{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29011.htm","path":"hin/sbe29/sbe29011.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29011.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. The Sruva spoon (serves as) a vessel.\n2. According to the purpose the properties (of the different things to be used at each oblation) should be chosen.\n3 3. Taking up Kusa blades with the left, and the\n[paragraph continues] Sruva at its bottom with the right hand, with the words, 'The hand of Vishnu art thou'\u2014\n4 4. He offers with the Sruva the \u00c2gya oblations.\n5 5. Beginning from the north-west side of the fire he offers (the \u00c2gya) unintermittingly on the south side (of the fire) with (the verse), 'Thou Agni art full of foresight' (Rig-veda I, 31, 10).\n6. Beginning from the south-west side of the fire he unintermittingly offers on the north side with (the verse), 'To whom these snowy mountains' (Rig-veda X, 121, 4).\n7. To Agni belongs the northern \u00c2gya portion, to Soma the southern.\n8 8. In the middle (are made) the other oblations,\n9. (With the words,) 'Agni is the begetter; may he give to me N.N. as my wife; sv\u00e2h\u00e2!\n'Soma is rich in wives; may he make me rich in wives by N.N.; sv\u00e2h\u00e2!\n'P\u00fbshan is rich in kindred; may he make me rich in kindred by the father, the mother, the brothers of N.N.; sv\u00e2h\u00e2!'\n10 10. At the \u00c2gya oblations the offering of the two \u00c2gya portions and of the Svishtakrit oblation is not standing,\n11 11. Nor in the standing oblations, according to M\u00e2nd\u00fbkeya.\n12 12. The place for the insertion is the interval between the Mah\u00e2vy\u00e2hritis, the general expiation, and the oblation to Prag\u00e2pati.\n13. If the oblation consists in \u00c2gya, let him seize the Kusa blades in his left hand with his right hand at their points and with the left at their roots, and let him wet their points (with \u00c2gya) in the Sruva, the middle and the roots in the \u00c2gya pot;\n14. In the oblations of cooked food, however, the points in the Sruk, the middle in the Sruva, the roots in the \u00c2gya pot.\n15. When he then has thrown them (into the fire) with the words, 'Agni's garment art thou,'\n16. And has put on (the fire) three pieces of wood,\n17 17. (Water) is sprinkled round (the fire) as stated above.\n18. Oblations for which only the deities are indicated, but no texts prescribed, are to be made merely with the word SV\u00c2H\u00c2, 'To such and such a deity sv\u00e2h\u00e2! To such and such a deity sv\u00e2h\u00e2!'\n19 19. The ritual (here) declared of the sacrifice (to\nbe performed) when (the father's) assent (to give away his daughter) has been declared\u2014\n26:1 9, 1. 'When no special rule is stated, the Sruva is to be understood as the vessel (for the offering). Thereby the rule, \"The Guh\u00fb is the vessel\" (Srauta-s\u00fbtra III, 19, 5) is abolished (for the Grihya rites).' N\u00e2r\u00e2yana.\n26:3 The manner of holding the Sruva in which the \u00c2gya is, is described by K\u00e2ty\u00e2yana, Sraut. I, 10, 6 seq., Stenzler's note on P\u00e2raskara I, 1, 4.\n27:4 As to the characteristics of \u00c2gya (sacrificial butter), which is the substance offered at most of the Grihya sacrifices, comp the statements of the Grihya-samgraha-parisishta I, 105 seq.\n27:5 Avikkhinnam (unintermittingly) is explained in N\u00e2r.'s commentary by ekadh\u00e2ray\u00e2.\n27:8 8 seq. Here are indicated the chief oblations of this sacrifice (any\u00e2 \u00e2hutayah pradh\u00e2nabh\u00fbt\u00e2h, N\u00e2r.), or the \u00e2v\u00e2pa (the insertion, S\u00fbtra 12) which comes between the standing introductory and concluding oblations.\n27:10 On Svishtakrit, comp. Weber, Indische Studien, IX, 217.\n28:11 See chap. 8, 13.\n28:12 This S\u00fbtra prescribes where the \u00e2v\u00e2pa, i.e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-s\u00fbtra in the two rules, I, 16, 3 and 4: 'Whatsoever is offered between the two \u00c2gya portions and the Svishtakrit, that is called \u00e2v\u00e2pa; this is the chief part (pradh\u00e2na) (of the sacrifice); the other (oblations) are subordinate thereto (tada\u1e45g\u00e2ni).' The position of the \u00e2v\u00e2pa among the other oblations is indicated by P\u00e2raskara in the following rule (I, 5, 6): Between the general expiation and the oblation to Prag\u00e2pati, this is the place for the \u00e2v\u00e2pa.' (The word viv\u00e2he at the end of this S\u00fbtra seems to me to belong not to this rule, but to S\u00fbtra 7.) Our S\u00fbtra is identical with that of P\u00e2raskara word for word; only instead of sarvapr\u00e2yaskitta, as P\u00e2raskara has, we read here, mah\u00e2vy\u00e2hritisarvapr\u00e2yaskitta. This means, I believe, that the \u00e2v\u00e2pa, preceded and followed by the Mah\u00e2vy\u00e2hriti oblations (comp. below, I, 12, 13), should be placed between the Sarvapr\u00e2yaskitta and the Pr\u00e2g\u00e2patya oblation. The oblations made with the Mah\u00e2vy\u00e2hritayas are four in number; the corresponding formulas are: bh\u00fbh sv\u00e2h\u00e2, bhuvah sv\u00e2h\u00e2, sv\u00e2h sv\u00e2h\u00e2, bh\u00fbr bhuvah svah sv\u00e2h\u00e2 (comp. below, chap. 12, 12). The Sarvapr\u00e2yaskitta (general expiation) consists of two oblations, one with the three Mah\u00e2vy\u00e2hritayas, the other with the verse ay\u00e2s k\u00e2gne, quoted in the Srauta-s\u00fbtra III, 19, 3, and in \u00c2sval\u00e2yana's Srauta-s\u00fbtra I, 11, 13. (On the Sarvapr\u00e2yaskitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Pr\u00e2g\u00e2patya oblation is performed with the formula Prag\u00e2pataye sv\u00e2h\u00e2. The discussions of N\u00e2r\u00e2yana on this S\u00fbtra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order: the two \u00c2gyabh\u00e2gas, the principal oblations (pradh\u00e2n\u00e2hutayah), the Svishtakrit, the four Mah\u00e2vy\u00e2hriti oblations, the two Sarvapr\u00e2yaskitta oblations, the Pr\u00e2g\u00e2patya oblation. Finally we may mention the corrupt form in which the corresponding passage of the S\u00e2mbavya-s\u00fbtra is preserved p. 29 in the MS. There the two S\u00fbtras 10 and 11 are placed before the Mantra in S\u00fbtra 9. This Mantra then is given down to sv\u00e2heti, then follows \u00e2gyena, which seems to me to form part of the same S\u00fbtra, and to refer to the oblations to which the Mantra belongs. Then the MS. goes on: mah\u00e2vy\u00e2hritishu sarvapr\u00e2yaskitt\u00e2ram (sic) etad \u00e2v\u00e2pasth\u00e2nam \u00e2gyahavishi vy\u00e2hritishu sarvapr\u00e2yaskitt\u00e2ram (the syllables pr\u00e2yaskitt\u00e2ram seem to be expunged) svishtakrito sth\u00e2l\u00eep\u00e2ke. In the commentary I find the following Slokas, which I give exactly as they are read in the MS.: tisrin\u00e2m vy\u00e2hritin\u00e2m ka pr\u00e2yaskitt\u00e2hut\u00eer api yad antaram tad \u00e2p\u00e2p\u00e2sth\u00e2nam sarpihpradh\u00e2nake. sth\u00e2l\u00eep\u00e2ke vy\u00e2hritin\u00e2m yat tat svishtakritottaram \u00e2hut\u00een\u00e2m pradh\u00e2n\u00e2n\u00e2m n\u00e2n\u00e2daivatakhandas\u00e2m yas tu k\u00e2las tad \u00e2v\u00e2pasth\u00e2nam it\u00e2kyate budhaih tatas tat tam ma \u00e2rabhya pr\u00e2yaskitt\u00e2hutih kram\u00e2t.\n29:17 See above, chap. 8, 17.\n29:19 This S\u00fbtra, though reckoned in the Indian tradition to p. 30 chap. 9, seems to me clearly to belong to the next chapter, and to contain the subject, to which the predicate is given in 10, 1. For pratisrute, see chap. 7, 1.","title":"Grihya Sutras, Part 1 (SBE29): S\u00e2\u1e45kh\u00e2yana-Grihya-S\u00fbtra: I, 9","type":"page"}