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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It goes without saying that the above-mentioned statement that the subjects treated of in the Grzhya-sitras are Pakayag#as! or Grthyasthdlipakas should not be pressed with the utmost strictness, as though nothing were treated in the Grzhya-sitras which does not come under these heads. First of all the term SthalipAka is too narrow, since it does not include the offerings of sacrificial butter which constituted a great number of ceremonies. But besides many ceremonies and observances are taught in the Grthya-s(tras, which cannot in any way be characterised as sacrifices at all, only possessing some inner resemblance to the group of sacrifices there treated of, or standing in more or less close connection with them ?. The Sftra texts divide the Pakayag#as in various ways; either four or seven principal forms are taken up. The 1 I believe with Stenzler (see his translation of Asvalfyana, pp. 2 seq.) that paikayagfta means ‘ boiled offering.’ It seems to me that the expression paka in this connection cannot be otherwise taken than in the word sthalfpaka (‘ pot-boiling "). Prof. Max Miiller (History of Ancient Sanskrit Literature, p. 203), following Hindu authorities, explains Pakayag#a as ‘a small sacrifice,’ or, more probably, ‘a good sacrifice.’ The definition of La¢yayana may be also here quoted (IV, 9, 2): pakayag#a ity atakshata ekagnau yagAan. ? Compare, for instance, the account of the ceremonies which are to be performed for the journey of the newly-married pair to their new home, Saikh4yana- Grthya I, 15, or the observances to which the Snataka is bound, Gobhila III, 5, &c. According to the rule Sahkhayana I, 12, 13 we are, however, to suppose a sacrifice in many ceremonies where there does not seem to be any. Xxiv GRIHYA-SOTRAS.
2According to the rule Sahkhayana I, 12, 13 we are, however, to suppose a sacrifice in many ceremonies where there does not seem to be any. Xxiv GRIHYA-SOTRAS. commonest division is that into the four classes of the hutas, ahutas, prahutas, prasitas!. The division into seven classes is doubtless occasioned by the division of the Raviryagfias and of the Somayagdas, which also each in- _Clude seven classes?; for the nature of the sacrifices in question would hardly of itself have led to such a division. The seven classes taken up are either those given by Gautama VIII, 15%: ‘ The seven kinds of Pakayagfas, viz. the Ashfaka, the Parvaza (Sthalipaka, offered on the new and full moon days), the funeral oblations, the Sravami, the Agrahayami, the Kaitri, and the Asvayugt’ Or else the seven classes are established as follows, the fourfold division being utilised to some extent‘: ‘ Huta, Prahuta, Ahuta (sic, not Ahuta), the spit-ox sacrifice, the Bali offering, the redescent (on the Agrahayana day), the Ashfaka sacrifice.’ According to the account of Prof. Biihler ®, the exposition of Baudhdyana, who gives this division, keeps closely to the course which it prescribes. For the rest, however, the Grihya texts with which I am acquainted do not follow any of these divisions, and this is easily accounted for, if we consider the artificial character of these classifications, which are undertaken merely for the sake of having a complete scheme of the sacrifices. On the contrary, as a whole the texts give an arrangement which is based on the nature of the ceremonies they describe. In many instances we find considerable variations between the texts of the different schools; often enough, in a given text, the place 1 Sankhayana I, §,1; 10, 7; Paraskara I, 4,1. Doubtless Prof. Biihler is right in finding the same division mentioned also Vasishtha XXVI, 10 (Sacred Pooks of the East, vol. xiv, p. 128). Asvalfyana (I, 1, 2) mentions only three of the four classes. 3 In Latydyana (V, 4, 22-24) all the sacrifices are divided into seven Haviryagita-samsths and into seven Soma-samsth4s, so that the Pakayag#fas do not form a class of their own; they are strangely brought in as the last of the Haviryagwtas. Cf. Indische Studien, X, 325. * Sacred Books of the East, vol. ii, p. 214. ‘ Baudhayana Grthya-s{itra, quoted by Biihler, Sacred Books of the East, vol. xiv, p. xxxi; cf. Sdyaza’s Commentary on Aitareya-Bréhmana III, 40, 2 (p. 296 of Aufrecht’s edition). 5 Sacred Books of the East, vol. xiv, p. xxxii. INTRODUCTION. XXV which is assigned to a given chapter is not to be explained without assuming a certain arbitrariness on the part of the author. But, as a whole, we cannot fail to recognise in the arrangement of the different texts a certain agreement, which we will here merely try to explain in its main traits ; the points of detail, which would complete what we here say, will occur of themselves to any one who looks at the texts themselves.
3The domestic life of the Hindus represents, so to speak, a circle, in which it is in a certain measure indifferent what point is selected as the starting-point. Two especially important epochs in this life are: on the one hand, the period of studentship of the young Brahmaéarin devoted to the study of the Veda; at the beginning of this period comes the ceremony of the Upanayana, at the end that of the Samavartana; on the other hand, marriage (viv4ha), which besides has a special importance for the Grhya ritual, from the circumstance, that as a rule the cultus of the domestic sacrificial fire begins with marriage. One can just as well imagine an exposition of the Grthya ritual, which proceeds from the description of the studentship to that of the marriage, as one which proceeds from the description of the marriage to that of the studentship. The Samavartana, which designates the end of the period of studentship, gives the Hindu the right and the duty to found a household’. On the other hand, if the exposition begins with the marriage, there follows naturally the series of ceremonies which are to be performed up to the birth of a child, and then the ceremonies for the young child, which finally lead up to the Upanayana and a description of the period of studentship. The Hirazyakesi-sfitra alone, of the Sdtras treated of in these translations, follows the first of the two orders mentioned ?; the other texts follow the other order, 1 Hirasyakesin says; samAvritta Géaryakulan m&tapitarau bibhr7yat, tabhyam anug#ato bharyam upayadsfet. * The same may be said with regard to two other Grzhya texts which also belong to the black Yagur-veda, the Manava and the Kashaka. See Jolly, Das Dharmasfitra des Vishsu und das K&ashkakagrshyasitra, p. 75; Von Bradke, Zeitschrift der Deutschen Morgenlaad. Gesellschaft, vol. xxxvi, p. 445. XXVI GRIHYA-SOTRAS. which has been already described by Prof. Max Miiller almost thirty years ago, and we cannot do better than to give his description’: ‘Then (i.e. after the marriage) follow the Samskéras, the rites to be performed at the conception of a child, at various periods before his birth, at the time of his birth, the ceremony of naming the child, of carrying him out to see the sun, of feeding him, of cutting his hair, and lastly of investing him as a student, and handing him to a Guru, under whose care he is to study the sacred writings, that is to say, to learn them by heart, and to perform all the offices of a Brahmarin, or religious student.’
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.
1It goes without saying that the above-mentioned statement that the subjects treated of in the Grzhya-sitras are Pakayag#as! or Grthyasthdlipakas should not be pressed with the utmost strictness, as though nothing were treated in the Grzhya-sitras which does not come under these heads. First of all the term SthalipAka is too narrow, since it does not include the offerings of sacrificial butter which constituted a great number of ceremonies. But besides many ceremonies and observances are taught in the Grthya-s(tras, which cannot in any way be characterised as sacrifices at all, only possessing some inner resemblance to the group of sacrifices there treated of, or standing in more or less close connection with them ?. The Sftra texts divide the Pakayag#as in various ways; either four or seven principal forms are taken up. The 1 I believe with Stenzler (see his translation of Asvalfyana, pp. 2 seq.) that paikayagfta means ‘ boiled offering.’ It seems to me that the expression paka in this connection cannot be otherwise taken than in the word sthalfpaka (‘ pot-boiling "). Prof. Max Miiller (History of Ancient Sanskrit Literature, p. 203), following Hindu authorities, explains Pakayag#a as ‘a small sacrifice,’ or, more probably, ‘a good sacrifice.’ The definition of La¢yayana may be also here quoted (IV, 9, 2): pakayag#a ity atakshata ekagnau yagAan. ? Compare, for instance, the account of the ceremonies which are to be performed for the journey of the newly-married pair to their new home, Saikh4yana- Grthya I, 15, or the observances to which the Snataka is bound, Gobhila III, 5, &c. According to the rule Sahkhayana I, 12, 13 we are, however, to suppose a sacrifice in many ceremonies where there does not seem to be any. Xxiv GRIHYA-SOTRAS.
2According to the rule Sahkhayana I, 12, 13 we are, however, to suppose a sacrifice in many ceremonies where there does not seem to be any. Xxiv GRIHYA-SOTRAS. commonest division is that into the four classes of the hutas, ahutas, prahutas, prasitas!. The division into seven classes is doubtless occasioned by the division of the Raviryagfias and of the Somayagdas, which also each in- _Clude seven classes?; for the nature of the sacrifices in question would hardly of itself have led to such a division. The seven classes taken up are either those given by Gautama VIII, 15%: ‘ The seven kinds of Pakayagfas, viz. the Ashfaka, the Parvaza (Sthalipaka, offered on the new and full moon days), the funeral oblations, the Sravami, the Agrahayami, the Kaitri, and the Asvayugt’ Or else the seven classes are established as follows, the fourfold division being utilised to some extent‘: ‘ Huta, Prahuta, Ahuta (sic, not Ahuta), the spit-ox sacrifice, the Bali offering, the redescent (on the Agrahayana day), the Ashfaka sacrifice.’ According to the account of Prof. Biihler ®, the exposition of Baudhdyana, who gives this division, keeps closely to the course which it prescribes. For the rest, however, the Grihya texts with which I am acquainted do not follow any of these divisions, and this is easily accounted for, if we consider the artificial character of these classifications, which are undertaken merely for the sake of having a complete scheme of the sacrifices. On the contrary, as a whole the texts give an arrangement which is based on the nature of the ceremonies they describe. In many instances we find considerable variations between the texts of the different schools; often enough, in a given text, the place 1 Sankhayana I, §,1; 10, 7; Paraskara I, 4,1. Doubtless Prof. Biihler is right in finding the same division mentioned also Vasishtha XXVI, 10 (Sacred Pooks of the East, vol. xiv, p. 128). Asvalfyana (I, 1, 2) mentions only three of the four classes. 3 In Latydyana (V, 4, 22-24) all the sacrifices are divided into seven Haviryagita-samsths and into seven Soma-samsth4s, so that the Pakayag#fas do not form a class of their own; they are strangely brought in as the last of the Haviryagwtas. Cf. Indische Studien, X, 325. * Sacred Books of the East, vol. ii, p. 214. ‘ Baudhayana Grthya-s{itra, quoted by Biihler, Sacred Books of the East, vol. xiv, p. xxxi; cf. Sdyaza’s Commentary on Aitareya-Bréhmana III, 40, 2 (p. 296 of Aufrecht’s edition). 5 Sacred Books of the East, vol. xiv, p. xxxii. INTRODUCTION. XXV which is assigned to a given chapter is not to be explained without assuming a certain arbitrariness on the part of the author. But, as a whole, we cannot fail to recognise in the arrangement of the different texts a certain agreement, which we will here merely try to explain in its main traits ; the points of detail, which would complete what we here say, will occur of themselves to any one who looks at the texts themselves.
3The domestic life of the Hindus represents, so to speak, a circle, in which it is in a certain measure indifferent what point is selected as the starting-point. Two especially important epochs in this life are: on the one hand, the period of studentship of the young Brahmaéarin devoted to the study of the Veda; at the beginning of this period comes the ceremony of the Upanayana, at the end that of the Samavartana; on the other hand, marriage (viv4ha), which besides has a special importance for the Grhya ritual, from the circumstance, that as a rule the cultus of the domestic sacrificial fire begins with marriage. One can just as well imagine an exposition of the Grthya ritual, which proceeds from the description of the studentship to that of the marriage, as one which proceeds from the description of the marriage to that of the studentship. The Samavartana, which designates the end of the period of studentship, gives the Hindu the right and the duty to found a household’. On the other hand, if the exposition begins with the marriage, there follows naturally the series of ceremonies which are to be performed up to the birth of a child, and then the ceremonies for the young child, which finally lead up to the Upanayana and a description of the period of studentship. The Hirazyakesi-sfitra alone, of the Sdtras treated of in these translations, follows the first of the two orders mentioned ?; the other texts follow the other order, 1 Hirasyakesin says; samAvritta Géaryakulan m&tapitarau bibhr7yat, tabhyam anug#ato bharyam upayadsfet. * The same may be said with regard to two other Grzhya texts which also belong to the black Yagur-veda, the Manava and the Kashaka. See Jolly, Das Dharmasfitra des Vishsu und das K&ashkakagrshyasitra, p. 75; Von Bradke, Zeitschrift der Deutschen Morgenlaad. Gesellschaft, vol. xxxvi, p. 445. XXVI GRIHYA-SOTRAS. which has been already described by Prof. Max Miiller almost thirty years ago, and we cannot do better than to give his description’: ‘Then (i.e. after the marriage) follow the Samskéras, the rites to be performed at the conception of a child, at various periods before his birth, at the time of his birth, the ceremony of naming the child, of carrying him out to see the sun, of feeding him, of cutting his hair, and lastly of investing him as a student, and handing him to a Guru, under whose care he is to study the sacred writings, that is to say, to learn them by heart, and to perform all the offices of a Brahmarin, or religious student.’
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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