Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11). 12, To the north of the fire (the teacher) spreads out Darbha grass; on that he causes (the boy) to station himself with the next (verse; M. II, 3, 1), pours his joined hands full of water into (the boy’s) joined hands, makes him sprinkle himself three times with the next (verse; M. II, 3, 2), takes hold of his right hand with the next (formulas; M. II, 3, 3-12), gives him with the next (formulas; M. II, 3, I 3-23) in charge to the deities (mentioned in those Mantras), initiates him with the next Yagus (M. IT, 3, 24), and murmurs into his right ear the (Mantra), ‘ Blessed with offspring’ (II, 3, 25). Parata 4, Section 11. 1. The boy says, ‘I am come to be a student’ (II, 3, 26). 11. Comp. Apast. Dharma-sittra I, 1, 2, 33; 1, 3, 3 seq. 12, As to the words, ‘he initiates him’ (upanayati), comp. Sankhayana II, 2, 11, 12; Asvalayana I, 20, 4 &c. 4 PATALA, II SECTION, 13. 273 2. The other (i.e. the teacher) has to ask; the boy has to answer (II, 3, 27-30). 3. The other murmurs the rest (of the Anuvaka), 4. And causes the boy to repeat (the Mantra) which contains wishes for himself (II, 3, 32). 5. (The rites) down to the Agyabh4gas have been prescribed. 6. Having then caused him to sacrifice the oblations (indicated in the) next (Mantras; M. II, 4,1-11), he enters upon (the performance) of the Gaya and following oblations. 7. Having performed (the rites) down to the sprinkling (of water) round (the fire), he puts down, to the west of the fire, a bunch of northward-pointed grass; on that (the teacher) who performs the initiation, sits down with the next Yagus (M. II, 4, 12). 8. The boy, sitting to the east (of him), facing the west, seizes with his right hand (the teacher's) right foot and says, ‘ Recite the SAvitri, Sir!’ 9. He recites (the Savitri) to him, ‘ That (glorious splendour) of Savitrz’ (Taitt. Samh. I, 5, 6, 4; M. Il, 4, 13); 10. Pada by Pada, hemistich by hemistich, and the whole (verse). 11. (When repeating the Savitri Pada by PAda, he pronounces) the Vyahz“tis singly at the beginning or at the end of the Padas ; 12. In the same way (the first and the second Vyadhrvzti at the beginning or at the end) of the hemistichs ; the last (Vy4hvzti, when he repeats) the whole verse. 13. With the next Mantra (M. II, 4, 14) the boy touches his upper lip; 11, 5. See above, Section 10, Sftra 9. [30] T 274 GRIHYA-SOTRA OF APASTAMBA, 14. With the next (II, 4, 15) both his ears ; 15. With the next (II, 5, 1) he takes up the staff. 16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood.
2With the next (II, 5, 1) he takes up the staff. 16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood. 17. Some state (only), without any reference to caste, that the staff should be made of the wood of a tree, 18. After (the teacher) has.made him repeat (the formula), ‘My memory’ (M. II, 5, 2), and he has bestowed an optional gift on his teacher, and (the teacher) has made him arise with (the formula, M. II, 5, 3), ‘ Up, with life!’ (the student) worships the sun with the next (Mantras; II, 5, 4). 19. If (the teacher) wishes, ‘May this (student) not be estranged from me,’ let him take (the student) by the right hand with the next (verse; II, 5, 6). 20. They keep that fire (used at the Upanayana) three days, 21. And (during that time) salted and pungent food should be avoided. 22. Having wiped (with his hand wet) around (the fire) with (the formula), ‘ Around thee’ (M. II, 6, 1), he should put (twelve) pieces of wood on that (fire) with the next Mantras (II, 6, 2-13). 23. In the same way also on another (fire, when the Upanayana fire is kept no longer), 24. Fetching fuel regularly from the forest. 25. With the next (formula—M. II, 6, 14—the teacher) instructs (the student in his duties). 16,17. These Sftras are identical with Dharma-siitra I, 1, 2, 38 (S. B. E,, vol. ii, p. 9). 5 PATALA, I2 SECTION, 6. 275 26. On the fourth day (after the Upanayana the teacher) takes the garment (of the student) for himself with the next (verse; M. II, 6, 15), having made him put on another (garment). Parata 5, SEcTion 12. 1, Having studied the Veda, when going to take the bath (which signifies the end of his studentship), he enters a cow-shed before sunrise, hangs over its door a skin with the hair inside, and sits there. 2. On that day the sun should not shine upon him. 3. At noon, after (the ceremonies) from the putting (of wood) on the fire down to the Agyabh4ga oblations (have been performed), he puts a piece of Palasa wood on (the fire) with the next (verse; M. II, 7, 1), sits down to the west of the fire on a mat or on erak4 grass, recites the next (verse, II, 7, 2) over a razor, and hands it over to the barber with the next Yagus (II, 7, 3). (The rites) beginning with the pouring together of (warm and cold) water down to the burying of the hair are the same as above (comp. M. II, 7, 4). 4. He sits down behind the cow-shed, takes the girdle off, and hands it over to a Brahma4érin. 5. The (Brahma4érin) hides it with the next Yagus (II, 7, 5) at the root of an Udumbara tree or in a tuft of Darbha grass. 6. With water of the description stated above he 26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10. 12, 3. See above, IV, 10, 5-8. 6. See IV, 10, 5. T2 276 GRIHYA-SOTRA OF APASTAMBA.
36. With water of the description stated above he 26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10. 12, 3. See above, IV, 10, 5-8. 6. See IV, 10, 5. T2 276 GRIHYA-SOTRA OF APASTAMBA. bathes with the six next (verses; II, 7, 6-11), and with the next (II, 7, 12) he cleanses his teeth with a stick of Udumbara wood. 7. Having bathed and shampooed his body with such ingredients as are used in bathing, (aromatic powder, &c.), 8. He puts on with the next Yagus (M. II, 7, 13) a fresh under garment, and anoints himself, after having given the salve in charge of the deities with the next (Mantras, II, 7, 14), with the next (verse, II, 7, 15) with sandal salve which is scented with all kinds of perfumes. With the next (verse, IJ, 7, 16) he moves about a gold pellet with its setting, which is strung on a string, three times from left to right in a water-pot ; with the next (verse, II, 7, 17) he ties the (pellet) to his neck; in the same way, without Mantras, he ties a pellet of Badara wood to his left hand, and repeats the rites stated above with a fresh upper garment, with the (verses), ‘ May the rich’ (comp. above, IV, 10, 10; M. II, 7, 18). 9. To the skirt (of that garment) he ties two earrings, puts them into the (sacrificial spoon called) Darvi, offers the oblations (indicated by the) next (Mantras; M. II, 8, 1-8), pouring the Agya over (the ear-rings), and enters upon (the performance of) the Gaya and following oblations. 10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he should tie (one of the ear-rings) with the same (verses) to his right ear, and with the same (verses one) to his left ear. . 11. In the same way he should with the following (formulas, M. II, 8, 9-9, 5), according to the characteristics (contained in them), (put) a wreath on his 5 PATALA, 13 SECTION, 7. 277 head, anoint (his eyes), look into a mirror, (put on) shoes, (and should take) a parasol and a staff. 12. He keeps silence until the stars appear. 13. When the stars have appeared, he goes away towards the east or north, worships the quarters (of the horizon) with the next hemistich, and the stars and the moon with the next (M. II, 9, 6). 14. Having spoken with a friend he may go where he likes. Parata 5, SEcTIon 13. 1. Now this (is) another (way for performing the Samavartana). He bathes silently at a bathingplace and puts silently a piece of wood on (the fire). 2. He sits down on a bunch of grass, as stated above (comp. M. II, 9, 7), at a place where they are going to honour him (with the Argha reception). 3. A king and a chieftain (sit down) in the same way (as a Brahmaza), with the next two (formulas, M. II, 9, 8. 9), according to the characteristics (contained in them). 4. (The host) announces (to the guest), ‘The water for washing the feet!’
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.
111. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11). 12, To the north of the fire (the teacher) spreads out Darbha grass; on that he causes (the boy) to station himself with the next (verse; M. II, 3, 1), pours his joined hands full of water into (the boy’s) joined hands, makes him sprinkle himself three times with the next (verse; M. II, 3, 2), takes hold of his right hand with the next (formulas; M. II, 3, 3-12), gives him with the next (formulas; M. II, 3, I 3-23) in charge to the deities (mentioned in those Mantras), initiates him with the next Yagus (M. IT, 3, 24), and murmurs into his right ear the (Mantra), ‘ Blessed with offspring’ (II, 3, 25). Parata 4, Section 11. 1. The boy says, ‘I am come to be a student’ (II, 3, 26). 11. Comp. Apast. Dharma-sittra I, 1, 2, 33; 1, 3, 3 seq. 12, As to the words, ‘he initiates him’ (upanayati), comp. Sankhayana II, 2, 11, 12; Asvalayana I, 20, 4 &c. 4 PATALA, II SECTION, 13. 273 2. The other (i.e. the teacher) has to ask; the boy has to answer (II, 3, 27-30). 3. The other murmurs the rest (of the Anuvaka), 4. And causes the boy to repeat (the Mantra) which contains wishes for himself (II, 3, 32). 5. (The rites) down to the Agyabh4gas have been prescribed. 6. Having then caused him to sacrifice the oblations (indicated in the) next (Mantras; M. II, 4,1-11), he enters upon (the performance) of the Gaya and following oblations. 7. Having performed (the rites) down to the sprinkling (of water) round (the fire), he puts down, to the west of the fire, a bunch of northward-pointed grass; on that (the teacher) who performs the initiation, sits down with the next Yagus (M. II, 4, 12). 8. The boy, sitting to the east (of him), facing the west, seizes with his right hand (the teacher's) right foot and says, ‘ Recite the SAvitri, Sir!’ 9. He recites (the Savitri) to him, ‘ That (glorious splendour) of Savitrz’ (Taitt. Samh. I, 5, 6, 4; M. Il, 4, 13); 10. Pada by Pada, hemistich by hemistich, and the whole (verse). 11. (When repeating the Savitri Pada by PAda, he pronounces) the Vyahz“tis singly at the beginning or at the end of the Padas ; 12. In the same way (the first and the second Vyadhrvzti at the beginning or at the end) of the hemistichs ; the last (Vy4hvzti, when he repeats) the whole verse. 13. With the next Mantra (M. II, 4, 14) the boy touches his upper lip; 11, 5. See above, Section 10, Sftra 9. [30] T 274 GRIHYA-SOTRA OF APASTAMBA, 14. With the next (II, 4, 15) both his ears ; 15. With the next (II, 5, 1) he takes up the staff. 16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood.
2With the next (II, 5, 1) he takes up the staff. 16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood. 17. Some state (only), without any reference to caste, that the staff should be made of the wood of a tree, 18. After (the teacher) has.made him repeat (the formula), ‘My memory’ (M. II, 5, 2), and he has bestowed an optional gift on his teacher, and (the teacher) has made him arise with (the formula, M. II, 5, 3), ‘ Up, with life!’ (the student) worships the sun with the next (Mantras; II, 5, 4). 19. If (the teacher) wishes, ‘May this (student) not be estranged from me,’ let him take (the student) by the right hand with the next (verse; II, 5, 6). 20. They keep that fire (used at the Upanayana) three days, 21. And (during that time) salted and pungent food should be avoided. 22. Having wiped (with his hand wet) around (the fire) with (the formula), ‘ Around thee’ (M. II, 6, 1), he should put (twelve) pieces of wood on that (fire) with the next Mantras (II, 6, 2-13). 23. In the same way also on another (fire, when the Upanayana fire is kept no longer), 24. Fetching fuel regularly from the forest. 25. With the next (formula—M. II, 6, 14—the teacher) instructs (the student in his duties). 16,17. These Sftras are identical with Dharma-siitra I, 1, 2, 38 (S. B. E,, vol. ii, p. 9). 5 PATALA, I2 SECTION, 6. 275 26. On the fourth day (after the Upanayana the teacher) takes the garment (of the student) for himself with the next (verse; M. II, 6, 15), having made him put on another (garment). Parata 5, SEcTion 12. 1, Having studied the Veda, when going to take the bath (which signifies the end of his studentship), he enters a cow-shed before sunrise, hangs over its door a skin with the hair inside, and sits there. 2. On that day the sun should not shine upon him. 3. At noon, after (the ceremonies) from the putting (of wood) on the fire down to the Agyabh4ga oblations (have been performed), he puts a piece of Palasa wood on (the fire) with the next (verse; M. II, 7, 1), sits down to the west of the fire on a mat or on erak4 grass, recites the next (verse, II, 7, 2) over a razor, and hands it over to the barber with the next Yagus (II, 7, 3). (The rites) beginning with the pouring together of (warm and cold) water down to the burying of the hair are the same as above (comp. M. II, 7, 4). 4. He sits down behind the cow-shed, takes the girdle off, and hands it over to a Brahma4érin. 5. The (Brahma4érin) hides it with the next Yagus (II, 7, 5) at the root of an Udumbara tree or in a tuft of Darbha grass. 6. With water of the description stated above he 26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10. 12, 3. See above, IV, 10, 5-8. 6. See IV, 10, 5. T2 276 GRIHYA-SOTRA OF APASTAMBA.
36. With water of the description stated above he 26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10. 12, 3. See above, IV, 10, 5-8. 6. See IV, 10, 5. T2 276 GRIHYA-SOTRA OF APASTAMBA. bathes with the six next (verses; II, 7, 6-11), and with the next (II, 7, 12) he cleanses his teeth with a stick of Udumbara wood. 7. Having bathed and shampooed his body with such ingredients as are used in bathing, (aromatic powder, &c.), 8. He puts on with the next Yagus (M. II, 7, 13) a fresh under garment, and anoints himself, after having given the salve in charge of the deities with the next (Mantras, II, 7, 14), with the next (verse, II, 7, 15) with sandal salve which is scented with all kinds of perfumes. With the next (verse, IJ, 7, 16) he moves about a gold pellet with its setting, which is strung on a string, three times from left to right in a water-pot ; with the next (verse, II, 7, 17) he ties the (pellet) to his neck; in the same way, without Mantras, he ties a pellet of Badara wood to his left hand, and repeats the rites stated above with a fresh upper garment, with the (verses), ‘ May the rich’ (comp. above, IV, 10, 10; M. II, 7, 18). 9. To the skirt (of that garment) he ties two earrings, puts them into the (sacrificial spoon called) Darvi, offers the oblations (indicated by the) next (Mantras; M. II, 8, 1-8), pouring the Agya over (the ear-rings), and enters upon (the performance of) the Gaya and following oblations. 10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he should tie (one of the ear-rings) with the same (verses) to his right ear, and with the same (verses one) to his left ear. . 11. In the same way he should with the following (formulas, M. II, 8, 9-9, 5), according to the characteristics (contained in them), (put) a wreath on his 5 PATALA, 13 SECTION, 7. 277 head, anoint (his eyes), look into a mirror, (put on) shoes, (and should take) a parasol and a staff. 12. He keeps silence until the stars appear. 13. When the stars have appeared, he goes away towards the east or north, worships the quarters (of the horizon) with the next hemistich, and the stars and the moon with the next (M. II, 9, 6). 14. Having spoken with a friend he may go where he likes. Parata 5, SEcTIon 13. 1. Now this (is) another (way for performing the Samavartana). He bathes silently at a bathingplace and puts silently a piece of wood on (the fire). 2. He sits down on a bunch of grass, as stated above (comp. M. II, 9, 7), at a place where they are going to honour him (with the Argha reception). 3. A king and a chieftain (sit down) in the same way (as a Brahmaza), with the next two (formulas, M. II, 9, 8. 9), according to the characteristics (contained in them). 4. (The host) announces (to the guest), ‘The water for washing the feet!’
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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