Sankhayana-grihya-sutra
by Hermann Oldenberg | 1886 | 37,785 words
The Grihya-sutra ascribed to Shankhayana, which has been edited and translated into German in the XVth volume of the "Indische Studien", is based on the first of the four Vedas, the Rig-veda in the Bashkala recension, and among the Brahmana texts, on the Kaushitaka. Alternative titles: Śāṅkhāyana-gṛhya-sūtra (शाङ्खायन-गृह्य-सूत्र), Shank...
Adhyāya II, Khaṇḍa 2
1. 'Here has come to us, protecting (us) from evil words, purifying our kin as a purifier, clothing herself, by (the power of) inhalation and exhalation, with strength, this friendly goddess, this blessed girdle'—with these words, three times repeated, he ties the girdle from left to right thrice round.
2[1]. (There should be) one knot, or also three, or also five.
3[2]. He adjusts the sacrificial cord with (the words), 'The sacrificial cord art thou. With the cord of the sacrifice I invest thee.'
4[3]. He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: 'What is thy name?'
5. 'I am N.N., sir,' says the other.
6[4]. 'Descending from the same Ṛṣis?' says the teacher.
7. 'Descending from the same Ṛṣis, sir,' says the other.
8. 'Declare (that thou art) a student, sir.'
9. 'I am a student, sir,' says the other.
10. With the words, 'Bhūr bhuvaḥ svaḥ' (the teacher) sprinkles thrice with his joined hands (water) on the joined hands (of the student),
11[5]. And seizing (the student's) hands with (his own) hands, holding the right uppermost, he murmurs,
12. 'By the impulse of the god Savitar, with the arms of the two Aśvins, with Pūṣan's hands I initiate thee, N.N.'
13. Those who are desirous of a host (of adherents, he should initiate) with (the verse), 'Thee, (the lord) of hosts' (Rig-veda II, 23, 1).
14. Warriors with (the verse), 'Come here, do not come to harm' (Rig-veda VIII, 20, 1).
15. Sick persons with the Mahāvyāhṛtis.
Footnotes and references:
[1]:
2, 2. Rāmacandra: 'Let him make one, or three, or five knots, according to (the student's) Ārsheya,' i.e. accordingly as he belongs to a family that invokes, in the Pravara ceremony, one, or three, or five Ṛṣis as their ancestors. Comp. Weber, Indische Studien, vol. x, p. 79.
[2]:
On the sacrificial cord (upavita) comp. the Gṛhya-saṃgraha-pariśiṣṭa II, 48 seq.
[3]:
Nārāyaṇa: Ācārya ātmano māṇavakasya cāñjalī udakena pūrayitvā, &c.
[4]:
6, 7. A similar dialogue between the teacher and the student at the Upanayana is given in the Kauśika-sūtra (ap. Weber, Indische Studien, X, 71). The student there says, 'Make me an Ārsheya (a descendant of the Ṛṣis) and one who has relations, and initiate me.' And the teacher replies, 'I make thee an Ārsheya and one who has relations, and I initiate thee.' As in this passage of the Kauśika-sūtra the teacher is represented as having the power of making, by the Upanayana ceremony, an Ārsheya of the student, thus, according to the view expressed by Professor Weber (loc. cit., p. 72 seq.), Śāṅkhāyana would even give it into the teacher's power to make the student his samānārsheya, i.e. to extend his own Ārsheya on as many pupils as he likes. Professor Weber understands the sixth Sūtra so that the teacher would have to say, samānārsheyo bhavān brūhi (Nārāyaṇa: bhavān brūhīti brahmacārī bhavān brūhīty ataḥ [Sūtra 8] siṃhāvalokananyāyenātrānuṣajyate. According to Rāmacandra's Paddhati he is p. 63 only to say samānārsheyaḥ). The student answers, samānārsheyo ’ham bho; Professor Weber, who supplies the imperative asāni, translates this, 'May I have the same Ārsheya, sir!'
[5]:
Nārāyaṇa: dakṣiṇottarābhyāṃ dakṣiṇa uttara upari yayos tau dakṣiṇottarau, &c.