Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV, 6, 5-6 allows us to assume, but of seven verses. In concluding this introduction notice is to be drawn to the fact that the text of Gobhila has preserved for us the traces of a division differing from the one into four Prap4thakas which is handed down by tradition: in a number of places certain Sftras or the last words of certain Sdtras are set down twice, a well-known way of indicating the close of achapter. This repetition, besides occurring at the end of the first, third, and fourth Prapa¢/aka (not at the end of the second), is to be found in the following places which become more frequent towards the close of the work: I, 4, 31; III, 6,15; IV, 1, 22; 4, 343 5, 34; 6, 16. GR/JHYA-SOTRA OF GO PrapAruaKa I, KAwoiKA 1. 1. Now henceforth we shall explain the domestic sacrifices. 2. He should perform (the ceremonies) wearing the sacrificial cord on his left shoulder and having sipped water, 3. During the northern course of the sun, at the time of the increasing moon, on an auspicious day, before noon: this he should know as the (proper) time (for performing the ceremonies). 4. And as the prescription (is stated with regard to the time of the single ceremonies). 5. All (ceremonies) are accompanied by the « Anvaharya (Sraddha). 1, 1-4. Comp. Kh4dira-Grthya I, 1, 1. 2. 5. 7. 5. I cannot give this translation of the words ‘ sarvany evanvaharyavanti’ without expressing my doubts as to whether the commentator, whom I have followed, is right. He says: ‘anu paskad &hriyate yasmat prakritam karma iti, anu paskid 4hriyate yat prastutét (prakritét?) karmama iti Adnvaharyam nAndimukhasraddham dakshin4 kofyate.’ It is evident that the first explanation of anv4h4rya as a ceremony after which the chief sacrifice follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines the Anvaharya Sraddha as a monthly ceremony (comp. Manu III, 123; Max Miller, India, p. 240); it is, consequently, different from a Sraéddha accompanying each Grzhya sacrifice. The Sloka which the commentary quotes from a ‘grzhy4ntara’ seems to me not to remove the doubt ; I think rather that it contains a speculation based on this very passage of Gobhila, taken in the sense in I4 GRIHYA-SOTRA OF GOBHILA. 6. At the end (of each ceremony) he should feed worthy (Brahmazas) according to his ability. 7. A student, after he has studied the Veda, when going to put the last piece of wood (on the fire),— 8. Or to seize a wife’s hand (i.e. to marry her),— g. Should fetch water from a hidden place, should sweep a place which is inclined towards north-east, or which is level, and should besmear it (with cowdung). Beginning from the centre of it he should draw a line from west to east, (another line) from south to north which touches that line at its western end, and three lines from west to east (touching the northwards-turned line at three different points) in its midst (i.e. at neither of its ends). He then should besprinkle (those lines with water).
2at neither of its ends). He then should besprinkle (those lines with water). 10. In this way the Lakshama (i.e. the preparation of the place for the sacred fire) is performed everywhere. 11. With the words ‘ Bhar, bhuva/, sva%,’ they carry the fire forward (to that place) so that they have it in front of them. 12. Or after the householder has died, the chief which the commentator takes it, and on the Sftras IV, 4, 3.4. Thus I rather believe that we ought to understand anvahfrya as a mess of food like that offered after the darsapfirnam4sau sacrifices to the officiating priests (Hillebrandt, Neu- und Vollmondsopfer, 133), and I propose to translate: All (sacrifices) are followed by (the offering of) the Anvah4rya food (to the priest). 6. Kh&dira-Grzhya I, 1, 3. 4. The text goes on to treat of the setting up of the domestic fire. Khadira-Grehya I, 3, 1. g. Khadira-Grzhya I, 3, 1 seqq.; Gréhya-samgraha I, 47 seqq. ; Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557. 12. I have followed in the translation of paramesh/sikarazam the I PRAPATHAKA, I KANDIKA, 22. 15 (of the family) should do it (i.e. he should set up the sacred fire). 13. In this way, on the coincidence of an (auspicious) Tithi and an (auspicious) Nakshatra, (or of such a Nakshatra) and a Parvan— 14. On the full-moon day or on the new-moon day: then he should celebrate the setting up of his (sacred domestic) fire. 15. He should get fire from a Vaisya’s house or from a frying-pan, and should set it up (as his sacred fire) ; 16. Or (he should fetch it) from the house of one who offers many sacrifices, be it a Brahmaza, or a Raganya, or a Vaisya. 17. Or he may kindle another fire by attrition and may set it up. 18, That is pure, but it does not bring prosperity. 19. He may do what he likes (of the things stated as admissible in the last Sdatras). 20. When he puts (at the end of his studentship) the last piece of wood (on the fire), or when he sacrifices when going to seize the hand of a wife, that fire he should keep. 21. That becomes his (sacred) domestic fire. 22. Thereby his morning oblation has been offered. way indicated by the Grzhya-samgraha I, 77, and by Sankhayana (I, 1, 5): prete va grthapatau svayam gyayin. I think the paramesh/At is the same person as the gy4ya4n. The commentary gives a different explanation: paramesh/Af agnir ity 4takshate, tasya paramesh/hino:gneh karanam yathoktena vidhina svikarazam. 15-18. KhAdira-Grzhya I, 5, 3 seqq. 20, 21. KhAdira-Grthya I, 5, 1. 2. Comp. also above, Sfitras 7 and 8. 22. I.e. in the first of the two cases mentioned in Sfitra 20, the 16 GRIHYA-SOTRA OF GOBHILA. 23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation.
3also above, Sfitras 7 and 8. 22. I.e. in the first of the two cases mentioned in Sfitra 20, the 16 GRIHYA-SOTRA OF GOBHILA. 23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation. 24. Before the time has come for setting the fire in a blaze, he should fetch in the evening and in the morning from a hidden place the water with which the different acts (such as sipping water) are performed. 25. Or (he should fetch water only) in the evening. 26. Or he should draw it out of a water-pot or of a barrel. 27. Before sunset he should set the fire in a blaze, and sacrifice the evening oblation after sunset. 28. In the morning he should set the fire in a blaze before sunrise, and should sacrifice the morning oblation before sunrise or after it. KAwoikA 2, 1. He takes as his yag#opavita (i.e. sacrificial cord) a string, or a garment, or simply a rope of Kusa grass. putting of fuel on the fire, and in the second case, the oblations of fried grain, &c., prescribed for the wedding, are considered as the sacrificer’s morning oblation in his newly-established Grehya fire, so that the regular oblations have to begin with the sfyamahuti. 23. Khadira-Grzhya I, 5,6. Comp. Prof. Bloomfield’s note 2, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 561. 27, 28. Khadira-Grzhya I, 5, 7-9. As to the two cases regarding the time of the morning oblation, comp. Indische Studien, X, 329. 2, 1-4, Rules regarding the Upavita. Khadira-Grthya I, 1, 4-6. Compare the detailed description of the nine threads of which the Upavita-string should consist, in the Grzhya-samgraha II, 48 seqq. A string was evidently considered as the regular and preferable form of the Upavita; with regard to the second kind of Upavita mentioned in Stra 1, the commentary says, ‘A garment (is used), I PRAPATHAKA, 2 KANDIKA, 15. 17 2. Raising his right arm, putting the head into (the upavita), he suspends (the cord) over his left shoulder, so that it hangs down on his right side: thus he becomes yag#opavitin. 3. Raising his left arm, putting the head into (the upavita), he suspends it over his right shoulder, so that it hangs down on his left side : thus he becomes pradinaévitin. 4. Pra&tn4vitin, however, he is only at sacrifices offered to the Manes. 5. Having gone in a northern direction from the fire, having washed his hands and feet, and having seated himself, he should sip water three times and wipe off (the water) twice. 6. Having besprinkled his feet (with water) let him besprinkle his head. 7. Let him touch the organs of his senses with water : 8. The two eyes, the nose, the two ears. g. Whatever (limb of his body) requires his consideration (whether it is pure or not), that he should touch with water (i.e. with a wet hand). 10. Here they say: 11. Let him not touch (himself with water, or sip water) while walking, 12. Nor standing, 13. Nor laughing,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV, 6, 5-6 allows us to assume, but of seven verses. In concluding this introduction notice is to be drawn to the fact that the text of Gobhila has preserved for us the traces of a division differing from the one into four Prap4thakas which is handed down by tradition: in a number of places certain Sftras or the last words of certain Sdtras are set down twice, a well-known way of indicating the close of achapter. This repetition, besides occurring at the end of the first, third, and fourth Prapa¢/aka (not at the end of the second), is to be found in the following places which become more frequent towards the close of the work: I, 4, 31; III, 6,15; IV, 1, 22; 4, 343 5, 34; 6, 16. GR/JHYA-SOTRA OF GO PrapAruaKa I, KAwoiKA 1. 1. Now henceforth we shall explain the domestic sacrifices. 2. He should perform (the ceremonies) wearing the sacrificial cord on his left shoulder and having sipped water, 3. During the northern course of the sun, at the time of the increasing moon, on an auspicious day, before noon: this he should know as the (proper) time (for performing the ceremonies). 4. And as the prescription (is stated with regard to the time of the single ceremonies). 5. All (ceremonies) are accompanied by the « Anvaharya (Sraddha). 1, 1-4. Comp. Kh4dira-Grthya I, 1, 1. 2. 5. 7. 5. I cannot give this translation of the words ‘ sarvany evanvaharyavanti’ without expressing my doubts as to whether the commentator, whom I have followed, is right. He says: ‘anu paskad &hriyate yasmat prakritam karma iti, anu paskid 4hriyate yat prastutét (prakritét?) karmama iti Adnvaharyam nAndimukhasraddham dakshin4 kofyate.’ It is evident that the first explanation of anv4h4rya as a ceremony after which the chief sacrifice follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines the Anvaharya Sraddha as a monthly ceremony (comp. Manu III, 123; Max Miller, India, p. 240); it is, consequently, different from a Sraéddha accompanying each Grzhya sacrifice. The Sloka which the commentary quotes from a ‘grzhy4ntara’ seems to me not to remove the doubt ; I think rather that it contains a speculation based on this very passage of Gobhila, taken in the sense in I4 GRIHYA-SOTRA OF GOBHILA. 6. At the end (of each ceremony) he should feed worthy (Brahmazas) according to his ability. 7. A student, after he has studied the Veda, when going to put the last piece of wood (on the fire),— 8. Or to seize a wife’s hand (i.e. to marry her),— g. Should fetch water from a hidden place, should sweep a place which is inclined towards north-east, or which is level, and should besmear it (with cowdung). Beginning from the centre of it he should draw a line from west to east, (another line) from south to north which touches that line at its western end, and three lines from west to east (touching the northwards-turned line at three different points) in its midst (i.e. at neither of its ends). He then should besprinkle (those lines with water).
2at neither of its ends). He then should besprinkle (those lines with water). 10. In this way the Lakshama (i.e. the preparation of the place for the sacred fire) is performed everywhere. 11. With the words ‘ Bhar, bhuva/, sva%,’ they carry the fire forward (to that place) so that they have it in front of them. 12. Or after the householder has died, the chief which the commentator takes it, and on the Sftras IV, 4, 3.4. Thus I rather believe that we ought to understand anvahfrya as a mess of food like that offered after the darsapfirnam4sau sacrifices to the officiating priests (Hillebrandt, Neu- und Vollmondsopfer, 133), and I propose to translate: All (sacrifices) are followed by (the offering of) the Anvah4rya food (to the priest). 6. Kh&dira-Grzhya I, 1, 3. 4. The text goes on to treat of the setting up of the domestic fire. Khadira-Grehya I, 3, 1. g. Khadira-Grzhya I, 3, 1 seqq.; Gréhya-samgraha I, 47 seqq. ; Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557. 12. I have followed in the translation of paramesh/sikarazam the I PRAPATHAKA, I KANDIKA, 22. 15 (of the family) should do it (i.e. he should set up the sacred fire). 13. In this way, on the coincidence of an (auspicious) Tithi and an (auspicious) Nakshatra, (or of such a Nakshatra) and a Parvan— 14. On the full-moon day or on the new-moon day: then he should celebrate the setting up of his (sacred domestic) fire. 15. He should get fire from a Vaisya’s house or from a frying-pan, and should set it up (as his sacred fire) ; 16. Or (he should fetch it) from the house of one who offers many sacrifices, be it a Brahmaza, or a Raganya, or a Vaisya. 17. Or he may kindle another fire by attrition and may set it up. 18, That is pure, but it does not bring prosperity. 19. He may do what he likes (of the things stated as admissible in the last Sdatras). 20. When he puts (at the end of his studentship) the last piece of wood (on the fire), or when he sacrifices when going to seize the hand of a wife, that fire he should keep. 21. That becomes his (sacred) domestic fire. 22. Thereby his morning oblation has been offered. way indicated by the Grzhya-samgraha I, 77, and by Sankhayana (I, 1, 5): prete va grthapatau svayam gyayin. I think the paramesh/At is the same person as the gy4ya4n. The commentary gives a different explanation: paramesh/Af agnir ity 4takshate, tasya paramesh/hino:gneh karanam yathoktena vidhina svikarazam. 15-18. KhAdira-Grzhya I, 5, 3 seqq. 20, 21. KhAdira-Grthya I, 5, 1. 2. Comp. also above, Sfitras 7 and 8. 22. I.e. in the first of the two cases mentioned in Sfitra 20, the 16 GRIHYA-SOTRA OF GOBHILA. 23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation.
3also above, Sfitras 7 and 8. 22. I.e. in the first of the two cases mentioned in Sfitra 20, the 16 GRIHYA-SOTRA OF GOBHILA. 23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation. 24. Before the time has come for setting the fire in a blaze, he should fetch in the evening and in the morning from a hidden place the water with which the different acts (such as sipping water) are performed. 25. Or (he should fetch water only) in the evening. 26. Or he should draw it out of a water-pot or of a barrel. 27. Before sunset he should set the fire in a blaze, and sacrifice the evening oblation after sunset. 28. In the morning he should set the fire in a blaze before sunrise, and should sacrifice the morning oblation before sunrise or after it. KAwoikA 2, 1. He takes as his yag#opavita (i.e. sacrificial cord) a string, or a garment, or simply a rope of Kusa grass. putting of fuel on the fire, and in the second case, the oblations of fried grain, &c., prescribed for the wedding, are considered as the sacrificer’s morning oblation in his newly-established Grehya fire, so that the regular oblations have to begin with the sfyamahuti. 23. Khadira-Grzhya I, 5,6. Comp. Prof. Bloomfield’s note 2, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 561. 27, 28. Khadira-Grzhya I, 5, 7-9. As to the two cases regarding the time of the morning oblation, comp. Indische Studien, X, 329. 2, 1-4, Rules regarding the Upavita. Khadira-Grthya I, 1, 4-6. Compare the detailed description of the nine threads of which the Upavita-string should consist, in the Grzhya-samgraha II, 48 seqq. A string was evidently considered as the regular and preferable form of the Upavita; with regard to the second kind of Upavita mentioned in Stra 1, the commentary says, ‘A garment (is used), I PRAPATHAKA, 2 KANDIKA, 15. 17 2. Raising his right arm, putting the head into (the upavita), he suspends (the cord) over his left shoulder, so that it hangs down on his right side: thus he becomes yag#opavitin. 3. Raising his left arm, putting the head into (the upavita), he suspends it over his right shoulder, so that it hangs down on his left side : thus he becomes pradinaévitin. 4. Pra&tn4vitin, however, he is only at sacrifices offered to the Manes. 5. Having gone in a northern direction from the fire, having washed his hands and feet, and having seated himself, he should sip water three times and wipe off (the water) twice. 6. Having besprinkled his feet (with water) let him besprinkle his head. 7. Let him touch the organs of his senses with water : 8. The two eyes, the nose, the two ears. g. Whatever (limb of his body) requires his consideration (whether it is pure or not), that he should touch with water (i.e. with a wet hand). 10. Here they say: 11. Let him not touch (himself with water, or sip water) while walking, 12. Nor standing, 13. Nor laughing,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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