Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Barley is used instead of sesamum. KAwnpikA 4, 1. By (the description of) the Sth4lipaka offered at the Anvash¢akya ceremony the Pindapitrzyagia has been declared ; 2. This is a Sraddha offered on the day of the new moon. 3. Another (Sraddha) is the Anvaharya. 4. (It is performed) monthly. 5. The Havis is prepared (by one who has set up the sacred Srauta fires) in the Dakshiv4gni (i.e. in that of the three fires which is situated towards the south). 6. And from the same (fire the fire is taken which) 36, 37. Sankh4yana-Grhya IV, 4, 6.9, Regarding the use of sesamum seeds, see above, chap. 2, 35. 4, 1. Kh&dira-Grthya III, 5, 35. Comp. M. M., ‘India, what can it teach us?’ p. 240. The word Sth4lfp4ka is used here, as is observed in the commentary, in order to exclude the mess of meat (chap. 2, 14) from the rites of the Pindapitriyagfa. 3. Anv4h4rya literally means, what is offered (or given) after something else, supplementary. In the commentary on Gobhila, p. 666, a verse is quoted : amavasyfm dvittyam yad anvaharyam tad uéyate, ‘The second (Sriddha) which is performed on the day of the new moon, that is called anvaharya.’ First comes the Pindapitriyag#ta, and then follows the Anvahfrya Sraddha ; the last is identical with the P4rvama Sraddha, which is described as the chief form of Sraddha ceremonies, for instance in Sankh4yana-Grrhya IV, 1. Comp. Manu III, 122. 123, and Kullfka’s note; M. M., ‘India, what can it teach us?’ p. 240. 5. According to the commentary this and the following Sftras refer only to the Pixdapitr’yag#a, not to the Anvaharya Sraddha. Comp. Khadira-Grzhya III, 5, 36-39. 112 GRIHYA-SOTRA OF GOBHILA. is carried forward (in order to be used at the ceremonies). 7. In the domestic fire (the Havis is prepared) by one who has not set up the (Srauta) fires. 8. One pit (only is made) ; 9. To the south of it the fire has its place. 10. Here the laying down of the fire-brand is omitted, 11, And (the spreading out of) the layer (of grass), 12. And the anointing (of the bunches of Darbha grass), and the anointing (of the Fathers), 13. And the (offering of) perfume, 14. And the ceremony of deprecation. 15. (The ceremony performed with) the vessel of water forms the conclusion (of the Pizdapitrzyagza). 16. He should, however, put down one garment (for the Fathers in common). 17. On the eighth day after the full moon of Magha a Sthalipdka (is prepared). 18. He should sacrifice of that (SthalipAka). 19. ‘To the Ash¢ak4 Svaha !’—with (these words) he sacrifices. 20. The rest (should be performed) according to the Sthalipaka rite. 21. Vegetables (are taken instead of meat) as ingredient to the Anvah4rya (-rice). 22. At animal sacrifices offered to the Fathers let g. See chap. 2, 18, 10. See chap. 3, 3. 11. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25.
2Vegetables (are taken instead of meat) as ingredient to the Anvah4rya (-rice). 22. At animal sacrifices offered to the Fathers let g. See chap. 2, 18, 10. See chap. 3, 3. 11. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25. 17-21. Description of the third Ash/aka festival. 20. Comp. above, III, 7, 20 note. 21. Comp. IV, 1, 12. IV PRAPATHAKA, 4 KANDIKA, 30. 113 him sacrifice the omentum with (the verse), ‘ Carry the omentum, O GAtavedas, to the Fathers’ (MB. II, 3, 16); 23. At (such sacrifices) offered to the gods, with (the verse), ‘GAtavedas, go to the gods with the omentum’ (ibid. 17). 24. If no (god to whom the sacrifice should be offered, and no Mantra with which the oblation: should be made) is known, he sacrifices, assigning (his offering to the personified rite which he is performing), thus as (for instance), ‘To the Ashéaka Sv4ha!’ 25. The rest (should be performed) according to the Sth4lipaka rite. 26. If a debt turns up (which he cannot pay), he should sacrifice with the middle leaf of Golakas, with (the verse), ‘ The debt which’ (MB. II, 3, 18). 27. Now (follows) the putting into motion of the plough. 28. Under an auspicious Nakshatra he should cook a mess of sacrificial food and should sacrifice to the following deities, namely, to Indra, to the Maruts, to Parganya, to Asani, to Bhaga. 29. And he should offer (Agya) to Sita, Asa, Arada, Anagha. 30. The same deities (receive offerings) at the 25. See III, 7, 20 note. 26. Iam not sure about the translation of the words golak4nam madhyamaparsena, The ordinary meaning of golaka is ‘ ball,’ see, for instance, Sankh4yana-GrihyaIV, 19, 4. The commentary says, golakéném palésinam madhyamaparsena madhyamakkhadena. 29. The name of the third of those rural deities is spelt differ- ently; Dr. Knauer gives the readings, Aradim, Ara‘him, Aragam, Ararém, Aram, [30] I 114 GRIHYA-SOTRA OF GOBHILA. furrow-sacrifice, at the thrashing-floor-sacrifice, at the sowing, at the reaping of the crop, and at the putting of the crop into the barn, 31. And at mole hills he should sacrifice to the king of moles. 32. To Indramt a SthaltpAka (is prepared). 33. Of that he should make an offering with (the verse), ‘The Ek4sh¢ak4, performing austerities’ (MB. II, 3, 19). 34. The rest (should be performed) according to the Sthalipaka ritual, The rest according to the Sthalip4ka ritual, KAwpikA 5, 1. At (the sacrifices) for the obtainment of special wishes, which will be henceforth described, 2. And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed). 3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1).
3And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed). 3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1). 32-34. Khfdira-Grzhya III, 5, 40. I understand that this sacrifice stands in connection with the rural festivals which are treated of in the preceding Sftras. In the commentary, from the Mantra the conclusion is drawn that the ceremony in question belongs to the day of the Ekfshfak4. But the Ekdsh/ak& is the Ashsak4 of the dark fortnight of Magha (see S. B. E. XXIX, 102), and the description of the rites belonging to that day has already been given above, Sfitras 17-21. It very frequently occurs in the Grzhya ritual that Mantras are used at sacrifices standing in no connection with those for which they have originally been composed. 5, 1 seq. Comp. Khadira-Grshya I, 2, 6 seq. IV PRAPATHAKA, 5 KANDIKA, 10. 115 4. In the night-time (he pronounces that Mantra so that it ends with the word) ‘goods’ (vasu), in the day-time (so that it ends) with ‘wealth’ (dhanam). 5. With the three verses, ‘ This praise’ (MB. II, 4, 2-4) he should wipe along (with his hands) around (the fire). 6. Before sacrifices the Virdp&ksha formula (MB. II, 4, 6) (should be recited). 7. And at (ceremonies) which are connected with special wishes, the Prapada formula (MB. II, 4, 5)— (in the following way) : 8. He should murmur (the Prapada formula), ‘Austerities and splendour, should perform one suppression of breath, and should, fixing his thoughts on the object (of his wish), emit his breath, when beginning the Virdpaksha formula, 9. When undertaking ceremonies for the obtainment of special wishes, let him fast during three (days and) nights, 10, Or (let him omit) three meals. 6-8. KhAdira-Grihya I, 2, 23; Grshya-samgraha I, 96. It is stated that the recitation of the Virlpaksha and Prapada formulas and also the parisamfhana (Sftra 5) should be omitted at the so-called Kshiprahomas, i.e. at sacrifices performed without the assistance of a yag@avid. See Bloomfield’s notes on Grihyasamgraha I, 92. 96. Regarding the way in which a pranayama (‘suppression of breath’) is performed, comp. Vasishiha XXV, 13 (S. B. E. XIV, p. 126). 9 seq. Khadira-Grshya IV, 1, 1 seq. 10, There are two meals a day. The words of this Sftra, ‘Or three meals,’ are explained in the commentary in the following way. He should, if he does not entirely abstain from food through three days, take only three meals during that time, i.e. he should take one meal a day. The commentator adds that some read abhaktani instead of bhakt4ni (‘or he should omit three meals’), in which case the result would be the same. I prefer the reading 12 116 GRIHYA-SOTRA OF GOBHILA. 11. At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.
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.
1Barley is used instead of sesamum. KAwnpikA 4, 1. By (the description of) the Sth4lipaka offered at the Anvash¢akya ceremony the Pindapitrzyagia has been declared ; 2. This is a Sraddha offered on the day of the new moon. 3. Another (Sraddha) is the Anvaharya. 4. (It is performed) monthly. 5. The Havis is prepared (by one who has set up the sacred Srauta fires) in the Dakshiv4gni (i.e. in that of the three fires which is situated towards the south). 6. And from the same (fire the fire is taken which) 36, 37. Sankh4yana-Grhya IV, 4, 6.9, Regarding the use of sesamum seeds, see above, chap. 2, 35. 4, 1. Kh&dira-Grthya III, 5, 35. Comp. M. M., ‘India, what can it teach us?’ p. 240. The word Sth4lfp4ka is used here, as is observed in the commentary, in order to exclude the mess of meat (chap. 2, 14) from the rites of the Pindapitriyagfa. 3. Anv4h4rya literally means, what is offered (or given) after something else, supplementary. In the commentary on Gobhila, p. 666, a verse is quoted : amavasyfm dvittyam yad anvaharyam tad uéyate, ‘The second (Sriddha) which is performed on the day of the new moon, that is called anvaharya.’ First comes the Pindapitriyag#ta, and then follows the Anvahfrya Sraddha ; the last is identical with the P4rvama Sraddha, which is described as the chief form of Sraddha ceremonies, for instance in Sankh4yana-Grrhya IV, 1. Comp. Manu III, 122. 123, and Kullfka’s note; M. M., ‘India, what can it teach us?’ p. 240. 5. According to the commentary this and the following Sftras refer only to the Pixdapitr’yag#a, not to the Anvaharya Sraddha. Comp. Khadira-Grzhya III, 5, 36-39. 112 GRIHYA-SOTRA OF GOBHILA. is carried forward (in order to be used at the ceremonies). 7. In the domestic fire (the Havis is prepared) by one who has not set up the (Srauta) fires. 8. One pit (only is made) ; 9. To the south of it the fire has its place. 10. Here the laying down of the fire-brand is omitted, 11, And (the spreading out of) the layer (of grass), 12. And the anointing (of the bunches of Darbha grass), and the anointing (of the Fathers), 13. And the (offering of) perfume, 14. And the ceremony of deprecation. 15. (The ceremony performed with) the vessel of water forms the conclusion (of the Pizdapitrzyagza). 16. He should, however, put down one garment (for the Fathers in common). 17. On the eighth day after the full moon of Magha a Sthalipdka (is prepared). 18. He should sacrifice of that (SthalipAka). 19. ‘To the Ash¢ak4 Svaha !’—with (these words) he sacrifices. 20. The rest (should be performed) according to the Sthalipaka rite. 21. Vegetables (are taken instead of meat) as ingredient to the Anvah4rya (-rice). 22. At animal sacrifices offered to the Fathers let g. See chap. 2, 18, 10. See chap. 3, 3. 11. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25.
2Vegetables (are taken instead of meat) as ingredient to the Anvah4rya (-rice). 22. At animal sacrifices offered to the Fathers let g. See chap. 2, 18, 10. See chap. 3, 3. 11. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25. 17-21. Description of the third Ash/aka festival. 20. Comp. above, III, 7, 20 note. 21. Comp. IV, 1, 12. IV PRAPATHAKA, 4 KANDIKA, 30. 113 him sacrifice the omentum with (the verse), ‘ Carry the omentum, O GAtavedas, to the Fathers’ (MB. II, 3, 16); 23. At (such sacrifices) offered to the gods, with (the verse), ‘GAtavedas, go to the gods with the omentum’ (ibid. 17). 24. If no (god to whom the sacrifice should be offered, and no Mantra with which the oblation: should be made) is known, he sacrifices, assigning (his offering to the personified rite which he is performing), thus as (for instance), ‘To the Ashéaka Sv4ha!’ 25. The rest (should be performed) according to the Sth4lipaka rite. 26. If a debt turns up (which he cannot pay), he should sacrifice with the middle leaf of Golakas, with (the verse), ‘ The debt which’ (MB. II, 3, 18). 27. Now (follows) the putting into motion of the plough. 28. Under an auspicious Nakshatra he should cook a mess of sacrificial food and should sacrifice to the following deities, namely, to Indra, to the Maruts, to Parganya, to Asani, to Bhaga. 29. And he should offer (Agya) to Sita, Asa, Arada, Anagha. 30. The same deities (receive offerings) at the 25. See III, 7, 20 note. 26. Iam not sure about the translation of the words golak4nam madhyamaparsena, The ordinary meaning of golaka is ‘ ball,’ see, for instance, Sankh4yana-GrihyaIV, 19, 4. The commentary says, golakéném palésinam madhyamaparsena madhyamakkhadena. 29. The name of the third of those rural deities is spelt differ- ently; Dr. Knauer gives the readings, Aradim, Ara‘him, Aragam, Ararém, Aram, [30] I 114 GRIHYA-SOTRA OF GOBHILA. furrow-sacrifice, at the thrashing-floor-sacrifice, at the sowing, at the reaping of the crop, and at the putting of the crop into the barn, 31. And at mole hills he should sacrifice to the king of moles. 32. To Indramt a SthaltpAka (is prepared). 33. Of that he should make an offering with (the verse), ‘The Ek4sh¢ak4, performing austerities’ (MB. II, 3, 19). 34. The rest (should be performed) according to the Sthalipaka ritual, The rest according to the Sthalip4ka ritual, KAwpikA 5, 1. At (the sacrifices) for the obtainment of special wishes, which will be henceforth described, 2. And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed). 3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1).
3And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed). 3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1). 32-34. Khfdira-Grzhya III, 5, 40. I understand that this sacrifice stands in connection with the rural festivals which are treated of in the preceding Sftras. In the commentary, from the Mantra the conclusion is drawn that the ceremony in question belongs to the day of the Ekfshfak4. But the Ekdsh/ak& is the Ashsak4 of the dark fortnight of Magha (see S. B. E. XXIX, 102), and the description of the rites belonging to that day has already been given above, Sfitras 17-21. It very frequently occurs in the Grzhya ritual that Mantras are used at sacrifices standing in no connection with those for which they have originally been composed. 5, 1 seq. Comp. Khadira-Grshya I, 2, 6 seq. IV PRAPATHAKA, 5 KANDIKA, 10. 115 4. In the night-time (he pronounces that Mantra so that it ends with the word) ‘goods’ (vasu), in the day-time (so that it ends) with ‘wealth’ (dhanam). 5. With the three verses, ‘ This praise’ (MB. II, 4, 2-4) he should wipe along (with his hands) around (the fire). 6. Before sacrifices the Virdp&ksha formula (MB. II, 4, 6) (should be recited). 7. And at (ceremonies) which are connected with special wishes, the Prapada formula (MB. II, 4, 5)— (in the following way) : 8. He should murmur (the Prapada formula), ‘Austerities and splendour, should perform one suppression of breath, and should, fixing his thoughts on the object (of his wish), emit his breath, when beginning the Virdpaksha formula, 9. When undertaking ceremonies for the obtainment of special wishes, let him fast during three (days and) nights, 10, Or (let him omit) three meals. 6-8. KhAdira-Grihya I, 2, 23; Grshya-samgraha I, 96. It is stated that the recitation of the Virlpaksha and Prapada formulas and also the parisamfhana (Sftra 5) should be omitted at the so-called Kshiprahomas, i.e. at sacrifices performed without the assistance of a yag@avid. See Bloomfield’s notes on Grihyasamgraha I, 92. 96. Regarding the way in which a pranayama (‘suppression of breath’) is performed, comp. Vasishiha XXV, 13 (S. B. E. XIV, p. 126). 9 seq. Khadira-Grshya IV, 1, 1 seq. 10, There are two meals a day. The words of this Sftra, ‘Or three meals,’ are explained in the commentary in the following way. He should, if he does not entirely abstain from food through three days, take only three meals during that time, i.e. he should take one meal a day. The commentator adds that some read abhaktani instead of bhakt4ni (‘or he should omit three meals’), in which case the result would be the same. I prefer the reading 12 116 GRIHYA-SOTRA OF GOBHILA. 11. At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.
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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