ऋग्वेदे विश्वासटिप्पन्यः

विश्वास-प्रस्तुतिः

गुरवे प्रस्रक्ष्यमाणो नाम प्रब्रुवीत १

Oldenberg

1 ¹ . If (a student) wishes to be dismissed (by his teacher), he should pronounce before the teacher his (i.e. the teacher’s?) name -

मूलम्

गुरवे प्रस्रक्ष्यमाणो नाम प्रब्रुवीत १

विश्वास-प्रस्तुतिः

इदं वत्स्यामो भो३ इति २

Oldenberg

2 ² . (And should say), ‘Here we will dwell, sir!’

मूलम्

इदं वत्स्यामो भो३ इति २

विश्वास-प्रस्तुतिः

उच्चैरूर्ध्वं नाम्नः ३

Oldenberg

With a loud voice (the words) following after the name.

मूलम्

उच्चैरूर्ध्वं नाम्नः ३

विश्वास-प्रस्तुतिः

प्राणापानयोरुपांशु ४

Oldenberg

‘Of inhalation and exhalation’ - (this he says) with a low voice,

मूलम्

प्राणापानयोरुपांशु ४

विश्वास-प्रस्तुतिः

आ मन्द्रैरिन्द्र हरिभिरिति च ५

Oldenberg

And (the verse), ‘Come hither, Indra, with thy lovely-sounding, fallow-coloured (horses)’ (Rig-veda III, 45, 1).

मूलम्

आ मन्द्रैरिन्द्र हरिभिरिति च ५

विश्वास-प्रस्तुतिः

अतो वृद्धो जपति प्राणापानयोरुरुव्यचास्तया प्रपद्ये देवाय सवित्रे परिददामीत्यृचं च ६

Oldenberg

6 ³ . The aged one then murmurs, ‘To inhalation and exhalation I, the wide-extended one, resort with thee. To the god Savitṛ I give thee in charge’ - and the verse.

मूलम्

विश्वास-प्रस्तुतिः

समाप्यॐ प्राक् स्वस्तीति जपित्वा महित्रीणामित्यनुमन्त्र्य ७

Oldenberg

When he has finished (that verse), and has muttered, ‘Om! Forwards! Blessing!’ and recited (over the student the hymn), ‘The great bliss of the three’ (Rig-veda X, 185) - (he should dismiss him).

मूलम्

समाप्यॐ प्राक् स्वस्तीति जपित्वा महित्रीणामित्यनुमन्त्र्य ७

विश्वास-प्रस्तुतिः

एवमतिसृष्टस्य न कुतश्चिद्भयं भवतीति विज्ञायते ८

Oldenberg

On one who has been thus dismissed, danger comes from no side - thus it is understood (in the Śruti).

मूलम्

एवमतिसृष्टस्य न कुतश्चिद्भयं भवतीति विज्ञायते ८

विश्वास-प्रस्तुतिः

वयसाममनोज्ञा वाचः श्रुत्वा कनिक्रदज्जनुषं प्रबुवाण इति सूक्ते जपेद्देवीं वाचमजनयन्त देवा इति च ९

Oldenberg

If he hears (on his way) disagreeable voices of birds, he should murmur the two hymns, ‘Shrieking, manifesting his being’ (Rig-veda II, 42, 43), and (the verse), ‘The divine voice have the gods created’ (Rig-veda VIII, 100, 11).

मूलम्

विश्वास-प्रस्तुतिः

स्तुहि श्रुतङ्गर्तसदं युवानमिति मृगस्य १०

Oldenberg

‘Praise the renowned youth who sits on the war-chariot’ (Rig-veda II, 33, 11) - if (he hears disagreeable voices) of deer.

मूलम्

स्तुहि श्रुतङ्गर्तसदं युवानमिति मृगस्य १०

विश्वास-प्रस्तुतिः

यस्या दिशो बिभीयाद्यस्माद्वा तान्दिशमुल्मुकमुभयतः प्रदीप्तं प्रत्यस्येन्मन्थं वा प्रसव्यमालोड्याभयं मित्रावरुणा मह्यमस्त्वर्चिषा शत्रून्दहन्तं प्रतीत्य मा ज्ञातारं मा प्रतिष्ठां विन्दन्तु मिथो भिन्दाना उभयन्तु मृत्युमिति संसृष्टं धनमुभयं समाकृतमिति मन्थं न्यञ्चङ्करोति ११

Oldenberg

From the direction, or from the (being) from which he expects danger, towards that direction he should throw a fire-brand, burning on both sides, or having twirled about a churning-stick from the right to the left, with (the words), ‘Safety be to me, Mitra and Varuṇa; encounter the foes and burn them up with your flame. May they find none who knows them and no support; divided by discord may they go to death’ -
He turns the churning-stick downwards with (the verse), ‘The combined wealth of both, heaped together’ (Rig-veda X, 84, 7).

मूलम्

10, 1. Nārāyaṇa refers this rule to a student who has performed the Samāvartana and wishes to go away. But a comparison of Śāṅkhāyana-Gṛhya II, 18 seems to make it probable that the ceremony described here has nothing to do with the Samāvartana. ↩︎
Śāṅkhāyana II, 18, 1. Sāṅkh. has ahaṃ vatsyāmi; Āśvalāyana, idaṃ vatsyārnaḥ. The commentator says that instead of idaṃ the Āśrama is to be named which the student chooses to enter upon, for instance, Devadatta, we will dwell in the state of a householder, sir!' ↩︎
I have translated, as Prof. Stenzler has also done, according to Śāṅkhāyana’s reading, prāṇāpānā . . . tvayā. The ‘aged one’ is the teacher, the verse that which is quoted in Sūtra 5. ↩︎