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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 10. Then the mother, having dressed the son in a clean garment, hands him, from south to north, 6. I am not sure about the meaning of prathamoddish/a eva, I have translated according to the commentary, which has the following note: prathamoddish/a eva prathamam yah k4la uddish/as kathitaA tasminn eva kle tritiyay4m ity etat—The commentary then mentions a reading prathamodita eva, in which udita may either be derived from vad or from ud-i. 8 seq. The Namakarama. Khiadira-Grzhya II, 3, 6 seq. 10, 11. Comp. above, Sittras 2. 3. 58 GRIHYA-SOTRA OF GOBHILA. with his face turned to the north, to the performer (of the ceremony). 11. She then passes behind his back and sits down to the north (of him), on northward-pointed Darbha grass. 12. He then sacrifices to Pragdpati, to the Tithi (of the child’s birth), to the Nakshatra (of the child’s birth), and to the (presiding) deity (of that Tithi and of that Nakshatra). 13. He then murmurs the Mantra, ‘Who art thou? What person art thou?’ (MB. I, 5, 14. 15), touching the sense-organs at (the boy’s) head. 14. In (the passage of the Mantra), ‘Enter upon the month, that belongs to Ahaspati (i.e. the lord of days), N. N.!’ and at the end of the Mantra he should give him a name beginning with a sonant, with a semivowel in it, with a long vowel or the Visarga at the end, (and formed with) a Krzt (suffix). 15. It should not contain a Taddhita (suffix). 16. (He should give a name with) an odd (number of syllables), ending in -d4, to girls. 17. And after he has told the name to the mother first, they may do what they like. 18. A cow constitutes the sacrificial fee. 19. Every month (after the birth) of the boy, (or) 12, Sdénkhayana-Grrhya I, 25,5. In the same Grzhya the enumeration of the Nakshatras with their presiding deities is given, I, 26. 14. Sankhfyana-Grzhya I, 24, 4; Asvaldyana I, 15, 4 Paraskara I,17, 2. In the text read dirghabhinish/4nantam instead of dirghabhinish/A4nantam, 1g. Monthly sacrifice in commemoration of the child’s birth. Possibly we should translate: Every month (after the birth) of the boy, through one year (comp. Sankhayana I, 25, 10. 11), or on the Parvan days, &c. 11 PRAPATHAKA, 8 KANDIKA, 25. 59 after one year, or on the Parvan days of the year (i.e. on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs. 20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.
2on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs. 20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra. 21. When (the father) returns from a journey, or when (the son) begins to know, ‘ This is my father,’ or when (the son) has been initiated, (the father) should grasp with his two hands his son round the head, and should murmur, ‘ From limb by limb thou art produced’ (MB. I, 5, 16-18). 22, With (the formula), ‘With the cattle’s hisskara I kiss thee’ (1.1. 19) he should kiss him. Then he may do what he likes. 23. In the same way (he should do) to his younger sons— 24. According to their age or in the order in which he meets them. 25. Girls he should silently kiss on their head; he should silently kiss them on their head. 20. Sankhayana-Grchya I, 25, 6. a1 seq. The father’s returning fromajourney. KhAdira- Grrhya II, 3,13 seq. As to upeta, comp. Sankhayana-Grrhya II, 1, rnote. The position of the words in Sftra 21 is irregular, so as to raise the suspicion that the words yad4 va...upetasya va (‘or when the son begins to know... . has been initiated’) are an insertion into the text of Gobhila, made by a later compiler, or into a more ancient text, made by Gobhila himself. Comp. Paraskara I, 18. 2s. As to the repetition of the last words of this Sfitra, see the notes on I, 4, 31; II, 10, 50; III, 6, 15. 60 GRIHYA-SOTRA OF GOBHILA. KAwnoikA 9, 1. Now follows the tonsure of the child’s head, in the third year. | 2. To the east of the house on a surface besmeared (with cow-dung} wood has been put on the fire. 3. There the following things have been placed : 4. To the south (of the fire) twenty-one Darbha blades, a brass vessel with hot water, a razor of Udumbara wood or a mirror, and a barber with a razor in his hand; 5. To the north, bull’s dung and a mess of boiled rice with sesamum seeds which may be more or less cooked. 6. Let them fill vessels separately with rice and barley, with sesamum seeds and beans, and let them place (those vessels) to the east (of the fire). 7. The boiled rice with sesamum seeds (Satra 5) and all seeds (mentioned in Sdtra 6) are given to the barber. 8. Then the mother, having dressed the son ina clean garment, sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 9,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note. 2. Comp. above, II, 1, 13. 5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39.
39,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note. 2. Comp. above, II, 1, 13. 5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39. 6. I believe that four vessels were filled, one with rice, one with barley, one with sesamum seeds, and one with beans. The Dvandva compounds vrihiyavais and tilam4shais cannot justify the conclusion that one vessel was filled with rice and barley mixed, and another with sesamum seeds and beans, for the plural pAtrazi shows that there were more than two vessels. Asvalayana I, 17, 2, says, vrihiyavamashatilanam prithak pQrnasaravani. II PRAPATHAKA, 9 KANDIKA, 16. 61 9. To the west (of her), facing the east, the person stations himself who is going to. perform that (ceremony). 10. He then murmurs, fixing his thoughts on Savitrz, looking at the barber, (the Mantra), ‘ Hither has come Savitz with his razor’ (MB. I, 6, 1). 11. And fixing his thoughts on VA4yu, looking at the brass vessel with warm water, (he murmurs the Mantra), ‘With warm water, O Vayu, come hither’ (ibid, 2). 12. Drawing water (out of that vessel) with his right hand he moistens the patch of hair on the right side (of the boy’s head) with (the Mantra), ‘May the waters moisten thee for life’ (ibid. 3). 13. With (the Mantra), ‘Vishzu’s tusk art thou’ (ibid. 4) he looks at the razor of Udumbara wood or at the mirror. 14. With (the Mantra), ‘Herb! Protect him!’ (ibid. 5) he puts seven Darbha blades, with their points turned towards (the boy's) head, into the patch of hair on the right side of his head. 15. Pressing them down with his left hand, and seizing with his right hand the razor of Udumbara wood or the mirror, he touches with it (the Darbha blades), with the (Mantra), ‘Axe! Do no harm to him!’ (ibid. 6). 16. With (the Mantra), ‘With which Pdshan has shaven Brzhaspati’s head’ (ibid. 7), he moves forward (that razor or the mirror) three times towards the east without cutting (the hair); once with the Yagus, twice silently. 11. I have translated the Mantra according to the reading of Asvalayana (Grzhya I, 17, 6) and P&raskara (II, 1, 6): ushvena Vaya udakenehi. Gobhila has udakenaidhi, 62 GRIHYA-SOTRA OF GOBHILA. 17. Then (the barber) with the razor of metal cuts the hair and throws (the cut off hair ends) on the bull's dung. 18. In the same way (after the same rites have been performed), he cuts the patch of hair on the back-side ; 19. And that on the left side. 20. He should repeat (when going to cut the hair on the back-side, and then again on the left side, the rites stated above), beginning from the moistening of the hair (Sitra 12). 21. Grasping with his two hands (the boy) round his head he should murmur (the verse), ‘ The threefold age of Gamadagni’ (MB. I, 6, 8). 22, In the same way (the rites are performed) for a girl, 23. (But) silently. 24. The sacrifice, however, (is performed) with the Mantra.
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.
19. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 10. Then the mother, having dressed the son in a clean garment, hands him, from south to north, 6. I am not sure about the meaning of prathamoddish/a eva, I have translated according to the commentary, which has the following note: prathamoddish/a eva prathamam yah k4la uddish/as kathitaA tasminn eva kle tritiyay4m ity etat—The commentary then mentions a reading prathamodita eva, in which udita may either be derived from vad or from ud-i. 8 seq. The Namakarama. Khiadira-Grzhya II, 3, 6 seq. 10, 11. Comp. above, Sittras 2. 3. 58 GRIHYA-SOTRA OF GOBHILA. with his face turned to the north, to the performer (of the ceremony). 11. She then passes behind his back and sits down to the north (of him), on northward-pointed Darbha grass. 12. He then sacrifices to Pragdpati, to the Tithi (of the child’s birth), to the Nakshatra (of the child’s birth), and to the (presiding) deity (of that Tithi and of that Nakshatra). 13. He then murmurs the Mantra, ‘Who art thou? What person art thou?’ (MB. I, 5, 14. 15), touching the sense-organs at (the boy’s) head. 14. In (the passage of the Mantra), ‘Enter upon the month, that belongs to Ahaspati (i.e. the lord of days), N. N.!’ and at the end of the Mantra he should give him a name beginning with a sonant, with a semivowel in it, with a long vowel or the Visarga at the end, (and formed with) a Krzt (suffix). 15. It should not contain a Taddhita (suffix). 16. (He should give a name with) an odd (number of syllables), ending in -d4, to girls. 17. And after he has told the name to the mother first, they may do what they like. 18. A cow constitutes the sacrificial fee. 19. Every month (after the birth) of the boy, (or) 12, Sdénkhayana-Grrhya I, 25,5. In the same Grzhya the enumeration of the Nakshatras with their presiding deities is given, I, 26. 14. Sankhfyana-Grzhya I, 24, 4; Asvaldyana I, 15, 4 Paraskara I,17, 2. In the text read dirghabhinish/4nantam instead of dirghabhinish/A4nantam, 1g. Monthly sacrifice in commemoration of the child’s birth. Possibly we should translate: Every month (after the birth) of the boy, through one year (comp. Sankhayana I, 25, 10. 11), or on the Parvan days, &c. 11 PRAPATHAKA, 8 KANDIKA, 25. 59 after one year, or on the Parvan days of the year (i.e. on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs. 20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.
2on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs. 20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra. 21. When (the father) returns from a journey, or when (the son) begins to know, ‘ This is my father,’ or when (the son) has been initiated, (the father) should grasp with his two hands his son round the head, and should murmur, ‘ From limb by limb thou art produced’ (MB. I, 5, 16-18). 22, With (the formula), ‘With the cattle’s hisskara I kiss thee’ (1.1. 19) he should kiss him. Then he may do what he likes. 23. In the same way (he should do) to his younger sons— 24. According to their age or in the order in which he meets them. 25. Girls he should silently kiss on their head; he should silently kiss them on their head. 20. Sankhayana-Grchya I, 25, 6. a1 seq. The father’s returning fromajourney. KhAdira- Grrhya II, 3,13 seq. As to upeta, comp. Sankhayana-Grrhya II, 1, rnote. The position of the words in Sftra 21 is irregular, so as to raise the suspicion that the words yad4 va...upetasya va (‘or when the son begins to know... . has been initiated’) are an insertion into the text of Gobhila, made by a later compiler, or into a more ancient text, made by Gobhila himself. Comp. Paraskara I, 18. 2s. As to the repetition of the last words of this Sfitra, see the notes on I, 4, 31; II, 10, 50; III, 6, 15. 60 GRIHYA-SOTRA OF GOBHILA. KAwnoikA 9, 1. Now follows the tonsure of the child’s head, in the third year. | 2. To the east of the house on a surface besmeared (with cow-dung} wood has been put on the fire. 3. There the following things have been placed : 4. To the south (of the fire) twenty-one Darbha blades, a brass vessel with hot water, a razor of Udumbara wood or a mirror, and a barber with a razor in his hand; 5. To the north, bull’s dung and a mess of boiled rice with sesamum seeds which may be more or less cooked. 6. Let them fill vessels separately with rice and barley, with sesamum seeds and beans, and let them place (those vessels) to the east (of the fire). 7. The boiled rice with sesamum seeds (Satra 5) and all seeds (mentioned in Sdtra 6) are given to the barber. 8. Then the mother, having dressed the son ina clean garment, sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 9,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note. 2. Comp. above, II, 1, 13. 5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39.
39,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note. 2. Comp. above, II, 1, 13. 5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39. 6. I believe that four vessels were filled, one with rice, one with barley, one with sesamum seeds, and one with beans. The Dvandva compounds vrihiyavais and tilam4shais cannot justify the conclusion that one vessel was filled with rice and barley mixed, and another with sesamum seeds and beans, for the plural pAtrazi shows that there were more than two vessels. Asvalayana I, 17, 2, says, vrihiyavamashatilanam prithak pQrnasaravani. II PRAPATHAKA, 9 KANDIKA, 16. 61 9. To the west (of her), facing the east, the person stations himself who is going to. perform that (ceremony). 10. He then murmurs, fixing his thoughts on Savitrz, looking at the barber, (the Mantra), ‘ Hither has come Savitz with his razor’ (MB. I, 6, 1). 11. And fixing his thoughts on VA4yu, looking at the brass vessel with warm water, (he murmurs the Mantra), ‘With warm water, O Vayu, come hither’ (ibid, 2). 12. Drawing water (out of that vessel) with his right hand he moistens the patch of hair on the right side (of the boy’s head) with (the Mantra), ‘May the waters moisten thee for life’ (ibid. 3). 13. With (the Mantra), ‘Vishzu’s tusk art thou’ (ibid. 4) he looks at the razor of Udumbara wood or at the mirror. 14. With (the Mantra), ‘Herb! Protect him!’ (ibid. 5) he puts seven Darbha blades, with their points turned towards (the boy's) head, into the patch of hair on the right side of his head. 15. Pressing them down with his left hand, and seizing with his right hand the razor of Udumbara wood or the mirror, he touches with it (the Darbha blades), with the (Mantra), ‘Axe! Do no harm to him!’ (ibid. 6). 16. With (the Mantra), ‘With which Pdshan has shaven Brzhaspati’s head’ (ibid. 7), he moves forward (that razor or the mirror) three times towards the east without cutting (the hair); once with the Yagus, twice silently. 11. I have translated the Mantra according to the reading of Asvalayana (Grzhya I, 17, 6) and P&raskara (II, 1, 6): ushvena Vaya udakenehi. Gobhila has udakenaidhi, 62 GRIHYA-SOTRA OF GOBHILA. 17. Then (the barber) with the razor of metal cuts the hair and throws (the cut off hair ends) on the bull's dung. 18. In the same way (after the same rites have been performed), he cuts the patch of hair on the back-side ; 19. And that on the left side. 20. He should repeat (when going to cut the hair on the back-side, and then again on the left side, the rites stated above), beginning from the moistening of the hair (Sitra 12). 21. Grasping with his two hands (the boy) round his head he should murmur (the verse), ‘ The threefold age of Gamadagni’ (MB. I, 6, 8). 22, In the same way (the rites are performed) for a girl, 23. (But) silently. 24. The sacrifice, however, (is performed) with the Mantra.
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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