Mantraprana in the pastamba school and the Mantrabrhmaa of the

Smaveda some observations.

Dr.N.K.Sundareswaran*
Mantraprana forms 25
th
and 26
th
prana-s (chapters) of pastambas
Kalpastra. In fact it is a collection of mantra-s (Vedic) which are to be uttered
along with the various domestic rituals prescribed by pastambaghyastra.
These two prana-s contain 18 and 22 khaa- s respectively.
1
Prof.
M.Winternitz has long back, in 1897 itself, edited the text under the title
MANTRAPHA or prayer book of pastambins
2
. Tradition usually calls
this collection of mantra-s by the name Mantraprana. Manuscripts and printed
texts also use this term (i.e. Mantraprana) for the work. Another term used by
tradition is Ekgnika. Since the collection contains two prana-s, it is
sometimes called as Mantrapranadvaya or Ekgnikapranadvaya .
Winternitz seems to have overlooked this fact when he says tradition does not
seem to have fixed any definite title for these mantras.
3
He further says I have
chosen mantrapha, which is warranted by some of the MSS as being the most
convenient title, though the majority of MSS are in favour of Mantraprana.
4

Ghyastra-s, which form a part of Kalpastra-s, deal, as the name
suggests, with ghya or domestic rituals. These include samskra-s or
purificatory rites to be performed at various stages of ones life, starting right

* Reader, Department of Sanskrit, University of Calicut, Kerala, 673635.
nkswaran@gmail.com
1
M.Winernitzs edition has 17 khaa- s in the first prana. But many printed texts in
Grantha and Telugu script have 18 khaa- s. See Introduction to Mantrapha, p.xxxiii. Also
see F.N.No.10 below.
2
Sri Satguru publications, New Delhi have brought out a reprint of the same in 1985.
3
Introduction to Mantrapha p.ix
4
Actually Winternitz had done a laudable work by editing a text like Mantraprana which has
a number of variant readings for many of the passages. He has, in accordance with scholarly
tradition, furnished the materials used for the edition. But these materials contain only a few
manuscripts, in Devanagari and Grantha script, of Mantraprana and Haradattas commentary
on it. Only one edited work in Telugu script, he reports, to have been procured (Chennipur,
1890). That too, he states, could not be used properly since the text was already in type.
Mantraprana and pastambaghyaprayoga have been very popular in South India. Many
edited works of Mantraprana and Haradattas bhya on it have come from Telugu and
Tamil regions in the last decades of 19
th
and the early years of 20
th
centuries.
from the inception of fathers semen in mothers womb and ending with the
funeral rite. Thus proclaim the smti-s and hence these rituals (ghya rituals) got
the name smrttakarmi. Tradition has it that, just like rauta rituals, ghya
rituals also are enjoined by ruti itself. But those Vedic passages are lost for us.
We infer that they were prevalent once upon a time, by the injunction of smti
passages, maintains the tradition.

The ghastra texts are not concerned with the interpretation or
explanation of the technical details of domestic rituals. They simply prescribe
the procedure as practised by particular Vedic school. They also prescribe the
mantra-s to be recited during the course of rituals. Generally, these prescribed
mantra-s belong to the Vedic literature pertaining to the particular school. But
there are exceptions. There are several mantra-s which are not part of the Vedic
texts of the particular school to which ghastra text is attached.

Most of the mantra-s prescribed by ghyastra, of any Vedic school for
that matter, are taken from, either as such or with slight variant readings from the
ksahit. Mantra-s prescribed for marriage and funeral rites are fine examples.
Scholars have also pointed out that a considerable portion of ghyamantra-s of all
the Vedic schools are from Atharvasahit
5
.

Besides the various rituals to be performed at various stages of ones life,
ghyastra a texts in general deal with, some connected subjects, rites and rules.
These topics can be classified into four as

1. Rites to be done in the gha fire, during different periods of a year, like
rva, grahya, vayuj and Aak.

2. Daily and monthly worship of domestic fire like aupsana, agnihotra,
sthlpka etc.

3. Pitkarma like rddha, etc


5
See for instance, Ram Gopal, India of Vedic kalpastras, p.15
2
4. Optional rites to attain some particular desires. Here we get description of rites
to attain various desires which may sound curious from the present day view -
rites to bring back servants who have run away, rites to prevent ones wife from
begetting issues of another man, rites for reverting the above etc.

Some ghya texts contain detailed instructions and rules to brahmacrin-s
and sntaka-s

Ghyastra-s are closely connected with rautastra-s. Usually they are
presented as addenda or appendices to (or a continuation of) rautastra-s. So
naturally they presuppose the knowledge of rauta rituals. valyanaghya
begins with the statement -+.|. ...|.+.|.+ .-.|. .-..-. (sacrificial [rauta]
rituals have been described. Now we shall describe the domestic ones). This is
the general trend with the striking exception of Kauika rautastra-s (pertaining
to Atharvaveda) which presupposes the knowledge of ghyastra.

The Ghyastra texts, generally, quote in extenso, the prescribed mantra to
be uttered during the course of a ritual. Sometimes, these mantra-s are referred to
by pratka. But pastamba in his ghyastra refers to the accompanying mantra-
s by words like --.. .-..., --..., --..-..-. or --..|-.. Here --.. .-...
means with the next .-., (hemistich), --... means with the next k or
stanza, --..-..-. means with the next two k-s or stanzas, and --..|-. means
with the following k-s or stanzas. These references indicate to a collection of
mantras which are in the order of rites with which they are to be uttered. In fact all
the mantras (with a few exceptions, which will be shortly exposed) prescribed by
the stra-s are collected, so to say, and arranged to form the two prana-
s(chapters). These two prana-s are given by pastamba as the 25
th
and 26
th

prana of his Kalpastra-s. The ghyastra forms the 27
th
prana.

In short, the ghyastra-s of pastamba presuppose a collection of
mantra-s which are to be recited during the course if various rituals prescribed by
the ghyastra. This collection of mantra-s is called Mantraprana by tradition.
Neither pastamba , nor tradition attribute the authorship of these mantra-s to
pastamba. Not even pastamba is said to have compiled these mantra-s.

3
Living tradition of Vedic practitioners do not reckon Mantraprana
as an essential part of Vedic literature belonging to pastamba school (which is a
branch of Taittirya school). It may be noted that only the followers of
Kayajurveda make it a point to learn by heart both the Sahit and the
Brhmaa (of course including rayaka and Upaniadic portion) texts
completely. Followers of other schools, especially of other Vedas than the
Yajurveda, are not that keen to learn the Brhmaa portion by heart.

These practitioners (staunch devotees, to use more appropriate term)
ceremoniously recite thus learnt passages of the whole text of Veda during daily
svdhyya and on special occasions as Vedapryaa.

pastambins do not consider their pryaa as incomplete without
Mantraprana. Sometimes it is also recited. And they learn it by heart also. But it
is not reckoned at par with the other Vedic texts. And it is not included in the
printed works of Vedic texts even as appendix or addendum. Thus it may be noted
that Mantraprana is not considered as a part of Vedic texts by pastambins. But,
even today, they learn it by heart
6
and employ the mantras (included in it) in their
domestic rituals
7
.

This leads us to two possible presumptions. One is that pastamba, while
writing or codifying the ghyastra, compiled all the mantra-s and arranged them
to form two chapters of his Kalpastra .The other one is that, at some point of
time, all the Vedic schools had had such collections of ghyamantra-s. The
particular text belonging to the pastamba school has survived, thanks to the
inclusion of text in his Kalpastra by pastamba.

Now, pastambaghyastra is not the lone ghyastra which presupposes
a text of collection of mantra-s. Gobhilaghyastra also presupposes a mantra
text. As Prof. Oldenberg has rightly pointed out by far the greater part of the
mantra-s of which Gobhila quotes the first words are not found in the Smaveda
or, nor, for the most part, in any other Vedic Samhit, except in the

6
It may be noted that Mantraprana is included in the syllabus of some examinations of oral
tradition of Vedas in the Taittirya school.
7
Unlike the rauta rituals, ghya rituals are very much in vogue, even today in India.
4
Mantrabrhmaa, in which they stand exactly the same order in which they are
referred to by Gobhila
8
. The text which Gobhilaghyastra presupposes is the
Mantrabrhmaa, a Brhmaa text pertaining to Smaveda.

It was Prof. Knauer who pointed out this noticeable relation between
Gobhilaghyastra and the Mantrabrhmaa. He maintained that the
Mantrabrhmaa text existed before the composition of Gobhilaghyastra and
that the latter was based on the former. But Prof. Oldenberg held a slightly
different view. He maintained that both the Gobhilaghyastra and the
Mantrabrhmaa were composed together with a common plan.

Prof Oldenberg extended his theory about the relation between
Mantrabrhmaa and the Gobhilaghyastra to the parallel case of Mantraprana
and pastambaghyastra.

Now the major differences between the two parallel cases are
1) Tradition holds that the Mantrabrhmaa as a part of Smaveda
Brhmaa literature whereas Mantraprana is not treated so by
pastambins themselves.
2) pastamba is more dependant on Mantraprana than Gobhila on
Mantrabrhmaa. The ritual in pastamba is hardly intelligible
from the stra-s alone without referring to the mantra-s (given in
the same order in the Mantraprana. Thus pastambaghyastra
not only presupposes Mantraprana but also is framed on it, as
rightly pointed out by Prof. Winternitz.
9


As has already been noted, pastamba refers to the mantras to be recited
during the course of rituals by words like --.. .-..., --..., --..-..-. or
--..|-.. The very first two mantra-s are referred to as .|.. .-..-. (the full text
of the stra is ....|.. .-..-..-.... 4-2 , which means: the bridegroom
should address his friends whom he is sending as wooers by the very first two
mantra-s) .

8
Introduction to Ghyastra of Gobhila, SBE Vol. xxx, p.4
9
Mantrapha p.xxxii
5
Twice he has referred to a group of mantra-s by the term ea, which is
meant to say anuvkaea, that is, the remaining mantra-s of the anuvka
(khaa). In the stra 8/10, he says: -.. .-...-.. -... (he is to mutter the
remaining mantra-s of the anuvka at the time of cohabitation)
10
. Another instance
where pastamba uses the term ea to denote a passage of Mantraprana is the
stra 11/3 (-.. .. -..|..The stra means that the other , that is the teacher
should utter the remaining passage of anuvka.
11

The manner in which pastamba refers to the ceremonial conversation
between the student and the teacher in the upanayana ceremoy is not only
interesting but also indicative of the fact that pastambaghyastra is totally
dependant on Mantraprana. The said conversation given in the Mantraprana
runs as follows:
Q +. ..-..|.
A .. ..-..|-.

10
According to Prof. Winternitz , by using particularly this term ea, pastamba confirms
that the said mantra-s are part of the anuvka I/11. Thus he refutes, says Winternitz, that these
mantra-s themselves form a separate khaa. The said mantra-s, five in number, starting with
..-.-. etc and ending with --.. |-..-... etc. are treated as separate khaa in several
manuscripts and printed texts of Mantraprana. The present author is also traditionally taught
so. Prof. Winternitz however, has given them as part of 11th khaa , of course, with the
support of manuscript. If we accept Winternitzs view that pastamba refutes the status of
separate khaa for these mantra-s, then we are indirectly accepting that the text of
Mantraprana was available to pastamba in the present form.
11
Regarding the very next stra, there is something to be noted. It runs as ....|-.. .. ....|.
and means: He, that is the teacher, is to make the student recite the mantra which carries a
wish for himself. This, Winternitz says, refers to the yajus ...-.... .-.... ..-.-.|.,
which forms the last sentence of the said passage. (Winternitz has rightly pointed out that the
word ca in the stra should be taken to mean but.)
But Sudarancrya (who has commented upon pastambaghyastra) says that the
mantra-s which are qualified by ....-.| include not only the above quoted sentence but the
whole of next khaa (containing mantra-s for 16 jya oblations). Again, in conformity with
the practice, he points out that the second and the fourth of the homamantra-s should be
excluded. That is, they are not to be uttered by the student. For, in both the mantra-s, the
student is either blessed or addressed that he may be protected and graced by gods. ( :-.-..
... ... +|., |. .. ... ... )
6
Q +. .-......
A .... .-....|-. (II/3/7/27-30).
pastamba refers to these mantra-s by the stra . .. .|.... +-... (the
questions are for the teacher and answers for the boy).
Winternitz refers to another such instance, where a mantra in the
Mantraprana is referred to in an unusual way by pastamba. He calls this as
quite exceptional
12
. The stra is ...|.|.|.. Winternitz simply gives a
literal translation as Sadasaspati is the second (deity to be worshipped) and adds
the mantra begins ...|.-.-..-. etc.

Sudarancrya has rightly pointed out that the stra does not simply mean
that Sadasaspati is the second deity, but it means that Sadasaspati is the second,
in place of Agni Sviakt(|.|.. |.+. ...:. -..|..-..... As in
the case of sthalpka , where Agni Sviakt is said to be the second deity to
whom huti is to be offered (|. |.+ |.|. p. G.S. 7/7), here it is
Sadasaspati to whom second offering is to be made. Sudarancrya further points
out that this oblation to Sadasaspati is in place of Sviakd homa, which should
be offered in the north eastern quarter of the fire (...-... ....:-. -.-.,
.|-.. |.+......|-.-... One is to perform Sviakllpapryacitta if
he happens to forget this offering, Sudarancrya says. Sviakllpapryacitta
is the expiatory rite to be performed for the omission of Sviakd homa. Hence
this offering to Sadasaspati is equivalent to the offering to Agni Sviakt. Thus
we can see that the way in which pastamba refers to the mantra here is quite
intentional rather than quite exceptional.

Thus pastambaghyastra is framed after Mantraprana. But there are
few mantra-s quoted in extenso in the ghyastra but not found in the
Mantraprana. They have been enumerated by Winternitz as
1. Pariecanamantra-s
|.:.-...+ .-..:.-..|..+ ...:.-...+ . .|.. ...+
and

12
Introduction to Mantrapha p. xxxiv

7
|.:.-...+ .-..:.-...+ ...:.-...+ . .|.. .....|+
(p.G.S. 2/3 & 2/8)

2. Mantra-s for jyabhga offering
i) .. ..-.+ ii) ..-... ..-.+ (p.G.S. 2/6)

3. Mantra for Sviakt offering
.. +-...:.||. .. ..|-.-.+-.+
|.|.+|... |. .-. +.. ..-. + (p.G.S. 2/7)
4. Mantra to be employed by wife in an optional rite meant to defeat co-
wife and to win over the husband by love
.| ...|. ...-.. |.+|..|-. .| ..-.|. ..-..-.. |.+|..|-.+ (p.G.S.
9/5).
We can see that the first two items (or at least the second item) can be ignored, the
mantra-s being very small.

pastamba refers to some mantra-s, not included in the Mantraprana by
their special designations. They are i) Jaya, ii) Abhytna, iii) Rrabht
13
and iv)
Rudra
14
. It may be noted that a similar special name is given for an anuvka as
vtsapra
15
. This anuvka is included in the Mantraprana by quoting pratka as
|..|...:...+
16
.
Now it would be rewarding to compare the above list with the similar list
of mantra-s incorporated in the Gobhilaghyastra (and not included in the
Mantrabrhmaa).

1) :..-.|. :...- .|.+. -....-.-.....+ (Gobh.G.S II/3/9)

2) . ~. |.|-.|.. .. -..-. ..+

13
....-. .....-.|-.. -....-.........-.. ..-..... ..-.||.-.. ..|.+.||-...-.-.|.+ (p.G.S.
2/7). These three mantra-s viz. jaya, abhytna and rrabht are from Taittirya Samhi.
pastamba collectively refers to these three groups of mantra-s as jaydi in the remaining
part of the Stra text.
14
Taittirya Samhi IV/5
15
-... ......|-.-.-. (p.G.S. 15/1)
16
Mantraprana II/11
8
..... .|. -.... ...|+.. |.-. ..++ (Gobh.G.S II/4/3) (~..|-..
- ..-..-:: ...|-..:-:. .|-.|...+-. : ..:+..-.-.
-...-. :

3) .v|. ..-.| ..-... .. .-. .|+|..|-.+
.v|. ...| .... .. .-. .|+|..|-.+
.v|. ..-.. ..-... .|+|..|-.+
.v|. :-.. :-... .|+|..|-.+
.v..|.-. .|.-... .|+|..|-.+
.v|. -.-.. -.-... .|+|..|-.+
.v|. |..-.. .-.. |..-... .-. .|+|..|-.+
.... .-.... -..... .|. .-...-.. +-. +|.|.+ (Gobh.G.S II/6/7)

4) ...|.-.-.. |..|-.:. +.-.-.+
.|. -...-...|..-.++ (Gobh.G.S II/7/19)
(~..|-.. ..-... ..-.....|-..-- -...-.

5) ~. ..-. .-..-.- ..-.. +-..|. +..+
|. . .|. .-... .-. .. .-..++(Gobh.G.S III/2/41) (..-..
...|-...-: ..-.|......-.-.

6) v. .. . .|.. .-......| ..-..-.+
.. .. ..++ (Gobh.G.S III/3/31) (~..|-..--: ..-..:
....-.-. : -- ....+-.- .|-.|...+-.-
..-.|......-.-..

7) . .. |-...... ....|.-.-..-.+
-... -..|. .+.++ (Gobh.G.S III/18/2) (~..|-..- ..-..--
.|-.|..|-.. --

8) ..-..|-. ...+-...+
.-.-. -.--..-.|.-. -.--..-.++ (Gobh.G.S III/8/5) (~..|-...
..-.....|-..-: .|-.|...+-.::--

9
9) .-... ....... .-...-...v..|.+
.-. -.|. -.... ||...-.......-......++ (Gobh.G.S III/9/7) (~..|-..
-- ..-... .|-.|..|-.. --- ....-.-. --.

10) .| ..-..|. +|.|.-...+-.|.+
.:..|. .-..++ (Gobh.G.S III/10/18) (~..|-..:- ..-..
..-.....|-..-: .|-.|..|-.. ---
This list is not exhaustive. Prof. Knauer is said to have enumerated 13 such
mantra-s
17
. Prof. Oldenberg says that all these mantra-s are either to be found in
Smaveda or quoted in extenso by Gobhila. Thus he brings forth the theory that
both the Gobhilaghyastra and the Mantrabrhmaa were composed together
with a common plan.

Now the mantra-s of this long list are not found in the Mantrabrhmaa.
They are not even listed by pratka. Even if these mantra-s are available in
different texts belonging to Smaveda, the compiler of mantra-s could have
included them by pratka. That is what is done in Mantraprana in similar cases.
For instance see the references i) .-........ (Mantraprana I/2/7), ii) :-. -.
.. .-.. ..|-. ... . . ... . ..(Mantraprana I/4/12-15) , and iii)
.-.|. .. ...... (Mantraprana I/5/2-3).

It is this long list of omitted ghyamantra-s which prompted Prof.
Oldenberg to think that the two texts were written together with a common plan.
Even if we accept his theory, there are some discrepancies and omissions in the
design of the two works. Prof. Oldenberg himself writes about these as Of small
discrepancies I have noted only two: Mantrabrhmaa I,6,15, the formula gantr
samaganmahi is given for the ceremony of upanayana while Gobhila does not
prescribe this mantra for this ceremony, although other ghya texts do; and
secondly, the Mantrabrhmaa II,5,1-7 does not consist of six verses as Gobhila
allows us to assume, but of seven verses
18
.

17
See Prof. Oldenbergs Introduction to Gobhilaghyastra , SBE Vol.XXX, pp.9-10. The
present author has not seen the list of mantra-s given by Prof. Knauer. Probably the other
three mantra-s of Knauers list may be the Pariecanamantra-s
18
SBE Vol.XXX, p.11
10

These two discrepancies are not small as he pronounces them to be. And
also he seems to be confused in both the cases. In the first case, the mantra
gantr samaganmahi has actually been prescribed by Gobhila in the upanayana
ceremony by the stra .-.-.... -....... .-..-.-||. (II/10/20. The mantra left
out is the very next one in the Mantrabrhmaa, ie |. -.-.:.-.|. , which
happens to be the 15
th
mantra of sixth khaa in the second praphaka. Why this
mantra has been left out? When we seek the commentary (on the
Gobhilaghyastra) for clarification, it is not clear. It is rather confusing. Mukund
Jha Bakshi, the author of the commentary Mdul, writes on the above quoted
stra (II/10/20) : -....+-..... :|. -..+ .|. ....|-.|. -..|....+
...||.-. .v.+.. -...-.+ He says the word iti at the end of the stra
means beginning with. And he explains it to mean that two mantra-s are to be
recited. That is, along with the quoted mantra (ie.gantr samaganmahi), the
next one is also to be recited. In the same context, surprisingly in the same breath,
he adds, one should notice that even if the mantra |. etc. is included as the
very next mantra in the brhmaa, it should be recited at the end of the mantra
.. . etc.(. |. :..|-... ..-. .-.|-..:|. .. . :|. .-.-...-....
:.. The reason he adduces for this is the mantra |. etc. is meant for
holding students hand. Since it would be difficult to hold students hand by the
teacher when both their hands are full of water, this mantra should be recited
afterwards, along with the mantra .. . which is prescribed for holding
students hand. The mantra gantr samaganmahi is prescribed to be recited
when the teacher onlooks the student (the hands of both of them are filled with
water by another Brahmin).

Now what we have to understand? Gobhila has clearly left out the mantra
|. etc. The commentator strives hard to include it in the parlance of stra
II/10/20. But he finds that the meaning of the mantra does not fall in conformity
with the action prescribed by the stra. So he says that it should be uttered at the
end of the mantra .. . etc. which is prescribed for holding students hand.
The second case of discrepancy is more interesting. Here again, Prof.
Oldenberg seems not very clear himself. What he wants us to understand is this:
11
There is a group of seven mantra-s in the fifth khaa of the second praphaka
of the Mantrabrhmaa. But Gobhila says that the group consists of six mantra-s
only. This he expresses rather confusingly as Mantrabrhmaa II, 5, 1-7 does
not consist of six verses as Gobh IV,6,5-6 allows us to assume, but of seven
verses. Now what exactly is the problem? Let us examine the relevant stra-s of
Gobhila. The stra-s IV, 6, 2-6 run as follows: .--.||.... .-..|......
-...:|. -. :.++..+ .. |.-.||...-.| ..-.... -.-...-.. .-.... :.-.-...+
The first sentence may lucidly be translated as for eradicating alakm, there is a
mini-sacrifice in which offerings are to be made with the mantra-s -...:|. -. etc.
Each mantra is to be employed for each offering. The next sentence is not clear.
What we are given to understand by the Saral commentary is this: The seventh
mantra is .. |.-.| etc. And the last offering should be made with the last mantra
(in the group) ie. .-.... . .. etc. Before the last offering, one has to utter the
vmadevya k and the mahvyhti-s. Here Gobhila presumably speaks of a
group of eight mantra-s (Mantrabrhmaa II/5/1-8). This is corroborated by
Saral commentary also (.. .+. ++.. ~.. ++. .-|.-..... The
seventh mantra in this group, if we go by Mantrabrhmaa is .|- . .|... -..
|.... |. .....+ .. .... -. + .. -.. ..-..|. ..-.++ . In place of this
mantra, another mantra, .. |.-.| etc. is to be employed, says the author of
Saral. But he does not identify the mantra. Nor he quotes it in extenso. Is it the
mantra .. |.-.| |..v.:- |...| :|.+ .. .. ... .... .-. ....|-.--.++
(..-.-....-.-. I/5/6 ; -...-. II/8/5)? One cannot be sure. Living practitioners can
only clarify.

Now why Gobhila wants us to replace .|- . etc., which is included in
the Mantrabrhmaa, by another mantra which is not given there? If both the
works, ie., Mantrabrhmaa and the Gobhilaghyastra, were written together on
a common plan, why should this happen? The author could have given the
intended mantra, instead of giving another mantra and then asking us to replace
the same.

The first case, ie., the omission of the mantra |. etc. also, could have
been avoided, had it been the same author with a common plan.
12

If Gobhila were dependant on the pre existing Mantrabrhmaa, as Prof.
Knauer holds, even then, this confusion would not have risen.

Moreover, in prescribing mantra-s, Gobhila does not keep uniformity in
presentation. And at times he is not clear also. An instance of clumsy presentation
is the stra II/8/4. . -..|. .-. ..|-. :|. .... . .-.|.. ... -.|... .||.+ By
this stra, he prescribes three mantra-s viz.1) .-. ..|-... 2) ..|...
..-...3) ::..| -.-. ... -.|... |.+ He attains this by quoting
the first mantra by pratka and attaching the second half of the last mantra fully
with it, of course intermixing with the word iti. One cannot make out this from
the stra without extraneous guidance.

Thus the Gobhilaghyastra is not as well knit as the
pastambaghyastra. Also pastambaghyastra is a self contained unit which
includes almost all the mantra-s to be employed in the pastambaghyaprayoga
only with a few exceptions. Mantrabrhmaa, on the contrary, does not supply all
the mantra-s for Gobhilaghyaprayoga. Thus the Mantraprana is a unique work
in the Vedic literature.
















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Books referred to

Mantrapha , Ed. M. Winternitz, Oxford, 1897 (Repr. Satguru Publications, New
Delhi,1985).

Chndaogyabrhmaa (Mantrabrhmaa), Sri Govind Deekshitha Punya
Smarana Samithi, Kumbakonam, Tamil Nadu, 1980.

pastambaghyastra (with the comm. of Sudarancrya), Ed. Mahadeva Sastri,
Oriental Research Institute, Mysore,1987.

India of Vedic Kalpastras, Ram Gopal, MLBD, New Delhi, 1983
.
The Grihya Sutras, Part II, SBE Vol.XXX, MLBD(Repr.), New Delhi, 1980.
Gobhilaghyastra, (with Mdul comm. for the first and second praphaka and
Saral comm. for the third and fourth praphaka), ED. Sudhakar Malavya,
Chowkhambha Sanskrita Sansthan, Varanasi, 1997.
Books in Grantha script

Ekgnika (Mantraprana), Ed. Vaidyanatha Sastri, Sarada Vilas Press,
Kumbaghonam, 1905.

Mantraprana (with Haradattas comm..) Ed. Ramakrishna Sastri,
Vanivilasamandiram Press, Palghat, Kerala, 1903.

pastambaghyastra,( Mantrdisayuta), Ed. Vaidyanatha Sastri, Sarada Vilas
Press, Kumbaghonam,1912.

pastambaghyaprayoga, Vanivilasamandiram Press, Palghat, 1899.

pastambaghyaprayogaratna, Ed. Muddu Dikshitar, Sri Jnanasambandha Vilas
Press, Chidambaram, 1927.

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