Yajnavalkya's Teaching on Varna-Dharma (II) — Upanayana and the Duties of a Student

Verse 1 (garuda.1.94.1)

याज्ञवल्क्य उवाच । गर्भाष्टमेऽष्टमे वाब्दे ब्राह्मणस्योपनायनम् । रज्ञामेकादशे सैके विशामेके यथाकुलम्

yājñavalkya uvāca garbhāṣṭame'ṣṭame vābde brāhmaṇasyopanāyanam rajñāmekādaśe saike viśāmeke yathākulam

Yajnavalkya said: In the eighth year from conception, or the eighth year from birth, is the upanayana of a brahmin; for kshatriyas, in the eleventh year; for vaishyas, according to family custom.

Verse 2 (garuda.1.94.2)

उपनीय कुरुः शिष्यं महाव्याहृतिपूर्वकम् । वेदमध्यापयेदेनं शौचाचारांश्च शिक्षयेत्

upanīya kuruḥ śiṣyaṁ mahāvyāhṛtipūrvakam vedamadhyāpayedenaṁ śaucācārāṁśca śikṣayet

Having performed the upanayana, the teacher should teach the pupil the Veda, beginning with the great vyahritis, and instruct him in the rules of purity and conduct.

Verse 3 (garuda.1.94.3)

दिवा सन्ध्यासु कर्णस्थब्रह्मसूत्र उदड्मुखः । कुर्य्यान्मूत्रपुरीषे तु रात्रौ चेद्दक्षिणामुखः

divā sandhyāsu karṇasthabrahmasūtra udaḍmukhaḥ kuryyānmūtrapurīṣe tu rātrau ceddakṣiṇāmukhaḥ

By day and at twilight, with the sacred thread hung on the ear, facing north, he should relieve himself; but at night, facing south.

Verse 4 (garuda.1.94.4)

गृहीतशिश्रश्चोत्थाय मृद्भिरभ्युद्धृतैर्जलैः । गन्धलेपक्षयकरं शौचं कुर्य्यान्महाव्रतः

gṛhītaśiśraścotthāya mṛdbhirabhyuddhṛtairjalaiḥ gandhalepakṣayakaraṁ śaucaṁ kuryyānmahāvrataḥ

Having risen, holding the organ, with earth and drawn water, one of great vows should perform the purification that removes odor and stain.

Verse 5 (garuda.1.94.5)

अन्तर्जानुः शुचौ देश उपविष्ट उदङ्मुखः । प्राग्वा ब्राह्मेण तीर्थेन द्विजो नित्यमुपस्पृशेत्

antarjānuḥ śucau deśa upaviṣṭa udaṅmukhaḥ prāgvā brāhmeṇa tīrthena dvijo nityamupaspṛśet

Seated with knees drawn in, in a pure place, facing north or east, the twice-born should always sip water with the Brahma-tirtha of the hand.

Verse 6 (garuda.1.94.6)

कनिष्ठादेशिन्यङ्गुष्ठमूलान्यग्रं करस्य च । प्रजापतिपितृब्रह्मदेवतीर्थान्यनुक्रमात्

kaniṣṭhādeśinyaṅguṣṭhamūlānyagraṁ karasya ca prajāpatipitṛbrahmadevatīrthānyanukramāt

From the base of the little finger and forefinger to the tip of the hand, and the base of the thumb — these are, in order, the tirthas of Prajapati, the ancestors, Brahma, and the gods.

Verse 7 (garuda.1.94.7)

त्रिः प्राश्यापो द्विरुन्मृज्य खान्याद्भिः समुपस्पृशेत् । अद्भिस्तु प्रकृतिस्थाभिर्होनाभिः फेनबुद्दैः

triḥ prāśyāpo dvirunmṛjya khānyādbhiḥ samupaspṛśet adbhistu prakṛtisthābhirhonābhiḥ phenabuddaiḥ

Having sipped water thrice, and wiped the lips twice, one should touch the bodily apertures with water — water in its natural state, not deficient, free of foam or bubbles.

Verse 8 (garuda.1.94.8)

हृत्कण्ठतालुनाभिस्तु यथासंख्यं द्विजातयः । शुध्येरंस्री च शूद्रश्च सकृत्स्पृष्टाभिरन्ततः

hṛtkaṇṭhatālunābhistu yathāsaṁkhyaṁ dvijātayaḥ śudhyeraṁsrī ca śūdraśca sakṛtspṛṣṭābhirantataḥ

Brahmins, kshatriyas, and vaishyas are purified respectively by water reaching the heart, throat, and palate; women and shudras, finally, by water merely touched once.

Verse 9 (garuda.1.94.9)

स्नानमब्दैवतैर्मन्त्रैर्मार्जनं प्राणसंयमः । सूर्य्यस्य चाप्युपस्थानं गायत्त्रयाः प्रत्ययं जपः

snānamabdaivatairmantrairmārjanaṁ prāṇasaṁyamaḥ sūryyasya cāpyupasthānaṁ gāyattrayāḥ pratyayaṁ japaḥ

Bathing with mantras addressed to the water-deities, sprinkling, breath-control, and likewise attending upon the sun, and japa in accordance with the Gayatri —

Verse 10 (garuda.1.94.10)

गायत्त्रीं शिरसा सार्द्धं जपेद्व्याहृतिपूर्विकाम् । प्रतिप्रणवसंयुक्तां त्रिरयं प्राणसंयमः

gāyattrīṁ śirasā sārddhaṁ japedvyāhṛtipūrvikām pratipraṇavasaṁyuktāṁ trirayaṁ prāṇasaṁyamaḥ

one should recite the Gayatri together with its head-mantra, preceded by the vyahritis, joined with Om at each part — this threefold repetition is called pranasamyama.

Verse 11 (garuda.1.94.11)

प्राणानायम्य सम्प्रोक्ष्य त्र्यृचेनाब्दैवतेन तु । जपन्नासीत सावित्त्रीं प्रत्यगातारकोदयात्

prāṇānāyamya samprokṣya tryṛcenābdaivatena tu japannāsīta sāvittrīṁ pratyagātārakodayāt

Having restrained the breath, and having sprinkled oneself with the three-versed hymn to the water deities, one should sit reciting the Savitri, facing west, until the stars fade.

Verse 12 (garuda.1.94.12)

सन्ध्यां प्राक् प्रातरेवं हि तिष्ठेदासूर्य्यदर्शनात् । अग्निकार्य्यं ततः कुर्य्यात्सन्ध्ययोरुभयोरपि

sandhyāṁ prāk prātarevaṁ hi tiṣṭhedāsūryyadarśanāt agnikāryyaṁ tataḥ kuryyātsandhyayorubhayorapi

In the same way, one should perform the morning twilight rite until sunrise; then one should perform the fire-rite at both twilights.

Verse 13 (garuda.1.94.13)

ततोऽभिवादयेद्वृद्वानसावहमिति ब्रुवन् । गुरुं चैवाप्युपासीत स्वाध्यायार्थं समाहितः

tato'bhivādayedvṛdvānasāvahamiti bruvan guruṁ caivāpyupāsīta svādhyāyārthaṁ samāhitaḥ

Then he should salute his elders, saying 'I am so-and-so'; and he should also attend upon his teacher, with concentration, for the purpose of Vedic study.

Verse 14 (garuda.1.94.14)

साहूतश्चाप्यधीयीत सर्वं चास्मै निवेदयेत् । हितं तस्याचरेन्नित्यं मनोवाक्रायकर्मभिः

sāhūtaścāpyadhīyīta sarvaṁ cāsmai nivedayet hitaṁ tasyācarennityaṁ manovākrāyakarmabhiḥ

When called, he should study, and report everything to his teacher; he should always act for his benefit through mind, speech, and body.

Verse 15 (garuda.1.94.15)

दण्डाजिनोपवीतानि मेखलां चैव धारयेत् । ब्राह्मणेषु चरेद्भैक्षमनिन्द्येष्वात्मवृत्तये

daṇḍājinopavītāni mekhalāṁ caiva dhārayet brāhmaṇeṣu caredbhaikṣamanindyeṣvātmavṛttaye

He should wear the staff, the deerskin, the sacred thread, and the girdle; and for his sustenance, he should beg alms among irreproachable brahmins.

Verse 16 (garuda.1.94.16)

आदिमध्यावसानेषु भवेच्छन्दोपलक्षिता । ब्राह्मणक्षत्त्रियविशां भैक्षचर्य्या यथाक्रमम्

ādimadhyāvasāneṣu bhavecchandopalakṣitā brāhmaṇakṣattriyaviśāṁ bhaikṣacaryyā yathākramam

The begging practice of brahmins, kshatriyas, and vaishyas is marked, respectively, by the word 'bhavat' at the beginning, middle, or end of the request.

Verse 17 (garuda.1.94.17)

कृताग्निकार्य्यो भुञ्जीत विनीतो गुर्वनुज्ञया । आपोशानक्रियापूर्वं सत्कृत्यान्नमकुत्सयन्

kṛtāgnikāryyo bhuñjīta vinīto gurvanujñayā āpośānakriyāpūrvaṁ satkṛtyānnamakutsayan

Having performed the fire-rite, the disciplined student should eat with the teacher's permission, first performing the aposhana rite, treating the food with respect, not disparaging it.

Verse 18 (garuda.1.94.18)

ब्रह्मचार्य्यास्थितो नैकमन्नमद्यादनापदि । ब्राह्मणः काममश्रीयाच्छ्राद्धे व्रतमपडियन्

brahmacāryyāsthito naikamannamadyādanāpadi brāhmaṇaḥ kāmamaśrīyācchrāddhe vratamapaḍiyan

One established in celibacy should not, except in adversity, eat the same food repeatedly; but a brahmin, without violating his observance, may eat freely at a shraddha.

Verse 19 (garuda.1.94.19)

मधु मांसं तथा स्विन्नमित्यादि परिवर्जयेत् । स गुरुर्यः क्रियाः कृत्वा वेदमस्मै प्रयच्छति

madhu māṁsaṁ tathā svinnamityādi parivarjayet sa gururyaḥ kriyāḥ kṛtvā vedamasmai prayacchati

He should avoid honey, meat, and food cooked in fat, and the like. He who, having performed the rites, imparts the Veda to him is the guru.

Verse 20 (garuda.1.94.20)

उपनीय ददात्येनामाचार्य्यः स प्रकीर्त्तितः । एकदेशमुपाध्याय ऋत्विग्यज्ञकृदुच्यते

upanīya dadātyenāmācāryyaḥ sa prakīrttitaḥ ekadeśamupādhyāya ṛtvigyajñakṛducyate

He who performs the upanayana and gives the Veed is called the Acharya; one who teaches a portion is called the Upadhyaya; and the officiating priest at a sacrifice is called the Ritvij.

Verse 21 (garuda.1.94.21)

एते मान्या यथापूर्वमेभ्यो माता गरीयसी । प्रतिवेदं ब्रह्मचर्य्यं द्वादशाब्दानि पञ्च वा

ete mānyā yathāpūrvamebhyo mātā garīyasī prativedaṁ brahmacaryyaṁ dvādaśābdāni pañca vā

These are to be honored in this order; but the mother is more venerable than all of them. For each Veda, the period of studentship is twelve years, or five —

Verse 22 (garuda.1.94.22)

ग्रहणान्तिकमित्येके केशान्तश्चैव षोडशे । आषोडशाऽऽद्वाविंशाच्चाचतुर्विंशाच्च वत्सरात्

grahaṇāntikamityeke keśāntaścaiva ṣoḍaśe āṣoḍaśā''dvāviṁśāccācaturviṁśācca vatsarāt

some say until the Veda is fully mastered; or until the keshanta rite in the sixteenth year. This period extends up to the sixteenth, up to the twenty-second, and up to the twenty-fourth year —

Verse 23 (garuda.1.94.23)

ब्रह्मक्षत्त्रविशां काल औपनायनिकः परः । अत ऊर्द्ध्वं पतन्त्येते सर्वधर्मविवर्जिताः

brahmakṣattraviśāṁ kāla aupanāyanikaḥ paraḥ ata ūrddhvaṁ patantyete sarvadharmavivarjitāḥ

this is the outer limit of the time for the upanayana of brahmins, kshatriyas, and vaishyas respectively. Beyond this, they fall, deprived of all rites.

Verse 24 (garuda.1.94.24)

सावित्रीपतिता व्रात्या व्रात्यस्तोमादृते क्रतोः । मातुर्यदग्रे जायन्ते द्वितीयं मौञ्जिबन्धनम्

sāvitrīpatitā vrātyā vrātyastomādṛte kratoḥ māturyadagre jāyante dvitīyaṁ mauñjibandhanam

Those who missed their upanayana are called Vratyas, unless purified by the Vratyastoma sacrifice. Since they are first born of their mother, the investiture with the munja-girdle is their second birth.

Verse 25 (garuda.1.94.25)

ब्राह्मणक्षत्त्रिय विशस्तस्मादेते द्विजातयः । यज्ञानां तपसां चैव शुभानां चैव कर्मणाम्

brāhmaṇakṣattriya viśastasmādete dvijātayaḥ yajñānāṁ tapasāṁ caiva śubhānāṁ caiva karmaṇām

Therefore brahmins, kshatriyas, and vaishyas are the twice-born, entitled to perform sacrifices, austerities, and auspicious rites.

Verse 26 (garuda.1.94.26)

वेद एव द्विजातीनां निः श्रेयसकरः परः । मधुना पयसा चैव स देवांस्तर्पयेद्द्विजः

veda eva dvijātīnāṁ niḥ śreyasakaraḥ paraḥ madhunā payasā caiva sa devāṁstarpayeddvijaḥ

The Veda alone is the supreme means of the highest good for the twice-born. With honey and milk, the twice-born should satisfy the gods —

Verse 27 (garuda.1.94.27)

पितॄन्मधुघृताभ्यां च ऋचोऽधीते हि सोऽन्वहम् । यजुः साम पठेत्तद्वदथर्वाङ्गिरसं द्विजः

pitṝnmadhughṛtābhyāṁ ca ṛco'dhīte hi so'nvaham yajuḥ sāma paṭhettadvadatharvāṅgirasaṁ dvijaḥ

and the ancestors with honey and ghee. He who studies the Rig-verses daily, and the twice-born who recites the Yajus, the Sama, and the Atharvaveda —

Verse 28 (garuda.1.94.28)

सन्तर्पयेत्पितॄन्देवान्सोऽन्वहं हि घृतामृतैः । वाकोवाक्यं पुराणं च नाराशंसीश्च गाथिकाः

santarpayetpitṝndevānso'nvahaṁ hi ghṛtāmṛtaiḥ vākovākyaṁ purāṇaṁ ca nārāśaṁsīśca gāthikāḥ

he satisfies the ancestors and gods daily with ghee and nectar-like offerings. The recitation of dialogues, the Puranas, the Narashamsi ballads,

Verse 29 (garuda.1.94.29)

इतिहासांस्तथा विद्या योऽधीते शक्तितोऽन्वहम् । सन्तर्पयेत्पितॄन्देवान्मांसक्षीरोदनादिभिः

itihāsāṁstathā vidyā yo'dhīte śaktito'nvaham santarpayetpitṝndevānmāṁsakṣīrodanādibhiḥ

and the Itihasas and other branches of learning — whoever studies these daily, according to his ability, satisfies the ancestors and gods with meat, milk, rice, and the like.

Verse 30 (garuda.1.94.30)

ते तृप्तास्तर्पयन्त्येनं सर्वकामफलैः शुभैः । यं यं क्रतुमधीतेसौ तस्यस्याप्नुयात्फलम्

te tṛptāstarpayantyenaṁ sarvakāmaphalaiḥ śubhaiḥ yaṁ yaṁ kratumadhītesau tasyasyāpnuyātphalam

They, being satisfied, in turn satisfy him with the fruits of all auspicious desires. Whatever sacrifice he studies about, he obtains its fruit.

Verse 31 (garuda.1.94.31)

भूमिदानस्य तपसः स्वाध्यायफलभाग्द्विजः । नेष्ठिको ब्रह्मचारी तु वसेदाचार्य्यसन्निधौ

bhūmidānasya tapasaḥ svādhyāyaphalabhāgdvijaḥ neṣṭhiko brahmacārī tu vasedācāryyasannidhau

The twice-born becomes a sharer in the fruit of land-gift and austerity, merely through study. The lifelong celibate student should dwell near his teacher —

Verse 32 (garuda.1.94.32)

तदभावेऽस्य तनये पत्न्यां वैश्वानरेऽपि वा । अनेन विधिना देहे साधयेद्विजितेन्द्रियः । ब्रह्मलोकमवाप्नोति न चेह जायते पुनः

tadabhāve'sya tanaye patnyāṁ vaiśvānare'pi vā anena vidhinā dehe sādhayedvijitendriyaḥ brahmalokamavāpnoti na ceha jāyate punaḥ

and in his absence, near his son, his wife, or the sacred fire. By this method, one of controlled senses, disciplining the body, attains the world of Brahma, and is not born again in this world.