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The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892], at sacred-texts.com
1. 1 By (the description of) the Sthâlîpâka offered at the Anvashtakya ceremony the Pindapitriyagña has been declared;
2. This is a Srâddha offered on the day of the new moon.
3. 3 Another (Srâddha) is the Anvâhârya.
4. (It is performed) monthly.
5. 5 The Havis is prepared (by one who has set up the sacred Srauta fires) in the Dakshinâgni (i.e. in that of the three fires which is situated towards the south).
6. And from the same (fire the fire is taken which)
is carried forward (in order to be used at the ceremonies).
7. In the domestic fire (the Havis is prepared) by one who has not set up the (Srauta) fires.
8. One pit (only is made);
9. 9 To the south of it the fire has its place.
10. 10 Here the laying down of the fire-brand is omitted,
11. 11 And (the spreading out of) the layer (of grass),
12. 12 And the anointing (of the bunches of Darbha grass), and the anointing (of the Fathers),
13. 13 And the (offering of) perfume,
14. 14 And the ceremony of deprecation.
15. 15 (The ceremony performed with) the vessel of water forms the conclusion (of the Pindapitriyagña).
16. 16 He should, however, put down one garment (for the Fathers in common).
17. 17 On the eighth day after the full moon of Mâgha a Sthâlîpâka (is prepared).
18. He should sacrifice of that (Sthâlîpâka).
19. 'To the Ashtakâ Svâhâ!'—with (these words) he sacrifices.
20. 20 The rest (should be performed) according to the Sthâlîpâka rite.
21. 21 Vegetables (are taken instead of meat) as ingredient to the Anvâhârya(-rice).
22. At animal sacrifices offered to the Fathers let—
him sacrifice the omentum with (the verse), 'Carry the omentum, O Gâtavedas, to the Fathers' (MB. II, 3, 16);
23. At (such sacrifices) offered to the gods, with (the verse), 'Gâtavedas, go to the gods with the omentum' (ibid. 17).
24. If no (god to whom the sacrifice should be offered, and no Mantra with which the oblation should be made) is known, he sacrifices, assigning (his offering to the personified rite which he is performing), thus as (for instance), 'To the Ashtakâ Svâhâ!'
25. 25 The rest (should be performed) according to the Sthâlîpâka rite.
26. 26 If a debt turns up (which he cannot pay), he should sacrifice with the middle leaf of Golakas, with (the verse), 'The debt which' (MB. II, 3, 18).
27. Now (follows) the putting into motion of the plough.
28. Under an auspicious Nakshatra he should cook a mess of sacrificial food and should sacrifice to the following deities, namely, to Indra, to the Maruts, to Parganya, to Asani, to Bhaga.
29. 29 And he should offer (Âgya) to Sîtâ, Âsâ, Aradâ, Anaghâ.
30. The same deities (receive offerings) at the
furrow-sacrifice, at the thrashing-floor-sacrifice, at the sowing, at the reaping of the crop, and at the putting of the crop into the barn.
31. And at mole hills he should sacrifice to the king of moles.
32. 32 To Indrânî a Sthâlîpâka (is prepared).
33. Of that he should make an offering with (the verse), 'The Ekâshtakâ, performing austerities' (MB. II, 3, 19).
34. The rest (should be performed) according to the Sthâlîpâka ritual. The rest according to the Sthâlîpâka ritual.
111:1 4, 1. Khâdira-Grihya III, 5, 35. Comp. M.M., 'India, what can it teach us?' p. 240. The word Sthâlîpâka is used here, as is observed in the commentary, in order to exclude the mess of meat (chap. 2, 14) from the rites of the Pindapitriyagña.
111:3 Anvâhârya literally means, what is offered (or given) after something else, supplementary. In the commentary on Gobhila, p. 666, a verse is quoted:
'The second (Srâddha) which is performed on the day of the new moon, that is called anvâhârya.' First comes the Pindapitriyagña, and then follows the Anvâhârya Srâddha; the last is identical with the Pârvana Srâddha, which is described as the chief form of Srâddha ceremonies, for instance in Sâṅkhâyana-Grihya IV, 1. Comp. Manu III, 122. 123, and Kullûka's note; M.M., 'India, what can it teach us?' p. 200.
111:5 According to the commentary this and the following Sûtras refer only to the Pindapitriyagña, not to the Anvâhârya Srâddha. Comp. Khâdira-Grihya III, 5, 36-39.
112:9 See chap. 2, 18.
112:10 See chap. 3, 3.
112:11 Chap. 2, 23.
112:12 Chap. 2, 30; 3, 13.
112:13 Chap. 3, 16.
112:14 Chap. 3, 17 seq.
112:15 Chap. 3, 26.
112:16 Comp. chap. 3, 24. 25.
112:17 17-21. Description of the third Ashtakâ festival.
112:20 Comp. above, III, 7, 20 note.
112:21 Comp. IV, I, 12.
113:25 See III, 7, 20 note.
113:26 I am not sure about the translation of the words golakânâm madhyamaparnena. The ordinary meaning of golaka is 'ball,' see, for instance, Sâṅkhâyana-Grihya IV, 19, 4. The commentary says, golakânâm palâsânam madhyamaparnena madhyamakkhadena.
113:29 The name of the third of those rural deities is spelt differently; Dr. Knauer gives the readings, Aradâm, Arathâm, Aragam, Ararâm, Aram.
114:32 32-34. Khâdira-Grihya III, 5, 40. I understand that this sacrifice stands in connection with the rural festivals which are treated of in the preceding Sûtras. In the commentary, from the mantra the conclusion is drawn that the ceremony in question belongs to the day of the Ekâshtakâ. But the Ekâshtakâ is the Ashtakâ of the dark fortnight of Mâgha (see S.B.E. XXIX, 102), and the description of the rites belonging to that day has already been given above, Sûtras 17-21. It very frequently occurs in the Grihya ritual that Mantras are used at sacrifices standing in no connection with those for which they have originally been composed.