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III PRAPATHAKA, I KÂNDIKÂ, 2.
69
PRAPATHAKA III, KÂNDIKÂ 1.
1. Now (follows) the Godana ceremony (or cutting of the beard), in the sixteenth year.
2. The cutting of the hair (and the beard) has been explained by the (description of the) Kadakarana (II, 9).
1, 1. After the description of the regular Upanayana here follow, in chaps. I and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, Sankhâyana-Grihya II, II and 12. By the followers of the Sâma-veda the ceremony of the Godána, or cutting of the beard (comp. Sänkhayana I, 28, 19; Paraskara II, 1, 7 seq.; Asvalâyana I, 18), was put into connection with their system of Vratas; the undergoing of the Godânavrata enabled the student to study the Purvärkika of the Samaveda. In the commentary on Gobhila III, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in Satra 28: The Upanayana-vrata has been declared to refer to the study of the Savitri (comp. Bloomfield's notes on Grihya-samgraha II, 42. 43); the Godana-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavamana (this is the Purvarkika of the Sama-veda); the Vrâtika-vrata, to the study of the Aranyaka, with the exclusion of the Sukriya sections; the Aditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the UpanishadBrâhmana; the Gyaishthasâmika-vrata, to the study of the Agyadohas.' The Vratas were connected with a repetition of the Upanayana ceremony (Satras 10 seq.) in the way stated in my note on Sânkhayana II, 12, 1.-Khâdira-Grihya II, 5, I seq.
2. Comp. Sånkhả yana I, 28, 19, The Godånakarman is identical with the Kadakarman.' Paraskara II, 1, 7, At the Kesânta ceremony he says, “Hair and beard” (instead of " hair," as at the KQdâkarana).'
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