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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sankhayana 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 INTRODUCTION. 9
2Finally 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 INTRODUCTION. 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. 10 SANKHAYANA-GRIHYA-SUTRA. 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:
3(‘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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sankhayana 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 INTRODUCTION. 9
2Finally 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 INTRODUCTION. 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. 10 SANKHAYANA-GRIHYA-SUTRA. 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:
3(‘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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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