Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132. 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. 35. Having filled a brass vessel with water, having thrown into it all sorts of herbs, and dipped (the student's) hands into it, the teacher should veil (the student’s eyes) from left to right with a (new) garment that has not yet been washed. 36. Or he should sing (the Mahandmnts to him) immediately after he has veiled (his eyes). 37. With veiled eyes, keeping silence, he should abstain from food through a period of three nights, or through one day and one night. 38. Or he should stand in the forest till sunset (and spend the night in the village). 39. On the next morning he should put wood on the fire in the forest, should sacrifice with the Mahdvydhrztis, and should cause the student to look at (the following objects, viz.) 40. Fire, Agya, the sun, a Brahman, a bull, food, water, curds, 41. With (the words), ‘The sky have I beheld! Light have I beheld!’ 35. Comp. Sankhayana-Grshya VI, 3, 7. 36. I.e. the fasting prescribed in SQtras 34 and 37 may, if they like, follow after the teaching of the sacred song, instead of preceding it. : 37. SankhAyana-Grthya II, 12, 6 seq. III PRAPATHAKA, 2 KANDIKA, 49. 75 42. In that way all (the objects stated in Sdtra 40) three times. 43. After the ceremony for averting evil has been performed, the student respectfully salutes the teacher. 44. Thus he has to break the silence (enjoined upon him). 45. A bull, a brass vessel, a garment, an optional gift (of a cow) : this is the sacrificial fee. 46. The first time he may choose (either a bull or a brass vessel). 47. Let him provide his teacher with clothes, according to some (teachers). 48. A mess of cooked food, sacred to Indra, (is prepared). Let him sacrifice of that (food) with this verse, ‘To the Az&, to the SAman we sacrifice’ (Sama-veda I, 369), or (with the verse), ‘ The lord of the seat, the wonderful’ (ibid. I, 171), or with both (verses). 49. This (he should do) at (all) the Anupravakantya ceremonies. 43- Comp. above, I, 9, 29; Sankhdyana VI, 3, 11 seq. 45, 46. The student is to give a fee to his teacher three times, after he has been taught each of the three Stotriya verses (Sfitras 31. 32). To these three &ccasions the four objects stated in Sfitra 45 correspond, so that the first time either the first or the second of those objects, the bull or the brass vessel, may be chosen ; the second time he gives a garment, the third time a vara (or optional gift), Comp. the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12.
2the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12. 48. This is the Anupravagantya ceremony (or ceremony to be performed after the study of a Vedic text has been finished) belonging to the Mahanfmnts; comp. Khadira-Grrhya II, 5, 34; Asvaldyana-Grihya I, 22, 12; Sankh4yana II, 8, 1 note. 49. Perhaps sarvatra (‘ everywhere’) belongs to Sfitra 49, so that we should have to translate: This (should be done) everywhere at 76 GRIHYA-SOTRA OF GOBHILA. 50. The Mantra has to be altered everywhere (so that he has to say), ‘I have kept (the vow),’ ‘I have been able, ‘Thereby I have prospered,’ ‘I have undergone.’ 51. The fee to be given after the study of the Parvans is, a goat for the Agni-Parvan, a ram for the Indra-Parvan, a cow for the PavamAna-Parvan. 52. After (the student) has returned (from the forest), he should entertain his teacher and his retinue with food, 53. And his fellow-students who have come together. 54. The way to sing the Gyesh¢Zasimans has been explained by (the statements given with regard to) the MahAan4mnt-(vrata). 55. Here the following standing duties are to be observed : 56. He should not have intercourse with a Sidra woman. . 57. He should not eat bird’s flesh. 58. He should avoid (constantly living on) the same grain, and in the same place, and wearing one garment. 59. He should perform the rite of ‘touching water’ with water drawn out (of a pond, &c.). the Anupravasanfya ceremonies, i.e. also at those Anupravadantya ceremonies which are connected with the study of the other texts. 50. Instead of ‘I will keep the vow,’ he says, ‘I have kept the vow, &c.; II, ro, 16. 51. The Parvans are the three great sections, sacred to Agni, Indra, and Soma Pavamana, into which the first Samaved4rfika is divided. 55. According to the commentary he has to keep these observances through his whole life. 58. Or, wearing always the same garment? III PRAPATHAKA, 3 KANDIKA, 3. 77 60. From (the time of) his being directed (to observe the duties of his Vrata) he should not eat from an earthen vessel, 61. Nor drink (from such a vessel), 62. (Or rather) from (the time of) his being taught (the Gyesh/kasdmans, after the whole preparatory time, or after one third of that time), according to some (teachers). KAwpixkA 8. 1. On the full-moon day of Praush¢Zapada (or) under (the Nakshatra) Hasta the Up4karaza (or opening ceremony of the annual term of Veda-study, is performed). 2. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ; 3. And (he chants) the SAvitrt with its Saman melody, 60. Regarding the directions given to the student by the teacher, see chap. I, 14. 62. See above, Sfitras 31. 33.
32. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ; 3. And (he chants) the SAvitrt with its Saman melody, 60. Regarding the directions given to the student by the teacher, see chap. I, 14. 62. See above, Sfitras 31. 33. 8, 1 seq. The Up&karana ceremony; Khadira-Grthya III, 2, 16 seq. Regarding the different terms for this ceremony, comp. Saakh4yana IV, 5, 2; Asvalyana III, 5, 3; PAraskara II, ro, 2. Hiramyakesin says: sravaz4paksha oshadhishu gatésu hastena paurnamAsyim vadhyayopikarma.—It seems impossible to me to adopt an explanation of this Stra, which gives to praush/hapadt another meaning than that based on the constant use of these feminines derived from the names of Nakshatras, i.e. the day of the full moon which falls under such or such a Nakshatra. Hastena, therefore, necessarily refers to another day besides the Praush/Aapadf, on which the Upfkaraza may be celebrated. Perhaps we may conjecture, praush/Aapadim hastena vop4karanam. 2. Comp. above, II, ro, 39. 78 GRIHYA-SOTRA OF GOBHILA. 4. And (the Barhaspatya S4man, with the text), ‘Soma, the king, Varuza’ (SAma-veda I, 91). 5. After they have recited (the first verses) of the Aandas book, from its beginning, they may do what they like. 6. They eat fried barley-grains with (the verse), ‘That which is accompanied by grains and by a karambha (i. e. curds with flour)’ (SAma-veda I, 210). 7. They partake of curds with (the verse), ‘I have praised Dadhikravan’ (SAma-veda I, 358). 8. After they have sipped water, (the teacher) should cause them to repeat the first (?) verses, and to sing the first (?) Samans, of the different sections (?): g. On the day sacred to Savitrz they wait. 10. And at (the beginning of) the northerly 5. The Khandas book is the first SAmavedarfika in which the verses are arranged according to their metre. 6. It is not quite clear from the text, in what connection the rites described in Sfitras 6-8 stand with those treated of in the preceding Sftras, The expression yathartham used in Sfitra 5 (‘ yathartham iti karmazah parisamaptir ufyate,’ Comm.; comp. above, I, 3, 12 note) clearly indicates the close of the ceremony ; on the other hand the comparison of Paraskara II, 10, 15 seq., Sankhayana IV, 5, 10 seq., Asvaldyana III, 5, 10, seems to show that the acts stated in Sfitras 6-8 form part of the ceremony described before. 8, I do not try to translate this very obscure Sftra according to the commentary, in which khaadika is explained as ‘the number (of pupils).’ Perhaps the word is a misspelling for kandika or the like, and means sections of the texts. Comp. Khadira-Grrhya III, 2, 23. The construction (4#4ntodak4z , . . karayet) is quite irregular. g. I.e. they do not continue their study. The day sacred to Savitr? is the day under the constellation of Hasta, mentioned in Satra 1, for Savitr? is the presiding deity over that Nakshatra (comp. Sankhayana I, 26, 11).
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.
132. 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. 35. Having filled a brass vessel with water, having thrown into it all sorts of herbs, and dipped (the student's) hands into it, the teacher should veil (the student’s eyes) from left to right with a (new) garment that has not yet been washed. 36. Or he should sing (the Mahandmnts to him) immediately after he has veiled (his eyes). 37. With veiled eyes, keeping silence, he should abstain from food through a period of three nights, or through one day and one night. 38. Or he should stand in the forest till sunset (and spend the night in the village). 39. On the next morning he should put wood on the fire in the forest, should sacrifice with the Mahdvydhrztis, and should cause the student to look at (the following objects, viz.) 40. Fire, Agya, the sun, a Brahman, a bull, food, water, curds, 41. With (the words), ‘The sky have I beheld! Light have I beheld!’ 35. Comp. Sankhayana-Grshya VI, 3, 7. 36. I.e. the fasting prescribed in SQtras 34 and 37 may, if they like, follow after the teaching of the sacred song, instead of preceding it. : 37. SankhAyana-Grthya II, 12, 6 seq. III PRAPATHAKA, 2 KANDIKA, 49. 75 42. In that way all (the objects stated in Sdtra 40) three times. 43. After the ceremony for averting evil has been performed, the student respectfully salutes the teacher. 44. Thus he has to break the silence (enjoined upon him). 45. A bull, a brass vessel, a garment, an optional gift (of a cow) : this is the sacrificial fee. 46. The first time he may choose (either a bull or a brass vessel). 47. Let him provide his teacher with clothes, according to some (teachers). 48. A mess of cooked food, sacred to Indra, (is prepared). Let him sacrifice of that (food) with this verse, ‘To the Az&, to the SAman we sacrifice’ (Sama-veda I, 369), or (with the verse), ‘ The lord of the seat, the wonderful’ (ibid. I, 171), or with both (verses). 49. This (he should do) at (all) the Anupravakantya ceremonies. 43- Comp. above, I, 9, 29; Sankhdyana VI, 3, 11 seq. 45, 46. The student is to give a fee to his teacher three times, after he has been taught each of the three Stotriya verses (Sfitras 31. 32). To these three &ccasions the four objects stated in Sfitra 45 correspond, so that the first time either the first or the second of those objects, the bull or the brass vessel, may be chosen ; the second time he gives a garment, the third time a vara (or optional gift), Comp. the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12.
2the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12. 48. This is the Anupravagantya ceremony (or ceremony to be performed after the study of a Vedic text has been finished) belonging to the Mahanfmnts; comp. Khadira-Grrhya II, 5, 34; Asvaldyana-Grihya I, 22, 12; Sankh4yana II, 8, 1 note. 49. Perhaps sarvatra (‘ everywhere’) belongs to Sfitra 49, so that we should have to translate: This (should be done) everywhere at 76 GRIHYA-SOTRA OF GOBHILA. 50. The Mantra has to be altered everywhere (so that he has to say), ‘I have kept (the vow),’ ‘I have been able, ‘Thereby I have prospered,’ ‘I have undergone.’ 51. The fee to be given after the study of the Parvans is, a goat for the Agni-Parvan, a ram for the Indra-Parvan, a cow for the PavamAna-Parvan. 52. After (the student) has returned (from the forest), he should entertain his teacher and his retinue with food, 53. And his fellow-students who have come together. 54. The way to sing the Gyesh¢Zasimans has been explained by (the statements given with regard to) the MahAan4mnt-(vrata). 55. Here the following standing duties are to be observed : 56. He should not have intercourse with a Sidra woman. . 57. He should not eat bird’s flesh. 58. He should avoid (constantly living on) the same grain, and in the same place, and wearing one garment. 59. He should perform the rite of ‘touching water’ with water drawn out (of a pond, &c.). the Anupravasanfya ceremonies, i.e. also at those Anupravadantya ceremonies which are connected with the study of the other texts. 50. Instead of ‘I will keep the vow,’ he says, ‘I have kept the vow, &c.; II, ro, 16. 51. The Parvans are the three great sections, sacred to Agni, Indra, and Soma Pavamana, into which the first Samaved4rfika is divided. 55. According to the commentary he has to keep these observances through his whole life. 58. Or, wearing always the same garment? III PRAPATHAKA, 3 KANDIKA, 3. 77 60. From (the time of) his being directed (to observe the duties of his Vrata) he should not eat from an earthen vessel, 61. Nor drink (from such a vessel), 62. (Or rather) from (the time of) his being taught (the Gyesh/kasdmans, after the whole preparatory time, or after one third of that time), according to some (teachers). KAwpixkA 8. 1. On the full-moon day of Praush¢Zapada (or) under (the Nakshatra) Hasta the Up4karaza (or opening ceremony of the annual term of Veda-study, is performed). 2. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ; 3. And (he chants) the SAvitrt with its Saman melody, 60. Regarding the directions given to the student by the teacher, see chap. I, 14. 62. See above, Sfitras 31. 33.
32. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ; 3. And (he chants) the SAvitrt with its Saman melody, 60. Regarding the directions given to the student by the teacher, see chap. I, 14. 62. See above, Sfitras 31. 33. 8, 1 seq. The Up&karana ceremony; Khadira-Grthya III, 2, 16 seq. Regarding the different terms for this ceremony, comp. Saakh4yana IV, 5, 2; Asvalyana III, 5, 3; PAraskara II, ro, 2. Hiramyakesin says: sravaz4paksha oshadhishu gatésu hastena paurnamAsyim vadhyayopikarma.—It seems impossible to me to adopt an explanation of this Stra, which gives to praush/hapadt another meaning than that based on the constant use of these feminines derived from the names of Nakshatras, i.e. the day of the full moon which falls under such or such a Nakshatra. Hastena, therefore, necessarily refers to another day besides the Praush/Aapadf, on which the Upfkaraza may be celebrated. Perhaps we may conjecture, praush/Aapadim hastena vop4karanam. 2. Comp. above, II, ro, 39. 78 GRIHYA-SOTRA OF GOBHILA. 4. And (the Barhaspatya S4man, with the text), ‘Soma, the king, Varuza’ (SAma-veda I, 91). 5. After they have recited (the first verses) of the Aandas book, from its beginning, they may do what they like. 6. They eat fried barley-grains with (the verse), ‘That which is accompanied by grains and by a karambha (i. e. curds with flour)’ (SAma-veda I, 210). 7. They partake of curds with (the verse), ‘I have praised Dadhikravan’ (SAma-veda I, 358). 8. After they have sipped water, (the teacher) should cause them to repeat the first (?) verses, and to sing the first (?) Samans, of the different sections (?): g. On the day sacred to Savitrz they wait. 10. And at (the beginning of) the northerly 5. The Khandas book is the first SAmavedarfika in which the verses are arranged according to their metre. 6. It is not quite clear from the text, in what connection the rites described in Sfitras 6-8 stand with those treated of in the preceding Sftras, The expression yathartham used in Sfitra 5 (‘ yathartham iti karmazah parisamaptir ufyate,’ Comm.; comp. above, I, 3, 12 note) clearly indicates the close of the ceremony ; on the other hand the comparison of Paraskara II, 10, 15 seq., Sankhayana IV, 5, 10 seq., Asvaldyana III, 5, 10, seems to show that the acts stated in Sfitras 6-8 form part of the ceremony described before. 8, I do not try to translate this very obscure Sftra according to the commentary, in which khaadika is explained as ‘the number (of pupils).’ Perhaps the word is a misspelling for kandika or the like, and means sections of the texts. Comp. Khadira-Grrhya III, 2, 23. The construction (4#4ntodak4z , . . karayet) is quite irregular. g. I.e. they do not continue their study. The day sacred to Savitr? is the day under the constellation of Hasta, mentioned in Satra 1, for Savitr? is the presiding deity over that Nakshatra (comp. Sankhayana I, 26, 11).
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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