Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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). ro. Comp. the note on Sftra 16. III PRAPATHAKA, 3 KANDIKA, 16. 79 course of the sun (they wait) one night with one day before and one day after it, 11, (Or they interrupt their study for) a period of three nights before and afterwards, according to some (teachers). 12, And both times water libations are offered to the AZaryas. 13, Some perform the Up4karaza on the fullmoon day of Sravavza and wait (with studying) the time (from that day) till the day sacred to Savitr7 (Sftra 9). 14. On the full-moon day of Taisha they leave off (studying the Veda). 15. They should go out of the village in an easterly or northerly direction, should go to water which reaches higher than to their secret parts, should touch water (in the way prescribed above, I, 2), and should satiate the metres, the Azshis, and teachers (by libations of water). 16. After this second Up4karama, until the (chief) Up4akaraza (has been performed) again for the Vedic texts, an interruption of the study (of the Veda takes place), if clouds rise. 12. Regarding the Tarpaza ceremony comp. Sankhfyana IV, 9, 1 note. From the word ‘and’ the commentator concludes that the libations are offered not only to the AAAaryas, but also to the Ashis, &c. (Sfitra 15). 13. Comp. Gautama XVI, 1; Vasish/ha XIII, 1; Apastamba I, 9, 1, &c. 14. Apastamba I, 9, 2, &c. 15. This is a description of the Utsarga ceremony; comp. Sankh4yana IV, 6, 6; Asvaldyana III, 5, 21-23; Paraskara IJ, 12. 16. The most natural way of interpreting the text would be, in my opinion, to assume that the ‘second Upakarana’ (pratyupékarama) is identical with the Utsarga. The second Upakarama thus would in the same time conclude the first term for studying the 80 GRIHYA-SOTRA OF GOBHILA. 17. If lightning (is observed), or if it thunders, or if it is drizzling, (he shall not study) until the same time next day. 18. On the falling of a meteor, or after an earthquake, or an eclipse of the sun or of the moon (the study is interrupted until the same time next day), 19. And if a whirlwind occurs. 20. Let them not study on the Ash/ak4 days, and on the days of the new moon, 21. And on the days of the full moon— 22. In the three months K4rttika, Phalguna, and AshAdha. 23. And (the study is interrupted) for one day and one night, 24. If a fellow-pupil has died, 25. Or the sovereign of his country ; 26, Three days, if his teacher (has died) ; 27. One day and one night, if somebody (has died) who has reverentially approached. 28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the
2Or the sovereign of his country ; 26, Three days, if his teacher (has died) ; 27. One day and one night, if somebody (has died) who has reverentially approached. 28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the Veda, and open a second term. The distinction of two such periods, which may be called two terms, is frequently met with in other texts, for instance, in Vasish/ha XIII, 5—7 (S. B. E. XIV, 63); Manu IV, 98. According to the commentary, on the other hand, the second Upakarama is performed at the beginning of the northerly course of the sun (comp. Sftras ro-12); it is stated that after that ceremony the Uttara (i.e. the Uttarar#ika?) and the Rahasya texts are studied. It deserves to be noticed that Manu (IV, 96) prescribes the performing of the Utsarga either under the Nakshatra Pushya (i.e. Tishya), or on the first day of the bright fortnight of Magha, which is considered as coinciding, at least approximately, with the beginning of the northerly course of the sun. 18. Comp. Manu IV, 105. 22. These are the days of the ancient Vedic Aaturmasya sacrifices. III PRAPATHAKA, 3 KANDIKA, 36. 81 study of the Veda is discontinued) as long as that (reason of the interruption) lasts. 29. As regards other (cases in which the reading of the Veda should be discontinued), the practice of the Sish¢as (should be followed). 30. In the case of a prodigy an expiation (has to be performed) by the householder (or) by his wife. 31. Ifa spar of the roof or the middle (post of the house) breaks, or if the water-barrel bursts, let him sacrifice (Agya oblations) with the Vyahritis. 32. Ifhe has seen bad dreams, let him murmur this verse, ‘ To-day, O god Savitvz’ (S4ma-veda I, 141). 33- Now (follows) another (expiation). 34. If he has touched a piled-up (fire-altar) or a sacrificial post, or if he has humming in his ears, or if his eye palpitates, or if the sun rises or sets while he is sleeping, or if his organs of sense have been defiled by something bad, let him sacrifice two Agya oblations with the two verses, ‘May my strength return to me’ (Mantra-Brahmama I, 6, 33. 34). 35. Or (let him sacrifice) two pieces of wood anointed with Agya. 36. Or let him murmur (those two verses) at light offences. 29. The definition of a Sishéa, or instructed person, is given in Baudhayana I, 1, 6 (S. B. E. XIV, 143). 30-36. Different expiations ; comp. Khadira-Grrhya II, 5, 35-37. 34. Kitya means Xitya agni, the piled-up fire-altar, the construction of which is treated of, for instance, in the Satapatha Brahmana VI-X. Prof. Weber has devoted to the rites connected with the itya agni a very detailed paper, Indische Studien, XIII, 217 seq. That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c. [30] G 82 GRIHYA-SOTRA OF GOBHILA. KAwopikA 4.
3That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c. [30] G 82 GRIHYA-SOTRA OF GOBHILA. KAwopikA 4. . A student, after he has studied the Veda, 2. And has offered a present to his Guru (i.e. to his) teacher, 3. Should, with the permission (of his oarents), take a wife, 4. One who does not belong to the same Gotra, 5. And who is not a Sapinda relation of his mother. 6. The best, however, is a ‘naked’ girl. 7. Now the bath (which is taken at the end of studentship, will be described). 8. To the north or the east of the teacher’s house there is an enclosure. 9. There the teacher sits down, facing the north, on eastward-pointed Darbha grass ; 4,1 seq. The description given in this chapter of the SamAvartana, or of the ceremony performed at the end of studentship, is opened with a few sentences referring to another section of the Grrhya ritual, namely, to marriage. It seems to me that these first Sfttras of this chapter once formed, in a text from which Gobhila has taken them, the introduction to an exposition of the wedding ceremonies, and that Gobhila was induced to transfer them to the description of the Samfvartana, by their opening words, ‘A student, after he has studied the Veda, &c.’ With Sftras 1-3, comp. Khadira-Grhya I, 3, 1. 3. I prefer to supply, (with the permission) of his parents, and not, of his teacher. Hirazyakesin says, sam4vritta Adaryakulat mt4pitarau bibhrzyat, tabhy&m anug#ato bharyim upayakéhet. 5. Regarding the term Sapinda, see, for instance, Gautama XIV, 13 (S. B. E. II, 247): ‘Sapinda-relationship ceases with the fifth or the seventh (ancestor).’ Comp. Manu V, 60. 6. According to the Grhya-samgraha (II, 17. 18), a ‘naked’ girl is one who has not yet the monthly period, or whose breast is not yet developed. Comp. Vasish‘ka XVII, 70; Gautama XVIII, 23. 4 seqq. Comp. Khidira-Grrhya ITI, 1, 1 seqq. III PRAPATHAKA, 4 KANDIKA, 21. 83 to. Facing the east the student on northwardpointed Darbha grass. 11, The teacher should besprinkle (him) with lukewarm, scented water, which has been boiled with all kinds of herbs. 12, But as if he (i.e. the student, should do so) himself— 13. (In such a way) he is alluded to in the Mantras; (therefore the besprinkling should be done rather by the student, and not by the teacher [?]). 14. With (the verse), ‘The fires which dwell in the waters’ (MB. I, 7, 1)—(the student[?]) pours his joined hands full of water (on the ground), 15. And again with (the formula), ‘What is dreadful in the waters, what is cruel in the waters, what is turbulent in the waters’ (ibid. 2). 16. With (the formula), ‘ The shining one I take here’ (ibid. 3)—he besprinkles himself. 17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4). 18. And again with (the verse), ‘By which you made the wife (pregnant ?’) (ibid. 5).
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.
1The 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). ro. Comp. the note on Sftra 16. III PRAPATHAKA, 3 KANDIKA, 16. 79 course of the sun (they wait) one night with one day before and one day after it, 11, (Or they interrupt their study for) a period of three nights before and afterwards, according to some (teachers). 12, And both times water libations are offered to the AZaryas. 13, Some perform the Up4karaza on the fullmoon day of Sravavza and wait (with studying) the time (from that day) till the day sacred to Savitr7 (Sftra 9). 14. On the full-moon day of Taisha they leave off (studying the Veda). 15. They should go out of the village in an easterly or northerly direction, should go to water which reaches higher than to their secret parts, should touch water (in the way prescribed above, I, 2), and should satiate the metres, the Azshis, and teachers (by libations of water). 16. After this second Up4karama, until the (chief) Up4akaraza (has been performed) again for the Vedic texts, an interruption of the study (of the Veda takes place), if clouds rise. 12. Regarding the Tarpaza ceremony comp. Sankhfyana IV, 9, 1 note. From the word ‘and’ the commentator concludes that the libations are offered not only to the AAAaryas, but also to the Ashis, &c. (Sfitra 15). 13. Comp. Gautama XVI, 1; Vasish/ha XIII, 1; Apastamba I, 9, 1, &c. 14. Apastamba I, 9, 2, &c. 15. This is a description of the Utsarga ceremony; comp. Sankh4yana IV, 6, 6; Asvaldyana III, 5, 21-23; Paraskara IJ, 12. 16. The most natural way of interpreting the text would be, in my opinion, to assume that the ‘second Upakarana’ (pratyupékarama) is identical with the Utsarga. The second Upakarama thus would in the same time conclude the first term for studying the 80 GRIHYA-SOTRA OF GOBHILA. 17. If lightning (is observed), or if it thunders, or if it is drizzling, (he shall not study) until the same time next day. 18. On the falling of a meteor, or after an earthquake, or an eclipse of the sun or of the moon (the study is interrupted until the same time next day), 19. And if a whirlwind occurs. 20. Let them not study on the Ash/ak4 days, and on the days of the new moon, 21. And on the days of the full moon— 22. In the three months K4rttika, Phalguna, and AshAdha. 23. And (the study is interrupted) for one day and one night, 24. If a fellow-pupil has died, 25. Or the sovereign of his country ; 26, Three days, if his teacher (has died) ; 27. One day and one night, if somebody (has died) who has reverentially approached. 28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the
2Or the sovereign of his country ; 26, Three days, if his teacher (has died) ; 27. One day and one night, if somebody (has died) who has reverentially approached. 28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the Veda, and open a second term. The distinction of two such periods, which may be called two terms, is frequently met with in other texts, for instance, in Vasish/ha XIII, 5—7 (S. B. E. XIV, 63); Manu IV, 98. According to the commentary, on the other hand, the second Upakarama is performed at the beginning of the northerly course of the sun (comp. Sftras ro-12); it is stated that after that ceremony the Uttara (i.e. the Uttarar#ika?) and the Rahasya texts are studied. It deserves to be noticed that Manu (IV, 96) prescribes the performing of the Utsarga either under the Nakshatra Pushya (i.e. Tishya), or on the first day of the bright fortnight of Magha, which is considered as coinciding, at least approximately, with the beginning of the northerly course of the sun. 18. Comp. Manu IV, 105. 22. These are the days of the ancient Vedic Aaturmasya sacrifices. III PRAPATHAKA, 3 KANDIKA, 36. 81 study of the Veda is discontinued) as long as that (reason of the interruption) lasts. 29. As regards other (cases in which the reading of the Veda should be discontinued), the practice of the Sish¢as (should be followed). 30. In the case of a prodigy an expiation (has to be performed) by the householder (or) by his wife. 31. Ifa spar of the roof or the middle (post of the house) breaks, or if the water-barrel bursts, let him sacrifice (Agya oblations) with the Vyahritis. 32. Ifhe has seen bad dreams, let him murmur this verse, ‘ To-day, O god Savitvz’ (S4ma-veda I, 141). 33- Now (follows) another (expiation). 34. If he has touched a piled-up (fire-altar) or a sacrificial post, or if he has humming in his ears, or if his eye palpitates, or if the sun rises or sets while he is sleeping, or if his organs of sense have been defiled by something bad, let him sacrifice two Agya oblations with the two verses, ‘May my strength return to me’ (Mantra-Brahmama I, 6, 33. 34). 35. Or (let him sacrifice) two pieces of wood anointed with Agya. 36. Or let him murmur (those two verses) at light offences. 29. The definition of a Sishéa, or instructed person, is given in Baudhayana I, 1, 6 (S. B. E. XIV, 143). 30-36. Different expiations ; comp. Khadira-Grrhya II, 5, 35-37. 34. Kitya means Xitya agni, the piled-up fire-altar, the construction of which is treated of, for instance, in the Satapatha Brahmana VI-X. Prof. Weber has devoted to the rites connected with the itya agni a very detailed paper, Indische Studien, XIII, 217 seq. That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c. [30] G 82 GRIHYA-SOTRA OF GOBHILA. KAwopikA 4.
3That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c. [30] G 82 GRIHYA-SOTRA OF GOBHILA. KAwopikA 4. . A student, after he has studied the Veda, 2. And has offered a present to his Guru (i.e. to his) teacher, 3. Should, with the permission (of his oarents), take a wife, 4. One who does not belong to the same Gotra, 5. And who is not a Sapinda relation of his mother. 6. The best, however, is a ‘naked’ girl. 7. Now the bath (which is taken at the end of studentship, will be described). 8. To the north or the east of the teacher’s house there is an enclosure. 9. There the teacher sits down, facing the north, on eastward-pointed Darbha grass ; 4,1 seq. The description given in this chapter of the SamAvartana, or of the ceremony performed at the end of studentship, is opened with a few sentences referring to another section of the Grrhya ritual, namely, to marriage. It seems to me that these first Sfttras of this chapter once formed, in a text from which Gobhila has taken them, the introduction to an exposition of the wedding ceremonies, and that Gobhila was induced to transfer them to the description of the Samfvartana, by their opening words, ‘A student, after he has studied the Veda, &c.’ With Sftras 1-3, comp. Khadira-Grhya I, 3, 1. 3. I prefer to supply, (with the permission) of his parents, and not, of his teacher. Hirazyakesin says, sam4vritta Adaryakulat mt4pitarau bibhrzyat, tabhy&m anug#ato bharyim upayakéhet. 5. Regarding the term Sapinda, see, for instance, Gautama XIV, 13 (S. B. E. II, 247): ‘Sapinda-relationship ceases with the fifth or the seventh (ancestor).’ Comp. Manu V, 60. 6. According to the Grhya-samgraha (II, 17. 18), a ‘naked’ girl is one who has not yet the monthly period, or whose breast is not yet developed. Comp. Vasish‘ka XVII, 70; Gautama XVIII, 23. 4 seqq. Comp. Khidira-Grrhya ITI, 1, 1 seqq. III PRAPATHAKA, 4 KANDIKA, 21. 83 to. Facing the east the student on northwardpointed Darbha grass. 11, The teacher should besprinkle (him) with lukewarm, scented water, which has been boiled with all kinds of herbs. 12, But as if he (i.e. the student, should do so) himself— 13. (In such a way) he is alluded to in the Mantras; (therefore the besprinkling should be done rather by the student, and not by the teacher [?]). 14. With (the verse), ‘The fires which dwell in the waters’ (MB. I, 7, 1)—(the student[?]) pours his joined hands full of water (on the ground), 15. And again with (the formula), ‘What is dreadful in the waters, what is cruel in the waters, what is turbulent in the waters’ (ibid. 2). 16. With (the formula), ‘ The shining one I take here’ (ibid. 3)—he besprinkles himself. 17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4). 18. And again with (the verse), ‘By which you made the wife (pregnant ?’) (ibid. 5).
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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