The Grihya-Sûtras: Rules of Vedic Domestic Ceremonies, Part I — SBE Vol. 29 (trans. Hermann Oldenberg, 1886)
The translator’s English as printed (Hermann Oldenberg). The original-language text is not held; names are romanised as the translator printed them.
‘For thus satisfaction is given to the beast that draws (the cart) ’—says the Sruti.
KawpikA 15.
1. Now how he should mount an elephant.
2. He goes to the elephant and touches it (saying),
‘The elephants’ glory art thou. The elephants’
honour art thou.’
3. He then mounts it with (the words), ‘With Indra’s thunder-bolt I bestride thee. Make me arrive safely.’
4. Thereby it has also been declared how he should mount a horse.
11. If the reading of the text is correct, the meaning would seem to be: We will rest here for a while, but then we will go further.
13. I cannot say what ‘the post’ (stambha) here means; it may be apart of the chariot. Gayarama has dhvagastambha, i.e. the staff of a flag, which we are to suppose was carried on the chariot. This may be the right explanation.
15. Satapatha Brahmaza I, 8, 2, 9.
p. 366
5. When he is going to mount a camel, he addresses it : ‘ Thou art the son of Tvashévz; Tvashévz is thy deity. Make me arrive safely.’
6. When he is going to mount a he-ass, he addresses it: ‘A S(dra art thou, a Sddra by birth. To Agni thou belongest, with twofold sperm. Make me arrive safely.’
7. A path he addresses: ‘Adoration to Rudra who dwells on the paths. Make me arrive safely.’
8. A cross-road he addresses: ‘Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.’
g. When he intends to swim across a river, he addresses it: ‘Adoration to Rudra who dwells in the waters. Make me arrive safely.’
10. When going on board a ship, he addresses her: ‘The good ship’ (Vag. Sameh. X XI, 7).
11. When going to cross (the river), he addresses
(the ship): ‘The well-protecting’ (V4g. Sash.
XXI, 6).
12, A forest (through which he is wandering) he addresses: ‘Adoration to Rudra who dwells in the forests. Make me arrive safely.’
13. A mountain (which he is going to cross) he addresses: ‘ Adoration to Rudra who dwells on the mountains. Make me arrive safely.’
14. A burial-ground he addresses: ‘ Adoration to Rudra who dwells among the Fathers. Make me arrive safely.’
15. A cow-stable he addresses: ‘Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.’
6. The he-ass has twofold sperm, because he begets both asses and mules. Taittiriya Samhita VII, 1, 1, 2.
lI KANDA, 15 KANDIKA, 22. 367
16. And wheresoever else it be, let him always
say, ‘Adoration to Rudra.’ For the Sruti says,
‘Rudra is this universe.’
17. If the skirt (of his garment) is blown upon him (by the wind), he addresses (that skirt): ‘A skirt art thou. Thou art not a thunder-bolt. Adoration be to thee. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which thou throwest, O killer of Vrztra.’ ;
19. A howling jackal he addresses: ‘ Friendly by name’ (V4g. Samh. III, 63).
Adoration be to thee. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which thou throwest, O killer of Vrztra.’ ;
19. A howling jackal he addresses: ‘ Friendly by name’ (V4g. Samh. III, 63).
20. A shrieking bird he addresses: ‘Goldenwinged bird who goest where the gods send thee! Messenger of Yama, adoration be to thee! What has the K4rkériva told thee ?’
21. A tree that serves as a mark (of a boundary, &c.), he addresses: ‘May neither the flash of lightning (destroy thee), nor axe nor wind nor punishment which the king sends. May thy shoots grow up; may rain fall on thee, in safety from the wind. May fire not destroy thy root. Blessing on thee, O lord of the forest! Blessing on me, O lord of the forest !’
22. If he receives something (given to him), he accepts it with (the formula), ‘May Heaven give thee ; may the Earth accept thee.’ Thus (the thing given) does not decrease to him who gives it, and what he receives increases.
19. The play on words is untranslatable; ‘jackal’ is siva,
‘friendly,’ sivak.
20. I do not know the meaning of karkarinak. Gayarama takes it for a genitive standing instead of an accusative, and explains it by asmadbédhakam.
p. 368
23. If boiled rice is given to him, he accepts it with (the formula), ‘May Heaven, &c.,’ and he partakes thereof twice with (the formulas), ‘May Brahman eat thee !’—‘ May Brahman partake of thee!’
24. If gruel is given to him, (as above)... . three times with (the formulas), ‘May Brahman eat thee!’ —‘ May Brahman partake of thee!’—‘May Brahman drink thee!’
KawpikA 16.
1. Now each time after a lesson (of the Veda) is finished, in order to prevent his forgetting (the texts he has studied, the following prayer should be recited) :
‘May my mouth be skilful; my tongue be honeysweet speech. With my ears I have heard much; do not take away that which I have heard, which dwells in me.
‘The Brahman’s word art thou; the Brahman’s stand art thou; the Brahman’s store-house art thou. Fulfilment art thou; peace art thou; unforgetfulness art thou; enter into my store-house of the Brahman. With the voice I cover thee! With the voice I cover thee! May I be able to form the vowels, to produce, to hold fast and to utter the guttural, pectoral, dental, and labial sounds. May my limbs grow strong, my voice, breath, eye, ear, honour, and power. What I have heard and studied, may that be fixed in my mind; may that be fixed in my mind.’
End of the Third Kazda.
End of Paraskara’s Grzhya-sitra.
16, 1. As to anirdkarava, comp. aniraékarishau above, II, 4, 3.
Possibly we should read, gihva me madhumad vakad.
KHADIRA-GR/JHYA-SUTRA.
{29] Bb
INTRODUCTION
TO THE
KHADIRA-GR/JHYA-SOTRA.
End of Paraskara’s Grzhya-sitra.
16, 1. As to anirdkarava, comp. aniraékarishau above, II, 4, 3.
Possibly we should read, gihva me madhumad vakad.
KHADIRA-GR/JHYA-SUTRA.
{29] Bb
INTRODUCTION
TO THE
KHADIRA-GR/JHYA-SOTRA.
AMONG the Grantha MSS. collected by the late Dr. Burnell and now belonging to the India Office Library, there are some MSS. (numbers CLXXII and _ following of the Catalogue) of a Gréhya-sitra hitherto unpublished, which is ascribed to Khadiranarya. It belongs to the Drahydyaza school of the Sama-veda, which prevails in the south of the Indian peninsula?, and it is based on the Gobhiltya-sitra, from which it has taken the greater number of its aphorisms, just as the Drahy4yama-Srautasdtra, as far as we can judge at present, is nothing but a slightly altered redaction of Latya4yana®. Like the Gobhila- Grihya it very seldom gives the Mantras in their full extent, but quotes them only with their Pratikas, and it is easy to identify these quotations in the Mantrabrahmaza (published at Calcutta, 1873), which contains the texts prescribed by Gobhila for the Gvthya ceremonies.
The Khadira-Grihya has evidently been composed with the intention of abridging Gobhila’s very detailed and somewhat lengthy treatise on the domestic rites. Digressions, such as, for instance, that introduced by the words tatraihad AhuZ, Gobhila I, 2, 10-27, or such as Gobhila’s - explication of the terms paurzamAasi and amavasya, I, 5, 7 seqq., or most of the regulations concerning the Sakvaryas, III, 3, or the Slokas, IV, 7, are invariably left
1 See Dr. Burnell’s Catalogue, p. 56.
2 Weber, Vorlesungen iiber indische Literaturgeschichte (and edition), p. 87 : * Almost the entire difference between this S{itra and that of Latyayana lies in the arrangement of the matter treated of, which is in itself very nearly the same in both texts, and is expressed in the same words.’ Comp. Anandagandra Ved4ntavagisa’s Introduction to his edition of Latyfyana (in the Bibliotheca Indica), pp. 2, 3, and his statements on Drahy4yama in the notes of that edition.
Bb2
p. 372
out, and in the descriptions of the single ceremonies throughout the principal points only are given, with the omission of all words and of all matter that it seemed possible to dispense with. On the other hand, the arrangement of the Sfitras has undergone frequent changes, in which the compiler clearly shows his intention of grouping together, more carefully than was done in the original text, the Sfdtras which naturally belong to each other. Of the Sdtras of the Khadira-Gvzhya which cannot be identified in Gobhila, several are to be traced back to Latyd4yana, or we should perhaps rather say, to Drahy4yaza. Thus KhAd. I, 1, 14 mantrantam avyaktam parasy4adigrahanena vidyAat evidently corresponds to Latyayana I, 1, 3, uttaradiZ pdrvantalakshazam, and Khdad. I, 1, 24 avyavrittim yagiangair avyavayam kekhet is identical with Laty. I, 2, 15, avyavayo-svy4vrittis ka yagnangaik.
‘For thus satisfaction is given to the beast that draws (the cart) ’—says the Sruti.
KawpikA 15.
1. Now how he should mount an elephant.
2. He goes to the elephant and touches it (saying),
‘The elephants’ glory art you. The elephants’
honour art you.’
3. He then mounts it with (the words), ‘With Indra’s thunder-bolt I bestride you. Make me arrive safely.’
4. Thereby it has also been declared how he should mount a horse.
11. If the reading of the text is correct, the meaning would seem to be: We will rest here for a while, but then we will go further.
13. I cannot say what ‘the post’ (stambha) here means; it may be apart of the chariot. Gayarama has dhvagastambha, i.e. the staff of a flag, which we are to suppose was carried on the chariot. This may be the right explanation.
15. Satapatha Brahmaza I, 8, 2, 9.
p. 366
5. When he is going to mount a camel, he addresses it : ‘ You are the son of Tvashévz; Tvashévz is your deity. Make me arrive safely.’
6. When he is going to mount a he-ass, he addresses it: ‘A S(dra art you, a Sddra by birth. To Agni you belongest, with twofold sperm. Make me arrive safely.’
7. A path he addresses: ‘Adoration to Rudra who dwells on the paths. Make me arrive safely.’
8. A cross-road he addresses: ‘Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.’
g. When he intends to swim across a river, he addresses it: ‘Adoration to Rudra who dwells in the waters. Make me arrive safely.’
10. When going on board a ship, he addresses her: ‘The good ship’ (Vag. Sameh. X XI, 7).
11. When going to cross (the river), he addresses
(the ship): ‘The well-protecting’ (V4g. Sash.
XXI, 6).
12, A forest (through which he is wandering) he addresses: ‘Adoration to Rudra who dwells in the forests. Make me arrive safely.’
13. A mountain (which he is going to cross) he addresses: ‘ Adoration to Rudra who dwells on the mountains. Make me arrive safely.’
14. A burial-ground he addresses: ‘ Adoration to Rudra who dwells among the Fathers. Make me arrive safely.’
15. A cow-stable he addresses: ‘Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.’
6. The he-ass has twofold sperm, because he begets both asses and mules. Taittiriya Samhita VII, 1, 1, 2.
lI KANDA, 15 KANDIKA, 22. 367
16. And wheresoever else it be, let him always
say, ‘Adoration to Rudra.’ For the Sruti says,
‘Rudra is this universe.’
17. If the skirt (of his garment) is blown upon him (by the wind), he addresses (that skirt): ‘A skirt art you. You are not a thunder-bolt. Adoration be to you. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which you throwest, O killer of Vrztra.’ ;
19. A howling jackal he addresses: ‘ Friendly by name’ (V4g. Samh. III, 63).
Adoration be to you. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which you throwest, O killer of Vrztra.’ ;
19. A howling jackal he addresses: ‘ Friendly by name’ (V4g. Samh. III, 63).
20. A shrieking bird he addresses: ‘Goldenwinged bird who go where the gods send you! Messenger of Yama, adoration be to you! What has the K4rkériva told you ?’
21. A tree that serves as a mark (of a boundary, &c.), he addresses: ‘May neither the flash of lightning (destroy you), nor axe nor wind nor punishment which the king sends. May your shoots grow up; may rain fall on you, in safety from the wind. May fire not destroy your root. Blessing on you, O lord of the forest! Blessing on me, O lord of the forest !’
22. If he receives something (given to him), he accepts it with (the formula), ‘May Heaven give you ; may the Earth accept you.’ Thus (the thing given) does not decrease to him who gives it, and what he receives increases.
19. The play on words is untranslatable; ‘jackal’ is siva,
‘friendly,’ sivak.
20. I do not know the meaning of karkarinak. Gayarama takes it for a genitive standing instead of an accusative, and explains it by asmadbédhakam.
p. 368
23. If boiled rice is given to him, he accepts it with (the formula), ‘May Heaven, &c.,’ and he partakes thereof twice with (the formulas), ‘May Brahman eat you !’—‘ May Brahman partake of you!’
24. If gruel is given to him, (as above)... . three times with (the formulas), ‘May Brahman eat you!’ —‘ May Brahman partake of you!’—‘May Brahman drink you!’
KawpikA 16.
1. Now each time after a lesson (of the Veda) is finished, in order to prevent his forgetting (the texts he has studied, the following prayer should be recited) :
‘May my mouth be skilful; my tongue be honeysweet speech. With my ears I have heard much; do not take away that which I have heard, which dwells in me.
‘The Brahman’s word art you; the Brahman’s stand art you; the Brahman’s store-house art you. Fulfilment art you; peace art you; unforgetfulness art you; enter into my store-house of the Brahman. With the voice I cover you! With the voice I cover you! May I be able to form the vowels, to produce, to hold fast and to utter the guttural, pectoral, dental, and labial sounds. May my limbs grow strong, my voice, breath, eye, ear, honour, and power. What I have heard and studied, may that be fixed in my mind; may that be fixed in my mind.’
End of the Third Kazda.
End of Paraskara’s Grzhya-sitra.
16, 1. As to anirdkarava, comp. aniraékarishau above, II, 4, 3.
Possibly we should read, gihva me madhumad vakad.
KHADIRA-GR/JHYA-SUTRA.
{29] Bb
INTRODUCTION
TO THE
KHADIRA-GR/JHYA-SOTRA.
End of Paraskara’s Grzhya-sitra.
16, 1. As to anirdkarava, comp. aniraékarishau above, II, 4, 3.
Possibly we should read, gihva me madhumad vakad.
KHADIRA-GR/JHYA-SUTRA.
{29] Bb
INTRODUCTION
TO THE
KHADIRA-GR/JHYA-SOTRA.
AMONG the Grantha MSS. collected by the late Dr. Burnell and now belonging to the India Office Library, there are some MSS. (numbers CLXXII and _ following of the Catalogue) of a Gréhya-sitra hitherto unpublished, which is ascribed to Khadiranarya. It belongs to the Drahydyaza school of the Sama-veda, which prevails in the south of the Indian peninsula?, and it is based on the Gobhiltya-sitra, from which it has taken the greater number of its aphorisms, just as the Drahy4yama-Srautasdtra, as far as we can judge at present, is nothing but a slightly altered redaction of Latya4yana®. Like the Gobhila- Grihya it very seldom gives the Mantras in their full extent, but quotes them only with their Pratikas, and it is easy to identify these quotations in the Mantrabrahmaza (published at Calcutta, 1873), which contains the texts prescribed by Gobhila for the Gvthya ceremonies.
The Khadira-Grihya has evidently been composed with the intention of abridging Gobhila’s very detailed and somewhat lengthy treatise on the domestic rites. Digressions, such as, for instance, that introduced by the words tatraihad AhuZ, Gobhila I, 2, 10-27, or such as Gobhila’s - explication of the terms paurzamAasi and amavasya, I, 5, 7 seqq., or most of the regulations concerning the Sakvaryas, III, 3, or the Slokas, IV, 7, are invariably left
1 See Dr. Burnell’s Catalogue, p. 56.
2 Weber, Vorlesungen iiber indische Literaturgeschichte (and edition), p. 87 : * Almost the entire difference between this S{itra and that of Latyayana lies in the arrangement of the matter treated of, which is in itself very nearly the same in both texts, and is expressed in the same words.’ Comp. Anandagandra Ved4ntavagisa’s Introduction to his edition of Latyfyana (in the Bibliotheca Indica), pp. 2, 3, and his statements on Drahy4yama in the notes of that edition.
Bb2
p. 372
out, and in the descriptions of the single ceremonies throughout the principal points only are given, with the omission of all words and of all matter that it seemed possible to dispense with. On the other hand, the arrangement of the Sfitras has undergone frequent changes, in which the compiler clearly shows his intention of grouping together, more carefully than was done in the original text, the Sfdtras which naturally belong to each other. Of the Sdtras of the Khadira-Gvzhya which cannot be identified in Gobhila, several are to be traced back to Latyd4yana, or we should perhaps rather say, to Drahy4yaza. Thus KhAd. I, 1, 14 mantrantam avyaktam parasy4adigrahanena vidyAat evidently corresponds to Latyayana I, 1, 3, uttaradiZ pdrvantalakshazam, and Khdad. I, 1, 24 avyavrittim yagiangair avyavayam kekhet is identical with Laty. I, 2, 15, avyavayo-svy4vrittis ka yagnangaik.
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