{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29031.htm","path":"hin/sbe29/sbe29031.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29031.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. In the eighth year after the conception let him initiate a Br\u00e2hmana,\n2. With an antelope-skin,\n3. Or in the tenth year after the conception.\n4. In the eleventh year after the conception a Kshatriya with the skin of a spotted deer,\n5. In the twelfth year after the conception a Vaisya with a cow-hide.\n6. Until the sixteenth year the time has not passed for a Br\u00e2hmana,\n7. Until the twenty-second for a Kshatriya,\n8. Until the twenty-fourth for a Vaisya.\n9 9. After that (time has passed), they become patitas\u00e2vitr\u00eeka (men who have lost their right of learning the S\u00e2vitr\u00ee).\n10. Let them not initiate such men,\n11. Nor teach them,\n12. Nor perform sacrifices for them,\n13. Nor have intercourse with them.\n14 14. Or (let them initiate students of) all (castes) wearing a (new) garment that has not yet been washed.\nAnd wearing a girdle.\n15. The girdle of a Br\u00e2hmana (shall be) made of Mu\u00f1ga grass,\n16. That of a Kshatriya (shall be) a bowstring,\n17. That of a Vaisya a woollen thread.\n18. The staff of a Br\u00e2hmana (shall be) made of Pal\u00e2sa or of Bilva wood,\n19. That of a Kshatriya of Nyagrodha wood,\n20. That of a Vaisya of Udumbara wood.\n21 21. That of the Br\u00e2hmana shall reach the tip of the nose,\n22. That of the Kshatriya the forehead,\n23. That of the Vaisya the hair.\n24. Or all (sorts of staffs are to be used) by (men of) all (castes).\n25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher.\n26 26. Having had him shaved all round (his head) he should initiate him.\n27. After (the student) has washed and adorned himself,\n28 28. (And) after (the teacher) has sacrificed, both station themselves behind the fire, the teacher with his face turned to the east, the other with his face to the west.\n29. Let him initiate him standing while (the other also) stands.\n30 30. ['The firm, powerful eye of Mitra, glorious splendour, strong and prosperous, a chaste, flowing vesture, this skin I put on, a valiant (man).']\n58:1 1, 1. With regard to the standing terminology of the Upanayana, or the initiation of the student, we may observe that upa-n\u00ee does not mean, as, for instance, Professor Stenzler seems to understand it, 'to introduce a student to his teacher.' Thus P\u00e2raskara's S\u00fbtra II, 2, 1, asht\u00e2varsham br\u00e2hmanam upanayet, &c., is translated by that distinguished scholar, 'Den achtj\u00e4hrigen Br\u00e2hmana soll er (beim Lehrer) einf\u00fchren,' &c. (comp. also \u00c2sval\u00e2yana-Grihya I, 19, 1). The texts clearly point to another translation of upa-n\u00ee, for they show that the person that introduces the student (upanayati or upanayate; the middle is used very frequently, for instance, Satapatha Br\u00e2hmana XI, 5, 4, 1; S\u00e2\u1e45kh. II, I, 25) is not the father or a relation of the youth who could be supposed to lead him to the teacher, but the teacher himself; he introduces (upanayati) him to the brahmakarya, or introduces him with himself, and the student enters upon (upaiti) the brahmakarya, or enters with (upaiti) the teacher; he who has thus entered upon studentship, is consequently designated as upeta (S\u00e2\u1e45kh. IV, 8, 1; P\u00e2raskara III, 10, 10), and for the initiation, which is usually called up an ay an a, occasionally also the word up\u00e2yana is used (see the M\u00e2nava-Grihya I, 22, quoted by Professor Jolly in his article, Das Dharma-s\u00fbtra des Vishnu, p. 79). The following passages may be quoted here as supporting our opinion on this terminology. At Satapatha Br\u00e2hmana XI, 5, 3, 13 Saukeya says to Udd\u00e2laka \u00c2runi, 'I will enter (as a student) with the reverend One' (up\u00e2y\u00e2ni bhagavantam); and \u00c2runi replies, 'Come, enter (with me)!' (ehy upehi), 'and he initiated him' (tam hopaninye). Ibid. XI, 5, 4, 16 it is stated that according to some a teacher who has initiated a Br\u00e2hmana as a student (br\u00e2hmanam brahmakaryam upan\u00eeya) should abstain from sexual intercourse, for a student who enters upon studentship (yo brahmakaryam upaiti) becomes, as it were, a garbha, &c. Finally we may add that the Buddhist terminology regarding the entering into the order or upon a life of righteousness is clearly connected with that followed, for instance, in the dialogue between p. 59 Saukeya and \u00c2runi. As Saukeya there says, up\u00e2y\u00e2ni bhagavantam, we frequently read in the P\u00e2li books expressions like this, upemi Buddham saranam dhamma\u00f1 k\u00e2pi anuttaram, &c. (Dhammap. Atthakath\u00e2, p. 97, ed. Fausb\u00f6ll), and as \u00c2runi replies, ehy upehi, Buddha says to those who wish to be ordained, ehi bhikkhu, sv\u00e2kkh\u00e2to dhammo, kara brahmakariyam, &c. (Mah\u00e2vagga I, 6, 32, &c.; S.B.E., vol. xiii, p. 74, note).\nThe counting of the years not from the birth but from the conception occurs both in the Brahmanical and in the Buddhist ordinances, comp. H. O., Buddha, sein Leben, seine Lehre, seine Gemeinde, p. 354, note 1. Several Grihya texts (for instance, \u00c2sv. I, 19, 1. 2) admit both ways of counting the years. The number of years given for the Upanayana of persons of the three castes (Br\u00e2hmanas 8-16, Kshatriyas 11-22, Vaisyas 12-24) is evidently derived from the number of syllables of the three metres which are so very frequently stated to correspond to the three castes, to the three gods or categories of gods (Agni, Indra, Visve dev\u00e2s) &c., viz. the G\u00e2yatr\u00ee, the Trishtubh, and the Gagat\u00ee. This is a very curious example, showing how in India phantastical speculations like those regarding the mystical qualities of the metres, were strong enough to influence the customs and institutions of real life.\n59:9 9 seq. All these are standing expressions recurring nearly identically in most of the Grihya and Dharma-s\u00fbtras. In the rule contained in S\u00fbtra 13 a number of the parallel texts have vivaheyuh or viv\u00e2hayeyuh, others have vyavahareyuh. Comp. Vasishtha XI, 75; Indische Studien, vol. x, p. 21.\n60:14 This S\u00fbtra should rather be divided into two, as indicated in the translation. As to the mekhal\u00e2 (girdle) comp. below, chap. 2, 1.\n60:21 There is no doubt that pr\u00e2nasammito (which N\u00e2r\u00e2yana explains thus, 'pr\u00e2na is the wind [or breath]; [the staff should] reach to the place where the wind leaves the body, i.e. to the tip of the nose') should either be corrected into, or explained as, ghr\u00e2nasammito; the S\u00e2mbavya MS. has ghr\u00e2n\u00e2ntiko br\u00e2hmanasya. Comp. Gautama I, 26, &c. The parallel texts agree in assigning the longer staff to the higher, not as S\u00e2\u1e45kh\u00e2yana does, to the lower caste.\n61:26 After the introductory remarks given in the preceding S\u00fbtras the ritual itself of the Upanayana is now described.\n61:28 N\u00e2r\u00e2yana: hutv\u00e2\u2019n\u00e2desaparibh\u00e2sh\u00e2tah (see above, I, 12, 13) purast\u00e2tsamg\u00f1akam hutv\u00e2 agnim sth\u00e2pit\u00e2gnim (see above, I, 5, 2) gaghanena . . . tishthatah.\n61:30 This S\u00fbtra is wanting in most of the MSS. (see the note, p. 48 of the German edition). It contains the Mantra with which the Agina (the hide mentioned in S\u00fbtras 2, 4, 5 of this chapter) is put on. N\u00e2r\u00e2yana gives the Mantra which he says is taken from the M\u00e2dhyandina-Grihya (in the P\u00e2raskara-Grihya it is not found), after chap. 2, 3, and he states that the corresponding act to which it belongs has its place after the rites concerning the girdle (chap. 2, 1) and the sacrificial cord (2, 3).","title":"Grihya Sutras, Part 1 (SBE29): S\u00e2\u1e45kh\u00e2yana-Grihya-S\u00fbtra: II, 1","type":"page"}