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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the twelfth year after the conception a Vaisya with a cow-hide. 6. Until the sixteenth year the time has not passed for a Brahmaza, 7. Until the twenty-second for a Kshatriya, 8. Until the twenty-fourth for a Vaisya. 9. After that (time has passed), they become patitasAvitrika (men who have lost their right of learning the SAvitrt). Saukeya and Aruzi. As Saukeya there says, up4y4ni bhagavantam, we frequently read in the Pali books expressions like this, upemi Buddham saranam dhammaw Api anuttaram, &c. (Dhammap. Aé/hakath4, p. 97, ed. Fausbdll), and as Aruni replies, ehy upehi, Buddha says to those who wish to be ordained, ehi bhikkhu, svakkhato dhammo, fara brahmafariyam, &c. (Mahavagga I, 6, 32, &c.; S.B.E., vol. xiii, p. 74, note). The counting of the years not from the birth but from the conception occurs both in the Brahmanical and in the Buddhist ordinances, comp. H. O., Buddha, sein Leben, seine Lehre, seine Gemeinde, p. 354, note 1. Several Grshya texts (for instance, Asv. I, 19, 1. 2) admit both ways of counting the years. The number of years given for the Upanayana of persons of the three castes (Bréhmanas 8-16, Kshatriyas 11-22, Vaisyas 12-24) is evidently derived from the number of syllables of the three metres which are so very frequently stated to correspond to the three castes, to the three gods or categories of gods (Agni, Indra, Visve devas) &c., viz. the GAyatrf, the Trish/ubh, and the Gagatt. This is a very curious example, showing how in India phantastical speculations like those regarding the mystical qualities of the metres, were strong enough to influence the customs and institutions of real life. 9 seq. All these are standing expressions recurring nearly identically in most of the Grzhya and Dharma-sfitras. In the rule contained in Sfitra 13 a number of the parallel texts have vivaheyuA or vivahayeyuA’, others have vyavahareyuk. Comp. Vasishtha XI, 75; Indische Studien, vol. x, p. 21. 60 sANKHAYANA-GRIHYA-SOTRA. 10. Let them not initiate such men, 11. Nor teach them, 12. Nor perform sacrifices for them, 13. Nor have intercourse with them. 14. Or (let them initiate students of) all (castes) wearing a (new) garment that has not yet been washed. And wearing a girdle. 15. The girdle of a Brahmama (shall be) made of Mufga grass, 16. That of a Kshatriya (shall be) a bowstring, 17. That of a Vaisya a woollen thread. 18. The staff of a Brahmama (shall be) made of Paldsa or of Bilva wood, 19. That of a Kshatriya of Nyagrodha wood, 20. That of a Vaisya of Udumbara wood. 21. That of the Brahmaza shall reach the tip of the nose, 22. That of the Kshatriya the forehead, 23. That of the Vaisya the hair. 24. Or all (sorts of staffs are to be used) by (men of) all (castes). 25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher. 14. This Sfitra should rather be divided into two, as indicated in the translation. As to the mekhal4(girdle)comp. below, chap. 2, 1.
224. Or all (sorts of staffs are to be used) by (men of) all (castes). 25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher. 14. This Sfitra should rather be divided into two, as indicated in the translation. As to the mekhal4(girdle)comp. below, chap. 2, 1. 21. There is no doubt that prdzasammito (which Narayana explains thus, ‘prdza is the wind [or breath]; [the staff should] reach to the place where the wind leaves the body, i.e. to the tip of the nose’) should either be corrected into, or explained as, ghrazasammito; the Sambavya MS. has ghra#4ntiko brahmamnasya. Comp. Gautama I, 26, &c. The parallel texts agree in assigning the longer staff to the higher, not as Sankhayana does, to the lower caste. II ADHYAYA, 2 KHANDA, I. 61 26. Having had him shaved all round (his head) he should initiate him. 27. After (the student) has washed and adorned himself, 28. (And) after (the teacher) has sacrificed, both station themselves behind the fire, the teacher with his face turned to the east, the other with his face to the west. 29. Let him initiate him standing while (the other also) stands. 30. [‘The firm, powerful eye of Mitra, glorious splendour, strong and prosperous, a chaste, flowing vesture, this skin I put on, a valiant (man).’] Kuanpa 2, 1. ‘Here has come to us, protecting (us) from evil words, purifying our kin as a purifier, clothing herself, by (the power of) inhalation and exhalation, with strength, this friendly goddess, this blessed girdle’—with these words, three times repeated, he ties the girdle from left to right thrice round. 26. After the introductory remarks given in the preceding Sfitras the ritual itself of the Upanayana is now described. 28. Nardyana: hutv4 ’nadesaparibhashatah (see above, I, 12, 13) purastatsamgftakam hutv4 agnim sthapitagnim (see above, I, 5, 2) gaghanena .. . tish/hatah. 30. This Stra is wanting in most of the MSS. (see the note, p. 48 of the German edition), It contains the Mantra with which the Agina (the hide mentioned in Sftras 2, 4, 5 of this chapter) is put on. N4rayana gives the Mantra which he says is taken from the Madhyandina-Grzhya (in the Paraskara-Grrhya it is not found), after chap. 2, 3, and he states that the corresponding act to which it belongs has its place after the rites concerning the girdle (chap. 2, 1) and the sacrificial cord (2, 3). 62 SANKHAYANA-GRIHYA-SUTRA. . (There should be) one knot, or also three, or also five. 3. He adjusts the sacrificial cord with (the words), ‘The sacrificial cord art thou. With the cord of the sacrifice I invest thee.’ 4. He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: ‘What is thy name ?’ 5. ‘lam N.N,, sir,’ says the other. 6. ‘Descending from the same Azshis ?’ says the teacher. 7. ‘Descending from the same Ashis, sir,’ says the other.
3He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: ‘What is thy name ?’ 5. ‘lam N.N,, sir,’ says the other. 6. ‘Descending from the same Azshis ?’ says the teacher. 7. ‘Descending from the same Ashis, sir,’ says the other. 2, 2. Ramagandra: ‘ Let him make one, or three, or five knots, according to (the student’s) Arsheya,’ i. e. accordingly as he belongs to a family that invokes, in the Pravara ceremony, one, or three, or five Rishis as their ancestors. Comp. Weber, Indische Studien, vol. x, p. 79. 3. On the sacrificial cord (upavita) comp. the Grhya-samgrahaparisishéa II, 48 seq. 4. Narayana: Afarya Atmano mamavakasya Adfigalt udakena pirayitva, &c. 6, 7. A similar dialogue between the teacher and the student at the Upanayana is given in the Kausika-sftra (ap. Weber, Indische Studien, X, 71). The student there says, ‘Make me an Arsheya (a descendant of the Rishis) and one who has relations, and initiate me. And the teacher replies, ‘I make thee an Arsheya and one who has relations, and I initiate thee.’ As in this passage of the Kausika-sfitra the teacher is represented as having the power of making, by the Upanayana ceremony, an Arsheya of the student, thus, according to the view expressed by Professor Weber (loc. cit., p. 72 seq.), Sénkhadyana would even give it into the teacher's power to make the student his sam4n4rsheya, i.e. to extend his own Arsheya on as many pupils as he likes. Professor Weber understands the sixth Sftra so that the teacher would have to say, samA4n4rsheyo bhav4n brOhi (Narayaza: bhavan brfhiti brahmafart bhavin brohity ataZ [Sttra 8] simhdvalokananyayenatranushagyate. According to Ramaégandra’s Paddhati he is II ADHYAYA, 2 KHANDA, 15. 63 8. ‘ Declare (that thou art) a student, sir.’ g. ‘I am a student, sir,’ says the other. 10. With the words, ‘Bhar bhuvas svak’ (the teacher) sprinkles thrice with his joined hands (water) on the joined hands (of the student), . 11. And seizing (the student’s) hands with (his own) hands, holding the right uppermost, he murmurs, 12. ‘ By the impulse of the god Savitar, with the arms of the two Asvins, with Pfshan’s hands I initiate thee, N. N.’ 13. Those who are desirous of a host (of adherents, he should initiate) with (the verse), ‘Thee, (the lord) of hosts’ (Rig-veda II, 23, 1). 14. Warriors with (the verse), ‘Come here, do not come to harm’ (Rig-veda VIII, 20, 1). 15. Sick persons with the Mah4vyd4hvvtis. only to say samanfrsheyaf). The student answers, sam4nfrsheyo ’ham bho; Professor Weber, who supplies the imperative as4ni, translates this, ‘May I have the same Arsheya, sir!’
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.
1In the twelfth year after the conception a Vaisya with a cow-hide. 6. Until the sixteenth year the time has not passed for a Brahmaza, 7. Until the twenty-second for a Kshatriya, 8. Until the twenty-fourth for a Vaisya. 9. After that (time has passed), they become patitasAvitrika (men who have lost their right of learning the SAvitrt). Saukeya and Aruzi. As Saukeya there says, up4y4ni bhagavantam, we frequently read in the Pali books expressions like this, upemi Buddham saranam dhammaw Api anuttaram, &c. (Dhammap. Aé/hakath4, p. 97, ed. Fausbdll), and as Aruni replies, ehy upehi, Buddha says to those who wish to be ordained, ehi bhikkhu, svakkhato dhammo, fara brahmafariyam, &c. (Mahavagga I, 6, 32, &c.; S.B.E., vol. xiii, p. 74, note). The counting of the years not from the birth but from the conception occurs both in the Brahmanical and in the Buddhist ordinances, comp. H. O., Buddha, sein Leben, seine Lehre, seine Gemeinde, p. 354, note 1. Several Grshya texts (for instance, Asv. I, 19, 1. 2) admit both ways of counting the years. The number of years given for the Upanayana of persons of the three castes (Bréhmanas 8-16, Kshatriyas 11-22, Vaisyas 12-24) is evidently derived from the number of syllables of the three metres which are so very frequently stated to correspond to the three castes, to the three gods or categories of gods (Agni, Indra, Visve devas) &c., viz. the GAyatrf, the Trish/ubh, and the Gagatt. This is a very curious example, showing how in India phantastical speculations like those regarding the mystical qualities of the metres, were strong enough to influence the customs and institutions of real life. 9 seq. All these are standing expressions recurring nearly identically in most of the Grzhya and Dharma-sfitras. In the rule contained in Sfitra 13 a number of the parallel texts have vivaheyuA or vivahayeyuA’, others have vyavahareyuk. Comp. Vasishtha XI, 75; Indische Studien, vol. x, p. 21. 60 sANKHAYANA-GRIHYA-SOTRA. 10. Let them not initiate such men, 11. Nor teach them, 12. Nor perform sacrifices for them, 13. Nor have intercourse with them. 14. Or (let them initiate students of) all (castes) wearing a (new) garment that has not yet been washed. And wearing a girdle. 15. The girdle of a Brahmama (shall be) made of Mufga grass, 16. That of a Kshatriya (shall be) a bowstring, 17. That of a Vaisya a woollen thread. 18. The staff of a Brahmama (shall be) made of Paldsa or of Bilva wood, 19. That of a Kshatriya of Nyagrodha wood, 20. That of a Vaisya of Udumbara wood. 21. That of the Brahmaza shall reach the tip of the nose, 22. That of the Kshatriya the forehead, 23. That of the Vaisya the hair. 24. Or all (sorts of staffs are to be used) by (men of) all (castes). 25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher. 14. This Sfitra should rather be divided into two, as indicated in the translation. As to the mekhal4(girdle)comp. below, chap. 2, 1.
224. Or all (sorts of staffs are to be used) by (men of) all (castes). 25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher. 14. This Sfitra should rather be divided into two, as indicated in the translation. As to the mekhal4(girdle)comp. below, chap. 2, 1. 21. There is no doubt that prdzasammito (which Narayana explains thus, ‘prdza is the wind [or breath]; [the staff should] reach to the place where the wind leaves the body, i.e. to the tip of the nose’) should either be corrected into, or explained as, ghrazasammito; the Sambavya MS. has ghra#4ntiko brahmamnasya. Comp. Gautama I, 26, &c. The parallel texts agree in assigning the longer staff to the higher, not as Sankhayana does, to the lower caste. II ADHYAYA, 2 KHANDA, I. 61 26. Having had him shaved all round (his head) he should initiate him. 27. After (the student) has washed and adorned himself, 28. (And) after (the teacher) has sacrificed, both station themselves behind the fire, the teacher with his face turned to the east, the other with his face to the west. 29. Let him initiate him standing while (the other also) stands. 30. [‘The firm, powerful eye of Mitra, glorious splendour, strong and prosperous, a chaste, flowing vesture, this skin I put on, a valiant (man).’] Kuanpa 2, 1. ‘Here has come to us, protecting (us) from evil words, purifying our kin as a purifier, clothing herself, by (the power of) inhalation and exhalation, with strength, this friendly goddess, this blessed girdle’—with these words, three times repeated, he ties the girdle from left to right thrice round. 26. After the introductory remarks given in the preceding Sfitras the ritual itself of the Upanayana is now described. 28. Nardyana: hutv4 ’nadesaparibhashatah (see above, I, 12, 13) purastatsamgftakam hutv4 agnim sthapitagnim (see above, I, 5, 2) gaghanena .. . tish/hatah. 30. This Stra is wanting in most of the MSS. (see the note, p. 48 of the German edition), It contains the Mantra with which the Agina (the hide mentioned in Sftras 2, 4, 5 of this chapter) is put on. N4rayana gives the Mantra which he says is taken from the Madhyandina-Grzhya (in the Paraskara-Grrhya it is not found), after chap. 2, 3, and he states that the corresponding act to which it belongs has its place after the rites concerning the girdle (chap. 2, 1) and the sacrificial cord (2, 3). 62 SANKHAYANA-GRIHYA-SUTRA. . (There should be) one knot, or also three, or also five. 3. He adjusts the sacrificial cord with (the words), ‘The sacrificial cord art thou. With the cord of the sacrifice I invest thee.’ 4. He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: ‘What is thy name ?’ 5. ‘lam N.N,, sir,’ says the other. 6. ‘Descending from the same Azshis ?’ says the teacher. 7. ‘Descending from the same Ashis, sir,’ says the other.
3He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: ‘What is thy name ?’ 5. ‘lam N.N,, sir,’ says the other. 6. ‘Descending from the same Azshis ?’ says the teacher. 7. ‘Descending from the same Ashis, sir,’ says the other. 2, 2. Ramagandra: ‘ Let him make one, or three, or five knots, according to (the student’s) Arsheya,’ i. e. accordingly as he belongs to a family that invokes, in the Pravara ceremony, one, or three, or five Rishis as their ancestors. Comp. Weber, Indische Studien, vol. x, p. 79. 3. On the sacrificial cord (upavita) comp. the Grhya-samgrahaparisishéa II, 48 seq. 4. Narayana: Afarya Atmano mamavakasya Adfigalt udakena pirayitva, &c. 6, 7. A similar dialogue between the teacher and the student at the Upanayana is given in the Kausika-sftra (ap. Weber, Indische Studien, X, 71). The student there says, ‘Make me an Arsheya (a descendant of the Rishis) and one who has relations, and initiate me. And the teacher replies, ‘I make thee an Arsheya and one who has relations, and I initiate thee.’ As in this passage of the Kausika-sfitra the teacher is represented as having the power of making, by the Upanayana ceremony, an Arsheya of the student, thus, according to the view expressed by Professor Weber (loc. cit., p. 72 seq.), Sénkhadyana would even give it into the teacher's power to make the student his sam4n4rsheya, i.e. to extend his own Arsheya on as many pupils as he likes. Professor Weber understands the sixth Sftra so that the teacher would have to say, samA4n4rsheyo bhav4n brOhi (Narayaza: bhavan brfhiti brahmafart bhavin brohity ataZ [Sttra 8] simhdvalokananyayenatranushagyate. According to Ramaégandra’s Paddhati he is II ADHYAYA, 2 KHANDA, 15. 63 8. ‘ Declare (that thou art) a student, sir.’ g. ‘I am a student, sir,’ says the other. 10. With the words, ‘Bhar bhuvas svak’ (the teacher) sprinkles thrice with his joined hands (water) on the joined hands (of the student), . 11. And seizing (the student’s) hands with (his own) hands, holding the right uppermost, he murmurs, 12. ‘ By the impulse of the god Savitar, with the arms of the two Asvins, with Pfshan’s hands I initiate thee, N. N.’ 13. Those who are desirous of a host (of adherents, he should initiate) with (the verse), ‘Thee, (the lord) of hosts’ (Rig-veda II, 23, 1). 14. Warriors with (the verse), ‘Come here, do not come to harm’ (Rig-veda VIII, 20, 1). 15. Sick persons with the Mah4vyd4hvvtis. only to say samanfrsheyaf). The student answers, sam4nfrsheyo ’ham bho; Professor Weber, who supplies the imperative as4ni, translates this, ‘May I have the same Arsheya, sir!’
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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