Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1220). Cf. Gréhya-samgraha I, 114 for the expression sthalipakavrit& which is here used, and which has a technical force in the Gvthya literature. INTRODUCTION. xvii be performed is described by means of an expression, upaghatam}, which often occurs in the Grshya literature in a technical sense. We thus see that the Brahmama books are acquainted with the Grzhya fire, and know about the Grzhya offerings and their permanent technical peculiarities; and it is not merely the later portions of the Brahmama works such as the fourteenth book of the Satapatha Braéhmawa, in which we meet with evidence of this kind; we find it also in portions against the antiquity of which no objections can be raised. While therefore on the one hand the Brahmama texts prove the existence of the Grthya ceremonial, we see on the other hand, and first of all by means of the Brahmana texts themselves, that a literary treatment of this ritualistic subject-matter, as we find it in the Brahmazas themselves with regard to the Srauta offerings, cannot then have existed. If there had existed texts, similar to the Brahmama texts preserved to us, which treated of the Grithya ritual, then, even supposing the texts themselves had disappeared, we should still necessarily find traces of them in the Brahmazas and Satras. He who will take the trouble to collect in the Brahmamwa texts the scattered references to the then existing literature, will be astonished at the great mass of notices of this kind that are preserved : but nowhere do we find traces of Gréhya Brahmaazas. And besides, if such works had ever existed, we should be at a loss to understand the difference which the Hindus make between the Srauta-sitras based on Sruti (revelation), and the Grzhya-sitras resting on Smriti (tradition) alone*. The sacred Grthya acts are regarded as ‘smArta,’ and when the question is raised with what right they can be considered as a duty resting on the sacrificer alongside of the Srauta acts, the answer is given that they too are based on a Sakh4 of the Veda, but that this S4kha is 1 See Grthya-samgraha I, 111. 112. * The Grzhya-sfitra of Baudhdyana is called Smarta-s{tra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx). [30] XViii GRIHYA-SOTRAS. hidden, so that its existence can only be demonstrated by reasoning 1.
2112. * The Grzhya-sfitra of Baudhdyana is called Smarta-s{tra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx). [30] XViii GRIHYA-SOTRAS. hidden, so that its existence can only be demonstrated by reasoning 1. But the Brahmama texts furnish us still in another way the most decisive arguments to prove that there have been no expositions of the Grihya ritual in Brahmaza form : they contain exceptionally and scattered through their mass sections, in which they treat of subjects which according to later custom would have been treated in the Grihya-sfitras. Precisely this sporadic appearance of Grihya chapters in the midst of expositions of a totally different contents leads us to draw the conclusion that literary compositions did not then exist, in which these chapters would have occupied their proper place as integral parts of a whole. Discussions of questions of Grithya ritual are found in the Brahmaza literature, naturally enough in those appendices of various kinds which generally follow the exposition of the principal subject of the Srauta ritual. Accordingly we find in the eleventh book of the Satapatha Brahmama*, among the manifold additions to subjects previously treated, which make up the principal contents of this book’, an exposition of the Upanayana, i.e. the solemn reception of the pupil by the teacher, who is to teach him the Veda. The way in which the chapter on the Upanayana is joined to the preceding one, is eminently characteristic; it shows that it is the merest accident which has brought about in that place the discussion of a subject connected with the Grzhya ritual, and that a ceremony such as the Upanayana is properly not in its proper place in the midst of the literature of Brahmava texts. A dialogue (brahmodya) between Uddalaka and Sauzeya precedes; the two talk of the Agnihotra and of various expiations (prayaskitta) connected with that sacrifice. At the end Sauéeya, filled with astonishment at the wisdom of Uddalaka, declares that he wishes to come to him as a pupil (up4y4ni bhagavantam), and Uddalaka ' Max Miiller, History of Ancient Sanskrit Literature, pp. 94-96. + Satapatha Brahmaza XI, 5, 4. » Max Miiller, History of Ancient Sanskrit Literature, p. 359. INTRODUCTION. xix accepts him as his pupil. It is the telling of this story and the decisive words up4y4ni and upaninye which furnish the occasion for introducing the following section on the Upanayana’?. The subject is there treated in the peculiar style of the Brahmava texts, a style which we need not characterize here. I shall only mention one point, viz. that into the description and explanation of the Upanayana ceremony has been inserted one of those Slokas, such as we often find in the Grzhya-sdtras also, as a sort of ornamental amplification of the prose exposition?, ‘Here a Sloka is also sung,’ says the Brahmama $ : -- - RUE) | - - -Vo akaryo garbhi bhavati hastam adhaya dakshinam
3tritiyasyam sa gayate sdvitrya saha brahmanak‘, From this passage we see, on the one hand, that the composition of such isolated ® Slokas explaining certain points of the Grihya ritual goes back to quite an early period; on the other hand, we are compelled to assume that the Slokas of this kind which are quoted in the Grzhyasitras differ nevertheless from the analogous Slokas of the early period, or at any rate that the old Slokas must have undergone a change which modernized their structure, so as to be received into the Grzhya-sftras ; for the metre of the Sloka just quoted, which has the antispast before the caesura in neither of its two halves, and which has even a double iambus before the caesura in one half, is decidedly of an older type than the one peculiar to the Slokas quoted in the Grzhya-siitras °, 1 This is also the way in which S&yama understands the matter; he makes the following remark : tam hopaninya ity upanayanasya prastutatvat taddharma asmin brahmase nirfipyante. 2 Cf. above, p. xiv; below, p. xxxv. * Sect. 12 of the chapter quoted. « « The teacher becomes pregnant by laying his right hand (on the pupil for the Upanayana); on the third day he (i.e. the pupil) is born as a Brahmana along with the S4vitrt (which is repeated to him on that day).’ 5 It is not likely that verses of this kind are taken from more comprehensive and connected metrical texts. ® Cf. on this point below, p. xxxv. b 2 / xx GRIHYA-SOTRAS.
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.
1220). Cf. Gréhya-samgraha I, 114 for the expression sthalipakavrit& which is here used, and which has a technical force in the Gvthya literature. INTRODUCTION. xvii be performed is described by means of an expression, upaghatam}, which often occurs in the Grshya literature in a technical sense. We thus see that the Brahmama books are acquainted with the Grzhya fire, and know about the Grzhya offerings and their permanent technical peculiarities; and it is not merely the later portions of the Brahmama works such as the fourteenth book of the Satapatha Braéhmawa, in which we meet with evidence of this kind; we find it also in portions against the antiquity of which no objections can be raised. While therefore on the one hand the Brahmama texts prove the existence of the Grthya ceremonial, we see on the other hand, and first of all by means of the Brahmana texts themselves, that a literary treatment of this ritualistic subject-matter, as we find it in the Brahmazas themselves with regard to the Srauta offerings, cannot then have existed. If there had existed texts, similar to the Brahmama texts preserved to us, which treated of the Grithya ritual, then, even supposing the texts themselves had disappeared, we should still necessarily find traces of them in the Brahmazas and Satras. He who will take the trouble to collect in the Brahmamwa texts the scattered references to the then existing literature, will be astonished at the great mass of notices of this kind that are preserved : but nowhere do we find traces of Gréhya Brahmaazas. And besides, if such works had ever existed, we should be at a loss to understand the difference which the Hindus make between the Srauta-sitras based on Sruti (revelation), and the Grzhya-sitras resting on Smriti (tradition) alone*. The sacred Grthya acts are regarded as ‘smArta,’ and when the question is raised with what right they can be considered as a duty resting on the sacrificer alongside of the Srauta acts, the answer is given that they too are based on a Sakh4 of the Veda, but that this S4kha is 1 See Grthya-samgraha I, 111. 112. * The Grzhya-sfitra of Baudhdyana is called Smarta-s{tra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx). [30] XViii GRIHYA-SOTRAS. hidden, so that its existence can only be demonstrated by reasoning 1.
2112. * The Grzhya-sfitra of Baudhdyana is called Smarta-s{tra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx). [30] XViii GRIHYA-SOTRAS. hidden, so that its existence can only be demonstrated by reasoning 1. But the Brahmama texts furnish us still in another way the most decisive arguments to prove that there have been no expositions of the Grihya ritual in Brahmaza form : they contain exceptionally and scattered through their mass sections, in which they treat of subjects which according to later custom would have been treated in the Grihya-sfitras. Precisely this sporadic appearance of Grihya chapters in the midst of expositions of a totally different contents leads us to draw the conclusion that literary compositions did not then exist, in which these chapters would have occupied their proper place as integral parts of a whole. Discussions of questions of Grithya ritual are found in the Brahmaza literature, naturally enough in those appendices of various kinds which generally follow the exposition of the principal subject of the Srauta ritual. Accordingly we find in the eleventh book of the Satapatha Brahmama*, among the manifold additions to subjects previously treated, which make up the principal contents of this book’, an exposition of the Upanayana, i.e. the solemn reception of the pupil by the teacher, who is to teach him the Veda. The way in which the chapter on the Upanayana is joined to the preceding one, is eminently characteristic; it shows that it is the merest accident which has brought about in that place the discussion of a subject connected with the Grzhya ritual, and that a ceremony such as the Upanayana is properly not in its proper place in the midst of the literature of Brahmava texts. A dialogue (brahmodya) between Uddalaka and Sauzeya precedes; the two talk of the Agnihotra and of various expiations (prayaskitta) connected with that sacrifice. At the end Sauéeya, filled with astonishment at the wisdom of Uddalaka, declares that he wishes to come to him as a pupil (up4y4ni bhagavantam), and Uddalaka ' Max Miiller, History of Ancient Sanskrit Literature, pp. 94-96. + Satapatha Brahmaza XI, 5, 4. » Max Miiller, History of Ancient Sanskrit Literature, p. 359. INTRODUCTION. xix accepts him as his pupil. It is the telling of this story and the decisive words up4y4ni and upaninye which furnish the occasion for introducing the following section on the Upanayana’?. The subject is there treated in the peculiar style of the Brahmava texts, a style which we need not characterize here. I shall only mention one point, viz. that into the description and explanation of the Upanayana ceremony has been inserted one of those Slokas, such as we often find in the Grzhya-sdtras also, as a sort of ornamental amplification of the prose exposition?, ‘Here a Sloka is also sung,’ says the Brahmama $ : -- - RUE) | - - -Vo akaryo garbhi bhavati hastam adhaya dakshinam
3tritiyasyam sa gayate sdvitrya saha brahmanak‘, From this passage we see, on the one hand, that the composition of such isolated ® Slokas explaining certain points of the Grihya ritual goes back to quite an early period; on the other hand, we are compelled to assume that the Slokas of this kind which are quoted in the Grzhyasitras differ nevertheless from the analogous Slokas of the early period, or at any rate that the old Slokas must have undergone a change which modernized their structure, so as to be received into the Grzhya-sftras ; for the metre of the Sloka just quoted, which has the antispast before the caesura in neither of its two halves, and which has even a double iambus before the caesura in one half, is decidedly of an older type than the one peculiar to the Slokas quoted in the Grzhya-siitras °, 1 This is also the way in which S&yama understands the matter; he makes the following remark : tam hopaninya ity upanayanasya prastutatvat taddharma asmin brahmase nirfipyante. 2 Cf. above, p. xiv; below, p. xxxv. * Sect. 12 of the chapter quoted. « « The teacher becomes pregnant by laying his right hand (on the pupil for the Upanayana); on the third day he (i.e. the pupil) is born as a Brahmana along with the S4vitrt (which is repeated to him on that day).’ 5 It is not likely that verses of this kind are taken from more comprehensive and connected metrical texts. ® Cf. on this point below, p. xxxv. b 2 / xx GRIHYA-SOTRAS.
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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