Dharmashastra : Einführung und Überblick

10. Sakramente und Übergangsriten (samskara)

1. Allgemeines


von Alois Payer

mailto: payer@payer.de


Zitierweise / cite as:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- 1. Allgemeines. -- Fassung vom 2004-02-12. -- URL: http://www.payer.de/dharmashastra/dharmash101.htm -- [Stichwort].

Erstmals publiziert: 2004-02-04

Überarbeitungen: 2004-02-12 [Ergänzungen]

Anlass: Lehrveranstaltung 2003/04

Unterrichtsmaterialien (gemäß § 46 (1) UrhG)

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin.

Dieser Teil ist ein Kapitel von:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Übersicht. -- http://www.payer.de/dharmashastra/dharmash00.htm

Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library


0. Übersicht



1. Einleitung


Die Samskâras werden ausführlich in den Grhyasûtras behandelt. Siehe dazu die vorzügliche Übersicht in

Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2).


Abb.: Alfred Hillebrandt (1853-1927; Professor in Breslau 1883-1921; Mitglied des Oberhauses im Preußischen Parlament 1903-1918)

Übersetzung aller Grhyasûtras:


Abb.: Hermann Oldenberg (1854-1920; Professor in Kiel und Göttingen)

The Grihya-sutras : rules of Vedic domestic ceremonies / translated by Hermann Oldenberg. -- Oxford, Clarendon Press, 1886-92. -- 2 Bde. --  (Sacred books of the East ; vol. 29, 30)

Um zu einer deutschen Bezeichnung für Samskâras zu gelangen, erscheint es mir am besten, zunächst eine Aufzählung der Riten zu geben, die als Samskâras bezeichnet werden.

Gautama hat die umfangreichste Liste an Samskâras:

Gautama 8, 14-21

"Die vierzig Samskâras sind:
  • 1. garbhâdhâna - Zeugung
  • 2. pumsavana - Sohnzeugung
  • 3. sîmantonayana - Scheitelschlichtung
  • 4. jâtakarman - Geburt
  • 5. nâmakarana - Namensgebung
  • 6. annaprâshana - erste feste Speise
  • 7. caula - Tonsur
  • 8. upanayana - Schuleintritt
  • 9. - 12. catvâri vedavratâni - die Gelübde, die mit dem Studium der vier Veden verbunden sind
  • 13. snânam - Schulentlassung
  • 14. sahadharmacârinîsamyoga [= vivâha] - Hochzeit
  • pancânâm yajnânâm anusthâna [mahâyajna] - fünf Tägliche Opfer durch Hausvater (s. Hillebrandt §  46)
    • 15. devayajna - Opfer an die Götter
    • 16. pitryajna - Opfer an die Manen
    • 17. manushyayajna - Gaben an menschen (Brahmanen)
    • 18. bhûtayajna - Opfer an die Wesen
    • 19. brahmayajna - Vedalesung
  • sapta pâkayajnasamsthâ - sieben Kochopfer durch Hausvater (s. Hillebrandt § 40, §43)
    • 20. ashtakâ - am achten Tag nach Vollmond in den Monaten Kârttika, Mârgashiras, Pausha und Mâgha (s. Hillebrandt § 40)
    • 21. pârvana - bei Vollmond und Neumond (s. Hillebrandt § 47)
    • 22. shrâddha - das monatliche Manenopfer (s. Hillebrandt § 57)
    • 23. shrâvanî - zu Beginn der Regenzeit am Vollmondtag des Monats Shravana (s. Hillebrandt § 49)
    • 24. âgrahâyanî - am Vollmond des Monats Mârgashîrsha (s. Hillebrandt § 52)
    • 25. caitrî - am Vollmond des Monats Caitra (s. Hillebrandt § 48)
    • 26. âshvayujî - am Vollmoondtag des Monats Âshvina (s. Hillebrandt § 51)
  • sapta haviryajnasamsthâ - sieben große Opfer (Gussopfer)  durch Opferpriester
    • 27. agnyâdheya - Anlegung der heiligen Feuer (s. Hillebrandt § 59)
    • 28. agnihotra - tägliches Feueropfer (s. Hillebrandt § 61)
    • 29. darshapaurnamâsa
    • 30. âgrayana - Erstlingsopfer (s. Hillebrandt § 65)
    • 31. câturmâsya - Opfer zu den drei Jahreszeiten (s. Hillebrandt § 64)
    • 32. nirûdhapashubandha - Tieropfer (s. Hillebrandt § 67)
    • 33. sautrâmanî - Darbringung von Schnaps an die Ashvins, Sarasvatî und Indra (s. Hillebrandt § 82)
  • sapta somasamsthâ - sieben Somaopfer (s. Hillebrandt § 68ff.)
    • 34. agnishtoma (s. Hillebrandt § 68)
    • 35. atyagnishtoma (s. Hillebrandt § 71)
    • 36. ukthya (s. Hillebrandt §
    • 37. shodashin (s. Hillebrandt § 71)
    • 38. vâjapeya (s. Hillebrandt § 73)
    • 39. atirâtra (s. Hillebrandt § 71)
    • 40. aptoryâma (s. Hillebrandt § 71)

Samskâras werden als Sakramente, Weihen bzw. Übergangsriten bezeichnet.

Definition von Sakrament:

Can. 840 - Sacramenta Novi Testamenti, a Christo Domino instituta et Ecclesiae concredita, utpote actiones Christi et Ecclesiae, signa exstant ac media quibus fides exprimitur et roboratur, cultus Deo redditur et hominum sanctificatio efficitur, atque ideo ad communionem ecclesiasticam inducendam, firmandam et manifestandam summopere conferunt; quapropter in iis celebrandis summa veneratione debitaque diligentia uti debent tum sacri ministri tum ceteri christifideles. "Can. 840 — Die Sakramente des Neuen Bundes sind von Christus dem Herrn eingesetzt und der Kirche anvertraut; als Handlungen Christi und der Kirche sind sie Zeichen und Mittel, durch die der Glaube ausgedrückt und bestärkt, Gott Verehrung erwiesen und die Heiligung der Menschen bewirkt wird; so tragen sie in sehr hohem Maße dazu bei, daß die kirchliche Gemeinschaft herbeigeführt, gestärkt und dargestellt wird; deshalb haben sowohl die geistlichen Amtsträger als auch die übrigen Gläubigen bei ihrer Feier mit höchster Ehrfurcht und der gebotenen Sorgfalt vorzugehen."
[Codex Iuris Canonici, 1983]

Diese Definition enthält durchaus Charakteristika der Samskâras, ist aber dennoch zu sehr aufs Christentum (Katholizismus) bezogen, als dass es als günstig erscheint, Samskâras als Sakramente zu bezeichen.

Die Bezeichnung als Weihe erscheint mir zwar zutreffend, aber als zu weit.

Definition von Übergangsritus:

Grundlegend für die ethnologische Betrachtung von Übergangsriten ist


Abb.: Arnold van Gennep [Bildquelle: http://www.albert-ottenbacher.de/goldstern_fr/van_gennep.jpg. -- Zugriff am 2004-01-27]

Gennep, Arnold van <1873-1957>: Les rites de passage; étude systématique des rites de la porte et du seuil, de l'hospitalité, de l'adoption, de la grossesse et de l'accouchement, de la naissance, de l'enfance, de la puberté, de l'initiation, de l'ordination, du couronnement des fiançailles et du mariage, des funérailles, des saisons, etc. -- Paris : 1909. -- 288 S.

Deutsche Übersetzung:

Gennep, Arnold van <1873-1957>: Übergangsriten = (Les rites de passage). -- Studienausgabe. -- Frankfurt/Main [u.a.] : Campus-Verlag, 1999. -- 263 S. -- ISBN 3-593-36248-1

"In jeder Gesellschaft besteht das Leben eines Individuums darin, nacheinander von einer Altersstufe zur nächsten und von einer Tätigkeit zur anderen überzuwechseln. Wo immer zwischen Alters- und Tätigkeitsgruppen unterschieden wird, ist der Übergang von einer Gruppe zur anderen von speziellen Handlungen begleitet, wie sie etwa der Lehre bei unseren Handwerksberufen entsprechen. Bei den halbzivilisierten Völkern sind solche Handlungen in Zeremonien eingebettet, da in der Vorstellung des Halbzivilisierten keine einzige Handlung ganz frei von Sakralem ist. Jede Veränderung im Leben eines Individuums erfordert teils profane, teils sakrale Aktionen und Reaktionen, die reglementiert und überwacht werden müssen, damit die Gesellschaft als Ganzes weder in Konflikt gerät, noch Schaden nimmt. Es ist das Leben selbst, das die Übergänge von einer Gruppe zur anderen und von einer sozialen Situation zur anderen notwendig macht. Das Leben eines Menschen besteht somit in einer Folge von Etappen, deren End- und Anfangsphasen einander ähnlich sind: Geburt, soziale Pubertät, Elternschaft, Aufstieg in eine höhere Klasse, Tätigkeitsspezialisierung. Zu jedem dieser Ereignisse gehören Zeremonien, deren Ziel identisch ist: Das Individuum aus einer genau definierten Situation in eine andere, ebenso genau definierte hinüberzuführen. Da das Ziel das gleiche ist, müssen auch die Mittel, es zu erreichen, zwangsläufig wenn nicht in den Einzelheiten identisch, so doch zumindest analog sein. Jedenfalls hat sich das Individuum verändert, wenn es mehrere Etappen hinter sich gebracht und mehrere Grenzen überschritten hat.

So weisen die Zeremonien anlässlich der Geburt, der Kindheit, der sozialen Pubertät, der Verlobung, der Heirat, der Schwangerschaft, der Elternschaft, der Initiation in religiöse Gemeinschaften und der Bestattung eine allgemeine Ähnlichkeit auf. In dieser Hinsicht gleicht das Leben eines Menschen den Abläufen in der Natur, von der weder das Individuum noch die Gesellschaft unabhängig sind. Selbst das Universum ist rhythmischen Veränderungen unterworfen, die sich wiederum auf das menschliche Leben auswirken. Auch hier gibt es Phasen und Übergangsmomente, Perioden der Bewegung und des relativen Stillstands. Man sollte deshalb in die Betrachtung der Übergangsriten im menschlichen Leben diejenigen mit einbeziehen, die sich auf kosmische Veränderungen beziehen: auf den Übergang von einem Monat zum andern (Zeremonien bei Vollmond beispielsweise), von einer Jahreszeit zur andern (bei Sonnenwende, Tagundnachtgleiche), von einem Jahr zum andern (bei Jahresbeginn)."

[Gennep, Arnold van <1873-1957>: Übergangsriten = (Les rites de passage). -- Studienausgabe. -- Frankfurt/Main [u.a.] : Campus-Verlag, 1999. -- 263 S. -- ISBN 3-593-36248-1. -- S. 15f.]

Eine gut illustrierte vergleichende völkerkundliche Schau bietet:

Biasio, Elisabeth ; Münzer, Verena: Übergänge im menschlichen Leben : Geburt, Initiation, Hochzeit und Tod in aussereuropäischen Gesellschaften. Zürich : Völkerkundemuseum der Universität Zürich, ©1980. -- 235 S. : 137 Ill. -- ["Publikation zur Ausstellung  "Übergänge im menschlichen Leben""]

Die Bezeichnung von Samskâras als Übergangsriten erscheint mir unter den oben vorgeschlagenen (Sakrament, Weihe, Übergangsritus) als die angemessenste. Sie trifft auch für einen großen Teil der Opfer zu, die von Gautama im weiteren Sinne zu den Samskâras gezählt werden: viele Opfer haben mit Übergängen in der Natur zu tun: Sonnenauf- und -untergang, Mondphasen, Jahreszeiten.

In der Darstellung der Samskâras lege ich den Text der Manusmrti zugrunde. Ich behandle also nur die Samskâras, über die auch Manu schreibt. Bei der Behandlung der einzelnen Samskâras steht jeweils zu Beginn die Darstellung im Pâraskara-grhya-sûtra, dann folgt die vergleichende Übersicht bei Hillebrandt und dann die Bestimmungen bei Manu samt dem Kommentar von Medhâtithi.

Zum Vollzug der Samskâras in der Mitte des 20. Jahrhunderts schreibt P.V. Kane:

"It is to be noted that m modern times most of the samskâras (except garbhâdhâna, upanayana and vivâha) have fallen into oblivion and are hardly ever performed even by brâhmanas in the manner and at the times prescribed by the smrtis.

Owing to the rapid rise in the marriageable age of brâhmana girls, even the samskâra of garbhâdhâna is falling into abeyance.

Nâmakarana, annaprâshana are performed in a popular way but without Vedic mantras or without calling a priest to officiate.

In most cases caula is performed on the day of the upanayana and samâvartana is also :performed a few days after upanayana.

Jâtakarma and annaprâshana are performed on the same day in some parts (e.g. in Bengal). It appears that this state of things has continued for .centuries,."

[Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Vol. II,1. -- 2. ed. -- 1974. -- S. 199]


2. Allgemeines


2.1. Allgemeines zu den Samskâras nach P. V. Kane


S. G. Moghe fasst die Ausführungen in Kanes History of Dharmasastra (Bd. II,1) so zusammen:

"The Samskâras are meant for the dvijâtis and not for the Shûdras who are described in the Gautama Dharma Sûtra as ekajâti. The Manu Smrti speaks of three births of a man
  • birth from a mother,
  • the second birth when a girdle is tied round the waist of a person or a boy at the Upanayana ceremony and
  • when he is initiated for a sacrifice.

The word Samskâra occurs in the Vedic literature.

  • In Jaimini's Pûrva-Mimâmsâ the word Samskâra occurs in the sense of purificatory act in a sacrifice.
  • Shabara in his bhâsya on Jaimini's Pûrva-Mimâmsâ says that the samskâra makes a person or a thing fit for a certain purpose and Kumârila in his Tantravârtika points out that it brings fitness by the removal of taints and generating fresh qualities.
  • The Vîramitrodaya maintains that samskâra brings peculiar excellence in the soul or the body and makes a person eligible for action and removes the evil taint due to the seed and Uterus.
  • It further makes the human body fit for the attainment of Brahma by the Vedic study, Vratas and homas and also by the worship of god.
  • The Samskâras are important for unfolding the latent capacities of a man for the development of the outward Symbols or sign of the inner change and confer Status.

The Samskâras are thus important from the spiritual, cultural, psychological, mystical and symbolical points of view for the uplift of a man by self-restraint, by seif-sacrifice and mutual co-operation.

It should be noted that the Samskâras from the Garbhâdhâna are brâhma Samskâras; while the daiva Samskâras are those which make a
man fit for vedic sacrifice, pâkayajna etc.

As to the number of the Samskâras, there is a difference of opinion, expressed by different writers.

  • The Gautama Dharma Sûtra mentions 40 samskâras.
  • Angiras states that there are 25 samskâras,
  • Veda Vyâsa refers only to 16 samskâras.

Some maintain that the samskâras begin with jâtakarma; others hold that the samskâras begin with marriage. The Mânava-Grhya Sûtra holds that the samskâras begin with Upanayana and some samskâras like Karnavedha and vidyârambha are conspicuous by their absence.

The samskâras from the Garbhâdhâna to Upanayana were treated as absolutely necessay. Some Samskâras like snâna and Vivâha were not treated as obligatory.

The Samskâraprakâsha adds that the samskâras cannot be performed for an impotent child.

As regards the Samskâras for Shûdra, there are divergent views.

  • The Baijavâpa quoted in the Samskâra Prakâsa holds that there are 7 samskâras.
  • According to Madanaratna, Rûpanârâyana and the Bhâsya of Harihara, there are six samskâras for the Shûdras.
  • Nirnaya-Sindhu maintains that for the shûdras, the mantras are to be taken from the Purânas and repeated by the brâhmana priest.
  • The Brahmapurâna quoted in the Smrti-Candrikâ allows only Vivâha samskâra for a Shûdra.
  • The Nirnaya-Sindhu concludes that liberal rules apply to good shûdras and stricter rules apply to low shûdras."

[Quelle: Moghe, S. G. <1935 - >: Bharataratna Mahamahopadhyaya Dr. P.V. Kane's History of Dharma-sastra in essence . -- Mumbai : MM. Dr. P.V. Kane Memorial Trust, 2000.-- 692 S. -- S. 193]


2.2. Allgemeines zu den Samskâras nach A. Hillebrandt


"Das Leben des einzelnen Menschen wird in seinen wichtigeren Abschnitten von Samskâras, Weihen oder Sakramenten begleitet, von denen das Vaikhânasa Grhyasûtra., das mutmasslich jüngste der Grhyas, (wie Gautama) vierzig unterscheidet

Die der ersten, die çârîrâh samskârâh, welche vom Nisheka bis zum Pânigrahana reichen, sind achtzehn an Zahl, nach andern spätern Texten, wie Samskâra Kaustubha, (die im Einzelnen nicht ganz mit der im Vaikhânasa Grhyasûtra gegebenen Aufzählung übereinstimmen), sechszehn oder dreizehn.

Die Grhyasûtras beginnen, vom Vaikhânasa abgesehen, ihre Darstellung nicht schon mit dem nisheka, rtusamgamana, garbhâdhâna, sondern erst mit dem pumsavana, »der Manneszeugung«, und nur Ashvalâyana (wie Saunaka) nennt das garbhalambhana (und anavalobhana, vgl. § 10), bezüglich dessen er auf die Upanishad verweist

Indess beschreibt Pâraskara in einem bei STENZLER weggelassenen, weil vom Kommentar nicht erklärten Kapitel, das SPEIJER l. c. in zwei Versionen herausgegeben hat, auch das rtusamgamana und garbhâdhâna.

Die andern 22 Samskäras sind die Opfer. Dem Grhya-ritual gehört an

  • das tägliche Opfer (mahâyajna) und
  • die 7 pâkayajnas,

dem Shrautaritual

  • die 7 Haviryajnas und
  • die 7 Somasamsthâs. "

[Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. --Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 41]


2.3. Allgemeines: Manu II, 26 - 28


Übersetzung des Medhâtithi-bhâshya:

Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta, 1920 - 1926. -- 5 vol. in 8 parts + Notes in 3 parts


[Section VIII Duties and Sacraments]

26. FOR THE TWICE-BORN PERSONS CORPOREAL CONSECRATION, BEGINNING WITH 'CONCEPTION,' SHOULD BE PERFORMED WITH AUSPICIOUS VEDIC RITES ; IT PURIFIRS IN THIS WORLD AND ALSO AFTER DEATH,

Medhâtithi

The ' Vedic rites' spoken of here are mantra-recitations. "Veda'' here stands for mantras ; and what 'arises out of them ' (which is what is expressed by the affix in 'Vaidikaih ') is the ' reciting' ; hence the nominal affix ' than ' comes under the provisions of the Vârtika on Pânini, 4. 3. 60.
Or, the word 'vaidika' (Vedic) may be taken as figuratively applied to the rites, on the ground of their source lying in the Veda. 'Karma,' Rites,' would, in this case, stand for the act constituting the procedure ; and hence becomes possible the differentiation and the relation of cause and effect (between the Karma and the Samskâra), which is expressed in the assertion—' the consecration, samskâra, should be performed by means of the Rites.'

'Conception'—is the depositing of the semen in the womb, and ' nishekâdih' stands for that body of sacraments to be described below, which begins with the said 'Conception' and ends with 'Initiation' (Upanayana).. The singular number in 'Sharîrasamskârah,' ' corporeal consecration' is due to the whole body of sacraments being taken collectively. ' Consecration ' means the preparation of a qualified body; and the several sacraments serve to produce in the body special qualifications.


Zu 'Conception' siehe Medhâtithi zu Manu II, 16:

'Conception' is ' impregnation'; that series of sacraments which begins with this is called ' nishekâdih,' ' beginning with conception' This sacrament is laid down as to be performed after the marriage (of the parents),—with the mantra ' visnur yonin kalpayatu,' etc. (Rgveda, 10.184.1)—on the occasion of the first intercourse only, for some people, while for others at each menstrual period, till conception takes place.

[Rgveda 10.184.1: Bitte um Fruchtbarkeit des Weibes.

 1. Es bilde Vischnu deinen Schooss,
Gestalten forme Tvaschtar dir,
Es ströme dir Pradschapati,
der Schöpfer schaffe Leibesfrucht.

2. Gib Frucht ihr, o Sinivali,
gib Frucht ihr, o Sarasvati,
Das Ritterpaar im Blumenkranz,
das Götterpaar verleih dir Frucht.

3. Die Frucht, die dir das Ritterpaar
hervorreibt mit dem goldnen Holz,
Die wünschen durch Gebet wir dir,
zur Niederkunft im zehnten Mond.
 

(Übersetzung: Hermann Grassmann, 1876)]


Abb.: Hermann Grassmann (1809-1877)


Medhâtithi zu Manu 2,26:

This is what is meant by the term ' pâvanah' 'it purifies.'Bi.e., removes impurities.

'In this world and also after death.'—This means that the person duly consecrated becomes entitled to the performance of all those acts that, like the Kârîci and other sacrifices, lead to material results, -as also those that, like the Jyotishthoma etc., bring spiritual rewards; and hence the consecrations are of use in both worlds.

'Punyaih'—'auspicious' i.e., propitious; i.e., they bring good luck and remove bad luck. Thus there is a clear difference between the word 'punya' and 'pâvana' here.

' For the twice-born persons,'—this serves to exclude the Shûdras. This word serves to point out who are the persons to be consecrated ; and it is only by indirect indication that the three higher castes are understood to be meant; for before consecration, they are not yet 'twice-born' (the 'second birth' consisting of the consecration).

[Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,1. --1920.  -- z. St.]

'Vaidikaih karmabhih'—The term 'vaidika-karma' here stands for Vedic mantras ;—or for rites prescribed in the Veda. Both explanations are found in Medhâtithi and Govindarâja; Kullûka notes only the latter explanation.

This verse has been quoted in the Viîamitrodaya (Samskâra, p. 132) as laying down the necessity oi performing the Samskâras. Here also both the above explanations are noted.—It explains the term 'sharîra' in the compound 'Sharîrasamskârah' to stand for the constituents of the body.—'In this world and also after death'—has been explained as implying that the Samskâras help 'after death' by enabling the man to perform such sacrifices as lead him to heaven, and they help 'in this world' by enabling him to perform such sacrifices as the Kârîrî and the like, which bring desirable results in the world, in the shape of rain, children and so forth.—It is quoted in the Smrtichandrikâ (Samskâra, p. 1)6), to the effect that sacramental rites are performed with Vedic Mantras in the case of the Twice-born persons only; it adds that these sacraments are called 'pavana', 'purificatory' of the person, because, performed with Vedic Mantras, they serve to destroy sins.

[Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen:

Gautama-Dharmasûtra, 7.7.—'Sanctified by means of the forty sacraments.'

Gautama-Dharmasûtra, 7.14.—' Four are the Vedic observances.'

Yâjnavalkya, 1.10.—'From Conception till Death, the rites of the Brahmana, the Ksattriya and the Vaishya are performed with Mantras.'

Yama (Vîra-Samskâra, p. 132).—'The Shudra also should be sanctified; but without Mantras,'

Baijavapa (Ibid).—'For the Shudra also, the following sacraments have been ordained—Niseka, Pumsavana, Sîmantonnayana, Jâtakarma, Nâmakarana, Annaprâshana, and Caula,—as to be done without Mantras.'

Jâtûkarnya (Ibid, p. 131<)—'For the Shudra, there is Marriage as also the Final (Death) Rites.'

[Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

27. OF TWICE-BORN MEN THE TAINT OF SEED AND WOMB IS REMOVED BY THE 'LIBATIONS IN CONNECTION WITH PREGNANCY' AND BY 'JÂTAKARMAN' (RITES ATTENDANT UPON BIRTH), 'CAUDA' (TONSURE) AND 'MAUNJIBANDHANA ' (TYING OF THE GRASS-GIRDLE).

Medhâtithi

The statement that 'corporeal consecration is purifying and auspicious' has pointed out the use of the Sacraments Now, 'purification' consists in removing the impurities of the impure thing; and the question arises—"whence the impurity of the Body?"

It is in answer to this that the text speaks of 'the taint of seed and Womb,';—'of the seed' is that which arises from, or is due to, the seed ;—similarly 'of the womb' (is that which arises from, or is due to, the womb). 'Taint' is evil, an unseen source of pain. All that is meant by this is that the Body is impure, owing its birth to the seed and the womb. The 'seed' of man consists of semen and ovule; and these by their very nature, are impure, Similarly the womb, is impure by contamination. And the'taint' of the man thus caused is 'removed,' wiped away, by the sacraments.

These sacraments are now mentioned ; some are actually named, while others are left to be indicated by the peculiar circumstances of what is sanctified.

'Libations in connection with pregnancy,'—those that are offered when the pregnancy of the woman has come about,— or those that are offered for the purpose of bringing about pregnancy ; in either case the libations are said to be 'in connection with pregnancy' What prompts the offering is the pregnancy, the woman being only a means to it; so that the libations, being prompted by pregnancy, are said to be in connection with it; and these are the rites of

  • 'Pumsavana,' '
  • 'Sîmantonnayana ' and
  • 'Garbhâdhâna'

Pumsavana nach Paraskara-grhya-sûtra I.14:

1. Nun die Mannzeugung.

2. Ehe das Kind sich bewegt, also im zweiten oder dritten Monate.116

116 Die Handlung beruhet auf der Annahme, dass in dieser Zeit die Entwickelung des Geschlechtes der Leibesfrucht statt finde, und soll bewirken, dass die Frucht sich zu einem Knaben entwickele. Râmakrshna nennt sie: garbhasya pumrûpatâpâdakah karmaviçeshah, »eine Handlung, welche dem Fötus männliche Gestalt verschafft.« In Yâjnavalkya's Gesetzbuch 3, 75 heisst es, dass im dritten Monate der Fötus mit Gliedern und Sinneswerkzeugen begabt sei. Etwas anders Garbha Upan. 3.

3. An welchem Tage der Mond mit einem männlichen Sternbilde vereinigt ist, an solchem Tage soll er die Frau fasten, baden, zwei ungebrauchte Gewänder anlegen lassen, und nachdem er Senkzweige und Schösslinge des Feigenbaumes bei Nacht in Wasser zerquetscht, sie benetzen wie oben117, indem er die beiden Verse spricht: »Der goldgeborene« und: »Durch Wasser genährt.«118

117 In Kap. 13. also ihr rechtes Nasenloch.

118 Vâjasaneyi-samhitâ 13, 4 und 31, 17.

4. Einige (schreiben vor, dass) eine Kuçawurzel119 und ein Stück der Somapflanze (hinzugethan werde).

119 kantakam = mûlam. Jayarâma Râmakrshna

5. Oder er stellt eine Schüssel mit Wasser120 in den Schoss der Frau, wenn er wünscht, dass es ein kräftiger Knabe werden soll, und spricht zu ihr den Vers im Versmasse Vikriti121: »Du bist der schöngeflügelte«, welcher dem Verse von den Schritten Vishnu's vorhergeht.

120 kûrmapitta, wörtlich: Schildkrötengalle, wird von den Commentaren und paddhatis durch: »eine Schüssel (çarâva) mit Wasser« erklärt.

121 Der Spruch Vâjasaneyi-samhitâ 12, 4 hat 73 Silben, während Pingala 4, 3 dem Versmasse Vikriti 92 Silben gibt.

[Übersetzung: Pâraskara: Indische Hausregeln. Sanskrit und deutsch hrsg. von Adolf Friedrich Stenzler.  -- II. Pâraskara. -- Leipzig : Brockhaus, 1876-1878. -- 2 Bde in 1.]


Sîmantonnayana nach Paraskara-grhya-sûtra I.15:

1. Nun die Scheitelschlichtung.

2. (Sie wird vollzogen) wie die Mannzeugung.122

122 Also wenn der Mond mit einem männlichen Sternbilde vereinigt ist, und nachdem die Frau gefastet, gebadet und zwei ungebrauchte Gewänder angelegt hat. Die ferneren Vorschriften in 1, 14, 3 gelten hier nicht. Jayarâma Râmakrshna

3. In der ersten Schwangerschaft im sechsten oder achten Monate.123

123 Die am nächsten liegende Auffassung dieses Satzes scheint zu sein, dass diese Handlung nur in der ersten Schwangerschaft vollzogen werden solle. Das würde auch mit den Vorschriften aller anderen mir bekannten Hausregeln übereinstimmen, welche nur in der Bestimmung der Monate von einander abweichen. Dabei wird angenommen, dass diese Handlung eine Consecration der Frau sei, und da schon Gobhilaputra's Grihyasangraha (96) und verschiedene Gesetzbücher (z.B. das von Hârita, Devala) ausdrücklich sagen, dass die einmalige Weihe der Frau auch für alle folgenden Fälle wirksam sei, so darf sie später nicht wiederholt werden. Im Gegensatz hiezu fassen die Erklärer unserer Hausregel diese Handlung als eine Consecration der Leibesfrucht auf, die daher auch bei jeder folgenden Schwangerschaft wiederholt werden müsse. Râmakrshna sagt, der Zweck der Handlung sei, die Frucht gegen die Râxasîs zu schützen. Jayarâma verwirft ausdrücklich die Ansicht, dass die Handlung nur in der ersten Schwangerschaft zu vollziehen sei, weil dann alle folgenden Leibesfrüchte dieser Weihe verlustig gehen würden. Renuka in seiner Kârikâ zu Pâraskara führt beide Ansichten an, ohne sich für eine derselben zu entscheiden. Die obigen Worte Pâraskara's werden von ihnen ergänzend so erklärt: in der ersten Schwangerschaft sei die Handlung im sechsten oder achten Monate zu vollziehen, für jede folgende Schwangerschaft aber sei kein Monat festgesetzt. Dieser Gegensatz zwischen den Anhängern der Hausregel Pâraskara's und denen der anderen Hausregeln hat sich bis in die neuere Zeit erhalten. In Kâçinâtha's Dharmasindhusâra (3, 1 Fol. 17, a) wird zunächst gelehrt, dass die Scheitelschlichtung nur einmal zu vollziehen sei, und dann hinzugefügt: Kâtyâyanânâm tu garbhasamskâratvât pratigarbham âvartanîyam, »bei den Kâtyâyanâs (also den Anhängern von Pâraskara's Hausregel) aber muss sie, weil sie als eine Weihe der Leibesfrucht gilt, in jeder Schwangerschaft wiederholt werden.« In demselben Sinne äussert sich Anantadeva im Samskârakaustubha, Fol. 53, b, 1.

4. Nachdem er eine aus Sesamkorn und Bohnen gemischte Topfspeise gekocht und dem Prajâpati geopfert, streicht er der Frau, welche westlich vom Feuer auf einem weichen Sessel124 sitzt, mit einem Udumbarazweige, der eine grade Zahl unreifer Früchte trägt125, mit drei Kuçahalmen, mit dem Stachel eines Stachelschweines, einem Stecken vom Vîratara- Baume126, und einer vollen Spindel den Scheitel aufwärts aus einander, mit den Worten: »Erde! Luft! Himmel!«127

124 Bhadrapîtham mridupîtham. Jayarâma, Râmakrshna und Renuka. Nach Bhartriyajna bedeutet bhadrapitha einen viereckigen Sitz von Kuhdünger. Râmakrshna

125 Alle Handschriften haben satâlu (Râmakrshna: apakvaphalânâm âkhyâ) und grapsa (Râmakrshna: stabakasanghâta) statt çalâtu und glapsa, wie Âshvalâyana-grhya-sûtra. 1, 14, 4 hat.

126 Jayarâma erklärt dies durch çara, ein Pfeil.

127 Er streicht einmal mit den Worten: bhûr bhuvah svar vinayâmi.

5. Oder er wiederholt das Streichen bei jedem der grossen Worte.128

128 Oder er streicht dreimal mit den Worten: bhûr vinayâmi! bhuvar vinayâmi! svar vinayâmi!
 

6. Dann bindet er (die genannten Gegenstände) an die dreifache Haarflechte129, mit den Worten: »Dies ist der Baum eines Kräftigen; sei du fruchtbar wie ein fruchttragender Zweig!130

129 trivrit veni. tâm prati audumbarâdipunjam âbadhnâti. Jayarâma, Bei Shânkhâyana-grhya-sûtra 1, 22 bindet er die Gegenstände mit einer dreifachen Schnur an den Hals der Frau.

130 Bhavadeva ergänzt den Vers: parnam vanaspate 'nu tvânu tvâ ca sûyatâm rayih. »Laub entspriesse dir, o Baum! Dir (o Weib?) werde Gut zu Theil.«

7. Dann befiehlt er zwei Lautenspielern: »Besinget den König!« oder wenn irgend ein anderer besonders mächtig ist.131

131 Dann nennt er dessen Namen. Vâsudeva's Paddhati

8. Einige erwähnen dazu auch ein vorgeschriebenes Lied: »Soma nur ist unser König; diese menschlichen Geschlechter mögen weilen an deinem Ufer, welches sich der Herrschaft nicht entzogen hat132, o du!« hier nennt er den Namen des Flusses, an welchem sie sich niedergelassen haben.

132 In den kritischen Anmerkungen ist vergessen zu erwähnen, dass die Handschrift C liest: avimuktacakrâ, also: »mögen die menschlichen Geschlechter, ohne sich der Herrschaft zu entziehen, an deinem Ufer wohnen.« - Jayarâma erklärt avimuktacakre durch anullanghitaçâstre. -

9. Dann folgt Speisung der Brâhmanas.

[Übersetzung: Pâraskara: Indische Hausregeln. Sanskrit und deutsch hrsg. von Adolf Friedrich Stenzler.  -- II. Pâraskara. -- Leipzig : Brockhaus, 1876-1878. -- 2 Bde in 1.]


Medhâtithi zu Manu 2,27:

The word 'libation' here stands for the whole rite; as the 'Garbhâdhâna ' ('Conception') is certainly not a 'Libation.' The exact details of the rites, regarding the substances to be offered, the duties and so forth—are to be found out from the Grhyasûtras.

Just as by the 'libations in connection with pregnancy ', so also by the sacrament known as 'Jâtak«rman' (Rites attendant upon birth). Similarly by 'Tonsure ';—'Cauda,' 'Tonsure' is meant that which is performed for the purpose of the 'Cûdâ' (the lock of hair left to grow on the crown of the head). 'Tying of the grass-girdle' is Upanayana ; as it is at this ceremony that the girdle of munja-grass is tied, this indicates that rite. ' Nibandhana' is the same as 'bandhana'; and the prefix 'ni' has been added for filling up the metre.

' Jâtakarman' and the rest— which are the names of the sacraments—have been made into a copulative compound, and then have the instrumental ending added to show that they are instrumental in the removal of taint.

————

Every 'consecration' brings about some peculiarity, either seen (material) or unseen (spiritual), in the thing consecrated, which is subservient to something else to be brought about, and has either already subserved, or is going; to subserve, the purposes of this latter thing. For instance, in the case of the 'threshing of the corn' and 'offering sacrifices with the corn,' the 'threshing' (which is the 'consecration ' or 'purification' in this case) produces in the corns, that are going to help in the accomplishment of the sacrifice, the visible peculiarity, in the shape of the removal of the chaff, [So that in this case the thing consecrated is going to subserve some useful purpose]. When again it is said that 'removing the garland from the head one should keep it in a clean place,' the garland is something that has been used (and served its purpose) and has become mangled in shape; so that the special method of its disposal (after use) only produces an invisible effect. Now all the sacraments mentioned in the text are prescribed for the purpose of the purification of the body; but they are not found to bring about in the body any such effects as the removal of bad odour, etc., which is done by washing with clay and water. Hence the 'purification' in this case should be understood to consist in some unseen effect; just as has been held to result from the particular time at which the birth of the individual takes place. And when the man has become purified by such purification, he becomes fit for the performance of acts prescribed in the Smrtis and in the Vedas; just as the Butter sanctified by mantras is fit for use in libations. In connection with ordinary (non-religious) acts, all necessary purity is attained by the (external) purification of things; as in the case of the Butter required for eating. As for that 'purity' of the boy which consists in his touchableness, this is brought about by the 'washing with water' mentioned as the means of purifying the body (in 5.109). Hence has it been declared that 'there is no impurity arising from his touch.'

Objection.—"How can these sacraments be regarded as subserving the purposes of actions ? As regards the 'sprinkling of butter' it is only natural that through the butter it should subserve the purposes of the sacrificial act, in connection with which it has been prescribed. These sacraments however lie entirely, outside the pale of any action ;—their injunction not occurring in the context of any sacrificial act. So it is difficult to say that they help in the sacrifice through the man (in the way in which the sprinkling does through the butter). And unless it subserves the purposes of an act, consecration cannot be performed for its own sake; as in that case it should cease to be a 'consecration' (which is always subsidiary to something else), and become a primary act itself, and (when it ceases to be a consecration) this would mean the nullification of the statement 'corporeal consecration should be performed' (verse 26), and also of the Accusative ending in the statement 'when, the boy is born, before he is touched by any other person, the father should etc.' (which refers to the Birth-rites); and in that case, the sense of the injunction will have to be altered, as is done in the case of the injunction 'Saktûnjuhoti' [where the incompatibility of the Accusative ending leads us to alter it into the Instrumental],—a particular result (as arising out of the consecration, as a primary act by itself) will have to be assumed ; and so forth, a number of absurd assumptions will have to be made."

Our answer to the above is as follows :—What we mean by the consecration subserving the purposes of sacrifices is not that it is.a subsidiary integral part of these,—which character is indicated by Direct Vedic Declaration and certain other means ; all that we mean is that it is helpful to it; and this helpfulness is possible even without the one forming an integral part of the other. For instance, we have the injunction regarding the 'laying of fire' and that relating to 'Vedic study '; but there is no Direct Injunction or any other indication (of these forming part of any sacrifice); all that we find is the Vedic text 'offerings are made into the Âhavanîya,' which lays down the 'Âhavanîya' (as the receptacle of the offerings); and as the precise nature of the 'Âhavanîya' is superphysical, the only way in which it can be brought into existence is by means of the prescribed 'laying of fire,' which is contained in the text 'the Brahmana should lay the fires during spring '; so that the 'laying of fire' helps in the sacrificial performance through the bringing into existence of the Âhavanîya, and yet it does not form an integral part of the performance. 'Vedic study' also helps in the sacrificial performance, through the knowledge of the meaning of Vedic texts (acquired by the study). Analogous to these two is the case of the sacraments:

  1. the act of Vedic study can be done only by one who has had these sacraments performed,
  2. it is only when one has carried out the injunction of Vedic study that he can marry,
  3. it is only when one has married that he can 'lay the fire' and
  4. it is only one who has 'laid the fire' that is entitled (to the performance of sacrifices).

 It is in this way that even though the sacraments are laid down apart from the sacrificial injunctions, yet their due performance is helpful towards the sacrificial acts.

Since the text speaks of  'Nisheka' (conception, depositing of the semen) as the first of the sacraments, it follows that all the sacraments for the child are to be performed by the father. Thus the mantra for the 'Rites on Birth' reads— 'You are my very soul, bearing the name of son' (Shatapatha Brâhmana, 14. 9. 4. 8.) [which clearly shows that it is recited by the father]. It is for the father again that the begetting and instructing of children has been prescribed as a duty in the verse—'Having paid off the three debts etc.,' (6.35); and the passage 'It is for this reason that the duly instructed son is called the real son,' speaks of 'instruction' which consists in teaching the boy his duties; and we shall show later on that this 'instruction' is accomplished only by teaching him the.Veda up to the point where the boy comprehends its full meaning. It is thus that the sacraments are of use to both : they help the father in the begetting of the right sort of child, and they help the boy in the performance of those acts that can be done only by one who has been duly consecrated. Thus it is the father on whom devolves the task of having the sacraments properly performed; and on his death, for him who takes his place ; for instance, it is said 'he who has not been consecrated should be consecrated by his brothers who have had their consecration already done.' (Yâjnavalkya, 2.124).—(27)

[Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,1. --1920.  -- z. St.]

Medhatithi (p. 80,1. 8)—Grhyasmrtibhyo—vasâtavyam —see Âshvalâyana Grhya Sû.. 1-13-14.

Medhatithi (p. 80, 1. 10) 'Mekhalâ badhyate'—see Gautama, 1-15.

This verse has been quoted by the Mitâksarâ on 3.258 (p. 1285), where it has been taken to mean that the sacrament of the Upanayana wipes off all the sins committed by the boy prior to it.

It is also quoted in the Vîramitrodaya (Samskâra, p. 134) and has been taken to mean that the Sacramental Rites are meant only for the 'Twice-born';—and in the Aparârka (p. 25), as indicating that the sacraments are meant for the Twice-born only, on the ground that they have been mentioned after the injunction of Upanayana which pertains to the Twice-born only. It is quoted in the Smrtikaumudî (p. 48), which notes that the term 'Samskâra' (Sacrament) connotes destruction of sin or impurity.

It is quoted in the Smrticandrikâ (Samskâra, p. 36), which adds the following notes :—'Bîja' stands for semen-ovule, the impurity due to defects in that is called 'baijika'— that due to residence in the womb is called 'gârbhika';— 'homaih' includes the Garbhâdhâna and other rites that are accompanied by libations into fire ;—and in the Samskâra-ratnamâlâ (p. 5) to the effect that Homa is to be performed by the Twice-born only ;—'baijika' is such impurity relating to the semen-ovule as is due to the intercourse having taken place at a forbidden time,—'Gârbhika' is the impurity due to residence in a womb that is not quite clean;—it quotes Medhâtithi to the effect that as the 'semen-ovule' and the ' womb' cannot be the effects of any sins of the child, the 'enah' mentioned in the text must be taken as standing not for actual sin, but for the impurity or uncleanliness due to the child's physical connection with them.

[Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen zu 27 und 28:

Sumantu (Vîra-Samskara, p. 134).—'The sacraments common to the Brahmana, the Ksattriya and the Vaishya, are the following—Garbhâdhâna, Sîmantonnayana, Jâtakarma, Nâmakarana, Annaprâshana, Cûdâ, Upanayana, Vratacarya, Âdhyâyana, Samâvartana, Vivâha, Yajna and Dâna.'

Hârîta (Ibid, p. 135).—'There are two kinds of Sacraments—Brâhma and Daiva; the Garbhâdhâna and the rest ending with Snâna, which are prescribed in the Smrtis, are 'brâhma'; the Pâkayajnas, the Haviryajnas and the Somayajnas are 'daiva'.'

Jâtûkarnya (Ibid, p. 135).—'The sixteen sacramental rites are the following— (1)Âdhâna, (2) Pumsavana, (3) Sîmanta, (4) Jâta, (5) Nâma, (6) Anna, (7) Caula, (8) Maunjî, (9-12) the four Vratas, (13) Godâna, (14) Samâvartana, (15) Vivâha, and (16) Antya.'

Ângiras (Ibid)—'(1) Garbhâdhâna, (2) Pumsavana, (3) Sîmanta, (4) Bali, (5) Jâtakrtya, (6) Nâmakarana, (7) Nishkrama, (8) Annaprâshana, (9) Caulakarma, (10) Upanayana, (11-14) the Four Veda-vratas, (15) Snâna, (16) Udvâha, (17) Âgrayana, (18) Ashtakâ, (19) Shrâvanî, (20) Ashvayujî, (21) Mârgashîrshî, (22) Pârvana, (23) Utsarga, (24) Upakarana, (25) Mahayâjnas; these are the obligatory sacraments, specially for Ihe Brahmana. It is by means of the sacraments that Brahmanahood comes to be gradually manifested.'

Âshvalâyana (Ibid, p. 136),—The five mahayajnas are to be performed daily; the sixteen ending with Marriage are naimittika, to be done on prescribed occasions ; the Pârvana is to be done every month, or if this be not possible, then every year ; the seven sacrifices beginning with Âgrayana are to be performed once in the year.'

Gautama (Ibid, p. 137).—' The following are the 40 Sacraments—(1) Garbhâdhâna, (2) Pumsavana, (3) Sîmantonnayana, (4) Jâtakarma, (5) Nâmakarana, (6) Annaprâshana, (7) Caula, (8) Upanayana, (9-12) the four Veda-vratas, (13) Snâna, (14) Sahadharmacarinîsamyoga, (15-19) the five mahâyajnas, (20-26) the seven Pâkayajnas—Ashtakâ, Pârvana-Shrâddha, Shrâvanî, Âgrahâyanî, Caitrî and Âshvayujî, (27-33) the seven Haviryajnas—Agnyadheya, Agnihotra, Darshapunja-masa, Chaturmasya, Agrayanusti, Nirudhapashubandha, and Sautramani, (33-40) the seven Somayajnas—Agnishtoma, Atyagnishtoma, Ukthya, Shodashî, Vâjapeya, Atirâtra and Âptoryamâ '... 'He who has not had these forty sacraments, nor is endowed with the eight qualities of the soul (sympathy for all beings, forgiveness, freedom from jealousy, purity, equanimity, good character, non-miserliness) is never united to Brahman, nor does he attain the regions of Brahman.'

Hârita (Ibid, p. 139).—'He who has been sanctified by the Brahma Sacraments becomes equal to the sages and becomes united with them and attains their regions ; and he who is sanctified by the Daiva sacraments becomes equal to the gods, is united with them and reaches their regions.'

Hârita (Aparârka, p. 25).—'When the women of the twice-born castes are sanctified by the performance of a single sacrament, every child that they bear thereafter becomes sanctified thereby.'

Shankha-Likhita (Ibid, p. 140).—'The Brahmana who is endowed with the two sets of sacraments and is equipped with the eight qualities (of the soul) attains the regions of Brahman.'

Devala (Aparârka, p. 25).—'Just as a picture becomes manifested through the gradual appearance of the several limbs, in the same manner Brahmanahood becomes manifested through the lawful performance of the sacraments.'

[Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

28. THIS BODY IS MADE GODLY,—

Medhâtithi

The author next indicates, by way of illustration, those acts in which the sacraments of the Boy are helpful:—

The term 'svâdhyâya' here stands for the act of studying (in general; and not for Vedic study, which is what it ordinarily means); and the subject-matter of the study is therefore indicated by the term 'of the Three Vedas,' 'traividyena.' Even though the two terms ('svâdhyâyena' and 'traividyena') do not stand in close proximity, yet they are construed together on account of their denotations being correlated, in accordance with the law that 'when the denotation of one term is connected with that of another, they should be taken as correlated.' Hence, even though both the terms are in the same (Instrumental) case, yet one (traividyena) may be taken as denoting the object of the other (svâdhyâyena) by altering the signification of the case-ending; the phrase  'traividyena svadhyayena' thus being construed as 'trayânâm Vedânâm (traividyasya) adhyâyanena (svâdhyâyena),' #by a thorough study of the three Vedas.'

'Traividya' is the compounded form of 'trayo vedâh' ; the formation of the term being similar to that of such terms as 'caturvarnya' and the rest.

Or, 'svâdhyâyena' may be taken (as usual) in the sense of the study of the verbal text of the Vedas, and ',traividyena' in that of the study of their meaning.

'By Observances'—by the 'Sâvitra' and other observances kept by the Religious Student.

'By Libations'—i.e., those that are poured at the time of the Initiation,—or the kindling of fire with fuels, which the Religious Student has to do every morning and evening, may be spoken as 'libation,' on account of. Fire being the receptacle of the act of kindling (just as it is of the act of pouring libations).

"Is not the putting of fuel on the fire really a ' libation'— that you should call it so simply from the said analogy ?"

People say that it is not really a 'libation'; because 'libations' and 'offerings' consist only of eatable substances.

"How then does the author himself say (under 2. 186) that 'the Religious Student should, every morning and evening offer the libation (juhuyât) of fuels into the Fire'?"

It is only in a figurative sense that the 'laying of fuel' is called 'homa', 'libation'; the idea being that the fuel for the kindling of fire is thrown into it in the same manner as substances are poured as libations; and it is on the basis of this analogy that ihekindling is called 'libation.' In the original injunction (of fire-kindling) the words used are 'samidham-âdadhyât,' 'should lay the fuel' [where the word 'homa' 'libation' is not used]. As for the words (in Manu, 2. 186) 'agnim juhuyât tâbhih,' ('should offer the libation of fuels into fire'), we shall point out later on that they are purely explanatory (not mandatory), and mean something quite different; and in explanations, figurative expressions are not out of place.

[This is the view of some people]. The right view however is that the offering of any fit and proper substance constitutes the acts of 'Yâga' (Sacrifice) and 'Homa' (Libation). It is only in this sense that we can rightly comprehend several injunctions. For instance, we have the injunction 'sûktavâkena prastaram praharati,' where 'praharati,' is taken to mean 'offer in sacrifice' and 'prastaram' ('bed of Kusha-grass') is taken as the substance offered [and certainly the 'Kusha-bed' is not an eatable substance].

"In this particular instance, we have to take the 'sacrifice  as consisting of the offering of the Grass-bed, simply because it is so directly enjoined. And further, Kusha-grass also is eatable for some."

Well, how is it then in the case of the 'Shâkala-homa' (where pebbles are offered) ?

"In that case also it has to be done in that way, because of the direct injunction—'one should offer the pebbles'."

What explanation can there be of the case of the 'Graha-yâga,' where fuels of the arka and other plants are offered to each of the Grahas ?

From all this it is clear that wherever we have the term 'juhuyât' ('should offer libation') and the connection of a Deity also is mentioned, in the original Injunction, the act is to be regarded as 'Homa,'  'Libation.'

'By offerings'—i.e., by offerings to the Gods and Rshis.

Up to this point we had the duties of the Religious Student.

————

Next follow the duties of the Householder.

'By children,'—i.e., by the act of begetting children.

'By the great sacrifices'—i.e., by the five 'sacrifices,' consisting of Brahmayajna and the rest.

[Die fünf großen Opfer sind täglich morgens und abends darzubringen. Es sind:

  1. devayajna - Opfer an die Götter
  2. bhûtayajna - Opfer für die Wesen
  3. pitryajna - Opfer für die Manen
  4. brahmayajna - Vedalesung
  5. nryajna - Gaben an Menschen

'By sacrifices,'—i.e., by the Jyotishtoma and other Vedic Sacrifices.

The question being raised that—"if there were any useful purpose served by these acts, then alone could there be any use for the sacraments which fit a man for these acts,"—the Author says—'this body is made godly' 'brâhmîyankriyate tanuh'—'Brahma' here stands for the Supreme God, the Creator; and this 'tanu,' body, is made 'related to God,' 'godly,'—by all these acts, which are laid down in the Veda and in the Smrtis. 'Godliness' meant here is that which consists in being transformed into the very essence of God; as this is the highest end of man; as for other forms of 'relation to God,' this is already an accomplished fact for all beings, —for the simple reason that God is the Creator of all things; arid hence these other relations cannot be anything to be longed for. For this reason it is the attainment of 'Final Release' that must be meant here.

The term 'brahmî,' 'godly'—as also the term 'tanu,' ' body'—refers to the personality ensouling the body; as it is the personality that is consecrated by the sacraments; and it is the personality that attains Final Release; as for the physical body, it entirely perishes.

Others have explained the phrase 'is made godly' to mean that 'it is made capable of reaching Brahma'; as (they argue) the actual 'becoming Brahman' is not possible by means of acts alone ; Final Release (which is what is meant by 'becoming Brahman') is attainable only by means of Knowledge and Action conjointly. Hence what the text means is that the man, by the said acts, becomes entitled to meditate upon Âtman (Brahman). To this end we have the Vedic text— 'O Gârgi, when anyone, without knowing the Imperishable One, sacrifices, pours oblations, performs penances, studies the Veda or gives charities, all this becomes perishable' (Brhadâaranyaka Upanisad, 3. 8. 10).

Objection.—"Nowhere in the Veda is the attaining of Brahman declared to be the reward of the actions here enumerated. For instance,

  1. as for the compulsory acts, they are prescribed as being without rewards. If we .were to assume rewards, such an assumption would be purely human in its source (and as such not authoritative). And since the Veda has declared them to be compulsory by means of such phrases  'throughout one's life' and the like, there can be no justification for applying the principle, of the Vishvajit sacrifice (and assume the reward to consist in the attaining of heaven). If it were argued that—' from the present verse of Manu itself we learn that the said Acts bring the mentioned rewards,'—then it would come to this that only such persons are entitled to these acts as long for Final Release; which would deprive them of their compulsory character; and this would be contrary to what has been declared in the Veda. It may be argued that—'inasmuch as no one ever undertakes a fruitless act, (if no rewards were mentioned) the laying down of the acts would be futile.' 'But there may be no performance at all; that does not matter; the use of a 'source of knowledge' lies in making things known ; if it has succeeded in doing this, its purpose has been served; and the present verse does clearly indicate some acts as to be done; and if this indication is accomplished (the purpose of the scriptural injunction has been served); if people do not perform those acts, they transgress the behests of the scripture, and thereby incur sin. All old writers have explained the sense of the Injunctive etc., on these lines. If a servant does not perform his duty, as he is ordered to do by his master, either he does not obtain his wages, or he incurs sin. Now as regards the compulsory acts, since no rewards are mentioned (in the form of wages), the evil that follows is not in the form of losing the reward, but in the form of suffering pain. It is only in this manner that we can explain the fact of all men being required to perform the compulsory acts. From all this it follows that in the case of compulsory acts there is no reward.
  2. As regards the optional acts, other results have been declared as following from them, and not Final Release (the one mentioned here). How then could this Final Release be such an end of man as is accomplished by the mere performance of acts?"

It is just in view of these considerations that the text has been explained as a mere 'arthavâda' meant to eulogise the injunction of the Sacraments.

Some people have taken the expression 'brahmî'  'godly' figuratively—on some basis or other—to mean 'capable of reciting the Veda and of performing the acts prescribed in the Veda'; 'brahma' being taken as equivalent to 'Veda.'

" How is it then that Gautama (8. 8) has spoken of 'forty sacraments'? There the Soma-sacrifice also has been mentioned as a sacrament; and certainly a primary sacrifice (as the Soma-sacrifice undoubtedly is) can never have the character of a mere consecratory sacrament. Nor is it possible to take this part of Gautama's Sûtra as an arthavâda; as all the forty sacraments are spoken of as being on the same footing."

As a matter of fact, the statement of Gautama is purely commendatory, the Soma-sacrifice being spoken as a 'sacrament' in the sense that it brings about in the performer's soul a peculiar aptitude.

Similarly in the present context real Sacraments have been mentioned along with non-sacraments with a view to indicate that both equally lead to the same result; and the purpose served by this is to show that the performance of all of them is necessary. It is thus not necesary to take the verse as apart from the section dealing with Sacraments.

hen again, the term 'is made' is meant to be commendatory, as is shown by the fact that we have the present tense, and not the injunctive affix. So that there is nothing to justify the idea that 'the attaining of Brahman' is the reward (of what is enjoined). In fact the present verse does not enjoin any actions; and hence there cannot arise any desire on our part to know their result, which could justify the assumption that the present tense has the force of the Injunctive; as has been done in the case of the Râtisatra, in connection with which even though we have the present tense in the term 'pratishthanti' ('obtain a standing'), yet it is taken as laying down the result following from the Râtisatra.

From all this it follows that all that is said in the verse .is for the eulogising of the Sacraments.

Some people interpret the verse by breaking it up into two parts—taking it to mean that 'the attaining of Brahman is the reward of the compulsory acts, and of the optional acts the rewards are such as are actually mentioned in the Veda along with these acts.'

But there is no authority for this; because the entire verse is purely commendatory: specially as it has been already explained that the compulsory acts are performed without the idea of any rewards. It is in view of this that our Author has said (under 2.2) that 'it is not right to be absorbed in desires.'

[Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,1. --1920.  -- z. St.]

'Vrataih '—
  • 'The particular observances kept by the student while studying particular portions of the Veda (Medhâtithi, Govindarâja and Narâyana);—
  • 'the voluntary restraints, such as abstention from honey, meat and such things'— (Kullûka and Râghavânanda)
  • 'such observances as the Prâjâpatya penance' (Nandana).

'Traividyena'

  • 'By learning the meaning of the three Vedas' (Medhâtithi and Nandana) ;
  • 'By undertaking the vow to study the three Vedas in thirty-six years, as mentioned under 3.1 (Govindarâja, Kullûka and Râghavânanda).

'Ijyayâ'—'Ijyâ' here stands for ' the offering to the gods, sages and Pitrs' (Medhâtithi, Govindâraja, Kullûka and Râghavânanda);—or ' the Pâkayajnas ' (Narâyana and Nandana).

'Brâhmîyam kriyate tanuh!—'Related to Brahman;' i. e. 'united with the Supreme Spirit'—according to Medhâtithi, who also notes that according to 'others,' the meaning is that 'the body is made fit to attain Brahman' As the reference is to the ' tanuh,' body,' Burnell understands that 'Brahman' stands here for the 'world-substance, not as a spiritual, but as a physical force'. This however is entirely off the mark.

This verse is quoted in the Mitâksarâ (on 1.103, p. 76) as setting forth the desirable results acruing to the man who offers the Vaishvadeva offerings, which latter, on this account, cannot be regarded as sanctificatory of the food that has been cooked.

This verse is quoted in the Vîramitrodaya (Samskâra, p. 140), where the words are thus explained:—'Svâdhyâya' stands for the learning of the Veda;—'Vrata' for the Sâvitrî and other observances ;—'Traividyâ' for the knowledge of the meaning of the three Vedas ;—'Ijyâ' for the worshipping of the gods and others;—'Brahmî' for .related to Brahman, through the knowledge of that Supreme Being.

[Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen:

siehe bei Vers 27


Zu Kapitel 10,2: Während der Kindheit