{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe30/sbe30012.htm","path":"hin/sbe30/sbe30012.htm","source_url":"https://sacred-texts.com/hin/sbe30/sbe30012.htm","text":"The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892]\n1. 1 He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman.\n2. He should try to satiate him.\n3. They say indeed with regard to sacrifice: 'Through the Br\u00e2hmana's being satiated (with sacrificial food) I become satiated myself.'\n4. Then (he should give to the Brahman) what other food has just become ready.\n5. Then he should try to gain the favour of Br\u00e2hmanas by (gifts of) food.\n6. 6 A full vessel constitutes the fee for the sacrifice; that he should give to the Brahman.\n7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.\n8. 8 The Brahman is the only officiating priest at the P\u00e2kayag\u00f1as.\n9. (The sacrificer) himself is Hotri.\n10. A full vessel (see S\u00fbtra 7) is the lowest sacrificial fee at a P\u00e2kayag\u00f1a.\n11. The highest is unlimited.\n12. 12 Thus Sud\u00e2s Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and\n[paragraph continues] Agni, gave one hundred thousand (cows as the sacrificial fee).\n13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented): what ought he to do?\n14. 14 Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon.\n15. During that interval he should try to obtain sacrificial food or to find a sacrificer.\n16. 16 Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them.\n17. Or he should at least sacrifice water; thus has said P\u00e2kayag\u00f1a, the son of Id\u00e2. For (even if he offers only water) the sacrifice has been performed.\n18. 18 And there is an expiation for one who has not sacrificed.\n19. And, (says P\u00e2kayag\u00f1a,) a Br\u00e2hmana should not omit to keep his vow.\n20. Here they say also:\n21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.\n22. 22 When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations.\n23. For thus also his vow has been duly kept.\n24. 24 These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter.\n25. 25 After the end of the Mantra follows the word Sv\u00e2h\u00e2.\n26. 26 At \u00c2gya oblations he should only prepare that \u00c2gya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two \u00c2gya portions nor the Svishtakrit.\n27. 27 At \u00c2gya oblations he should, if no special rule is given, sacrifice with the Mah\u00e2vy\u00e2hritis before and after (the chief ceremonies).\n28. 28 As at the wedding, thus at the tonsure (of the child's head), the initiation (of the Brahmak\u00e2rin), and at the cutting of the beard.\n29. 29 At the end of the ceremony the V\u00e2madevya is sung for the sake of averting evil. The V\u00e2madevya is sung for the sake of averting evil.\nEnd of the First Prap\u00e2thaka.\n38:1 9, 1. Kh\u00e2dira-Grihya II, I, 29.\n38:6 6 seqq. Kh\u00e2dira-Grihya II, 1, 30. 31.\n38:8 8, 9. The native authorities divide these two S\u00fbtras after ritvik; I propose to divide after p\u00e2kayag\u00f1eshu.\n38:12 The commentary here refers to the rule of the Dr\u00e2hy\u00e2yana-s\u00fbtra (= L\u00e2ty\u00e2yana VIII, I, 2): samkhy\u00e2m\u00e2tre ka dakshin\u00e2 g\u00e2vah.\n39:14 14 seq. Kh\u00e2dira-Grihya II, 2, 5 seq.; S\u00e2\u1e45kh\u00e2yana-Grihya I, 3, 6.\n39:16 16 seqq. Kh\u00e2dira-Grihya II, 2, 10 seqq. In this teacher P\u00e2kayag\u00f1a, son of Id\u00e2, whose opinion on the performance of certain P\u00e2kayag\u00f1as is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Prag\u00e2tha, to whom the authorship of a number of S\u00fbktas in the Prag\u00e2tha book (Rig-veda, Mandala VIII) is ascribed.\n39:18 18, 19. By the repetition of iti these S\u00fbtras seem to be characterised as continuing the statement of P\u00e2kayag\u00f1a's opinion; comp. Dr. Knauer's Introduction, p. xviii. As to S\u00fbtra 18, comp. S\u00e2\u1e45kh\u00e2yana-Grihya I, 3, 9.\n40:22 'He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).' Karmaprad\u00eepa.\n40:24 Is Havis here used as opposed to \u00c2gya (S\u00fbtra 26), in the same way in which K\u00e2ty\u00e2yana says (Sraut. I, 9, 1. 20): 'vr\u00eeh\u00een yav\u00e2n v\u00e2 havishi; ubhayata \u00e2gyam havishah'? Comp. below, III, 8, 10; \u00c2sval\u00e2yana-Grihya I, 10, 26.\n40:25 Kh\u00e2dira-Grihya I, 1, 15.\n40:26 As to upagh\u00e2tam, comp. the note on chap. 8, 2.\n40:27 S\u00e2\u1e45kh\u00e2yana-Grihya I, 12, 13; Kh\u00e2dira-Grihya I, 3, 12-13, where the traditional division of the S\u00fbtras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used p. 41 the word \u00e2gy\u00e2hutishu in the beginning of S\u00fbtra 26, and it would have been superfluous if he had repeated it in connection with the words n\u00e2gyabh\u00e2gau na svishtakrit. In the corresponding S\u00fbtras of the Kh\u00e2dira the case was different, and there the words n\u00e2gyabh\u00e2gau na svishtakrit inevitably required the addition of a word like \u00e2gy\u00e2hutishu, by which to show which class of sacrifices it was which required no \u00c2gyabh\u00e2gas and no Svishtakrit. The following word in the Kh\u00e2dira text, however, an\u00e2dese, should be referred, against tradition, to S\u00fbtra 13, as is shown by the comparison of S\u00e2\u1e45kh\u00e2yana-Grihya I, 12, 13.\n41:28 At the wedding, oblations are made first with the three single Mah\u00e2vy\u00e2hritis, afterwards with the Mah\u00e2vy\u00e2hritis together; see below, II, 1, 25. 26. The tonsure of the child's head is treated of below, II, 9; the initiation (upanayana), II, 10; the cutting of the beard, III, 1. Comp. Kh\u00e2dira-Grihya, I, 3, 10.\n41:29 Apavritte karmani should be corrected into apavrikte karmani, as has been noticed in the Petersburg Dictionary, s.v. apa-vart. The S\u00e2\u1e45kh\u00e2yana-Grihya I, 2, 1 says karm\u00e2pavarge.","title":"Grihya Sutras, Part 2 (SBE30): Grihya S\u00fbtra of Gobhila: I, 9","type":"page"}