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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120, 5 seq. B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; Ap. 20, 12 seq. The Xaitra offerings. S. IV, 19. The SrAvama sacrifice to the Serpents. S. IV, 15; A. II, 1; P. II, 14; G. III, 7 (comp. IV, 8, 1); Kh. III, 2, 1 seq.; H. Il, 16; Ap. 18, 5-19, 2 The Praush/apada sacrifice. P. II, 15. The Asvayuga sacrifice. S. IV, 16; A. II, 2, 1-3; P. II, 16; G. III, 8, 1 seq.; Kh. III, 3, 1 seq. The rites of the Agrah4yant (concluding ceremonies of the rites devoted to the Serpents). S. IV, 17. 18; A. I, 3; P. Ill, 2; G. III, 9 (comp. IV, 8, 1); Kh. II, 3, 6 seq. ; H. II, 17; Ap. 19, 3 seq. 8 seq. The Ash/akas. S. III, 12-14; A. II, 4, 5; P. Il, 3; G. CONTENTS OF THE GRIHYA-SOTRAS. 305 III, ro seq. ; Kh. III, 3, 28 seq.; H. II, 14 seq. ; Ap. 21, 10 seq. a. The first Ash/ak&. S. III, 12, 2 seq.; P. III, 3, 4; G. III, 10, 9 seq.; Kh. III, 3, 30 seq. b. The second Ash/ak4 (animal sacrifice). S. III, 13, 1 seq.; P. III, 3, 8; G. III, 10, 18-IV, 1; Kh. III, 4, T seq. c. The third Ash/aka. S, III, 14; G. IV, 4, 17 seq. ; Kh. III, 3, 32 seq. d. The Anvash/akya ceremony. S. III, 13, 7; A. II, 5; P. III, 3, 10; G.IV, 2.3; Kh. III, 5; H.II, 15; Ap. 22, 3 seq. 11. 33- Disease and death of a person who has set up the Srauta fires. A. IV, 1. Burning the dead body. A. IV, 2-4. The gathering of the bones. A. IV, 5. Expiatory ceremonies after the death of a Guru or other misfortune. A. IV, 6. Death. Burning dead bodies. P. III, ro. 34. Sraddha offerings to the Fathers. S. IV, 1-4; A. II, 5, 10 seq.; IV, 7; G. IV, 4 (comp. chap. 2. 3); Kh. III, 5, 35; H. II, 10-13; Ap. 21, 1-9. a. The invited Brahmanas. S. IV, 1, 2 seq.; A. Il, 5, 10 seq. ; JV; 4, 2 seq.; G.IV, 2, 33 seq.; H. II, 10, 2 seq. ; Ap. 21, 2 seq. b. Offering of the Pindas. S. IV, 1, 9 seq.; A. Il, 5; 4 seq.; IV, 7, 28; P. III, 10, 50 seq.; G. IV, 3, 8 seq.; Kh. III, 5, 18 &c.; H. II, 12, 3 seq.; ‘Ap. 21,9. c. The Ekoddishfa Stiddha. S. IV, 2 (comp. A. IV, 7, 1); P. III, 10, 50 seq. d. The Sapindikarana. S.IV, 3; V, 9 (comp. P. III, 10, 51). e. The Abhyudayika Sraddha. S. IV, 4, comp. A. IJ, 5, 13; IV, 7, 1; G. IV, 3, 35. 33. The Arghya reception (comp. Argha at the wedding, above, 9, i) S. II, 15-17; A. I, 24; P. I, 3; G.IV, 10; Kh. IV, 4, 5 seq.; H.I, 12, 7 seq.; 135 Ap. 13, 3 seq. a. The persons to whom an Arghya reception is due. [30] x 306 SYNOPTICAL SURVEY OF THE S. II, 15, 4 seq.; 16, 3; A. I, 24, 1 seq.; P. I, 3, 1; G.IV, ro, 23 seq.; Kh. IV, 4, 21 seq. ; Ap. 13, 2 Seq.; 14. 19. 20. b. The cow offered to the guest. S. II, 15, 1 seq.; 16, 1; ALL, 24, 30 seq.; P. I, 3, 26 seq.; G. IV, To, 18 seq.; Kh. IV, 17 seq.; H. I, 13, 10 seq.; Ap. 13, 15 seq. c. Miscellaneous rules about the reception of guests. S. II, 17. RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS. 36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4.
2S. II, 17. RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS. 36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4. a. Rites for procuring success and averting evil in disputes and on different other occasions. H. I, 14, 7-15, 8; Ap. 22, 19 seq.; 23, 2seq. Entering a court of justice. P, III, 13. b. Mounting a chariot and similar acts. A. Il, 6; P. III, 14-15, 6; Ap. 22, 14. c. Rites when going out on business or on dangerous ways. A, III, 7, 8-10. d. Sacrifice of a person menaced by unknown danger. A. II, rr. e. Going out and begging. Ap. 22, 13 seq. f. Formulas to be pronounced on receiving gifts. P. III, 15, 22 seq. g. Crossing a river. S.IV, 14. h. Formulas to be pronounced at cross-roads and other different places. P. III, 15, 7 seq.; H. I, 16, 8 seq. i. Rites referring to battles. A. I, 12. k. Rites in order that friends may not be estranged and servants may not run away. P. Ill, 7; H. I, 13, 19-14, 5; Ap. 23, 6. 7. 1. Rite when first seeing the new moon. H. I, 16, 1. m. Rite for establishing concord between husband and wife. Ap. 9, 4 seq. n. Rite if one cannot pay a debt. G. IV, 4, 26. o. Oblations for sick persons. A. III, 6, 3 seq.; for a CONTENTS OF THE GRIHYA-SOTRAS. 307 sick child. P. I, 16, 24 seq.; for a boy suffering from epilepsy. H. II, 7; Ap. 18, 1 seq. Cure for headache. P. III, 6. p. Penance of a student who has broken his vow of chastity. P. III, 12. q. Different expiations. S. V, 1, 8. 9; 56 8 10; 30 "seq.3 Kh. II, 5,,35 seq.; H. 1, 16, 2 seq. 14 seq.—chap. 17, 6; Ap. 8, 5 seq.; 9, 2 seq.; 23, 9 seq. MISCELLANEOUS MATTER. 37. Qualities of a Brahmaza on whom gifts should be bestowed. S.I, 2. 38. The choosing of priests for officiating at a sacrifice. A. I, 23. 39. The Kaitya sacrifice. A.I, 12, 1 seq. (comp. Par. II, 11, 10 seq.). 40. The Dhanvantari sacrifice. A. I, 12, 7. 41. Consecration of ponds. SS. V, 2. 42. Consecration of gardens. S. V, 3. 43. Sandhyé or twilight devotion. S. II, 9; A. II, 7, 3 seq. 44. The sacrificer setting out on a journey makes the sacred fire enter him. S. V, 1, 1 seq.; H. I, 26, 12 seq. Digitized by Google APASTAMBA’S YAGNA-PARIBHASHA-SUTRAS. Digitized by Google INTRODUCTION. As Professor Oldenberg was unable to find any other texts connected with the Grzhya-sitras, I have tried to bring this volume to its proper size by adding a translation of Apastamba’s Yagyia-Paribhdsh4-sOtras. These Sdtras give some general information about the performance of sacrifices, and may prove useful to the students both of the Srauta and the Grzhya sacrifices. Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80:
3Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80: Paritad pramitéksharapi sarvam vishayam praptavati gata pratish¢#4m na khalu pratihanyate kutaskit paribhasheva gariyast yadag#a. ‘Whose (the king’s) command, though brief, having reached the whole kingdom round about and obtained authority, is never defeated, being of the highest weight, like a Paribhasha,’ These Paribhash4s are a very characteristic invention of ancient Indian authors, particularly during the Satra period. We find them as early as the Anukramazis, and even at that early time they had been elaborated with many purely technical contrivances. Thus we are told in the Index to the Rig-veda that, as a general rule, if no deity is mentioned in the index of the hymns, Indra must be supposed to be the deity addressed; when no metre is mentioned, the metre must be understood to be the Trish¢ubh; at the beginning of each Mazdala the hymns must be taken to be addressed to Agni, till we come to hymns distinctly addressed to Indra. Now it is clear that in this case these Paribhashas or general instructions must have been laid down 312 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. before the whole work was carried out. The same applies to other Paribhash4s, such as those of the metrical Sdatras, but I feel more doubtful as to the Paribhash4s in the grammatical Sdtras of Pazini. To judge from the Paribhashendusekhara, it would seem that the Paribh4sha-sitras to Pazini’s grammar also had been settled before a single Siatra of Pazini was composed, and yet it seems almost incredible that this gigantic web of Sftras should have been woven on so complicated a warp. This question ought to be settled once for all, as it would throw considerable light on the workmanship of PAzini’s Sdtras, and there is no one better qualified to settle it for us than the learned editor of the Paribhashendusekhara. It is different with our Paribhashas. There is no necessity to suppose that they were worked out first, before the Sitras were composed. They look more like useful generalisations than like indispensable preliminary instructions. They give us a general idea of the sacrifice, and inculcate rules that ought to be observed throughout. But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini.
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.
120, 5 seq. B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; Ap. 20, 12 seq. The Xaitra offerings. S. IV, 19. The SrAvama sacrifice to the Serpents. S. IV, 15; A. II, 1; P. II, 14; G. III, 7 (comp. IV, 8, 1); Kh. III, 2, 1 seq.; H. Il, 16; Ap. 18, 5-19, 2 The Praush/apada sacrifice. P. II, 15. The Asvayuga sacrifice. S. IV, 16; A. II, 2, 1-3; P. II, 16; G. III, 8, 1 seq.; Kh. III, 3, 1 seq. The rites of the Agrah4yant (concluding ceremonies of the rites devoted to the Serpents). S. IV, 17. 18; A. I, 3; P. Ill, 2; G. III, 9 (comp. IV, 8, 1); Kh. II, 3, 6 seq. ; H. II, 17; Ap. 19, 3 seq. 8 seq. The Ash/akas. S. III, 12-14; A. II, 4, 5; P. Il, 3; G. CONTENTS OF THE GRIHYA-SOTRAS. 305 III, ro seq. ; Kh. III, 3, 28 seq.; H. II, 14 seq. ; Ap. 21, 10 seq. a. The first Ash/ak&. S. III, 12, 2 seq.; P. III, 3, 4; G. III, 10, 9 seq.; Kh. III, 3, 30 seq. b. The second Ash/ak4 (animal sacrifice). S. III, 13, 1 seq.; P. III, 3, 8; G. III, 10, 18-IV, 1; Kh. III, 4, T seq. c. The third Ash/aka. S, III, 14; G. IV, 4, 17 seq. ; Kh. III, 3, 32 seq. d. The Anvash/akya ceremony. S. III, 13, 7; A. II, 5; P. III, 3, 10; G.IV, 2.3; Kh. III, 5; H.II, 15; Ap. 22, 3 seq. 11. 33- Disease and death of a person who has set up the Srauta fires. A. IV, 1. Burning the dead body. A. IV, 2-4. The gathering of the bones. A. IV, 5. Expiatory ceremonies after the death of a Guru or other misfortune. A. IV, 6. Death. Burning dead bodies. P. III, ro. 34. Sraddha offerings to the Fathers. S. IV, 1-4; A. II, 5, 10 seq.; IV, 7; G. IV, 4 (comp. chap. 2. 3); Kh. III, 5, 35; H. II, 10-13; Ap. 21, 1-9. a. The invited Brahmanas. S. IV, 1, 2 seq.; A. Il, 5, 10 seq. ; JV; 4, 2 seq.; G.IV, 2, 33 seq.; H. II, 10, 2 seq. ; Ap. 21, 2 seq. b. Offering of the Pindas. S. IV, 1, 9 seq.; A. Il, 5; 4 seq.; IV, 7, 28; P. III, 10, 50 seq.; G. IV, 3, 8 seq.; Kh. III, 5, 18 &c.; H. II, 12, 3 seq.; ‘Ap. 21,9. c. The Ekoddishfa Stiddha. S. IV, 2 (comp. A. IV, 7, 1); P. III, 10, 50 seq. d. The Sapindikarana. S.IV, 3; V, 9 (comp. P. III, 10, 51). e. The Abhyudayika Sraddha. S. IV, 4, comp. A. IJ, 5, 13; IV, 7, 1; G. IV, 3, 35. 33. The Arghya reception (comp. Argha at the wedding, above, 9, i) S. II, 15-17; A. I, 24; P. I, 3; G.IV, 10; Kh. IV, 4, 5 seq.; H.I, 12, 7 seq.; 135 Ap. 13, 3 seq. a. The persons to whom an Arghya reception is due. [30] x 306 SYNOPTICAL SURVEY OF THE S. II, 15, 4 seq.; 16, 3; A. I, 24, 1 seq.; P. I, 3, 1; G.IV, ro, 23 seq.; Kh. IV, 4, 21 seq. ; Ap. 13, 2 Seq.; 14. 19. 20. b. The cow offered to the guest. S. II, 15, 1 seq.; 16, 1; ALL, 24, 30 seq.; P. I, 3, 26 seq.; G. IV, To, 18 seq.; Kh. IV, 17 seq.; H. I, 13, 10 seq.; Ap. 13, 15 seq. c. Miscellaneous rules about the reception of guests. S. II, 17. RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS. 36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4.
2S. II, 17. RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS. 36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4. a. Rites for procuring success and averting evil in disputes and on different other occasions. H. I, 14, 7-15, 8; Ap. 22, 19 seq.; 23, 2seq. Entering a court of justice. P, III, 13. b. Mounting a chariot and similar acts. A. Il, 6; P. III, 14-15, 6; Ap. 22, 14. c. Rites when going out on business or on dangerous ways. A, III, 7, 8-10. d. Sacrifice of a person menaced by unknown danger. A. II, rr. e. Going out and begging. Ap. 22, 13 seq. f. Formulas to be pronounced on receiving gifts. P. III, 15, 22 seq. g. Crossing a river. S.IV, 14. h. Formulas to be pronounced at cross-roads and other different places. P. III, 15, 7 seq.; H. I, 16, 8 seq. i. Rites referring to battles. A. I, 12. k. Rites in order that friends may not be estranged and servants may not run away. P. Ill, 7; H. I, 13, 19-14, 5; Ap. 23, 6. 7. 1. Rite when first seeing the new moon. H. I, 16, 1. m. Rite for establishing concord between husband and wife. Ap. 9, 4 seq. n. Rite if one cannot pay a debt. G. IV, 4, 26. o. Oblations for sick persons. A. III, 6, 3 seq.; for a CONTENTS OF THE GRIHYA-SOTRAS. 307 sick child. P. I, 16, 24 seq.; for a boy suffering from epilepsy. H. II, 7; Ap. 18, 1 seq. Cure for headache. P. III, 6. p. Penance of a student who has broken his vow of chastity. P. III, 12. q. Different expiations. S. V, 1, 8. 9; 56 8 10; 30 "seq.3 Kh. II, 5,,35 seq.; H. 1, 16, 2 seq. 14 seq.—chap. 17, 6; Ap. 8, 5 seq.; 9, 2 seq.; 23, 9 seq. MISCELLANEOUS MATTER. 37. Qualities of a Brahmaza on whom gifts should be bestowed. S.I, 2. 38. The choosing of priests for officiating at a sacrifice. A. I, 23. 39. The Kaitya sacrifice. A.I, 12, 1 seq. (comp. Par. II, 11, 10 seq.). 40. The Dhanvantari sacrifice. A. I, 12, 7. 41. Consecration of ponds. SS. V, 2. 42. Consecration of gardens. S. V, 3. 43. Sandhyé or twilight devotion. S. II, 9; A. II, 7, 3 seq. 44. The sacrificer setting out on a journey makes the sacred fire enter him. S. V, 1, 1 seq.; H. I, 26, 12 seq. Digitized by Google APASTAMBA’S YAGNA-PARIBHASHA-SUTRAS. Digitized by Google INTRODUCTION. As Professor Oldenberg was unable to find any other texts connected with the Grzhya-sitras, I have tried to bring this volume to its proper size by adding a translation of Apastamba’s Yagyia-Paribhdsh4-sOtras. These Sdtras give some general information about the performance of sacrifices, and may prove useful to the students both of the Srauta and the Grzhya sacrifices. Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80:
3Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80: Paritad pramitéksharapi sarvam vishayam praptavati gata pratish¢#4m na khalu pratihanyate kutaskit paribhasheva gariyast yadag#a. ‘Whose (the king’s) command, though brief, having reached the whole kingdom round about and obtained authority, is never defeated, being of the highest weight, like a Paribhasha,’ These Paribhash4s are a very characteristic invention of ancient Indian authors, particularly during the Satra period. We find them as early as the Anukramazis, and even at that early time they had been elaborated with many purely technical contrivances. Thus we are told in the Index to the Rig-veda that, as a general rule, if no deity is mentioned in the index of the hymns, Indra must be supposed to be the deity addressed; when no metre is mentioned, the metre must be understood to be the Trish¢ubh; at the beginning of each Mazdala the hymns must be taken to be addressed to Agni, till we come to hymns distinctly addressed to Indra. Now it is clear that in this case these Paribhashas or general instructions must have been laid down 312 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. before the whole work was carried out. The same applies to other Paribhash4s, such as those of the metrical Sdatras, but I feel more doubtful as to the Paribhash4s in the grammatical Sdtras of Pazini. To judge from the Paribhashendusekhara, it would seem that the Paribh4sha-sitras to Pazini’s grammar also had been settled before a single Siatra of Pazini was composed, and yet it seems almost incredible that this gigantic web of Sftras should have been woven on so complicated a warp. This question ought to be settled once for all, as it would throw considerable light on the workmanship of PAzini’s Sdtras, and there is no one better qualified to settle it for us than the learned editor of the Paribhashendusekhara. It is different with our Paribhashas. There is no necessity to suppose that they were worked out first, before the Sitras were composed. They look more like useful generalisations than like indispensable preliminary instructions. They give us a general idea of the sacrifice, and inculcate rules that ought to be observed throughout. But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini.
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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