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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. If the chief oblations consist in Agya, they are both preceded and followed by the Mahavy4hriti oblations. See below, chap. 9, Stra 27. 16. On the 4vapa (i.e. the special characteristic offerings of each sacrifice) see Sankhayana-Grzhya I, 9, 12, and the note there (vol. xxix, p. 28). 19. According to the commentary, etad would belong to sauvish/akrtam (Sftra 18): ‘After he has sacrificed that, he should throw the pot-ladle into the fire. The comparison of Baudhayana I, 17, 23, atraitan mekshazam 4havantyesnupraharati (Hillebrandt, p. 119, note 3), shows that the commentary is wrong, and that etad belongs to mekshanam. I PRAPATHAKA, 8 KANDIKA, 29. 37 21. The Sruva he should not throw into the fire, say some (teachers). 22. By one who has not set up the sacred fires, the mess of cooked food should be offered to Agni at the festivals both of the full and of the new moon. 23. To Agni, or to Agni and Soma, by one who has set them up, at the full-moon (sacrifice) ; 24. To Indra, or to Indra and Agni, or to Mahendra, at the new-moon (sacrifice). 25. Or also one who has set up the sacred fires, should offer it to Agni at the festivals both of the full and of the new moon. 26. Having put a piece of wood (on the fire), and having afterwards sprinkled (water) round (the fire), he performs the Yag#avd4stu ceremony (in the following way) : 27. From that same Barhis he should take a handful of Kusa grass, and should dip it thrice into the Agya or into the Havis, the points, the middle, and the roots, with (the words), ‘May the birds come, licking what has been anointed.’ 28. He then should besprinkle that (handful of grass) with water, and should throw it into the fire with (the verse), ‘Thou who art the lord of cattle, Rudra, who walkest with the lines (of cattle), the manly one: do no harm to our cattle; let this be offered to thee! Sv4ha!’ 29. This (ceremony) they call Yag#avastu. 22-25. Comp. KhAdira-Grshya II, 2, 1-4. 26-29. Khadira-Grzhya II, 1, 26 seq.; Grzhya-samgraha II, I seq. 27. The expression tata eva barhishad has occurred already at chap. 7,21. The Mantra re-occurs in Vag. Samhit4 II, 16¢e, &c. 38 GRIHYA-SOUTRA OF GOBHILA. KAnpikA 9. 1. He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman. 2. He should try to satiate him. 3. They say indeed with regard to sacrifice : ‘Through the Brahmava’s being satiated (with sacrificial food) I become satiated myself? 4. Then (he should give to the Brahman) what other food has just become ready. 5. Then he should try to gain the favour of Brahmazas by (gifts of) food. 6. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman. 7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.
26. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman. 7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel. 8. The Brahman is the only officiating priest at the Pakayagaas. g. (The sacrificer) himself is Hotvz. ° 10. A full vessel (see Sfitra 7) is the lowest sacrificial fee at a Pakayag#a. 11. The highest is unlimited. 12. Thus Sud4s Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and 9, 1. Khadira-Grzhya II, 1, 29. 6 seqq. Kh&dira-Grhya II, 1, 30. 31. 8, 9. The native authorities divide these two Sftras after rztvik ; I propose to divide after pakayagf#eshu. 12. The commentary here refers to the rule of the Drahyd4yaaasfitra (=Lasy4yana VIII, 1, 2): samkhy4matre fa dakshiné gavah, I PRAPATHAKA, 9 KANDIKA, 18. 39 Agni, gave one hundred thousand (cows as the sacrificial fee), 13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at-his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented) : what ought he to do? 14. Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon. 15. During that interval he should try to obtain sacrificial food or to find a sacrificer. 16. Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them. 17. Or he should at least sacrifice water; thus has said Pakayagzia, the son of Id&. For (even if he offers only water) the sacrifice has been performed. 18. And there is an expiation for one who has not sacrificed.. 14 seq. KhAdira-Grzhya II, 2, 5 seq. ; SAnkhayana-Grshya I, 3, 6. 16 seqq. Kh&dira-Grihya II, 2, 10 seqq. In this teacher Pakayagiia, son of Ida, whose opinion on the performance of certain P&kayagéias is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Prag4tha, to whom the authorship of a number of Sfktas in the Pragdtha book (Rigveda, Madala VIII) is ascribed. 18, 19. By the repetition of iti these Sfitras seem to be characterised as continuing the statement of Paékayagfa’s opinion ; comp. Dr. Knauer’s Introduction, p. xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9. 40 GRIHYA-SOTRA OF GOBHILA. 19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow. 20. Here they say also: 21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.
3xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9. 40 GRIHYA-SOTRA OF GOBHILA. 19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow. 20. Here they say also: 21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food. 22. When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations. 23. For thus also his vow has been duly kept. 24. These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter. 25. After the end of the Mantra follows: the word Svah4. 26. At Agya oblations he should only prepare that Agya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Agya portions nor the Svishéakvzt. 27. At Agya oblations he should, if no special rule is given, sacrifice with the Mah4vy4hrztis before and after (the chief ceremonies). 22. ‘He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).’ Karmapradifpa. 24. Is Havis here used as opposed to Agya (Sftra 26), in the same way in which K&ty4yana says (Sraut. I, 9, 1. 20): ‘ vrihfn yavan va havishi; ubhayata 4gyam havishak’? Comp. below, III, 8, 103 Asvalayana-Grihya I, 10, 26. 25. Khadira-Grthya I, 1, 15. 26. As to upaghatam, comp. the note on chap. 8, 2. 27. Sankh4yana-Grrhya I, 12, 13; Kh&dira-Grehya I, 3, 12-13, where the traditional division of the Sftras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used. I PRAPATHAKA, 9 KAWDIKA, 29. 4I 28. As at the wedding, thus at the tonsure (of the child’s head), the initiation (of the BrahmaAérin), and at the cutting of the beard. 29. At the end of the ceremony the Vamadevya is sung for the sake of averting evil. The V4madevya is sung for the sake of averting evil. End of the First PrapA¢haka. the word 4gy4hutishu in the beginning of SQtra 26, and it would have been superfluous if he had repeated it in connection with the words naégyabh4gau na svish/akrit. In the corresponding Sfdtras of the KhAdira the case was different, and there the words nagyabhagau na svish/akrit inevitably required the addition of a word like 4gyahutishu, by which to show which class of sacrifices it was which required no Agyabhgas and no Svishfakrit. The following word in the Khadira text, however, anddese, should be referred, against tradition, to Sftra 13, as is shown by the comparison of Sankh4yana-Grthya I, 12, 13.
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 the chief oblations consist in Agya, they are both preceded and followed by the Mahavy4hriti oblations. See below, chap. 9, Stra 27. 16. On the 4vapa (i.e. the special characteristic offerings of each sacrifice) see Sankhayana-Grzhya I, 9, 12, and the note there (vol. xxix, p. 28). 19. According to the commentary, etad would belong to sauvish/akrtam (Sftra 18): ‘After he has sacrificed that, he should throw the pot-ladle into the fire. The comparison of Baudhayana I, 17, 23, atraitan mekshazam 4havantyesnupraharati (Hillebrandt, p. 119, note 3), shows that the commentary is wrong, and that etad belongs to mekshanam. I PRAPATHAKA, 8 KANDIKA, 29. 37 21. The Sruva he should not throw into the fire, say some (teachers). 22. By one who has not set up the sacred fires, the mess of cooked food should be offered to Agni at the festivals both of the full and of the new moon. 23. To Agni, or to Agni and Soma, by one who has set them up, at the full-moon (sacrifice) ; 24. To Indra, or to Indra and Agni, or to Mahendra, at the new-moon (sacrifice). 25. Or also one who has set up the sacred fires, should offer it to Agni at the festivals both of the full and of the new moon. 26. Having put a piece of wood (on the fire), and having afterwards sprinkled (water) round (the fire), he performs the Yag#avd4stu ceremony (in the following way) : 27. From that same Barhis he should take a handful of Kusa grass, and should dip it thrice into the Agya or into the Havis, the points, the middle, and the roots, with (the words), ‘May the birds come, licking what has been anointed.’ 28. He then should besprinkle that (handful of grass) with water, and should throw it into the fire with (the verse), ‘Thou who art the lord of cattle, Rudra, who walkest with the lines (of cattle), the manly one: do no harm to our cattle; let this be offered to thee! Sv4ha!’ 29. This (ceremony) they call Yag#avastu. 22-25. Comp. KhAdira-Grshya II, 2, 1-4. 26-29. Khadira-Grzhya II, 1, 26 seq.; Grzhya-samgraha II, I seq. 27. The expression tata eva barhishad has occurred already at chap. 7,21. The Mantra re-occurs in Vag. Samhit4 II, 16¢e, &c. 38 GRIHYA-SOUTRA OF GOBHILA. KAnpikA 9. 1. He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman. 2. He should try to satiate him. 3. They say indeed with regard to sacrifice : ‘Through the Brahmava’s being satiated (with sacrificial food) I become satiated myself? 4. Then (he should give to the Brahman) what other food has just become ready. 5. Then he should try to gain the favour of Brahmazas by (gifts of) food. 6. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman. 7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.
26. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman. 7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel. 8. The Brahman is the only officiating priest at the Pakayagaas. g. (The sacrificer) himself is Hotvz. ° 10. A full vessel (see Sfitra 7) is the lowest sacrificial fee at a Pakayag#a. 11. The highest is unlimited. 12. Thus Sud4s Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and 9, 1. Khadira-Grzhya II, 1, 29. 6 seqq. Kh&dira-Grhya II, 1, 30. 31. 8, 9. The native authorities divide these two Sftras after rztvik ; I propose to divide after pakayagf#eshu. 12. The commentary here refers to the rule of the Drahyd4yaaasfitra (=Lasy4yana VIII, 1, 2): samkhy4matre fa dakshiné gavah, I PRAPATHAKA, 9 KANDIKA, 18. 39 Agni, gave one hundred thousand (cows as the sacrificial fee), 13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at-his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented) : what ought he to do? 14. Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon. 15. During that interval he should try to obtain sacrificial food or to find a sacrificer. 16. Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them. 17. Or he should at least sacrifice water; thus has said Pakayagzia, the son of Id&. For (even if he offers only water) the sacrifice has been performed. 18. And there is an expiation for one who has not sacrificed.. 14 seq. KhAdira-Grzhya II, 2, 5 seq. ; SAnkhayana-Grshya I, 3, 6. 16 seqq. Kh&dira-Grihya II, 2, 10 seqq. In this teacher Pakayagiia, son of Ida, whose opinion on the performance of certain P&kayagéias is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Prag4tha, to whom the authorship of a number of Sfktas in the Pragdtha book (Rigveda, Madala VIII) is ascribed. 18, 19. By the repetition of iti these Sfitras seem to be characterised as continuing the statement of Paékayagfa’s opinion ; comp. Dr. Knauer’s Introduction, p. xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9. 40 GRIHYA-SOTRA OF GOBHILA. 19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow. 20. Here they say also: 21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.
3xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9. 40 GRIHYA-SOTRA OF GOBHILA. 19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow. 20. Here they say also: 21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food. 22. When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations. 23. For thus also his vow has been duly kept. 24. These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter. 25. After the end of the Mantra follows: the word Svah4. 26. At Agya oblations he should only prepare that Agya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Agya portions nor the Svishéakvzt. 27. At Agya oblations he should, if no special rule is given, sacrifice with the Mah4vy4hrztis before and after (the chief ceremonies). 22. ‘He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).’ Karmapradifpa. 24. Is Havis here used as opposed to Agya (Sftra 26), in the same way in which K&ty4yana says (Sraut. I, 9, 1. 20): ‘ vrihfn yavan va havishi; ubhayata 4gyam havishak’? Comp. below, III, 8, 103 Asvalayana-Grihya I, 10, 26. 25. Khadira-Grthya I, 1, 15. 26. As to upaghatam, comp. the note on chap. 8, 2. 27. Sankh4yana-Grrhya I, 12, 13; Kh&dira-Grehya I, 3, 12-13, where the traditional division of the Sftras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used. I PRAPATHAKA, 9 KAWDIKA, 29. 4I 28. As at the wedding, thus at the tonsure (of the child’s head), the initiation (of the BrahmaAérin), and at the cutting of the beard. 29. At the end of the ceremony the Vamadevya is sung for the sake of averting evil. The V4madevya is sung for the sake of averting evil. End of the First PrapA¢haka. the word 4gy4hutishu in the beginning of SQtra 26, and it would have been superfluous if he had repeated it in connection with the words naégyabh4gau na svish/akrit. In the corresponding Sfdtras of the KhAdira the case was different, and there the words nagyabhagau na svish/akrit inevitably required the addition of a word like 4gyahutishu, by which to show which class of sacrifices it was which required no Agyabhgas and no Svishfakrit. The following word in the Khadira text, however, anddese, should be referred, against tradition, to Sftra 13, as is shown by the comparison of Sankh4yana-Grthya I, 12, 13.
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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