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Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 447), — and also in Madanapārijāta (p. 20), which latter agrees with Medhātithi in taking the Kuśa-Aśmāntaka-Balvaja as pertaining to the Brāhmaṇa, the Kṣatriya and the Vaiśya respectively.

Vīramitrodaya (Saṃskāra, p. 433) explains that the term ‘Muñja’ in the present verse stands for all its variants mentioned in the preceding verse, and proceeds to quote the view that what is meant is that — (a) for the Brāhmaṇa in the absence of Muñja, Kuśa should be used, — (b) for the Kśatriya in the absence of Murvā, Aśmāntaka, and (c) for the Vaiśya in the absence of Śaṇa, Balvaja; but dissents from it, stating it as its own opinion, that all the three substitutes mentioned are meant for each of the primary substances enjoined before. It cites another view, according to which, since the present verse mentions the Muñja only, the meaning must be that the three substitutes are meant for the Brāhmaṇa only; so that for the Kṣatriya and the Vaiśya, if the substance primarily prescribed under the preceding verse be not available, they should make use of some other suitable material resembling the primary. But this view also is not approved as being in conflict with the text of Yama, which says that — “in the absence, of these i.e. the three, Muñja, Murvā and Śaṇa, the girdle should be made of Kuśa, Aśmāntaka and Balvaja.”

The second half of the verse is quoted in Vīramitrodaya (Saṃskāra) on page 432, where it adds that the options mentioned do not depend entirely on the wish of the wearer, — the number of knots being, in fact, determined by the number of Pravaras of the Gotra to which the boy belongs.

Nirṇayasindhu (p. 189) also quotes this verse; — and Aparārka (p. 58), which explains that the knots are to be made in accordance with one’s ‘Gotra-ṛṣis’; — also Saṃskāramayūkha (p. 37), which quotes Kullūka’s explanation; — in Saṃskāraratnamālā (p. 193) as setting forth substitutes for the girdle-zone; it adds the following notes: — The term ‘ādi’ is understood here, the construction being ‘Muñjādyabhāve’, ‘in the absence of Muñja and other substances’; the number of knots is to be the same as that of the wearer’s Pravara; — in Nṛsiṃhaprasāda (Saṃskāra, p. 43b); — and in Smṛticandrikā (Saṃskāra, p. 80), which adds the note that ‘trivṛt’ means ‘threefold’; and that ‘Muñja’ here stands for the Murvā and other substances specified in the preceding verse.

Comparative notes by various authors:

Pāraskara-Gṛhyasūtra, 2.5.24. — ‘In the absence of Muñja, it should consist of Kuśa, Ashman taka and Balvaja.’

Yama (Vīramitrodaya-Sarhskāra, p. 433). — ‘In the absence of these (Muñja, Murvā and Hemp), it should consist of Kuśa, Ashmantaka and Balvaja; and girdles should be made threefold with either one or three knots.’

Āśvalāyana-Smṛti (Vīramitrodaya-Saṃskāra, p. 432). — ‘The girdle should be made triplicated; turned round three times; its knots should he three or five or seven.’

VERSE 2.44

Section XIII - Initiation (upanayana)

कार्पासमुपवीतं स्याद् विप्रस्यौर्ध्ववृतं त्रिवृत् ।
शणसूत्रमयं राज्ञो वैश्यस्याविकसौत्रिकम् ॥४४॥

kārpāsamupavītaṃ syād viprasyaurdhvavṛtaṃ trivṛt |
śaṇasūtramayaṃ rājño vaiśyasyāvikasautrikam ||44||

The Sacrificial Thread worn over the shoulder, — which is triple and twisted upwards, — should be hade op cotton for the Brāhmaṇa, of hempen fibres for the Kṣatriya, and op woolen fibres for the Vaiśya. — (44)

Medhātithi’s commentary (manubhāṣya):

The term ‘upavīta’ stands for the peculiar manner in which cloth is worn; as will be explained later in Verse 63; as such, it is only a quality; and since this quality cannot be made of cotton, the quality is taken as standing for the thing to which the quality belongs; the meaning being that the thing that is to be worn in the particular way should be made of cotton; the term ‘upavītam’ being regarded as formed with the ‘ach’ affix, according to Pāṇini 5.2.127, ‘upavītam’ being equivalent to ‘upavītavat.’

‘Twisted upwards’ — i.e., turned round, coiled upwards.

‘Triple’ — consisting of three yarns.

This ‘twisting upwards’ is laid down for that article which, on coming out of the spinning wheel, has acquired the properties of the ‘yarn’ and has then been folded three times. That is to say, three yarns should be brought together and by upward twisting made into a cord, and then used as the ‘sacred thread.’ Of this cord, either only one or three or five or seven should be worn. It comes to be known as the ‘sacrificial thread’ by reason of its being connected with sacrificial performances; in as much as it is worn for the purposes of sacrificial performances, it is so called figuratively.

Now, of the three kinds of sacrifice, the Iṣṭi, the Paśu and the Soma sacrifices, it may be worn single at all these, when they are all looked upon as ‘sacrifices’ in general (and hence, uniform); or it may be worn three-fold, when they are looked upon either as performed with the help of three fires, or as being divided into the three classes of ‘Ahīna,’

‘Ekāha’ and ‘Satra’; or again, it may be worn seven-fold, in view of the number of stages in the Soma sacrifice being seven; or lastly, it may be worn five-fold, in view of there being three ‘Savanas’ (extractions of Soma-juice) and two ‘Sandhyās’ (twilights).

[In the absence of Cotton], the ‘Thread’ may be made of silk and other fibres also; such is the direction given ill other Smṛtis.

‘Avi’ is sheep; the yarn made of wool is ‘woolen fibre’; the term ‘ārik?sūtrikam’ being formed with the ‘ṭhañ’ affix, according to the Vārtika on Paṇini 4.3.60. Or, we may read ‘avikasūtrikam’ this word being formed with the ‘ṭhan’ affix having the sense of the possessive. — (14)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtichandrikā (Saṃskāra, p. 80), Which says that ‘trivṛt’ means ‘made of nine yarns’; — and in Nityāchārapradīpa (p. 31).

It is quoted in Parāśaramādhava (Ācāra, p. 448); in Madanapārijāta (p. 21), — and in Vīramitrodaya (Saṃskāra, p. 414); — also in Nirṇayasindhu (p. 190); — in Aparārka (p. 58); — in Nṛsiṃhaprasāda (Saṃskāra, p. 43a); — in Saṃskāramayūkha (p. 38), which has the following notes: — ‘ūrdhvavṛtam’ and ‘trivṛt’ are to be construed with ‘śaṇasūtramayam’; also, — ‘āvikam’ means ‘of sheep- wool.’

‘Urdhvavṛtam’ — This is thus defined by ‘Saṅgrahākāra.’ a writer quoted in Parāśaramādhava and Madanapārijāta — ‘That which is twisted threefold by the right hand moving upward’ — i.e. twisted towards the right.

‘Trivṛt’ — has been explained in Vīramitrodaya as standing for ‘consisting of nine threads’; and thus on the basis of a Śruti text which defines ‘Trivṛt’ as nine. The same explanation is given in Aparārka also; — so also Smṛtikaumudī (p. 6.)

Comparative notes by various authors:

Baudhāyana-Dharmasūtra, 5.5. — ‘The Sacred Garment consists of the silken thread triplicated, hanging down to the navel and passing under the right arm.’ [‘Kauśa’ has been taken to mean ‘silken’ by the Kalpataru, but ‘made of kuśa’ by the Vīramitrodaya- Saṃskāra, p. 415.]

Viṣṇu-Smṛti, 27.19. — ‘The sacred garment and the cloths are to be of cotton, hempen fibre and wool.’

Paiṭhīnasi (Vīra-Saṃskāra, p. 415). — ‘Cotton thread is for all.’

Gobhila (Vīramitrodaya-Saṃskāra, p. 415). — ‘The sacred garment is made of cotton, cloth or Kuśa -string.’

Devala (Vīramitrodaya-Sarhskāra,p. 415). — ‘The Twice-born should wear the sacred garment made of cotton or flax or cow-hair or hemp or tree-bark or grass.’

Devala (Parāśaramādhava, p. 449). — ‘The sacred thread should be made of nine-yarned thread.’

Ṛṣyaśṛṅga (Parāśaramādhava, p. 449). — ‘The purposes of the sacred garment should be served by means of the cloth, and in the absence of cloth, by means of the Triplicated Thread.’

Ādityapurāṇa (Parāśaramādhava, p. 449). — ‘The sacred garment to be worn should consist of either flax or cotton or hemp.’

Bhṛgu and Kātyāyana (Do., p. 416). — ‘The Upavīta should consist of three threads twisted upwards, then twisted downwards, then twisted upwards again.

Gṛhyapariśiṣṭa (Do.). — ‘One thread should be folded thrice and then twisted three times.’

Devala (Do.). — ‘The sacred garment should consist of nine threads, with a single knot.’

Paiṭhinasi (Do.). — ‘The sacred garment should be of cotton for the Brāhmaṇa consisting of six triplicated threads; for the Kṣatriya, of flax, and for the Vaiśya, of wool.’

Bhṛgu (Do., p. 421). — ‘For the Student there should be only one Upavīta, for the Householder and the Recluse, two; and for the Renunciate also only one.’

Bhṛgu (Aparārka, p. 58). — ‘Three threads should he twisted upwards in three folds; the Upavīta shall be triplicated; and it should have a single knot.’

Vaśiṣṭha (Do.). — ‘For the Accomplished Student there should he two Upavītas.’

Kaśyapa (Do.). — ‘For the Householder, they may he three, four, five, eight or ten; for the Student only one; so also for the Recluse.’

Kātyāyana (Do., p. 422). — ‘One should always wear the Upavīta.’

Kātyāyana (Parāśaramādhava, p. 449). — ‘It should he of three threads three-fold, twisted upward and turned downwards. It has one knot.’

Pariśiṣṭa (Do., p. 423). — ‘During acts in honour of Gods, the garment should be worn on the left shoulder (technically called Upavīta); during those in honour of Pitṛs, on the right shoulder (technically called Prāchīnāvīta); during malevolent rites, on both shoulders, hanging over the chest down to the navel; and during the vulgar act, hanging on the hack (technically called nivīta).’

Śruti (Darśapūrṇamāsa section — quoted by Śabara, 3.4.1). — ‘Nivīta for men, Prachīnāvīta for Pitṛs and Upavīta for Gods.’

VERSE 2.45

Section XIII - Initiation (upanayana)

ब्राह्मणो बैल्वपालाशौ क्षत्रियो वाटखादिरौ ।
पैलवौदुम्बरौ वैश्यो दण्डानर्हन्ति धर्मतः ॥४५॥

brāhmaṇo bailvapālāśau kṣatriyo vāṭakhādirau |
pailavaudumbarau vaiśyo daṇḍānarhanti dharmataḥ ||45||

The Brāhmaṇa should, by law, have staves of Bilva and Palāśa wood; the Kṣatriya those of Vaṭa and Khadira; and the Vaiśya those of Pīlu and Udumbara. — (45).

Medhātithi’s commentary (manubhāṣya):

Even though the text uses the Copulative Compound (which implies that two staves have to be carried), yet, in as much as in connection with the detailed qualifications of the staff laid down in the text, we find the singular number used, — e.g., in the next verse, and in Verse 18 below, — it is understood that only one staff is to be carried; specially as in the Gṛhya-sūtra we read — ‘the Brāhmaṇa’s staff’ is of Bilva or Palāśa’; and the Gautama-sūtra speaks of the carrying of one staff only. In the present context all that is done is to lay down the mere possibility of the staff; the expression ‘should have staves’ meaning that the said staves are fit for Brahmacārīs. As regards the question as to the act during which the staff is to be held, we shall have the answer in Verse 48 below; so that the staff being only an auxiliary to that act, the singular number used in that verse must be regarded as significant. For these reasons the

Dual number used in the present verse must be taken merely as referring to all possible staves; just like the plural number in the assertion — ‘if God were to give rain many persons would take to cultivation.’

‘Bilva,’ ‘Palāśa,’ ‘Vaṭa,’ ‘Khadira’ Pīlu’ and ‘bara’ are names of particular species of trees.

‘Bailva’ means ‘made of Bilva’; and so with the rest.

The naming of the woods is meant to be merely illustrative; as the general rule is that ‘staves made of sacred woods are fit for all castes’ (Gautama 1.1.24).

These staves the Brahmacārīs ‘should have’ during the act to be described below (in 48); — ‘by law’ — i.e., in accordance with scriptural injunctions. — (45)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 447); — in Madanapārijāta (p. 22), — in Vīramitrodaya (Saṃskāra, p. 436); — in Smṛtitattva (p. 930), which last points out that the copulative compound ‘bailvapālaśau’ should not be taken to imply that two staves have to be taken up; because later on, in verse 48, we have the singular form ‘daṇḍam’; — in Nirṇayasindhu (p. 189), and Aparārka (p. 57); — in Nṛsiṃhaprasāda (Saṃskāra p. 43b); — in Smṛticandrikā (Saṃskāra, p. 77), which adds that the text lays down optional alternatives; — in Saṃskāramayūkha (p. 37), which adds that a combination of all the staves is not meant, only one staff being held, as is clear from the singular number in the next verse; they are to be taken as optional alternatives; — and in Saṃskāraratnamālā (p. 193), which, along with Mayūkha reads ‘paippala’ or ‘pailava,’ and adds that option is clearly meant.

Comparative notes by various authors:

Bodhāyana-Dhannasūtra, 1.2.16. — ‘The staves are to be of a sacrificial tree.’

Gautama-Dharmasūtra, 1.21.26. — ‘The staff of the Brāhmaṇa is of Bilva and Palāśa; for the rest, of Aśvattha and Pīlu; or for all, of some sacrificial wood.’

Āpastamba-Dharmasūtra, 1.2.37. — ‘The staff for tho Brāhmaṇa is of Palāśa; for the Kṣatriya, of the trunk or of the lower ends of the Nyagrodha tree; for the Vaiśya, of Badara or Udumbara; some people prescribe simply that the staff should be of some tree, without reference to particular castes.’

Vaśiṣṭha-Smṛti, 11.45. — ‘For the Brāhmaṇa, the staff is of Palāśa or Bilva; for the Kṣatriya of Nyagrodha; for the Vaiśya, of Udumbara.’

Viṣṇu-Smṛti, 27.21. — ‘Staves are of Palāśa, Khadira and Udumbara.’

Āśvalāyana-Gṛhyasūtra, 19.12-13. — ‘The staff for the Brāhmaṇa is of Palāśa; for the Kṣatriya, of Udumbara; for the Vaiśva, of Bilva.’

Pāraskara-Gṛhyasūtra, 2.5.25-28. — ‘The staff for the Brāhmaṇa is of Palāśa; for the Kṣatriya, of Bilva; for the Vaiśya, of Udumbara; or all for all.’

Gobhila-Gṛhyasūtra, 2.10.11. — ‘Staves are of Palāśa, Bilva and Aśvattha.’

Hīraṇyakeśin (Vīramitrodaya-Saṃskāra, p. 134). — ‘The staff for the Brāhmaṇa is of Bilva or Palāśa; for the Kṣatriya, of Nyagrodha; for the Vaiśya, of Udumbara.’

Bhaviṣya-purāṇa (Do., p. 434). — ‘For the Brāhmaṇa, the staff is of Bilva, Palāśa and Plakṣa; for the Kṣatriya, of Nyagrodha, Khadira and Vetasa; for tho Vaiśya, of Pīlu, Udumbara and Aśvattha.’

Śaṅkha (Vīramitrodaya-Saṃskara, p. 435). — ‘The staves are of Palāśa, Pippala and Bilva, respectively.’

Śaṅkha-Likhita (Do., p.437). — ‘Staves of Bilva, Palāśa, Khadira, Aśvattha, Pīlu and Udumbara.’

Paiṭhīnasi (Do., 435). — ‘For the Vaiśya, of Udumbara or Badara and Varaṇa.’

Yama (Aparārka, p. 57). — ‘In the absence of those enumerated, any sacrificial wood may be used by any caste.’

The ‘sacrificial trees have been enumerated in Brahma-purāṇa, as follows: — ‘Śamī, Palāśa, Nyagrodha, Plakṣa, Vikaṅkata, Aśvattha, Udumbara, Bilva, Chandana, Sarala, Sālva, Devadāru and Khadira.’ (Vīramitrodaya-Saṃskara, p. 435).

VERSE 2.46

Section XIII - Initiation (upanayana)

केशान्तिको ब्राह्मणस्य दण्डः कार्यः प्रमाणतः ।
ललाटसम्मितो राज्ञः स्यात् तु नासान्तिको विशः ॥४६॥

keśāntiko brāhmaṇasya daṇḍaḥ kāryaḥ pramāṇataḥ |
lalāṭasammito rājñaḥ syāt tu nāsāntiko viśaḥ ||46||

For the Brāhmaṇa the staff should be made in size reaching up to the end of his hair, for the Kṣatriya it should reach up to the forehead, and for the Vaiśya to the nose; — (46)

Medhātithi’s commentary (manubhāṣya):

The term ‘staff’ denotes the particular shape (of the wood carried); — a long piece of wood of a well-defined size is called ‘staff.’

The question arising as to what its length should be, the Text answers it. That which reaches up to the end of the hair is called ‘Keśāntika,’ i.e., reaching up to the head; i.e., in size it should reach from the tip of the foot up to the head. Or, the compound ‘Keśānta.’ may be expounded as ‘that of which the hair forms the end,’ the ka coming in as an additional affix at the end of the compound.

‘In size,’ — the staff — ‘should be made’ of the said size, — ‘for the Brāhmaṇa,’ — i.e., by the Teacher.

‘Reaching to the forehead’ — i.e., of the size reaching up to the forehead. The ‘forehead’ itself is only four inches in width; and as a piece of wood of that size could never be spoken of as ‘staff,’ we have to explain the term ‘lalāṭasamnitaḥ’ (which, as it stands, means ‘of the size of the forehead’) as meaning ‘that which reaches from the tip of the foot up to the forehead.’

Similarly for the Vaiśya, it should reach up to the tip of the nose. — (46)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 930), which adds that in the event of the specified wood not being available any one of the woods recommended for the three castes may be used for any one of these three; — in Madanapārijāta (p. 22); — in Vīramitrodaya (Saṃskāra, p. 436), which last explains ‘Keśāntikaḥ’ as ‘Mūrdhāpramāṇaḥ’; — in Parāśaramādhava (Ācāra, p. 448); — in Aparārka (p. 57); — in Nṛsiṃhaprasāda (Saṃskāra, p.43b); — and in Smṛticandrikā (Saṃskāra, p. 78), which explains ‘Keśāntikaḥ’ as reaching up to the head.

Comparative notes by various authors:

Gautama-Dharmasūtra, 1.27. — ‘They are of the size reaching up to the head, the forehead and the nose-tip.’

Baudhāyana-Dharmasūtra. — ‘The staves are of a sacrificial wood, reaching up to the head, the forehead and the nose-ṭip.’

Vaśiṣṭha-Smṛti, 11.46. — ‘For the Brāhmaṇa, it should reach up to the hair; for the Kṣatriya, up to the forehead; for the Vaiśya, up to tho nose.’

Āśvalāyana-Gṛhyasūtra, 19.13. — ‘For the Brāhmaṇa, reaching up to the hair; for the Kṣatriya, reaching up to the forehead; for the Vaiśya, reaching up to ṭhe Breath (Nose-tip).’

Pāraskara-Gṛhyasūtra (Vīramitrodaya-Saṃskāra, p. 436). — ‘The staff of the Brāhmaṇa should reach to his hair; of the Kṣatriya, to his forehead; of the Vaiśya, to the Breath.’

Vyāsa (Do.). — ‘Reaching up to the head, the forehead and the nose-tip.’

Śaṅkha (Do., p. 437). — ‘They have been described as ranging between the Hair and the Forehead.’

Viṣṇu (Vīra-Saṃskara, p. 437). — ‘They should reach the Hair, the Forehead and the Nose.’

Śaṅkha-Likhita (Do.). — ‘They should reach the Hair, the Forehead and the Mouth.

VERSE 2.47

Section XIII - Initiation (upanayana)

ऋजवस्ते तु सर्वे स्युरव्रणाः सौम्यदर्शनाः ।
अनुद्वेगकरा नॄणां सत्वचोऽनग्निदूषिताः ॥४७॥

ṛjavaste tu sarve syuravraṇāḥ saumyadarśanāḥ |
anudvegakarā nṝṇāṃ satvaco'nagnidūṣitāḥ ||47||

All these should be straight, unimpaired, handsome-looking, not frightening to men, with dark and unspoilt by fire — (47)

Medhātithi’s commentary (manubhāṣya):

‘Straight’ — not crooked.

‘All’ — refers to those mentioned above; all those mentioned being equally the things under consideration.

‘Unimpaired’ — without holes.

‘Handsome looking’; — whose appearance is pleasing. That is, of pure colour and without thorns.

‘Not frightening’; — they should not be used to frighten anyone, dog or man; ‘to men’ being only indicative (of animals in general).

‘With bark’ — uncut, unpeeled.

‘Unspoilt by fire,’ — not affected by fire either of lightning or of the forest. — (47)

Explanatory notes by Ganganath Jha:

‘Anudvegakarāḥ’ — ‘not frightening’ (Medhātithi and Govindarāja); — Kullūka does not explain the term; — ‘not displeasing to the wearer’ (Nārāyaṇa).

This verse is quoted in Parāśaramādhava (Ācāra, p. 448); — in Smṛtitattva (p. 930) — in Madanapārijāta (p. 22); — ‘in Vīramitrodaya (Saṃskāra, p. 436); — in Aparārka (p. 57); — and in Saṃskāraratnamālā (p. 193), which adds the following notes: — ‘Ṛjavaḥ,’ straight, — ‘avraṇāḥ,’ free from holes, — ‘Saumyadarśanāḥ,’ free from thorns, etc., — ‘Agnidūṣitaḥ,’ burnt by fire.

Comparative notes by various authors:

Gautama- Dharmasūtra, 1.27. — ‘They should he uninjured, tapering towards the top, and with bark.’

Visṇu-Smṛti, 27.24. — ‘They should be not crooked, and with bark.’

Vyāsa (Vīramitrodaya-Sarhskāra, p. 436). — ‘They should be tapering like the sacrificial post.’

Paiṭhīnasi (Do.). — (The same words as Gautama’s.)

VERSE 2.48

Section XIII - Initiation (upanayana)

प्रतिगृह्येप्सितं दण्डमुपस्थाय च भास्करम् ।
प्रदक्षिणं परीत्याग्निं चरेद् भैक्षं यथाविधि ॥४८॥

pratigṛhyepsitaṃ daṇḍamupasthāya ca bhāskaram |
pradakṣiṇaṃ parītyāgniṃ cared bhaikṣaṃ yathāvidhi ||48||

Taking up the staff of his liking, having worshipped the sun and walked round the fire to his right, he should beg for alms according to the prescribed rule. — (48)

Medhātithi’s commentary (manubhāṣya):

After the skins have been put on, the tying of the girdle should be done; and after having tied the girdle, the Initiation should be performed; the staff is taken up after the ‘sacred thread’ ceremony has been performed. After the staff has been taken up, the Sun should be worshipped; i.e., one should stand facing the sun and worship Him with those Mantras of which the sun is the presiding deity; what are the particular Mantras to be employed can be ascertained from the Gṛhyasūtras; as also the other details of procedure.

The present verse describes only what is common to all persons.

‘Having walked round the fire to his right,’ — having passed all round it.

‘Gharet’ — (lit.) should accomplish; — ‘alms’ is a collective term, stauding for collection of fool; — this he ‘should beg.’

‘According to prescribed rule’ — refers to the rules going to be laid down below. The term ‘bhikṣū’ (food) stands for small quantities of cooked rice, etc. — (18)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 451), where it is explained that the Sun is to be worshiped as the sum total of the connotation of the Gāyatrī-mantra; — and that one is to realise that he is one with that deity. According to this authority the ‘parītyāgnim’means, not that the boy is to ‘walk round the fire’ (as explained by Kullūka and Medhātithi), but that he should tend the fire; and it proceeds to point out that the ‘tending of the fire’ is to be done according to what has been laid down by Manu himself under 2. 186.

It is difficult to see how this writer would construe the adverb ‘pradakṣiṇam.’

This verse is quoted in Smṛtitattva (p. 935) in support of the view that the particle ‘atha’ in the Gṛhya-sūtra: ‘aiha bhaikṣyañcarati’ stands for the Upasthāna of the Sun and ‘pradakṣiṇa’ of the Fire; — in Madanapārijāta (p. 32); the latter explaining ‘īpsitam’ by ‘as prescribed for each individual, and not any other’, adds that the Sun is to be worshipped with mantras sacred to that deity. It accepts Medhātithi’s explanation of the phrase ‘parityāgnim’; and points out that the three acts mentioned here all form part of the procedure of ‘begging.’

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