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II ADHYAYA, 4 KHANDA, 4.
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4. Having silently turned round from right to left,
5. And then laying his hand with the fingers upwards on his (i.e. the student's) heart, he murmurs :
KHANDA 4. 1. Under my will I take thy heart; my mind shall thy mind follow; in my word thou shalt rejoice with all thy heart; may Brihaspati join thee to me.'
2. “Thou art the Brahmakârin of Kâma, N. N.!'
3. With the same text (see chap. 3, 2) he turns round as before,
4. And touching with the span of his right hand (the student's) right shoulder, he murmurs :
on him statements belonging to other Satras, in this case probably to Asvalâyana I, 20, 9. As our text has not anvâvartya but anvâvritya, and in the Mantra not avartasva but avarte, we must conclude that he turned round himself, and, as far as the statements of the text go, did not cause the pupil to do so.
5. The gesture is the same as that prescribed in the ParaskaraGrihya I, 8, 8 to the bridegroom at the wedding; the Mantra there is identical with Sânkh. II, 4, 1, the only difference consisting in the name of the god who is invoked to unite the two : at the wedding this is Pragâpati, of course, because he is 'lord of offspring,' at the Upanayana, Brihaspati, the Brahman kar' Soxhv among the gods. It is very natural that at the Upanayana and at the Vivaha, which both are destined to establish an intimate union between two persons hitherto strangers to each other, a number of identical rites should occur, for instance, the seizing of the hand; see the note on Sūtra 1.
4, 1. Comp. Pârask. I, 8, 8, and the note on chap. 3, 3. See also Atharva-veda VI, 94, 2.
2. As to Kâmasya brahmakâry asi, see my remarks in the Introduction, p. 9.
3. He turns round as described, chap. 3, 2. Nârâyana here also explains paryâvritya paryavartanam kârayitva. See our note above, loc. cit.
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