History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c34.228

v2.c34.228

A few points of divergence will be noticed. Haradatta on Āśv. gṛ. III. 3. 6 notes that some do not include the mother and maternal relations in the daily tarpaṇa, and that according to the established practice in his day the tarpaṇa formulæ did not include the names and the gotra of the relatives. Most sūtras do not say that the names and gotras of the relatives are to be repeated in daily tarpaṇa. The words ‘svadhā namas’ do not occur in many sūtras, but some do contain them (e. g. Baud. Dh. S. II. 5. 184 ff., Vaik. I. 4). The devatās of tarpaṇa differ in each sūtra. The Śāṅ. gṛ. (IV. 9) which belongs to the Ṛgveda just as Āśvalāyana’s does, enumerates the deities differently in the beginning (it has Agni, Vāyu, Sūrya, Viṣṇu, Prajāpati, Virūpākṣa, Sahasrākṣa &c.). Its order of sages is somewhat different and it adds some names such as Śākapūṇi, Gautami &c. The Baud. Dh. S. II. 5 contains the most elaborate tarpaṇa of all sūtras. It puts ‘om’ before each devatā, ṛṣi and pitṛ. It includes not only many more deities than elsewhere, but includes several names of the same deity (e. g. Vināyaka, Vakratuṇḍa, Hasti-mukha, Ekadanta; Yama, Yamarāja, Dharma, Dharmarāja, Kāla, Nīla, Vaivasvata &c.). Among ṛṣis it includes many sūtrakāras like Kaṇva, Baudhāyana, Āpastamba, Satyāṣāḍha, and also Yājñavalkya, Vyāsa. The Hir. gṛ. II. 19. 20, Baud. gṛ. III. 9, Bhāradvāja gṛ. III. 9-11 contain long and interesting lists of deities and particularly of sages.