upanayanīyaṁ tu brāhmaṇaṁ praśastēṣu tithikaraṇamuhūrtanakṣatrēṣu praśastāyāṁ diśi śucau samē dēśē caturhastaṁ caturasraṁ sthaṇḍilamupalipya gōmayēna, darbhaiḥ saṁstīrya ratnapuṣpalājabhaktairdēvatāḥ pūjayitvā viprān bhiṣajaśca, tatrōllikhyābhyukṣya ca dakṣiṇatō brahmāṇaṁ sthāpayitvā'gnimupasamādhāya, khadirapalāśadēvadārubilvānāṁ samidbhiścaturṇāṁ vā kṣīrivr̥kṣāṇāṁ (nyagrōdhōdumbarāśvatthamadhūkānāṁ) dadhimadhughr̥tāktābhirdārvīhaumikēna vidhinā sapraṇavābhirmahāvyāhr̥tibhiḥ sruvēṇājyāhutīrjuhuyāt, tataḥ pratidaivatamr̥ṣīṁśca svāhākāraṁ kuryāt, śiṣyamapi kārayēt ||4||
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उपनयनीयं तु ब्राह्मणं प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु प्रशस्तायां दिशि शुचौ समे देशे चतुर्हस्तं चतुरस्रं स्थण्डिलमुपलिप्य गोमयेन, दर्भैः संस्तीर्य रत्नपुष्पलाजभक्तैर्देवताः पूजयित्वा विप्रान् भिषजश्च, तत्रोल्लिख्याभ्युक्ष्य च दक्षिणतो ब्रह्माणं स्थापयित्वाऽग्निमुपसमाधाय, खदिरपलाशदेवदारुबिल्वानां समिद्भिश्चतुर्णां वा क्षीरिवृक्षाणां (न्यग्रोधोदुम्बराश्वत्थमधूकानां) दधिमधुघृताक्ताभिर्दार्वीहौमिकेन विधिना सप्रणवाभिर्महाव्याहृतिभिः स्रुवेणाज्याहुतीर्जुहुयात्, ततः प्रतिदैवतमृषींश्च स्वाहाकारं कुर्यात्, शिष्यमपि कारयेत् ||४||
Meaning of the śloka
The passage describes initiation of an eligible Brahmana student at an auspicious tithi, karana, muhurta, and nakshatra, in a suitable direction and on clean, level ground. A square ritual area of four hastas is prepared with cow dung and darbha grass. Deities, Brahmanas, and physicians are honoured with gems, flowers, parched grain, and cooked food. The area is marked and sprinkled, Brahma is placed to the south, and the fire is established. Fuel sticks of khadira, palasha, devadaru, and bilva, or of four milky trees—nyagrodha, udumbara, ashvattha, and madhuka—are anointed with curd, honey, and ghee. The prescribed Darvihoma rite includes ghee offerings with a sruva, accompanied by the mahavyahritis and pranava. Svaha offerings are then made for each deity and rishi, and the student is also made to perform them.
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śiṣyaguṇasampadamabhidhāya, upanayanavidhiṁ vaktumāha- upanayanīyaṁ tvityādi|- upanayanīyam upanayanārhaṁ pūrvōditaguṇasampannaṁ brāhmaṇaṁ śiṣyaṁ bhiṣak svāhākāraṁ kārayēditi sambandhaḥ| kadā kārayēdityāha- praśastēṣvityādi| kiṁ kr̥tvētyāha- praśastāyāmityādi, tadanu ratnapuṣpētyādi, tataśca tatrōllikhyētyādi, tadanantaramagnimupasamādhāya khadirādīnāṁ kṣīrivr̥kṣāṇāṁ vā dadhimadhughr̥tāktābhiḥ samidbhiḥ kr̥tvā dārvīhaumikēna vidhinā juhuyāt, tathā sapraṇavābhirmahāvyāhr̥tibhirupalakṣitāḥ sruvēṇa kr̥tvā ājyāhutīrēva juhuyāditi sambandhaḥ| anyē tu ‘upanayanīyastu brāhmaṇaḥ’ iti paṭhanti, vyākhyānayanti ca- upanayanīya iti kartari prayōgaḥ; tēna upanētā brāhmaṇa idamidaṁ kr̥tvā ājyāhutīrjuhuyāditi kriyāpadēna sambandhaḥ| prāk brāhmaṇagrahaṇaṁ varṇēṣu madhyē tasya śrēṣṭhatvāt| praśastēṣu tithikaraṇamuhūrtanakṣatrēṣviti tithayaḥ pratipadādyāḥ, karaṇāni bavabālavādīni, muhūrtāstriṁśat śivādyā anilaparyantāḥ, nakṣatrāṇi aśvinīprabhr̥tīni; ēṣāṁ praśastatvaṁ jyōtiḥśāstravidāṁ vacanādunnēyam| praśastāyāṁ diśi prācyāmudīcyāṁ vā| caturasraṁ catuṣkōṇam| gōmayēna gōpurīṣēṇa| sthaṇḍilaṁ vratasādhanapiṇḍikāṁ, gōcarmamātrabhūpradēśaḥ sthaṇḍilamityanyē; ēkē caturhastasthānē ‘gōcarmamātraṁ’ iti paṭhitvā gōcarmamātrasthaṇḍilayōrvyākhyānaṁ kurvanti- gōcarmamātraṁ caturhastapramāṇaṁ, sthaṇḍilaṁ saṁskr̥tā bhūḥ| tatrēti tasmin sthaṇḍilē; ullikhya ūrdhvamukhīṁ lēkhāṁ kr̥tvā; abhyukṣya jalēna siktvā| agnimupasamādhāya sannidhānē ārōpya| caturṇāṁ vā kṣīrivr̥kṣāṇāmiti nyagrōdhōdumbarāśvatthamadhūkānām| dārvīhaumikēna vidhinēti dārvīhōmaprōktakalpēna; dārvīhaumikō vidhistu brāhmaṇānāṁ chandōvidāṁ prasiddhaḥ| sapraṇavābhiḥ sōṅkārābhiḥ, mahāvyāhr̥tibhiḥ bhūḥ svāhētyādibhiḥ; tathāhi- ōṁ bhūḥ svāhā, ōṁ bhuvaḥ svāhā, ōṁ svaḥ svāhā, ōṁ bhūrbhuvaḥ svaḥ svāhā, iti| sruvēṇājyāhutīrjuhuyāditi dāruhastakēna ghr̥tāhutīrdadyāt| pratidaivatamr̥ṣīṁścēti cakārāt r̥ṣīṁścētyatrāpi pratiśabdaḥ sambadhyatē; tēna pratidaivataṁ pratir̥ṣīnityarthaḥ| tatra pratidaivataṁ brahmaṇē svāhā, prajāpatayē svāhā, aśvibhyāṁ svāhā, indrāya svāhā; pratir̥ṣīniti dhanvantarayē svāhā, bharadvājāya svāhā, ātrēyāya svāhā, ityādi||4||
Meaning of the commentary
The main construction is that the physician has the eligible student perform the svaha offerings after the stated preparations. An alternative reading changes the grammar so that the Brahmana is the initiating teacher who prepares and offers. Brahmana is mentioned first in accordance with the precedence asserted within this ritual account. The auspicious times are to be determined by those versed in jyotisha. The suitable direction is east or north. Chaturasra means four-cornered. Sthandila is explained as a prepared platform for the observance, or as an area the size of a cowhide. Another reading substitutes 'cowhide-sized' for 'four hastas' and interprets the two descriptions as corresponding measures of prepared ground. Ullikhya means making an upward-oriented line, and abhyukshya means sprinkling with water. Establishing the fire means bringing it into place. The commentary identifies the four milky trees and refers the detailed Darvihoma procedure to those knowledgeable in the relevant ritual tradition. Pranava is Om. The mahavyahritis are exemplified by Om bhuh svaha, Om bhuvah svaha, Om svah svaha, and Om bhur bhuvah svah svaha. Sruva is the wooden implement used for the ghee offerings. The repeated sense of 'for each' applies to both deities and rishis: the examples name Brahma, Prajapati, the Ashvins, and Indra, followed by Dhanvantari, Bharadvaja, Atreya, and others.
Key terms
- sthaNDilaM (sthaṇḍilaṃ)
- The prepared ritual ground or platform for initiation.
- dArvIhaumikena (dārvīhaumikena)
- According to the Darvihoma ritual procedure referred to in the commentary.
- sapraNavAbhiH (sapraṇavābhiḥ)
- Accompanied by the pranava, Om.
- sruveNa (sruveṇa)
- With the wooden offering implement used for ghee.