Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1F 2 68 GRIHYA-SOTRA OF GOBHILA. 48. At the end of that (period) a mess of boiled rice-grains (is offered) to Savitrz. 49. Then he may do what he likes. 50. A cow constitutes the sacrificial fee. End of the Second Prap4¢saka. 49, 50. Dr. Knauer very pertinently calls attention to the fact that these SQitras are not repeated, as is the rule with regard to the concluding words of an Adhyfya or Prapf/haka. Comp. chap. 8, 25 note. III PRAPATHAKA, I KANDIKA, 2. 69 PrapArwaKA III, KAworxA 1. 1. Now (follows) the Godana ceremony (or cutting of the beard), in the sixteenth year. 2. The cutting of the hair (and the beard) has been explained by the (description of the) Kdd4karama (II, 9). 1, 1. After the description of the regular Upanayana here follow, in chaps. 1 and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, Sankhayana-Grshya II, 11 and 12. By the followers of the S&ma-veda the ceremony of the Godfna, or cutting of the beard (comp. Sankhayana I, 28, 19 ; Paraskara II, 1, 7 seq. ; Asvalayana I, 18), was put into connection with their system of Vratas ; the undergoing of the Godanavrata enabled the student to study the Parvartika of the Saémaveda. In the commentary on Gobhila ITI, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in Sftra 28: ‘ The Upanayana-vrata has been declared to refer to the study of the Savitri (comp. Bloomfield’s notes on Grthya-samgraha II, 42. 43); the God4na-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavaména (this is the Parvartika of the Sama-veda) ; the Vr&tika-vrata, to the study of the Aranyaka, with the exclusion of the Sukriya sections ; the Aditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the Upanishad- Bréhmana; the Gyaish/hasimika-vrata, to the study of the Agyadohas.’ The Vratas were connected with a repetition of the Upanayana ceremony (Sfitras ro seq.) in the way stated in my note on Sankhayana II, 12, 1.—KhA&dira-Grzhya II, 5, 1 seq. 2. Comp. Sankh4yana I, 28, 19, ‘The God4nakarman is identical with the A(Qdakarman.’ PAraskara II, 1, 7, ‘At the Kesdnta ceremony he says, ‘“‘ Hair and beard ”’ (instead of “ hair,” as at the Kdakarana).’ 70 GRIHYA-SOTRA OF GOBHILA. 3. The student has his hair (and beard) cut himself. 4. He has all the hair of his body shaven. 5. The sacrificial fee given by a Brahmava consists of an ox and a cow, 6. That given by a Kshatriya, of a pair of horses, 7. That given by a Vaisya, of a pair of sheep. 8. Or a cow (is given by persons) of all (castes). 9. A goat (is given) to the person who catches up the hair. 10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro).
2That given by a Vaisya, of a pair of sheep. 8. Or a cow (is given by persons) of all (castes). 9. A goat (is given) to the person who catches up the hair. 10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro). 11, (The use of) a garment, however, which has not yet been washed, is not required (here), 12. Nor the adornment. 13. (One should) not initiate one who does not intend to kéep the vow through one year. 14. Handing over to him (i.e. to the student) a staff, which should be made of (the wood of) a tree, he directs him (to observe the duties connected with his vow, in the following words) : 15. ‘ Obey thy teacher, except in sinful conduct. 16. ‘Avoid anger and falsehood, 17. ‘Sexual intercourse, 18. ‘ Sleeping on high (bedsteads), 19. ‘Performances of singing, dancing, &c., the use of perfumes and of collyrium, 3. At the AQdakarama the child sits in the mother’s lap and others perform the rites for him. 10. See the note on Sfittra 1. 11, Comp. above, II, 10, 7. III PRAPATHAKA, I KANDIKA, 33. 7t 20. ‘ Bathing, 21. ‘Combing the head, cleansing the teeth, washing the feet, 22. ‘Shaving, 23. ‘Eating honey and flesh, 24. ‘Mounting a chariot yoked with cattle, 25. ‘ Wearing shoes in the village, 26. ‘ Svayam-indriya-mofanam.’ 27. Wearing the girdle, going the rounds for alms, carrying a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning: these are his standing duties. 28. The God4na-vrata, the Vrdtika-vrata, the Aditya-vrata, the Aupanishada-vrata, the GyaishthasAmika-vrata (last) one year (each). 29. Touching water in the evening and in the morning (is prescribed) for these (Vratas). 30. The Aditya-vrata, however, some do not undergo. 31. They who undergo it, wear one garment. 32. They allow nothing to be between (themselves and) the sun, except trees and (the roofs of) houses. 33. They do not descend into water deeper than knee-deep, except on the injunction of their teacher. 28. The meaning of these expressions has been explained in the note on Sfitra r. 30. According to the commentary some study the Sukriyas as a part of the Aranyaka ; these do not undergo the Aditya-vrata. Others, for instance the Kauthumas, separate the Sukriyas from the Aranyaka and keep a special vow, the Aditya-vrata, by which they are enabled to study those texts, 72 GRIHYA-SOTRA OF GOBHILA. KAwpikA 2. 1. For the Mahandmni verses (the Vrata is to be kept) twelve years, 2. (Or) nine, six, three (years). 3. These are the various possibilities. 4. Or also one year, according to some (teachers). 5. (In this case), however, the observances are enhanced. 6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses. 7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) :
35. (In this case), however, the observances are enhanced. 6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses. 7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) : 8. ‘ The mothers forsooth say to their sons, when they suckle them : g. ‘“ Become men, my little sons, who endeavour to accomplish the Sakvart-vrata!”’ 10. During (the Vrata preparatory to the study of) these (i.e. the Mahanamnt verses), touching water at the time of each Savana (is prescribed). 11. Let him not eat in the morning before he has touched water. 12. In the evening, after he has touched water, he should not eat, before he has put the piece of wood on the fire. 2,1. Regarding the Mahanimni or Sakvarf verses and the observances connected with their study, comp. Sankhdyana II, 12 (see especially the note on II, 12, 13) and the sixth Adhy4ya of that text. Khadira-Grchya II, 5, 22 seq. 10. The rules as to ‘touching water’ have been given above, I, 2, 5 seq. The three Savanas or Soma-pressings of which the Soma sacrifice consists, are the prataf-savana, the madhyandinasavana, and the tritiya-savana, i.e. the morning Savana, the midday Savana, and the third or evening Savana. 12. Comp. above, II, 10, 46; III, 1, 27. III PRAPATHAKA, 2 KANDIKA, 31. 73 13. He should wear dark clothes. 14. He should eat dark food. 15. Let him be devoted to his teacher. 16. Let him make way for nobody. 17. He should be addicted to austerities. 18. He should stand in day-time. 19. He should sit at night. 20. And when it is raining, he should not retire to a covered place. 21. He should say to (the god) when he sends rain, ‘ The Sakvarts are water.’ 22. When (the god) sends lightning, he should say to him, ‘Such forsooth is the nature of the Sakvarts.’ 23. When (the god) thunders, he should say to him, ‘ The great voice of the great (cow) !’ 24. Let him not cross a river without touching water. 25. Let him not ascend a ship. 26. If his life is in danger, however, he may ascend (a ship), after having touched water. 27. In the same way (he should touch water) having disembarked. 28. For in water the virtue of the Mahanamnis is contained. 29. If he practises these duties, (the god) Parganya will send rain according to his wish. 30. The rules about dark (clothes), standing, sitting, (making) way, and (dark) food may be considered as optional. 31. After he has kept his vow through one third (of the prescribed time, the teacher) should 30. See Sfitras 13. 18. 19. 16. 14. 74 GRIHYA-SOTRA OF GOBHILA. sing to him the (first) Stotriya verse (of the Mah4ndmnis). 32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time). 33. Or all (the three verses) at the end of the whole (time). 34. He should sing them to (the student) who has fasted and shuts his eyes.
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.
1F 2 68 GRIHYA-SOTRA OF GOBHILA. 48. At the end of that (period) a mess of boiled rice-grains (is offered) to Savitrz. 49. Then he may do what he likes. 50. A cow constitutes the sacrificial fee. End of the Second Prap4¢saka. 49, 50. Dr. Knauer very pertinently calls attention to the fact that these SQitras are not repeated, as is the rule with regard to the concluding words of an Adhyfya or Prapf/haka. Comp. chap. 8, 25 note. III PRAPATHAKA, I KANDIKA, 2. 69 PrapArwaKA III, KAworxA 1. 1. Now (follows) the Godana ceremony (or cutting of the beard), in the sixteenth year. 2. The cutting of the hair (and the beard) has been explained by the (description of the) Kdd4karama (II, 9). 1, 1. After the description of the regular Upanayana here follow, in chaps. 1 and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, Sankhayana-Grshya II, 11 and 12. By the followers of the S&ma-veda the ceremony of the Godfna, or cutting of the beard (comp. Sankhayana I, 28, 19 ; Paraskara II, 1, 7 seq. ; Asvalayana I, 18), was put into connection with their system of Vratas ; the undergoing of the Godanavrata enabled the student to study the Parvartika of the Saémaveda. In the commentary on Gobhila ITI, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in Sftra 28: ‘ The Upanayana-vrata has been declared to refer to the study of the Savitri (comp. Bloomfield’s notes on Grthya-samgraha II, 42. 43); the God4na-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavaména (this is the Parvartika of the Sama-veda) ; the Vr&tika-vrata, to the study of the Aranyaka, with the exclusion of the Sukriya sections ; the Aditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the Upanishad- Bréhmana; the Gyaish/hasimika-vrata, to the study of the Agyadohas.’ The Vratas were connected with a repetition of the Upanayana ceremony (Sfitras ro seq.) in the way stated in my note on Sankhayana II, 12, 1.—KhA&dira-Grzhya II, 5, 1 seq. 2. Comp. Sankh4yana I, 28, 19, ‘The God4nakarman is identical with the A(Qdakarman.’ PAraskara II, 1, 7, ‘At the Kesdnta ceremony he says, ‘“‘ Hair and beard ”’ (instead of “ hair,” as at the Kdakarana).’ 70 GRIHYA-SOTRA OF GOBHILA. 3. The student has his hair (and beard) cut himself. 4. He has all the hair of his body shaven. 5. The sacrificial fee given by a Brahmava consists of an ox and a cow, 6. That given by a Kshatriya, of a pair of horses, 7. That given by a Vaisya, of a pair of sheep. 8. Or a cow (is given by persons) of all (castes). 9. A goat (is given) to the person who catches up the hair. 10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro).
2That given by a Vaisya, of a pair of sheep. 8. Or a cow (is given by persons) of all (castes). 9. A goat (is given) to the person who catches up the hair. 10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro). 11, (The use of) a garment, however, which has not yet been washed, is not required (here), 12. Nor the adornment. 13. (One should) not initiate one who does not intend to kéep the vow through one year. 14. Handing over to him (i.e. to the student) a staff, which should be made of (the wood of) a tree, he directs him (to observe the duties connected with his vow, in the following words) : 15. ‘ Obey thy teacher, except in sinful conduct. 16. ‘Avoid anger and falsehood, 17. ‘Sexual intercourse, 18. ‘ Sleeping on high (bedsteads), 19. ‘Performances of singing, dancing, &c., the use of perfumes and of collyrium, 3. At the AQdakarama the child sits in the mother’s lap and others perform the rites for him. 10. See the note on Sfittra 1. 11, Comp. above, II, 10, 7. III PRAPATHAKA, I KANDIKA, 33. 7t 20. ‘ Bathing, 21. ‘Combing the head, cleansing the teeth, washing the feet, 22. ‘Shaving, 23. ‘Eating honey and flesh, 24. ‘Mounting a chariot yoked with cattle, 25. ‘ Wearing shoes in the village, 26. ‘ Svayam-indriya-mofanam.’ 27. Wearing the girdle, going the rounds for alms, carrying a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning: these are his standing duties. 28. The God4na-vrata, the Vrdtika-vrata, the Aditya-vrata, the Aupanishada-vrata, the GyaishthasAmika-vrata (last) one year (each). 29. Touching water in the evening and in the morning (is prescribed) for these (Vratas). 30. The Aditya-vrata, however, some do not undergo. 31. They who undergo it, wear one garment. 32. They allow nothing to be between (themselves and) the sun, except trees and (the roofs of) houses. 33. They do not descend into water deeper than knee-deep, except on the injunction of their teacher. 28. The meaning of these expressions has been explained in the note on Sfitra r. 30. According to the commentary some study the Sukriyas as a part of the Aranyaka ; these do not undergo the Aditya-vrata. Others, for instance the Kauthumas, separate the Sukriyas from the Aranyaka and keep a special vow, the Aditya-vrata, by which they are enabled to study those texts, 72 GRIHYA-SOTRA OF GOBHILA. KAwpikA 2. 1. For the Mahandmni verses (the Vrata is to be kept) twelve years, 2. (Or) nine, six, three (years). 3. These are the various possibilities. 4. Or also one year, according to some (teachers). 5. (In this case), however, the observances are enhanced. 6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses. 7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) :
35. (In this case), however, the observances are enhanced. 6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses. 7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) : 8. ‘ The mothers forsooth say to their sons, when they suckle them : g. ‘“ Become men, my little sons, who endeavour to accomplish the Sakvart-vrata!”’ 10. During (the Vrata preparatory to the study of) these (i.e. the Mahanamnt verses), touching water at the time of each Savana (is prescribed). 11. Let him not eat in the morning before he has touched water. 12. In the evening, after he has touched water, he should not eat, before he has put the piece of wood on the fire. 2,1. Regarding the Mahanimni or Sakvarf verses and the observances connected with their study, comp. Sankhdyana II, 12 (see especially the note on II, 12, 13) and the sixth Adhy4ya of that text. Khadira-Grchya II, 5, 22 seq. 10. The rules as to ‘touching water’ have been given above, I, 2, 5 seq. The three Savanas or Soma-pressings of which the Soma sacrifice consists, are the prataf-savana, the madhyandinasavana, and the tritiya-savana, i.e. the morning Savana, the midday Savana, and the third or evening Savana. 12. Comp. above, II, 10, 46; III, 1, 27. III PRAPATHAKA, 2 KANDIKA, 31. 73 13. He should wear dark clothes. 14. He should eat dark food. 15. Let him be devoted to his teacher. 16. Let him make way for nobody. 17. He should be addicted to austerities. 18. He should stand in day-time. 19. He should sit at night. 20. And when it is raining, he should not retire to a covered place. 21. He should say to (the god) when he sends rain, ‘ The Sakvarts are water.’ 22. When (the god) sends lightning, he should say to him, ‘Such forsooth is the nature of the Sakvarts.’ 23. When (the god) thunders, he should say to him, ‘ The great voice of the great (cow) !’ 24. Let him not cross a river without touching water. 25. Let him not ascend a ship. 26. If his life is in danger, however, he may ascend (a ship), after having touched water. 27. In the same way (he should touch water) having disembarked. 28. For in water the virtue of the Mahanamnis is contained. 29. If he practises these duties, (the god) Parganya will send rain according to his wish. 30. The rules about dark (clothes), standing, sitting, (making) way, and (dark) food may be considered as optional. 31. After he has kept his vow through one third (of the prescribed time, the teacher) should 30. See Sfitras 13. 18. 19. 16. 14. 74 GRIHYA-SOTRA OF GOBHILA. sing to him the (first) Stotriya verse (of the Mah4ndmnis). 32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time). 33. Or all (the three verses) at the end of the whole (time). 34. He should sing them to (the student) who has fasted and shuts his eyes.
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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