1. 1 Makes the boy tread on (that stone) with his right foot, with (the verse), 'Tread on this stone; like a stone be firm. Destroy those who seek to do thee harm; overcome thy enemies.'
'The goddesses who spun, who wove, who spread out, and who drew out the skirts on both sides, may those goddesses clothe thee with long life. Blessed with life put on this garment.
'Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brihaspati has given this garment to king Soma that he may put it on.
'Mayst thou live to old age; put on the garment! Be a protector of the human tribes against imprecation. Live a hundred years, full of vigour; clothe thyself in the increase of wealth.'
3. 3 Having (thus) made (the boy) put on (the new garment, the teacher) recites over him (the verse),
'Thou hast put on this garment for the sake of welfare; thou hast become a protector of thy friends against imprecation. Live a hundred long years; a noble man, blessed with life, mayst thou distribute wealth.'
4. 4 He then winds the girdle three times from left to right round (the boy, so that it covers) his navel. (He does so only) twice, according to some (teachers). (It is done) with (the verse),
'The firm, strong eye of Mitra, glorious splendour, powerful and flaming, a chaste, mobile vesture, this skin put on, a valiant (man), N.N.!
'May Aditi tuck up thy garment, that thou mayst study the Veda, for the sake of insight and belief and of not forgetting what thou hast learnt, for the sake of holiness and of holy lustre!'
7. 7 The skin of a black antelope (is worn) by a Brâhmana, the skin of a spotted deer by a Râganya, the skin of a he-goat by a Vaisya.
8. 8 He then gives him in charge (to the gods), a Brâhmana with (the verse), 'We give this (boy) in charge, O Indra, to Brahman, for the sake of great learning. May he (Brahman?) lead him to old age, and may he (the boy) long watch over learning.'
10. 10 Some make (the student) eat 'sprinkled butter.'
11. (The teacher) looks at (the student) while he is eating, with the two verses, 'At every pursuit we invoke strong (Indra)' (Taitt. Samh. IV, 1, 2, 1), (and), 'Him, Agni, lead to long life and splendour' (Taitt: Samh. II, 3, 10, 3).
12. Some make (the boy) eat (that food with these two verses).
13. 13 After (the boy) has sipped water, (the teacher) causes him to touch (water) and recites over him (the verse), 'A hundred autumns are before us, O gods, before ye have made our bodies decay, before (our)
146:1 4, 1. Comp. Sâṅkhâyana I, 13, 12; Pâraskara I, 7, 1.
147:2 Pâraskara I, 4, 13. 1 2; Atharva-veda II, 13, 2. 3 (XIX, 24). Instead of paridâtavâ u, we ought to read, as the Atharva-veda has, paridhâtavâ u.
147:3 Atharva-veda II, 13, 3; XIX, 24, 6.
147:4 Sâṅkhâyana II, 2, 1; Pâraskara II, 2, 8. The text of the Mantra as given by Hiranyakesin is very corrupt, but the corruptions may be as old as the Hiranyakesi-sûtra itself, or even older.
148:6 I propose to correct garishnu into karishnu. See Sâṅkhâyana II, 1, 30.
148:7 Sâṅkhâyana II, 1, 2. 4. 5, &c.
148:8 In the first hemistich I propose to correct pari dadhmasi into pari dadmasi. The verse seems to be an adaptation of a Mantra which contained a form of the verb pari-dhâ (comp. Atharva-veda XIX, 24, 2); thus the reading pari . . . dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit.: yathainam garase nayât) shows at least the general sense.
149:9 The text of those Mantras runs thus, 'On me may wisdom, &c.'; he alters them so as to say, 'On thee,' &c.
149:10 Regarding the term sprinkled butter,' comp. Âsvalâyana-Grihya IV, 1, 18. 19.
149:13 Rig-veda I, 89. 9.
