by Hermann Oldenberg | 1886 | 27,910 words

The Grihya-sutra of Paraskara, which belongs to the White Yajurveda and forms an appendix to Katyayana's Shrauta-sutra, has been edited, with a German translation. Alternative titles: Pāraskara-gṛhya-sūtra (पारस्कर-गृह्य-सूत्र), Grhya, Pāraskaragṛhyasūtra (पारस्करगृह्यसूत्र), Paraskaragrihyasutra, Paraskaragrhyasutra....

Adhyāya I, Kaṇḍikā 9

1[1]. Beginning from the wedding the worshipping of the Aupāsana (i.e. sacred domestic) fire (is prescribed).

2[2]. After sunset and before sunrise (the fire should be worshipped) with (oblations of) curds, (rice) grains, or fried grains.

3. (He sacrifices) in the evening with (the formulas), 'To Agni svāhā! To Prajāpati svāhā!'

4. In the morning with (the formulas), 'To Sūrya svāhā! To Prajāpati svāhā!'

5[3]. 'Men are both Mitra and Varuṇa; men are both the Aśvins; men are Indra and Sūrya. May a man be born in me! Again svāhā!'—with (this verse) a wife who desires to conceive, (should offer) the first (oblation).

Footnotes and references:


9, 1. The expression which I have translated 'beginning from the wedding' is upayamanaprabhṛti. The Indian commentators and Professor Stenzler explain the term upayamana as implying a reference to the Sūtra I, 1, 4, upayamanān kuśān ādāya ('having taken up the Kuśa blades with which he is to take hold of the lower surface of the Ājya pot'). 'The worshipping of the domestic fire,' says Stenzler, following the native authorities, 'consists in the rites which have been prescribed above (I, 1, 4), beginning from the word upayamana, i.e. in the taking up of the Kuśa blades, the putting of wood on the fire, the sprinkling and sacrificing. As the rites preceding that word, such as the preparation of the sacrificial spoon (I, 1, 3), are hereby excluded, the oblations are offered with the hand.' It would be easy to show that the upayamanāḥ kuśāḥ have nothing at all to do with the regular morning and evening oblations of which these Sūtras treat. The comparison of Āśvalāyana-Gṛhya I, 9, 1 (see also Manu III, 67, &c.) leaves no doubt that upayamana is to be understood here as derived from upayacchati in its very frequent meaning of marrying. I have translated the Sūtra accordingly.


On the different statements of Vedic authors with regard to the proper time of the morning oblations, see Weber's Indische Studien, X, 329.


Comp. Śāṅkhāyana-Gṛhya I, 17, 9, where the reading and the construction slightly differ. The words punaḥ svāhā at the end of the Mantra seem to be corrupt; the frequent repetition of pumāṃsam and pumān through the whole verse suggests the correction puṃse svāhā, or pumbhyaḥ svāhā, 'to the man svāhā!' or 'to the men svāhā!'

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