{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29071.htm","path":"hin/sbe29/sbe29071.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29071.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. Having bathed,\n2. And having submerged himself at the time prescribed for the bath, he satiates the deities:\n3 3. 'Agni may satiate himself; V\u00e2yu may satiate himself; S\u00fbrya may satiate himself; Vishnu may satiate himself; Prag\u00e2pati may satiate himself; Vir\u00fbp\u00e2ksha may satiate himself; Sahasr\u00e2ksha may satiate himself; Soma, Brahman, the Vedas, the gods, the Rishis, and all the metres, the word Om, the word VASHAT, the Mah\u00e2vy\u00e2hritis, the S\u00e2vitr\u00ee, 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 S\u00e2dhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end, may satiate themselves.\n'I satiate the Sruti; I satiate the Smriti; I satiate the firmness; I satiate the delight; I satiate\nthe success; I satiate the thought; I satiate belief and insight, and the memory, cows and Br\u00e2hmanas, movable and immovable things. All beings may satiate themselves!'\u2014so far with the sacrificial cord suspended over the left shoulder.\n120:1 9, 1. 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 Baudh\u00e2yana 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 S\u00e2mbavya and \u00c2sval\u00e2yana Grihyas, seem to point clearly to another conclusion. The S\u00e2mbavya-s\u00fbtra transposes the rules about the tarpana to the place which would correspond to S\u00fbtra II, 7, 28 of our text. The passage of the S\u00e2mbavya-s\u00fbtra runs thus: m\u00fble kundam kritv\u00e2 yathoktam adbhih parishi\u00f1katy athem\u00e2s (so the MS.) tarpayati Agnih Prag\u00e2patir Vir\u00fbp\u00e2kshah, &c. It ends: pitarah pit\u00e2mah\u00e2h prapit\u00e2mah\u00e2h Pailah Kaholah Kaush\u00eetakah (sic) Kahol\u00e2ya Kaush\u00eetakaye svadh\u00e2stv iti pratipurushah (sic) pitr\u00eems tarpayitv\u00e2. The last words are taken from the S\u00fbtra IV, 6, 6 of our text. Thus there can be no doubt that S\u00e2mbavya intended to prescribe the tarpana for the conclusion of the p. 121 ved\u00e2dhyayana. The same can be said of \u00c2sval\u00e2yana, who also by the position which he assigns to the tarpana sections (III, 4) brings it into a similar connection with the ved\u00e2dhyayana (see N\u00e2r\u00e2yana's commentary on \u00c2sv., loc. cit.). We may also refer to the treatise about the study of the \u00c2ranyaka, which is appended to the S\u00e2\u1e45kh\u00e2yana-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 S\u00fbtra I, 25, 5.\nAccording to N\u00e2r\u00e2yana, sn\u00e2tah in the first S\u00fbtra would refer to the bath which forms part of the Sam\u00e2vartana ceremony (see III, 1, 1), so that it would be the Grihastha, who has taken the Sam\u00e2vartana bath, to whom the following rules refer.\n121:3 Comp. the similar lists of \u00c2sval\u00e2yana, Grihya III, 4; S\u00e2mbavya, quoted in my German edition of S\u00e2\u1e45kh\u00e2yana, p.153; and Baudh\u00e2yana II, 9 (S.B.E., vol. xiv, pp. 252 seq.). The last seems to be the most modern.\nIt should be observed that the section of the list contained in this S\u00fbtra, as well as that given below, chap. 10, 3, is divided into p. 122 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 tarpay\u00e2mi. 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 G\u00e2rg or Sulabh\u00e2, form the first part of the list, and then follow, in the accusative case, the names of such doctors as S\u00e0\u00fckh\u00e2yana, \u00c2sval\u00e2yana, S\u00e2kalya. In \u00c2sval\u00e2yana's S\u00fbtra 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.","title":"Grihya Sutras, Part 1 (SBE29): S\u00e2\u1e45kh\u00e2yana-Grihya-S\u00fbtra: IV, 9","type":"page"}