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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. 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, 14. Nor looking about, 15. Nor without bending down, if the Upavita has been lost, for instance, in a forest, and if it is impossible to get a string.’ A similar remark is given with reference to the third kind of Upavita, the rope of Kusa grass. 5-32. Rules regarding the 44amana and upasparsana. Kh&dira-Grrhya I, 1, 7-10; Manu II, 60 seqq. [30] © Cc 18 - GRIHYA-SOTRA OF GOBHILA. 16. Nor (throwing up the water) with his fingers, 17. Nor except with the (proper) Tirtha, 18. Nor uttering a sound, 19. Nor without looking (at the water), 20. Nor with his shoulders put back, 21, Nor wearing a part of his under garment as if it were an upper garment, 22. Nor with warm water, 23. Nor with foamy water, 24. And in no case wearing sandals, 25. (Not) with a turban on his head (?), 26, (Not with his garment) tied round his neck, 27. And not stretching out his feet, 28. When he has finally touched (water) again, he becomes pure. 29. Let him, however, sip only water that reaches his heart. 30. For if he does otherwise, he remains impure. 31. Now the cases in which he has to touch (water) a second time, 17. As to the Tirthas (or parts of the hand) sacred to the different deities or beings, comp. Vasish¢ha TII, 64 seqq., &c. See also Manu II, 58. 20. According to the commentary he has to hold his hands between his knees. Comp. Sankh.-Grzhya I, 10, 8. Thus the shoulders are brought forward. 21-27. These Sftras form three regular Sloka hemistichs. Only at the end of the second hemistich there is a metrical irregularity (sopanatka’ kvafit standing at the end of the verse). 25. Kasaktikak, which the commentary explains as a compound of ka, ‘ the head,’ and 4saktikA = 4veshAka. 28. Khadira-Grshya I, 1, 10. 2g. In other texts (for instance, Manu II, 62; Vasishrha III, 31 seqq.) it is stated that a Brahmama should sip water that reaches his heart, a Kshatriya water reaching his throat, a Vaisya water that wets his palate; a Sfidra should only touch water with his lips. I PRAPATHAKA, 3 KANDIKA, 6. 19 32. Having slept, or eaten, or sneezed, or taken a bath, or drunk something, or changed (his garments), or walked on the high road, or gone to a cemetery, he should sip water and then sip water again. KAwpikA 8. 1. Having put wood on the (sacred) fire, having swept (the ground) round it, he should, bending his right knee, pour out to the south of the fire his joined hands full of water with (the words), ‘ Aditi ! Give thy consent!’ 2. To the west with (the words), ‘Anumati! Give thy consent !’ 3. To the north with (the words), ‘ Sarasvatt ! Give thy consent!’
2Give thy consent!’ 2. To the west with (the words), ‘Anumati! Give thy consent !’ 3. To the north with (the words), ‘ Sarasvatt ! Give thy consent!’ 4. With (the words), ‘God Savitrz! Give thy impulse!’ (Mantra-Brahmama I, 1, 1) he should sprinkle (water) round the fire once or thrice so as to keep his right side turned towards it— 5. Interchanging the points at which he begins and ends the (sprinkling of water), and sprinkling so as to encompass what he is going to offer (with the streams of water), 6. Let him then make oblations of the sacrificial food, be it prepared or raw, over the fire. 32. This Sftra again forms a Sloka, though a slightly irregular Sloka. 3. Rules regarding the daily morning and evening sacrifice. 1-5. Khadira-Grehya I, 2, 17-21. 6, The sacrificial food is either krita (prepared) or akrita (unprepared), A mess of boiled rice, for instance, is krz'ta, rice grains are akrita. C2 20 GRIHYA-SOTRA OF GOBHILA. - 7. If it is raw, he should sacrifice after having washed it and having let the water drop off. 8. If it consists in curds or milk or rice gruel, (he should sacrifice it) with a brazen bowl, or with the pot in which the oblations of boiled rice are prepared, or also with the (sacrificial spoon called) Sruva; 9. In the evening the first (oblation) with (the formula), ‘To Agni Svaha!’ the second silently, in the middle and in the north-eastern part (of the fire) ; 10. In the morning the first (oblation) with (the formula), ‘To Sdrya Svaha!’ the second again silently, again in the middle and in the north-eastern part (of the fire). 11. Having put a piece of wood (on the fire), and having again sprinkled (water) round it, he should pour out again his joined hands full of water in the same way (as prescribed in the Satras 1-3); in the Mantras he says, ‘Thou hast given thy consent’ (instead of ‘Give thy consent’). 12. Having circumambulated the fire so as to turn his right side towards it, having poured out the remains of water, and filled the vessel again, and put it (in its proper place), (he may do) whatever his business is. q-12. Khadira-Grehya I, 5, 10-12, Prodaka in Sftra 7 is explained by pragatodaka. g-10. Khadira-Grehya, 1.1. 13-15. 9. The first oblation is made in the middle, the second, sacred to Pragapati (Sankhayana I, 3, 15, &c.), in the north-eastern part of the sacred fire. The tenth Sfitra of course is to be understood in the same way. 12, The water is that mentioned chap. 1, 24. With regard to I PRAPATHAKA, 3 KANDIKA, 18. 21 13. In that way, from that time (in which he has begun to offer the two daily sacrifices) he should sacrifice, or should have sacrificed, over the (sacred) domestic fire, till the end of his life. 14. Here now they say: 15. ‘If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,’
314. Here now they say: 15. ‘If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,’ 16. When the morning meal or the evening meal is ready, he should make (his wife) say, ‘It is ready !’— 17. In an unbroken voice (?), having made himself pure, 18. He replies in a loud voice,‘Om!’ Then in yath4rtham the commentary says, ‘ yathartham karm4pavargavihitam V4madevyaginfdikam pr&tarihutipaséadvihitam brahmayagfam va kuryad iti vikyasesha#.’ Similarly in the note on II, 4, 11 it is said, ‘yathirtham iti karmazad parisam4ptir ufyate ;’ II, 8, 17: ‘yathartham tantrasamfpanam kuryat,’ &c. In my translation I have adopted the opinion of Professor Weber (Indische Studien, V, 375), according to whom yath4rtham simply means, ‘(he should behave) as required by circumstances;’ ‘(he should do) what happens to be his business.’ 13. The last words are 4 givitdvabhréth&t, which literally means ‘till the Avabhritha bath of his life.’ The Avabhritha bath is the bath taken at the end of certain sacrifices, so that the Avabhritha of life signifies death. 15. Khadira-Grihya I, 5, 17. 16-18. Khadira-Grshya, 1.1. 18, 19. In my translation of SAtra 17 I have adopted, though not quite without doubt, the conjecture of Professor Roth given in Professor Knauer’s note, p. 137. Professor Roth writes ritebhangaya vaéd or ritebhagay4 vasa: he says simply ‘om,’ and not ‘6-0-6-0-6-om.’ According to the commentary Sfitra 17 would refer to the wife, not to the husband. 18. The MSS. give makhy4 and m&ksh4. We ought to read, tan ma ksh4yfty upamsu. Comp. Apastamba II, 2, 3, 11 22 . GRIHYA-SOTRA OF GOBHILA. a low voice: ‘To that (food) I bring adoration. May it not fail!’ KAwopikA 4. 1, He then should silently offer the Balis. 2. Let him speak only what refers to the due preparation of the food. With guests he may converse, if he likes. 3. He then should take some portion of food which is fit for sacrifice, should pour over it some liquid fit for sacrifice (such as ghee, milk, or curds), and should sacrifice it silently in the fire with his hand. 4. The first oblation is sacred to Pragdpati, the second to (Agni) Svish/ak77t. 5. He then should offer the Balis, inside or outside (the Agnyag4ra), having well cleansed the ground. 6. Let him pour out water once, and put down Balis in four places, and finally sprinkle once (water on the four Balis). 7. Or let him for each Bali which he puts down, sprinkle (water) before and afterwards, * 8. What he puts down first, that is the Bali belonging to the Earth. What in the second place, to Vayu. What in the third place, to the Visve devas. What in the fourth place, to Pragdpati. 9. Then he should offer other Balis (near) the water-pot, the middle (post, and) the door: the first Bali is sacred to the Waters, the second to the Herbs and Trees, the third to the Ether.
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.
1g. 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, 14. Nor looking about, 15. Nor without bending down, if the Upavita has been lost, for instance, in a forest, and if it is impossible to get a string.’ A similar remark is given with reference to the third kind of Upavita, the rope of Kusa grass. 5-32. Rules regarding the 44amana and upasparsana. Kh&dira-Grrhya I, 1, 7-10; Manu II, 60 seqq. [30] © Cc 18 - GRIHYA-SOTRA OF GOBHILA. 16. Nor (throwing up the water) with his fingers, 17. Nor except with the (proper) Tirtha, 18. Nor uttering a sound, 19. Nor without looking (at the water), 20. Nor with his shoulders put back, 21, Nor wearing a part of his under garment as if it were an upper garment, 22. Nor with warm water, 23. Nor with foamy water, 24. And in no case wearing sandals, 25. (Not) with a turban on his head (?), 26, (Not with his garment) tied round his neck, 27. And not stretching out his feet, 28. When he has finally touched (water) again, he becomes pure. 29. Let him, however, sip only water that reaches his heart. 30. For if he does otherwise, he remains impure. 31. Now the cases in which he has to touch (water) a second time, 17. As to the Tirthas (or parts of the hand) sacred to the different deities or beings, comp. Vasish¢ha TII, 64 seqq., &c. See also Manu II, 58. 20. According to the commentary he has to hold his hands between his knees. Comp. Sankh.-Grzhya I, 10, 8. Thus the shoulders are brought forward. 21-27. These Sftras form three regular Sloka hemistichs. Only at the end of the second hemistich there is a metrical irregularity (sopanatka’ kvafit standing at the end of the verse). 25. Kasaktikak, which the commentary explains as a compound of ka, ‘ the head,’ and 4saktikA = 4veshAka. 28. Khadira-Grshya I, 1, 10. 2g. In other texts (for instance, Manu II, 62; Vasishrha III, 31 seqq.) it is stated that a Brahmama should sip water that reaches his heart, a Kshatriya water reaching his throat, a Vaisya water that wets his palate; a Sfidra should only touch water with his lips. I PRAPATHAKA, 3 KANDIKA, 6. 19 32. Having slept, or eaten, or sneezed, or taken a bath, or drunk something, or changed (his garments), or walked on the high road, or gone to a cemetery, he should sip water and then sip water again. KAwpikA 8. 1. Having put wood on the (sacred) fire, having swept (the ground) round it, he should, bending his right knee, pour out to the south of the fire his joined hands full of water with (the words), ‘ Aditi ! Give thy consent!’ 2. To the west with (the words), ‘Anumati! Give thy consent !’ 3. To the north with (the words), ‘ Sarasvatt ! Give thy consent!’
2Give thy consent!’ 2. To the west with (the words), ‘Anumati! Give thy consent !’ 3. To the north with (the words), ‘ Sarasvatt ! Give thy consent!’ 4. With (the words), ‘God Savitrz! Give thy impulse!’ (Mantra-Brahmama I, 1, 1) he should sprinkle (water) round the fire once or thrice so as to keep his right side turned towards it— 5. Interchanging the points at which he begins and ends the (sprinkling of water), and sprinkling so as to encompass what he is going to offer (with the streams of water), 6. Let him then make oblations of the sacrificial food, be it prepared or raw, over the fire. 32. This Sftra again forms a Sloka, though a slightly irregular Sloka. 3. Rules regarding the daily morning and evening sacrifice. 1-5. Khadira-Grehya I, 2, 17-21. 6, The sacrificial food is either krita (prepared) or akrita (unprepared), A mess of boiled rice, for instance, is krz'ta, rice grains are akrita. C2 20 GRIHYA-SOTRA OF GOBHILA. - 7. If it is raw, he should sacrifice after having washed it and having let the water drop off. 8. If it consists in curds or milk or rice gruel, (he should sacrifice it) with a brazen bowl, or with the pot in which the oblations of boiled rice are prepared, or also with the (sacrificial spoon called) Sruva; 9. In the evening the first (oblation) with (the formula), ‘To Agni Svaha!’ the second silently, in the middle and in the north-eastern part (of the fire) ; 10. In the morning the first (oblation) with (the formula), ‘To Sdrya Svaha!’ the second again silently, again in the middle and in the north-eastern part (of the fire). 11. Having put a piece of wood (on the fire), and having again sprinkled (water) round it, he should pour out again his joined hands full of water in the same way (as prescribed in the Satras 1-3); in the Mantras he says, ‘Thou hast given thy consent’ (instead of ‘Give thy consent’). 12. Having circumambulated the fire so as to turn his right side towards it, having poured out the remains of water, and filled the vessel again, and put it (in its proper place), (he may do) whatever his business is. q-12. Khadira-Grehya I, 5, 10-12, Prodaka in Sftra 7 is explained by pragatodaka. g-10. Khadira-Grehya, 1.1. 13-15. 9. The first oblation is made in the middle, the second, sacred to Pragapati (Sankhayana I, 3, 15, &c.), in the north-eastern part of the sacred fire. The tenth Sfitra of course is to be understood in the same way. 12, The water is that mentioned chap. 1, 24. With regard to I PRAPATHAKA, 3 KANDIKA, 18. 21 13. In that way, from that time (in which he has begun to offer the two daily sacrifices) he should sacrifice, or should have sacrificed, over the (sacred) domestic fire, till the end of his life. 14. Here now they say: 15. ‘If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,’
314. Here now they say: 15. ‘If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,’ 16. When the morning meal or the evening meal is ready, he should make (his wife) say, ‘It is ready !’— 17. In an unbroken voice (?), having made himself pure, 18. He replies in a loud voice,‘Om!’ Then in yath4rtham the commentary says, ‘ yathartham karm4pavargavihitam V4madevyaginfdikam pr&tarihutipaséadvihitam brahmayagfam va kuryad iti vikyasesha#.’ Similarly in the note on II, 4, 11 it is said, ‘yathirtham iti karmazad parisam4ptir ufyate ;’ II, 8, 17: ‘yathartham tantrasamfpanam kuryat,’ &c. In my translation I have adopted the opinion of Professor Weber (Indische Studien, V, 375), according to whom yath4rtham simply means, ‘(he should behave) as required by circumstances;’ ‘(he should do) what happens to be his business.’ 13. The last words are 4 givitdvabhréth&t, which literally means ‘till the Avabhritha bath of his life.’ The Avabhritha bath is the bath taken at the end of certain sacrifices, so that the Avabhritha of life signifies death. 15. Khadira-Grihya I, 5, 17. 16-18. Khadira-Grshya, 1.1. 18, 19. In my translation of SAtra 17 I have adopted, though not quite without doubt, the conjecture of Professor Roth given in Professor Knauer’s note, p. 137. Professor Roth writes ritebhangaya vaéd or ritebhagay4 vasa: he says simply ‘om,’ and not ‘6-0-6-0-6-om.’ According to the commentary Sfitra 17 would refer to the wife, not to the husband. 18. The MSS. give makhy4 and m&ksh4. We ought to read, tan ma ksh4yfty upamsu. Comp. Apastamba II, 2, 3, 11 22 . GRIHYA-SOTRA OF GOBHILA. a low voice: ‘To that (food) I bring adoration. May it not fail!’ KAwopikA 4. 1, He then should silently offer the Balis. 2. Let him speak only what refers to the due preparation of the food. With guests he may converse, if he likes. 3. He then should take some portion of food which is fit for sacrifice, should pour over it some liquid fit for sacrifice (such as ghee, milk, or curds), and should sacrifice it silently in the fire with his hand. 4. The first oblation is sacred to Pragdpati, the second to (Agni) Svish/ak77t. 5. He then should offer the Balis, inside or outside (the Agnyag4ra), having well cleansed the ground. 6. Let him pour out water once, and put down Balis in four places, and finally sprinkle once (water on the four Balis). 7. Or let him for each Bali which he puts down, sprinkle (water) before and afterwards, * 8. What he puts down first, that is the Bali belonging to the Earth. What in the second place, to Vayu. What in the third place, to the Visve devas. What in the fourth place, to Pragdpati. 9. Then he should offer other Balis (near) the water-pot, the middle (post, and) the door: the first Bali is sacred to the Waters, the second to the Herbs and Trees, the third to the Ether.
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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