{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29033.htm","path":"hin/sbe29/sbe29033.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29033.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. 'Bhaga has seized thy hand, Savitar has seized thy hand, P\u00fbshan has seized thy hand, Aryaman has seized thy hand. Mitra art thou by right, Agni is thy teacher, and I, N.N., both of us. Agni, I give this student in charge to thee. Indra, I give this student in charge to thee. Sun, I give this student in charge to thee. Visve dev\u00e2s, I give this student in charge to you, for the sake of long life, of blessed offspring and strength, of increase of wealth, of mastership of all Vedas, of renown, of bliss.'\n2 2. 'In Indra's course I move; in the sun's course I move after him'\u2014with these words he turns round from left to right,\n3. And grasping down with the span of his right hand over (the student's) right shoulder he touches the place of his heart with the words, 'May I be dear to thy inviolate heart.'\n4. Having silently turned round from right to left,\n5 5. And then laying his hand with the fingers upwards on his (i.e. the student's) heart, he murmurs:\n64:1 3. 1. T. N\u00e2r\u00e2yana: 'Instead of asau (N.N.) he puts the name of the student in the vocative case.' I think rather that the teacher here pronounced his own name. Comp. as\u00e2v aham bho, chap. 2, 5, &c., and the Mantra in P\u00e2raskara II, 2, 20.\nThe text of the Mantra shows that the \u00c2k\u00e2rya here seizes the hand of the Brahmak\u00e2rin; comp. \u00c2sval\u00e2yana I, 20, 4-6, where it is stated that he seizes the student's hand together with the thumb, quite in the way prescribed for the wedding at S\u00e2\u1e45kh. I, 13, 2. Comp. also P\u00e2raskara II, 2, 1 7. N\u00e2r\u00e2yana: m\u00e2navakasya grih\u00eetasamputa ev\u00e2k\u00e2ryo Bhagas ta imam mantram gapan, &c.\n64:2 Literally, 'he turns round, following his right arm.' N\u00e2r\u00e2yana here has the following note, '\u00c2k\u00e2ryo bator dakshinam b\u00e2hum hastam aindr\u00eem \u00e2vritam iti mantren\u00e2nv\u00e2vartayet. ayam arthah, \u00e2k\u00e2rya imam mantram gaptv\u00e2 tam batum ka v\u00e2kayitv\u00e2 pradakshin\u00e2vartam k\u00e2rayet.' I believe that the commentator here, as he frequently does, instead of interpreting the text of S\u00e2\u1e45kh\u00e2yana, fathers p. 65 on him statements belonging to other S\u00fbtras, in this case probably to \u00c2sval\u00e2yana I, 20, 9. As our text has not anv\u00e2vartya but anv\u00e2vritya; and in the Mantra not \u00e2vartasva but \u00e2varte, we must conclude that he turned round himself, and, as far as the statements of the text go, did not cause the pupil to do so.\n65:5 The gesture is the same as that prescribed in the P\u00e2raskara-Grihya I, 8, 8 to the bridegroom at the wedding; the Mantra there is identical with S\u00e2\u1e45kh. II, 4, 1, the only difference consisting in the name of the god who is invoked to unite the two: at the wedding this is Prag\u00e2pati, of course, because he is 'lord of offspring,' at the Upanayana, Brihaspati, the Brahman \u03ba\u03b1\u03c4\u1fbd \u03b5\u03be\u03bf\u03c7\u03ae\u03bd among the gods. It is very natural that at the Upanayana and at the Viv\u00e2ha, which both are destined to establish an intimate union between two persons hitherto strangers to each other, a number of identical rites should occur, for instance, the seizing of the hand; see the note on S\u00fbtra 1.","title":"Grihya Sutras, Part 1 (SBE29): S\u00e2\u1e45kh\u00e2yana-Grihya-S\u00fbtra: II, 3","type":"page"}