Grihya Sutras, Part 2 (SBE30): pastamba's Ya<I>g</I><I></I>a-Paribhsh-Stras: Stras 15...

Page 1 of 4

Sacred Texts Hinduism Index Previous Next Buy this Book at Amazon.com
The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892], at sacredtexts.com

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

p. 360

151

STRA CLI.
From the end there takes place omission or addition.

151c

Commentary. This refers again to the same subject, namely what has to be done if there are either more or less mantras than there are acts which they are to accompany. In that case it is here allowed to use as many mantras as there are acts, and to drop the rest of the mantras. Or, if there are less mantras than there are acts, then, after the mantras have been equally divided, the last verse is to be multiplied. For instance, in the Dvikapla sacrifice for the two Asvins, the placing of the two kaplas is accompanied by two mantras. The rest of the mantras enjoined in the prakriti is left out. But if there are, for instance, twelve or more ishtaks, bricks, to be placed, while there are only ten mantras, then the mantras are equally divided, and the fifth and tenth to be repeated, as many times as is necessary to equal the number of the ishtaks.

152

STRA CLII.
As the Prakriti has been told before, anything that has not been

http://www.sacred-texts.com/hin/sbe30/sbe30125.htm

30/Aug/2008

Grihya Sutras, Part 2 (SBE30): pastamba's Ya<I>g</I><I></I>a-Paribhsh-Stras: Stras 15... Page 2 of 4

told before, should be at the end.

152c

Commentary. This seems to mean that anything new, peculiar to a Vikriti, and not mentioned in the Prakriti, should come in at the end, that is, after those portions of the sacrifice which are enjoined in the Prakriti.

153

STRA CLIII.
The rule should stand on account of the fitness of the Kumbhi, a large pot, the Sla, the spit for boiling the heart, and the two Vapsrapans, the spits for roasting the vap.

153c

Commentary. Kumbh is explained by sronydipkasamarth

p. 361

brihat sthl; Sla by hridayapkrth yashtih, and Vapsrapan by vapsrapanrthe yasht dve. The exact object of the Stra is not quite clear. Prabhutva is explained by samarthatva, that is, fitness. This would mean, that on account of their fitness, or because they can be used for the object for which they are intended, or, so long as they can be used, the rule applying to them should remain. The commentary explains tantram by tantrat or ekat. It may mean that the same pots and spits should be used, so long as they fulfil their purpose. The next Stra would then form a natural limitation.
154

STRA CLIV.
But if there is a different kind of animal, there is difference (in pots and spits), owing to the diversity of cooking.

154c

Commentary. If different animals are to be cooked, then there must be different pots for each (pratipasum), because each requires a different kind of cooking. The commentary adds that, as the reason for using different pots is given, that reason applies also to young and old animals of the same kind (gti), i, e. the young and small animal would require a different pot and a different kind of cooking.

155

STRA CLV.
At the Vanaspati sacrifice, which is a modification (vikra) of the Svishtakrit, the addresses (nigama) of the deities should take place in the Ygy, because they are included in the Prakriti.

http://www.sacred-texts.com/hin/sbe30/sbe30125.htm

30/Aug/2008

Grihya Sutras, Part 2 (SBE30): pastamba's Ya<I>g</I><I></I>a-Paribhsh-Stras: Stras 15... Page 3 of 4

155c

Commentary. These nigamas of the deities are not mentioned in the rules of the Vanaspati sacrifice, but they are mentioned in the rules for the Svishtakrit sacrifice of the Darsaprnamsa, which is the Prakriti, and should therefore be taken over. Here again, because a reason is given, it is
p. 362

understood that the same reason would apply to other portions of Svishtakrit also, such as the Dvir abhighrana, which is to be retained in the Vanaspati sacrifice.
156

STRA CLVI.
The Anvrambhany or initiatory ceremony does not take place in a Vikriti, because the Vikritis would fall within the time of the Prakriti, and the Anvrambhany has but one object, namely (the initiation of) the Darsa-prnamsa sacrifice.

156c

Commentary. The Anvrambhany ceremony has to be performed by those who begin the Darsa-prnamsa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-prnamsa sacrifice having to be performed during the whole of life, or during thirty years, the Vikritis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-prnamsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.

157

STRA CLVII.
Or (according to others) the Anvrambhany should take place (in the Vikritis also), because the time (of the Darsa-prnamsa) does not form an essential part.

157c

Commentary. This Stra is not quite clear. It shows clearly enough that, according to some authorities, the Anvrambhany or initiatory ceremony of the Darsa-prnamsa sacrifice should take place in the Vikritis also; but why? Because the time has not the character of a sesha, which is said to be a synonym of aga, an essential part of a sacrifice.
p. 363

http://www.sacred-texts.com/hin/sbe30/sbe30125.htm

30/Aug/2008

Grihya Sutras, Part 2 (SBE30): pastamba's Ya<I>g</I><I></I>a-Paribhsh-Stras: Stras 15... Page 4 of 4

When it is said that the Darsa-prnamsa should be performed during life, this is not meant as determining the time of the sacrifice. It only means that so long as there is life a man should perform these sacrifices, and that their non-performance would constitute a sin. The former argument, therefore, that the time of the Vikriti sacrifices would fall within the time of the Prakriti sacrifice is not tenable.
158

[paragraph continues]

STRA CLVIII.
And again, because there is difference in the undertaking.

158c

Commentary. rambha, the beginning, is explained as the determination to perform a certain sacrifice (darsaprnamsbhyym yakshya iti niskayapurahsarah sakalpah). The object of the undertaking in the case of the Darsa-prnamsa sacrifice, as the Prakriti, is simply svarga, in the Vikritis it may be any kind of desire. Therefore the Anvrambhany ceremony of the Darsa-prnamsas should be transferred to its Vikritis. This seems to have been the opinion of the same authorities who are referred to in Stra CLVII. The final outcome of the whole controversy, however, is clearly that our krya is in favour of omitting the Anvrambhany in the Vikritis. Anayoh pakshayor anvrambhanybhvapakshasyaiva balavattvam krybhilashitam iti manymahe. The Anvrambhany is not to be considered as an ordinary Aga, but as a special act to fit the sacrificer to perform the Darsa-prnamsa and to perform it through the whole of his life.

159

STRA CLIX.
For every object (new sacrifi

http://www.sacred-texts.com/hin/sbe30/sbe30125.htm

30/Aug/2008