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.
3 3. He adjusts the sacrificial cord with (the words), 'The sacrificial cord art thou. With the cord of the sacrifice I invest thee.'
4 4. 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 6-7. 'Descending from the same Rishis?' says the teacher.
7. 'Descending from the same Rishis, sir,' says the other.
12. 'By the impulse of the god Savitar, with the arms of the two Asvins, with Pûshan'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 Mahâvyâhritis.
62:2 2, 2. Râmakandra: 'Let him make one, or three, or five knots, according to (the student's) Ârsheya,' i.e. accordingly as he belongs to a family that invokes, in the Pravara ceremony, one, or three, or five Rishis as their ancestors. Comp. Weber, Indische Studien, vol. x, p. 79.
62:3 On the sacrificial cord (upavita) comp. the Grihya-samgraha-parisishta II, 48 seq.
62:4 Nârâyana: Âkârya âtmano mânavakasya kâñgalî udakena pûrayitvâ, &c.
62:6-7 6, 7. A similar dialogue between the teacher and the student at the Upanayana is given in the Kausika-sûtra (ap. Weber, Indische Studien, X, 71). The student there says, 'Make me an Ârsheya (a descendant of the Rishis) and one who has relations, and initiate me.' And the teacher replies, 'I make thee an Ârsheya and one who has relations, and I initiate thee.' As in this passage of the Kausika-sûtra the teacher is represented as having the power of making, by the Upanayana ceremony, an Ârsheya of the student, thus, according to the view expressed by Professor Weber (loc. cit., p. 72 seq.), Sâṅkhâyana would even give it into the teacher's power to make the student his samânârsheya, i.e. to extend his own Ârsheya on as many pupils as he likes. Professor Weber understands the sixth Sûtra so that the teacher would have to say, samânârsheyo bhavân brûhi (Nârâyana: bhavân brûhîti brahmakârî bhavân brûhîty atah [Sûtra 8] simhâvalokananyâyenâtrânushagyate. According to Râmakandra's Paddhati he is
