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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. 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!’ I think it more natural to simply translate the teacher’s question, ‘Art thou sam4nfrsheya?’ (or, supplying bhavan brdhi from Sfitra 8, ‘ Declare that thou art samAn4rsheya’), and the student’s reply, ‘I am sam4nfrsheya, sir!’ Thus we ought possibly to consider these formulas, which state a fictitious, ideal sam4n4rsheyatva of the teacher and the students as a trace, and as far as I can see as the only trace, of an ancient rule requiring a real saman4rsheyatva of teacher and student. As long as the ritual differences between the different Gotras, of which, as is well known, only a few traces have survived in the Vedic tradition, had retained their full importance, it can indeed scarcely have been considered as admissible that a young Brihmaza should be confided to the guidance of a teacher who sacrificed and invoked the gods in another way than the customs of the pupil’s own family required. 11. Narayana: dakshizottarabhy4m dakshiza uttara upari yayos tau dakshinottarau, &c. 64 SANKHAYANA-GRIHYA-SOTRA. Kuanpa 3. 1. ‘ Bhaga has seized thy hand, Savitar has seized thy hand, Pashan has seized thy hand, Aryaman has seized thy hand. Mitra art thou by right, Agni is thy teacher, and I, N.N., both of us. Agni, I give this student in charge to thee. Indra, I give this student in charge to thee. Sun, I give this student in charge to thee. Visve devas, I give this student in charge to you, for the sake of long life, of blessed offspring and strength, of increase of wealth, of mastership of all Vedas, of renown, of bliss.’ 2. ‘In Indra’s course I move; in the sun’s course I move after him’—with these words he turns round from left to right, 3. And grasping down with the span of his right hand over (the student's) right shoulder he touches the place of his heart with the words, ‘May I be dear to thy inviolate heart.’ 8, 1. Narayana: ‘ Instead of asau (N.N.) he puts the name of the student in the vocative case.’ I think rather that the teacher here pronounced his own name. Comp. as4v aham bho, chap. 2, 5, &c., and the Mantra in Paraskara II, 2, 20. The text of the Mantra shows that the Akarya here seizes the hand of the Brahmaéarin; comp. Asvaldyana I, 20, 4-6, where it is stated that he seizes the student’s hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2 Comp. also Paraskara II, 2,17. Narayana: manavakasya grzhitasampuéa evikaryo Bhagas ta imam mantram gapan, &c.
2Asvaldyana I, 20, 4-6, where it is stated that he seizes the student’s hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2 Comp. also Paraskara II, 2,17. Narayana: manavakasya grzhitasampuéa evikaryo Bhagas ta imam mantram gapan, &c. 2. Literally, ‘he turns round, following his right arm.’ Narayana here has the following note, ‘ Addryo bafor dakshiz’am bahum hastam aindrim Avrztam iti mantrez4nvavartayet. ayam arthad, adarya imam mantram gaptva tam bafum ka vakayitva pradakshinavartam kArayet.’ I believe that the commentator here, as he frequently does, instead of interpreting the text of Sinkhayana, fathers II ADHYAYA, 4 KHANDA, 4. 65 4. Having silently turned round from right to left, 5. And then laying his hand with the fingers upwards on his (i.e. the student's) heart, he murmurs : Kuawpa 4. 1. ‘ Under my will I take thy heart; my mind shall thy mind follow; in my word thou shalt rejoice with all thy heart; may Brzhaspati join thee to me.’ 2. ‘Thou art the Brahma4érin of Kama, N.N.!’ 3. With the same text (see chap. 3, 2) he turns round as before, 4. And touching with the span of his right hand (the student’s) right shoulder, he murmurs : on him statements belonging to other Sitras, in this case probably to Asvalayana I, 20, 9. As our text has not anvavartya but anvAvritya, and in the Mantra not 4vartasva but 4varte, we must conclude that he turned round himself, and, as far as the statements of the text go, did not cause the pupil to do so. 5. The gesture is the same as that prescribed in the Paraskara- Grthya I, 8, 8 to the bridegroom at the wedding ; the Mantra there is identical with Sankh. II, 4,1, the only difference consisting in the name of the god who is invoked to unite the two: at the wedding this is PragApati, of course, because he is ‘lord of offspring, at the Upanayana, Brzhaspati, the Brahman kar’ éfoxnv among the gods. It is very natural that at the Upanayana and at the Vivaha, which both are destined to establish an intimate union between two persons hitherto strangers to each other, a number of identical rites should occur, for instance, the seizing of the hand; see the note on Sitra 1. . 4, 1. Comp. Parask. I, 8, 8, and the note on chap. 3, 3. See also Atharva-veda VI, 94, 2. 2. As to Kamasya brahmaéary asi, see my remarks in the Introduction, p. 9. 3. He turns round as described, chap. 3, 2. Narayana here also explains paryavretya paryavartanam karayitva. See our note above, loc. cit. (29] F 66 SANKHAYANA-GRIHYA-SOTRA, 5. ‘A student art thou. Puton fuel. Eat water. Do the service. Do not sleep in the day-time. Keep silence till the putting on of fuel.’ 6. With (the words), ‘Thine, Agni, is this piece of wood,’ he puts the fuel on (the fire), or silently. Kuawpa 5.
3cit. (29] F 66 SANKHAYANA-GRIHYA-SOTRA, 5. ‘A student art thou. Puton fuel. Eat water. Do the service. Do not sleep in the day-time. Keep silence till the putting on of fuel.’ 6. With (the words), ‘Thine, Agni, is this piece of wood,’ he puts the fuel on (the fire), or silently. Kuawpa 5. 1. After one year (the teacher) recites the SAvitri (to the student), (Or) after three nights, Or immediately. Let him recite a Gayatrt to a Brahmaza, A Trishéubh to a Kshatriya, A Gagati to a Vaisya. But let it be anyhow a verse sacred to Savitar. They seat themselves to the north of the fire, g. The teacher with his face turned eastward, the other westward. SWAKPE Sh 5. According to Narayana the student correspondingly answers, to the teacher’s word, ‘A student art thou,’ ‘I will’ (as4ni), to ‘Put on fuel,’ ‘I will put it on,’ &c. Eating water means sipping water after having eased oneself. On the putting on of fuel, comp. Stra 6 and chap. 10. The whole formula given in this Sfitra is already found in the Satapatha Brahmama XI, 5, 4, 5- 5,1. The study of the Veda is opened by the Savitri. Comp. Satapatha Bréhmama, loc. cit., §§ 6 seq. 4-6. The Gayatri which the teacher shall recite to a Brahmaua is the same verse of which it is said below, chap. 7, 11, that it belongs to Visvamitra (Rig-veda III, 62, 10); the Trish¢ubh which is taught to the Kshatriya is a verse ascribed to Hiranyastipa, Rig-veda I, 35, 2; the Gagatt which is to be repeated to a Vaisya is Rig-veda IV, 40, 5, belonging to Vimadeva, or Rig-veda I, 35, 9, belonging to Hiramyastipa. See the note on chap. 7, ro. 9. The same position is prescribed, in the same words, for the study of the main part of the Veda, below, chap. 7, 3; during ’ II ADHYAYA, 6 KHANDA, 2. 67 1o. After (the student) has said, ‘ Recite, sir! ’— 11. The teacher, having pronounced the word Om, then causes the other one to say, ‘Recite the Savitri, sir!’ 12. He then recites the SAvitrt to him, the verse ‘That glorious (splendour) of Savitar’ (Rig-veda III, 62, 10); (firstly) pada by pada, (then) hemistich by hemistich, (and finally) without a stop. Kuawopa 6. 1. ‘Waters are ye by name; happy ones are ye by name; sappy ones are ye by name; undecaying ones are ye by name; fearless ones are ye by name; immortal ones are ye by name. Of you, being such, may I partake; receive me into your favour ’—with these words (the teacher) makes the student sip water three times, 2. And hands over to him the staff with the five the study of the Arasyaka the position is slightly different (VI, 3, 2). According to Narayana this Sfitra would contain a nishedha of the Sfitras 828 and 829 of the Rig-veda-Pratisakhya (p. ccxcii of Professor Max Miiller’s edition).
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.
115. 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!’ I think it more natural to simply translate the teacher’s question, ‘Art thou sam4nfrsheya?’ (or, supplying bhavan brdhi from Sfitra 8, ‘ Declare that thou art samAn4rsheya’), and the student’s reply, ‘I am sam4nfrsheya, sir!’ Thus we ought possibly to consider these formulas, which state a fictitious, ideal sam4n4rsheyatva of the teacher and the students as a trace, and as far as I can see as the only trace, of an ancient rule requiring a real saman4rsheyatva of teacher and student. As long as the ritual differences between the different Gotras, of which, as is well known, only a few traces have survived in the Vedic tradition, had retained their full importance, it can indeed scarcely have been considered as admissible that a young Brihmaza should be confided to the guidance of a teacher who sacrificed and invoked the gods in another way than the customs of the pupil’s own family required. 11. Narayana: dakshizottarabhy4m dakshiza uttara upari yayos tau dakshinottarau, &c. 64 SANKHAYANA-GRIHYA-SOTRA. Kuanpa 3. 1. ‘ Bhaga has seized thy hand, Savitar has seized thy hand, Pashan has seized thy hand, Aryaman has seized thy hand. Mitra art thou by right, Agni is thy teacher, and I, N.N., both of us. Agni, I give this student in charge to thee. Indra, I give this student in charge to thee. Sun, I give this student in charge to thee. Visve devas, I give this student in charge to you, for the sake of long life, of blessed offspring and strength, of increase of wealth, of mastership of all Vedas, of renown, of bliss.’ 2. ‘In Indra’s course I move; in the sun’s course I move after him’—with these words he turns round from left to right, 3. And grasping down with the span of his right hand over (the student's) right shoulder he touches the place of his heart with the words, ‘May I be dear to thy inviolate heart.’ 8, 1. Narayana: ‘ Instead of asau (N.N.) he puts the name of the student in the vocative case.’ I think rather that the teacher here pronounced his own name. Comp. as4v aham bho, chap. 2, 5, &c., and the Mantra in Paraskara II, 2, 20. The text of the Mantra shows that the Akarya here seizes the hand of the Brahmaéarin; comp. Asvaldyana I, 20, 4-6, where it is stated that he seizes the student’s hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2 Comp. also Paraskara II, 2,17. Narayana: manavakasya grzhitasampuéa evikaryo Bhagas ta imam mantram gapan, &c.
2Asvaldyana I, 20, 4-6, where it is stated that he seizes the student’s hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2 Comp. also Paraskara II, 2,17. Narayana: manavakasya grzhitasampuéa evikaryo Bhagas ta imam mantram gapan, &c. 2. Literally, ‘he turns round, following his right arm.’ Narayana here has the following note, ‘ Addryo bafor dakshiz’am bahum hastam aindrim Avrztam iti mantrez4nvavartayet. ayam arthad, adarya imam mantram gaptva tam bafum ka vakayitva pradakshinavartam kArayet.’ I believe that the commentator here, as he frequently does, instead of interpreting the text of Sinkhayana, fathers II ADHYAYA, 4 KHANDA, 4. 65 4. Having silently turned round from right to left, 5. And then laying his hand with the fingers upwards on his (i.e. the student's) heart, he murmurs : Kuawpa 4. 1. ‘ Under my will I take thy heart; my mind shall thy mind follow; in my word thou shalt rejoice with all thy heart; may Brzhaspati join thee to me.’ 2. ‘Thou art the Brahma4érin of Kama, N.N.!’ 3. With the same text (see chap. 3, 2) he turns round as before, 4. And touching with the span of his right hand (the student’s) right shoulder, he murmurs : on him statements belonging to other Sitras, in this case probably to Asvalayana I, 20, 9. As our text has not anvavartya but anvAvritya, and in the Mantra not 4vartasva but 4varte, we must conclude that he turned round himself, and, as far as the statements of the text go, did not cause the pupil to do so. 5. The gesture is the same as that prescribed in the Paraskara- Grthya I, 8, 8 to the bridegroom at the wedding ; the Mantra there is identical with Sankh. II, 4,1, the only difference consisting in the name of the god who is invoked to unite the two: at the wedding this is PragApati, of course, because he is ‘lord of offspring, at the Upanayana, Brzhaspati, the Brahman kar’ éfoxnv among the gods. It is very natural that at the Upanayana and at the Vivaha, which both are destined to establish an intimate union between two persons hitherto strangers to each other, a number of identical rites should occur, for instance, the seizing of the hand; see the note on Sitra 1. . 4, 1. Comp. Parask. I, 8, 8, and the note on chap. 3, 3. See also Atharva-veda VI, 94, 2. 2. As to Kamasya brahmaéary asi, see my remarks in the Introduction, p. 9. 3. He turns round as described, chap. 3, 2. Narayana here also explains paryavretya paryavartanam karayitva. See our note above, loc. cit. (29] F 66 SANKHAYANA-GRIHYA-SOTRA, 5. ‘A student art thou. Puton fuel. Eat water. Do the service. Do not sleep in the day-time. Keep silence till the putting on of fuel.’ 6. With (the words), ‘Thine, Agni, is this piece of wood,’ he puts the fuel on (the fire), or silently. Kuawpa 5.
3cit. (29] F 66 SANKHAYANA-GRIHYA-SOTRA, 5. ‘A student art thou. Puton fuel. Eat water. Do the service. Do not sleep in the day-time. Keep silence till the putting on of fuel.’ 6. With (the words), ‘Thine, Agni, is this piece of wood,’ he puts the fuel on (the fire), or silently. Kuawpa 5. 1. After one year (the teacher) recites the SAvitri (to the student), (Or) after three nights, Or immediately. Let him recite a Gayatrt to a Brahmaza, A Trishéubh to a Kshatriya, A Gagati to a Vaisya. But let it be anyhow a verse sacred to Savitar. They seat themselves to the north of the fire, g. The teacher with his face turned eastward, the other westward. SWAKPE Sh 5. According to Narayana the student correspondingly answers, to the teacher’s word, ‘A student art thou,’ ‘I will’ (as4ni), to ‘Put on fuel,’ ‘I will put it on,’ &c. Eating water means sipping water after having eased oneself. On the putting on of fuel, comp. Stra 6 and chap. 10. The whole formula given in this Sfitra is already found in the Satapatha Brahmama XI, 5, 4, 5- 5,1. The study of the Veda is opened by the Savitri. Comp. Satapatha Bréhmama, loc. cit., §§ 6 seq. 4-6. The Gayatri which the teacher shall recite to a Brahmaua is the same verse of which it is said below, chap. 7, 11, that it belongs to Visvamitra (Rig-veda III, 62, 10); the Trish¢ubh which is taught to the Kshatriya is a verse ascribed to Hiranyastipa, Rig-veda I, 35, 2; the Gagatt which is to be repeated to a Vaisya is Rig-veda IV, 40, 5, belonging to Vimadeva, or Rig-veda I, 35, 9, belonging to Hiramyastipa. See the note on chap. 7, ro. 9. The same position is prescribed, in the same words, for the study of the main part of the Veda, below, chap. 7, 3; during ’ II ADHYAYA, 6 KHANDA, 2. 67 1o. After (the student) has said, ‘ Recite, sir! ’— 11. The teacher, having pronounced the word Om, then causes the other one to say, ‘Recite the Savitri, sir!’ 12. He then recites the SAvitrt to him, the verse ‘That glorious (splendour) of Savitar’ (Rig-veda III, 62, 10); (firstly) pada by pada, (then) hemistich by hemistich, (and finally) without a stop. Kuawopa 6. 1. ‘Waters are ye by name; happy ones are ye by name; sappy ones are ye by name; undecaying ones are ye by name; fearless ones are ye by name; immortal ones are ye by name. Of you, being such, may I partake; receive me into your favour ’—with these words (the teacher) makes the student sip water three times, 2. And hands over to him the staff with the five the study of the Arasyaka the position is slightly different (VI, 3, 2). According to Narayana this Sfitra would contain a nishedha of the Sfitras 828 and 829 of the Rig-veda-Pratisakhya (p. ccxcii of Professor Max Miiller’s edition).
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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