Satapatha Bramhana Part 02

SR No.: 007678
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1885
Total Pages: 2521
Language: English
Classification: Book_English
File Size: 44 MB

Page 1680

72
SANKHAYANA-GRIHYA-SUTRA.
20. Let him thus recite (the hymns belonging to) each Rishi, or (each) Anuvâka;
21. Of the short hymns (in the tenth Mandala) an Anuvâka,
22. Or as much as the master may think fit. 23. Or optionally he may recite the first and last hymn of (each) Rishi,
24. Or of (each) Anuvâka,
25. (Or) one (verse) of the beginning of each hymn.
26. The teacher may optionally say at the beginning of the hymn, 'This is the commencement.'
27. This has been (further) explained in (the treatise about) the Rishisvâdhyâya.
substance, a complete knowledge thereof has been produced.' The commentator then indicates a shorter form for the teacher's words which our Sutra prescribes by esheti, 'This verse belongs to Savitar; it is a Gâyatrî; its Rishi is Visvamitra.'
21. The Kshudrasûktas are the hymns Rig-veda X, 129-191.
24 seq. This seems to be an abridged method by which students who had not the intention of becoming Vedic scholars, and probably chiefly students of the Kshatriya and Vaisya caste, could fulfil their duty of learning the Veda; a student who knew the first and last hymn of a Rishi, or of an Anuvâka, was, as would seem from these Sutras, by a sort of fiction considered as though he had known the whole portion belonging to that Rishi, or the whole Anuvâka.
27. Nârâyana explains Rishisvâdhyâya by mantrasamhita. He says, 'The Anuvâkana which has been declared here, is to be understood also with regard to the svâdhyâya, i. e. to the Samhitâ of the Mantras.' I think there is a blunder in the MS., and instead of tad api svâdhyâye . . . gñeyam we ought to read tad rishisvâdhyâye... gñeyam. In this case we should have to translate the quoted passage, ' . . . is to be understood with regard to the Rishisvâdhyâya, i. e. to, &c.'-I think, however, that the true meaning of the Sûtra is different from what Nârâyana believes it to be. The expression vyâkhyâtam apparently conveys a reference to another treatise in which the rules regarding the Rishisvâdhyâya would seem to have been fully set forth. The Srauta-sûtra contains
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