| Grihya Sûtra of Hiranyakesin — Prasna II, Patala 7 | Title page | Grihya-Sûtra of Âpastamba — Introductory Note |
1. Now we shall explain the opening and the conclusion (of the annual course of study).
2. [1] During the fortnight that precedes the _Sravan_â [ p. 242 ] full moon, when the herbs have appeared, under (the Nakshatra) Hasta or on the full-moon day (itself), the opening ceremony of the (annual course of) study (is performed).
3. Having put wood on the fire and performed the rites down to the Vyâhriti oblations, he sacrifices (with his pupils) to the Rishis of the Kâririas: ‘To Prariâpati, the Rishi of a Kâriria, svâhâ! To Soma, the Rishi of a Kâriria, svâhâ! To Agni, the Rishi of a Kâriria, svâhâ! To the Virive devâs, the Rishis of a Kâriria, svâhâ! To Svayambhû, the Rishi of a Kâriria, svâhâ!’—these are the Rishis of the Kâririas. Or (he sacrifices) to the names of the Kâririas, to the Sâvitrî, to the Rig-veda, the Yariur-veda, the Sâma-veda, the Atharva-veda, and to Sadasaspati.
4. Having (thus) sacrificed, they repeat the first three Anuvâkas,
5. Or the beginnings of all Kândas.
6. He enters upon (sacrificing) the Gaya, &c. (oblations; see above, I, 1, 3, 8).
7. After all rites down to the Svishtaktt oblation have been performed, they stop studying three days or one day; then they should go on studying so as to commence where they have broken off: so say the teachers.
8. [2] During the fortnight that precedes the Taishî full moon, under (the Nakshatra) Rohinî or on the full-moon day (itself), the Utsarga (or conclusion of the term of study) is celebrated. [ p. 243 ]
9. [3] (The teacher) with his pupils goes in an easterly or northerly direction, and where they find a pleasant water with a pleasant bathing-place, they dive into it and perform three suppressions of the breath with the Agharmarshana hymn (Rig-veda X, 190 = Taitt. Ar. X, 1, 13. 14.). Holding purifiers (i.e. Darbha blades) in their hands they bathe with the three (verses), ‘Ye waters, ye are wholesome’ (Taitt. Sanh. IV, 1, 5, 1), with the four (verses), ‘The gold-coloured, pure, purifying waters’ (T.S.V, 6, 1, 1 seq.), and with the Anuvâka, ‘(Soma) which clears itself, the heavenly being’ (Taitt. Br. I, 4, 8): giving the Darbha blades to each other and feigning to try to seize (??) each other.
10. Then they arrange on a pure spot that is inclined towards the east, seats of eastward-pointed Darbha grass, so that they end in the north—
1. [4] For Brahman, Pragâpati, Bghaspati, Agni, Vâyu, the Sun, the Moon, the Stars, king Indra, king Yama, king Varuga, king Soma, king Vaigravaga, for the Vasus, the Rudras, the Âdityas, the Vigve devâs, the Sâdhyas, the _Ri_bhus, the Bhggus, the Maruts, the Atharvans, the Aṅgiras: for these divine beings. [ p. 244 ]
2. [5] Vigvâmitra, Gamadagni, Bharadvâga and Gautama, Atri, Vasishga, Kagyapa: these are the seven Rishis.
3. Wearing their sacrificial cords below (round their body) they arrange towards the north, at a place that is inclined towards the north, seats of northward-pointed Darbha grass, so that they end in the east, for Visvâmitra, Gamadagni, Bharadvâsa, Gautama, Atri, Vasishsa, Kasyapa.
4. Between Vasishtha and Kathyapa they arrange (a seat) for Arundhatî, (the wife of Vasishtha);
5. Towards the south, in a place inclined towards the east, for Agastya.
6. Then for the (following) teachers, ending with those who teach (only) one Veda (?), viz. for Krishria Dvaipâyana, Grin_ya, Taruksha, Tririabindu, Varmin, Varûthin, Vâriin, Vâriariravas, Satyariravas, Suriravas, Sutariravas, Somariushmâyaria, Satvavat, Brihaduktha Vâmadev(y)a, Vâriiratna, Haryarivâyana, Udamaya, Gautama, Ririaririaya, Ririñriaya, Kritaririaya, Dhanaririaya, Babhru, Tryaruria, Trivarsha, Tridhâtu, Sibinta, Parâriara, Vishriu, Rudra, Skanda, Kâriirivara, Gvara, Dharma, Artha, Kâma, Krodha, Vasishria, Indra, Tvashriri, Kart_ri, Dhart_ri_, Dhât_ri_, Mrityu, Savit_ri_, Sâvitrî, and for each Veda, for the Rig-veda, the Yariur-veda, the Sâma-veda, the Atharva-veda, the Itihâsa and Purâria.
7. Towards the south, with their sacrificial cords suspended over their right shoulders, in a place inclined towards the south, they arrange seats of southward-pointed Darbha grass, so that they end in the west—
[ p. 245 ]
1. [6] For Vaisampâyana, Paliṅgu, Tittira [sic], Ukha, Âtreya, the author of the Pada-text, Kaussinya the author of the commentary, for the authors of the Sûtras, for Satyâshâsa (Hirasyakesin), for the handers-down of the text, for the teachers, the Rishis, the hermits dwelling in the woods, the chaste ones, for those who have only one wife.
2. They prepare (seats) each for his own fathers and maternal ancestors.
3. With (the words), ‘For N.N. I prepare (a seat); for N.N. I prepare (a seat)’ (he prepares) a seat.
4. With (the words), ‘I satiate N.N.; I satiate N.N.’ (he makes offerings of) water.
5. With (the words), ‘Adoration to N: N.! Adoration to N.N.!’ (he offers) perfumes, flowers, incense, and lamps.
6. With (the words), ‘To N.N. svâhâ! To N.N. svâhâ!’ (he offers) food.
7. With (the words), ‘I satiate N.N.; I satiate N.N.’ (he offers) water with fruits in it.
8. Having worshipped them with (the words), ‘Adoration to N.N.! Adoration to N.N.!’—
9. [7] Having put wood on the fire to the west of the surface (on which he had performed the Tarpana), [ p. 246 ] and having performed the rites down to the Vyâhnti oblations (&c., as above, chap. 18, 3-7).
10. With the two (verses), ‘From joint to joint,’ ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Dûrvâ grass at the shore of the water.
11. They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.
12. When they have returned (from that race? or when they have returned from the whole ceremony to the village?) they offer cakes, coarsely ground grain, and boiled rice to the Brâhmanas.
13. [8] The same (rites are repeated) when they have finished the study of the whole Veda, with the exception of the planting of Dûrvâ grass, of (stirring up) the water, and of the race.
14. Thus they satiate daily (after the Brahmayagga) the gods, the Rishis, and the Fathers with water; they satiate them with water.
End of the Hiranyakeni-sûtra.
| Grihya Sûtra of Hiranyakesin — Prasna II, Patala 7 | Title page | Grihya-Sûtra of Âpastamba — Introductory Note |
241:2 18, 2. _Sravan_âpaksha means, according to Mâtravadatta, _sravan_apûrvapaksha, p. 242 and indeed the moon stands in conjunction with the Nakshatra Hasta only on one day of the first, not of the second, fortnight of the month _Sravan_a (comp. the note on Âravavalâyana-Gravahya III, 5, 2. 3). Comp. taishîpakshasya rohiravayâm, below, § 8. ↩︎
242:8 As to taishîpaksha, comp. the note on Sûtra 2. ↩︎
243:9 On the last words of this Sûtra, Mâtridatta says, ditsanta iveti dâtum iririanta ivânyonyam prati. athavâ âditsanta iveti pâria_h_. âditsanto mushrianta ivânyonya_m_.—Professor Kielhorn’s text MS. has, âtsarita ivânyonya_m_; Professor Bühler’s text MS., ditsarita ivânyonya_m_. ↩︎
243:1 19, 1. According to Mâtridatta, they prepare a seat for Brahman with the words, ‘For Brahman I prepare (a seat),’ and so on. Comp. chap. 20, 3. ↩︎
244:2 This is a frequently quoted versus memorialis. ↩︎
245:1 20, 1. The Kândânukrama of the Âtreyî-_s_âkhâ, which has been printed by Professor Weber in his edition of the Taittirîya Sanhitâ, vol. ii, p. 356, shows that the dative Paliṅgave ought to be corrected to Paiṅgaye. The ‘vnttikâra’ is there called not Kaundinya, but Kundina. ↩︎
245:9 There is only one difference between the text of this Sutra p. 246 and that of chap. 18, 3-7: instead of hutvâ trîn âditoऽnuvâkân adhîyate (18, 4) we read here, hutvâ prathamenânuvâkenâdhîyate, which I believe must be translated, ‘Having sacrificed with the first Anuvâka, they recite (that Anuvâka).’ Mâtridatta says, hutvâ prathamottamânuvâkam adhîyate. ↩︎
246:13 See Sûtras 10 and 11. ↩︎