Sankhayana-grihya-sutra
by Hermann Oldenberg | 1886 | 37,785 words
The Grihya-sutra ascribed to Shankhayana, which has been edited and translated into German in the XVth volume of the "Indische Studien", is based on the first of the four Vedas, the Rig-veda in the Bashkala recension, and among the Brahmana texts, on the Kaushitaka. Alternative titles: Śāṅkhāyana-gṛhya-sūtra (शाङ्खायन-गृह्य-सूत्र), Shank...
Adhyāya IV, Khaṇḍa 9
1[1]. Having bathed,
2. And having submerged himself at the time prescribed for the bath, he satiates the deities:
3[2]. 'Agni may satiate himself; Vāyu may satiate himself; Sūrya may satiate himself; Viṣṇu may satiate himself; Prajāpati may satiate himself; Virūpākṣa may satiate himself; Sahasrākṣa may satiate himself; Soma, Brahman, the Vedas, the gods, the Ṛṣis, and all the metres, the word Om, the word VAṢAṬ, the Mahāvyāhṛtis, the Sāvitrī, the sacrifices, heaven and earth, the Nakṣatras, 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 Sādhyas, the Vipras, the Yakṣas, the Rakṣas, the beings that have these (Rakṣas, &c.) at their end, may satiate themselves.
'I satiate the Śruti; I satiate the Smṛti; I satiate the firmness; I satiate the delight; I satiate the success; I satiate the thought; I satiate belief and insight, and the memory, cows and Brāhmaṇas, movable and immovable things. All beings may satiate themselves!'—so far with the sacrificial cord suspended over the left shoulder.
Footnotes and references:
[1]:
9, 1. It is not expressly stated in our text for what occasion the tarpaṇa (i.e. satiating of deities, Ṛṣis, &c. with water-offerings), which is treated of in chap. 9-10, shall be prescribed. The comparison of Baudhāyana 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 Śāmbavya and Āśvalāyana Gṛhyas, seem to point clearly to another conclusion. The Śāmbavya-sūtra transposes the rules about the tarpaṇa to the place which would correspond to Sūtra II, 7, 28 of our text. The passage of the Śāmbavya-sūtra runs thus: mūle kuṇḍaṃ kṛtvā yathoktam adbhiḥ paṛṣiñcaty athemās (so the MS.) tarpayati Agniḥ Prajāpatir Virūpākṣaḥ, &c. It ends: pitaraḥ pitāmahāḥ prapitāmahāḥ Pailaḥ Kahoḷaḥ Kauṣītakaḥ (sic) Kahoḷāya Kauṣītakaye svadhāstv iti pratipuruṣaḥ (sic) pitṝṃs tarpayitvā. The last words are taken from the Sūtra IV, 6, 6 of our text. Thus there can be no doubt that Śāmbavya intended to prescribe the tarpaṇa for the conclusion of the p. 121 vedādhyayana. The same can be said of Āśvalāyana, who also by the position which he assigns to the tarpaṇa sections (III, 4) brings it into a similar connection with the vedādhyayana (see Nārāyaṇa's commentary on Āśv., loc. cit.). We may also refer to the treatise about the study of the Āraṇyaka, which is appended to the Śāṅkhāyana-Gṛhya as its sixth book; there the tarpaṇa 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 Nakṣatras seems likewise appended to the Sūtra I, 25, 5.
[2]:
Comp. the similar lists of Āśvalāyana, Gṛhya III, 4; Śāmbavya, quoted in my German edition of Śāṅkhāyana, p.153; and Baudhāyana II, 9 (S.B.E., vol. xiv, pp. 252 seq.). The last seems to be the most modern.