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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c24: Chapter VII. Upanayana

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v2.c24

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Chapter VII. Upanayana

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This word literally means 'leading or taking near'. But the important question is 'near what'? It appears that it originally meant 'taking near the ācārya' (for instruction); it may have also meant 'introducing the novice to the stage of student-hood'. Some of the gṛhyasūtras bring out this sense clearly e. g. the Hir. gṛ. I. 5. 2⁶¹⁶ says "The teacher then makes the boy utter 'I have come unto brahmacarya. Lead me near (initiate me into it). Let me be a student, impelled by the god Savitṛ'". The Mānava and Kāṭhaka gṛ. (41. 1) also use the word upāyana for upanayana and Ādityadarśana on Kāṭhaka gṛ. (41. 1) says that upānaya, upanayana, mauñjībandhana, baṭukaraṇa, vratabandha are synonyms.

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⁶¹⁶ अथैनमभिव्याहारयति। ब्रह्मचर्यमागामुप मा नयस्व ब्रह्मचारी भवानि देवेन सवित्रा प्रसूतः। हिरण्य. गृ. I. 5. 2 (S. B. E. vol. 30 p. 150); ब्रह्मचर्यमागामिति वाचयति ब्रह्मचार्यसानीति च। पार. गृ II 2; vide गोभिलगृह्य II. 10. 21 (S. B. E. vol. 30 p. 65). The phrases ब्रह्मचर्यमागाम् and ब्रह्मचार्यसानि occur in the शतपथ XI. 5. 4. 1; vide आप. म. पा. II. 3. 26 for ब्रह्मचर्यं...प्रसूतः. विश्वरूप on या. I. 14 remarks 'वेदाध्ययनायाचार्यसमीपनयनमुपनयनं तदेवोपनायनमित्युक्तं छन्दोगुरोधात्। तदर्थं वा कर्म।'. Vide मातृदत्त on हिरण्यकेशिगृ. I. 1. 1.

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A few words about the origin and development of this most important saṁskāra would not be out of place here. Comparison with the ancient Zoroastrian scriptures (vide S. B. E. vol. V. pp. 285-290 about the sacred girdle and shirt) and the modern practices among the Parsis of India tend to show that Upanayana goes back to an Indo-Iranian origin. But that subject is outside the scope of this work. Confining ourselves to Indian Literature, we find that already in the Ṛg. X. 109. 5 the word 'brahmacārī' occurs 'oh gods! he (Bṛhaspati), all pervading one, moves as a brahmacārī pervading all (sacrifices); he is only one part of the gods (i. e. of sacrifices); Bṛhaspati secured by that (i. e. by his service to the gods) a wife (me who am named) Juhū, who was (formerly) taken by Soma'.⁶¹⁷ The word 'upanayana'⁶¹⁸ can be derived and explained in two ways: (1) taking (the boy) near the ācārya, (2) that rite by which the boy is taken to the ācārya. The first sense appears to have been the original one and when an extensive ritual came to be associated with upanayana the second came to be the sense of the word. Such an ancient work as the Āp. Dh. S. I. 1. 1. 19 says that *upanayana* is a saṁskāra (purificatory rite) laid down by revelation for him who seeks learning (i. e. it accepts the second explanation) or this sūtra may mean 'it is a saṁskāra brought about by imparting the śruti (viz. Gāyatrī mantra) to him who seeks learning'. This would mean that upanayana principally is gāyatryupadeśa (the imparting of the sacred Gāyatrī mantra). This appears to be suggested by the Vedic passage quoted above (p. 154 *f. n.* 356) 'he created the brāhmaṇa with Gāyatrī, the kṣatriya with Triṣṭubh, the vaiśya with Jagatī', and by Kātyāyana Śrauta 'one should initiate the brāhmaṇa with Gāyatrī'. Jaimini⁶¹⁹ also (in VI. 1. 35) propounds the view that upanayana is a saṁskāra and has a seen result viz. thereby the boy is brought near the teacher for learning Veda.

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⁶¹⁷ ब्रह्मचारी चरति वेविषद् विषः स देवानां भवत्येकमङ्गम्। तेन जायामन्वविन्दद् बृहस्पतिः सोमेन नीतां जुह्वं न देवाः ॥ ऋ. X. 109.5 = अथर्व V. 17. 5. The reference to Soma recalls Ṛg X. 85. 45 'सोमो ददद्गन्धर्वाय.' Every girl was supposed to have been under the protection of Soma, Gandharva and Agni before her marriage with a human bridegroom.

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⁶¹⁸ तत्रोपनयनशब्दः कर्मनामधेयम्। ...... तच्च यौगिकमुद्भिदन्यायात् । योगश्च भावव्युत्पत्त्या करणव्युत्पत्त्या वेत्याह भारुचिः। स यथा। उप समीपे आचार्यादीनां बटोर्नयनं प्रापणमुपनयनम् । समीपे आचार्यादीनां नीयते बटुर्यैन तदुपनयनमिति वा। ...... तत्र च भावव्युत्पत्तिरेव साधीयसीति गम्यते। श्रौतार्थविधिसंभवात् । संस्कारप्रकाश p. 334.

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⁶¹⁹ संस्कारस्य तदर्थत्वात् विद्यायां पुरुषश्रुतिः । जैमिनि VI. 1. 35; 'विद्यायामेवैषा श्रुतिः (वसन्ते ब्राह्मणमुपनयीत) । उपनयनस्य संस्कारस्य तदर्थत्वात् । विद्यार्थमुपाध्यायस्य समीपमानीयते नादृष्टार्थं नापि कटं कुड्यं वा कर्तुम्। दृष्टार्थमेव सैषा विद्यायां पुरुषश्रुतिः। कथमवगम्यते । आचार्यकरणमेतद्ववगम्यते । कुतः । आत्मनेपददर्शनात् ।' शबर.

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Ṛg. III. 8. 4⁶²⁰ is a verse that clearly indicates that some of the characteristics of upanayana described in the gṛhya sūtras were well known even then. There the sacrificial post (yūpa) is praised as a young person (i. e. in the language of the later classical rhetoricians there is the first kind of the figure Atiśayokti) 'here comes the youth, well dressed and encircled (the boy by his mekhalā and the post by its raśanā); he, when born, attains eminence; wise sages, full of devotion to the gods in their hearts and entertaining happy thoughts, raise him up'. Here in 'un-nayanti' we have the same root that we have in upanayana. This mantra is employed in the upanayana by several gṛhya sūtras e. g. Āśv. I. 20. 8 (who employs it for making the boy circumambulate) and Pār. II. 2. (prescribe that the mantra is to be recited when tying the girdle round th boy’s waist). In the Tai. S. VI.⁶²¹ 3. 10. 5 we have the famou passage referring to the three debts where the words ‘brahmacārī and ‘brahmacarya’ occur. ‘Every brāhmaṇa when born i indebted in three debts viz. in brahmacarya to the sages, i sacrifice to the gods and in offspring to the manes; he indee becomes free from debts who has a son, who sacrifices and wh dwells (with the teacher) as a brahmacārī.’

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⁶²⁰ युवा सुवासाः परिवीत अगात्स उ श्रेयान्भवति जायमानः। तं धीरासः कवय उन्नयन्ति स्वाध्यो मनसा देवयन्तः ॥ ऋ. III. 8. 4. आश्व. गृ. I. 19.8 prescribes that the boy is to be adorned and is to wear new clothes 'अलंकृतं कुमारं...अहतेन वाससा संवीतं' &c. and I. 20. 8 is युवा सुवासाः परिवीत आगादित्यर्धर्चैनैनं प्रदक्षिणमावर्तयेत् '

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⁶²¹ जायमानो ह वै ब्राह्मणस्त्रिभिर्ऋणवा जायते ब्रह्मचर्येण ऋषिभ्यो यज्ञेन देवे*भ्य* प्रजया पितृभ्य एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी । तै. सं. VI. 3. 10. 5.

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In the other Vedas and in the Brāhmaṇa literature there i ample material to show what the characteristic features o *upanayana* and brahmacarya were. The whole of Atharvaved XI. 7 (26 verses) is a hymn containing hyperbolical laudatio of the brahmacārī (Vedic student) and brahmacarya. Th very first verse⁶²² may be cited as a sample ‘The brahmacār incessantly covering (the world by his glory) roams in the tw worlds; the gods have the same thoughts (of grace and favour about him; he fills his teacher by his austerities’. Verse 3 say ‘the teacher leading (the boy) near him makes the brahmacār like unto a foetus’ (here the word ‘upanayamānaḥ’ occurs) Verse 4 states that the heaven and the earth are the ‘samidh (the fuel stick) of the brahmacārī and that the brahmacārī by hi *mekhalā* (girdle), by his samidh and by his life of hard work fill the world with austerities. Verse 6 tells us that the brahmacār wears the skin of a black antelope and has a long beard; verse 1 says that the brahmacārī offers samidh into fire (or if fire is no available) to the sun, to the moon, to the wind or into waters. Thi hymn thus brings out most of the characteristic features of th brahmacārī and of upanayana (viz. deerskin, mekhalā, offerin of samidh, begging and a life of hard work and restraint). From the reference to the beard and from the words ‘this man (ayam puruṣaḥ)’ occurring in the Atharvaveda VIII. 1. 1 and elsewher it appears probable that upanayana was performed rather late in those ancient days than in the days of the sūtras.

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⁶²² ब्रह्मचारीष्णंश्चरति रोदसी उभे तस्मिन्देवाः संमनसो भवन्ति । स दाधार पृथिवीं दिवं च स आचार्यं तपसा पिपर्ति ॥ अथर्ववेद XI. 7. 1. This verse is explained in गोपथब्राह्मण II. 1. आचार्य उपनयमानो ब्रह्मचारिणं कृणुते गर्भमन्तः । अथर्व XI. 7. 3 the idea is found in Āp. Dh. S. I. 1. 1. 16-18 (quoted above p. 189 *f. n.* 443) and compare शतपथब्रा. XI. 5. 4. 12 ‘आचार्यो गर्भीभवति हस्तमाधाय दक्षिणम् । तृतीयस्यां स जायते सावित्र्या सह ब्राह्मणः ॥’. ब्रह्मचर्येति समिधा समिद्ध कार्ष्णं वसानो दीक्षितो दीर्घश्मश्रुः । अथर्व XI. 7. 6.

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In the Tai. Br. III.⁶²³ 10. 11 there is the story of Bharadvāja who remained a brahmacārī for three parts of his life (i. e. till 75) and to whom Indra said that in all that long period of brahmacarya he had mastered only an insignificant portion (three handfuls out of three mountains) of the Vedas, which were endless in extent. The story of Nābhānediṣṭha, son of Manu, who was excluded from ancestral property at a partition made by his brothers, narrated in the Ait. Br. shows⁶²⁴ that he was a brahmacārī staying with a teacher away from his father's place. The Śat. Br. XI. 5. 4. contains many and almost complete details about the life of *brahmacārins* which bear a very close similarity to those taught in the gṛhya sūtras. A brief summary is set out below. The boy says 'I have come unto brahmacarya' and 'let me be a brahmacārī'. Then the teacher asks him 'what is your name'; then the teacher takes him near (upanayati); the teacher takes hold of the boy's hand with the words 'you are the brahmacārī of Indra; Agni is your teacher, I am your teacher, N. N. (addressing the boy by his name)'. Then he consigns the boy to (the care of) the elements. The teacher instructs him 'drink water, do work (in the teacher's house), put a fuel stick (on the fire), do not sleep (by day).' He repeats the Sāvitrī (mantra sacred to Savitṛ). Formerly it was repeated a year (after the boy came as a brahmacārī), then at the end of six months, 24 days, 12 days, 3 days; but one should repeat to the brāhmaṇa boy the verse at once (on the very day of upanayana); the teacher repeats it to him first each *pāda* separately, then the half and then the whole. Being a brahmacārī one should not eat honey.⁶²⁵

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⁶²³ भरद्वाजो ह वै त्रिभिरायुर्भिर्ब्रह्मचर्यमुवास तं ह...इन्द्र उपव्रज्योवाच । यत्ते चतुर्थमायुर्दद्यां किमेतेन कुर्या इति । ब्रह्मचर्यमेवैतेन चरेयमिति होवाच । तं हि त्रीन् गिरिरूपानविज्ञातानिव दर्शयांचकार । तेषां हैकैकास्मिन्मुष्टिनाददे स होवाच भरद्वाजेत्यामन्त्र्य वेदा वा एते । अनन्ता वै वेदाः । एतद्वा एतैस्त्रिभिरायुर्भीरन्ववोचथाः । अथ त इतरदननूक्तमेव । तै. ब्रा. III. 10. 11.

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⁶²⁴ नाभानेदिष्ठं वै मानवं ब्रह्मचर्यं वसन्तं भ्रातरो निरभजन् । सोब्रवीदेत्य किं मह्यमभाक्तेति । ऐ. ब्रा. 22. 9. This story occurs also in Tai. S. III. 1. 9. 5.

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⁶²⁵ ब्रह्मचर्यमाग़ामित्याह । ... ब्रह्मचार्यसानीत्याह .... । अथैनमाह को नामासीति । अथास्य हस्तं गृह्णाति । इन्द्रस्य ब्रह्मचार्यसि अग्निरार्यार्यस्तवाहमाचार्यस्तवासाविति । ...... अथैनं भूतेभ्यः परिददाति । ... ... अद्भ्यस्त्वौषधीभ्यः परिददामीत्याह । ... ... अपोऽशान ... कर्म कुरु ...... समिधमाधेहीति ...... मा सुषुप्था इति । अथास्मै सावित्रीमन्र्वाह । तां ह स्मैतां पुरा संवत्सरेऽन्वाहुः ... ... । अथ षट्सु मासेषु ... ... । अथ चतुर्विंशत्यहे अथ द्वादशाहे ... ... । अथ त्र्यहे । तदपि श्लोको भवति । आचार्यो गर्भी ...... ब्राह्मण इति । सद्यो ह वा त्वाव ब्राह्मणायोचुब्रूयादाग्नेयो वै ब्राह्मणः । ...... तं वै पच्छोऽन्वाह ...... अथार्धर्चशोऽन्वाह ... ... अथ कृत्स्नाम् । तदाहुः । न ब्रह्मचारी सन् मध्वश्नीयात् ...... । शतपथ XI. 5. 4. 1-17.

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The word 'antevāsī' (lit. one who dwells near a teacher) occurs in the Śat. Br. V. 1. 5. 17 and in the Tai. Up. I. 11. The Śat. Br. (XI. 3. 3. 2) says⁶²⁶ 'he who takes to *brahmacarya* indeed takes upon himself a sacrificial session of long duration.' It further says (XI. 3. 3. 3-6) that the boy when entering upon studenthood approaches giving a fourth part of himself to Agni, Death, the teacher and himself and that by the offering of *samidh* (to fire), by begging and by doing work in the teacher's house respectively he secures freedom from the action of the first three. It also says that after one finishes studenthood and takes the ceremonial bath one should not beg. Vide Gopatha Br. (ed. by Gastra) 2. 3 and Baud. Dh. S. I. 2. 53. The Śat. Br. (III. 6. 2. 15) further says 'therefore *brahmacārins* protect the teacher, his house and his cattle, with the idea that otherwise he might be taken away from them'.⁶²⁷

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⁶²⁶ दीर्घसत्रं वा एष उपैति यो ब्रह्मचर्यमुपैति । शतपथ XI. 3. 3. 2. This is quoted in Baud. Dh. S. I. 2. 52. The words 'अपोऽशान' refer to sipping water before and after bhojana respectively with the words 'amṛtopastaraṇamasi svāhā' and 'amṛtāpidhānam-asi svāhā.' Vide संस्कारतत्त्व p. 893. These two मन्त्रs occur in आप. म. पा. II. 10. 3-4.

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⁶²⁷ तस्माद् ब्रह्मचारिण आचार्य गोपायन्ति गृहान्पशूंश्चेन्नेोऽपहरा्निति । शतपथ III. 6. 2. 15.

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Janamejaya Pārikṣita asks the haṁsas (who were the Āhavanīya and Dakṣiṇā fires) 'what is holy' and the latter reply 'It is *brahmacarya*' (vide Gopatha Br. 2. 5). Gopatha (2. 5) further says 'the period of studenthood for the mastery of all Vedas is 48 years, which, being distributed among the Vedas in four parts, makes *brahmacarya* last for 12 years, which is the lowest limit; one should practise *brahmacarya* according to one's ability before taking the ceremonial⁶²⁸ bath.' The same work says that the *brahmacārī* should fetch *samidhs* every day for worshipping fire and beg and that if he does not do so continuously for seven days he has to undergo *upanayana* again (2. 6) and that the lady of the house should daily give alms to a *brahmacārin* with the idea that he may not deprive her of her wealth, of merit due to *iṣṭāpūrta*. It also says that a *brahmacārī* should not sleep on a cot, should not engage in singing and dancing, should not roam about, should not spit about nor go to a cemetery.⁶²⁹

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⁶²⁸ अष्टाचत्वारिंशद्वर्षं सर्ववेद्ब्रह्मचर्यं तच्चतुर्धा वेदेषु व्युह्य द्वादशवर्षे ब्रह्मचर्यं द्वादशवर्षाण्यवराthemeर्धमपि स्नास्यंश्चरेद्यथाशक्ति। गोपथ 2. 5.

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⁶²⁹ तस्माद्ब्रह्मचारिणे अहरहर्भिक्षां दद्याद्गृहिणी मा मायमिष्टापूर्तसुकृतद्विणमवरुन्ध्यादिति । नोपरिशायी स्यान्न गायनो न नर्तनो न सरणो न निष्ठीवेद्...न श्मशानमातिष्ठेत् । गोपथ 2. 5-7.

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It appears from the above and from the Upaniṣad passages set out immediately below that originally Upanayana was a very simple matter. The would-be student came to the teacher with a *samidh* in his hand and told the teacher that he desired to enter the stage of studenthood and begged to be allowed to be a brahmacārī living with the teacher. There were no elaborate ceremonies like those described in the gṛhya sūtras. The word brahmacarya occurs in the Kaṭha. Up. I. 1. 15, Muṇḍaka II. 1. 7, Chāndogya VI. 1. 1 and other Upaniṣads. The Chāndogya and the Bṛ. Up., probably the oldest among the Upaniṣads, furnish very valuable information. That some ceremonies were required before a young boy was admitted as a student even in Upaniṣadic times is clear from the statement in the Chāndogya V. 11. 7⁶³⁰ that when Aśvapati Kekaya was approached by Prācīnaśāla Aupamanyava and four others who carried fuel in their hands (like young students) and who were grown-up householders and theologians, 'he (Aśvapati) without submitting them to the rites of Upanayana began the discourse'. When Satyakāma⁶³¹ Jābāla tells the truth about his gotra to Gautama Hāridrumata, the latter says 'fetch, dear boy, fuel, I shall initiate you. You have not swerved from the truth' (Chāndogya IV. 4. 5). Similarly in the Bṛ. Up. VI. 2. 7. it is said that former students (i. e. students in former ages) approached (the teacher for brahmacarya) only in words (i. e. without any further solemn rite or ceremony).⁶³² In the most ancient times it is probable that the father himself always taught his son.⁶³³ But it appears that from the times of the Tai. S. and the Brāhmaṇas the student generally went to a guru and stayed in his house (vide note 624 about Nābhānediṣṭha). Uddālaka Āruṇi who was himself a profound philosopher of *brahma* asks his son Śvetaketu to enter upon brahmacarya and sends him to a teacher to learn the Vedas.⁶³⁴ The same Upaniṣad describes the āśrama of brahmacarya 'dwelling as a brahmacārī in the house of a teacher, mortifying his body in the house of his teacher till his⁶³⁵ end'. Chāndogya IV. 4. 4. shows that the teacher asked the pupil his gotra (in order that he may address him by that name). The same Upaniṣad shows that the brahmacārī had to beg for food (IV. 3. 5), that he had to look after the fire of his teacher (IV. 10. 1-2) and that he had to tend his cattle (IV. 4. 5). The age when upanayana was performed is not expressly stated in the Upaniṣads except in the case of Śvetaketu who was 12 (vide note 634 above). The period of student-hood was usually twelve (Chāndogya II. 23.1, IV. 10.1, VI.1.2), though the Chāndogya (VIII. 11. 3) speaks of Indra's brahmacarya for 101 years and Chāndogya II. 23. 1: speaks of brahmacarya for life.

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⁶³⁰ ते ह समित्पाणयः पूर्वाह्ने प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच । छान्दोग्य V. 11. 7.

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⁶³¹ समिधं सोम्याहरोप त्वा नेष्ये न सत्यादगा इति । छान्दोग्य IV. 4. 5.

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⁶³² उपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति स होपायनकीर्त्योवास । बृह. उ. VI. 2. 7.

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⁶³³ Vide बृह. उ. VI. 2. 1 'अनुशिष्टोन्वसि पित्रेत्योमिति होवाच.' विश्वरूप on या. I. 15 remarks गुरुग्रहणं तु मुख्यं पितुरुपनेतृत्वमिति । तथा च श्रुतिः । तस्मात्पुत्रमनुशिष्टं लोक्यमाहुरिति । आचार्योपनयनं तु ब्राह्मणस्यानुकल्पः ।

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⁶³⁴ श्वेतकेतुर्हारुणेय आस तं ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं ... ... स ह द्वादश वर्ष उपेत्य चतुर्विंशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तं ह पितोवाच श्वेतकेतो ... उत तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवति । छान्दोग्य VI. 1, 1-2.

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⁶³⁵ छान्दोग्य II. 23. 1. This refers to the नैष्ठिकब्रह्मचारिन्.

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We shall now turn to upanayana as described in the sūtras and smṛtis. The following matters fall to be treated under Upanayana: The proper age for upanayana, the auspicious seasons for it; the skin, the garments, the girdle and the staff for the brahmacārins of different varṇas; the yajñopavīta; the preliminaries of upanayana, such as homa, taking of curds by the boy, añjalipūraṇa, aśmārohaṇa; the principal rites of upanayana viz. taking of the student's hand by the teacher, touching the chest of the student expressive of acceptance as pupil, handing the boy to Savitṛ and other gods (paridāna), instruction in the duties of the student (such as putting fuel on fire, begging &c.), instruction in the famous Sāvitrī mantra; *medhājanana*; study of the Vedas and daily recitation of Vedic texts; special *vratas* of the brahmacārī; *Patitasāvitrīka* (those whose upanayana has not been performed at all) and rules about them. These matters will now be dealt with in order. It should be remembered that all these matters are not dwelt upon by all the smṛtis nor are they treated of in the same order. Further the Vedic mantras often differ in the different sūtras.

The proper age for Upanayana

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The Āśv. gṛ.⁶³⁶ (I. 19. 1-6) says that a brāhmaṇa boy should undergo upanayana in the eighth year from birth or from conception, a kṣatriya in the 11th year, a vaiśya in the 12th and that to the 16th, 22nd and 24th years respectively for the three varṇas it cannot be said that the time for upanayana has passed. Āp.⁶³⁷ (10. 2), Śāṅ. (II. 1), Baud. (II. 5. 2) and Bhār. (1. 1), Gobhila (II. 10. 1) gṛhya sūtras, Yāj. I. 14, Āp. Dh. S. I. 1. 1. 19 expressly say that the respective years are calculated from conception. The Mahābhāṣya⁶³⁸ also refers to the rule that a brāhmaṇa's upanayana is to be performed in the 8th year from conception. Pār.⁶³⁹ gṛ. (II. 2) allows upanayana in the 8th year from birth or conception and adds that in the case of all varṇas family usage may be followed. Yāj. I. 14 also refers to family usage. Śāṅ. gṛ. (II. 1. 1) allows upanayana in the 8th or 10th year from conception, the Mānava gṛ. (I. 22. 1) allows it in the 7th or 9th year, the Kāṭhaka gṛ. (41. 1-3) prescribes 7th, 9th and 11th years for the upanayana of the three varṇas respectively. In some smṛtis upanayana is allowed to be performed even earlier or at different ages, e. g. Gautama (I. 6-8) prescribes that upanayana for a brāhmaṇa is in the 8th year from conception but it may be in the 5th or 9th according to the result desired; and Manu. II. 37 says that if spiritual eminence (for the boy) is desired (by his father) then upanayana may be performed in the 5th year for a brāhmaṇa, in the 6th year for a kṣatriya if there is a desire for military power, in the 8th for a vaiśya if there is desire for endeavour to accumulate wealth. Vaik. (II. 3) also prescribes the 5th, 8th, 9th years from conception for a brāhmaṇa if there is a desire respectively for spiritual eminence, long life and wealth. The Āp. Dh. S. I. 1. 1. 21 and Baud. gṛ. (II. 5) prescribe 7th, 8th, 9th, 10th, 11th, 12th years respectively for one desiring spiritual eminence, long life, brilliance, abundant food, physical vigour and cattle.

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⁶³⁶ अष्टमे वर्षे ब्राह्मणमुपनयेत् । गर्भाष्टमे वा । एकादशे क्षत्रियम् । द्वादशे वैश्यम् । आ षोडशाद् ब्राह्मणस्यानतीतः कालः । आ द्वाविंशात्क्षत्रियस्य । आ चतुर्विंशाद्वैश्यस्य । आश्व. गृ. I. 19. 1-6.

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⁶³⁷ गर्भाष्टमेषु ब्राह्मणमुपनयीत गर्भैकादशेषु राजन्यं गर्भद्वादशेषु वैश्यम् । आप. गृ. 10. 2-3. Vide सं. प्र. pp 340-341 for discussion whether there is option of counting the years from conception or birth in the case of kṣatriyas and vaiśyas. Āp. and several others employ the Ātmanepada ‘उपनयीत’, while Āśv., Khādira (II. 2. 1) and Pār. employ the Parasmaipada उपनयेत्. It should be noticed that in the Atharvaveda XI. 7. 3., शतपथ XI. 5. 4. 1, छां. उ. IV. 4. 5 and elsewhere in the Vedic texts it is the Ātmanepada that is found. Pāṇini (I. 3. 36) lays down that the root ‘nī’ takes the Ātmanepada alone in the case of several senses one of which is आचार्यकरण (and so we should have उपनयेत only). हरदत्त quotes a कारिका that the परस्मैपद is a mistake ‘परस्मैपदपाठोऽयमध्येतॄणां प्रमादतः । आचार्यकरणे यस्मात्प्रामोत्यात्मनेपदम् ॥. Vide संस्कारप्रकाश p. 339 for criticism of हरदत्त's view. Vide शबर quoted above (p. 269 *f. n.* 619).

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⁶³⁸ गर्भाष्टमे ब्राह्मण उपनेय इति सकृदुपनीय कृतः शास्त्रार्थः । महाभाष्य vol. III. p. 57.

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⁶³⁹ अष्टवर्षं ब्राह्मणमुपनयेद्गर्भाष्टमे वैकादशवर्षं राजन्यं द्वादशवर्षं वैश्यं यथासङ्गुलं वा सर्वेषाम् । पारस्करगृ. II. 2. बौ. गृ. adds त्रयोदशे मेधाकामं चतुर्दशे पुष्टिकामं पञ्चदशे भ्रातृव्यवन्तं षोडशे सर्वकाममिति ।

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Therefore, the 8th, 11th and 12th years from birth for the three varṇas are the principal time for upanayana; while the years from 5th onwards up to 11th are the secondary time (gauṇa) for a brāhmaṇa, 9th to 16th are secondary for kṣatriya and so on. From 12th to 16 is *gauṇatara* for brāhmaṇas and after 16 gauṇatama for them. Vide Saṃskāra-prakāśa p. 342.

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The auspicious times according to the Āp. gṛ. and Āp. Dh. S. I. 1. 1. 19, Hir. gṛ. (I. 1) and Vaik. are vasanta (spring), grīṣma (summer), and śarad (autumn) for the three varṇas. The Bhār. gṛ. (I. 1) says that upanayana for a brāhmaṇa should be performed in vasanta, for a kṣatriya in summer or hemanta, for a vaiśya in śarad, in the rains for a carpenter (rathakāra) or in śiśira for all. Śabara in his bhāṣya on Jaimini VI. 1. 33 where upanayana is denied to śūdras quotes ‘vasante brāhmaṇam upanayīta’ as a Vedic text. Āśv. gṛ. I. 4. 1 (quoted above in *f. n.* 494), Hir. gṛ. (I. 1. 5, S. B. E. vol. 30 p. 137) and Bhār. gṛ. (1. 1) say that upanayana should be performed in the bright half of a month, on an auspicious nakṣatra, particularly under a nakṣatra the name of which is masculine.⁶⁴⁰

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⁶⁴⁰ आपूर्यमाणपक्षे पुण्ये नक्षत्रे विशेषेण पुंनामधेये। भारद्वाज I. 1. For पुंनामधेयनक्षत्र see note 512.

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Later works introduced very intricate rules about the proper months, *tithis*, days and times for upanayana. It is neither possible nor very necessary to go into these astrological details. But a few words must be said as in modern times upanayana is performed only in accordance with these rules. Vṛddhagārgya⁶⁴¹ laid down that six months from Māgha were the proper months for upanayana, while others say that five months from Māgha are the proper ones. Then 1st, 4th, 7th, 8th, 9th, 13th, 14th, 15th i. e. (full moon and new moon) tithis are generally avoided (though there are some counter exceptions which are not set out here). It is stated that upanayana should not be performed when Venus is so near the sun that it cannot be seen, when the sun is in the first degree of any zodiacal sign, on anadhyāya days and on galagraha⁶⁴² (the tithis specified above). Jupiter, Venus, Mars⁶⁴³ and Mercury are respectively the presiding deities of the Ṛgveda and the other Vedas. Therefore the upanayana of those who have to study these Vedas should be performed on the week days presided over by these planets. Among week days Wednesday, Thursday and Friday are the best, Sunday is middling, Monday is the least suitable, but Tuesday and Saturday are prohibited (except that for students of the Sāmaveda and kṣatriyas Tuesday is allowed). Among the nakṣatras⁶⁴⁴ the proper ones are Hasta, Citrā, Svāti, Puṣya, Dhaniṣṭhā, Aśvinī, Mṛgaśiras, Punarvasu, Śravaṇa and Revatī. There are other rules about nakṣatras with respect to those who follow a particular Veda (which are passed over). One rule is that all nakṣatras except Bharaṇī, Kṛttikā, Maghā, Viśākhā, Jyeṣṭhā, Śatatārakā are good for all. The Moon and Jupiter must be astrologically strong with reference to the boy's horoscope. The rule about Jupiter probably arose from the fact that Jupiter was supposed to rule over knowledge and happiness and as upanayana was meant to be the entrance for Veda-study, Jupiter's benevolent aspect was thought to be necessary. If Jupiter and Venus are not to be seen owing to nearness to the sun, upanayana cannot be performed. Jupiter when in the 2nd, 5th, 7th, 9th, 11th zodiacal sign from the sign of birth (calculation to be made inclusive of the sign of birth) is auspicious, when in the 1st, 3rd, 6th, 10th place from the sign of birth it is auspicious after the performance of a propitiatory homa and when it is in the 4th, 8th, 12th place from birth, it is inauspicious. The moon is supposed to be malefic when she is in the 2nd, 4th, 5th, 8th, 9th or 12th place from the sign of birth. Four hours from sunrise is the best for upanayana, from that time to noon is middling and afternoon is prohibited. Some said that a person's upanayana should not be performed in the month in which he was born, others restricted the prohibition to the pakṣa (the half) of the month in which he was born. There are other rules about the Lagna (the rising zodiacal sign at the time of upanayana) which are not set out here. There are other prohibited astrological conjunctions like Vyatīpāta, Vaidhṛti &c. For detailed rules on these, works like the Saṁ. Pr. (pp. 355-385), Nirṇayasindhu and Dharmasindhu may be consulted.

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⁶⁴¹ मासानाह वृद्धगार्ग्यः। माषादिमासषट्के तु मेखलाबन्धनं मतम्। quoted in संस्कारप्रकाश p. 355; तथा च ज्योतिःशास्त्रम्। माघादिषु च मासेषु मौञ्जी पञ्चसु शस्यते। एतच्च वर्णत्रयसाधारणम्। स्मृतिच० I. p. 27.

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⁶⁴² नष्टे चन्द्रेऽस्तगे शुक्रे ऽनरंशे चैव भास्करे। कर्तव्यमौपनयनं नानध्याये गलग्रहे ॥ ...... त्रयोदशीचतुष्कं तु सप्तम्यादित्रयं तथा। चतुर्थ्येकादशी प्रोक्ता अष्टावेते गलग्रहाः॥ स्मृतिच. I. p. 27; अपरार्क p. 32 cites the first as from पुराण.

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⁶⁴³ The निर्णयसिन्धु quotes नारद as to गलग्रह differently 'कृष्णपक्षे चतुर्थी च सप्तम्यादिदिनत्रयम्। त्रयोदशीचतुष्कं च अष्टावेते गलग्रहाः॥'. गुरुर्भृगुसुतो धात्रीपुत्रः शशधरात्मजः। स्युरेते ऋग्यजुःसामाथर्वणामधिपाः क्रमात्॥ स्मृतिच० I. p. 27.

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⁶⁴⁴ हस्ताश्रये पुष्यधनिष्ठयोश्च पौष्णाश्विसौम्यादितिविष्णुभेषु। शस्ते तिथौ चन्द्रबलोपयुक्तो कार्यो द्विजानामुपनयनो विधिः॥ अपरार्क p. 32, स्मृतिच० I. p. 27.

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For persons who are entitled to perform the upanayana of a boy, vide note 480.

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A brahmacārī had to wear two garments, one for the lower part of the body (vāsas), another for covering the upper part of the body (uttarīya). Āp. Dh. S. (I. 1. 2. 39–I. 1. 3. 1–2) says that 'the garment⁶⁴⁵ (vāsas) for a brāhmaṇa, kṣatriya or vaiśya brahmacārī is respectively to be made of hemp, flax, ajina (deerskin), some teachers prescribe that the lower garment should be of cotton but coloured reddish-yellow for brāhmaṇas; dyed with madder for kṣatriyas, dyed with turmeric for vaiśyas.' Pār. gṛ. (II. 5), Manu (II. 41) speak of 'āvika' (made of wool) for vaiśya instead of 'ajina'. Vas. Dh. S. (XI. 64-67) says that a brāhmaṇa (brahmacārī) should wear a (lower) garment which is white and unblemished (or new) and for a kṣatriya or vaiśya it should be the same as in Āp. Dh., but for vaiśya Vas. prescribes also one made of kuśa grass or he says that all should wear cotton cloth that is undyed.' Gaut. (I. 17–20) on the other hand says 'for all the lower garment may be made of hemp, flax or kuśa grass (*cīra*) or of the hair of the mountainous goat (kutapa); other teachers prescribe coloured garments, one coloured with the juice of trees for brāhmaṇas and madder-red and yellow for kṣatriya and vaiśya. Āśv. gṛ. (I. 19. 8), Pār. gṛ. (II. 5), Vas. Dh. S. (XI. 61–63), Baud. gṛ. (II. 5. 16) say that the upper garment for a brāhmaṇa should be the skin of a black deer, for kṣatriya the skin of ruru deer and for a vaiśya of cow-skin or of goat skin. Baud. and Āśv. prescribe only goat skin. Pār. gṛ. adds that if any one cannot secure a skin suited to one's varṇa, he may wear an upper garment of cow-hide as the cow is the chief among animals.⁶⁴⁶ Baud. gṛ. II. 5. 16 prescribes the skin of black deer for all in the same circumstances. Āp. Dh. S. (I. 1. 3. 7–8) gives the option to all varṇas to use a sheep skin (as upper garment) or a woollen plaid (*kambala*). Āśv. gṛ. (I. 19. 8–9) appears to suggest that the lower and upper garments may be of the same skin or that the lower garment may be white or coloured (as stated above by Āp. Dh. S.). The Kāṭhaka gṛ.⁶⁴⁷ (41. 13) says that the upper garment for the three varṇas should be respectively of the skins of black deer, tiger and *ruru* deer. A vestige of these rules survives in the modern practice of tying a small piece of deer skin to the yajñopavīta of the boy when his upanayana is performed.

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⁶⁴⁵ वासः। शाणीक्षौमाजिनानि। काषायं चैके वस्त्रमुपदिशन्ति। माञ्जिष्ठं राजन्यस्य। हारिद्रं वैश्यस्य। आप. ध. 1. 1. 2. 39-41-I. 1. 3. 1-2; शुक्लमहतं वासो ब्राह्मणस्य। माञ्जिष्ठं क्षत्रियस्य। हारिद्रं कौशेयं वा वैश्यस्य। सर्वेषां वा तान्तवमरक्तम्। वसिष्ठ XI. 64-67; what is अहत is defined by प्रचेतस् 'ईषद्धौतं नवं श्वेतं सदशं यन्न धारितम्। अहतं तद् विजानीयात्सर्वकर्मसु पावनम्॥' quoted in स्मृतिच. I. p. 29.

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⁶⁴⁶ ऐणेयमजिनमुत्तरीयं ब्राह्मणस्य रौरवं राजन्यस्याजं गव्यं वा वैश्यस्य सर्वेषां वा गव्यमसति प्रधानत्वात्। पारस्कर II. 5.

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⁶⁴⁷ ऐणेयं चर्म ब्राह्मणाय प्रयच्छति वैयाघ्रं राजन्याय रौरवं वैश्याय। काठकगृह्य 41. 13.

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That the rules about the lower and upper garments go back to great antiquity is shown by a reference to a Brāhmaṇa passage in the Āp. Dh. S.⁶⁴⁸ I. 1. 3. 9 'one should wear only deer-skin (as lower and upper garments) if one desires the increase of Vedic lore, only (cotton) garments if one desires the increase of martial valour and both if one desires both'.

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⁶⁴⁸ ब्रह्मवृद्धिमिच्छन्नजिनान्येव वसीत क्षत्रवृद्धिमिच्छन्न्वस्त्राण्येवोभयवृद्धिमिच्छन्नुभयमिति हि ब्राह्मणम्। अजिनं त्वेवोत्तरं धारयेत्। आप. ध. I. 1. 3. 9–10; compare भारद्वाजगृह्य I. 1 यदाजिनं धारयेद्ब्रह्मवर्चसवद्वासो धारयेत्क्षत्रं वर्धयेदुभयं धार्यमुभयोर्वृद्ध्यर्था इति विज्ञायते।; compare the गोपथब्रा. 2. 4 न तान्तवं वसीत यस्तान्तवं वस्ते क्षत्रं वर्धते न ब्रह्म तस्मात्तान्तवं न वसीत ब्रह्म वर्धतां मा क्षत्रमिति ।

v2.c24.s1.21

*Daṇḍa* (staff):—There is some divergence of view about the trees of which the staff was to be made. Āśv. gṛ. (I. 19. 13 and I. 20. 1) says 'a staff of the palāśa wood for a brāhmaṇa, of udumbara for a kṣatriya and of bilva for a vaiśya or all the varṇas may employ a staff of any of these trees.' The Āp. gṛ. 11. 15–16 (this is the same as Āp. Dh. S. I. 1. 2. 38) says that the staff should be of palāśa wood for a brāhmaṇa, of the branch of the nyagrodha tree (so that the downward end of the branch forms the tip of the staff) for a kṣatriya, of *badara* or *udumbara* wood for a vaiśya; while some teachers say that the staff should be made of a tree (which is used in sacrifices) without reference to any varṇa. Gaut. (I. 21) and Baud. Dh. S. (II. 5. 17) say that the staff of palāśa or bilva should be used for brāhmaṇa and Gaut. (I. 22–23) says that aśvattha and pīlu wood staff should be used respectively for kṣatriya and vaiśya or of any sacrificial tree for all varṇas. Baud. gṛ. prescribes nyagrodha or rauhitaka for kṣatriya, and badara or udumbara for vaiśya. Pār. gṛ.

v2.c24.s1.22

(II. 5) recommends a staff of palāśa, bilva and udumbara respectively for the three varṇas (or any of these for all). Kāṭhaka gṛ. (41. 22) recommends palāśa, aśvattha and nyagrodha respectively for the three. Manu (II. 45) prescribes bilva and palāśa for brāhmaṇa, vaṭa and khadira for kṣatriya, pīlu and udumbara for vaiśya, and Kullūka adds that two staffs should be used by the boy, as two are recommended in a compound.

v2.c24.s1.23

The staff was required for support, for controlling the cattle of the teacher (which the student was to tend), for protection when going out at night and for guidance when entering a river or the like.⁶⁴⁹

v2.c24.s1.24

⁶⁴⁹ दण्डाजिनोपवीतानि मेखलां चैव धारयेत् । या. I. 29; 'तत्र दण्डस्य कार्यमवलम्बनं गवाद्य्निवारणं तमोवगाहनमप्सु प्रवेशनमित्यादि' अपरार्क. As the carrying of a staff has a seen result, it need not be carried at all times, according to Aparārka (p. 57), but the others having unseen results must be worn always.

v2.c24.s1.25

The length of the staff varied according to the varṇa of the boy. Āśv. gṛ. I. 19. 13, Gaut. I. 25, Vas. Dh. S. (XI. 55-57), Pār. gṛ. (II. 5), Manu (II. 46) prescribe that in the case of the brāhmaṇa, kṣatriya or vaiśya boy respectively the staff should be as high as his head, forehead or the tip of the nose. The Śāṅ. gṛ. (II. 1. 21-23, S. B. E. vol. 29. p. 260) on the other hand reverses this (the brāhmaṇa having the shortest staff and the vaiśya the longest). Gaut. I. 26 says that the staff should be one not eaten by worms, should have the bark attached to it, and should have a curved tip, while Manu II. 47 adds that the staff should be straight, pleasing to look at and should not have come into contact with fire. The Śāṅ. gṛ. (II. 13. 2-3) prescribes that the brahmacārī should not allow any one to pass between himself and his staff and that if the staff, girdle or the yajñopavīta break or rend, he has to undergo a penance (same as the one for the breaking of a chariot at a wedding procession) and that at the end of the period of brahmacarya, he should sacrifice in water the yajñopavīta, staff, the girdle and the skin⁶⁵⁰ with a mantra to Varuṇa (Ṛg. I. 24. 6) or with the sacred syllable 'om'. Manu II. 64 and Viṣṇu Dh. S. (27. 29) say the same thing.

v2.c24.s1.26

⁶⁵⁰ उपवीतं च दण्डे बध्नाति । तदप्स्येतत् । यज्ञोपवीतदण्डं च मेखलामजिनं तथा। जुहुयादप्सु व्रते पूर्णे वारुण्यार्चा रसेन । शा. गृ. II. 30. 31. रस means 'ओम्'.

v2.c24.s1.27

*Mekhalā* (*girdle*):—Gaut. (I. 15), Āśv. gṛ. (I. 19. 11), Baud. gṛ. (II. 5. 13), Manu II. 42, Kāṭhaka gṛ. (41. 12), Bhār. gṛ. (I. 2) and others prescribe that a girdle made of muñja grass should be tied round a brāhmaṇa boy's waist, one made of mūrvā grass (which is used for making a bowstring) for a kṣatriya and one of hemp cords for a vaiśya. Pāraskara says that the string of a bow should be used for a kṣatriya and of mūrvā grass for a vaiśya and adds that in the absence of these the girdle should respectively be made of kuśa, aśmantaka and balvaja grass (for brāhmaṇa, kṣatriya and vaiśya). Manu (II. 42-43) gives the same rules as Pār. gṛ. Āp. Dh. S. (I. 1.2. 35-37)⁶⁵¹ optionally allows a girdle of muñja grass with an iron piece intertwined in it for kṣatriyas and woollen string or the yoke-string or a string of tāmala bark for vaiśyas (according to some). Baud. gṛ. (II. 5. 13) allows mauñjī girdle also to all. Some of the sūtras (e. g. Baud. gṛ., Āp. Dh. S.) further prescribe that the girdle of muñja grass should have three strings to it and the grass should have its ends turned to the right and the knot of the girdle should be brought near the navel. Manu (II. 43) says that there may be one knot or three or five (according to family usage, says Kullūka).⁶⁵²

v2.c24.s1.28

⁶⁵¹ ज्या राजन्यस्य मौञ्जी वायौमिश्रा। आवीसूत्रं वैश्यस्य। सैरी तामली वेत्येके। आप. ध. सू. I. 1. 2. 34-37. तामल is explained as शण (hemp) in the com. on गोभिल II. 10. 10 and by हरदत्त as 'तामलो मूलोदकसंज्ञो वृक्षः। तस्य त्वचा ग्रथिता तामली'.

v2.c24.s1.29

⁶⁵² The number of knots was probably regulated by the number of the pravara sages invoked by a person.

v2.c24.s1.30.1

In order to convey an idea of the rites of upanayana in the days of the gṛhya sūtras the ceremony as contained in the Āśv. gṛ. sūtra (which is among the shortest) is set out in full.⁶⁵³ 'Let him initiate the boy who is decked, whose hair (on the head) is shaved (and arranged), who wears a new garment or an antelope skin if a brāhmaṇa, ruru skin if a kṣatriya, goat's skin if a vaiśya; if they put on garments they should put on dyed ones, reddish-yellow, red and yellow (for a brāhmaṇa, kṣatriya, vaiśya respectively), they should have girdles and staffs (as described above). While the boy takes hold of (the hand of) his teacher, the latter offers (a homa of clarified butter oblations) in the fire (as described above) and seats himself to the north of the fire with his face turned to the east, while the other one (the boy) stations himself in front (of the teacher) with his face turned to the west. The teacher then fills the folded hands of both himself and of the boy with water and with the verse 'we choose that of Savitṛ' (Ṛg. V. 82. 1) the teacher drops down the water in his own folded hands on to the water in the folded hands of the boy; having thus poured the water, he should seize with his own hand the boy's hand together with the thumb (of the boy) with the formula 'by the urge (or order) of the god Savitṛ, with the arms of the two Aśvins, with the hands of Pūṣan, I seize thy hand, oh!

v2.c24.s1.30.2

so and so';653a with the words 'Savitṛ has seized thy hand, oh so and so' a second time (the teacher seizes the boy's hand); with the words 'Agni is thy teacher, oh so and so' a third time. The teacher should cause (the boy) to look at the sun, while the teacher repeats 'God Savitṛ! this is thy brahmacārī, protect him, may he not die'⁶⁵⁴ and (the teacher should further) say 'Whose brahmacārī art thou? thou art the brahmacārī of Prāṇa. Who does initiate thee and whom (does he initiate)? I give⁶⁵⁵ thee to Ka (to Prajāpati)'. With the half verse (Ṛg. III 8. 4.) 'the young man, well attired and dressed, came⁶⁵⁶ hither' he (the teacher) should cause him to turn round to the right and with his two hands placed over (the boy's) shoulders he should touch the place of the boy's heart repeating the latter half (of Ṛg. III. 8. 4). Having wiped the ground round the fire the brahmacārī should put (on the fire) a fuel stick silently, since it is known (from śruti) 'what belongs to Prajāpati is silently (done)', and the brahmacārī belongs to Prajāpati. Some do this (offering of a fuel stick) with a mantra 'to Agni I have brought a fuel stick, to the great Jātavedas; by the fuel stick mayst thou increase, Oh Agni and may we (increase) through brahman (prayer or spiritual lore), svāhā'.⁶⁵⁷ Having put the fuel stick (on the fire) and having touched the fire, he (the student) thrice wipes off his face with the words 'I anoint myself with lustre';

v2.c24.s1.30.3

it is known (from śruti) 'for he does anoint himself with lustre'. 'May Agni bestow on me, insight, offspring and lustre; on me may Indra bestow insight, offspring and vigour (indriya); on me may the sun bestow insight, offspring and radiance; what thy lustre is, Oh Agni, may I thereby become lustrous; what thy strength is, Agni, may I thereby become strong; what thy consuming power is Agni, may I thereby acquire consuming power'.⁶⁵⁸ Having waited upon (worshipped) Agni with these formulas, (the student) should bend his knees, embrace (the teacher's feet) and say to him 'recite, Sir, recite, Sir, the Sāvitrī'. Seizing the student's hands with the upper garment (of the student) and his own hands the teacher recites the Sāvitrī, first pāda by pāda, then hemistich by hemistich (and lastly) the whole verse. He (the teacher) should make him (the student) recite (the Sāvitrī) as much as he is able. On the place of the student's heart the teacher lays his hand with the fingers upturned with the formula 'I place thy heart⁶⁵⁹ unto duty to me; may thy mind follow my mind; may you attend on my words single-minded; may Bṛhaspati appoint thee unto me'. Having tied the girdle round him (the boy) and having given him the staff, the teacher should instruct him in the observances of a brahmacārī with the words 'a brahmacārī⁶⁶⁰ art thou, sip water, do service, do not sleep by day, depending (completely) on the teacher learn the Veda'.

v2.c24.s1.30.4

He (the student) should beg (food) in the evening and the morning; he should put a fuel stick (on fire) in the evening and the morning. That (which he has received by begging) he should announce to the teacher; he should not sit down (but should be standing) the rest of the day."⁶⁶¹

v2.c24.s1.31

⁶⁵³ Vide Appendix for the text of Āśv. gṛ. and for a very concise form prepared recently.

v2.c24.s1.32

653a Here the boy should be addressed by his name. The formula 'devasya tvā' occurs in several connections (e. g. in adoption etc.) in several saṁhitās. Vide for this वाज. सं. II. 11, तै. सं. II 6. 8. 6. A similar formula occurs in आप. मन्त्रपाठ II. 3. 24 and II. 9. 5, हिरण्य. गृ. I. 11. 17, मानवगृ. I. 22. 5, बौ. गृ. II. 5. 28 (देवस्य......हस्ताभ्यामुपनयेऽसौ), काठकगृ. 41. 16 (reads as in बौ. गृ.)

v2.c24.s1.33

⁶⁵⁴ देव ...... मा मृत. This मन्त्र occurs also in the आप. मन्त्रपाठ II. 3. 31 (असावेष ते देव सूर्य ...... मृत) and in मानवगृह्य I. 22. 5, शां. गृ. II. 18. 4 and others.

v2.c24.s1.34

⁶⁵⁵ The words कस्य ...... परिददामि occur in आप. म. पा. II. 3. 29, मानवगृह्य I. 22. 5, पारस्कर II. 2 (with variations in all)

v2.c24.s1.35

⁶⁵⁶ For the whole verse युवा सुवासाः vide note 620 above.

v2.c24.s1.36

⁶⁵⁷ अग्नये समिधमाहार्षं &c—The first half occurs in आप. म. पा. II. 6. 2, पारस्कर II. 4, हिरण्य. गृ. I. 7. 2, गोभिलगृह्य II. 10. 46, भारद्वाजगृ. I. 8, all of which have a long latter half like यथा त्वमग्ने समिधा समिध्यसे एवं मामायुषा ...

v2.c24.s1.37

⁶⁵⁸ मयि मेधां &c. These mantras occur in तै. सं. III. 3. 1. 2 and III. 5. 3. 2; also in हिरण्य. गृ., बौ. गृ. II. 5. 62 &c.

v2.c24.s1.38

⁶⁵⁹ मम व्रते &c. These words also occur in पारस्करगृ. II. 2., मानवगृ. I. 22. 10, हिरण्यगृ. (where we have मम हृदये). These words also occur in the marriage ceremony (as addressed by the husband); vide पारस्करगृ. I. 8.

v2.c24.s1.39

⁶⁶⁰ ब्रह्मचार्यसि &c. These words (with some additions and omissions) occur in आप. म. पा. II. 6. 14, पारस्करगृ. II. 3, काठकगृ 41. 17 and several others. These are based on the शतपथ passage quoted in note 625 above. In some it is said simply 'do not sleep' and this is explained in आप. ध. सू. I. 1. 4. 28. as 'अथ यः पूर्वोत्थायी जघन्यसंवेशी तमाहुर्न स्वपितीति'.

v2.c24.s1.40

⁶⁶¹ अनुप्रवचनीय sacrifice is to be performed after a part of the Veda has been learnt.; vide आश्व. गृ. I. 22. 10-16, गोभिलगृह्य III. 2. 46-47.

v2.c24.s1.41

The whole procedure of upanayana is more elaborately described in the Āp. gṛ., in Hira. gṛ. and Gobhila. A few points of interest and divergence may be noted here briefly. It is remarkable that Āśv., Āp. and several other sūtrakāras do not say a word about the sacred thread, while a few like Hir. gṛ. (I. 2. 6), Bhār. gṛ. (I. 3) and Mānava gṛ. (I. 22. 2) say that the boy already wears the yajñopavīta before the homa begins; while Baud. gṛ.⁶⁶² (II. 5. 7) says that the boy is given the yajñopavīta and then made to recite the well-known mantra ‘the Yajñopavīta is extremely sacred’ and the Vaik. smārta (II. 5) says that the teacher gives the upper garment to the boy with⁶⁶³ the verse ‘parīdaṁ vāsaḥ’, the sacred thread with the mantra ‘Yajñopavītam’ and the black antelope skin with the mantra ‘the eye of Mitra’. Sudarśana on Āp. gṛ. 10. 5 says that the boy puts on the yajñopavīta with the mantra before he takes his meal (according to some) or (according to others) before⁶⁶⁴ he puts the fuel stick on the fire and relies on Āp. Dh. S. I. 5. 15. 1 for support. According to Karka and Harihara (on Pāraskara) the yajñopavīta was given to the student by the teacher after the tying of the girdle. The Saṁskāratattva p. 934 says the same. Late works like the Saṁskāraratnamālā (p. 202) prescribe the wearing of the sacred thread before the homa. The origin and development of the ideas about yajñopavīta will be dealt with separately later on. Āp. gṛ. (X. 5), Baud gṛ. (II. 5. 7) and Pār. gṛ. (II. 2) prescribe a dinner to brāhmaṇas before the ceremonies begin and receiving their benedictions. Āp. gṛ. (X. 5), Bhār. gṛ. (I. 1), Baud gṛ.⁶⁶⁵ (II. 5. 7) say that the boy also is made to take food; according to later works (e. g. Saṁskāraratnamālā) the boy takes his meal in the same dish with his mother (for the last time) and other brahmacārins (eight in number) are also invited at the same time for meals in the company of the boy. This practice is observed even in modern times. Almost all prescribe that the boy is shaved on this day (as in caula); this also is done in modern times. But in ancient⁶⁶⁶ times the shaving was done by the ācārya himself as stated by Sudarśana on Āp. gṛ. 10. 6–8. There are several other matters detailed in Āp. and others, on which Āśv. and some others are silent. The important ones are mentioned below.

v2.c24.s1.42

⁶⁶² स्नातं शुचिवाससं बद्धशिखं यज्ञोपवीतं प्रतिमुञ्चन् वाचयति ‘यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्सहजं पुरस्तात् । आयुष्यमग्र्यं प्रतिमुञ्च शुभ्रं यज्ञोपवीतं बलमस्तु तेजः ॥’ इति । यज्ञोपवीतिनमप आचमय्याथ देवयजनमुदानयति । बौ. गृ. II. 5. 7-8; the verse यज्ञोपवीतं is quoted as from गृह्यपरिशिष्ट in स्मृतिच० (I. p. 31) and is repeated even in the island of Bali by the *pedandas*. In some mss. of Pār. gṛ. this mantra occurs, but it is an interpolation, as Karka, Jayarāma and Harihara say ‘यथाप सूत्रकारेण यज्ञोपवीतधारणं न सूत्रितम्’ (हरिहर).

v2.c24.s1.43

⁶⁶³ परीदं वासः — this is आप. म. पा. II. 2. 8; मित्रस्य चक्षुः is आप. म. पा. II. 2. 11.

v2.c24.s1.44

⁶⁶⁴ Acc. to शाङ्खायनगृह्य II. 2. 3 the आचार्य says ‘यज्ञोपवीतमसि यज्ञस्य त्वा यज्ञोपवीतेनोपनह्यामि.’

v2.c24.s1.45

⁶⁶⁵ बौ. गृ. सू. ‘कुमारं भोजयित्वा तस्य चौलैवस्तूष्णीं केशानोप्त्य स्नातं शुचिवाससं बद्धशिखम्’ &c. (II. 5. 7).

v2.c24.s1.46

⁶⁶⁶ त्रींस्त्रीन् दर्भानन्तर्धायोत्तराभिश्चतसृभिः चतसृभिः प्रतिमन्त्रं प्रतिदिशं प्रवपति। वपन्तमुत्तरयानुमन्त्रयते दक्षिणतो माता ब्रह्मचारी वा। आनडुहे शकृत्पिण्डे यवानावधाय तस्मिन्केशानुपयम्योत्तरयोडुम्बरमूले दर्भस्तम्बे वा निदधाति। आप. गृ. X.6-8. सुदर्शन on sūtra says 'प्रशब्वकरणात्कुशलीकरणमप्याचार्यस्यैव' and on sūtra 8 'केचित्-आचार्यः पूर्वं वपनमारभते ततो नापितः संसृष्टाभिरेवाद्भिरवधं कुर्वन् केशान् प्रवपति । तं च वपन्तमुत्तरया आचार्योनुमन्त्रयते । दक्षिणतो मातेत्युक्तार्थमेव । तन्न । एतद्वपनं नापितः समापयतीत्यत्र वचनाभावात् तत्कल्पनायां चानुपपन्नभावात् ।' हरदत्त on आप. गृ. X. 6 says 'पूर्वं मन्त्रवद्वपनं करोत्याचार्यः पश्चात् नापित इत्युक्तं भवति,' which is combated by सुदर्शन.

v2.c24.s1.47

(a) Āp. gṛ. (10. 9), Mānava gṛ. (I. 23. 12), Baud. gṛ. (II. 5. 10), Khādira gṛ. (II. 4) and Bhār. gṛ. (I. 8) make the boy tread on a stone to the north of the fire with his right foot after homa. The mantras repeated in the several sūtras are significant asking the boy to be firm like a stone.⁶⁶⁷

v2.c24.s1.48

⁶⁶⁷ आतिष्ठेममश्मानमश्मेव त्वं स्थिरो भव । अभि तिष्ठ पृतन्यतः सहस्व पृतनायतः। आप. म. पा. II. 2. 2, which is the मन्त्र in आप. गृ., भार० गृ., बौ. गृ.

v2.c24.s1.49

(b) Mānava gṛ. (I.22.3) and Kāṭhaka gṛ. (41. 10) prescribe after homa the tasting of curds thrice after repeating the verse 'Dadhikrāvṇo akāriṣam' (Rg. IV. 39. 6=Tai. S. I. 5. 4. 11).

v2.c24.s1.50

(c) Pār. gṛ. (II. 2), Bhār. gṛ. (I. 7), Āp. gṛ. (11. 1–4), Āp. Mantrapāṭha (II. 3. 27–30), Baud. gṛ. II. 5. 25 (quoting Śāṭyāyanaka), Mānava gṛ. I. 22. 4–5, and Khādira gṛ. II. 4. 12 refer to the fact that the teacher asks the boy his name and the latter pronounces his name. The teacher also asks whose brahmacārī the boy is.

v2.c24.s1.51

A person was given (as shown above at pp. 246–247) an abhivādanīya name either derived from the nakṣatra of birth or from a deity name or the gotra name. This was necessary for several purposes. The teacher had to know that the boy came from a good family, he had also to address him by name (as there might be several pupils). It is wrong to suppose⁶⁶⁸ from the story of Satyakāma Jābāla (where the teacher asked him his gotra ) that only brāhmaṇas were admitted to brahmacarya. All smṛtis, even the latest, contemplated that the three castes had the right to learn the Veda. It is one thing to have a right and another to exercise it. Probably very few kṣatriyas cared to submit their sons to the rigorous discipline of brahmacarya as laid down in the smṛtis and cared much less for Veda studies. In the Mahābhārata and in the Kādambarī it is said that the princes were taught in a special house constructed for the purpose and teachers were paid handsomely and brought there to teach instead of the princes going to the teachers.

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⁶⁶⁸ Vide Keay in 'Ancient Indian Education' p. 23 where he says 'it was still the rule for brāhmaṇas to be received as students.' Dr. Ghurye in 'Caste and race in India' p. 43 merely repeats this dictum.

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It is not possible for want of space to show how the greatest possible confusion prevails as to the order of the various components of the ceremony of upanayana. But a few striking examples may be given. Āśvalāyana gṛ. treats of the tying of the girdle and the giving of the staff almost at the end of the ceremony, while Āp. gṛ. puts this after homa and immediately before añjalipūraṇa ( filling the folded hands of both with water ); Āśvalāyana puts ādityadarśana after the boy's hand is held by the teacher and before paridāna ( handing the boy over to the deities ), but Bhār. ( I. 9 ) puts it after the instruction in the observances of brahmacarya. The Bhār. gṛ. ( I. 9 ) treats of ādityadarśana almost at the end of the rites, while Āśv. places it among the earlier ones after homa. Besides the same mantras are employed by different sūtras for different purposes; for example, the mantra 'suśravaḥ &c.' is employed by Āp. at the time of taking the staff by the boy ( XI. 14 and Mantrapāṭha II. 5. 1 ), while Āśv. gṛ. ( I. 22. 19 ), Bhār. gṛ. ( I. 10 ), Mānava gṛ. ( I. 23. 17 ) employ it in 'medhājanana' ( on the 4th day after upanayana ) and Pār. gṛ. (II. 4) employs it at the time of putting a fuel stick on fire. Āśv. employs the verse 'yuvā suvāsāḥ' ( Ṛg. III. 8. 4 ) for making the boy turn round ( first half ) and for touching the region of the boy's heart ( latter half ), while the same verse is employed at the time of tying the girdle round the boy's waist by the Mānava gṛ. ( I. 22. 8 ) and Pār. gṛ.( II. 2 ).

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