apastamba_s yajna paribhasha 2.pdf

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The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892], at sacred-texts.com

PASTAMBA'S YAGA-PARIBHSH-STRAS. (cont.)STRA XXVI.

If the guh has been elsewhere employed, let it be done with aladle (sruva).

Commentary.

The guh is a sruk, a spoon, the sruva, a ladle.

STRA XXVII.

The offering is made in the havanya fire.

STRA XXVIII.

The sacrificial vessels are kept from the first laying of the fires(dhna) for the whole life.

Commentary.

All sacrificial vessels and instruments are to be kept, and most ofthem are burnt with the sacrificer at his death.

STRA XXIX.

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At every sacrifice these vessels are to be purified.

STRA XXX.

The rule for the sacrifice are the Mantras and Brhmanas.

STRA XXXI.The name Veda belongs both to the Mantras and Brhmanas.

p. 324

STRA XXXII.

The Brhmanas are the precepts for the sacrifice.

STRA XXXIII.

The rest of the Brhmana, that which does not contain precepts,consists of explanations, i.e. reproof, praise, stories, and traditions.

Commentary.

It is difficult to find words corresponding to technical terms inSanskrit. Arthavda, which I have translated by explanation, meansnot only the telling of the meaning, but likewise the telling of theobject; parakriti, story, means literally the action of another;purkalpa, traditions, means the former state. The differencebetween the two is stated to be that parakriti refers to the act of one

person, purkalpa to that of several. This subject is fully treated inthe Prva-mmms. Satyavrata begins a new Stra with'reproof' (nind).

STRA XXXIV.

All the rest are Mantras.

STRA XXXV.

But passages which are not handed down, are not to be classed as

Mantras, as, for instance, the pravara, the words used in choosingpriests, divine or human; ha, substitution of one word for another;and nmadheya-grahana, the mentioning of the names of particularsacrificers.

Commentary.

The reason why such passages are not to be treated as Mantras isthat they should not be subject to some of the preceding rules, as,

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for instance, the murmuring, enjoined in Stra IX. Those passagesnaturally vary in each sacrifice. With regard to the names adistinction is made

p. 325

between the grhyam nma, the domestic name of a person, such

as Yagasarman, and the astrological name, such as Rauhina,derived from the star Rohin.

STRA XXXVI.

Likewise the sound of a carriage and the sound of a drum.

Commentary.

These sounds, though serving for the sacrifice, are not to beconsidered as liable to the rules given for the recitation of Mantras.

STRA XXXVII.

The prohibition of reciting Mantras in the Svdhyya does notapply to the sacrifice, because there is then a different object.

Commentary.

Svdhyya, i.e. self-reading, is the name given to the study of theVeda, both in first learning and in afterwards repeating it. Thisstudy is under several restrictions, but these restrictions cease when

the Veda is used for sacrificial purposes.

STRA XXXVIII.

Sacrificial acts are accompanied by one Mantra.

Commentary.

If it is said that the priest cuts the plants with fourteen verses, thatmeans that there are fourteen plants to be cut and that one verse isused for each plant.

STRA XXXIX.

This applies also to sacrificial acts which have a number and are tobe carried out by separate (repeated) acts.

p. 326

Commentary.

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If a rule is given, such as trih prokshati, he sprinkles thrice, themantra which accompanies the act, is recited once only. Again inthe case of acts that require repetitions, such as rubbing, pounding,&c., the hymns are recited once only.

STRA XL.

The same applies to rubbing, sleeping, crossing a river, down-pours of rain, the conjuring of unlucky omens, unless theyhappened some time ago.

Commentary.

If several members of the body are to be rubbed, the versesrequired for the purpose are recited once only. A prayer is enjoinedif one wakes during the night. If one wakes more than once thatprayer is. not to be repeated. In crossing a river the necessary verseis not to be repeated at every wave, nor during a down-pour, at

every drop of rain. If some unlucky sight has to be conjured, theconjuring verse is spoken once and not repeated, unless some timehas elapsed and a new unlucky sight presents itself.

STRA XLI.

In case of a journey, however, one hymn is used till the object (ofthe journey) has been accomplished.

Commentary.

I read prayne tu--arthanirvritteh. Another reading isarthanivrittih.

STRA XLII.

It is the same also with regard to acts which do not produce animmediate effect.

Commentary.

The commentators distinguish between acts which

p. 327

produce a visible effect, such as pounding or sprinkling, and actswhich do not, such as addressing, approaching, looking. The latterare called asamniptin. Thus when the stones used for thepreparation of Soma are addressed, the hymn which is used foraddressing them, is not repeated for each single stone, the same asin Stra XL. Stras XLI and XLII are sometimes joined.

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S TRA XLIII.

Repetition takes place in the case of the Havishkrit, Adhrigu,Puronuvky, and Manot hymns, (because they have to be used)at different times.

Commentary.

Havishkrit-adhrigu-puronuvky-manotam is to be taken as aDvandva compound.

The Havishkrit hymn is an invocation when the havis is made. TheAdhrigu hymn is 'Daivyhsamitrah,' &c. The Puronuvky hymnis that which precedes the Ygy, immediately after theSampraisha. The Manot hymn is 'Tvam hy agne prathamomanot,' &c. These hymns are to be repeated, if the act which theyaccompany has to be repeated after a certain interval.

STRA XLIV.

When it is expressly stated, one sacrificial act may be accompaniedby many hymns.

Commentary.

Thus we read, 'He takes the Abhri, the hoe, with four Mantras.'

STRA XLV.

One ought to let the beginnings of a sacrificial act coincide withthe end of the Mantras.

p. 328

Commentary.

The mantra which indicates the nature and purpose of a sacrificialact should come first, and as soon as it has been finished the actshould follow. See Katy. I, 3, 5.

STRA XLVI.In the case of the ghra, sprinkling of clarified butter, and ofdhr, pouring out of Soma, the beginning of the mantra and theact takes place at the same time.

STRA XLVII.

Mantras are indicated by their first words.

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Commentary.

These first words are often called Pratkas, and rules are given insvalyana's Srauta-stras I, 1, 17-19, as to the number of wordsthat should form such a pratka, if it is meant for one verse, forthree verses, or for a whole hymn. According to svalyana, if onefoot is quoted, it is meant for a verse; if an imperfect foot of an

initial verse is quoted, it is meant for a whole hymn; if more than afoot is quoted, it is meant for three verses.

STRA XLVIII.

One should know that with the beginning of a following mantra,the former mantra is finished.

STRA XLIX.

In the case of Hotr and Ygamna-mantras, an aggregation takes

place.

Commentary.

Hotrs are mantras recited by the Hotri-priest. Ygamns aremantras recited by the sacrificer himself. They are hymns whichaccompany, but do not enjoin any sacrificial act.

p. 329

STRA L.

In the case of the Ygys and Anuvkys this (the aggregation) isoptional.

Commentary.

The Ygy is explained by prayakkhati ygyay, the Anuvky byhvayaty anuvkyay. Sometimes more than one are mentioned,but in that case the priest is free to do as he likes. According to thesame principle, when we read that one should sacrifice with rice orwith barley, that means that rice should be used after the rice-harvest, barley after the barley-harvest, and not that rice and barleyshould be used at the same time.

Next: Stras 51-75

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