The Grihya-sutras, rules of Vedic domestic ceremonies

xxxviii g/?7Hya-sOtras.
other, or whether they have a common source which has
been lost.
I will content myself with mentioning two such cases of
agreement, in the one of which we can at least prove that a
certain Sutra cannot originally spring from one of the texts
in which we find it, while in the other case we are able by
means of a possibly not too uncertain conjecture to recon-
struct the opening Sutras of a lost Gr/Tiya-sutra.
The description of the vr/shotsarga (i.e. of the setting a
bull at liberty) agrees almost word for word in the Sutras
of vSaiikhayana (III, ii), Paraskara (III^ 9), and in the
Ka/Z/aka-Gr/hya. In wSankhayana we read :
§ 15: nabhyasthe^numantrayate mayobhur ity anuvaka-
.feshe;/a.
(' When the bull is in the midst of the cows, he recites
over them the texts " mayobhu/i!^ &c.," down to the end of
the Anuvaka.')
On the other hand in Paraskara we have
§ 7
kai-eshe/za.
: nabhyastham abhimantrayate mayobhur ity anuva-
(' When the bull is in the midst of the cows, he recites
over it the texts " mayobhu//, &c.," down to the end of the
Anuvaka.')
The quotation mayobhu/^ is clear, if we refer it to the
Rig-veda. Hymn X, 169, which stands about in the
middle of an Anuvaka, begins with this word ^. On the
other hand in the V^^asaneyi Sa;//hita there is no Mantra
beginning with Mayobhu/z ; we find this word in the middle
of the Mantra XVIII, 45, and there follow verses whose use
at the vr/shotsarga would seem in part extremely strange.
There can thus be no doubt that Paraskara here borrowed
from a Sutra text belonging to the Rig-veda, a Pratika,
which, when referred to the Va^asaneyi Samhlta, results in
nonsense.
The other passage which I wish to discuss here is Para-
' In the Taittiriya Sawhita (VII, 4, 17) mayobhu/^ is the beginning of an
Anuvaka ;
to this text.
the expression anuvakajeshe^^a would have no meaning if referred