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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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). 10, 11. The Indian tradition divides these Sfitras after 4f4ryah, so that the words adhfhi bho would have to be pronounced by the teacher. Thus also N&rdyama explains, 444rya adhthi bho 3 iti maézavakam uktv4, &c. In my opinion it is the student or the students who say adhthi bho. Thus the Pratisakhya (Stra 831, ed. Max Miller) says, ‘ They invite him with the words adhihi bho 3, all the students the teacher, having embraced his feet.’ Comp. also below, IV, 8, 12, the greater part of which SAtra is word for word identical with these rules; VI, 3,6; Gautama I, 46; Gobhila II, ro, 38. 6, 1,2. Ramafandra: ‘. . . with this Mantra which the teacher tells him, and which he (the student) pronounces, he sips water F 2 68 SANKHAYANA-GRIHYA-SOTRA, verses, ‘Blessing may give us’ (Rig-veda V, 51, LI-15). 3. An optional gift is the fee for the sacrifice. 4. After (the teacher) has led him round the fire, turning his right side towards it, (the student) goes through the village to beg food. 5. (Let him beg,) however, of his mother first, 6. Or of a woman who will not refuse. 7. Having announced the alms to his teacher, he may eat (the food himself) with the master’s permission. 8. The daily putting on of fuel, the going for alms, the sleeping on the ground, and obedience to the teacher: these are the standing duties of a student. three times . . . He (the teacher) then gives him again the staff, which he had given him before silently.’ I do not think that this double handing over of the staff agrees with the real meaning of the text; Gobhila also (II, 10) and Asvalayana (I, 22, r) prescribe the damzdapradana after the repetition of the Savitri, without mentioning that the same had been already done before; Paraskara II, 2, 11 speaks of the handing over of the staff before the recital of the Savitri, and does not state that it should be repeated afterwards. All these ceremonies, the teaching of the Savitri as well as the dandaprad4na, were considered as forming part of the Upanayana, even though a longer or shorter space of time (chap. 5, 1-3) might elapse between the first arrival of the student at the teacher’s house and the performing of these rites. This follows from chap. 11, Sfitras 2-4. 2. These five verses have already occurred above at I, 15, 12. 3. Comp. I, 14, 13-15. 4 seq. On the student’s begging of alms compare the more detailed rules in Paraskara II, 5; Apastamba I, 3, &c. 7. Comp. the passages quoted by Professor Bihler on Apastamba I, 3, 31 (S. B. E,, vol. ii, p. 12). II ADHYAYA, 7 KHANDA, 7. 69 Kuawpa 7, 1. Now (follows the exposition) of the study of the Veda. 2. Both sit down to the north of the fire,
27. Comp. the passages quoted by Professor Bihler on Apastamba I, 3, 31 (S. B. E,, vol. ii, p. 12). II ADHYAYA, 7 KHANDA, 7. 69 Kuawpa 7, 1. Now (follows the exposition) of the study of the Veda. 2. Both sit down to the north of the fire, 3. The teacher with his face to the east, the other one to the west. 4. After (the student) has reverentially saluted the teacher’s feet and has sprinkled his (own) hands (with water), 5. And has kneeled down with his right knee on young Kusa shoots at their roots, 6. And has grasped round (those Kusa shoots) in their middle with his hands, holding the right uppermost, 7. The teacher, having seized them at their tops 7,1. Narayana: ‘Now (atha), i.e. after the observance of the Sukriya vrata,’ &c. On the Sukriya vrata which has to be undergone before the Anuvafana treated of in this chapter can be performed, see the note on chap. 4, 1, and below, chap. 11,9. One would have expected that in the arrangement of Sankhfyana the rites belonging to the Sukriya vrata would precede the exposition of the Anuvakana. Perhaps it was in consequence of the exact analogy of the Sukriya with the Sakvara, Vratika, Aupanishada vratas, that the description of the former has been postponed till the latter had to be treated of. Ramakandra’s Paddhati has the following remark here, ‘Now the way of studying the Veda, called Anuvafana, is set forth. This can be done only after the Sukriya vrata has been enjoined on the student; before that nothing but the SAvitri can be taught to him.’ 2 seq. Comp. above, chap. 2, 8 seq. 4. The way in which this reverential salutation should be performed is described below, IV, 12, 1 seq. 6. On dakshizottarabhydm, see chap. 2, 11 and Nardyana’s note there. 70 sANKHAYANA-GRIHYA-SOTRA. with his left hand, and with his right hand sprinkling them with water, then makes the other say: 8. ‘Recite the Savitri, sir!’ says the other. g. ‘I recite the SAvitrt to thee!’ says the teacher. 10, ‘Recite the G4yatrt, sir!’ says the other. ‘I recite the Gayatri to thee!’ says the teacher. 11. ‘Recite the verse of Visvamitra, sir!’ says the other. ‘I recite the verse of Visvamitra to thee!’ says the teacher. 12. ‘ Recite the Ashis, sir!’ says the other. ‘I recite the Rishis to thee!’ says the teacher. 13. ‘ Recite the deities, sir!’ says the other. ‘I recite the deities to thee!’ says the teacher. 14. ‘Recite the metres, sir!’ says the other. ‘TI recite the metres to thee!’ says the teacher. 15. ‘Recite the Sruti, sir!’ says the other. ‘I recite the Sruti to thee!’ says the teacher. 16. ‘ Recite the Sm7‘ti, sir!’ says the other. ‘I recite the Smrzti to thee!’ says the teacher. 17. ‘Recite faith and insight, sir!’ says the other. ‘I recite faith and insight to thee!’ says the teacher. 8 seq. Comp. Weber’s Indische Studien, vol. x, p. 131 seq.
316. ‘ Recite the Sm7‘ti, sir!’ says the other. ‘I recite the Smrzti to thee!’ says the teacher. 17. ‘Recite faith and insight, sir!’ says the other. ‘I recite faith and insight to thee!’ says the teacher. 8 seq. Comp. Weber’s Indische Studien, vol. x, p. 131 seq. 10. Comp. the note on chap. 5, 4-6. Narayana states, in accordance with these Sfitras of the fifth chapter, that in case the student belongs to the second or third caste, an Uha (i.e. a corresponding alteration of the formulas; from the Srauta-sfitra, VI, 1, 3 the definition is quoted here sabdavikaram fham bruvate) takes place. If he is a Kshatriya, he has to say, ‘Recite the Trishfubh, sir !’—‘Recite the verse of Hiranyastipa (Rig-veda I, 35, 2), sir!’ A Vaisya has to say, ‘Recite the Gagati, sir!’—‘ Recite the verse of Hiranzyastipa (or, of Vamadeva, Rig-veda I, 35, 9 or IV, 40, 5), sir!’ 17. Comp. Indische Studien, X, 132, note 1. II ADHYAYA, 7 KHANDA, 19. 71 18. In that way, according to what Ashi each hymn belongs to and what its deity and its metre is, thus (with the corresponding indications of /zshi, &c.) let him recite each hymn ; 19. Or also, if he does not know the Arshis, deities, and metres, the teacher recites this verse, ‘That glorious (splendour) of Savitar’ (Rig-veda III, 62, 10), pada by pada, hemistich by hemistich, (and finally) without a stop, and says, when he has finished, ‘This (verse belongs to Savitar; it is a Gayatri; Visv4mitra is its Azshi).’ 18-20. I do not think that Professor Weber (Indische Studien, X, 132) has quite exactly rendered the meaning of these Sitras when he says, ‘ The teacher then (i. e. after the formula of Stra 17 has been pronounced) teaches him first the R:shi, the deity, and the metre of each Mantra. In case he does not know them himself for a Mantra, he recites the holy Savitri (tat Savitur varezyam). After this he teaches him in due order either (1) the single Aishis, i.e. the hymns belonging to each Rishi, or (2) the single Anuvakas,’ &c.— It does not seem quite probable to me that the student should have had to learn first the Aishis, deities, and metres of the whole Veda, before the text of the hymns was taught him; I rather believe that hymn by hymn the indication of the Reshis, &c. preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, ‘Evam pfrvoktena prak4rena rishidevataéAandaApfirvakam tam tam Agnim f/a ityddikam mantram mAnavakayakaryo snubrfyat.’
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.
1And 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). 10, 11. The Indian tradition divides these Sfitras after 4f4ryah, so that the words adhfhi bho would have to be pronounced by the teacher. Thus also N&rdyama explains, 444rya adhthi bho 3 iti maézavakam uktv4, &c. In my opinion it is the student or the students who say adhthi bho. Thus the Pratisakhya (Stra 831, ed. Max Miller) says, ‘ They invite him with the words adhihi bho 3, all the students the teacher, having embraced his feet.’ Comp. also below, IV, 8, 12, the greater part of which SAtra is word for word identical with these rules; VI, 3,6; Gautama I, 46; Gobhila II, ro, 38. 6, 1,2. Ramafandra: ‘. . . with this Mantra which the teacher tells him, and which he (the student) pronounces, he sips water F 2 68 SANKHAYANA-GRIHYA-SOTRA, verses, ‘Blessing may give us’ (Rig-veda V, 51, LI-15). 3. An optional gift is the fee for the sacrifice. 4. After (the teacher) has led him round the fire, turning his right side towards it, (the student) goes through the village to beg food. 5. (Let him beg,) however, of his mother first, 6. Or of a woman who will not refuse. 7. Having announced the alms to his teacher, he may eat (the food himself) with the master’s permission. 8. The daily putting on of fuel, the going for alms, the sleeping on the ground, and obedience to the teacher: these are the standing duties of a student. three times . . . He (the teacher) then gives him again the staff, which he had given him before silently.’ I do not think that this double handing over of the staff agrees with the real meaning of the text; Gobhila also (II, 10) and Asvalayana (I, 22, r) prescribe the damzdapradana after the repetition of the Savitri, without mentioning that the same had been already done before; Paraskara II, 2, 11 speaks of the handing over of the staff before the recital of the Savitri, and does not state that it should be repeated afterwards. All these ceremonies, the teaching of the Savitri as well as the dandaprad4na, were considered as forming part of the Upanayana, even though a longer or shorter space of time (chap. 5, 1-3) might elapse between the first arrival of the student at the teacher’s house and the performing of these rites. This follows from chap. 11, Sfitras 2-4. 2. These five verses have already occurred above at I, 15, 12. 3. Comp. I, 14, 13-15. 4 seq. On the student’s begging of alms compare the more detailed rules in Paraskara II, 5; Apastamba I, 3, &c. 7. Comp. the passages quoted by Professor Bihler on Apastamba I, 3, 31 (S. B. E,, vol. ii, p. 12). II ADHYAYA, 7 KHANDA, 7. 69 Kuawpa 7, 1. Now (follows the exposition) of the study of the Veda. 2. Both sit down to the north of the fire,
27. Comp. the passages quoted by Professor Bihler on Apastamba I, 3, 31 (S. B. E,, vol. ii, p. 12). II ADHYAYA, 7 KHANDA, 7. 69 Kuawpa 7, 1. Now (follows the exposition) of the study of the Veda. 2. Both sit down to the north of the fire, 3. The teacher with his face to the east, the other one to the west. 4. After (the student) has reverentially saluted the teacher’s feet and has sprinkled his (own) hands (with water), 5. And has kneeled down with his right knee on young Kusa shoots at their roots, 6. And has grasped round (those Kusa shoots) in their middle with his hands, holding the right uppermost, 7. The teacher, having seized them at their tops 7,1. Narayana: ‘Now (atha), i.e. after the observance of the Sukriya vrata,’ &c. On the Sukriya vrata which has to be undergone before the Anuvafana treated of in this chapter can be performed, see the note on chap. 4, 1, and below, chap. 11,9. One would have expected that in the arrangement of Sankhfyana the rites belonging to the Sukriya vrata would precede the exposition of the Anuvakana. Perhaps it was in consequence of the exact analogy of the Sukriya with the Sakvara, Vratika, Aupanishada vratas, that the description of the former has been postponed till the latter had to be treated of. Ramakandra’s Paddhati has the following remark here, ‘Now the way of studying the Veda, called Anuvafana, is set forth. This can be done only after the Sukriya vrata has been enjoined on the student; before that nothing but the SAvitri can be taught to him.’ 2 seq. Comp. above, chap. 2, 8 seq. 4. The way in which this reverential salutation should be performed is described below, IV, 12, 1 seq. 6. On dakshizottarabhydm, see chap. 2, 11 and Nardyana’s note there. 70 sANKHAYANA-GRIHYA-SOTRA. with his left hand, and with his right hand sprinkling them with water, then makes the other say: 8. ‘Recite the Savitri, sir!’ says the other. g. ‘I recite the SAvitrt to thee!’ says the teacher. 10, ‘Recite the G4yatrt, sir!’ says the other. ‘I recite the Gayatri to thee!’ says the teacher. 11. ‘Recite the verse of Visvamitra, sir!’ says the other. ‘I recite the verse of Visvamitra to thee!’ says the teacher. 12. ‘ Recite the Ashis, sir!’ says the other. ‘I recite the Rishis to thee!’ says the teacher. 13. ‘ Recite the deities, sir!’ says the other. ‘I recite the deities to thee!’ says the teacher. 14. ‘Recite the metres, sir!’ says the other. ‘TI recite the metres to thee!’ says the teacher. 15. ‘Recite the Sruti, sir!’ says the other. ‘I recite the Sruti to thee!’ says the teacher. 16. ‘ Recite the Sm7‘ti, sir!’ says the other. ‘I recite the Smrzti to thee!’ says the teacher. 17. ‘Recite faith and insight, sir!’ says the other. ‘I recite faith and insight to thee!’ says the teacher. 8 seq. Comp. Weber’s Indische Studien, vol. x, p. 131 seq.
316. ‘ Recite the Sm7‘ti, sir!’ says the other. ‘I recite the Smrzti to thee!’ says the teacher. 17. ‘Recite faith and insight, sir!’ says the other. ‘I recite faith and insight to thee!’ says the teacher. 8 seq. Comp. Weber’s Indische Studien, vol. x, p. 131 seq. 10. Comp. the note on chap. 5, 4-6. Narayana states, in accordance with these Sfitras of the fifth chapter, that in case the student belongs to the second or third caste, an Uha (i.e. a corresponding alteration of the formulas; from the Srauta-sfitra, VI, 1, 3 the definition is quoted here sabdavikaram fham bruvate) takes place. If he is a Kshatriya, he has to say, ‘Recite the Trishfubh, sir !’—‘Recite the verse of Hiranyastipa (Rig-veda I, 35, 2), sir!’ A Vaisya has to say, ‘Recite the Gagati, sir!’—‘ Recite the verse of Hiranzyastipa (or, of Vamadeva, Rig-veda I, 35, 9 or IV, 40, 5), sir!’ 17. Comp. Indische Studien, X, 132, note 1. II ADHYAYA, 7 KHANDA, 19. 71 18. In that way, according to what Ashi each hymn belongs to and what its deity and its metre is, thus (with the corresponding indications of /zshi, &c.) let him recite each hymn ; 19. Or also, if he does not know the Arshis, deities, and metres, the teacher recites this verse, ‘That glorious (splendour) of Savitar’ (Rig-veda III, 62, 10), pada by pada, hemistich by hemistich, (and finally) without a stop, and says, when he has finished, ‘This (verse belongs to Savitar; it is a Gayatri; Visv4mitra is its Azshi).’ 18-20. I do not think that Professor Weber (Indische Studien, X, 132) has quite exactly rendered the meaning of these Sitras when he says, ‘ The teacher then (i. e. after the formula of Stra 17 has been pronounced) teaches him first the R:shi, the deity, and the metre of each Mantra. In case he does not know them himself for a Mantra, he recites the holy Savitri (tat Savitur varezyam). After this he teaches him in due order either (1) the single Aishis, i.e. the hymns belonging to each Rishi, or (2) the single Anuvakas,’ &c.— It does not seem quite probable to me that the student should have had to learn first the Aishis, deities, and metres of the whole Veda, before the text of the hymns was taught him; I rather believe that hymn by hymn the indication of the Reshis, &c. preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, ‘Evam pfrvoktena prak4rena rishidevataéAandaApfirvakam tam tam Agnim f/a ityddikam mantram mAnavakayakaryo snubrfyat.’
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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