The Grihya-Sûtras: Rules of Vedic Domestic Ceremonies, Part II — SBE Vol. 30 (trans. Oldenberg & Müller, 1892)
The translator’s English as printed (Hermann Oldenberg & F. Max Müller). The original-language text is not held; names are romanised as the translator printed them.
With bliss and happiness may they overflow us’—both wipe themselves off.
5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.
2 seq. Comp. Gobhila II, ro, 21 seq.; Paraskara II, 2,6; Sankhayana II, 2, 4, &c.
5. Matrrdatta, ‘As it is said below, “he pronounces his two names” (Sfitra 6), the student should here also pronounce his two names, for instance, “I am Devadatta, K4rttika.” ’
6. ‘ His common (vy4vaharika) name and his Nakshatra name.’
Matr:datta.
4. Rig-veda X, 9, 4.
I PRASNA, 2 PATALA, § SECTION, II. 15!
8. Then (the teacher) touches with his right hand (the boy’s) right shoulder, and with his left (hand) his left (shoulder), and draws (the boy’s) right arm towards himself with the Vy4hrztis, the SAvitrt verse, and with (the formula), ‘ By the impulse of the god Savityz, with the arms of the two Asvins, with Pashan’s hands I initiate thee, N. N.1’
9. He then seizes with his right hand (the boy’s) right hand together with the thumb, with (the words), ‘Agni has seized thy hand; Soma has seized thy hand; Savitrz has seized thy hand; Sarasvati has seized thy hand; Pfshan has seized thy hand; Brzhaspati has seized thy hand; Mitra has seized thy hand; Varuva has seized thy hand; Tvashévz has seized thy hand; Dhâtsz has seized thy hand; Vishzu has seized thy hand; Pragdpati has seized thy hand.’
10. ‘May Savityz protect thee. Mitra art thou by rights; Agni is thy teacher.
‘By the impulse of the god Savitrz become Brzhaspati’s pupil. Eat water. Put on fuel. Do the service. Do not sleep in the day-time ’—thus (the teacher) instructs him.
11. Then (the teacher) gradually moves his right
8. The word which I have translated ‘draws .. . towards himself’ is the same which is also used in the sense of ‘he initiates him’ (upanayate). Possibly we should correct the text: dakshizam bahum anv abhy4tmam upanayate, ‘he turns him towards himself from left to right (literally, following his right arm). Comp. Sankhdyana II, 3, 2.—Regarding the Mantra, comp. Sankhayana II, 2, 12, &c.
g. Sankhdyana II, 2,11; 3,1, &c.
to, Sankhayana II, 3,1; 4,5. We ought to read apossana, instead of apossA4naz as the MSS. have.
11, Sankhdyana II, 4, 1, &c.
p. 152
hand down over (the boy’s) right shoulder and touches the place of his heart with (the formulas), ‘ Thy heart shall dwell in my heart ; my mind thou shalt follow with thy mind; in my word thou shalt rejoice with all thy heart; may Bvzhaspati join thee to me!
‘To me alone thou shalt adhere. In me thy thoughts shall dwell. Upon me thy veneration shall be bent. When I speak, thou shalt be silent.’
12. With (the words), ‘Thou art the knot of all breath; do not loosen thyself’—(he touches) the place of his navel.
13. After (the teacher) has recited over him (the formula),
In me thy thoughts shall dwell. Upon me thy veneration shall be bent. When I speak, thou shalt be silent.’
12. With (the words), ‘Thou art the knot of all breath; do not loosen thyself’—(he touches) the place of his navel.
13. After (the teacher) has recited over him (the formula),
‘Bhos! BhuvaZ! Suvak! By offspring may I become rich in offspring! By valiant sons, rich in valiant sons! By splendour, rich in splendour! By wealth, rich in wealth! By wisdom, rich in wisdom! By pupils, rich in holy lustre!’
And (again the formulas),
‘Bhos! I place thee in the Azéas, in Agni, on the earth, in voice, in the Brahman, N. N.!
‘Bhuvak! I place thee in the Yagus, in Vayu, in the air, in breath, in the Brahman, N. N.!
‘Suvak! I place thee in the Samans, in Sfrya, in heaven, in the eye, in the Brahman, N. N.!
‘May I be beloved (?) and dear to thee, N. N.!
13. The reading of the last Mantra is doubtful. Ish/atas should possibly be ish/as, but the genitive analasya, or, as some of the MSS. have, ana/asya (read, analasasya ?), points rather to a genitive like iAkfatas. If we write ikAatas and analasasya, the translation would be: ‘ May I be dear to thee, who loves me, N.N.! May I be dear to thee, who art zealous, N.N.!’ Comp. Sankhayana II, 3, 3.
p. 153
May I be dear to thee, the fire(?), N. N.! Let us dwell here! Let us dwell in breath and life! Dwell in breath and life, N. N.!’—
14. He then seizes with his right hand (the boy’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived,’
15. ‘May (Agni) bestow on thee long life everywhere’ (Taitt. Samh. I, 3, 14, 4)—
p. 6
1. (This verse the teacher) murmurs in (the boy’s) right ear ;
2. (The verse), ‘ Life-giving, Agni’ (Taitt. Samzh.
I, 3, 14, 4) in his left ear.
3. Both times he adds (to the verses quoted in the last Sdtras the formula), ‘ Stand fast in Agni and on the earth, in V4yu and in the air, in SQrya and in heaven. The bliss in which Agni, Vayu, the sun, the moon, and the waters go their way, in that bliss go thy way, N. N.! Thou hast become the pupil of breath, N. N.!’
4. Approaching his mouth to (the boy’s) mouth he murmurs, ‘Intelligence may Indra give thee, intelligence the goddess Sarasvatt. Intelligence may the two Asvins, wreathed with lotus, bestow on thee.’
5. He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I
r Comp. above, Sfitra e
6, 3. Asvalayana I, 20, 8.
4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8.
5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name
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He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I
r Comp. above, Sfitra e
6, 3. Asvalayana I, 20, 8.
4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8.
5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name
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give thee in charge. To Antaka I give thee in charge. To Aghora (“the not frightful one”) I give thee in charge. To Disease...to Yama... to Makha... to Vasint (“the ruling goddess”) . . . to the earth together with Vaisvanara ... to the waters... to the herbs... to the trees... to Heaven and Earth... to welfare ... to holy lustre...to the Visve devas... to all beings... to all deities I give thee in charge.’
6. He now teaches him the SAvitri, if he has
(already) been initiated before.
7. If he has not been initiated (before, he teaches him the SAvitri) after three days have elapsed.
8. (He does so) immediately, says PushkarasAdi.
9. Having placed to the west of the fire a bunch of grass with its poi ts directed towards the north, (the teacher) sits down thereon, facing the east, with (the formula), ‘A giver of royal power art thou, a teacher’s seat. May I not withdraw from thee.’
10. The boy raises his joined hands towards the sun, embraces (the feet of) his teacher, sits down to the south (of the teacher), addresses (him), ‘ Recite, sir!’ and then says, ‘ Recite the Savitri, sir!’
11. Having recited over (the boy the verse), ‘We call thee, the lord of the hosts’ (Taitt. Sah. II, 3, 14, 3), he then recites (the SAvitrt) to him, firstly Pada by Pada, then hemistich by hemistich, and then the whole verse (in the following way), in the first section of the Mantra is spelt Kashak4ya and Kasakaya. Comp. Mantra-Brahmaza I, 6,22: Krizsana, idam te paridadimy amum; Atharva-veda IV, 10, 7: Karsanas tvabhirakshatu.
6. ‘A repetition of the initiation takes place as a penance.’
Matridatta.
g-11. Comp. Sankhayana II, 5, &c.
p. 155
‘Bhds! Tat Savitur varexyam (That adorable splendour)—
‘Bhuvo! Bhargo devasya dhtmahi (of the divine
Savityz may we obtain)—
‘Suvar! Dhiyo yo nak pragodayét (who should rouse our prayers).—
‘Bhar bhuvas! Tat Savitur varezyam bhargo devasya dhimahi—
‘Suvar! Dhiyo yo nak prakodayét.—
‘Bhar bhuvad suvas! Tat Savitur . .. pranodayat.’
p. 7
1. He then causes (the student) to put on the fire seven pieces of fresh Paldsa wood, with unbroken tops, of one span’s length, which have been anointed with ghee.
2. One (of these pieces of wood he puts on the fire) with (the Mantra), ‘To Agni I have brought a piece of wood, to the great Gatavedas. As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’—
3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the
With bliss and happiness may they overflow us’—both wipe themselves off.
5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.
2 seq. Comp. Gobhila II, ro, 21 seq.; Paraskara II, 2,6; Sankhayana II, 2, 4, &c.
5. Matrrdatta, ‘As it is said below, “he pronounces his two names” (Sfitra 6), the student should here also pronounce his two names, for instance, “I am Devadatta, K4rttika.” ’
6. ‘ His common (vy4vaharika) name and his Nakshatra name.’
Matr:datta.
4. Rig-veda X, 9, 4.
I PRASNA, 2 PATALA, § SECTION, II. 15!
8. Then (the teacher) touches with his right hand (the boy’s) right shoulder, and with his left (hand) his left (shoulder), and draws (the boy’s) right arm towards himself with the Vy4hrztis, the SAvitrt verse, and with (the formula), ‘ By the impulse of the god Savityz, with the arms of the two Asvins, with Pashan’s hands I initiate you, N. N.1’
9. He then seizes with his right hand (the boy’s) right hand together with the thumb, with (the words), ‘Agni has seized your hand; Soma has seized your hand; Savitrz has seized your hand; Sarasvati has seized your hand; Pfshan has seized your hand; Brzhaspati has seized your hand; Mitra has seized your hand; Varuva has seized your hand; Tvashévz has seized your hand; Dh&tsz has seized your hand; Vishzu has seized your hand; Pragdpati has seized your hand.’
10. ‘May Savityz protect you. Mitra art you by rights; Agni is your teacher.
‘By the impulse of the god Savitrz become Brzhaspati’s pupil. Eat water. Put on fuel. Do the service. Do not sleep in the day-time ’—thus (the teacher) instructs him.
11. Then (the teacher) gradually moves his right
8. The word which I have translated ‘draws .. . towards himself’ is the same which is also used in the sense of ‘he initiates him’ (upanayate). Possibly we should correct the text: dakshizam bahum anv abhy4tmam upanayate, ‘he turns him towards himself from left to right (literally, following his right arm). Comp. Sankhdyana II, 3, 2.—Regarding the Mantra, comp. Sankhayana II, 2, 12, &c.
g. Sankhdyana II, 2,11; 3,1, &c.
to, Sankhayana II, 3,1; 4,5. We ought to read apossana, instead of apossA4naz as the MSS. have.
11, Sankhdyana II, 4, 1, &c.
p. 152
hand down over (the boy’s) right shoulder and touches the place of his heart with (the formulas), ‘ Your heart shall dwell in my heart ; my mind you shall follow with your mind; in my word you shall rejoice with all your heart; may Bvzhaspati join you to me!
‘To me alone you shall adhere. In me your thoughts shall dwell. Upon me your veneration shall be bent. When I speak, you shall be silent.’
12. With (the words), ‘You are the knot of all breath; do not loosen yourself’—(he touches) the place of his navel.
13. After (the teacher) has recited over him (the formula),
In me your thoughts shall dwell. Upon me your veneration shall be bent. When I speak, you shall be silent.’
12. With (the words), ‘You are the knot of all breath; do not loosen yourself’—(he touches) the place of his navel.
13. After (the teacher) has recited over him (the formula),
‘Bhos! BhuvaZ! Suvak! By offspring may I become rich in offspring! By valiant sons, rich in valiant sons! By splendour, rich in splendour! By wealth, rich in wealth! By wisdom, rich in wisdom! By pupils, rich in holy lustre!’
And (again the formulas),
‘Bhos! I place you in the Azéas, in Agni, on the earth, in voice, in the Brahman, N. N.!
‘Bhuvak! I place you in the Yagus, in Vayu, in the air, in breath, in the Brahman, N. N.!
‘Suvak! I place you in the Samans, in Sfrya, in heaven, in the eye, in the Brahman, N. N.!
‘May I be beloved (?) and dear to you, N. N.!
13. The reading of the last Mantra is doubtful. Ish/atas should possibly be ish/as, but the genitive analasya, or, as some of the MSS. have, ana/asya (read, analasasya ?), points rather to a genitive like iAkfatas. If we write ikAatas and analasasya, the translation would be: ‘ May I be dear to you, who loves me, N.N.! May I be dear to you, who art zealous, N.N.!’ Comp. Sankhayana II, 3, 3.
p. 153
May I be dear to you, the fire(?), N. N.! Let us dwell here! Let us dwell in breath and life! Dwell in breath and life, N. N.!’—
14. He then seizes with his right hand (the boy’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived,’
15. ‘May (Agni) bestow on you long life everywhere’ (Taitt. Samh. I, 3, 14, 4)—
ParaLa 2, SECTION 6.
1. (This verse the teacher) murmurs in (the boy’s) right ear ;
2. (The verse), ‘ Life-giving, Agni’ (Taitt. Samzh.
I, 3, 14, 4) in his left ear.
3. Both times he adds (to the verses quoted in the last Sdtras the formula), ‘ Stand fast in Agni and on the earth, in V4yu and in the air, in SQrya and in heaven. The bliss in which Agni, Vayu, the sun, the moon, and the waters go their way, in that bliss go your way, N. N.! You have become the pupil of breath, N. N.!’
4. Approaching his mouth to (the boy’s) mouth he murmurs, ‘Intelligence may Indra give you, intelligence the goddess Sarasvatt. Intelligence may the two Asvins, wreathed with lotus, bestow on you.’
5. He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I
r Comp. above, Sfitra e
6, 3. Asvalayana I, 20, 8.
4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8.
5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name
p. 154
He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I
r Comp. above, Sfitra e
6, 3. Asvalayana I, 20, 8.
4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8.
5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name
p. 154
give you in charge. To Antaka I give you in charge. To Aghora (“the not frightful one”) I give you in charge. To Disease...to Yama... to Makha... to Vasint (“the ruling goddess”) . . . to the earth together with Vaisvanara ... to the waters... to the herbs... to the trees... to Heaven and Earth... to welfare ... to holy lustre...to the Visve devas... to all beings... to all deities I give you in charge.’
6. He now teaches him the SAvitri, if he has
(already) been initiated before.
7. If he has not been initiated (before, he teaches him the SAvitri) after three days have elapsed.
8. (He does so) immediately, says PushkarasAdi.
9. Having placed to the west of the fire a bunch of grass with its poi ts directed towards the north, (the teacher) sits down thereon, facing the east, with (the formula), ‘A giver of royal power art you, a teacher’s seat. May I not withdraw from you.’
10. The boy raises his joined hands towards the sun, embraces (the feet of) his teacher, sits down to the south (of the teacher), addresses (him), ‘ Recite, sir!’ and then says, ‘ Recite the Savitri, sir!’
11. Having recited over (the boy the verse), ‘We call you, the lord of the hosts’ (Taitt. Sah. II, 3, 14, 3), he then recites (the SAvitrt) to him, firstly Pada by Pada, then hemistich by hemistich, and then the whole verse (in the following way), in the first section of the Mantra is spelt Kashak4ya and Kasakaya. Comp. Mantra-Brahmaza I, 6,22: Krizsana, idam te paridadimy amum; Atharva-veda IV, 10, 7: Karsanas tvabhirakshatu.
6. ‘A repetition of the initiation takes place as a penance.’
Matridatta.
g-11. Comp. Sankhayana II, 5, &c.
p. 155
‘Bhds! Tat Savitur varexyam (That adorable splendour)—
‘Bhuvo! Bhargo devasya dhtmahi (of the divine
Savityz may we obtain)—
‘Suvar! Dhiyo yo nak pragodayét (who should rouse our prayers).—
‘Bhar bhuvas! Tat Savitur varezyam bhargo devasya dhimahi—
‘Suvar! Dhiyo yo nak prakodayét.—
‘Bhar bhuvad suvas! Tat Savitur . .. pra#odayat.’
ParaLa 2, SECTION 7.
1. He then causes (the student) to put on the fire seven pieces of fresh Paldsa wood, with unbroken tops, of one span’s length, which have been anointed with ghee.
2. One (of these pieces of wood he puts on the fire) with (the Mantra), ‘To Agni I have brought a piece of wood, to the great Gatavedas. As you art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’—
3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the
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