Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12). 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). 19. A fourth time silently. 20. He then should rise and should worship the sun with the Mantra, ‘ Rising with (the Maruts) who bear shining spears’ (ibid. 6—g), &c. 21. Optionally he may use the single sections of 13. In the Mantras prescribed for the besprinkling of the student (Mantra-Bréhmaaa I, 7, 1 seq.) there occur passages such as, for instance, ‘ Therewith I, N. N., besprinkle myself.’ 21. He may use the first section of the Mantra, which contains the word prAtar, in the morning, &c. G2 84 - GRIHYA-SOTRA OF GOBHILA. the Mantra separately (in the morning, at noon, and in the evening) as indicated in the text. 22. He should add (the formula), ‘The eye art thou’ (ibid. 9) after (each of the three sections of the Mantra, 6-8). 23. With the verse, ‘ Loosen the highest fetter, O Varuna’ (ibid. 10), he takes off the girdle. 24. After he has entertained the Brahmazas with food and has eaten himself, he should have his hair, his beard, the hair of his body, and his nails cut, so as to leave the lock of hair (as required by the custom of his family). 25. Having bathed and adorned himself, and having put on two garments (an under-garment and an upper-garment) which have not yet been washed, he should put a garland (on his head) with (the formula), ‘Luck art thou; take delight in me’ (ibid. 11). 26. The two shoes (he puts on) with (the formula), ‘Leaders are you; lead me’ (ibid. £2). 27. With (the formula), ‘The Gandharva art thou’ (ibid. 13), he takes a bamboo staff. 28. He approaches the teacher together with the assembly (of his pupils) and looks at the assembly of his teacher’s (pupils) with (the words), ‘Like an eye-ball may I be dear to you’ (ibid. 14). 29. Sitting down near (the teacher) he touches the sense-organs at his head with (the verse), ‘ The she-ichneumon, covered by the lips’ (ibid. 15). 30. Here the teacher should honour him with the Argha ceremony. 31. (The student then) should approach a chariot yoked with oxen, and should touch its two sidepieces or the two arms of the chariot-pole with III PRAPATHAKA, 5 KAnpIKA, IO. 85 (the verse), ‘O tree, may thy limbs be strong’ (ibid. 16). 32. With (the last words of that verse), ‘May he who stands on thee, win what can be won’—he mounts it. 33. Having driven (some distance) in an easterly or northerly direction, he turns round from left to "right and comes back (to his teacher). 34. When he has come back, the Argha ceremony should be performed (for him by his teacher), say the Kauhaltyas. KAwoixkA 5. 1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour). 2. Here the teachers enumerate the following (regulations). 3. Nagatalomnyopahdsam ikkhet.
2KAwoixkA 5. 1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour). 2. Here the teachers enumerate the following (regulations). 3. Nagatalomnyopahdsam ikkhet. 4. Nor (should he wish for sport) with a girl who is the only child of her mother, 5. Nor with a woman during her courses, 6. Nor with one who descends from the same Rishis. 7. Let him not eat food which has been brought by another door (than the usual), 8. Or which has been cooked twice, g. Or which has stood over night— 10. Except such as is prepared of vegetables, flesh, barley, or flour. 34. Instead of its being performed at the time stated in Sfitra 30. 5, 1seq. Rules of conduct for the Snataka; comp. Khfdira- Grthya III, 1, 33 seq. 86 GRIHYA-SOTRA OF GOBHILA. 11. Let him not run while it is raining. 12. Let him not take himself his shoes in his hands (when putting them on or pulling them off). 13. Let him not look into a well. 14. Let him not gather fruits himself. 15. He should not wear a scentless wreath, 16. If it is not a wreath of gold. 17. (He should not wear a wreath) of which the expression m4la (garland) has been used. 18. He should cause the people to call it srag (wreath). (Then he may wear it.) 19. He should avoid using the word bhadra (‘ blessed ’) without a reason. 20. He should say (instead of it), mandra (‘ lovely’). 21. There are three (kinds of) SnAtakas : 22. A Vidydsnataka (or a Snataka by knowledge), a Vratasnataka (or a Sndtaka by the completion of his vow), and a Vidy4vratasnataka (i.e. Snataka by both). 23. Of these the last ranks foremost; the two others are equal (to each other). 24. (A Snataka) should not put on a wet garment. 25. He should not wear one garment. 26. He should not praise any person (excessively). 27. He should not speak of what he has not seen, as if he had seen it, 20. As to the reading, comp. Dr, Knauer’s remarks in his edition of the text, p. xi of the Introduction. 21, 22. These Sftras are identical with P&raskara II, 5, 32. Comp. the definitions of these three kinds of Snftakas, Paraskara, 1.1. 33-35. 25. Comp. above, chap. 2, 58. III PRAPATHAKA, 6 KANDIKA, 2. 87 28. Nor of what he has not heard, as if he had heard it. 29. He should give up everything that forms an impediment for his Veda-recitation. 30. He should endeavour to keep himself (pure from every defilement) like a pot of oil. 31. He should not climb a tree. 32. He should not go toward evening to another village, 33. Nor alone, 34. Nor together with Vvshalas (or Sfdras). 35. He should not enter the village by a by-path. 36. And he should not walk without a companion. 37. These are the observances for those who have performed the SamAvartana, 38. And what (besides) is prescribed by Sishéas. KAwpikAd 6, 1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).
337. These are the observances for those who have performed the SamAvartana, 38. And what (besides) is prescribed by Sishéas. KAwpikAd 6, 1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1). 2. When they have come back, (he should repeat the verse), ‘ These which are rich in sweet’ (ibid. 2). 33. That the SnAtaka is not allowed to go alone to another village, follows from Sftra 36; thus Sftra 33 is superfluous. The commentator of course tries to defend Gobhila, but I think he has not succeeded. Probably Gobhila has taken the two Sfitras from different texts on which his own composition seems to be based. 38. Baudhayana I, 1, 6 (S. B. E. XIV, 144): ‘ Those are called Sishfas who, in accordance with the sacred law, have studied the Veda together with its appendages, know how to draw inferences from that, and are able to adduce proofs perceptible by the senses from the revealed texts.’ 6, 1 seq. Different ceremonies connected with cattle-keeping. Comp. Khadira-Grrhya III, 1, 45 seq. 88 GRIHYA-SOTRA OF GOBHILA. 3. If he is desirous of thriving (in his cattle), he should lick with his tongue the forehead of the firstborn calf, before it is licked by its mother, and should gulp with (the formula), ‘Thou art the phlegm of the cows’ (ibid. 3). 4. If he is desirous of thriving (in his cattle), he should, when the cows have calved, at night put wood on the fire in the cow-stable and should sacrifice churned curds with drops of ghee, with (the verse), ‘Seizer, seize’ (ibid. 4). 5. If he is desirous of thriving (in his cattle), he makes, when the cows have calved, with a sword of Udumbara wood, marks on a male and on a female calf, first on the male, then on the female, with (the Mantra), ‘ The world art thou, thousandfold’ (ibid. 5. 6), 6. And after he has done so, he should recite (over the two calves the Mantra), ‘With metal, with the butcher's knife’ (ibid. 7). 7. When the rope (to which the calves are bound) is spread out, and (again) when the calves have been bound to it, he should recite over it (the verse), ‘ This rope, the mother of the cows’ (ibid. 8). 8. Here now the following (rites) have to be performed day by day, (viz.) 9. (The rites at) the driving out (of the cows), at the coming back (of the cows), and at the setting into motion of the rope (with the calves). 10. At the cow-sacrifice (i.e. the sacrifice by which a thriving condition for the cows is obtained), boiled rice-grains with milk (are offered). g. See Sfttras 1. 2. 7. Il PRAPATHAKA, 7 KANDIKA, 7. 89 11. Let him sacrifice to Agni, Pashan, Indra, and Isvara. 12, To the bull honour is done (by adorning it, by lavish food, &c.). 13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained. 14. Of deities Yama and Varuma are added here (to the deities stated above) (Sfitra 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.
12). 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). 19. A fourth time silently. 20. He then should rise and should worship the sun with the Mantra, ‘ Rising with (the Maruts) who bear shining spears’ (ibid. 6—g), &c. 21. Optionally he may use the single sections of 13. In the Mantras prescribed for the besprinkling of the student (Mantra-Bréhmaaa I, 7, 1 seq.) there occur passages such as, for instance, ‘ Therewith I, N. N., besprinkle myself.’ 21. He may use the first section of the Mantra, which contains the word prAtar, in the morning, &c. G2 84 - GRIHYA-SOTRA OF GOBHILA. the Mantra separately (in the morning, at noon, and in the evening) as indicated in the text. 22. He should add (the formula), ‘The eye art thou’ (ibid. 9) after (each of the three sections of the Mantra, 6-8). 23. With the verse, ‘ Loosen the highest fetter, O Varuna’ (ibid. 10), he takes off the girdle. 24. After he has entertained the Brahmazas with food and has eaten himself, he should have his hair, his beard, the hair of his body, and his nails cut, so as to leave the lock of hair (as required by the custom of his family). 25. Having bathed and adorned himself, and having put on two garments (an under-garment and an upper-garment) which have not yet been washed, he should put a garland (on his head) with (the formula), ‘Luck art thou; take delight in me’ (ibid. 11). 26. The two shoes (he puts on) with (the formula), ‘Leaders are you; lead me’ (ibid. £2). 27. With (the formula), ‘The Gandharva art thou’ (ibid. 13), he takes a bamboo staff. 28. He approaches the teacher together with the assembly (of his pupils) and looks at the assembly of his teacher’s (pupils) with (the words), ‘Like an eye-ball may I be dear to you’ (ibid. 14). 29. Sitting down near (the teacher) he touches the sense-organs at his head with (the verse), ‘ The she-ichneumon, covered by the lips’ (ibid. 15). 30. Here the teacher should honour him with the Argha ceremony. 31. (The student then) should approach a chariot yoked with oxen, and should touch its two sidepieces or the two arms of the chariot-pole with III PRAPATHAKA, 5 KAnpIKA, IO. 85 (the verse), ‘O tree, may thy limbs be strong’ (ibid. 16). 32. With (the last words of that verse), ‘May he who stands on thee, win what can be won’—he mounts it. 33. Having driven (some distance) in an easterly or northerly direction, he turns round from left to "right and comes back (to his teacher). 34. When he has come back, the Argha ceremony should be performed (for him by his teacher), say the Kauhaltyas. KAwoixkA 5. 1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour). 2. Here the teachers enumerate the following (regulations). 3. Nagatalomnyopahdsam ikkhet.
2KAwoixkA 5. 1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour). 2. Here the teachers enumerate the following (regulations). 3. Nagatalomnyopahdsam ikkhet. 4. Nor (should he wish for sport) with a girl who is the only child of her mother, 5. Nor with a woman during her courses, 6. Nor with one who descends from the same Rishis. 7. Let him not eat food which has been brought by another door (than the usual), 8. Or which has been cooked twice, g. Or which has stood over night— 10. Except such as is prepared of vegetables, flesh, barley, or flour. 34. Instead of its being performed at the time stated in Sfitra 30. 5, 1seq. Rules of conduct for the Snataka; comp. Khfdira- Grthya III, 1, 33 seq. 86 GRIHYA-SOTRA OF GOBHILA. 11. Let him not run while it is raining. 12. Let him not take himself his shoes in his hands (when putting them on or pulling them off). 13. Let him not look into a well. 14. Let him not gather fruits himself. 15. He should not wear a scentless wreath, 16. If it is not a wreath of gold. 17. (He should not wear a wreath) of which the expression m4la (garland) has been used. 18. He should cause the people to call it srag (wreath). (Then he may wear it.) 19. He should avoid using the word bhadra (‘ blessed ’) without a reason. 20. He should say (instead of it), mandra (‘ lovely’). 21. There are three (kinds of) SnAtakas : 22. A Vidydsnataka (or a Snataka by knowledge), a Vratasnataka (or a Sndtaka by the completion of his vow), and a Vidy4vratasnataka (i.e. Snataka by both). 23. Of these the last ranks foremost; the two others are equal (to each other). 24. (A Snataka) should not put on a wet garment. 25. He should not wear one garment. 26. He should not praise any person (excessively). 27. He should not speak of what he has not seen, as if he had seen it, 20. As to the reading, comp. Dr, Knauer’s remarks in his edition of the text, p. xi of the Introduction. 21, 22. These Sftras are identical with P&raskara II, 5, 32. Comp. the definitions of these three kinds of Snftakas, Paraskara, 1.1. 33-35. 25. Comp. above, chap. 2, 58. III PRAPATHAKA, 6 KANDIKA, 2. 87 28. Nor of what he has not heard, as if he had heard it. 29. He should give up everything that forms an impediment for his Veda-recitation. 30. He should endeavour to keep himself (pure from every defilement) like a pot of oil. 31. He should not climb a tree. 32. He should not go toward evening to another village, 33. Nor alone, 34. Nor together with Vvshalas (or Sfdras). 35. He should not enter the village by a by-path. 36. And he should not walk without a companion. 37. These are the observances for those who have performed the SamAvartana, 38. And what (besides) is prescribed by Sishéas. KAwpikAd 6, 1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).
337. These are the observances for those who have performed the SamAvartana, 38. And what (besides) is prescribed by Sishéas. KAwpikAd 6, 1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1). 2. When they have come back, (he should repeat the verse), ‘ These which are rich in sweet’ (ibid. 2). 33. That the SnAtaka is not allowed to go alone to another village, follows from Sftra 36; thus Sftra 33 is superfluous. The commentator of course tries to defend Gobhila, but I think he has not succeeded. Probably Gobhila has taken the two Sfitras from different texts on which his own composition seems to be based. 38. Baudhayana I, 1, 6 (S. B. E. XIV, 144): ‘ Those are called Sishfas who, in accordance with the sacred law, have studied the Veda together with its appendages, know how to draw inferences from that, and are able to adduce proofs perceptible by the senses from the revealed texts.’ 6, 1 seq. Different ceremonies connected with cattle-keeping. Comp. Khadira-Grrhya III, 1, 45 seq. 88 GRIHYA-SOTRA OF GOBHILA. 3. If he is desirous of thriving (in his cattle), he should lick with his tongue the forehead of the firstborn calf, before it is licked by its mother, and should gulp with (the formula), ‘Thou art the phlegm of the cows’ (ibid. 3). 4. If he is desirous of thriving (in his cattle), he should, when the cows have calved, at night put wood on the fire in the cow-stable and should sacrifice churned curds with drops of ghee, with (the verse), ‘Seizer, seize’ (ibid. 4). 5. If he is desirous of thriving (in his cattle), he makes, when the cows have calved, with a sword of Udumbara wood, marks on a male and on a female calf, first on the male, then on the female, with (the Mantra), ‘ The world art thou, thousandfold’ (ibid. 5. 6), 6. And after he has done so, he should recite (over the two calves the Mantra), ‘With metal, with the butcher's knife’ (ibid. 7). 7. When the rope (to which the calves are bound) is spread out, and (again) when the calves have been bound to it, he should recite over it (the verse), ‘ This rope, the mother of the cows’ (ibid. 8). 8. Here now the following (rites) have to be performed day by day, (viz.) 9. (The rites at) the driving out (of the cows), at the coming back (of the cows), and at the setting into motion of the rope (with the calves). 10. At the cow-sacrifice (i.e. the sacrifice by which a thriving condition for the cows is obtained), boiled rice-grains with milk (are offered). g. See Sfttras 1. 2. 7. Il PRAPATHAKA, 7 KANDIKA, 7. 89 11. Let him sacrifice to Agni, Pashan, Indra, and Isvara. 12, To the bull honour is done (by adorning it, by lavish food, &c.). 13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained. 14. Of deities Yama and Varuma are added here (to the deities stated above) (Sfitra 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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