Philosophy and Religion / Mahanirvana Tantra

    Mahanirvana Tantra: The Ten Kinds of Purificatory Rites (Sangskara)

    The Adorable Sadashiva said:

    O Virtuous One!1 I have spoken to Thee of the custom and religious duties appropriate to the different castes2 and stages of life.3 Do thou now listen whilst I tell Thee of the purificatory rites4 of the different castes (1).

    Without such rites, O Devi! the body is not purified, and he who is not purified may not perform the ceremonies relating to the Devas and the Pitris5 (2).

    Therefore it is that men of every caste, commencing with the Vipras,6 who desire their welfare in this life and hereafter, should, in all things and with care, perform the purificatory rites7 which have been ordained for their respective castes (3).

    The ten purificatory ceremonies8 are those relating to conception,9 pregnancy,10 and birth11 of the child; the giving of its name,12 its first view of the sun,13 its first eating of rice,14 tonsure,15 investiture,16 and marriage17 (4).

    The Shudras and mixed18 castes have no sacred thread, and but nine purificatory ceremonies; for the twice-born classes there are ten (5).

    O Beautiful Lady!19 all observances, whether they be obligatory,20 occasional,21 or voluntary,22 should be performed according to the injunctions of Shambhu23 (6).

    O Dearest One! I have already, in My form of Brahma, spoken of the rules appropriate to the purificatory and other observances (7),

    and of the Mantras appropriate to the various purificatory and other observances, according to the differences in caste (8).

    In the Satya, Treta, and Dvapara Ages,24 the Mantras, O Kalika! were in their application preceded by the Pranava25 (9);

    but in the Kali Age, O Supreme Devi! the decree of Shangkara is that man do perform all rites with the aid of the same Mantras, but preceded by the Maya Vija26 (10).

    All Mantras in the Nigamas,27 Agamas,28 Tantras,29 Sanghitas30 and Vedas, have been spoken by Me. Their employment,31 however, varies according to the Ages (11).

    For the benefit of men of the Kali Age, men bereft of energy and dependent for existence on the food they eat, the Kula doctrine, O Auspicious One! is given (12).

    I will now speak to Thee in brief of the purificatory and other rites, suitable for the weak men of the Kali Age, whose minds are incapable of continued effort (13).

    Kushandika32 precedes all auspicious ceremonies. I shall, therefore, O Adored of the Devas! speak firstly of it. Do Thou listen (14).

    In a clean and pleasant spot, free from husks and charcoal,33 let the wise one make a square,34 the sides of which are of one cubit’s length (15).

    Then draw in it three lines from the West to East (of the square). Let him then sprinkle water over them, uttering the Kurcha35 Vija the while. Then Fire should be brought to the accompaniment of the Vahni Vija36 (16).

    The Fire, when so brought, should be placed by the side of the square, the worshipper breathing the Vagbhava Vija37 (17).

    Then, taking up a piece of burning wood with the right hand from the Fire, he should put it aside as the share of the Rakshasas,38 saying:

    Mantra

    Hring, Salutation to the raw-meat eaters:39 Svaha (18).

    The worshipper, lifting up the consecrated Fire with both hands, should place it in front of him on the three lines (above mentioned), inwardly reciting the while the Maya Vija40 before the Vyahritis (19).

    Grass and wood should then be thrown upon the Fire to make it blaze, and two pieces of wood should be smeared with ghee and offered as an oblation to it. Thereafter Fire41 should be named according to the object of worship,42 and then meditated upon as follows (20):

    Dhyana

    Ruddily effulgent like the young Sun, with seven tongues and two crowned heads of matted hair, seated on a goat, whose weapon is Shakti.43 (21)

    Having so meditated upon the Carrier of oblations,44 He should be thus invoked with joined palms (22).

    Mantra45

    Hring, come, O Carrier of Oblations to all the Immortals, come! Come with the Rishis and Thy followers, and protect the sacrifice. I make obeisance to Thee. Svaha (23).

    Having thus invoked Him, the worshipper should say, "O Fire! this is Thy seat,"46 and then worship him, the Seven-tongued, with appropriate offerings (24).

    The seven licking Tongues47 of Fire are: Kali,48 Karali,49 Mano-java,50 Sulohita,51 Su-dhumra-varna,52 Sphulingini,53 and Vishva-nirupini54 (25).

    Then, O Great Devi! the sides of the Fire should be thrice sprinkled with water from the hand, beginning from the East and ending at the North (26).

    Then the sides of the Fire, from the South to the North, should be thrice sprinkled with water, and following that the articles of sacrifice should be thrice sprinkled (27).

    Then spread kusha grass on the sides of the square, beginning with the East and ending with the North. The ends of the blades of grass on the North should be turned towards the North, and the rest of the grass should be placed with its ends towards the East (28).

    The worshipper should then proceed to the seat placed for Brahma,55 keeping the Fire on his right, and, picking up with his left thumb and little finger a blade of kusha grass from the seat of Brahma, should throw it along with the remaining blades of kusha grass on the South side of the fire, uttering the

    Mantra

    "Hring, Destroy the abode of the enemy"56 (29-30).

    (The performer of the sacrifice should then say to Brahma:) "O Brahman,57 Lord of Sacrifices, be thou seated here. This seat is made for thee." The Brahma, saying "I sit," should then sit down, with his face turned towards the North (31).

    After worshipping Brahma with scent, flowers, and the other articles of worship, let him be supplicated thus (32):

    Mantra

    O Lord of Sacrifices! protect the sacrifice. O Brihaspati!58 protect this sacrifice. Protect me also, the performer of this sacrifice. O Witness of all acts!59 I bow to Thee (33).60

    Brahma should then say, "I protect," and if there is no person representing Brahma, then the performer of the sacrifice should, for the success of the sacrifice, make an image with darbha grass of the Vipra,61 and himself say this (34).

    The worshipper should then invoke Brahma, saying, "O Brahman, come here, come here!" and, after doing honour to him by offering water for washing his feet and the like,62 let him supplicate him, saying, "So long as this sacrifice be not concluded, do Thou deign to remain here," and then make obeisance to him (35).

    He should then sprinkle the space between the North-East corner63 of the fire and the seat of Brahma three times with water taken in his hand, and should thereafter sprinkle the fire also three times, and then, returning the way he went, take his own seat. Let him then spread on the North side of the square some darbha grass, with the ends of the blades towards the North (36-37).

    He should then place thereon the articles necessary for the sacrifice, such as the vessel64 (filled with water) for sprinkling, and the vessel65 containing ghee, sacrificial fuel,66 and kusha grass. He should also place the sacrificial ladle67 and spoon68 on the darbha grass, and purify them by sprinkling water over them, and then, regarding them with a celestial gaze,69 uttering the

    Mantra

    Hrang Hring Hrung (38-39).

    Then, with his right knee touching the ground, let him put ghee into the spoon with the ladle, and, with desire for his own well-being, Jet him offer three oblations, saying the

    Mantra

    Hring to Vishnu. Svaha70 (4o).

    Taking again ghee in the same way, and meditating upon Prajapati, oblations should be offered with ghee streaked across the fire from the corner of Agni71 to that of Vayu72 (41).

    Taking ghee again and meditating on Indra,73 let him offer oblations from the corner of Nairrita74 to that of Ishana75 (42).

    O Devi! oblations should thereafter be offered to the North, the South, and to the middle of the fire, to Agni,76 Soma,77 and to Agni and Soma together (43).

    Upon that three oblations should be offered, uttering the

    Mantras

    Hring salutation to Agni,78
    Hring salutation to Soma,79
    Hring salutation to both Agni and Soma,80
    respectively. Having performed these (preliminary) rites,81 the wise one should proceed to that prescribed for the Homa sacrifice, which is to be performed (44).

    The offering of oblations (as above described), commencing with the three offerings made to Vishnu and ending with the offering to Agni and Soma, is called Dhara Homa (45).

    When making any offering, both the Deva, to which the same is being made, and the thing offered should be mentioned, and upon the conclusion of the principal rite he should perform the Svishti-krit82 Homa (46).

    O Beautiful One! in the Kali Age there is no Prayashchitta Homa.83 The object thereof is attained by Svishti-krit and Vyahriti84 Homas (47).

    O Devi! (for Svishti-krit Homa) ghee should be taken in manner85 above mentioned, and, whilst mentally reciting86 the name of Brahma, oblation should be offered with the following:

    Mantra

    Hring, O Deva of the Devas! do Thou make faultless any shortcomings that there may be in this rite, and anything done needlessly, whether by negligence or mistake. Svaha (48-49).

    Then oblation should be offered to Fire, thus:

    Mantra

    Hring, O Fire! Thou art the Purificator87 of all things. Thou makest all sacrifices propitious,88 and art the Lord of all. Thou art the Witness of all sacrificial rites, and the Insurer of their success. Do Thou fulfil all my desires (50).

    The sacrificing priest, having thus concluded the Svishti-krit Homa, should thus (pray to the Supreme Brahman):

    Mantra

    O Supreme Brahman! O Omnipresent One! for the removal of the effects of whatsoever has been improperly done in this sacrifice, and for the success of the sacrifice, I am making this Vyahriti Homa.
    Saying this, he should offer three oblations with the three

    Mantras

    Hring Bhuh Svaha,
    Hring Bhuvah Svaha,
    Hring Svah Svaha.89
    Thereafter offering one more oblation with the

    Mantra

    Hring Bhuh, Bhuvah, Svah Svaha,90

    the wise priest should, jointly with the giver of the sacrifice, offer the complete oblation91 (51-53).

    If the latter has performed the sacrifice without a priest, he should offer the oblation himself. This is the rule in Abhisheka92 and other observances (54).

    The Mantra for the complete oblation93 is –

    Mantra

    Hring, O Lord of Sacrifice! may this Sacrifice of mine be complete. May all the Devatas of sacrifices be pleased and grant that which is desired.94 Svaha (55).

    The wise one95 should then, with the giver of the sacrifice, stand up, and, with a well-controlled mind, offer oblations with fruit and pan leaves, uttering the while the aforesaid Mantra (56).

    The learned one should, after offering the complete oblation, perform Shanti-karma.96 Taking water from the sprinkling vessel, he should with kusha grass sprinkle it over the heads of the persons present (57),

    reciting the

    Mantra

    May the water be friendly to me, may water be like a medicament to me, may water preserve me always; water is Narayana97 Himself (58).

    Do thou, O water! grant me happiness and my earthly desires, and so forth.98
    Having said this, and sprinkled water over the heads of those present, throw a few drops on the ground, saying (59):

    Mantra

    To those who are ever hostile to me, and to those to whom we are ever hostile, may water be their enemy and engulf them (60).

    Sprinkling a few drops of water in the North-East99 corner to the accompaniment of the above-mentioned Mantra, the kusha grass should be put away, and supplication should be made to the Carrier of oblations100 as follows (61):

    Mantra

    O Carrier of Oblations! do Thou grant unto me understanding,101 knowledge,102 strength, intelligence,103 wisdom,104 faith, fame, fortune, health, energy, and long life105 (62).

    Having thus prayed to Fire,106 he should, O Shiva! be bidden to depart with the following (63):

    Mantra

    Sacrifice! do thou depart to the Lord of Sacrifice.107
    Fire! do thou depart to the Sacrifice itself.
    Lord of Sacrifice! do Thou depart to Thine own place and fulfil my desires (64).

    Then saying, "Fire, forgive me," the Fire should be moved to the South by pouring oblations of curd on the North of Fire108 (65).

    Then the worshipper should give a present109 to Brahma,110 and, after bowing to him respectfully, bid him go, and, with the ashes adhering to the ladle, the officiating priest should then make a mark111 on his own forehead and on that of the giver of the sacrifice, uttering the

    Mantra

    Hring, Kling, do thou bring peace; mayest thou cause prosperity112 (66-67).

    By the grace of Indra, of Agni, of the Maruts, Brahma, the Vasus, the Rudras, and Praja-pati, may there be peace, may there be prosperity.113
    Whilst saying this Mantra, he should place a flower on his own head. Thereafter the giver of the sacrifice should, as his means allow, offer presents114 for the success of the sacrifice115 and for the Kushandika rite (68-69).

    I have spoken to Thee, O Devi! of Kushandika, which is the groundwork of all auspicious ceremonies, and which all Kula worshippers should with care perform at the commencement thereof (70).

    O Auspicious One! I will now speak to Thee of Charu-karma, in order to insure the ritual success in those families in which the cooking of charu116 is a traditional practice in the performance of all rites117 (71).

    The pot for cooking charu should be made of either copper or mud (72).

    In the first place, the articles should be consecrated according to the rules prescribed in Kushandika, and then the pot of charu should be placed in front of the worshipper (73).

    After careful examination to see that it is without holes and unbroken, a blade of kusha grass118 of the length of a pradesha119 should be put in the pot (74).

    The rice should be placed near the square120 and then, O Adored of the Devas! the names of such of the Devas as are to be worshipped in each particular ceremony should be uttered in the dative case, followed by the words "to please Thee,"121 and then "I take," "I place it in the pot," and "I put water into it,"122 and put four handfuls of rice in the name of each Deva. He should then take the rice, put it in the pot, and pour water over it (75-77).

    O Virtuous One!123 milk and sugar should be added thereto, as is done in cooking. The whole should then be well and carefully cooked over the consecrated fire (78).

    And when he is satisfied that it is well cooked and soft, the sacrificial ladle, filled with ghee, should be let into it (79).

    Thereafter placing the pot on kusha grass on the northern side of the Fire, and adding ghee to the charu three times, the pot should be covered with blades of kusha grass (80).

    Then, putting a little ghee into the sacrificial spoon, a little charu should be taken from the pot. With it Janu Homa124 is done (81).

    Then, after doing Dhara Homa,125 oblations should be made with the Mantras of the Devas, who are directed to be worshipped in the principal rite (82).

    Completing the principal Homa after performance of Svishti-krit Homa,126 expiatory Homa127 should be performed, and the rite thus completed (83).

    In the sacramental128 and consecratory129 ritual this is the method to be observed. In all auspicious ceremonies it should be followed for the complete success thereof (84).

    Now,O Mahamaya!130 I will speak of Garbhadhana131 and other rites. I will speak of them in their order, beginning with Ritusangskara.132 Do Thou listen (85).

    After performing his daily duties and purifying himself, (the priest) should worship the five deities–Brahma, Durga, Ganesha, the Grahas,133 and the Dikpalas134 (86).

    They should be worshipped in the jars135 on the East side of the square, and then the sixteen Matrikas136–namely, Gauri and others–should be worshipped in their order (87).

    The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper’s own tutelary Devata,137 and the family Devata138 (88).

    Mantra

    May the Mothers that cause the joy of the Devas come and bring all success to weddings, vratas,139 and yajnas.140 May they come upon their respective carriers,141 and in all the fulness of their power,142 in their benign aspect, and add to the glory of this festival (89-90).

    Having thus invoked the Mothers and worshipped them to the best of his powers, the priest should make five or seven marks with vermilion and sandal paste on the wall, at the height of his navel, and within the space of a pradesha143 (91).

    The wise one should then, whilst breathing the three Vijas–Kling, Hring, and Shring – pour an unbroken stream of ghee from each of the said marks, and there worship the Deva Vasu144 (92).

    The wise man, having thus made the Vasu-dhara145 according to the directions which I have given, and having made the square146 and placed the Fire thereupon, and consecrated the articles requisite for Homa, should then cook the excellent charu (93).

    Charu which is cooked in this (Ritu-sangskara) is called Prajapatya, and the name of this Fire is Vayu. After concluding Dhara Homa,147 the rite of Ritu-sangs-kara should be begun (94).

    Three oblations of charu should be offered with the

    Mantra

    Hring. salutation to Prajapati. Svaha.148
    The one oblation should be offered with the following (95):

    Mantra

    May Vishnu grant the power to conceive. May Tvashta give the form. May Prajapati sprinkle149 it, and may Dhata give the power to bear150 (96).

    This oblation should be made with either ghee or charu, or with ghee and charu, and should be offered meditating upon the Sun, Vishnu, and Prajapati (97).

    Mantra

    May Sinibali151 give support to thy womb, may Sarasvati152 give support to thy womb, may the two Ashvins,153 who wear garlands of lotuses, give support to thy womb154 (98).

    Meditating upon the Devis Sinibali and Sarasvati and the two Ashvins, excellent oblations should be offered with the above Mantra, followed by Svaha (99).

    Then oblation should be offered to the sanctified Fire, meditating upon Surya155 and Vishnu with the

    Mantra

    Kling, String, Hring, Shring, Hung, grant conception to her,156 who desires a son: Svaha (100).

    Then, in the name of Vishnu, oblations should be offered with the following:

    Mantra

    As this extended Earth157 ever carries a full womb, do thou likewise carry for ten months until delivery. Svaha (101).

    Meditating upon the Supreme Vishnu, let a little more ghee be thrown into the Fire with the following:

    Mantra

    Vishnu! do Thou in Thy excellent form put into this woman an excellent son: Svaha (102).

    And, uttering the following

    Mantra

    Kling, Hring, Kling, Hring, String, Hring, Kling, Hring,
    let the husband touch his wife’s head158 (103).

    Then the husband, surrounded by a few married women having sons,159 should place both hands on the head of his wife, and, after meditating on Vishnu, Durga, Vidhi160 and Surya,161 place three fruits on the cloth of her lap. Thereupon he should bring the ceremony to a close by making Svishti-krit oblations and expiatory rites162 (104-105).

    Or the wife and husband may be purified by worshipping Gauri and Shangkara in the evening, and by giving oblations to Sun (106).

    I have now spoken of Ritu-sangskara. Now listen to that relating to Garbhadhana (107).

    On the same night,163 or on some night having a date of an even number,164 after the ceremony, the husband should enter the room with his wife, and, meditating on Prajapati, should touch his wife and say:

    Mantra

    Hring, O Bed! be thou propitious for the begetting of a good offspring of us two (108-109).

    He should then with the wife get on the bed, and there sit with his face towards the East or the North. Then, looking at his wife, let him embrace her with his left arm, and, placing his right hand over her head, let him make japa of the Mantra on the different parts of her body (as follows) (110):

    Let him make japa over the head of the Kama Vija165 a hundred times; over her chin of the Vagbhava Vija166 a hundred times; over the throat of the Rama Vija167 twenty times; and the same Vija a hundred times over each of her two breasts (111).

    He should then recite the Maya Vija168 ten times over her heart, and twenty-five times over her navel. Next let him place his hand on her member,169 and recite jointly the Kama170 and Vagbhava Vijas171 a hundred and eight times, and let him similarly recite the same Vijas over his own member172 a hundred and eight times; and then, saying the Vija "Hring," let him part the lips of her member,173 and let him go into her with the object of begetting a child (112-113).

    The husband should, at the time of the spending of his seed, meditate on Brahma, and, discharging it below the navel into the Raktikanadi in the Chitkunda,174 he should at the same time recite the following (114, 115):

    Mantra

    As the Earth is pregnant of Fire, as the Heaven is pregnant of Indra, as the Points of the compass are pregnant of the Air they contain, so do thou also become pregnant175 (by this my seed) (116).

    If the wife then, or at a subsequent period, conceive, the householder, O Maheshvari! should perform in the third month after conception the Pungsavana rite (117).

    After the performance of his daily duties, the husband should worship the five Devas176 and the heavenly Mothers, Gauri and others,177 and should make the Vasu-dhara178 (118).

    The wise one should then perform Briddhi Shraddha,179 and, as aforementioned, the ceremonies up to Dhara-Homa,180 and then proceed to the Pungsavana rites (119).

    The charu prepared for Pungsavana181 is called "Prajapatya," and the fire is called Chandra182 (120).

    One grain of barley and two Masha183 beans should be put into curd made from cow’s milk, and this should be given to the wife to drink, and, whilst she is drinking it, she should be asked three times: "What is that thou art drinking,O gentle one?" (121).

    The wife should make answer: "Hring, I am drinking that which will cause me to bear a son." In this manner the wife should drink three mouthfuls of the curd (122).

    The wife should then be led by women whose husbands and children are living184 to the place of sacrifice, and the husband should there seat her on his left and proceed to perform Charu-Homa (123).

    Taking a little charu as aftermentioned,185 and uttering the Maya Vija186 and the Kurcha Vija,187 he should offer it as oblation, with the following:

    Mantra

    Do thou destroy, do thou destroy all these Bhutas,188 Pretas,189 Pishachas,190 and Vetalas,191 who are inimical to conception and destroyers of the child in the womb, and of the young. Do thou protect (the child in) the womb, do thou protect (the child in) the womb (124-125).

    Whilst reciting the above Mantra, meditate upon Fire, as Raksko-ghna,192 and on Rudra and Prajapati,193 and then offer twelve oblations (126).

    He should then offer five oblations with the

    Mantra

    Hring, Salutation to Chandra.194 Svaha.
    And then, touching his wife’s heart, breathe inwardly the Vijas Hring and Shring one hundred times (127).

    He should then perform Svishti-krit Homa195 and Prayash-chitta,196 and complete the ceremony. Panchamrita197 should be given in the fifth month of pregnancy (128).

    Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129).

    Breathing the Vijas Aing, Kling, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the husband, after mixing them together, should cause his wife to eat it198 (130).

    Then, in the sixth or eighth month, the Simantonnayana199 rite should be performed. It may, however, be performed any time before the child is born (131).

    The wise one should, after performing the rites as aforementioned, do Dhara-Homa,200 and sit with his wife on a seat, and offer three oblations to Vishnu, Surya, and Brahma, saying:

    Mantra

    To Vishnu Svaha, to the Effulgent One201 Svaha, to Brahma202 Svaha (132).

    Then, meditating on Chandra,203 let him offer seven oblations to Soma204 into Fire under his name of Shiva (133).

    Then, O Shiva! he should meditate upon the Ashwins, Vasava,205 Vishnu, Shiva, Durga, Prajapati206 and offer five oblations to each of them (134).

    The husband should after that take a gold comb, and comb back the hair on each side of the head and tie it up with the chignon207 (135).

    He should, whilst so combing the hair, meditate upon Shiva, Vishnu, and Brahma, and pronounce the Maya Vija208 (136)

    and the

    Mantra

    O Wife! thou auspicious and fortunate one, thou of auspicious vows! do thou in the tenth month, by the grace of Vishva-karma,209 be safely delivered of a good child. May thou live long and happy. This comb, may it give thee strength and prosperity!
    Saying this Mantra, the ceremony should be completed with Svishti-krit Homa210 and other rites (137-138).

    Immediately after the birth of the son the wise one should look upon his face and present him with a piece of gold, and then in another room perform Dhara Homa211 in the manner already described (139).

    He should then offer five oblations to Agni, Indra, Prajapati,212 the Vishva-devas,213 and Brahma (140).

    The father should thereafter mix equal quantities of honey and ghee in a bell-metal214 cup, and, breathing the Vagbhava Vija215 over it a hundred times, make the child swallow it (141).

    It should be put into the child’s mouth with the fourth finger of the right hand, with the following:

    Mantra

    Child, may thy life, vitality,216 strength, and intelligence ever increase (142).

    After performing this rite for the longevity of the child, the father should give him a secret name, by which at the time of the investiture with the sacred thread he should be called (143).

    The father should then finish the Jata-karma217 by the performance of the usual expiatory and other rites, and then the midwife should with firmness cut the umbilical cord (144).

    The period of uncleanliness218 commences only after the cord is cut; therefore all rites relating to the Devas and the Pitris219 should be performed before the cord is cut (145).

    If a daughter is born, all the acts as above indicated are to be performed, but the Mantras are not to be said. In the sixth or eighth month the boy should be given the name by which he is usually known (146).

    At the time of naming of the child the mother should, after bathing him and dressing him in two pieces of fine cloth, come to and place him by the side of her husband, with his face towards the East (147).

    The father should thereupon sprinkle the head of the child with water taken up upon blades of kusha grass and gold, saying at the time the following:

    Mantra

    May Jahnavi, Yamuna, Reva, the holy Sarasvati, Narmada, Varada, Kunti,220 the Oceans and Tanks, Lakes–all these bathe thee for the attainment of Dharmma, Kama, and Artha221 (149).

    O Waters! thou art the Pranava, and thou givest all happiness. Do thou therefore provide for us food in (this) world, and do thou also enable us to see the Supreme and Beautiful (Para-brahman).222 Water! thou art not different from the Pranava. Grant that we may enjoy in this world thy most beneficent essence. Your wishes arise of themselves spontaneously like those of mothers.223 Water! thou art the very form of Pranava. We go to enjoy to our fill that essence224 of thine by which thou satisfieth (this Universe). May thou bring us enjoyment therein (150-152)225.

    The wise one should sprinkle water over the child, with the three preceding Mantras, and then, as aforesaid, consecrate the fire and perform the rites leading up to Dhara Homa in the manner already described, and then should offer five oblations (153).

    He should make the oblation to Agni, then to Vasava,226 then to Prajapati,227 then to the Vishva-Devas,228 and then to Yahni under his name of Parthiva (154).

    Then, taking the son in his lap, the prudent father should speak into his right ear an auspicious name229–one that is short, and that can easily be pronounced (155).

    After whispering the name three times into the son’s ear, he should inform the Brahmanas who are present of it, and then conclude the ceremony with Svishtikrit Homa and the other concluding rites (156)230.

    For a daughter there is no Nishkramana, nor is Vriddhi Shraddha necessary. The wise man performs the naming, the giving of the first rice, and tonsure of a daughter without any Mantra (157).

    In the fourth or sixth month after birth the Nishkramana Sangskara ceremony of the son should be performed (158).

    After performing his daily duties, the father should, after bathing, worship Ganesha, and then bathe and adorn his son with clothes and jewels, and, placing him in front of himself, pronounce the following (159):

    Mantra

    Brahma, Vishnu, Shiva, Durga, Ganesha, Bhaskara,231 Indra, Vayu, Kuvera, Varuna, Agni, and Brihaspati,232 may They always be propitious to this child, and may They always protect him throughout his going forth from the house (160).

    Having said this, he should take the child in his arms, and, preceded by vocal and instrumental music, and surrounded by his rejoicing kinsmen, take the son out of the house (161).

    Going a little distance, he should show the Sun to the child, with the following (162):

    Mantra

    Ong, yonder is the Eye (of Heaven) who excels even Shukra233 in his effulgence, who is beneficent even to the Devas. May we see him a hundred years. May we live a hundred years234 (163).

    Having shown the Sun to his child, the father should return to his own house, and, after making offering235 to the Sun, feast his kinsmen (164).

    O Shiva! in the sixth or eighth month either the father’s brother or the father himself should give the first rice to the child236 (165).

    After worshipping the Devas and purifying fire as aforementioned, and duly performing the ceremonies leading to Dhara Homa, the father should make five oblations to Fire, under his name of Shuchi, to each of the following Devas: He should make the oblations first to Agni, next to Vasava, after him to Prajapati,237 then to the Vishva-devas, and then the fifth ahuti to Brahma (166-168).

    He should then meditate upon the Devi Annada,238 and, after giving Her five oblations in Fire, place the son, adorned with clothes and jewels, in his lap, and give him payasa,239 either in the same or in another room (169).

    The payasa should be put into the child’s mouth five times, uttering the Mantras for making oblations to the five vital airs240; and after that a little rice and curry should be put into the child’s mouth (170).

    The ceremony should be brought to a close by the blowing of conches and horns241 and other music, and by performing the concluding expiatory rite.242
    I have done speaking of the rice-eating ceremony. I shall now speak of the tonsure ceremony.243 Do Thou listen (171).

    In the third or fifth year, according to the custom in the family, the tonsure of the boy should be performed for the success of the sacramental rites244 of the boy (172).

    The wise father should, after concluding the preliminary rites leading up to Dhara Homa, place on the north side of the Fire, called Satya, a mud platter filled with cow-dung, tila-seeds, and wheat, also a little lukewarm water and a keen-edged razor (173-174).

    The father should place the son on his mother’s lap, the mother sitting on her husband’s left, and, after breathing the Varuna Vija245 ten times over the water, rub the hair of the boy’s head with lukewarm water. He should then tie the hair with two blades of kusha grass into a knot, uttering meanwhile the Maya Vija246 (175-176).

    Then, saying the Maya and Lakshmi Vijas247 three times, he should cut off the knot with the steel razor and place it in the hands of the child’s mother (177).

    The boy’s mother should then take it with both hands and place it in the platter containing the cow-dung, and the father should then say to the barber: "Barber, do thou at thine ease proceed with the shaving of the boy’s hair, Svaha." Then, looking at the barber, he should make three oblations to Prajapati, into Vahni,248 under his name of Satya249 (178-179).

    After the boy has been shaved by the barber he should be bathed and adorned with clothes and jewels, and placed near the fire on the left of his mother, and the father should, after performance of Svishti-krit Homa and the expiatory rites,250 offer the complete oblation251 (180-181).

    Then, uttering the following:

    Mantra

    Hring, O Child! may the omnipresent Creator of the Universe grant thee well-being,
    he should pierce the ears of the boy with gold or silver needles (182).

    He should then sprinkle the child with water, uttering the

    Mantra

    O Water! thou art, etc. (aforementioned)252;
    and, after performing Shanti Karma253 and other rites, and making presents,254 bring the ceremony to a close (183).

    The sacramental rites from Garbhadhana to Chudakarana are common to all castes. But for Shudras and Samanyas255 they must be performed without Mantras (184).

    In the case of the birth of a daughter all castes are to perform the rites without Mantras. In the case of a daughter there is no Nishkramana (185).

    I will now speak of the Sacred Thread Ceremony256 of the twice-born classes, by which the twice-born become qualified for performing rites relating to the Devas and Pitris (186).

    In the eighth year from conception, or the eighth year after birth, the boy should be invested with the sacred thread. After the sixteenth year the son should not be invested, and one so invested is disqualified for all rites (187).

    The learned man should, after finishing his daily duties, worship the five Devas, as also the Matrikas, Gauri, and others, and make the Vasudhara257 (188).

    He should thereafter perform Briddhi Shraddha258 for the satisfaction of the Devas and Pitris,259 and perform the rites, ending with Dhara Homa,260 as directed in the performance of Kushandika261 (189).

    The boy should be given a little to eat; then his head, with the exception of the crown lock, should be shaved, and after that he should be well bathed and decked with jewels and silken clothes (190).

    The boy should then be taken to the Chhaya-mandapa,262 near Fire, under his name of Samudbhava, and there made to sit on a clean seat to the left (of his father or Guru) (191).

    The Guru should say: "My son, dost thou adopt Brahma-charyya?"263 The disciple should say respectfully: "I do adopt it" (192).

    The Preceptor should then with a cheerful mind give two pieces of Kashaya cloth for the long life and strength of mind of the gentle boy (193).

    Then when the boy has put on the Kashaya264 cloth, he should, without speaking, give him a knotted girdle265 made of three strings of munja or kusha grass (194).

    On that the boy should say, "Hring, may this auspicious girdle prove propitious"; and, saying this, and putting it round his waist, let him sit in silence before the Guru (195).

    Mantra

    This sacrificial thread is very sacred; Brihaspati of old wore it. Do thou wear this excellent white sacrificial thread which contributes to prolong life. May it be for thee strength and courage (196).

    With this Mantra the boy should be given a sacrificial thread made of the skin of the black buck,266 as also a staff267 made of bamboo, or a branch of Khadira, Palasha, or Kshira trees (197).

    When the boy has put the sacred thread round his neck and holds the staff in his hand, the Guru should three times recite the

    Mantra

    "O Water! thou art," etc. (aforementioned),268
    preceded and followed by Hring, and should sprinkle the boy with water taken with kusha grass, and fill the joined palms of the latter with water (198).

    After the boy has offered the water to Suryya, the Guru should show the boy the Sun, and recite the

    Mantra

    "Yonder is the Sun," etc. (aforementioned)269 (199).

    After the boy has viewed the Sun, the Guru should address him as follows: "My Son! place thy mind on my observances. I bestow upon thee my disposition.270 Do thou follow the observances with an undivided mind. May my word contribute to thy well-being" (200).

    After saying this, the Guru, touching the boy’s heart, should ask, "My Son! what is thy name?" and the boy should make reply: " . . . Sharmma,271 I bow to thee" (201).

    And to the question of the Guru, "Whose Brahma-chari272 art thou?" the disciple will reverently answer: "I am thy Brahma-chari" (202).

    The Guru should thereupon say: "Thou art the Brahma-chari of Indra, and Fire is thy Guru."273 Saying this, the good Guru should consign him to the protection of the Devas (203).

    "My Son! I give thee to Prajapati, to Savitri, to Varuna, to Prithivi, to the Vishva-devas,274 and to all the Devas. May they all ever protect thee" (204).

    The boy should thereafter go round the sacrificial fire and the preceptor, keeping both upon his right, and then resume his own seat (205).

    The Guru, O Beloved! should then, with his disciple touching him, offer five oblations to Five Devas (206)

    –namely, Prajapati,275 Shukra,276 Vishnu, Brahma, and Shiva (207).

    When the oblations are offered into Fire, under his name of Samud-bhava, the names of each of the Devas should be pronounced in the dative, preceded by Hring and followed by Svaha. Where there is no Mantra mentioned, this method is to be followed in all cases (208).

    After this, oblation should be offered to Durga, Mahalakshmi, Sundari, Bhuvaneshvari, Indra, and the other nine regents of the quarters,277 and Bhaskara278 and the eight planets (209).

    The name of each of these should be mentioned whilst the offering of oblations is made. The wise Guru should then cover the boy with cloth, and ask him, who is desirous of attaining Brahma-charyya: "What is the ashrama279 thou desirest, my son! and what is thy heart’s desire?" (210).

    The disciple should thereupon hold the feet of the Preceptor, and, with a reverent mind, say: "First instruct me in Divine Knowledge,280 and then in that of the householder" (211).

    O Shiva! when the disciple in this manner has thus beseeched his Guru, the latter should three times whisper into his disciple’s right ear the Pranava,281 which contains all the Mantras in itself, and should also utter the three Vyahritis,282 as also the Savitri283 (212).

    Sadashiva is its Rishi, the verse is Trishtup,284 the presiding Deva is Savitri, and its object is the attainment of final liberation (213).

    The Gayatri Mantra is:

    Mantra

    Ong, let us contemplate the wonderful Spirit of the Divine Creator. May He direct our understanding,285 Ong.
    The Guru should then explain the meaning of the Gayatri (214-215).

    By the Tara,286 which contains the letters–i.e., A, U, and M–the Paresh287 is meant. He Who is the Protector, Destroyer, and Creator. He is the Deva288 Who is above Prakriti289 (106).

    This Deva is the Spirit of the three worlds,290 containing in Himself the three qualities.291 By the three Vyahritis,292 therefore, the all-pervading Brahman293 is expressed (217).

    He Who is expressed by the Pranava294 and the Vyahritis is also known by the Savitri295. Let us meditate upon the sublime,296 all-pervading eternal Truth, the great immanent and lustrous energy, adored by the self-controlled; Savita,297 effulgent and omnipresent One, Whose manifested form the world298 is, the Creator.299 May Bharga,300 Who witnesseth all, and is the Lord of all,301 direct and engage our mind, intelligence, and senses towards those acts, which lead to the attainment of Dharmma, Artha, Kama, and Moksha302 (218-220).

    O Devi! the excellent Guru, having thus instructed the disciple, and explained to him the Divine Wisdom,303 should direct him in the duties of a householder (221).

    "My Son! do thou now discard the garments of a Brahma-chari,304 and honour the Devas and Pitris305 according to the way revealed by Shambhu"306 (222).

    Thy body is sanctified by the instructions thou hast received in Divine Wisdom. Do thou, now that thou hast reached the stage of a householder, engage thyself in thy duties appropriate to that mode of life307 (223).

    Put on two sacred threads,308 two good pieces of cloth, jewels, shoes, umbrella, fragrant garland, and paste (224).

    The disciple should then take off his Kashaya cloth and his sacred thread of black-buck skin and his girdle, and give them and his staff, begging-bowl, and also what has been received by him in the shape of customary309 alms, to his Guru.
    He should then put on two sacred threads and two fine cloths,310 and wear a garland of fragrant fiowers, and perfume himself, and thereafter sit in silence near the Guru, who should address him as follows (225-227):

    "Conquer the senses, be truthful and devoted to the acquisition of Divine Knowledge and the study of the Vedas, and discharge the duties of a householder according to the rules prescribed in the Dharmma Shastras"311 (228).

    Having thus instructed the disciple, the Guru should make him offer three oblations into Fire in the name of Samudbhava with the

    Mantra

    Hring, Earth, Firmament, and Heaven, Ong.312
    He should then himself perform Svishti-krit Homa,313 and then, O Gentle One! he should bring the investiture ceremony to a close by offering the complete oblation314 (229-230).

    Beloved! all ceremonies, from the Jivaseka315 to Upana-yana316 ceremonies, are performed by the father alone. The ceremony relating to marriage may be performed either by the father or by the bridegroom himself (231).

    The pious man should on the day of marriage perform his ablutions and finish his daily duties, and should then worship the five Devas and the Divine Mothers, Gauri and others, and making the Vasu-dhara317 do Briddhi Shraddha318 (232).

    At night the betrothed bridegroom, preceded by vocal and musical instrumental music, should be brought to the chhaya-mandapa319 and seated on an excellent seat (233).

    The bridegroom should sit320 facing the East,321 and the giver of the bride should face the west, and the latter, after rinsing his mouth, should, with the assisting Brahmanas, say the words "Svasti" and "Riddhi"322 (234).

    The giver of the bride should ask after the bridegroom’s welfare, and ask also his permission to honour him, and upon receiving his answer should honour him by the offer of water for his feet and the like323 (235),

    and saying, "I give this to you,"324 let him give the bridegroom the gifts. The water325 should be given at the feet and the oblation326 at the head (236).

    Articles for the rinsing of the mouth should be offered at the mouth, and then scents, garlands, two pieces of good cloth, beautiful ornaments and gems, and a sacred thread should be given to the bridegroom (237),

    The giver should make madhu-parka by mixing together curd, ghee, and honey in a bell-metal cup, and place it in the hand of the bridegroom with the words, "I give you" (238).

    The bridegroom, after taking it, should place the cup in his left hand, and, dipping the thumb and ring fingers of his right hand into the madhu-parka, should smell it five times, reciting meanwhile the Pranahuti Mantra,327 and then place the cup on his north. Having offered the madhu-parka, the bridegroom should be made to rinse his mouth (239-240).

    The giver of the daughter should then, holding durva and akshata,328 touch the right knee of the bridegroom with his hand, and then, first meditating on Vishnu and saying "Tat Sat,"329 he should mention the name of the month, the paksha,330 and tithi,331 and then the names332 of the gotra and pravara333 of the bridegroom and his ancestors one by one, from the great-grandfather, beginning with the last, and ending with the father.334 The bridegroom’s name should be in the objective, and the names of the others in the possessive case. Then follow the bride’s name and the names of her ancestors, their gotras, etc.; and he should then say: "I honour thee with the object of giving her to thee in Brahma marriage" (241-244).335

    The bridegroom should then say: "I am honoured." The giver upon this should say, "Perform the ordained marriage rites," and the bridegroom should then say: "I do it to the best of my knowledge" (245).

    The bride, adorned with beautiful clothes and jewels, and covered with another piece of cloth, should then be brought and placed in front of the bridegroom (246).

    The giver of the bride should once again show his respect to the bridegroom by the present of clothes and ornaments, and join the right hand of the bridegroom with that of the bride (247).

    He should place in their joined hands five gems or a fruit and a pan-leaf, and, having saluted the bride, should consign her to his hands (248).

    At the time of consigning the bride the giver should, as before, mention his name twice in the nominative case, and should state his wish,336 and should also mention the names of the three ancestors of the bridegroom, with their gotras, all in the possessive case, as before.
    He should then mention the name of the bridegroom in the dative singular, and then the names of the three ancestors of the bride, with their gotras, etc., in the possessive case. At the time of mentioning the bride’s name in the objective singular he should say after that, "The honoured, adorned, clothed, and Prajapati-devataka,"337 and saying, "to thee I give," he should give away the bride. The bridegroom should, saying "Svasti,"338 agree to take her as his wife (249-251).

    Let the giver then say, "In Dharmma,339 in Artha,340 in Kama,341 thou should be with thy wife;" and the bridegroom should reply, saying, "So I shall," and then recite the praise of Kama342 (252).

    Mantra

    It is Kama who gives and Kama who accepts. It is Kama who has taken the Kamini343 for the satisfaction of Kama. Prompted by Kama, I take thee. May both our kamas344 be fulfilled345 (253).

    The giver should then, addressing the son-in-law and the daughter, say: "May, by the grace of Prajapati, the desires of you both be accomplished. May you two fare well. Do you two together perform the religious observances"346 (254).

    Then both the bride and bridegroom, to the accompaniment of music and blowing of conch-shells, should be covered with the cloth, so that they may have their first auspicious glance at one another (255).

    Then gold and jewels, according to the giver’s means, should be offered to the son-in-law as presents. The giver should then think to himself that the ceremony has been faultlessly done347 (256).

    The bridegroom either, on the same night or the day following, should establish fire, according to the rules of Kushandika348 (257).

    The fire that is made in this Kushandika is called Yojaka,349 and the charu350 which is cooked is called Prajapatya.351 After performing Dhara Homa352 in the fire, the bridegroom should offer five oblations (258).

    The oblation should, after meditation upon Shiva, Durga, Brahma, Vishnu, and the Carrier of Thunder,353 be made to them one after the other singly in the sanctified fire (259).

    Taking both his wife’s hands, the husband should say: "I take thy hands, O fortunate one!354 Do thou be devoted to the Guru and the Devatas, and duly perform thy household duties according to the religious precepts" (260).

    The wife should then, with ghee given by the husband, and fried paddy355 given by her brother, make four oblations in the name of Prajapati (261).

    The husband should then rise from his seat with his wife and go round the Fire with her and offer oblations to Durga and Shiva, Rama and Vishnu, Brahmi and Brahma, three times to each couple (262).

    Then, without reciting any Mantra, the bride should step on a stone,356 and, standing thereon, the bride should take seven steps. If the Kushamdika357 ceremony is performed at night, the bride and bridegroom, surrounded by the ladies present, should gaze upon the stars Dhruva and Arundhati358 (263).

    Returning to their seats and seated thereon, the bridegroom should bring the ceremony to a close by performing Svishti-krit Homa and offering complete oblations359 (264).

    The Brahma marriage, according to kula-dharmma, in order to be faultless, should take place with a girl of the same caste as the husband, but she should not be of the same gotra,360 nor should she be a sapinda361 (265).

    The wife married according to Brahma rites is the mistress of the house, and without her permission another wife should not be married according to those rites (266).

    O Kuleshvari! if the children of the Brahma wife are living or any of her descendants be living, then the children of the Shaiva362 wife shall not inherit (267).

    O Parameshvari! the Shaiva wife and her children are entitled to food and clothing from the heir of her Shaiva husband in proportion to the property of the latter (268).

    Shaiva marriage363 celebrated in the Chakra364 is of two kinds. One kind is terminated with the Chakra and the other is lifelong (269).

    At the time of the formation of the Chakra the Vira,365 surrounded by his friends, relatives, and fellow-worshippers, should, with a well-controlled mind, by mutual consent, perform the marriage ceremony (270).

    He should first of all submit their wishes, saying to the Bhairavis and Viras366 there assembled, "Approve our marriage according to Shaiva form" (271).

    The Vira should, after obtaining their permission, bow to the Supreme Kalika, repeating the Mantra of seven letters (Kalika Mantra)367 one hundred and eight times (272).

    O Shiva! he should then say to the woman: "Dost thou love me as thy husband with a guileless heart?" (273).

    O Queen of the Devas! the Kaula woman should then honour her beloved with scents, flowers, and coloured rice,368 and with a faithful heart place her own hands on his (274).

    The Lord of the Chakra should then sprinkle them with the following Mantra, and the Kaulas, seated in the Chakra, should approve and say: "It is well"369 (275)

    Mantra

    May Raja-rajeshvari, Kali, Tarini, Bhuvaneshvari, Bagala, Kamala, Nitya, Bhairavi,370 ever protect thee both (276).

    The Lord of the Chakra should sprinkle them twelve times with wine or water of oblation,371 reciting the above Mantra. The two should then bow to him, and he should upon that let them hear the Vijas of Vagbhava and Rama372 (277).

    O Kuleshvari! the Kulina husband and wife, who are married according to the injunctions of Shambhu, should very carefully carry out whatever they have promised (278).

    There is no restriction of caste or age in Shaiva marriage. By the command of Shambhu, any woman who is not a Sapinda,373 and has not already a husband, may be married374 (279).

    The wife married for the purposes of Chakra in the Shaiva form should, in the case of the Vira who desires offspring, be released on the dissolution of the Chakra only after the appearance of her menses (280).375

    The offspring of the Shaiva marriage is of the same caste as the mother if it be an Anuloma marriage, and a Samanya if the marriage is Viloma376 (281).

    These mixed castes should, at the time of their fathers’ shraddha and other ceremonies, give presents of edibles to, and feast the Kaulas377 only (282).

    Eating and sexual union, O Devi! are desired by, and natural to, men, and their use is regulated for their benefit in the ordinances of Shiva378 (283).

    Therefore, O Mahe-shani! he who follows the ordinances of Shiva undoubtedly acquires Dharmma, Artha, Kama, and Moksha379 (284).

    End of the Ninth Joyful Message, entitled "The Ten Kinds of Purificatory Rites (Sangskara)."

    Footnotes

    1. Su-vrate—i.e., Thou all of Whose Vratas are good.

    2. Varna.

    3. Ashrama.

    4. Samskara or Sacraments. See "Shakti and Shakta".

    5. The manes of deified ancestors.

    6. Brahmanas is, in ordinary language, the equivalent. Strictly Vipra is one who has learnt the Vedas and Brahmana is he who knows
    the Brahman.

    7. Samskara (described in this Chapter).

    8. Samskara (described in this Chapter).

    9. Jiva-seka, or Garbhadhana.

    10. These are Pungsavana and Simantonnayana.

    11. Jata-karma.

    12. Nama-karana.

    13. Niskramana.

    14. Anna-prashana or Annashana.

    15. Cuda-karana.

    16. Upanayana.

    17. Udvaha.

    18. Samanya, or Vama-samkara (Bharati).

    19. Vararoha—also a high-bom woman.

    20. Nitya.

    21. Naimittika.

    22. Kamya, rites performed with a specific object (Kama). That is to give something particularly desired.

    23. Siva.

    24. See "Introduction to Tantra Sastra", p 36.

    25. Ongkara (see ibid.).

    26. Hring.

    27. See "Principles of Tantra".

    28. See "Principles of Tantra".

    29. See "Principles of Tantra".

    30. See "Principles of Tantra".

    31. Prayoga, or application.

    32. From Kusha+kandika. The rite by which the Fire is purified for all the different kinds of Homa.

    33. So that the ground be smooth for the making of the sthandila.

    34. Sthandila is a Vedi or low altar square in shape.

    35. Hung.

    36. Rang.

    37. Aing.

    38. The share of the Rakshasas (Demonic beings) should be put away on the South of the Sthandila (Bharati).

    39. Hrim Kravyadebhyo Namah : Svaha.

    40. That is, Hrim Bhuh Bhuvah Svah: Hrim to the terrestrial, atmospheric, and celestial worlds. As the Vaidika-Sadhaka says, “Om Bhuh Bhuvah Svah,” the Tantrika here substitutes for Om the Bija of Mahamaya, or Hrim, and contemplates Her as the manifested Active Brahman pervading the three worlds which are Its revealed form.

    41. Dhananjaya.

    42. The Saf-karma-dtpika says that, in Purnahuti, Fire is called Mrida; in Shanti-kriya, Vara-da, in Pushti-kriya, Bala-da, min Abhichara, Krodha, in Vashi-karana, Kama-da, in Vara-dana, Chudaka; in Laksha-homa, Vahni; in Koti-homa, Hutashana.

    43. The Sakti is the name of the weapon of Agni, as Pasha is that
    of Varuna.

    44. Havya-Vahana, or Havya-vaha—Fire. Carries the oblation to the Devas.

    45. Hrim ehi ehi saryamara-havya-vaha munibhih sva-ganaih saha adhvaram raksha raksha; Namah; Svaha.

    46. Vahne ayang te yonih.

    47. Sapta-jihva=seven-tongued - a name of Fire.

    48. "The Black One," which brings about the end at the destined time (Markandeya Purana, chap. xcix, Hymn to Agni).

    49. "The Dreadful One." The cause of the great Dissolution of the world (ibid.).

    50. "Swift as thought," because of its quality of lightness (ibid.).

    51. "The Ruddy One" (very red), which accomplishes the desires of created things (ibid.).

    52. "Who is of a smoky colour," which destroys sickness amongst breathing things (ibid.).

    53. "Having sparks of Fire." It is altogether shapeless. The flame which grants prosperity (ibid.).

    54. "That which makes manifest the Universe, bestows blessings on all breathing things" (ibid.). The Purana reads Vishva or Vishva-srij.

    55. A Brahmana who is the Brahma or chief priest at the ceremony.

    56. Nirastah Paravasuh. Paravasu is the Hota or Sacrificial priest of the Asuras. His presence is an obstruction. See Shatapatha Br., 1.5.1-23. The Bhashya-kara Guna-vishnu says that this is the place near the sacrificial Fire where preside the Rakshasas, enemies of the sacrificial rite.

    57. The Priests, or Ritviks, were in Vedic times divided into four classes-Adhvaryu, Hota, Udgata, and Brahma. The first and second performed the rites, the third sang the hymns, and the fourth (who was a Master of the Shastras) superintended and rectified any errors, and averted any ill-effects. He was known as Brahma.

    58. Guru of the Devas said in praise of Brahma.

    59. Karmasakshin. This is a request to the Brahma to see that the ritual be correctly performed.

    60. Karmasakshin. This is a request to the Brahma to see that the ritual be correctly performed.

    61. Or Brahmana. The Darbha or Kusha grass is used for making images on other occasions also thus if a man is lost and not heard of for 12 years his nearest kinsmen make an image of him with this grass and then cremate it when he is taken to be dead for all purposes.

    62. Padya - the first offering to the guest, water to wash his feet, arghya, etc.

    63. Ishana.

    64. Prokshani-patra.

    65. Ajya-sthali.

    66. Samidh, or samit-wood.

    67. Sruk.

    68. Sruva.

    69. That is, without winking or moving the eyelids. Divya-drishti=Celestial gaze, for the Deva’s eyes are steadfast in regard, and winkless.

    70. Hring Vishnave Svaha.

    71. South-East.

    72. North-West.

    73. Purandara-a name of Indra.

    74. South-West.

    75. North-East.

    76. Fire.

    77. Moon. As to Agni and Soma who share the same Havih see note 8, next page. Narayana in his Comm. on Hangsa Up. says Agni=Ham=Puman and Soma=Sah=Prakriti.

    78. Hrim Agnaye Namah.

    79. Hrim Somaya Namah.

    80. Hrim Agni-shomabhyam Namah. These are two Vedik divinities who jointly eat one oblation. Shruti says: “Agnisomiyam pasum-alabheta”.

    81. That is, offering of Ahuti.

    82. Su-isat-krit=good-sacrifice-making, or that which makes the sacrifice good or faultless. This Homa is done to make the sacrifice Samichina, that is tree irom defect. The following is an example of the Mantra: Hrim Visnave Svaha: havir idam Visnave (Hrim to Visnu Svaha: this offering is to Visnu). The principal rite is called Prakrta-karma.

    83. Prayascitta-Homa is an expiatory oblation.

    84. Vyahriti—Bhuh, Bhuvah, and Svah (see p. 174, note 4).

    85. That is, with the Sruv and Sruk (Bharati).

    86. Literally, remembering.

    87. Pavana.

    88. Svishti-krit.

    89. Salutation is made to the terrestrial, atmospheric, and celestial planes.

    90. This is to all three planes.

    91. Purnahuti. The last offering (ahuti) which completes the sacrifice (Yagna).

    92. Abhisheka-primarily means bathing, then sprinkling and initiating: here initiatory ceremonies.

    93. Purnahuti.

    94. After having uttered Maya Bija, say: "Yajna-pate! may my yajna be complete, may the Devatas be pleased, may they grant adequate fruits!" The Mantra ends with the Shakti of Vahni (Svaha).

    95. Matiman: by this the Yajna-sadhaka is meant (Bharati), the same meaning is given for learned one (Vidvan) in next verse.

    96. Santi-karma is that which is done at the end of the rite the sprinkling of the assembly, the Mantras, the saying of “peace,” “peace,” “peace” (Shanti), etc. He who recites the Shanti Mantra does so for the benefit of the persons present, over whose heads he sprinkles the water (asperges).

    97. Vishnu.

    98. This last portion is Vedic, and the first line of the Mantra cited in full in verse 150: Apo hi shtha mayobhuva sta na urje dadhatana.

    99. Ishana.

    100. Fire.

    101. Buddhi=Shastradi-tattva-jnana-capacity to understand the essence of the Shastras (Bharati).

    102. Vidya-Atma-jnana, Self-knowledge.

    103. Medha=Dharanavati dhi—retentiveness of the mind.

    104. Prajna=Sarasara-viveka-naipunya - the power of discriminating the essential, spiritual wisdom.

    105. Tejas—vigour.

    106. Viti-hotra - a name of Fire. The Eater of oblatiom. or the Carrier of oblation.

    107. Lord of Sacrifice - i.e., Vishnu. Do thou reach the place of Visnu.

    108. The fire is moved by pouring curd on the North of the fire thus extinguishing the Fire on the North when there is fire on the South.

    109. Dakshina.

    110. That is, the Brahmana who looked after the ritual.

    111. Tilaka.

    112. Hrim Klim Sarva-santi-karo bhava This is addressed to the Tilaka.

    113. To be recited when placing the flower on the head (vide next verse).

    114. Dakshina, given to the officiating priest.

    115. That is, of the Homa and of the object (Prakrita-karma) for which
    the preliminary Kushandika is done.

    116. Charu (see post). Charu=Devatartham paramannam (Bharati).

    117. Hariharananda-Bharati says that this refers to Ritu-samskara and other purificatory rites. Charu is made with milk and rice.

    118. Pavitra, or the pure thing. Kusha is so called because Garuda placed the celestial nectar (Amrita) on blades of Kusha grass.

    119. Pradesha is the distance between the top of the thumb and the fourth finger outstretched.

    120. Sthandila.

    121. Tvajushtam.

    122. The meaning of this Mantra is: I take this handful of rice in the name of (the Deva); I put it in a pot in the name of (the same Deva), etc. After the name of the Devata in dative say it is for him or his pleasure and then say the rest.

    123. Su-vrate. This word is by some translated "Virtuous".

    124. The Homa is so called because it is performed with the right knee (Janu) touching the ground.

    125. The ghee is poured from one corner of the Sthandila (the altar on which Homa is done) to the next but one - thus, from N.E. to S.W., from N.W. to S.E., from S.W. to N.E., and from S.E. to N.W.

    126. See p. 199, verse 45.

    127. Prayascittatmaka-that is, the Vyahriti Homa, which, according to this Tantra, is the equivalent of Prayashchitta.

    128. Samskara.

    129. Pratishtha.

    130. The Devi as the Great Maya.

    131. See next note.

    132. The rite (purification of the menses) precedes the Garbhadhana or Puberty rite, which takes place on the fifth day after their appear, ance. Garbhadhana is, literally, the placing of the seed in the womb, which is preceded by the rite of that name.

    133. The nine Planets. As to the Tattva of these see Tantraraja (Tantrik Text, Vol 12) Chs. 35 and 36.

    134. See p. 178, note 2. According to the Dharma-Samgraha ("Anecdota Oxoniensia," Vol. i, part v, verses 8, 9)—a collection of Buddhist technical terms—there are four, eight, ten, or fourteen Dikpalas, or Loka-palas, or Regents of the Quarters.

    135. That is, five jars placed there for these Devas (Bharati).

    136. Some read us Pushti and Dhriti for Shanti and Kshama.

    137. Atma-devata.

    138. Kula-devata.

    139. Devotions.

    140. Sacrifices.

    141. The Vahana, or vehicle, of the Deva, as Garuda of Visnu, etc.

    142. Yana-shakti-samarudha. This compound word may also mean "seated on their respective vehicles and attended by their respective Saktis".

    143. See p. 170, note 2.

    144. There are eight Vasus. Cedi-raja, or Indra, is here referred to (see Bhakta, 399).

    145. That is, the mark like the lower half of an ellipse, within which the five or seven marks are placed across it in a straight line, and from which the ghee is poured (see verse 92).

    146. Sthandila.

    147. See p. 270, note 8.

    148. Hring Praja-pataye Svaha.

    149. i.e., with my seed.

    150. Visnur yoning kalpayatu, Tvashta rupani pingshatu,
    Asinchatu Prajapatir Dhata garbham dadhatu te.
    “May Visnu make the Yoni capable of offspring, may Tvasta give the Visible shapes, may Prajapati sprinkle, may Dhata support thy uterus.” This Mantra is in Brihadaranyaka Upanishad, Adhyaya VI, Brahmana IV, verse 21, and the Mantra in verse 98 follows this—the two, in fact, make one Mantra. Garbhadhana is ordinarily performed by the husband after Ritusnana. The Bhavadeva Paddhati gives the meaning of the first Mantra as follows: O wife! may Vasudeva make thy Yoni capable of bearing (Prasava-samarthamng karotu), may Tvashta make the forms (Rupani) manifest (Pingshatu=Prakashayatu). May Prajapati sprinkle into the Yoni as much seed as will lead to conception. May Dhata (Aditya) hold (Dadhatu =dharayatu) thy womb (Garbham).

    151. The Vedic Devata of conception. Garbham dhehi, i.e., hold the womb. Sinibali is the Tithi preceding Amavasya (new moon day) or the digit of the moon seen on the Chaturdashi day as it enters the new moon period.

    152. Brahmi, Shakti of Brahma.

    153. Celestial Physicians.

    154. In the Brihadaranyaka-Upanisad, from which these Mantras are taken, they are said by the husband desirous of offspring when he places mouth on hers. The Bhavadeva-Paddati gives the meaning as follows: Oh Sinibali! hold the womb of this wife of mine (that is remove her barrenness) Oh Sarasvati! hold the womb. O wife! may the two lotus-garlanded Devas, the Ashvins, impregnate thee.

    155. The Sun.

    156. Here the name of the wife is given in the dative case.

    157. Prthivi. She is the mother of all and always giving forth Her offspring. Be like Her.

    158. Literally, let him, after reciting Maya-Bija, preceded and followed by Kama, and Badhu preceded and followed by Maya, and then Kama and Maya, touch her head.

    159. Pati-putra-vati—a woman whose husband and children are living.

    160. Brahma.

    161. The Sun.

    162. To remedy mistake or error during the ceremony.

    163. The night of the day the Ritu-samskara has been done.

    164. Yugma—that is, a “coupled night,” or a night on a date with an
    even number, such as the second or fourth of a month, as distinguished from uneven dates, such as the first or third. It is believed that union on an even date is productive of a son, and on an uneven date of a daughter. Here the even number is as counted from the day of the Ritu-samskara, the second, fourth, or sixth day, and so on, counted from that day.

    165. Klim.

    166. Aim.

    167. Shrim.

    168. Hrim.

    169. Yoni.

    170. Klim.

    171. Aim.

    172. Linga.

    173. Vikashya mayaya yonim.

    174. The Chitkunda is described to be that part of
    the uterus "which is below the navel". (Bharati.) The Vaidjaka-ratna-mala speaks of the Raktika-nadi as the one which is of the colour of blood.

    175. Yathagnina sagarbha bhur, dyaur, yatha Vajra-dhanna,
    Vayuna dig garbha-vati, tatha garbha-vati bhava.

    176. Brahma, and the others (H. Bharati), that is Vishnu, Rudra, Ishana, Sadashiva.

    177. The Matrikas: see p. 271.

    178. Vide ante, p. 272, note 9.

    179. Performed on all auspicious occasions, the same as Abhyudayika.

    180. See p. 270, note 28.

    181. See p 256, note 9.

    182. Moon.

    183. A kind of dhal.

    184. A woman none of whose children have died is Jivatsuta. A b;essing to a woman's Jivat-vatsa bhava - may you never lose a child; a Mritavatsa or woman who has lost a child cannot join in the rite.

    185. i.e., in a sacrificial spoon (Bharati).

    186. Hrim.

    187. Hum.

    188. "Those who have been," the departed ghosts.

    189. "Those who have gone before," technically applied to those disembodied souls whose obsequial rites have not been performed.

    190. Filthy and malignant spirits.

    191. Spirits occupying the corpses of the dead.

    192. Destroyer of Rakshasas.

    193. Brahma.

    194. The Moon—a name of Fire.

    195. See p. 264, n. 5.

    196. See p. 264, n. 6. That is, by Vyahriti Homa.

    197. Five nectars, described in the next Shloka.

    198. In the fifth month.

    199. See p. 256, note 9.

    200. See p. 270, verse 8.

    201. Bhasvat, or the Sun.

    202. Dhatri.

    203. Moon.

    204. Moon.

    205. Indra.

    206. Brahma.

    207. In the old days the women used to dress the hair so as to divide it and let it hang on each side. The hair on each side was called Curna-kuntala. The portion tied up at the back was called Baddhakesha. During pregnancy the side hair used to be tied up with the Baddhakesha (ed. Bhakta, p. 411).

    208. Hrim.

    209. The divine Architect, son of Brahma.

    210. See p. 264, n. 5.

    211. See p. 264, n. 6.

    212. Prajapati is usually an epithet of Brahma. It is also an epithet of Visva-karma, the divine Architect, also of Visnu. Here Prajapati is used for Visnu.

    213. Vishva-devas. According to the Mahabharata, they are the following: (1) Vasu, (2) Satya, (3) Kratu, (4) Daksha, (5) Kala, (6) Kama, (7) Dhriti, (8) Kuru, (9) Puru-ravas, and (10) Madrava. The Smrti says in Ishti-shraddha, Kratu and Daksha, in Nandi-mukha, Satya and Vasu, in Naimittika, Kala and Kama, in Kamaja, Dhuri and Lochana, and in Parvana, Puru-ravas and Madrava are mentioned. From the above it will be seen that Dhuri and Lochana of the Smriti do not occur in the first list, which mentions Dhriti and Kuru. Some say they are twelve, thus avoiding the difficulty. The Amarakosha says that the Vishva-devas are a class of Gana-devatas, and the Shabda-Kalpa-Druma under this head quotes Jata-dhara, who gives the Adityas (12 in number), the Vishva-devas (10), the Vasu (8), the Tushitas (36), the Bhasvaras (64), the Vayus (49), the Maharajikas (220), the Sadhyas (12), and the Rudras (11).

    214. Kamsya, from Kamsa.

    215. Aim.

    216. Varchas= Vigour, Vitality, Energy, Firrmness.

    217. Birth-rite (see p. 256, note 10).

    218. Ashaucha. The period of uncleanliness after the birth of a child, which begins after the cutting of the umbilical cord, is called Shubha Ashaucha (auspicious ashaucha), as opposed to the inauspicious uncleanliness after a death.

    219. Ancestors.

    220. Sacred Indian Rivers. Jahnavi is a name of Ganga.

    221. Spiritual Merit, fulfilment of Desire and Wealth—that is, May
    thou be pious and wealthy, and may all your desires be gratified.

    222. Ranaya=Ramaniyaya=Parabrahmane. The meaning of the Mantra is—“O waters! inasmuch as you lead to happiness, do you therefore unite us with (give us) the means of sustenance in this world, and
    unite us with the most excellent Brahman in the next” (Bharati).

    223. The meaning is—“O waters! as mothers, prompted by their affection, give enjoyment of good things to their children, equally so do thou
    grant us enjoyment of your beneficent Rasa” (Bharati).

    224. Rasa is the essence of the water which brings satisfaction. This may be physical but it is more than that. The feeling of pleasure produced by the water is itself a form of the Supreme Bliss of which water is a form.

    225. The meaning of the Mantra is—“O waters! give us our enjoyment in that Rasa whereby you please the whole Universe, that we may get
    Satisfaction therein” (Bharati).

    226. Indra.

    227. Here, Visnu.

    228. See Agni Purana, Ganabheda Adhyaya, also p. 281, note 5.

    229. The names given to Indian children are names of or words denoting attributes of Deity or such names as raise in the mind of the worshipper a pious thought. Similarly amongst Catholics a saint’s name is always given.

    230. Taking the child outside the home to see the Sun.

    231. i.e., Surya, the Sun.

    232. Guru of the Devas.

    233. The planet Venus.

    234. This should be the average age of man in the Kali Age, though, owing to the common violation of natural laws, it is the exception rather than the rule. The text says one hundred autumns ’ (Saradah shatam). The reference seems to be to the autumnal festivities held all over India.

    235. Arghya.

    236. Vide ante, p. 257, note 3.

    237. Here, Vishnu. See ante page 283, Verse 154.

    238. A form of the Devi, as the Giver of food.

    239. Rice boiled in milk, with sugar and a little ghee.

    240. To Prana, Svaha, to Apana, Svaha, to Samana, Svaha, to Udana, Svaha, to Vyana, Svaha-that is, Salutation to the five Airs or functions of vital force as to which see author’s "Serpent Power" and "World as Power: - Life".

    241. Turya.

    242. i.e., Vyahriti Homa.

    243. Chudakarana.

    244. Samskara.

    245. Vam.

    246. Hrim.

    247. Hrim and Srim.

    248. Fire.

    249. See p. 281, note 4. After the worship of Fire oblation is offered into it to Prajapati.

    250. Prayashchitta by means of Vyahriti Homa.

    251. Purnahuti followed by Shanti, Tilaka (made of ashes mixed with ghee) and Dakshina.

    252. The Mantra as in verse 59.

    253. Rite that produces tranquillity and averts evil.

    254. Dakshina.

    255. i.e., mixed castes (see Chapter VIII, verses 4-6).

    256. Upavita-kriya, Upanayana.

    257. See ante, p. 272, note 9.

    258. Vide ante, p. 277, note 7. Also called Abhyudayika-Shraddha.

    259. The manas.

    260. Vide ante, p. 264, verse 45.

    261. Vide ante, p 269, verse 70.

    262. i.e., a clean space with an awning over it.

    263. Literally, Brahman-path. Here the Ashrama so called which is that of the chaste student life. To be the Diksha Guru is the privilege of
    the father who may depute the office to another Brahmana.

    264. A cotton cloth of brick-red colour, as worn by Sannyasis. One piece is for Dhoti or loin cloth and the other is Chadar or cloth for upper body.

    265. Mekhala. Munja grass is used to make ropes.

    266. Worn by Sannyasis until as Avadhutas they burn the sacred thread.

    267. Danda.

    268. The Mantra is at verse 59.

    269. The Mantra is at verse 163.

    270. Chitta.

    271. i.e., I am (so-and-so) Sharma. Whenever an orthodox Brahmana is asked his name, he should give his first name, followed by Sharma. Kahatriya should say Varma, a Vaishya, Bhuti, and a Shudra, Dasa.

    272. Student disciple of the second Ashrama.

    273. Acharya is instructor. Fire is that because by doing Homa into Fire the boy makes progress in spiritual knowledge.

    274. Vide ante, p. 281, note 5.

    275. Prajapati—Lord of Creatures—an epithet in the Veda originally applied to Savitri, Soma, Tvashtri, Hiranya-garbha, Indra and Agni; afterwards the name of a separate Deva presiding over procreation (Manu, xii, 121), and the bestower of progeny and cattle. Prajapati is sometimes invoked as the Creator, and sometimes as one of the thirty-three Rishis. It is also an epithet of the mental sons of Brahma, who, according to Manu (i. 34), are Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Vashishtha, Prachetas or Daksha, Bhrigu, and Narada. Some say that there are seven Prajapatis (the first seven), and others three Prajapatis (the last three).

    276. Indra.

    277. Dikpalas (See p. 178, note 2, p. 271, note 9).

    278. Surya, the Sun. There are nine "Planets" (Nava-graha), including the Sun.

    279. State of life.

    280. That is, the Gayatri Mantra.

    281. Om.

    282. Bhuh, Bhuvah, Svah.

    283. The Gayatri Mantra (see post). The word Gayatri means that which saves the Gayat (singer, reciter). It is called Savitri, because the world is produced from It. Su=bring forth. See Author’s "Garland of letters".

    284. A form of metre.

    285. Om. Tat savitur varenyam bhargo devasya dhimahi
    Dhiyo yo nah prachodayat: Om,
    Bharati says that before doing Japa of the Gayatri, Rishi-nyasa should be done: on the head, to Sadashiva the Rishi, obeisance; on the mouth, to the Metre Trishtup, obeisance; on the head, to Savitri the presiding Devata thereof, obeisance. The employment (Viniyoga) is for the attainment of Liberation.

    286. Om.

    287. i.e., the Paramatma considered as Parama Purusa in relation to Prakriti (Bharati).

    288. Deva here means He in whom are the functions of illumination (Dipti) and the like, Who functions as Creator, Destroyer and Maintamer. Destroyer=Harta=Samharaka (derived from root Hri=to take). God does not destroy in our sense but He takes back the world which he has created (ibid.).

    289. Prakriteh parah: Bharati says that Para=Dura (distant from) = Uttama, highest. That is, though Prakrti-svarupa is Himself, He is beyond Her manifestation. Or as Siva-Sakti are One and equal (in their Svarupa) Para may mean “other aspect of or counterpart” of Siva. The latter is one aspect and Prakrlti or Shakti another aspect of the one Brahman.

    290. Trilokatma. Or regions—Bhuh, Bhuvah, Svah.

    291. The Gunas—Sattva, Rajas, and Tamas.

    292. Bhuh, Bhuvah, Svah.

    293. Vishvamaya.

    294. The Deva Who is indicated by the Pranava is—He Who is Trilokawarupa, the Reality which is beyond and in the form of the three worlds. Who contains the three Gunas. Therefore, the three Vyahrtis or three Lokas indicate Him.

    295. That is, the Gayatri Mantra. The Paramatma who is designated by Tara and the Vyabrtis is also designated by the Savitri (Bharati).

    296. Antar-gatam mahad-varcah, which is the Bharga (Spirit of the Sun). Omnipresence and Radiance are qualities of Deva (ibid.).

    297. Though Savita and Bharga, might appear to be distinct, they are
    in reality one (ibid.) when rightly considered (Paramartha-cintayam).

    298. Jagad-rupa, which is His form as effect.

    299. Sanatana or that which has neither beginning nor end.

    300. Bharga is the Aditya Deva in the solar circle possessed of various forms of greatness (Mahatyam).

    301. Sarvasakshisha: that is, who sees and directs all Karma both good and evil (Bharati).

    302. Piety or right conduct, Wealth, Fulfilment of Desire, and Liberation.
    Tara-vyahrti-vacyo yah Savitrya jneya eva sah
    Jagad-rupasya savituh samsrastur divyato vibhoh
    Antargatam mahadvarco varaniyam yatatmabhih
    Dhyayema tat param satyam sarvavyapi sanatanam
    Yo bhargah sarvasaksiso mano-buddhindriyani nah
    Dharmartha-kama-moksesu prerayed viniyojayet.

    303. Brama-vidya contained in the Gayatri.

    304. Student. A Brahma-cari is a student who lives a celibate life with his preceptor after his initiation until he qualifies to enter upon the life of a householder.

    305. Forefathers.

    306. Siva.

    307. Ashrama.

    308. i.e., two white cotton-threads. At the first part of the ceremony a
    thread of black-buck skin is put round the Brahma-chari, which is afterwards removed. The cotton-thread has three strands. One is called Kaya-danda, another Vag-danda, and the third Mano-danda—that is, controller of body, speech, and mind. They are also emblematic of the three Gunas—Sattva, Rajas, and Tamas.

    309. The custom is that immediately after the investiture the friends and relatives should give him money as alms.

    310. i.e., he puts on a fine dhoti, or loin cloth, and wraps an equally fine chuddur, or sheet, round the upper part of his body.

    311. The moral and legal Scriptures.

    312. Literally, with the three Bhuh, Bhuvah, Svah, preceded by Maya, and followed by Pranava—that is, Hrim, Bhur Bhuvah, Svah, Om, or the three planes—terrestrial, atmospheric, and celestial.

    313. See p. 258, verses 48 et seg.

    314. Purnahuti.

    315. Vide, v. 4.

    316. Ibid.

    317. Vide p 266, note 9.

    318. Vide p. 271, n. 7.

    319. i.e., the pandal (see ante).

    320. At the time of the actual ceremony.

    321. Ordinarily a giver sits with face to East, and the person to whom the gift is given sits with his face to the North. But in the case of the gift of the bride in marriage the rule is as in the text.

    322. i.e., one party says, Svasti-vachana ("Be it well"), to which the others reply Ridhyatam ("May it be well done"); words of benediction and prosperity. The giver of the bride first asks for Punyaha-vacana - that is, he calls upon those present to declare that the time is auspicious. Upon their so declaring, the giver then asks for Riddhi-vachana - that is, he calls upon them to express their wish that the marriage may prove prosperous. On their saying, “May it be prosperous,” the giver lastly asks them to say the word of benediction (Svasti-vacana, “Be it well”). The following Mantra is then recited “May Indra who listens to the wise, bless us. May Pusha the all-knowing bless us May Tarkshya (Aruna), the felloe of whose chariot-wheel is ever unbroken, bless us. May Brihaspati
    bless us, Om Svasti, Om Svasti, Om Svasti.”

    323. Padya, etc.

    324. This is said with each gift.

    325. Padhya.

    326. Arghya.

    327. i.e., Pranaya Svaha, Apanaya Svaha, Samanaya Svaha, Udanaya Svaha, Vyanaya Svaha (see p. 159, note 6).

    328. Durva Grass and sun-dried rice.

    329. See p. 27, note 8.

    330. The lunar month is divided into two Pakshas (which literally means turn or wing)—the Shukla ( = white or light) and the Krishna ( = black or dark).

    331. Each half of a lunar month is divided into fifteen Tithis or lunar days.

    332. Nimittani, i.e., the motive or object with which the eift is made. The giving away of a girl in marriage is an act of merit and usually the girl of the bride says "For the attainment of imperishableheaven’’ or like pious wish.

    333. Gotra means lineage, descent, family. The Gotra of each family is derived from its founder (Adi-purusha). Manu speaks of eight Gotras, and the Dharma-pradipa of forty-two Gotras. Castes other than Brahmanas derive their Gotra and Pravara from their Gurus. Pranava means well-known, excellent, illustrious. Thus, in Jamadagni Gotra, the Pravara are Jamadagni, Aurva, and Vashistha. In Bharadvaja Gotra they are Bharadvaja, Angiras, and Barhaspatya. In each Gotra there are usually three or five Pravara Purusas (illustrious men). Pravara is, therefore, the branch of a Gotra named after a distinguished member of it. A person, therefore, has both a Gotra and a Pravara from which he is descended.

    334. As follows: The great-grandson of A, the grandson of B, the son of C, D, him I honour. The Gotra and Pravara should be mentioned.

    335. Thus I, A (the giver), give to thee, B (the bridegroom), the great-grandson of C of W Gotra and X Pravara, the grandson of D of W Gotra and X Pravana, the son of E of W Gotra and X Pravara, F. I give to thee, (name of bride) of Y Gotra and Z Pravara, the granddaughter of N of Y Gotra and Z Pravara, the daughter of I of Y Gotra and Z Pravara in Brahma marriage.

    336. Kama, viz , that this is done for the attainment of the three Purusharthas—Dharma, Kama, Artha.

    337. As adjective of her name, meaning She who is dedicated or belongs
    to Prajapati (the Lord of Procreation).

    338. Su-asti=it is well. See p. 290, note 10.

    339. Religious observances.

    340. Worldly affairs.

    341. Enjoyment.

    342. The God of Love. Kama means also desire.

    343. Woman.

    344. Desire of Bride and Bridegroom.

    345. That is, the giver has expressed his desire or wish (Kama). The bridegroom desires and, prompted by desire for Dharma Artha, takes the Kamini, which literally means a passionate, and then any, woman. It is the Kama or wish of the father to give and the Kama of the bridegroom is to accept.

    346. Literally, "Protect the Dharma", by which is meant "Perform pious and religious acts".

    347. As should be done in every ceremony for the Tripti (satisfaction) of the Parama-purusha; for, if the worshipper is satisfied, the Brahman in him is satisfied.

    348. Vide p. 263, verse 70.

    349. The Uniter.

    350. See p. 269, verse 71.

    351. Relating to, or dedicated to, Prajapati (the Lord of Procreation).

    352. See p. 264, verse 45.

    353. Vajradhari, that is, Indra.

    354. She is so addressed not because She is fortunate in having him as a usband but because her good fortune will make him fortunate. The wife is called Grihalakshmi or Devi of prosperity in the husband’s house (Griha). Cf. Griheshvari in v. 266, post.

    355. Laja.

    356. This is called the Ashmarohana or Shilarohana and Saptamandala-gamana or Sapta-padi-gamana. Until these seven steps the marriage is not complete. At each step a Mantra is uttered.

    357. See p. 269, verse 70.

    358. Dhruva was a son of King Uttanapada. The King having slighted him to please a favourite wife-Dhruva though a mere child went into the forest vowing that he would get what his father never got and by his devotion and austerities became by the grace of Vishnu the fixed star named after him and which is the Polar Star, emblem of fixity (or devotion). Arumdhati was the wife, celebrated for her devotion to her husband, or Vashishtha. The morning star or according to some one of the Pleiades personifies her.

    359. Purnahuti, and as to the Homa see p. 258, verse 48.

    360. As the husband’s father and mother.

    361. See post.

    362. See post (see Chapter VIII, verse 178).

    363. Shaiva Marriage is referred to in verse 178, Chapter VIII. The following verses give the Rules of Shaiva Marriage.

    364. The Circle of Worship (see "Shakti and Shakta").

    365. Hero (see ibid.).

    366. The Saktis or Women worshippers of the circle.

    367. Parameshvari Svaha.

    368. Akshata. Ordinarily paddy is half boiled, and tlien husked. Akshata
    is husked without boiling.

    369. Svasti.

    370. That is, Eight of the Dasha (ten) Mahavidjas.

    371. Arghya.

    372. Aim, Srim. Rama is Lakshmi.

    373. Blood relation within six degrees, together with the wives of the males. Among them are Sapinda relations to each other.

    374. There are some additional rules observed by the Visnu-kranta School of Tantrikas (vide Bhakta ed., p. 457).

    375. That is, as the begetting of a child is the object of the union, it no longer exists, when the purpose for which it was entered into is not achieved.

    376. Anuloma is where the man is of the same or a higher caste than the woman, and Violma is where the man is of a lower caste than the woman.

    377. Tantrikas who know and observe injunctions of Kula-dharma.

    378. Nrinang svabhava-jang devi priyang bhojana-maithunam
    Sangkshepaya hitarthaya shaiva-dharme nirupitam.

    379. Religious Merit, Piety, Wealth, Fulfilment of Desire, and Liberation.




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