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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In this way we find, as a rule, in the foreground in the first part of the Grzhya-sitras this great group of acts which accompany the domestic life from marriage to the. studentship and the Sam4vartana of the child sprung from wedlock. We find, however, inserted into the description of these ceremonies, in various ways in the different Sftras, the exposition of a few ritualistic matters which we have not yet mentioned. In the first place a description of the setting up of the sacred domestic fire, i.e. of the ceremony which in the domain of the Grzhya ritual corresponds to the agnyAdheya of the Srauta ritual. The setting up of the fire forms the necessary preliminary to all sacred acts ; the regular time for it is the wedding’, so that the fire used for the wedding acts accompanies the young couple to their home, and there forms the centre of their household worship. Accordingly in the Grihya-sitras the description of the setting up of the fire stands, as a rule, at the beginning of the whole, not far from the description of the wedding. Next the introductory sections of the Grihya-sitras have to describe the type of the Grzhya sacrifice, which is universally available and recurs at all household ceremonies. This can be done in such a way that this type is described for itself, without direct reference to a particular sacrifice. This is the case in Paraskara, who in the first chapter of his 1 History of Ancient Sanskrit Literature, p. 204. 3 See, for instance, Paraskara I, 2,1: Avasathyadhfnam darakdle. INTRODUCTION. | XXVii Sdtra describes the rites recurring at each sacrifice, and then remarks: ‘This ritual holds good, whenever a sacrifice is offered)’ Similarly Asvalayana, in one of the first chapters of his work, enumerates the rites which are to be performed ‘whenever he intends to sacrifice*’ Other texts give a general description of the Grihya sacrifice by exemplifying it by one special sacrifice. SAnkh4yana® chooses for this the sacrifice which the bridegroom has to offer, when a favourable answer has been granted to his wooing ; Gobhila ‘ gives at least the greater part of the rules in question a propos of the full moon and of the new moon sacrifice; Hirazyakesin®, who opens his account at the period of the studentship of the young Brahmaza, describes the sacrificial type 4 propos of the Upanayana rite. The sacrifices which are to be offered daily at morning and at evening, those which are celebrated monthly on the days of the new moon and of the full moon—the Grihya copies of the Agnihotra and of the Darsapfraamasa sacrifices—and, thirdly, the daily distribution of the Bali offerings: these ceremonies are commonly described along with what we have called the first great group of the Grthya acts, immediately preceding or following the Vivaha.
2We find, as a second group of sacred acts, a series of celebrations, which, if the man has founded his household, are to be performed regularly at certain times of the year at the household fire. So the Sravda sacrifice, which is offered to the snakes at the time when, on account of the danger from snakes, a raised couch is necessary at night. At the end of this period the festival of the redescent is celebrated: the exchanging of the high couch for the low couch on the ground. Between these two festivals comes the Prishdtaka offering on the full-moon day of the month Asvayuga; it receives in the Grihya texts the place corresponding to that which actually belongs to 1 J, 1,5: esha eva vidhir yatra kvatid dhomas. ? J, 3,1: atha khalu yatra kva da hoshyant syat, &c. $ J, 7-10. * I, 6 seqq. ae On XXVIil GRIHY A-SOTRAS. it in the series of the festivals. Asa rule! the acts we have just mentioned are followed, in accordance with the natural series, by the Ashzaka festivals, which are celebrated during the last months of the year. Alongside of these acts which are connected with fixed points of the year we find in the various Gvthya texts an account of a series of other ceremonies, which, in accordance with their nature, have no such fixed position in the system of the ritual. Thus, for instance, the rites which refer to the choice of a piece of ground to build a house or to the building itself; further, the rites connected with agriculture and cattle raising. In many texts we find together with this group of acts also an account of the ceremonies, related to fixed points in the year, which stand in connection with the annual course of Vedic study: the description of the opening festival and of the closing festival of the school term, as well as a point which generally follows these descriptions, the rules as to the anadhy4ya, i.e. as to the occasions which necessitate an intermission in the study of the Veda for a longer or for a shorter period. As a rule, the Grvzhya-sitras bring the account of these things into the group of acts which refer to the household life of the Gvshastha ; for the Adhy4pana, i.e. the teaching of the Veda, held the first place among the rights and duties of the Brahmaza who had completed his time at school. On the other hand these ceremonies can naturally also be considered as connected with the school life of the young Hindu, and accordingly they are placed in that division by Gobhila?, between the description of the Upanayana and that of the SamAvartana. The sacred acts connected with the burial and the worship of the dead (the various kinds of Sraddha rites) may be designated as a third group of the ceremonies which are described to us in the Gvzhya-sfitras. Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (k4my4ni). Among the 1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices. 3 III, 3.
3Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (k4my4ni). Among the 1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices. 3 III, 3. texts here translated we find a somewhat detailed account of these ceremonies in the Gobhila-sitra and in the KhAdira-Grihya only}. These remarks cannot claim to give a complete outline of the contents and arrangement of the Grzhya texts; they only aim at giving an idea of the fundamental traits, which in each particular text are modified by manifold variations, but which nevertheless are to these variations as the rule is to the exceptions. We must now speak of the relations of the Gvthya-sftras to the two other kinds of Sftra texts, with which they have so many points of contact in the Srauta-sftras and the Dharma-sitras. Prof. Biihler, in several places of the excellent introductions which he has prefixed to his translations of the Dharma-sitras, has called attention to the fact that the relation in which the Sdtra texts of the same school stand to each other is very different in different schools. Many schools possess a great corpus of Sftras, the parts of which are the Srauta-sitra, the Grthya-sitra, &c. This is, for instance, the case with the Apastambiya school?; its Sdtra is divided into thirty Prasnas, the contents of which are divided as follows: I-XXIV: Srauta-sitra. XXV: Paribhashds, &c. XXVI: Mantras for the Grihya-sitra. XXVII: Grihya-sitra. XXVITI-XXIX: Dharma-sitra. XXX: Sulva-sitra. In other cases the single Sdtra texts stand more independently side by side; they are not considered as parts of one and the same great work, but as different works. Of course it is the Dharma-sftras above all which could be freed from the connection with the other Satra texts to such an extent, that even their belonging to a distinct Vedic school may be doubtful. The contents 1 Gobhila IV, 5 seq.; Khad. IV, 1 seq. ? Biihler, Sacred Books of the East, vol. ii, pp. xi seq. XXX 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.
1In this way we find, as a rule, in the foreground in the first part of the Grzhya-sitras this great group of acts which accompany the domestic life from marriage to the. studentship and the Sam4vartana of the child sprung from wedlock. We find, however, inserted into the description of these ceremonies, in various ways in the different Sftras, the exposition of a few ritualistic matters which we have not yet mentioned. In the first place a description of the setting up of the sacred domestic fire, i.e. of the ceremony which in the domain of the Grzhya ritual corresponds to the agnyAdheya of the Srauta ritual. The setting up of the fire forms the necessary preliminary to all sacred acts ; the regular time for it is the wedding’, so that the fire used for the wedding acts accompanies the young couple to their home, and there forms the centre of their household worship. Accordingly in the Grihya-sitras the description of the setting up of the fire stands, as a rule, at the beginning of the whole, not far from the description of the wedding. Next the introductory sections of the Grihya-sitras have to describe the type of the Grzhya sacrifice, which is universally available and recurs at all household ceremonies. This can be done in such a way that this type is described for itself, without direct reference to a particular sacrifice. This is the case in Paraskara, who in the first chapter of his 1 History of Ancient Sanskrit Literature, p. 204. 3 See, for instance, Paraskara I, 2,1: Avasathyadhfnam darakdle. INTRODUCTION. | XXVii Sdtra describes the rites recurring at each sacrifice, and then remarks: ‘This ritual holds good, whenever a sacrifice is offered)’ Similarly Asvalayana, in one of the first chapters of his work, enumerates the rites which are to be performed ‘whenever he intends to sacrifice*’ Other texts give a general description of the Grihya sacrifice by exemplifying it by one special sacrifice. SAnkh4yana® chooses for this the sacrifice which the bridegroom has to offer, when a favourable answer has been granted to his wooing ; Gobhila ‘ gives at least the greater part of the rules in question a propos of the full moon and of the new moon sacrifice; Hirazyakesin®, who opens his account at the period of the studentship of the young Brahmaza, describes the sacrificial type 4 propos of the Upanayana rite. The sacrifices which are to be offered daily at morning and at evening, those which are celebrated monthly on the days of the new moon and of the full moon—the Grihya copies of the Agnihotra and of the Darsapfraamasa sacrifices—and, thirdly, the daily distribution of the Bali offerings: these ceremonies are commonly described along with what we have called the first great group of the Grthya acts, immediately preceding or following the Vivaha.
2We find, as a second group of sacred acts, a series of celebrations, which, if the man has founded his household, are to be performed regularly at certain times of the year at the household fire. So the Sravda sacrifice, which is offered to the snakes at the time when, on account of the danger from snakes, a raised couch is necessary at night. At the end of this period the festival of the redescent is celebrated: the exchanging of the high couch for the low couch on the ground. Between these two festivals comes the Prishdtaka offering on the full-moon day of the month Asvayuga; it receives in the Grihya texts the place corresponding to that which actually belongs to 1 J, 1,5: esha eva vidhir yatra kvatid dhomas. ? J, 3,1: atha khalu yatra kva da hoshyant syat, &c. $ J, 7-10. * I, 6 seqq. ae On XXVIil GRIHY A-SOTRAS. it in the series of the festivals. Asa rule! the acts we have just mentioned are followed, in accordance with the natural series, by the Ashzaka festivals, which are celebrated during the last months of the year. Alongside of these acts which are connected with fixed points of the year we find in the various Gvthya texts an account of a series of other ceremonies, which, in accordance with their nature, have no such fixed position in the system of the ritual. Thus, for instance, the rites which refer to the choice of a piece of ground to build a house or to the building itself; further, the rites connected with agriculture and cattle raising. In many texts we find together with this group of acts also an account of the ceremonies, related to fixed points in the year, which stand in connection with the annual course of Vedic study: the description of the opening festival and of the closing festival of the school term, as well as a point which generally follows these descriptions, the rules as to the anadhy4ya, i.e. as to the occasions which necessitate an intermission in the study of the Veda for a longer or for a shorter period. As a rule, the Grvzhya-sitras bring the account of these things into the group of acts which refer to the household life of the Gvshastha ; for the Adhy4pana, i.e. the teaching of the Veda, held the first place among the rights and duties of the Brahmaza who had completed his time at school. On the other hand these ceremonies can naturally also be considered as connected with the school life of the young Hindu, and accordingly they are placed in that division by Gobhila?, between the description of the Upanayana and that of the SamAvartana. The sacred acts connected with the burial and the worship of the dead (the various kinds of Sraddha rites) may be designated as a third group of the ceremonies which are described to us in the Gvzhya-sfitras. Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (k4my4ni). Among the 1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices. 3 III, 3.
3Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (k4my4ni). Among the 1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices. 3 III, 3. texts here translated we find a somewhat detailed account of these ceremonies in the Gobhila-sitra and in the KhAdira-Grihya only}. These remarks cannot claim to give a complete outline of the contents and arrangement of the Grzhya texts; they only aim at giving an idea of the fundamental traits, which in each particular text are modified by manifold variations, but which nevertheless are to these variations as the rule is to the exceptions. We must now speak of the relations of the Gvthya-sftras to the two other kinds of Sftra texts, with which they have so many points of contact in the Srauta-sftras and the Dharma-sitras. Prof. Biihler, in several places of the excellent introductions which he has prefixed to his translations of the Dharma-sitras, has called attention to the fact that the relation in which the Sdtra texts of the same school stand to each other is very different in different schools. Many schools possess a great corpus of Sftras, the parts of which are the Srauta-sitra, the Grthya-sitra, &c. This is, for instance, the case with the Apastambiya school?; its Sdtra is divided into thirty Prasnas, the contents of which are divided as follows: I-XXIV: Srauta-sitra. XXV: Paribhashds, &c. XXVI: Mantras for the Grihya-sitra. XXVII: Grihya-sitra. XXVITI-XXIX: Dharma-sitra. XXX: Sulva-sitra. In other cases the single Sdtra texts stand more independently side by side; they are not considered as parts of one and the same great work, but as different works. Of course it is the Dharma-sftras above all which could be freed from the connection with the other Satra texts to such an extent, that even their belonging to a distinct Vedic school may be doubtful. The contents 1 Gobhila IV, 5 seq.; Khad. IV, 1 seq. ? Biihler, Sacred Books of the East, vol. ii, pp. xi seq. XXX 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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