Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. 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. I ADHYAYA, I KHANDA, 8. 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
27. 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 German 14 SANKHAYANA-GRIHYA SOTRA. 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.
311. 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. I ADHYAYA, 2 KHANDA, 2. 15 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.
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.
11. 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. I ADHYAYA, I KHANDA, 8. 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
27. 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 German 14 SANKHAYANA-GRIHYA SOTRA. 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.
311. 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. I ADHYAYA, 2 KHANDA, 2. 15 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.
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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