{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29152.htm","path":"hin/sbe29/sbe29152.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29152.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. Now at a Sr\u00e2ddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the \u00c2bhyudayika Sr\u00e2ddha (i.e. the Sr\u00e2ddha celebrated when some good luck has happened), or at the Ekoddishta Sr\u00e2ddha (the Sr\u00e2ddha directed to a single dead person)\u2014\n2. He causes Br\u00e2hmanas who are endowed with learning, moral character, and correct conduct, or with one of these (characteristics), who have been invited in time, who have taken a bath, washed their feet, and sipped water, to sit down, as representatives of the Fathers, with their faces turned to the north, one for each one of the Fathers, or two for each, or three for each.\n3. The larger their number is, the greater is the reward (which the sacrificer is entitled to expect).\n4. But in no case one (Br\u00e2hmana) for all (the fathers).\n5 5. Optionally (he may invite only one Br\u00e2hmana) except at the first (Sr\u00e2ddha).\n6 6. By (the exposition of) the Pinda sacrifice (the corresponding rules) have been declared (for the Sr\u00e2ddha ceremonies also).\n7. Having given water (to the Br\u00e2hmanas),\n8 8. Having given to them double-folded Darbha blades, and a seat,\n9 9. Having (again) given water (to them),\n10. Having poured water into three vessels of metal, of stone, and of earthen-ware, or (into three vessels) made of the same substance, over which he has put Darbha grass,\nAnd having recited over (that water the verse), 'For luck and help the divine waters' (Rig-veda X, 9, 4), he pours sesamum seeds into it with (the formula), 'Sesamum art thou; Soma is thy deity; at the Gosava sacrifice thou hast been created by\nthe gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadh\u00e2! Adoration!'\n12 12. (The different rites are performed) from the right to the left.\n13 13. With (the part) of the other (i.e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over his left shoulder, or with the right hand which he seizes with the left (he offers the Arghya water to the Fathers with the words), 'Father, this is thy Arghya. Grandfather, this is thy Arghya. Great-grandfather, this is thy Arghya'\u2014having first offered (ordinary) water (to the Fathers).\n14. When he is going to hand over that (Arghya water to the Br\u00e2hmanas who represent the Fathers, he says once each time), 'Svadh\u00e2! The Arghya water!'\n15 15. Over (the Arghya water) which has been\npoured out, he should recite the verse, 'The celestial waters which have been produced on the earth, the aerial waters and the waters which are terrestrial, the gold-coloured ones, apt for sacrifice, may these waters bring us luck and be kind to us.' Pouring together what has been left (in the three Arghya vessels) he moistens his face with that water, if he desires that a son should be born to him.\n16 16. 'He should not take up the first vessel, into which the Arghya water for the Fathers has been poured. Hidden the Fathers dwell therein: thus Saunaka has said.'\n17 17. In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the Br\u00e2hmanas).\n18. Having taken some food (of the Sth\u00e2l\u00eep\u00e2ka prepared for the Pindapitriyag\u00f1a), and having besmeared it with ghee, he asks (the Br\u00e2hmanas) for their permission by saying, 'I shall offer it in the fire,' or, 'I will sacrifice my offering in the fire,' or, 'I will offer it in the fire.'\n19. The permission (is given in the words), 'It may be offered,' or, 'Sacrifice thy offering,' or, Offer it.'\n20 20. He then sacrifices in the fire as stated above,\n21 21. Or, if they give their permission, in the hands (of the Br\u00e2hmanas).\n22. 'The mouth of the gods verily is the fire, the mouth of the Fathers is the hand'\u2014thus says the Br\u00e2hmana.\n23. If in the hands, he assigns to them other food, after they have sipped water.\n24 24. The food (is put together) with the food.\n25 25. It is said, 'What is given away and offered, that brings prosperity.'\n26 26. When he sees that they are satiated, he should recite (the verses) containing the word m a dh u, and (the verse), 'They have eaten, they have enjoyed themselves' (Rig-veda I, 82, 2).\n27 27. Having asked them, 'Relished?' and having taken the food, whatever food he has used, together with the Sth\u00e2l\u00eep\u00e2ka, in order to make lumps thereof, he should offer the rest (to the Br\u00e2hmanas).\n28. After they have either accepted (that rest of food), or left it (to him), and have finished eating, he should, before they have sipped water, put down the lumps for the Fathers.\n29. After they have sipped water, according to some (teachers).\n30 30. Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Br\u00e2hmanas, (saying to them), 'Say Om! Svadh\u00e2!'\n31. Or, 'So be it! Svadh\u00e2!'\n250:1 7, 1. Comp. on the Sr\u00e2ddha ceremonies in general the note on S\u00e2\u1e45kh\u00e2yana-Grihya IV, 1, 1, and the quotations given there. The P\u00e2rvana Sr\u00e2ddha, which is celebrated on the new-moon day, is treated of by S\u00e2\u1e45kh\u00e2yana IV, 1, the \u00c2bhyudayika Sr\u00e2ddha, IV, 4, the Ekoddishta Sr\u00e2ddha, IV, 2.\n251:5 An\u00e2dye. Of the different interpretations of this word which N\u00e2r\u00e2yana gives, it may suffice here to quote two. The first Sr\u00e2ddha may either mean the P\u00e2rvana Sr\u00e2ddha, because this stands first among the different kinds of Sr\u00e2ddha ceremonies enumerated in S\u00fbtra 1; or it may mean the Sapind\u00eekarana (see S\u00e2\u1e45kh\u00e2yana IV, 3), for this is the first occasion on which a dead person receives Sr\u00e2ddha oblations together with two others of the Fathers.\n251:6 The sacrifice to the Manes, as forming part of the Srauta ritual, is explained in the Srauta-s\u00fbtra II, 6 seq.\n251:8 Y\u00e2g\u00f1avalkya I, 229.\n251:9 Y\u00e2g\u00f1avalkya I, 230. The reading of several words of the Mantra is doubtful, and the parallel texts, as Prof. Stenzler has not failed to observe, differ; especially the words pratnavadbhih prattah seem to me to be corrupt. The word pratnavat is only known to the Petersburg Dictionary as having the meaning, 'containing the word pratna,' which will not do here. Thus, I think that the reading pratnam adbhih priktah should be adopted; the translation would be, 'Anciently thou hast been mixed with water.'\n252:12 Comp. S\u00e2\u1e45kh\u00e2yana-Grihya IV, 4, 6.\n252:13 The part of the hand above the thumb is called the 'T\u00eertha belonging to the Manes;' see, for instance, Baudh\u00e2yana's Dharma-s\u00fbtra I, 8, 16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is 'y\u00e2g\u00f1opav\u00eetin'). But as the oblation here treated of is directed to the Manes, it is required that he should be pr\u00e2k\u00een\u00e2v\u00eetin. Now he is considered as pr\u00e2k\u00een\u00e2v\u00eetin, according to N\u00e2r\u00e2yana, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of pr\u00e2k\u00een\u00e2v\u00eetin), but also if the hand with which he performs the rites, and the shoulder over which he wears the sacred cord, are either both right or both left. Thus here, acting with the left-hand and wearing the cord over the left shoulder, he becomes pr\u00e2k\u00een\u00e2v\u00eetin.\nThe last word (app\u00fbrvam) is separated by N\u00e2r\u00e2yana from the rest, so that it forms a separate S\u00fbtra.\n252:15 The sacrificer gives the water to the Br\u00e2hmanas, and these p. 253 pour it out. Instead of prithiv\u00ee sambabh\u00fbvuh (prithiv\u00ee being intended as a locative; see Lanman, Noun-inflection in the Veda, p. 389) we should read, no doubt, as the parallel texts have, payas\u00e2 sambabh\u00fbvuh: 'The celestial waters which have united themselves with milk.'\n253:16 This is a Sloka.\n253:17 Manu III, 209; Y\u00e2g\u00f1avalkya I, 231.\n253:20 The oblations alluded to in this S\u00fbtra are prescribed in the Srauta-s\u00fbtra, II, 6, 12. They are directed to Soma pitrimat and to Agni kavyav\u00e2hana.\n254:21 According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanug\u00f1\u00e2y\u00e2m belongs to S\u00fbtra 20, so that we should have to translate, 'He then sacrifices . . . if they give their permission. Or in the hands.'\n254:24 'The food which is left from the oblations he puts with the food (S\u00fbtra 23) which is to be eaten by the Br\u00e2hmanas, and has been put into the vessels.' N\u00e2r\u00e2yana.\n254:25 Is srishtam to be understood in the sense of visrishtam? N\u00e2r\u00e2yana explains it by prabh\u00fbtam.\n254:26 The verses containing the word madhu are Rig-veda I, 90, 6-8.\n254:27 On the question, 'Relished?' compare S\u00e2\u1e45kh\u00e2yana-Grihya IV, 2, 5. For several kinds of Sr\u00e2ddha ceremonies a Sth\u00e2l\u00eep\u00e2ka is prescribed, for others it is not; for the Sr\u00e2ddhas of the last kind the words 'Together with the Sth\u00e2l\u00eep\u00e2ka' are not valid.\n255:30 They reply, 'Om! Svadh\u00e2!'","title":"Grihya Sutras, Part 1 (SBE29): \u00c2sval\u00e2yana-Grihya-S\u00fbtra: IV, 7","type":"page"}