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Apastamba Grihya Sutras - English Translation

Apastamba Grihya Sutras - English Translation

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Published by Saravana Kumar

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Published by: Saravana Kumar on Feb 24, 2012
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08/02/2013

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श् 
 
मात
 
नमः
 
INTRODUCTION TO THE GRIHYA-SUTRAS
We begin our discussion on Grihya Sutras which are coined with a name that life style itself isdesigned and disciplined to be a part of Vedic antiquity. Grihya Sutras refer to a set of canons orrules that direct its savants and followers a way and means of leading one’s life. Right from theritual of impregnating the seed or nisheka, a clear and distinct clarity has been built among thesavant to lead the type of life to conduct such a ritual which is in sync with the vedic life in toto.We are to see that many visionaries have formulated the Grihya Sutras by being based on theregional, social, economic and even environmental situation in background. Jambu Dweepa orthe Bharata Varsha is a vast and enormous piece of land and earth and are divided into variousregional, social, economical and environmental and multitudes of language and availability of flora and fauna. Some of the most noted Grihya Sutras are laid down by Asvalayana,Apastamba, Drahyayayana, Gobhila, Hiranyakesin, Katyayana, Khadira, Latyayana, Paraskaraand Sankhyayana .While Grihya Sutras are only a part of a compendium of canons which can be summated intoa.
 
Srauta Sutrab.
 
Paribhaasha Sutrac.
 
Mantras for Grihya Sutrad.
 
Grihya Sutrae.
 
Dharma Sutaf.
 
Sulva SutraThe former two sets of canons lay down the religious rituals, specifically culled out from Vedictexts and the later two sets belong to a general life style and specific to construction andarchitectural rules.We think that from the character of the verses of the Grihya-sutras, they are found in the Rig-veda and the more recent Vedic Samhitas, especially in the Atharva-veda Samhita which may beregarded in the main as a treasure of Grihya verses. We may infer that, during the latter part of the Rig-veda period, ceremonies such as marriage and burial began to be decked out with
 
श् 
 
मात
 
नमः
 
poetry as had long been the case with the Soma offering. The principal collection of marriagesentences and the sentences for the burial of the dead are found in the tenth Mandala of theRig-veda, which, for the most part, is known to be of later origin than the preceding portions of the collections. All the verses are composed in Anushtubh-metre.This metre is neither completely determined by syllables, nor completely the one determinedby instants. It has 4 feet in two lines, and every feet has 8 syllables - length of syllables is notsame across feet. In every feet, the fifth syllable is long, and the sixth short. In the first and thethird feet, the seventh syllable is long; while the seventh syllable in short in the second andfourth feet. There is a ceasura after every foot.Scribe
1
 is born in a family in the f 
ollowers of Āpastamba Sutra and hence the conversion
is witha more personal interest. Though the scribe does not qualify to comment upon any of the Vedictexts and rules, this is a mere translation and within the limitation of his short intellect and ismore a passionate effort than a literary one. Many seers and visionaries and the erudite havecommented already upon the Grihya Sutras and this is just a mere attempt to mirror their work.We are to thank Dr. Winternitz, to whom we are indebted for an excellent edition of theApastambiya- Grihya-sutra, as well as of the commentary of Haradatta. The kindness of thesame scholar has enabled me to make use of Professor Eggeling's copy of the first part of Sudarsanacharya's commentary and of his own copy of the second part of the same work.
1
 
Saravana Kumar, Nudurupati
as the scribe is named at birth, is fortunate and blessedby being a part of the glory and lineage of Vāsishta, Mitrāvaruna and Koundinya Rsis, afollower of the Yajurveda and is a fruit of the penance of Sri Rama Murthy and VenkataLakshmi from Kakinada, EG District of Andhra Pradesh. Family followers Apastamba GrihyaSutras.Scribe is also a savant of the Shakta School of Worship and is ordained to follow the rulesand the discipline of the Shaktas and have earned the name of Samvidaananda by being ahumble disciple and follower to the Lotus Feet of his Guru, Sri Sri Sri Bhairavaananda MahaSwamy.
 
 
श् 
 
मात
 
नमः
 
GRIHYA-SUTRA OF
 ĀPASTAMBA
 
INTRODUCTORY NOTE
THE
short treatise of Apastamba on the Grihya ritual forms one Prasna of the great corpus of the Apastambiya-Kalpa-sutra and stands, among the Grihya texts, in closest connection withthe Hiranyakesi-Grihya-sutra. The chief difference between these two Sutras, both belonging tothe Taittiriya School of the Krishna Yajurveda, consists herein, that Apastamba, just as has beenstated above with regard to Gobhila, gives only the rules for the performance of the Grihya riteswithout the Mantras, which are contained in a special collection, the Mantrap
ā
tha, standing bythe side of the Sutras: Hiranyakesin, on the other hand, follows the more usual practice, asadopted by Sankh
ā
y
ā
na, Asval
ā
yana, P
ā
raskara, of interweaving the description of theceremonies with the text of the corresponding Mantras. As to the relation in which theApastambiya- sutras stand to the Mantrap
āť 
ha, there is, so far as I can see, no reason why weshould not extend the theory which we have tried to establish with regard to Gobhila, to theevidently parallel case of Apastamba: the Sutras presuppose the existence of the Mantrapa
ť 
ha, just as the latter text seems to presuppose the Sutras.--The questions regarding the historicalrelation of Apastamba to Hiranyakesin have been treated of by Professor Buhler in hisIntroduction to Apastamba's Dharmasutra, S.B.E., vol. ii, pp. xxiii seq.

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