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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Or all (sorts of staffs are to be used) by (men of) all (castes). 2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east. 3. To the east (of the fire) with his face to the west the other one. 4. (The teacher then) fills the two hollows of (his own and the student’s) joined hands with water, and with the verse, ‘That we choose of Savitrz’ (Rigveda V, 82, 1) he makes with the full (hollow of his own hands the water) flow down on the full (hollow of) his, (i.e. the student's hands.) Having (thus) poured (the water over his hands) he should with his (own) hand seize his (i.e. the student’s) hand together with the thumb, with (the formula), ‘ By the impulse of the god Savitrz, with the arms of the two Asvins, with, Pfashan’s hands I seize thy hand, N.N.!’ 5. With (the words), ‘Savitv7 has seized thy hand, N.N.!’ a second time. 6. With (the words), ‘Agni is thy teacher, N.N.!’ a third time. 7. He should cause him to look at the sun while the teacher says, ‘God Savitv7, this is thy Brahma- Aarin; protect him; may he not die.’ 20, 2. He offers the oblations prescribed above, chap. 1, 4, 3 seq. I ADHYAYA, 21 KANDIKA, 2, 189 8. (And further the teacher says), ‘Whose Brahmafarin art thou? The breath’s BrahmaAérin art thou. Who does initiate thee, and whom (does he initiate)? To whom shall I give thee in charge ?’ 9. With the half verse, ‘A youth, well attired, dressed came hither’ (Rig-veda III, 8, 4) he should cause him to turn round from the left to the right. 10. Reaching with his two hands over his (i.e. the student’s) shoulders (the teacher) should touch the place of his heart with the following (half verse). 11. Having wiped the ground round the fire, the student should put on a piece of wood silently. ‘Silence indeed is what belongs to Pragdpati. The student becomes belonging to Prag&pati’—this is understood (in the Sruti). Kawoikad 21, 1. Some (do this) with a Mantra: ‘To Agni I have brought a piece of wood, to the great GAtavedas. Through that piece of wood increase thou, O Agni; through the Brahman (may) we (increase). Svahéa !’ 2. Having put the fuel (on the fire) and having 11. On the wiping of the ground round the fire, comp. above, chap. 3, 1; Sankhéyana-Grzhya I, 7,11. Narayana here has the following remarks, which I can scarcely believe to express the real meaning of this Sftra: ‘ Here the wiping of the ground round the fire is out of place, because the Samsk4ras for the fire have already been performed. As to that, it should be observed that the wiping is mentioned here in order that, when fuel is put on the fire in the evening and in the morning, the sprinkling of water and the wiping may be perfarmed. But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.’ 190 ASVALAYANA-GRIHYA-SOTRA.
2But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.’ 190 ASVALAYANA-GRIHYA-SOTRA. touched the fire, he three times wipes off his face with (the words), ‘ With splendour I anoint myself.’ 3. ‘For with splendour does he anoint himself ’— this is understood (in the Sruti). 4. ‘On me may Agni bestow insight, on me offspring, on me splendour. ‘On me may Indra bestow insight, on me offspring, on me strength (indriya). ‘On me may Sirya bestow insight, on me offspring, on me radiance. ‘What thy splendour is, Agni, may I thereby become resplendent. ‘What thy vigour is, Agni, may I thereby become vigorous. ‘What thy consuming poweris, Agni, may I thereby obtain consuming power ’—with (these formulas) he should approach the fire, bend his knee, embrace (the teacher’s feet), and say to him, ‘Recite, sir! The SAvitrt, sir, recite !’ 5. Seizing with his (i.e. the student's) garment and with (his own) hands (the student's) hands (the teacher) recites the SAvitri, (firstly) Pada by Pada, (then) hemistich by hemistich, (and finally) the whole (verse). 6. He should make him recite (the SAvitrt) as far as he is able. 7. On the place of his (i.e. the student’s) heart (the teacher) lays his hand with the fingers upwards, with (the formula), ‘Into my will I take thy heart; after my mind shall thy mind follow; in my word thou shalt rejoice with all thy will; may Brzhaspati join thee to me.’ I ADHYAYA, 22 KANDIKA, 12. IgI KawoikA 22. 1. Having tied the girdle round him and given him the staff, he should impose the (observances of the) Brahmaéarya on him— 2. (With the words), ‘A Brahmaéé4rin thou art. Eat water. Do the service. Do not sleep in the day-time. Devoted to the teacher study the Veda.’ 3. Twelve years lasts the Brahmaéarya for (each) Veda, or until he has learnt it. 4. Let him beg (food) in the evening and in the morning. 5. Let him put fuel on (the fire) in the evening and in the morning. 6. Let him beg first of a man who will not refuse, 7. Or of a woman who will not refuse. . 8. (In begging he should use the words), ‘Sir, give food!’ g. Or, ‘(Sir, give) Anupravagantya (food).’ 10. That (which he has received) he should announce to his teacher. 11. He should stand the rest of the day. 12, After sunset (the student) should cook the Bréhmaudana (or boiled rice with which the Brahmamas are to be fed) for the Anupravafantya sacrifice (the sacrifice to be performed after a part of the Veda has been studied), and should announce to the teacher (that it is ready). 22, 9. Food for the Anupravagantya offering; see Sitra 12. to. Sankh4yana-Grzhya II, 6, 7; Paraskara II, 5, 8. 12. ‘The student should, according to the rules for the Pakayagiias, cook the Anupravaganfya food and announce it to the teacher in the words, “ The food is cooked.”’ Nar4yana. 192 AsVALAYANA-GRIHYA-SOTRA.
3to. Sankh4yana-Grzhya II, 6, 7; Paraskara II, 5, 8. 12. ‘The student should, according to the rules for the Pakayagiias, cook the Anupravaganfya food and announce it to the teacher in the words, “ The food is cooked.”’ Nar4yana. 192 AsVALAYANA-GRIHYA-SOTRA. 13. The teacher should sacrifice, while the student takes hold of him, with the verse, ‘The wonderful lord of the abode’ (Rig-veda I, 18, 6). 14. A second time with the SAévitri— 15. And whatever else has been studied afterwards, 16. A third time to the Azshis. 17. A fourth time (the oblation) to (Agni) Svishéakrzt. 18. Having given food to the Brahmawas he should cause them to pronounce the end of the Veda (study). 19. From that time (the student) should eat no saline food; he should observe chastity, and should sleep on the ground through three nights, or twelve nights, or one year. 20. When he has fulfilled those observances, (the teacher) performs (for him) the ‘ production of intelligence,’ (in the following way) : 21. While (the student) towards an unobjectionable direction (of the horizon) sprinkles thrice (water) from the left to the right with a water-pot round a 15. Narayana mentions as such texts especially those belonging to the Aranyaka, viz. the Mahan4mnyas, the Mahavrata, and the Upanishad. But there isno reason why we should not think quite as well of the Rig-veda Samhit4 itself. 18. ‘He should say, “Sirs! Pronounce the end of the Veda (study).” And they should reply, “ May an end of the Veda (study) be made.”’ Nérayama. 20. Comp. above, chap. 15, 2. 21. ‘ The objectionable directions are three, the south, the southeast, the south-west.’ Narayana. Susravas, which I have translated by ‘glorious,’ at the same time means, ‘ endowed with good hearing,’ i.e. successful in study. The student therefore by the same word prays for glory and for success in Vedic learning. I ADHYAYA, 23 KANDIKA, I. 193 Palasa (tree) with one root, or round a Kusa bunch, if there is no Paldsa, (the teacher) causes him to say, ‘O glorious one, thou art glorious. As thou, O glorious one, art glorious, thus, O glorious one, lead me to glory. As thou art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.’ 22. Thereby, beginning with his having the hair cut, and ending with the giving in charge, the imposing of observances has been declared. 23. Thus for one who has not been initiated before. 24. Now as regards one who has been initiated before : 25. The cutting of the hair is optional, 26. And the ‘ production of intelligence.’ 27. On the giving in charge there are no express rules (in this case) ; 28. And on the time. 29. (He should recite to him) as the Savitri (the Rizk), ‘That we choose of god Savitrz’ (Rig-veda V, 82, 1). KawoixA 23. 1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, ‘who on
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.
11. Or all (sorts of staffs are to be used) by (men of) all (castes). 2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east. 3. To the east (of the fire) with his face to the west the other one. 4. (The teacher then) fills the two hollows of (his own and the student’s) joined hands with water, and with the verse, ‘That we choose of Savitrz’ (Rigveda V, 82, 1) he makes with the full (hollow of his own hands the water) flow down on the full (hollow of) his, (i.e. the student's hands.) Having (thus) poured (the water over his hands) he should with his (own) hand seize his (i.e. the student’s) hand together with the thumb, with (the formula), ‘ By the impulse of the god Savitrz, with the arms of the two Asvins, with, Pfashan’s hands I seize thy hand, N.N.!’ 5. With (the words), ‘Savitv7 has seized thy hand, N.N.!’ a second time. 6. With (the words), ‘Agni is thy teacher, N.N.!’ a third time. 7. He should cause him to look at the sun while the teacher says, ‘God Savitv7, this is thy Brahma- Aarin; protect him; may he not die.’ 20, 2. He offers the oblations prescribed above, chap. 1, 4, 3 seq. I ADHYAYA, 21 KANDIKA, 2, 189 8. (And further the teacher says), ‘Whose Brahmafarin art thou? The breath’s BrahmaAérin art thou. Who does initiate thee, and whom (does he initiate)? To whom shall I give thee in charge ?’ 9. With the half verse, ‘A youth, well attired, dressed came hither’ (Rig-veda III, 8, 4) he should cause him to turn round from the left to the right. 10. Reaching with his two hands over his (i.e. the student’s) shoulders (the teacher) should touch the place of his heart with the following (half verse). 11. Having wiped the ground round the fire, the student should put on a piece of wood silently. ‘Silence indeed is what belongs to Pragdpati. The student becomes belonging to Prag&pati’—this is understood (in the Sruti). Kawoikad 21, 1. Some (do this) with a Mantra: ‘To Agni I have brought a piece of wood, to the great GAtavedas. Through that piece of wood increase thou, O Agni; through the Brahman (may) we (increase). Svahéa !’ 2. Having put the fuel (on the fire) and having 11. On the wiping of the ground round the fire, comp. above, chap. 3, 1; Sankhéyana-Grzhya I, 7,11. Narayana here has the following remarks, which I can scarcely believe to express the real meaning of this Sftra: ‘ Here the wiping of the ground round the fire is out of place, because the Samsk4ras for the fire have already been performed. As to that, it should be observed that the wiping is mentioned here in order that, when fuel is put on the fire in the evening and in the morning, the sprinkling of water and the wiping may be perfarmed. But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.’ 190 ASVALAYANA-GRIHYA-SOTRA.
2But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.’ 190 ASVALAYANA-GRIHYA-SOTRA. touched the fire, he three times wipes off his face with (the words), ‘ With splendour I anoint myself.’ 3. ‘For with splendour does he anoint himself ’— this is understood (in the Sruti). 4. ‘On me may Agni bestow insight, on me offspring, on me splendour. ‘On me may Indra bestow insight, on me offspring, on me strength (indriya). ‘On me may Sirya bestow insight, on me offspring, on me radiance. ‘What thy splendour is, Agni, may I thereby become resplendent. ‘What thy vigour is, Agni, may I thereby become vigorous. ‘What thy consuming poweris, Agni, may I thereby obtain consuming power ’—with (these formulas) he should approach the fire, bend his knee, embrace (the teacher’s feet), and say to him, ‘Recite, sir! The SAvitrt, sir, recite !’ 5. Seizing with his (i.e. the student's) garment and with (his own) hands (the student's) hands (the teacher) recites the SAvitri, (firstly) Pada by Pada, (then) hemistich by hemistich, (and finally) the whole (verse). 6. He should make him recite (the SAvitrt) as far as he is able. 7. On the place of his (i.e. the student’s) heart (the teacher) lays his hand with the fingers upwards, with (the formula), ‘Into my will I take thy heart; after my mind shall thy mind follow; in my word thou shalt rejoice with all thy will; may Brzhaspati join thee to me.’ I ADHYAYA, 22 KANDIKA, 12. IgI KawoikA 22. 1. Having tied the girdle round him and given him the staff, he should impose the (observances of the) Brahmaéarya on him— 2. (With the words), ‘A Brahmaéé4rin thou art. Eat water. Do the service. Do not sleep in the day-time. Devoted to the teacher study the Veda.’ 3. Twelve years lasts the Brahmaéarya for (each) Veda, or until he has learnt it. 4. Let him beg (food) in the evening and in the morning. 5. Let him put fuel on (the fire) in the evening and in the morning. 6. Let him beg first of a man who will not refuse, 7. Or of a woman who will not refuse. . 8. (In begging he should use the words), ‘Sir, give food!’ g. Or, ‘(Sir, give) Anupravagantya (food).’ 10. That (which he has received) he should announce to his teacher. 11. He should stand the rest of the day. 12, After sunset (the student) should cook the Bréhmaudana (or boiled rice with which the Brahmamas are to be fed) for the Anupravafantya sacrifice (the sacrifice to be performed after a part of the Veda has been studied), and should announce to the teacher (that it is ready). 22, 9. Food for the Anupravagantya offering; see Sitra 12. to. Sankh4yana-Grzhya II, 6, 7; Paraskara II, 5, 8. 12. ‘The student should, according to the rules for the Pakayagiias, cook the Anupravaganfya food and announce it to the teacher in the words, “ The food is cooked.”’ Nar4yana. 192 AsVALAYANA-GRIHYA-SOTRA.
3to. Sankh4yana-Grzhya II, 6, 7; Paraskara II, 5, 8. 12. ‘The student should, according to the rules for the Pakayagiias, cook the Anupravaganfya food and announce it to the teacher in the words, “ The food is cooked.”’ Nar4yana. 192 AsVALAYANA-GRIHYA-SOTRA. 13. The teacher should sacrifice, while the student takes hold of him, with the verse, ‘The wonderful lord of the abode’ (Rig-veda I, 18, 6). 14. A second time with the SAévitri— 15. And whatever else has been studied afterwards, 16. A third time to the Azshis. 17. A fourth time (the oblation) to (Agni) Svishéakrzt. 18. Having given food to the Brahmawas he should cause them to pronounce the end of the Veda (study). 19. From that time (the student) should eat no saline food; he should observe chastity, and should sleep on the ground through three nights, or twelve nights, or one year. 20. When he has fulfilled those observances, (the teacher) performs (for him) the ‘ production of intelligence,’ (in the following way) : 21. While (the student) towards an unobjectionable direction (of the horizon) sprinkles thrice (water) from the left to the right with a water-pot round a 15. Narayana mentions as such texts especially those belonging to the Aranyaka, viz. the Mahan4mnyas, the Mahavrata, and the Upanishad. But there isno reason why we should not think quite as well of the Rig-veda Samhit4 itself. 18. ‘He should say, “Sirs! Pronounce the end of the Veda (study).” And they should reply, “ May an end of the Veda (study) be made.”’ Nérayama. 20. Comp. above, chap. 15, 2. 21. ‘ The objectionable directions are three, the south, the southeast, the south-west.’ Narayana. Susravas, which I have translated by ‘glorious,’ at the same time means, ‘ endowed with good hearing,’ i.e. successful in study. The student therefore by the same word prays for glory and for success in Vedic learning. I ADHYAYA, 23 KANDIKA, I. 193 Palasa (tree) with one root, or round a Kusa bunch, if there is no Paldsa, (the teacher) causes him to say, ‘O glorious one, thou art glorious. As thou, O glorious one, art glorious, thus, O glorious one, lead me to glory. As thou art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.’ 22. Thereby, beginning with his having the hair cut, and ending with the giving in charge, the imposing of observances has been declared. 23. Thus for one who has not been initiated before. 24. Now as regards one who has been initiated before : 25. The cutting of the hair is optional, 26. And the ‘ production of intelligence.’ 27. On the giving in charge there are no express rules (in this case) ; 28. And on the time. 29. (He should recite to him) as the Savitri (the Rizk), ‘That we choose of god Savitrz’ (Rig-veda V, 82, 1). KawoixA 23. 1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, ‘who on
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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