(little) finger (the tîrtha) sacred to Ka (Pragâpati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes.

60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head.

61. He who knows the sacred law and.seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north.

62. A Brâhmana is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sûdra by water touched with the extremity (of his lips).

63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) prâkînâvitin; and nivîtin when it hangs down (straight) from the neck.

64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and, take others, reciting sacred formulas.

60. (The seat of) the soul,' i. e. 'the heart' (all except Medh., who adds, or 'the navel').

61. Neither hot,' i. e. 'not boiled or heated on the fire' (Medh., Gov., Kull., Nâr., Nand.).

63. Baudh. I, 8, 5-10.

64. Baudh. I, 6, 7; Vi. XXVII, 29.

65. (The ceremony called) Kesânta (clipping the hair) is ordained for a Brâhmana in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that.

66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred

texts.

67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire.

68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies; learn (now) to what duties they must afterwards apply themselves.

69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions.

65. Yâgñ. I, 36. This is the ceremony also called Godâna; Âsv. Grihya-sûtra I, 18; Pâraskara II, 1, 3–7.

66-67. Âsv. Grihya-sûtra I, 16, 16; Vi. XXVII, 13-14; Yâgñ. I, 13. The Vedic sacrament,' i.e. 'the sacrament performed with sacred texts' (Nand., Râgh.), or 'having for its object the study of Vedic texts' (Medh., Nâr.). Hence women must not be initiated. As the parallel passage of Asv. shows, the sacraments preceding the tonsure alone are to be given to them.

68. 'Which indicates their (real) birth, because an uninitiated man is equal to one unborn' (Medh., Gov.).

69-73. Gaut. I, 46–56; Vi. XXX, 32; Yâgñ. I, 15, 27.

70. But (a student) who is about to begin the study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmâñgali, (has put on) a clean dress, and has brought his organs

under due control.

71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands; that is called the Brahmâñgali (joining the palms for the sake of the Veda).

72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand).

73. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite ! He shall leave off (when the teacher says): Let a stoppage take place!

74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away.

70. Laghuvâsâh, ‘(has put on) a clean dress' (Medh., Kull.), or 'a dress which is not gorgeous' (Gov., Nâr., Nand.), i.e. less valuable than the teacher's (Râgh.).

71-72. Ap. I, 5, 19-23; Baudh. I, 3, 28; Vi. XXVIII, 14-16. 73. Nâr. and Nand. read adhyeshyamânas tu gurum, &c. 'But the pupil, desiring to study, shall say to his teacher, Venerable Sir, recite! &c.,' and this agrees with Gaut. I, 46. Nâr. mentions also. the reading translated above, which the other commentators give.

74. Âp. I, 13,6-7; Gaut. I, 57; Vi. XXX, 33. Visîryate, translated according to Kull. by 'will fade away,' means according to Medh. 'will become useless for practical purposes;' according to Gov. and Nâr. 'will not be properly understood during the lesson.' Medh. adds that the two terms contain similes, taken from boiling milk,

75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Prânâyâma), he is worthy (to pronounce) the syllable Om.

76. Pragâpati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyâhritis) Bhûh, Bhuvah, Svah.

77. Moreover from the three Vedas Pragâpati, who dwells in the highest heaven (Parameshthin), milked out (as it were) that Rik-verse, sacred to Savitri (Sâvitrî), which begins with the word tad, one foot from each.

78. A Brahmana, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vyâhritis, gains the (whole) merit which (the recitation of) the Vedas confers.

79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough.

80. The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rik-verse and the and that one speaks also of the visarana, i.e. the spoiling of boiled milk.

Purified by Pavitras,' i. e. with blades of Kusa grass' Medh. mentions another

75. Gaut. I, 48-50; Yâgn. I, 23. 'having touched the seat of the vital airs (Medh., Gov., Nâr.); see Gaut. I, 48. explanation of Pavitra, adopted by Nand. also, according to which

it means 'purificatory texts.' Regarding the term 'suppression of the breath,' see Vas. XXV, 13; Vi. LV, 9.

76. Vi. LV, 10.

77. Vi. LV, II. The Sâvitrî, i.e. the verse tat savitur varenyam, Rig-veda III, 62, 10.

78. Vi. LV, 12; Baudh. II, 11, 6.

79. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4.

80. Vi. LV, 14.

timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.

81. Know that the three imperishable Mahâvyâhritis, preceded by the syllable Om, and (followed) by the three-footed Sâvitrî are the portal of the Veda and the gate leading (to union with) Brahman.

82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman, move as free as air, and assume an ethereal form.

83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the Sâvitrî; truthfulness is better than silence.

84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragâpati).

85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed

81. Vi. LV, 15. Brahmano mukham, literally, 'the mouth of Brahman,' is probably meant to convey the double sense given in the translation. Both interpretations are given by Medh., Kull., and Râgh., while Gov., Nar., and Nand. explain it merely by the beginning or portal of the Veda;' see also Ap. I, 13, 6.

82. Vi. LV, 16.

83. Vi. LV, 17.

84. Vi. LVI, 18. 'Pass away,' i.e. ' as far as their results are concerned' (Medh., Gov., Kull., Nâr.), 'as far as their form and their results are concerned' (Nand.). Sacrifices procure only the perishable bliss of heaven, while the constant recitation of the syllable Om secures union with Brahman. According to Medh., Gov., Kull., and Râgh., Brahman is here a neuter; according to Nâr. and Nand., a masculine. The words 'and (it is) Brahman (and) Pragâpati' (Medh., Gov., Nâr., Râgh.) are taken by Kull. as 'since it is Brahman (and) Pragâpati,' by Nand. as 'just like Brahman, the Lord of creatures.'

85. Vi. LVI, 19; Vas. XXVI, 9. The sacred texts meant are, of course, Om, the Vyâhritis, and the Gâyatrî.