Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1What 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. 4, 1 seqq. The daily Bali offering. Khadira-Grzhya I, 5, 20 seqq. g. According to the commentary the first of these three Balis has I PRAPATHAKA, 4 KANDIKA, 20. 23 10. Then he should offer another Bali in the bed or in the privy. That Bali belongs either to Kama or to Manyu. 11. Then (another Bali) on the heap of sweepings; that (belongs) to the hosts of Rakshas. 12. The remnants of the Balis he should besprinkle with water, and should pour them out towards the south from right to left; they belong to the Fathers. 13. Let him sacrifice in the fire sitting. 14. Let him make the oblation to the Fathers sitting ; the other (Balis he may offer) as it happens. 15. He should, however, offer those Balis himself as long as he stays at home. _ 16, Or another person who must be a Brahmaza (should offer them for him). 17. Both the husband and his wife (should offer them) : 18. This is the rule for householders. 19. The wife in the evening, the man in the morning: thus (it is stated). 20. He should offer such Balis of all food whatever, be it prepared for the Fathers, or for auspicious to be offered near the water-pot, the second near the middle door of the house, the third (comp. Gautama V, 16) in the air. With the genitives the word samfpe is supplied. It is difficult to understand why the author, if his intention had been to state three places in which the Balis had to be offered, should have mentioned only two. Thus I believe that the right explanation is that of Professor Knauer, who takes madhyama in the sense of the middle post of the house (comp. III, 3, 31). 11, The commentary explains avasalavi here, as is frequently the case, by pitrztfrthena. Lagree with the opinion pronounced in the Petersburg Dictionary, in rejecting this explanation. 1g. Comp. Manu III, r2t. 24 GRIHYA-SOTRA OF GOBHILA. purposes (for instance, for being offered to Brahmanzas), or for (ordinary) purposes. 21. Only in the case ofa sacrifice (this rule) ceases. 22. If rice and barley are prepared for one and the same meal, he should, having offered (Balis) of the one or the other (kind of food), consider his duty as fulfilled. 23. Ifthe food is cooked at different times for one meal, he should perform this Bali ceremony only once. 24. If food is prepared at different places for one family, he should perform this Bali ceremony only from (the food which is prepared in) the kitchen belonging to the householder. 25. However (of the persons belonging to -the family) he whose food becomes ready before (that of the householder), (that person) should offer the prescribed portion in the fire, and give to a Brahmaza his share (of the food), and then should eat ‘ himself.
225. However (of the persons belonging to -the family) he whose food becomes ready before (that of the householder), (that person) should offer the prescribed portion in the fire, and give to a Brahmaza his share (of the food), and then should eat ‘ himself. 26. He whose (food becomes ready) after (that of the householder), should only eat. 27. Here they say also: 28. ‘At the end of that offering of Balis let him pronounce a wish. Then it will be fulfilled to him.’ 29. He himself, however, should offer the Asasya Bali, from the barley(-harvest) till the rice(-harvest), and from the rice(-harvest) till the barley(-harvest), This is called the Asasya Bali. 22. K4la I take, as the commentator does, for bhoganak4la. 23. Here again kAla occurs in the same sense. Comp. Khadira-Grihya I, 5, 34. 29. Kh&dira-Grthya I, 5, 37. The barley-harvest is in the hot season, the rice-harvest in autumn (see Zimmer, Altindisches Leben, 243). The sacrificer offers barley from the barley-harvest till the rice-harvest ; and rice from the rice-harvest till the barley-harvest. I PRAPATHAKA, 5 KANDIKA, 6. 25° 30. Thus he obtains long life. 31. When a donation has been made, he should offer a Bali of chaff, of the scum of boiled rice, and of water. This is sacred to Rudra. This is sacred to Rudra. KAwnpikA 5. 1. Now at the times of the new moon and of the full moon (the following ceremonies are performed). 2. Let him fast on that full-moon day (when the full moon rises) at the meeting (of day and night). 3. The following day, according to some (teachers). 4. And on that day on which the moon is not seen, (he should fast, considering it) as the newmoon day. 5. The ends of the half-months are the time for fasting, the beginnings for sacrifice. 6. With the sacrificial food of the new-moon This Bali is called 4-sasya, because it is offered until (4) the next crop (sasya) is ripe. As to the regulation that the sacrificer has to offer it himself, compare above, Sftras 15-19. 31. Khadira-Grhya I, 5, 30. The repetition of the last words makes it probable that this Sftra was at one time considered the end of the first book. Comp. Introduction, p. 11. 5. Description of the sacrifices of the full and new moon. Paradigm of the regular Sthalipaka offering. The first twelve Sfitras of this chapter have been translated by Professor Weber, Ueber den Vedakalender namens Jyotisham, PP. 50 seq. a. See the note below at Sfttra ro. 3. With these two Sfitras, ‘sandhy4m paurnzamfsim upavaset ; uttarim ity eke,’ a passage should be compared which is identically found in the Aitareya (VII, 11), and in the Kaushftaka Brahmana (III, 1): pfirvam paurzam4sim upavased iti Paingyam, uttaram iti Kaushitakam. 6. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon. 26 ‘GRIHYA-SOTRA OF GOBHILA.° sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second.
36. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon. 26 ‘GRIHYA-SOTRA OF GOBHILA.° sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second. 7. Full-moon is the greatest distance of sun and moon ; new-moon is their nearest approach. 8. That day on which the moon is not seen, that he should take as the day of new-moon. 9. Sometimes he may also while (the moon) is (still) visible (accept it as the day of new-moon) ; for (already then the moon) has made its way. 10. The time of full-moon is reckoned in three ways: (when the full moon rises at) the meeting (of day and night), or when it rises after sunset, or when it stands high (in the sky at sunset). 11. Now on what day it becomes full— 12. The doctrine on this point has to be studied 4. Here begins a new exposition of the question of full and new moon which stands independently by the side of the former sections, and which Gobhila has not taken much care to weld together with them. Comp. Sfitra ro with Sftras 2 and 3, and Sftra 8 with Stra 4. 10. The first of the three times is that mentioned in Sftra 2. It seems to me not very safe to interpret sandhyA in that modern sense, in which sandhi is used, for instance, in the verse quoted by Madhava, Weber, Jyotisha gr, so that it designates the meeting-point of the bright and of the dark fortnight (‘ 4vartane yad4 sandhih parvapratipador bhavet,’ &c.). If sandhy4 were that, we should expect that the same word would occupy a similar position in the definition of amavasya. I prefer, therefore, with the commentary, to understand sandhyé in its ancient sense, as the time which divides day from night. Thus sandhya paurzamasf, the full-moon day, on which the moon rises at the meeting of day and night, stands in opposition to uttara paurzamast (Siitra 2), or to astamitodita (scil. paurnamasi, Sftra 10), exactly in the same way as in the Brahmana passages quoted above (note on § 3) parva paurzamast is opposed to uttard paurmamasi. The second and third cases are those of the full moon rising (shortly) after sunset, and of the moon becoming full when standing high in the sky. . I PRAPATHAKA, 5 KANDIKA, 20. 27 separately. One should study it, or should ascertain (the exact time of) the Parvan from those who know it. 13. Now on the day which is the fast-day, on that day, in the forenoon, having offered his morning oblation, he besmears that surface on which the fire is placed, on all sides with cow-dung. 14. He then gets the pieces of wood ready (which are to be put on the fire)—of Khadira or of Palasa wood. 15. If Khadira or Pal&sa wood cannot be obtained, it may be wood—as far as it serves the purpose—of any tree, with the exception of Vibhidaka, Tilvaka, Badhaka, Niva, Nimba, Ragavvzksha, Salmali, Aralu, Dadhittha, Kovidara, Sleshmataka wood.
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.
1What 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. 4, 1 seqq. The daily Bali offering. Khadira-Grzhya I, 5, 20 seqq. g. According to the commentary the first of these three Balis has I PRAPATHAKA, 4 KANDIKA, 20. 23 10. Then he should offer another Bali in the bed or in the privy. That Bali belongs either to Kama or to Manyu. 11. Then (another Bali) on the heap of sweepings; that (belongs) to the hosts of Rakshas. 12. The remnants of the Balis he should besprinkle with water, and should pour them out towards the south from right to left; they belong to the Fathers. 13. Let him sacrifice in the fire sitting. 14. Let him make the oblation to the Fathers sitting ; the other (Balis he may offer) as it happens. 15. He should, however, offer those Balis himself as long as he stays at home. _ 16, Or another person who must be a Brahmaza (should offer them for him). 17. Both the husband and his wife (should offer them) : 18. This is the rule for householders. 19. The wife in the evening, the man in the morning: thus (it is stated). 20. He should offer such Balis of all food whatever, be it prepared for the Fathers, or for auspicious to be offered near the water-pot, the second near the middle door of the house, the third (comp. Gautama V, 16) in the air. With the genitives the word samfpe is supplied. It is difficult to understand why the author, if his intention had been to state three places in which the Balis had to be offered, should have mentioned only two. Thus I believe that the right explanation is that of Professor Knauer, who takes madhyama in the sense of the middle post of the house (comp. III, 3, 31). 11, The commentary explains avasalavi here, as is frequently the case, by pitrztfrthena. Lagree with the opinion pronounced in the Petersburg Dictionary, in rejecting this explanation. 1g. Comp. Manu III, r2t. 24 GRIHYA-SOTRA OF GOBHILA. purposes (for instance, for being offered to Brahmanzas), or for (ordinary) purposes. 21. Only in the case ofa sacrifice (this rule) ceases. 22. If rice and barley are prepared for one and the same meal, he should, having offered (Balis) of the one or the other (kind of food), consider his duty as fulfilled. 23. Ifthe food is cooked at different times for one meal, he should perform this Bali ceremony only once. 24. If food is prepared at different places for one family, he should perform this Bali ceremony only from (the food which is prepared in) the kitchen belonging to the householder. 25. However (of the persons belonging to -the family) he whose food becomes ready before (that of the householder), (that person) should offer the prescribed portion in the fire, and give to a Brahmaza his share (of the food), and then should eat ‘ himself.
225. However (of the persons belonging to -the family) he whose food becomes ready before (that of the householder), (that person) should offer the prescribed portion in the fire, and give to a Brahmaza his share (of the food), and then should eat ‘ himself. 26. He whose (food becomes ready) after (that of the householder), should only eat. 27. Here they say also: 28. ‘At the end of that offering of Balis let him pronounce a wish. Then it will be fulfilled to him.’ 29. He himself, however, should offer the Asasya Bali, from the barley(-harvest) till the rice(-harvest), and from the rice(-harvest) till the barley(-harvest), This is called the Asasya Bali. 22. K4la I take, as the commentator does, for bhoganak4la. 23. Here again kAla occurs in the same sense. Comp. Khadira-Grihya I, 5, 34. 29. Kh&dira-Grthya I, 5, 37. The barley-harvest is in the hot season, the rice-harvest in autumn (see Zimmer, Altindisches Leben, 243). The sacrificer offers barley from the barley-harvest till the rice-harvest ; and rice from the rice-harvest till the barley-harvest. I PRAPATHAKA, 5 KANDIKA, 6. 25° 30. Thus he obtains long life. 31. When a donation has been made, he should offer a Bali of chaff, of the scum of boiled rice, and of water. This is sacred to Rudra. This is sacred to Rudra. KAwnpikA 5. 1. Now at the times of the new moon and of the full moon (the following ceremonies are performed). 2. Let him fast on that full-moon day (when the full moon rises) at the meeting (of day and night). 3. The following day, according to some (teachers). 4. And on that day on which the moon is not seen, (he should fast, considering it) as the newmoon day. 5. The ends of the half-months are the time for fasting, the beginnings for sacrifice. 6. With the sacrificial food of the new-moon This Bali is called 4-sasya, because it is offered until (4) the next crop (sasya) is ripe. As to the regulation that the sacrificer has to offer it himself, compare above, Sftras 15-19. 31. Khadira-Grhya I, 5, 30. The repetition of the last words makes it probable that this Sftra was at one time considered the end of the first book. Comp. Introduction, p. 11. 5. Description of the sacrifices of the full and new moon. Paradigm of the regular Sthalipaka offering. The first twelve Sfitras of this chapter have been translated by Professor Weber, Ueber den Vedakalender namens Jyotisham, PP. 50 seq. a. See the note below at Sfttra ro. 3. With these two Sfitras, ‘sandhy4m paurnzamfsim upavaset ; uttarim ity eke,’ a passage should be compared which is identically found in the Aitareya (VII, 11), and in the Kaushftaka Brahmana (III, 1): pfirvam paurzam4sim upavased iti Paingyam, uttaram iti Kaushitakam. 6. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon. 26 ‘GRIHYA-SOTRA OF GOBHILA.° sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second.
36. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon. 26 ‘GRIHYA-SOTRA OF GOBHILA.° sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second. 7. Full-moon is the greatest distance of sun and moon ; new-moon is their nearest approach. 8. That day on which the moon is not seen, that he should take as the day of new-moon. 9. Sometimes he may also while (the moon) is (still) visible (accept it as the day of new-moon) ; for (already then the moon) has made its way. 10. The time of full-moon is reckoned in three ways: (when the full moon rises at) the meeting (of day and night), or when it rises after sunset, or when it stands high (in the sky at sunset). 11. Now on what day it becomes full— 12. The doctrine on this point has to be studied 4. Here begins a new exposition of the question of full and new moon which stands independently by the side of the former sections, and which Gobhila has not taken much care to weld together with them. Comp. Sfitra ro with Sftras 2 and 3, and Sftra 8 with Stra 4. 10. The first of the three times is that mentioned in Sftra 2. It seems to me not very safe to interpret sandhyA in that modern sense, in which sandhi is used, for instance, in the verse quoted by Madhava, Weber, Jyotisha gr, so that it designates the meeting-point of the bright and of the dark fortnight (‘ 4vartane yad4 sandhih parvapratipador bhavet,’ &c.). If sandhy4 were that, we should expect that the same word would occupy a similar position in the definition of amavasya. I prefer, therefore, with the commentary, to understand sandhyé in its ancient sense, as the time which divides day from night. Thus sandhya paurzamasf, the full-moon day, on which the moon rises at the meeting of day and night, stands in opposition to uttara paurzamast (Siitra 2), or to astamitodita (scil. paurnamasi, Sftra 10), exactly in the same way as in the Brahmana passages quoted above (note on § 3) parva paurzamast is opposed to uttard paurmamasi. The second and third cases are those of the full moon rising (shortly) after sunset, and of the moon becoming full when standing high in the sky. . I PRAPATHAKA, 5 KANDIKA, 20. 27 separately. One should study it, or should ascertain (the exact time of) the Parvan from those who know it. 13. Now on the day which is the fast-day, on that day, in the forenoon, having offered his morning oblation, he besmears that surface on which the fire is placed, on all sides with cow-dung. 14. He then gets the pieces of wood ready (which are to be put on the fire)—of Khadira or of Palasa wood. 15. If Khadira or Pal&sa wood cannot be obtained, it may be wood—as far as it serves the purpose—of any tree, with the exception of Vibhidaka, Tilvaka, Badhaka, Niva, Nimba, Ragavvzksha, Salmali, Aralu, Dadhittha, Kovidara, Sleshmataka wood.
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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