{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe30/sbe30023.htm","path":"hin/sbe30/sbe30023.htm","source_url":"https://sacred-texts.com/hin/sbe30/sbe30023.htm","text":"The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892]\n1. 1 Now (follows) the God\u00e2na ceremony (or cutting of the beard), in the sixteenth year.\n2. 2 The cutting of the hair (and the beard) has been explained by the (description of the) K\u00fbd\u00e2karana (II, 9).\n3. 3 The student has his hair (and beard) cut himself.\n4. He has all the hair of his body shaven.\n5. The sacrificial fee given by a Br\u00e2hmana consists of an ox and a cow,\n6. That given by a Kshatriya, of a pair of horses,\n7. That given by a Vaisya, of a pair of sheep.\n8. Or a cow (is given by persons) of all (castes).\n9. A goat (is given) to the person who catches up the hair.\n10. 10 The Upanayana .(connected with the God\u00e2navrata and the other Vratas) has been declared by the Upanayana (treated of above, II, 10).\n11. 11 (The use of) a garment, however, which has not yet been washed, is not required (here),\n12. Nor the adornment.\n13. (One should) not initiate one who does not intend to keep the vow through one year.\n14. Handing over to him (i.e. to the student) a staff, which should be made of (the wood of) a tree, he directs him (to observe the duties connected with his vow, in the following words):\n15. 'Obey thy teacher, except in sinful conduct.\n16. 'Avoid anger and falsehood,\n17. 'Sexual intercourse,\n18. 'Sleeping on high (bedsteads),\n19. 'Performances of singing, dancing, &c., the use of perfumes and of collyrium,\n20. 'Bathing,\n21. 'Combing the head, cleansing the teeth, washing the feet,\n22. 'Shaving,\n23. 'Eating honey and flesh,\n24. 'Mounting a chariot yoked with cattle,\n25. 'Wearing shoes in the village,\n26. 'Svayam-indriya-mokanam.'\n27. Wearing the girdle, going the rounds for alms, carrying a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning: these are his standing duties.\n28. 28 The God\u00e2na-vrata, the Vr\u00e2tika-vrata, the \u00c2ditya-vrata, the Aupanishada-vrata, the Gyaishthas\u00e2mika-vrata (last) one year (each).\n29. Touching water in the evening and in the morning (is prescribed) for these (Vratas).\n30. 30 The \u00c2ditya-vrata, however, some do not undergo.\n31. They who undergo it, wear one garment.\n32. They allow nothing to be between (themselves and) the sun, except trees and (the roofs of) houses.\n33. They do not descend into water deeper than knee-deep, except on the injunction of their teacher.\n69:1 1, 1. After the description of the regular Upanayana here follow, in chaps. 1 and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, S\u00e2\u1e45kh\u00e2yana-Grihya II, 11 and 12. By the followers of the S\u00e2ma-veda the ceremony of the God\u00e2na, or cutting of the beard (comp. S\u00e2\u1e45kh\u00e2yana I, 28, 19; P\u00e2raskara II, 1, 7 seq.; \u00c2sval\u00e2yana I, 18), was put into connection with their system of Vratas; the undergoing of the God\u00e2navrata enabled the student to study the P\u00fbrv\u00e2rkika of the S\u00e2ma-veda. In the commentary on Gobhila III, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in S\u00fbtra 28: 'The Upanayana-vrata has been declared to refer to the study of the S\u00e2vitr\u00ee (comp. Bloomfield's notes on Grihya-samgraha II, 42. 43); the God\u00e2na-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavam\u00e2na (this is the P\u00fbrv\u00e2rkika of the S\u00e2ma-veda); the Vr\u00e2tika-vrata, to the study of the \u00c2ranyaka, with the exclusion of the Sukriya sections; the \u00c2ditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the Upanishad-Br\u00e2hmana; the Gyaishthas\u00e2mika-vrata, to the study of the \u00c2gyadohas.' The Vratas were connected with a repetition of the Upanayana ceremony (S\u00fbtras 10 seq.) in the way stated in my note on S\u00e2\u1e45kh\u00e2yana II, 12, 1.\u2014Kh\u00e2dira-Grihya II, 5, 1 seq.\n69:2 Comp. S\u00e2\u1e45kh\u00e2yana I, 28, 19, 'The God\u00e2nakarman is identical with the K\u00fbd\u00e2karman.' P\u00e2raskara II, 1, 7, At the Kes\u00e2nta ceremony he says, \"Hair and beard\" (instead of \"hair,\" as at the K\u00fbd\u00e2karana).'\n70:3 At the K\u00fbd\u00e2karana the child sits in the mother's lap and others perform the rites for him.\n70:10 See the note on S\u00fbtra 1.\n70:11 Comp. above, II, 10, 7.\n71:28 The meaning of these expressions has been explained in the note on S\u00fbtra 1.\n71:30 According to the commentary some study the Sukriyas as a part of the \u00c2ranyaka; these do not undergo the \u00c2ditya-vrata. Others, for instance the Kauthumas, separate the Sukriyas from the \u00c2ranyaka and keep a special vow, the \u00c2ditya-vrata, by which they are enabled to study those texts.","title":"Grihya Sutras, Part 2 (SBE30): Grihya S\u00fbtra of Gobhila: III, 1","type":"page"}