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garbhāṣṭame'bde kurvīta brāhmaṇasyaupanāyanam |
garbhādekādaśe rājño garbhāt tu dvādaśe viśaḥ ||36||

In the eighth year from conception one should perform the initiation of the Brāhmaṇa; of the king in the eleventh year from conception; and of the Vaiśya in the twelfth. — (36)

Medhātithi’s commentary (manubhāṣya):

Counting from the year that one spends in the mother’s womb, when the child reaches the eighth year; — the term ‘garbha’ stands for the year spent in the womb; this indication being due to the presence of the term ‘year,’ ‘abda’; certainly the ‘year’ could never be the ‘eighth’ from ‘garbha,’ if this latter were taken in its direct sense; — in this year one should perform the Initiation of the Brāhmaṇa.

The term ‘aupanāyanam’ stands for ‘upamyanam,’ the ‘aṇ’ affix having the reflexive sense; and the lengthening of the vowel in the latter term (‘nayanam’) being in accordance with (Pāṇini 6.3.198); or the lengthening of the vowels of both terms (‘upa’ and ‘nayanam’) may be regarded as a Vedic anomaly.

‘Upanayana,’ ‘Initiation,’ is the name of a sacrament described in the Gṛhyasūtras and well-known to Vedic scholars, its other name is ‘Mauñjī-bandha,’ ‘Girdle-Investiture.’ That ceremony in which the child is taken over to — made over to — (upanīyate) — the teacher, for the purposes of teaching — and not for any such other purpose as the building of a Avail, or the making of a mat — is what is called ‘Upanayana.’ It is the name of a particular sacramental rite.

‘Of the King in the eleventh year from conception’; — for the Kṣatṭriya the ceremony should be performed in the eleventh year ‘from conception,’ — i.e., ‘beginning from conception,’ or ‘after conception.’

The term ‘king’ ‘rājan’ (in ‘rājñaḥ’) should he taken as standing for the Kṣatriya caste; and does not necessarily mean one who is a duly anointed king; firstly because such is the sense in which the word is generally used in books; secondly because in the present context it occurs along with the terms ‘Brāhmaṇa’ and the rest (which are all denotative of castes); and thirdly because we find the term ‘Kṣatriya’ used in the rules that follow regarding the details of the ceremony; e.g., it is raid that ‘the girdle of the Kṣatriya should consist of the bow-string’ (below, Verse 12). It is true that the term ‘king’ is sometimes used in the sense of the ‘rulers’ of ‘countries,’ and as such applied to Vaiśyas and other castes also; but such usage is purely figurative and indirect. And the figurative meaning of a word can be accepted only when the original direct meaning is found inapplicable. That the term ‘king’ in the text stands for the Kṣatriya is shown by the following words of the author of the Gṛhya-sutra — ‘One should initiate the Brāhmaṇa in the eighth year, the Kṣatriya in the eleventh and the Vaiśya in the twefth.’ It is on this understanding that the revered Pāṇini derives the word ‘rājya’ (‘Kingship’) from the word ‘rājan’ (King), explaining it as ‘the function the King,’ and hence used in the ordinary sense of ‘lord of country’ [ i.e., the ‘function of ruling a country’ really belongs to the Kṣatriya caste, and when persons of other castes arc called ‘King’ their title is based upon their doing ‘the work of the King’].

Of the Vaiśya, the ceremony should be performed in the twelfth year from conception. — (86)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Pariśeṣa, p. 745); — in Gadādharapaddhati (Kālasāra, p. 220), which explains that “Upanayana is to be derived as ‘Nayanam evanāyanam’ and then the prefix ‘Upa’ added; — in Saṃskāramayūkha (p. 32); — and in Smṛticandrikā (Saṃskāra, p. 68), which adds that in the case of the Kṣatriya and the Vaiśya also the years are to be counted from the one spent in the womb.

It has been quoted in Madanapārijāta (p. 17); and in Parāśaramādhava (Ācāra, p. 446).

Vīramitrodaya (Saṃskāra, p. 344) explains the reason for the eighth, eleventh and twelfth years being regarded as the best for the Brāhmaṇa, the Kṣatriya and the Vaiśya respectively. The Gāyatrī mantra is sacred for the Brāhmaṇa and its foot contains eight syllables; the Triṣtup for the Kṣatriya contains a foot of eleven syllables, and the Jagati for the Vaiśya has a foot of twelve syllables.

Comparative notes by various authors:

Gautama-Dharmasūtra, 1-7, 8, 13. — ‘For the Brāhmaṇa, the Upanayana daring the eighth year; — for the Kṣatriya and the Vaiśya, during the eleventh and twelfth years, respectively.’

Gautama (Aparārka, p. 32). — ‘Initiation during the eighth, fifth or ninth year; the eighth year from conception is the time fixed for all, the ninth or the fifth only for those with distinct motives.’

Baudhāyana-Dharmasūtra, 2.8-10. — ‘The years in this connection being computed from conception, — the Upanayana of the Brāhmaṇa should be performed during the eighth year; — three years after the eighth, of the Kṣatriya; — and after one more year, of the Vaiśya.’

Vaśiṣṭha-Smṛti, 11.44. — ‘The Upanayana of the Brāhmaṇa should be done during the eighth year from conception, of the Kṣatriya during the eleventh year from conception, and of the Vaiśya during the twelfth year from conception.’ Viṣṇu, 27.15-17. — ‘The Upanayana of the Brāhmaṇa during the eighth year from conception; of the Kṣatriya during the eleventh year from conception; of the Vaiśnava during the twelfth year from conception.’

Yājñavalkya, 1.14. — ‘The Brāhmaṇa’s Upanayana?s?? be performed either during the eighth year from conception, or during the eighth year (from birth); the Kṣatriya’s during the eleventh year; the Vaiśya’s during the twelfth year; according to some, it is to be done in accordance with the practice prevailing in the family.’

Āśvalāyana - Gṛhyasūtrā, 1.19.1-4. — ‘The Brāhmaṇa’s, Upanayana should be done during the eighth year, or during the eighth year from conception; the Kṣatriya’s during the eleventh year; the Vaiśya’s during the twelfth year.’

Pāraskara-Gṛhyasūtrā, 1-2.1-3. — ‘The Brāhmaṇa’s Upanayana should be performed during the eighth vear, or during the eighth year from conception; the Kṣatriya’s during the eleventh year; the Vaiśya’s during the twelfth year.’

Gobhila-Gṛhyasūtrā, 1.10.1-3. — ‘The Upanayana of the Brāhmaṇa should be done during the eighth year from conception; of the Kṣatriya, during the eleventh year; of the Vaiśya, during the twelfth year.’

Āpastamba-Dharmasūtra, 1.19. — ‘The Upanayana of the Brāhmaṇa should be done during the spring, of the Kṣatriya during the summer, and of the Vaiśya, during the autumn. Of the Brāhmaṇa during the eighth year from conception, of the Kṣatriya, during the twelfth year from conception.’

Śruti (Vīramitrodaya, Saṃskāra, p. 339). — ‘The Upanayana of the Brāhmaṇa should he performed when he is eight years old.’

Āśvalāyana-Smṛti (Do., p. 340). — ‘The Brāhmaṇa should acquire the ‘twice-born’ state during the eighth year from conception, or during the eighth, or the tenth year; the Kṣatriya during the eleventh year: and the Vaiśya during the twelfth year.

Nārada (Do., p. 31-1). — ‘For the Brāhmaṇa, the Upanayana should be performed during the eighth year, either from conception or from birth; for Kṣatriyas, during the eleventh year, and for Vaiśyas during the twelfth year.’

Paiṭhīnasi (Do., p. 310). — ‘The Upanayana of the Brāhmaṇa should he performed during the fifth year from conception or during the eighth year from conception; of the Kṣatriya during the eleventh year from conception; of the Vaiśya, during the twelfth year.’

Laugākṣi (Do., p. 311'. — ‘The Brāhmaṇa’s Upanayana during the seventh year; of the Kṣatriya during the ninth year, and of the Vaiśya, during the eleventh year.’

Budha (Aparārka, p. 31). — ‘The Brāhmaṇa should get himself initiated in his eighth year from conception, during the spring.'

Shannaka (Do.). — ‘One should initiate the Brāhmaṇa in his eighth year, or in his eighth year from conception; the Kṣattnya in the eleventh and the Vaiśya in the twelfth year.’

VERSE 2.37

Section XIII - Initiation (upanayana)

ब्रह्मवर्चसकामस्य कार्यो विप्रस्य पञ्चमे ।
राज्ञो बलार्थिनः षष्ठे वैश्यस्यैहार्थिनोऽष्टमे ॥३७॥

brahmavarcasakāmasya kāryo viprasya pañcame |
rājño balārthinaḥ ṣaṣṭhe vaiśyasyaihārthino'ṣṭame ||37||

For the Brāhmaṇa desirous of Brahmic glory, it should be done in the fifth year; for the ‘King’ desirous of power, in the sixth; and for the Vaiśya desirous of business, in the eighth. — (37)

Medhātithi’s commentary (manubhāṣya):

What belongs to the father is here attributed to the child; the desire — ‘May my sou attain Brahmic glory!’ — resides in the father; and this desire being attributed to the child, the latter is spoken of as ‘desirous of Brahmic glory.’ The child itself is too youug to have the said desire.

“In that case the action done by one person would have its result accruing to a totally different person; and this would involve the absurdity of a man acquiring what he has not earned. And the assertion that the result accrues to the child without his desiring it is one that is contrary to all reason and scriptural authority.”

There is no force in the objection. The case in question is analogous to that of the Śyena sacrifice: the Śyena is performed by a man seekiug to encompass death, and this death falls upon the person against whom the performance is aimed (and not on the performer himself). It might be argued that — “in this case the result actually accrues to the person seekiug for it; it is the sacrificer who desires the death of his enemy; and it is he who obtains this result; so that the result of the act does not accrue to a person that did not perform it.” — But in the present case also, the result, in the shape of ‘having a child with the particular qualification,’ accrues to the performer of the Initiation (the father); just as the good health of the child brings pleasure to the father, so also the Brahmic glory of the son would be a source of pleasure to the father; so that the result here also would accrue to the performer, who had sought for it. Further, it is only from the construction of the actual words used that we can ascertain the meaning of the scriptural texts; and in the present context, the only construction found possible is that the father should perform the ceremony with the desire of a certain result to accrue to his son; and there are no grounds for abandoning this natural construction of the words.

This same explanation applies also to the case of the benefits of the after-death rites accruing to the father (even though performed by the son); as in that case also the performer is the son, and the result is the satisfaction of the father. Further, we have the text — ‘Thou art my very self called the. non’ — which shows that when the after-death rites are performed by the son, it is the father himself (iṇ the shape of the son) that makes the offerings to himself; specially as it was with a view to this alone that the father begot the son.

Then again, in the Sarvasvāra sacrifice (which is performed by one who wishes to bring about his own death and translation to heaven), — even after the sacrificer himself has died, the subsequent details have got to he performed: and in this performance also the same sacrificer is regarded as the ‘performer,’ in view of the direction that he has given fo the Brāhmaṇas — ‘O brāhmaṇas, please complete this sacrifice,’ — as also of the sacrificial gifts and appointments made by him; by virtue of which the said sacrificer is regarded as the actual instigator or employer of the officiating priests. In the same manner, in the case in question also, in as much as the son was begotten for the purpose of performing the funeral rites, these rites, though performed (by the son) for the sake of the father, are regarded as performed by the father himself.

Explanatory notes by Ganganath Jha:

Medhātithi (p. 90, 1. 15) — ‘Sarvasvāre’ — See Mīmāṃsā Sūtra 10.2.56-57. At the Sarvasvāra sacrifice the sacrificer recites the Ārbhaya hymn just before he enters the fire for self-immolation,

This verse is quoted in Aparārka (p. 27) as laying down the time for the performance of the Upanayaṇa with special ends in view.

It is quoted in Parāśaramādhava (Ācāra, p. 446), which quotes Āpastamba as connecting The seventh year with ‘Brāhmic glory,’ the eighth with ‘longevity,’ the ninth with ‘splendour,’ the tenth with ‘food’, the eleventh with ‘efficiency of organs,’ and the twelfth with ‘cattle’.

Madanapārijāta (p. 17) quotes it mentioning the said assertions.

It is quoted in Hemādri (Pariśeṣa, p. 748); — in Saṃskāramayūkha (p. 12), as mentioning special results to be achieved; — in Nṛsiṃhaprasāda (Saṃskāra, p. 41 b); and in Smṛticandrikā (Saṃskāra, p. 68).

Vīramitrodaya (Saṃskāra, p. 345) quotes it as describing the Kāmya options.

Nirṇayasindhu (p. 184) quotes it without comment.

Comparative notes by various authors:

Gautama-Dharmasūtra, 1.7-8. — ‘When special results are desired, during the ninth or the fifth year.’

Āpastamba-Dharmasūtra, 1.21-26. — ‘During the seventh year, if Brāhmic glory is desired for the boy; during the eighth year, if longevity is desired; during the ninth year, if brilliance is desired; during the tenth year, if possession of much food is desired; during the eleventh year, if efficiency of sense-organs is desired; during the twelfth year, if possession of cattle is desired.’

Uśanas (Vīramitrodaya-Saṃskāra, p. 315). — ‘The Upanayana of the Brāhmaṇa should be done during the fifth year from birth, of the Kṣatriya during the sixth, and of the Vaiśya during the seventh year, — if strength is desired.’

Vaśiṣṭha (Vīra-Saṃskara, p. 345). — ‘For the Brāhmaṇa if Brāhmic glory is desired, his Upanayana should be performed during the eighth year (either from conception or from birth); if food is desired, during the ninth year; if intelligence is desired, during the tenth year: if possession of jewels is desired, during the eleventh year; if bodily stoutness is desired, during the twelfth year.’

Aṅgiras (Do., p. 346). — ‘For the Kṣatriya desiring prosperity or strength, it should be performed during the sixth or the twelfth year, respectively; for the Vaiśya desiring success in agriculture or longevity, it should be performed during the eighth or fourth year, respectively.’

Baudhāyana (Do., p. 346). — ‘During the seventh year, if Brāhmic glory is desired; during the eighth, if longevity is desired; during the ninth, if brilliance is desired; during the tenth, if food is desired; during the eleventh, if efficient sense-organs are desired; during the twelfth, if cattle is desired; during the thirteenth, if intelligence is desired; during the fourteenth, if stoutness is desired; during the fifteenth, if the birth of a brother’s son is desired; and during the sixteenth, if all desirable things are desired.’

VERSE 2.38

Section XIII - Initiation (upanayana)

आ षोदशाद् ब्राह्मणस्य सावित्री नातिवर्तते ।
आ द्वाविंशात् क्षत्रबन्धोरा चतुर्विंशतेर्विशः ॥३८॥

ā ṣodaśād brāhmaṇasya sāvitrī nātivartate |
ā dvāviṃśāt kṣatrabandhorā caturviṃśaterviśaḥ ||38||

For the Brāhmaṇa the Sāvitrī does not lapse till the sixteenth year; for the Kṣatriya till the twenty-second year; and for the Vaiśya till the twenty-fourth year. — (38)

Medhātithi’s commentary (manubhāṣya):

For the Initiatory Rite, the principal as well as the optional time have been prescribed. From this it would seem that if, on account of the death of the father, or by reason of illness and such other causes, the boy remains uninitiated and the prescribed time has gone by, — he becomes unfit, for initiation; this idea being countenanced by the faot that, even though the prescribed time is a secondary factor in the rite, yet on the lapse of that time, the performer’s title to the performance ceases; just as we find in the case of omission of the Agnihotra -offerings after the prescribed morning and evening have gone by. It is with a view to this that the present verse propounds an exception to the general rule, and lays down the necessity of performing the rite even after the passing off of the prescribed time.

Till the end of the sixteenth year after conception, the Brāhmaṇa’s title to the Initiatory Bite does not cease. The term ‘Sāvitrī’ in the text stands for the ‘Rite of Initiation,’ which is the means whereby the teaching of the is accomplished. ‘Does not lapse,’ i.e., does not become out of date.

Similarly ‘for the Kṣatriya till the twenty-second year,’ — i.e., for the person belonging to the Kṣatriya caste. Tho term ‘bandhu’ is used (a) sometimes in a deprecatory sense; e.g., in such passages as — ‘how doth thou know this. O Brahma-bandhu! (wretched Brāhmaṇa)?’; — (b) sometimes it is used in the sense of ‘family’; e.g., in the passage — ‘the possession of a number of villages, the presence of a large following, extensive family-connections ( ), and alliances, — these are not to be trifled with even by Indra himself; what to say of persons possessing only parts of the earth!’; — (c) in some cases it also means ‘substance’; e.g., in Pāṇiṇi’s Sutra (5.4.9) — ‘a word ending with the term jāṭi takes the affix ca, when it denotes bandhu (i.e., a substance belonging to a particular class).’ In the present context the first two meanings of the term ‘bandhu’ being inapplicable, we take it in the third sense.

The nominal affix (ḍaṭ) in the term ‘dvāviṃśaḥ’ means that which completes the number twenty-two, i.e., the twenty-second.

‘For the Vaiśya till the twenty-fourth year’. — Here also though the presence of the ‘ḍaṭ’-affix implying completion was necessary, yet it has not been used in view of metrical contingencies; but the sense is there all the same. That this must be so is proved by the fact that the number ‘twenty-four,’ which denotes the entire lot of twenty-four years, could never form the limit of anything; while tine ‘twenty-fourth year' which is one part of the ‘twenty-four,’ can very well form the limit.

People explain the particle ‘ā’ as denoting inclusion.

In support of what is said in this verse people cite the Vedic text — ‘The Brāhmaṇa should be initiated with the Gāyatrī, the Kṣatriya with the and the Vaiśya with the Jagatī’ [the Gāyatrī metre containing 24, three times eight, the Tṛṣtup 33, three times eleven, and the Jagatī, 48, four times twelve, syllables]; the ages spoken of in the text (16, 22 and 24) suffice to complete two quarters of each of the three metres; up till then the metres retain their force and do ṇot abandon the castes that form their receptacles; when however the third quarter has passed, they lose their essence, become aged and having their force reduced, they disappaer, just as the man becomes old at 50 (which represents two quarters of his life of 100 years). It is for this reason that the said metres abandon their respective castes, when they find that they have not been studied by them; and it is thus that (after the said ages) the Brāhmaṇa ceases to be ‘related to the Gāyatrī,’ the Kṣatriya ceases to be ‘related to the Triṣṭup’ and the Vaiśya ceases to be ‘related to the Jagatī.’

‘Sāvitrī’ — is the name of that verse which has for its deity; and that such a verse is the Gāyatrī has been shown above, on the strength of the Gṛhyasūtras.

For the Kṣatriya, the ‘Sāvitrī’ is the verse ‘Ākṛṣṇena, etc.’ (Ṛgveda, 1.35-2; Vājasaneya, 33.43), which is in the Triṣṭup metre; and for the Vaiśya, it is the verse ‘Viśvā rūpāṇi, etc.’ Ṛgveda, 5.81.2; Vājasaneya, 12.3). — (38)

Explanatory notes by Ganganath Jha:

Burnell, in applying the name ‘vrātya’ to ‘Aryans not Brāhmanised,’ should have quoted his authorities.

Kullūka notes that some people have taken the particle ‘ā,’ ‘till,’ in the sense of ‘until the beginning of’.

This verse has been quoted in Vīramitrodaya (Saṃskāra, p. 342), where it is pointed out that the ‘sixteenth’ and other years mentioned here should be counted ‘from conception,’ as in the case of the eighth and others in verse 36. It points out that this verse lays down the many secondary occasions for the performance of the ceremony.

This same work on p. 344, refers to the passage in Medhātithi, where a Vedic text is quoted, which connects. the Gāyatrī Triṣṭup and Jagati metres with the Brāhmaṇa, the Kṣatriya and the Vaiśya respectively; and as under 36, so here also, it explains that the limits fixed in this verse too are determined by the number of syllables in a foot of each of the three metres mentioned. A foot of the gāyatrī has eight syllables; so till the bṇy is sixteen years old, the Gāyatrī retains more than a third of its force; and it is only when the boy has passed his sixteenth year (corresponding to the sixteen syllables of the two feet of the Gāyatrī) that the force of the mantra becomes weakened. Similarly twenty two years correspond to the twenty-two syllables of the two feet of the Triṣṭup, sacred for the Kṣatriya, and twenty four years correspond to the twenty four syllables of the first two feet of the Jagati metre, sacred for the Vaiśya.

It is quoted in Parāśaramādhava (Ācāra, p. 446); and in Madanapārijāta (p. 36) as the outside age-limit for Upanayana; — in Hemādri (Pariśeṣa, p. 751), which adds that ‘ā’ here denotes limit; — in Nṛsiṃhaprasāda (Saṃskāra. p. 41b); — and in Smṛticandrikā (Saṃskāra, p. 72), as Laying down the secondary times for the initiation.

Vidhānapārijāta, (p. 471) has quoted the verse as laying down the secondary occasion for Upanayana; — so also Nirṇayasindhu (p. 184).

Comparative notes by various authors:

(Verse 38-39)

Viṣṇu, 1.27.26. — (Exactly the same words as in Manu.)

Gautama-Dharmasūtra, 1.14.16. — ‘For the Brāhmaṇa, the Sāvitrī does not lapse till the sixteenth year; for the Kṣatriya, till the twenty-second year; for the Vaiśya till two years longer.’

Baudhāyana-Dharmasūtra, 1.2.13. — ‘There is no lapse for these till the sixteenth, the twentv-second and the twenty-fourth year, respectively.’

Āpastamba-Dharmasūtra, 1.1.27. — ‘Till the sixteenth year there is no lapse for the Brāhmaṇa; till the twenty-second, for the Kṣatriya; and till the twenty-fourth, for the Vaiśya; till then they would be fit for keeping the observances that we are going to describe.’

Vaśiṣṭha-Smṛti, 11.51.53. — ‘For the Brāhmaṇa, the time does not lapse till the sixteenth year; for the Kṣatriya, till the twenty-second year; for the Vaiśya, till the twenty-fourth year.’

Āśvalāyana-Gṛhyasūtra, 1.19.5-6. — ‘For the Brāhmaṇa, the time does not lapse till the sixteenth year; for the Kṣatriya, till the twenty-second year; for the Vaiśya, till the twenty-fourth year; after this, they become lapsed from the Sāvitrī.’

Pāraskara Gṛhyasūtra, 2.5.36-38. — ‘For the Brāhmaṇa, the time does not become lapsed till the sixteenth year; for the Kṣatriya, till the twenty-second and for the Vaiśya till the twenty-fourth year.’

Paiṭhīnasi (Vīramitrodaya-Saṃskāra, p. 3-12). — ‘The twelfth, the sixteenth and the twentieth years are the times not deprecated.’

Yājñavalkya (Vīramitrodaya-Saṃskāra, p. 342). — ‘The time for Upanayana extends up to the sixteenth, the twenty-second and the twenty-fourth year, for the Brāhmaṇa, the Kṣatriya and the Vaiśya, respectively.

Yājñavalkya 1.38 (Vīramitrodaya-Saṃskāra, p. 347). — ‘After these years all the three become fallen, excluded from all religious rites; and become apostates, deprived of the Sāvitrī, until they perform the Vrātyastoma.’

Vyāsa (Vīramitrodaya-Saṃskāra, p. 343). — ‘Sixteen years, twenty-two years and twenty-four years constitute the time for Upanayana.’

Śaṅkha (Vīramitrodaya-Saṃskāra, p. 343). — ‘Sixteen years have been prescribed for the Brāhmaṇa, twenty-two years for the Kṣatriya and twenty-four years for the Vaiśya.’

Yama (Vīramitrodaya-Saihskāra, p. 343). — ‘He who has dropped the Sāvitrī for fifteen years, should keep the observance after having shaven his head along with the Śikhā.’

Yama (Vīramitrodaya-Saṃskāra, p. 347). — ‘The apostates, fallen from Sāvitrī, should be studiously shunned.’

Āśvalāyana-Smṛti (Vīramitrodaya-Saṃskāra, p. 343). — ‘Sixteenth is the limit for Brāhmaṇas for securing the status of the twice-born; twenty-second for Kṣatriyas; and twenty-fourth for Vaiśyas.’

Āśvalāyana-Smṛti (Vīramitrodaya-Saṃskāra, p. 347). — ‘After this, not having acquired the status of the twice-born, they fall and become apostates, excluded from Vedic rites.’

Vaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 345). — The Brāhmaṇa who has passed his sixteenth year, should not have his Upanayana performed; the Kṣatriya after the twentieth year: and the Vaiśya after the twenty-fifth year.’

Śaṅkha (Vīramitrodaya-Saṃskāra, p. 347). — (Has the same defìni-tion of the ‘Apostate’ as Yājñavalkya.)

Yama (Vīramitrodaya-Saṃskāra, p. 347). — (Same as Manu, 39.)

VERSE 2.39

Section XIII - Initiation (upanayana)

अत ऊर्ध्वं त्रयोऽप्येते यथाकालमसंस्कृताः ।
सावित्रीपतिता व्रात्या भवन्त्यार्यविगर्हिताः ॥३९॥

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