Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. 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. 16. The Barhis consists of Kusa grass cut off at the points at which the blades diverge from the main stalk. 17. (The blades should be) cut off near the roots at (the ceremonies directed to) the Fathers. __ 18. If that (i.e. Kusa grass) cannot be obtained, (he may take) any kind of grass, with the exception of Saka grass, of Saccharum reed, of such grass as is apt to break, of Balbaga grass, of Mutava, of Amphidonax reed, of Sus¢ha. 19. (He should get ready the following things, viz.) Agya, rice or barley to be cooked for the sacrifice, the pot in which the oblation of cooked rice (or barley) is prepared, the pot-ladle, the Sruva, the water fetched from a hidden place— 20, And the other things which we shall mention in the course of (our exposition of) the ritual. 1g. As to anugupté 4paf, see above, chap. 1, 9. 28 GRIHYA-SOTRA OF GOBHILA. 21. On that day he should not go away (from his house on a journey, &c.) ; 22. Even from a distant place he should return to his house. 23. (On that day) he may buy goods from others, but not sell (such goods). 24. Let him not speak much. 25. Let him strive to speak the truth. 26. In the afternoon husband and wife, after having bathed, should eat fast-day food which is pleasant to them. It should contain butter (and should be prepared) in the due way. KAwpikA 6, 1. Thus has spoken MAnatantavya: ‘ Unoffered indeed becomes the offering of a man who does not eat fast-day food. 2. ‘He becomes powerless. Hunger will attack him. He does not gain favour among people. His offspring will be perverse. 3. ‘But he who eats fast-day food, becomes powerful. Hunger will not attack him. He gains 26. Kh&dira-Grthya II, 1, 4.6. The commentary explains kusalena: it should be easy to digest. Comp. below, II, 1, 2: (d&rin kurvita) lakshamaprasastin kusalena. 6, 1. The teacher’s name is spelt elsewhere M4nutantavya, which seems to be the more correct spelling. The Kh&dira-Grzhya (II, 1, 5) has M4nadantavya. Dr. Knauer has called attention to several other blunders of the MSS., which are unusually frequent just in this passage. For I have no doubt that in spite of the unanimous agreement of the MSS. we are to change m4nushy4hutir into manushasy4hutir, and I think it very probable, to say the least, that in Stra 4 kAmayetaupavasathikam should be corrected into kimayey4t4m aupavasathikam, though here the singular could possibly be defended by very faithful believers in the authority of the MSS. I PRAPATHAKA, 6 KANDIKA, 14. 29 favour among people. His offspring will be still more blessed. 4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’ 5. Let them sleep that night on the ground.
2I PRAPATHAKA, 6 KANDIKA, 14. 29 favour among people. His offspring will be still more blessed. 4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’ 5. Let them sleep that night on the ground. 6. They should spend that night so as to alternate their sleep with waking, entertaining themselves with tales or with other discourse. 7. But they should avoid doing anything unholy (such as cohabiting together). 8. It is said, that when on a journey, he should not fast. 9. For (say they, in that case) the observance has to be kept by his wife. 10. Let him do (herein) what he likes. 11. In the same way also one who has set up the (Srauta) fires should fast— 12, And (he should observe) what is enjoined by the sacred tradition. 13. Now in the forenoon, after (the sacrificer) has offered his morning oblation, and has walked round the fire on its front side, and strewn to the south of the fire eastward-pointed Darbha grass— 14. (The Brahman) stations himself to the east of that (grass), facing the west, and with the thumb and the fourth finger of his left hand he takes one grass blade from the Brahman’s seat and throws it away to the south-west, in the intermediate direction (between south and west), with (the words), ‘Away has been thrown the dispeller of wealth.’ 4. Or, which is pleasant to him? See the note on §1. 4. Khdira-Grthya II, 1, 7. 14. The ceremonies stated in this Sfitra have to be performed by the Brahman. This is stated in the commentary, and the com- 30 GRIHYA-SOTRA OF GOBHILA. 15. Having touched water, he then sits down on the Brahman’s seat, with (the words), ‘I sit down on the seat of wealth.’ 16. Facing the fire he sits silently, raising his joined hands, till the end of the ceremony. 17. Let him speak (only) what refers to the due performance of the sacrifice. 18. Let him not speak what is unworthy of the sacrifice, 19. If he has spoken what is unworthy of the sacrifice, let him murmur a verse, or a Yagus, sacred to Vishzu. 20, Or let him only say, ‘ Adoration to Vishzu !’ 21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a
320, Or let him only say, ‘ Adoration to Vishzu !’ 21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a parison of parallel texts leaves no doubt as to the correctness of this view. Thus Hiramyakesin says (I, 1): etasmin kale brahma yagnopavitam kritvapa akamyaparenagnim dakshivAtikramya brahmasadanat trimam nirasya, &c. Comp. also the corresponding passages of the Srauta ritual given by Hillebrandt, Neu- und Vollmondsopfer, p. 17. I do not think it probable, however, that we should read brahmassan4t, so that it would be distinctly expressed by the text that the Brahman is the subject (comp. Dr. Knauer’s Introduction, p. viii). For we read in this same Sftra brahm4sanat tr7azam abhisamgrzhya; in Sftra 15, brahm4sana upavisati; in Sitra 21, brahmasane nidhaya: of these passages it is in the second made probable by the sense, and it is certain in the third, that brahm4sana is to be understood as a compound equal to brahmasadana. Thus it would, in my opinion, be unnatural not to explain it in the same way also in the first passage. ParAvasu is opposed to Vasu (Sftra 15) in the same way as some texts, for instance Apastamba, oppose Parigvasu to Arvagvasu. 16 seqq. Khadira-Grrhya I, 1, 19 seqq. a1. ‘In the same way’ refers to the ceremonies stated in Sftras I PRAPATHAKA, 7 KANDIKA, 6. 31 bolster of Darbha grass, and should return in the same way (in which he has gone to the Brahman’s seat), and then should perform the other (duties). KAwpikA 7. 1. He then washes the mortar, the pestle, and the winnowing basket, strews to the west of the fire eastward-pointed Darbha grass, and puts (the mortar, &c.) on (that grass). 2. He then pours out, with a brazen vessel or with the pot in which the oblations of cooked rice are prepared, the grain destined for sacrifice, rice or barley— 3. Once pronouncing the name of the deity (to whom the offering will be made): ‘Agreeable to such and such (a deity) I pour thee out ;’ twice (it is done) silently. 4. Then to the west, with his face turned eastward, he begins to husk the grain, with his right hand lying over the left. 5. After the grain has three times been winnowed, he should wash it thrice (if it is destined) for the gods, they say, twice, if for men, once, if for the Fathers. 6. Having put a (Darbha) purifier (into the pot 13. and 14. On the darbhaéa/u or, as some MSS. read; darbhava/u, see Bloomfield’s note on the Grzhya-samgraha, I, 88, 89. Knauer gives darbhava/um without adding any various readings. Comp. Khadira-Grshya I 1, 23. 7, 2, 3. Khadira-Grzhya II, 1, 9. 4,5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. KhAadira-Grrhya II, 1, 10-13. 6. Hillebrandt, p. 39. 32 GRIHYA-SOTRA OF GOBHILA. in which the oblation is to be prepared), he should pour the grain (into it).
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.
115. 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. 16. The Barhis consists of Kusa grass cut off at the points at which the blades diverge from the main stalk. 17. (The blades should be) cut off near the roots at (the ceremonies directed to) the Fathers. __ 18. If that (i.e. Kusa grass) cannot be obtained, (he may take) any kind of grass, with the exception of Saka grass, of Saccharum reed, of such grass as is apt to break, of Balbaga grass, of Mutava, of Amphidonax reed, of Sus¢ha. 19. (He should get ready the following things, viz.) Agya, rice or barley to be cooked for the sacrifice, the pot in which the oblation of cooked rice (or barley) is prepared, the pot-ladle, the Sruva, the water fetched from a hidden place— 20, And the other things which we shall mention in the course of (our exposition of) the ritual. 1g. As to anugupté 4paf, see above, chap. 1, 9. 28 GRIHYA-SOTRA OF GOBHILA. 21. On that day he should not go away (from his house on a journey, &c.) ; 22. Even from a distant place he should return to his house. 23. (On that day) he may buy goods from others, but not sell (such goods). 24. Let him not speak much. 25. Let him strive to speak the truth. 26. In the afternoon husband and wife, after having bathed, should eat fast-day food which is pleasant to them. It should contain butter (and should be prepared) in the due way. KAwpikA 6, 1. Thus has spoken MAnatantavya: ‘ Unoffered indeed becomes the offering of a man who does not eat fast-day food. 2. ‘He becomes powerless. Hunger will attack him. He does not gain favour among people. His offspring will be perverse. 3. ‘But he who eats fast-day food, becomes powerful. Hunger will not attack him. He gains 26. Kh&dira-Grthya II, 1, 4.6. The commentary explains kusalena: it should be easy to digest. Comp. below, II, 1, 2: (d&rin kurvita) lakshamaprasastin kusalena. 6, 1. The teacher’s name is spelt elsewhere M4nutantavya, which seems to be the more correct spelling. The Kh&dira-Grzhya (II, 1, 5) has M4nadantavya. Dr. Knauer has called attention to several other blunders of the MSS., which are unusually frequent just in this passage. For I have no doubt that in spite of the unanimous agreement of the MSS. we are to change m4nushy4hutir into manushasy4hutir, and I think it very probable, to say the least, that in Stra 4 kAmayetaupavasathikam should be corrected into kimayey4t4m aupavasathikam, though here the singular could possibly be defended by very faithful believers in the authority of the MSS. I PRAPATHAKA, 6 KANDIKA, 14. 29 favour among people. His offspring will be still more blessed. 4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’ 5. Let them sleep that night on the ground.
2I PRAPATHAKA, 6 KANDIKA, 14. 29 favour among people. His offspring will be still more blessed. 4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’ 5. Let them sleep that night on the ground. 6. They should spend that night so as to alternate their sleep with waking, entertaining themselves with tales or with other discourse. 7. But they should avoid doing anything unholy (such as cohabiting together). 8. It is said, that when on a journey, he should not fast. 9. For (say they, in that case) the observance has to be kept by his wife. 10. Let him do (herein) what he likes. 11. In the same way also one who has set up the (Srauta) fires should fast— 12, And (he should observe) what is enjoined by the sacred tradition. 13. Now in the forenoon, after (the sacrificer) has offered his morning oblation, and has walked round the fire on its front side, and strewn to the south of the fire eastward-pointed Darbha grass— 14. (The Brahman) stations himself to the east of that (grass), facing the west, and with the thumb and the fourth finger of his left hand he takes one grass blade from the Brahman’s seat and throws it away to the south-west, in the intermediate direction (between south and west), with (the words), ‘Away has been thrown the dispeller of wealth.’ 4. Or, which is pleasant to him? See the note on §1. 4. Khdira-Grthya II, 1, 7. 14. The ceremonies stated in this Sfitra have to be performed by the Brahman. This is stated in the commentary, and the com- 30 GRIHYA-SOTRA OF GOBHILA. 15. Having touched water, he then sits down on the Brahman’s seat, with (the words), ‘I sit down on the seat of wealth.’ 16. Facing the fire he sits silently, raising his joined hands, till the end of the ceremony. 17. Let him speak (only) what refers to the due performance of the sacrifice. 18. Let him not speak what is unworthy of the sacrifice, 19. If he has spoken what is unworthy of the sacrifice, let him murmur a verse, or a Yagus, sacred to Vishzu. 20, Or let him only say, ‘ Adoration to Vishzu !’ 21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a
320, Or let him only say, ‘ Adoration to Vishzu !’ 21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a parison of parallel texts leaves no doubt as to the correctness of this view. Thus Hiramyakesin says (I, 1): etasmin kale brahma yagnopavitam kritvapa akamyaparenagnim dakshivAtikramya brahmasadanat trimam nirasya, &c. Comp. also the corresponding passages of the Srauta ritual given by Hillebrandt, Neu- und Vollmondsopfer, p. 17. I do not think it probable, however, that we should read brahmassan4t, so that it would be distinctly expressed by the text that the Brahman is the subject (comp. Dr. Knauer’s Introduction, p. viii). For we read in this same Sftra brahm4sanat tr7azam abhisamgrzhya; in Sftra 15, brahm4sana upavisati; in Sitra 21, brahmasane nidhaya: of these passages it is in the second made probable by the sense, and it is certain in the third, that brahm4sana is to be understood as a compound equal to brahmasadana. Thus it would, in my opinion, be unnatural not to explain it in the same way also in the first passage. ParAvasu is opposed to Vasu (Sftra 15) in the same way as some texts, for instance Apastamba, oppose Parigvasu to Arvagvasu. 16 seqq. Khadira-Grrhya I, 1, 19 seqq. a1. ‘In the same way’ refers to the ceremonies stated in Sftras I PRAPATHAKA, 7 KANDIKA, 6. 31 bolster of Darbha grass, and should return in the same way (in which he has gone to the Brahman’s seat), and then should perform the other (duties). KAwpikA 7. 1. He then washes the mortar, the pestle, and the winnowing basket, strews to the west of the fire eastward-pointed Darbha grass, and puts (the mortar, &c.) on (that grass). 2. He then pours out, with a brazen vessel or with the pot in which the oblations of cooked rice are prepared, the grain destined for sacrifice, rice or barley— 3. Once pronouncing the name of the deity (to whom the offering will be made): ‘Agreeable to such and such (a deity) I pour thee out ;’ twice (it is done) silently. 4. Then to the west, with his face turned eastward, he begins to husk the grain, with his right hand lying over the left. 5. After the grain has three times been winnowed, he should wash it thrice (if it is destined) for the gods, they say, twice, if for men, once, if for the Fathers. 6. Having put a (Darbha) purifier (into the pot 13. and 14. On the darbhaéa/u or, as some MSS. read; darbhava/u, see Bloomfield’s note on the Grzhya-samgraha, I, 88, 89. Knauer gives darbhava/um without adding any various readings. Comp. Khadira-Grshya I 1, 23. 7, 2, 3. Khadira-Grzhya II, 1, 9. 4,5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. KhAadira-Grrhya II, 1, 10-13. 6. Hillebrandt, p. 39. 32 GRIHYA-SOTRA OF GOBHILA. in which the oblation is to be prepared), he should pour the grain (into it).
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.
No commentary for this page.