Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . 3 . . . 437
*,* The Second Volume will contain a GenzraL INTRODUCTION to the Grzhya-SAtras.
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SANK HAYANA-GR/HYA- SUTRA.
INTRODUCTION
TO THE
SANKHAYVANA-GR/HYA-SUTRA.
THE Grihya-sitra ascribed to S4nkhdyana, which has been edited and translated into German by myself in the XVth volume of the Indische Studien, is based on the first of the four Vedas, the Rig-veda in the Bashkala recension’, and among the Brahmaza texts, on the Kaushitaka. Its reputed author, whom we ordinarily find called by his family name, Sankhayana, had the proper name Suyagiia. This we may infer from the lists of Vedic teachers given in different Grvihya texts where they describe the Tarpaza ceremony. Though in these lists the order of names varies very much, yet the two names Suyagiia and Sankhéyana are constantly placed side by side, so that this fact alone would render it probable that they belonged to the same person. Thus we read in the Sankhayana-Grzhya IV, 10= VI, 1:
Here we have grouped together the two Brahmaza authors (with the fictitious doubles, the great Kaushitaki, the great Aitareya) and the two corresponding Sdtra authors belonging to the two chief branches of the Rigveda literature; first comes one Brahmaza author (for Kahola Kaushitaki is one person) with the Sdtra author connected with him, then the second Sitra author and the corresponding Brahmava teacher.
In the SAambavya-Grihya (Indische Studien, XV, 154) the corresponding passage runs thus:
Gargya- Gautama- Sakalya- Babhravya- Mandattavya
1 See IV, 5, 9. B 2
In the SAambavya-Grihya (Indische Studien, XV, 154) the corresponding passage runs thus:
The same Grvthya still more explicitly bears witness to the name of Suyagiia Sankhayana, by adding at the end of the list from which these names are quoted the following words: Suyagiia Sakhayanas [sic] tr7[pya]tu, i. e. ‘May Suyagiia Sankhayana satiate himself (with the water offering).
We may also quote here a K4rik4 given by Narayana! in his great commentary on the Sankhayana-Grzhya (I, 1, 10):
Atrarazipradanam yad adhvaryu kurute kvakit?
matam tan na Suyagiiasya, mathitam so tra ne&khati.
It would perhaps be hazardous to claim for the author of this K4arika the authority of an independent witness, for very likely he may have derived his knowledge from the lists of teachers which we have quoted before. But at all events the concordance of the three Grihya texts furnishes
_a proof which, I think, cannot be set aside by another testimony which we must mention now. At the end of the Kaushitaki-Arazyaka (Adhyaya 15) we find a Vamsa or list of the teachers by whom the knowledge contained in that Arazyaka is supposed to have been handed down. The opening words of this list run thus:
‘Om! Now follows the Vamsa. Adoration to the Brahman! Adoration to the teachers! We have learnt (this text) from Guz4khya S4nkhadyana, Guvdkhya SAnkhayana from Kahola Kaushitaki, Kahola Kaushitaki from Uddalaka Aruzi, &c.’
It is a very natural supposition that the author of this list intended to begin with the name of the Doctor eponymus, if we may say so, of the Satras of his school, and then to proceed to name the Doctor eponymus of the Brahmanas, and after him the more ancient teachers and
1 Manuscr. Chambers 712 (Berlin Royal Library), fol. 12b. 2 Comp. Paraskara-Grthya I, 2, 5: aravipradinam eke.
p. 5
Chambers 712 (Berlin Royal Library), fol. 12b. 2 Comp. Paraskara-Grthya I, 2, 5: aravipradinam eke.
p. 5
sages. But whether the author of this passage really supposed this Guzdkhya S4nkhdyana to be the author of the Sankhayana-sitras, or not, we shall be justified in following rather the unanimous statements of the texts previously quoted, and in accepting in accordance with them, as the full name of our Sdtrakara, the name Suyagifia S4nkha4yana. The Grthya-sitra which has been here translated presupposes, as all Grzhya-sitras do, the existence of the Srauta-sitra, with which it is intimately connected and which is referred to in the Gvzhya in several instances}. Here the question arises whether the Gvzhya-sftra was composed by the same author to whom the authorship of the Srauta-sitra belongs, so that the two texts form together, and would, in the conception of their author, be intended to form, one great body of Satras, or, on the other hand, whether the Grhya-sitra is a later addition to the Srauta-sitra. On this question I have ventured, in the preface to my German edition of SAankhayana ?, to offer a few remarks which, however, I feel bound to say do not seem to myself quite decisive. I there pointed out that the Grzhyastra contains a few aphorisms which we should rather expect would have found their place in the Srauta-sitra, if the two texts were composed by the same author and on a common plan®. But, apart from the possibility that in a work of such considerable extent as that collection of Sfitras would be, such trifling incongruences or irregularities might very easily escape the attention even of a very careful author, there is still another objection that may be urged against the inference drawn by me from such passages. It can be shown‘ that the Grzhya texts which we possess are based to some extent on one common original, from which they have taken verbatim, or nearly verbatim, a certain number of aphorisms. Thus if we were to suppose that Sankhayana,
1 See, for instance, Grzhya I, 16, 1 (Srauta IV, 16, 2).
3 Indische Studien, vol. xv, pp. 11, 12.
® The Sitras with reference to which I made that observation are I, 8, 14; 14, 13-15; II,15,10. Comp. Srauta-siitra II, 7,12; IV, 21.
* I intend to give some proofs of this in the General Introduction to the Grihya-sitras which will be given in the second volume of these translations,
p. 6
Comp. Srauta-siitra II, 7,12; IV, 21.
* I intend to give some proofs of this in the General Introduction to the Grihya-sitras which will be given in the second volume of these translations,p. 6 or whosoever the author of this Gvzhya-sitra may have been, found the aphorisms on which I once based my argument, in that original text, this would explain the occurrence of those passages in a portion of the great body of Satras different from that in which we should expect to meet them. Now several of the passages in question recur identically in other Grzhya texts, so that we may infer indeed that they are taken from that lost original, and we have no means to judge whether the other similar passages are not taken from it also. I believe, therefore, that the opinion which I once pronounced regarding the relation in which the two Sfitra texts stand to each other, cannot be vindicated, and that it is better to leave that question unanswered until perhaps further discoveries throw a new light on it.
For the reconstruction of the correct text of the Sankhayana-Grihya, and occasionally also for its interpretation, it is of considerable importance that we possess, besides the Devanagari MSS. of the text and of the commentaries, a South Indian MS. written in the Grantha character (MS. Whish 78 in the library of the Royal Asiatic Society, London) which contains a Grzhya based on that of Sankhayana and following it, during the greater part of the work, nearly word for word'. It is designated in the MS., at the end of the single Adhyayas, as ‘Kaushitaka-Grihya.’ It therefore professes to follow the teaching of the same Brahmavza which is adhered to also by the Sfitra school of Sankhdyana. A metrical commentary, which in the MS. follows after the text, names in its opening Sloka a teacher Sambavya as the author of this Sdtra. The Sloka runs thus:
(‘Having bowed to the most excellent author of Satras, to Sdmbavya, the Af#arya belonging to the Kaushitaka school, I shall compose a short commentary on his Grzhya, which has been forgotten by many.’)
The name of this SAmbavya does not occur among the
1 Comp. the statements given with regard to that text in my German edition of Sankhayana, Indische Studien, XV, 4 seq.
p. 7
teachers enumerated in the description of the Tarpana ceremony, neither in SA4nkhA4yana IV, 10, nor in Asvalayana III, 4; but in the list of the Sambavya-Grzhya itself it is found (see above, p. 4); and besides it seems to me also to be mentioned in Asvalayana-Grthya IV, 8, 24, in which passage it will scarcely be considered too bold to conjecture SAmbavya instead of Samvatya.
4); and besides it seems to me also to be mentioned in Asvalayana-Grthya IV, 8, 24, in which passage it will scarcely be considered too bold to conjecture SAmbavya instead of Samvatya.
Though the MS. of the SAmbavya-Grzhya is very confused, and full of blunders of all sorts, yet it deserves to be attentively studied by all scholars who are accustomed to look, if not in theory yet in practice, on the agreement of a few Vedic text MSS., or of a few Indian commentaries, as if it had a claim to an unassailable authority to which European Orientalists would have no right to deny their faith. In the Sankh4yana-Grvzhya a number of passages are found in which corrupt readings or perverse explanations are supported by all the Sankhayana MSS. and by all the Sankh4yana commentaries, and if, by a rare and fortunate chance, the SAmbavya Grantha MS., which is unaffected by the blunders of the Devanagari MSS., had not been discovered in the south of the peninsula, these readings and explanations would seem to rest on the unanimous agreement of tradition. Perhaps it seems unnecessary to dwell on this point, for very few Orientalists, if any, would be prepared to assert that Indian tradition is infallible. But when looking over many of the editions and translations of the Vedic texts, even such as have been published in the last years, one finds plentiful occasion to observe that in hundreds of passages tradition has been practically treated, by scholars of very high merit, as if it had an authority not very far removed from infallibility. A case like that of which we have to speak here, in which a whole set of MSS., and occasionally also of commentaries, can be tested by a MS. ofa nearly related text, written in a different character and in a distant part of India, will strengthen our belief that we are right in judging for ourselves, even if that judgment should oppose itself to such authorities as Narayava or Ramagandra or Gayarama.
Perhaps it will not be out of place to add here, as anp. 8 illustration of these remarks, a few observations on one of the passages in which the rejection of the traditional S4nkh4yana reading, together with the traditional SAankhayana explanation, is confirmed by the Sambavya MS., though no doubt, even without the aid of that MS., we ought to have formed the right conclusions for ourselves. At SAnkhayana II, 4, 1. 2 the traditional reading is:
Mama vrate hridayam te dadhami mama 4ittam anu kittam te astu | mama vaéam ekaman4 gushasva Brzhaspatish “v4 niyunaktu mahyam iti | kamasya brahma- Aaryasy sav iti.
Sankhayana is treating here of the Upanayana, or the initiation of the student who is received by a teacher and intends to study the Veda with him. The teacher on that occasion is to pronounce the Mantra which we have just transcribed, and which translated into English would run thus:
Sankhayana is treating here of the Upanayana, or the initiation of the student who is received by a teacher and intends to study the Veda with him. The teacher on that occasion is to pronounce the Mantra which we have just transcribed, and which translated into English would run thus:
‘Under my will I take thy heart ; after my mind shall thy mind follow; in my word thou shalt rejoice with all thy heart ; may Brthaspati join thee to me.’ ‘ Of the Brahma- Rarya of Kama (or lust), N. N.1’
The MSS. give the end of the passage as we have printed it above, kamasya brahmaékaryasyAsAv iti. This Narayaza explains in the following way. Brahmazarya here means the observances which the student has to keep through certain periods of time before the different texts which he has to learn can be taught him. First comes the Savitri verse, for which he prepares himself by observing the savitra vrata; this lasts either one year, or three days, or the Savitri can also be taught him immediately (see chap. 5, 1-3). Then follows the sukriya vrata, of three days, or twelve days, or one year, or any other period of time according to the teacher’s pleasure (chap. 11, 10); by this vrata the student is enabled to study the main portion of the Veda. Finally come the sAkvara, vratika, aupanishada observances, each of which has to last one year, and which refer to the different parts of the Arazyaka (see chap. 11, 11 seq., and the sixth book). Now the formula of which we treat here refers principally to the sAvitra
p. 9
Finally come the sAkvara, vratika, aupanishada observances, each of which has to last one year, and which refer to the different parts of the Arazyaka (see chap. 11, 11 seq., and the sixth book). Now the formula of which we treat here refers principally to the sAvitrap. 9 vrata. The teacher announces to the student how long he has to keep that vrata. He says (Sitra 1), ‘May Brshaspati join thee to me (Sdtra 2) for a brahmagarya (i.e. a vrata) of such and such (kamasya) a time (one year, three days, &c.),N.N.!’ Kama (the pleasure) would thus stand here as an expletive which was to be replaced in each single case by the indication of the real space of time that depended on the teacher’s pleasure (‘... niyunaktu mahyam sAmvatsarikasya trairatrikasya vanvakshikasya va savitrasya brahmakaryasy4mukamukasarmann iti vakyasamyogo gneyak’). The same should take place at the corresponding forms of Upanayana which had to precede the entrance of the student upon the sukriya, sikvara, &c. observances. This is the explanation of Narayaza, with which Ramafandra and all the other commentaries agree. It will scarcely be necessary to observe that the singular use of k4ma, on which this traditional explanation rests, is neither in accordance with the meaning of the word, nor supported by any parallel texts. So, even before I had the opportunity of collating the S4mbavya MS., I had no doubt that the system of the Vratas has nothing at all to do with our Sftra, and that its text should be made intelligible by a slight alteration touching only the quantity of the a in two syllables, by writing, Kamasya brahmakary asy as4v iti (thou art the Brahmaéarin of Kama, N.N.!), as we read in Asvalayana I, 20,8, kasya brahmakaryasi, pravasya brahmakary asi. Afterwards I found that the Grantha MS. of Sdmbavya gives the very reading which I had conjectured.
Passages like this are not very rare in the Grshya-sitras. In the other Sitras we are not in the same favourable position of possessing a MS. which enables us, as the Grantha MS. of SAmbavya does, to test their text.
We cannot conclude these introductory remarks without speaking of the later additions tacked on at the end of the original body of the Sankhayana-Gvhya-sitras!. There are unmistakable indications that the fifth and sixth books are later additions. The fifth book is
1 Comp. the remarks in my German edition of Saakhayana, Ind. Studien, XV, 7.
p. 10
designated as a parisish¢ta in a K4§rika quoted by Narayana: parisish¢ad 4vasathye parvavatikrame karuk Vaisvanarayagnaye Aagnaye! tantumate tatha.
(‘According to the Parisishza, if one of the half-monthly sacrifices has been omitted, a mess of rice should be offered on the sacred domestic fire to Agni Vaisvanara and to _ Agni Tantumat.’)
The passages of the ‘ Parisish¢a’ here referred to are the two first aphorisms of V, 4:
(‘According to the Parisishza, if one of the half-monthly sacrifices has been omitted, a mess of rice should be offered on the sacred domestic fire to Agni Vaisvanara and to _ Agni Tantumat.’)
The passages of the ‘ Parisish¢a’ here referred to are the two first aphorisms of V, 4:
‘Now if a half-monthly sacrifice has not been performed, one or the other of them, then a mess of rice (is to be offered )—
‘With (the words), “To Agni Vaisvanara svaha! To Agni Tantumat svaha!’”
There are, besides, several passages in which Narayana himself mentions the fifth book under the designation of Pariseshadhydya?. And even if we had not the authority of the K4rika and of N4rayaza, the contents alone of the fifth book would raise our suspicion against its genuineness. The matter ordinarily treated of in the Grzhya texts is brought to an end in Adhy4dyas I-IV; in the fifth book we find diverse supplementary additions on points discussed before; rules, which no doubt would have been given at their proper place, had the fifth book been composed at the same time, and by the same author, as the preceding books?. Besides, we find different prayaskitta oblations treated of, and a description of two ceremonies which are mentioned, as far as I know, in no other Grzhya-sitra, but belong to the rites frequently described in such works as Purdvas, Parisishfas, and later Dharma texts: the consecration of ponds or wells (chap. 2), and the consecration of gardens (chap. 3).
There can thus be little doubt as to the secondary character of the fifth book. And this alone suffices to
1 vagnaye the MS.
3 Narayana on I, 9, 3; 10, 2.
8 The Paddhati inserts the paraphrase of several of these rules into the explanation of the first Adhydya.
INTRODUCTION. II
furnish an important argument in favour of the same view with regard to the sixth book also. This view is furthermore supported by the opening invocation in that book, addressed to Brahman and to a number of mythological beings and Vedic sages and teachers. It is evident that by such an invocation this book is characterised as a separate treatise, presupposing of course the main body of the Sankhayana-sitras, but not forming part of it in the same sense in which, for instance, the second or the third Adhyaya does. The object of that treatise is the exposition of the ritual connected with the study of the Rahasya texts. The sixth book, composed no doubt by a later adherent of the Sankh4yana school, returns, in fact, to, and enlarges on, matters that have already found their proper place in the original Gvzhya-sdtra at II, 12, and partly also at IV, 7.
SANKHAYANA-GR/HYA-SOTRA.
ApuyAya I, KuHawpa 1.
1. Now henceforth we shall declare the Pakayagiias.
2. When (a pupil) is going to return (from his teacher), let him keep that fire (as his domestic fire) on which he has put the last piece of wood (as required by the regulations for a student),
3. Or (he should keep) his nuptial fire.
1. Now henceforth we shall declare the Pakayagiias.
2. When (a pupil) is going to return (from his teacher), let him keep that fire (as his domestic fire) on which he has put the last piece of wood (as required by the regulations for a student),
3. Or (he should keep) his nuptial fire.
1,1. The ceremonies to be treated of are defined here as the Pakayagias (i.e. oblations of cooked offerings) just as in the opening sentence of the Paraskara-Grshya they are called grzhyasthalfpak&s. This is indeed the most characteristic form of offerings belonging to the domain of the Grzhya ritual, though it would not be correct to state that the Grzhya-sGtras treat exclusively of sacrificial ceremonies of this kind.
2. As to the duty of the Vedic student of putting every day a piece of wood on the sacred fire of his teacher, see below, II, 6, 8, and compare the Grzhya-samgraha-parisish/a II, 58. According to a Karika given by Narayana, and the Karmapradipa (I, 6, 13), the prescription of this Stra regarding the time for the kindling of the sacred fire refers exclusively to the case of vigdana (betrothal). Comp. also Dr. Bloomfield’s note on the Grrhya-samgraha-parisish/a I, 76 (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXV, 560). In the K4riké it is stated that if the betrothed girl dies after the fire has been kindled, but before the marriage, the sacrificer is not to forsake his fire, but to marry another girl; if he cannot find a bride, he should make the fire enter into himself according to the rules given by Sankhayana- Grihya V, 1, and himself become uttar4sramin, i.e. enter one of the two final Asramas.
p. 13
4. Some declare (that the domestic fire should be kindled) at the time of the division of the inheritance.
5. Or that after the death of the householder the eldest one himself (should kindle it).
6. (It should be kindled) on the day of the new moon of the month of Vaisakha or on another (new moon day).
7. Some say (that the fire should be kindled) according to the (sacrificer’s) wishes under the (corresponding) constellation.
8. He should light his fire at one of the following places, viz. in the house of a Vaisya who is rich in
7. Some say (that the fire should be kindled) according to the (sacrificer’s) wishes under the (corresponding) constellation.
8. He should light his fire at one of the following places, viz. in the house of a Vaisya who is rich in
5. Narayana: ‘If the fire has not been kindled at the time stated above, then, after the householder ... i.e. the father, even if he should not have performed the 4dh4na, or the elder brother has died, the eldest son (or the son who after his elder brother’s death has become the eldest), after he has performed the Sapindikarana, (for the dead father or brother; see below, IV, 3, and the ninth chapter of the Parisish‘a [book V]), even if he has not divided the inheritance with his younger brothers (so that the time stated in the fourth Sfitra would not have arrived), should kindle the fire himself, i.e. without an officiating priest (ritvig). ... Or the Sfitra should be divided into two; prete v4 grzhapatau (or after the death of the householder), and svayam gy4y4n (the eminent one himself), i.e. of Brahmazas, Kshatriyas, and Vaisyas a gydy4n, which means a most eminent person, a Braéhmawa, performs the Pakayagvias himself; for the two other castes the Pakayagiias have to be performed through an officiating priest: this is the meaning of this svayam (himself). I have given this note of Narayana as a specimen of the entirely arbitrary and obviously misleading explanations which are unfortunately so frequently found in this author, as indeed in most of the other Sfitra commentators. As to the true meaning of this svayam I still adhere to the explanation which I proposed in my German edition of the text (p. 118), that in case no division of the inheritance takes place, the sacred fire should be kindled on behalf of all the joint-proprietors, but that only the eldest brother should act personally (svayam).
8. Or, ‘at (the fire of) a person rich in cattle, in the house of a Vaisya,’ &c.? The commentators (see p. 118 of the Germanp. 14 cattle, at a frying-pan, or (at the fire of) one who offers many sacrifices.
g. Some say that (the fire should be fetched from one of the above-mentioned places) in the evening and in the morning.
10. The inauguration (of the fire) by an evening offering should be learnt from the Adhvaryus, according to (my) teacher.
11. In the morning he shall offer a full oblation with a verse sacred to Vishzu, or silently.
12. The time for setting it (i.e. the domestic fire) in a blaze and for sacrificing on it has been explained by (the rules given with regard to) the Agnihotra.
11. In the morning he shall offer a full oblation with a verse sacred to Vishzu, or silently.
12. The time for setting it (i.e. the domestic fire) in a blaze and for sacrificing on it has been explained by (the rules given with regard to) the Agnihotra.
edition) differ as to whether in purupasu-vi/kula one or two alternatives are contained, and it is interesting to see that the Sftra authors themselves differed in this respect ; Péraskara (I, 2, 3), when declaring from what place the fire should be fetched, speaks of the house of a Vaisya rich in cattle ; Asvalayana, on the contrary, who in the Grzhya-sfitra does not expressly treat of the kindling of the domestic fire, in the corresponding passage of the Srauta-sfitra (II, 2, 1), gives the rule that the dakshizAgni is to be fetched ‘from the house of a Vaisya or from a rich person.’
g-11. I now differ from the opinion which I pronounced in my German edition with regard to the relation in which these three Sfitras stand to each other. I think they ought to be understood thus: 9. Some teachers say that the fetching of the fire from its yoni, as taught in Sfitra 8, ought to be done twice ; in the evening, so that the fire, after the necessary rites have been performed, goes out, and then again in the morning. 10. But my (the author’s) teacher (comp. as to 44arya, Katydyana’s Srauta-sfitra I, 3, 7; Professor Garbe’s note on Vaiténa-sftra 1, 3) is of opinion that the fire should be fetched only once, and that with this fire the ceremonies which are taught by the Adhvaryus are to be performed in the evening (see, for instance, Katy. IV, 7. 8, which passage is paraphrased here by Narayama). 11. In the morning (according to the same teacher, not, as I once understood this passage, according to the eke referred to in Stra g), a full oblation is to be offered, &c.
12, Srauta-sfitra II, 6, 2 seq.
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13. And ‘invested with the sacrificial cord,’ &c., all these rules, as far as they are applicable, should be applied (here also} in consequence of the unity of the ritual.
14. With regard to this they quote also (the following Sloka) :
15- ‘The kinds of Pakayag#as, the kinds of Haviryagvas, and again the kinds of Soma sacrifices,
‘Twenty-one by number, these are proclaimed to be the kinds of sacrifice.’
Kuawpa 2.
1. At the end of the sacrificial acts (follows) the distribution of food to Brahmamas.
2. Voice, (pleasantness of) form, age, learning, moral character, (right) conduct are the qualities (required in the Bréhmazas who are to be invited thereto).
13. Srauta-sitra I, 1, 6. 7: yagfopavitt devakarm4mi karoti, praéinavitt pitryani, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grvhya ritual.
13. Srauta-sitra I, 1, 6. 7: yagfopavitt devakarm4mi karoti, praéinavitt pitryani, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grvhya ritual.
15. With regard to the twenty-one kinds of sacrifice compare, for instance, Gautama VIII, 18-20; Max Miller, Z.D.M.G. IX, p. lxxiii; Weber, Indische Studien, X, 326. The seven kinds of Pakayagfias are the Ash/ak4 sacrifices (see below, III, 12 seq.), the sacrifices offered at each Parvan (I, 3), the Sraddha (or funeral) sacrifices (IV, 1 seq.), the sacrifice of the Sravant full moon (IV, 15), of the Agrahfyant (IV, 17 seq.), of the Kaitri (IV, 19), and of the Asvayugt (IV,16). The seven Havis sacrifices (belonging, as is the case also with the third division of sacrifices, to the Srauta ritual) are the Agnyadheya, the Agnihotra, the sacrifices of the full and new moon, the Agrayana, the three Katurmfsya sacrifices, the Nirfdapasubandha, and the Sautr4mani. The seven kinds of Soma sacrifices (of which the more ancient texts mention only three or four samsth4s, see Weber, Indische Studien, IX, 120) are the Agnish/oma, the Atyagnish/oma, the Ukthya, the Shodasin, the Atiratra, the Aptoryama,
16 sANKHAYANA-GRIHYVA-SOTRA.
3. Learning, however, outweighs every (other qualification).
4. A learned one should not be passed over.
5. ‘The threefold (knowledge, viz. that) which refers to the deities, that which refers to the Atman, and that which refers to sacrifice,
‘(Handed down) in the Mantras and in the Brahmaza: this is called learning.
6. ‘A performer of the sacred rights, a man who has studied (the Veda), who is old in learning and devoted to austerities :
‘He who gives food (even) once to such (a Brah- mama), hunger will not befall that man any more.
7. ‘Whatsoever deity he may wish to satiate at any sacrifice,
‘ Destining it to that (deity) in his mind, he shall give (the food) to a person like that.
8. ‘An oblation deposited in a person like that will never miss its way to the deity;
‘Treasure of men, vessel of gods (in which they receive what is given to them) he is called.’
Kuanpa 38.
1. Now (follow) the ceremonies of the days of the new and full moon. He fasts.
2. In the morning, when the sun shines on the
8, 1. Most probably this rule should be divided into two Sftras, so that atha darsapfirzam4sau would stand as the heading of the chapter; comp. below, chap. 18, 1, atha Aaturthikarma; chap. 24,1, atha gAtakarma, &c.
2. ‘If this is expressly stated, the oblation is to be made in night-time ; for instance, at the Vastoshpatiya ceremony it is stated, “The tenth oblation of the Sthdlipdka, to Agni Svishfakrit at night” (see below, III, 4, 8).’ Ndaréyana.
p. 17
top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule.
p. 17
top of the great trees, that is the most auspicious time for all kinds of sacrifices, unless there be a special rule.
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. 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.
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 Agnishomau, at the new moon, Agni, Vishwu, and Indrégni, who are preceded in both cases by Agni and Soma as the deities of the two 4gyabhagas (see below, ch. 9, 7); and followed by Agni Svish/akr:t. For more detailed statements see Hillebrandt, Das altindische Neu- und Vollmondsopfer (Jena, 1879), pp. 102 seq.
4. For instance, the taking of the portion of food destined to Agni should be performed with the Mantra: Agnaye tva gushfam grthnfmi, &c. A number of ceremonies common to the Sthalipaka ritual and to the ordinary ritual of Agya 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 Agya 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 Grshya-sfitras), that our text, as probably is the case also with the PAraskara-sftra, is based on an original, the opening sentences of which are preserved to us in Sankh. I, §, 1-5 =P4raskara I, 4, 1-5, so that the first chapters of Sankhayana, 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.
[29] c
p. 18
5. And the rules about the portions to be cut off (from the sacrificial food, are valid).
6. But before the sacrifices of the new and full moon one should make offerings to the deities of the Anvarambhaztya ceremony.
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. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger.
g. 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.
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.
5. OntheavadanadharmA4s comp. Weber, Indische Studien, X, 95; Hillebrandt, Neu- und Vollmondsopfer, pp. 122 seqq.
6. The Anvarambhanty4-ishAi is the sacrifice taught in the Srauta texts which is to be performed before the sacrificer for the first time offers the Darsapfirnamiasa sacrifice. See Weber, Indische Studien, X, 330; Hillebrandt, loc. cit., p. 185. The deities of this ceremony are Agnivishvf, Sarasvati, and Sarasvat.
4. Comp. the expiatory sacrifice prescribed in the Parisish/a book, V, 4.
8. The text here passes over from the two monthly sacrifices to the two daily ones, which correspond to the Agnihotra of the Srauta ritual.
-
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14. In the evening (he makes the oblation) to Agni, in the morning to Sfrya,
15. And after both silently to Pragdpati.
16. Some (say that) before the first oblation a piece of wood (is to be put on the fire).
17. The sprinkling with water as indicated (in the Srauta-siitra).
Kuawpa 4,
1. When he has risen in the morning and has sipped water, let him daily repeat his recital.
2. (This consists of, or is accompanied by, the following texts:) the two verses, ‘To-day, god Savitar’ (Rig-veda V, 82, 4-5); the hymn, ‘Go away, Manasaspati’ (X, 164); the hymn, ‘ Right and truth’ (X, 190); the verses, ‘Look down, ye Adityas, to the end of the hymn (VIII, 47, 11-18);
14, 15. These are the same deities who are worshipped also at the Agnihotra.
17. Srauta-sftra IT, 6, 9-11. Comp. p. 120 of the German edition.
4,1. The Paddhati of Ramafandra understands svadhyayam adhfyfta as a prescription to perform the daily Brahmayagta(comp., for instance, Asvalayana-Grihya III, 2; Apastamba I, 11, 22 seq.), which consists in the recitation of portions of the Veda ; the hymns and verses stated in Sfttra 2 are, according to the same authority, to be repeated immediately after the recitation of the svadhy&ya (‘svadhy4yanantaram’). N4rayama, on the contrary, considers that the svadhy4ya prescribed in Stra 1 consists of those very hymns and verses which are indicated in the second Sftra. As to the Brahmayagfia, he says that the 4a at the end of the second Sftra may be referred to it (‘the word 4a means that texts procuring a long life, such as Rig-veda I, 89, should be murmured, or an injunction of the Brahmayagvia is intended’). At all events it is very difficult to believe that the recitation of the texts stated in this chapter should be quite independent from the daily Brahmayagfta, About the performance of the Brahmayagvia in our days comp. the note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43.
Cc 2
p. 20
the note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43.
Cc 2
p. 20
the verse, ‘O Indra, the best treasures’ (II, 21, 6); the verse, ‘The swan dwelling in purity’ (IV, 40, 5); the verse, ‘Adoration to the great ones’ (I, 27, 13); the verse, ‘What we fear, Indra’ (VIII, 50, 13); the verse, ‘And of the sleep’ (I, 120, 12); the verse, ‘He who says to me, O king’ (II, 28, 10); the hymn, ‘Let glory be mine, Agni’ (X, 128); and the five verses, ‘Bliss may create for us’ (V, 51, II seq.).
Kuanpa 5.
1. There are four kinds of Pakayagzias, viz. the Huta, the AuutTa, the PrauuTa, and the PrAsita.
2. On the following five occasions, viz. the wedding, the tonsure (of the child’s head), the initiation (of the BrahmaZ4rin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall—
3. To a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he carries forward the fire,
4. Having kindled it by rubbing, according to some teachers, at his marriage.
5. During the northern course of the sun, in the
5, 1. This SQtra and the following ones down to the fifth are identical with Paraskara I, 4, 1-5; it seems to me that we have here before us the opening Sitras of a lost text from which this passage has been copied both by Sankhayana and Paraskara. Comp. the preface of the second volume of the Grzhya-sitras.
With regard to the fourfold division of Pakayagias stated here comp. below, chap. 10, 7.
2. Comp. the Karika quoted by Nardyaaa, ‘vivahddishu bahyo ’gnir mandape 4a tad ishyata iti.’
3. On the Agni-prazayana comp. the details given in the Grzhyasamgraha-parisish/a (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxv), I, 64-69.
I ADHYAYA, 6 KHANDA, 5. “at
time of the increasing moon, on an auspicious day he shall seize the hand of a girl,
6. Who should possess (the auspicious) characteristics (required),
7. Whose limbs should be proportionate,
8. Whose hair should be smooth,
9. Who should also have at her neck two curls turned to the right. .
10. (Of such a girl) he shall know that she will give birth to six men.
Kuanpa 6,
1. If he will acquire a wife, let him recite over the wooers (whom he sends to the girl’s father) when they go away, the verse, ‘ Thornless’ (Rigveda X, 85, 23).
2. When they arrive, they take flowers, fruits, barley, and a pot of water.
3. They say thrice, ‘Here I am, sir!’
4. When these words have been uttered, they ask the girl in marriage, reciting the clan names, the dwellers turning their faces to the east, the visitors to the west.
5. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, g. On Avartau comp. the note in the German edition, p. 121.
6, 1. ‘The wooers, i.e. his own father, &c.’ Narayana.
5. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, g. On Avartau comp. the note in the German edition, p. 121.
6, 1. ‘The wooers, i.e. his own father, &c.’ Narayana.
3. ‘When the father of the suitor and the others, together with their AAarya, have arrived at the house of him who is to give away the girl, they station themselves in the hall, and the father of the suitor says thrice, “Here am I, N.N. (amukasarman), Sir!”—in these words he announces himself three times . . . . For at the house of the person who gives the gin away, there arrive also, in order ‘o see the festivities, many other people. In order to distinguish himself from these, he pronounces his name.’ Nardyama.
22 sANKHAYANA-GRIHYA-SOTRA.
fried grain, fruits, barley, and gold, and let them recite (the formula), ‘Undisturbed art thou, the undisturbable vigour of the gods, not cursed, protecting against a curse, unexposed to a curse. Might I straightway attain to truth. Put me into prosperity.’
6. With the verse, ‘Offspring may produce us’ (Rig-veda X, 85, 43), the AZ#arya of the girl's (family), standing up, places (the vessel) on her head (saying), ‘Offspring I put into thee, cattle I put into thee, splendour and holy lustre I put into thee.’
Kuanpa 7%,
1. When assent has been declared (by the girl’s father, the bridegroom) sacrifices.
2. He besmears a quadrangular space with cowdung.
3- (Let him consider in the ceremonies to be performed,) of the two eastern intermediate directions, the southern one as that to which (the rites) should be directed, if the rites belong to the Manes,
6. The position of the words as well as the sense favours combining the genitive kany4y4A with adaryaA, not with mf@rdhani, though Ramagandra says that the varapakshaéarya is to be understood.
7, 1 seq. Here follows a description of the sacrifice which is to be performed when the girl’s father has declared his assent (pratisrute) to give her away in marriage: this is the general model for all Grzhya sacrifices.—‘ Varo guhoti,’ Narayaza.
3. ‘He here states an exception to the rule, “The ceremonies sacred to the Manes are directed towards the south” (Srauta-sftra I, 1, 14)... . He should consider the south-eastern direction, sacred to Agni, as that to which the ceremonies are to be directed (pra&im pfirvam kalpayet) which are sacred to the Manes, such as
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4. The northern one, if the rites belong to the gods,
5- Or rather the east (itself) according to some (teachers).
6. He draws in the middle (of the sacrificial ground) a line from south to north,
7. Upwards from this, turned upwards, to the south one line, in the middle one, to the north one.
8. These he sprinkles (with water), g. Carries forward the fire with the verse, ‘I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,’
8. These he sprinkles (with water), g. Carries forward the fire with the verse, ‘I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,’
10. Or (he carries it forward) silently,
11. Then he wipes with his wet hand three times around the fire, turning his right side to it. This they call Saméuana (sweeping together).
prescribed in the Sfitra, ‘‘Let him make oblations every month to the Fathers” (IV, 1, 1) .. . . He states an exception to the rule, “The ceremonies sacred to the gods are directed towards the east” (Sraut. I, 1, 13)... . The northern of the two eastern intermediate directions, sacred to tsana, should be considered as that to which the ceremonies sacred to the gods, such as oblations, &c., are to be directed..—Comp. Asvalayana-Sraut. I, 12, 4.
6-7. See the quotations from R&maéandra’s and Né@rayana’s commentaries, p. 123 of the German edition. An illustration of the form of the sthazdila with the lines drawn thereon is given by Dr. Bloomfield in his note on the Grzhya-samgraha-parisish/a I, 52 seq.; instead of the three lines, however, which are here prescribed in Sfitra 7, there are four indicated in accordance with the doctrine of that Parisishfa and of Gobhila himself, which are stated to be sacred to Prithivi, Prag&pati, Indra, and Soma, while the line turned from south to north is sacred to Agni.
g. On the Agniprazayana (carrying forward of the fire) see the Grihya-samgraha-parisish/a I, 64-69.
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12. Once, turning his left side to it, in the rites belonging to the Manes.
Kuawpa 8.
1. Now (follows) the strewing (of grass) around (the fire).
2. He strews eastward-pointed Kusa grass around it, in three layers or in five layers,
3. Beginning on the east side, then to the west, then to the west.
4. He covers the roots (of the grass-blades) with the points.
5. And all kinds of rites are to be performed beginning south, ending north.
6. He places the Brahman south with the words, Bute Buuvan Svaz,
7. Adorns him with flowers,
8. Carries forward on the north side the Prawita waters with the words, ‘Who carries ye forward ?’— g. Takes up with the left hand the Kusa blades, and arranges them (on the ground) with the right hand,
8, x. Comp. the passages quoted in Professor Eggeling’s note on Satapatha Br. I, 1, 1, 22.
6. Ordinarily there was no real Brahman present, and his place was filled by a bundle of Kusa grass that represented him. Nar4yana, states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grzhya-samgraha-parisish/a I, 89-90.
8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2.
Nar4yana, states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grzhya-samgraha-parisish/a I, 89-90.
8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2.
9. This Stra shows that the paristaraza, though already treated of in Sitras 1-4, is not to be performed till after the ‘ carrying forward’ of the Pramité water. Comp. Nardyaza’s note on Sftra 1 (p. 123 of the German edition). That this is indeed the order of the different acts is confirmed by Paraskara I, 1, 2.
p. 25
10. Bending his right knee,
11. The left when worshipping the Manes.
12. The strewing around (of the grass) is not necessary in the Agya offerings,
13. Nor in the standing offerings, according to Mandikeya.
14. He now measures off with the span (of his hand) two Kusa blades, which are not unequal, with unbroken points, bearing no young shoots in them, and severs them (from their roots) with a Kusa blade, saying, ‘ Purifiers are ye.’
15. There aretwo orthree (of these Kusa strainers).
16. He holds them with their points to the east and sprinkles them (with water, saying), ‘ Belonging to Vishzu.’
17. With the two Kusa blades he sprinkles (water) around the fire three times, keeping his right side turned towards it,
18, Takes up the Agya pot with the words, ‘Milk of the cows art thou;’
19. Puts it on the fire with the words, ‘ For sap thee ;’
20. Takes it from the fire towards the north with the words, ‘ For juice thee ;’
21. And holding the two (Kusa) strainers with their points to the north, seizing them on both sides
13. ‘In the standing offerings, such as the Vaisvadeva sacrifice in the morning and in the evening.’ Narayana,
14-16. Vagasaneyi Samhita I, 12a.
18. Vag. Samh. IV, 3a.
19. Vag. Samh. I, 22 d.
20. Vag. Samh. I, 30 c.
21. Vag. Samh. I, 12b.—The division of Sfitras 21 and 22 should be after iti, not, as the Indian tradition has it, after rasmibhidZ.
p. 26
with his two thumbs and fourth fingers, he bends them down, the points upwards, and dips them into the Agya with the words,
‘By the impulse of Savitar I purify thee with this uninjured purifier, with the rays of the good sun.’
22. (This) preparation of the Agya (takes place) each time.
23. Let him not offer (Agya) which has not been (thus) prepared.
24. Also the waters in the Sruva spoon (he purifies) with the words, ‘(By the impulse) of Savitar (I purify) you.’
25. This (is called) the PrayftA and the ProxsHant water.
Kuawpa 9.
1. The Sruva spoon (serves as) a vessel.
2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen.
3. Taking up Kusa blades with the left, and the
This (is called) the PrayftA and the ProxsHant water.
Kuawpa 9.
1. The Sruva spoon (serves as) a vessel.
2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen.
3. Taking up Kusa blades with the left, and the
24, 25. Ramadandra: ‘He pours water into the Sruva and purifies this also, as he had done with the Agya (Sfitra 21)... . He then pours a little portion of that water on to the Pra#ita water (see above, Stra 8), and with the rest, which is called the Prokshat water, he sprinkles the sacrificial food, the fuel, and the Barhis.’ ;
9, 1. ‘When no special rule is stated, the Sruva is to be understood as the vessel (for the offering), Thereby the rule, ‘The Guhf is the vessel” (Srauta-sftra III, 19, 5) is abolished (for the Grthya rites)’ Narayana.
3. The manner of holding the Sruva in which the Agya is, is described by KAtydyana, Sraut. I, 10, 6 seq., Stenzler’s note on Paraskara I, 1, 4.
p. 27
Sruva at its bottom with the right hand, with the words, ‘ The hand of Vishzu art thou’—
4. He offers with the Sruva the Agya oblations.
5. Beginning from the north-west side of the fire he offers (the Agya) unintermittingly on the south side (of the fire) with (the verse), ‘Thou Agni art full of foresight’ (Rig-veda I, 31, 10).
6. Beginning from the south-west side of the fire he unintermittingly offers on the north side with (the verse), ‘To whom these snowy mountains’ (Rig-veda X, 121, 4).
7. To Agni belongs the northern Agya portion, to Soma the southern.
8. In the middle (are made) the other oblations, g. (With the words,) ‘Agni is the begetter; may he give to me N.N. as my wife; sv4ha!
‘Soma is rich in wives; may he make me rich in wives by N.N.; svaha!
‘Pdshan is rich in kindred; may he make me rich in kindred by the father, the mother, the brothers of N. N.; svaha!’
10. At the Agya oblations the offering of the two a portions and of the Svish¢akvzt oblation is not standing,
4. As to the characteristics of Agya (sacrificial butter), which is the substance offered at most of the Grzhya sacrifices, comp. the statements of the Grzhya-samgraha-parisishéa I, 105 seq.
5. Aviskhinnam (unintermittingly) is explained in N4r.’s commentary by ekadhfraya.
8 seq. Here are indicated the chief oblations of this sacrifice (any4 S&hutayah pradhanabhata/, Nar.), or the &vapa (the insertion, Sfitra 12) which comes between the standing introductory and concluding oblations.
1o. On Svish/akrit, comp. Weber, Indische Studien, IX, 217.
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1t. Nor in the standing oblations, according to Mazdikeya.
12. The place for the insertion is the interval between the Mahdvydhvvtis, the general expiation, ° and the oblation to Pragapati.
11. See chap. 8, 13.
On Svish/akrit, comp. Weber, Indische Studien, IX, 217.
p. 28
1t. Nor in the standing oblations, according to Mazdikeya.
12. The place for the insertion is the interval between the Mahdvydhvvtis, the general expiation, ° and the oblation to Pragapati.
11. See chap. 8, 13.
12. This Sftra prescribes where the 4v4pa, i.e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-sftra in the two rules, I, 16, 3 and 4: ‘Whatsoever is offered between the two Agya portions and the Svish/akrit, that is called Av4pa; this is the chief part (pradhana) (of the sacrifice); the other (oblations) are subordinate thereto (tadang4ni).’ The position of the 4v4pa among the other oblations is indicated by Paraskara in the following rule (I, 5, 6): ‘Between the general expiation and the oblation to PragApati, this is the place for the dvapa.’ (The word vivahe at the end of this Sfitra seems to me to belong not to this rule, but to Sfitra 7.) Our SAtra is identical with that of Paraskara word for word; only instead of sarvaprayashitta, as Paraskara has, we read here, mahavy&hritisarvaprayaskitta. This means, I believe, that the dvapa, preceded and followed by the Mahavyahrzti oblations (comp. below, I, 12, 13), should be placed between the Sarvaprayassitta and the Pragapatya oblation. The oblations made with the Mahavyahretayas are fourin number; the corresponding formulas are: bhtA svaha, bhuvaé svaha, sv svaha, bhfr bhuvad svad svaha (comp. below, chap. 12,12). The Sarvaprayaséitta (general expiation) consists of two oblations, one with the three Mahavyahrstayas, the other with the verse ayds Aigne, quoted in the Srauta-sftra III, 19, 3, and in Asvaldyana’s Srauta-sfitra I, 11,13. (On the Sarvaprayaséitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Pragapatya oblation is performed with the formula Pragdpataye sviha. The discussions of Narayana on this Sfitra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order : the two Agyabhagas, the principal oblations (pradhandhutayad), the Svish/akrit, the four Mahivyahrti oblations, the two Sarvaprayaséitta oblations, the Pragapatya oblation. Finally we may mention the corrupt form in which the corresponding passage of the Sdmbavya-sfitra is pre-
p. 29
13. If the oblation consists in Agya, let him seize the Kusa blades in his left hand with his right hand at their points and with the left at their roots, and let him wet their points (with Agya) in the Sruva, the middle and the roots in the Agya pot;
14. In the oblations of cooked food, however, the points in the Srué, the middle in the Sruva, the roots in the Agya pot.
In the oblations of cooked food, however, the points in the Srué, the middle in the Sruva, the roots in the Agya pot.
15. When he then has thrown them (into the fire) with the words, ‘Agni’s garment art thou,
16. And has put on (the fire) three pieces of wood,
17. (Water) is sprinkled round (the fire) as stated above.
18, Oblations for which only the deities are indicated, but no texts prescribed, are to be made merely with the word SvAuA, ‘To such and such a deity svah4! To such and such a deity svaha!’
19. The ritual (here) declared of the sacrifice (to served in the MS. There the two Sfitras 10 and 11 are placed before the Mantra in SQtra 9. This Mantra then is given down to svaheti, then follows 4gyena, which seems to me to form part of the same Sfitra, and to refer to the oblations to which the Mantra belongs. Then the MS. goes on: mah4vy4hrrtishu sarvaprayaskittdram (sic) etad 4vapasthanam Agyahavishi vy4hrztishu sarvaprayasittéram (the syllables prayaskittaram seem to be expunged) svish/akrzto sthalipake. In the commentary I find the following Slokas, which I give exactly as they are read in the MS.: tisrzn4m vy4hritinam ka prayashittahutir api yad antaram tad 4pap4sthanam sarpiApradhanake. sthalipake vyahritinadm yat tat svish/akrztottaram ahutinam pradhananam nanédaivatakhandasdm yas tu kalas tad 4vapasthanam ita&yate budhaiAz tatas tat tam ma 4rabhya prayasfittahutiz kramat.
17. See above, chap. 8, 17.
19. This Sfitra, though reckoned in the Indian tradition top. 30 be performed) when (the father’s) assent (to give away his daughter) has been declared—
Kuawpa 10.
1. Forms the standard for all sacrifices that procure happiness,
2. And for all Agya offerings,
3. For the sacrifice of animals which are tied to a branch,
4. And for the offerings of boiled (rice) grains and of cooked food.
5. These are performed, all the offerings of cooked food, without PrayAea and AnuyAaga oblations, without (the invocation of) the IzA, without Nicapa recitation, and without SAMIDHEN? verses.
6. There are also the following Slokas :
chap. 9, seems to me clearly to belong to the next chapter, and to contain the subject, to which the predicate is given in 10,1. For pratisrute, see chap. 7, 1.
10, 1. ‘As in the Srauta ritual the sacrifice of the full and new moon forms the standard for the ishfs, the pasubandha, &c., thus the pratisrut-kalpa is the standard for the vikrztis of the Smarta ritual, such as the gatakarman (chap. 24), &c.’ Nérdyana.
3. ‘It is the standard of the sacrifices prescribed in the rules, “The animal (offered) to the teacher is sacred to Agni; to an officiating priest, to Brzhaspati, &c.”’ Néar&yava. This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq.
4. Kartinam pikayagfanim ka, Narayana.
This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq.
4. Kartinam pikayagfanim ka, Narayana.
5. On the five Praydgas and the three Anuy4gas (introductory oblations and oblations following on the principal offerings) prescribed in the Srauta ritual, comp. Hillebrandt’s Neu- und Vollmondsopfer, pp. 94 seq., 134 seq. On the Ila, see ibid., 122 seq.; on nigada, Weber’s Ind. Studien, IX, 217, &c.; on the SAmidhent verses, Hillebrandt, loc. cit., pp. 74 seq. On this Sfitra compare also the passage in Katyd4yana’s Srauta-sfitra, VI, 10, 22 seq.
p. 31
7. ‘(An oblation is called) Huta, (if made) by the performing of the Agnihotra; Anuta (i.e. unsacrificed, if) by the Bali offering; PranuTa (i.e. sacrificed up, if) by a sacrifice to the Manes; PrAsira (i.e. tasted, if) deposited as an offering in a Brahmama.
8. ‘Without raising his knees, with spread knees let him always offer his oblation ; for the gods never accept an offering (that has been made holding the hand) not between (the knees).
g. ‘But when he has repeated a text sacred to Rudra, to the Rakshas, to the Manes, to the Asuras, or that contains an imprecation, let him touch water, and so also when he has touched his own body.’
Kuaypa 11.
1. Now when the bride is to be carried away (to the bridegroom’s house) that night, or on the next, or on the third night,
2. On that night, when (the darkness of) night is gone, they wash the girl up to her head with (water that has been made fragrant by) all sorts of herbs and the choicest fruits together with scents ;
4. Comp. chap. 5, 1.
8. Comp. the Grzhya-samgraha-parisish/a I, 46, and the note, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 556. Narayana: dakshinam bahum gAnvor antare kritvety arthad, sarvada sarvasminn api karmamzi havir homadravyam guhuyat.
9. This verse is found also in the Karmapradfpa III, 8, 4.
11, 1. The ceremony described in this chapter is called Indrztkarman. The goddess Indr4zf is mentioned in Sftra 4 among the deities to whom Agya oblations are made.
2. Nisdk4le, nisé madhyastham praharadvayam, tasmin kAle attte. Narayana.
On the anvarambha, comp. Weber’s Indische Studien, IX, 224.
2 sSANKHAYANA-GRIHYA-SOTRA.
Cod
3. They put on her a newly-dyed garment or (a new one) which has not yet been washed ;
4. Then (the AZarya of the bride’s family) makes the girl sit down behind the fire, and while she takes hold of him he sacrifices with the Mahavydahr‘tis, and then he makes Agya oblations to Agni, to Soma, to Pragdpati, to Mitra, to Varuza, to Indra, to Indrazi, to the Gandharva, to Bhaga, to Pdshan, to Tvash/éar, to Bvzhaspati, to the king Pratydnika.
5. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sur4, and food, these should perform a dance four times.
6. The same deities (they worship also) on behalf of the man,