The part of my study relating to the sacraments, which was submitted to and approved by Rabindra Bharati University for the award of the Ph.D. Degree, has been presented in this volume in a revised form. The remaining part of my study as to the other rites will, I hope, be published in future in a separate volume.
The present study comprises ten chapters (followed by an appendix), and fructifies in the following theses :
(a) The domestic rituals of the Atharvaveda as propounded by the Kausikasutra of the Atharvanic tradition, have been characteristically different in almost all cases from the domestic ceremonial of the tradition of the three other Vedas, viz. the Rgveda, the Samaveda and the Yajurveda.
(b) Almost seventy to seventy five percent of the mantras used in the Non-Atharvanic Grhya tradition belong to the corpus of the Vedas other than the Atharvaveda, while ten percent of such mantras, which find no place in the Vedas, figure well in the Non-Atharvanic Grhya texts alone, and the remaining fifteen to twenty percent of the mantras employed in the Grhya texts are either similar to, or identical with, or even largely or partly altered forms or variants of those contained in the Atharvaveda.
(c) The conception of a great many scholar in India and abroad seeking to establish the Atharvaveda as a great source material of the Grhya rites is on the whole fallacious.
The deduction submitted above applies, to the best of my knowledge, not only to the sacraments, but also to almost all the rites delineated in the Grhyasutras.
In preparing the work, the original Vedic texts and modern publications have been utilized.
But a comparative study of the rites and mantras as recorded in the AV and the Kau.S, and those as noted in the GS-s, does not prove the aforesaid findings of the scholars, and that is why a fresh labour on the subject is a desideratum.
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Brahma Sutras (85)
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