1. 1 4 In the eighth year after the conception let him initiate a Brâhmana,
2. In the eleventh year after the conception a Kshatriya,
3. In the twelfth year after the conception a Vaisya.
4. Until the sixteenth year the time has not passed for a Brâhmana, until the twenty-second for a Kshatriya, until the twenty-fourth for a Vaisya.
5. 5 After that (time has passed), they become patitasâvitrîka (i.e. they have lost their right of being taught the Sâvitrî).
6. Let them not initiate such men, nor teach them, nor perform sacrifices for them, nor form matrimonial alliances with them.
7. On the day on which the youth is going to receive the initiation, on that day, early in the morning, they give him to eat, and have his hair arranged, and wash him, and deck him with ornaments, and put on him a (new) garment which has not yet been washed.
9. The skins (which they wear), are an antelope-skin, or the skin of a spotted deer, or a goat's skin.
10. 10 Their girdles are made of Muñga grass, of Kâsa grass, of Tâmbala.
11. Their staffs are of Parna wood, of Bilva wood, of Asvattha wood.
12. The garment of a Brâhmana is made of linen, or of hempen cloth, that of a Kshatriya, of cotton, that of a Vaisya, of wool.
13. 13 Thereby also the other articles have been explained.
14. Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes.
15. 15 To the east of the house on a surface besmeared (with cow-dung) wood has been put on the fire.
16. Having sacrificed with (the Mantras which the student recites) 'Agni! Lord of the vow' (MB. I, 6, 9-13), the teacher stations himself to the west
23. The teacher chooses for him a name which he is to use at respectful salutations,
24. (A name) derived from (the name of) a deity or a Nakshatra,
25. Or also of his Gotra, according to some (teachers).
26. Having let the water run out of his joined
34. 'Put on fuel. Eat water. Do the service. Do not sleep in the day-time' (ibid. 26).
35. Having gone in a northerly direction from
50. A cow constitutes the sacrificial fee.
End of the Second Prapâthaka.
63:1 10, 1 seq. The initiation of the student. Khâdira-Grihya II, 4, 1 seq.
63:4 1-4. On the number of years given for the Upanayana of persons of the three castes, see the note on Sâṅkhâyana-Grihya II, I, 1.
63:5 5, 6. See the note on Sâṅkhâyana-Grihya II, I, 9.
64:8 There are four kinds of garments indicated, though only persons of three castes are concerned. The explanation of this apparent incongruence follows from Sûtra 12.
64:10 Tâmbala is stated to be a synonym for sana (hemp).
64:13 As the garments indicated in Sûtra 8 belong, in the order in which they are stated, to persons of the three castes respectively, thus also of the skins (Sûtra 9), of the girdles (Sûtra 10), and of the staffs (Sûtra 11); the first is that belonging to a Brâhmana, the second, to a Kshatriya, and the third, to a Vaisya.
64:15 Comp. above, chap. 9, 2.
65:22 22, 23. It is evident that the words tasyâkâryah belong to Sûtra 23, and not to Sûtra 22, to which the traditional division of the Sûtras assigns them. The corresponding section of the Mantra-Brâhmana runs thus: 'What is thy name?'—'My name is N.N.!' It is not clear whether the student, being questioned by the teacher, had to indicate his ordinary name, and then to receive from the teacher his 'abhivâdanîya nâmadheya,' or whether he had to pronounce, on the teacher's question, directly the abhivâdanîya name chosen for him by the teacher. The commentary and the corresponding passage of the Khâdira-Grihya (II, 4, 12) are in favour of the second alternative.
66:33 33, 34. Comp. Sâṅkhâyana-Grihya II, 4, 5 note.
68:49 49, 50. Dr. Knauer very pertinently calls attention to the fact that these Sûtras are not repeated, as is the rule with regard to the concluding words of an Adhyâya or Prapâthaka. Comp. chap. 8, 25 note.
