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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. A Vaisya, when he is twelve years old. 4. Or according as it is considered auspicious by all (the different families). 5. He should feed the Brahmazas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round,and decked with ornaments. 6. (The teacher) makes him place himself to the west of the fire and say, ‘I have come hither for the sake of studentship (brahmaéarya).’ And, ‘I will be a student (brahmaA4rin).’ 7. Hethen makes him put ona garment with (the verse), ‘In the way in which Bvzhaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of old age, of strength, of splendour.’ 8. He ties round him the girdle with (the verse which the youth recites), ‘Here has come to me, keeping away evil words, purifying my kind as a purifyer, clothing herself, by (the power of) inhalation and exhalation, with strength, this sisterly goddess, this blessed girdle.’ g. Or, ‘A youth, well attired, dressed, came hither. He, being born, becomes glorious. Wise sages extol him, devout ones, turning their minds to the gods.’ 10. Or silently. 11. He gives him the staff. 6 seqq. Comp. Satapatha Brahmana XI, 5, 4. 8. The commentators differ as to whether the Akarya or the youth should recite the verse. The comparison of Sankhayana II, 2, 1 would rather tend to show that it is the teacher, but Gobhila II, Io says expressly : athainam tri# pradakshizam mufgamekhalém pariharan vasayatiyam duruktat paribadhamanety ritasya goptriti va. g. Rig-veda III, 8, 4. The verse is originally addressed to Agni. II KANDA, 2 KANDIKA, 20. 305 12. (The student) accepts it with (the verse), ‘My staff which fell down to the ground in the open air, that I take up again for the sake of long life, of holiness, of holy lustre.’ 13. According to some (teachers he accepts the staff) in the way prescribed for the inauguration, because it is said, ‘ He enters upon a long Sattra (or sacrificial period). 14. (The teacher) then with his joined hands fills (the student’s) joined hands with water with the three (verses), ‘Ye waters are’ (V4g. Samh. XI, 50 seqq.). 15. He then makes him look at the sun with (the verse), ‘That eye’ (Vag. Samh. XXXVI, 24). 16. He then touches his heart, (reaching) over his right shoulder, with (the words), ‘Into my will I take thy heart, &c.’ 17. He then seizes (the student’s) right hand and says, ‘What is thy name?’ 18. He replies, ‘I am N.N., sir!’ 19. He then says to him, ‘Whose pupil (brahmaarin) art thou ?’ 20. After (the student) has said, ‘Yours !’—(the
2He then seizes (the student’s) right hand and says, ‘What is thy name?’ 18. He replies, ‘I am N.N., sir!’ 19. He then says to him, ‘Whose pupil (brahmaarin) art thou ?’ 20. After (the student) has said, ‘Yours !’—(the 13. Satapatha Brihmawza XI, 3, 3, 2: ‘He enters upon a long Sattra, who enters upon Brahmaéarya.’ The student, when being initiated, ought to behave, consequently, in the same way as those who receive the inauguration (diksh4) for a long Sattra. This is the meaning of this Sitra. The rules regarding the staff handed over by the Adhvaryu to the Yagamana at the dtksh4 ceremony are given by KAtyayana, Srauta-sfitra VII, 4, 1-4. 15. See above, I, 8, 7. 16. See above, I, 8, 8. 17 seqq. Comp. Satapatha Brahmana XI, 5, 4, 1 seqq. 20. The words ‘I am thy teacher’ are omitted in one of Professor Stenzler’s MSS. and in his translation. But they are given in the parallel passage of the Satapatha Brahmana. The [29] x 306 PARASKARA-GRIHYA-SUTRA. teacher replies,) ‘Indra’s pupil art thou; Agni is thy teacher ; I am thy teacher, N. N.!’ 21. He then gives him in charge to living beings with (the formulas), ‘To Pragdpati I give thee in charge. To the god Savitrz I give thee in charge. To the waters, the herbs I give thee in charge. To Heaven and Earth I give thee in charge. To the Visve devas I give thee in charge. To all beings I give thee in charge for the sake of freedom from harm.’ Kawo1xKA 3. 1. Having walked round the fire with his right side turned towards it, he sits down. 2. Taking hold (of the student), he sacrifices the Agya oblations, and after having partaken (of the remains of the sacrificial food) he instructs him, ‘A student art thou. Take water. Do the service. Do not sleep in the day-time. Keep silence. Put fuel on (the fire). Take water.’ 3. He then recites the SAvitri to him, who is seated to the north of the fire, with his face to the west, sitting near the teacher, and looks (at the teacher), while (the teacher) looks at him ; 4. Some say, to (the student) who is standing or seated to the south (of the fire) ; 5. Pada by Pada, (then) hemistich by hemistich, and the third time the whole (verse), reciting it together (with the student) ; parallel passage in Sankhayana (Grzhya II, 3, 1) also runs thus: Agnir aéaryas tava, asdv, aham kobhau. 8, 1 seqq. Comp. the corresponding section of the Satapatha Brahmana XI, 5, 4, 6 seqq. 4. Satapatha Brahmama 1.1. § 14. II KANDA, 4 KANDIKA, 3. 307 6. After one year, or after six months, or after twenty-four days, or after twelve days, or after six days, or after three days. 7. To a Brahmaza, however, he should recite a (SAvitrt) verse in the Gayatri metre immediately. For it is said in the Sruti, ‘To Agni indeed belongs the Brahmaza.’ 8. A Trishéubh verse to a Raganya, 9. A Gagatt to a Vaisya, 10. Or a GAyatrt to (persons of) all (castes). KawpiKA 4. 1. Now the putting on of fuel.
3For it is said in the Sruti, ‘To Agni indeed belongs the Brahmaza.’ 8. A Trishéubh verse to a Raganya, 9. A Gagatt to a Vaisya, 10. Or a GAyatrt to (persons of) all (castes). KawpiKA 4. 1. Now the putting on of fuel. 2. He wipes with his hand (the ground) round the fire with (the formula), ‘Agni, glorious one, make me glorious. As thou, glorious Agni, art glorious, thus, O glorious one, bring me to glory. As thou, Agni, 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.’ 3. Having sprinkled (water) round the fire from left to right, he stands up and puts a piece of wood on (the fire) with (the texts), ‘To Agni I have brought a piece of wood, to the great GAtavedas. As thou, Agni, art inflamed by wood, thus I am inflamed by life, insight, vigour, offspring, cattle, holy lustre. ‘May my teacher be the father of living sons; may I be full of insight, not forgetful (of what I have learned) ; may I become full of glory, of splendour, of holy lustre, an enjoyer of food. Svaha! 7. Satapatha Brahmaza I. 1. § 12. 4, 2. Comp. Asvalayana-Grzhya I, 22, 21. 3. As to aniraékarishzu, comp. anirakaraza below, III, 16. X 2 308 PARASKARA-GRIHYA-SUTRA. 4. In the same way (he puts on) a second (piece of wood) ; and thus a third. 5. Or (each piece) with (the verse), ‘Thine is this’ (Vag. Samh. II, 14). 6. Or (he uses) both (this verse and the formulas given in Satra 3). 7. The wiping and sprinkling (of water) round (the fire are repeated) as above. 8. Having warmed his two hands, he wipes his mouth with (the formulas) : ‘Agni, thou art the protector of bodies. Protect my body. Agni, thou art the giver of life. Give me life. Agni, thou art the giver of vigour. Give me vigour. ‘Agni, what is deficient in my body, that restore to fulness. ‘May the god Savitvz bestow insight on me, may the goddess Sarasvatt, may the two divine Asvins, wreathed with lotus, (bestow) insight (on me).’ KawoiKkA 5. 1. Here (follows the student’s) going the rounds for alms. 2. A Braéhmawa should beg, addressing (the woman from whom he begs alms) with the word ‘ Lady’ put at the beginning (of his request), 3. A Raéganya, with the word ‘Lady’ inserted in the middle, 4. A Vaisya, with the word ‘ Lady’ put at the end. 5. (He should beg) from three women who will not refuse ; 4. See above, Sfitras 2, 3. 5, 2-4. Comp. Apastamba I, 3, 28 seqq. (S.B.E., II, p. 12); Manu II, 49, &c. The Brahmawa says, ‘Lady, give alms;’ the Kshatriya, ‘Give, lady, alms ;’ the Vaisya, ‘Give alms, lady.’ 5. Asvalayana-Grshya I, 22, 7. Il KANDA, 5 KANDIKA, 18. 309 6. From six, twelve, or an indefinite number. 7. From his own mother first, according to some (teachers). 8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some.
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.
13. A Vaisya, when he is twelve years old. 4. Or according as it is considered auspicious by all (the different families). 5. He should feed the Brahmazas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round,and decked with ornaments. 6. (The teacher) makes him place himself to the west of the fire and say, ‘I have come hither for the sake of studentship (brahmaéarya).’ And, ‘I will be a student (brahmaA4rin).’ 7. Hethen makes him put ona garment with (the verse), ‘In the way in which Bvzhaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of old age, of strength, of splendour.’ 8. He ties round him the girdle with (the verse which the youth recites), ‘Here has come to me, keeping away evil words, purifying my kind as a purifyer, clothing herself, by (the power of) inhalation and exhalation, with strength, this sisterly goddess, this blessed girdle.’ g. Or, ‘A youth, well attired, dressed, came hither. He, being born, becomes glorious. Wise sages extol him, devout ones, turning their minds to the gods.’ 10. Or silently. 11. He gives him the staff. 6 seqq. Comp. Satapatha Brahmana XI, 5, 4. 8. The commentators differ as to whether the Akarya or the youth should recite the verse. The comparison of Sankhayana II, 2, 1 would rather tend to show that it is the teacher, but Gobhila II, Io says expressly : athainam tri# pradakshizam mufgamekhalém pariharan vasayatiyam duruktat paribadhamanety ritasya goptriti va. g. Rig-veda III, 8, 4. The verse is originally addressed to Agni. II KANDA, 2 KANDIKA, 20. 305 12. (The student) accepts it with (the verse), ‘My staff which fell down to the ground in the open air, that I take up again for the sake of long life, of holiness, of holy lustre.’ 13. According to some (teachers he accepts the staff) in the way prescribed for the inauguration, because it is said, ‘ He enters upon a long Sattra (or sacrificial period). 14. (The teacher) then with his joined hands fills (the student’s) joined hands with water with the three (verses), ‘Ye waters are’ (V4g. Samh. XI, 50 seqq.). 15. He then makes him look at the sun with (the verse), ‘That eye’ (Vag. Samh. XXXVI, 24). 16. He then touches his heart, (reaching) over his right shoulder, with (the words), ‘Into my will I take thy heart, &c.’ 17. He then seizes (the student’s) right hand and says, ‘What is thy name?’ 18. He replies, ‘I am N.N., sir!’ 19. He then says to him, ‘Whose pupil (brahmaarin) art thou ?’ 20. After (the student) has said, ‘Yours !’—(the
2He then seizes (the student’s) right hand and says, ‘What is thy name?’ 18. He replies, ‘I am N.N., sir!’ 19. He then says to him, ‘Whose pupil (brahmaarin) art thou ?’ 20. After (the student) has said, ‘Yours !’—(the 13. Satapatha Brihmawza XI, 3, 3, 2: ‘He enters upon a long Sattra, who enters upon Brahmaéarya.’ The student, when being initiated, ought to behave, consequently, in the same way as those who receive the inauguration (diksh4) for a long Sattra. This is the meaning of this Sitra. The rules regarding the staff handed over by the Adhvaryu to the Yagamana at the dtksh4 ceremony are given by KAtyayana, Srauta-sfitra VII, 4, 1-4. 15. See above, I, 8, 7. 16. See above, I, 8, 8. 17 seqq. Comp. Satapatha Brahmana XI, 5, 4, 1 seqq. 20. The words ‘I am thy teacher’ are omitted in one of Professor Stenzler’s MSS. and in his translation. But they are given in the parallel passage of the Satapatha Brahmana. The [29] x 306 PARASKARA-GRIHYA-SUTRA. teacher replies,) ‘Indra’s pupil art thou; Agni is thy teacher ; I am thy teacher, N. N.!’ 21. He then gives him in charge to living beings with (the formulas), ‘To Pragdpati I give thee in charge. To the god Savitrz I give thee in charge. To the waters, the herbs I give thee in charge. To Heaven and Earth I give thee in charge. To the Visve devas I give thee in charge. To all beings I give thee in charge for the sake of freedom from harm.’ Kawo1xKA 3. 1. Having walked round the fire with his right side turned towards it, he sits down. 2. Taking hold (of the student), he sacrifices the Agya oblations, and after having partaken (of the remains of the sacrificial food) he instructs him, ‘A student art thou. Take water. Do the service. Do not sleep in the day-time. Keep silence. Put fuel on (the fire). Take water.’ 3. He then recites the SAvitri to him, who is seated to the north of the fire, with his face to the west, sitting near the teacher, and looks (at the teacher), while (the teacher) looks at him ; 4. Some say, to (the student) who is standing or seated to the south (of the fire) ; 5. Pada by Pada, (then) hemistich by hemistich, and the third time the whole (verse), reciting it together (with the student) ; parallel passage in Sankhayana (Grzhya II, 3, 1) also runs thus: Agnir aéaryas tava, asdv, aham kobhau. 8, 1 seqq. Comp. the corresponding section of the Satapatha Brahmana XI, 5, 4, 6 seqq. 4. Satapatha Brahmama 1.1. § 14. II KANDA, 4 KANDIKA, 3. 307 6. After one year, or after six months, or after twenty-four days, or after twelve days, or after six days, or after three days. 7. To a Brahmaza, however, he should recite a (SAvitrt) verse in the Gayatri metre immediately. For it is said in the Sruti, ‘To Agni indeed belongs the Brahmaza.’ 8. A Trishéubh verse to a Raganya, 9. A Gagatt to a Vaisya, 10. Or a GAyatrt to (persons of) all (castes). KawpiKA 4. 1. Now the putting on of fuel.
3For it is said in the Sruti, ‘To Agni indeed belongs the Brahmaza.’ 8. A Trishéubh verse to a Raganya, 9. A Gagatt to a Vaisya, 10. Or a GAyatrt to (persons of) all (castes). KawpiKA 4. 1. Now the putting on of fuel. 2. He wipes with his hand (the ground) round the fire with (the formula), ‘Agni, glorious one, make me glorious. As thou, glorious Agni, art glorious, thus, O glorious one, bring me to glory. As thou, Agni, 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.’ 3. Having sprinkled (water) round the fire from left to right, he stands up and puts a piece of wood on (the fire) with (the texts), ‘To Agni I have brought a piece of wood, to the great GAtavedas. As thou, Agni, art inflamed by wood, thus I am inflamed by life, insight, vigour, offspring, cattle, holy lustre. ‘May my teacher be the father of living sons; may I be full of insight, not forgetful (of what I have learned) ; may I become full of glory, of splendour, of holy lustre, an enjoyer of food. Svaha! 7. Satapatha Brahmaza I. 1. § 12. 4, 2. Comp. Asvalayana-Grzhya I, 22, 21. 3. As to aniraékarishzu, comp. anirakaraza below, III, 16. X 2 308 PARASKARA-GRIHYA-SUTRA. 4. In the same way (he puts on) a second (piece of wood) ; and thus a third. 5. Or (each piece) with (the verse), ‘Thine is this’ (Vag. Samh. II, 14). 6. Or (he uses) both (this verse and the formulas given in Satra 3). 7. The wiping and sprinkling (of water) round (the fire are repeated) as above. 8. Having warmed his two hands, he wipes his mouth with (the formulas) : ‘Agni, thou art the protector of bodies. Protect my body. Agni, thou art the giver of life. Give me life. Agni, thou art the giver of vigour. Give me vigour. ‘Agni, what is deficient in my body, that restore to fulness. ‘May the god Savitvz bestow insight on me, may the goddess Sarasvatt, may the two divine Asvins, wreathed with lotus, (bestow) insight (on me).’ KawoiKkA 5. 1. Here (follows the student’s) going the rounds for alms. 2. A Braéhmawa should beg, addressing (the woman from whom he begs alms) with the word ‘ Lady’ put at the beginning (of his request), 3. A Raéganya, with the word ‘Lady’ inserted in the middle, 4. A Vaisya, with the word ‘ Lady’ put at the end. 5. (He should beg) from three women who will not refuse ; 4. See above, Sfitras 2, 3. 5, 2-4. Comp. Apastamba I, 3, 28 seqq. (S.B.E., II, p. 12); Manu II, 49, &c. The Brahmawa says, ‘Lady, give alms;’ the Kshatriya, ‘Give, lady, alms ;’ the Vaisya, ‘Give alms, lady.’ 5. Asvalayana-Grshya I, 22, 7. Il KANDA, 5 KANDIKA, 18. 309 6. From six, twelve, or an indefinite number. 7. From his own mother first, according to some (teachers). 8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some.
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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