt pașuyat ta āviddham tat tc niş kịntāmiti anāmikāngisthena ca trir nirukmnati| vedipurīsād brahmavarcasvinil şayatil lasya triḥ prāśnāti 'yan avidāsino hradāt sarvasampannā| modhuno madhavyam para ma m devanāt kitavil catuṣpathād viprav- niadhavyena parameņa rūpeṇānnarūpım annadyamſ tenāhain madhuno rājinil alaņkſiya kanyām udakapūr-dvena paramo madhavyo'nnādo'sāvām dadyād| aşa brāhmo vivāhaḥ| ni'til madhumatībhir vā pratyrcami putrāyāntevāsine vottarata āsīnāyoctasyām jāto dvādaśāvarān dvādaśa chistam dadyāt| sarvam vā prāsparān punāty ubhayataḥ| ſtvije vitate nīyāt prāg vā'sarncarc ninayet | karmaņi dadyād alainkſtya) sa acamya prāṇānt sammțśati vẫn ma daivaḥ| daśāvarān daśa parān punāty karņayoh śrotram bāhvor balam āsy e nasoḥ prāņo'kşņoś cak şu ḥ ubhayataḥ| saha dharmam caratam ūrvorojo'rişlāni me'rgāni tanūs iti prājāpatyaḥ| astāvarān asta parãn tanvā me saha iti ācāntodakāya punāty ubhayataḥ| gomithunain śāsam ādāya 'gaur' iti trih prāha | pratyāha ‘mātā rudrāņāın duhita 'dattvopayachetal sa ärşaḥ| saptāva- vasūnām svasādityānām amſtasya rān sapta parān punāty ubhayataḥ|'nābhiḥ | pra nu vocañ cikitușe janāya ·12 ĀSGS. PGS. mithaḥ samayam krtvopayacheta / sa mā gām anāgām aditim vadhişta! magāndharvah dhanenopatoșyopayama cāmușya ca pâpmānain hanomi' iti yady alabhetal atha yady utsispcheta sa āsuraḥ| suptānām pramat- ksen 'mama cāmuşya ca păpmā hata! tānājn vāpaharet sa paiśācaḥ| hatvā om utsrjata trņâny attv' iti brūyāt! bhittvă ca śīrşāņi rudatun rudadbhyo na tv evāmāmso'rghah syāti adhiyaj. ñam adhivivāham 'kuruta' ity eva haret sa räkşasaḥ|| brūyāt | yady apy asakſtsamvatsaatha khalūccāyacā janapada- rasya somena yajeta 'kņtārghyā evaidharmā grāmadharmāś ca tän vivā nam yājayeyur nākſtārghya' iti he pratīyāt? yat tu samānam tad śruteh || catvāraḥ pākayajñāḥ huto'hutaḥ vakşyāmaḥl paścād agner drşadam prahutah prāśita itil pañcasu bahiḥ. aśmānam pratişthāpyottarapurastād śālāyām vivāhe cūdākarane upanayane keśānte simantonnayana itil udakumbham samanvārabdhāyām upalipta uddhatāvokṣite'gnim hutvā tişthan pratyaňmukhaḥ prāi- | upasamadhāyal nirmanthyam cke mukhya āsīnāyā 'grbhņāmi te saubha vivāhe udagayana āpūryamānapakşc galvāya hastam' ity ariguştham eva punyāhe kumāryāḥ pānim gặhniyāt| irişu triştīttarādişul svātau mrgasigļhṇīyād yadi kāmaycta pumāıpsa rasi rohinyām vål tisro brāhmaṇasya eva me putrā jāyerann itiſ angulir varmānupūrvyeņa | dve rājanyasya eva strīkāmo romāntc hastain sānguckā vaisyasya | sarvesāın sūdrām stham ublayakāmaḥ| pradakşiņam vásah paridhāpayati "jarām gacha apy cke mantravarjam athaināın udakumbhain trih pariņayan pari dhatsya vāso bhavākļştinām japati'amo'ham asmi să tvam să abhišastipāvăl satam ca jiva saradaḥ suvarcā rayim ca putrān anu sam tvam asy amo'haml dyaur aham vyayasvāyuşınatidam pari dhatsva pȚthivi tvam sāmāham șk tvaim tāv vāsaḥ' iti | athainau samañjayati eva vivahāvahai prajām prajanayā- sam añjantu viśve devā sam āpo vahai sam priyau rocişnū sumanasya- chātā sam hğdayāni nau | sain mātariśvā sam u deștri dadhătu nāv” mānau jīveva śaradaḥ śatam' itil | iti pitrā prattām ādāya gļhityā pariņīyal pariņiyāśmānam ārohayati nişkrāinati "yad aiși manasă dūrain 'imam aśmānam ārohāśmeva tva!!! vaikarṇaḥ diśo'nu pavamāno val hiraṇyaparno tvā manmanasām sthirā bhava sahasva prtanāyato'bhi | karotv'ity 'asāv iti 1 athainau tiştha pệtanyata' iti vadhvo'ñjala samikşayati "aghoracakşur apatighny cdhi siva upastirya bhatã bhrätesthăno va dvir paśubhyah sumanāḥ suvarcāḥ| virasūr devakāmā syona lājān āvapati| trir jāmadagnyänām | sam no bhava dvipade sam catuspratyabhighārya havir avattam cal padejl somaḥ prathamo vivide gancşo’vadānadharmahl 'aryamanam dharvo vivida uttaraḥ| tộtīyo'gniş ic patis turiyas te manuşyajäh|| somo'. nu devam kanyā agnim ayakşata/ sa dadad gandharvāya gandharvo'dadad imam devo aryamā preto muñcātu agnaye | rayim ca putrāmś cadad nāmutaḥ svāhā| varuņam nu devam agnir mahyam atho imām sā(a)nah pūṣā sivatamām airaya să na ūrū kanya agnim ayakşata sa imām devo usati vi hara | yasyām uśantaḥ varunaḥ preto muncātu námutaḥ pra hanāma sepam yasyām u kāmā ca sa ·13 cal ASGS. PGS. svāhāl pūşaņam nu devam kanya bahavo niviştyai" iti || agnim ayakşatal sa imāın devah pūṣā pradakṣiṇam agnim paryānīyaike ! preto muñcātu nāmutaḥ svāhā'ity | pascad agnes tejanīm katam vá avichindaty añjaliņ sruce(-ai)vajuhu- dukşiņapädena pravịttyopavisati 1 anvārabdha āghārāvājyabhāgau yat apariņiya sūrpapuțenābhyātmain mahāvyāhrtayaḥ sarvaprāyąścittam tūṣṇīm caturtham| opyopya haike prājāpatyain sviştakſc etan lājān pariņayanti/ tathottame āhuti nityain sarvatra | prāå mahāvyāhſtibhyah sviştakțd anyac cedājyād na samnipatataḥ| athāsyai sikhe chaviḥ 1 sarvaprāyaścittaprājāpatyvimuñcati yadi kşte bhavataḥ| ūrņā- āntaram etad āvāpasthānam vivāhe! stuke keśapakşayor baddhe bhavataḥ| rāștrabhṛta ichan jayābhyātānāms 'pra tvā muñcāmi varuṇasya pāśād' ca jānan 'yena karmaṇerchcd' iti vacanāt l''cittam ca cittiś cākūtaſı itil uttarām uttarayāl athainām apa cakūtis ca vijñātar ca vijñātis ca rājitāyām disi sapta padāny abhyut- manas ca sakvaris ca darsas ca krāmaya'tīşa ckapady īrje dvipadi b;hac ca rathartaram ca prajāpatir rāyaspoṣāya tripadi māyobhavyāya prtanā jayeșu 1 tasmai viếah sam jayānindrāya vrsne prāyachad ugrah catuspadi prajābhyaḥ pañcapady anamanta sarvāh sa ugraḥ sa(h)inavyo ſtubhyaḥ şațpadi sakhā saptapadi babhūva svāhā' itiſ agnir bhūtābhava sā mām anuvratā bhava putrān jyesthānāın yamaḥ přthivyā yāyur nām adhipatiḥ sa māvaty indro vindāvahai bahūiņs te santu jararlaşt- antärikșasya sūryo divas candramā aya' iti/ ubhayoḥ samnidhāya sirasi nakṣatrāņām bịhaspatir brahmaño udakumbhenāvasicya mitrah brāhmanya satyānām varuņo'pāın samudraḥ srotyānām annam sāmjivapalnyā jīvaprajāyā agāra etām rājyānām adhipatis tan māvatu rātriin pratiśrayct dhruvam arundha soma oşadhinām savitā prasavānām tīm saptarsin iti drstvā vāca in rudraḥ pašūnām tvaştā rūpāņām vis; jeta 'jīvapatnī prajāı vindeye'til adhipatayas te māvantul pitaraḥ vişnuḥ parvatānam maruto gaņānām prayāņa upapadyamāne 'pūṣā tveto pitāmaháḥ pare'vare tatas tatanayatu hastagshy' cti yānam āro-mahāḥ | 'iha māvantv asmin brahhayet | 'aśmanvati rīyatc sam rabhamany asmin ksatre' syām āsisy asyāı purodhāyām asmin karmany dhvam' ity ardharcena nā vam asyāın devahūtyām svāhā' iti sarvaārohayet| uttareņotkramayet | 'jīvam trănuşajatil agnir aitu prathamo rudant'īti rudatyām| vivāhāgnim ag- mộtyupāśāt| devatānāın so'syai prajām muñcatu tad ayam rājä rato’jasram na ya ntil kalyāņeșu varuņo’nu manyatām yatheyam stri deśavşkşacatuspatheșu 'mā vidan pautram agham na rodāt svāhā|| imām agnis trāyatāın gärhapatyaḥ paripanthina' iti japet| 'vāse vāse prajām asyai nayatu dīrgham āyuh | sumarigalīr iyar vadhūritikşakān aśūnyopasthā jívatāmastu mātā ikșeta | 'iha priyam prajayā te sam pautram ānandam abhi vi budhyatām iyam svāhā|| svasti no agne şdhyatām' iti gpham praveśayet | diva ā prthivyā viśvāni dhchy ayathā 'vivāhāgnim upasamādhāya paścād yajatral yad asyam mahi divi jātam praśastam tad asmāsu dravinam asyā anaďuham carmāstirya prāggri dhehi citram svāhā || sugam nu pan.

·14 no ASGS. PGST vam uttaraloma tasminn upaviştāyām thám pradisan na ehi jyotişmadhye samanvārabdhāyām ā naḥ prajām hy ajaram na ayuḥ| apaitu mộtyur janayatu prajāpatir'iti catasțbhiḥ abhayam kļņotu svāhā" itil 'param amſtami na ägād vaivasvato pratyệcam hutvā ‘sam aſjantu viśve mộtyo' iti caike prāšanānte|| devā' iti dadhnaḥ prāśya pratiprayachet | ajyaseșeņa vānakti hțdaye | kumāryā bhrātā samipalāśamisrān lājān añjalināñjalāv āvapati ata ūrdh va m akşārālavaņāśināv tāñ juhoti samhatena tişthati "aryaadhaḥśãyinau brahmacāriņau syā- maṇam devam kanya gnim ayatām/ tritātra m dvādaśarātram kşatal sa no'ryamā devaḥ preto muñcatu mã pateḥ svāhā il iyam sanıvatsaram vaika rşir jāyata itill nāry upa brūte lājān āvapantikā | āyuşmān astu me patir edhantām jñātayo mama svāhāl innan lājān a vapāmy agnau samțddhikaranam taval mama tubhyaın ca sarvananam tad agnir anıı manyatām iyam svāhā itil athāsyai daksinaı hastain gļhņāti sānguștham "grbhņāmi te saubhagatvāya hastaw mayā patya jaradastir yathāsaḥ| bhago'ryarnă savitā purarndhir mahyam tvādur gārhapatyāya devāḥ| amo'ham asmi sā tvam să tvam asy amo'ham| sãmāham asmi řk tvam dyaur aham prthivi tvain tāv ehi vivahāvahai saha reto dadhāvahai prajām prajanayāvahai putrãn vindāvaliai bahiin te santu jaradaştayah sam priyau rociņņū sumanasyamānau paśyema Śaradaḥ śataip jīvema saradah satarn śrņuyāma saradaḥ satam" iti | athaināın aśmānam arohayaty uttarato'gner dakşiņpādena "ã rohemam aśmānam aśmeva tvam sthirā bhaval abhi tiştha pitanyato'va bādhasva piştanāyataḥ" itil atha gāthāın gãyati "sarasvati predam ava subhage vājinīvatil yām två viſvasya bhūtasya prajāyām asyāgrataḥ| yasyām bhūtam samabhavad yasyāın viśvam idam jagat| tām adya gātham gāsyāmi yā strīņām uttamaņ yaśaḥ" iti || atha parikrāmataḥ "tubhyam agre pary avahan sūryām vahatună sahal punaḥ patibhyo jāyām dā'gne prajayā saha", iti evai dvir aparam lājādi | caturtham sūpakusthayã sarvãn lãjān ·15 marna iti !! PGS. avapati 'bhagāya svāhā' iti | trih pariņītām prājāpatyam hutvā ll athainām udicīn sapta padāni prakrāmayati “ekam işe, dve ūrje, trīņi rāyaspoşāya, catvāri māyobhavāya, pañca paśubhyaḥ, şad rtubhyaḥ, sakhe saptapadā bhava sä mām anuvratā bhaval 'vişņus tvā nayatv' iti sarvatrānuşajati | nişkramaņaprabhșty udakumbham skandhe kṛtvā' dakṣiṇato'gner vāgyataḥ sthito bhavatil uttarata ekeşām! tata enāri mūrdhany abhişiñcati "āpaḥ sivāḥ śivatamāḥ sāntāḥ sāntatamās tās te kļņvantu bheşajam" iti! 'āpo hi sthāḥ' iti ca tisșbhiḥ | athainām sūryam udikşayati 'tac cakşur: iti! athāsyai daksiņāınsam adhi hşdayam alabhate vrate te hşdayain dadhāmi mama cittam anu cittain te astu ) mama vācam ekamanā juşasva prajāpatis ţvā ni yunaktu mahyam' athainām abhimantrayate "sumangalīr iyam vadhūr imām cta paśyata! saubhāgyam asyai datvā yāthāstam vi paretana" iti tām drdhapuruşa unmathya prāg vodag vānugupta āgāra anaduhc rohite carmany, upaveśayati "iha gāvo ni șīdanty ihāšvā ila pūrușāḥ 1 iho sahasradakşiņo yajña iha pūşā ni șidanty' 'iti grāmavacanam ca kuryuḥ | 'vivāhasmaśānayor grāmamı pravisatād' iti vacanāti 'tasmāt tayor grāmaḥ pranāņam' iti śruteh | acāryāya varain dadāti gaur brāhmaṇasya varaḥ 1 grāmno rājanyasyal aśvo vaiſyasya] adhiratham satam duhitrmatc1 astam ite dhruvam darsayati “dhruvam asi dhruvam tvā paśyāmi dhruvaidhi Posye mayi mahyam tvādăd bịhaspatir maya patyä prajāvatī sam jiva śara h Satam" iti | sā yadi paśyet 'paśyāmi'ty brüyāt trirātram akşārālavaņāśinau syātām adhaḥ śayiyātām samvatsaram na mithunam upeyātāın dvādaśarātram sadrātrain trirătram antataḥ il sam na eva ·16 ca GOGS. KauGs. punye nakştrc dārän kurvital atha vivāhaḥ| urdhvam kartiky.ī lakṣaṇaprasastān kuśalenal tadalā- ā vaišākhyāḥ| yathākāmi vā| citratu varjayet | ‘maghāsu bhe piņdān/ vedyāḥ sītāyā hradās pakşam gosthāc catuṣpathūd ā deva nā d yata' iti vijñāyatel mangalam cal hanyante gāvaḥ phalgunīşu vyuhādahanāt tīņāt sarvebhyaḥ sambhār- satycnottabhita', 'pūrvāparam'ity yam navamam/ samān krtalakṣaṇān upadadhita! pativcdanam pāņāv ādhāya kumāryā upanāmayed sãnucaram pra hiņotil 'brahınanas- 'yuvam bhagamiti sambhalam "ộtam eva prathamam ſtam nātyeti pata' iti brahmanam tadvivịhās kaś cana rta iyam pěthivi śritā saryam chankamāno nisi kumārīkulād valiidam asau bhūyād” iti tasyā nāma kāny ādipya 'devā agra' iti pañcabhih sakſt pūlyānyāvāpayati gļhitvaiņām ekam gļhāņeti brūyāt anşkṣarā' iti kumārīpālam pra hiņoti pūrveşãņ crturņām grhộantim upa- udāhīrasya pratihileșur agrato jagha. yachet | sambhāryam api tv eke nato brahmāl 'yo anidlıma' ity apsu logam pravidhyati 'idm aham' ity klītakair yavair māşair vāplutām apohyal 'yo bhadra' ity anvīpam suhịt surottamcna saśarīrām trir udacyal 'āsyai brāhmaṇā' iti prayamūrdhany abhișiñcct | kāma veda chati rāvrajatām agrato brahmā te nāma mado nāmāsīti, samānayā- plakṣndumbarasyottarato’gncḥ sākhājaghanato'dhijyadhanvā | bāhyataḥ mum" iti patināma gļhnīyāt svāhā- yarn āsajati] tenodakārthân kārakārāntābhir upastham uttarābhyāmyanti tataś cănvāsccanam anyena | plāvayet | jñātikarmaitat pāņigrahaupātītya 'aryamanam' iti juhotil 'pra tvã muñcāmi' iti vestam ne purastāc chālāyā agnir upasamā- vicrtatil 'usatīr'ity etayā trir ādhāhito bhavatil atha janyānām cko payatil saptabhir uşnāḥ sampatadhruvāņām apāt kalašai pūrayitvā vatiḥ karoti! 'yad ūsandyāmiti pūrvayor uttarasyām sraktyā sahodakumbhaḥ prāvſto vāgyato'gre- tişthantīm āplāvayatil 'yac ca varco, ņāgnim parikramya da kşiņata yathā sindhur' ity utkrāntām anycnāudaníukho'vatişthatc ! prājanenāva siñcati] nyah| samīpalāśamiśrāmś ca lājāmś 'yad duşkịtam' iti vās asāngāni, caturañjalimätrāñ chūrpenopasāday- tumbaradandena pratipadya pramſjya kumārīpālāya prayachati! niranti paścãd agneh| drsatputram crajet I tadvana āsajatil yā akşntams' cal atha yasyāḥ pāņirn grahīşyan 'kętrima' iti satadataişikeņa karika- "tvaştā vāsa' ity ahatenāchadayati | bhavati sasiraskā sāplutā bhavati! tena sakſt pralikhya | 'kştayāmam' ahatena vasanena patiḥ paridadhyād ity ava spjati] "āśāsānā', 'sain tvā nah- 'yā akşntann'ity etayā īcā | “pari sarn nahyati 'iyar vīrud' iti maduyāmi' ity ubhayataḥ pāśena yoktrena dhatta dhatta vāsasā" iti ca prāvỊ- | ghamaņim lākṣāraktena sūtreņa vigtām yajñopavitinīm abhyudānayañ rathyānāmikāyāın badhnāti] 'antato ha manir bhavati bāhyo granthih| japet somo dadad gandharvāya 'bhagas tveta' iti haste gļhya nir naiti paścãd agneh samvestitam kațam yati šākhāyām yugam adhāya, dakevamjātiyam vānyat padā pravarta- jugadhúry uttarasmin yugatardmani șiņato'nyo dhārayatil dakṣiṇasyām yantim vācayet pra me patiyānaḥ 1 darbheņa vigrathya 'sam ta' iti lalățę antar ·susima barhişo'ntai kațāntam prāpayet 1 Sher 'angad angād' iti ninayatı GoGS. KauGS. panthäḥ kalpatām" itil svayam hiranyam samstahbya japatil tardma upagrhyottarato' ja ped ajapantyāın 'prāsya' iti i samayāvasiñcati syonam' iti sakrtpiņde'smanara nidapūrve kaçante dakṣiṇataḥ pāņigrāha- dhātil 'tam ā tiştha' ity asthāpya| syopavisati | dakşiņcna pāņina iyaip nari' iti dhruvain tişthantın dakşiņam amsam anvārabdhāyāḥ pūlyāny āvāpayati | trir avichindatın caturthin kāmāyal 'yenägnir'iti şad äjyāhutir juhoty 'agnir etu pāņiin grāhayatil 'aryamņa' ity prathama' ity etatprabhștibhiḥ 1 agnirn triḥ pariņayati! 'sapta inary. mahävyährtibhiś ca prthak | samaå da' ity uitaralo'gneh sapta lekhả likhati pracyaḥ, tāsu padány utkrastābhiś caturthim | inayatil 'işə tvā sumangali prajāvati iti prathamamūrje tvā hutvopottişthatah anuprstham räyaspoṣāya tvā saubhāgyāya tva patiḥ parikramya dakšiņata udanm:1. sāmrājyāya tvā saņipade tvā jivātave kho'vatișthate vadhyañjaliņ gļhi tvā sumangali prajāvati susima iti tvál pūrvā mātā lājān ādāya bhrātā saptamam sakhā sintapad bhava'itil 'ā roha talpam, bhagas tatakşa' iti vā vadhūm akramayed aśmānam talpa upiveśayatil upavistāyāḥ suhſt dakṣiṇena prapadena | pāņigrāho pediu praksālayati aksālyamanav japati 'imam aśmānam ā roha' itil anumantrayate "imau padau bhagau suśevau saubhāgyāya kļņusakrt samgphitam lajānām añjalim jām no aghāyal bhrātā vadhvañjalāv kvapati| tam prakşālyamānau subhagau supatsopastirņābhighāritam agnau juł:o'y nyāḥ prajām paśūn dirgham āyuś ca avichindaty añjalim 'iyam nāry upa chat.am" iti "ahamn vi ș,āni, pra brūta' itil 'aryamanam nu devann, iva muñcāmi” iti yoktram vicſtati aparasmin bhịtyāḥ samrabhantel ye 'pūṣaṇam' ity uttarayoḥ| hute patir ayanti te baliyāmsa eva manyantel yathetam parivrajya dakşiņam agnimbshaspitinā' iti sarvasurabhicūrņānj parinayat mantravān và brahmanah scarcă kāmpilapalāśena mūrdhny ăvaratil 'ud yachadhvam, bhagas ‘kanyalā pitſbhyah' itil pariņita ta takşa, abhrā'rghn mity ekuikayo tathaivavatişthate tathākrāmati tatha t hāpayati! 'prati tiştha' iti pratijapati tathāvapati tathā juhoti evaſ s!!āpayati ! triḥl śūrpeņa śeşam agnāv opya "sukimśukam rukmaprastaranam" iti yānam ārchayat | 'emm panthām, prågudicim abhyutkrāmayanti 'ekam brahmanaram' ity agrato brahma işe' iti! dakṣiṇena prakramya pranadyatc! 'mā vidann, anȚkşarā savyenänukrämet! adhvānam' ity uktam! 'yedam nūrvā' savyena ii tenānyasyām ūdhāvām vādhūdakşiņam atikrāma" iti brū atl yasva dašām catuspathe daksiņair ikşakan prati mantrayet 'sumangalir abhi tisthati sa red ubhavoḥ śubhaiyam vadhūr" iti apareņāgnim kām, bhavati 'sūryāvai devebhvaḥ audako’nusamvrajya ity etām rcam japatil 'sam chata pānigrāham svapatho' navavantaḥ susimakāmāv mürdhadeśe'vas ñcati tathetarām 'sam ubhe virāäv ubhe suprajasav' ity , añjantv' ity etayarcā| avasiktāyāḥ te cid abhisrişa' iti yānam samiatikramayato'ntarā brahmåņam! 'ya savyena pāņinäñjalim upodgshya prokşya vinişkarayatil''sa 'manda. 3 su- 1 "mã 1743. AGIATICI SOCIETA ·GOGS. Kaugs. dakṣiṇena pāņinā, dakšiņam pāņim sana' iti tirthe logam pravidhyati! ‘idarn su ma' iti mahāvşkşeșu japati sāågustham uttānain gěhītvaitā) șa! sumangalir iti vadhvikṣīḥ prati pāņigrahaniya japati "grbhņāmi te" | japatil ya oşadhaya' iti man.rokiti samāptāsu teşul 'ye pitara' iti śmaśāneșul 'pra budhyasva' iti suptām prabodhayet | udvahanti präg udicyām disi yad 'sam kāśayāmi' iti gphasamkāśe brāhmaṇam kulam abhirūpam || japatil, 'ud va ūrmiriti yanam taträgnir upasamāhito samprokşya virnocayati| 'ut tiştheta' bhavati ili patni śālāın sarnprokşati 'syoapareņāgnim anaduham rohitam nam' iti daksinato valikānāın sakệtcarma prāggrivam uttaralomāstirņam pindc'śmānam nidadhāti| tasyopari madhyamıpalāśc bhavati, tasminn enām vāgyatām sarpişe catvāri dārvāgrāņi| tarn ‘ā tişthi' ity asthāupaveśayanti sã khalv āsta eva pyal 'sumangali prataraņiha priyam, anakştradarśanāt, prokte nakșatre mā himsiştain, brahmāparam' iti şad äjyāhutir juhoti 'lekbāsamdhişv' praty?cam prapādayati / suhſt pūrņakaņsena pratipādayatil 'aghoraity etatprabhṛtibhiḥ| āhuter āhutes caksurity agnim trih pariņayatil tu sampātam mūrdhani vadhvā ava vadā gārhapatyam sūryāyai devcnayet hutvopotthāyopaniskramya | bhya' iti mantroklebhyo namaskurvatim anumantrayate | dhruvam darśayatil "dhruvam asi 'Sarma varma' iti rohitacarmabardhruvāham patikule bhūyāsam amuantami 'carma copasiſnithana' ity syāsau" iti patināma gļhņiyâd ātma upastěnantam 'yam balbajam' iti naś cal arundhatiņ cal 'ruddhāham baibajar nyasyantam/ 'upa strņihi' asmi” ity evam eva athainām ity upastặnantam l 'tad ā roharu' ity arohayati| 'tatropaviśya' iiy upaanumantrayate 'dhruvā dyaurity veśayati dakșiņottaram upastharp etayarcă | anumantritā gurum gotre- kurutc 'sujyaisthya' iti kalyāņaņābhivadayatel so'sya vägvisargaḥ| nāmānam brāhmiņāyanam upastha upavcśayati | ‘vi tişthantām' iti tāv ubhau tatprabhịti trirätram pramadanan pramäyotthāpayati | aksāralavaņāsinau brahmacäriņau tena bhūtena, tubhyam agre, sumbhūmau saha sayiyātām atrārghyam bhani, agnir janavin mahyam jāyām ity āhuḥ| āgateşv ity ekel havisyam jāyām imām adāt, pūsă jātivin imām adāt; somo vasuvin mahyam annam prathamam parijapitam mahyarp jāyām imām adāt, indraḥ bhuñjīta / svobhūte vä samaśaniyam sahiyan mahva!n jāyām iinām adad, sthālīpākam kurvital tasya devatā agnaye janavide svāhā, somaya vasu. vide svāhā, pūşne jātiyide svähenagniḥ prajāpatir viśvedevā anumatir drāya sahiyase sväh'ety ägachataḥ itil uddhịtya sthālīpākım vyūhyai- 'suvitā prasavānām' iti mūrdhnoh kadeśar pāņinābhimrśed 'annapā- samzātān anayatil udapātra uttarāni sena manina' itil bhuktvocchistan | bhūtena' iti samaśanam rasān asasumbhanyāñjalyorninayati tena vadhvai pradāya yathārtham gaur yati sthālīpākam cal yavānām dakşiņā 1 äjyamisränām pūrņāñjalim juhoti yanam arohantyān 'sukimśkam avapatel 'akşyau nāv' iti samañjāte! 'sapta maryādā' iti tispņām pratar Salmalim' ity etām fcam japet | adh- l 'mahim û şv' iti talpam ä'ambhayatil ·195 GOGS. KauGS. vani catuṣpathān pra-imantrayeta 'ā roha talpam' ity ärohayati 'tatranadiś ca vişamāṇi ca inahāvíkşan pavisya' ity upaveśayatil devā agra' iti samveśayati| 'abhi tva' ity abhiśmaśānam ca 'mā vidan paripanthi- chadayatil "sam pitarau' iti samānah' iti akşabhange naddhavimokşe veśayati| 'ihemau' iti triḥ samnudาti | yanaviparyāse'nyāsu capatsu yam madughamanim ukszpaniva "iya virud, amo'ham' iti saņsprsaevāgniſ haranti tam evopasama taḥ| 'brahma jajñānam' ity angudhảya vyāhſtibhir hutvānyad drav sthena vyacas karotil 'syonād yoner' yam āhſtya 'ya ște cid abhisrişah' ity ity utthāpayatil paridhāpaniyābhyām ahatenācrādavati 'brhaspatir' iti ajyaścsoņābhyañjet | vāmadevyari sasdeņābhighārya vrihiyavabhyam gitvārohet prāpteșu vâmadevyam/ abhinidhāva darbhapiñ'ūlvā simangļhāgatam patiputraśīlasampannā tam vicstatisaņa-sakalena parivestva tisro rātrīḥ prati suptāste | brāhmaṇyo'varopyānaduhe carmany anuvākābhyām anvārabdhābhyām upaveśayanti'iha gāvaḥ prajayadh unadadhita 'ihedasātha' ity etayā vam' itil tasyāḥ kumāram upastha ā Sulkam anākſtya / dväbhyårn nivartavati iha mama rādhvatām atra dadhyuh| tasmai šakalotān añjalāv ā tava' itil yathā vā manyantel 'pară vapeyuḥ phalāni väl utlhäpya kumā dehi' iti vādhūyam dadatam anuman- Tarn dhruvă ajyāhutir juhoty astāv travatel 'devair dattam' iti pratigrhnàtil 'apāsmat tama' iti sthānåv 'iha dhịtir' itil samāptāsu samidham asajati 'vāvatīḥ krtyä' iti vrajet ādhāya yathāvayasam gurūn gotreņā- yä me nriyatamā' iti věksam pratibhivadya yathārtham| chädavati sumbhanyāplutya | 'ye antā' ily achadayatil 'navam vasana' itv ävrajati | pūrvānaram yatra nādhigached 'brahmäparam iti kuryāt gaur dakşiņå pratīvāhah! 'jivani rudanti, yadime kesina' iti iuhoti esa saurvo vivāhaḥl 'brahmãdaram' iti brāhmvah] āvſ. taḥ prājāpatyāḥ prājāpatyāḥl Now, in the light of thc comparison of the four Gịhyasūtras belonging to the four Samhitãs the marriage ceremony boils down to the following points: (1) The bride-groom siezes the hand of the bride. (2) He makes her tread on the stone. (3) The bride sacrifices the fried grains. (4) The bride-groom causes the bride to step round in a north-eastern direction seven steps (saptapadi). (5) The bride-groom shows her the pole star (and Arundhati). (wanting in KauGs.) (6) A benediction to her by the on-lookers. (7) Home-coming of the bride and bride-groom, ·20 Now, for the execution of these seven acts Ašvalāyana uses 21 mantras, Gobhila 55, Pāraskara 87 and Kausika 131. While Aśvalāyana concerns himself chiefly with these rites, the latter three Gșhyasūtras split up the ceremonial into details, citing verse or verses for each act, though, in cases, the quoted verse has little to do wiih the act to which it is alleged to apply. We may infer from this that the marriage ceremony, which was simple and homely in Aśvalāyana's time, grew more and more pretentious and elaborate in the tiines of Gobhila, Fāraskara and Kausika ; and with the order of this elaboration should synchronize the chronology of these four Gșhya-sūtras. A comparative study of the verses, cnployed by the four Gșhya-sūtras may yield important results:- ASGS. tam eva prathamam GG. 2, I, I; KG. 14, 6. agnaye svāhā ; common in TS, MS, gìbhņāmi te saubhagatvāya hastam KS, c'c. RV. X. 85, 36; SMB. I, 2, 16 ; indrāra svāhā ; common in TS, MS, ApMR. 1, 3, 3. KS, etc. amo'ham asmi sã tvam (SP.) AV. 14, pra äratave svāhā ; found in VS., 2, 7 (var.), KS. 35, 18, (var.) ; TS.. KS. imam aśmānam ā roha (SP.) SMB. viśvadevebhvaḥ svāhā ; nowhere. I, 2, I. agna āyūmsi pavase RV. 9, 66, 19; aryamanam nu devam (SP.) SMB. I, VS. 19, 38 ; SV. 2, 814 ; TS. I, 2, 3 ; APMB. I, 5, 7. 3, 14, 7; MS. 1, 3, 31: 41, I; varuņain nu devam (SP.) nowhere. KS. 1, II, etc pūṣaṇam nu devam (SP.) SMB. I, agnir rsih pavimānah RV. 9. 66, 20; 2, 4; VS. 26, 9 ; SV. 2, 869 ; MS. 1, 5, pra tvă muncāmi varuṇasya pāśat 1:66, 10 ; TA. 2, 5. 2. (P.) RV. X. 85, 24; AV. 14, I, agne payasva svanāḥ RV. 9, 66, 21; SV. 2, 870 ; VS. 8, 33 ; TS. 1, 3, preto muñcāmi nămutaḥ (P.) RV. X, 14, 8; MS. I, 5, 1: 66, 12 ; 85, 25 ; AV. 14, I, 17 ; SMB. I, KS. 7, 16. 2, 3 ; APMB. I, 4, 5. prajānate ni tvad ctānv anyah RV. işc ckapadi-astayah (SP.) nowhere IO, 121. IO; AV. 7, 80, 3: VS. 10, in this form. 20 ; TS. 1, 8, 14, 2; MS. 2, 6, jivapatni prajām vindeya ( laukika ) 12: 72, 4. nowhere. bhūh sváha VS. 20, 12 ; MS. 3, II, pūså tveto nayatu hastagļhya (P.) 8:151, 15; KS. 38, 4; ApMB. RV. X, 85, 26; ApMB. I, 2, 8. I, IO, 10-13 aśmanvati riyate sam rabhadhvam bhuvaḥ svāhā MS. 4, 9, 12:134, 3; (P.) RV. X. 53, 8; AV. 12, 2, APMB. I, 10, 10-13. 26; VS. 35. 10 ; TA, 6, 3, 2. svaḥ svāhā VS. 22. 32 ; MS. 4, 9, jivam rudanti vi mayante adhvare 12:134, 3: ADMB. I, IO. 10-13. (P.) RV. X. 40, 10 : AV. 14, I, tvam arvamā bhavasi (P.) RV. 5, 3, 46 ; cp. jīvām ru-ADMB. I. I, 6. 2; ADMB. 1. 5, 12. mă ivdan parinanthinaḥ (P.) RV. X. ptam agre prathamam jajñe (SP.) 85. 32 ; AV. 12, 1, 32, 14, 2, II S nowhere ; but cp. SMB. I, 3, 12. 19, 58.

·sumangalir iyam vadhūḥ (P.) RV. TS. V. 5, 9, 2; GB. II. I, 3. (var.) X, 85. 33 ; AV. 14, 2, 28; SMB. 'gauḥ ( laukika ? ) 1, 2. 14 ; APMB. I, 9, 5. mātā rudrāņāın duhi ā vasū:ām (SP.) iha priyam prajayā te sam įdhyatām RV. VIII. 101, 13; SMB. 2, 8, (P.) RV. X. 85, 27 ; AV. 14, I, 15; ApMB. 2, 10, 9. 21 ; APMB. I, 9, 4. mima cāmusya ca... (SP.) nowhere. ā naḥ prajāın janayatu prajāpatiḥ kuruta (laukika ?) (P.) RV. X. 85, 43; SMB. I, 2, jarām gacha pari dhatsva vāsaḥ 18; MS. 2, 13, 23; 169, 4 ; KS. (SP.) nowhere. 13, 15 ; APMB. I, II, 5. jā akşntann avayan (SP.) SMB. I, I, aghoracaksur apatighny edhi (iti 5; ApMB. 2, 2, 5. cataspbhiḥ ) RV. X. 85, 44 ; AV. sim añjantu viśve devāḥ (SP.) cp. 14, 2, 17 ; SMB. 1, 2, 17; APMB. under ĀSG. I, I, 4. yad aisi minasā dūram (SP ) now'ere imām tvam indra midhvaḥ RV. X. aghoracaksur apatighny edhi (SP.) 85, 45; SMB. I, 2, 19; APMB. cp. under Āsg. I, 4, 6. somaḥ prathamo vivide (SP.) RV. samrakii ~vºsure bhava RV, X. 85, X, 85. 40 ; ADMB. I, 3. I. 46 ; SMB. I, 2, 20; ApMB. I, somo'didad gandharvāya (SP.) RV. 6, 6. X, E5, 41 ; AV. 14, 2, 4 ; SMB. sam añiantu viśve devāḥ (P) RV. I, I, 7 : ADVB. I, 3, 2. X. 85, 47: SMB. 1, 2, 15; sā riņ būsā sivatamām airaya (SP.) ApMB. I, II, 3. nowherc ; but cp. tāın pūsan ctc. RV. X, 85, 37 : AV. 14, 2, 38. PG. prajāpataye svālā Vs. 18, sādhu bhavān āstām ( laukika ? ) 28. agharau nowhere. indrāya svāhā VS. 10, 5; varsno'smi samārānam (SP.) now- AV. 19. 436. hers. cp. aham arşma AG. I, 24, agnaye svāhā AV. 19, 8; MG. I. 9, 8. äjyabhägau 4, 1; VS. 10, 5; virāin inho'si virăjo doham asiya somāya svāhā AV. 19, ADMB. 2, 9, 1?. 43, 5; VS. 10, 5, āpaḥ stha yuşmābhiḥ...( laukika ? ) bhūh svā'à VS. 20, 12, 23. nowhere. vyāhịtis bhuvah svāhā. sam dram vaḥ nrı hinnm: ISP. AV. · svaḥ svālā VS. 22, 32. X. 5. 2? (var.); ApMB. II. 9, ivam no agne varuṇasya VS. 21, 3; 14, (var.) RV. IV, 1, 4. å māgan vaśasā (SP.) ApMB. II. 9, sa iyam na nane'vamo bhava VS. 12. (var). 21, 4: RV. IV. 1, 5. mitrasva tvā P.) not in VS: why by ayās rāonc'sanabhisastipāś ca ; not pratka (?) for miérasya tvä сak-! in RV, VS, AV, SV. suisā pratikse cp. TS. I, I, 4, I; yo te satan varuna ye sahasram; KS. I, 4 : "1. . ud uttamın varrini pāśam asmat deyasya tvā (P.) VS. I, 21 : CD. Ā<G. VS. 12. 12 : RV. I. 24, 15; AV. (I. 19, 12) devnsva tvã savituḥ 7. 82, 3; SMB. T. 7, 10. pras ve'śvinor bāhubhrain pūsno pra ādatave svāhā VS. 18. 28. hastābhrā!n pratigrhnāmi ; which agnare svist krte svāha ; not in RV., does not occur in VS. VS, AV, SV. namaḥ śvāvāsyāyānnāšane (PS.) ſtāsāt ſtarllāmāgnih VS. 18. 38. nowhrre. sarnhito visvasāmā VS. 18, 39. yan m dhuno madhavvam (SP.) siisumnnh sūrvaraśmiḥ VS. 18, 40. ADMB. 2, IO, 5. (var.) isiro visvavyacāh VS. 18. 41. yän ma asye nasoḥ prānah ( ( SP.) bhujyuḥ suparnaḥ VS. 18, 42. .

·prajāpatir viśvakarma VS. 18, 43. 63 ; (var.); SMB, 1, 2, 2 ; APMB. sa no bhuvanasya pate VS. 18, 44. I, 5, 2. (var.) samudro'si nabhasvan VS. 18, 45. imān lājän āvapāmi (SP.) HG. I, yas te agne sūrye rucah VS. 18, 46. 20, 3. (var.) yā vo devāḥ sūrye rucah VS. 18, 47. grbhņami te saub agatvāya hastam rucam no dhehi brāhmaņeşu VS. 18, (SP.) RV. X, 85, 36 ; cp. under 48. ASG. tat tvā yāıni brahmıņā vandamanah amo'ham asmi så tyam (SP.) AV. 14, VS. 18, 48; RV. I, 24, II. 2, 71 (differs). cittam ca cittiś cākūtam ca (SP.) TS.à rohomam aśmānam (SP.); no- 3, 4, 4, 1; (var.) MS. I, 4, 14, where in this form. 64, I ; (var.) APMB. I, 10, 9. sarasvati predam ava (SP.) ApMB. (var.) 1, 3, 5, (var.) agnir bhūtānām adhipatiḥ TS. 3, 4, ! vasjärn blūtam samabhavat ; no. 5, I. where. indro jyesthānām adhipatiḥ TS. 3. iubhyum agre pary avahan (SP.) 4, 5, I. RV. X, 85, 38 ; AV. 14, 2, 1; yamaḥ prthivyāḥ TS. 3, 4, 5, I. APMB, I, 5, 3. vāyār antariksasya TS. 3, 4, 5, I; bhagāya svānā VS. 10, 5. AV. 5, 24, 8. pra, a pataye svāhā VS. 18, 28. sūryo divaḥ TS. 3, 4, 5, 1: AV. 5, ckam işe visņus tvā nayatu TS. 3, 2, 24, 9. sūryaś caksusām adhiratifi. 6, 1 ; TB. 3, 7. 7. II ; SMB. I, candramā nakşatrānām TS. 3, 4, 5, 2, 6; ApMR. 1, 3, 7. I; AV. 5. 24, 10. dve ürje vi- TB. 3, 7, 7, II ; SMB. bphusnatir brahmanḥ TS. 3, 4, 5, T. 1, 2, 7 : ApMR. I, 3. 8. mitraḥ satyanam TS. 3, 4, 5, d. triņi rāyaspoṣāya vişnuh ; nowhere ; varuno'pām TS. 3, 4, 5, 1. SMB. 1, 2, 8 ; APMB. I, 3, 9; samudraḥ srotvānām TS. 3, 4, 5, 1. lriņi vrataya, annani sāmrãivārām TS. 3, 4, 5, 1 catvāri māvobhavāya vi- TB. 3, 7, soma osadhinām TS. 3, 4, 5, I : AV. 7. II ; SMB. 1, 2, 9; APMB. I, 5, 24, 7. (var.) 3, Io. savită prasavānām TS. 3, 4, 5, I; pañca paśubhyaḥ TB. 3, 7, 7, II; AV. 5, 24, 1. SMB. 1, 2, 10 : ADMB, 1, 3, II. rudraḥ pasūnām TS. 3, 4, 5, 1. sad ſtubhyaḥ ApMB. I, 3, II ; tvastā rūpānām TS. 3. 4, 5, I. (SMB. 1, 2, ii sad rayas-) visnuḥ parva'ānām TS. 3, 4, 5, I. sakhe saptapadá bhaya- nowhere in naruto ganānām TS. 3, 4, 5, 1. this form. pitaraḥ pitämahāh pare' vare TS. 3. Anaḥ śivāḥ śivatamāḥ ; nowhere. 4, 5. I; (var.) apo hi sthā mayobhuvaḥ Vs. II, agnir aitu prathamıḥ (SP.) ADMB. 50 ; RV. X, 9, 1; AV. I, 5, 1; 1, 4, 7, SMB. I, I, JO. (var.) SV. 2, 1187. imăm agns trāratầm (SP) SMB. I, yo vaḥ śivatamo rasaḥ VS. 11, 51; 1, II ; ApMB. I, 4, 8. (var.) RV. X, 9, 2; AV. I, 5, 2 ; SV. svasti no agne divā pithivyäḥ (SP.) nowhere. tasma aram gamāma vaḥ VS. II, 52; sugam ni nanthāın pradiśın na ehi RV. X, 9, 3; AV. I, 5, 3; SV. (SP.) KS. 2, 15. (differs). 2, 1189. param mrtvo anu parehi pantham tac caksur devahitam VS. 36, 24 ; (P.) VS. 35, 7: RY. X, 18, 1; AV. RV. VII, 66, 16. 12, 2, 21 ; SMB. T. I, 15. inami vrate te hțdayam dadhami aryamaņam devan (SP.) SMB. I, 2, (SP.) TMB. I, 2, 21. 3 ; cd. under ASG. suinangalir ivam vadhūḥ (SP.) cp. iyam nāry upabrūte (SP.) AV. 14, 2, under ASG. 2, 1188.

·. . iha gåvo nişīdantu HG. I, 22, 9. catvári māyobhavāya SMB. 1,2,9. .. dhruvam asi dhruvam två paśyāmi ; pañca paśubhyah SMB. I, 2. 10. ,, nowhere. sad rāyasposāya SMB. I, 2, II. iha ratir iha ramadhvam VS. 8, 51. sapta saptabliyo hotrābhyaḥ SMB. ā tvāhārşain VS. 12, II ; RV. X. I, 2, 12. 173. I ; AV. 6, 87, I. sumangalir iyam vadhūḥ ; cp. under štam cva prathamam TB. 1, 5, 5, 1; PGS. cp. rtam agre prathama jajne sam añiantu viśve devāh ; cp. under under AsG. ĀśGS. kāma veda te nāma SMB. I, 1, 2. gļbhnīmi te saubhagatvāya; cp. imam ta upasiham madhuni sam under ASGS. sșjāmi SMB. I, I, 3 aghoracaksur apatighny edhi; cp. agniin kravyādam akrņvan gula under ĀSGS. nah SMB. I, I, 4. ā naḥ prajām janayatu; under AsgŞ. yā akşntann avayan yā atanvata imāın tvam indra midhvaḥ SMB. I, 1, 5. samraũi SvaSure bhava pari dhatta dhatta vāsasainām SMB. mama vrate te hşdayam dadlāłu; cp. I, I, 6, under PGS. somo'dadad gandharvāya SMB. I, I, leklásamdhişu paksmasu SMB 1, 3, I. 7 ; cp. under PGS. keścşu yac ca fāpakam SMB. 1, 3, 2. pra me patiyānaḥ panthāḥ kalpatam śīlesu yac ca päp?kam SMB. 1, 3, 4. SMB. I, 1, 8. ārokcsu ca danteşu I, 3. 4. prāsvāḥ patiyānaḥ panthāḥ kalpatām ūrvor upasthe janghayoh SMB.1, 3. 5. SMB. I, I, 9. yäni kāni ca ghorāņi 1, 3, 6. agnir etu prathamo devatābhaḥ SMB. Dhruvam asi druvāham; nowhere; I, I, 10; cp. agnir aitu under PGS. cp. under PGS. imām agnis trāyatām gārhapatyaḥ dhruvā dyaur dhruvā přthivi SMB SMB, I, I, II; cp. under PGS. I. 3, 7; RV. X, 173, 4; AV. 6, dyaus te prstham raksatu SMB. I, 88, I. I. 12. anna pāśana maşină SMB. I, 3. 8. mā te gļhesu nisi ghoşa utthät SMB. yad etad dhțdayam tava SMB. 1, 3, 4. I, I, 13; ApMB. I, 4, 9. annam prāṇasya şadviņıśaḥ SMB. aprajasyam pautramartyam SMB. I, | 1, 3, 10. 1, 14; ApMR. 1, 4, II. (var.) su kimśukam šalmalim SMB. I, 3. paraitu mộtyur amrtam ma ā gåt II ; RV. X, 85, 20 ; AV. 14, I, SMB. I, 1, 15; AV. 18, 3, 62. 61 ; ApMB. I, 6, 4. bhūḥ svāhā VS. 20, 12, 23. mā vidan paripanthinah SMB. I, 3, bhuvah svälā. 12; RV. X, 85, 32; AV. 12. I. 32, svaḥ svāhā VS. 22, 32. bhūr bhuvaḥ svah svähā: nowhere. 14, 2, II; APMB. I, 6, IU. imam asmānam à roha SMB. I, 2, 1; ya ște cid abhiếrisah SV. I, 244; RV. VIII, I, 12; AV. 11, 2 47. cp. ā rohemam and å tişthcmanı iha gāvaḥ prajāyadhvam. SMB. I, 3, aśmānam. iyam nary upabrūte SMB. 1, 2, I; cp. 12; AV. 20, 127, 10; APMB. I, y, under PGS. iha dhștir iha svadhịtih SMB. I, 3, 14. arvamıņam nu devam cp. under ASGS. pūsaņıın nu devam kanvalā pitſbhyaḥ patilokam yati SMB. I, 2, 5; APMB. I, 4, 4. KauGs. ekam işe vişnus två nayatu SMB. satyenottabhitā bhūmiņ AV. 14, I, I. 2. 6; cp. under PGS. I; RV. X, 85, I. dve ürje vi- SMB. I; 2, 7. pūrvāparam carataḥ AV. 14, I, 23 ; ariņa vrataya vi- SMB. I. 2, 8. RV. X, 85, 18. 1. 1. .

·. ! yuvam bhagam AV. 14, I, 31. yenāgnir asyā bhūmyāḥ AV. 14, t, brahmanaspate 14, I, 31. 48. devă agrc ny apadyanta patnīḥ AV. aryamạe agnii paryehi pūşan AV. 14, 2, 32. 14, I, 39 ut tisthcio viśvāvaso AV. 1.4, 2, 33. sapta maryādāḥ kavayas tatakşuh apsarasaḥ sadhamādam madanti AV AV. 5, I, 6; RV. X, 5, 6. 14, 2, 34. iş2 tvā -susime ; nowhere. namnö gandharvasya AV. If, 2, 35. Jūrje tvā— rayā vayaiņ sumanusa! AV. 14, 2, 36. rā rasp:sāya tvā. anỊkşaiä rjavaḥ santu panifah Av. subhagāya tvā - 14, I, 34; RV. X, 83, 23. sämrājyāya lvā yo anidhmo didayat AV. 14, I, 37 ; spade tvā—VS. 15, 8, but this is RV. d, 30, 4. not mcant. idam aham ruśantar grāmam AV. jīvātave tvā; nowherc. 14, 1, 38. ā roha talpam sumanasyamānā AV. yo bhadro rocanal AV. 14, 1, 38. 14, 2, 31. bhagas tataksa AV, 14, I, 60. āsyai brālınanāḥ snapaniḥ AV, 14, 1, m.iu pādau subhagau (SP.); nowhere. 39. abım vi Syami mayi rūpam asya AV. aryamıņam yajāmıhc AV. 14, 1, 17. pra tvā muñčāmi AV. 14, 1, 19: RV. 14, I, 57. A, 85, 24. pra ivā muñcāmi varuṇasya pāśāt ušatiḥ kanyalā imāḥ AV. 14, 2, 52. AV. 14, 1, 58 ; cp. ÁSGS. ud yachadhyam AV. 11, I, 59. bịhaspatināvasstām AV. 14, 2, 54, 1 a bhrālrglinim varuņa AV. 14, 1, 62. 55, 56, 57, 58. prati tistha virā! asi AV. 14, 2, 15. yad asandyāin upadhāne AV. 14, 2, su kimśukam silmalim; cp. GOGS. 65. rukmaprastaranam vahyanı Av. 14, yac ca varco aksesu AV. 14, I, 35. 2, 30. ya:hä sin:lhur nudīnäm AV. 14, 1, 43. em panthām arukşāma AV. 14, 2, yad duskſtam yac chamalam AV. 14, 8. brahmāparam yujyatām AV. 14, I, yā akşntann avayan yāś ca tatnire 64. AV, 14, 1, 45 : co. under PGS. miī vidan paripanthinah AV.; cp. tvaştā vāso vy adadl:āt AV. 14, I, GGS. 53. yedam pūrvāgan AV. 14, 2, 74. kſtrimaḥ kāňkatah AV. 14, 2, 68. sūryā vai devebhyaḥ AV. 14, 2, 46 ; kțiajāmam ; not even in AV. RV. X, 85. 17. āsāsānā saunianasam AV. 14, I, 42. sam rchata-suprajasau ; not even in sam tvā nahyāmi payasī AV. 14, 2, AV. 70. ya ște cid abhisrisaḥ; cp. GGS. iyam virut AV. 7, 56, 2. sã mındasānā manasā sivena AV. 14, bhagas tveto nayatu hastag:hya AV. 2, 6. 4. I, 20 ; cp. pūṣā tveto under idar su me naraḥ śṛṇuta AV. 14, 2, ĀSGS. 9. sam te hiraṇyam AV. 14, I, 40. sumingalir iyam vadhūḥ ; cp. ASGS. angādangād vayan asyāḥ AV. 14, 2, yā osudhayo yā nadyaḥ AV. 14, 2, 7. 69. ye pitaro vadhūdarśāḥ AV. 14, 2, 73. syonam dhruvam prajāyai dhirayāmi pra budhyasva subudhā AV. 14, 2, 75. tam ā tişthānumădyā suvarcāḥ AV. i sam kāśayāmi vahatum AV. 14, 2, 14, I, 47 12. iyam nāry upabrūte; cp. under. PGS. : ud va ürmiḥ AV. 14, 2, 16 ; RV. III, 33, 13. 2, 66. AV. 14, 1, 47. -- - ·25 21. 22. ut tişthctaḥ kim ichantidam ä gäḥ, mahim û şu mâtaram suvratānām 7, AV. 14, 2, 19. 6, 2. syonami dhruvain prajāyai AV. 14, abhi tvã manujātena 7_37, . I, 47. sarp pitarāv ļtviye sȚjethām 14, 2, 37. sumangali prataraņi gļhāņām AV. ihemāv indra sam nuda 14, 2, 64. 14, 2, 26. iyam vīrun madhujātā 1, 34, I. iha priyam prajayā te-cp. AšGS. amo'ham asmi sã tyam cp. ÁśGS. mā hinsistain kumāryam AV. 14, 1, brahma jajñānam prathamam pura- 63. stāt 4, I, I; SV. I, 321 ; VS. aghoracakşur apatighny edhi AV. 14, 13, 3 2, 17; cp. ĀśGS. syonād yoner adhibudhyamānau 14, śarma varmaitad ā hara AV. 14, 2, 2, 43. bphaspatiḥ prathamah sūryāyāḥ 14, carma copa strņīthana AV. 14, 2, 22. I, 55 yam balbajam nyasyatha AV. 14, 2, somenādityā balinaḥ 14, 1, 2. ihed asātha na paro gamātha 14, I, upa strnīhi balbajam AV. 14, 2, 23. 32. tad ā rohatu suprajāḥ AV. 14, 2, 22. iha mama rādhyatām atra tava ; not tatropaviśya suprajāḥ 14, 2, 23. even in AV. sujyaişthyo'bhavat 14, 2, 24. para dehi samulyam 14, I, 25; RV. vi tişthantām mātur asyā upasthāt 10, 85, 29. 14, 2, 25. devair dattarn manunā sākam ctat tena bhūtena ; not even in AV. 14, 2, 41. lubhyam agre pary avahan ; cp. apāsmat tena uchatu 14, 2, 48. PGS. yāvatiḥ kṣtyā upavāsane 14, 2, 49. sumbhai dyāvāpthivi 14, 2, 45. yå me priyatamā tanūḥ 14, 2, 50. agnir janavit-adāt ; nowhere. ye antā yāvatīḥ sicaḥ 14, 2, 51. agnaye janavide svāhā ApMB. I, 4. navam vasānah surabhiḥ suvāsāḥ 14, 3. saviá prasavānam 5, 24, I. jívam rudanti vimayante adhvare 14, tena bhūtena havisā 6, 78, I. I, 46 ; RV. IO, 40, I0. akşyau nau madhusamkāśe 7, 36, 1. yadīme kesino janāḥ 14, 2, 59. A scrutiny of the above table shows that out of the total of 21 verses, employed by the Āśvalāyana-Gịhya in the marriage ceremony only 14 arc found in the RV., 3 only in MBr., and the other three and these are the very soul of the whole rite-do not occur in any of the Samhitās. The 14 verses, occurring in the RV., are all, without exception, found in the Ioth book, which is universally admitted to be a later addition. Now, the central point in the marriage ceremony in India has ever been the rite of saptapadi, but the formula with which this act of taking seven steps is solemnized is uniformly set, in all the Gșhyas in prose and does not occur in any of the four Samhitās; and this, when viewed in the light of the dictum, laid down above that "the earlier the form of a gļhya ceremonial the simpler and less elaborate is its execution" should suggest that in pre-Gșhyasūtra times the marriage ceremony, among the Indian Aryans was a simple and homely 2, 44. 4 ·26 affair, solemnizer, if at all, by prose formulas, not at all requiring embellishment in the form of Vedic poetry, which was more or less, reseryed for the mystic and higher ceremonial of the srauta type; and it was, indeed, in post-Samhitic period that the priests, actuated by the desire of meticulously religionizing all details of life, thought of claborating and decking out this ceremony with Vedic verses, some gleaned from their respective Samhitās, and others either borrowed from other Samhitās or composed specially for this purpose. Similarly, out of the total of 87 verscs, employed by Păraskara in this ceremony only 31 occur in the Vājasancyi-Samhitā, and 32 are not found in RV., VS., SV. and AV.; but some of these occur in TS., TB., or KS. Now, the nutnber 87 is slightly more than quadruple of the number of verses used by Ašvalāyana; and obviously actuated by the motive "that the larger the number of Vedic verses employed in a site the greater is its solemnity" the author or authors of the Vājasaneyi-Gịhya drew from their own Sainhitā, what they could find of interest therein, and not satisfied with the number of verscs they drew from that floating mass of verses, which though not carly Vedlic_and this is indicated by their metrical peculiarities---proved in coursc of time to be a veritable store-house for the compilers of the different Gſhya-Mantrapāthas, such as the Apastamba-Mantrapātha and Mantra- Brāhmaṇa. The author of Gobhila-sūtra einploys 55 verses, out of which only one is found in the SV. but 48 occur in the Mantrabrāhmaṇa, a collection of verses designed to accompany the various domestic rites. Out of the total of 131 verscs, cited by Kausika for the marriage cereniony, 111 are found in the AV., but here again the case is analogous to the Gobhila, in asmuch as the AV. is primarily designed to work out domestic tantra and though cocval with or even anterior to the RV. in its contents it is decidedly exterior to it in its composition. That domestic rites in their original form had little to do with the Vcdic verses is vaguely hinted by Āpastamba, who says:- "atha karmāni äcürād yāni gļhyante uciagayanapūrvapakşâhahpunyaheșu kāryāņi yajñopavītinā" || (1. 1. 1-3). "The grhiya rites were so called in contrast with śrauta rites, which are ·27 known from Sruti, gļhya rites were known from customary usage ; thic ultimate authority for these rites is not Vedic texts, but custom." That these rites, having little to do with the Śruti in the original, came, at a later stage to be associated with that floating mass of yerses, referred to above, may be the meaning of Karka who, while commenting on the above sūtra, says:- “pratyaksā hi śrutayaḥ śrauteșu, smārte ca punah kartěsāmānyād anumeyāḥ śrutayaḥ II" "For srauta rites, there are perceptible Srutis ; for smārta (=gſhya) rites thc Śrutis are known (to have been perceptible in older times only) by inference from the fact that both śranta and smārta rites are practised by the same people (and thus both classes of rites must have equal anthority). To this Jayarāma adds:-- “smārtānām api veda-mülakatvam uktain bhattaiḥ ||" "The Bhattas have taught that the smārta rites also have Veda for their scat of authority." Sankhayana I. 6-17: jāyām upagrahīşyamāņo' nykṣarā iti varakān gachato'numantrayate' bhigamenc puspaphalayavān ādāyodakumbhar că ‘yain aham bho' iti triḥ procyodite prāúmukhā gphyă () pratyňmukhā āvahamānā gotranāmāny anukirtayantaḥ kanyā (m ?) varayanty ubhayato rucite pūrnapātrīm abhimrsanti puşpīkşataphalayavahiranyamišrāmanādhrstam asy anādhệsyam devānām ojo'nabhišasty abhišastipāḥ| anabhiếaste'nyam añjasā satyam upa geşam suvite mā dlhã ity ā naḥ prajām iti kanyāyā ācārya utthaya mūrdhani karoti prajām tvayi dadhāmi paśūms tvayi dadhâmi tejo brahmavarcasam tvayi dadhāmiti 116|| pratisrute juhoti caturasram goinayena sthandilanı upalipya pūrvayor vidiśor dakșiņām prācim pitrya utlarāın daive prācím evaika udaksainsthām madhye lekhāin likhitvā tasyai dakṣiṇata uparistād ürdhvām ekām madhya ekām uttarata ekām tā abhyukşyāgnim praṇīyābhi manasā sivenāyam astu samgainano vasūnāın mā no himnsīl sthavirai mā kumāram, śam no bhava dvipade sam catuṣpada ity agni praniya tīşņi vā pradakșiņam agneh samantāt pāņinā sodakena triḥ pramārsti tat samūha. nam ity acaksate sakpd apasavam pitrye |17|| atha paristaraṇam prāgagraiḥ kusaiḥ paristſņāti trivſt pañcavȚd vă ·28 purastāt prathamam atha paścăn mūlāny agraiḥ prachādayati| sarvās cāvſto daksinataḥ pravịttaya udaksamsthā bhavanti dakṣiṇato brahmāņain pratiş. thāpya bhūr bhuvaḥ svar iti sumanobhir alamkftyottarataḥ praņītāḥ pranīya ko vaḥ praņayatīti savyena kuśānādāya dakşincnāpanauti! dakşiņam jānvācya savyan pitryenājyāhutișu nityam paristaranam nityāhutişu ceti māņdūkeyāḥ kusataruņe avişame avichinnägre anantargarbhe prādesena māpayitvā kuśena chinatti pavitre stha iti dve triņi vā bhavanti prāgagre dhārayan vaisnavyāv ity abhyuksya kusataruņābhyām pradakşiņam agnin triḥ paryuksya, mahinām payo'sity ajyasthālim ādāyeşe tvety adhiśrityorje tvety udag udvāsyodagagre pavitrc dhārayann angusthābhyām copakanisthikābhyām cobhayataḥ pratigphyordhvägre prahve kṛtvājye pratyasyati i savitus tru prasava utpunāmy achidreņa pavitreņa vasoḥ sūryasya raśmibhir ity ājyasamskāraḥ sarvatra nāsamskȚtena juhuyāt sruvc cāpaḥ savitur va iti tāḥ pranitāḥ prokṣaṇīś ca 18|| sruvaḥ pātram arthalakṣaṇagrahaņam savyena kušān ādāya dakșiņena mūle sruvam vişnor hasto’sīti sruveņājyāhutir juhoty uttarapaścārdhăd agner ärabhyāvichinnam daksinato juhoti tvam agne pra matir iti dakşiņapaścārdhād agner ārabhyāvichinnam uttarato juhoti yasyeme himavanta ity āgneyam uttaram ajyabhāgam savyaın dakṣiṇam madhye'nyāhutayo'gnir janitā sa me'mūm jāyām dadātu svāhā somo janimān sa māmuyā janimantam karotu svāhā, püşā jñātimānt sa māmuşyai pitrā mätră bhrātņbhir jñātiman. tain karotu svāheti| nājyāhutisu nityāv ājyabhāgau svistakſc ca nityāhutiņu ceti māndūkeyā mahāvyāhịtisarvaprāyaścittaprăjāpatyāntaram etad āvāpasthānam ājye havişi savye pānau ye kušās tān dakṣiṇenāgre samgrhya müle savyena teşām agram sruve sananakti madhyam ājyasthālyām mūlam catha cet sthalipikesu Gruvāgram madhyan seuve mülam @jyasthalyām tấn anuprahrtyāgner vāso'sīti tisraḥ samidho'bhyādhāya yathoktam paryuksaņam anāmnātamantrāsv ādistadevatāsu amusyai svāhāmuşyai svāheti juhuyāt svāhākāreņa śuddhena vyākhyātaḥ pratiśrute homakalpaḥ ||9|| prakſtir bhūtikarmaņām sarvāsām cājyāhutinām sākhāpasūnām carupākayajñānām cal ta ete prayājā ananuyājā anilā anigadā asāmidhenikās ca sarve pākayajñā bhavanti, tad api ślokāḥ:- huto'gnihotrahomeņāhuto balikarmaņā| prahutaḥ pitřkarmaņā prāśito brāhmane hutaḥ || ·29 anārdhvajñur vyūdhajānur juhuyāt sarvadā haviḥ| na hi bāhyahutam devāḥ pratigȚhộanti karhi cit || raudram tu rākşasam pitryam ăsuram căbhicãrikam uktvā mantram sprśed apa alabhyātmānam eva ca || Toll athaitām rātrīm śvas tệtiyām vā kanyām vaksyantiti tasyām rătryām atite niśākāle sarvausadhiphalottamaiḥ surabhimiśraiḥ sasiraskāņ kanyām āplāvya raktam ahatar vă văsaḥ paridhāya paścăd agneh kanyām upavcśyānvārabdhāyāın mahāvyāhștibhir hutvājyāhutir juhoty agnaye somāya prajapataye mitrāya varuņãyendrāṇyai gandharvāya bhagāya pūşne tvaştre bphaspataye răjñc pratyanīkāyetil catasro'stau văvidhavāḥ Säkapindībhiḥ surayănnena ca tarpayitvā caturā nartanam kuryur ctă eva devatih pumso vaisravaņam išānam cāto brāhmaṇabhojanam ||17|| snātam kệtamangalam varam avidhavāḥ subhagā yuvatyaḥ kumāryai veśma prapādayanti tāsām apratikūlaḥ syād anyatrābhakşyapātakebhyas tābhir anujñāto'thāsyai vāsaḥ prayachati raibhy āsid iti cittir ā upabarhanam ity āñjanakośam ādatte sam añjantu viśve devā iti samañjaniyāl yatheyam śacīın vāvātām suputrām ca yathāditim avidhavām cāpālām evam tvām iha rakṣatād iyam iti dakṣiṇe pāņau salalim trivịtam dadāti rūpamrūpam ity āda ršai savye raktakrsņam avikam ksaumam vā tarimaņim pratisaram jñātayo' syā badhnanti nilalohitam itil madhumatir oşadhir iti madhūkāni badhnāti vivāhe gām arhayitvā gļheşu gām te madhuparkikyau paścãd agneh kanyām upavcśyānvārabdhāyām mahāvyāhștibhis tisro juhoti samastābhis caturthin prati yetaitasyān codanāyām evam anādese sarveșu bhūtikarmasu purastāc copariștāc caitābhir eva juhuyāt ||12|| samrājñi śvasure bhaveti pitā bhrātā vāsyāgreņa mūrdhani juhoti sruvena vā tişthann ásīnāyāḥ prāňmukhyāḥ pratyanmukho grbhņāmi to saubhagatvāya hastam iti daksinena pāņinā dakşiņam pāņiın gļhņāti sārguştham uttanenottănam tisthann äsināyāh prāhmukhyah pratyanmukhah pañca cottarā japitvā, amo' ham asmi sā tvam să tvam asy amo'ham dyaur aham prthivi tvam șk tvam asi sāmāham sā mām anuyratā bhava tāv cha vivahāvahai prajāın prajanayāvahai putrān vindāvahai bahūms te santu jaradastaya ity udakumbham navam bhūr bhuvaḥ svar iti pūrayitvă pumnāmno vặkşasya sakşīrānt sapalāśānt sakuśãn opya hiraṇyam iti caike tam brahmacāriņe vāgyatāya pradāya prāgudicyāın diśi tā stheyāḥ pradaksiņā bhavanty aśmanam cottarata upasthāpyehi sūnarity utthāpya ehy aśmānam ā tişthāśineva tvam sthirā bhava | abhi tiştha pętanyataḥ sahasya pştanāyata iti .

·30 dakṣiṇena prapadenāśmānam ākramya pradakşiņam agnirn paryāṇīya tenaiva mantreņa dvitiye vasanam pradāya lājāñ chamipalāśamiśrān pitā bhrātā vāsyä añjalāv avapaty upastaranäbhigharanam pratyabhighāraṇam cäjyena tāñ juhoti ||13|1 iyam nāry upabrūte lājān ăvapantikā śivā jñātibhyo bhūyāsam ciram jīvatu me patiḥ svāheti tişthanti juhoti patir mantrain japaty aśmakramaņādy cvam dvitiyam evain tỉtiyain tūsnīın kāmena caturtham präg ūdicyām disi sapta padāni prakramayatīşa ekapady ürje dvipadi rayaspoşāya tripady äyobhavyāya catuspadi paśubhyaḥ pañcapady ptublıyaḥ satpadi sakha saptapadi bhavctiſ tāny adbhiḥ śamayaty āpo hi sthīyābhis tisȚbhiḥ stheyābhir mārjayitvā mūrdhany abhișicya gāın dadānīty äha brāhmaṇebhyaḥ kim cid dadyāt sarvatra sthālīpākādişu karmasu sūryām viduse vădhūyam (cp. RV. X. 85. 34) brāhmaṇasya varo grāmo rājanyasyāśvo vaisyasyadhiratham sata duhitſmate yājñikebhyo'śvain dadāti ||14|| pra tvā muñcāmīti tịcam gặhān pratitişthamāmīyām jivam rudantīti prarudantyām atha rathākṣasthāyāñjanam patni kurate’ksann amimadantetyctayā sarpişā suci te cakrc dve te cakre iti caitābhyam cakrayoḥ pūrvayi pūrvam uttarayottaram usrau ca khe rathasyetyetayā phalavato věkşasya śamyā garteşv ekaikām vayām nikhāya nityā vābhimantryāthosrau yuñjanti | yuktas te astu dakşiņa iti dvābhyām śukrāv anadvāhāv ityctenārdharcena yuktiv abhimantryātha yadi rathāngam viśīryeta chidyeta vāhitāgner gļhān kanyām prapädyābhi vyayasva khadirasyetyetayā paridadyāt tyam cid aśvam iti granthim svasti no mimítām iti pañcarcam japati sukimśukam iti ratham ārohantyām mā vidan paripanthina iti catuṣpathe ye vadhva iti śmaśāne vanaspate satavalśa iti vanaspatāv ardharcarn japati sutrāmānam iti nāvam ārohantyām asinanvatiti nadim tarantyām api vā yuktenaivod va ūrmir ity agādhe prekşaņaın ceha priyam iti sapta gļhān prāptāyāḥ kṣtāḥ parihāyya 111511 ānaďuham ity uktam tasminn upaveśyānvārabdhāyāın patiś catasro juhoty agninā devena prthivilokcna lokānām rgvedena vedānām tena tvā śamayāmy asau svāhā, vāyunā devenāntariksalokena lokānām yajurvedena vedānām tena tvā samayāmy asau svāhā, sūryena devena dyaurlokena lokānām sāmavedena vedānām tena tvā śamayāmy asau svāhā, candreņa devena diśäin lokena lokānām brahmavedena vedānām tena tvā samayāmy asau svāhā bhūr ya te patighny alakşmi devaraghni jāraghni tā(ın) karomy ·31 asau svāheti va prathamaya mahāvyährtyā prathamopahitā dvitiyayā dvitiya tặtiyayā třtiyā samastābhiś caturthi, aghoracakṣur ity ajyalepena cakşușı vimțjita, kaya naś citra iti tisębhiḥ keśāntān abhimrśyota tyā daivyā bhişajeti catasro'nudrutyānte svāhākāreņa mūrdhani samsrāvam atra haiko kumāram ulsangam anayanty ubhayataḥ sujātam ā te yonim ity etayāpi vā tūşnım tasyāñjalau phalāni datvā punyāham vācayati pamsavatiha bhavatihaiva stam iti sūktaśeşeņa gļhãn prapādayanti ||16|| dadhikrāvno akārişam iti dadhi sampibeyātām vāgyatāv āsītām ādhruvadarśanad astamite dhruvain darśayati dhruvaidhi posyā mayīti, dhruvam paśyāmi prajām vindeyeti brūyāt trirätram brahmacaryam careyātām adhaḥ śayiyātāın dadhyodanam sambhuñjīyātäin pibatam ca tịpņutain ceti tịcena sāyaiņprātar vaivāham agniin paricareyātām agnaye svāhāgnaye svişțakſte svāheti pumamsau miträvaruņau purnātsāv aśvinävubhaul pumān indraś câgniś ca pumāınsam vartatām mayi sväheti pūrvā garbhakāmā daśarātram avipravasah ||17|| aněksarā rjavaḥ santu panthāḥ RY yasyeme himavantaḥ RY. X. 121, 4; X. 85, 23; AV. 14, 1, 34; APMB. VS. 25, 12; TS. 4, 1, 8, 4. I, I, 2. agnir janitā: nowhere else. anādhrstam asy anádhrsyam VS. 5. somo janiniān 5; TS. 1, 2, 10, 2; MS. 1, 2, 7: pūṣā jñätiman I6, 13; KS. 2, 4 all with variants. bhūḥ svāhā: common. à nah prajām RV. X. 85, 43; found bhuvaḥ svāhā in MS., KS., SMB., APMB, svaḥ svāhä prajām tvayi dadhāmi- nowhere else. ayaś cāgne'sy anabhišastipāś ca MS., ayam astu sarigamano vasūnām KS., ApMB., and other texts. (Oldenberg begins the mantra prajāpataye svāhā: common. with agnim praniya, which is agner vāso'si: nowhere else. wrong, cp. Concordance with agnaye svāhā: common. ugnim praņayāmi manasā iti). somāya svāhā: common. sam no bhava dvipade sam catuṣpade; prajāpataye svāhā RV, VII, 54, I; also in AV., MS. mitrāya svāhā SMB., APMB. varuņāya svāha indrāya svābā bhūr bhuvḥ svaḥ-common. indrānyai svāhā: nowhere else. ko vaḥ pra ņayati laukika? gandharvāya svāhā APMB. I, 4, pavitre stho vaişnavyau VS. I. 12. 2 with variants. mahināı payoʻsi VS. 1, 20; also in bhagāya svāhā VS. 10, 5. TS., KS., SB. pisc sv hã VS. Io, 5. işe tvorje tvā VS. I, I; also in MS., tvastre svāhā VS. 22, 20. KS., TS. bịhaspataye svāhā VS. 10, 5. savituş ţvā prasavc VS. I, 31. with rājño svāhā TB. 3, 10, 7, I. -tus tvā. pratyanikāya svāhā: nowhere else. vişnor hasto'si: nowhere else. raibhy āsīt RV. X. 85, 6; AV. 14, I, tvam agne pramatiḥ RV. I. 31. 10. 7. 1) . )) . I ·32 143, 2. cittir ā upabarhaņam RV. X. 85, 7; | dve te cakrc sūrye Ry. X. 85, 16; AV. 14, 1, 6. AV. 14, 1, 16. sam añjantu viśvedevāḥ RV, X. 85, khe rathasya khc'nasah RV. VIII. 47; SMB, I, 2, 15; APMB. I, 91, 7; AV. 14, I, 16. II, 3 yuktas tc astu dakṣiṇaḥ RV. 1, 82, 5. yalheyain sacīm: nowhere else. yunajmite brahmaņā kcsinā hari rūpamrūpain pratirūpo babhūva RV. RV. I. 82, 6. VI. 47, 18; SB. 14, 5, 5, 9. śukrāv anadvāhāv āstām RV. X. 85. nilalohitam bhavati RV. X. 85, 28; 10. AV. 14, I, 26. abhi vyayasva khadirasya sāram RV. madhumatir oşadhir dyāva apah RV. III. 53, 19. IX. 57, 3; MS. 4, II, I: 160, 5. tyam cid aśvam na vājinam RV. X. samrājñi svaśurc bhava RV. X, 85, 46; SMB. 1, 2, 20; ApMB. I, 6. syasti no mimitām aśvinā bhagalı 6. RV. V. 51, II. grbhạämi te saubhagatvāya hastam svastaye vāyum upa bravāmahai RV. X, 85, 36; SMB. I, 2, 16; RV. V. 51, 12. ApMB. I, 3, 3. viśve devā no adyā svastaye RV. V. tām pūsaſ chivatamām crayasva 51, 13 RV. X, 85, 37. svasti mitrāvaruņā RV. V. 51, 14. tubhyam agre pary avahan RV. X. svasti panthāin anu carema RV. V. 85, 38. 51, 15. punaḥ patním agnir adāt RV. X. sukimśukam salmalim viśvarūpam 85, 39. RV. X. 85, 20; AV. 14, I, 61; somaḥ prathamo vivide RV.X. 85, 40. SMB. 1, 3, II; APMB. I, 6, 4. somo dadad gandharvāya RV. X. 85. mā vidan paripanthinaḥ RV. X, 85, 41. 32; SMB. I, 3, 12; ApMB. I, 6, amo’ham asıni sā tvam AV. 14, 2, 71; KS. 35, 18. ye vadhvaś candram vahatum RV. ehi sūnari APMB. I, 3, 14 with X. 85, 31; AV. 14, 2, 10; ApMR. sünyte. I, 6, 9. chy aśmānam ā tiştha AV. 2, 13, 4 vanaspate satavalso vi roha RV. III. KauśG. 54, 8; MGS. 1, 22, 12. 8, II; TS, I, 3, 5, I; MS. I, 2, iya nāry upabrūtc AV. 14, 2, 63 14: 23, 9; KS. 3, 2. SMB. 1, 2, 2; ApMB. I, 5, 2. sutrāmāņai prthivim RV. X. 63, 10; işa ekapadi; cominon in Gșhyasūtras. AV. 7, 6, 3; VS. 27, 6; TS. 1, 5, āpu hi șthā mayobhuvaḥ RV. X. 9, 1. II, 5; MS. 4, 10, 1: 144, 8; KS. yo vaḥ śivatamo rasaḥ RV. X. 9, 2. 2, 3. tasmã aram gamāma vaḥ RV. X. 9, aśmanvati riyate RV. X. 53, 8; AV. 3. 12, 2, 26; VS. 35, 10. gām dadāmi-laukika? ud va ūrmiḥ samyā hantu RV. III, pra tvā muñcāmi RV. X. 85, 24; AV. 33, 13; AV. 14, 2, 16. 14, 1, 19; ApMB. I, 5, 16. iha priyam prajayā te sam ſdhyatām preto muñcāmi nāmutaḥ RV. X. 85, RV. X. 85, 27; AV. 14, I, 21; 25. APMB. I, 9, 4. pūṣā tveto nayatu hastagļhya RV. x. nilalohitar bhavati RV. X. 85, 28. 85, 26. parā dehi śämulyam X. 85, 29. aśrīrā tanür bhavati jivam rudanti vi mayante adhvare mā vidan paripanthinaḥ 10, 85, 32. RV. X. 40, 10; AV. 14, I, 46. sumangalir iyam vadhūḥ X. 85, 33. akşann amimadanta hi RV. I. 82, 2; agninā devena přthivilokena- AV. 18, 4, 61. nowhere else. 10. X. 85, 30.

·33 18, 9. II. vâyunā devenantariksalokena ä nal prajām janayatu prajapatiḥ nowhere else. RV... Sý, 43. súryeņa devena dyaurlokenaaghuracakştır patigliny cilhi RV. X. nowhere else. 85, 4. candreņa devena diśāın lukena ima tvam indra miçilvaḥ RV. X. nowhere else. 85, 45. yā te patighny alakşmi.. nowhere samrăjí svasure bhava RV. X. 85, else. 46. aghuracakşur apatighiny cdhi RV. X. sam añjantu visve devāh RV. X. 85, 85, 44; AV. 14, 2, 17; SMB. I, 2, +7 17; APMB. I, I, 4. dachikrūvno kurişam RV. IV. 39, kaya nas citra a bhuvai RV. IV. 31, U; Lummon. I. (common.) dhruvaidhi poșya mayi Rykh. X. kas tvä satyo madānāın RV. IV. 85, 6; APMB. 1, 8, 9. 31, 2. dhuruvai pasyumi prajam vindeya abhi șu mah saklıināın RV. IV. 31, 3. laukiku! uta tyä сaivya bhișaj RV. Vili. pibatul ci ipnula ca RV. VIII. 18, 8. 35, 10. Sam agnir aynıbhiḥ karat RV. VIII. jayalan ca pra stutam ca RV. VIII. 35, II. apamivām apd sridham RV. VIII. hata ca satiun yatatam ca mitri- 18, 10. mal! RV. Vilí. 35, 12. yuyota sarum asmat RV. VIII. 18, agnaye svahaw.common. aguaje svistakřte svahā TB. 3, 12, i te yoni garbha etu AV. 3, 23, 2. 2, 2-4. shaiva stam ma vi yaustain RV. S. pumānisau miträvaunau SMB. I, 4, 8. The Gșhya-sütra of Siinkhayana mpuy's about 12; mantrids in the marriage ceremony against Aśvalāyana, who uses only 21 mantras; and this fact alone should place it later than that, aliloughi Oldenbergs would have it carlier than Aśvalāyana mainly on the basis of Sariknayana's mention in Ašvalāyana. But we know that the available Grlıya-sūtras" are far from their original and the extant Särkhāyana, analysed liom the point of view of the sūtra technique secms (when compared with other Gțlıya sūtras) to be loose and dehcient, verging, more or kiss, on the later Gịhya-samgrhas. And although the process of gradual claboration operating on the Gșhya-sūtras of Āśvalāyana, Gobhila, Päraskara and Kausikit permits us to draw, in broad outlines, the provisional chronology of these sūtras in the order given above, this principle fails to work, when we come to revicw the various Gșhya-sūtras belonging to the various schools of it wita for this reason that if the process of elaboration and amplification has contributed to the growth of Vedic literature—as it has in the case of the later the pro- I Cp. his Intr. to Säņkh., SBE. XXIX, 3 ff. 2 Oldenberg, SBE. XXIX p. 7. n. 4; p. 20. note I. 5 85, 42.

·34 cess of elimination or abbreviation' has also had its share in its development. This becomes patent by a scrutiny of the Khădira-giliya belonging to the SV:- evat KhGS. JaimnGS. brulmacilli vedam ucllutya upa-, snall vitapitarau paricarct | tadanyahrtya guiave'nujhato dāran kur dhinah syat | labhyamanujaato jayali vital aplavanam cal tayor aplava vindetanaynikām samānajatiyān asanalu purvam! manträbhivādat tugotram matur asapındar jyayasal pangrahaņasya pūrvam vyakhya- kaniyasım! Jūtam anumantrayate tam! brahmanah saludakumbhalı: "anrkṣara rjavah santu pantha cuiuḥ pravịto vagyato grenagniru gittvudai- sukliayo yanti no varenyari sam muklias tişneil snatam alatunächia- aryama sain bhago no'nuniyat sarri dya "yu akțutann' ily aniyamānā- jaspatyam suyamam astu duva" iu i Tali panigrano japet "somo däclad panigrulane'ynim aluyamamam anu. itil panigranasya dakşınata upavesu- mantrayalo "agnir Jitu plathanno yet anvarabunayam suivenopagha- devatan so'syai prajam musicalu la inaltavyähtipliir ajyam juhuyāt l' mrlyupusat| tad dydi?i bujii varimo' samastābhis caturthim ni Manyatı yathyamd stii putram caulopanayanagoclaneşul "agnir etu agham na rucial" illi prjvalitaan praihama" iti paublis ca pāņigrahanej uputişthate "mām agnes layala!!! nājyabliāgau na svistakrcajyahulișy garnapatyah pajam asyai nayanti (liranadese! sarvatroparıştän halāvyit- giami ayun asuinyopasthi jivatam liſtidhih! prijāpatyaya cal prāyas-astu mati pautram anandam ablu ciltani juliuyatſ nutvopottışthatah| prabudhyatim jyam" ili pulastaci anuprstham galvā daksinato'vasthaya igner briliano Volpyalah palyunvauhvarijalim grhmyat pūrvā matä mukia udakuinbham dharayaris šamīpaiäsamisran ia jani chùrpe krtva lişthell dakşınalo gneh samipusäsapascad agner drşatputram ākramayeu misran lajati chürpe mitū lärayen vadhuri dakṣiṇena prapadena “imam mąurabhuve lammälri| pratyag asmānam” ili sakſdgļhitam anjali' agner erakām tejanı vanyad vallajánām vadhvanjalāv avaped bhrata vamäliyam salives!ya mdadlyād suhțd vā kascit tam sāgnau juhuyad : yathā prasaryamanam pascardhan avichidyanjalim "iyam nüri" iti barhışalı präpnotil athasyai vāsasi "aryamaņai pūşanam" ity ultara- proksyanumantrya vladati “ya akşnyuh liute teudiva gatvā pradakşiņam tann avayan yā utanvata yaś ca devir agninu parinayet "kanyalā pit;bhya" antāın ablito'dadantal tas tvä сevir iti avāsthanuprabhști cvam trihl jarasā saivyayantv ayușinalidam śūrpena śişļän agnav opya prag. paridhatsva vása" ili tām brūyād udicim utkramayet "ckam işe' iti 'imăm crakām dakşiņcna pādenabbiiksakāvekṣaṇarathārohanadurgānu m- jahi'ti] "pra me patiyānah panthāḥ 11 have shown it in the case of Naigama Kanda, Rklantra-Commentary, Atharva- Pratiśikhya, Bộladdevatā, laņini, Barhaspatya-sūtra and Siyaņa in the Introduction to my Atharva-Prātiſäkhya, P. 01. Bühler has discussed it in case of Manu citing Vcdlātithi : "Nāradas ca smarati| satasiusiu granthaḥ prajapatini krtaḥ sa manvädilbih krameņa sarilkşipta iti"| Laws of Manu P. XV., XCV. See also Jolly, Aliner Lavy-Louká, SBE, XXXlll, p. I ff.

·35 te KhGS. JaimGS. antraṇāny abhirūpābhiḥl aparénā- | kalpatām" itil ajapatvām svayam gnim andako gatvā pāņigrāham mūr. japet "prāsvā" iti dakṣiṇata erakdhany avasiñcct| vadhūm ca "sam āvām bhārvīm upaveśyottaratah añjanty"ity avasiktaḥ| dakşiņam pā- i patiḥ| ubhāv anvāra blevätām svanim sāngustham gihnīvād "grbhiņāmi yam nccair juhuvāj jāvāvām anvārate" iti sadbhiḥl prāgudīcim udvahetl; behāvām! mahăvyāhrtibhir hutvā brāhmanakule'gnim upasamādhāya "vā tiraści" iti saptabhir juhotil sam. paścãd agner lohitam carmānadluham Datam prathamavā mīrdhny asiñcct | uttaralona priggrivam āstirya vāgya "va tiraści nipadvasc'ham vidharani'' tám upavesayet! prokte naksatre' itil tām tvā ghrtasva dhāravā samnvārabolhāyām srlivenopaghātam rādha rādhavāmasi samrādhayai juhuyāt sadbhir lekhāprabhịtibhiḥ svāhā || mā te grhe nisi ghoșa utthād sampātān avanayan mūrdhani vadh anyatra tvad rudatvah samvisantu valil pradakşiņam agnim parikra mā tvam vikrýv ura avadhisthā jīvamya dhruvain darśavati "dhruvā paini patiloke virāia prajām pašvanti clvaurº itil abhivālva gurūn gotreņa sumanasvamanā svāhā ll any adva no' vissjed vācam! gaur caksinī atrar- numótir vaiñan deves manvatām I ghvaml āgateşvitv ekel trirâtrain agniś c? havva vähonas tat karotu ksāralavane dugilham iti varjayānau į sam rihvatam stūhā !! dvans saha sayyātāı brahmacāriņaul havi- ! prstham raksti vīvur urī røvinau syam annaın parijapya “annapāśena" en stanam chovatne te nutran sa vitni. iti "asau” iti varhvā nāma brūvāt ; hhiraksatu! visasah Daridhānad bhuktvorchistaın vaclhvai dadyāt| brhaspatir visve devī abli raksantu pascāt svāhā ll aprajastam nautranirtyum pipmānam uta vāgham 1 šírsnah srajam ivonmurva dvisadbhyah pratimuñrāmi pacar svāhā || väni käni ca panāni sarvātigrsu tavabhavanl pūrnähutiblir á i vas va sasvāni täny sīšanam svāhā 11 "prajāpata" itv ckā || athāsvā daksinen nāņinā daksinam pẵnin grhnati| prahastam puisa anguli strivabl sangusthani mithunakāmo "grhnâmi te saubhagatväva hastain mavā patyä jaradastir rathāsatı bhago'ryamā savitā puramdhir mahvain tvīdur gārhanatvāva clevāh 11 somo'dadad gandharvāya gandharvo'dadad agnaye l rayim ca nutrāins cādad agnir mohyam atho imām || somah prathamo vivide gandharın vivida uttaraḥ| třtivo'gnis te patis turīvo'ham manusvajā" itil tipanava nāvrtāýmānam adhistha- Davet striyatl uttarapurastād agner bhārvayā samprcksvamāņo japati "aghoracakşur apatighni na edhi śivā patibhyah sumanālı suvarcāḥ | jīvasūr devakāmā syonā sam no bhava .

·36 JaimGS. dvipade sam catuspade ||ā nah prajām janavatu prajānatir āiarasāva sam anakty aryamā! adurmangalīb patilokam ā viša sam na ecibi (lvinacs sam catuspade || tām pusañ chivatamam crayasva vasvām bijam manusia vanantil vi na īrū usati visrayātai vostīm usantah praharama sonham 11 amo'ham asmi sã tvom sāmāham asmy rk tvam mano'ham asmi vāk tvam lyaur a ham orthivi tvam tāv Phi sami hlavīva saha reto darbavihai puse putrāva vottavai mām anu. vrati hlava sa hasavvã mar bhavia sin" itil athuisvā nama grliitväenim nirikrimevātam ir tvom asr ürk tr mitā nami sã num rli saha praiavā shu rīnasnasena " iti 1 tasvim prat. vávrajitivām bhrātänyo vă suhrul abhigbāritān laian churrād Jinlino- Daghātam añjalāv Īvanoti mastirnibhicharitin krtvī tan itarācna! juhuvāt "kapralā, ivam nāri, rvamnom" itil "kanyala pitrbhvah natilokaw vativam avo rliksīm a vaksata svāhā! iyam nāry pabrīte'gnail lājān avadantil dirghāvur astu patir cdhantām jñātavo mama svābā !! arvamnam nu devam kanvāgnim avaksata, 47 imām drvo aryamā preto muñātu māmutah svāhā" itil homintrsu janati catur "viávă ula tvavā vavori dhārā udanya ival ati cähemahi clyisah" itil tusnim dhārikā kāmāvāvaner caturthaml daksinam siirnatintan kāma ärksate 1 nottara nura städ aneh santa nadány chhikramaveri "okam isc" iti pratimantram "okam ise visnus tvānvetu! dve ūrie visnus tvänvetul trini rāvasnnsīva visnus (vānvrtul catvāri marobliavīv? visnus tvānvetul nañca nrajābhvo visnus tvānvetu, sad rtubhvo visņus tvānvetu | sakhā saptapadi bhaya' itil saptame präcim avasthāpvodakumbhena mārjayerann "ipo hi sủhivābhis" tissbhiḥ| preksakān anumantrayate "sumangalir iyam vadhūr imā sameta paśyata | saubhāgyam asyai datvā yāthāstam me ·37 Dra JaimGS. viparetana" iti! prekṣaved dhruvam arundhatim sapta rsin "naśvāni" iti pratijānānām | "dhruvo'si' iti dhrivam upatisthatel "dhruvo’si dhruvāhan patikulc bhūvāsam amusya' iti natināma grhnivid, “asau' ity ātmai no, arundhatim "arundhaty aruddhaham patvā bhūvāsam amunā" iti natināma grhnīyād "asau' ity ātmanah 11 "pisaī tvcta" iti prasthitām anu- | muntr:vtc ! "pūṣā tvrto navatu hastagrhvīsvinan tvā vahatāın rathenal grhān gacha grhapatni vatlash vsini talu vidatham a vāsi" itil svami kulam prāptām ka- Jerūnasilâh kalvānarrajāh samavajirnālı pratvavaropavanti "iha priyar prava te s?m rihvatāın asmin grhe. gārhapatrāva jāgrhil cnā patyā tanvam sam sriasvāthājivri vidatham ā vadāsi" itil pratyavaropvānaduhe carmany uttaralomany upaveśayed "ha uāvo nisidantv ihāśvā iha pūrusāhl ibo sahasradaksno'bhi pisā ni siiaty' itil kumāram npastha ādhāya Sakilotān avapet phalāni votthāpva. kumāram anvārabdliāvāın juhuyād "iba dhrtir iha rantir iha ramasya ! mavi dhirtir mayi svadhịtir mavi ramo mavi ramasva" itil trirätram aksārālavināsinau brahmacūriniv adhaḥsun vosināv asaiņvartamānau saha savātam ! Now, the Khas. cmploys about 40 verses in the inarriage ceremony: they all occur in the Gobhila-Gșhva in that very order; and this creates suspicion that either GGS. is an amplification of the KhGS. or the latter is an abbreviation of the former. I prefer the second alternative for the following reasons:- The act of divination of the auspiciousness or inauspiciousness of a proposed bride by reference to experts or by casting lots, which is given by ĀśGS. and GGS. has been discarded by KhGS. The testing of the girl is all-important for marriage and it must have become so very common that a reference to it secmed unnecessary to the author of the KhGS. I So Oldenberg, SBE, XXX, XXXVII.

·38 2. KhGS. 1. 4_"mantrūbhivādāt tu pāņigrahaņasya" enjoins the act according to the mantra; thc mantra 'karna veda te' etc, is not stated, for which cp. GGS. II. 1. 9. 3. In the beginning of the ceremony GGS. prescribes, in detail, the supply of the requisites: KhGS. omits this in that form. 4. KhGS. deletes "pra me patiyānah", "prāsyāḥ" and the act, which they accompany; they occur in both GGS. and JGS. 5. KhGS. I. 3. 274"iksakāvekṣaṇarathārohaņadurgānumantraņāny abhirūpābliih” refers to a speech to the lookers-on, riding the chariot, and murmuring verses to ward off dangers on the way; the verses, which have been deleted here are given by GGS, and others. 6. In the act of chriyadarśana KhGs, has omitted the verse 'dhruvam asi', and '(a?)riddhālıım ismity cvam eva' retaining only 'dhruvā dyauh' ctc. 7. A comparison of the parallel sūtras of GGS. and KhGS. puts i! beyon:! dloubi ihat the latter is an improvement on the former from the point of view of brevity. KGS. has deleted word after word from GGS; here and there he has combined two or three GGS.-sūtras into one. This is typified in: GGS. II. 1. 16-18:- KhGS. I. 3. 6:- atha yasyik pānim grahişyan bhavati snātām ahatenāchāciya sasiraskā sāplutā bhavatil ahatena vasanena va akantann ity aniyapatih paridadhyāl 'ra "krntann' itv etavā rā! mānāvām pānigrāho japet 'pari chatla (hitta vāsasā' ili ca prāvrtāın vajño- 'somo' dadad gandharvapavītinim abhyudānayan japet 'somo'dadad ya' iti. gandharvāya' iti. GGS. II. I. 19-22. KhGS. I. 3. 7:- paścăd agneh samvestitam katam cyamjā pānigrāhasya dakṣiṇata tīvam vānyat padā pravartavantīm vācayet 'pra upaveśayct. me patiyānah panthāh kulpatām' itil svavam The rest is presumcjaned ajapantyām 'prāsva' itil barhiso'nte katā- ably understood. ntain nrānivet! pūrve katānte vaksinataḥ pāņigrāhasyopavisati! GGS. II. 2. 5:- KhGS. I. 3. 20:- sakrt samgrhitam lājānām añjalim bhrātā sakrdgrhitam añjalimvadhyañjalāv õvapati || Note the deletion of sam. GGS. II. 2-6:- I. 3. 22. tam sopastirņābhighāritām agnau juhoty tam sāgnau juhuyād 7 ·39 I. 3. 24. II. 2. 9:- | النار ما عندنا avichindaty añjalim 'iyam nāry upabrūte itil avichidyañjalim 'iyam nari iti) sopustirnablighäritam etc. deleted. II. 2. 8:- hute patir yathetam parivrajya dakşiņam hutu tenaivit gatvā agnii parunayali mantravan vã brahmanah pradaksinud agni! pari. ‘kanyala pitſbhya' iti/ nayet 'kanyala phirnya iti | 1. 3. 25. parimit: lathaivavatişthate tatlākrāmati avasthānaprabhirty eval tatha japati tathā juhoti cvain triḥ| uil II. 2. 10:- 1. 3. 26. surpena ścşam agnāv opya prāgudīcím sūrpena sistein agnúv abhyutkramayantı ekain işc' itil opyä prägudīcim utkrainayet 'ekam isa' iti! Ilie deletion of abhi Mily be noted. II. 2. 13-3. 13. I. 3. 27. ikşakān prati mantrayet ‘sumangalir iyalı kşakavekpilnaduarovadnúr' itil hanauunganumantanany Separate sutras for separate acts accompanicu by verses. All acts coinbincd into ONIC. II. 2. 15:- 1. 3. jl. avasıktīyāḥ savyena pāņināñjalim upodduka pam sangriya dakşınena pāņinā dakşımain panim sangu$- gustam ghņiyad 'grbhļuami uttanam gļhitvaitäh sat pārugrahaniya mami ta' ili şadbhiḥ | japati 'grbhiņāni ta' iti 11. 3. 1-6:- 1. 4. 1-3. uuvahanti prāg udicyām diśi yad brāhma prag udicīm udvahet | nam kulam abhirupamni aparenāgnim ānadulam brāhmaṇakule'gnim uparohitam carma prāggrivain uttaralomāstirnain samadhaya pascādi agner bhavali/ tasminn etām vāgyatām upavesayanti | lolutam carmanadunam sā khalv āsta eva anakşatradarśanāt. prokte uttaraloma prāggrīvam naksatre etc. āstīrya vāgyatāın upavesayet, prokte nakșatrc...etc. II. 3. 8. 12:- I. 4. 4:- hutvopotthāyopaniskramya dhruva in pradakşiņam a gnim darśayatil dhruvam asi 'dhruvāham patikule panikramya dhruvam darbhūyāsam amusyāsāv'iti patināma gļhnīyād | sayati 'dhruvā dyaur' iti. ätmanaś ca arundhatir cal ruddhāhain asmīty The rest omitted, evam cval athainām anumantrayate 'dhruva dyaur' ity etayarcāl This may be enough to establish that Khgs, is an abbreviation of the GGS.; and that in abbreviating his model the author of the khGS. has damaged the perspicuity of the original, rendering lus own product disjointed .

·40 SO also and, at places, difficult to understand. And if the KhGS. is made out to be an abbreviation of the GGS. thc Drāhyāyana, which is virtually identical with the KhGs, will, prove to be so. But the case of JGS. is different. In dealing with marriage it cites about 45 verses. Out of these none is found in JS; 23 occur in SMB., 15 in the RV., and 8 in the AV. Out of the 23, occurring in SMB., 16 are with variants; out of 15 found in the RV. 7 have variants, out of 8, occurring in the AV., six are found with variants. Out of the total 45, 27 are given in sakalapātha (excluding the 3 Mahāvyāhſtis). The verse irk tvain' etc. has A and B and kanyabā pitřbhyah palilukan yati"; in both these mantras probably only half mantras are implied; and thus is significant. That a great majority of the verses are given in sakalapātha shows that they are not from JS. or any other set mantra collection obtaining in that school; that the inajority of the verses found in the SMB., RV., and AV. occur there with variants should suggest that they are not taken from thicm cither. A close scrutiny of the GGS. und JGS. would show thal in them the order of events is different, along with that, also the order or verses ; Gobhila omits some the verses used by Jaimnini and adds some, which are not found in the latter. Thc GGS. starts with the test of the proposed bride, while JGS. opens with sending a messenger instead, a peculiarity, it shares with BGS., Apgs., and AgGS. , All these points takon together, shouid indicate its independence from Gobhila; and when we consider the name Jaimninuya: Gphyasülra, (which is exactly parallel to kautnuma-gļhiya) referring as it dues directly to the school of Jaimini, we should place it carlier than the GGS, which was composed by Gobhila probably after the hauthuma-ghya, a work which it superseded, in course of time, on account of its superiority in matters of system and detail. That the Gșhyasutra of Jaimini is a mixture of description and verse, while in the Gịhyasūtra of Gobhila description of thc rites has been separated from the verses —(the latter being compiled in the form of Mantrabrāhmaṇa), decidedly an iinprovement upon Jaimini--should strengthen its posterity, no matter whether it was Gobhila who compiled the Mantrabrāhmaṇa for his requirements or it was compiled by some one else long before his times. To Jaimini such a stock of verses is not available. He, ·41 on the other hand, draws on the floating mass of literature associated with domestic ritual, and while doing so, does, curiously enough, forget to borrow the verse 'imam aśmānam' etc., accompanying the act of treading on the stone, one of the seven inost important rites constituting the marriage ceremony ; and all this, viewed in its proper perspective would permit us to propose some such chronology of the Gệhyasūtras belonging to the SV. as: The Gșhyasūtras of thc Kuthuma (School) and Jaimini. The Gșhysūtra of Gobhila. 3. The GȚhyasūtras of Khădira and Dráhyāyana. 4. The Kauthuma-gļhya in its extant form. I. 2. To the Black Yajurveda belong:- I. Mänava-gļhya. 2. Vārāha-gļhya. 3. Kāthaka-g?bya. 4 Laugākşi-gļhya. 5. Baudhāyana-gļhya. 6. Apastamba-gphya. 7. Bhāradvāja-gļhya. 8. Hiranyakeśi-Gșhya. 9. Āgniveśya-Gșhya. Of these the Mänava and Vārāna go with the Maitrāyaṇi ; the KGS. and LGS. side with the Kathaka, while the last five go with the TS. The marriage ceremony in the MGS. (+VGS.) is as follows:- bhāryām vindatel křttikāsvātipūrvair iti varayet | rohiņīmīgasirah. śravaņaśravişthottarāṇīty upayame / tathodvāhe yad vā puņyoktam/ panca vivāhakārakāņi bhavanti: vittam rūpam vidyā prajñā bāndhava iti ekālābhe vitta visșjed dvitiyālābhc rūparn ttāyālābhe vidyām | prajñāyām vāndhava (bā-) iti ca vivahante (-dante?)| bandhumatīm kanyām asprsttamaithunam upayacheta / samānavarņām asamānapravarāın yaviyasim nagnikāıp śreșthām| vijñānam asyāḥ kuryāt | aştau lostān āhareti sītālaştam vediloştam dūrvālostain gomayalostam phalavato věkşasyādhastāl lostam smassānalostam adhvalostam iti devāgāre sthāpayitvätha kanyam grähayet | yadi smasānalostam ghniyad adhvalostam irinalostam vā 6 ·42 nopayamet | sainjustāın dharmeņopayachet | brāhmeņa saulkena vā satamitiratham dadyād gomithunain vā | paścâd agneś calvāry āsanāny upakalpayīta | teşūpavisanti | purastāt pratyarmukho dātā / paścāt prānmukhaḥ pratigralítā / dātur uttarataḥ pratyanmukhi kanyā | dakṣiṇata udanmukho mantrakāraḥ | teşām madhye präktūlān darbhān astirya | kâinsyam akşatodakena pūrayitvā| avidhavāsmai prayachati | tatra hıranyam aştau mangalāny ävedayati | mangalany uktvā dadāmi pratigphņāmi' iti trir brahmadeyāpitā bhrātā vă dadyāt sahiranyān añjalin āvapati | dhanāya tvā' iti dātā 1 'putrebhyas tvā' iti pratigrahiä tasmai pretyāvapali | catur vyatihỉtya dadali | sāvitreņa kanyāın pratigrhya 1 'prajāpataya' iti ca 1 'ka idam kasmā adād' iti sarvatrānușajati'kāmaitat ta' ityantam! 'samāna va akūtāni' ili saha japanty antād anuvākasya ! khe rathasya khe'nasaḥ khe yugasya śatakrato | apālāın indras triş pürty (purtvy or pūtvy?) a (va)krnot süryatvacam || iti tenodakäisyena kanyam abhişincet şad arghyārhā bhavanty ſtvig ācāryo viväliyo rājā snätakaḥ priyas ceti | aprākaraņikān vã parisaụvatsarād arhayanti | prākaranikāḥ kartārah sadasyāś ca vſtāḥ / "na jivatpitřko'rghyan pratigphṇīyād" iti śrutir athavă pratigphṇīyāt athainam arhayanti | kainsye camasc vā dadhi madhu câniya varsiyasā pidhāyācamaniyaprathamaih pratipadyante 1 'virajo doho'si virājo doham aśīya mayi dohaḥ padyāyai virājaḥ kalpatām'ity ekaikam ähriyamāņa praţikşate savitrena vistarain pratigrhya:- aham varşma sadrśānām udyatām iva sūryaḥ| idaın tam abhi tişthāmi yo mä kaś câbhidāsati || iti japatill frästrabhd asi' ity ācārya asandím anumantrayate tvă dosa' ity adhastät pādayor viştaram upakarșati vişțara asināyaikaikam trih práha naival 'bho' ity āhal 'nama ārşeyāye'li śrutiņ| spršaty arghyam padyena pädau praksālya sävitreņa madhuparkam pratigrhya pratișthāpyāvasāyyal 'namo rudrāya pătrasade namo rudrāya põtrasada' iti pradeścnādhyadhi pratidisam pradakşiņam sarvato’bhyuddisati 'madhu vātā ſtāyata’ iti tissbhir angulyā pradakşiņam pratyſcam trir īyantil 'amſtopastaranam asi' ity upastarati| 'satyarỊ yaśaḥ śrír mayi śriḥ śrayatām' iti madhuparkar trih prāśnātil ſamtāpidhānam asi' ity acāmati| suhrde'vašiş. tam prayachati) asipāņir gām prāhal 'hato me pāpmā pāpmānam me hata ·43 om kuruta' iti preşayati caturo brāhmaṇān nānāgotrān bhojayet I paśvangam pāyasam và kårayet 'nāmāınso madhuparkah' iti srutih yady utsſjet:-- "mātā rudrāņām duhitā vasūnāin svasādityānām amặtasya nābhiḥ| pra nu vocam cikitușe janāya mā gām anāgām aditiņ vadhista || bhūr bhuvah svar om utssjatu tšņāny attu" || athālamkaraṇam 'alaikaraṇam asi sarvasmā alam me bhūyāsam' | 'prāṇāpānau me tarpaya (samānavyānau me tarpaya udānarūpe me tarpaya] sucakşā aham akşibhyāı bhūyāsain suyarcă mukhena suśrut karņābhyām bhūyāsam' iti yathālingam angāni sarımſsati| atha gandhotsadane vāsasi | pari dhāsye yaso dhāsye dirghāyutvāya jaradastir astu satan jivema saradaḥ purūci rāyaspoşam abhisami vyayişye || yaśasā mā dyāvāprthivi yasasendrābịhaspati yaśo bhagaś ca mă rișad yaśo mā pratimucyatām || ity ahatam vāsah paridhatte kumāryāḥ pramadane 'bhagam aryamanam pūṣaṇam tvaştāram' iti yajatil prāk sviştakſtaś catasro avidhavā nandir upavādayanti abhyantarc kautuke devapatnīr yajati || prāgudañcai lakṣaṇam uddhatyāvoksya sthandilain gomaycnopalipya mandalam caturasra vágnim nirmathyābhimukham praņayet| tatra brahmopaveśanamn/ darbhāņām pavitrc mantravad utpādy'cmam stomam arhata' ity agniņi parisamuhya paryuksya paristirya paścād agner ekavad barhiḥ stěnātil udakpräktūlān darbhān prakrsya dakşiņāins tathottarān agreņāgnim dakşiņair uttarīn avastrņāti| dakṣiṇato'gner brahmane saiņstrņāty aparam yajamānāya paścārdhe patnyai | aparam aparaın śākhodakadhārayor lājādhāryāś ca paścâd yugadhārasya cal 'syonā přthivi bhava' ity etayāvasthāpya śamīmayiḥ śamyāḥ kṣtvāntargoșthe 'gnim upasamadhāya bhartā bhāryām abhyudānayati vāsaso'nte grhītvā: aghoracakşur apatighny edhi sivā paśubhyaḥ sumanāḥ suvarcāḥ | vīrasūr devakāmā syonā śam no bhava dvipade sam catuṣpade || ity abhiparigphyābhyudānayatil uttareņa ratham vāno vānuparikramayāntarena jvalanavahanāv atikramya dakṣiṇasyām dhury uttarasya yugatanmano'dhastāt kanyām avasthäpya samyām utkrsya hiranyam antardhāya 'hiranyavarnāḥ śucaya' iti tissbhir adbhir abhisicya atraiva 'vāṇasabdam kuruta' iti presayatil athāsyai vāsaḥ prayachati :- yā akşntan yā atanvan yā avāharan yās ca gnā devyo'ntān abhito'tatananta || - ·44 tās tvā devyo jarase sam vyayantv āyuşmatidam paridhatsva vāsaḥ || ity ahatam vāsaḥ paridhäsyänvärabhyāghārāv ajyabhägau hutvā | 'agnaye janavide svāhā' ity uttarārdhe juhoti 'somāya janavide svähä' iti dakşiņārdhe 'gandharvāya janavide svāhā' iti madhye! 'yukto vaha', 'yad ākūtam' iti dvābhyām agnim yojayitvā nakșatram işļvā nakṣatradevatām yajet tithiin tithidevatām rtum studcvatām ca || somo dadad gandharvāya gandharvo dadad agnayel rayim ca putrāins cādād agnir mahyam atho imām || agnir asyāḥ prathamo jātavcdāḥ so'syāḥ prajām muñcatu mộtyupāśāt | tad idam rājā varuņo'nu manyatām yathedam strīpautram aganma rudriyāya svāhā' iti 'hiranyagarbha'ity aștābhiḥ pratyscam ājyāhutir juhuvāt! yena ca karmaņochet tatra jayān juhuyāt jāyānāı ca śrutis tām yathoktām| 'ākītyai (vā svāhū bhītyai tvā svāhā prayaje tvā svāhā nabhase tvā svāhā aryamne tvā svāhā samțddhyai tvā svāhā jayāyai två svāhā kāmāya tvā svāhā'ity scā stomam 'prajāpataya' iti ca ! suciḥ pratyann upayantā tām 'samīkşasya' ity ūha! tasyām samikşamāņāyām japati : mama vrate te hțdayam dadhātu mama cittam anu cittar te astu/ mama vācam ekamanā juşasva prajāpatis tvā niyunaktu mahyam || itil 'kā nāmāsi'ity āha nāmadheye prokte 'devasva lvā savituḥ prasave'śvinor bāhubhyāın pūşno hastābhyām hastam grhņāmy asau' iti hastam gļhnan nāma gļhņātil prārmukhyāḥ pratyanmukha ürdhvas tisthann āsīnāyā dakşiņam uttānam dlakṣinena nicā riktam ariktena :- yathcndro hastam agrahit savitā varuņo bhagah| grbhņāmi te saubhagatvāya hastam mayā patyā jaradaştir yathäsat| bhago aryamā savitā puraindhir mahyam tvädur gārhapatyāya devāḥ || yāgre vāk samavadata punā devāsurebhyah | tām adya gāthām gāsyāmo yā strīņām uttamam manah || sarasvati predam ava subhage vājinivati yām tvā visvasya bhūtasya bhavyasya pra gāyāmy asyāgrataḥ || amo’ham asmi sā tvam sā tvam asyāpy amoʻham | dyaur ahain prthivi tvam ļk tvam asi sāmāham | reto’ham asmi reto dhattam || tā eva vivahāvahai purse putrāya kartavai| sriye putrāya vedhavai rāyaspoṣāya suprajāstvāya suvīryāya || (vettavai?)

·45 iti | abhidakşiņam ānīyāgneh paścāt:- etam aśmānam ā tişthatam aśmeva yuvām sthirau bhavatam | krnyantu viśve devā āyur vāın saradaḥ śatam || iti dakşiņābhyām padbhyām asmānam asthăpayati | yathendraḥ sahendrānyā avāruhad gandhamadanāti cvam tvam asmād aśmano avaroha saha patnya || ä rohasva same padau pra pūrvyāylışmati / kanye putravati bhava il ity evar dvir ästhāpayati | ratuḥ pariņayati | 'samitam samkalpethām' iti paryāye paryāye brahmā brahmajapam japet || tato vathārtham karmasamnipāto vijñevaḥ | aryamņe'gnaye pūşne varumāya ca vrihin yavān vābhinirupya proksva lājā bhịjjati | mātre pravachati sajātāyā avidhavāyai ! athāsyai dvitīyam vāsaḥ prayachati tenaiva mantrenal darbharajjväl 'incrīnvāḥ sarunahanam' itvantan samāyamya pumā sam granthiin badhnāli:-- sam tvá nahyāmi payasā pşthivyāḥ sam tvā nahyāmy adbhir osadhibhiḥ | sam tvá nahyāni prajayā dhanena sã samnaddhā sunuhi bhāgadhevam || itv antarato vastrasya yoktrena kanyāın samnahyate | athaināny rupakalpayatr śūrpam lājā işīkā aśmānam āñjanam! catasbhir darbhesikābhiḥ śaresīkābhir vā samuñjābhiḥ satūlābhir ity ekaikayā traikakubhasyāñjanasya samnikļşya ‘vſtrasyāsi kaninikā' iti bhartur daksiņam aksi triḥ prathamam ārkte tathāparam tathā patnyāḥ seşeņa tīşnīm! disi salākāḥ pravidhyati: yāni raksāmsy abhito vrajanty asyā vadhvá agnisakāśam āgachantyāḥ | teşām aham pratividhyāmi cakṣuḥ svasti vadhvai bhūtapatir dadhālu || itil lājāḥ paścād agner ripasūdya samiparnaiḥ samsrjya sūrpe samain caturdhā vibhajyāgreņāgnim paryāhrtya lājādhāryai prayachati] lājā bhrātā brahmacãrī vāñjalināñjalyor āvapatil upastaraņābhighāraņaiḥ sampātam tā avichinnair juhutah:- aryamanam nu devam kanyā agnim ayakşata | so'smān devo aryamā preto muñcātu māmutaḥ svāhäll tubhyam agne pary avahan sûryāt vahatunā saha punaḥ patibhyo jāyām dā agneh prajayā saha || punaḥ patnim agnir adăd āyuşā saha varcasă | dirghāyur asyā yaḥ patir jívāti śaradaḥ śatam || iyam nāry upabrūte ('gnau) lājān avapantikā| dirghāyur astu me patir edhantām jñātayo mama || ·46 iti (japanti )| evam 'pūṣaṇam nu devam', 'varuņam nu devam', ‘yena dyaur ugrā' ityādaya udvāhe homāḥ| jayābhyātānāḥ samtatihomā rāştrabhrtaś ca akūtāya svähä' iti jayāḥ 'prāci dig vasanta ștur' ity abhyātānāḥ| 'prāņād apānam samtany' iti samtatihomāḥ| 'ſtāşad įtadhămā. iti (dvādasa) rāşțrabhịtaś cal 'trātāram indrain', 'viśvādityā' iti mangalye 1 lājāḥ kāmena caturtham 'sviştakstam' iti ! athaināņ prācīm sapta padāni prakramayati 'ekam işe dve ürje trīņi prajābhyas catvāri rāyaspoşāya pañca bhavāya şad ștubhyaḥ| sakhā saptapadi bhava sumặdikā sarasvati| mā te vyoma samdrái 11 'vişnus tvām unnayatv' iti sarvatrānuşajatil paścãd agne rohite carmany ānaờuhe prāggrive lomato darbhän astirya teşu vadhim upaveśayaty api vā darbheşv eval imam vişyāmi varuņasya pāśam yaj jagrantha savitā satyacharmā| dhātuś ca yonan sukſtasya loke'riştāın mā saha patyā dadhātu || iti yoktrapāśam visāya vāsaso'nte badhnātil anumatibhyām vyāhſtibhiś cal 'tvar no agne', 'sa tvam no agne', 'ayās căgne'si' iti ca samimayis tisro' ktāḥ samidhaḥ 'samudrādūrmir'ity etābhis tissbhih svāhākārāntābhir ādadhātil akşatasaktīnām dadhnaś ca samavadīya 'idam haviḥ prajananam ma' iti ca hutvā 'vi te muñcāmi rašanām vi raśmin' iti ca hutvā pavitre' nuprahștyā jyenābhijuhotil 'calho'sy edhişimahi' iti samidham ādadhāti | 'samid asi sam edhişimabi' iti dvitiyām! 'apo adyānv acārişam' ity upatişthante kumbhād udakena 'āpo hi sthiyābhir' mārjayantel varo dakșiņā || sumangalir iyam vadhir imām sam eta paśyata | saubhāgyam asyai datvā yāthāstam viparetana || iti prekşakān vrajato'numantrayate ! atraiva simantam karoti triśyetayā salalyā samūlena va darbheņa | 'senā ha nāma' ity etayā | athābhyañjanti:- abhyajya kesin sumanasyamānāḥ prajāvarir yasase bahuputrā aghorāḥ siva bhartuh śvaśurasyāvadāyāyușmatiḥ śvaśrumatis cirāyuḥ 11 iti) jivorņayopasamasyati:- samasya keśān avſjinån aghoran śivā sakhībhyo bhava sarvābhyh| sivä bhava sukulohyamāna siva janeşu sahavähanesu | itil athainau dadhimadhu samaśnuto yad vā havișyam syāt| tasya svasti vācayitvā 'samānā va ākūtāni' iti saha japantiſ ubhau saha prāśnītah || punyāhe yunktel 'yuñjanti bradhnam' iti dvābhyām yujyamānam, ·47 te anumantrayate cakṣiņam athottaram ahatena våsasă darbhair vā ratham sammārstill ankū nyankāv abhito ratham ye dhvāntā vātā agnim abhi ye salicaranti dūrehetiḥ patatri väjinivāmis no'gnayaḥ paprayah palayantu || iti cakre’bhimantrayatei 'vanaspatc vidvanga' ity adhişthānam| sukimśukaw salmalin viśvarūpandı hiranyavarnam suvſtari sucakram/ ā roha sūrye amſtasya loka syonam patye vahatun kļņuşva || iti prāii abhiprayāya pradakşiņamn avartayati | prati māyantu devatāḥ prati brahma suviryam! prati kşatram tu yad balam prati mām aitu yad yaśaḥ || iti yathāstam yantain anuniantrayatel amarigalyaiu ced atikránnati 'anu māyantv' iti japalil 'namo rudrāya grāmasada' iti grāme ‘imā rudrāya' iti ca 'namo rudrāyaikavíkşasada' ity ckavíkşe 'ye věkşeșu saspiñjarā' iti ca 'namo rudrāya śmaśānasada' iti śmaśāne 'ye bhūtānām adhipataya' iti ca 'namo rudraya catuṣpathasada' iti catuspathe 'ye pathām pathirakşaya' iti cal 'namo rudrāya tīrthasada' iti tirthe 'ye tirthäni pracaranti iti cal yatrāpas tarita vyā āsidati 'samudrāya vainave sindhūnam pataye namah, namo nadināı sarvāsām patye, višvähā juşatām viśvakarmaņām idam haviḥ svaḥ svāhā' ity apsūdakāñjalin ninayati ‘amſtaru vā asye juhomy ayuḥ prānc'py annflam brahmaņā saha niſtywņi tarati, prāsahad' iti 'riştir' iti 'muktir' iti muksiyamāṇaḥ sarvam bhayam nudasva svāhā' iti triḥ parimţjyācāmati | yadi nāvā taret 'sutrāınāņam' iti japet yadi rathākṣaḥ samyāņi vā rişyetānyad và rathāngam tatraivāgnim upasamādhāya jayaprabhſtibhir hutvā 'sumangalir iyain vadhūr' iti japet | vadhvã saha | vadhūm sameta paśyata | vyutknāma panthār jaritāın javena (-ā?) švena vaiśvānara ipayāsyāgrataḥ | ācāryo yena yena prayati tena tena saha || ity ubhāv eva vyutkrāmataḥl gobhiḥ sahāstamite grāmam pravisanti brahmanavacanãd vă || aparasminn ahnaḥ saidhau gļhān prapadayital 'prati brahmann' iti pratyavarohati mangalani pradurbhavanti gosthåt samtatām ulaparājim střņāti| rathād adhyopásanāt| yeşv adhyeti pravasan yeșu saumanasam mahat| tenopahvayāmahe te no jānanty agatam iti tayabhyupaiti) ·48 grhān aham sumanasaḥ prapadye viram hi viravataḥ suševa/ iram vahanti ghſtam ukşanāņās teşv aham sumanāḥ sarvasäma ! ity abhyāhitāgnim sodakam saușadham avasatham pratipadyatel rohiîya mūlena vā yad va puņyoktanil paścãd agnc rolite carmany anaduhe präggrive loinato darbhän ñsirya tesu vadhũm upavejayaty api vã darbhesv eval athäsyai brahmacāriņam upastha āveśayati:- somcnädityā balinah somena prthivi mahi| asau naksatrāņām eşām upasthe soma āhitaḥ || iti athasya tilatandulináiſi phalamiśnāņām añjalima pūrayitvotthapya athasyai dhruvam arundhatim jīvantim sapta șşin iti darśayet | acyutā dhruvā dhruvapatni dhruvam paśyema sarvataḥ| dhruvāsaḥ parvata ime dhruvå stri patikuleyam || iti tasyām samīkşamāņāyāin japati svobhūte prājāpatyam payası sthälīpākaņı śrapayitvā tasya juhoti (ājyaśeșe) | cakrivānaduhau vā me vāń maitu te manah | cākravākam samvananam tan nau saņvananam kệtam || ili yajamānas triḥ praśnātil avasistam tūşrīıp patnī| aparālıne pindapitryajñaḥ | sa vyākhyātaḥl samvatsaram brahmacaryain carato dvādaśaratram (trrātrain ckarātram) väl athäsyai gļhân visţjet | yoktrapāśamp vişaya tau samnipātayet !! MGS. RV. 1, 90, 6; KS. 39, 3. dhanāya tvā: nowhere. madhu naktam MS. 2, 7, 16; RV. 1, putreblyas vã I, 99, 7; VS. 13, 28; KS. 39, 4. prajapataye : madhumān no vanaspatiḥ MS, 2, 7, aham varşma sadrśänām: not found 16: RV. I, 99, 8; VS. 13, 29; KS. in Samhitās. 39, 5. ka idam kasmā adāt MS. 1, 9, 4: amptopastaranam asi: cp. BGS. 135. I; AV. 3, 29, 7; KS. 9, 9, 12. satyam yaśaḥ śrír mayi-AG. I, 24, samānā va akutāni MS. 2, 29. (BGS --TB.) 10; KS. IO, 12. amptāpidhānam asi: cp. BGS. sam gachadhvain sam jānidhvam hato me pāpmā: wanting in Samhitäs. MS. 2, 2, 6: 20, 12, om kuruta: cp. BGS. khc rathasya khe'nasah RV, VIII, matã rudānāin ApMB. 2, IO, 9; RV. 91, 7=AV. 14. I. 41 both with VIII, 101, 15; SMB. 2, 8, 15. variants. bhūr bhuvaḥ svaḥ: common. virājo doho’si APMB. 2, 9, 13 with oni utspjata ApMB. 2, 10, 12. variants. trņāny attu 2, 10, 11. rāşțrablırd asi ApMB. 2, 9, 8. alainkaraṇam asi PG. 2, 6, 26 with inā tvā dosah: nowhere. variants, nama ārşeyāya: prāņāpānau me tarpaya PG. 2, 6, 18. namo rudrāya patrasade: nowhere. paridhāsye yaso dhāsye PG. 2, 6, 20 madhu vātā stāyate 2, 7, 16: 99. 18; with variants. >> 6: 20, cp. KGS.

·49 DI 21. P. AGS. yaśasā mā dyāvāp;thivi PG. 2, 6, 21. jya ime dyāväpptluvi 2, 13, 23: 168, yam aryamanam pūṣaṇam: nowhere'. 16; RV. X, 121, 6 with variants. imam stomam arhate MS. 2, 7, 3: 78. lāpo ha yan mahatir viśvam āyan 2, I; APMB, 2, 7, 1; SMB. 2, 4, 2; 13, 23: 169, 2; RV. X. 121, 7 RV. I, 94, 1: AV. 20, 13, 3. with variants. syonā prthivi bliavatu MS. 4, 12. 2: Jā naḥ prajam janayatu--2, 13, 23: 180, 16; ApMB. 2, 15, 2; SMB. 10%), 4. 2, 2, 7; RV. I, 22, 15; VS. 35. 21. akūtyai tvā svāhā: Kaus. 5, 7. aghoracakşır ipatighiny cdhi: cp. bhutyai tvā MS 4, 3, 30. ĀGS. and PGS. przyuje tva: nowhere. hiranyavarmāḥ śucayah MS. 1, 2, 1: naniase lvā svahā: 9, 12; 2, 13, 1: 151; 7; Aplil. aryamnc ivā: 1, 2, 2. with variants. sanırıdhyai tvā: yasa rājā varuuah MS. 2, 13, 1: jayayai tvā: 151, 11; Aplib. 1, 2, 3; (c.l.kāmāya tva Kaus. 5, 7. differ ) AV. 1, 33. 2.- ApMR. prajāpataye MS. 1, 11, 4: 166. 546. yasa!! (kva ilivi kīnvanti" bhakşam (by pratika; difficult to identify ) MS. 2. 13, 1: 152, 10; ApNB. I samiksasva: nowhere. 2, 4; AV. I, 33, 3. both difter mama vrate te hrdayam SMB. I, 2, from MS. başasabdaı kuruta: laukika? ka namāsi: nowhere; but cp. ko yā akşntan yā atanvan ApMB. 2, 2, näināsi. 5; SMB. 1, 1. 5. AV. 14, 1, 15. devasya tvā savituḥ prasave VS. I.IO. all with variants. yathendro hastam agrabhit: nowhere. prajāpataye svāha : common. grbliņāmi tc saubhagatvāya hastam indraya svāhā: agnaye svāhā: vägle' vāk sa111 üvadata: nowhere; somāya svāhā; cp. PG. I, 7, 2. agnaye janavide svahi: Apl. 1. .t, sarasvati prodam ava ApMR. 1, 3, 5 3 with janinwith variants. somāya janavick: ApdIR. I, 4, i mo'ham asni sá tvam AV. 14, 2, with jani. - 71; KS. 35, 18; AG, I, 7, 6; PG. gandharväyä ja -ApJB. 2, 4, 2 with 1, 0), 3; curs different from all. jani-.- etam aśmānam à tişthatam: nowhere yukto vaha: HG. 1, 2, 18 yukto in this form; cp. ā tişthcmampurastat. ApAIB. I, 5, I. yad ākūtam: nowhere; by pratika? yathendrah sahendrānya: nowhere. somo dadad gandharvāya : cp. BGS., samitari sankalpethāin MS. 2, 7, 11: and PGS. 90, 5: VS. 12, 57; 1S. 4, 2, 5, 1: aynir asyāḥ pratham) jātavedih: KE. 16. II. nowhere; with variation in SMİ:. indrānyāḥ sahinahanam MS. 1, 1, 2: I, I, 10. 2, 2: (TS. i, 1, 2, 2. with---pyai). hiranyagarbhaḥ sam avartatāgre MS. sam tvā nahyāmi TB. 3, 5, 6, 1; AV. 2, 13, I: 168, 5; RV. X, 121, 1. 14, 2, 70. yaḥ prāṇato nimişalah MS. 2, 13, 23: vſtrasyāsi kanīnikā MS. 1, 2, 1: 10, 168, 7; RV. X, 121, 3 with slight 4. (VS. 4, 3 with variant). variants, yāni rakṣāmsy abhito vrajanti: noya ojodāḥ baladāḥ NIS. 2, 13, 23. where; but cp. yānikānica 168, 9; RV. X, 121, 2 with var. ghorāņi SMB. 1, 3, 6. yasyemc viśve girayaḥ 2, 13, 23: 1ryamaņain nu devam (SP.) differs 168, II; RV. X, 121, 4 with var. from all Gșhya-sūtras. yena dyaur ugrā 2, 13, 23: 168, 14; cubhyam agre pary avahan: cp. PGS. RV. X, 121, 5 with variants, with variants. 7.

·13 12, 79, 16. -- 3 50 punah patnim agnir adät. RV. X, 85,jayās câgnc MS. 1, 4, 3: 51, 10; KS. 39- AV. 14, 2, 2; ApMR. 1, 5, 4. 5, 4; ApMB. 1, 5, 18. difters; ours goes with RV- Av. Samudral ūrmih MS. I. 6, 2: 87, 15; against ApNlB. RV. IV, 58, I. iyaiņi nāry upabilite: cp. PGS. vayan! nima pra bravāma MS. 1, 6, pūşaņai nui devam: cp. IGS. 2: 87, 15; RV. IV, 58, 2. varunalimu levam catvāri sựngł MS. 1, (), 2: 87, 17; kütiva svalıā: nowhere. KV. IV, 58. 3. piaci ilig vasamla ituḥ NS. 2, 7, 20: fiam havi” prajananain MS. 3, 11, 104, 10; pirose of 23 lines. 10: 156, 10; VS. 19, 48. pranad apatan sa lamu MS. 2, 13. vi to mucami rašanām TS. 1, 1, 4, 3:15,1, 9; prose' of 2; lines. 3; MS. I, f. 1: 48, 2. rļāş rtachamagni! MS. 2, 12, 2: Ubo'sy chimahi Ils. 1, 3, 39: 1.1. 5. 1-2 prose of 5 lines. f(), 11. tä midium braluna ksatram MS. 2, 4px) adyany ariyam MS. 1, 3, 39; 12, 2: 1.15, 2. oth, R.; V'S. 20, 22. Semplito visvasāma MS. 2, 2:10 loi shamayobhuvah MS. 2, 7, 1.45, 3. 5: 7), 10. suşumnal suryalasmih NS. 2, 12,10 vah sivatamo rasaḥ NIS. 2, 7, 5: 2: 1.15, 4. işiro visvavyacī vāto gandharvaḥ 2.tasma araw ginama vah MS. 2, 7, 12, 2: 145, 5. 5: 8, 1. bhuji suparnah MS. 2. 12, 2: 145, 17. sumangalir ivan vadhūli p. PGS. bphaspatir viśvakarma enā bät Dania MS. 4, 12, 1: 179, 9; 7. prajāpatiḥ paramesthi 8. KS. 8, 17; 11. 2, 4, 2, 7. amrdayo dūrchetih 9. labhyajya kesan samanasyanānīḥ: sa no bhuvanasya pato now here. yasya lo visvä āśahi 11. samasya keści vrjinan aghorān: ti na islam bralıma nowhere. trātāram indram MS. 1, (), 27; 136), 17. samāna va ūkiitāni MS. 2. 2. 1): 20, viśvādityā: nowhere; cp. viśva åditya 10, KS. 10. 12. vasavaś ca devāḥ AG. 2. f. 54: yuñjanti bridman aruşam 115. 3, PG. 3, 3, 6. 12, 18: 105, 9; RV. 1, 6, 1. kama nu devam: nowhere. yuši janty asya kamyā hari MS. 3, 16), ckam işr vişnuh: cp. PGS. BGS, etc. ariki nyarkáv abhito rathai ye TS. 3: 185. 7; RV. I, 6, 2. sve ürje triņi prajābhya! 1, 7. 7. 2; var.; ApMP. 2, 21, 17. catvari rayaspoṣāya var.; PG. 3, 1.4, 6. var. paſca bhavāya (differenti vanaspate vicvarigo hi bhūyāḥ MS. şad ſtubhiyah 3, 16, 3: 186, 7; RV. VI, 47, 26; sakli saplapadi bhava--ApMB. 1, sukimśukaw salmalim ApMB. I, 6, AV. 6), 125, 1. 3, 14 differs. imaı vi syāmi varunasya ApaB. 1, 4. var.; RV. X, 85, 20; AV. 14, 1, 61. var.; SMB. I, 3, 11. 5, 17; 1S. 1, 1, 10, 2, 3, 5, 6, 1. anu mā yantu devatāḥ: nowhere. cliffcrs. bliūḥ svāhā: common. prati mā bhuvaḥ svāhā namo rudrāya grāmasade svah svāhå: imā rudrāya MS. 2, 9, 9: 127. 9; RV. lvain no agne varunasya MS. t. 10, namo rudrāyaikavíkşasadc: nowhere. I, 114. 1. 14: 153, 11; RV. IV, 1, 4. sa tvain no ayne MS. 4, 10, 4: 153, yo vặkşesu śaşpijjarāḥ MS. 2, 9, 9: 128, 15; VS. 16, 58; TS, 4, 5. 14; RV. IV, I, 5. II, I. 1) 10. 12. 91 11 22 . I! .. 12 93 ·51 15. 8. namo rudrāya śmaśānasade: nowhere. prāsahād iti-nudasva : ye bhūtānām adhipatayah MS. 2, 9, sutrāmāņam pộthivim MS. 4, 10, 1; 9; 128. 17; KS. 17. 16; VS. 16. 144, 8; RV. X, 63, 10; common. 59; TS. .4. 5, 11, 1. varlhüm sam eta paśyata : nowhere; namo ruraya catuṣpathasade PG. 3, but cp. intāri sam cta paśyata RV. X, 85, 33; AV. 14, 2, 28. vr pathāın pathirakşayah MS. 2, 9, (MG. cites by pratika showing 9: 129, 1; KS. 17, 16; VS. 16, 60: that it had a Mantrapātha before it). TS. 4, 5, II, T. vyutkrāma panthām: nowhere. namo rudrăva tīrthasade: nowhere. prati brahman MS. 3, II, 8: 152, 12. ve tirthāni pracaranti MS. 2, 9, 9 yeşv adhyeti pravasan: nowhere; but 120, 3; KS. 17, 16; VS. 16, 61; cp. yeşām adhyeti pravasan AV. TS. 4, 5, II, 1. 7.60, 3; VS. 3, 42. samudrāya vaiņave: nowhere, with gļhan ahami sumanasah prapadye variants: SG. 4, 14, 2. HG. 1, 20), 2; AS. 2, 5, 17; ApS. namo nadinātn--patye: nowhere. 16, 16. 4. visvāhā juşatām: somenādityā balinah RV. X, 85, 2; svah svāhā MS. .1, 9, 12: 134, 3; AV. 14, 1, 2; APMB. I, 0, 2 all common, with variants. tortill vũ isye: nowhere. acyutā dhruvā dhruvapatni: nowhere. ainſtam brahmanā sala: nowhere. cakrivān anadluhani vă me. The fact that MGS. employs about 179 verses in the marriage ceremony against 21 employer by AGS. makes it posterior to the latter. The correctness of this view is made very probable by the fact that while AGS. envisages cight varieties of marriage the author of MGS., together with those of VāGS. and KGS., mentions only two, i.c. the Brāhma and Saulka. That the ViGS. closely resembles the VGS. becomes patent by a cursory comparison of the two; that Vágs, is an improvement on the MGS. is shown by: MGS. I. 7. 25: VÄGS. XII. 2: sucaksā aham aksibhyam bhīyāsam sicakṣā ahain akşibhyam bhīyāsain suvartā mukhena, sárut karmablıyā). bhīyāsain' ili yathālingani angāni suvarci mukhena suśrut kārņábhyām Samispráatil atha gandhotsüdane iti yandhachādanel pari dhāsye... vāsasii pari (hāsye...ity ihata jiyām ity ahatam vasa achádya || Vasah paridhatte ! While the MGS. employ's sucakşcih etc. in touching the limbs of the body and pari dhäsye etc. for putting new cloths on the bride, the Vāgs. employs the verse sucaksāh etc. in both rubbing the body of the bride and putting new cloths on her; in this case the verse pari dhāsve etc. becomes redundant in asmuch as the act of dressing the bride has already been covered by the verse sucakstīḥ itself. That the present reading of the Vāgs, is an attempt at improving upon ·52 the MGS. becomes clear by a study of the manuscript Sh of the Vāgs., which roads :- ---sucakṣā ahain akşibhyān bhīyāsair suvarca mukhena suśrut karmabhyām iti yathalingam angini samspisatil atha gandhächādane || This reading exactly agrees with the MGS, and this is so laid down in the Vārāha-Gishyapacelhati of Garigādhara. 2. MGS. I. 7. 5:- Vāgs. X. 4: rohiņimrgasirahámvanaśravi thotaran murgasirahsravisthottaranity upayaity upayame 11 mit !! The deletion of rohini and the change of upuvame into upavamel may be noted. 3. MGS. I, 7. 5--12: VāGS. S. 5--12: panca vivāhakārakāņi bh a v anti pañca vivāhakārakami bhavantivittam rūpam vidyā prajñā būndhava itil ckākābhe vittam visſjed dvitiya- vitta.. rūpar! vidyā prajñā bīndhalābhe rūpall třtiyālābhc vidyām vam itil ekāluble vittam vissjet | dviprajñāyā bāndhava iti ca vivalianic tīyālābhe rūpam|ttiyūlīblie vielām (-dante? )l bandhumatí kanyám prajñāyām tu bāndhave ca vivaclante asprstamaithunām upayacheta/ santū 'anỊkyarā' iti varakun vrajato’numannavarņām asama napravarām yaviya trayate bandłumatim kanvim aspsīin nagnikäin śreşthām vijñānam asyāh kuryāti aştau lostān aharet | rstamaithunām upagachetānagnikām sitālostam vediloștam dūrvālıstanı Kresthüml vijñānam asyai kuryāt gomayalosta” phalavato vệkşasyācaluro lostän ūllulet -itilostam dhastal lostam śmaśānaloştani adliva- veciiloștam gomavalostami śmaśānalostam iriņaloștain iti | devāgāre sthā- lotam cal teşim kam grhnişveti payitvātha kanyām grāhayetl, yadi brīvātı śmasānalistam ced gļhņiyān Śmaśānalostain gļhộiyâd adhvalostam iriñalostaın vā nopayamet sajustām nopayachctal asamspistām dharmedharmeņopayacheta brāhmë na nopayacheta brälınına śaulkena vā | saulkena vä] Satamitiratham dadyādi Satamitiratham dailyád gomithuna!!! gomithunan vã || vã ll The similarity of the two is striking. l'āGS. replaces MGS. astuu ' lostān with caturo loşlān, in which it ingrees withi BICS I. 11. For thie prescription of 8 lumps cp. AGS. 1. 4. 12; GGS. II. 1. 4; KGS. XIV. 5. 4. MGS. I. 9.4:-- VāGS. XI. 3: na jívatpitřko'rghyam pratigrlimivad iti srutiḥ| athavā pratigȚlıniyāt| na jivapitřko'rghyan pratigrhniyāt | Option deleted. 5. MGS. I. 9. 6-12: VáGS. XI. 5-10:- kārsye camase vā dadhi madhu kārsye camase vā dadhani niadhv cānīya varșiyasă pidhāyācamaniya- asicya varsiyasă pidhāya 'virajo doprathamaiḥ pratipadyante! 'virajo ham asiya mayi dohah padyāyai virā. doho'si virajo doham asiya mayi jah' iti madhuparkam āhriyamāņai dohah padyāyai virājaḥ kalpatãm ity pratīkşatel sāvitrena Vistarau pratiekaikam āhriyamāņam pratīkşate | gphya 'rastrabhțd asi'ty asandyājn såvitreņa vistaram pratigrhya ahami udagagram astmātil 'aham varsma' ·53 varsma' iti japati] 'rāşțrabhșd asi'ty ity ekasminn upavisati] 'mā tvad ācārya asandim anumantrayate! 'mā yosa' ity anyataram adhastat tvā dosa' ity adhastāt pādayor vista pādayor upakarșati| vişțara āsīnāyaī. ram upakarșati viştara āsīnāyaikaikain trih prāha naiva bho ity āhalkaikam triḥ prāha / naiva bho ity āha nama ārşeyāyeti śrutih || 'na mā riņāme'ti l The similarity between the two amounts to actual identity; the slight variations seen in the two are deliberately introduced by the Vāgs. This becomes clear by a study of the manuscript Sh of the Vāräha, which sides with MGS, in: --- 1. pidhāyācamaniyaprathamaih pratipadyante 2. virājah kalpatīm iti ekaikam āhriyamāņai pratikșate | 3. sāvitreņa viştaram pratigțhya 'ahar varşma' ity ckasminn upavisati rāştrabhird asity acārya ásandin anumantrayate! 4. adhastāt pādayor viștaram upakarşati | 5. nama ärşeyāyeti Srutil| The readings of Sh are practically identical with those of MGS. Later redactors have introduced variations in order to show it off as a distinctly different school manual. 6. MGS. 1. IO. IO. II:- VāGS. XIV. 12:- yena karmanechet tatra jayāñ vena karmaņortset tatra jayāñ juhuyād juhuyāt, jayānāın ca śrutis tāmi ya- i iti jayānām srutih | tvā (tām?) yathok ihoktam ! tam irp. tani yathoktam KGS. 25.1.4.). By inserting ili VāGS. has elucidated the rather obscure construction of the MGS. 7. MGS. I. to. 12-14:- Vits. XIV. 13: Sucih pratyani upavantā tāni samiksasya ity pratyanmukha upayanti ahal ayyam samikşamāņāyām japati 'mama Vrate tritiſ kā māmisit áha ľnāmadheye lovasva to savituli' ity prukte kvasva va savituh' ili hastam gļhnan ithavi upanavanavad nāma ghnàtil prāümuklivah pratyauniukha shasti grhwāti nicärikcirihvas tişthann asināyai vaksinam uttina! dik inena nicäriktam ariktena ! tam ariktena !! The process of abbreviation is unmistakable. 8. MGS. I. TO, 16-)1. 1: VāGS. XIV. 13: - abhidakşiņam ānīyāgneh paścăd 'etan aśmānam' iti cakşiņābhyam padbhyām aśmånain prudaksinam agnim pariāsthāpayati ‘yathendraḥ saliendrāṇyā' ity evanayetl pascād agner dardvir asthāpayati! catuli pariņayati! 'samitar sa kalpethām' iti paryāye paryaye brahmä bbeşv asmānani avasthabrahmajapam japet tato yathartha karma- pavati' 'a tisthemama msamnipāto vijñcyaḥ | aryamņe’gnaye puşne? prayati | ‘ā tișſhemam aumvaruņāya ca vrihin yavān vābhinirupya prokşya anam'itil ulraivūsy.ī dvilājā bhịjjati | mātre prayachati sajātāyā avidha. vāyail athasyai dvitivam vāsaḥ prayachati tīyam vāsaḥ prayachatil tenaivą mantrenall ·54 The process of abbreviation is made patent. The emphasizing particle cua in the VāGS. implies the exclusion of the MGS. --inattur standing between the act of treading the stone and giving to the bride another dress. 9. MGS. I. II. 26:- Vágs. XIV. 24:-- kumbhād udaken rāpo hi sthiyibhir makumbliena märjayantel 'punantu mārjayante mā pitara' ity anuvākına 'āpo histhivri'nety eke Reference to the MGS. in linguestionable, though the prescription of mārjana with the three verses beginning with 'ipo hi sthā mayobhnval' is found in other sutras as well. 10. MGS. 1. 12 cnjoins the act of hair-purting etc; this is onitted by the VāGS. II. MGS. 1. 13. 1-3 is an introduction to the return journey of the pair; the fourth sūtra prescribes murmuring of the muntra uiki nyurkan ete, over the wheels of the chariot. The Vāgs. omits all reference to the return journey and the chariot; instead it (lirectly enjoins the murmuring of the verse ankū etc. This abbreviation has made the test of the VāGS. rather clumsy and disjointed. 12. MGS. I. 14. 1-5:- aparasminn ahnah samdhaughan aparasvālinah samdhikäle gp hàn prapādayita prati brahmann' iti pratyavarohatil margalāni präclur- prapāvlavetrathadyaupāsanāt sambhavanti gosthāt samtatām ulaparājini strnātil rathad aclhyopasanád vas tatām ulaparājim sirnīti tayi adhyeti'ti tayābhyupaiti bhyupaiti ! The hand of the abbreviator is unmistakable. KGS. VāGS:- udagayane bhāryātri vindetal krttikasvätipīrvair iti varayet / likanina laksanāni pariksayer, blurigachevampi va pindah! pariksavet! vedly ih sitāyāh hraclīd gosthuid ādle vanid idahanāc catuspathid irimāt sambhāryan navamam! 'tam eva paranesthy ſtain nītyrti kim cana! stil iya prtliivi śritā sarvam idam iyam asau bhīyād' iti kanyāvā nāma grhitvā sarvatah kſta lakṣaṇān pindan panāv arīya kumārvi panāmayot 'eteşam ekam gplāņe'ti brīyāt pūsveșii caturnäin ekal grhmantim upayachet sairbhāryam apity ekel rohinīmrgasirahśruvisthottarāņily upayamel yad vā punyoktam || atha brahmadryāyāḥ pradãn vidlim vaksyāmaḥ| suckhapakşasya punyāhc parvaņi vodagagrān darbhān āstirya teşūpaviſataḥprārmukhaḥ ·55 pratigrahitā sāmātyaḥ pratyanmukhah praclātăl madhya prāgagrudlagayrän darghān ästirya teşūcaka sainidhaya vrihiyavin upya cakṣiṇata udani āsinah ſtvig upayamanan karayet, sameteșv āha 'dadani' itil 'pratigțhņāmi' ili trir ávcdayate! 'ctad vah satyani' ity uktvä 'samäni valı, sam vo manāmsi'ity rtvig ubliau samikşamaño japati || atha sulkadeyayāḥ| liraya vyatibaratah| prajābliyas tvä' iti pradadati rāyaspoşiiya tva' iti pratigplınati kamise liranyain samupya ‘hiranyavarna' iti cataspbhiḥ sainavamſsante gaudānikair mantraiḥ kanyam alamkrtya catuspādle bhadrapithe prāti āsīniyaś catasro' vidhavá māti pitá Cil guruh saptamas tám sahasrachudren. pavilrena snápayitvāhatena vasasa prachadya sthalakasyu julioti 'indrāya svähendranyai svāha puștyai svaha bagiya svakit hriyai svalir Sriyai svalia lakṣmyai svilā pustyai svāla Visvävasave gandha varajäyst avalia' itil midi lüņavain mệdangai panavam sasvůni ca vaditrāņi gandlivdakena samupalipya kanyā pravácuyato 'Sunami vada duruble suprajāstvāya gomukha prakridayantu kanyalı sumanasyamanal salendrāṇyā kịtamangala' itil pratisakhi prakri- Jayaty ckam ahar (ve vāloratra || Yajñiyasya vşkșanya prag iyatām sükläm sakļd ächinnām sūtratanlunā prachádya såvitrina kanyāyai prayachatil 'ya te'lakṣmir mātşmayi pitrmayi samkrānaņi sahajā vapi kā cit taip tişyeņa saha devataya nirblajāmi nir nudami să dvişantam gachatu tişyabşhaspatibhyāın namo nama ati| tasyä utsargah strävar duke sucau vā devatáyatane || athăto havisyakalpam vyākhyāsyāmaḥ| dasavārşikai brahmacaryain kumārimit! dvadasavirșikam väl brahmacaryänte gandharve devakule vā (Ivův ayni prajvālya (Ivau pašu tipäkaroty ryamạc dakşiņam prájāpatyanı uttaram, asambhave lv ckapaśuḥ| tandulair vá kuryātı yathästhanair pasur yathasthinam avadānāni tatha haviḥ| agni soman varuņaip mitiam * indram bphaspatiipi skandar sudrain vätsiputram bhagam bhaganakşatrüm kālim şaşthi bhadrakülim pūṣaṇam tvastāram mahişikä сa gandhāhutibhir yajeta || athāto havisyapunyalah udakantam galvā yathopapatti vā payasi sthälipäkai śrapayitvà sarvagandhaiḥ phalottaraih sasiraskām snäpayitvahatena vāsasă prachädya sthālipäkasya julioti 'indraņi varuņāni gandharvāṇy udakānya agnir jivaputrah prajāpatir mahārājaḥ skando'ryamā bhagaḥ prajānaka' iti 11 yām eva clvitäydın rātrip kanyain vivāliayisyan syāt tasyāni rātryām atite nišākālc navāın sthalím žihịtya payasi strālipäkarı śrapayitvā sarvagandhaiḥ phalottaraiļı sasiraskām snäpayitvāhatena vāsasā prachadya sthālipākasya juhoty 'agnayc somāya mitrāya varuņāyendrāyodakāya bhagāyā.

·56 jyamne püsme tvastre rijñe prajāpataya' iti) eta eva devataḥ punisah kumbliam vairavaņam iśiinari ca yajeta || catasro'stau vūvidlhavāḥ säkapiņdiblili striyo'nncna ca brālunaņān blivjayitvå vinägäyibhiḥ saha sangāyeyur api vā caturo nartanam kuryat | 'kridam vah Sarelho marutal narviņa raiheśubham kanvā abhi pra gayata' iti akşatasaktūnām agnim puştipati prajapati ca yajeta' 'agnina rayinı aśnavat posam eva (livedive yasașani vīravattamam 'prajāpate na hi tvad anya' iti cal sarvatrodváhakarinasv anādistadevateşv agnim pustipatim prajapatim ca yajeta || atha prästhānikam, tasmin yathoktam upasamādlāya jayaprabhịtibhir hutvā paścãd bhagini sical gļhņāti sastram splitval 'pūşā mā' iti yānti yatrodakam) 'šarli no devir'ity upasprsya 'prāci dig' iti yānti yathāciśain || şad arghyürlā bhavanty ācārya rtvig rāja vivāhyah priyaḥ snataka itil athainain arhayantiädau ca karmaṇaḥ| arghyam uclakain sausadha?! darbha iti kamse camase vü dadhy asicya madliu ca varşıyasa pidhāya viştárābhyan parigrhya pūdyaprathamaih pratipadyantel 'mayi doho'si virajo dohaḥ pädyāyai viräjo duham asiya' ity ahriyamanam anumantrayate | 'viştaro'si mātari sida' iti vistaram ástīrya tasminn upavisati| vistara āsiibyaikaikan trih prāla i 'naiva bho' ity alia 'na marşa' itil 'sazu no devir' ity apo'bhimantrya pådyäbhiḥ prakṣālayate 'Jakşiņai padam avancnija idam ahanı asmin kule brahmavarcasam Jadhāny uttaralli pidain avancnija idam ahaw mayi teju viryam annūdyam prajāırı pasūn brahmavarcasar dadhimi itil 'apo hi șthiyābhii' argliyain parigrhya savitrona machuparkai viștaro'sy antarikşam adhuviśrayasva' iti vışțaram avakrsya 'uiu tvá' ity avasārya 'tac sakşur' ity avekşya 'prthivyás tva' iti vișțare nidhaya 'madlı vāta ſtāyata' iti tissbhiḥ pradesnyā pradaksinam āluqayatil 'vasavas tvāgniräjanv bliakşayantu pitarus tvā yamarājanu bhakşayantu rudras två somarajāno bhakşayantv adityas två varunarājāno bhakşayantu viśve Iva devā bịhaspatirājāno bhakşayantv' iti pradakşiņam pratidisaiu pratimantram pātrasyānteşu lepxãn ninārști / 'yan madhuno madhavyasya paramasyannādyasya paramam annādyain rūpaip tenāham madhuno machavyasya paramasyānnadyasya paramo'nnādo inadhavyo bhūyasam| irayyai vidyayai yaśo'si śriyai yaso'si yasasc brahınaņu diptir asi satyasrir yaśaḥ śrir mayi śrīḥ śrīḥ śrayatām' iti madhuparkasya caluş prāśnāty augusthadvitīyābhiḥ kanișthayā prathamanı cvam anupūrvami sarvābhis tadavašiştam suhrdc prayachati) ācāmaty 'amptopastaraṇam asi' itil tasmā asipärir gām prāhal tām sāsti 'mama cāmuşya ca pāpmānam jahi hato me pāpmā pāpmānam me hatoin kuruta' itil caturo nänägotrān brāhmaṇān bliojayet| cșa adya upāyaḥl yady utsſjen 'mātā ·57 rudrāņām' iti japet 'mātā rudrānāın duhitā vasūnām svasādityānām amſtasya nābhiḥ| pra nu vocam cikituşe janāya mä gām anāgām aditim vadhişta || sūyavasād bhagavati hi bhūyā atho vaya bhagavantaḥ syāmal addhi tšņam aghnye viśvadānīm pibe suddham wakam ācaranti| om utsſjata | trņāny attv' ity uktvā tām utspstām pasun angam val 'nāmāmiso madhuparkah syād' iti ha vijñāyatel api vã ghrtandana eva syāt || 'aněkşarā rjavah santu panthā ycbhiḥ sakhāyo yanti no varcyam sam aryamā sam bhago no ni niyāt sam jāspatyam suyamain astu devā' ity udāhāram prahiņoti | samišāklajā sapalāśayā pidhāyāharet | etāsām evāpām udakārthân kurvital sam na apo dhanvanyāḥ śar naḥ santv anūpyāḥ | sain naḥ samudriyā āpaḥ śam u naḥ santu yā imă' ity akcyalābhir adbhiḥ snālām 'yā akşntan yā avayan jāatanvata jās ca devir antāṁ abhito'dadanta tás tvī devir jarasā sai vyayantv āyuşmatidam pari dhatsva vāsa' ity ahatam vāsaḥ paridhāpya 'āśāsīnā' ity anlarato maunjena dārbhena yoktreņa vā sainahyati | 'āsāsānā saumanasam prajām saubhāgyan rayim! agner anuvratā bhūtvił sam nahye sukstāya kam] preto muñcāmi nămutah subaildham amutas karum! yatheyam indra midhvaḥ suputrii subhagāsati || pliņā iveto nayatu lastagşlıyāśvinau tvā pra vallatām rathena! gļhân gacha gļhapatni yathiīso vasinī tvam vidatham āvadāsil inā vidan paripanthino ya āsidanti dampati| sugebhir durganı atilām apa drāntv arātaya' ity udānīya | uktan vāsasaḥ karmal ācārikāņi| tūşņīm nirmanthyam bhrāştrāt samtapanam yatra dipyamānam vā bahir agnim upasamādhāya parisamūhya paryukşya paristiryäjyam vilinotpūtam kſtvāghārādājyabhāgāntam hutvāparenāgnim ano rathai vāvasthāpya 'yoge yoga' iti yunakti dakşiņam itaram uttaram itarim| tiknin vimucya khe rathasya khºnasah khe yugasya Satakrato apālām indras tris pūlvā karotu sūryavarcasam' iti hiraṇyam niștarkyam badhvādhyadhi mūrdhani dakşiņasmin yugatardniany adbhir avaksārayate 'sam te hiraṇyam' itil 'sam te hiraṇyam sam u santy (-tv) āpaḥ sam te methi bhavalu sam yugasya tardma/ sam ta āpah satapavitrā bhavantv enä patyā tanvā sam sșjasva' itil dakziņataḥ pumān bhavati' atha juhoty ‘agnayc janivide svālā somāya janivide svāhā gandharvāya janivide svāhā || āyuşaḥ prāņam' iti saintanir juhotil jayābhyātānān rāşțrabhịtaś cal tāni yathoktaml. ādhipatyäni juhotilākūtyā' iti tribhis 'tvā' ityantaiḥ | ‘hiranyagarbha' ity astābhiḥ pratyệcam! 'bhūḥ svāhc'ti mahāvyāhſtibhis catasſbhiḥ| 'agna āyumşi' ityāgnipāvamānībhiś ca tisțbhiḥ| hutvā kanyāyā mūrdhani sampātin avanayed 'yā te patighni tanür apatighini te tāın karomi syāhāl vā te'putriyā tanuḥ putriyām te tāın karomi svāhā | 8 ·58 yā te'paśavyā tanūḥ paśavyāņ te tām karomi svāhā' iti tribhiḥ| udag agner darbheșu prācīm' avasthāpya suciḥ purastāt pratyarn upayantā 'devasya te savituḥ prasave' śvinor bāhubhyāın pūşņo hastābhyām hastam gļhņāri' iti hastam gļhņāti dakşiņam uttānam sānguştham nīcāriktain ariktenaivam savyam savyenal 'gạbhņāmi' iti catasro varam vācayati 'grbhņāmi te suprajāstvāya hastanı mayā patyä jaradaşțir yathāsaḥ| bhago aryamā savitā puramdhir mahyar tvādur gārhapatyāya devāḥ || tám puşañ sivatamām erayasva yasyām bijam manușyā vapantil yã na ūrū ušati viśrayāte yasyām uśantaḥ praharāına ścpam || sono dadad gandharyāya gandharyo dadad agnayel rayim ca putrāmś cādād agnir mahyam atho imām | somaḥ prathamo vivide gandharvo vivida uttaraḥ| tịtiyo agniş te patis turiyo'ham manuşyajā' iti| tato gāthā vācayati 'sarasvati predam ava' ity anuvākam! ubhāv ity ekel yadi prthak tantram pradaksiņam agnim ānīya tatraivopavośya saņsthāpayetl ekakarmaņi tantra uttarenāgni pratyetya tato vivāhaḥ| 'ya ime dyāvāp;thivi' ityādaya udvāle homā jayaprabhịtayas ca naikakarmaņi tantre sviştakşdājyabhāgan cal paścăd agner darbheșu 'sā tvam asi' iti vacayati/ 'sā tvam asy amo' ham amo'ham asmi sā tvam tā ehi vivahāvahai purise patrāya kartave rāyaspoṣāya suprajāstvāya suvīryāya' itil agnim abhidakşiņain ānīyaʻihy äśmānam' iti varar dlakṣinena padāsmānam asthāpayatil 'ehy aśmānam ātişthāśmeva tvam sthiro bhava | kļņvantu viśve devā āyuş te śaradaḥ śutam' iti ātişthcmam' iti vadhūm 'ā tişthemam aśmānam aśmeva tvam sthirā bhaval pra mịnīhi duvasyavaḥ sahasva prtanyata' itiſ ājyasyāñjalāv upastirya ‘idam havir' ity abhimpśyāthāsyai śamīlājān āvapati bhrātā brahmacāri vāl tan avichindati juhoty 'aryamanam nu devam kanyā agnim ayakşata | so'smā devo aryamā preto muñcātu māmuşya gļhebhyah svāhā'| 'agnir mā janimān' iti vācayati 'agnir mā janimān anayā janimantam karotu jivapatnir bhūyāsam 'iyam nāri' iti sarvatrānușajati| 'iyar nāry upabrīte tokınāny āvapantikā | dīrghāyur astu me patir cdhantām jñātayo inam' itil paryayane paryayane lājāhomo yājamānam cūsmānain căsthāpayati 'gandharvam palivedanam' itil 'gandharvam pativedanaın kanyā agnim ayakşata | so'smān devo gandharvaḥ preto muñcātu māmuşya gļhebhyaḥ svāhā || 'somo mā jñātimān' iti vācayati 'somo mā jñātimān anayā jñātimantaın karotu jívapatnir bhūyāsam 'tryambakain yajāmaha' itil "tryambakam yajāmahe sugandhiin patipoșaņam) urvārukam iva bandhanān mộtyor mukşiya māmuşya ghebhyaḥ svāhă| 'pūṣā mä paśumān' iti vācayati| pūṣā mā pašumān anayā paśumanta karotų jivapatnir bhūyāsam| śiştān sviştakſte juhoti sūrpeņa ·59 kartāl varo dakşiņā | tūṣṇīm hastau vimucya 'vi te muñcāmi' iti samnahanam| uttarato'gner darbheșu prācīm prakrāmayaty 'ekam işe dve ürje triņi rāyaspoṣāya catvāri mayobhavāya pañca prajābhyaḥ sad stubhyo dirghāyutvāya saptamam sakhā saptapadā bhava sumrờikā sarasvati mā te vyoma saidịśc vişnus tvānvetu' ity anuşangahl 'tac cakşur' ity ādityam upasthāpayati astamnite'gnim! jivantim dhruvam svastyātreya darśayaty arundhatin cal eteşām ekaikan 'paśyasi' ity ahal 'paśyāmi' iti pratyāhal 'sumanga. lir iyan vadhūr imām sam cta paśyata / saubhāgyam asyai datvā yāthastain vi paretana' iti vikṣitān anumantrayatel 'ud uttamam' iti prāg udicīm āvasatham yatīm anumantrayate yato vā syāt| 'ud uttamam ārohanti vyasyanti prtanyatah| mūrdhānai patyur aroha prajayā ca virāļ bhava || imām tvam indra inidhvalı suputrām subhagāın kļņu/ daśāsyām putrān ā dhchi patim ekādaśam kļdhi | samrājñi svaśure blava samrāni śvaśrvā bhava | nanīndari samrājſi bhava samrājñi adhi devrşu || snuşāņām svaśurāņāın ca prajāyāś ca dhanasya cal patīnāı devarāſām ca sajātānām virād bhava' iti || . piņyālie yunktel yoge yoga' iti yunakti) 'ankanyankā abhito ratham ye dhvânta vātāgram abhi ye sampatanti dūrchetiḥ patatriņi vājinīvāms te no’gnayaḥ paprayah părayantv' iti cakre anumantrayate 'khe rathasya khe’nasah khe yugasya ca tardmasu | khe akşasya khe avadadhāmi' iti yugatardmasu samīšākhām avadadhātil 'sukimśukam salmalim viśvarūpain hiraṇyavarnain suvítam sucakram á roha sūrye aiſtasya yoniin syonai patye vahatu krpușva' ity äropayate 'mā vidan paripanthinah', 'sumangalir' iti ca pravāliayatel 'sankāśayā vivahatam brahmaņā gļhair aghoreña cakşuşă maitrenal paryāṇaddham viśvarūpam yad asyāḥ syonain patibhyaḥ savitä kļņotu tad' iti vadhūsaingame'ye śmaśāncşv' iti śmaśāneșu! 'ye śmaśāncşu punyajanāḥ śāvās teșu scratc atraiva tc ramantām mā vadhūr anvavekşata' itil 'ye vaneşv' ili mahāvanain mahāvěkşam drstvāl 'iha raạir' iti krūram dựstvāl 'namo astu sarpebhya' iti sarpān! 'ye tīrthāni' iti tirthe 'tā mandasānā' iti ca tā mandasārā manuşo duroņa ā dhattaın rayimi sahavīram vacasyave i krtam tirtham supram aim śubhaspati sthāņu patheșthām apa durmatim hatam || ayam no mahyāḥ pārain svasti nesad vanaspatiḥ| sīrā nāḥ sutarā bhava dirghāyutvāya varcase || aśmanvati riyate sam rabhadhyam uttişthata pracaratā sakhāyaḥ| atrā jahāma ye asann aśevāḥ śivān vayam ut taremābhi vājān' iti || ·60 'sain na' iti nadīm tarati| ‘ya şta' iti rathānge'vašīrņel 'ya ște cis abhišrişaḥ purā jatrubhya ātrdaḥ| samdhātă samdhim maghavā puruvasur nişkartā vihrutam punar' iti || aparāhạc'dlivěkşasūrye gļhān upayāya 'ūrjam bibhrati' iti gțhān pratichráya japati kūrjam bibhrati vasuvanih sumedhā gļhān āgāı inodamāni suvarcāh | aghoreņa cakşuşāham maitreņa gļhāņām paśyanti vaya ut tirāmi || grhāņām āyuḥ pra vayaıı tirāma gļhã asmākam pra tiranty ayuh | grhån aham sumanasaḥ prapadye viraghni vīrapatih suśevā) iräin vahato ghỉtam ukşamānāms(?)teşv aham sumanāḥ sain viſāmi || yeşām madhye'dhipravasann cti saumanasam bahu! gļhân upahvayāinahe te no jānantu jānalaḥ|| svīnſtāvantaḥ svadhāvanta irāvanto ha sāmadlāḥ| akşudhyā atņsyâ ghā māsmad bibhctanall upahūtā iha gavaḥ upahūtā ajāvayaḥ| atho annasya kīlāla upahūto gļhcşu mell upahūtā bhūridhanāḥ sakhāyaḥ sādhusaimadāḥ| aristāḥ sarvapuruṣā gļhā nah santu sarvadā' iti || ulaparājīm stņāly ă ſayaniyat| tayā pravišati! adhyāhitāgnim sodakar! sausadham ävasatham pratipadyate/ rohiņyā mūlena vā yad vă punyoktam aparenāgnim ānaduhe rolite carinany upaviśyāpi vā darbheșy cva jayaprabhịtibhir hutvā 'agnir aitu prathama' iti ca 'agnir aitu prathanio devatānām so'syāḥ prajām nayatu sarvan āyuḥ] tad ayam rājā varuņu' nuinanyatām yatheyal strī pautrain agham nirundhyāt svāhā || agnir imām trāyatām pārhapatyaḥ so'syāḥ prajāın muñcatu mộtyupāśāt | ariktopasthā jīvatam astui mātā pautram ānandain abhi vi budhyatām iyar svähä|| mā te gphu nisi ghora utthād anyatra tvad rudatyaḥ sam višantu jīvaputrā patiloko vi rāja paśyanti prajā sumanasyamānā svāhā || mā• te kumāraḥ stanadhaḥ pra mīyi mi tvar vikcśy ura ā vadhisthāhl stanam dhayantai savitūbhi rakṣatu ā vāsasaḥ paridhānād bịhaspatir viśve devā abhi rakṣantu nityam svāhā || agne prāyascitte tvain devānām prāyaścittir asi yāsyāın bhrśā tanūs tāın asyā nāśaya svāhā|| vāyo prāyaścittel sūrya prāyaścittel candra prāyaścittel vişņo prāyaścittel vişno prāyaścitte | candra prāyaścitte sürya prāyaścittel vāyo prāyaścitte agne prāyaścitte tvam devānāni prāyaścittir asi yāsyām bhrśā tanūs tām asyā nāśaya svāhā || tryāyuşam jamadagneh kaśyapasya tryāyuşam yad devānām tryāyuşam tan me astu tryāyuşam" itil ajyasyaikadeśc dadhy asicya 'dadhikrāvņa’ iti trir dadhi bhakşayitvā māņavakāyotsanga 'idam agna' iti phalāni pradadāti) tūşnim upacaritam sthālīpākam śrapayitvā tasyāgnim işțvā ·61 prajāpatii ca ścșain prāśnītaḥ| 'annam eva vivananam annam sanıvananam kệtam annarpasūnāın prāņo'nnam jyeștham bhișak smộtam || annamayena maņinā prāņasūtrena prśninā / sinoni satyagranthinã hộcayai ca manaś ca tell saha vācā mano astu saha cittam saha vratam! cakram ivānaduhaḥ padam mām cvānv etu te manah|| mām caiva paśya sūryam ca mā cănyeşu manaḥ kṛthāḥ| câkravākam salivananai mama cāmusyāś ca bhūyād' itil samvatsarai brahınacaryam carato dvādaśa rātrih şať tisra ckām vāll Occui 6. 2. mon. ịtam eva parameşthi TB. I, 5, 5, T; indrānyai svāhā: nowhere. MS. 1, 7, 2, 23; GG. 9, 7, I., vür. kāmāyil svālā dadāmi te (laukika?) nowhere. bhagāya svāhā prati gļhņāmi (laukika ?) nowhere. hriyai svahā śriyai vāhā samānā va akūtih KS. 10, 12; MS. 2, lakṣmyai svālā 2, 2, 6: 30, 10 with vā; MG. pustyai svālā I, 8, 10. viśvāvasave gandharvarājāya svähā: sam vo manamsi sam vratā KS. 10. nowhere. 12; MS. 2, 2, 6: 20, 8; AV. 3, 8, 5. (indrāya-gandharvarājāya; in this order the verse does not prajābhyas tvā KS. 30, 5; TS. 3, 3, anywhere; in a different order it is found in VS., TS.) rāyaspoṣāya tvā gļhņami TS. I, 6, śubha vaca dunduhe: nowhere. I, 3 devasya tvā savituḥ prasavc: comhiranyavarṇaḥ śucayaḥ pāvakāḥ TS. 5, 6, 6, 1. (a); AV. 1. 33, 1; MS. yā te lakşmir nātrmayi: nowhere. I, 2, 1: 9, 12. 2, 13, I; 151, 7; common. ApMR. 1, 2, I, 2. agnaye svāha: somāya svāhā yāsām rājā varuņo yāti madliye IS. varuņāya svālā (KSA. 1,5,7) 5, 6, I, I. (b); RV. 7, 49, 3; AV. mitrāya svāhā I, 33,'2; MS, 2, 13, I: 151, II; indrāya svāhā ApMR. 1, 2, 3. bộliaspataye svāhā ,, yāsām devā divi kļņvanti bhakşam skandāya svāhā: nowhere. TS. 5, 6, 1, 1. (c); AV. 1, 33, 3; rudrāya svāhā: common. MS. 2, 13, I: 152, 1; ApMB. I, vātsiputrāya svāhā: nowhere. 2, 4 bhagāya svāhā śivena mā cakşuşī paśyatāpaḥ TS. bhaganakșatrcbhyah svāhā 5, 6, 1, I. (d); AV. 1. 33, 4; MS. kālyai svāhā nowhere. 2, 13, I: 152, 5; AB. 8, 6, 10. bhadrakālyai svāhā A reference to TS. or AV. may be pāşne svāhā KS. I, 5, 7. meant; (the verses do not occur tvaştrc svālā KSA. 3, 5. in KS). mahişikāyai svāhā: nowhere. indrāya svähä KS. I, 5, 7. indrāṇyai varuņānyai gandharvāṇyai 1) ·62 24, 1o. abhyātānāḥ etc.; nowhere. agnir bhūtānām adhipatiḥ TS. 3, 4, 5, 1. agnaye svāhā: nowhere in this order. indro jyesthānām adhipatiḥ TS. somāya svāha 3, 4, 5, I. initrāya svāhā: yamah ppthivyā adhipatiḥ TS. varunāya.svāha 3, 4, 5, 1; PG. I, 5, 10. indrāya svāhā vāyur antarikșasya TS. 3, 4, 5, udakāya svāhā VS. 22, 25. 1; AV. 5, 24, 8; PG. 1, 5, 10. bhagaya svāhā sūryo divah TS. 3, 4, 5, 1; PG. I, 5, 1o. aryampe svāhà candramā naksatrāņām TS. 3, puşne svāhā tvastre svāhā 4, 5, 1; PG. 1, 5, 10; AV. 5, rājñe svāhā TB. 3, 10, 7, I. prajāpataye svähä bịhaspatir brahmaṇaḥ TS. 3, kumbhaya svāhā: nowhere. 4, 5, 1; PG. I, 5, 10. vaisravanāya svāhā ŞB. 5, 6. mitraḥ satyānām KS. 15, 5; TS. išānāya svahā ApMB. 2, 18, 16. 1, 8, 10, 2; VS. 9, 39; MS. 2, 6, 6: 67, 12. kridlam vaḥ śardho mārutaḥ KS. 21, varuno'pām TS. 3, 4, 5, 1; PG. 13. RV. 1, 37, I = TS. 4, 3, 13. 1, 5, 10. (dl); AV. 5, 24, 4. 6 = MS. 4, 10, 5: 155, 4, every samudraḥ srotyānām TS. 3, 4, where one, why then by sakala- 5, I; PG. 1, 5. 10. Fatha? samudraḥ srotyānām TS. 3, 4. agninā rayim aśnavat RV. I, I, 3; 5, 1; PG, 1, 5, 10. TS. 3, I, II, I; MS. 4, 10, 4: 152, soma şachinām TS. 3, 4, 5, 1; 9. PG. I, 5, 10. prajāpate na hi tvad anya clāh KS. savitā prasavānām TS. 3, 4, 5, 15: 8. everywhere with difference. T: PG. 1, 5, 10; AV. 5, 24, 1. ākūtam cakūtiś ca TS. 3, 4, 4, 1; MS. 1, 4, 14: 63, 17. rudraḥ paśūnām TS. 3, 4, 5, 1. PG. 1, 5, 10; VS. 9, 39: KS. ſtāsāļ štadhāmāgniḥ BS. 18, 1.4, 15, 5. (a) suşummalı sūryaraśnih KS. tvaştā rūpānam TS. 3, 4, 5, 1; 18, 14, (b) PG. 1, 5, 10. samphito visvasāmā KS visņuḥ parvatānām TS. 3, 4, (c) bhujyuḥ suparṇaḥ KS. 18. 5, I. 14. (d) prajāpatir viśvakarma maiuto gaṇānām TS. 3, 4, 5, KS. 18. 14. (e) 1. PG, 1, 5, 10. işiro viſvavyacāḥ KS. 18, 14, (f) pitaraḥ pitāmahāḥ KS. 39, 7, 14 (8) TB. 4, 3, 3, 2. sa no bhuvanasya pate KS. 18, asmai brahmaņe'smai ksatrāya pūşā mā prapathe KS. 7, 2, 9; SM. KS. 18, 14, (h) 1, 5, 4: 71, 8. samudro'si nabhasvān KS. 18, sain no devir abhiştaye KS. 13, 15; 14, (i) yās te agnc sūrye rucah VS. 18, prāci dig agnir devatā KS. 7, 2, 9, 47: KS. 16, 16. yā vo devāḥ sūrye rucah VS. 18, mayi doho'si virājaḥ: nowhere in 47; KS. 16, 10. this form; with a different order rucam no dhehi brāhmaṇeșu VS. cp. AG. I, 24, 22; HG. I, 13, 1; 18, 48; TS. 5. 7. 6. 3; MS. 3, 4, 8: 56, 3. viştaro'si mātari sida: nowhere. tat tvā yāmi brahmaņā vandamā naiva bhoh (laukika?) naḥ VS. 18, 49: KS. 4, 10. na mārsa ( ) r 14 rāştrabhrțaḥ common. common, MG. I, 9, 7.

·63 common. common. vasavas dakşiņai pādam AB. I, 27, 8; SMB. with TS.; our sūtra agrees with 2, 8, 7; GG, 4, 10, 10. TS. and not with KS. uttaram pādam: nowhere. preto muſcāmi nāinutah RV, X, 85, āpo hi stha mayobhuvah KS. I5, 4; 25 - AV. 14, 1, 17; AG. 1, 7, 13; ApMB. I, 4, 5, (var.); SMB. I, yo vaḥ śivatamo rasaḥ KS. 16, 4. 2, 3. tasmā aram gamāma vaḥ KS. 16, 4. pūšī tveto nayatu hastagshya ApMB. I, 2, 8; RV. X. 85, 26 with—nā vistaro'sy antarikşam: nowhere. for-nau. uru tvā vātāya KS. 1, 4. mā vidan paripanthina)=RV. X. 85. tac cakşur devahitam RV. 7, 66, 16; 32-AV. 14, 2, 11-1, 6, 10. VS. 36, 24; MS. 4, 9, 20: 936, 4. yoge yoge KS, 16, 1; RV. 1, 30, 7; přthivyās tvā nābhau sadayāmi VS. AV. 19, 24, 7; SV. I, 163; I, II; KB. 6, 14, (Not in KS: ApMB. 1, 6, 3. why then by pratika?) khe rathasya kho'nasaḥ KV. VIII madhu vātā ștāyate KS. 39, 3; RV. 91, 7; AV. 14, 1, 41; MB. I, 8, 1, 90, 6; common. 11. (d. differs in all from KGS.). madhu naktam nitoșasă „, RV. I, 90, sam te hiranya? ApMB. I, I, 10. 7. with tſoma for tardma; AV. 14, madhumān no vanaspatiḥ KS. 3, 9, I, 40 with variant. 3; RV. I, 90, 8. agnaye janividle svāhī ApMB. I, 4, tvāgnitājāno bhakşayantu 3; MG. 1, 10, 8 with jana- SS. 4, 21, 8; AG, 1, 24, 15, with somāya janivide svāhā ApMB. 1, 4, a variant, 3; MG. 1, 10, 8 with janayan madhuno madhavyasya: with gandharvāya janivide svāhā ApMB. variants in ApMB. 2, 10, 5; PG. I, 4, 3: MG, I, 10, 8 with jana- I, 3, 30. trayyai vidyāyai yaśo'si ApMB. 2, ayusah prāņam sam tanu KS. 39.7. piāņāri vyānam 10, I. with variant. vyānād apānam amſtopastaranam asi: cp. PG. apānāc cakşuh inama cāmusya ca păpmanam jahi PG. I, 3, 27. with variant. cakṣuşaḥ śrotram śrotrād vācami hato me pāpmā AG. I, 24, 31; MG. vāca ātmānam I, 9, 20. papmānam me hata MG. I, 9, 20. ātmanaḥ prthivim ,, 01 kuruta: cp. BGS. přthivyā antarikşam mātā rudrānām RV. VIII. IOI, 15: antariksād divam SMR. 2, 8, 15; ApMB, 2, 10, 9 beclivah svah ginning with gaur dhenu bhavyā. akūtyai tvā svāhā, kāmāya tvā svāha sūyavasād bhagavati RV. 1, 164, samțdhe tvā svāhā KS. 13, II, 12; 40 - AV. 7, 73, II. 'i'S. 3, 4, 2, 1; TB. 2, 5, 3, 2. om utsrjata : cp. BGS. yaḥ prāņato niinişataḥ KS. 40. 1. (b) třnāny attu: cp. BGS. anſkṣarā rjavah: cp. BGS. (not in ya ojodā baladāḥ ks. 40, 1. (c) yena dyaur ugrā KS. 40. I. KS.) v: ime dyāvāprthivi KS. 40, 1. (e) sam na apo dhanvanyāḥ KS. 2, 1; yasycmc viśve girayaḥ KS. 40, I, (f) AV. 1, 6, 4. (KGS. differs from āpo ha yan mahatih both). ā naḥ prajām yā akşntan yā avayan cp. BGS; ours differs from all. agna āyāmsi pavase RV. IX. 66, 19; äśāsānā saumanasam KS. I, 10; AV. KS. 4, II: common. 14, I, 42. (c+d differ) TS. I, I, agnir rşiḥ pavamānaḥ RV. IX. 66. IO, 1. var.; ApMB. 1, 2, 7 agrees 20; VS. 26, 9. (not in KS.) 2) 11 I 1 samtanyah 13 1) 3) 1) ) . 1) I. I) 1) (d) .

·64 among themselves. ? I) )) 22 ) 1 11 agne pavasva svapāh IX. 66, 21; KS. 19, 14. VS. 38. (This is ekam işe vişnus tvănv etu: cp. ĀGS. the order of the verse implicd by dve ürje vişnus tvānv ctu: commentator; this is found in trīņi rāyaspoṣāya RV. and not in KS. Docs our catvāri mayobhavāya sūtra follow RV. here?) pañca prajābhyah yā to patighni tanūḥ MG. 1, 24, 5. sad ſtubhyo dirghāyutvāya (note yā te'putriyā tanīḥ: nowhere. dirghā-) yā tc'pasavyä tanūh sakhā saptapadā bhava...(not in KS) devasya te savituḥ: only in SMB. I, differs from all. 6, 18. (which adds 'asau' at the tac cakşur devahitam (not in KS): cnd; devasya tvā is common). found in others. gļbhņāmi te suprajāstvāya hastau: paśyasi (laukika?) not found. nowhere with hastau; hastam: paśyāni ( ApMB. 1, 3, 3; withi saubhugat sumangalir iyam vadhūh: cp. ĀGS. vāya RV. X. 85, 36. ud uttamam ärohanti ApMB. I, 6, 5. tām pūşañ śivatamām crayasva RV. imam tvam indra midhvaḥ: cp. ĀGS. X. 85, 37; AV. 14, 2, 38; Apåll. samrājñi śvasure bhava Ry. X. 85, I, II, 6. 46; ApMB. I, 6, 6; SMB. 1, 2, 20. somo dadad gandharvāya: cp. DGS. snuşāņām śvaśnrāņām ca ApMB. I, somaḥ prathamno vivide: 6, 7 with devěnā for devarāņām sarasvati predam ava ApMB. 1, 3, 5. yoge yoge KS. Ih, 1: common. (there is no anuvāka in any of the ankanyarkā abhitah ApMB. 2, 21, Samhitās beginning with saras 17; TS. 1, 7, 7, 2; MG. I, 31, fi vati predam.' Does our sūtra have PG. 3, 14, 6. HIG. I, 12, 2, all any other Mantrapātha before it?) with variants. sā tvam asy amo'ham KS. 35, 18. khe rathasya kho'nasaḥ: cp. MG. (var.) AG. 1, 7, 6. (var.); ADMB. sukisukam salınaliin RV. X. 85, I, 3: 14. (var.). Why should 20 (with lokam for our yonim); KGS. differ from KS.? AV. 14, I, 61 yar.; ApMB. I, 6, ehy aśmānam ā tista AV. 2, 13, 4. 4. var.: MG. I, 13, 6-RV. (var.); SG. I, 13, 12; MG. I, 10, mā vidan paripanthinah: cp. Kaus. 16. with variants. GS. ā tiştheinam asmānam ApMB I, 5, samkāśayā vivahatam AV. 14, 2, 12. 1. (c+d var.) var.; ApMB. 1, 7, 10. with variidam havih KS. 38, 2; VS. 19, 48; ant. MS. 3, II, 10: 156, 16. ye pathīnām (pratika) KS. 17, 16; aryamanam nu devam: cp. ĀGS. VS. 16, 60; TS. 4, 5, II, I; MS. agnir mā janimân; nowbcre. 2, 9, 9: 129, I. iyam nāry upabiūtc tokmīni AV. 14, imc catvāraḥ KS. 13, 15. 2, 63. (b+d var.); APMB. 1, 5, ye śmaśāneşu: nowhere. 2. (var.); SMB. I, 2, 2. yc vangsu Saspiñjarah KS. I7, 16; gandharvam pativedanam: nowhere. (VS. 16, 58; TS. 4, 5, II, 1; MS. somo mā jñātimān 2, 9, 9; 128, 15 ye vşkşeșu). tryambakam yajāmahe KS. 9, 7. ila radih: nowhere; iha rātih VS. 8, (d differs); RV. VII. 59, 12; VS. 51; PG. 1, 10, 1. 3, 60; TS. I, 8, 6, 2; MS. I, 10, namo astu sarpebhyaḥ KS. 16, 15; 4: 144, 12. all with variants. VS. 13. 6. pūṣā mā paśumān: nowhere: but cp. ye tirthāni KS, 17, 16; common. pūṣā mā paśupāḥ pātu KS. 7, 2; tā mandasānā RV. X. 40, 13=Ap- MS. 1, 5, 4: 71, 8. MB. I, 6, 12. vi te muncămi KS. 5, 3; TS. I, 6, 4, ayami no mahyāḥ pāram APMB. I. 3: MS. I, 4, 1; 48, 2; all differ 6, 13 ·65 aśmanvati riyatc RV. X. 53, 8 var.; agnir imāın trāyatām gārhapatyaḥ: AV. 12, 2, 26, var.; VS. 35. 10. nowhere in this form; cp. imām TA. 6, 3, 2. agnis SMB. I, I, II; ApMB. I, sam no devir abhiştaye: common. 4, 8. ya ſte cid abhiấrişaḥ AV. 14, 2, 47: mā le gļhe nisi ghora utthāt SMB. I, RV. VIII. I, 12. has iskartā for 1, 13 with ghoṣaḥ=ApMB. I, 4, our niş 9. ūrjam bibhrati KS. 38, 13 has mā te kumāraḥ ApMB. I, 4, 9 var. bibhrad vasuh, masc; and śivena for our maitreņa; AV. 7, 60, I. agne prāyascitte ApMB. I, IO, 3; PG. I, II, 2. var.; VS. 3, 41. var. gļhāņām ayuh KS. 38, 13. vāyo prāyaścitte ApMB. I, 10, 4. gphân aham HG. I, 29, 2. varies; HG sūrya prāyaścittc I, IO, 5 with I, 14, 6. var. aditya. yeşāı madhye: nowhere in this candra prāyascitte: nowhere. form. vişno prāyaścitte sūnſtāvantaḥ svadhāvantah AV. 7, 60, 6 with variant. tryāyuşam jamadagneḥ APMB. 2, upahūtā iha gāvaḥ AV. 7. 60, 5. 7, 2; AV. 5, 28, 7: common. var.; VS. 3, 43; HG. I, 29, dadhikrāvṇaḥ KS. 6, 9; 7, 4: com- I=AV. upahūtā bhūridhanāh AV. 7. 60. 4 idām agric KS. 16, II: common. IIG. I, 29, I with variants. ilnnam eva vivananam; nowhere. agnir aitu prathamo devatānām Ap annamayena maņinā MR. I, 4, 7; SMB. I, I, 10; PG. saha väcā mano astu 1, 5, II. HG. I, 19, 7 all differ māmi caiva paśya sūryam ca: froin ours. where. 17 inon. > no- The fact that while MGS. cmploys about 179 mantras or mantraportions in the marriage ceremony KGS. nises about 233 should alone suggest that the KGS. is posterior to the MGS. That it is indeed so is ensured by the following: (a) In choosing a girl the two Grhya-sūtras prescribe :- MGS.: KGS.:- vijñānam asyāḥ kuryātl aştau blagadheyain api vã pindaiḥ loştān āharetſ sitālostam vedilostam dārvālostam gomayalostài phalavato parīkşayet| sītāyā hradād goșthôd vỊkşasyādhastal loștam smaśānaādevanād ādahanāc catuspathäd irilostam adhvalostam iriñalostam iti || | ņāt sambhāryam navamam/ KGS. is patently an improvement on MGS. The latter prescribes cight earthclods and agrees this, with ĀśvaGS. (I. 4. 12), while KGS. prescribes nine and goes with GobhilaGS. (II. I. 3-4); and we have alrcady seen that GobhGS. is later than ĀśvaGS. 9 ·66 (b) MGS. and KGS. prescribe preparation of argha with a cow:- inc mc MGS. I. 9. 19-22:- KGS. II. 12 15-21:- asipāņir gāın prāhal hato me pāpinā tasmā asipânir gām prāhal tāın śāstri mama câmusya ca pāpmānam jahi pāpmānam me hata om kuruteti hato papmā pāpmānain preşayati caturo brāhmaṇān halom kurutetil caturo nānāgotràn nānāgotrān bhojayetl paśvangai brāhmaṇān/ eşa ūdya upīyaḥ | nāmāmso madhuparkaḥ syád iti ha pāyasani vã kārayet| nāmāmiso vijñāyatel api vi ghrlaudana cua madhuparka iti śrutih || syal || - The MGS. enjoins the feeling of the cow to the four Brahinins; the injunction is unrestricted and implies that the practice was common in the time of the author of this sūtra. KGS. enjoins the same, but adds “esa vidya upāyaḥ”, i.e. this was valid only in kệtayuga (and not in Kali; so Devapāla and Paddhati), implying thereby that the author of the KGS. considered himself avara, a chill of the Kali age and that in his time the practice of cow-killing, which was cominou in the holy age, had ccused to exist. Further, both the sūtras prescribe thal meat is essential for madhuparka and cite a śruti to that effeci. But KGS, adds 'api vā ghrtandana eva syāt" and this negates the force of the śruti, implying thereby that the priests had begun to discard mcat-eating in the time of the author of the KGS. Similarity, amounting to virtual identity prevails in the two sūtras. The beginning of the two is as follows:-- MGS.: KGS.:- upanayanaprabhỉti vratacãri syāt upanayanaprabhȚti vratacārī syāt mārgavāsā ḥ samhatakeso mārgavāsāḥl sa mha ta keśaḥ bhaikṣācāryavſttih, sasalkadaņdaḥ, bhaiksācāryavșttiḥ| sasalkadaņdah i saptamuñjāın mekhalāır dhārayed saptamuñjām mekhalāın dhārayet | ācāryasyāpratikulah sarvakāri yad na madhumāmise aśnīyāt kşāralavaenam upcyāt tad asmai dadyād, navarjil yad cnam upcyāt tad asmai bahūnāım yena sainyuktaḥ| nāsya dadyāti bahūnām yena samyuktaḥ | sayyām āvisen na sainvastrayet na ratham ärohet nānſtam vadot na nāsya sayyām āviset na ratham āruhet | mușitām striya prekşctal na vihāna saivastraveta sarvāni rārthojalpet! na rucyartham kim sārņsparsikāni strībhiḥ saha varjayet | cana dhārayctal sarvāņi sāmsparsina mușitām prekşctana vihārārtham kāni strībhyo varjayeti na madhu- jalpet | rucyartham kimcana māņse prāśniyāt kşāralavanc cal na dhārayate! snāyāt) udakam snāyād udakam vābhyupeyāt yadi vābhyupeyāt| yadi snāyād dança snāyād daņda ivāpsu plaveta || ivāpsu pariplavet || na na ·67 This similarity is not accidental. Obviously KGS. is recasting MGS. with minor alterations, consisting chielly in unimportant additions, subtractions and in the substitution of more modern expressions for antique ones. For MGS. ācāryāpratikūlaḥ sarvakārī has been substituted by ācāryāpratikūlaḥ sarvukāryāsvatantraḥ; na madhumāmse aśniyāt kşāralavaņe ca, which is read in proper place by MGS. has been thrust by the KGS. in the middle of the positive injunctions. KGS. āruhet is a pretentious archaism for MGS. ūrohet; and so is saņvastrayeta for--yet. MGS. vihārār. thaḥ is telling, in asmuch as preference for nominative singular—thaḥ to adverbial--tham is typically Vedic and its reversal alone is sufficient to place KGS. later than the MGS. MGS. dhārayeta is better than KGS.-yate. The addition of pari to MGS.-plaveta is unmotived. Difficult MGS. words have been substituted by simple ones:- MGS. I. 2. 19:- KGS. I. 3. 14-15:- malavad-vāsasā saha sam vastraram | malavad-vāsasā saha sambhāṣā, rajahsu väsinyā saha sayya rajovásasā saha sayyā || MGS. I. 4. 6:- KGS. I. 9. 5-9:- asyanadhyāyāḥ samūhan vāto, valikaksāraprabhști varsam, vidyotamāne ‘no tasyānadhyāyāḥ| na vidyotamānc na stanayati'ti śrutir, na stanayati) ākälikam devaturnular ūkālikam Gevaturulan vid y und vidyul Jhanvolkā ācāreņainyc dhanvolkātyaksarä) ś ab dah atyaksarāḥ sabdāḥ samtatavalikaācāreņānyc| prasrūvah || Having enumerated all the occasions for anadhyāya, MGS. rightly places ācāreņānye in the end to cover the rest of the possible causes. KGS. yiolates the felicity of the construction by wrenching ācāreņānye from its right place and inserting it in the iniddle. MGS. I. IO. 11: KGS. III. I. 13-16: yena karmaṇerchet tatra jayān juhuyāt | jayānām jayābliyātän tāstrabhịtaś cal tāni yathoktan ca śrutis tāp yathoktām akūtyai tvā svāhā bhūtyai tvā svāhā / prayuje tvī svāhā | nabhasc adhipatyāni juhotiūkūtvā svāhā| aryamnc tvā svāhā saințddhyai tvā tyā iti tribhis tvetyantail ! svāhā| jayāyai tvā svāhā kāmāya tvā svālety ịcā stomam prajāpataya iti ca || Comment: jayānām yathoktagrahaņena 'ākūtāya svāhā (text: ūkūtyai only in Kauś. 5, 7.) iti darśayati na tv akūtam ca svāhā iti yathā śākhāntareșu" (but cp. akūtam cakūtiś că etc. MS. I. 4. 14: 63. 17; TS. 3. 4. 4. I.)

·68 MGS.-śrutis tām yathoktām is relevant; it defines akūtyai tvā etc., which does not occur in MS. and has to be rcad in that particular order. But KGS.-tāni yattoktam is irrelevant; inasmuch as it qualifies jayābhyātān rāştrabhrtaḥ verses and has caused confusion to the commentators. "eşa ādya upāyaḥ" We have detected in KGS.-"eșa ādya upāyaḥ" a sign of its lateness. When we add to this the identity not only of the individual sūtras, but also of the whole prakaraṇas in the two works, and note that KGS. advocates more refined points and puritan opinions and that it seems to controvert or make optional the doctrines, contained in the MGS., we become sure of its posterity to the MGS. But these remarks apply to the first Puruşa of thc MGS. because this Puruşa alone is genuinely original; the second Pur'ışa being admittedly a later creation. Difficulties and doubts exist even with regard to the first; and I suspect that the work, in its present form is, like other Gșhyasūtras, defective and deficient; compiled, in a hurry, on the basis of an ancient Gșhyasūtra, or preferably, a floating mass of literature, pertaining to the domestic ritual. My suspicion is based on some such ground:- We have noted that the pivot of the Gệhya ceremonial is marriage and that is boiled down to the ceremony of Saptapadi, in which the bridegroom makes his bride take seven steps, cach for the aquisition of a particular object. The Mānavagěhya cnumcrates six steps for gaining six objects and omits the seventh. It runs:- athainā prāciin sapta padāni prakrāmayatil ekam işe dve ürje trīņi' prajābhyaś catvāri rāyaspoşāya pañca bhavāva şad lubhyaḥ| sakhā saptapadi bhava sumrdikā sarasvati ! mā te vyoma samdrái| vişņus tyām un nayatv iti sarvatrānusajati || The omission of the scventh step for the acquisition of the seventh object is striking. On this omission the Mānavas agree with Āśvalāyanas, Kauşitakins, Jaiminiyas, and the Pāraskaras, which cnjoin:- I. AšvaGS. I. 6. 20:- athainām aparājitāyām disi sapta padāny abhyutkrāmayatīşa ekapady ürje dvipadi rāyaspoşāya tripadi māyobhavyāya catuspadi prajābhyah ·69 pañcapady ftubhyaḥ șațpadi; sakhā saptapadi bhava sã mām anuvratā bhava putrān vindāvahai bahūms te santu jaradaştaya iti || II. Kauşītaki I. 14:- udicyāın disi sapta padāni prakramayatișa ckapady ürje dvipadi rāyasposāya tripady iyobhavyaya catuspadi paśubhiyah pañcapady ộlubhyaḥ şațpadi sakhā uptapadi bhavcti | III. Jaiminīya I. 21:- sapta padany abhyutkramayed ekain işe iti pratimantram; ckam ise vişnus tvānvetu dve ürje vişnus tvānvetu trīņi rāyaspoșīya vi-, catvāri mayobhavāya vi-, pañca prajābhyo vi-, şad ſtubhyo vi-, sakhā saptapadi bhavcti saptame prācīm avasthāpya ctc. IV. Pāraskara I. 8:- athainām udicīı sapta padāni prakrāmayati ekam işe dve ürje triņi rāyaspoṣāya catvāri māyobhavāya pañca paśubhyaḥ şad rtubhyaḥ sakhe sapta pa dā bhava sã înām anuyratā bhaval vişnus lvā nayatv iti sarvatränuşajati It is possible that Āśvalāyana, Kauşitaki, Mānava, Pāraskara and Jaimini draw from a common source, which was defective in this particular respect. The rest of the Gșhyasūtras are free from this omission and they, in common, mention the seventh step for gaining the seventh object, as is shown below: (1) Kāthaka 25. 42:- uttarato'gncr darbleșu prācīın prakrāmayaty ekanı işe dye ürje trīņi rāyaspoṣāya catvāri mayobhavāya pañca prajāblıyaḥ sad ſtublıyo dirghāyutvāya saptamain; sakhā saptapadā bhava sumrdikä sarasvatimā te vyonia sam dřśe vişnus tvānvetíty anuşangah || (2) Bhāradvūja I. 17:- sapta padāni prakramayaty ckam işe vişnus tvānvetu, dve ürjevi-, triņi vratāya vi-, catvāri māyobliavāya vi-, pañca paśubhyo vi-, şad rāyaspoṣāya vi-, sapta saptabhyo hotrābhiyo vi-, iti saptame pade samikşamāņo japati sakhā saptapadā bhava sakhāyau saptapadāv abhūva (ed. babhūnia wrong) sakhyam te garncya sakhyāt te mā yoșam saklıyān me yoşthāh iti 11 (3) Baudhāyana 1. 1. 28:- athainām devayajanam udānayati ckam işe vişnus tvānvenil dve ·70 ūrje vi-l triņi vratāya vi-l catvāri māyobhavāya vi-l pañca paśubhyo vi- | sad rāyaspoṣāya vi-l sapta saptabhyo hotrābhyo vi- iti saptamam padam upasangļhya japati sakhāyaḥ saptapadā abhūma sakhyam te gameyam sakhyāt to mā yoşam sakhyān me mā yoșthaḥ iti || (4) Āpastamba II. 4. 16-17:- athainām uttareņāgniın dakṣiṇena padā prācīm udicīm vā disam abhiprakramayaty ckam işa itil sakleti saptainc pade japati || Mantrapātha (1. 3. 7-14) gives the mantra in sakalapātha: ckam ise vişnus tvūnvelul dve ürje vi-l trīņi vratāya vi-l catvāri mäyobliavāya vi-l panca pasubhyo vi- ad stubhyo vi-! sapta saptabliyo hotrābhyo vi-l saklā saptapadā bhava sakhāyau saptapadāv abhūva (ed. babhū- wrong) sakhyam te gameyan sakhyāt te mā yoşaip sakhyān me mā yosthah | (5) Hiranyakcsin I. 21. I:- ckam işe vişnus ivānve'ul dve ürje vi-| triņi vratāya vi-l catvārı māyobhavāya vi-, pañca pasubhyo vi-, sad rüyaspasiya vi-, sapta saptasaptabhyo hutriibhyo vi- iti saptamai padain avasthāpya japatil saklāyau saplapаdāv abliūva (ed. babhū wrong) sakhyam te gameyam sakhyāt te mā yoşam sakhyān me mā yoșthā iti || (6) Āgnivośya I. 6:- ckam işe vişnus tvānvelul dve ürje vi-l trīņi vratāya vi-, catvāri māyobhavāya vi-, pañca paśubhyo vi-, sad rüyaspoşaya vi-, sapta saptabhyo hotrābhyo vis-l sakhāyau saptapadāv abhūva sakhyair tc gameyam saklıyāt te mā yoşam saklıyān ne mă yoștha iti || (7) Gobliila 11. 2. 10:- śūrpeņa $cșam agnăv opya prāg udīcīm abhyutkrāmayati ckam ișc iti | Mantrabrälınaņa (I. 2. 6-12) gives the mantra in sakalapāțha:- ekam iśc vişnus tvā nayatul dve ürje vi-l triņi vratāya vi-l calvāri māyobhavāya vi-l pañca paśubhyo vi-l sad räyaspoṣāya vi-l sapta saptabhyo hotrābhyo vi- 11 (1) Khādira I. 3. 29 agrces with the Gobhila. (9) Kausika 76. 22-24:- tāsu padāny utkrāmayatil ise tvā sumangali prajāvati susima iti prathamam ürje tvā rāyaspoşāya tvā saubhagyāya tvä sämrājyāya tva sarpade jivātave tvā sumangali prajāvati susima iti saptaman sakhā saptapadi bhaveti || ·71 Thus, the Gșhyasūtras can be conveniently divided into two groups on the basis of the omission or mention of the seventh step, coupled with the objcct to be gained by it; and it is just possible that these two groups derived from two different sources. The basis of this division can still further be limited to a single word, i.c. saptapadi in contrast with saptapadā; and it is to be noted that, while the Maitrāyaṇa group reads saptapadi the Kāțhaka group has saptapadā; and in the light of the consistency with which the two groups use these two words I should, at once', correct Pāraskara' saptapada' into saptapadi and conversely Kausika saptapadi into saptapadā. Schrederº and Bradke' have shown, in detail, that the Maitrāyana and Kathaka schools of the Black Yajus originated in the north--the carly Indian home of the Aryans--while the schi.ol of the Taittirīyas developed in the south; and on this account the two schools may be placed earlier than the latter. The Gșhyasūtras of Baudhāyana, Apastamba, Bhäradvája, Hiranyakesin and Agniveśa belong to the Taittirīya Samhitã and a scrutiny of the marriage ceremony given by thein may evolve their provisional chronology. BauGs. ApGS. atha vivāham vylīkhyāsyāmahl udagayana sarva ſtavo vivāhasya . āpūryamānapakṣe punye nakṣatrc yuginan saisirau māsau parihāpybrāhmaṇān varān prahiņoti 'pra su gmantā ottamai ca naidaigham / dhiyasānasya saksaņi varebhir varān abhi şu prasīdala) asmākam indra ubhayam jujoșati yat sarvāṇi punyoktāni nakşasaumyasyāndhaso bubudhati' itil yato'numantra- trīņi/ tathā inangalāni | yate anľkşarā ļjavaḥ santu panthā yebhiḥ sakhāyo āvštaś cătrībhyaḥ pratiyyanti no varcyam sam aryama sai bhago no cran! invakābhiḥ praninīyāt sam jāspatyam suyamam astu devāḥ itil atha yadi dakşiņāblih saha dattā syān nātra srjyante te varāḥ pratinanvarān prahiņuyāt tām pratigſhṇīyāt 'prajāpatilı ditāḥ| maghābhir gāvo striyam yasa' ilyetäbhiḥ şadbhir anuchan- grhyantel phalgunibhyām! dasam, sárve māsă vivāhasya śucitapastapasya- vyūhyatel yām kāmaycta warjam ity ekel rohiņi inrga sírsam uttare phal duhitara priyā syād iti guni svātīti vivāhasya naksatrāņil punarvasī tişyo hastaḥ śroņā rcvatity'anyeşāır' bhūtika tir! nisty īyām dadyat rmaņāın yāni cānvāni punyoklini nakwatrıņi priyaiva bliavati naiva tu teșu pūrvedyur evarddhipiirteșu yngmān brāhirapunar ägachatiti brāhmaņăn bhojayet! pradakṣiṇam upacāraḥ| puzpa- ņāvekso vidhiḥ| invakaphalākşatamiśrair yavais tilārtham upalipya dadhyodana samprakirya dakşınam jānu!!! sabdo mīgaśirasi niștyābhūmau nidliāya savyam uddhịtya'idā devahīḥ'! Sabdah svātau vivāhe Later writers forgot the basic distinction between ekapadli and ekapada; thus Väsudeva, the author of Sinkhiyanagrhvasımgraha conlusr's the two:-isa «kapadà bhava, ürje dvipadā bhava, rīyaspoşaya tripadi bhava ayobhavyaya catuspadli bhava, praśubhyaḥ pañcapacii bhava, satrubhyah satpadi lihava, sakha saptapadi bhaveti. Uber dio Maitrāyaṇi samhitä 20MG. 33. 177-207. ► 3 Uber das Mänava-sphya-sūtra ZDMG. 36. 417-177. I 2 ·72 CAL Virane iti japitvà 'nāndimukhāḥ pitaraḥ priyantām' iti gauḥ| grheşu gauḥ| tayā vácayitvà ‘adya vivāhah' iti brāhmaṇān annena varam atithivad arhayet parivisya 'punyâha svasti çddhim' ity oikārapūrva tristrir okaikāın aşişo vācayitvā snāto' yo'syāpacitas tam itarhatavāsā gandhānuliptah sragvi bhuktavān | ayāl etāvad gor älambhapratodapāņir apadātir galvā vadhiūjñātibhir sthānam atithiḥ pitaro atitinivad árcitaḥ snātām ahatavāsasa gandhā- vivāhaś ca) suptām rudanuliptām sragviņīını bhuktavatim isulastām dattām vadhūm samikșate 'abhrātīghnim varu tim nișkrāntām varaņe ņāpatighnii bộliaspatel indrāputraghnim laks- parivarjayet dattām gupmyam tām asyai savitaḥ suva" ili tayekşyarnāņo dyotām japati 'aghoracakṣur apatighny edhi śivā pati- tai rsabhām bhyaḥ sumanāḥ suvarcāḥl jivasûr devakāmā śarabhām vinatām vikasyonă śaip no bhava dvipade sam catuspade' iti | țām mundām mandūşiathainām antareņa bhrumukhc darbhena sar kam sākārikāı rātāı” mārsti 'idam aham yā tvayi patighny aloksinis tām nirdisami' itiſ darbham nirasyāpa upasprs- pālim nitrām svanujām yāthainā dakșine haste gplınāti 'mitro' si'itill varşakärim ca varjayet athainām devayajanainudānayati ckam işc nadinimā vişņus tvānvetul dve ürje višņus tvāuvctul nakșatranāmā trīņi vratāya vişnustvānvctu calvāri māyobha- víkşanāmāś ca garhitāḥ | vāya vişnus tvānvetul pañca paśubhyo vişnus sarvās rephalakārotvănvetul şad rāyaspoṣāya vişņus tvānvetu! rántā parivar sapta saptablyo hotrābhyo vişnus tvānvetu' iti saptama padam upasangļhya japati 'sakhi- jayetl śaktivişaye dravyyah saptapadā abhūma sakhyam te gaineyam āņi pratichannāny upasakhyāt te mā yoşa sakhyān me mā yosthāh nichāya brīyād "upaāvedyārghyam kuryāt| madhye’ gārasyodici- sprsa" iti nānābijāni napratişevaņā craka upastřņātiſ tāsv aha'āni | sanısrsťāni vedyāḥ pāmbahugunāny uttaradaśāni vāsāmsy ăstirya teşv! sūn kşetrāl loştam sakrc ștvijaḥ prāúmukhā upavišantiſ uttarapūrve chunaśānalostam iti pūrdeśc'gārasya prākkūlān darbhān sainstīrya teşv arghyadracyāt sarpisādayatil yāvanta ftvijas veşām upasparśane yathtāvanti kāmsyāni pātrāņi sāpidlänāni tāvatah ūliugam pddhiḥ| uttamari kūrcān| dvāv anyau parigrahaniyau kürcau bandhuśīla dadhi inadhu glirtam āpah payo vastrayugāni paricakşate kundalayugāniſ yasyai goh payas camasaḥ srag la kşaņasampannām alamkataņiya cetil pavitre kịtvā tūşņim gām upayachetal bandhusamiskſtābhir adbhir ultānāni Pātrāņi kļtvà Šilalakṣaṇasaippannaḥ śruproksya kūrce kāpsya nidhāya tiraḥpavitram madhv ānayatil dadhi payo vā dviliyam sa tavān aroga iti varasamdvivſt: shịtam tộtiya sa trivșt! yad divitiyan pat| yasyām manascaktac caturtham sa caturvrt| āpaḥ pañcamiḥ sa șușor nibandhas tasyam pārktaḥ| varsiyasã tejomayenāpichāya nānā. puruşā arghyadravyäny ādadate anvag anisanſddhir 'netarad ādriyctety vrajatāl 'kūrcah' iti kūrcam prāha| tat 'sukūrcaḥ' itītaraḥ pratigrhņāti tain pradakşiņam parsuhțdaḥ samavetan yasyodagāvștta upavisatil purastād vainan mantravato varān prahipratyañcam upohate 'rāstrablțd asy ācāryāsandi martvad yoşam” itil athāsmā udapătram ádāya nuyāt? tân ādito dvābhykūrcābhyāın parigțhya 'padyā āpa' iti prāhal tā ām abhimantrayctal spaabhimantrayate āpaḥ pādāvanepanīr dvişantam | yam drstvā třtiyām japet ! itil arockell ·73 --- nāśayantu me! asmin kule brahmavarcasy caturthyā samikseta | asāni' iti! anguşthenopamadhyamayā dakşiņam pādai pūrvam brāhmaṇāya, pra: cāngulyā darbham sārayati savyam sūdrāyal stri praksālayati pumān abhişiñcati| viparitam ity ekel niyamāt samgrhyottareņa yajuşă patniyajamānau janghe dhāvayatah| avancktuh tasyā bhruvor antaram pāņi sam mršati Ⓡinayindriyar viryam' ity sammțjya praticinain uraḥ praty aimāna praty abhimṛśatel apo vrihibhir yavair vā samulāyutya tathaiva kirnirasyet prāpte nimitta câbhyām parigshya 'arhaņiyā äpa' iti praha | tā ! utaram japet yugmān abhimąntrayate 'ā ma āgād varcasă yaśasā sam samavetan mantravata sựja payasā tejasā cal tai mā priyan prajānā.. uttarayādbhyaḥ prahiņukurv adhipati paśūnām" itil ekadeśam añjalāv ānīyamānam anu mantrayate 'virājo' si yāt uttareņa yajuşā tasvirājo doham aśiya | mama padyāya vi rāja yāḥ śirasi darbhendvam iti atisistāh parācir niniyamānā anumantrayate ' nidhāya tasminn uttaraya 'samudram vaḥ pra himony akşitäh svām yonim api gachata achidraḥ prajayā bhīyāsain mā dakşiņam yugachidram pourā seci mat payah' itil atha tathaiva kürcābh- pratisthāpya chidrc suvaryām parigrhy 'opastaraniyā āpa' iti prāhal täh! pibati 'amſtopastarañain asi' iti trir ācāmct trih ņam uttarayānlardhāyotta · parimrjet | dvir ity ekel ācāntāyāpāvſttāya tathācāntāyāpävịttāya tath räbhiḥ pañcabhiḥ snäpaaiva kūrcābhyān parigrhy färghya' iti präha | yitvottarayāhatena vāsasā- ‘madhuparka' iti väl madhuparka, proklam chādyottarayā yoktreņa anumantrayate 'trayyai vidyāyai yaśo'si yasaso yaso'si brahınaņo dīptir asi, tam mā priyaır prasannahyati athainām jänām kurv adhipati pašīnām'itil tam ubhā uttarıyā dakșiņe haste bliyām hastābhyām pratigrhņāti 'levasya tvā savituḥ prasave' śvinor bahubhyām pişno hasgļhítvägnim abhyānīyāpatābhyām pratigrhņāmi' itil tasmins cit kicid reņāgnim udagagram āpatitam syāt tad anguşthena ca inahānā mnya kaļam āstirya tasminn copasargļhyemām disam nirasyati 'nestāvrd- . upaviſata uttaro varaḥ | dhim kịntāmi yā te ghorā tanūḥ, tayā tam ā visa yo'smān dveşti yain ca vayam dvişmah agner upasamadhână itil athāpa upasprśya sarvābhir angulibliihdyājyabhāgānte 'thainām samudāyutya prāśnāti yan madhuno inadha ādito dvābhyām abhivyam paramam annādyam vīryam/ tenāham madhuno madhavyena parameṇānnādyena virmantrayeta athāsyai dakprāśya trir anupibec cheşain ca kuryāt| ya āt: şiņam yena paramo'nnādo madhavyo’sāni itil trih șinena nicā hastena dakuttānaın hastam manaḥ śreyāmsam ichet tasmai sesam dadyäd gȚhṇīyātı yadi kāmayeta itil ācāntāyāpāvýttāya tathaiva kūrcābhyam pulsa eva janayeyam ity parigrhyāpi dhāniyā āpa' iti prāha! tāḥ pibati i amrtāpidhānam asi' iti trir ācāmet trih pari- anglıştham eva so'bhīvāmrjet dvir ity eke ! ācāntāyāpāvýttāya gaur' nguştham abhīva lomāni iti gām praha tām anumantrayate gaur asy gļhņātil 'gļbhņāmi ta' ity apahatapāpmā'pa pāpmānam nuda mama cāmu etābhis catasȚbhiḥ | sya ca' ity upavettur nāma grhņātil nānā mahartvigbhyo gāḥ prāhal ekām hotặkebhyaḥ athainām uttareņāgnim sarvebhyo vai kāmavibhavatvāt yah prāha dakṣiṇcna Padā prācim tasmā upākaroty ekadeśam vapāyai juhoti “aynih udiciin vā disain abhi prathamaḥ prāsnātu sa hi veda yatha haviḥ | | prakramayaty 'ekam işa' Ιο ·74 śivā asmabhyam oşadhiḥ kļņotu viśvacarşaṇiḥ itil 'sakhe'ti saptame iti ekadeśam upaharati tat prāśnāti' agnih pra pade japati || thamaḥ prāśnātu sa hi veda yathā haviḥ, aristam prāg ghoināt pradaksasmākam kļuotv asau brāhmaṇo brāhmaneşu iņam agniq kộtvāl yathăiti atha yad utsrakşyan bhavati tām anumantrayate 'gaur dhcnubhavyā mātā rudrāņām duhitā sthānam upaviśyānvārabvasūnām svasādityānām amţtasya näbhiḥ, pra dhiyām uttara āhutir ņu vocami cikitus: janāya nyà gām änāyām asili vadhişta, pibatūdakam tīņāny attu, om utsrjata' juhoti 'somāya janivide itil tasyāın utspstāyām mcşam ajam vālabliate svāhā' ity ctaih pratimaāranyena vā māmsenal na tv evāmāso'rghyaḥ ntraml athainām uttaresyāt asaktau piştānnam samsiddhiyctl siddhe 'bhūtam' iti prāhal tat 'subhūtam' itītaraḥ ņāgnim dlakṣiṇena padapratyāha! tad abhimantrayate 'bhūtam subliū śmānam āsthapayaty'ā tam sā virāų tan mā kşiyi tan me'sāya tan ma tiştha' itil athāsyā añjaūrja dhā oin kalpayata' itil caturo nānägoträn brāhmaṇān 'bhojayata' ity eva brīyātſ teşu läv upastirya dvir lājän bhuktavatsv annan asmā upaharati| tat prāśnāti opyābhighārayati) tasyāḥ 'virāļ asi virăd annam virād virājo mayi dhehi' sudaryo lījan vivapatity iti| bhuktavadbhyo vastrayugāni kundalayrgini ckel juhoti 'iyam nāri yasyai goh payas camasah stag alamkaraniyam iti ca dadyat! ckadhanam pasthauhim damyāv itil uttarābhis tisțbhiḥ ity ckel pravi madhuparkād alamkarañain eko pradaksiņam agnim křtvasamầmananti/ mahayed rivijam ācāryam cātmā śmānam asthåpayati yanam vā cșa mahayati yah sam stvijam ācāryam ca mahayati cvain evamvratä vă ātyantikāḥ thā purastāt | homas syuḥ patito'nanūcāna iti nimittäni varaņe' cottaraya | punaḥ parignyādheyaprabhrtișu caiņām rivijā smaret kramaņam āsthapanal! tathaite arghyā ștvik svasuraḥ pit;vyo mātula ācāryo rājā vā snātakaḥ priyo varo' tithir iti homas cottarayāl punalı samvatsaraparyāgatebhya etebhya cvam kury'id' parikramaņam! jayādi vivāhe varāya | athartvigbhyaḥ karmaņi-karm- pratipadyatel parişccanani dadāti) āntam krtvottarābhīyāın atha sucau same desc agnyāyatanadeśarm yoktrar vimucya tāın sakalena trih prācīnam ullikhet trir udicinam tataḥ pra vā vāhayet | athādbhir abhyuksya sakalam nirasyāpa upasprśya yājñikāt" kāşthād agnini mathitva samopyaitam agnim anuśrotriyāgārād vährtya vyāhſtibhir nirupyopasam- haranti | nityo dhāryaḥ | ādhāyopatişthate 'justo danıūnā atithir duroņa anugato manthyah| Śroimam no yajñamupa yāhi vidvān. viśvā agne'bhiyujo vihatya satrūyatām ā bharä triyāgārād vāhāryaḥ| upabhojanāni' itil athainam pradakşiņam agnim vāsas cãnyatarasya bhārparisamūhya paryukşya paristirya prāgagrair yāyāḥ patyur vānugate | darbhair agnim paristſņāti!, api vodagagrāḥ api vottarayā juhuyān paścác ca purastāc ca bhavanti/ dakṣiṇān uttaran uttarān adharān yadi prāg udagagrāḥl uttarenop aset utlarā rathaņāgnim prāgagrān darbhān samstirya teșu syottanbhani vāhāv utdvandvam nyanci pătrāņi samsādayati devasa- tarābhyām yunakti| dakmyuktāny ekaikaśaḥ pittsamyuktāni sakȚd eva manusyasainyuktānil yat saha sarvāņi mānuşāņi' șiņam agre ārohatim ity etasmād brāhmaṇāti pavitre kſtvā tūsņim uttarābhir abhimantrasamskstābhir adbhịr uttānāni pātrāņi kļtvā yate søtre yartmajor ·n a са paridhisamd prácinagrīvam 75 prokşya visrasyedhmain triḥ sarvābhiḥ prokșati || vyavastīņāty uttaraya darbhcşu daksinato brāhmaṇa upavisati uttarata nilam daksinasyām udapātraniatlia tiraḥpavitramājyasthālyānı ājyam nirupyodico'ngärān niruhya vyantän lohitam uttarasyām te kṛtvā teșu adhiśrityābhidyotanenābhidyotya dve uttarābhir abhiyāti tirth darbhāgre prachidya prakņālya pratyasya punar asthāņucatuspathavyatikabhidyotya trih paryagni kṛtvā varima kurvann udag udväsya pratyūhyāngārān barhir ástirya rame cotlarām japet|| athainam udicināgräbhyām pavitrabhyāı punarnāvam āhāra trir utpūya visrasya pavitre Ubhiḥ uttarayānusarpsprśyāynīvampraharatiſ atha davı mantrayate | niştapya darbhaiḥ sammțiyādbhiḥ samsprøya nāvyāms tarati vadhūḥ punar nistapya prokşya nidhāya (arbhān adbhih sarısprśyāgnáv anupraharati | atha śamyâh paśyet| tirtvottaram paridadhāti 'khādiri darvi tejaskāmasyaudu- i japet| Smaśānādhivyatimbary annādyakāmasya pālāsī brahmavarcasakrame bhāņdc rathe vā kāmasya' itil atha haikesām vijñāyato'nirſtiriste'gner upasanrādhagrhītā vai darvi yad clarvyā juhuyān nirstyāsya yajñam grähayet tasmāt sruveņaiva hotavyam' nädyājyabhāgānte'nväritil pālascua srivenety Atreyah| khădireņety abdhāyām uttarā āhutir Angirasaḥ| tāmrayasenety Atharvaṇaḥ kārsnā hutvä jayādi pratipadyate yasenāblicarann iti sārvatrikam| anyo väsyaitāvat křtvā'gamanam känkset1 aparenågnim parişccanāntam karoti ulicinapratiscv: nẵnh crakali sādhivasãm asirya | ksiriuâm anyesät va lakgtasyām prāñcāv pavisata utarataḥ patir manyānām vşkşāņām daksiņā patni| atliānvārabdhāyām pradakşiņam agnim parişiñcati 'adite'nımanyasva' iti dakși- Nadlina Jhanvanım ca natal pricinam! anumale’mui manyasva' ili vyatikrama uttare yathāpaścid udicinam! 'Sarasvate'mu mangasvality lingam japet gļhān uttarataḥ prácīnam/ 'deva savitaḥ pra suva' iti uttarayā samkäsayati sam intai pradaksiņam samantam eva vā tüşniml atledhmam ablıyajya pari samichal vā hā v uttarābhyām sinasti svāhākāreņābhyadhayāgharav äghiraya- vimuñcati dakșiņam agre lii 'prajāpataye svāhā' iti manasottare paridhi- Johita carmānaduhain saldhau samsprśyükspavā samlatam/ indraja uttarasarpsprśyākṣaṇayā sa tatam| athājyabhāgan loina madhyc'gārasyottarajuhotiſ 'agnaye svahā' ily uttarārdhapūrvārdhe yāstirya gļhān prapâdayathāgnimukham juhoti yukto vaha jātavedah purastād agne videlhi karma kriyainīņam yatlieann uttarām vācayati dakdan, tvam bhišag bhesajasyāsi kartă tvayā gūsiņcna padā) na ca dehaaśvăn puruṣãn sanema svāhā| catasra āśāḥ pra līmi abhitisthatil uttaracarantv agnava imam no yajñain nayatu pūrvadese' gārasyāgner upprajānan, ghștam pibann ajaram suvīram brahma samid bhavaly āhutinām svāhā| ā no bhadrāḥ asamadhānādyājyabhāgākratavo yantu visvato'ılabilhāso aparitusa ntc'nvārabdhāyām uttarā udbhidaḥ, devā no yathā sadam id vşdhe' sann āhutir hutvā jayādi pratipaprāyuvo rakṣitāro dive-dive svāhāl virūpākṣa adyate parişecanāntain mā vi badhisthā mā vi būdha vi bādhithāh, nirrtyai tvā putram āhuḥ sa naḥ karmāņi dhāraya svāhã | kȚtvottarayā carmany up- 'virūpākşam ahai yaje nijanghai šabalodaram, avisata uttaro varah | athāyo māyam paribādhate śriyai pustyai ca nityadā | syāḥ puițisvor jîvaputrā- ·76 arunastu me tasmai svāhā! yä tiraści nipadyase'ham / yāḥ putram anka uttaravidharani iti, tām tvā ghệtasya dhārayāgnau yopaveśya tasmai phalāny samrādhanīm yajc svāhā | samrādhinyai devyai svāhā| prasādhinyai devyai svāhā | bhūḥ svāhā uttarena yajuşā pradābhuvaḥ svālā suvah svāhāl bhūr 'bhuvaḥ yottare japitvā vācam suvaḥ svāhā ity etāvat sarvadarvīhomānām yachaty anakşatrebhyah | esa kalpaḥ || uditeșu nakṣatreșu prācim athāsya upotthāya daksinena hastena tudicini vã disam upanish dakşiņam asali pratibāhum anvavahștya kramyottarābhyam yathilhşdayadcsam abhimršati 'mama hğdayc hrdayam te astu mama citte cittam astu te į mama vācam lingam dhruvam ckamanāḥ śşņu main cvānuvratā sahacaryā maya dhati ca darśayati || bhava' itil athäsyai daksine karņc japati ‘mām te manaḥ praviśatu mām cakṣur mām u te bhagah/ mayi sarvāṇi bhātāni mayi prajñānam te | madhugc madhvagāhe jihvā madhuvādini| mukhe mc sāragham madhu datsu sarvananam kệtam || cākravākam sam vananam yan nadibhya udāhſtam| tad vittau devagandharvau tena samvaninau svaḥ || sprśāmi te'ham angāni vāyur āpaś ca inā paraḥ| mām caiva pasya sūryam camā cānyeșu manaḥ kṛthāḥ || : somaḥ prathamo vividle gandharvo vivida uttarah tȚtiyo agniş te patis turiyas to manuşyajāḥ somo'dadad gandharvāya gandharvo' dadad agnaye rayim ca putrālis cādad agnir mahyam atho imām || sarasvati predam ava subhage vājinivati tam tvā visvasya bhūtasya pra gāyāmasy agratah' til athāsyai lakṣiṇena nicā hastena dakşiņam uttanam hastam särguşthain abhiva lomāni gļhņāti 'urbhiņānii te suprajāstvāya hastam mayā patyā jaradaşțir yathāsaḥ| bhago aryamā savitai puraindhir mahyarn tvādur gärhapatyāya devāḥ" itil athainăm pradaksinam agnim paryānayati pari trägne puram vayam vipram sahasya dhimahil dhrsadvarnaın divedive bhettārain bhangurāvatah itil atha tayopaviśyānvārabdhāyām upayamanir juhoti 'agne sardha mahate saubhagāya tava dyumnāny uttamāni santul sam jāspatyam suyaman ā kļņuşva satrūyatām abhi tistha mahāinsi svāhā || somāya janivide svāhā | gandharvāya janivide svāhāl agnaye janividc svāhā| kanyalā pitȚbhyo yati patilokam ava dikşām adāstha svähā || preto muñcati nămutaḥ subaddhām amutas karat yatheyam indra midhvaḥ suputrā subhagā sati svāhā || agnir aitu prathamo devatānām so'syai prajāın muñcatu inſtyupāśāt, tad ayar rājā varuņo' numanyatām yatheyam stri pautram agham na rodāt svāhā || imām agnis trāyatāın gärhapatyaḥ prajām asyai nayatu dirgham āyuḥl aśūnyopasthā jivatām ·77 astu mātā pautrm ānandam abhi pra budhyatām iyam svāha || mā te gļhe nisi ghoșa utthad anyatra tvad rudatyaḥ sam višantu | mā tvar vikeśy ura ā vadhişthä jivapatnī patilokc vi rāja paśyanti prajām sumanasyamānā svāhā !| aprajastam pautramſtyum pāpinānam uta vāgham sīrṣṇaḥ srajam ivonmucya dvişadbhyaḥ prati muñcāmi pāśam svāhā itill athainām utthāpyotlareņāgnim dlakṣiṇena padāśmānam āsthāpayati 'ā tişthemam aśmānam aśmeva tvam sthirā bhaval abhi tiştha pộtanyataḥ sahasva prtanāyataḥ' itil athāsyā añjalāv upastirya tasyāḥ sodaryo dvir lājān ūvapati! tān abhighārya juhoti 'iyai nāry upabrüle' gn111 lājān āvapantiſ dirghāyur astu me patir jivātu Saradaḥ śatam svāhā || athainām pradaksinam agnim paryānayati 'tubhyam agre paryavahan sūryām vahatunā sahal punaḥ patibhyo jāyām dā agne prajayā saha' itil tathā'sthāpayati tathā juhoti | athainām punaḥ pradaksinam agniin paryāņayati 'punah patnim agnir adad āyuşă saha varcasāl dirghāyur asya ya! patih så etu saradaḥ satam' itil tathaivasthāpayati tathaiva julotil athainām punar cva pary anayati 'viśvā uta tvayā vayam dhārā udanya iva atigāhemahi dvişah' itil atha tathopavisyānvārabehāyām jayān abhyātānān rāşțrabhṛta iti hutv. athāmātyahorān juhoti/ atha prājāpatyän juhoti "prajāpate na tvad etāny anyah' ili! atha sauvistakstam juhoti 'yad asya karmaņo' ty arīrican! yad vā nyūnam ihākaram agnis tat svistukſil vidvān sarvam sviştai suhutam karotu nie! agnaye svistakſte suhutahuta āhutīnīı kimanī samarchavitre svāhā' iti! atha sruvena paridhin anakti atha paristarāt samullipyājyasthālyā! prastaravad barhir aktvä tộņam prachädyāgnāv anupraharati| atha samyä apohya tathaiva parişiñcati 'any amaınsthiḥ, prāsāvih' iti mantrāntān samnamayatil atha pranitācbhyo diśo vyunniya 'brahmaņe vara: dadāmi' iti gīm brāhmaṇebhyah| atha āghāravān darvilomaḥ| athāparah:-parisamūhya paryukşya paristiryajyam vilāpyotpūya sruk srivam nistapya sammộjya sruci caturgſhītam grhitvā sarvān mantrân samanudrutya sakſd cvāhutim juhoti agniḥ sviştakſd dvitiyaḥ| dvir juhoti dvir nimārsti dviḥ prāśnāty utsppyācāmati nirleyhity eşa āgnihotrikaḥ athāparaḥ:---parisamūhya paryukşya paristirya prākſtena havişā vāvadāminātam āhutir juhoty eşa hy apūrvaḥ| tatrodaharanti: .

·78 na āghāram prakſtim präha darvihomasya Bādariḥ| āgniliotrika tathātreyaḥ Kāšakſtsnas tv apūrvatīm itill tām mithaḥ samsādayod anādeśāt | anunayanty ctam agnim! athainām pitur atkād udvahali, guror vā ye vadhvaś candram valatum yakşmā yanti janāṁ anu! punas tān yajñiyā devā nayantu yata agatäh' iti athainām daksine haste gȚhitvā svaratham āropya svān gphản ānayati 'pūşi tvcto nayatu lastagěhyāśvinan tvā pravahatām rathenal gțhān gacha gặhapatni yathāso vasini tvam vidathamā vadāsi' iti panthanam anumantrayate 'sugan panthanam árukşam aristam svastivāhanam) yasmin viro na risyaty anyeşim vindate vasu', iti) osadhivanaspatayo nadyo vanāny anumantrayate 'vā oşadhayo yc vanaspatayo yā nadyo yāni (lhanvan ye vanā te tvā vadhu prajāvatim pra tvc muñcantv amhasah' itil atha jayām āniya svān gphân prapādayati 'bhadrân gļhän sumanasah prapadye'viraghni vīravatah suvīrān! irālu vahato ghrtain ukşamānī teşv ahami sumanāḥ sam višāni' iti athainām ānacluhe carmany lipaveśayatilia gāvah pra jäyachivam ihaíva iha pūruşāh| iho sahasradakšiņo rāyasposo nişidatu" iti atrābhyām amatyās stokmāny āropayante i atha vācam yachatah anakşatrāņām udayāt athāhorātrayol sandhim anumantrayate nilalohite bhavataḥ krtyāsaktir vyajyate cdhante'syā jnătayah patir bandheșu barihvatām' iti athoditesu naksutreşūpanișkramya chruvam arundhatim ca darśayatil lhruvo'si dhruvakṣitir dhruvam asi dhruvatah sthitam tvar naksatrāņām methy asi sa mā pūhi prtanyatah' iti dhruvam 'saptarzayah prathamâm kịttikānām arundhatim yad Jhruvatam ha ninyuh | sat křttikā mukhyayogami vahantiyam asmākam edhatv astamny arundhati ity arundhatīm) atlia vivāhasyarundhaty upasthānāt krtvā vratam upaiti 'agne vrata pale upayamanam vrataın carişyāmi tac chakeyam tan me rādhyatām vāyo vratapate, āditya vratapate, vratānām vratapate upayamanam vratam carisyāmi tac chakcyam tan me rādhyatām' iti ubhau jāyāpati vratacāriņau brahmacāriņau bhavato' dhah śayāte ) pra su gmantă dhiyasānasya saksaņi ApMB. I, 1, 1; RV. X, 32, I with one variant. anſkṣarā ījavaḥ santu panthāḥ cp. KGS. APMB. I, I, 2. prajāpatiḥ striyāņ yaśaḥ; not recorded in Ved. Con; but cp. I. 5, prajāpatiḥ...yaśo muşkayor ·79 !) sapam etc., six verses. TB. 2, 4, adadhāt ĀpG. 5, 13, 10. 6. 5. trayyai vidyāyai yaśo'si ApMB. 2, modaḥ pramoda ānandaḥ TB. 2, 4, 6, 10, I. 5. clevasva tvā savitulı prasavc TB. 2, manasaś cittam akūtiin TB. 2, 4, 6, 6. i 0, 8, 6; VS. 2, II. yathäham asyā atſpam TB. 2, 4, 6, 6. nestāv?idhim krntāmi: nowhere; cp. dadāmity agnir vadati TB. 2, 4, 6, 7. neşļāvidldham kệtāni LS 4, 9. 13. āpas tat-satyam ābharan TB. 2, 4, 6, yan madhuno madlavyam ApMB. 7. 2, 10, 5. idā devahūḥ TS. 3, 3, 2, 1. apidhāniyā apah (laukika ?) nāndimukhāh pitarah priyantām: amệtāpidhanam asi Apl. 2, 10, 4; nowhere. TA. 10, 35, I. punyāhar svasti rdchim: nowhere. gauḥ ApMB. 2, 10, 0. abhrātſghnim varuņāpatighnim Ap-i gāur asy apalatapäpmā Aplib. 2, MB. I, 1, 3; cp. KGS. 10, 6 has jahi for our 1uda. aghoracakṣur apatighny cdhi ApMB. agnih prathamaḥ prăínātu TB.2, 4, 8, I, 1, ; cp. AGS., KGS. 7; Apm. 2, 10, 6 slightly differs. idam alam yā tvayi patighni ApJIB. gaur chenubhavyā ApMB. 2, 10, 9. I, I, 5. om utspjata 2, 10, 12. mitro'si TS. I, 8, 16, I. bhūtam 2, 10, 13 ekam işe vişnus tvānv etu ApM). 1, 3, subhūtain 7; TR. 4, 7, 7, 11; TS. 3, 2, 6, 1. bhitam-īrjam dhah Ap/13.' 2, 10, dve ürje vi- TB: 3, 7, 7, 11; ApMB. 13--18. I, 3. 8. virad asi virāç annam: nowhere. trīņi vratāya--ApMB. I, 3 9; TB.' bhūḥ svahā 3, 7, 7, II. bhuval svähä catvāri māyobhavāya --ApB. I, 3, svah svala 10; TB. 3: 7, 7, II. justo damūnā atithiḥ TB. 2, 4, I, 1: panca paśubliyah ApMB. 1, 3, II; RV. V, 4, 5; AV. 7, 73, 9. TB. 3: 7, 7, II. arlito'nu manyasva TS. 2, 3. 1, 2. şad rāyaspoṣāya-TB. 3: 7. 7. II. anumate'numanyasva: in no Samphiti. sapta saptabliyah sarasvate’numanyasya sakhāyaḥ saptapadā deva savitaḥ pra suva yajñam I, kūrcaḥ ( laukika ? ) 7, 7, I; 4, I, I, 2. sukūrcaḥ ( prajā pataye svāhā TS. 3, 4, 2, 1; 1, rāştṣabhỉd asy acāryāsandi ApMR. 3, 15, 1. 2. 4, 12; MG. 1, 6, 9: 12, 17. incrāya svāhā TS. 1,4, 18, I common. āpaḥ pādāvanejanih AB. 8, 27, 3; agnaye svāhā TS. 1, 8, 13, 3. APMB. 2, 9, 10. somāya svāhā TS. 7, 1, 14, 1. mayi mahaḥ ApMB. 2, 9, II: order yukto vaha jātavedaḥ purastāt: in differs; so in GB. I, 5, 15, 17. no Samhita. mayīndriyam vīryam APMB. 2, 9, 11. catasra āśaḥ pra carantv agnaye TS. ā ma āgad varcasā ApMB. 2, 9, 12 5, 7, 8, 2. with variants. ā no bliadrāḥ kratavaḥ RV. 1, 89, 1; virājo'si virājo dohanı...ApMR. 2, 9, VS. 25, 14; KS. 26, II. 13 with variants. virūpākṣa mī vi būdhişthāh; not recorded. samudrai vaḥ pra hiņomi AV. 10, 5, 23; var.; ApMR. 2, 9, 14. virūpākşam aham yaje; not recorded, yā tiraści nipa lyase ApMB. 2, 8, 5; deletes our akşitūḥ. amſtopastaraṇam asi ApMB, 2, 10, 3. samrädhinyai devyai ApMB. 2, 8, 6. arghyaḥ (laukika?) MG. I, 12, 8. mama hğdaye hȚdayam te astu; nomadhuparkaḥ ( , ). MG. I, 13, 7; where in this form. 1) Ts. ? cp. GGS.

·80 I, 2, 8. māın te manaḥ pravisatu: nowhere rāşțrabhȚt in this form. prajapate na tvad TS. I, 8, 14, 2; madhuge madhvagāhc RV. X, 121, 10; VS. 10, 20; AV. cākravākam sarivananam 7, 80, 3 sprśānti te'hain angāni yad asya karmaṇaḥ; nowhere in this somnaḥ prathamo vivide; cp. PGS. form. APMB. I, 3, I. any amamstkäh; cp. adite'nu mansomo'dadad gandharvāya; cp. PGS. yasva. ApNIB. I, 3, 2. prāsävih; cp. deva savitaḥ pra suva sarasvati predamn ava subhage ApMB. ctc. I, 3, 5 varam dadāmi (laukika) AB. 8, 9, 5. grbhņāmi te suprajāstvāya; cp. ĀGS. ye vahvas candran vahatum pari tvāgne purain vayam TS. 1, 5, 6), ApMB. 1, 6, 9; RV, X, 85, 31; 4; RV. X. 87, 22. d var.); AV. sl. var.; AV. 14, 2, X. same. 7, 71, I, varies. pūṣā tyeto niyatu hastagshya ApMB. agne śardha inahate saubhagāya TB. 2. 4, I, I; RV, V, 28, 3. sugam panthānam ārukşam ApMR. somāya janivide svāhā ApMB. I, 4, 1. I, 6, II. gandharvāya janivide svāhā I, 4, 2. yā oşachayo ye vanaspatayaḥ ApMB. agnaye jani- 1, 4, 3. 1, 7, 9; AV. 14, 2, 7; both with kanyalā pitbhyo yati 1, 4, 4; cp. GGS. variants. preto muñcāmi nămutah ApMB. I, bhadrān gặhān sumanasaḥ prapadye 4, 5; RV. X, 85, 25; var.; AV. 14, nowhere. I, 17; var.; SMB. 1, 2, 3, 4. ila gāvāh prajāyadhyam ApMB. I. imāın tvam indra miųhvaḥ ApMB. I, 9, 1. 4, 6, cp. ĀGS. nilalohite bhavataḥ ApMB. I, 6, 8: agnir aitu prathamo devatändim ; sl. var.; RV. X, 85, 28; sl. var.: ApMB. I, 4, 7; cp. PGS. -- AV. 14, 1, 26. imām agnis trāyatām gārhapatyah dhruvo'si dhruvakşitiḥ ApMB. I, 9, ApMB. I, 4. 8; cp. PGS. 6; sl. var.; TS. 1, 4, 13, 1 differs. mā te gļhe nisi ghoșa utthāt ApMB. sapta īsayaḥ prathamām: nowhere. I, 4, 9. agne vrata pate upayamanam; noaprajastām pautramſtyum ApMB. where in this forin. I, 4, 11; SMB. I, I, 14. ūrjah pịthivyāḥ TB. 1, 2, 1, 5. ā tişthemam aśmānam ApmB. I, 5, prajayā tvām samsýjāmi; nowhere. 1. with sthiro. prajāvati bhūyāsam (laukika?) iyain nāry upabrīte ApMB. I, 5, 2. prajayā tvā paśubhiḥ sam sr- nowhere prajāvān paśumān bhūyāsam tubhyam agre pary avahan ApMB. agnir mirilā divaḥ, TS. I, 5, II, 4; I, 5, 3 4, 4, 4, 1. punah patnīm agnir adât ApMB, 1, 5, bhuvo yajñasya rajasaś ca TS. 4; RV. X, 85: 39 sl. var.; AV. 4, 4, 4, I. 14, 2, 2, sl. var. maruto yad dha vo divaḥ TS. I, 5, viśvā uta tvayā vayam ApMB. I, 5, II, 4. 5; RV. II, 7, 3. sumangalir iyam vadhūḥ cp. PGS. jaya; cp. PGS. abhyātāna sam no inanah sam hğdayāni in no Samhitā. While dealing with marriage the Sūtra of Bodhāyana employs about 150 verses and these, when compared with the number of verses, employed by Āśvalāyana, Gobhila and Päraskara should put Baudhāyana later than these works. Out of 150 verses, 3 are found in TS. only, 13 in TS. in common with cp. PGS.

·81 I. other Samhitās, 59 occur in the Mantrapātha; out of which 15 are with variants. Practically all the verses are given in saka lapātha, so much so that having prescribed fāghārāy äghårnyati (1. 3. 26) and 'ajyabhāgau juhoti' (1. 3. 29) the sūtra adds 'prajāpataye svāhā, indirāya svāhā, agnaye sväli, somāya svāhā', in order to elucidate the!n. The following may be noted with care: Out of 150 verses, 2.4 do not occur in any' Vedic work. 2. Only 1.1 verses are found in TS.; and only 59 in the Mantrapatha, oul of which 15 show variants. The sūtra of Āpastamba, which has already been shown to belong to the TS., employs about 104 verses in the marriage rite. Practically all the mantras are given either by pratika or by a reference to the Mantrapātha, and they are all found in that collection of the verses. The fact that Āpastamba' employs about 104 verses in contrast to 150 used by Baudhāyana woull tend to put it earlier than that; but such a conclusion is negated by the following sūtra, in which it quotes from Bauchāyana: 'tasyā) sodaryo lājānā vapatity okr' (Apab. II. 5. 4). The reference is found in Bauchāyana 1. 4. 25:- 'athāsyā añjalāv upastirya lasyāḥ sudaryo dvir bija vī vapali''. That the oblation of fried grains is to be performed by the brother of the bride is enjoined by other sūtras also, but in slving so they use different lernis as is sliown below:- ĀGS. 1. 5. 8--vachvo'ižjalā upa-tirya bhrātā bhırātņsthāno và dvir lajin ii vapati GGS. II. 2. +---sakrt salig!hitam lījānām añjalim bhrātī vallhvañjalāv ā vapatil 1 The Apastamba-Gishyasūtra contains nothing leyond i hare ontline of the domestic ceremonies, while most of the other Grhyasūtras, c.g. those of Ašvalāyana, Gobhila, and lāraskara include a great many rules, which bear indirectly only on the perforınance of the offerings in the sacred domestic tire. The Grhvasūtra of Apastana forms XXVIIth Prasna of his Kalpasūtra (an enormous work of 30 Prasnas) and is most systematic and to the point; its brevity may, therefore, be a sign of its lateness. Details: Bühler, Introduction to the Sacred Lans of the Aryans, SBE. II. XIII fl; "Baudhāyaniyas, the oldest sūtracaraña of the Taittiriya Vola; Bühler: Sacrei Laus of Manu p. XX. II ·82 PGS. I. 5. I-kumārya bhrātā samipalāśamiśrān lājān añjalināñjalāv å vapati BhGs. I. 16-athāsyā bhrātāñjalināñjalāv upastirņābhighäritān lājāñ chūrpăd añjalinopaghātam anjalāv à vapet | HKGS. I. 20. 3-athāsya añjalāv ājvenopastirya lājän dvir ā vapati KhGS. I. 3. 20-21-sakrd grhītam añjalim lājānāmi vadhvañjalāv ā vaped. bhrita suhrd vã kas cit| MGS. I. 11-lājā bhrātā brahmacāri vāñjalināñjalyor ā vapati VGS. 14. 17-upary aynāv añjalau lājān bhrātā brahmacāri vopastirna ā vapet! KGS. 25. 29.-athāsyai santīlājān à vapati bhrātā brahmacāri vă || But in considering the provisional chronology of the Gșhya-sūtras the force of this type of reasoning is very much restricted, and it should, on no account, be unduly stretched.' For, if in the case, cited abovc, Apastamba seems to be quoting from Baudhayana, in the case of Tonsure it is Baudhāyana, which can be suspected to be quoting from Āpastamba." The sūtra in question is: yatharși śikhāmi ni ladhyād ity cke (i.e., "he may arrange the locks in the fashion of his ancestral rşis"'). The quotation is not found anywhere, except in ĀpGS., which reads (VI. 166): "apareņāgnim prāñcam apavesya trenyä salalyā tribhir darbhapuñjilail salāluglapsencti tūşnım keśãn viniya yatharși śikhi(mn?) ni dadhāti.). The case is typical. But to infer from this that the extant Baugs, is posterior to the extant ĀpGs, may be unsafe, and the point of quotation may be cleared by assuming that BauGs. is here quoting from that original TS. Gșhyasītra from which both BauGs, and ĀpGS have derived. And it is exactly on this account that I differ from that part of Bühler's" thesis on the posterity of Apgs. to BauGs., where hc advances 1 Details: Oldenberg, Gșhyasūtras II. Intr. pp. XXXVII. That the sūtra of Hiranya kesin is, at least in part, based on that of Āpastamba has already been shown by Bühler; that it is posterior to that of Bhira.lvāja will be made clear under IIKGS. * Sacred Books of the East Vol. II, p. XXIII; confirmed by Oldenberg, SBE. XXX, XXXVII.

·83 this type of reasoning, but agree with him in the rest of the work for placing thc Apts. later than the Baugs. BhGS. HKGS. catvāri vivāhakaraṇāni vittam samāvrita ācāryakulān mātārūpam prajñā bāndhavam iti tāni pitarau bibhryāt tābhyām anujñāto cet sarvāṇi na saknuyād vittain ud- bhāryām upayachet sajātām anujñāto aspet| tato rūpam! prajñāyām (ca brahınacāriņām asagotrām| ahnaḥ tu?) bāndhave ca vivadante | bāndha pancasu kūleņu prātaḥ samgave vam udasyed ity eka āhur aprajñena machyardine'parāhạc sāyam vaiteņu hi kaḥ saivāsaḥl athaitad aparam yatkāri syāt punyāha cva kurute agna khalv iyan arthebhya ūhyate pra nim upasamădhāya (paridhi) paridhajananārtho'syām pradhānal sa yo'nāntam kſtvā vadhum aniyamānām lam samlakṣaṇāya syāt sa tām āva- samikșatel 'sumangalir iyam vadhūr heta yasyām prasastā jāyeran/ na imām sain eta paśyatal saubhāgyam svapantim upagşlıņita na carantīm asyai dattvā yāthāstam viparetana iti prathamam abhyāgachawis tām man- daksinataḥ pati bhāryopavisati galyāni pariprchet| caturo loştān ācāntasamanvārabdhāyām parişiñcati āhared vediloștaı gomayalostam sitā vathā purastātı vyāhștiparyantam lostam śmaśānalostam itil tāın āhai- krtvā juhoti| Sagnir aitu prathamo sām ekam ādatsvetil sã ced vedlilos- devatānāru so’syai prajām muñcatu tam ādaditādhyāpakai yāyajūkam mſtyupāśāt tad ayam rājä varuņo'. janayişyatīti vidyād yadi gomayaloş nu manyatāı yatheyani strī pautram ļam bahupasur janavișyatīti vid- agham na rodät svāhā || imām agnis vād yadi sitāloștam krstarādhikam trāyatāın gârhapatyaḥ prajām asyai janayișyatīti vidyād yadi smaśāna nayatu dirgham āyuhl aśūnyopasthā loştam ādahanaśikṣni parikhyāteti jivatām astu mātā pautram ảnandam vidyān nainām unagļhạitātha khalu abhi pra budhyatām iyam svāhā || bahūni laksaņāni bhavanti slokam tu mā te gļhe nisi ghosa utthād anyatra lākşaņā udāharantil yasyām mano'nu tvad rudatyaḥ sam višantu mā tvam ramate cakṣuś ca pratipadyate tām vikesy ura ā vadhişthā jivapatni vidyāt punyalakşnıīkām kim jñānena patiloko vi rāja prajām paśyanti karisyatīti udagayana unagļhạita sumanasyamānā svāhā || dyaus te vijñāyata 'udagayanam devānāın" prstham raksatu vāyur ūrū aśvinau iti | daivam punar idam karma || ca stanam dhayatas te putrān savitadaksiņāyana ity apara vijñyate bhi rakṣatul a vāsasaḥ paridhānād dakşiņāyanam pitrņām itij pitſsam- bịhaspatir viśve devā abhi rakṣantu yuktai punar idam karma pūrva- paścāt svāhā || aprajastām pautramppaksa upagȚhņīta vijñāyate pūrva- tyu!!! pāpmānam vāgham! pakso devānām iti daivain punar- śīrsnah srajam ivonmucya dvişadidam karma aparapaksa ity aparambhyaḥ prati inuñcāmi pāpam svāhā || vijñāyate' parapakṣaḥ pitſņām iti | devakstain brāhmaṇam kalpamānam pitſsamyuktam punar idam karma | tena hanmi yonisadaḥ piśācān! madhyamdina upagļhộīta | vijñāyate kravyādo mộtyūn adharān pādayāmi madhyamdinam isīņām ity rşisamiyuk. dirgham āyus tava jīvantu putrāḥ tam punar idam karmāthāpi vijñāyate svāhā iti imaiņ me varuņa/ tat två tasmān madhyamdine sarvāṇi punyāni ( yāmil tvam no agnel sa tvam no sainipatitāni bhavantīty aparāhņa agnel tvain agne ayāsiprajāpate upagȚhạita vijñāyate' parāhṇaḥ pits- | iti hutvāśmānam āsthāpayati ā tiuta * Sacred Laws of the Aryas, Intr. p. XV ff. So Oldenberg, op. cit. XXXVII.

·84 ņām itil pitſsamyuktam punar idanstheniam aśmānam aśmeva tvam karmāthāpi vijñāyate bhagasyāparah- sthirā bhaval pra mộņihi durasyūn ņa iti| bhagasamiyuktain punar idam sahasva prtanāyatah' itil apareņākarmā:hāpi vijñāyate 'tasmās aparāh- gnim dvayān darbhān pūrvāparān ne kumāryo bhagam ichamānās caraudagagrān saistīrya teşu pūrvāparāv nti'til punyāha upagphạītāpi vai khalu avalişthete || loke punyāha eva karmāņi cikițşınte tasmãd aslilanámamś citre navasyen pränmukhah pratyanmukhya na yajeta | yathā pāpāhe kurutc tādrg hastam gļhṇīyāt pratyanmukhah eva tad iti paricaşta eva pāpāham prāņmukhyā vā yadi kāmayeta vijñāyate tu khalv ckesām 'invaka- purriso janayeyam ity angusthai bhiḥ prasrjyante te varāḥ pratinandi- grhnīyāt yadi kāmayeta strir ity tāḥ| maghābhir gāvo grhyante phalangilih | yadi kāmayetobhayam janagunībhyām vyūhyata' itil yām kāma- yeyam ity abhiva lomāny angușthai yeta duhitaram priyā syád iti tām sahāngulibhir gļhṇīyātſ 'sarasvati niștyāyāı dadyāt | priyaiva bhavati predam ava subhage vājinivatiſ tām naiva tu punar āgachatīti vijñāyate || | tvā viſvasya bhūtasya prajāyām asy tata āba snūpayatainām itil snátāyai ; agrataḥ || gphņāmi te suprajāstvāya vāsasī prayachati 'yā akȚntann avayan hastami mayā patyā jaradaşțir yathāyā atanvata yāś ca devir antān abhi- sat bhago aryamā savitā puramdhir to' dadanta tās tvā devir jarase sair mahyam tvādur gārhapatyāya devāh' vyayantv āyusmatidam pari dhatsva itil tām agreņa dakşiņam aiņsa vāsa' ity athainām paridhāpayati praticim abhyāvſtyābhi mantrayate 'pari dhatta dhatta vāsasaināıp satā- 'aghoracakşur apatighny cdhi śivā yusīın kşnuta dirgham āyuḥ| brhas- paśubhyaḥ sumanāḥ suvarcāḥ | patiḥ prāyachad vasa etat somāya jīvasūr" virasūḥ syonā sai na cdhi rājñe paridhātavā ull jarām gachāsi dvipade sam catuspade|| tām naḥ pari dhatsva vāso bhavā krstīnām pūşañ chivatamām erayasva yasyām abhišastipāvati satam ca jiva sara- bijam manușyā vapanti | yā na ūrū daḥ suvarcā rāyaś ca poşam upa sam usati visrayātai yasyām uśantaḥ vyayasva' itil parihitām abhiman- pra harema sepam |! somaḥ prathamo trayate 'parīdam vāso adhidhāḥ svasvivide gandharvo vivida uttarah tave' bhūr āpīnām abhiếastipāvati! tȚtiyo agnis te patis turiyo'hamn śatam ca jīva saradah purūcir vasūni manuşyajāḥ|| somo'dadās gandharvacāryā vi bhajāsi jivati'ty athāsvā ya gandharvo'gnaye'dadāt! paşūns agreņa jñātikulam agnim upasamā ca mahyam putrāıś cāgnir dadāty. dhāvāghārāv āghārvājyabhāgau ju- atho tvām | amūham asmi să tvam hoty 'agnave janivide svāhā' ity utta- dyaur ahami prthivi tvam sãmāham rārdhapūrvärdhe! 'somāya janivide rk tvai tāv ehi sain bhavāva saha Svāhā' iti daksinārdhapūrvārdhe reto dadhāvahai pumse putrāya tata etā āhutir juhoti 'bhūh svāhā, vettavai rāyaspoşāya suprajāstvaya bhuvaḥ svāhā suvaḥ svāhā bhūr bhu- suvīryāya || imāņ tvam indra mīļhvah suvah svöhã || vã tirasci vãn@ci vaḥ suputrām subhagāın kuru | samrādhanyai prasādhanvai, sadasas- daśāsyām putrām ā dhehi patim patim, yukto vaha jātaveda' itil jaya- ekādasāın kuru’iti || tām yathāyata bhyātānān rāşțrabhịta iti hutvaitā nam unavasyathāsya afjalão äjyenopastirya lãiãn dvir āvapati fimān lã- 'agnir aitu prathamo devatānām tubhyaı ca samvananam tad agnir jānā vapāmi samặddhikaranān mama! so'syai prajām muñcatu mộtyupāśāt anu manyatām ayam' iti) abhigharya! tad ayam rājā varuņo' nu manyatām 'iyam náry upabrūte'gnau lājān āvayatheyanı 'stri pautram agham na pantil dirghāyur astu me patir rodāt svāhā|| imām agnis trāyatāmedhantām jñātayo mama svāhā' iti āhutir juhoti | ·85 á wal!! nam gärhapatyaḥ prajām asyai nayatu | tasyā añjalinā juhotil 'udāyuşā' ity dārgham āyuḥl aśūnyopasthā jīvatām utthāpya'viśvā ula tvayā vayain astu mātā pautram ānandam abhi pra dhārā udanyā ival ati gāhemali budhyatām iyam svāhā|| mā te grhedvişah' iti pradakșiņam agnim parinisi ghoșa utthād anyatra tvad ruda- kramya tathaiva lājān avapati | tyaḥ sam višantul mā tvam vikesyttiyal parikramya sauviştakſtiri ura ā vadhişthā jīvapalni patiloke vi- juholiſ atraike jayābhyātānān rāştrarāja paśyanti prajām sumanasyamā- bhrta ily upajuhvati yathā purastāt | nāın svāhā || dyaus te prşthai rak tān aparevāgnim prāciin udicīm vā şatu vāyur "ūrī aśvinau ca stanam vişnukramān kramayati | athaina! <lhayantam savitābhi rakṣatu | sāsti vaksinena prakramya vāsasaḥ paridhānād bệhaspatir viśve savyenānuprakrāna mā savyena devā abhi rakṣantu paścāt svāhā || vaksinam atikrāmīh' iti || aprajastām pautramityum pāpmāuta vāgham sīrşnah srajam 'ckam işe vişnus tvāny etul dve ivonmucya dvişacablıyaḥ prati muncã- urj« vişnus tvānv etu! trimi vratiya mi pāśain svāhā" itil pārņā paścāt, visnus ivāny etu! catvāri māyoimam me varuņa, tat tvā yāmi, vam bhavāya vişnus tvānv etul pañca no agne, tvan agne ayāsy, ayāś cãgne paśubhyo višņus tvanv etu! şad rāy- 'sy anabhišastiś ca, vad asya karma-aspoṣāya vismus tvānv cul saptı ņo'ty riricai, prajāpata' ity uttasaptabhyo hotrābhyo vişnus tväny mām hutvā gurave varam dadāti || etui' itil saptaman padam avasthāpva jarati! 'sakhāyau saptapadīv aparenāgnimi dvayān darbhān pūrabhūva sakhyal te game ya vāparān udagagrān strņātil teşu pūr- sakhyāt te ma yosaip sakhyān me vāparāv upatisthete prāimukhah mā yoștha' itil athāsyā lakṣiṇena pratyarmukhyā hasta gļhiņīyād ity! pūdena dakşiņai pādam avakramya ekam pratyarmukhah prāňmuklıvā , daksinena hastena dakṣiṇam amisam ity. aparam athainayoh praişakşd uparyiipary anvavamrsya hrdayadeañjali udlakena pūrayaty athāsvāñ śam abhii mộšati yathā purastāt 'prān. jalāv udakam ānayati 'sam no devir ānā, granthir asi sa mū visrasah' iti abhiştava āpo bhavantni pītayo! sam i rābhidesam tām aparenāgnim prācīm yor abhi sravantu na' ity athāsya upavesya purastāt pratyan tişthann dakṣiṇena hastena dakşiņam hastan ailbhili prokșati! 'āpo hi sthā mayoabhivānguştham abluīva lomāni gặli-bhuvalı' iti tisșbhiḥ| ‘hiranyavarņāh ņāti 'devasya tvā savituḥ prasave' | Sucayah rāvakāl iti catasrbhiḥ svinor bāhubhyām pūşno hastā- 'pavamānah suvarjana' iti caitenānubhyām lastena të hastain grhņāmi vākenal atha bījāny adhiśrayanti || saubhagatvāya mayā patyä jaradaşțir yathāsaḥ| bhago aryamā- savitā purtām tatah pravāhayanti pra vā hāravanti | andhis to tvā devā adur mahyam patsamopyaitam nīm! aghoracakṣur apatighny cdhi anu haranti| nityo dhāryaḥ| anugato sivā pašubhyah santamā prajāyai | mantlıyaḥ srotriyāgāråd vāhāryaḥ | kşurapavir jārebhyo jīvasār vīrasīḥ upayāsas cūnugate bhāryāyāḥ patyur svonā mahyam tvādur gārhapatyāya dakşiņam pādam agre'tihara dehalin vālāgāram prāpyāthainām sam śāsti i devāḥ || tām nah pūsañ chivatamām mādhi sthāh' itil pūrvārdhe śālāyām crayasva yasyām bija manuşyā vapantiyā na ārū ušati visrayâtai nyupyopasamādachātil apareņāgnir lohitam anaduha. carma prācįnagriyasyām uśantaḥ praharāma ścpham | vam uttaralomāstřņāti! tasmin prānsomaḥ prathamo vivide gandhar mukhāv udaňmukhau vopavisataḥ | vas tato'paraḥ| tỉtiyo agniş te patis paścāt patiim bhāryopavisati! 'iha túriyas te manuşyajāḥ|| somo' dadad gāvo nişīdantv ihāśvā iha pūruşāḥ gandharvāya gandharvo'gnaye dadat || iho sahasradakşņo'pi pīşii ni șidatu' agnim ·86 mano rayim ca putrains cādād agnir mahyam | iti vācamyamāv āsātc ănakșatrāatho imām | sarasvati predam ava ņām udayāt| uditeşu naksatreșu subhage vājiniv ati| tā tvā visvasya prācím udicim vā diśam upaniskramya bhūtasya pra gāyāmasy agrata iti devīḥ sad urvīr' iti disa upatișthate a tha ina u brahmābhimantrayate 'mā hāsmahi prajaya' iti nakșatrāņi "samitam sam kalpethām sain vam 'mā radhāma dvişate soma rājann' iti sţjāmi hrdayel sainsrstal candramasam! 'saptarsayaḥ prathaastu vām samsțştah prāņo astu vām' māı kịttikānām arundhatim ye ity athainām aśmānam āsthāpayaty dhruvatāi ha ninyuḥ| șat kịttikā 'à tişthemam aśmānam aśmeva tvai mukhyayogar vahantiyam asmākaip sthira bhaval pra mộņihi durasyūn bhrājatv astami' iti saptarşin sahasva prtanāyata'itil pradaksiņam upasthāya dhruvam upa tişthate | agniin pari nayati 'viśvā uta ivayā dhruvakṣitir dhruvayonir dhruvam vaya!!! dhārā udanvā iva ati asi dhruvata sthitam| tvam naksatrāgāhemahi dvişa' ity athāsyā bhrātāñ- ņām mcthy asi sa mā pāhi prtanyataḥ|| jalināñjalāv upastirņābhighāritān namo brahmane dhruvāyācyutāyāstu lājānā vapati ‘iyam nāry upabrūte' namo brahmaṇaḥ putrāya prajāpataye gnau lājān āvapanti | dirghāyur astu namo brahmaṇaḥ putrebhyo deveme patir edhantām jñātayo mama lbhyas trayastrimšebhyo namo brahbhagena tvã sam sțjāmi māsareņa maṇaḥ putrapautrebhyo'ngirobhyaḥ surām iva' ity athainām vācayati yas tvā dhruvam acyutam saputram 'imān lājān à vapāmi samțddhikara-sapautram brahma veda chruvă asmin ņān inamal tubhyam ca savana- putrāḥ pautrā bhavanti) preșyāntenams tad agnir anu manyatām iyain vāsino vasanan kambalāni kamsain svāhā ity evam eva trir tā sthāpayati hiranyai striyo rājāno'nnam abhayam triḥ pari nayati trir ā vapaty athai- āyuh kirtir varco yaśo balai brahmanām prācīm vã || varcasam annādyam ity etāni mayi sarvāṇi dhruvāṇy acyutāni santu' || sapta padāni prakramayaty 'ekam işe vişnus tvāny etu dve ürje vişnus "dhruvam tvā brahma veda tvānvetu triņi vratāya vişņus tvānv etu dhruvoʻham asmin loke'smimś ca catvāri māyobhavaya vişnus tvāny janapade bhūyāsaml acyutam tva etu pañca paśubhyo vişnus tvānv.etu brahma veda māham asmāl 'lokād sad rāyaspoşāya vişnus tvāny ctu asmāc ca janapadāc cyoși dvişan me sapta saptabhyo hotrābhyo visņus bhrātěvyo'smāl lokād asmāc ca janatvānv etu' iti saptame pade samiksa- | padāc cyavatām aceştam tvā brahmi māņo japati 'sakhā saptapadā bhava veda māham asmāl lokād asmāc ca sakhāyau saptapadāv abhūva 1 janapadāc ceştişi dvişan me bhrātrsakhyam te gameyam sakhyāt te mā vyo'smāl lokād asmāc ca janapadac yoşaiņ sakhyān me mā yoșthāḥ' ity cestatām| avyathamānam tvā brahma athāsyā dakşiņam amsani prati | veda māham asmál lokād asmāc ca bāhum anvavahỉtya hțdayadeśam janapadăd vyathiși dvişan me bhrāabhi mršati 'mama hțdaye hțdayain tộvyo' smal lokād asmác ca janapadād te astu mama citte cittam astu te'll vyathiși dvişan me bhrātņvyo'smál mama vācam ekamanā(h) śļņu mām lokad asmāc ca janapadād vyathatăml evānuvratā bhavat sahacarya mayā nabhyai tvā sarvasya veda nabhyam bhava'ity athāsya dakşiņam karņam aham asya janapadasya bhūyāsam| ā japati ‘mām te cittam pra visatu madhyam tvā sarvasya veda madhyam mām cakşur mām u te manaḥ| mayi aham asya janapadasya bhūyāsam | sarvāṇi bhūtāni mayi prajñānam astu tantir tvā sarvasya veda tantir aham te || madhuhe madhvägāhe jihvă asya janapadasya bhūyāsam| methîm madhuvādini mukham tvā sarvasya veda methy aham asya saragha inadhu datsu samvananam | janapadasya bhūyāsam nābhim tvā me me ·87 kştam || cākravākam samivananam sarvasya veda nābhir aham asya yan nadibhya udāhſtam! yad deva- janapadasya bhūyāsaml y a tha gandharyo vittas tena saiſivaninau svaḥ| mām caiva paśya sūryam ca nābhiḥ prāņānām vişīvān evam ahain mānyeşu manaḥ kṣthā' iti || vişūvān/ ekašatam tai papmānam athāsyāḥ svadhitim mūrdhni ſchatu yo'smān dvești yam ca vayain dhārayan hiraṇya vodakumbhenk- dvişmo bhūyāınsi mām ekasatät siñcaty 'āpo hi sthā mayobhuva' iti punyāny ägachantu' itil atra manotispbhir ‘hiraṇyavarņāḥ śucayah 1 pāvakā' iti cataspbhiḥ 'pavainānah jñena sambhāsyāgārain prāpyāthaisuvarjana' ity etenānuvākenāvasicya : nām āgneyena sthālīpākena yājayati || yathārthaın vahanty uhyamānām anumantrayate 'ye vadhvas candram vahatum yakşmā yanti janāṁ anu | punas tān yajñiyā devā nayantu yata āgatā' ity athaināın gļhān uhyanaduhe rohite carmany upa veśayati 'iha gāvo ni șidantv ihāśvā iha puruşāh | iho sahasradakşiņo' bhi pūṣā ni șidatv'ity athainām āgneyena sthālipākena yrājayaty athaitasya sthālipākasyopahatyāõhighārya ju hoty 'agnaye svāhāgnaye'gnivate svāhagnaye’nnādāya svāhāgnaye sviştakſte svāhā' iti yāvajjīvam etam agniņ vrihibhir yavair vã sayant prätah pari caraty 'agnaye svāhā' iti sāya pūrvām āhutiin juhoti 'prajāpatayo svāhā' ity uttarām saurīı pūrvām prātar eke samāmananty aupāsano nityo dhāryoʻnugato manthyah śrotriyāgārād vāhāryo' nyatarasya caitad ahar upavāsaḥ || aştamyah parvāṇi parvāṇi copavasaty āgneyena sthālīpākena parvasu yajate vāgyata āsta ānakșatrāņām udayat | uditeşu nakşatresu vatsam anvāra. bhyotthāpayaty 'ud āyuşā svāyuşā' ity athainām dhruvam arundhatim anyāni ca nakṣatrāņi 'namo brahmaņe dhruvāyācyutāyāstu' etenānuvākena dhruvam upatişthate 'dhruvakṣitir dhruvayonir dhruvam asi dhruvata sthitam| tvam naksatrāņām methy asi sa mā pāhi prtanyata itil saptarşayaḥ prathamām křttikānām arundhatiin dhruvatām ye ha ninyuḥ | şaţ křttikā mukhyayogam vahantiyam asmākam bhrājatv aştami'ity arundhatim | trirātram akşāralavaņāśinau adhahsayinau bhavatah || -- ·3 . 88 BhGS śam no devir abhiştaye RV. X. 9. 4; AV. I. 6. I; SV. 1. 33 not in snāpayata (laukika?) ApMB. or SMB. yā akşntann avayan APMB. 2. 2. 5; SMB. I. 1.5. devasya tvā savituh prasave cp. BGS. grbhņāmi te ĀGS. pari dhatta dhatta vāsasainām ApMB. hastena te hastamı grhņāmi: nowhere: 2.2. 6 with variant; SMB. I. I. 6. but cp. grbhņāmi te ĀGS. jarām gachāsi pari dhatsva vāsaḥ Apaghoracakşur apatighny edhi.. nu- MB, 2. 2. 7; slight variant. where in this form; for variants paridam vāso adhi dhāḥ ApMB. 2. 2. cp. RV. X. 85. 44; AV. 14. 2. 8; AV. 2. 13. 3 both with variants. 17; ApMB. I. I. 4. agnaye janividc svāhā cp. BGS. tā naḥ pūşañ chivatamām crayasva; somāya bhūḥ svāhā for variants cp. RV. X. 85. 37; KDMB' 1. 10. 10-13 AV. 14. 2. 38; ours agrees with bhuvaḥ svāhà MG. suvah svāhā yā tiraści yānūci: ApMB. 2. 8.'s with somaḥ prathamo vivide, nowhere in this form; for variants cp. RV. variants. X. 85. 40; ApMB. I. 3. I. sam rādhanyai prasādhanyai ApMB. 2. 8. 6, 7. somo'ladlad gandharvāya RV. X. 85. 41; AV. 14. 2. 4; ApMB. I. 3. 2, sadasaspatim adbhutam ApMR. I. 9. 8; RV. 1. 18. 6; VS. 32. 13; SV. with slight variant. sarasvati preclam ava subhage ApMB. 1. 171. I. 3. 5. yukto vaha jātavedaḥ HG. I. 2. 18 jayāḥ cp. Intr. p. 60. sai vām spjāmi hſdaye: nowhere KS. 7. 12. TB. I. 2. 1. 17 sain abhyātānāḥ vaḥ sșjāmi hệdayāni. rāştrabhſtaḥ agnir aitu prathamo clevatānām sam srstan mano astu vām KS. 7. 12; TB. I. 2. 1. 17 astu vah. APMB. I. 4. 7. inām agnis trāyatām gārhapatyaḥ ā tişthemam aśmānam ApMB. I. 5. I., 6, 11 vary in c+d. APMB. 1. 4. 8. visvā uta tvayā vayam ApMB. I. 5. inā te gļhe nisi ghoșa utthåt ApMB. 5; RV. II. 7. 3. I. 4. 9. dyaus te prstham rakşatı APMB. iyan nāry, upabrīte ApMB. 1. 5. 2 with slight variant. I. 4. 10. bhagena två sam sạjāmi: nowhere. aprajastārņ pautramștyum ApMB. imān lājānā vapāmi PG. 1. 6. 2; HG. I. 4. II. I. 20. 3. imam me varuņa śrudhi ApMB. I. 4. ekam işe vişnus tvā cp. BGS. 12; common. tat tvã yāmi ApMB. 1. 4. 12; common trīņi vratāya tvam no agne varuņasya vidvān catvāri māyobhavāya ApMB. I. 4. 14; common. sa tvam no agne ApMR. I. 4. 15; sad rāyaspoṣāya pañca paśubhyaḥ tvam agne ayāsi ApMB. I. 4. 10; sapta saptabhyo hotrābhyaḥ sakhā saptapadā bhava common. ayāś cāgne'sy anabhišastiś ca ApMB. mama hțdaye hşdayai te astu HG. 1. 5. 11; AV. 3. 8. 6 varies. I. 5. 18; common. māın te cittam pra visatu: nowhere, yad asya karmaņo'ty ariricam; in no madhuhe madhvagāhe cp. HG 1.24.6 Sainhitā, but cp. ĀG 1. 10. 23; and BGS. with variants. ApG, I. 2. 7; MG. I. 3.7. cākravākam saņvananam cp. BGS. prajāpate na tvat ApMB. 2. 22. 19; āpo hi sthā mayobhuvaḥ cp. MGS. common. yo vaḥ śivatamo rasah dve ürje 1) common. >) ·89 J. tasma aram gamāma vaḥ amūham asmi sā tvam BhGS. var. hiranyavarņāḥ śucayaḥ pāvakāḥ imām tvam indra miðhvaḥ ĀGS, APMB. I. 2. I. imān lājän ā vapāmi BhGS. hiranyavarņāḥ śucayaḥ pāvakāḥ iyan nắry upabrūte APMB. I. 2. 2. viśvā uta tvayā vayam Bhgs yāsām rājā varuņo yāti madhye jayāḥ BGS. APMB. I. 2, 3. abhyātānāḥ BGS. yāsām devā divi kļņvanti bhakşam raştrabhịtaḥ I, 2. 4. dakṣiṇena prakramya GG. 2, 2, 13. pavamānaḥ suvarjanaḥ TB. 1. 4. 8. 1; ckam isc BAGS, this anuvāka has about 20 dve ürje mantras in TB. triņi vratāya BhGS. ye vadhvaś candram vahatum Āp catvāri māyobhavāya Bhos. MB. I. 6. 9: panca paśubhyaḥ iha gāvo ni șidantu PG. 1. 8. 10; Āp şad rayaspoşāya MB. I. 9. I has --val pra sapta saptabhyo hotrābhyaḥ BhGS. jāyadhvam. sakhāyau saptapadāv abliūva agnaye svāhā: common. prāņānāın granthir asi TA. 10, 37, I; agnaye agnivate svāhā AB. 7. 6. I. SMB. I, 6, 20. agnaye annādāya svāhā HG. 1. 7. 18 āpo hi șthā mayobhuvaḥ MGS. agnaye sviştakſte svāhā TB. 3. 12. yo vaḥ śivatamo rasaḥ MGS. 2. 2. 2-8. tasmā aram gamama vaḥ prajāpataye svāhā: cominon. hiraṇyavarņāḥ śucayah BhGS. hiranyavarņāḥ sucayaḥ pāvakāḥ HKGS. BhGS. yāsām devā divi kļavanti bhakşam sumangalir iyam vadhūḥ cp. AGS. BhGS. bhūḥ svāhā cp. BGS. pavamānaḥ suvarjanah TB. I, 4, 8, 1. bhuvaḥ svāhā cp. BhGs. with 20 more verses. suvaḥ svāhā iha gāvo ni șidantu BhGS. agnir aitu pratharnaḥ cp. BhGS. devīḥ sad urviḥ TS. 4, 7, 14, 2; RV. imām agnis trāyatām X, 128, 5. mā te gļhe nisi ghoşa utthāt cp. BhGS. saptarsayaḥ prathamām kļttikānām dyaus te prstham rakṣatu APMB. I, 9, 7. aprajastāın pautramſtyum dhruvakşitir dhruvayoniḥ АрмВ. devakſtam brāhmaṇam kalpa: nowhere I, 9, 6). 'imam me varuņa śrudhi namo brahmane dhruvāyācyutāyāstu: tat tvā yāmi nowhere. tvam no agne yas tvā dhruvam acyutam sa tvam no agne dhruvam tvā brahina veda tvam agne ayāsi acyutam tvā brahma veda prajāpate aceștam tvā brahma veda ā tişthemam aśmānam avyathamānamn tvā brahma veda sarasvati predam ava nabhyam tvā sarvasya veda grhņāmite suprajāstvāya hastam madhyam tvā sarvasya veda ApMB. I, 3, 3: tantim tvā sarvasya veda aghoracakşur apatighny edhi BhGS. methim tvā tām naḥ pūşañ chivatamām erayasva nābhir tvā BhGS. yathā nābhiḥ somaḥ prathamo vivide agnaye svāhā: common. somo'dadad gandharvāya BhGS. var. prajāpataye svāhā The Gșhyasūtra of Bharadvāja employs about 119 verscs in the marriage . . 13 .) 12 ·90. ceremony; out of these 9 occur in TS. in common with others; 43 in ApMB. out. of which 8 are with variants. An indication of its age is detected in sūtra I. 12:-- vijñāyate tu khalv ekcşām invakābhiḥ pra sſjyante te varāḥ pratininditāḥ (read--nanditāḥ)| maghābhir grāvo gļhyante phalgunībhyāın vyūhyata itil yām kāmayeta duhitaram priyā syād iti tām nistyāyām dadyāt priyaiva bhavati naiva tu punar ā gachatiti vijñāyate | A part of the above is found in Kaugs. 75. 5:- 'maghāsu hanyante gāvaḥ phalgunīșu vyūhyata iti' | The difference between the two is obvious. Now compare ĀpGs. II. 2. 16-3. 5:- 'invakābhiḥ pra sſjyante te varāḥ pratinanditāḥ| maghābhir gåvo gļhyante plalgunīblıyām vyūhyatel yarp kāmayeta duhitaram priyā syād iti tāı niştyāyām dadyāt priyaiva bhavati ; naiva tu punar ā gachatiti brāhmaṇāvekşo vidhiḥ| invakāśabdo mrgaśabdaḥ svātau || It seems that BhGS. is referring here to the Āpastambiyas, who hold that view and who properly define the two words invakā and nistyä. If it be so the BhGS. would be posterior to Āpastamba. * The sūtra of Hiranyakcsin cites about 119 verses in the marriage ceremony; of these 13 are untraced; the rest agree with those occurring in the BhGS. The style of both is the same. Comparison with ĀpGS. is striking: HKGS. I. 22. I-5:- ApGS. II. 5. 13-19:- tām tataḥ pra vāhayanti pra vā (parișccanāntam kịtvottarābhyām hārayanti samopyaitam agnim yoktrain vimucya) tām tataḥ pra vå anu haranti/ nityo dhāryaḥ| anugato vāhayet pra vā hārayet 1 samopyaitam 'agnim anu haranti, nityaḥ| dhāryaḥ| manthyaḥ śrotriyāgārād vāhāryaḥ || anugato manthyaḥ| śrotriyāgārād upavāsas cānugate bhāryāyāḥ patyurvāhāryaḥ| upavāsas cānyatarasya bhāryāyāh patyur vã || It is obvious that the HKGS. is combining different sūtras into one. It has applied with profit the same method to the BhGS:- BhGS. 1. 12:- HGS. I.. 19. 3:- pūrvāhņa 'upa gļhạīta | vijñāyate pūrvähạo ahnaḥ pañcasu kālesu devānām iti daivain punar idam karma) madhyamdina upa gphạita | vijñāyate madhyamdinam prātaḥ samgave madhyışīņām itil rşisamyuktam punar idai karma ardine' parāhņe sāyam athāpi vijñāyate tasmān madhyaindine sarvāṇi vaiteșu yatkāri syāt vā ll * Bühler: "Baudhāyana composed the first set of sūtras connected with the Black Yajur Veda, and was succeeded by Bhāradvāja, Apastamba and Hiraṇyakešin, who a!1 founded schools, which bear their names" Sacred Laws of the Aryas XVI, XVII ·91 punyāni samnipatitāni bhavantity punyâha eva kurute aparāhņa upagļhņīta vijñāyate'parāhṇaḥ pitšņām iti pitssamyuktam punar idam karmāthāpi vijñāyate bhagasyāparāhſa iti bhagasallıyuktam punar idam karmāthāpi vijñāyate tasmād aparähme kumāryo bhagam icchamānās carantiti punyāha upagphạitāthāpi vai khalu loke punyāha eva karmāņi cikīrşante || Obviously HKGS. has here compressed 15 BhGS. sūtras into one. BhGS. I. 15:- HKGS:- aparenāgnim dvayān darbhān aparenāgnir! dvayān darbhān pārvāparān udagagrān stṣṇātil teșu pūrvāparān udagagrán samstirya pūrvāparāv upatisthete pran teșu pūrvāparāv avatişthetel prān. mukhaḥ pratyanmukhyā hastar mukhaḥ pratyanmukhyā hastain gļhniyād ity ekam pratyaimukhaḥ grhņiyāt pratyanmukhaḥ prānpränmukhya ity aparam || mukhya võ || HkGS. has here changed BhGS. strņāti into samstīrya and has thus combined the two sūtras into one. Its substitution of 'ity ekam' and 'ity aparam' by 'vā' is noteworthy from the point of view of the advanced sūtra style. The marriage ceremony in the Āgniveśya Gșhyasūtra covers the fifth and sixth adhyāyas of the first Praśna. It runs:- Anộkṣarā rjavaḥ santu panthā yebhiḥ sakhāyo yanti no varenyam sam aryamā sam bhago niniyāt sam jāspatyam suyamam astu devāḥ || ayain kūrcaḥ| mayi gļhņāmy agre agnim rāyaspoṣāya suprajāstvāya suviryāya | mayi prajām mayi varco dadhāmy arişlāḥ syāma tanuvā suviräḥ || yo no agniḥ pitaro hștsv antar amartyo martyām āviveśa tam ātman parigrhạīmahe vayam mā so asmāṁ avahāya parā gāt || bhūr bhuvaḥ svaḥprajāpatiḥ striyām yaśo muşkayor adadhāt sapam| kmasya tịptim ānandaın tasyāgne bhājayeha mā || modaḥ pramoda ānando muşkayor nihitaḥ sapaḥ| sſtveva kāmasya třpyāņi dakşiņānām pratigrahe || manasaś cittam ākūtim vācaḥ satyam aśímahil pasunām rūpam annasya yaśaḥ śrīḥ śrayatīm mayi || yathāham asyā atſpain striyai pumān yathā stri třpyati pumsi priye priyā| evain bhagasya tſpyāņi yajñasya kāmyaḥ priyām || dadānīty agnir vadati tatheti vāyur āha tat| hanteti satyam candramāḥ| adityaḥ satyam om iti || sāpas tat satyam ābharanl yaso yajñasya dakşiņām asau mc kāmaḥ samặdhyatām || 'āpo hi şthā. mayobhuva' iti tisşbhiḥ 'hiraṇyavarņāḥ śucayaḥ pāvakā’ iti catasȚbhiḥ, 'pavamānaḥ suvarjana' ity etenānuvākena | ·92 yä akşntann avayan yā atanvata yās ca devir antān abhito'dadanta | tās tvī devir jarasā sam vyayantv āyuşmatidam pari dhatsva vāsaḥ || pari dhatta dhatta vāsasaināın satāyuşim krņuta dirgham āyuḥ| bịhaspatiḥ prāyacchad vāsa etat somāya rājñe paridhātavā u || jarām gacchāsi paridhatsva vāso bhavā krstīnām abhišastipāvati| satain ca jīva saradah suvarcā rāyaś ca poșam upasam vyayasvall paridam vāso adhidhāḥ svastaye 'bhūr āpīnām abhiếastipāvatī| satam ca jīva saradah purūcīr vasūni cāryo vibhajāsu jivati || Anayā mayā saha karmāņi kartavyāni| prajāś cotpādayitavyāḥ| tadartham enām pariņesye| indrāya namaḥ| agnaye namaḥ| yamāya namaḥ| nirstaye namaḥ| varuņāya namaḥ| vāyave namahl somāya namaḥīšānāya namaḥ brahmaņe namaḥ| adbhyo namaḥ| agnaye namah| ātmane namaḥ | adite' nu manyasval anumate’nu manyasva| sarasvate'nu manyasva deya savitaḥ prasuva | ayam ta idhma ātmā jātavedas tenedhyasva vardhasva ceddha vardhaya cāsmān prajayā paśubhir brahmavarcasenānnādyena sam edhaya svāhā || prajāpataye svāhi|| indrāya svāhā | agnaye svāhā | somāya svāhāl bhūḥ svāhā | bhuvaḥ svāhā| svaḥ svāhā| bhūr bhuvah svaḥ svīhā| 'yā tiraści nipadyase’ham vidharani' itil tām tvā ghrtasya dhārayā juhomi vaišvakarmaņi svāhā || yānūci nipadyase’ham vidharaņi iti| tām tvā ghștasya dhārayā agnau saprīdhanyai devyai svāhā prasādhanyai devyai svāhā || 1!! yukto vaha jātavedaḥ purastād agne viddhi karma kriyamāņam yathedam| tvam bhișag bheșajasyāsi kartā tvayā gā aśyān puruşān sanemi svāhā || virūpākṣāya svūhā| dantāñjaye svāhā| virūpākşam aham yaje nijaşgham Sabalodaram' yo māyam paribādhate śriyai puștyai ca tasmai svāhā || paribādha mā vi bādhişthā mā vi bādha vi bādhithāḥ| nirītyai tvā putram āhuḥ sa naḥ karmāņi sādhaya svāhā || sadasaspatim adbhutam priyam indrasya kāmyam | sanim medhām ayāsisam svāhā || yāvanto vedās (devās?) tvayi jātavedaḥ striyam cod ghnanti puruṣasya karma | tebhya etad dhūyate bhāgadheyam te mā tịptās tarpayantu kāmain svāhā || akūtyai tvā kāmāya tvā samrdhe tvāl puro dadhe amrtatvāya jīvase svāhā] akūtim asyāvasel kāmam asya samțddhyatil indrasya yuñjate dhiyah svāhāl akūtim devīın manasaḥ puro dadhel yajñasya mātā suhavā me astul yad icchāmi manasā sakāmaḥ| videyam enad dhțdaye niviştam svāhā || iştebhyaḥ svāhāl vaşad aniștebhyaḥ svāhā] bheșajam duriştyai svähä nişkệtyai svābā | daurādhyai svāhāl devībhyas tanübhyah svāhā| șddhyai svāhāl samțddhyai svāhā| cittāya svāhāl cittaye svāhā akūtāya svāhā| akūtyai svāhā vijñātāya svāhā| vijñānāya svāhā || svāhā| Sakvaribhyaḥ svāhā / manase ·93 sa darsāya svāhā| pūrņamāsāya svåhā| bịhate svähă| rathamtarāya svāhā | prajāpatir jayān indrāya vrşne prāyacchad ugraḥ pptanā jyeșul tasmai višah sain anamanta sarvāḥ sa ugraḥ sa hi havyo babhūva svāha || agnir bhūtānām adhipatiḥ sa māvatu svāhūl (pitaraḥ pitāmahāh) indro jyeșthānām adhipatiḥ sa māvatu svāhā| yamaḥ prthivyā adhipatiḥ sa mīvatu svāhā vāyur antariksasyādhipatiḥ sa māvatu svāhā| sūryo divo'dhipatiḥ sa māvatu svāhā | candrami nakşatrāņām adhipatiḥ sa māvatu svāhā| bịhaspatir brahmaņo'dhipatiḥ sa māvatu svāhāl mitraḥ satyānām adhipatiḥ sa māvatu svāhā| varuņo'pām adhipatiḥ samāvatu svāhā| samudraḥ srotyūnām adhipatiḥ māvatu svāhā! annam sāmrījyānām adhipatiḥ tan ināvatu svāhāl soma osadhīnām adhipatiḥ sa māvatu svāhā| savitā prasavānām adhipatiḥ sa māvatu svāhā| rudraḥ pašīnām adhipatiḥ sa mivatu svāhā| tvastā rūpāņām adhipatih sa māvatu svāhā| vişnuh parvatānām adhipatiḥ sa māvatu syāhāl maruto gaņānām adhipatayas te māvantu svāhā| pitaraḥ pitāmahāḥ pare'vare tatās tatāmahā iha māvatal asmin brahmann asmin kşatre'syām āśisy asyāı? purodhīyām asmin karmann asyām devahūtyām svāhāl ștāsād ſtadhāmāgnir gandharvas tasyauşadhayo 'psarasa ürjo nāmal sa idar brahma ksatram pātu tā idar brahma ksatram pāntu tasmai svāhā/ tābhyaḥ svāhā | samhito visvasimā sūryo gandharvas tasya maricayo'psarasa āyuvo nāma sa idam brahma ksatram pātu tā idam brahma ksatram pāntu tasmai svāhā| tābhyaḥ svāhā| suşumnaḥ sūryaraśmiś candramā gandharvas tasya naksatrīny apsaraso bekurayo nāmal sa idam brahma kşatram pātu tā idam brahma ksatram pāntu tasmai svāhā| tābhyaḥ svāhā| bhujyuḥ suparņo yajño gandharvas tasya dakşiņā apsarasaḥ stavā nama sa idain brahma kșatram pātu tā idam brahma kșatram pāntu tasmai svāha | tābhyaḥ svāhā || prajāpātir viśvakarmā mano gandharvas tasyarksāmāny apsaraso vahnayo nāmal sa idam brahma kşatram pātu tā idam brahma kșatram 'pintu tasmai svāhā || tābhyaḥ svāhā| agnir etu prathamo devatānāı so'syai prajām muñcatu mộtyupāśīt | tad ayam rājā varuņo'nu manyatām yatheyaın stri pautram agham na rodāt svāhā || imām agnis trāyatām gārhapatyaḥ prajām asyai nayatu dīrgham īyuḥ| aśūnyopastha jivatām astu mātā pautram ānandam abhi pra budhyatām iyam svāhā || mā te gļhe nisi ghoşa utthād anyatra tvad rudatyaḥ sam viśantu, mā tvam vikeśy ura ā vadhisthā jīvanpatnī patiloke vi rāja paśyanti prajām sumanasyamanām svāhā || 2 || stanamdhayas te putrān savitābhiraksatu ā vāsasaḥ paridhānād bịhaspatir viśvedevā abhi rakṣantu paścāt svāhā || aprajastām pautramſtyuin pāpmānam uta vāgham| sīrṣṇaḥ srajam ivonmucya dvişdbhyaḥ pratimuñcāmi pāśam svāhā || brāhmaṇam devakſtam kalpamānam tena hanye nişadaḥ pisācāt (cān?)] kravyādo mộtyur adharān pātayāmi dirgham āyus tava jivantu putrān (-trāḥ?) svāhā || sam no devir abhiştaya āpo bhavantu pítayel sam yor abhi sravantu ·94 naḥ || devasya tvā savituh prasave'évinor bāhubhyām pūşno hastabhyām | hastena tastam gặbhņāmi saubhagatvāya mayā patyä jaradaşțir yathāşat || bhago aryamā savitā puramdhis te tvā devā adur mahyam patnim aghoracakşur apatighny edhi śivā paśubhyaḥ sumanāḥ suvarcāḥ || yām pūşan sivatamām erayasva yasyām, bijam manusyā vapantil yā ūrū usati visrayātai yasyām uśantaḥ praharcnia sepham || somo'dadād gandharvāya gandharvo'gnaye'dadāt paśūmś ca mahyam putrāms ca dadātv agnir atho tvā asāv ahamil somaḥ prathamo vivide gandharvo vivida uttaraḥ| třtiyo agniş ţe patis turyo’ham manuşyajāḥ || sarasvati predam ava subhage vājinīvati| tām tvā viśvasya bhūtasya pra gāyāmasy agrataḥ || ā tişthemam aśmānam aśmeva tvam sthinā bhava pra mộņihi durasyūn sahasva prtanāyataḥ || viśvā uta tvayā vayam dhārā udanya ival ati gāhemahi dviṣaḥ || 3 || imān lājānā vapāmi samrdchikaranîn mama mama tubhyain ca saiņvananar tad agnir anu manyat.īın || bhagena tvā sain srjāmi māsareņa surām iva || iyai nāry upabrüte agnau lāján āvapanti dirghāyur astu me patir edhantām jñātayo mama svāhī || imam me varuņa śrudhi havam adyā ca mặdaya | tvām avasyur à cake svāhā || tat tvā yami brahmaņā vandamānas tad ā sāste yajamāno havirbhiḥ| ahedamāno varuneha bodhy urušaisa mā na āyuḥ pra mosih svāhā || tvar no agne varuṇasya vidvān levasya hedlo'va yāsisīşthāḥ| yajiştho vahnitanaḥ śośucāno viśvā dveşāmsi pra mumugdhy asmat svāhā || sa tvain no agne'vamo bhavoti nediştho asyā uşaso vyuştau ava yakṣva no varuņam rarāṇo vīhi mặdlikam suhavo na edhi svāhā|| tvam agne ayāsy ayāsan manasā hitahl ayāsan havyam ūkişe'yā no dhehi bhesajam svāhā || prajāpate na tvad etāny anyo viśvā jātāni pari tā babhūva | yatkāmās te juhumas tan no astu vayam syūma patayo rayīņām svāhā || yan ma ātmano mindābhūd agnis tat punar āhir jātavedā vicarsaṇiḥ svāhā || punar agniś cakṣur adāt punar indro bịhaspatiḥ| punar me' aóvínā yuvam cakṣur ā dhattam aksyoḥ svāhā || anūjñātaın yad ājñatam yajñasya kriyate madhul agne tad asya kalpaya tvain hi vetthayathātatham svāhā || puruşasammito yajño yajñaḥ puruşasarmitaḥ| agne tad asya kalpaya tvam hi vettha yathātathaiņ svāhā || yat pākaträ manasā dinadakṣā na yajñasya manvate martāsaḥ| agniş tad dhotā kratuvid vijānan yajiştho devām ptuśo yajāti svāhā || pāhi no agna enase svāhāl pūhi no visvavedase svāhā| yajñam pähi vibhāvaso svāhāl sarvai pāhi satakrato svāhā| bhūr agnaye ca prthivyai ca mahate ca svāhāl bhuvo vāyave cantariksāya ca mahate ca svāhā| suvar ādityāya ca dive ca mahate ca svāhā | bhūr bhuvaḥ svas candramaseca naksatrebhyaś ca digbhyaś ca mahate ca svālvā| namo devebhyaḥ svadhā pit;bhyo bhūr bhuvah syar mahar om svāhāl om svāhä. / bhūḥ svāhà | bhuvaḥ svāhā| svaḥ svāhā| bhūr bhuyaḥ svaḥ svāhā| yad asya kaamaņo'ty arīricam yad vā nyūnam ihākaramlagniş ţat ·95 sviştakşd vidvān sarvam svistain suhutar karotu mel agnaye svistkřtc suhutahute sarvahute sarvaprāyaścittāhutīnām kämānāı! samardhayitre svūhā || adite’nv amanisthāḥ| anumate'nv amamısthāh/ deva savitaḥ prasaviḥ| agne vratapate vratam carişyämi tac chakeyanı tan mc rādhyatāın! vāyo vratapate vratam carisyāmi tac chakeyam tan me rädhyatām! āditya vratapate vratam carişyāmi tac chakeyam tan mc rādhyatäm| vratānārıvratapate vratai carișyāmi tac chakeyam tan me rādhyatām| amūham asmi sā tvain sä tvam asy anūham| rg aham asrni sā(ma) tvam dyaur aham prthivi tvam| inama hțdayc hệdayam te astul mama citte cittam "astu tol maina vācam ekamanāḥ śṛṇul māmi cvānuvratü sahacaryā mayā bhava cākravākam sarrivananam yan nadibhya udāhſtam yad devagandharvo (-vau) vittaḥ sarvananam tena sarivaninau svaḥ || ekain ise vişnus tvānv etul dve ürje vişnus tvāny etu trīņi vrataya vişņus tvānv clul catvāri māyobliavāya vişņus tvānv etul panca pasubhyo vişņus tyānv etul șad rāyaspoşāya vişnus tvānv etul sapta saptabhyo hotrābhyo vişnus tvány etu/ sakhāyau saptapadav abhūva sakhyam te gaineyam sakhyāt to mā yosam sakhyān me mã yoșthāḥ || sapta şşayaḥ prathamani kȚttikäinām arundhatim dhruvatāmi ye ha ninyuḥ| şat kịttikā mukhyayogam vahantiyain asmākain bhrājatv aştami || dhruvam namasyāmi manasā dhruvena dhruvaiļi no sakhyai dirgham ayuś ca bhūyāt adrugdhäv asmimus ca pare ca loke dhruvam praviș!au syāma (-va) saranam sukhārtau || sam na cdhi dvipade sam catuṣpadel iha găvo ni şīdanty ihāśvā iha pūrušāḥ| iho sahasradakşiņo adhi pūṣā ni șidatu || 4 || agne prayaścitte tvam devanām prayascittir asi brāhmaṇas tvā nāthakāma upa dhāvāmi yāsyai patiglini tanūs tām ito naśāyāmasi svāhā || vāyo prāyaścitte tvari devänām prāyascittir ası (brāhmaṇas tvā nāthakäina upa dhāvāmi) yāsyai putraghni tanūs tām ito nāśayāmasi svāhā || āditya prāyascitte tvan devānāll prayascittir asi brähnanas tvã nathakātia up dhāvāıni yāsyai paśughni tanūs tām ito nāśayāmasi svāhā || sarva prāyaścitte · tvam prāyaścittir asi brāhmaṇas tvä nāthakāma upa dhāvāmi yāsyai patighni putraghni paśughni ninditä tanūs tām ito nāśayāmasi svāhā 1) 'agne vratapate vratam acărişam' ityādi 'vratānām vratapate vratam acārişam' ityantam! āvābhyām dainpatibhyam svasti bhavanto bruvantul yuvābhyāmi darupatibhyām svasti| tasine (śivena) tvábhi mộśāmi hastcnāvidvişāņinā| yathā na vidvişemahi na hi ye ca kadācana || şşabhena (bho na?) skandāmi vyasya yoniin patireto gļhāṇal pumän stri jāyatām garbho antaḥ || ā te yoniin garbha etu pumāmsam garbham ā dhatsva | yam tubhyam simivāsasi pumāms te putro nāri tam pumān anu jāyatām/ sa sam vardhatām garbho daśame māsi sūtave || 5 || ·96 anşkşarā ſjavaḥ santu panthāḥ yukto vaha jātavedaḥ stanamdhyas te putrān imān lājānā vapāmi agne prāyascitte pañca || atha samāvſtte bhāryām upa yaccheta 'prajātantum mā vyavacchetsīḥ' iti gurusāsanāt sarvānginim manojñām yaviyasim brahmacāriņim kanyåm asagotrām mātur asapiņdām anuktām agarhitām nakșatranadīvşkşābhidhānāsamiyuktām atha dūtān pra hiņoti 'anşkṣarā rjava' itil vadhūmantam yācayati 'amuşmai amukagotrāya amām amukagotrīın dharmaprajārtham vadhūmn dadātu' iti] 'tathe'ty ukte vadhūml āpūryamāṇapakşe punye nakşatre sobhanāny agārāņi kalpayitvā baddhakautukaḥ kṣtamangalasvastyayanaḥ padātir vadhūgȚham gatvā gļhitamadhuparkaḥ uddhananādyasambhārasambharaṇān kṛtvā lājān aśmānam ahatam vāsaś ca sambhịtya brahmapraveśanady aparidhānāntai karotietasmin kāle vadhūm baddhakautukām kȚtapunyāhinīm yajño pavītinīm ācāntām agner uttareņa pareņa ca gatvā dakṣiṇataḥ präcīın tişthantīın var'gner uttareņa pūrveņa ca gatvā purastāt pratyak tişthan sapavitreņa pāņinā vyāhſtibhiḥ "prajāpatiḥ striyām' iti şadbhir enām dakṣiṇata udarmukhas tişthan "amūm amukagotrim amuşmai amukagoträya tubhyam prajāsahatvakarmabhyaḥ prati pādayāmi” iti vadhūmatādbhir dattāıp prati gȚhņāti stridhanam ca| 'āpo hi şthā mayobhuva' iti tisțbhiḥ, 'hiraṇyavarņāḥ śucayaḥ pāvaka' iti catasſbhiḥ, 'pavamānaḥ suvarjana' ity etenānuvākena mārjayitvā yathāprapannam apareņāgnim upaveśyāthainām ahatam vāsaḥ paridhā payati pūrvam nidhāya 'yā akịntann avayan' iti tispbhiḥ| 'paridam vāsa' ity etayā abhi mantrayate | athainām ācāntām dakṣiṇataḥ prācīm upaveśya tasyām anvārabdhāyām gandhādināgnim alankſtya pari șiñcati 'adite' nu manyasa' iti dakṣiṇataḥ prācinam, ‘anumate’nu manyasva' iti paścăd udicīnam, sarasvate' nu manyasva' iti uttarataḥ prūcīnam, 'deva savitaḥ prasuva' iti sarvataḥ pradakşiņam parişicya ürdhve samidhāv anūyājārtham cādadhāti | idhmad evoddhịtya dakşiņam paridhim agnim cântarena, uttaram paridhim cāgnim cântareņa praņītāpranayane'nāyājārthain că dadhātil 'ayam ta idhmam (mmaḥ), aktvābhyādadhātil apa upasprśya, idhmasya mālam upasamsprśya darvyā juhoti 'prajāpataye svāhā'ity udañcam, 'indrāya svāhā' iti prāñcam āghūrāv äghāryal ajyabhāgau juhoti 'agnaye svāhā' iti uttarataḥ, 'somāya svāhā' iti dakṣiṇataḥ| madhye vyāhſtibhir hutvā 'yā tiraści nipadyase'ham'iti. trayodaśāhutīr juhoti || 1 athāştau samțddh homān juhoti 'işțebhyaḥ svāhā' itil atha jayan juhoti 'cittam ca cittis ca' ity evam vā juhoti nānāsruvāhutīḥ 'cittāya svāhā cittaye svāhā' ity evaml athābhyātānān juhoti 'agnir bhūtānam adhipatiḥ sa māvatu svāhā' iti atha prācīnāvītam kȚtvādhi vadate 'pitaraḥ pitämahā' itil upavītī bhūyo bhavati | evam etān saptadaśābhyātānān sādhivādan juhoti atha svāhākſtāḥ şad rāşțrabhịto juhoti 'stāşad ſtadhāmā' itil 'agnir etu prathama' iti sat pradhānāhutir juhoti! 'lam no devir abhiştaya' sa ·97. ity ubhau mārjayatel athäsyā dakṣiṇena hastena dakşiņam hastam sānguştham gļhņāty abhiva lomāni 'devasya tvā' itil athopotthāpayati 'bhago aryamā'ity etābhiḥ pañcabhiḥl atrāsausabdaprathamayā nāma gļhniyāt uttareņottarardhaparidhisandhim asmānam nidhāya dakșinena pādena vadhūm asthāpayati ‘ātişthemam asiņānam' iti 'viśvā uta tvayā vayam' iti pradakşiņam agnim' parikrāmataḥl athāsyā añjalāv upastārya dvir lājān āvapatil triḥ pañcāvattinām| 'imān lājān avapāmi' iti abhighārya darvyā samsșjati 'bhagena tvā sam sţjāmi' itil atha juhoti 'iyam nāri' iti || 2 || evain dvitīyam āsthāpya parītya juhoti| tathā. třtīyaın yathāyatanam upaveśya anāyājasamidham ādāya darvyā vārunyau cāgnivārunyau bheșajavanaspatim prājāpatyam sauvişțakſtam ca hutvā purastāt sviştakſtam prāyaścittam juhoti 'yan ma ātmana' iti pañca ‘pāhi no agna enasa' iti caişo' nuvākaḥ| atra mahāvyāhịtibhir hutvā 'bhūr agnaye ca prthivyai ca mahate ca svāha' iti atraiva pranavam juhuyād vyāhịtibhiḥ samastābhiś ca il atha madhyamam paridhim aktvā dakşiņārdhar ca apa upasprśya uttarārdham ca paristaraņebhyo'rdham ardham ādāya darvyām agram anakti madhyam ca ājyasthālyām mālam anakti punar api darvyām agrain madhyam ca ājyasthālyāını mūlam anakti| punar api ājyasthālyām mūlam madhyam cāgram ca darvyām| athaikam trņam nidhāyāpa upasprśya sişğam agnau praharet 1 'nātyagrain praharet yad atyagram praharet' iti brāhmaṇam| trir udyatya tīņam apy anupraharet| angulim trir udyamya prāṇasthānam cakşvādi saimiśya paridhin ādāya madhyamam prathamam praharet | yugapad dakşiņam uttaram cal ürdhve samidhau praharati| uttarārdham angāreşūpohatil samsrāveņābhi juhuyat| atha parişiñcati| yathā purastāt'anyamasthāḥ prāsāvīḥ' iti manträntän samnamati praņītāpranayanam ādāyāgreņāgniin parihịtya dakṣiṇenāgnim căpareņāgnim cāśmano dese nidhāya yathāśakti dakşiņām brahmaṇe dattvā prāgādi pratidiśam tūsņīņ mārjayate kirņcid avasicya hastena mārjayet| 'āpo hi şthā mayobhuva' iti tisțbhiḥ, 'hiranyavarṇāḥ śucayaḥ pāvakā' iti cataspbhiḥ, 'pavamānaḥ suvarjana' ity etenānuvākena 'kayā naś citra ā bhuvad' iti tisębhiḥ, 'prājājatyam pavitram' iti dvābhyām| etasmin käle brahmā 'yathāprapannam upanişkrāmaņam' itil prāyaścittādi ā brahmaņa upanişkrāmanāt sarvadarvīhomānām esa samānam! atra gurave varam dadāti atha devatām upatişthate ‘agne vratapate vratar carişyāmi' ity etaiḥ | 'amūham asmi' ity, athāsyā dakṣiṇe karne japatill athāsyā dakṣinena hastena dakşiņam amsam yparyupari avamęśya hşdayadeśam abhimộsati 'mama hțdaye hțdayam te astu' iti dväbhyām athāpareņāgnim idam vişnukramāt prakrāmati 'ekam işe vişnus tvānv etu' itil manāg dakşiņam 13 ·98 pūrvam pädam praharati| savyenanuniskrámatill atraiva saptamam padam vikramatel nägnim ati pracyavatel 'sakhāyau saptapadáy abhūya' iti saptame pade japati athāpareņāgnim udanmukhas tişthan saptațşīn upatişthate 'saptațşayaḥ prathamām kļttikānām' itil atha dhruvam upatișthate 'dhruvam namasyāmi' iti muhūrtam upavisya aupāsanāgnim āhavanīyākāre kunde nidhāyātra sadasyā āśīrvādam kurvanti atha vrajam prapadyatel athāsyā dakṣiṇena hastena dakşiņa paņim parigphya dakşiņām dväreyim abhimršati sam na edhi dvipade sam catuşpada' iti evam uttarām agāram praviśyānaduhe carmany uttare lomny upaviſati 'iha gāvo nişīdantu' itil jñātīsambhāṣāv āsāte ! brahmacāriņāu alamkurvāṇau tryaham vratam careyātām akşāralavaṇam aśamīdhānyam bhuñjānāv adhahšāyināv asainvartamānau sahacaryātām sāyamprātar aupāsane juhoti vrīhibhir yavair vā| sāyarn prathamam agnim upasamadhāya paristīrya prakṣālya sthālīm nistapya sampmrjya ekamuştim vrihîn opya paryagni kịtvā gandhapuspair agnim alamkrtya 'indrāyāgnaye yamāya nirſtyai varuņāya vāyave somāycśānāyeti, prāgādi pratidiśam paścādātmānam alanıkſtya apa upasprśya sapavitrapāņiḥ 'adite’numanyasva' iti parişicya samidham abhyādhāya prajvālayitvā hastena vrihin juhuyād ‘agnaye svāhā, prajāpataye svāhā,' iti sāyam, ‘sūryāya svāhā, prajāpataye svāhā' iti prātaḥ| 'adite'nv amamsthāh' iti parişicya 'kanīyas tasya pūrvam hutvottarain bhūyo juhuyād' iti brāhmaņam! evam aupāsane juhotill athāparam patnīn bhojayet| tasmān nityo dhāryo'nugato manthyaḥ śrotriyāgārād vāhāryaḥl prāyaścittam juhoti ‘ayās cāgner anabhiśastiś ca satyam iti tvam ayā asil ayasă manasa dhto' yasā havyam ūhişe'yā no dhehi bhesajam svāhā' iti tryahe paryapete niśy agnipratişthāpanādi prasiddham dārvihomikam ā rāştrabhțdbhyo vivāhaprakſtim nayel lājādisarnbhāravarjama pratigrahamārjanavāsaḥparidhānavarjam evam eșa sarveşām vivāhaprakſtișul ākālam prāyaścittam juhoti .agne prāyaścitta' iti cataspbhiḥ| vārunyādi samānam vratavisargah atha vratam visſjate 'agne vratapate vratam acārişam' ity etaiḥl atha punyāham vācayitvā 'āvābhyām dampatibhyām svasti bhavanto bruvantu' iti 'yuvābhyām dampatibhyāin svasti' iti prativacanam athåsyā abhimršati "sivena tvābhimršāmi' iti pratisamvisati 'rşabheņa skandāmi' iti ratyantam kṛtvā japet 'ā te yonim garbha etu' iti tisſbhiḥ| evam eva māsi māsy ſtuvelāyām samtişthate bhāryopayamanam || 3 || atha samāvịtte bhāryām upayaccheta athāştau samſddhihomāñ juhoti evam dvitīyam asthāpya trīņi :"ity Agniveśyagļhyasūtre prathamapraśne şaştho'dhyāyaḥ 11 ·99 anuvāka anşkşarā rjavaḥ santu panthāḥ ApMB. I.1.2; RV. X. 85-23; AV. 14.1.34 mayi gļhņāmy agre agnim TS. 5.7.9.1,2; MS. 1.6.1; 86.5; KS. 7.12; VS. 13.1; MG. 1.1.15. The stanza is read in the Mantrapātha but its application is not shown in the Vivāhavidhi. yo no agniḥ pitaro hștsvantaḥ TS. 5.7.9.1; MS. 1.6.1: 85.18; KS. 7.12; AV. 12.2.23. bhūr bhuvaḥ svaḥ TS. 1.6.2.2. with suvar; our svar may be noted. prajapatih striyam yasah TB. 2.4.6.5. modaḥ pramoda anandah TB. 2.4.6.5. manasaś cittam akūtim TB. 2.4.6.6. yathāham asyä atſpam striyai pumān TB. 2.4.6.6. dadānīty agnir vadati TB. 2.4.6.7. āpo hi șthā mayobhuvaḥ T.S. 4.1.5.1; MS. 2.7.5: 79.16; KS. 16.4. yo vaḥ śivatamo rasaḥ MS. 2.7.5: 79.18. tasma arain gamāma vaḥ MS. 2.7.5: 80.1. hiranyavarņāḥ sucayaḥ pávakāḥ TS. 5.6.1.1; MS. 1.2.1: 9.12; TB. 2.8.9.3; ApMB. 1.2.1; AV. 1.33.1. yāsām rājā varuņo yāti madhye TS. 5.6.1.1; MS. 2.13.10: 151.II; RV. VII. 49.3; AV. 1.33.2. yāsām devā divi kļyanti bhakşam TS. 5.6.1.1; AV. 1.33.3; MS. 2.13.1: 152.1; APMB. I.2.1. sivena mā cakşuşā paśyatāpaḥ TS. 5.6.1.2; MS. 2.13.1: 152.5; AV. 1.33.4. pavamānaḥ suvarjanah TB. 1.4.8.1; MS. 3.II.IO: 155.11; KS. 38.2. punantu mā devajanāḥ TB. 1.4.8.1; MS. 3.II.IO: 155.13; KS. 38.2. pavamānah. punātu mã AV. 6.19.1d; MS. 3.II.IO: 155.15. ubhābhyām deva savitaḥ TB. 1.4.8.2; MS. 3.II.10: 155.17; 15 stanzas more in this anuvāka in MS. yā akşntann avayan yā atanvata SMB.1.1.5; PG. 1.4.13; APMB. 2.2.5; HG. 1.4.2. not found in TS., TB., MS. or KS. pari dhatta dhatta vāsasainām SMB. 1.1.6; MG. 1.4.2; ApMB. 22.6; not found in TS., TB., MS. or KS. jarām gacchāsi pari dhatsva vāsaḥ APMB. 2.2.7; PG. 1.4.12; MG. 1.4.2; not found in TS., TB., MS., KS. parīdam vāso adhi dhāḥ svastaye ApMB. 2.2.8; MG. 1.4.3; AV. 2.13.3; not found in TS., TB., MS., KS. indrāya namaḥ KSA. II.1. agnaye namaḥ KSA, 11.1.6; MG. 2.12.3. yamāya namaḥ Gopālu. 4.2. nowhere else. nirstaye namaḥ Gopālu. 4.2. nowhere else. varuņāya namaḥ Gopālu. 4.2. nowhere else. vāyave namaḥ KSA. 11.6; Gopālu. 4.2; nowhere else. somāya' namaḥ; nowhere. tisrah catasrah Not cited in the vivāhavidhi ·IOO īšānāya namaḥ GopālU. 4.2.1 virūpākṣāya svāhā: nowhere. nowhere else, dantāñjaye (correct text accordadhbhyo namaḥ; nowhere. ingly; cp. virūpākşo'si dantāñjih agnaye namaḥ KSA. II.1.6. GG. 4.5.6.8) svāhā: nowhere. Repeated. virūpākşam aham yaje: nowhere. ātmane namah; nowhere. parị badha mã vi bāhişthāḥ: adite'nu manyasva TS. 2.3.1,2; nowhere. MS. 2.2.1: 15.6; MG. 1.2.8. sadasaspatim adbhutam APMB. anumate'nu manyasva GG. 1.3.2; I.9.8; RV. 1.18.6; SV. I.171a; KhG. I.2.18; MG. I.2.9; APG. VS. 32.13; HG. 1.8.16; not found 1.2.3; not found in TS., T.B., in TS., TB., MS., KS. MS., KS. yāvanto devās tvayi jātavedaḥ SB. sarasvate'nu manyasva KhG. 14.9.3.2; BịhU. 6.3.2; not found I.2.19; Apg. 1.2.3; HG. 1.2.9. in TS., TB., MS., KS. deva savitaḥ prasuva TS. 1.7.7.1; akūtyai tvā kāmāya tvā samțdhe 4.1.1.2; MS. 1.11.1: 161.7; KS. tvā TS. 3.4.2.1; TB. 2.5.3.2; 13.14 common in Gșhyasūtras. KS. 13.11, 12. ayam ta idhma ātmā jātavedah AG. akūtim asyāvase TB. 2.5.3.2. 1.10.12; HG. 1.2.11; not found akūtiin devīņ manasaḥ puro dadhe in TS., TB., MS., KS. TB. 2.5.3.2. prajāpataye svāhā TS. 3.4.2.1; iştebhyaḥ svāhā TB. 3.7.11.3. TB. 3.1.4.2. common. vaşad aniștebhyaḥ svāhā TB. indrāya svāhā TS. 1.4.28.1; TB. 3.7.11.3; KS. 5.4; 32.4. 3.1.5.2; common. bhcșajam duristyai svāhā TB. agnaye svāhā TS. 1.8.13.3; TB. 3.7.11.3. 3.1.4.1; common. nişkệtyai svāhā TB. 3.7.11.3; VS. somāya svāhā TS. 7.1.14.1; TB. 39.12. 3.1.4.3; common. daunādhyai svāhā TB. 3.7.11.3. bhūḥ svāhā TB. 2.1.9.3; TA. 4.10.5; devībhyas tanūbhyaḥ svāhā: bhuvaḥ svāhā MS. 4.9.12; 134.3; where. ApMB. I.10.10-13; does not occur çddhyai svāhā APS. 3.11.2. in TS., TB. samặddhyai svāhā APS. 3.11.2; svaḥ svāhā MS. 4.9.12: 134.3; MG. 2.13.6. APMB. (with suvah) 1.10.10-13; cittam ca cittiś cākūtam ca TS. does not occur in TS., TB. 3.4.4.1; MS. 1.4.14: 64.1; bhūr bhuvaḥ svaḥ svāhā TB. APMB. 1.10.9. jayas or cittam 3.11.2.4; MS. 4.9.12: 134.4. ca cittiś ca, etc. are not found in yā tiraści nipadyase SMB. 1.5.6; Mantrapātha, but they are in- ApMB. 2.8.5; H.G. 1.2.18; SB. cluded in vivāhavidhi, 14.9.3.3; not found in TS., TB., cittāya svāhā Aps. 5.24.2; HG. MS., KS. 1.3.9. Nowhere else. yänūci nipadyase: nowhere. cittāye svāhā HG. 1.3.9. yukto vaha jātavedaḥ purastāt MG. akūtāya svāhā MG. 1.11.15; MS. 1.2.18; nowhere else. 1.5.6.20; nowhere else. no- ·IOI akutyai svāhā; nowhere in this form; TS. 3.4.2.1; KS. 13.II.12; TB. 2.5.3.2 read ākütyai tvā kāmāya tvā samặdhe tvā; MG. 1.10.II reads akūtyai tvā svāhā. vijñātāya svāhā: nowhere. vijñānāya svāhā: manase svāhā TS. 7.3.15.1; MS. 3.12.9: 163.8; VS. 22.23. sakvarībhyaḥ svāhā: nowhere. darśāya svāhā: nowhere. pūrņamāsāya svāhā: nowhere. bphate svāhā: nowhere. rathamtarāya svāhā: II. prajāpatir jayān indrāya vrsne TS. 3.4.4.1; PG. 1.5.9. agnir bhūtānām adhipatiḥ cp. under KAS. p. 62; TS. 3.4.5.1. pitaraḥ pitämahāḥ pare'vare tatās tatāmahā iha mãvata TS. 3.4.5.1; PG. 1.5.10. indro jyeșthānām adhipatiḥ TS. 3.4.5.1. yamaḥ prthivyä adhipatiḥ TS. 3.4.5.1; PG. 1.5.10. vāyur antariksasyādhipatih TS. 3.4.5.1; AB. 5.24.8; PG. 1.5.10. sūryo divo'dhipatiḥ TS. 3.4.5.1; PG. 1.5.10. candramā nakşatrāņām adhipatiḥ TS. 1.5.10; AB. 5.24.10. bịhaspatir brahmano'dhipatiḥ TS. 3.4.5.1; PG. 1.5.10. mitraḥ satyānām adhipatiḥ TS. 1.8.10.2; KS. 15.5; MS. 2.6.6: 67.12. varuno'pam adhipatiḥ TS. 3.4.5.1; PG. 1.5.10; AV. 5.24.4. samudraḥ srotyānām adhipatiḥ TS. 3.4.5.1; PG. 1.5.10. annaan sämrājyānām adhipatiḥ TS. 3.4.5.1.; PG. I.5.10. soma oșadhinām adhipatiḥ TS. 3.4.5.1; PG. 1.5.10. savitā prasavānām adhipatiḥ TS. 3.4.5.1; PG. 1.5.10; AV. 5.24.1. rudraḥ pasūnām adhipatiḥ TS. 3.4.5.1; PG. 1.5.10; VS. 9.39; KS. 15.5. tvașțā rūpāņām adhipatih TS. 3.4.5.1; PG. 1.5.10; cp. the first use of rūpa in the sense of created objects. visņuḥ -parvatānām adhipatiḥ TS. 3.4.5.1. maruto gaņānām adhipatayaḥ TS. 3.4.5.1; PG. 1.5.10. pitaraḥ pitāmahāḥ pare'vare tatās tatāmahā iha māvata TS. 3.4.5.1; PG. 1.5.10; cp. No. 2 above. ſtāṣād stadhāmägnir gandharvaḥ TS. 3.4.7.1; MS. 2.122: 145.1; KS. 18.14; VS. 18.38. Abhyātānā); pitarah etc. is an intrusion. samhito visvasāmā sūryo gandharvaḥ TS. 3.4.7.1; MS. 2.12.2; 145.3; KS. 18.14; VS. VS. 18.39; SB. 9.4.1.8. 3.4.5.1; PG Six Rāstrabhrts; for a different order cp. Intr. p. 62. suşumnaḥ sūryaraśmiś candramā gandharvaḥ TS. 3.4.7.10; MS. 2.12.2: 145.4; KS. 18.14; VS. 18.40; SB. 9.4.1.9. bhujyuḥ suparņo yajño gandharvaḥ TS. 3.4.7.1; KS.

·102 are slightly different order cp. Intr. p. 83. MG. 1.19.7. 18.14; VS. 18.42; SB. RV. X. 9.4; AV. 1.6.1; SV. 1.33; 9.4.I.II. KS. 36.12. prajāpatir viśvakarmā inanc devasya tvā savituḥ prasave MS. gandharvaḥ TS. 3.4.7.1; 2.6.3: 6.5.2; C +d not KS. 18.14; VS. 18.43; SB found in this form anywhere else. 9.4.1.12. işiro viśvavyacā vāto ganbhago aryamā savitā puramdhih SMB. 1.2.16; PG. 1.6.3; RV. x. dharvaḥ TS. 3.4.7.2; MS. 85.36; AV. 14.1; ApMB. 1.3.3; 2.12.2: 145.5; KS. 18.14; VS. 18.41; SB. 9.4.1.10. HG. 1.20; MG. 1.10.15. For the original order cp. RV, X. agnir etu prathamo devatā- 85-36:- nām: nowhere with etu; grbhņāmi te saubhagatvāya háswith aitu cp. ApMB. 1.4.7; tam PG. 1.5.11; HG. 1.19.7. máyā pátyā jarádastir yathāsaḥ| imām agnis trāyatām gārha bhágo aryamā savitā púrampatyaḥ SMB. 1.1.11; PG. dhir 1.5.11; ApMB. 1.4.8; MG. máhyain tvādur gārhapatyāya 1.19.7. devāḥ || mā te gļhe nisi ghoșa utthāt The stanza has been broken up SMB. 1.1.13; ApMB. 1.4.9; here; a + b standing quite apart from c + d. stana dhayatas te putrăn savitābhi rakṣatu; this is aghoracakşur apatighny edhi RV. obviously defective; for the X. 85.44; AV. 14.2.17; SMB. beginning cp. HKGS. (Intr. 1.2.17; PG. 1.4.16; ApMB. 1.14; p. 83); dyaus te prşthain HG. 1.202; MG. 1.10.6, rakṣatu vāyur ürü aśvinau Gſhya combines: bhago aryamā ca stanam etc.; the 'text savitā puramdhiḥ te tvā devā with its numbering of stanadur mahyam patnīm aghoramay accordingly be cakşur apatighny edhi śivā pašucorrected. For dyaus te bhyaḥ sumanāḥ suvarcāḥ || SMB. I.1.12;; yām pūşan sivatamām erayasva : ApMB. I.4.10; MG. 1.19.7. nowhere in this form; HKGS. aprajastām pautramſtyum (Intr. p. 84) reads tām nah SMB. I.1.14; Армв. pūşan chivatamām erayasva; 1.4.II; MG. 1.19.7. while RV. X. 85.37; AV. 14.2.38; brāhmaṇam devakſtam kal ApMB. I.11.6. read: tām pūşañ pamānam: nowhere; for chivatamām erayasya. devakſtam brāhmanam kalsomo'dadad gandharvāya; HG. pamānam cp. HKGS. (Intr. 1.2.2; for dadad cp. RV. X. p. 83) which occurs only 85.41; AV. 14.2.4; SMB. I.1.7; therein. GG. 2.1.19; PG. 1.4.16; ApMB. sam no devir abhiştaye TB. I.2.1.1; 1.3.2; MG. 1.10.IO; this makes . our zas etc.. cp. Six pradbānāhutayah; for a ·103 ca the intimacy between HKGS. and Āggs. quite clear. somaḥ prathamo vivide RV. X. 85.40; PG. 1.4.16; HG. 1.20.2; ApMB. 1.3.1. sarasvati predam ava PG. 1.7.2; ApMB. 1.3.5; HG. 1.20.1; MG. I.IO.15. ā tişthemam aśmānam ApMB. 1.5.1; MG. 1.4.1. Readings occur elsewhere with etam aśmānam; chy aśmānam; imam aśmanam and ā rohemam aśmānam. viśvā uta tvayā vayam RV. II. 7.3; HG. 1.20.5. imān lājānā vapāmi PG. 1.6.2; HG. 1.20.3 bhagena tvā sam sțjāmi: nowhere in this form; mark only A and B are given; c + d are missing. iyam nāry upabrūte AV. 14.2.63; SMB. 1.2.2; GG. 2.2.6; PG. 1.6.2; ApMB. 1.5.2; HG. 1.20.4; MG. I.II.2. imam me varuņa śrudhi RV. I. 25.19; SV. II. 935; VS. 21.1.; TS. 2.1.11.6. common. tat tvã yāmi brahmaņā vandamānaḥ RV. I. 24.11; VS. 18.49; TS. 2.1.II; common. tvam no agne varuṇasya vidvān RV. IV. 1.4; VS. 21.3; TS 2.5.12.3; MS. 4.10.4: 153.12 KS. 34.19; common. sa tvam no agne'vamo bhavoti RV. IV. 1.5; VS. 21.4; TS. 2.5, 12.3 common. tvam agne ayāsi TB. 2.4.1.9; TA 2.3.1; HG. 1.3.6; ApMB. 1.4.11 prajapate na tvad otăny anyah RV X. 121.10; (MS. 4.14.1: nahi tví tāny anyaḥ; KS. 15.8 nahi tva anya etā”); TB, 1.7.8.7; common yan ma ātmano mindābhūt TS. 3.2.5.4; HG. 1.26.9. punar agnis cakşur adāt TS. 3.2.5.4; HG. 1.26.9. anājñātam yadājñātam TB. 3.7.11.5; nowhere clse. puruṣasammito yajñah TB. 3.7.11.5; AP$. 3.12.1. yat pākatrā manasā dīnadakşāḥ RV. X. 2.5; KB. 26.6; TB. 3.7.11.5; separate in the textkṣa na. pāhi no agna enase TA. 10.5.1; nowhere else. pāhi no. viśvavedase svāhà TA. 10.5.1. yajñain pāhi vibhāvaso svāhā TA. 10.5.1. saryam pāhi śatakrato svāhā TA. 10.5.1. bhūr agnaye prthivyai ca mahate ca svāhā TA. 10.4.I. bhuvo vāyave cântarikṣāya mahate ca svāhā TA. 10.4.1. suvar ādityāya ca dive ca mahate ca svāhā TA. 10.4.1. bhūr bhuvaḥ svaś candramase. svāhā TA. 10.4.1. namo devebhyah svadhā pit;bhyah VS. 2.7; TS. 1.34.2; common. bhūr bhuvaḥ svar mahar om TA. 10.4.1. om svāhā TA. 10.61.1; ApMB. 1.IO.IO-12. bhūḥ svāhā TA. 4.10.5; ApMB. 1.10.10-13; common. bhuvaḥ svāhā ApMB. 1.10.10-13; common, svaḥ svāhā ApMB. 1.10.10-13; common. bhūr bhuvaḥ svaḥ svāha TB. 3.11.2.4; MS. 4.9.12: 34.4; KB. 6.12; SB. 14.9.3.7, 13. yad asya karmaņo'ty ariricam MG. ca ·104 IV. dve ance. cp. above. cp. above. 1.3.7; AG. 1.10.23; APG. 1.2.7. abhi şu şah sakhinām adite'ny amamsthāḥ ApG. 1.2.8; RV. 31.3; AV. adite'nu manyasva; common. 20.124.3; SV. 2.34; VS. anumate'ny amamsthāḥ; nowhere; 27.41; TA. 4.42.3. anumate’nu manyasva in GG. prājāpatyam pavitram 1.3.2; HG. 1.2.9; ApG. 1.2.3. RVKh. IX. 67.4; TB. sarasvate’nv amamsthāḥ; nowhere; 1.4.8.6. for sarasvate’nu manyasva cp. indraḥ punīti saha mā KhG. I.2.19; ApG. I.2.3; MG. punātu RVKh. 9.67.5; 1.2.9. not recorded in Concorddeva savitaḥ prāsāvīḥ APG. 1.2.8; deva savitaḥ prasuva is common. agne vratapatc vratam carişyämi apo hi sthā mayobhuvah: TS. 1.5.10.3; VS. 1.5; MS. 4.9.24: 137.8; TB. 3.7.4.7; TA. yo vaḥ śivatamo rasaḥ cp. 4.41.3. above. vāyo vratapate vratain carişāmi tasmā aram gamāma vaḥ: MS. 4.9.24: 137.9; SMB. 1.6.10. āditya vratapate vratam carişyāmi hiraṇyavarņāḥ śucayaḥ TB. 3.7.4.7; TA. 4.41.4, MG. 1.7.8. pāvakāḥ: cp. above. yāsāın rājā varuņo yāti vratānāın vratapate vratam carişmadhye: cp. above. yāmi TB. 3.7.4.7; TA. 4.41.4; yāsāın devā divi kļņvanti MS. 4.9.24: 137.12; SMB. 1.6.13. anūham asmi sā tvam TB. 3.7.1.9; bhakşam: cp. above. sivena mā cakşuşā paśya- ApMB. 1.3.14; HG. 1.20.2; for amoʻham asmi sā tāpah: cp. above. AV. 14.2.71; KS. 35.18; AB. pavamanaḥ suvarjanah: 8.27.4; SB. 14.9.4.19; AG. 1.7.6; cp. above. SG. 1.13.4; KauśG. 79.10; PG. punantu mā devajanah: 1.6.3; MG. 1.10.15. mama hțdaye hțdayam te astu pavamānah punātu mā: MG. 1.5.19; nowhere else. cākravākam samvananam HG. ubhābhyām deva savitaḥ: 1.24.6; MG. 1.14.12. ekam ise vişnus tvāny etu: cp. kayā naś citra ābhuvat under BGS. RY. IV. 31.I; AV. dve ürje vişnus- 20.124.1; SV. I. 169; triņi vrataya vişnus VS. 27.39; TS. 4.2.11.2; catväri mayobhavāya vişņus. cp. under BGS. kas tvā satyo madānām panca pasubhyo vişnus RV. IV. 31.2; AV. şad rāyaspoṣāya vişnus 20.124.2; SV. II. 33; VS. sapta saptabhyo hoträbhyah- 27.40; not found in TS. cp. under BGS. tisrah catasrah Not recorded in the Mantrapatha, but these are mentioned in the vivāhavidhi. anuvāka tvam cp. cp. above. cp. above. cp. above. tisrah common.

·105 HG. 1.22.9. sakhāyau saptapadāv abhūva; cp. ayāś cāgne'sy anabhišastis under BGS. Ca cp. MS. I.4.3: 51.IO; saptațşayaḥ prathamām krttikā- KS. 5.4; Kauś 5.13; ApMB. nām: with saptaſ-only here; 1.5.18; HG. 1.26.13 readfor saptarsayaḥ etc. cp. ApMB. sastīs ca. 1.9.7; HG. 1.22.14. agne prāyaścitte tvain devānāın dhruvam namasyāmi manasā dhru prāyaścittir asi SMB. 1.4.1; PG. vena: nowhere. I.II.2; APMB. 1.10.3; HG. sam na edhi dvipade TS. 2.3.14.5; 1.24.1. TB. 3.1.1.3; ApMB. 1.11.5; HG. vāyo prāyaścitte SMB. 1.4.2; PG. 1.20.2. 1.11.2; ApMB. 1.10.4; HG. iha gāvo ni sīdantu PG. 1.8.10; 1.24.1. āditya prāyaścitte ApMB. 1.10.5; indrāyāgnaye yamāya nir- HG. 1.24.1. ſtyai varunāya vāyave sarva prāyaścitte; not recorded in somāyeśānāya--cp. above; Concordance. here these are not cited in agne vratapate vratam acārisam the Mantrapātha. TS. 1.6.6.3; VS. 2.28; MS. adite'nu manyasva: cp. 4.1.26; 138.5. above. vāyo vratapate vratam acārisam agnaye svāhā TS. 1.8.13.3; MS. 4.9.26: 138.6, nowhere else. common. sūrya vratapate vratam acārisam prajāpataye svāhā TS. 3.4.2.1; MS. 4.9.26: 138.7. vratānām vratapato vratam acārisūryāya svāhā TS. 1.8.13.3; şam MS. 4.9.26: 138.8. śivena tvābhi mặšāmi: nowhere. adite'ny amansthāḥ: cp. rşabhe (-bho?) na skandāmī: above. nowhere. ayāś cāgner anabhiếastis ca: ā te yonim garbha ctu pumāmsam, nowhere in this form; for AV. 3.23.2; SG. 1.19.6. Now, what stands out clear from a scrutiny of the Āgniveśyagſhya is its collection of the mantras used in the marriage ceremony. It forms the fifth adhyāya of the first Praśna and is placed just before the Vivāha-vidhi. It is designed on the model of the Mantraplātha for the Āpastambiyas and the Mantra-Brāhmaṇa for the Gobhilīyas, who quote the beginnings of the mantras, taking it for granted that the text of the Brāhmaṇa is known to the priest by heart. But while the Mantrapātha and the Mantra-Brāhmaṇa are independent collections meant for the entire Āpastamba and Gobhila, our Mantrapātha forms part of the Gșhyasūtra ; and is strictly restricted to the marriage ceremony, the rest of the work being a mixture of mantras and vidhis. Evidently this collection is an after-thought designed to facilitate the performance of the marriage ceremony, the one pivot of the Gſhya ritual Not mentioned by the Mantrapātha. common. common. 14 ·106 . and ultimately the one ceremony that evoked equal enthusiasm from the priest and the laity. That this collection is not done with due care may be shown by the numerous discrepancies between the Mantrapātha and the Vivāha-vidhi, while it can also indicate some tampering with the Vivāhavidhi if the collection be taken as a true record of the mantras originally recited at the marriage ceremony. Āgniveśya uses 211 mantras or mantra-portions in the marriage ceremony : this may indicate its late origin, that is ensured by its reference to Bodhāyana, Āpastamba, Satyāsādha and Hiranyakėśin as personages worthy of worship. The passage (I1.6.3:p. 97) reads: Bodhāyanam tarpayāmi| Āpastambam tarpayāmi| Sūtrakāram tarpayāmi] Satyāsādham tarpayāmi| Hiranyakesinam tarpayāmi| Vyāsam tarpayāmi || Cp. also III. 6.2:150:- Srutavatā tu vaktavyam evāsamnidhäne'piti matam Bodhāyanasya kalpe ! Its reference to Kausītaki (III.6.4:153) and Kāțhaka (III.8.3:165) may also be noted. In this analysis of the mantras used by Agniveśya in the marriage ceremony, I have hinted at the wrong grouping of the mantras, besides its numerous defective readings that show that the author or authors of this Gșhya recited these mantras in the same way as many a Roman Catholic listened to Latin prayers and many a Jew said and listened to Hebrew prayers without any knowledge of the language. On page 41 of this Introduction I put down the GȚhya-sūtras belonging to the Black Yajurveda as under: Maitrảyani I Mänava-Gșhya Samhita 2 Vārāha-Gșhya Kāthaka 3 Kāțhaka-Gșhya Samhita 4 Laugākși-Gșhya 5 Baudhāyana-Gșhya Taittiriya 6 Āpastamba-Gșhya Samhita 7 Bhāradvāja-Gſhya 8 Hiranyakesi-Gșhya 9 Agnivesya-Grhya Our analysis of the marriage ceremony occurring in these Gșhyasūtras confirms this order; this is now made certain by the order adopted by Āgniveśya for the worship of some of these sūtrakāras. Looking at the quality of the performance of the various Gșhyasūtras I should not give them any great credit ; they seem to have been compiled ·107 in a hurry during a period of confusion and conflict ; and by no means much earlier than the beginning of the Christian era ; for to such an authoritative Gșhyasūtra as the Kausītaka decidedly is, the author of the Mahābhārata has become an ancient ācārya as is clcar from: atha prācīnāvīti dakşiņāın dišam anvīkşamāṇaḥ| Sumantu-Jaimini- Vaišampāyana-Pailasūtra-bhāsya-Mahābhārata-Dharmācāryāḥ || 2:5:90. The foregoing scrutiny of the Gșhyasūtras makes it clear that the extant Gșhyasūtras are not very far removed from one another in their contents and age. No Gșhyasūtra can be shown to have drawn solely from its own Samhitā. Some of them draw more from a Samhitā other than their own ; so much so that in an appreciably large number of cases some sūtras adopt the reading of particular mantras which is different from that occurring in their own respective Samhitās, but agrees with that found in other Samhitās; and all this, when viewed in its proper perspective makes me incline to think that the extant Grhyasūtras draw from a floating mass of material, more or less common, which is not available to us now; and the gradual loss of which set our sütrakāras to compile their respective works as best as they could. The Vaikhānasa-Gșhya gives the marriage ceremony as follows:- athātaḥ pāņigrahaņam aştau vivāhā bhavanti brāhmo daivaḥ prājāpatya ārşa āsuro gāndharvo rākşasaḥ paiśāca itil yad abhirūpain vịttavayaḥsampannam āhūyarhayitvā kanyālamkştā dāsyate sa brāhma iti gīyatel yad ștvijo yajñasyātmano'lamkętya kanyām pratipādanyati sa daivaḥ| yugapad dharmānuvartinau syātām iti vācānumānyāgnikīryain svayaw krtvā yat kanyām arhayitvā dadyāt sa prājāpatyo bhavati) yad gomithunenaikena dvābhyāın vã kanyāın dadāti tam ārşam acakşatel yat kanyām ābharaṇam āropya saktyā bandhubhyo dhanam dattvāharate tam asuram āmanantiſ kāmayogo yad ubhayoḥ sa gāndharvaḥ| prasahya yat kanyāharaṇam sa rākşasaḥ| suptām pramattāı vā rahasi yad gachati sa paišāco bhavatity ctesāın prathame catvāras toyapradānapūrvakāḥ sastā brāhmaṇasya netare jaghanyāḥ) yasmāt trīn pūrvāıns trin aparān ārsījātaḥ şat pūrvan şad aparān prājāpatyenodhāyā jātaḥ sapta pūrvān saptaparan daivīsuto daśa pūrvān dasāparān ātmānam caikavimśatikam brāhmīputraḥ pāvayed iti || Praśna III. I. mātur asapiņņām pitur asamānarsigotrajātāım laksanasampannāın nagnikām kanyām varayitvā pañcāhcşu kulasya parisuddhyai sapiņdaiḥ śrotriyaiḥ saha bhūtam bhuñjital yasmāt sa pūto bhavatīti vijñāyate | kanikradādinā kanyāgļham gatvā pra su gmanteti tām īkşitvā bhrātrghním iti tayekșyamāņo guruņāgnimukhe kſte kanyāprado varagotranāma sarmāntam tathaitām asya sahadharmacāriņi bhavatīti brähme vivåhe dharmaprajāsampattyartham yajñāpattyartham brahmadevarşipitſtrptyartham ·108 prajāsahatvakarmabhyo dadāmīty udakena tām dadyāt tām prajāpatiḥ striyām ity udakena haratel vastragandhābharaṇādīni sambhịtya kanikradādinā kanyāgļham saha bāndhavair gatvā teja äyuḥ śriyam iti vastrādinālamkȚtya prajāpatiḥ somam iti tathābharaṇam aropyādadītety eke || 2 || tataḥ saha snātāyā vadhvā navavastrālamkārāyāḥ punyāhānte pānim gļhītvā sumangalīr iyam vadhūr ity agniśālām āgatya prānmukham āsayitvā tasyai suddhāmbaraveşah kūrcam dadātil tatah paristīryāgnir aitv imām agnis trāyatām mā te gļhe dyas to prstham aprajastām devakſtam iti pañca vārunāntam pradhānāñ juhuyāt| agner aparasyām āstirņesu darbheşv aśmānam ātiştheti vadhyāḥ pādānguşthena daksinena sparśayati pratyanmukha iti pāņigrahanam sarasvatītī visargam aghoracakṣur ity āsanam ca krtvemān lājān ity abhighāiryeyam nāriti tasyā lājāñjalinā juhoty udāyuşety uttişthatipratyanmukha iti vadhūmukhekşanam sarasvatīti pāņigrahaņam aghoracakşur iti visargam imān lājān iti lājapūraņam iyam nārīti homam udāyuşety agnipraņāmam kuryād ity eke || 3 || viśvā uta tvayety agniſ pradakșiņam kļtvātigāhemahi dvişa ity āsitvā tridhaivar lājahomam juhuyāt| tato mūlahomānte'gnim patighnyantai yaśoghnyantam candram putraghnyantam hutvā vyāhſtiḥ| prāsāvīr ity antaiś caturbhiḥ pravāhanam kṛtvā punaḥ prastirya sviştkkȚn mindāhuti vicchinnamțddhisaptasamidvyāhſtiś ca juhuyāt| agner aparasyām āstīryodagagrān sapta barhiso vadhvā saha dakṣiṇena pādenaikam işe vişnur iti dve ūrja iti trīņi vratāyeti catvārīti pañca paśubhya iti şad rāyaspoşāyeti sapta saptabhya iti tān paryāyeņākramya gatvā sakheti nivarteta | mama hțdaya iti tasyā hşdayadeśam abhimršati prokşaņaiḥ prokşya punyāham svastighoşeņārundhatīndrāṇyaditiḥ śrīriveti vadhvā manuḥ prajāpatiḥ puruşottamo mahendra iveti varasya ca catvāri stomāny áropayeyur iti pāņigrahaņam dhruvadarśanāntam. ity ekel tataḥ prabhịti gārhasthyam dharmam anutişthatīti vijñāyate || 4 ||- atha caturthīvāsaḥ| vaivāhikam agniſ vadhyā sahādāya sampravāhārayanv iti vadhūm sama vadhvety agnim samśāsti dakşiņam pādam agre'tihara dehalim mādhisthā ity āvasathe pravisya, prācyām ardhe samādadhīta | agner aparasyām ānaduham carma lohitam kņşnājinam vā prācīnagrīvam uttaralomāstſņāti| tatra prāņmukham udanmukham vā vadhẩm upaveśya patir iha gāvaḥ prajāyadhvam iti paścān nişīdetājyotişāın darśanād vācamyamāv anyatarānupetäväsātām udite nakşatre prācīm udícīņ vā devīḥ sad urvir iti diśam upasthāya mā hāsmahi prajayeti candram saptarsaya iti saptarşīn kịttikā nakşatrāņy arumdhatim ca dhruvakşitir iti dhruvam ca dřstvopatiştheyātām manojnam tayā saha sambhāșya| athāgneyaḥ sthālīpākaḥ| prajā sthālīm iti sthālim abhimrśyāgnaye justam nirvapāmīti sthālyām tandulān nirvāpya vācaspataye pavasveti vadhvā. carum śrapayati] abhighāryodag udvāsya paristīryāgnim upasamādhāya havyavāham iti sviştakştā yajeta hutaśeşana śrotriyam brāhmaṇam tarpayitvā tasmā īşabham datvānīņo bhavatīti vijñāyate || 5 || ·109 caruin ata ūrdhyam parvaņi sthālīpākena yajeta | nityam yavair vrīhibhir vā hastena sūryāya sváha prajāpataye sväheti prātarāhutī agnaye svāhā prajapataye svaheti sāyamāhuli jūhuyāt| agnyantarasamsarge’nugate vā patni kṛcchram carati| śrotiyägäran mathitvā vāgnim ādāya punar aupāsanam ādadhītodakyāśucyādisa psarge ca vidhānaın yajñaprāyaścitte vakşyāmo viyoge pakşasyopāvaroheti samidhain yāvat kịşņaiņ tāvat taptvā samāropya gachet| aharahas tām prajvālya hutvā athānyām samidham nidadhāti || 6 || pacane vävasathye abhighārya vaiśvadevam yathāheti mandalam pradakşiņam upalipya parimrjyägnaye svāhā somāya svāhety uttaradakșinayor madhye vyāhịtīr viśvebhyo devebhyaḥ svāhã dhanvantaraye svāhā kuhvai svāhānumatyai svāhā prajāpataye svāhā dyāvāprthivībhyām svāhā vyāhſtīr imā me agna iti carui sedhmain juhuyad agnihotrāya svāhā vaiśvadevayajñāya svāhā brahmayajñāya svāhā devayajñāya svāhā bhutayajñāya svāhā manuşyayajñāya svāhā pitſyajñāya svadhā namaḥ svähä pañcamahāyajñāya svāha vyāhịtīḥ sviştakſdvyāhịtiḥ| atha ghadeyatābhyo yathādisam baliharañain brahmaņe namo brahmapuruşebhyo namo vāstospataye nama iti gphamadhye indrāya nama indrapuruşebhyo namo yamaya namo yamapuruşebhyo namaḥ somāya namaḥ somapuruşcbhyo namo'gnaye namo nirętaye namo vāyave nama išānāya nama iti | sarvam dakṣiṇe pitȚbhyo jñātivargapatnyantebhyaḥ| kệtopavīti yāvanto'nnārthinas tāvadbhyo nirvapāmīti nirupyākāśe viśvebhyo devebhyo namo divācarebhyo namo bhūtebhyo namo naktamcarebhyo nama iti ucchīrṣake sriyā iti pādato bhadrakālyā iti| pratidvāram pūryāntam uttarāntam vā bhuvamgayor marudbhya iti| culyāḥ pakşayor agnaya ity udadhānyām adbhya itil peşamyor ubhayor dȚşada ity ulūkhalamusalayor vanaspatibhya iti| sūrpa oșadhibhya iti vāstuprşthe sunām ca patitānam ca śvapacām pāparoginām| vayasāın ca krimīņām ca bhūmāv annai vapāmy aham iti baliśeşain nirvapati| pūrvavat pravāhanam kịtvā bhūtiḥ smeti bhasmālipyāpo hi stheti prokşya yat te agne tejas tenety agnim ud vayam ity adityam copatiștheta | nityam sāyamprātaḥ patnī vā pustikāmā baliņ hared | vaiśvadevakāle prāptam atithim śaktyā tarpayed vaiśvānaro hy esa bhavati || 7 || tad cvam tritātram havişyāśinau brahmacāriņau dhautavastravratacāriņau syātām| tato'parasyā rātrau caturthyām alamkȚtyāgnim upasamadhyāya nava prāyaścittāni juhuyad agne vāyavādityaditya vāyavagric'gne vāyavāditya vyāhſtir bhūr bhagam iti caturbhir vadhūmūrdhny ājyena juhuyāt| agnim pradaksiņain kṛtvā prācyām udīcyāın vā tām upaveśyābhis țvā pañcaśākheneti yonim abhimțśya sam nā mapa ity upagached/ imam anuvvsatety ālinganam madhu he madhu idam iti maithunam kurvīta | suprajāstvāyety upagamanam sam nau mana ity ālinganam imām anuvrateti vadhūmukhekşaņam ity re eke || 8 || atha trirãtram ștau malavadvāsāḥ snānāñjanādīni varjayet| ekabhaktā ·II2 Řddhayaḥ cp. ĀgGS. 1.5.2; Vaikh. 1.19. iştebhyaḥ svāhā TB. 3.7. II.3; cp. AgGS. 1.5.2.27; vaşad aniştebhyaḥ svāhā TB. 3.7.11.3, AgGS. 1.5.2:27. KS. 5.4. reads:-svāhā svähestibhyo vaşad aniştcbhyo bhișajau sviştyai svāhā niskȚtir duriştyai svāhā devebhyas tanübhyaḥ svāhā || bheșajam duriștyai svāhā cp. above. nişkrtyai svāhā cp. above. daurādhyai svāhā devibhyas tanübhyaḥ svāhā Țddhyai svāhā samțddhyai svāhā sapta samidhaḥ. 1. cdho'sy edhişīmahi svāhā bailvam Vaikh. 1.19; TS. 1.4. 45.3; MS. 1.3.39:46.11; KS. 4.13; APMB. 2.6.3; MG. 1.1.16. samid asi tejo'si tejo mayi dhchi svāhā pālāśam VS. 20.23; 38.25 read: edho'sy cdhișimahi samid asi tejo'si tejo mayi dhehi | yamasya dhimahi mộtyor me pāhi svāhā naiyagrodham VaikhG. I.19; nowhere sūryasya dhimahi cakşur me pāhi svāhā āśvattham Vaikh. 1.19; nowhere else. somasya dhimahi cittain me pāhi svāhā audumbaram Vaikh. 1.19; vāyor dhimahi prāņān me pāhi syāhā samim Vaikh. 1.19; brahmano dhimahi buddhiin me pāhi svāhā khādiram Vaikh. 1.19; nowhere else. om bhūḥ svābī om bhuvaḥ svāhā om suvaḥ svāhā om bhūr bhuvah suyaḥ svāhā. ekam işe vişnus tvānvetu cp. AgGS. dve ürje trini vratāya catvāri panca paśubhyah sad rāyaşpoṣāya sapta saptabhyah sakhā saptapadi bhava AG. 1.7.19; SG. 1.14.6; SMB. 1.2.13; ApMB. 1.3.14; MG. II.18. etc. mama hrdaye hțdayam te astu HG, 1.5.II; nowhere else. mano common. yat pramattah; not traced; repeated at Vaikh. 1.19. jyotir juşatām ajyasya TS. 1.5.3.2; MS. 1.7.1:109.4; KS. 34.19: ayāś cāgne'sy anabhišastis ca MS. 1.4.3:51.10; KS. 5.4; ApMB. 1.5.18; HG. 1.26.13 yad asmin yajñe'ntar agāma Aps. 3.11.2; uncertain. 3) vyāhịtayaḥ Vicchinnam cp. Vaikh. 1.19. .. 19 svasti no' mimītām aśvinā bhagaḥ RV. V.51.II; MG. 2.15.6; yata indra bhayāmahe RV. VIII. 61.13; AV. 19.15.1; SV. 1.274; TB. 3.7.11.4; TA, 10.1.9; SG. 1.4.2.

·113 me 13 arundhatīndrāny aditih śrī iva ever kuhvai trayo'ruņaitāḥ TS. nowhere. 5.6.18.1. manuḥ prajāpatiḥ puruşottamo anumatyai svāhā TB. 3.12.2.2-8. mahendra iva---not traced. prajāpataye svāhācommon. sain pravāhārayantu—laukika? dyāvāprthivībhyāın svāhā ApMB. samanm vadhvā- laukika? 2.6.10; common. dakşiņam pādam agre'tihara imā agna istakā dhenavaḥ laukika? santu TS. 4.4.11.3, 4; MS. 2.8. iha gāvaḥ prajāyadhvam ApMB. 14:118.14, 16; KS. 17.10. 1.9.1; SMB. 1.3.12; GG. 2.4.6; agnihotrāya svāhā—nowhere. KS. 35.3. does not occur in TS., vaiśvadevayajñāya svāhā-no- TB., TA. or MS. where. devīh sad urvīr uru naḥ kṣņota RV. brahmayajñāya svāhā - nowhere. X.128.5; TS. 4.7.14.2; ApMB. devayajñāya svāhā 2.9.6. bhūtayajñāya svāhā mā hāsmahi prajayā mā tanūbhiḥ manuşyayajñāya svāhā- RV. X.128.5; ApMB. 1.29.6; pitryajñāya svadhā. HG. 1.22.12. namaḥ svāhām saptarsayaḥ prathamām krttikānām paſca mahāyajñāya svāhā— ApMB. 1.9.7; HG. 1.22.14; not bhūr bhuvaḥ svaḥ-common. in TS., TB., TA, yad asya karmaņo'ty arïricam. cp. dhruvakşitir dhruvayoniḥ APMB. above. 1.9.6; HG. 1.22. 14. brahmaņe namaḥ KS. 26.12. prajā sthālīm-nowhere. brahmapuruşebhyo namah MG. agnaye juştam nirvapāmi cp. 2.12.16. devasya tvā savițuḥ TS. 1.1.4.2; vāstospataye namaḥ-untraced. HKGS. 1.7:p. 42. indrāya namaḥ KSA. II.I. vācaspataye pavasva TS. 1.4.2.1; indrapuruṣebhyo namaḥ MG. 2.12. VS. 7.1; MS. 1.3.4:31.7; KS. 4.1. 'havyavāham ajaram purupriyam yamāya namaḥ GopālU. 2. TB. 2.6.16.2; cp. also havyayamapuruşebhyo namaḥ MG. 2.12. vāham purupriyam TS. 4.3.13.8c. 13. sūryāya svāhā TS. 1.8.13.3. varuņāya namaḥ Gopālu. 2. common, varuņapuruşebhyo namaḥ MG. prajāpataye svāhā 2.12.14. agnaye svāhā. somāya namaḥ MG. 2.12.3; GG. somāya svāhā 4.7.II; KhG. 2.I.I. viśvebhyo devebhyaḥ svāhā VS. somapuruşebhyo namaḥ MG. 2.12. 22.28; TB. 3.1.5.5; TAA. 10.67.1; 15. PG. 1.12.3; MG. 1.7.18. agnaye namah_common. dhanvantaraye svāhā-cp. dhanvan nirſtaye namaḥ-GopālU. 2. taraye namaḥ MG. 3.12.3.19. vāyave namaḥ KSĄ. II.6; Gopālu. kuhvai svāhā—nowhere; cp. how- 15. 12. 9.

·114 : P. 26. ca me iśānāya namaḥ GopālU. 2. bhagam dhiyam vājayantaḥ yāvanto'nnarthinaḥ tāvadbhyo nir puramdhim MS. 4.14.6:224.2; TB. vapāmi-nowhere. 2.8.6.3; RV. II.38.10. viśvebhyo devebhyo namaḥ KSA. ābhiş țvā pancaśākhena-not II.4. found; but cp. Śivena tva paidivācarebhyo namaḥ MG. 2.12.18. caśakhena hastenāvidvișāvatā | bhūtebhyo namaḥ TAA. 10.67.2; sāhasreņa yaśasvinābhi mršāmi MahānU. 19.2. suprajāstvāya BhGS. 1.20:20. naktamcarebhyo namah SG. 2.14. 16. sam nau manaḥ: nowhere; cp. however sam nämnaḥ sam śriyā mā pari pātaya ? bhadrakālyai namah) SG. 2.14.14. hrdayāni HG. 1.25.1; sam te manasā manaḥ BhGS. 1.20:21. marudbhyo namaḥ KSA. 11.3. agnaye namaḥ-common. imām anuvratā—not found; but adbhyo namaḥ cp. ĀgGS. 1.5: cp. anuvratā rohiņi rohitasya etc. AV. 13.1.22a. dịşade namaḥ--not traced. madhu he madhv idam madhu vanaspatibhyo namaḥ MG. 2.12.6. HG. 1.24.6. osadhībhyo namaḥ SG. 2.14.12. suprajāstyāya tyā gļhņāmi TS. sunām patitānām ca-not 1.6.1.3. found. yan garbhe vasataḥ hhūtiḥ sma—not traced. pāpam ugram RVKh. IX apo his șthā mayobhuvaḥ-cp. 67.7. ĀgGS. mātāpitror yan krtam yat te agne tejas tenāhar tejasvi vaco me RVKh. IX.67.8. bhūyāsam TS. 3.5.3.2; AG goghnāt taskaratvāt RVKh. I.21.4. 9.67.9. ud vayam tamasas pari Rv. Ì. brahmavadhāt surāpānāt 50.10; common. RVKh. 9.67.10. bālaghnān mātſpitěvadhāt agne prāyaścitte RVKh. IX.67.11. cp. KGS. 28.4. krayavikrayād yonidoşāt vāyo prāyaścitte RVKh. IX.67.12. āditya prāyaścitte āditya prāyaścite duryaştam duradhītam RVKh. IX.67.13 vāyo prāyaścitte amantram annam yat kimcit agne prāyaścitte RVKh. IX.67.14. agne prāyascitte vāyo prāyaścitte stasya yonayo'mrtasya dhāma, RVKh. IX.67.15. aditya prāyascitte pāvamānīḥ svastyayanīḥ om bhūḥ. RVKh. IX.67.16. om bhuvah. pāvamānih pitřn devān IX.67.17 na garbhādibhiḥ prokşya me yan 2 nava prāyaścittāni. om svaḥ, ·115 pāvamānam param brahma vişnur yoniin kalpayatu RV. X. RVKh. IX.67.18. 184.1; AV. 5.25.5; SG. 1.22.12, pāyamānam param brahma SMB. 1.4.6; ApMB. 1.12.1; MG. RVKh. IX.67.19. I.25.1; HG. 2.18.2. The Vaikhānasa-Gșhya uses about 160 mantras or mantra-portions in the marriage ceremony ; out of these 128 are not found in the TS., though some of them occur in other Samhitās, Brāhmaṇas or Gșhyasūtras. It cites virtually all the mantras by pratīka ; and this suggests that just as the Āpastambas had their own separate Mantrapātha and the Gobhiliyas their own distinct Sāma-Brāmaņa similarly the Vaikhānasas also had their separate Mantra collection meant for recital at the various Gșhya ceremonies. Its injunction that a Brahmin should marry a girl of 8 years is significant;' and if this custom of child marriage came into vogue in a late period of Indian history, a late date is ensured for the compilation of our Gșhya; and this is confirmed by its reference to the fully developed Nārāyaṇa cult for which cp. III.13.44 (= Āgnivcśya II.5.7):- agneh pūrvasyām darbhāsaneșu keśavain nārāyaṇam mādhavam govindam vişnun madhusudanam trivikramam vāmanam śrīdharam brsīkeśain padmanabhain dāmodaram iti nāmabhir devam vişnum āhūya .1 And yet the Vaikhānasa contains portions that may be anterior to their counterparts even in the ĀśGS. cp.i- Vaikh. 9.1.36 ASGS. 1.4.21-32. athātaḥ pāņigrahaņam aştau vivāhā alaıņkſtya kanyām udabhavanti brāmo daivaḥ prājāpatya ārșa kapūrvām dadyād eşa āsuro gāndharvo rākşasaḥ paiſāca itil yad brāhmo vivāhaḥ| tasyām abhirūpain vșttavayaḥsampannam āhū- jāto dvādaśāvarān dvādaśā yārhayitvā kanyālamkệtā dāsyate parān punātīty ubhayataḥ| brāhmaḥ iti sīyate | yad îțvijo yajñasyāt- xtvje vitate karmaņi dadmano'lamkrtya kanyāın pratipādayanti sa yād alamkệtya sa daivaḥ| daivaḥ| yugapad dharmānuyartinau daśāvarān dasa parān syātām iti vācānumānyāgnikāryam svayam krtvā yat kanyām arhayitvā dadyāt sa punātity ubhayataḥ| saha prājāpatyo bhavatil yad gomithunenaikena dharmar caratam iti prājāastāvarān aşta dvābhyẫn vã kanyām dadāti tam arsam patyah ācakșatel yat kanyām ābharaṇam āropya parān punātity ubhayataḥ| saktyā bandhubhyo dhanam dattvārhate gomithunam dattvopayatam āsuram āmananti kāmayogo yad cheta sa ārṣaḥ| saptāvarān ubhayoḥ sa gāndharvaḥ| prasahya yat sapta paran punātīty kanyāharaṇam sa rākṣasaḥ| suptām pra- ubhayataḥ| mithah samasa 1 cp. Vaikh 6.12: 97 Sec also 6.13: 97.

·116 sa sa mattām vā rahasi yad gachati sa paišāco yam kṛtvopayacheta bhavatīti eteşām prathame catvāras toya- gândharvaḥ| dhenunopatopradanapūrvakāḥ sastā brāhmaṇasya netare șyopayacheta sa āsuraḥ| jaghanyā yasmāt trin pūrvāms trīn aparān suptānāma pramattānāın ārşījātaḥ șat pūrvān şad aparān prājāpatyenodhāyā jātaḥ sapta pūrvān saptāvāpaharet paiśäcah | parān daivisuto daśa pūrvan daśāparān hatvā bhittvā ca śrīşāņi ātmānam caikavimśatikam brāhmīputraḥ rudatīm rudadbhyo haret pāvayed iti || 3 11 sa rākşasah. A definite improvement on the Vaikhānasa is unmistakable in the ĀśGS. from the point of view of the sūtra style. In case it is not admitted that the two sūtras derive from the same common source, the Vaikhānasa repeating the original in its original or loose form and the ĀśGS. effecting an improvement upon it ; even in the first alternative the compilation of old and new readings in one treatise should suggest that the extant Grhyasūtras draw from a floating mass of the Gșhya literature ; and it is therefore hazardous to dogmatise about the age of any of thesc ; even the proportionate number of mantras used by each in the marriage ceremony may serve merely as an indication of their age—for there may have been other mantras too that were used by a given Gșhyasūtra in the marriage ceremony, but not recorded as is so often hinted by Devapāla in his commentary on Laugākşi-Gșhya and by Haradatta on ApGS. 1.2.15:43:- "mantrarahitāḥ kriyā āvịta ity ucyantel yathā nāgabalir yakşabalir indrāṇīmaha itil yasmin janapade grāme kule vā yā āvſtah prasiddhās tās tathaiva vyavasthitā yathā pratiyeran na sarvatraivam ity arthaḥ| āvſtaḥ kriyā vaivāhikyaḥ aviseșāt samantrakā amantrakāś ca tāḥ sarvā āstribhyaḥ sarvavarņebhyaḥ sakāśād, avagamya pratiyeran vivodhāraḥ| tatra samantrakā grhapūjānkurāropaņapratisarabandhädyā ācārasiddhāḥ| amantrakā nāgabaliyakşabalīndrāņīgaurīpūjādayaḥ| tāś ca yathājanapadarn yathāvarņam yathākulaı yathāstri yathāpuiſisain yathākāla vyavasthitā eva na tu sarvāḥ sarvatra samuccitāḥ" || This is confirmed by ASGS. 1.5.1.2:- atha khalūccāvacā janapadadharmā grāmadharmāś ca tān vivāhe pratīyāti yat tu samānam tad vakşyāmah || It is only common that has been expressly laid down by Aśvalāyana the details are to be understood from lokācāra, that differs from place to place. The occurrence of a proper name in a particular Gșhyasūtra does not help in this respect. cp. Bodhyāyana II.9.6:- "atha dakṣiṇataḥ prācīnāvītino vaišampāyanāya phalingave tittiraye ukhāyokhyāya ātreyāya padakārāya kaundinyāya vịttikārāya kāņvāya bodhāyanāya . pravacanakārāyāpastambāya sūtrakārāya satyāsādbāya hir- ·117 aạyakeśāya vājasaneyāya yājñavalkyāya bharadvājāyāgniveśyācāryebhyaḥ. The name of Bodhāyana in his own Gșhyasūtra is telling, while his reference to Agniveśya may suggest that Āgnivośya is anterior to Bodhāyana. But such a conclusion is negatived by Āgniveśya-Gșhya II.6.3:97:- bodhāyanam tarpayāmi āpastambam tarpayāmi| sūtrakāram tarpayāmil satyāsādham tarpayāmil hiraṇyakeśinai tarpayāmil vyāsaip tarpayāmi| .. This injunction of doing homage to Bodhāyana by Āgniveśya would suggest that Bodhāyana was anterior to Āgniveśya. Bodhāyana's reference to Bharadvāja has been cited above. Bharadvāja refers to Bodhāyana in BhGS. III.11:77:- ... vaisaippayanāya phalingave tittiraye ukhāyātreyāya padakārāya kauņdinyāya vșttikārāya kanvāya bodhāyanāyambharadvājāya sūtrakārāyāpastambaya sarvebhyaḥ sütrakārebhya acārycbhya rşibhyo vanaprasthebhyaḥ . Laugākşi-Gșhya does not mention such a list, but Devapāla cites, in the propitiation ceremony, the two lists given by Bodhāyana (Laugākşi, Vol. I, p. 61 ff.) and Āśvalāyana (p. 63 ff.) and makes their recital imperative on the followers of the Laugākşi-Gșhya. SimilarlyĀśvalāyana mentions Kauśītaka and Mahākausītaka in III. 44:- Sumantu-jaimini-vaišampāyana-paila-sūtrabhāşyamahābhārata-d har mācāryā jānanti-bāhavi-gārgya-gautama sākalya-bābhravya-māndavya-māndukcyā gargi vācaknavī vadavā prātitheyī sulabhā maitreyi kaholam kausītakam mahākausītakam paingyanı mahāpaingyam suyajñam śãnkhyāyanam aitareyanı mahaitareyam sākalam bāşkalam sujātavaktram audavāhim mahaudavāhim saujāmim saunakam āśvalāyanam ye cānye ācāryās te sarve třpyantu. The Kauşītaka-Gșhya, however, omits Āśvalāyana from its list given in 11. 5:- Sumantujaiminivaisaiņpāyanapailasūtrabhāsyamahābhāratadharmācāryāḥ| jānantibāhavigārgyagautamaśākalyabābhravyamaņdavyamāņdūkeyāḥ| suyajñaśānkhāyanajātükarnyāḥ| paingaſambavyaitareyāḥ| gärgi vācaknavi| vadavā prātitheyīl sulabhā maitreyi| kaholam kausītakam|| mahäkauśītakaml suyajñam| sāňkhāyanam/ aitareyam | mahaitareyam | paingyam mahāpairigyam| śāmbavakam! mahāśāmbavakaml vāşkalami sākalam gārgyam| mahājapatram sujātavaktram audavāhim | saujāmim|| bābhravyam somaśarmāņampāñcālam vedamitram! ācāryam saunakaml ye cānye acāryā te capi třpyantu || But to conclude from this that Kausītaka is anterior to āśvalāyana may be unsafe for the simple reason that Kauşītaka uses a far larger number of mantras in the marriage ceremony than does āśvalāyana for which cp. Intr. pp. 33-34 ·118 Ašvalāyana's list is repeated by Sānkhāyana with slight modifications in IV.10=788:- Sumautuḥ| jaimini-vaišampāyana-paila-sūtrabhāşya-gārgya-babhru-bābhravya-maņdu-māņdavyā gārgii vācaknavi vadavāſ prātitheyi| sulabhā | maitreyi kaholam kauşītakim! mahākauşitakim suyajñam śāņkhayanam/ āśvalāyanam' aitareyam mahaitareyami bhāradvājam jātūmāņdūkeyam( mahādamantram audavāhiml mahaudavāhim sauyāmim | saunakim | sākapūņim! gautamim ye cānye ācāryās te sarve třpyantu | Āśvalāyana's mention in this list should place śānkhāyana later than the former ; this is confirmed by Sānkhāya's use of a far larger number of mantras in the marriage ceremony than found in the Āśvalāyana, for which cp. this Intr. pp. 33-34. That these lists contain names of the ācāryas propounding the particular Sainhitā to which a particular Gșhyasūtra belongs is shown by the Jaiminīya- GȚhya that cites the ācāryas belonging to the Sāmaveda alone, Cp. Jaimg. I.14:- pārvābhiḥ şaạbhiḥ pūrvam tarpayed ācāryam ācāryāmś ca jaiminim talavakāram sātyamugrain rāņāyanim durvāsasain ca bhāgurim gaurundim gaurgulvim bhagavantain aupamanyavam kāradim săvarņim gārgyavārşaganyan daivantyam ity etāıs trayodaśa ....1 The omission of Bodhāyana, Bharadvāja, Vaikhānasa and other ācāryas propounding the Yājuşa ritual does not warrant the conclusion that Jaiminīya Gșhya is prior to these ; it may on the contrary be posterior to some of them; for it says:- tatrādhvaryavaḥ kecid adhīyate-madhyamam pindam patni prāśnīyāt prajākāmasya (II.3). May be that the Jaiminīya-Gșhya is quoting here from some Yājusa Gphya in its original form—and I have shown that the present Gphyasūtras essentially differ from their original form; but the quotation, as it is, is not traced in any Yājuşa Gșhya except in:- (a) Bodhāyanīya Gșhyaśeşasūtra (V.6) which reads :- atha madhyamapindam patnyai prayachati-viram me datta pitarau iti) (b) Vaikhānasa Gșhya IV.6:- apām tvauşadhīnām iti madhyamam pindam dafvādhatta pitarau iti patnīņ prāśayet eşā pumāpsar janayati | The readings materially differ from the quotation, but these are the nearest approach to it; and if the Jaiminiya has such late works in mind it cannot be assigned to an early age ; and thus the question of the chronology of the Gșhyasūtras still remains as obscure as ever. Substantially the same in form and contents the Gșhyasūtras have devised crude methods of variation one from another. This becomes clear from a sørutiny of the KGS. and Laugākşi in:-- ·119 nama namo KGS. 54.6-18. Laugākși-Gșhya 54.8-20. dharmadharmayor dvāre mrtyave dharmādharmayor dvāre || 8 ca 16. mộtyave codadhāne || udadhāne varuṇasya varuņāya vişnava ity ulūkhale || vişņava ity ulūkhale | marudbhya iti dịşadi || marudbhya iti dịşadi upari saraņevaiśravaņāya rājño upari sarañe vaisravaņāya rājñe bhūtebhyaś ceti || bhūtebhyaś ceti indrāya indrapuruşcbhyo indrāyendrapuruşcbhya iti pūrnama iti pūrvārdhe || vārdhe. yamāya yamapuruşebhyo yamāya yamapuruşebhya iti dakși nama iti daksiņārdhe || nārdhe. varuņāya namo varuņapuruşebhyo varuņāya varuņpuruşebhya iti pas nama iti paścārdhe || cārdhel somāya namaḥ somapuruşebhyo somāya somapuruşebhya ity utta nama iti uttarārdhe || rārdhe! brahmane namah brahmapurusebrahmane brahpuruşebhya iti bhyo nama iti madhye | madhye ūrdhvam ākāśāya || ürdhvam ākāśāya | sthandile divācarebhyo bhūtebhya sthandile divācarebhyo bhūtebhya iti divā! iti divā || naktamcarebhyo bhūtebhya iti naktanicarebhyo bhūtebhya iti naktam || naktam || 20 The difference in the construction of the sūtras is obvious and arbitrary ; but what is pertinent is the introduction of 'namah' by Laugākṣi in sūtras 13-17, while it is still missing in sūtras 8, 9, 10, II, 12 and then in 19 and 20 ; doubtless the word 'namah' has crept in the text from the margin.

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·%3D कौथुमगृह्यम् ॥

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·श्रोरस्तु ॥ कौथुमगृह्यमारम्यते ॥ अथातः प्रायश्चित्तानि। अथातः क्रमाणां वक्ष्ये' गृहस्यो वा ब्रह्मचारी वा गृहस्थो गृह्यामौ' ब्रह्मचारी लौकिकानौ गृहस्येष्वितिपरणेने परिचरणे वा ब्रह्मचर्यविछिन्ने लौकि- केऽनौ प्रातराहुतिपूर्वकं नैमित्तिक कार्यम्। पुनराधाने वर्जयेत् सायमुपक्रम्य तात्कालिकप्रायश्चित्तापत्तौ चेत्ताभ्यां तत्र कार्यम् । पौर्णम्याहुत्यामतीतं चेत्ताभ्यां तत्तत्कुर्यः' पर्वणा चेत्संकल्प्य कार्यम्' तदभावे सदाः कुर्याद अपरेण दशं त्वे प्रायश्चित्तिः त्रिरात्रं पञ्चरात्रं वादथरात्रात्ताः प्रायश्चित्तपूर्वयन्तं यजेते तावुभौ पर्वा संकल्प्य तीतौ तामिष्टौ तद्वत् तत्र यदि लोपं वा तं"मामासादतीतं वा पुनराधानं कुर्युः। प्रायश्चित्तार्थे प्राजापत्यं वा' तदूर्ध्व. विशेषच गृयामो गृह्याग्निं यदि स्पैरोंत्तंत्र" त' मेको वा कार्यों मन्त्राणां तावुभौ ब्रूयात्तंत्री 1 कर्मणां 7 प्रायश्चित्तपूर्व यज्ञ 2 भतिचरणे (न) 8 पर्वणि 3अमच विच्छिन्ने १ यजेताम् (for तीतोताम्) 4 पौर्णमास्साहु- 10 तन् (तत्) मासाद् 55'एषा 11 स्पृशेत् or पर्व! 6 वाक्यरात्रात् बा+भाद-) 12 तन्त्रान्तम्'ए- ·अत्र कौथुमगृणम् तत्सर्मिधो संयुक्त गृहन् नवरोहण' ततः कर्म' प्राणायाम कुयुः । तूष्णों परिषिग्य मन्त्रेणाभ्याहुत्यामनर्थ स्तरस् तावुभौ द्वौ समिधमाधाय भषत्कर्मों मन्वं ब्रूयात् । पुर्पस्तूष्णों कार्य' पत्नी वा' इति समान समारोपणं कुर्यः कर्तव्या इति वैतदुभवति स्वयं स्वयं प्रायश्चित्ती तत ऊर्ध्व विशेष खाद' अन्यानो स्वयममस्मदभावि तथापि यनिय नेवरोहणं कुर्या" आदिसमारोपणं' प्रज्ञातस्तदर्मनिमुत्सृज्य भूर्भुवः स्वरिति ब्रूयाः । तूष्णीं तिष्ठन्न गच्छेत् तदग्निपत्या त प्राग्नौ' कर्मभ्रष्टा स्वगृह्याग्नौ स्वयं स्वयं प्रायश्चित्तिर' अत अवं विशेष" स्वाद आज्यतन्त्रैरनारोपणं चेत्समारोपणं' प्रजातः प्रातराहुत्यादि प्रपदान्तपर्यन्तं यत्किचित्कर्म' यदि लोपं खातू प्रातराहुतिश्चेत्प्रायश्चित्तमित्येक' न्यूनकर्मादि" पुनरावत्तिः' प्रधानादूवं प्रायश्चित्तिर्' अत ऊर्ध्वं विशेषश्चरुतन्त्रेण ततो व्याख्याती प्रागुदमवणे देशे तत्र स्थंडिलमुपलि यातू ॥१॥ अधातः प्राङ्मुखो भूत्वोदगग्रेषु दभैषु ओमित्युत्वरूपविश्य गृयाग्नौ निरीत्यमाणोल्लेखनं ततः कारयेत्। तत्प्रातराहुति पुनरारभ्य 1 समिधा............अवरोहणम् । 9 Delete e reading तमपिम्. 2 अनर्थः स्तरः 10 यात् तूष्णी तिष्ठन् 3समिधाम् 11 तदग्निपत्यन्तं? 4 पुनः जपः? 5 Presumably the Mantra to be cited 12 कर्मभ्रष्टः स्वis missing ; cp. इति. 13 विशेषः 6 May be omitted. 7 विशेषः। 8 भस्महावि (1) क्या च (चेत् ?) यशान्तेऽव- 15 व्याख्यातः? रोहणं कुर्यात् । स्वयममुष्मै भाषितेऽयप। 16 निरीक्षमाणः Samdhi irregular. 14 -कर्मा ·१-२] हुत्वा वेदविबाह्मणं लभेत् तदलामे खादिरन्यायः' छत्रमुत्त- रासं चेति खादिरं न्या दूत्येक' ब्राह्मणं प्रार्थयेत्। ब्राह्मणं भूर्भुवः स्वः बृहस्पतिब्रह्माहं मानुष इति ब्रूयात्' आचार्यों है दर्भाय दद्यात्' ब्राह्मणो निरस्तः परावसुरिति दक्षिणास्तृणं' निरस्यासनार्थे प्रागग्रान्द नास्तीयों' वसोः सदने सीदामी त्युदङ्मुख ओमित्युपांशरुपविशेद आचार्यों ब्राह्मणमर्षयित्वा ततः कांस्यपात्रमादाय मृन्मयपात्र वाऽभिधम्' ताम्रवर्ण रजत इति' शालितण्डुलान्नवरूणादायोदगुद्राखों निर्वापार्थन सकरपात्रं पूरयेत्। द्विस्तूष्णौं कार्यमों प्रोदयामीति ब्रूयाद् आपः प्रावयन्त्युदगुदाय ततः समूहनाबाज्यतन्वेषु गृह्योक्त नवपर्वणं' कार्य तत्पात्रमुत्थाप्याग्निमध्ये स्थाप्यो निर्वाप इति ब्रूयात्' तदा जीवतण्डुलान् श्रपयेत् । सुवर्णाभिघार्याऽग्ने बहिस्तरणादंतयोरुदगुद्वास्य पुनः प्रोक्षणं कुर्यात्। तत दूधर्म- मादाय' तब विशेषः समिधमुच्यते। बढुवाः खादिरेण बोधायनीः पलाशेश्छन्दोगाः उदुम्बरेण यजन्ते । प्रादेशमात्रा: i antay cp. Khädira G. S. 1.1. 8 वेणाभिधार्याग्नेहि स्तरणादन्तयोल्द- 26; may be छत्रमुत्तरासंगं चेति खादिर गुहास्य Cp. अनेः पश्चाद्वहिरास्तरणाद् न्याय इत्येके. Gobhila Grhyaprakasika P. 154. 2 वांग्रे! १ इध्ममाधा cp. समिध माधाय Khadira. 3 दक्षिणा तृणं, cp. निरस्तः परावसरिति G.S. 1.2.21 दक्षिणा तृणं निरस्येत् Drāhyāyana 10 समिधामु- GS. 12.1.22 11बोधा- 4 भास्तीर्य 12 Read प्रादेशमात्री: कुष्ठाः त्वतः रूमा 5 गुद्वारा मजतोगुठपर्वपृथुमात्रीः etc. cp. नि. 1. 6 प्राययन्तीत्युद- 11. HiranyaM.G.1.7.1.cp.also 7 गुणोकेन वा पार्वणं कार्यम् पर्वपृथुमात्रम् Khadirac.s.2.1.19.

·6 कौथुमगृहम् कुशपृष्ठाः समाग्रतोगुंठपर्वतयुमात्रीः प्रजाताग्राः कारयित्वा तदभावे दवा सप्तदशैः आदाय' अनष्टार्थमेकं प्रपदार्थमेक- मिध्मार्थे पंचदशम् एतानि सप्तदश गृहन् सुवेणाभिघार्य अग्रमव्यमूलीन्यनुयानार्थमुत्तरतो निधाय' पंचदशमग्नौ प्रक्षिप्य शेषेण प्रपदं जपे यावचीरिति शठान्तानि तावत्स्वा- षसों धारयन् रुपाहनग्नो हुत्वा शेषाक्षतानभ्यर्च्य ततो व्याहृ- तिभिः तिसृभिः हुत्वा ततो कामजव्याहृती'च हुत्वा चक्षुषी चतुर्ग होतं सुवैण जुहुयात्। एतेषां परुतन्त्र' एतेषां यथार्थ स्यात् तत्र विशेषस्तु वरदानप्रयोगोच्यते। खादिरन्यायेन च गृयोक्तः कुथुमस्य मादित्युक्त्वा कौथुमो कुथुमस्य मार्ग- माचरति ॥२॥ अधातः वरुपाचे निरीत्य संमुखे स्थापन कार्यम्' उद गुद्वास्य दूत्येक' संमुखे कार्यः' परोद्भिागं काय' सुवपात्रमा- साब छिंद्वाना तदभावे कांस्यपात्रं वा' तन्मध्येऽभिधार्य परोः पूर्वदेथे सकदवदाय द्वितीय्ये मध्यमे यवदान' शेषे स्रुवपात्रे पुनश्चाभिघार्य अग्रिमध्ये जुहुयात्' त्वर्द्वितीयं चेञ्चरो: 1 अग्रमध्यमूलान्यजुयाजार्थमुत्तरतोऽवधायcp. 5 वरदानप्रयोगे उच्यते Samdhiirregular ; भवदध्यात् Gobhila Gp. p. 40. the viscşa has nowhere been 2 शेषेण प्रपदं जपन् (अपं) व्याइतीरिति told, showing that some portion डान्तानि (=स्वाहान्तानि) भूर्भुवः स्वरों is missing. ध्यायन्नुपाहितेो. p. शेषेण प्रपदं जपन् 6 Read गृमोके कुथुमस्य-मताद् व्याहृति' 'भूर्भुवः स्वरोध्यायन्नुपाहिते इत्युक्या कोथुमः कु- मोKMCS. 1. 2. 12. 7 छित्वा वानाईन 31 4 cp. चक्षुषी वा एते यज्ञस्य यदाज्यभागो १ मध्यमे अवदानं शेष बु. Aiva CS.I. 10. 15. 10 पाद् द्वितीय 8 द्वितीये - ·२-३] पश्चिमदेशे स्यात्सरुदवदाय द्विरभिघायर्या प्रागुदग्देश जुहुयाज जामदग्न्याश्चेन्मध्यात् पश्चात् पुरस्तात् सकदवदाय' भृगुणा मध्यमे कामयस्तत्र चरूणामुष्माणां क्रियते' अपलन- येबयोरोजसेति द्विस्तूष्णौं कुर्यात्कमाग्न्यावुपंहतिवेत्प्रा. जापत्यं वा प्रायश्चित्तं जुहुयात्। अतीतविच्छिन्ने तत्क्षणे षष्टिदेवता हुत्वा च तद् अहोरात्रामतीतं द्रमसौर्यषु इत्येतेषु पाये स्वामिमध्यमे पत्कर्तव्यं स्यातू प्रायश्चित्तिर् गृह्याग्नौ कर्म कर्तुमपि वाणिचतुर्थे रजचांडालाननुगते वा संवत्स- रादूर्ध्व यथारुच्छ वपनं च तथा प्रायश्चित्तं प्रायश्चित्तिः ॥२॥ अथ पर्वप्रायश्चित्तिर' उदगयनं वा' दक्षिणायनं वा वसन्ताबादिषष्ठे चतुणी चान्द्रमससौर्य" इत्येतेषु पर्वाद्यना- मिष्टमध्ये" पेत्कर्तव्यं स्यात्प्रायश्चित्तिर्' गृह्यानो कमी कर्तुमपि पाणिचतुर्थेऽहनि त्वंदारभ्य तन्मा गादन्त उदयन दक्षिणानो पेष्ठात्कर्तव्य तन्मासादिसंकल्पः कर्तव्यं स्यात्या- यश्चित्तिर' विवाहे यदि पूर्वपक्षे पेदपरे पौर्णमास्यैदारभ्य 1-चार्य; lengthening of final quite 7 पाणिचतुर्थे 8 -लानुगते- 2 भृगूणां मध्यमे कामयः, cp. पालाशः 9-श्चित्तिः कार्मर्यमयाः Bhass. 1.5.6; काष्म 10 चतुर्णा faut ĀsvaGSţikā on 1. 9. 8. 3 भपनिनयेद् ; cp. अपनिनयेण्योरोजसा 12 कर्म स्कभिता रजांसि Commentator KhaGS.2. 13. 14 उदगयने 4 कर्मामो उपहति-or आन्युपह- 15 चेत्कर्तव्यं 5 महोरानमतीतं चान्द्रमससोर्य इत्येतेषु 16 विवाहो 6"पर्वादो 17 पौर्णमास्यैतदारम्म common in the ms. 11 Not clear 13 तदा- On ·कौथुमगृह्यम् कर्तव्यः स्यात्' संकल्पैर्दशपूर्णमासाभ्यां द्वाविष्टर इत्युक्तो तब द्वितोया विष्टेदिना ज्यादा यनेऽनर्थः तस्मात्ताभ्यां द्वाविष्टौरोपं विघ्नं कर्तव्यं स्यात्प्रायश्चित्त नि तिसृभिवावमास्यानि तां स्वधा मे विष्टिमध्या चेत्कर्तव्यं स्यात्प्रायश्चित्तिर' अनयोराधानमध्ये राहुपर्वणि चेन्द्रमाहे इति। आयो' द्वितीया गायत्र्या उभयोर्देवता चन्द्र इत्युक्ता प्रायश्चित्तिः । सौर्य:' पर्वणि चैच्चित्रं देवानामुदु दयामित्य् आद्यः त्रिष्टुप् त द्वितोये गायत्री वा उभ- योर्देवता सूर्य इत्युक्ता प्रायश्चित्तिः प्रायश्चित्तं विना पुनश्चारम्भर्णि चेत् कर्तव्यं स्यात्प्रायश्चित्तिस तां संकल्प्य मध्ये श्राद्धकर्माणि तत्रागौ करणं कपाणौ" हुतं वा तद्वद् भुच्चानः कर्तव्यं स्यात्प्रा- यश्चित्तिर' अथ विशेषश्च' नियमैम्पत्योर्मध्ये रजचाण्डालगमने वा कर्तव्यं स्यात्प्रायश्चित्तिस् तयोराधानमध्ये राशी मध्ये स्पर्शायं वा दृद्धि"वा कर्तव्यं स्यात्प्रायश्चित्तिस्' तयोराधानमध्येऽन्यग्राम प्रविश्य पथो गत्वा कर्तव्यं स्यात्प्रायश्चित्तिस्' तयोर्मध्ये उभावन्य- गमने वा दिवा मैथुने वा कर्तव्यं स्यात्प्रायश्चित्तिः पुरुषो भोजन- मध्ये तथा कर्म" मैथुनं च वानमार्जालौ संस्पृष्टा कर्तव्य । सात् प्रायश्चित्तिस् तिमि- 2 चन्द्रमाह इति 3 भाषा पंको 4 गायत्रयाम् 5 सूर्यः 6 उदु त्यमित्यापैः 7 आये विष्ट 8 Deletes 9 Delete OT 10 --म्भयां चेत् 11 qruit by deleting 12 तदानः 13 रात्रौ! 14 स्पर्पक्ष! 15 दि 16कर्ममध्ये ·स्यात्प्रायश्चित्तर' अथ विशेषच गृल्यावननिकानां च विधवा स्टष्टा कर्तव्यं स्यात्प्रायश्चित्तिर' अश्नीयीशुदाबभोगो चार्वाकी परदाराभिगमनी स्वकर्मत्यागो नित्यं परान्नभोजो तथानग्राहो' गोब्राह्मणवधी वेश्यात्कुटुम्बी राजान्नभोजो अध्यापनग्रंथत्यागो विवादृष्यगुरुवार्दै प्राणसंहारो माजोलोछिष्टभोजी वेदविक्रयो कन्यापतिव्रतादूषी स्वकुटम्बत्यागी उपाध्यायगुरोर्दूषी गुरोः पत्न्यभिगमनी मांसभक्षी श्राद्वकालत्यागी तथा श्राद्धभोजी ताकसंहारी वर्षवर्धी सदारोगो ब्राह्मणताडो मृत्तिकापाषाण- दाहो सदोच्छिष्टी विप्रदूषो इति ते पंडालसमाः' गृयानो स्पृष्टा दंपत्योर्वासलं कार्य कर्तव्य स्यात्प्रायश्चिति प्रायश्चित्तार्थ षष्टिदेवता उता। कंन्याहृतोनि व्याहृतिभिस्तिसृभिः आउत्तिः पुनश्च तिसृभिर्दादशगुणं कार्य प्राजापत्यं नं पञ्चकसमस्तान्त चत्वारि पाहि नो अग्नयेनसे" इति तिसृभिः प्राजापत्यमेक यत्कुसीदं च समस्तान्त चतुर्थी स्विष्टकद्रा इत्येषां प्रायश्चित्तिर एवं ब्राह्मणेयो" यासाः प्रायश्चित्तां विकत जानन्यः शरीराद्वि- मुच्यते यः शरीराद्विमुच्यते ॥४॥ अथातः प्रायश्चित्तविपर्यासः' सर्वत्र जलाभ्यासः प्राजापत्य 1 गृह्यामनमिकां च, Correct Kirste सजातां ननिकां inte सजातामनधिका in HirGS. 1. 19.2. 2 अनायी 3 वृथातग्राही or तथान- 4 वेश्याकुटुम्बी 5 विद्यादृष्यगुल्वादी 6 तटाक-वर्षवधी 7 स्यात्प्रायश्चित्तिः । 8 उक्ताः 9 काः ? व्याहृतीनि (1) 10 11 TA. X. 5. 1. अन्न एनसे- 12 इत्येषा प्रा- 13.एवं ग्रामणो योऽसो प्रायश्चित विहित जानन् यः- 2 ·कौथुमगृह्यम् यत्कुसीदं च संपूत्ययोशंबलिं हुत्वा यदि पुरस्तातं विपर्यसो यत्कुसोदं जुहुयात् यत्सर्वत्र' न संस्काराज्यमपि यजमानं हुत्वा ततनोषं भवति' अदक्षिणब्राह्मणं तयज्ञो' राक्षसं भवति दूधर्म विना यजते पतति नरके उभौ यजमानो ब्रह्मणी' सर्वत्रा- हुत्या कालमनुपेषेक्षया विप्रो यत्तघातकः' तिसृभिब्रह्मघातकः' तिसृभिः संध्याकालानपेक्षया विप्रो ज्योतिर्घातकः' सर्वत्र प्रदोषेष्वघ्यायो वेदघातक' अन्यावॉ विद्यादानी गुरुघातकः सर्वत्र स्वेच्छयात्यागी पितृघातकः' इत्येते इत्येतंषखापातिकना मात्र भाषणं नाभिवाबमंत्र पथेन शार्शनप्रेक्ष इति यदि प्रमौदाकरवा गायत्र्याष्ट जपेत् ॥५॥ द्विभार्यामिसंयोगः। अथातः सर्ववणेषु ब्राह्मणानां पुनराधि- पत्थं चेत् पूर्व गृह्याग्नेर प्रणोय तयोः संयोजनार्थे चतुर्थस्त्या: सायमुपक्रम्य यजमानः पूर्वाभिमवरोहणं कृत्वा तत्र स्थंडिलं कुर्वन अनि वो उधन्तमिति तृचेन प्रतिष्टाप्यानन्तरभार्या" नवानौ पात्रेणादायेमं स्तोममिति चेन संयोज्य प्रवृचामन्ते" चतुर- । 9 One nita can be omitted. 10 इत्येते षट् पातकिलो नान ।। नाभिवायम् अत्र पथेन स्पर्शनप्रेक्षे 12 यदि can be omitted. । 1 संहुत्याया॑शवलि 2-स्तात्तद्विपर्यासो? 3 शुहुयात्। तत्सर्वत्र। 4 संस्काराज्यमयजमान हुत्वा 5 तशे राक्षसं भवति 6 उमौ यजमानब्रह्माणो 7 -बाहुत्याः कालानपेक्षया 8 प्रदोषेष्यध्यायी वेवघातको। अन्यावणिविचादानी (अन्य+अवणि- . अन्पाणि- 13 प्रमादात् कृत्वा गायत्र्या अष्ट जपेत् । 14 चतुर्थस्याहः 15 प्रतिष्ठाप्यानन्तरं भार्या 16 प्रत्यृचम्, अन्ते ·६] क्षरसुपांशु ततो अपिरैत्विति षभिराज्यम्' हुते यजमान वापयेत्प्राणायाम परिषिच्यापये स्वाहा प्रजापतये स्वाहा' पुनः परिषिच्चागोषूक समारोपणं वामदेव्यं गीत्वा यदि देशान्तरे तत्र लौकिकानो कुर्यात्पूर्ववत् संयोज्याऽप्रियाधिपत्यं चेद्वि- शेषोऽस्ति तत्र तयाख्यास्वामी ब्राह्मणानामन्त्र्य' शतापूपमा शयतकं वाष्टो' खात्वालंकृत्य कमण्डलुनोदकं गृहीत्वा वनान्तरे गत्वा तस्मिन्देशे अशुष्का कोमली शुभपर्णी फलवती विस्तार- युक्तं प्रापन्हौं सहितां एतैर्गणवानशाखामवलोक्यं तत्पि- त्रार्थे वेदविबाह्मणं विचार्य स्वापयित्वार्कशाखा न हरेत्' नवाससाग्छादयित्वा तं ब्राह्मणो देवस्य त्वेत्यर्ककन्यादानं वरं प्रतिगृहामीति पुरत स्थण्डिलं कुर्वन्नकस्य उत्तरत उपविश्य तामष्टौ ब्राह्मणार्कशाखां" परिवेष्टय सर्वे' प्राङ्मुखोदङमुखो वा ब्राह्मणस् ततो ब्राह्मणमभ्यय॑ प्रत्येक दशदशापूपं दद्यात्' शेषमुत्तरती निधाय लौकिकाग्निं प्रतिष्ठाप्य ततः समूहनादि प्रपदान्तं कृत्वध्मा""हुत्वा ततो व्याहृतिभिस्तिसृभिः हुत्वा अपिरत्विति षभिः पुनस्तिसृभिः ततो यजमानः तिष्ठन्नग्नि" 1 अगीक (मौन) 2 -संयोज्य तृतीयाधिपत्यं चेद 3 शतापूपम् भाशितकं वाष्टो 4 -युक्तां 5 प्ररोहसहित or प्रपीसहित ! cp. सप्ररोहां BauGS. III. 2. 10. 6 एतैर्गुणैर्वनाशासामवलोक्य ? 7 सत्पित्र) 8 -शाखामाहरेत् 9 नववाससा छादयित्वा 10 पुरतः स्थ- 11 ब्राह्मणार्क-Samdhi irregular 12 इध्माज 13 अनि प्रदक्षिणं गृह्म ·१२ कौथुमगृहाम् प्रदक्षिण गृध' अभिरादित्य सर्वे ब्राह्मणानामन्तर्भावः दिवा- काशयोबहिर्भावः' तूष्णी त्रिः प्रदक्षिणं कुर्यात्' स्वस्थानमुप- विश्य दक्षिणेन सहितारं गृहीयात् तद् गृक्षामि त इत्युपांश ततोपरिष्टाहोम समाप्य शिष्टानपूपं दशकं ब्रह्मणे दबात्' दशक स्वयं प्राश्नीयात् तत्रानो परिषिव्य अभ्यर्च्य व्याहृतिभिव तिसृभिः आज्यं जुहुयात् तद्विसृज्य' ततो वामदेण्यं विप्राणा- माथिषो वचः' कन्या गृहं गच्छेतू' ततः पुनराधिपत्यं पुनराधि- पत्यम् ॥६॥ अथ ऋतुकालपरोक्षणम्' प्रथमार्तवादतः शवः स्नात्वा स्वस्ति- वाचनं शय्यागृहमलंकृत्य पुष्पफलान्विकीर्य प्रतिदिशं दीपैरलं. कृत्य सुगन्धपकन दोघचतुरस्र स्थण्डिलं कुर्वन् उपर्युक्षपत्रमुदग- ग्रमास्ती थोपरि नववासस प्रागग्रामास्तीर्य प्राक्सिरः पत्नों शयित्वोर्ध्वमुखोनाँ जानुभ्यां पादै वसुमत्याक्रम्य तत्समीपे पतिस्तत्राभिमुखोभूत्वोवश्येसजस्तैतयो निमालभ्य विष्णुयोनि seems 1 गृया अमिरादित्याः सर्वे, ब्राह्मणानामन्त 7 उपर्यर्कपत्रम् or अक्षतपत्रम् भावः विच्चाकाशयोबहिर्भावः, all this 8 प्रागग्रमा- to have come from the १ प्राक्शिराः margin ; connect ya rouff fü: etc. 10 उर्ध्वमुखीमय note irregular lengthen- 2 सवितारं ing. 3 तत उपरिष्टा । samdhi irregular. 11 वसमत्या आक्रम्य or वसमिति भाक्रम्य ? 4 समाप्य शिष्टानाम् । or समाप्य ; पिटाम् 12 भूत्वोपस्थं सजन् हस्तेन योनिमालभ्य or अपूपं with something dropped out. भूत्योपस्थे सजन् etc. or भूत्यो खसीति हस्तेन etc. ; cp. दक्षिणेल पाणिनोपस्थमा- 6-पानि विकीर्य लभेत् KhaGs.

·७-८] कल्पयत्विति अष्टवारं जपित्वाऽष्टपुत्री भवति स्ककाले' पतिर- लभ्यः चेदन्यपुरुषो न कर्तव्यं स्यात् षछात्रो' ऋतुकालः ॥७॥ अथातो गर्भसंस्कारो' मैथुनषष्ठे प्रतिदिनप्रभृति युग्मे दिने युग्मासु पत्रो जायेरन् युग्मासु पुत्रो जायेरन् अयुग्मासु रात्रिषु स्त्रियो जायेरन् इति ज्ञात्वा यदा वध्वाः प्रथमगर्भो भवति तदोदर- संस्कारद्वारेणोत्पत्स्यमानापत्यसंस्कारार्थं पुंसवनसामन्तोन्नयनं कुर्याद' या 'कुत्रचिदिने गर्भसंभवस्तन्मासमेकं गणयित्वा तृतीय- मासांस्त्ववशोमनं ततः पुंसवनं नान्दीमुखं पूर्वेऽहनि ततः परेड- हन्युषसि सात्वा चतुरस्रं स्थिण्डिलमुपलिप्योदगग्रेषु दर्भेषूपविश्य दक्षिणतः पत्नौं चोत्तरतो यजमानीदङ्मुखों ब्राह्मणस ततोऽग्नेः प्रणयनं वा विर्ना प्रातराहुति हुत्वा समूहनादिप्रपदान्तं हुत्वा इध्माङ्ग हुत्वा ततो व्याहृतिभिः तिसृभिर्खत्वा ततो यजमानः पत्न्या पृष्ठतस्तिष्ठन् दक्षिणकोर्यरादि नाऽभ्यन्तममिमृशेत् पुमा- लम्भनं पुंसवनम् अनवलोभनम् AGs I. 11.1. 7 Samdhi irregular. 8 विधाय or प्रणयनादिना 1 ऋतुकाले 2 पतिरलभ्यश्चेवन्यपुरुषेण कर्तव्यं स्यात् । a reference to niyoga? 3 षडान ऋतुकालः 4 प्रथमदिनात्प्रभृति? 5 पुत्राः; युग्मास पुत्रा जायेरन् repeated 6 यावत् कुत्र- तृतीयमासान्तेवयोभनम् better -तेऽनवलोभनम् , cp. उपनिषदि गर्भ- 9 पत्न्याः - 10 दक्षिणकरण नाभ्यन्तमभिमसेत् .cp. पश्चात्पतिरवस्थाय दक्षिणेन पाणिना... नामिदेयमभिमृशेत् पुमांसौ मित्रावरणा- fantacaf GoGS, II. 6. 3. or .

·१४ कौथुमगृपम् साविति ब्रूयात् स्वस्थानमुपविश्य ततोपरिष्टाडोमं समाप्य वध्वां पुनः सात्वा यजमानः पुष्पाक्षतानेकविंशतियवानवशूपै निधाय गृहीत्वा ग्रामान्निष्क्रम्य वटराजसमीपं गत्वा तत्र वासिनोमुप- स्थायोत्साहव्यापिनीत्यद्रमे नित्यगस्थितेरापित्सतं मे श्रियं देहि तस्मान्नमाभीष्टं कुर्वन्विति पुष्पाक्षतैरभ्यर्च्य तखोपरि यवैरवकीर्योदगग्रां शाखां परशना च्छेदयित्वा तमोषधोभूमौ' नवान्तरिक्षे वा गृहोयाद जवांयां गृहमानीय कोष्ठमध्ये मणिकदेशे वा स्वासने प्रतिष्टाप्य ततश्चतुरसं स्थण्डिलमुपलिप्य बुयवेत्किमार्गां प्रपदान्तं कृत्वा इध्माङ्ग हुत्वा पुनश्च व्याहृ तिभिस्तिसृभिर्हत्वा तमोषधेस्सप्तभिर्मुखलकन्या भाठमतो प्राङ्- मुखी पेषयित्वा प्रत्याहरन्ती तं प्रतिष्टं" नववो सनिनक्षि जपेत् गृहीत्वा यजमानः ततोऽग्नेः पश्चात्पत्नौं प्राशिरोल- मुखों"शयित्वा वध्वाग्न्योर्मध्ये" यजमानः प्रत्यङ्मुखः सायीर्त . 1. Samdhi irregular 2 वधूं? after वधूं something is missing. there being absolutely no connection between this and the succeeding. 3 व्यापिनि भद्रं मे। नित्पमस्मि ते। भापुच्छते मे-or-व्यापिनि इति अंब मे......... 4 तस्मान्ममामी कुर्वन्विति 5 सामोषधीभूमौ (ोषधीके देशे or better पोषधिके देशे 6-धीभूमावन्तरिक्ष या cp.-आइत्य वहा- यसी कुर्याद DIGS. II. 21. 7-हात मोहियः कृतमार्गणः! 9 तामोषधिसतभिमुंपलेन कन्या; cp. कुमारी- वाऽप्रत्याहरन्ती GoGS. II. 6. 83; DrGS. II. 23. ब्रीहयः शालयो मुद्रा गोधूमाः सर्षपास्तिलाः। यवाओषधयः सप्त विपदो प्रन्ति धारिताः॥ Bhatta Narayana on GoCS. III. 8. 6. 10 अप्रत्याहरन्ती; cp. above. 11 तां प्रपिष्टां 12 नववाससि नक्षन् जपेत् cp. तदुदकं वक- पावितं etc. Gadadhra PGS I. 14,3. 13 प्राचिरा अवं. 14 पध्यान्योर्मध्ये 15शवीत on ·८-६] १५ पुनानपिरिति' मन्त्रेण दक्षिणनासिकापटे पिष्टरसं पोडयित्वा निष्पोडा पिष्टं सलिले निधाय वस्त्रं ब्रह्मणे दयात् तद्रसमुदरे कुर्यात् तयोः' स्वस्थानमुपविश्य ततोपरिष्टादि समाप्य ततो ब्राह्मणभोजनं ततो ब्राह्मणभोजनम् ॥८॥ अथ चतुर्थे मासि सीमन्तोन्नयनं कर्तव्यम्' नान्दीमुख पूर्वेऽहनि ततः परोहन्युषसि स्नात्वा यजमानः पुंसवनं' क्रमेणी- दुम्बरशाखां गृहमानीय विश्वेतया च शलल्या तण्डुलान् तिलमिश्रान् श्रपयित्वा लौकिकेनौ स्थण्डिलस्योत्तरतो निधाय पूर्ववत्प्रपदान्तं कृत्वा दूधमाङ्ग हुत्वा पुनश्च व्याहृतिभिस्तिसृभि- हुँखा' ततो यजमानः पृष्ठतस्तिष्ठन् त गृहोत्वा औदुम्बर- शाखामयमूर्जेति' वा जपित्वा नासाग्रमेति' दिध्यंनिस्नारनात- मुनयतदन्तिमथो येनादितेति प्रतिप्यं पुनः शलल्या गृहोत्वा राका इत्येके इति प्रतिष्ठाप्य तूष्णीं त्रिः प्रोक्षणं कृत्वा 5 तां, 6 for अयं etc. cp Mantra. I. 5.1. 7 After इति read उध्वं सीमन्तमुन्नयति अथो or दध्यद्भिः खातामुन्नयेदन्तम् अयो? 1Cp. GoGS. II. 6. 103 Mantrabr. I.4.9. 2 उपरिष्टाडोम 3 पुंसवनक्रमेण- 4 Obviously incomplete, all the Grhyasūtras give something about hairgrowing here; cp. JaiGS. fayga शकल्या प्राणसंमितं कुर्यात् । काठके निश्वेतया शलल्या शमीशाखया सपलाया वा सीमन्तं विचिनोति, Avcs. श्रेण्या च शलल्या त्रिभित्र कुगपिम्जूलरूवं सीमन्तं व्यूहति; ApGS. श्रेण्या शलल्या अध्वं सीमन्तमुन्नयति etc. 8 येनादितेति (=तेरिति Mantra. I. 5... 2.) प्रतिष्ठाप्य cp. येनावितरित्येतयर्चा GoGS. II.7.6. 9राकामहमित्येतया यास्ते राके मतय sfat icp. GOGS. II. 7.7-8, Mantrabr. 1. 5. 3-4, a clear case of injudicious abbreviation.

·५ कौथुमगृणम् स्वस्थानमुपविश्य ततोपंरिष्टाहोमान्समाप्य वध धृतपात्रो कि पश्यसीति' वाचयित्वा वामदेण्यं गोत्वा ततो ब्राह्मणभोजनं ततो ब्राह्मणभोजनम् ॥६॥ अथ पुत्रस्य जननकाले सोण्यन्तीहोमारंभे एकदेशप्रणयनं' स्नात्वा स्थण्डिलमुपलिप्य समूहनादि प्रपदान्तं करवा दूधमान हुत्वा ततः शिरोजननकाले यातिरश्वीति द्वाभ्यामाज्य हुत्वासौ शब्दे नाम यात्' पुत्रो वारभमवेन्मुनिश्रष्ठं एन्छामि त्वा मित्वात्प्रिवास्' तदेनामग्रहणं करणांत्पूर्व कृतकानि नामानि तत्कथं विस्तरेण तथ्यं मे बछ,' अशेषं तु व्याख्याम्यामो' नी करणा दवमिममञ्चकं ना पश्चान्पूत्रकं कुर्याद' यदि" विपर्यासो- न्मायेनारुतं चैतं हुतंममर्घतस्माज्जनवदुन्त' यत्राभावः त्यस्या प्रायश्चित्तं जुहुयाद् अव वा जनन' दूष्वांते सौशब्दे"विष्णुप्रदेव- शर्मन्निति मनसा कल्पयन् मनस" प्रविशयासौशन्दे विवादबीय" 1 Samdhi irregular. 2 तपात्रः cp. GoGS. II. 7.9. or तपात्रां? 3GoGS. II. 7. 10 has किं पश्य- सीत्युक्त प्रजामिति वाचयित्वा ; our Sutra has deleted प्रजामिति thus rendering the text unintelligible ; for fors grups cp. Mantrabr 1.5.5. 4 या विरबी (निपते आहं विधरणी इति etc.) and fanfares wat पुनराहरत् etc. Mantrabr. I. 5.6-7. 5 Mantrabr. I. 5.7 has असो word as final. 6 पुत्रो वारम्भे भवेत्। मुनिश्रेष्ठ 7 One forcat may be omitted, giving पृच्छामि त्वत्प्रियस्। तदा नामग्रहणम् 8 नामकरणात् पूर्व 9 Not clear ; may be नामकरणादर्वागिदं पत्रकं न पश्चात् । पुत्रकं । by पञ्चकं may be meant कोऽसि कतमोऽसि एषोऽस्य- मृतोऽसि । आहस्पत्यं मासं प्रविधासो Mantrabr. I.5.14. 10 Not clear; may be यदि विपर्यासः, न्यायेनाकृतं चेत् or उन्मादेनाकृतं चेत् ? 11 Not clear; तस्य प्रायबित हुयाद् यदेवा देवहेममिति (cp. TA.II. 3.1.) 12 मन्त्रान्तेऽसौ शब्द विष्णु...cp. note 8. 13 मनः संप्रविश्य 14 विवादनीयं पाव ·१०-११] ब्रूयात्' को नामास्य' असौ शब्दे नक्षत्राश्रय नाम कर्तव्यम् मघ' वा पुत्रयोरेकत्र याननाट् यदि जातकर्मादि नापतं संस्कारमेव कर्तव्यं' नामकरणावं एधक संस्कारं स्वयं कुर्यात् जातकर्म वक्ष्यामि' दशयना इति षयित्वां त्रयस्त्रिंशद्वीहीति मधुसर्पिभ्यां मेकैकं पलमादाय उभयत्र यशसो' यशोऽसीति संयोज्य हिरण्यशकलेन सममङ्गुष्ठाभ्यां अनामिकाभ्यां वा संगृह्य तदभावे कुशथेवा यवपिष्टमाज्यद्वयमाक्षेति शिशं प्रतयं तंद्वसर्पिभ्यां मेधां त" इति' ततो ब्राह्मणदक्षिणा ॥१०॥ ततश्चन्द्रदर्श । जननादि दशरात्रात्पर" दे वा' तस्मि- न्नक्षत्रे तं कुमारं यातितात" वैतदूर्धकिमांसुशदर्शनं तदभाव" दर्शनं कृत्वा चाम" कुर्यात्' कथं वक्ष्यामि' नान्दोमुखं पूर्वेऽहनि ततः परेऽहन्युषसि सात्वा यजमानश्चतुरस्रं स्थंडिलमुपलिप्य 1 समं वा पुत्रपुरयोरेकत्राभ्यपाननात् or 7 कुशेन वा रेकाभ्य- 8 इममाशेति cp. GoGS. II. 7.18. 2 जातकर्मादिनोपेतं or जातकर्मादि नापित 9 प्राशयेत् p. GoGS. II. 7. 19. or a . नापितसंबन्धि)? reference to प्रते यच्छामि मधुमन्मखाय 3 दशमाल्याय इति cp. दशमाख्याय सूतथै Sc. I. 24. 4. also occurring in HG. I; 25. 1, ApMB. I. 12.33 Kausitaki Gșhyasūtra in this II. 15 or दयमे मासि सूतवे ApMB. prakarana. I. 12.3. MG. II. 18.2. 10 मधुसर्पियाम् 4 पेषयित्वा, object is missing for which 11 Cp.CoGS. II. 7. 19; Mantrabr. p. बीहियवौ पेषयेत् तययावृता etc. 1.5.9. GoGS. II. 7. 17. Note the hope- 12 For this cp. GoCS. II. 8. less condition of the work. 13 जननायरात्रात्परेऽहि, delete वा 5-सर्पियाम् 14 कुमार खापितं वैतदूध्वं हिमांशुदर्शनम् । 6Mantrabr. II.8.11, 15 तवभावेऽवर्णनं कृत्वा कर्म... 3 ·कौथुमगृह्यम् गृयाग्नेरेकदेशाग्निं विभज्य समूहनादि प्रपदान्तं कृत्वा इध्माङ्ग हुत्वा' ततो माता स्वकुमारमादायाऽहतेन वासा परिधाय दक्षिणतः प्रत्यङ्मुखः उपविश्य तत्कारयित्वा पति- हस्ते प्रदाय पृष्ठतो गत्वोत्तरतो' उपविश्य यजमानस्वं कुमार अवलोक्य न्याहृतिभिस्तिमृभिर्हत्वा पुनः प्रदाय यजमानो पंचां' मध्येन कोऽसीति द्वाभ्यामरक्षणा' प्रतिनेत्रमभिमृशेत्' कतमोऽ- सोति चतुरक्षरेण श्रीत्राभ्यां' एषोऽसीति त्र्यक्षरेण नासाग्रे मध्यमूलमभिमशेद अमृतोसीति चतुरक्षरेण पाणिबाहुभ्यां प्रत्येकमभिमुश्य शेषेण मस्तकं गृहीला' ततो माता च वाम- हस्तेन कुमारयवकं गृहोवा पूर्वोत्तमाख्यानं दक्षिणे श्रवणे उपांश ब्रूयातू' ततो यजमानो दक्षिणं गृलीयात्' तत उपांश सर्वान्हेत्यतिवादनीयं नाम ब्रूयातू' तत उपरिष्टाद्वोमं समाप्य यथा वामदेव्यं गीत्वा पतिव्रताशिषो वाचयित्वा तथा ब्राह्मण- भोजनम् ॥११॥ अथातचन्द्रोपस्थानम्' शुक्लपक्षतृतीयापञ्चम्यां सप्तम्यां षष्ठे 1वाससा 2 -मुख्युपविश्य 3 Samdhi irregular ; see GOGS. II. 8.3. 4 पञ्चानां p. कोऽसि कतमोऽसि एषोऽस्य- मृतोऽसि । भाहस्पत्यं मासं प्रविणासो • Mantrabr. I.5.14. 5 -मक्षराभ्याम् or better यक्षरेण like चतुरक्षरेण 6 Better नासाप्रमध्यमूलमभि- 7 कुमारमस्तकं? 8 स त्वाहत्यभिवादनीयं (cp. स त्वाई परिददात्वहस्त्वा etc. Mantrabr. I. 5. 15).

·१ ११] वाष्टमे वा' नुवक्ष्यादिनां कर्तव्यं स्यात् तृतीये मासि षष्ठे मासि कार्य पञ्चाङ्गशोधिते दिने। छन्दोग वेदविद्वाह्मणं नियक्षा सैब्राह्मण उदयादाक् ग्रामान्निष्क्रम्य सशिरत' स्थापयित्वा' शकेता स्वर्णकलशमादाय काश्य वा मृन्मयवर्ज जानुमात्र- मवगाह्याऽपो हि ष्ठेति तृचेन पूरयित्वा शन्नो देवोरिति मन्त्रेणोद्धृत्यमिति शिरसि विनिधाय यः पावांनोरिति जलं निष्क्रम्य वामदेव्येन ग्रामं प्रविशेत' सर्वत्र न संभाषणं' नोपह्यस्य सुमनसो भूत्वा" यजमानगृहे देवसभासमीपे गोष्ट- मध्ये वा तामुदपात्रां" चासने निधायोपरि कुशः छादयित्वा तं ब्राह्मणयंजमानादिवावभुज्नन् यान्ती वा" इत्येते आस्तमयाद अतस्सहसिरसं स्थापयित्वा तत्र यजमानः निष्क्रम्य गृहादहिः शुचौ देशे चतुरस्र स्थण्डिलमुपलिप्य दक्षिणाभिमुखो भूत्वा | वानुवीक्ष्य दिने 2 नियुज्य सद्- 3 सशिरस्कं 4 any furcat ; confusion of and 4 11 नोपहासः 12 Probably a reference to ओषधयः सुमनसो भूत्वा etc KhiGS. II. 2. 20. 13 गोष्टcommon. 5 अरिक्तस्वर्ण-? राजतं? 6 कांस्यं 7 RV.X.9. 1. 14 उदपात्रम् 15 प्राह्मणो यजमानो दिवा न भुजन् or- ब्राह्मणयजमानौ! 16 यां देवा इत्येतया स्तमयाद् (आ+ अस्त-) cp. Mantrabr. II.2.17. 17. सहशिरसं 18 सापयित्वा 8 RV.X.9.4. १ उखुत्य+ओम् इति 10 Rv. IX. 67.31.

·कौथुमगृह्यम् हा उ चन्द्रति मण्डलं प्रविश्य प्राङ्मुखोपविश्य स्वस्तिवाचन कृत्वा यजमानं पुष्पाञ्जलिं पूरयित्वा चन्द्राभिमुखस्तिष्ठन्' ततो माता च कुमार मुदत्य दक्षिणतः प्रत्यङमुखीभूत्वा तं कुमार पतिहस्ते प्रदाय पृष्ठतो गत्वोत्तरतः तिष्ठेद' यजमानः पुष्पाञ्ज- ल्युपरिकुमारं धारयत्यते सुखोमंत इति तिसृभिरुपस्थायोदच मात्र प्रदाय कराभ्यामञ्जलिं कुर्यात् तमञ्जलिं ब्रह्मप्रणवेन पूर- यित्वा पदश्चेदपाज्जलिं अवसिंचेत् पुनस्तूष्णीं पूरयित्वा तथा द्विस्तूष्णीमुत्सृज्य प्रत्यङ मुखोपविश्य वामदेव्यं गोत्वा ततो ब्राह्मणभोजनं ततो ब्राह्मणभोजनम् ॥१२॥ षष्ठे माखन्नप्राशनम्' आभ्युदयिक पूर्वेऽहनि परेऽहन्युषसि सात्वा यजमानो यवपिष्ट वा पायसं श्रपयित्वा क्रियामक्रियाम- तण्डुला स्वरूपत्वं पिता' तत्ये" माता च कुमारमादायोपविश्य जातकर्मवत् कारम्भे पायसं प्राश्नीयातू' ततो ब्राह्मणभोजनं ततो ब्राह्मणभोजनम् । तृतीये वर्षे वपन कार्यम्' आभ्युदयिक पूर्वेऽह्नि ततः परेऽ- 1. Some Saman is meant 2 यजमानः 3 पुष्पाञ्जलिम् 4 -यति यत्ते मुसीम इति cp. GOGS. II. 8.4; Mantrabr. I. 5. 10-12. 5Cp.GOGS. II. 8.5. 6. GoGS. II. 8.6. 7 यददश्चन्द्रमित्यपामअलिम् cp. यदद- चन्द्रमसीति सकृद् यजुषा द्विस्तूष्णी- मुत्सृज्य GoGS. II. 8.7; KhaGS. II 3.4. 8 Irregular Samdhi common. 9 Not clear ; चरूंपकं? 10 Cp. GoGS. II. 9. 1. ततो ·१४] इन्युषसि सात्वा यजमानः चतुरस्र स्थण्डिलमुपलिण्य मण्डला- दहिदक्षिणेनाऽऽज्याग्नेयादि स्थापयित्वा नापितः प्राङ्मुखोपविश्य ततोष्णोपयात्रमादर्शो तदन्वन्तरं भात्कचं तत् पश्चिमेन दर्भ पिछली' स्थण्डिलखोत्तरे वायव्यादि सापयित्वां रक्तानडु- गोमयं लौकिकत्वं कसरस्थालीपाको व्यापक इति' होम मां नामनशान्वदेशे ततो गृयाग्नि प्रतिष्ठाप्य प्रातराहुति हुत्वा वन्यगोत्रे सर्वएकदेशे कसलीकारयेत्' केचित्रिशिखाः कैषि- त्पञ्चशिखाः' यथागोत्रकुलकल्पमरण्ये केशानिखनेयुः' तंविनिद- धत्येक माणवक' पुनः स्नात्वा यजमानः स्वस्थानमुपविश्य अथोपरिष्टाद्धोमं समाप्य वामदेव्यं गीत्वा ततो ब्राह्मणभोजनं ततो ब्राह्मणभोजनम् ॥१४॥ अष्टमे वर्षे ब्रह्मचर्यम्' द्वादशसंवत्सरादागां तत्राष्टमे वर्षे 1 Note frequency of irregular samdhi 2 तंत उष्णोदकपात्रम् cp. GoGS. II. 9. उष्णोदककंस. 3-नन्तरं 4 भात्क्षुरं ? 5दर्भपिम्जूलीः 6 प्रीहियवादि cp. GOGS. II. 9.6. स्थापयित्वा 8 रक्तानबुहयोमयं कृसरः स्थालीपाको वृथा- पक इति cp. GoGs. II. 9. 5. कौकिकत्वं is obviously an intrusion from the comment. After sfa supply उत्तरतः which is found in other Grhyasūtras. १ माता केशानादत्ते? 10 वान्यगोत्रे; before this स्वगोत्रे may be supplied; thus स्वगोत्रे वान्यगोत्रे वा, for which cp. text p. 19. || कुशली कारयेत् (वपनं कारयेत्) cp KhaGS. II. 3.30. 12 केशान् निख- 13 -चकाः 14 -इवांक ·२२ कौथुमगृणम् कुर्यात् स्मृत्युक्त शुभनक्षत्रे' तस्मिन्नहनि पूर्वाह्न उपक्रम्य पूर्व नान्दीमुखं कृत्वा ततः पुण्याहे पूर्वाह्ने आचार्यः सहसिरस' नापयित्वा वटोः सर्वपन कारयित्वा स्नात्वालंकृत्याहतेन वाससा परिधाय चतुरस्र स्थण्डिलमुपलिप्य प्राङ्मुखोपविश्य पादौक्षोल- नीमाकम्य दक्षिणे शिष्यस्तद्वदाचार्य स्वयं" दारोर्वा दद्यात्तुष्णों नवोपतं व्रतिमुचे तद्वद्धिरण्ये लोन्ना चर्मणि उपवीतीभूत्वा तयोः पुनराचम्य गृह्याग्नि प्रतिष्ठाय विस्मृतं सगोत्रे . चौलोपनयनगोदानेषु ततः समूहनादि प्रपदान्तं कृत्वा दूधमाङ्ग हुत्वा ततोऽन्वारब्धायां व्याहृतिभिः तिसृभिः हुत्वा उभाभ्यां हस्ताभ्यां माणवकं गृहीत्वा यममा दभ वाचयित्वा प्रेक्षेत्स- वितारं ध्यायन् नुंष्णेनेत्युष्णोदकं प्रोक्षेद्वायुं ध्यायन्' दक्षिणेन अञ्जलिं माणवकः पूरयित्वा दक्षिणतः केशान्वापयित्वाऽप उन्दन्तु" इति वापयित्वा विष्णोदंष्ट्रोऽसि" इत्यादर्श प्रेक्षेद् ओषधे त्राय- स्वैन मिति दर्भ पिञ्छूलो" प्रक्षाल्य स्थाने प्रतिष्ठाप्य स्वधिते नैनं 1 सहशि- 2 सर्ववप 3क्षोणीम्! 4 Sometbing has dropped out before दारोःआचार्यः स्वयं 5 नवोपेतं? 6 ब्रतयुजे or प्रतमुचे! 7 Familia ? after spá there is blank. 8 After grafirat there is a blank; यम मा दम is not found; may be आयमगात् सविता क्षुरेण etc. ( Mantrabr. I. 6. 1); this is supported by सवितारं ध्यायनू etc. 9 उष्णेन वाय उदकेनेधि Mantrabr. I.6.2. 10 Mantrabr. I.6.3. 11 Mantrabr. I.6.4. 12 Ibid. I. 6.5. 13दर्भपिम्जूली:8 ·१४] २३ हिंसीः' इत्यादेर्श" ओषधोरिति संजोज्य येन पूषेति विप्रास्तं प्रोफेयुः' अन्यपुरुषः सकदायसेन प्रछिया सप्तभिः केशाग्रान् दर्भा- ग्रयुक्तान तूष्णीं अनडुहे प्रक्षिप्य पुनश्च उन्दनादि प्रभृत्य एवं पश्चादुत्तरतश्च त्रियायुषमिति मूर्धानं परिगृह्य जपे तदुपसृप्य कुयति ब्राह्मणं ब्रूयात्' को नामेति पृच्छेदाचार्यः' शिष्यो नक्षत्र स्वयं" नाम ब्रूयात् तूष्णों शिष्याञ्जली निलीय' तथा भूमौ शिष्यः ततः आचार्यो ब्रूयात' ताभ्यां हस्ताभ्यां माणवकाञ्जलिं गृहीयात्' देवस्ख" वेत्याचार्यो मन्त्री सूर्यस्येव दुकदात्वानावर्त्यः" प्राङ: मुखस्तिष्ठन् आचार्य पृष्ठतः' प्राङ्मुखः स्थित्वा उभी करतलेन शिष्यस्य नाभिदेशं स्पृष्ट्रा प्राणानौमित्य' अन्तं "क इत्युदर 1 स्वधित मैनं हिंसी: Mantrabr. 1.6.6. 2 प्रेक्षेत् may be supplied; cp. Simaśramin's comment on Mantrabr. 1.6.6. 3 ओषधीः संयोज्य ? Any mantra beginning with attent: does not occur in the Mantrabr. between स्वधिते मैनं हिंसीः and येन पूषा etc. 4 Mantrabr. I. 6.7. 5 - 6 आन-(चर्मणि गोमये) 7 उन्दनप्रभृति cp.GOGS. II.9.19. 8 Mantrabr. I. 6.8. १ जपेत् तदु- 10°Mantrabr,I.6.17. 11 नक्षत्राश्रयं 12 देवस्य ते सवितुः Mantrabr. I.6. 18%3 so is GoGS. II. 10. 22. 13 Cp. अथैनं प्रदक्षिणमावर्तयति सूर्यस्या- वृतमन्वावर्तस्वा इति GoGS. II, 10. 23; for the mantra cp. Mantrabr. 1. 6. 19. Note the injudicious abbreviation of our work, 14 आचार्यः पृ- 15 Mantrabr. I. 6.20%B after प्राणाना. fufa , something is missing; for the viniyoga cp. Samasramin. 16 अन्तक इति उदरे; for भन्सक cp. Mantrabr. I. 6.20.

·२४ कौथुमगृह्यम् अहुर' दूत्युरसि कसर' इति कण्ठे सं ..... सव्येन सव्यं देवाय त्वेत्यपसव्ये वा सन्यं प्रजापतये त्वेति 'पुनश्च वटः प्राङ- मुखो भूत्वा'चार्यो ब्रह्मचार्यस्यसौ समिधमा धेहि आपोऽशान' कर्म कुरु मा दिवा स्वाप्सोः" इति' त्वं ब्रह्मचारोत्यर्थः स्वमनि कार्य कुरुत'सावमनं प्राणाग्निहोत्रोदिति वा जठरवामित्य एवं- कर्तव्यमित्याचार्यो ब्रूयातु' तथास्त्विति तान् प्रतिप्यं प्रातराहुति हुत्वा स्वसूक्तं गीत्वा प्राणायाम कुर्यात् स्वगोत्र वान्यगोत्र वा स्वगोत्रे वेदर्यभागं दद्यादन्यगोत्र घेत्यादं विभस्य"स्वगोत्रे पुर- स्ताद्देशेद" एकदेशे शाउदमित्युक्ता प्रणयनं विदुस्' तमनि बर्हिषि सयो निधाय ततः समूहनादि प्रपदान्तं कृत्वा दूधमाङ्ग हुत्वा ततोन्वारब्धे व्याहृतिभिस्तिसृभिः हुत्वा पुनश्च समस्ताभिश्च हुत्वाग्ने व्रतपत इत्यादिभिः माणवको हुत्वा तत्राभिर्वोमध्य 6 Obviously an intrusion from the comment. I Mantrabr. I. 6.21. 2 कृशन इति. Cp. कृशन इदं ते etc. Man trabr. I.6.22. 3 pientu; after this there is blank. 4 सव्येन संव्यं देवाय त्वेत्यपसव्येनापसव्यं प्रजापतये स्वेति...cp. दक्षिणेन पाणिना दक्षिणमंसमन्वालभ्य प्रजापतये स्वा 'परिवदाम्यसाविति । सव्येन सव्यं देवाय त्वा सवित्रे परिषदाम्यसाविति GoGS. II. 10, 20-28. For the mantras cp. Mantrabr. I.6.23-24. .5 अपोशान : Mantras : Mantrabr. I 6:25-26. 7 सानाचमनप्राणायामामिहोत्रैरिति 8 आ जरठत्वम् १ ब्रूयात् 10 प्रतिज्ञाप्य 11 स्वगोत्रे चेदर्धभागं दद्यादन्यगोने चेत्पाद विभज्य 12 देशे पदए- 13 Cp. Mantrabr. I. 6.9-13, 14 तत्रापिगुवामध्ये नमेत् !

·नयेद' उत्क्रम्य तथा मत्वा ब्राह्मण आचार्य' तिष्टस्वदुः प्राड- मुखो भूत्वा प्रागग्रान्दर्भान् ब्राह्मणं स्थित्वा पूरयित्वोदकजथं गृलोयात् शिष्याञ्जलिं कारयित्वा आचार्ये पर्यञ्जलि ब्राह्मणं पूरयित्वा मन्वेत्याचार्ये 'जपित्वा शिष्याञ्जलिं प्रेक्षयेत् ब्रह्मचार्यतः प्राणायामं रुत्वा परिषिच्याभ्यय॑ अग्नये समिधमित्येकां समि- धमादद्यात्' प्रजापति मनसा द्वितोयेन हुत्वा श्रद्धा में धेत्यनि- मुपस्थायामात्मानमभिवाद्य त्रियायुषंमिति भस्म गृहीत्वा मध्य- मेलचानामिकाङ्गछेन संयूय ब्रह्मा बिन्दुरसीति भाले आयुः बिन्दुरसीति शिरसि श्रीबिन्दुरसीति उरसिश्रद्धा बिन्दुरसीति गले मेधा बिन्दुरसोति नाभौ तेजो बिन्दुरसीति दक्षिणबाहुमूले कामबिन्दुरसीति सव्ये वासुएष्ठे सर्वकामेति सर्वाङ्गे वा' ततो भेक्षं याचेत् तत् भैक्षं ब्रह्मणे दद्यातू' आचार्याधीनः तूष्णीं तिष्ठत्' ततो मध्याहे यथोक्तमार्जनं कुर्यात्' सायमभिकार्य ततो ब्राह्मणभोजनं ततो ब्राह्मणभोजनम् ॥१५॥ अथ गोदानप्रभृत्य" ब्रूयाद आचार्यस्स्वस्थानमुपविश्य तथा ब्राह्मणो ब्रह्माग्न्योर्मध्ये माणवकोदग्रेषु च दर्भेष्वाचार्यानुगो 2 तिष्ठन्स्वयं 3 - samdhi. 4-स्वोदककलयं 5 आचार्योंपपर्य- = --र्यः+ उप- 6 मा गन्त्रेत्याचार्यों; cp. आ गन्ना समग- न्महि etc. Mantrabr. I.7.14. 7 Mantrabr. I. 6.32. 8 श्रद्धामधे प्रजाः संददात् TAA.X.63 9 Delete मा or-अपामात्मान-- 10 Mantrabr. I.6. 8. 11 मध्यमेनामिका? 12 बाहुपृष्ठे 13 प्रभृत्यों (=ति+ओम् ) 14 Delete 15 Samdhi irregular. 4 ·२६ कौथुमगृह्यम् भूत्वा दक्षिणजान्वक्तमुपविण्याचार्यो मेखलां त्रिरात्तां बंध्या माणवको मन्त्रं वाचयित्वा दूयं दुरुक्तादित्याचार्यः पुनराचम्य ततो माणवकः सुपर्णवसुभासलो भूत्वा शोभने मुहूर्तेन्वावीहनं परस्परमुपनयन' आचार्यपं असो माणवको उपविश्य ततो- परिष्टाद्धोमं समाप्य ततस्सावित्रीप्रदान मध्यैः प्रणवमुच्चार्य ततः पादे पादेऽवसाय तथा द्वितीयेऽवसाय मुख्य हतोय ततः प्रणवपूर्व व्याहृतीः प्रत्येकमवधाप्यं ओमित्युच्ची ततः पालाशदण्डं दद्यातू सुश्रवः सुश्रवस मेत्याचार्योजपित्वा एकमहे" सुश्रवः सुश्रवस- मिति माणवकं प्रतिग्राह्य ततो दक्षिणकरे द्वे समिधौ गृह्णीयात् धर्मा" भवति धर्मा भवति ॥१६॥ अथातः प्रायश्चित्तानां गृहस्थो ब्रह्मचारो सुरापानचण्डाला- भिगमनं गुरुतल्पकब्रह्महत्यागोवधं सुवर्णस्तेयं दुष्प्रतिग्रह परान्नं वैनलघुत्वार्थे" ब्राह्मणस हितीर्थ प्रायश्चित्तं वक्ष्यामीति' त्रिरात्र- मुपवासः समिधः श्रपयित्वा ततो वपनं कारयित्वा कमण्डलुनोदकं गृहीत्वा सरितःखापयित्वा कृष्णगोमयं गृहीत्वा गोहृदये जात स्थिता भुवनं पावनोकते तस्मात्पावनीभूतः सर्वपापक्षयं कुर्वित्यनेन 9 -मवसाय cp. GoGS. II. 10. 36. 10 Mantrabr. I.6.31. 11 राकामहं cp. Mantrabr. I. 5. 3. 1 बध्वा 2 Mantrabr. I. 6.27. -अन्यावाहन 4-नयनम् or-ने! 5 आचार्य 6-धक 7 प्रदान 12 धमों 13 वैतलधुत्वार्थ-वा+एत- 14 हितार्थ or हि तीर्थ (तारक) 15 Vocative ; स्थितो? 16 भुवने 8 मध्ये ·१७] गोमयं गृहोत्वा अद्भिः संयूय पालाशपर्ण गृहीत्वा द्वादशगृहोतं पूरयित्वा प्रणवशतेनाभिमन्त्र्य मस्तकानुलिप्य ब्रह्मसामिपर्यन्तै होमत्रयं सर्वत्राभ्यस्ततदुपहृत्पावन पूर्ववत् पुनरभ्यास इति वा ब्रह्मचार्यमद्यपानमधुप्राशनम् प्रत्यरात्र' मुत्यहीन' इति नोपवीती दिगम्बरं द्वारपालनं क्रमुक्षणं दिवामैथुनं दिवा पुनर्भोजनं चण्डालसंभाषणमन्यकतमन्योच्छिष्टभोजनं पार्वणप्राशनं सपि- ण्डीमहकोद्दिष्टं तेषु पुनर्ब्रह्मचर्य कृत्स्नत्वात्' प्रमादालधुंखमिति ज्ञायते धर्मातेनं कुर्यात् तदाश्वमाश्रयङ्गम् वितथो भवति तस्माद्धर्मपरो नित्यकुसुमग्रन्थाभ्यासंस्' तथा भूत्वा तयोः पुनराचम्य प्रपदान्तं कृत्वा दूधमाङ्ग हुत्वा ततोऽन्वारब्धायां व्याहृतिभिस्तिसृभिः हुत्वाग्ने व्रतादि पंचभिराचार्यो जुहुयात शिष्यो मन्त्रं वाचयित्वाचार्यः स्वस्थाने तिष्ठन् युवा शिष्यः प्राङ्मुख उद्भावं जलं कारयित्वा पिताञ्जलिं ब्रह्म पूरयित्वा आचार्य आ गन्त्रे" मन्त्रमुत्त्का शिष्याञ्जलिं प्रेक्षेत्र को नामेत्या- चार्यो मनसा एग्छेत्' शिष्यो नक्षत्राश्रयं नाम इत्युपांशु' तयोः स्वस्थानमुपविश्य ततोपरिष्टाद्धोम समाप्य सावित्रोप्रदानार्थ" तत्सवितुर्वणीमहे" सूर्यो देवस्य धीमहि भानो सोऽहं संप्रपो- 8 धर्मोक्तन 9 तदभावे 1 ब्रह्मचार्यनि- 2 सर्वत्राभ्यस्य तदुपहतपावकः? 3 प्रतिरात्रं or त्रिरात्रं 4 भुक्तिहीनः 5? 6 सपिण्डीमथैको- 7 प्रमावालधु- 10-कुथुमग्रन्था- 11 Cp. Mantrabr. I. 6.9.13. 12 Mantrabr. I. 6. 14. 13-मार्थ 14 Cp. Mantrabr. I. 6.29.

·कौथुमगृह्यम् दयात् इति तूष्णौ पालाशदण्डं दद्यातू' ततो ब्राह्मणभोजन ततो ब्राह्मणभोजनम् ॥१७॥ अभिभात्मानः' सर्वाङ्गः प्रत्येकसहस्र स्थण्डिलमुपलिप्य इक्षुदण्डशक कृत्वोदगग्रमास्तोर्योपरि शिष्योपवेशनम्' नवशूर्प शिरसि निधाय कुशः छादयित्वाऽचार्यो घटेनाञ्जलि पूरयित्वा दक्षिणपादेनाकम्य येन देवेति' नमन्त्रिय एतो विन्द्रेत्य- भिषिच्च पुनश्च वाससा परिधाय चतुरस्रं स्थण्डिलमुपलिप्य पूर्वोपनयनवत् प्रवणं कृत्वा ब्रीहीन वा यवान् वा यथाच्छक- स्थोडलं पूरयित्वा तं शूर्प तदुपरि निधाय तथा शिष्योपवेशनं पूर्वोक्तमन्त्रेण पयसादि शिष्यमस्तकाभिषिञ्चेत् चतुरसं स्थण्डिलमुपलिप्य पूर्वोपनयनवत् प्रणयनं कृत्वाचार्यो मेखलां त्रिरात्तां बद्धा तूष्णों शिष्यो मन् वाचयित्वा यथोक्तमन्त्रण यज्ञोपवीती शरावं मार्जयित्वा शन्नो देवोरिति पञ्चशतं यः पावमानोरिति त्रिः शतं एती विन्द्रमष्ट चत्वारि समां" यत्र शतं वा शतवारप्रण"शतमष्टोत्तरं एभिर्जियित्वा पुनश्च यथोक्त- मार्जनं कृत्वा शुचौ देशे स्थण्डिलं वर्तयित्वा वा कुशाग्रान् सहस्र- मादाय द्विशताधिकं वा शतं विभज्य शताग्रं शिरसि निधाय शतं पादतले निधायाक्रम्य पार्श्वयोः शतं शतं बध्नीयातू' उरसि * Not clear 2 -शतं or शकलं? 3 TB. I. 4.8.3. 4 निमन्त्र्य 5SV.I.350. 6प्रणय 7" 8 पाय- 9SV.I.33. 10SV. II. 648 11. SV.I.350. 12 -चत्वारि,गायत्रं शतवारं, प्रणवंशवमष्टो- ·१३ २०] आपो' हि ति सहस्रं जपित्वा शन्नो देवोरिति द्विगुणमेतो विन्द्रं चत्वारिंशद् गायत्रं पञ्चसहस्रं प्रणवमयुतं कृत्वा ॥१८॥ अथो ओपासनविधि व्याख्यास्यामः । कालोनादेशे साय- माहुत्युपक्रम्य' प्रातः प्रस्ते तेनः प्राप्तिसायमाहुर' यदि समस्य कृतत्वातू अप्राप्तित्वात् प्रातदाहुः सोऽयं यामत्रयादाक् यथा- प्रापिरिति तस्मात्सकालप्राप्तिर्भवति दिवा यामादद्वाग्यथोक्तमिति दातिस्तस्मादप्राप्तिर्भवति' प्रलप्य माणवकमन्त्र पुनहोतं सकृत्प्रणवनाभिमन्त्र्य पीत्वाचम्याङ्गुलमा जलमवगाह्य प्राणायाम सहसं कृत्वाऽपो हि ष्ठेति शतं जपित्वा शन्नो 'देवीरिति द्विशतं यः पावमानोरिति त्रिशतं एतो विन्द्र"चतुर्दश गायत्र पञ्चदश प्रणवसहस्र इत्यष्ट' तेषां सुमनसो जत्प" पुन भिमात्र जले स्थिता प्राणयामशतं कृत्वाऽपो हि ष्ठति शतम् ॥१६॥ अथ पुनर्बह्मचर्यविधि व्याख्यास्यामः। षण्मासान् पयोभक्षः समुद्रमवगाय पूर्ववन्वान्दोमुख कृत्वा ततो वपनं कारयित्वा अष्टौ ब्राह्मणान्नियोज्य अष्टो मुन्मयेषु दधिमध्वाज्यपयः शर्करोदक नालिकेरजलं पुरोष गंगातोयं एतान्पूरयित्वाऽहतेन वाससा . ISV, II. 1187. 2 Cp. सायामहुत्युपक्रम एव etc.GOGS. 7 माणवको 8 SV. II. 1187. 1.23. 9 SV.I.33. 10 SV. II. 648. 3 प्रातः प्रास्ते तेजप्रातिःसाय- 4 प्रातराहुः 5यामादर्वांग प्रातिः 11 SV.I.350. 12 जपेत् or जपन् ।

·कौथुमगृह्यम् परिवेश्य आ प्यायस्वेति' क्षोरपात्रमभिमन्त्र्य दधिकाविणेति' दधिपात्र शक्रमसीति' तपात्र मधुश्चु निधनमिति मधुपात्रम् आपो हि ष्ठेति शर्कराम् कया नश्चित्र' इति नालिकेरम् गायत्रे गोमूत्रं एवं देवेति वर्णोदपावमिति ॥२०॥ इत्येते वा वामित्युच्चे ब्रूयात्' प्रदक्षिणेन जलं वोक्ष्यादि त्यमादित्यमशक्तश्चेत् प्रतियामे सकतू घटिकावसानं वातास्तमयाद् भवति' ततः साय मार्जयित्वा कमण्डलुनोदकं गृहोत्वा मढं प्रविशत् । प्राङ्मुखोपविश्य तत उदकं पोत्वा नेवयोः प्रक्षाल्या- चम्य ततः प्राणापानौ द्रौ तवश्यावीयो" द्वौ राजनशाशाहिणाभ्यों गवां व्रते है इदं विष्णुः" षडचं देवव्रतानि' एतेषां पुनः 1RV.I.91.17. प्रातर्भूतमित्युक्ते ओमित्युच्चै—यात् Kha- GS. I.5.19. 2 SV. I. 358. (with दधिक्राव्णः) 10 One आदित्यं can be omitted. 3 VS. I.31. 11 Delete at 4 A particular Säman 12 सायं 5 sv. 11. 1187. 13 -ख उप- Samdhi irregular. 6 SV.I. 169. 7 Untraced. 8 चरणोद- 14 अर्क इत्यादि हिवं इत्यन्तं तवश्यावीय- मिति केचित् । इलान्द पत्रानुगानमिति केचित् । शाखान्तरस्थमित्यन्ये Comment on KhaCS. II. 5. 34. 15 राजनरोहियाको cp. Latyānajrautasātra. 1.6.35. 16 SV.. I.222. 9 Beginning is missing, this is shown by gfa. Note injudicious abbreviation of the work. Cp, सिद्ध सायं- ·३१ २१] पुनरभ्यासी न तिष्ठ वावसानं न निद्रं द्राचं इति द्वादशरात्र- मुपवासो' ह्यापरेवदितं न याचते। द्वादशरात्रं नाश्नीयात् इत्य' एवं द्वादशरात्रमुपवासः' कृत्वातिकृत्स्न इति स्मृतम् । यावहस्पतिब्रह्मा तावत्स्वर्ग लोके महीयते न च पुनरावर्तते न च पुनरावर्तते ॥२१॥ । कौथुमगृह्यं समाप्तम् ॥ 1 तिष्ठन् 21 3निद्राणः 4 द्वादशहादद्वतं

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·Index to the mantras occurring in the Text [Figures within brackets refer to page and line of the Text] agnaye samidham abārsam (25.5) Om prokşyami (5.9), untraced. SMB. 1.6.32; common in Gphya- oşdhe trayasvainam (22.13) SMB. sutras. 1.6.5. agnaye svähā (11.2) AV. 19.4.1; katamo'si (18.6) SMB. I.3.14; GG. vs. 10.3; TS. 1.8.13.3: MS. 2.8.13; VS. 7.29; KS. 37-13.14; 2.6.11; 70.71 KS. 15.7: does not TB. 2.6.5.3. occur in SV, and SMB. kaya nas citra å bhuvat (30.3) antaka (23.10) SMB. 1.6.20 (last SV. 1.169: RV. 4.31.1. word in B); GG. 2.10.24; KhG. kartavyỗ ti (44) untraced. 2.4.15. kAma bindur asi (25.11) untraced. amrto'si (18.8) SMB. 1.5.14. kim paśyasi (16.2) SMB. 1.5.5; GG. ayam ürjāvato vặkṣaḥ (15.11) SMB. 2.7.1o Khỏ. 2.2.6. 1.5.1; S'G. 1.22.10; GG. 2.7.4; kuryāḥ (23.5) untraced. Põ. I.15.6; KhG 2.2.35. kšana iti (24.1) cp. under ahura. asu (16.6) SMB. 1.5.7. ko nämäsi (23.5); SMB. 1.6.17. ahura (24.1) SMB. 1.6.21; GG. ko'si (18.6) SMB. 1.5.14; SG. 3.2.21 2.10.25: KhG. 2.4.16. with Ru. GG. 3.8.13; KhG. 2.3.9. draskanda : antaka idari te pari gayatri (= bhūr bhuvaḥ svaḥ tat da dāmyudaram, ityudaram, savitur vareņyam etc.) 10.10; com. ahura idam te pari dadamy mon. ura ity urah, kệśna idam te pari grbņāmi te (12.3) SMB. 1.2.10; AV. dadāmi kantham iti kaņķham. 14.1.50; HG. 1.20.1. āgantrā sam aganmahi (25.4.27.14) candramā ha iti (? 8.5). untraced. SMB 1.6.14; GG. 2.10.20, MGcitram devānām (8.7) RV. I 115-1: 1.5.1.; HG. 1 22.2. AV. 13.2.35: Ars. 5.3.; got found āpa undantu jivase (22.12) SMB. in SV. or SMB. 1.6.3; GG. 2.9.12; APMB.. 2.1.2; tat savitur vịpimahe (27.17) RV. HG. 1.9.12; MG. 1.21.3. 5.82.1; AB. 4.30.3; AG. 1.20.4: å pyāyasva sam etu te (30.1) not SG. 6.4.8. found in SV or SMB.; cp RV. tathästu (24.6) untraced. 1.91.16, 97.17. tavaśyāviya (30.9) CP. KhāGS. II. ayam agāt (? 22.10) SMB. 1.6.1; 5.34 with comment. KhG. 2.3.20. tejo bindur asi (25.10) untraced. &yuh bindur asi (25.8) Text doubtful. tryáyuşam jamadagne) (23.4) SMB. idari vişņur vi cakrame (30.10) SV. 1.68; GG. 2.9.20; (25.7). 1.223; cp RV. 1.22.17-21 five dadhikrávno akārişam (30.1) SV. stanzas. 1.358; RV. 4.39.6; not found in iyam ajñedam aonam (? 17.7) SMB. VS. 1.5.8; GG. 2.7.18; KhG. 2.2.34 devasya te savituḥ (23.8) SMB. our text has mākşā for which also 1.6.18; GG. 2.10.22; see mā kņā namas te KhG. 1.5.20. devasya två (11.10) SMB. 1.6.18. iyam duruktãt (26.2) SMB. 1.6.27: devāya två savitre (24.2) SMB. GG. 2.10.37; PG. 2.2.8; APMB 1.6.14: GG. 2.10.28; KhG. 2.4.17. 2.2.9. airastaḥ parāvasuh (5.4) SB. 1.5.1. ud u tyam (8.7) SV. 1.31; RV I. 5. 23; GG. 1.6.14; Not found in 1. AV. 13.2.16; VS. 7-41. SV. or SMB. upnena vāya udakenaidhi (22.11) patni vā (4.4). SMB. 1.6.2; GG. 2.9.11; PG. 2.1.6; påhi no agnay enase (9.13) TA. APMB. 2.1.1. 10.5.1; SG. 5.1.8 givės the three eto nv indram stavāma (28.6.14: verses as : 29.2, 10) SV. 1.350; 2.752; RV. pāhi no agna enase svāhā 8.95.7. påhi no viſvavedhase svähā eso'st (18.7) SMB. 1.5.14. yajñam påhi vibhāvaso svähä evam deva ,? 30.4) untraced, ср sarvam pāhi satakrato svāha|| • evan två veda" yo veda ŞMB, pumān agniḥ pumān indraḥ (15.1.) 2.4.13 SMB. 1.4.9; GG. 2.6.11; KIG. Om (4.15; 5.6; 19.6) common, 3.2.23. .

·( 2 ) pumātnsau miträvarunau (14.1) varam pratigphņāmi (11.11) untra- SMB. 1.4.8; SG. 1.17.9; GG. 2.6.3: ced. PG. I.9.5: KhG. 2.2.19. vasob sadane sidåmi (5.5) untraced. prajapataye två pari dadami (24.2) vişnur yonit kalpayatu (12.14) SMB. 1.6.23; GG. 2.10.28; KhG. SMB. 1.4.6. RV. X. 184.1; AV. 2.4.17. 5.25.5. common. prajāpataye svāhā (11.2; 3.11.9.13;) vişộr or damştro'si (22.13) SMB common. 1.6.4: GG. 2.9.13. prāņādām granthir asi (23-10) SMB. 1.6.25; GG, 4.10.29; KhG. 2.4.19. vyäbfti (6, 9.11; II.15; 12.5; brahmacărya asy asau (24.3) SMB. 13.12; 14.9; 15.9: 18.5; 22.9; 1.6.25; GG. 2.10.29; KhG. 24.10; 26.7: 27.11;) they are: om bhūḥ svähà 2.4.19 brahmå bindur asi (25.9) untraced. om bhuvah svähā ! bphaspatir brahmäham mānuşaḥ om svah svāhā ] om bhûr bhuvah svah svähä (5.3) LS 2.4.6. nowherelse. Sam no bhür bhuvaḥ svaḥ (4.77 5.3) comdevir abhiştaye (19.5; 28.13; 29.1; 9:) SV. 1. 33. common. mon. madhuścun nidhana (30.2). Grām. Sukram asi (30.2) VS. 1.31; VS.1.1. IX. 2.17 composed on SV. 1.305. 10.3; not found in SV or SMB. medham te mitråvaruņau (17.8) Sraddhā bindur asi (25.9) untraced. SMB. 1.5.9: GG. 27.19; KhG. Sraddhāmedhe (25.6) not found in 2.2.34 SMB; cp. SG. 2.7.11; 17. TAA. medha bindur asi (25.10) untraced. 10.63. yad adas candram (20.7) SMB. Śrir bindur asi (25.9) untraced. 1.5.13; GG. 2.8.7. tváhne pari dadatu (18.12) yayor ojasā skabhită rajāṁsi (7-3) SMB 1.5.15. AV. 7.25.1; not found in Sv. or samidham a dhehi (24.4) SMB. SMB. 1.6.26; GG. 2.10.30. yasaso yasoʻsi (17-5) SMB. 2.8.11; sarvakāma ? (25.11) untraced. GG. 4.10.14; KHG. 4.4.14; APMB. sarvapăpakşayaň kúru (26.16) traced. 2.10.I. cp. yārs devāḥ pratipaśyanti (7 19.10) såvitri=gāyatri (26.5; 27.16) SMB. 2.2.15 Gobhiliya Gșhyakarmaprakāśika yeda pūşă bphaspate) (23.1) SMB. Upanayanaprayoga 258. 1.6.7. GG. 2.9.16. sūryasyāvſtam anvāvastasvāsau yenaditeh simānam nayanti (15.12) (23.8) SMB. 1.6.19: GG. 2.10.23. SMB. 1.5.2; GG. 2.7.6. suśravah susravasam ma kuru rākām aham suhavāṁ susțutí huve (26.8) SMB. 1.6.31. (15.13.26.8) SMB. 1.5.3: RV. II. sthäpyo nirvāpaḥ (5.11) untraced. 32.4: AV. 7.48.1. common. svadhite näinam (mainam; 22.14) räjanaśāśähina ( 30.9) may be SMB. 1.6.6. rájanarauhitakau for which agnikāryari kuruta (24.5) Lätyäyana srauta 1.6.35. Räjana untraced. (Ar.G. 4.2.19) is composed on sviştakſte svähå (9.14) common. hā u candra (20.1) untraced. sa uncp. Svam SV. 1.318.

·Index to mantra-ganas Agnim vo vệdhantam (10.14) RV. cakşuşmate śrņvate te bravimi VIII, 102.7; SV. 946; the tịca in mā naḥ prajām rīţişo mota SV is: vīránt svāhā || 14 || agnim vo vşdhantam adhvarā- agno vrata pate (24.12; 27.11). The ņār purūtamam | mantras in SMB. are: - acba naptre sabasvate ll 946. agne vratapate vratam carişyaayam yathā na ābhuvat tvaştā mi tat te pra bramimi tac rūpeva takşya | chakeyam asya kratvā yasasvatah || 947 ll tenardhyāsam idam abam anstat ayam viśvā abhi śriyo' gnir satyam upaimi svāhā deveşu patyate | 11.1.6.9 || à vājair upa no gamat || 948 1 vãyo vratapate vrataí cariagnir aitu (11.1, 16) SMB. 1.1.9 has şyāmi tat te pra bravīmi tac etu and our own text at 11.16 chakeyam | reads etu; the mantra with aitu tenardhyāsam idam aham anſtāt occurs in APMB, 1.4.7: AG satyam upaimi svāhā || 10 || 1.13.6; PG. 1.5.11; HG. 1.19.7. sürya vratapate vratam carithe mantras referred to here şyāmi tat te pra bravimi tac are: chakeyam agnir etu prathamo devatānām tenardhyāsam idam aham anſtåt yah so'syai prajām muñcatu satyam upaimi svāhā || 11 11 mộtyupāśāt candra vratapate vratam cari. tad ayarı rājā varuņo'nu mansyāmi tat te pra bravimi tac yatām yatheyam stri pautram chakeyam agham na rodāt svāhā 119|| tenerdhyāsam idam aham anſtāt imām agnis trāyatām gārha satyam upaimi, svāhā || 12 || patyaḥ prajām asyai jarad vratänām vratapate vratam aştim kịnotu 1 carişyāmi tat te pra bravimi aśänyopasthā jivatām astu tac chakeyam | måtă pautramanandam abhi tenardhyāsam idam aham anſtät vi budhyatāmi iyam svāha satyam upaimi svābā || 13 || | 1011 Cp. also VS. 1.5; TS. 1.5.10.3; MS. dyaus te prşthai rakṣatu vāyur 4.9.24; 137.8; SB. 1.1.1.2; TB. ürü aśvinoau ca 3.7-4.7; TA. 4:41.3; HG. 1.7.8; stanamdhayas te putránt savi GG. 2.IO.16; KhG. 2.47. tābhi rakṣatu ā vāsasaḥ pari āpo hi şthā mayobhuvaḥ (19.5; 29.1; dhānād bệhaspatir viśvedevā 9; 12; 30.3) SV. 1837; the three abbi rakşantu paścăt svāha || mantras are: Il 11 || āpo hi şthā mayobhuvas tā na mă te gȚheşu niſi ghoşa utthād ürje dadhātana anyatra tvad rudatyaḥ sam mahe raņāya cakşase || 1837 11 višantu | mā tvam rudat yura yo vaḥ śivatamo rasas tasya å vadhistha jivapatni pati bhājayateha naḥ loke vi rāja paśyanti prajām usatir iva mātaraḥ || 1838 | sumanasyamānām svähā tasmă aram gamāma vo yasya # 12 11 kşayāya jinvatha aprajasyam pautramatyam apo janayathā ca nah || 1839 (magham) påpmānam utavā Common in Samhitās and Sūtras. agham imam stomam (10.15) RV. I. 94.1; Airspah srajam ivonmucya SV. 1.66; MS. 2.7.3.: 78.1; SMB. dvişadbhyah prati muncămi 2.4.24 are:- pašam svāhā || 13 || imam stomam arhate jātavedase paraitu mptyur amſtam na ratham iva sam mahemă maniagad vaivasvato ao abhayam saya ! krotu 1 bhadra' hi naḥ pramatir asya param mrtyo anu parehi pan samhsady thåm yatra Do anya itaro agne sakhye mă rişămă vayam devayanat || tava || ·ca са ca tvā bharamedhmam krnavåmå ha- doſtis ca dharmas sattvam Virişi - te vāk ca manas cătmă ca brahma ca citayantaḥ parvaņā parvaņā tāni prapadye tåni mām avantu vayam bhûr bhuvah svar om mahantam jivātave prataram sādhayā ātmānam prapadye || 5 || dhiyo 'gae sakhye mā riņāmā vayar syyā parne gļhā antarikse vimitar virüpākşo'si dantåñjis tasya te tava H sakema" två samidham sådhayā hiranmayam tad devānām hệdayany ayasmaye kumbha antah sarinihite deva havir adanty ahutam! raksato, pramaņi animișataḥ satyam dhiyas tāni tani balabhrc ca balasac tvam adityar å vaha tân hy yat te dvädaša putrās te två samus'masy agne sakhye mā riņāmā vayam ñena yājayitvā punar brahmacaryam vatsaro samvatsare kâmapreņa yajtava pañcakam (mam) upayanti tvar deveşu brähmaņo'sy samastāntam aham (9.12) SMB. 1.4.1-5: manuşyeşu brāhmano vai brahmanam ague prayascitte tvam devånām upa dhāvaty upa tvā dhāvāmi japantam mā mā pratijā pir prayascittir asi bråkmanas tvà juhvantam mā, mā pratihausīḥ kurnāthakāma upadhāvāmi yäsyāḥ vantam papi laksmi mă mā pratikārīş tām asya apajahi tvām svāhā || 1 | prapadye tvayā prasūta idam karma devāpåm karişyāmi tan me vāya prayaścitte tvam rādhyatām tan me sam pdhyatām tan ma prāyascittir asi/brahmanas upa padyatam samudro mā näthakāma upadhāvāmi yāsyah brahmānujānātu tutho mā visvavedā viſvavyacã papi laksmis tam asya apajahi brahmaṇaḥ putro'nu jānātu svātro svåhã || 2 || mă pracetã maiträvaruņo' nu jānātu candra priyascitte tvam devānām tasmai prayascittir asi | brāmaņas virūpākṣāya tvā dantāñjaye samudrāya viśvavyacase tuthāya visnáthakama upadhāvāmi yāsyāḥ vayedase śvātrāya pracetase sahasrā. nåthakama upadhāvāmi yāsyāḥ kṣāya brahmaṇaḥ putrāya namaḥ svahe || 411 11 611 Agni, Väyu, Candra and Sürya all four combined (samasta) make up This is Prapada according to the fifth :- Rudraskanda Khadira Gſhya agaivāyucandrasūryāh prāyaści- 1.2.22; ср. also Bhatta Nārāyana ttayo yüyam devānām prāyas- and Cintämaņi Bhattācārya cittaya) stha | brāhmaṇo Gobhila Gſhya 4.5.8. näthakama upadhāvāmi yasyāḥ yaḥ pāvamānīḥ (19.6; 28.14; 29.10) papi lakşmis täm asya apa hata SV. 1298; the mantras in the svăbă | 511 SV are: - This is the first set; in the second yaḥ påvamånir adhyety pşibhin' set of these very mantras 'papi sambhftam rasam laksmi' is replaced by 'patighni sarvan sa putam aśnāti svaditam tanth'; in the third set 'papi laksmätariśvana || 1298 mily is replaced by Saputryā tanūḥ pävamānir yo adhyety tạibhiḥ in the fourth set 'papi lakşmi is sambhrtath rasam feplaced by, 'apasa vya tanrüh. Thus tasmai sarasvati duhe kşīram the original four mantras become sarpir madhūdakam || 1299 five; again the five mantras become pävamaniḥ, svastyayanih sudugha twenty: For details cp. Bhatta hi ghệtaścutan 1 Narayana and Cintamani Bhattā rşibhiḥ sambhto raso brábmaņeşv -Irya Gobhilagphrya 2.5.4. amptan hitam || 1300 (mamasya pancamizh babuvad ahya) påvamånir dachantu na iman See also Rudraska ada on Khadira lokam atho amum Grtya 1.5.12. Our text may be kämänt samardhayanta do devir read pancakan samaståntam catdevaiḥ samāhſtäħ || 1301 yena devāḥ prapada (h.It; 11.5; pavitreşåtmānam 13.II; 14.9; 15.9; 16.5; 18.1; 22.8; 27.10;) punate sada | tena SMO. 2.4.5-6 constitute Prasahasradhāreņa på vamānih pada: punantu naḥ || 1302 tapus na sojas ca fraddhā ca hris pavamanlı svastyayaniş tábhir ca satyam ca krodhaś ca tgågas ca gachati nåndapam | on on VO ·( 5 ) occur: punyāms ca bhakpån bhakşayaty tena devă asahanta satrún amſtatvam ca gachatill, hantăsuråņām abhavac chacibhiḥ || 1303 11 ll 911 yat te susime (20.5) SMB." 1.5.10; ID MS. 4.4.17: 245.9 three mantras the three mantras are: yat te susīme hrdayam hitam yat kusīdam apratitam mayeha antaḥ prajāpatau yena yamasya nidhinä сarāvah | vedaham manye tad brahma etat tad agne auſgo bhavāmi, mäham pautram agham ni gåm jīvanne eva pratihastánşņāni || | 10 11 yad dhastäbhýām cakara kilbişany yat ppthirya anabhſtam divi can. akşåņām vagmum avajighram dramasi sritam åpaḥ 1 vedāmstasyāham nama maham ubram paśyāc ca räşțrabhſc ca pautram agham rişam || 11 || täny apsarasām anudattānſnani || indragni sarma yachatam prajā. ugram paśyed răştrabhſt kilbişāni pati yad akşavșttam anu dattam etat | yathāyam na pramiyeta putro nem na (nna?) [ņān rņavān Tpsa. janitry adhi || 12 | máno yā tiraści (16.6) the two mantras in yamasya loke nidhir ajaraya || SMB are 1.5.6-7:-- After this Varuņa mantras begin. yā tiraści nipadyate aham vidhar The readings may be checked in the aņi iti light of my Kathaka-Brabmaņatām tvă ghệtasya dharayā yaje samkalana Pp. 126-27. samdharanim aham || vämadevyam (11.3; 12.6; 16.2; samrädhanyai devyai deştryai 18.13; 19.7; 21.10) SV. 682- svāha (1 6 11 684 are: vipacit puccham abharat tad kaya nas citra abhuvad Oti dhātā punar äharat sadāvędhaḥ sakhā | parehi tvam vipaścit pumān ayath kaya sacişthayā vſtā || 682 || janişyate'sau náma 7 || kas tvā satyo madánām mamhiştho yat kusīdam (9.14; 10.1,2) SMB matsad andhasah | 2.3.18. The mantras in dşəhä сid āruje vasu || 683.!! SMB. are: - abhi şu şah sakhīnam avità yat kusīdam apradattar mayeha järitſņām yena yamasya nidhinã carāņi satan bhavāsy ütaye || 684 II idam tad agne anțno bhavami, svasti na indro viddhasravāḥ jīvann eva pratihaste dadani svasti naḥ püşã visvavedāḥ 1811 svasti nas tärkşyo ariştanemih ekāştakā tapasā tapyamāna svasti ao bịhaspatir dadhātu || jajāna garbham mahimānam See Cintamani Bhattåcārya indram | GGS. 1.9.5: 274, 275, 812. On

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