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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1One 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. 18. Let him not build it with its door to the west. 19. And a back-door. 20, The house-door. 21, So that (he ?) may not be exposed to looks (?). 19-21. I have translated the words of these Sftras without trying to express any meaning. According to the commentary the meaning is the following: 19. He should not build a house which has its door on the back-side, or which has one front-door and one back-door. 20. The house-door should not face the door of another house. 21. The house-door should be so constructed that the householder cannot be seen by KAndalas, &c., when he is performing religious acts or when dining in his house. Or, if instead of samlokf the reading samloki is accepted, the Sftra Means: the house-door should be so constructed, that valuable objects, &c., which are in the house, cannot be seen by passers-by.— The commentary on Kh4dira-Grthya IV, 2, 15 contains the remark: dvéradvayam (var. lectio, dvaram dv4ram) parasparam rigu na syd iti ke&it. This seems to me to lead to the right understanding of these Sfitras. I think we ought to read and to divide in this way: (19) anudvaéram ka. (20. 21) grrhadvaram yatha na samlokisy4&t. ‘And (let him construct) a back-door, so that it does not face the (chief) house-door. The Khadira MSS. have the readings, asallok?, asandraloke, samloka. 122 GRIHYA-SOTRA OF GOBHILA, 22. ‘Let him avoid an Asvattha tree on the eastside (of his house), and a Plaksha on the south-side, a Nyagrodha on the west-side, and on the north-side an Udumbara. 23. ‘One should say that an Asvattha brings (to the house) danger from fire; one should say that a Plaksha tree brings early death (to the inhabitants of the house), that a Nyagrodha brings oppression through (hostile) arms, that an Udumbara brings diseases of the eye. 24. ‘The Asvattha is sacred to the sun, the Plaksha to Yama, the Nyagrodha is the tree that belongs to Varuza, the Udumbara, to Prag&pati.’ 25. He should place those (trees) in another place than their proper one, 26. And should sacrifice to those same deities. 27. Let him put wood on the fire in the middle of the house, and sacrifice a black cow, 28. Or a white goat, 22-24. These are Slokas to which the commentary very appropriately, though not exactly in the sense in which it was originally set down, applies the dictum so frequently found in the Brahmaza texts: na hy ekasmAd aksharad virddhayanti. Dr. Knauer’s attempts to restore correct Slokas are perhaps a little hazardous ; he inserts in the third verse a after plakshas, and in the second he changes the first brftyAt into £a, whereby the second foot of the hemistich loses its regular shape V - —-, and receives instead of it the form Uv —- vu. 25. He should remove an Asvattha tree from the east-side, &c.
225. He should remove an Asvattha tree from the east-side, &c. 26. He should sacrifice to the deities to whom the transplanted trees are sacred. 27 seq. Here begins the description of the vastusamana, which extends to Sfitra 43. As to the animal sacrifice prescribed in this Sitra, comp. Dr. Winternitz’s essay, Einige Bemerkungen tiber das Bauopfer bei den Indern (Sitzungsbericht der Anthrop. Gesellschaft in Wien, 19 April, 1887), p. 8. IV PRAPATHAKA, 7 KANDIKA, 41. 123 29. (The one or the other) together with milkrice. 30. Or (only) milk-rice. 31. Having mingled together the fat (of the animal), Agya, its flesh, and the milk-rice, 32. Heshould take eight portions (of that mixture) and should sacrifice (the following eight oblations) : 33. The first (verse, accompanying the first oblation), is, ‘ VAstoshpati!’ (MB. II, 6, 1). 34. (Then follow) the (three) verses of the VAmadevya, 35. (And the three) Mahavy4hz‘tis. 36. The last (oblation is offered with the formula), ‘To Pragdpati (svaha).’ 37. After he has sacrificed, he should offer ten Balis, 38. In the different directions (of the horizon), from left to right, 39. And in the intermediate points, 40. In due order, without a transposition. 41. (He should offer a Bali) in the east with (the formula), ‘(Adoration) to Indra!’ in the intermediate direction—‘To V4yu!’ in the south—‘ To Yama!’ in the intermediate direction—‘(Svadha) to the Fathers!’ in the west—‘(Adoration) to Varuza!’ in the intermediate direction — ‘To Mahfraga!’ in the north—' To Soma!’ in the intermediate direction—‘To Mahendra!’ down- 34. Comp. above, chap. 6, 7 note. 36. The commentary says: ‘ The last oblation should be offered with the formula, “To PragApati svaha!’”’ Probably we ought to correct the text, Prag&pata ity uttamé, ‘the last (verse) is, “ PragApatil” (MB, II, 5, 8);’ see above, IV, 6, 9; Khadira- Grthya IV, 2, 20. 124 GRIHYA-SOTRA OF GOBHILA. wards—‘ To V4suki!’ upwards, in the sky (i.e. throwing the Bali into the air), with (the formula), ‘Adoration to Brahman!’ . 42. To the east, upwards, and downwards this should be done constantly, day by day. 43. (The whole ceremony is repeated) every year or at the two sacrifices of the first fruits. KaAwoikA 8, 1. At the Sravaz4 and Agrah4yamt sacrifices he should leave a remainder of fried grains. 2. Having gone out of the village in an easterly or in a northerly direction, and having put wood on the fire at a place where four roads meet, he should sacrifice (those fried grains) with his joined hands, with the single (verses of the text), ‘Hearken, Raka!’ (MB. II, 6, 2-5). 3. Walking eastward (he should), looking upwards, (offer a Bali) to the hosts of divine beings, with (the formula), ‘ Be a giver of wealth’ (ibid. 6) ; 4. (Walking ?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards. 5. Returning (to the fire) without looking back, he should, together with the persons belonging to his
36) ; 4. (Walking ?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards. 5. Returning (to the fire) without looking back, he should, together with the persons belonging to his 43- See above, III, 8, 9 seq. 8, 1. See above, III, 7; 9. Comp. Khfdira-Grshya II, 2, 8 seq. 4. The commentary says: Tiryah tirasttnam yathd bhavati tath4, iti kriydviseshazam etat. athava .. . tiryan tiraséinaA san. Arv4nh ought to be corrected to avin (comp. KhAdira-Grchya III, 2, 13). 5. The commentary explains upetaiA simply by samfpam Agataih. IV PRAPATHAKA, 8 KANDIKA, 14. 125 family, as far as they have been initiated (by the Upanayana), eat the fried grains. 6. (This ceremony) procures happiness. 7. (With the two formulas), ‘Obeying the will’ and ‘ Sankha’ (MB. II, 6, 7. 8), he should sacrifice two oblations of rice and of barley separately, 8. With reference to a person whose favour he wishes to gain. 9. This is done daily. 10. With the Ekakshary4 verse (MB. II, 6, 9) two rites (are performed) which are connected with the observance (of fasting) for a fortnight. 11. One who is desirous of long life, should sacrifice (with that verse), in the night of the full moon, one hundred pegs of Khadira wood ; 12. Of iron, if he desires that (his enemies) may be killed. 13. Now another ceremony (performed with the same verse). 14. Having gone out of the village in an easterly or in a northerly direction, he should at a place where four roads meet, or on a mountain, set an elevated surface, consisting of the dung of beasts of the forest, on fire, should sweep the coals away, and should make an oblation of butter (on that surface) with his mouth, repeating that Mantra in his mind. 4 seq. Kh&dira-Grshya IV, 2, 24 seq. 4. I.e. he should sacrifice one oblation of rice, and one of barley. 8. Literally, to a person, &c. The meaning is, he should pronounce the name of that person. The Sfitra is repeated from IV, 5, 20; thus its expressions do not exactly fit the connection in which it stands here. 10 seq. Kh&dira-Grthya IV, 3, 1 seq. 126 GRIHYA-SOTRA OF GOBHILA. 15. If (that oblation of butter) catches fire, twelve villages (will be his). - 16. If smoke rises, at least three. 17. They call this ceremony one which is not in vain. 18. One who desires that his means of livelihood may not be exhausted, should sacrifice green cowdung in the evening and in the morning. 19. Of articles which he has bought, he should, after having fasted three (days and) nights, make an oblation with the formula, ‘ Here this Visvakarman’ (MB. II, 6, 10). 20. Of a garment he should offer some threads (with that formula), 21. Of a cow some hairs (of its tail) ; 22. In the same way (he should offer some part) of other articles which he has bought. 23. The sacrifice of a full oblation (with the verse, ‘A full oblation I sacrifice, MB. II, 6, 11) should be performed on the sacrificial day (i.e. on the first day of the fortnight),
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.
1One 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. 18. Let him not build it with its door to the west. 19. And a back-door. 20, The house-door. 21, So that (he ?) may not be exposed to looks (?). 19-21. I have translated the words of these Sftras without trying to express any meaning. According to the commentary the meaning is the following: 19. He should not build a house which has its door on the back-side, or which has one front-door and one back-door. 20. The house-door should not face the door of another house. 21. The house-door should be so constructed that the householder cannot be seen by KAndalas, &c., when he is performing religious acts or when dining in his house. Or, if instead of samlokf the reading samloki is accepted, the Sftra Means: the house-door should be so constructed, that valuable objects, &c., which are in the house, cannot be seen by passers-by.— The commentary on Kh4dira-Grthya IV, 2, 15 contains the remark: dvéradvayam (var. lectio, dvaram dv4ram) parasparam rigu na syd iti ke&it. This seems to me to lead to the right understanding of these Sfitras. I think we ought to read and to divide in this way: (19) anudvaéram ka. (20. 21) grrhadvaram yatha na samlokisy4&t. ‘And (let him construct) a back-door, so that it does not face the (chief) house-door. The Khadira MSS. have the readings, asallok?, asandraloke, samloka. 122 GRIHYA-SOTRA OF GOBHILA, 22. ‘Let him avoid an Asvattha tree on the eastside (of his house), and a Plaksha on the south-side, a Nyagrodha on the west-side, and on the north-side an Udumbara. 23. ‘One should say that an Asvattha brings (to the house) danger from fire; one should say that a Plaksha tree brings early death (to the inhabitants of the house), that a Nyagrodha brings oppression through (hostile) arms, that an Udumbara brings diseases of the eye. 24. ‘The Asvattha is sacred to the sun, the Plaksha to Yama, the Nyagrodha is the tree that belongs to Varuza, the Udumbara, to Prag&pati.’ 25. He should place those (trees) in another place than their proper one, 26. And should sacrifice to those same deities. 27. Let him put wood on the fire in the middle of the house, and sacrifice a black cow, 28. Or a white goat, 22-24. These are Slokas to which the commentary very appropriately, though not exactly in the sense in which it was originally set down, applies the dictum so frequently found in the Brahmaza texts: na hy ekasmAd aksharad virddhayanti. Dr. Knauer’s attempts to restore correct Slokas are perhaps a little hazardous ; he inserts in the third verse a after plakshas, and in the second he changes the first brftyAt into £a, whereby the second foot of the hemistich loses its regular shape V - —-, and receives instead of it the form Uv —- vu. 25. He should remove an Asvattha tree from the east-side, &c.
225. He should remove an Asvattha tree from the east-side, &c. 26. He should sacrifice to the deities to whom the transplanted trees are sacred. 27 seq. Here begins the description of the vastusamana, which extends to Sfitra 43. As to the animal sacrifice prescribed in this Sitra, comp. Dr. Winternitz’s essay, Einige Bemerkungen tiber das Bauopfer bei den Indern (Sitzungsbericht der Anthrop. Gesellschaft in Wien, 19 April, 1887), p. 8. IV PRAPATHAKA, 7 KANDIKA, 41. 123 29. (The one or the other) together with milkrice. 30. Or (only) milk-rice. 31. Having mingled together the fat (of the animal), Agya, its flesh, and the milk-rice, 32. Heshould take eight portions (of that mixture) and should sacrifice (the following eight oblations) : 33. The first (verse, accompanying the first oblation), is, ‘ VAstoshpati!’ (MB. II, 6, 1). 34. (Then follow) the (three) verses of the VAmadevya, 35. (And the three) Mahavy4hz‘tis. 36. The last (oblation is offered with the formula), ‘To Pragdpati (svaha).’ 37. After he has sacrificed, he should offer ten Balis, 38. In the different directions (of the horizon), from left to right, 39. And in the intermediate points, 40. In due order, without a transposition. 41. (He should offer a Bali) in the east with (the formula), ‘(Adoration) to Indra!’ in the intermediate direction—‘To V4yu!’ in the south—‘ To Yama!’ in the intermediate direction—‘(Svadha) to the Fathers!’ in the west—‘(Adoration) to Varuza!’ in the intermediate direction — ‘To Mahfraga!’ in the north—' To Soma!’ in the intermediate direction—‘To Mahendra!’ down- 34. Comp. above, chap. 6, 7 note. 36. The commentary says: ‘ The last oblation should be offered with the formula, “To PragApati svaha!’”’ Probably we ought to correct the text, Prag&pata ity uttamé, ‘the last (verse) is, “ PragApatil” (MB, II, 5, 8);’ see above, IV, 6, 9; Khadira- Grthya IV, 2, 20. 124 GRIHYA-SOTRA OF GOBHILA. wards—‘ To V4suki!’ upwards, in the sky (i.e. throwing the Bali into the air), with (the formula), ‘Adoration to Brahman!’ . 42. To the east, upwards, and downwards this should be done constantly, day by day. 43. (The whole ceremony is repeated) every year or at the two sacrifices of the first fruits. KaAwoikA 8, 1. At the Sravaz4 and Agrah4yamt sacrifices he should leave a remainder of fried grains. 2. Having gone out of the village in an easterly or in a northerly direction, and having put wood on the fire at a place where four roads meet, he should sacrifice (those fried grains) with his joined hands, with the single (verses of the text), ‘Hearken, Raka!’ (MB. II, 6, 2-5). 3. Walking eastward (he should), looking upwards, (offer a Bali) to the hosts of divine beings, with (the formula), ‘ Be a giver of wealth’ (ibid. 6) ; 4. (Walking ?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards. 5. Returning (to the fire) without looking back, he should, together with the persons belonging to his
36) ; 4. (Walking ?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards. 5. Returning (to the fire) without looking back, he should, together with the persons belonging to his 43- See above, III, 8, 9 seq. 8, 1. See above, III, 7; 9. Comp. Khfdira-Grshya II, 2, 8 seq. 4. The commentary says: Tiryah tirasttnam yathd bhavati tath4, iti kriydviseshazam etat. athava .. . tiryan tiraséinaA san. Arv4nh ought to be corrected to avin (comp. KhAdira-Grchya III, 2, 13). 5. The commentary explains upetaiA simply by samfpam Agataih. IV PRAPATHAKA, 8 KANDIKA, 14. 125 family, as far as they have been initiated (by the Upanayana), eat the fried grains. 6. (This ceremony) procures happiness. 7. (With the two formulas), ‘Obeying the will’ and ‘ Sankha’ (MB. II, 6, 7. 8), he should sacrifice two oblations of rice and of barley separately, 8. With reference to a person whose favour he wishes to gain. 9. This is done daily. 10. With the Ekakshary4 verse (MB. II, 6, 9) two rites (are performed) which are connected with the observance (of fasting) for a fortnight. 11. One who is desirous of long life, should sacrifice (with that verse), in the night of the full moon, one hundred pegs of Khadira wood ; 12. Of iron, if he desires that (his enemies) may be killed. 13. Now another ceremony (performed with the same verse). 14. Having gone out of the village in an easterly or in a northerly direction, he should at a place where four roads meet, or on a mountain, set an elevated surface, consisting of the dung of beasts of the forest, on fire, should sweep the coals away, and should make an oblation of butter (on that surface) with his mouth, repeating that Mantra in his mind. 4 seq. Kh&dira-Grshya IV, 2, 24 seq. 4. I.e. he should sacrifice one oblation of rice, and one of barley. 8. Literally, to a person, &c. The meaning is, he should pronounce the name of that person. The Sfitra is repeated from IV, 5, 20; thus its expressions do not exactly fit the connection in which it stands here. 10 seq. Kh&dira-Grthya IV, 3, 1 seq. 126 GRIHYA-SOTRA OF GOBHILA. 15. If (that oblation of butter) catches fire, twelve villages (will be his). - 16. If smoke rises, at least three. 17. They call this ceremony one which is not in vain. 18. One who desires that his means of livelihood may not be exhausted, should sacrifice green cowdung in the evening and in the morning. 19. Of articles which he has bought, he should, after having fasted three (days and) nights, make an oblation with the formula, ‘ Here this Visvakarman’ (MB. II, 6, 10). 20. Of a garment he should offer some threads (with that formula), 21. Of a cow some hairs (of its tail) ; 22. In the same way (he should offer some part) of other articles which he has bought. 23. The sacrifice of a full oblation (with the verse, ‘A full oblation I sacrifice, MB. II, 6, 11) should be performed on the sacrificial day (i.e. on the first day of the fortnight),
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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