by Hermann Oldenberg | 1886 | 27,388 words

Most of the questions referring to the Grihya-sutra of Ashvalayana will be treated of more conveniently in connection with the different subjects which we shall have to discuss in our General Introduction to the Grihya-sutras. Alternative titles: Āśvalāyana-gṛhya-sūtra (आश्वलायन-गृह्य-सूत्र), Ashvalayana, grhya, Āśvalāyanagṛhyasūtra (आश्वलायनगृह्य...

Adhyāya III, Kaṇḍikā 9

1[1]. (He says), 'Memory and reproach and knowledge, faith, and wisdom as the fifth, what is sacrificed, and what is given, and what is studied, and what is done, truth, learning, vow—

'The vow which belongs to Agni together with Indra, with Prajāpati, with the Ṛṣis, with the royal ones among the Ṛṣis, with the Fathers, with the royal ones among the Fathers, with the human beings, with the royal ones among the human beings, with shine, over-shine, after-shine, counter-shine, with gods and men, with Gandharvas and Apsaras, with wild animals and domestic animals,—the vow, belonging to my own self, dwelling in my own self, that is my universal vow. Hereby, O Agni, I become addicted to the universal vow. Svāhā!'

2[2]. With (the hymn), 'Mine, Agni, be vigour' (Rig-veda X, 128, 1), verse by verse, he should put pieces of wood (on the fire).

3[3]. He should pass that night at a place where they will do honour to him.

4[4]. When, after having finished his (task of) learning, he has offered something to the teacher, or has received his permission, he should take a bath (which signifies the end of his studentship).

5. He (i.e. the Snātaka) has to keep the following observances:

6. He shall not bathe in the night-time; he shall not bathe naked; he shall not lie down naked; he shall not look at a naked woman, except during sexual intercourse; he shall not run during rain; he shall not climb up a tree; he shall not descend into a well; he shall not swim with his arms across a river; he shall not expose himself to danger. 'A great being indeed is a Snātaka'—thus it is understood (in the Śruti).

Footnotes and references:


9, 1. '"My memory and my non-memory, that is my double vow"—in this way the twelve (parts of which the first section of the Mantra consists) should be recited.' Nārāyaṇa. I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Śloka. Agneḥ instead of Agne is a conjecture of Prof. Stenzler, which I have adopted.


According to Nārāyaṇa the hymn should be recited including the Khila, so that ten pieces of wood are offered. Now the hymn consists of nine verses; there can be, consequently, only one Khailika verse, which is, I suppose, the first verse of the Khila quoted above, p. 228.


By a Madhuparka (Nārāyaṇa). Compare Śāṅkhāyana-Gṛhya III, 1, 14.


Nārāyaṇa: He makes an offer to the teacher in the words, 'What is it that I can do for you?'—and what the teacher tells him, that he does.

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