I, 3
KHANDA 3.
1 1. Now (follow) the ceremonies of the days of the new and full moon.
He fasts.
2 2. In the morning, when the sun shines on the
top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule.
3 3. With a genial mind, clean, on a pure, protected spot, having cooked a full, thin mess of rice, he offers that cooked oblation to the deities of the festivals of the new and full moon, distributing it in the due way.
4 4. In the oblations of cooked food the acts of taking (the intended oblation), of putting it down (near the fire), and of sprinkling it (with water) are performed with regard to the deities of the (respective) Mantras.
5 5. And the rules about the portions to be cut off (from the sacrificial food, are valid).
6 6. But before the sacrifices of the new and full moon one should make offerings to the deities of the Anvârambhanîya ceremony.
7 7. The time for the new moon sacrifice is not elapsed until the full moon, nor that for the full moon sacrifice until the new moon.
8 8. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger.
9. But the time is fixed, as at the Agnihotra an expiation has been prescribed for him who has neglected the time.
10. At the two daily oblations one should use as sacrificial food either rice or barley or grains.
11. In case these are not at hand, other (sorts of sacrificial food are) not prohibited.
12. Some say that if he uses grains, he should wash them.
13. With the other (kinds of food) no such preparation takes place.
14 14-15. In the evening (he makes the oblation) to Agni, in the morning to Sûrya,
15. And after both silently to Pragâpati.
16. Some (say that) before the first oblation a piece of wood (is to be put on the fire).
17 17. The sprinkling with water as indicated (in the Srauta-sûtra).
Footnotes
- 16:1
- 16:2
- 17:3
On vighana, which I have translated thin, see the note in the German edition, pp. 119 seq.
The deities of the festivals of the new and full moon (i.e. of the rites which in the Srauta ritual correspond to that taught here) are, at the full moon, Agni and Agnîshomau, at the new moon, Agni, Vishnu, and Indrâgnî, who are preceded in both cases by Agni and Soma as the deities of the two âgyabhâgas (see below, ch. 9, 7), and followed by Agni Svishtakrit. For more detailed statements see Hillebrandt, Das altindische Neu- und Vollmondsopfer (Jena, 1879), pp. 102 seq.
- 17:4
For instance, the taking of the portion of food destined to Agni should be performed with the Mantra: Agnaye tvâ gushtam grihnâmi, &c. A number of ceremonies common to the Sthâlîpâka ritual and to the ordinary ritual of Âgya oblations, such as the strewing of Kusa grass round the fire, the ceremonies regarding the Pavitras (strainers), &c., have to be supplied here from the Âgya ritual given below (ch. 7 seq.); this may be looked upon as an argument in favour of our conjecture which will be stated in the preface (vol. ii of the Grihya-sûtras), that our text, as probably is the case also with the Pâraskara-sûtra, is based on an original, the opening sentences of which are preserved to us in Sâṅkh. I, 5, 1-5 = Pâraskara I, 4, 1-5, so that the first chapters of Sâṅkhâyana, and among them the exposition of the festivals of the full and new moon, would have been prefixed to the original commencement of the text.
- 18:5
- 18:6
The Anvârambhanîyâ-ishti is the sacrifice taught in the Srauta texts which is to be performed before the sacrificer for the first time offers the Darsapûrnamâsa sacrifice. See Weber, Indische Studien, X, 330; Hillebrandt, loc. cit., p. 185. The deities of this ceremony are Agnîvishnû, Sarasvatî, and Sarasvat.
- 18:7
- 18:8
- 19
- 19:17