{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29003.htm","path":"hin/sbe29/sbe29003.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29003.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. Now henceforth we shall declare the P\u00e2kayag\u00f1as.\n2 2. When (a pupil) is going to return (from his teacher), let him keep that fire (as his domestic fire) on which he has put the last piece of wood (as required by the regulations for a student),\n3. Or (he should keep) his nuptial fire.\n4. Some declare (that the domestic fire should be kindled) at the time of the division of the inheritance.\n5 5. Or that after the death of the householder the eldest one himself (should kindle it).\n6. (It should be kindled) on the day of the new moon of the month of Vais\u00e2kha or on another (new moon day).\n7. Some say (that the fire should be kindled) according to the (sacrificer's) wishes under the (corresponding) constellation.\n8 8. He should light his fire at one of the following places, viz. in the house of a Vaisya who is rich in\ncattle, at a frying-pan, or (at the fire of) one who offers many sacrifices.\n9 9-11. Some say that (the fire should be fetched from one of the above-mentioned places) in the evening and in the morning.\n10. The inauguration (of the fire) by an evening offering should be learnt from the Adhvaryus, according to (my) teacher.\n11. In the morning he shall offer a full oblation with a verse sacred to Vishnu, or silently.\n12 12. The time for setting it (i.e. the domestic fire) in a blaze and for sacrificing on it has been explained by (the rules given with regard to) the Agnihotra.\n13 13. And 'invested with the sacrificial cord,' &c., all these rules, as far as they are applicable, should be applied (here also) in consequence of the unity of the ritual.\n14. With regard to this they quote also (the following Sloka):\n15 15. 'The kinds of P\u00e2kayag\u00f1as, the kinds of Haviryag\u00f1as, and again the kinds of Soma sacrifices,\n'Twenty-one by number, these are proclaimed to be the kinds of sacrifice.'\n12:1 I, 1. The ceremonies to be treated of are defined here as the P\u00e2kayag\u00f1as (i.e. oblations of cooked offerings) just as in the opening sentence of the P\u00e2raskara-Grihya they are called grihyasth\u00e2l\u00eep\u00e2k\u00e2s. This is indeed the most characteristic form of offerings belonging to the domain of the Grihya ritual, though it would not be correct to state that the Grihya-s\u00fbtras treat exclusively of sacrificial ceremonies of this kind.\n12:2 As to the duty of the Vedic student of putting every day a piece of wood on the sacred fire of his teacher, see below, II, 6, 8, and compare the Grihya-samgraha-parisishta II, 58. According to a K\u00e2rik\u00e2 given by N\u00e2r\u00e2yana, and the Karmaprad\u00eepa (I, 6, 13). the prescription of this S\u00fbtra regarding the time for the kindling of the sacred fire refers exclusively to the case of v\u00e2gd\u00e2na (betrothal). Comp. also Dr. Bloomfield's note on the Grihya-samgraha-parisishta I, 76 (Zeitschrift der Deutschen Morgenl\u00e4ndischen Gesellschaft, XXXV, 560). In the K\u00e2rik\u00e2 it is stated that if the betrothed girl dies after the fire has been kindled, but before the marriage, the sacrificer is not to forsake his fire, but to marry another girl; if he cannot find a bride, he should make the fire enter into himself according to the rules given by S\u00e2\u1e45kh\u00e2yana-Grihya V, 1, and himself become uttar\u00e2sramin, i.e. enter one of the two final \u00c2sramas.\n13:5 N\u00e2r\u00e2yana: 'If the fire has not been kindled at the time stated above, then, after the householder . . . i.e. the father, even if he should not have performed the \u00e2dh\u00e2na, or the elder brother has died, the eldest son (or the son who after his elder brother's death has become the eldest), after he has performed the Sapind\u00eekarana (for the dead father or brother; see below, IV, 3, and the ninth chapter of the Parisishta [book V]), even if he has not divided the inheritance with his younger brothers (so that the time stated in the fourth S\u00fbtra would not have arrived), should kindle the fire himself, i.e. without an officiating priest (ritvig). . . . Or the S\u00fbtra should be divided into two; prete v\u00e2 grihapatau (or after the death of the householder), and svayam gy\u00e2y\u00e2n (the eminent one himself), i.e. of Br\u00e2hmanas, Kshatriyas, and Vaisyas a gy\u00e2y\u00e2n, which means a most eminent person, a Br\u00e2hmana, performs the P\u00e2kayag\u00f1as himself; for the two other castes the P\u00e2kayag\u00f1as have to be performed through an officiating priest: this is the meaning of this svayam (himself).' I have given this note of N\u00e2r\u00e2yana as a specimen of the entirely arbitrary and obviously misleading explanations which are unfortunately so frequently found in this author, as indeed in most of the other S\u00fbtra commentators. As to the true meaning of this svayam I still adhere to the explanation which I proposed in my German edition of the text (p. 118), that in case no division of the inheritance takes place, the sacred fire should be kindled on behalf of all the joint-proprietors, but that only the eldest brother should act personally (svayam).\n13:8 Or, 'at (the fire of) a person rich in cattle, in the house of a Vaisya,' &c.? The commentators (see p. 118 of the German p. 14 edition) differ as to whether in purupasu-vitkula one or two alternatives are contained, and it is interesting to see that the S\u00fbtra authors themselves differed in this respect; P\u00e2raskara (I, 2, 3), when declaring from what place the fire should be fetched, speaks of the house of a Vaisya rich in cattle; \u00c2sval\u00e2yana, on the contrary, who in the Grihya-s\u00fbtra does not expressly treat of the kindling of the domestic fire, in the corresponding passage of the Srauta-s\u00fbtra (II, 2, 1), gives the rule that the dakshin\u00e2gni is to be fetched from the house of a Vaisya or from a rich person.'\n14:9-11 9-11. I now differ from the opinion which I pronounced in my German edition with regard to the relation in which these three S\u00fbtras stand to each other. I think they ought to be understood thus: 9. Some teachers say that the fetching of the fire from its yoni, as taught in S\u00fbtra 8, ought to be done twice; in the evening, so that the fire, after the necessary rites have been performed, goes out, and then again in the morning. 10. But my (the author's) teacher (comp. as to ak\u00e2ry\u00e2h, K\u00e2ty\u00e2yana's Srauta-s\u00fbtra I, 3, 7; Professor Garbe's note on Vait\u00e2na-s\u00fbtra 1, 3) is of opinion that the fire should be fetched only once, and that with this fire the ceremonies which are taught by the Adhvaryus are to be performed in the evening (see, for instance, K\u00e2ty. IV, 7. 8, which passage is paraphrased here by N\u00e2r\u00e2yana). 11. In the morning (according to the same teacher, not, as I once understood this passage, according to the eke referred to in S\u00fbtra 9), a full oblation is to be offered, &c.\n14:12 Srauta-s\u00fbtra II, 6, 2 seq.\n15:13 Srauta-s\u00fbtra I, 1, 6. 7: yag\u00f1opav\u00eet\u00ee devakarm\u00e2ni karoti, pr\u00e2k\u00een\u00e2v\u00eet\u00ee pitry\u00e2ni, &c. The unity of the ritual of course means the unity of the two great domains of the Srauta and Grihya ritual.\n15:15 With regard to the twenty-one kinds of sacrifice compare, for instance, Gautama VIII, 18-20; Max M\u00fcller, ZDMG. IX, p. lxxiii; Weber, Indische Studien, X, 326. The seven kinds of P\u00e2kayag\u00f1as are the Ashtak\u00e2 sacrifices (see below, III, 12 seq.), the sacrifices offered at each Parvan (I, 3), the Sr\u00e2ddha (or funeral) sacrifices (IV, 1 seq.), the sacrifice of the Sr\u00e2van\u00ee full moon (IV, 19), of the \u00c2grah\u00e2yan\u00ee (IV, 17 seq.), of the Kaitr\u00ee (IV, 19), and of the \u00c2svayug\u00ee (IV, 16). The seven Havis sacrifices (belonging, as is the case also with the third division of sacrifices, to the Srauta ritual) are the Agny\u00e2dheya, the Agnihotra, the sacrifices of the full and new moon, the \u00c2grayana, the three K\u00e2turm\u00e2sya sacrifices, the Nir\u00fbdhapasubandha, and the Sautr\u00e2man\u00ee. The seven kinds of Soma sacrifices (of which the more ancient texts mention only three or four samsth\u00e2s, see Weber, Indische Studien, IX, 1 20) are the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodasin, the Atir\u00e2tra, the Aptory\u00e2ma.","title":"Grihya Sutras, Part 1 (SBE29): S\u00e2\u1e45kh\u00e2yana-Grihya-S\u00fbtra: I, 1","type":"page"}