Salutation to holy Ga eśa
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729 Missing in B. 730 A, C: ...manyapūrvokta... 731 A, C: ādirudgīthat 732 L adds: hu_ iti 733 After this, L adds: tata udgīthabhaktir udgātroccāryamā_as tata_ pratihārabhakti_ pratihartroccāryamā_as 734 A, B, C: vyavahārā_; L: vyavahāra_ 735 L adds vrata_. 736 A, B, C: ...sāmānyopāsana_; L: sāmānyasyopāsana_ 737 L: ...gnerudgītho nirukta_, without the Avagraha. 738 A, B, C: ...matatva_; L: ...m_tatva_ 739 A, B, C: vedebhya_ 740 A, C: sāmāgātu_; B, L: sāmagātu_ 741 A, B, C: sāmastu; L: sāmasu 742 A, C: ...m__rūpamabhidhāya; B: ...m_tyurūpamabhidhāya; L: ...m_turūpatvamabhidhāya 743 A, C: ...prāptiruktvā; B: prāptimuktvā; L: prāptiruktā 744 L: jagadrūpa_ 745 A, B, C: sāmoni 746 Added by L. 747 A, B, C: ...dupāsanā...; L: ...dupāsana... 748 L adds: sarvāpek_itatvāt 749 L adds: praśasyatamapratipādanāt 750 A, C: praśasyatamād _gvedāsyetyuktamevatharvavedāmavivāda_ na vācya_ti; B: praśasya-tamād_gvedātharvavedāmavivāda_ / na vācya_ti /; L: apraśasyatamāv_gvedātharvavedāv iti na vācyam / 751 L adds avivādam. 752 L: brahmayaj–ādiva; A, B, C: ...divat L: ...śākhoktamādau; A, B, C: ...śākhoktāmādau 753 A, C: karmakartu_; B, L: karmakartre 754 Missing in L. 755 B: kathamiti ceducyate 756 A, B, C: yatra; L: tatra 757 L: ...mantrāntara_; A, B, C: ...mantrānantara_ 758 L: sahādhyayane 759 L: prak_ta...; A, B, C: prak_ti... 760 The italicized text is missing in B. The omission indicated in the ms. 761 A, B, C: kecit maiva_; L: cenmaiva_ 762 Our author seems to be paraphrasing rather than quoting the words of Mahādeva Dīk_ita’s Vaijayantī. The Vaijayantī does discuss this issue and say: taittirīyake samāmnāye samānādhyayane nānāsūtrā_i / tadbhedād api śākhābhedaś cara_avyūhaśāstre d_śyate / na ca sūtrabhede śākhābheda_ śākhābhede ca sūtrabheda iti parasparāśraya iti vācyam / yathādhyayanabhedāc chākhābhedo ‘nādir eva_ sūtrabhedād api /, Satyā_ā_haśrautasūtra, with Vaijayantī, Ānandāśrama Sanskrit Series, vol. 53, pt. 1, p. 4. 763 L: pauru_eyatvāt 764 The extension of ār_atva to Śaunaka’s Cara_avyūhasūtra is noteworthy. The Chaukhamba edition (p. 31) and the Śabdakalpadruma edition (Vol. 4, p. 499) of the Cara_avyūha speak of the Khā__ikeya and their five sub-divisions. Our author speaks of Kā__ikā and Kā__ikyas. 765 A, C, L: ...kā__ikā...; B: ...kā__ikya... 766 L adds: pāta–jalamahābhā_ye 767 A, C: śīk_āyā... 769 A, C: ...avidyatvāpatte_ 770 A, B, C: ...daśapurā_āni; L: ...daśamahāpurā_āni 771 A, B, C: sanatkumārādīni a__ādaśopa...; L: ...kumārādya__ādaśopa... 772 L adds: ka_abhukpra_īta_ 773 A, B, C: aśrotriyabrāhma_abhojanasya; L: aśrotriya_ brāhma_a_ bhojayānasya 774 A, B, C: veda_ śabda_...; L: vedaśabda_ 775 L adds: saptagānākhyaprak_tigānagatāś ca sahādhyetumaśakyās te krame_ādhyetavyā_ 776 L places this sentence before yatrāsti tatrāya_ krama_. 777 While our author gives a complete list of the five Drāvi_as, he does not do so for the Gau_as, because he is not interested in the details regarding specific Gau_a groups. 778 L: ...mākha... 779 Our author seems to consider the divisions of Gau_a and Drāvi_a as being primordial and not having been brought into existence as a result of migrations. On the other hand, he admits that Gau_as have recently migrated for jobs to the Drāvi_a regions and vice versa. However, he asserts that these migrations do not alter their Gau_a and Drāvi_a identities. This discussion is in line with the state of beliefs among the people. 780 L: ...sambandhe tu 781 A, C: ...dvyatyabāhulya_ smaryate; B: ...vyatyayabāhulya_ smaryate; L: ...vyatyaye ca do_abāhulya_ smaryate 782 The italicized text occurs in all mss in the next paragraph after the word mahārā__rādaya_. L gives its proper placement. 783 B: ...śākhinā_ 784 A, B, C: makha...; L: mākha... 785 A, C: mai for maiva_ 786 L: ...ktyā 787 Here, Lele adds a further comment: परंतु, कौथुमशाखा गौडांमध्ये आहे आणि राणायनीयशाखा द्राविडांमध्ये आहे. तेव्हा, द्राविडांनी गौडांतील शाखेशी यज्ञसम्बन्ध करणे योग्य नव्हे. 788 L adds: api kā_vā mādhyandinā vā te gau_ā eveti siddham / yathā gau_ādideśasthā_ 789 L begins with sarvato. A, C: vājasaneyino karma...; B: vājasaneyina_ karma...; L: vājasane-yinām 790 B adds: krame_a sā_khyāyanavājasaneyikauthumaśaunakīyānām / aya_ sādhāra_a_ krama ukta_ / tata_ 791 A, B, C: vaigu_yādi...; L: traigu_yādi... 792 The text in Lele is convoluted: taittirīyā_ā_ g_he ... tato maitrāya_īyānā_ tata_ kā_vamādhyandinayos tato maitrāya_īyānā_. The ms reading, as given above, seems to place the Maitrāya_īyas, who are Black-Yajurvedins like the Taittirīyas, after the Kā_vas and Mādhyandinas, which is an insult to them. In the subsequent sentences, the Maitrāya_īyas are placed immediately after the Taittirīyas. Lele’s Marathi translation places the Maitrāya_īyas immediately after the Taittirīyas, though the text in his is convoluted. 793 Lele misinterprets this phrase as: नाहीतर अनर्थ ओढवण्याचा प्रसंग येईल. The phrase rather means: "Otherwise, it will have no purpose." 794 Missing in B. 795 A, B, C: yata_; L: tata_ 796 A, B, C: mā__ūkeyāś ceti; L: mā__ūkeyā ceti 797 B: ...tyanirodha_ 798 A, B, C: eva_; L: eva 799 A, B, C: baudhā...; L: bodhā... 800 A, B, C: ...madhīya_ta; L: ...madhīyata 801 A, B, C: ...dicatasra; L: ...dayaścatasra 802 A, C: ...repyukta_ 803 L adds te. 804 A, C: ...sahasragra_thasa_khyopeta_; B: ...sahasragra_thasa_khyābheda; L: sahasragrantho-peta_ 805 A, C: bhavati; B: bhavatviya_; L: bhavatu 806 A, C: ...bhinnasyānu__hānatve 807 A, C: tasyaivaśākhīya...; B: tasya tacchākhīya...; L: tasyaikaśākhīya... 808 A, B, C: ...sādhyā_; L: ...sādhya_ 809 A, B, C: ...ma__ape tu; L: ...ma__ape_u 810 A, B, C: śākalā_kśākhā...; L: śākalādy_kśākhā... 811 The basic meaning of this rule seems to suggest that the patrilineal sūtra of a person is the primary sūtra, but for those things that are missing in this partilineal sūtra, one may take recourse to the sūtra of one’s mother’s father. This indicates the practice of intermarriage between families belonging to different sūtra traditions, as for example among the Chitpāvan brahmins of Maharashtra. There is common intermarriage between the _gvedins of the Āśvalāyanasūtra and the Taittirīyas of the Hira_yakeśisūtra among the Chitpāvans. 812 A, B, C: kū_mā...; L: kūśmā... 813 A, C: sā_kalyena 814 B: k_tsnā mantrā 815 L adds: svasūtrānukte mātāmahīya_ sūtra_ grāhyamityuktatvācca / yadyapi 816 L: vājasaneyake 817 A, C: ...pratyameka_; B: ...pratyekameka_; L: ...pratyayameka_ 818 A, B, C: ...ya_ī...; L: ...ya_a... 819 L: dvārapā_ 820 L has the following passage at this location. It is found in a later location in the mss: यत्राविशेषेण सांख्यायनादीनां गृहे काण्वमाध्यन्दिनयोः प्राप्तिस्तत्र काण्वानां प्रथममधिकारस्तेषां पञ्चदशशाखासु प्राथम्यात् । तेषामभावे माध्यन्दिनानाम् । द्वौ द्वारपालकौ दक्षिणद्वारे तत्रैकः काण्वोऽपरो माध्यन्दिन इति नाशङ्कनीयम् । तयोः स्वरपाठादिवैलक्षण्येन सहाध्येतुमशक्यत्वात् । शाकल-बाष्कलयोस्तु तत्सम्भवाद् द्राविडानां गृहे तत्सिद्धिः । यत्राविशेषेण सर्वेषां तैत्तिरीयाणां प्राप्तिस्तत्रापस्तम्बानां प्राथम्यं ततो बौधायनसत्याषाढयोः । यतः शौनकाचार्यैरेव चरणव्यूहे आपस्तम्बीबोधायनीसत्याषाढीत्यादिक्रमस्योक्तत्वाद्राणायनीयकौथुमयोः सामशाखिनोः पैप्पलादशौनकयोरथर्वशाखिनोश्च युगपन्न प्रसक्तिः । तयोर्द्राविडगौडसम्बन्धित्वे व्यवस्थितत्वात् । केचिद्देवरक्षकसंज्ञका ब्राह्मणा कोङ्कणदेशे वसन्ति तेषां शाखाद्वयं शाकलहिरण्यकेश्याख्यं दृश्यते तेषां कुण्डमण्डपानुष्ठाने पश्चिमोत्तरद्वारयो राणायनीयपैप्पलादयोरेवाधिकारो देशैक्यान्न कौथुमादीनां भिन्नदेशीयत्वात् । एवं यत्र यत्र द्राविडदेशे गौडदेशे वा तदवान्तरजातिविशेषाः सन्ति तेषां देशभाषाचारादिसम्बन्धानुरोधेन कुण्डमण्डपानुष्ठाने व्यवस्था ज्ञेया । यच्छाखीयमनुष्ठानं तच्छाखीय एवर्त्विगाचार्याः । भिन्नशाखीयेऽपि यजमाने यथा ऋक्सामाथर्वशाखिनां गृहे शतरुद्रीयहोमाभिषेकोदकशान्त्याद्यनुष्ठाने तैत्तिरीया एव, पवमानमन्यु-सूक्ताद्यनुष्ठाने शाकलाः, सामविधानोक्तानुष्ठाने सामशाखिनोऽथर्ववेदोक्ते तच्छाखिन एवर्त्विगाचार्या इति यथायथं ज्ञेयम् । ननु पूर्वं गुणोपसंहारन्यायेन स्ववेदेऽविद्यमानं मन्त्रादिकं वेदान्तरात्संगृह्यानुष्ठेयमित्युक्तम् । इदानीं यच्छाखीयं तच्छाखीयैरेव कर्तव्यमिति वदता पूर्वोत्तरविरोध इति । नैष दोषः । न्यूनांशपूर्णार्थमन्यवेदान्मन्त्रादि स्वीकार्यमित्युक्तं पूर्वम् । Following the mss, I have included this passage in my text in ¤ 103-5. 821 A, C: baudhā...; B: bahudhā...; L: bodhā... 822 Does this mean that the Karhade brahmans are Øclose to the Maharashtra brahmans,’ but are not themselves considered to be Maharashtra brahmans? 823 This suggests that Konkana was not considered to be a part of Maharashtra for this author. 824 A, B, C: ...dvāra_; L: ...dvāryam 825 A, B, C: ...mānyāddeśai...; L: ...mānyadeśai... 826 A recent custom is not considered to be weighty enough to override an ancient custom. 827 The entire italicized text occurs in a different previous location in L. It occurs here in the mss, and I believe this is the original location. 828 A, B, C: ...baudhā...; L: ...bodhā... 829 A, B, C: ...tvena; L: ...tve 830 A, B, C add bhedā. 831 L: ...rudrīyahomā... 832 L: taittirīyā eva 833 A, C originally read yajamānasūtrameva grāhya_, corrected to yajamānasūtre_eti; B: yajamānasūtre_eti vidāma_; vidāma_ is most likely an error for vadāma_. 834 B: ...pravāsopapi__a... 835 L: āpastambāstu 836 A, C: andhaparamparānuti__hanti 837 A, C: cennānyāyānanug_hītasya; B: cenna / anyāyānug_hītasya; L: cenna / nyāyānanu-g_hītasya 838 A, B, C: ...ścaivāvalambayan; L: ...ścaivāvilambayan 839 A, B, C, L: ka_cana 840 B: ...pyaśādhito 841 After this, the mss read the following sentence: yadi devarak_akā api hira_yakeśīsūtra_ mātāmahīya_ parityajya baudhāyanānusāri_a eva d_śyante / evam anyad api udāhārya_ / L reads this sentence towards the end of the next paragraph. That seems to be the correct place for it. 842 The term Deśastha brahmin generally is a default category of Marathi brahmins, after one excludes the Chitpāvans, Karhādes, and the Devrukhes. This default category of Deśastha then includes subgroups, primarily consisting of _gvedins and the Śukla Yajurvedins. However, there are groups like the Maitrāya_īyas of the Nasik area who are also considered to be Deśastha brahmins. Deśastha brahmins of Taittirīya śākhā and âpastambasūtra are generally unknown, except for small numbers of migrants from Andhra in eastern Maharashtra. Our author must have known Deśasthas of this kind. Intermarriage between different subgroups among the Deśasthas was largely unknown until recent times. 843 A, C: yājamāna_ bāhulyāt; B: yājamānabāhulyāt; L: yājamānamantrabāhulyāt 844 A, B, C: yatra; L: yasmin 845 A, C add: sandehe samupasthite 846 A, C: karmapyartha_; B: kamartha_; L: kamapyartha_ 847 A, B, C: ...pyapyā...; L: ...pyappayya... 848 A, C: ...prasiddha_ 849 A, B, C: ...parityajatu_; L: ...parityajeyu_ 850 A, B, C: āndhre deśe; L: āndhradeśe 851 A, B, C: ...viśe_ai 852 A: ...viśe_e_a; B: ...viśe_e_a; C: vido_aya; L: ...viśe_e 853 For examples the Śukla Yajurvedins practice ardhādhāna with a clear separation of the śrauta and smārta fires. They have five fire altars, three for the śrauta fires Gārhapatya, Āhavanīya, and Dak_i_āgni, and two for the smārta fires Āvasathya (= vaivāhika, aupāsana) and Sabhya (on the location of the dice-game, sabhā). In the sarvādhāna practice, the Āvasathya and Sabhya are subsumed under the Gārhapatya, and one has only three fire altars. I would like to thank Dr. T.N. Dharmadhikari for clarifying this distinction. 854 Added in L. The context seems to need it. 855 A, C: devarādyai_ 856 A, B, C: ...syādyatikramāt; L: ...syāpyatikramāt 857 A, C: ...tanādapi 858 B: prasajyetām 859 Missing in B; A: nirmanthyāgnau; C, L: nirmathyāgnau 860 L: ...ścārdhādhāna_ tat prāyaśa_; A, B, C: ardhādhānam eva prāyaśa_ 861 The ajasra (ÒconstantÓ) alternative requires that all the three fires, Gārhapatya, Āhavanīya, and Dak_i_āgni, be kept alive at all times. The uddhara_a pak_a requires that only the Gārhapatya need be kept alive at all times, and that the Āhavanīya and the Dak_i_āgni be rekindled each morning after taking a pre-dawn bath from the Gārhapatya fire. If all three fires are kept alive at all times, one need not wake up early and take a pre-dawn bath to rekindle fires. Our author insinuates that out of laziness, some Brahmins would rather keep all three fires burning, so that they do not need to get up early morning to rekindle some. 862 A, B, C: sarve ’pi kalpasūtrakārā_ ūhāpohakuśalā_; L: ūhāpohakuśalā_ sarve kalpasūtrakārā_ 863 A, B, C add after this: grāmādhyak_ā_ | This is clearly a misplaced segment. It belongs in the next paragraph. 864 A, C: huta_ 865 A, C: ...sā_gopā_gavedatrayādhyāyina_ j–eya_ asyārtha_ / ta eva gataśriyo brāhma_e_u | 866 Misplaced in A, B, C. 867 A, B, C: vyākhyākāra_ 868 A, B, and C misplace here the sentence idānī_ tu gataśrītva_ kasyāpi nāsti... It belongs at the beginning of the next paragraph. 869 A, B, C: tād_śādhyāpanābhāvāt; L: tād_śādhyayanābhāvāt 870 A, B, C: tasyāritva_; L: tasyāditva_ 871 A, B, C: ...bhī__a...; L: ...ni__a... 872 A, B, C: ...jighāmsayā; L: jihāsayā 873 A, B, C: sarvāpek_ā_ / tatprāptaiva; L: sarvāpek_astatprāptyaiva 874 A, B: pātryā_; C, L: pātryā 875 A, B, C: ...dravya_; L: ...dvaya_ 876 A, B, C: ...dravya_; L: ...dvaya_ 877 L: k_aurakarma_ya... 878 L: ...myādi_u 879 A, B, C: tasmād yuktam evoktam a__amīvapanamśrurāmā__ārai_ / sāmpradāyikamiti /; I have given the L reading above. 880 L: ...graha_a_ 881 L: b_hacchikāsiddhaye 882 A, C: ...deśamya; B: ...deśasya; L: ...deśastha... 883 B: ...niruddha_ 884 L: bhabhayanti. The taijasa pātra probably refers to a bronze cup, in stead of the wooden cup normally used to drink Soma. (ref: kā_syena pra_ayet tejaskāmasya). Yüklə 3,53 Mb. Dostları ilə paylaş:
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