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Sâṅkhâyana-Grihya-Sûtra: Adhyâya IV
Khanda 1
11. Let him offer (Srâddha oblations) every month to the fathers.
22. Having invited an uneven number of Brâhmanas, versed in the Veda, at least three, to sit down as (representing) the fathers,
3. And having strewn sesamum into an uneven number of water-pots,
4. He shall pour them out over the hands of the Brâhmanas, assigning (this gift) to them with the words, 'N.N.! This to thee!'
53. After this they should be adorned;
6. And after he has (respectfully) spoken to them, and has put food into the fire,
7. Assigning (the food) to them with the words, 'N.N.! This to thee!' he shall cause them to eat.
8. While they are eating, he shall murmur the Mahâvyâhritis, the Sâvitrî, the Madhuvâtîya-verses (Rig-veda I, 90, 6 seq.), and verses addressed to the Manes and to (Soma) Pavamâna.
94. When they have finished with eating, he shall offer the lumps (of flour).
105. Before (their dinner he shall offer) the lumps, according to some (teachers).
11. Behind (these he places the lumps) for their wives, putting something between (these and the preceding ones).
12. To the Brâhmanas he shall announce the remnants.
136. The rites of the putting (of food) into the fire (see Sûtra 6), &c. have been declared (in the Srauta-sûtra) by the Pindapitriyagña.
Khanda 2
17 Now (follows) the Ekoddishta (i.e. the Srâddha ceremony directed to a single dead person),
2. With one strainer,
38. One (pot of) Argha-water,
4. One lump (of flour).
59. No inviting (takes place here), nor the putting (of food) into the fire, nor (do) the Visve devâs (take part in this ceremony). 'Relished?'—thus are they to be asked whether they are satiated. 'May it approach (the fathers),' instead of 'imperishable.'
6. 'Be satisfied,' when sending them away.
7. Thus through one year, when one has died.
810. And (then) omission of the fourth one.
Khanda 3
111. Now (follows) the Sapindîkarana (i.e. reception of a dead person into the community of Pinda-offerings with the other Manes).
212. When one year has elapsed, or three half-months,
3. Or on a day when something good happens,
4. He fills four water-pots with sesamum, scents, and water,
5. Three for the fathers, one for the (newly) dead person,
6. And pours the pot that belongs to the (newly) dead person out into the pots of the fathers with the two verses, 'They who commonly' (Vâgasaneyi Samhitâ XIX, 45. 46).
7. Thus also the lump (of flour).
8. This is the Sapindîkarana.
Khanda 4
113. Now (follows) the Âbhyudayika (i.e. the Srâddha ceremony referring to good luck).
2. In the fortnight of the increasing moon, on an auspicious day,
314. After the sacrifice to the mothers has been performed,
4. And an even number of (Brâhmanas) versed in the Veda have been invited to sit down;
5. In the forenoon;
615. The rite is performed from left to right.
716. The murmuring with the omission of the verses belonging to the Manes.
8. The Darbha blades are straight.
917. Barley is to be used instead of sesamum.
10. The lumps are mixed with curds, jujube fruits, fried grain.
1118. On inviting (the Manes, he should say), 'The Nândîmukha (glad-faced?) Manes will I invite.'
1219. 'May the Nândîmukha Manes be rejoiced,' instead of 'imperishable.'
1320. 'The Nândîmukha Manes will I make speak,' when he makes (the Brâhmanas) speak.
1421. '(Was it) well done?'—thus are they to be asked whether they are satiated.
15. The rest is the same (as in the other kinds of Srâddha rites), as far as it is not prohibited (by contrary rules).
Khanda 5
122. Now (follows) the Upâkarana (i.e. the ceremony by which the annual course of study is opened).
223. When the herbs appear, under the Nakshatra Hasta or Sravana,
3. Let him make oblations of the flour of fried barley and of grains, mixed with curds and ghee, with the (whole) Veda, verse by verse: thus say some (teachers).
424. Or with the first verses of the Sûktas and Anuvâkas.
5. With the first verses of the Adhyâyas and of the sections belonging to the (different) Rishis, according to Mândûkeya.
6. But Kaushîtaki has said:
7. 'I praise Agni the Purohita' (Rig-veda I, 1, 1), this one verse,
8. 'The Kushumbhaka (mungoose?) has said it;' 'If thou criest, O bird, announce luck to us;' 'Sung by Gamadagni;' 'In thy abode the whole world rests;' 'Come to our sacrifice, O you that are worthy of sacrifice, with care;' 'Whosoever, be he ours, be he alien;' 'Look on, look about;' 'Come here, Agni, the Maruts’ friend;' 'The oblation, O king, cooked for thee:' each time two verses,
925. 'That blessing and bliss we choose'—this one verse (the first and last verse of each Mandala).
10. (Taking something) of the remnants of the sacrificed (food) they partake of that sacrificial food with this (verse), 'I praised Dadhikrâvan' (Rig-veda IV, 39, 6).
11. They sip water, sit down,
12. Murmur the Mahâvyâhritis, the Sâvitrî, and the auspicious hymns commencing from the beginning of the Veda,
13. And cause the teacher to pronounce auspicious wishes.
14. Of this (ceremony) it is also said,
15. 'Desirous (of acquiring) for the hymns inexhaustible vigour, reverence, and also soundness, the Rishis, by the power of their austerities, have discovered the Upâkarman.
1626. 'Therefore a constant performer of the six kinds of works should, in order that his Mantras might be successful, perform the Upâkarman—so they say—if he wishes for success of his (holy) works.
1727. 'At the time of the Upâkarman and of the Utsarga an interruption (of the Veda-study) shall take place for (three days and) three nights, likewise at the Ashtakâs for one day and one night, and so on the last night of each season.'
Khanda 6
128. On the first day of the bright fortnight of Mâgha,
2. To the north-east,
3. In a place covered with herbs,
4. Having murmured the hymns sacred to the Sun, 'Upwards that Gâtavedas' (Rig-veda I, 50), 'The bright face of the gods' (I, 115), Adoration to Mitra's (eye)' (X, 37), 'From the sky (where he dwells) may Sûrya protect us' (X, 158),
5. And having thrown clods of earth (on the ground) to the different quarters (of the horizon), from the left to the right, with the hymn, 'A ruler indeed' (Rig-veda X, 152), verse by verse,
629. And having satiated (with water) the Rishis, the metres, the deities, faith and insight, and the fathers man by man,
7. They interrupt (the study of) the hymns for six months and a half,
8. Or for five and a half.
9. But if they (wish to) recite them (nevertheless), let the recitation go on after a pause of one day and one night.
Khanda 7
1. Now the interruption (of the Veda recitation):—
230. In the case of prodigies until the same time (next day),
3. And in the case of other miracles;
4. In the case of lightning, thunder, and rains (the recitation shall be interrupted) till the twilight has thrice passed;
5. At a Srâddha-dinner for one day;
631. If a death (of relations) or birth has happened, for ten days;
732. On the fourteenth days (of the fortnights), the new moon days, and the Ashtakâ days,
833. And on misty days.
9. And when the teacher has died, for ten days;
10. When he has heard of it, for three days;
1134. And (on the death) of those whose family-head he is.
12. On receiving (gifts) as at the Srâddha.
13. On (the death of) a fellow-student;
14. When he has followed (the funeral of) a dead person,
15. And when he has laid down the lumps of flour to the fathers.
16. At night;
17. During twilight;
18. On the full and change of the moon;
19. After sunset;
20. In the neighbourhood of a Sûdra;
2135. When the sound of a Sâman is heard;
22. On a burial ground;
2336. In a wilderness which belongs to the village;
24. In a village where a corpse is;
25. On seeing forbidden sights;
26. On hearing what is forbidden;
27. On smelling a foul smell;
28. If a high wind blows;
2937. If a cloud emits (heavy) rain;
30. On a carriage road;
31. And while the sound of a lute is heard;
32. While being on a chariot;
33. (In the neighbourhood) of a dog as (in that) of a Sûdra;
34. Having climbed up a tree;
35. Having descended into a pit;
36. (Immersed) in water;
37. While anybody cries;
38. While suffering bodily pain;
39. While he is naked;
40. Whilst impure with the remnants of food
41. On a bridge;
42. On the occasion of the shaving of the hair and the beard until the bath;
43. While being rubbed;
44. While bathing;
4538. When having sexual intercourse;
46. While being anointed;
47. (In the neighbourhood) of a man who has to touch corpses (a corpse-bearer, &c.), of a woman that has recently been confined, or that has her courses, as (in the neighbourhood) of a Sûdra;
48. With veiled hands;
49. In an army;
50. In presence of a Brâhmana who has not had his meal, and of cows (that have eaten nothing);
51. When (these impediments) have passed, let them (continue to) recite (the Veda).
52. Should any of these cases arise against his will, let him (continue to) recite after having held his breath and looked at the sun.
5339. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains.
54. Thereof it is also said,
5540. 'Food, water, roots and fruits, and whatsoever else Srâddha-food there may be: even when he has (only) accepted thereof, the study should be interrupted; the Brâhmana's hand is his mouth; so it is taught.'
Khanda 8
141. And to (students) who have been duly initiated he shall set forth (the Veda);
2. The teacher sitting to the east or to the north, the other one to the south, with his face turned to the north.
3. Or two (students shall be so seated).
4. But more (than two) as there is room (for them).
5. He should not sit on a high seat in presence of a Guru,
6. Nor on the same seat (with him),
7. Nor with outstretched feet,
8. Nor stretching his arms under his knees,
9. Nor leaning his body (against a support), to. Nor forming with his feet a lap,
1142. Nor holding his feet like an axe.
1243. After (the student) has said, Recite, sir!' the teacher shall cause him to pronounce the syllable OM.
13. 'OM,' replies the other.
14. Thereafter let him recite uninterruptedly.
15. When he has recited, he embraces (his teacher's feet),
16. Says, 'We have finished, sir!' and (goes away) according to his business.
17. (He shall say,) 'Leave! Pause meanwhile!' according to some (teachers).
18. Let no one step between (a teacher and students) who study.
1944. Let no one change his place during the recitation.
20. Should any fault be committed, let him fast three days, or one day and one night, repeat the Sâvitrî as long as he can, and give something to the Brâhmanas; then after an interruption of one day and one night the study should go on.
Khanda 9
145. Having bathed,
2. And having submerged himself at the time prescribed for the bath, he satiates the deities:
346. 'Agni may satiate himself; Vâyu may satiate himself; Sûrya may satiate himself; Vishnu may satiate himself; Pragâpati may satiate himself; Virûpâksha may satiate himself; Sahasrâksha may satiate himself; Soma, Brahman, the Vedas, the gods, the Rishis, and all the metres, the word Om, the word VASHAT, the Mahâvyâhritis, the Sâvitrî, the sacrifices, heaven and earth, the Nakshatras, the air, days and nights, the numbers, the twilights, the oceans, the rivers, the mountains, fields, herbs, trees, Gandharvas and Apsaras, the serpents, the birds, the Siddhas, the Sâdhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end, may satiate themselves.
'I satiate the Sruti; I satiate the Smriti; I satiate the firmness; I satiate the delight; I satiate the success; I satiate the thought; I satiate belief and insight, and the memory, cows and Brâhmanas, movable and immovable things. All beings may satiate themselves!'—so far with the sacrificial cord suspended over the left shoulder.
Khanda 10
1. Now with the sacrificial cord suspended over the right shoulder,
2. Looking in the direction that belongs to the Manes (i.e. the south):
3. 'The (Rishis) of the hundred (Rikas), the (Rishis) of the middle (Mandalas), Gritsamada, Visvâmitra, Gamadagni, Vâmadeva, Atri, Bharadvâga, Vasishtha, the Pragâthas, the (Rishis) of the Pavamâna hymns, the (Rishis) of the short hymns and of the long hymns, Sumantu, Gaimini, Vaisampâyana, Paila, the Sûtras, the Bhâshyas, Gârgya, Babhru, Bâbhravya, Mandu, Mândavya, Gârgî Vâkaknavî, Vadavâ Prâtitheyî, Sulabhâ Maitreyî (may satiate themselves). '(I satiate) Kahola Kaushîtaki, Mahâkaushîtaki, Suyagña Sâṅkhâyana, Âsvalâyana, Aitareya, Mahaitareya, Bhâradvâga, Gâtûkarnya, Paiṅgya, Mahâpaṅgya, Bâshkala, Gârgya, Sâkalya, Mândûkeya, Mahâdamatra, Audavâhi, Mahaudavâhi, Sauyâmi, Saunaki, Sâkapûni, Gautami; and whatsoever other teachers there are, may they all satiate themselves.
4. 'The fathers man by man.
5. 'The ancestry of the father may satiate itself.
6. 'The ancestry of the mother may satiate itself.'
Khanda 11
147. Let him not look at a naked woman, except during sexual intercourse,
2. Nor (look) at the sun while it rises or sets,
3. At an enemy,
4. At an evil-doer,
5. At a person that has to touch dead bodies.
6. Let him not talk with a woman who has recently been confined or who has her courses,
748. Nor with those (mentioned before).
8. Let him not eat food from which its strength is taken away.
9. Let him not do his work with implements wasted by use.
1049. Let him not eat together (with his wife),
1150. Nor remnants (of food).
12. Remnants of (food belonging to the) Manes, gods, guests, and servants he may eat.
13. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood;
14. (Of these) each preceding one is the more respectable.
1551. Or if (his livelihood) cannot be gained (in one of the ways mentioned), let him follow the occupation of a Vaisya.
16. (He shall be) careful about his duties towards Manes and gods.
17. In due time (he shall) have intercourse with his wife.
18. He shall not lie down (to sleep) in the day-time,
1952. Nor during the first or the last watch of the night.
20. Let him not sit on the bare ground.
21. He shall constantly perform the prescribed duties regarding the use of water.
22. (And constantly) have his sacrificial cord suspended over his left shoulder.
23. Let him not abandon his teacher,
24. Except on (his teacher's) command,
25. Or with (his) permission.
Khanda 12
1. Every day he shall respectfully salute his teacher,
2. And his Gurus,
3. A Srotriya when meeting him,
4. When he returns from a journey, (also) one who is not a Srotriya.
553. In the words, 'I am N.N., sir!' pronouncing his own name, crossing his hands (so as to seize with his right hand the right foot, and with his left hand the left of the other person).
654. (The person who has been thus saluted, in reply addressing him with his name,) 'N.N.!' and seizing his hands, pronounces a wish to him.
7. Let him not go to a sacrifice without being chosen (thereto).
8. And let him beware of (doing) wrong.
9. Let him not go to assemblies of people.
1055. If he has come upon (such assemblies), let him not point out (anything evil) against (anybody).
11. He shall not be a reviler, nor slanderous, nor a wanderer from house to house, nor a prattler.
12. He shall not walk alone,
13. Nor naked,
14. Nor with veiled hands.
15. Gods’-houses (he shall walk round) keeping the right side turned to them.
1656. Let him not run.
17. Let him not spit.
18. Let him not scratch himself.
19. Let him not look on urine and excrements.
20. Let him sit with veiled head,
21. Not on the bare (ground),
22. If he has only one garment, suspending his sacrificial cord on his ear,
23. Not turning his face to the sun,
24. Nor his rump,
25. In the day-time with his face to the north, at night to the south.
26. He shall not (eject) phlegm into water, nor in the neighbourhood (of water).
27. He shall not climb up a tree.
28. He shall not look down into a well.
29. He shall not go to an execution-place,
30. And in no case to a cemetery.
31. Let him bathe day by day with his clothes on.
32. When he has bathed, let him put on another garment before he is dry.
Khanda 13
1. Under (the Nakshatra) Rohinî he shall have the ploughing done.
2. Before it is done, he shall offer at the eastern boundary of his field a Bali to Heaven and Earth.
3. With a verse sacred to Heaven and Earth and with the words, 'Adoration to Heaven and Earth!' (he performs his) worship (to Heaven and Earth).
4. When the plough is being put into motion first, let a Brâhmana touch the plough reciting this (verse), 'For luck may us the plough-shares' (Rig-veda IV, 57, 8).
5. 'Through the lord of the field'—with (this hymn) (Rig-veda IV, 57), verse by verse, to the different directions (of the sky), from left to right, worship is done.
Khanda 14
1. When going to cross water, he performs the Svastyayana (ceremony for lucky progress).
2. He sacrifices thrice with his joined hands full of water into the waters, with the words, 'Adoration to the Sea, the child of the reed! Adoration to Varuna, the lord of righteousness! Adoration to all rivers!'—
3. Murmuring, 'May Visvakarman, the father of them all, relish the food offered.'
4. Against the stream for flowing (waters); up into the air for standing ones.
5. Should he while crossing apprehend any danger, let him murmur the hymn of Vasishtha, 'The eldest of which is the sea' (Rig-veda VII, 49); this (will serve to him as) a boat.
Khanda 15
1. The Sravana (oblation) he offers on the full moon day that falls under (the Nakshatra) Sravishthâs, of the flour of fried barley, or of cooked food,
2. With (the words), 'To Vishnu svâhâ! To (the Nakshatra) Sravana svâhâ! To the full moon of Srâvana svâhâ! To the rainy season svâhâ!'
3. Having established the (sacred) domestic fire outside, and having mixed together fried grain and the flour of fried barley with butter, he sacrifices—
4. With (the words), 'To the Lord of the celestial Serpents svâhâ! To the celestial Serpents svâhâ!'
5. Having placed to the north of the fire a new water-pot on eastward-pointed, fresh Kusa grass,
6. With (the words), 'May the Lord of the celestial Serpents wash himself! May the celestial Serpents wash themselves!'—he pours water into it.
757. With (the words), 'May the Lord of the celestial Serpents comb himself! May the celestial Serpents comb themselves!'—he makes movements with a comb.
8. With (the words), 'May the Lord of the celestial Serpents paint himself! May the celestial Serpents paint themselves!'—he pours out portions of paint.
9. With (the words), 'May the Lord of the celestial Serpents tie (this) to (himself)! May the celestial Serpents tie (this) to themselves!'—he offers flowers.
10. With (the words), 'May the Lord of the celestial Serpents clothe himself! May the celestial Serpents clothe themselves!'—he offers a thread.
11. With (the words), 'May the Lord of the celestial Serpents anoint (his eyelashes)! May the celestial Serpents anoint (their eyelashes)!'—he spirts out (small portions of collyrium) with a young Kusa shoot.
12. With (the words), 'May the Lori of the celestial Serpents look (at himself)! May the celestial Serpents look (at themselves)!'—he makes them look in a mirror.
13. With (the words), 'Lord of the celestial Serpents, this is thy Bali! Celestial Serpents, this is your Bali!'—he makes a Bali-offering.
14. In the same way for the aërial (Serpents).
15. For those dwelling in the directions (of the horizon).
16. For the terrestrial ones.
1758. (He repeats these Mantras) thrice each time, the first (part) with higher voice each time,
18. The second (part) with lower voice each time.
1959. In this way he shall offer day by day with the spoon, in small portions, a Bali of the flour of fried barley with water, down to the Pratyavarohana (or the ceremony of the 'redescent'), at night, keeping silence.
2060. And (his wife) shall put (it) down silently.
21. The close of the ceremony is the same as the beginning.
2261. With (the verse), 'The good protectress' (Rig-veda X, 63, 10), let him ascend the (high) couch.
Khanda 16
1. On the full moon day of Âsvayuga a milk-rice oblation to Indra.
2. Having sacrificed Âgya with (the words), 'To the two Asvins svâhâ! To the two Asvayug svâhâ! To the full moon of Âsvayuga svâhâ! To the autumn svâhâ! To Pasupati svâhâ! To the tawny one svâhâ!'—
362. He shall sacrifice a mixture of curds and butter with this hymn, 'The cows came hither' (Rig-veda VI, 28), verse by verse.
4. That night they let the calves join their mothers.
5. Then feeding of the Brâhmanas.
Khanda 17
163. On the Âgrahâyanî full moon day he shall redescend,
2. (Or) under (the Nakshatra) Rohinî, or under the Proshthapadâs.
3. In the morning, having taken a handfull of Samî leaves, Madhûka flowers, reeds, Apâmârga plants, and of Sirîsha, Udumbara, Kusa shoots, and jujube fruits, and an earth-clod (taken) out of a furrow,
4. Having put (all that) into a water-pot,
564. And, after he has quickly repeated the Mahâvyâhritis and the Sâvitrî, having repeatedly immersed (it) therein with this hymn, 'May he burn away from us pain' (Rig-veda I, 97), he shall drive away the evil from the persons standing under his protection, from left to right, and pour out (the water) to the north.
6. A Madhuparka is the fee for the sacrifice.
Khanda 18
165. 'May summer, winter and spring, autumn and rainy season be well-ordered to us. May we be under the safe protection of these seasons, and may they last (to us) through a hundred years. Svâhâ!
Beat away, O white one, with thy foot, with the forefoot and with the hind-foot, these seven daughters of Varuna and all that belong to the king's tribe. Svâhâ!
'To the white one, the son of Vidârva svâhâ! To Vidârva svâhâ! To Takshaka Vaisâleya svâhâ! To Visâla svâhâ!'—with (these words) he sacrifices (oblations) of Âgya.
2. 'May a good winter, a good spring, a good summer be bestowed (on us). May the rains be to us happy rains; may the autumns be blessed to us.'
3. With (the verse), 'Blessing on us, Mitra' (Rig-veda I, 90, 9), he sweeps (the floor) with a Palâsa branch,
4. Sprinkles (it with water) with (the verse), 'From the sea the wave' (Rig-veda IV, 58, 1),
5. And spreads out a layer (of straw) with (the verse), 'Be soft, O earth' (Rig-veda I, 22, 15).
6. They then lie down on their sides, the eldest one to the right hand—
7. With (the words), 'In the Brahman I establish myself, in the Kshatra,' on (their) right (sides);
8. With (the words), 'Among the horses I establish myself, among the cows,' on (their) left (sides);
9. With (the words), 'Among the cattle I establish myself, in prosperity,' on (their) right (sides);
10. With (the words), 'Among offspring I establish myself, in food,' on (their) left (sides).
11. With (the verse), 'Arise, the living' (Rig-veda I, 113, 16), they arise.
12. During that night they lie on that layer.
13. Afterwards where they like.
Khanda 19
1. On the full moon day of Kaitra,
266. (Taking) jujube leaves, and making of meal (images) of couples of animals as it happens.
3. A figure with prominent navel to Indra and Agni.
4. Balls to Rudra.
5. According to custom the Nakshatras and (their?) images (?). According to custom the Nakshatras and (their?) images (?).
Here ends the Fourth Adhyâya.
Footnotes
1. Khandas 1-4 contain the rules regarding the Srâddha oblations directed to the Manes. The dinners offered in connection with these Srâddha sacrifices to Brâhmanas and also—though of this of course no notice is taken in Vedic texts—to Sramanas stood in the first line among the exhibitions of liberality of lay people towards priests and monks. Thus we find among the stock phrases that constantly reoccur in the Pâli Pitakas, the mention of Samanas and Brâhmanas 'who have eaten the food given to them out of faith' (saddhâdeyyâni bhoganâni bhuñgitvâ)—wherein the 'food given out of faith' (saddhâdeyya) either chiefly or exclusively means the Srâddha dinners, which are so called because the sacrificer gives them 'full of faith' (sraddhâsamanvita, Manu III, 275) to the Brâhmanas and through them to the Manes.
The principal form of Srâddha is that treated of in chap. 1, which is designated in other texts (see, for instance, Âsvalâyana-Grihya IV, 7, 1) as pârvana srâddha. There are, however, besides the parvan of the new moon, other times also considered as admissible for the performing of this monthly Srâddha; see Gautama XV, 2 seq.; Âpastamba II, 16, &c.; and comp. on the Srâddhas in general the passages quoted by Professor Jolly, Das Dharma-sûtra des Vishnu (Sitzung der Bair. Akademie, phil. Classe, 7 Juni, 1879), pp. 46 seq.; Max Müller, 'India, what can it teach us?' pp. 234 Seq., 374 seq.
2. '"As the fathers" means: he invites the youngest, middle-aged, and eldest Brâhmanas to sit down in the place of the father, the grandfather, and the great-grandfather' (Nârâyana). A similar explanation of pitrivat is mentioned by Nârâyana on Âsvalâyana-Grihya IV, 7, 2. My German translation of this Sûtra ought to be altered accordingly.
Besides the Brâhmanas mentioned in this Sûtra, who represent the fathers, according to all the commentaries, other Brâhmanas had to be invited as representing the Visve devâs. Nârâyana gives detailed statements as to the number of the paitrika and of the daivika Brâhmanas to be invited, and though at first sight a European reader would rather be inclined to doubt whether at the Srâddha ceremony, as the author of the text intended to describe it, any Brâhmanas at all had to be present except the paitrikas, the Sûtra 2, 5 shows that the commentators are quite right in their statements regarding both categories of Brâhmanas.
3. It would be more natural to alter the division of the Sûtras, so as to bring âmantrya in the fifth, annañ ka in the seventh Sûtra. In this case we should have to translate: 5. After this, having (respectfully) spoken to them who have been adorned (by him with flowers, ornaments, &c.); 6. And having put (food) into the fire, 7. And having assigned the food to them, &c., he shall cause them to eat.—The respectful address mentioned in the fifth Sûtra consists, according to Nârâyana, in the announcement, 'Ye Brâhmanas, I will put (food) into the fire!' (comp. Âsv.-Grihya IV, 7, 18), which he subsequently does with the formulas, 'To Agni Kavyavâhana svâhâ! To Soma Pitrimat svâhâ! To Yama Aṅgirasvat Pitrimat svâhâ!' Comp. Baudhâyana II, 1 4, 8.
4. As to the way in which the Pindas should he offered, Nârâyana refers to the Srauta-sûtra (IV, 4).
5. Pindân evidently belongs to the tenth Sûtra, not, as the Indian tradition takes it, to the eleventh. Between the Pindas of the fathers and those belonging to the mothers he puts, according to Nârâyana, for instance, Darbha grass.
6. Srauta-sûtra IV, 3 seq.
7. Eka uddishto yasmin srâddhe tad ekoddishtam (Nâr.). This is the kind of Srâddha sacrifice which is to be performed for one twice-born during the first year after his death; see Manu III, 247; Yâgñavalkya I, 250.
8. This rule about the Argha water corresponds to those given with regard to the Pârvana Srâddha in the Sûtras 3 and 4 of the preceding chapter.
9. 'Because the âvâhana (inviting) is forbidden here, it follows that it must take place at the Pârvana Srâddha' (Nâr.). According to Râmakandra's Paddhati he shall say to the Brâhmanas, 'I will invite hither the fathers;' and when they give their consent, he invites them with Rig-veda X, 16, 12. Comp. Yâgñavalkya I, 232 seq., &c. Regarding the Visve devâs comp. the note on chap. 1, 2; as to the triptaprasna (the question whether they are satiated) comp. Manu III, 251; Yâgñ. I, 240. At the Pârvana Srâddha, after the Brâhmanas have finished their dinner and rinsed their mouths, and after the Pindas have been offered, the sacrificer says, 'May what has been given at this Srâddha to our father N.N., who belongs to the gotra N.N., be imperishable!' (comp. Yâgñ. I, 242.) This phrase is to be altered at the Ekoddishta Srâddha in the way indicated in this Sûtra.
10. After the Ekoddishta Srâddha has been performed for a dead person during the first year after his death, he is to be admitted, by the Sapindîkarana ceremony, among the other Manes, and receives thenceforward his Pinda together with them at the ordinary Pârvana Srâddha. As the ritual of this Srâddha requires that the number of the 'fathers' worshipped should be three, the accession of a new person makes necessary the omission of the pra-pra-pitâmaha, who has now become fourth among the fathers.
11. It appears to me that this whole chapter is a later addition to the original text. The last Sûtra of the preceding chapter, treating of the omission of the fourth 'father,' which forms, as shown in the preceding note, a consequence of the Sapindîkarana, supposes this ceremony to be known and to require no special explanation. Had the intention of the author been to treat of the Sapindîkarana, this would have been the right place for mentioning the katurthavisarga, and not, as we really read it, the end of the chapter treating of the Ekoddishta. As pointing in the same direction I will mention that the Sâmbavya-Grihya, while giving the first, second, and fourth chapter of this Adhyâya, omits the third. Finally it seems decisive to me that the fifth (Parisishta) book of the Sâṅkhâyana-Grihya treats of the Sapindîkarana in a whole chapter (V, 9), which shows that the text itself, as the author of the Parisishta read it, gave no exposition of this ceremony.
12. Nârâyana says that tripaksha means either three pakshas, i.e. one month and a half, or one paksha deficient by three days, i.e. twelve days. We need not say that the latter explanation is inadmissible it evidently rests on a wrong conclusion drawn from a passage of another Sûtra quoted by him, in which it is stated that the Sapindîkarana should be performed samvatsarânte dvâdasâhe vâ.
13. The Âbhyudayika Srâddha has to be performed on such occasions as the birth of a son, the marriage of a son or a daughter, the performance of ceremonies such as the nâmakarman, kûdâkarman, &c. See Yâgñavalkya I, 249.
14. A Srâddha ceremony directed to the mothers here precedes that consecrated to the fathers.
15. Professor Stenzler's translation of Yâgñavalkya, loc. cit. (pradakshinâvritka = die Ehrfurcht beobachtend), has to be corrected according to this Sûtra.
16. See chap. 1, 8.
17. See chap. 1, 3.
18. Concerning the invitation' (âvâhana) see the note on chap. 2, 5.
19. See chap. 2, 5 and the note there.
20. When he causes them to say Svadhâ.' Nârâyana. Comp. Âsv.-Grihya IV, 7, 30.
21. Comp. chap. 2, 5.
22. As to the Upâkarana, see the statements of Professor Weber in his second article on the Nakshatras, Abhandlungen der Berliner Akademie, 1861, p. 338, and of Professor Bühler in his notes on Âpastamba, S.B.E., II, pp. 110, 111.
23. The Nakshatra Sravana is evidently considered as particularly fit for this occasion because of its name containing an allusion to sruti, &c.
24. I have followed Nârâyana, but perhaps I ought to have translated, 'Sûktas or Anuvâkas,' and in the fifth Sûtra, 'Adhyâyas or the sections, &c.'
25. According to Kaushîtaki, the oblations are made with the first and last rikas of each Mandala. The last rik of the tenth Mandala quoted here, tak kham yor â vrinîmahe, is different from the verse with which our Samhitâ (the Sâkala Samhitâ of the Rig-veda) closes. It is well known that tak kham yor â vrinîmahe is the last verse in the Bâshkala Sâkhâ which was adopted by the Sâṅkhâyana school (comp. Indische Studien, IV, 431; Weber, Verzeichniss der Berliner Sanskrit-Handschriften, p. 314, &c.; Indische Literaturgeschichte, second edition, Nachtrag, p. 2). It was also known long since that the Bâshkala Sâkhâ of the Rig-veda contains eight hymns more than the Sâkala Sâkhâ. The Karanavyûha Bhâshya (comp. Dr. von Schroeder's Introduction to his excellent edition of the Maitrâyanî Samhitâ, vol. i, p. xxiv), known to me through the kindness of Professor Weber, tells which eight hymns these are. There it is said (folio 22 of Professor Weber's MS.) that in the Bâshkala Samhitâ there followed after VIII, 48 the first two of the Vâlakhilya hymns, after VIII, 94 the Vâlakhilya hymns 3-7, and at the end of the whole collection the so-called samgñâna hymn (see Professor Max Müller's edition, vol. vi, p. 32), which ends with the very verse quoted in our Sûtra, tak kham yor â vrinîmahe.
26. The six kinds of works are, performing sacrifices (yagana), officiating at the sacrifices of others (yâgana), studying the Veda (adhyayana), teaching the Veda to others (adhyâpana), giving (dâna), and accepting gifts (pratigraha). Nârâyana.
27. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, 119 with the reading kshepanam instead of kshapanam ('kshapanam khandasâm virâma anadhyâyah,' Nârâyana). Kshapanam is correct.
28. This Khanda treats of the Utsarga, i.e. the ceremony performed at the end of the term.
29. On the tarpana, comp. chaps. 9 and 10.
30. The translation of âkâlam given in my German edition (Während der betreffenden Zeit) is wrong: comp. the commentary there quoted at p. 150; Gautama XVI, 22; Professor Stenzler's note on Pâraskara II, II, 2.
31. Agham sapindasodakayor maranam. Nârâyana.
32. According to Nârâyana the ka at the end of this Sûtra would be intended to convey the meaning that on the pratipad days of each fortnight the study should also be interrupted.
33. The translation of nabhya is quite conjectural. Nârâyana gives a different meaning to this word; comp. p. 150 of the German edition.
34. Âkâryaputrâdayah. Nârâyana.
35. The reason why the recitation of the Rig-veda is forbidden when the sound of a Sâman is heard, becomes manifest, for instance, from Âpastamba I, to, 7, where the discontinuance of the Veda-study is prescribed when the barking of dogs, the braying of asses, the cry of a wolf, &c., the sound of musical instruments, of weeping, and of a Sâman is heard. Loud sounds like these would disturb the recitation of Rik or Yagus texts. A very curious opinion has been recently brought forward by Professor Aufrecht (see his edition of the Rig-veda, second edition, vol. ii, p. xxxviii) that the incompatibility of the recitation of Rik hymns and of Sâmans 'beruht auf der Kenntniss von der Willkür and der zum Theil unwürdigen Weise, in welcher der alte Text des Rig-veda in diesem Gesangbuche (i.e. the Sâmavedârkika) behandelt ist.'
36. Grâmâranye grâmam (read, grâma?) evâranyam vanam tatra nâdhîyîta. Nârâyana.
37. Except during the rainy season. Nârâyana.
38. Nârâyana also understands maithuna, and I think that the German translation ought to be corrected accordingly.
39. I think that this Sûtra contains two different rules which have to be separated, viz. 1. vidyutstanayitnuvarshavargam kalpe; 2. varshavad ardhashashtheshu. The first of these rules would extend the cases of anadhyâya mentioned in this chapter to the study of the Kalpa-sûtra, except the cases of lightning, rain, &c. The second would refer to the five months and a half following on the Utsarga ceremony (comp. chap. 6, 8), and would imply that during this time the same texts are to be studied or not, according as their study is allowed or forbidden during rainfall: i.e. the study of the Samhitâ is to be discontinued, while that of the Kalpa is allowed to go on. Râmakandra and Nârâyana differ from this interpretation; see p. 151 of the German edition.
40. Comp. Manu IV, 117; Vasishtha XIII, 16.
41. Nyâyena sishyadharmena upetâh prâptâs tebhyah sishyebhyo vartayed adhyayanam âkâryah pravartayet. Nârâyana.
42. Karanam kuthârikârûpam kritvâ na pathed ity arthah. Nârâyana.
43. The words adhîhi bho (recite, sir!) are pronounced by the student; this follows from the passages quoted in the note on 1I, 5, 10. Nârâyana states that those words are pronounced by the teacher (âkâryo guruh sishyam adhyâpanârtham adhîhi bho 3 iti sabdam uktvâ . . .).
44. The translation of âtmânam vipariharet is conjectural; comp. also Nârâyana's note, p. 151 of the German edition.
45. It is not expressly stated in our text for what occasion the tarpana (i.e. satiating of deities, Rishis, &c. with water-offerings), which is treated of in chap. 9-10, shall be prescribed. The comparison of Baudhâyana II, 9 might perhaps lead us to believe that the ceremony in question is to be performed whenever the sacrificer takes a bath. But the two texts which are most closely connected with ours, the Sâmbavya and Âsvalâyana Grihyas, seem to point clearly to another conclusion. The Sâmbavya-sûtra transposes the rules about the tarpana to the place which would correspond to Sûtra II, 7, 28 of our text. The passage of the Sâmbavya-sûtra runs thus: mûle kundam kritvâ yathoktam adbhih parishiñkaty athemâs (so the MS.) tarpayati Agnih Pragâpatir Virûpâkshah, &c. It ends: pitarah pitâmahâh prapitâmahâh Pailah Kaholah Kaushîtakah (sic) Kaholâya Kaushîtakaye svadhâstv iti pratipurushah (sic) pitrîms tarpayitvâ. The last words are taken from the Sûtra IV, 6, 6 of our text. Thus there can be no doubt that Sâmbavya intended to prescribe the tarpana for the conclusion of the vedâdhyayana. The same can be said of Âsvalâyana, who also by the position which he assigns to the tarpana sections (III, 4) brings it into a similar connection with the vedâdhyayana (see Nârâyana's commentary on Âsv., loc. cit.). We may also refer to the treatise about the study of the Âranyaka, which is appended to the Sâṅkhâyana-Grihya as its sixth book; there the tarpana is mentioned quite in the same connection (VI, 6, 10 seq.). I believe, therefore, that in our text, chapters 9 and 10 have found their place here as a sort of supplementary addition to chap. 6, 6, just as in the first book the list of Nakshatras seems likewise appended to the Sûtra I, 25, 5.
According to Nârâyana, snâtah in the first Sûtra would refer to the bath which forms part of the Samâvartana ceremony (see III, 1, 1), so that it would be the Grihastha, who has taken the Samâvartana bath, to whom the following rules refer.
46. Comp. the similar lists of Âsvalâyana, Grihya III, 4; Sâmbavya, quoted in my German edition of Sâṅkhâyana, p.153; and Baudhâyana II, 9 (S.B.E., vol. xiv, pp. 252 seq.). The last seems to be the most modern.
It should be observed that the section of the list contained in this Sûtra, as well as that given below, chap. 10, 3, is divided into two parts, in the first of which the name of the being to be worshipped is given in the nominative case, with the verb tripyatu, while in the second it stands in the accusative, with the verb tarpayâmi. The first part of this section contains the names of gods and of divine beings, such as the rivers, the mountains, &c.; in the second part are found abstract qualities or notions, such as mati, dhriti, sruti. Similarly in chapter 10, 3 the Vedic poets, a few ancient teachers, and wise women, such as Gârg or Sulabhâ, form the first part of the list, and then follow, in the accusative case, the names of such doctors as Sàükhâyana, Âsvalâyana, Sâkalya. In Âsvalâyana's Sûtra of the first of our two sections only the first part reoccurs, the second is omitted, while the second section is found there in its entirety, with the same difference of names given in the nominative and accusative cases. The conjectures, however, which I had once based on this difference (see my German edition, pp. 152, 153) as to the distinction of a more ancient part of the list, and of later supplements, are perhaps too hazardous.
47. Rules of conduct for a Snâtaka, i.e. a man who has completed his studentship.
48. Etaih pûrvoktaih anâptâdibhir na samvadet. Nârâyana.
49. Nârâyana states that 'with his wife' is to be supplied to this Sûtra, which indeed is rendered probable through the comparison of Gautama IX, 32; Manu IV, 43, &c.
50. Here also Nârâyana understands bhâryâyâ bhuktasesham.
51. Comp. Professor Bühler's note on Gautama X, 5, S.B.E., vol. ii, p. 225.
52. Râtreh pûrvaprahare râtreh paskimaprahare ka. Nârâyana.
53. Nârâyana: 'As to how that respectful salutation (abhivâdana) should he performed, he says . . . with his own right hand he touches the right foot of the Âkârya or other person (whom he salutes), and with his left hand the left foot (comp. Manu II, 72) (and says), "I am N.N. (amukasarman) of the Gotra N.N., sir! I offer my respectful salutation!"'
54. 'The Âkârya or other person seizes the hands of the saluting person,' &c. Nârâyana.
55. See Nârâyana's commentary, p. 154 of the German edition.
56. According to Nârâyana we should have to supply, 'while it is raining,' which is countenanced by a number of parallel texts, for instance, Âsv.-Grihya III, 9, 6.
57. For this signification of phana, comp. Kullavagga V, 2, 3.
58. The text has ukkaistarâm—ukkaistarâm, and nîkaistarâm—nîkaistarâm. Nârâyana(comp. the text of his scholion, p. 155 of the German edition) understands this in a different way; he says that in the water-pot mentioned in the fifth Sûtra two different sthânas are to be distinguished, a higher part of it and a lower (uttarâdharatayâ). Now when the sacrificer, for instance, as prescribed in Sûtra 6, invites the Lord of the celestial Serpents, and the celestial Serpents to wash themselves, the pouring out of water would have to be performed first thrice for the Lord of the celestial Serpents in the higher place, then thrice for the celestial Serpents in the lower place.
59. On the Pratyavarohana see chap. 17.
60. Nârâyana: vâgyamayuktâ yagamânapatnî evam balidravyâdikam upasâdayet.
61. 'From the Srâvanî till the Âgrahâyanî (see chap. 1 7, 1) one shall not sleep on the ground out of fear of the snakes.' Nârâyana.
62. Ghritamisram dadhi prishâtakam. Nârâyana. Comp. the Grihya-samgraha II, 59.
63. The Pratyavarohana (i.e. redescent) here described is the ceremony performed at the end of the time during which sleeping on high bedsteads is prescribed (chap. 15, 22). Beginning from the Srâvanî full moon till the Pratyavarohana, the offerings to the Serpents mentioned above have to be repeated every day (chap. 15, 19); the Pratyavarohana is the concluding ceremony of these rites devoted to the Serpents.
64. Saranyebhyo grihebhyah (read, grihyebhyah) sarvebhyah sakâsât, &c. Nârâyana.
65. This chapter continues the description of the Pratyavarohana begun in the preceding chapter.
Râgabândhavaih, as our text has, should be corrected into râgabândhavîh; comp. Âsv. II, 3, 3.
66. Several points in the translation of these Sûtras are uncertain. See the extracts from the commentary of Nârâyana, pp. 156 seq. of the German edition.
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