Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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. 12. He should (simply) fast, however, before such ceremonies as are performed on sacrificial days (i. e. on the first day of the fortnight). 13. (At a ceremony) which ought to be performed immediately (after the occurrence by which it has been caused), the consecration follows after (the ceremony itself). 14. Let him recite the Prapada formula (Satras 7.8), sitting in the forest on Darbha grass, 15. Of which the panicles are turned towards the east, if he is desirous of holy lustre, 16. To the north, if desirous of sons and of cattle, . 17. To both directions, if desirous of both. 18. One who desires that his stock of cattle may increase, should offer a sacrifice of rice and barley bhakt4ni, and propose to supply, not, ‘he should eat,’ but ‘he should omit’ (‘abhoganam,’ Sfitra 9). Possibly the meaning is that three successive meals should be omitted; thus also the compiler of the Khadira-Grrhya seems to have understood this Sfitra. 11. Comp., for instance, below, chap. 6, 1. 12. Comp. below, chaps. 6, 4; 8, 23. 13. My translation of this Sftra differs from the commentary. There it is said: ‘An occurrence which is perceived only when it has happened (sannipatitam eva), and of which the cause by which it is produced is unknown, for instance the appearance of a halo, is called sAnnipatika. Such sinnipatika ceremonies are uparish/4ddaiksha. The diksh4 is the preparatory consecration (of the sacrificer), for instance by three days of fasting. A ceremony which has its diksh4 after itself is called uparish/addaiksha.’ Similarly the commentary on Khadira-Grzhya IV, 1, 3 says, ‘ uparishAt sinnipatike naimittike karma kr:tvabhoganam.’ IV PRAPATHAKA, 5 KANDIKA, 30. 117 with (the verse), ‘ He who has a thousand arms, the protector of cow-keepers’ (MB. II, 4, 7). 19. Having murmured the Kautomata verse (ibid. 8) over fruits of a big tree, he should give them— 20. To a person whose favour he wishes to gain. 21. One (fruit) more (than he gives to that person), an even number (of fruits), he should keep himself. 22. There are the five verses, ‘ Like a tree’ (MB. II, 4, 9-13). 23. With these firstly a ceremony (is performed) for (obtaining property on) the earth. 24. He should fast one fortnight, 25. Or, if.he is not able (to do so, he may drink) once a day rice-water, 26. In which he can see his image. 27. This observance (forms part) of (all) fortnightly observances. 28. He then should in the full-moon night plunge up to his navel intoa pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svaéhéa., 29. Now (follows) another (ceremony with the same five verses).
228. He then should in the full-moon night plunge up to his navel intoa pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svaéhéa., 29. Now (follows) another (ceremony with the same five verses). 30. With the first (verse) one who is desirous of the enjoyment (of riches), should worship the sun, within sight of (that) person rich in wealth (from 23. The commentary explains p4rthivam, ‘ prithivyartham kriyate, iti parthivam, gramakshetrfdyartham ;’ similarly the commentary on Khadira-Grzhya IV, 1, 13 says, ‘ prithivipatitvapraptyartham idam uktam karma.’ 27. Comp. below, chap. 6, 12. 28. Grihya-samgraha II, rr. 118 GRIHYA-SOTRA OF GOBHILA. whom he hopes to obtain wealth); then he will obtain wealth. . 31. With the second (verse) one who desires that his stock of horses and elephants may increase, should sacrifice fried grains, while the sun has a halo. 32. With the third (verse) one who desires that his flocks may increase, (should sacrifice) sesamum seeds, while the moon (has a halo). 33. Having worshipped the sun with the fourth (verse), let him acquire wealth; then he will come back safe and wealthy. 34. Having worshipped the sun with the fifth (verse) let him return to his house. He will safely return home; he will safely return home. KAwpikA 6. 1. Let him daily repeat (the formula), ‘ Bhi!’ (MB. II, 4, 14) in order to avert involuntary death. 2. (He who does so) has nothing to fear from serious diseases or from sorcery. 3. (The ceremony for) driving away misfortune (is as follows). 4. It is performed on the sacrificial day (i.e. on the first day of the fortnight). 5. (Oblations are made with the six verses), ‘ From the head’ (MB. II, 5, 1 seq.), verse by verse. 6. The seventh (verse is), ‘She who athwart’ (MB. I, 5, 6). 7. (Then follow) the verses of the Vamadevya, 6, 1 seq. Comp. Khadira-Grthya IV, 1, 19 seq. 4. Comp. above, chap. 5, 12. 6. Comp. above, II, 7,14. 7. The text belonging to the Vamadevya S4man, is the Trzka, S4ma-veda II, 32-34. IV PRAPATHAKA, 6 KAWDIKA, 14. 119 8. (And) the Mahavy4hv“tis. 9. The last (verse) is, ‘ Pragdpati’ (MB. II, 5, 8). 10. With the formula, ‘I am glory’ (MB. II, 5, 9) one who is desirous of glory should worship the sun in the forenoon, at noon, and in the afternoon, 11. Changing (the words), ‘of the forenoon’ (into ‘of the noon,’ and ‘ of the afternoon,’ accordingly). 12. Worshipping (the sun) at the time of the morning twilight and of the evening twilight procures happiness, (both times) with (the formula), ‘O sun! the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15) ; in the evening with (the formula), ‘When. thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16).
3the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15) ; in the evening with (the formula), ‘When. thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16). 13. One who desires to gain a hundred cart-loads (of gold), should keep the vow (of fasting) through one fortnight and should on the first day of a dark fortnight feed the Brahmamas with boiled milk-rice prepared of one Kémsa of rice. 14. At the evening twilight (of every day of that fortnight), having left the village in a westerly direction, and having put wood on the fire at a place where 1o. According to the commentary the formula yaso sham bhavA4mi comprises five sections; thus it would include the sections II, 5, 9-13 of the Mantra-Brahma#a. The Mantra quoted next by Gobhila (Sftra 12) is really MB. II, 5, 14. 13. Comp. chap. 5, 24-27. One K4msa is stated to be a measure equal to one Drowa. The more usual spelling is kamsa, and this reading is found in the corresponding passage of the KhAdira-Grrhya (IV, 2, 1). 14. As to the meaning of kana (‘small grain of rice’), comp. Hillebrandt, Neu- und Vollmondsopfer, p. 32, note 1. 120 GRIHYA-SOTRA OF GOBHILA. four roads meet, he should sacrifice the small grains (of that rice), turning his face towards the sun, with (the words), ‘To Bhala Sv4ha! To Bhala Sv4ha!’ (ibid. 17. 18). 15. (He should repeat those rites) in the same way the two next dark fortnights. 16. During the time between those dark fortnights he should observe chastity till the end (of the rite), till the end (of the rite). KAwpikA 7. 1. Let him select the site for building his house— 2. On even ground, which is covered with grass, which cannot be destroyed (by inundations, &c.), 3. On which the waters flow off to the east or to the north, 4. On which plants grow which have no milky juice or thorns, and which are not acrid. 5. The earth should be white, if he is a Br&hmaza, 6. Red, if he is a Kshatriya, 7. Black, if he is a Vaisya. 8. (The soil should be) compact, one-coloured, not dry, not salinous, not surrounded by sandy desert, not swampy. 9. (Soil) on which Darbha grass grows, (should be chosen) by one who is desirous of holy lustre, 10. (Soil covered) with big sorts of grass, by one who is desirous of strength, 11. (Soil covered) with tender grass, by one who is desirous of cattle. 7,1 seq. Comp. Khadira-Grzhya IV, 2, 6 seq. IV PRAPATHAKA, 7 KANDIK 12. (The site of the house) should have the form of a brick, 13. Or it should have the form of a round island. 14. Or there should be natural holes (in the ground) in all directions. 15. On such (ground) one who is desirous of fame or strength, should build his house with its door to the east ; 16. One who is desirous of children or of cattle, (should build it) with its door to the north ; 17. One who is desirous of all (those things), (should build it) with its door to the south.
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.
1I 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. 12. He should (simply) fast, however, before such ceremonies as are performed on sacrificial days (i. e. on the first day of the fortnight). 13. (At a ceremony) which ought to be performed immediately (after the occurrence by which it has been caused), the consecration follows after (the ceremony itself). 14. Let him recite the Prapada formula (Satras 7.8), sitting in the forest on Darbha grass, 15. Of which the panicles are turned towards the east, if he is desirous of holy lustre, 16. To the north, if desirous of sons and of cattle, . 17. To both directions, if desirous of both. 18. One who desires that his stock of cattle may increase, should offer a sacrifice of rice and barley bhakt4ni, and propose to supply, not, ‘he should eat,’ but ‘he should omit’ (‘abhoganam,’ Sfitra 9). Possibly the meaning is that three successive meals should be omitted; thus also the compiler of the Khadira-Grrhya seems to have understood this Sfitra. 11. Comp., for instance, below, chap. 6, 1. 12. Comp. below, chaps. 6, 4; 8, 23. 13. My translation of this Sftra differs from the commentary. There it is said: ‘An occurrence which is perceived only when it has happened (sannipatitam eva), and of which the cause by which it is produced is unknown, for instance the appearance of a halo, is called sAnnipatika. Such sinnipatika ceremonies are uparish/4ddaiksha. The diksh4 is the preparatory consecration (of the sacrificer), for instance by three days of fasting. A ceremony which has its diksh4 after itself is called uparish/addaiksha.’ Similarly the commentary on Khadira-Grzhya IV, 1, 3 says, ‘ uparishAt sinnipatike naimittike karma kr:tvabhoganam.’ IV PRAPATHAKA, 5 KANDIKA, 30. 117 with (the verse), ‘ He who has a thousand arms, the protector of cow-keepers’ (MB. II, 4, 7). 19. Having murmured the Kautomata verse (ibid. 8) over fruits of a big tree, he should give them— 20. To a person whose favour he wishes to gain. 21. One (fruit) more (than he gives to that person), an even number (of fruits), he should keep himself. 22. There are the five verses, ‘ Like a tree’ (MB. II, 4, 9-13). 23. With these firstly a ceremony (is performed) for (obtaining property on) the earth. 24. He should fast one fortnight, 25. Or, if.he is not able (to do so, he may drink) once a day rice-water, 26. In which he can see his image. 27. This observance (forms part) of (all) fortnightly observances. 28. He then should in the full-moon night plunge up to his navel intoa pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svaéhéa., 29. Now (follows) another (ceremony with the same five verses).
228. He then should in the full-moon night plunge up to his navel intoa pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svaéhéa., 29. Now (follows) another (ceremony with the same five verses). 30. With the first (verse) one who is desirous of the enjoyment (of riches), should worship the sun, within sight of (that) person rich in wealth (from 23. The commentary explains p4rthivam, ‘ prithivyartham kriyate, iti parthivam, gramakshetrfdyartham ;’ similarly the commentary on Khadira-Grzhya IV, 1, 13 says, ‘ prithivipatitvapraptyartham idam uktam karma.’ 27. Comp. below, chap. 6, 12. 28. Grihya-samgraha II, rr. 118 GRIHYA-SOTRA OF GOBHILA. whom he hopes to obtain wealth); then he will obtain wealth. . 31. With the second (verse) one who desires that his stock of horses and elephants may increase, should sacrifice fried grains, while the sun has a halo. 32. With the third (verse) one who desires that his flocks may increase, (should sacrifice) sesamum seeds, while the moon (has a halo). 33. Having worshipped the sun with the fourth (verse), let him acquire wealth; then he will come back safe and wealthy. 34. Having worshipped the sun with the fifth (verse) let him return to his house. He will safely return home; he will safely return home. KAwpikA 6. 1. Let him daily repeat (the formula), ‘ Bhi!’ (MB. II, 4, 14) in order to avert involuntary death. 2. (He who does so) has nothing to fear from serious diseases or from sorcery. 3. (The ceremony for) driving away misfortune (is as follows). 4. It is performed on the sacrificial day (i.e. on the first day of the fortnight). 5. (Oblations are made with the six verses), ‘ From the head’ (MB. II, 5, 1 seq.), verse by verse. 6. The seventh (verse is), ‘She who athwart’ (MB. I, 5, 6). 7. (Then follow) the verses of the Vamadevya, 6, 1 seq. Comp. Khadira-Grthya IV, 1, 19 seq. 4. Comp. above, chap. 5, 12. 6. Comp. above, II, 7,14. 7. The text belonging to the Vamadevya S4man, is the Trzka, S4ma-veda II, 32-34. IV PRAPATHAKA, 6 KAWDIKA, 14. 119 8. (And) the Mahavy4hv“tis. 9. The last (verse) is, ‘ Pragdpati’ (MB. II, 5, 8). 10. With the formula, ‘I am glory’ (MB. II, 5, 9) one who is desirous of glory should worship the sun in the forenoon, at noon, and in the afternoon, 11. Changing (the words), ‘of the forenoon’ (into ‘of the noon,’ and ‘ of the afternoon,’ accordingly). 12. Worshipping (the sun) at the time of the morning twilight and of the evening twilight procures happiness, (both times) with (the formula), ‘O sun! the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15) ; in the evening with (the formula), ‘When. thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16).
3the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15) ; in the evening with (the formula), ‘When. thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16). 13. One who desires to gain a hundred cart-loads (of gold), should keep the vow (of fasting) through one fortnight and should on the first day of a dark fortnight feed the Brahmamas with boiled milk-rice prepared of one Kémsa of rice. 14. At the evening twilight (of every day of that fortnight), having left the village in a westerly direction, and having put wood on the fire at a place where 1o. According to the commentary the formula yaso sham bhavA4mi comprises five sections; thus it would include the sections II, 5, 9-13 of the Mantra-Brahma#a. The Mantra quoted next by Gobhila (Sftra 12) is really MB. II, 5, 14. 13. Comp. chap. 5, 24-27. One K4msa is stated to be a measure equal to one Drowa. The more usual spelling is kamsa, and this reading is found in the corresponding passage of the KhAdira-Grrhya (IV, 2, 1). 14. As to the meaning of kana (‘small grain of rice’), comp. Hillebrandt, Neu- und Vollmondsopfer, p. 32, note 1. 120 GRIHYA-SOTRA OF GOBHILA. four roads meet, he should sacrifice the small grains (of that rice), turning his face towards the sun, with (the words), ‘To Bhala Sv4ha! To Bhala Sv4ha!’ (ibid. 17. 18). 15. (He should repeat those rites) in the same way the two next dark fortnights. 16. During the time between those dark fortnights he should observe chastity till the end (of the rite), till the end (of the rite). KAwpikA 7. 1. Let him select the site for building his house— 2. On even ground, which is covered with grass, which cannot be destroyed (by inundations, &c.), 3. On which the waters flow off to the east or to the north, 4. On which plants grow which have no milky juice or thorns, and which are not acrid. 5. The earth should be white, if he is a Br&hmaza, 6. Red, if he is a Kshatriya, 7. Black, if he is a Vaisya. 8. (The soil should be) compact, one-coloured, not dry, not salinous, not surrounded by sandy desert, not swampy. 9. (Soil) on which Darbha grass grows, (should be chosen) by one who is desirous of holy lustre, 10. (Soil covered) with big sorts of grass, by one who is desirous of strength, 11. (Soil covered) with tender grass, by one who is desirous of cattle. 7,1 seq. Comp. Khadira-Grzhya IV, 2, 6 seq. IV PRAPATHAKA, 7 KANDIK 12. (The site of the house) should have the form of a brick, 13. Or it should have the form of a round island. 14. Or there should be natural holes (in the ground) in all directions. 15. On such (ground) one who is desirous of fame or strength, should build his house with its door to the east ; 16. One who is desirous of children or of cattle, (should build it) with its door to the north ; 17. One who is desirous of all (those things), (should build it) with its door to the south.
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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