KASYAPA’S BOOK OF WISDOM (KĀŚYAPA-JÑĀNAKĀṆDAḤ) DISPUTATIONES RHENO-TRAJECTINAE DISPUTATIONES INSTITUTI AD LINGUAS ORIENTALES DOCENDAS ATQUE INVESTIGANDAS IN UNIVERSITATE RHENO-TRAJECTINA CONDITI EDIDIT J. GONDA X 1965 MOUTON & CO. LONDON THE HAGUE PARIS · KĀŚYAPA’S BOOK OF WISDOM (KĀŚYAPA-JÑĀNAKĀNDAH) A RITUAL HANDBOOK OF THE VAIKHĀNASAS translated and annotated by T. GOUDRIAAN 1965 MOUTON & CO. LONDON THE HAGUE PARIS · © 1965 Mouton & Co., Publishers, The Hague, The Netherlands. No part of this book may be translated or reproduced in any form, by print, photoprint, microfilm, or any other means, without written permission from the publishers. PROEFSCHRIFT UTRECHT 1965 LIBRARY OF CONGRESS CATALOG CARD NUMBER: 65-28166 Printed in The Netherlands Introduction. Abbreviations. CONTENTS A Book of Wisdom, Proclaimed by Kasyapa · . 7 16 21 Appendix 1. List of Mantras recorded in the Kāśyapa-Jñānakāṇḍdaḥ 313 Appendix 2. Plants and trees in the Kasyapa-Jñānakāṇḍaḥ 328 Appendix 3. Linguistic peculiarities of the text · 336 INTRODUCTION The Kasyapa-Jñānakāṇḍa is not, as one might infer from the title, some philosophical work, but one of the ritual handbooks of the Vaikhānasas. According to tradition, its mythical author, the ancient seer Kasyapa, wrote also two other volumes, called Satyakāṇḍa and Tarkakāṇḍa, which are not available any more (cf. the Sanskrit Introduction of the editor of the text, R. Parthasarathi Bhattachar(ya), p. 1); together, these works formed the Kasyapa-Samhita (a name which is in vogue also for the Jñānakāṇḍa only). The Vişnuite Vaikhānasa sect, at home in the S. of India, has a tradi- tion which reaches back to the ancient period of Vedic ritualism, when the Vaikhanasa school with its texts formed a part of the Taittiriya branch of the Black Yajurveda.1 In the later, medieval Hinduistic, period, the Vaikhānasas transformed themselves gradually into an orthodox sect of devout Visņu worshippers, standing out against other groups, mainly the Pañcarātrins, by their maintenance of Vedic traditions, although they are fully in concordance with their contemporaries, Vişnuites as well as Śivaites, in their practices of image and temple worship, pūjā, festivals, etc. They even held a prominent place as temple priests, and, although the Vaikhanasa mode of worship was opposed by Rāmānuja in the first part of the twelfth century, they perform temple worship 2 1 W. Caland, Over het Vaikhānasasūtra, Med. der Kon. Ak. v. Wet., Afd. Lett., Deel 61, Serie A, No. 8 (Amsterdam, 1926), pp. 1 ff.; the same, On the sacred books of the Vaikhānasas, Med. etc., Deel 65, Serie A, No. 7, 1928, pp. 4ff.; the same, Preface to the ed. of VkhŚrS. (Calcutta, 1941), pp. XIV, XXVff.

2 Cf. ch. 105; Skt. Introduction by the editor of the text, pp. 7ff.; Eggers, Dharmasutra, p. 16. Yet, there is some Tantric influence in the text (see, e.g., ch. 5, n. 16; ch. 16, n. 13; ch. 106), although in no way so much as in Pañcarātra Samhitas; this Tantric element has increased in later works as the AKh. (see the introduction to ch. 69). Eggers, o.c., p. 15. According to Aiyangar, History, I, pp. 288ff., however, Rāmānuja did his best to restore worship in Tirupati according to the Vaikhānasa method, after a temporary Śivaite occupation of the sanctuary. 3 8 Introduction even up to the present day in some important S. Indian sanctuaries.4 Their handbooks (in the first place, Marīci’s Vimānārcanakalpa or Vaikhānasagama) had authority in matters of temple architecture, iconography, and ritual prescriptions for temple priests. The Vaikhana- sas insist on the fact that their temple worship is nothing but a continua- tion of the Vedic fire-sacrifice.5 Beside temple worship, oblations are offered into the fire in the Vedic way (see, e.g., chs. 44 and 62). In this respect, the prescriptions of the Vaikhānasagṛhyasūtra (VkhS.) remained decisive. The Vaikhānasa religion is highly practical. Worship has its effects in this life and hereafter, as is asserted by the author in several places, e.g. in ch. 105; the performer of devoted worship will enjoy success in all respects in earthly life, and reach heaven and communion with Viṣṇu after his death. As in the Veda the desires, in view of which the rituals are performed, are stereotyped: a long life, offspring, social eminence, destruction of the adversary, etc. Vişņu is the origin and maintainer of life and fertility in all its manifestations; sattva or lucid qualities exist by his grace, while rajas or active qualities exist by Śiva’s grace (ch. 17). Yet, we find also many signs of the ambivalent nature of even this favourable divine power: every part of the ritual is to be handled very carefully, the image is to be made exactly according to the prescriptions, etc.; if not, dreadful things await the performer (death of the sacrificer, end of ch. 21; death of children, ch. 42; etc.). In case of severe negligence, Vişņu’s wrath is to be averted (e.g., in ch. 99). Viṣṇu is the cause of the cosmic life-process by means of the activity of Śrī, the individual manifestation of Primeval Nature (see ch. 38). Cosmic evolution is at the same time symbolized by the Fivefold Mani- festation, a special feature of Vaikhānasa cosmology and worship (see ch. 77, introduction). Other remarks of a more or less philosophical 4 Eggers, Dharmasūtra, p. 15; Rangachari, S.V.B., pp. 99f.; Pandit Parthasarathi Iyangar, cited by Caland in VkhŚrS., p. XXX; Inde Class. I, p. 641; Diehl, Instr. and Purp., p. 44. 5 Cf., e.g., ch. 1, n. 9; Gonda, R. Ind., I, p. 328; the same, Het probleem der conti- nuïteit in de oudere Indische geschiedenis, Med. der Kon. Ned. Ak. v. Wet., N.R., Deel 26, No. 6 (Amsterdam, 1963), pp. 8f. 6 Devotion is indispensable element. In ch. 1, e.g., it is said: śraddhābhaktiyutasyaiva sarvasamsiddhiḥ “only one who possesses faith and devotion has success in all respects”. - In the last part of ch. 20, and in ch. 68, säyujyam “communion” with Vişņu is promised; repeatedly, we find the assertion that Vaikhānasa worship is aihikāmușmi- kapradam “granting results in this and the after world”. 7 See, e.g., ch. 16; ch. 90, n. 2; compare also Gonda, Aspects, pp. 11 ff.; 233; 236; in the RV., Visnu is already a giver of success in earthly things, as appears i.a. from RV. 8,68,12: uru ņas tanue tana uru kṣayāya nas kṛdhifuru no yandhi jivase. Introduction 9 character are found in this work in the chs. 1, 24, 35, 50, 55, 68 (nature of Viṣṇu); 17, 20 (importance of worship and devotion). In ch. 55, an interesting remark is made about the relation of the terms Visņu and Nārāyaṇa; see n. 2 on that chapter. Not much is known about the history of the Vaikhānasa sect and its opinions and practices. While the VkhS. has attracted attention by means of Prof. Caland’s edition and translation,8 the later works have been neglected. Often, faulty statements about the Vaikhanasas were made.9 Vaikhānasa tradition itself traces its history back to Vikhanas as its mythical founder. He received his knowledge from Brahma and handed it over to the nine primeval Seers, or sons of Brahma,10 but especially to four of them, viz. Bhṛgu, Marīci, Atri, and Kāśyapa;11 they composed the ritual handbooks (samhitas) of the sect. We must consider their names as standing for schools differring in details: in the extant works, they appear to quote each other, so that no decision can be made about chronological precedence. These references are obviously made to traditions, more than to individual authors. Thus, the name Kāśyapa also stands for a school of ritual doctrines, although the author is, throughout the work, referred to as being one person. .12 It is difficult to make definite statements about the time and 8 VkhS., VkhS.C. (see the list of Abbreviations). Cf. also n. 1. 9 Contributions to our knowledge about the Vaikhānasas were made especially by: Th. Bloch, Über das Grhya- und Dharmasūtra der Vaikhānasas (Leipzig, 1886); Farquhar, Outline of the religious literature of India (Oxford, 1920), pp. 181 ff.; 321; Eggers, Dharmasūtra; Caland (cf. notes 1 and 8); Gonda, Aspects, pp. 234ff.; H. D. Smith, in his edition of PadmaS.Kr. Some Vaikhānasa works were edited in the Vaikhānasagranthamālā, published in Telugu characters (Caland, Sacred books, pp. 2f.). VkhS., VkhS.C., VkhŚrS., Atri, Kasyapa, and Marici, have been published by other authorities. 10 Marïci, Vimānārcanakalpa, according to Eggers, o.t., p. 17. This is found in ch. 96 of Marici’s work, but in ch. 97 it is said that the Vaikhānasa doctrine was told by Vişņu. 11 Marici, Anandasamhita, according to Caland, Sacred books, p. 4. Bhrgu, how- ever (cf. Eggers, Dharmasūtra, p. 17), mentions Angiras instead of Marici as one of the four main seers and authors of Samhitas, and we find Angiras quoted indeed four times in the text, while no trace of Marici’s name is found. Three of these four quo- tations are about details of iconography, a subject in which Marici and his school were proficient. Thus there is some evidence for the assumption that the names of Angiras and Marici stand for the same school. The quotations from Angiras are not found in Marici’s Vaikhānasagama, but that is not decisive, because this text represents only a part, written down at a certain time, of the Marici-Samhita. Each school possessed more than one text and each text may have been modified in the course of time. Moreover, Angiras and Marīci are identified in Marici, p. 202. 12 The name is written variously as Kasyapa and Kasyapa; the last form is found throughout the text. - - That more than one person was active in shaping the text as it — 10 Introduction place of this author. In any case, he is posterior to the VkhS. (dated about 400 A.D. by Caland, VkhS.C., pp. XV f.).13 We will not be far off the mark, if we place him in one of the two last centuries of the first millennium of our era. Uncertainty also exists about the exact geo- graphical position of the author. The most important centre of Vaikhā- nasa worship during his time was probably Tirupati, but in the work itself has come down to us, appears from several facts. Thus, ch. 37 is divisible into two portions, the second of which is clearly a later addition. There are contradictions in the iconographical prescriptions in the chs. 34-37 and 77ff. (see ch. 77, notes 10, 13, 17, and 18); also the fact that some subjects have been handled twice, at first succinctly and later with greater elaboration, points in the same direction. In ch. 72, the japå and kokamāli are mentioned both as auspicious and as inauspicious flowers. The meas- urements of the fire-hearths in the chs. 44 and 62 are not always exactly identical: see ch. 62, n. 4. The discussion of the formula of eight syllables in the chs. 106ff. makes the impression of a kind of appendix, which has been added later; the work of Atri does not contain similar prescriptions for meditation. On the other side, there are many factors (such as the unity in style) which point to the unity of the work, and thus we can safely assume that the bulk of it has been composed by one person. 13 The best way for finding some chronological clues is to consider the architectural and iconographic data offered by the text. The temple described in ch. 31 is of a simple character; no stress has been laid upon construction or adornment of gateways and front-halls, which became so important during the time of the Pandya rulers and later (from about 1100 A.D. on, according to Jouveau-Dubreuil, Arch. I, pp. 56ff.). Both gateway and front-hall are mentioned (resp. in chs. 39 and 77), but this is no reason for dating the work later than 1000 A.D. (Kramrisch, p. 244). Some other details of the ornamentation of the temple remind one of the features of the Pallava and Cola styles of about 700-1000 A.D. (see ch. 32, notes 6, 8, 11, 15). The conch and disk as described at the end of ch. 52 have a relatively simple shape, but no certain chronolog- ical conclusions can be drawn from this; see notes 13 and 14. About the crown: ch. 52, n. 1. No kirtimukha is prescribed on top of the halo, as was done in later times, e.g. in the epoch of Vijayanagar (Banerjea, Icon., p. 298). The fact that images of Rāma and Kṛṣṇa are discussed (in chs. 37, 82, and 83) would be a clue for dating the author not earlier than the twelfth century if the statements of Jouveau-Dubreuil o.c., II, p. 73, on this point are followed; but we may doubt their correctness (see ch. 82, n. 4; ch. 83, n. 4). Instead, the large amount of space devoted to the older incarnations Boar, Man-Lion, and Dwarf, point to a time which lies before 1000 A.D., a period, during which images of these figures were most popular (Rao, Icon., I, 1, p. 39). The author shows his independence from the important handbook of Marici, which is dated in the eight century by Kramrisch, p. 261; Banerjea, Icon., p. 26; does this mean that Kasyapa is even earlier? In many cases, his treatment gives indeed the impression of being older; but he has taken architectural data from the Mayamata (see ch. 31), and this text is said to be an abridgement of the Manasara (P. K. Acharya, Architecture of Mānasāra, Mānasara Ser. IV, Allahabad, 1934). The Manasara has been dated dif- ferently in the fifth (Acharya) and the twelfth century A.D. Although it is not easy to find congruence in all these data, a period which lies between 800 and 1000 A.D. seems the most probable for the author’s life-time. The fact that no mention is made of the Alvārs and other religious teachers can be no argument for dating, because the Vaikhānasas do not worship them even now (K. A. Nilakanta Sastri, Development of Religion in South India, Orient Longmans, Bombay etc., 1963, p. 67).Introduction 11 there are no hints of that place. The dedication above the first page of the text: om namo venkatesvaraya (Venkateśvara = the Visņu wor- shipped at Tirupati), has probably been added later. The image of Harisankara, which was the main image at Tirupati,14 is mentioned, but has by no means a prominent place in the work. In any case, the author must be located in the Tamil or Telugu country, the regions where the Vaikhanasas are represented up to the present time. As to the divisions of the work, they agree in the main with those of other samhitās or agamas, in any case with respect to the description of temple worship: the preparatory ploughing on the future temple site, preceded by the inspection of that site (chs. 11-13, 16, 20-22); the provi- sory construction of a miniature temple (in chs. 23-25); collection of materials (chs. 27-29); construction of the temple (chs. 30-33); construc- tion of images (chs. 40-57); consecration of images (chs. 59-68), preceded by the ankurāṛpaṇa (ch. 58); daily worship in the temple (chs. 69 and 70); details about elements of daily worship (chs. 71-76); details about consecration and worship of the divine Manifestations and Incarnations, accompanied by other divinities (chs. 77-85; more concisely already in chs. 34-39); the bathing ceremony (chs. 85-87); the festival (chs. 88-90); corrections (chs. 92-103). A few more subjects are treated in the last five chapters. Besides, chs. 2 and 3 give a description of the world; chs. 4 and 10 a classification of good and evil objects; chs. 5-8 discuss the lotus- fire; in chs. 11-19, data for the construction of houses and villages (chs. 14, 15) are included. For further data about all these parts of the work, the reader is referred to the introductions to the respective chapters. More than once, Kāśyapa shows a position which is independent of other schools, e.g. in the discussion of the measures of the image in ch. 50. He is very accurate in recording formulas (see ch. 1, n. 1, and Ap- pendix 1).15 He records, or is elaborating about, some interesting rites 14 Aiyangar, History, I, pp. 56ff. 15 Most of the formulas given in the text by pratika are found in full in the VkhSamh., books (praśna-) 5-8. Many of them are, as far as I know, not recorded elsewhere. Prof. Caland, who studied the VkhSamh., but was not yet acquainted with the Kasyapa- Jñānakāṇḍa, said about praśna 5-8 (VkhS.C., p. XI): “… their purpose is not in every respect apparent, but a part at least apparently contains the mantras for a certain Vişņupūjā, called arcanakhanda, which must belong to the Vaikhānasīyas; it is attrib- uted, however, to the Rşi Kasyapa”. Elsewhere, Prof. Caland cited two formulas from VkhSamh. 5; they are found pratikena in the text, ch. 22, and this led me to the supposition that the praśnas 5-8 were intended to accompany the complete kriyā ritual according to the Kasyapa-Jñānakāṇḍa. This supposition was confirmed, when the VkhSamh. itself became at last accessible to me, thanks to the cooperation of the India Office Library in London. Unfortunately, this was not before the ms. of my 12 Introduction or theories which are not, or only in a scanty manner, dealt with in the related handbooks: the description of the world in chs. 2 and 3; the worship of the lotus-fire for obtaining all kinds of desires (chs. 5-8); em- phasis on omina and their appeasement (chs. 7, 9, 13, 22, 26, 28, 105, etc.); a very interesting description of the deposit of the “embryo” into the ground of the site destined for a house, village, or temple (ch. 16); detailed discussion of the preparatory ploughing and the ceremony of the “lotus of Brahmā” (ch. 22); the enumeration of the deities of the wood in ch. 27; the preparation of the clay for the image with the help of various fragrant materials (chs. 47-49); a nice and elaborate descrip- tion of the consecration of the new image (chs. 59-68), during which, i.a., meditation on the Highest Self (paramātmā) in ch. 65; the sacrifice of a bull of grains as a means for appeasement (ch. 99). Many names of plants and trees are recorded, together with their use in the ritual (see Appendix 2). Other special features of the work have been noted by the editor of the text in his Sanskrit introduction, pp. 10f.16 Thus, the text contains many interesting elements, not only in the field of South Indian religion, social system, and economy, but also from the point of view of the comparative study of religion in general. Often we come across elements which are known to Europeans from their own folklore and traditions. The positive judgment of H. D. Smith, PādmaS. Kr., p. 193, is thus not out of place, although we must say, that the author is not always as detailed and lucid in his descriptions as Mr. Smith suggests. On the other hand, the author does not hesitate to record his borrow- ings from others, mostly not mentioned by name.17 Kasyapa was not without influence, as may be inferred from the commentaries and later monographs written according to his prescriptions for daily worship (see the introduction to ch. 69). thesis had gone to the printers, and I must excuse myself for not having been able to make full use of the data contained in these formulas. 16 About linguistic peculiarities, see Appendix 3. 17 The following quotations by name are found in the text: Vaikhānasasūtra (passim); Bhrgu (ten times, in chs. 23, 34, 39, 39, 41, 58, 62, 69, 87, 98; usually not found in Bhṛgu’s Yajñādhikāra, and probably referring to other works of that author; only the note from ch. 58, about sadyo ’nkuram, was found in Bhṛgu 22, 48f., although not with the same words); Angiras (four times, chs. 36, 41, 50, 98); Atreya (ch. 42); Atri (ch. 63, found in Atri’s work); Puruşa (probably; see ch. 56, n. 2); Vyasa (ch. 91); Dvaipayana (ch. 108); Brahmā (one time). Further, quotations from anonymous authorities: kecit (26 times); eke (7 times); anye (3 times); apare (one time); brahmavādinaḥ (two times); brahmavidaḥ, brahmavettāraḥ, tattvadarsinaḥ, sutra-, tantra-, brāhmaṇam, paurāņika-, sarve, ācāryāḥ, vidyādharāḥ, nāgāḥ, manuşyāḥ (each one time; the last three in ch. 108). A comparative study of Vaikhānasa and other ritual works could probably throw much light on the various standpoints and mutual influences. Introduction 13 The Sanskrit text has been edited by R. Pārthasarathi Bhattachar(ya) as No. 12 of the Sri Venkateśvara Oriental Series, Tirupati 1948, from a number of 12 mss., with critical notes under each page. These mss. were divided by the editor into four groups: A, comprising the mss. ka, ka-1, gha, and ca; B, comprising the mss. kha, ga, cha, ja, and jha; a group, consisting of the mss. ta and ta-1; and a source called ma, M, or mukhapatram. Despite this relatively great number of mss., the text still shows many difficult readings. At the suggestion of my promoter, Prof, Gonda, I consulted copies of a few other mss., kindly delivered to me by the Government Oriental Mss. Library and the Adyar Library, both in Madras. They appeared to be very closely related to each other, and thus were combined into one group called L: L1: Microfilm obtained from the Adyar Library of a ms. present there as no. TR 548. The ms. is written on paper, with 15-17 lines on each page. It is complete in 108 adhyāyas, but has a number of lacunas. It is probably identical with the original, from which kha was transcribed; according to the editor, this original was found in the Adyar Library, and in places where kha has been cited in the critical notes, its readings are usually identical with those of L1. In many cases, where L1 gives a good reading, the ms. kha has apparently not been consulted by the editor. L2: Transcript of a ms. existing in the Government Oriental Mss. Library at Madras, under the number R 1446. It is written in Grantha characters, and contains only the chapters 1-19. In ch. 19, it ends with the words ete ca pūjitā yasya. It is very closely related to L1, but has not been copied from it, because it contains some words, which have been omitted in L1. L3: Transcript of a ms. present in the same Library under the number R 1838. It is also written in Grantha characters, and comprises the chs. 22-49. It begins in the first part of ch. 22 with: -di nivedya prokṣayitvā, words which are found in the edited text on p. 33, 1. 9. Remarkably, L1 shows exactly at the same place some pages of blank space after: mṛṣṭaya- vasatṛṇajalā- (after which the first words of L3 come immediately); after these pages, another hand continues the writing without a lacuna in the text. Besides, the editor informs us of the fact, that in the ms. cha the chapters 22-49 are missing. There are thus good grounds for the assump- tion, that the scribe of L1 continued at this place with L3, which is without doubt identical with the lost part of cha, while the scribe of cha continued with L1. I have no explanation for the fact that cha, contrary to the editor’s assertion, has been cited repeatedly in the chs. 31 ff. L3 ends at the end of ch. 49.

14 Introduction A reading supported by L1 + L2 or L1+ L3 has been called L. In many cases, the L group has preserved excellent readings, although many uncertainties and proofs of misunderstanding remain also here. As appears already from what has been said for L1 and L3, the L group has a position in the B class of mss. Many times, however, the L group goes with the A class, in some cases even with the text against the reading of the B class, e.g., in p. 8, n. 8. In a few cases, L agrees with ma or with ta. In general, the L group shows a tendency to agree with a variant reading, if one has been noted in the critical apparatus, no matter to which class this reading belongs. By comparison of the L readings with the critical notes in the text, it appears that the division of the mss. into classes as made by the editor is not confirmed. In general, there are many inconsequences in the critical notes. Thus, on p. 8, n. 6, a variant is cited from the mss. “B and cha”, although cha has been stated in the Sanskrit Introduction to belong to class B. On p. 52, notes 18 and 22, we find the same. On p. 14, n. 8: “B+ja”. On p. 41, n. 5: “A + ca” (L1 has there the reading of ca). Often it seems that the editor has consulted only one ms. of a certain class, where the whole class has probably that reading, because L shows it also. Thus, in the chs. 36-59, the ms. cha has been cited most often; in the chs. 59-68, the ms. ca; in the chs. 79 ff., the ms. ka; in 96ff., cha and B. In all these cases, L1 usually agrees with these variant readings. – In p. 123, n. 10, L1 agrees with gha (class A!) in starting a lacuna, which ends on p. 124, n. 8 (perhaps, “gha” is here a mistake for “kha”, originated from oral dictation). In general, my impression is, as far as can be judged from the incomplete data, that the ms. ka is in many respects independent of all the other mss. of the classes A and B (e.g., in ch. 47, L1 does not agree with the readings of ka, but with those of ca and cha). If we subtract the mss. ca (which very often goes with the B class) and gha (which shows a remarkable agreement with L1, see above, and has further not been cited very much) from the A class, ka alone remains.

Last remains the pleasant task to acknowledge my indebtedness to those who have helped me in various ways during the writing of this work. It would be of no use to try to account for the part played by my teacher and promoter, Prof. Dr. J. Gonda, by means of his many cor- rections, lucid suggestions, advice in practical and theoretical matters, and friendly interest. It was he who suggested the subject and who made it possible for me to study it. To him in the first place, I am very grateful. My thanks are also due to Miss J. L. de Bruyne, Mrs. E. Wiersma- Introduction 15 te Nijenhuis, Dr. P. Gaeffke, Mr. K. Yoroi, Mr. C. J. G. van der Burg, and Mr. B. Sigtermans for useful advice and help; to Mrs. C. M. Breu- ning-Williamson and Prof. Dr. R. Vleeskruyer for their indispensable correction of my English; to Mr. Zwaan of the Astronomical Observatory in Utrecht, who very kindly discussed with me the problems reflected in ch. 30, n. 4, and who saved me from some errors; to the staff of the Hortus Botanicus at Utrecht; to Prof. V. Raghavan in Madras; to the India Office Library in London; to the Adyar Library in Madras for procuring me a microfilm of a manuscript of the work; to the Govern- ment Oriental Manuscript Library in Madras for procuring me two transcripts of manuscripts, and to their transcribers, Mr. V. Subbiah Sastri and Mr. H. Sthanukrishna Iyer, for their swift and beautiful work; to the staff of the Utrecht University Library for its always friendly and accurate co-operation. To my wife I am indebted for her constant encouragement and her help in preparing the appendices. ABBREVIATIONS AitBr. Aiyangar, Hist. AKh. AkhVy. ang. ÄpMBr. ApŚrs. Apte AśvGṛhS. AśvŚrS Atri AV Banerjea, Icon. Bhagpur. Bhṛgu Bloomfield, Conc. Bollée, see ŞaḍvBr. BṛhĀrUp. Aitareyabrāhmaṇa, ed. K. S. Agase, Anandāśrama Sanskrit Ser. 32 (Poona, 1896). S. K. Aiyangar, A history of Tirupati, 2 vols. (Madras, 1940). Arcanakhanda of Kāśyapa. Manuscript copy in the University Library, Utrecht (Telugu characters). Arcanakhaṇḍavyākhyā. Manuscript copy in Telugu characters in the University Library, Utrecht. angula (see ch. 50). Apastambamantrabrāhmaṇa (as cited by Bloomfield, Conc.). Apastambaśrautasūtra, ed. R. Garbe, Bibliotheca Indica, Vol. 92 (three parts) (Calcutta, 1882-1902). V. S. Apte, A Sanskrit-English Dictionary (new edition by P. K. Gode-C. G. Karve (Poona 1957-1959). Aśvalayanagṛhyasutra, ed. T. Ganapati Sastri, Trivandrum Sanskrit Ser. 78 (1923). Aśvalāyanaśrautasūtra (as cited by Bloomfield, Conc.). Samurtarcanādhikaraṇa (Atri-Samhita) by Maharși Atri, ed. P. Raghunathachakravarti Bhattacharya, and M. Ramakrishna Kavi, Tirupati 1943 (Sri Venkatesvara Oriental Series No. 6). Atharvaveda (as cited by Bloomfield, Conc.). J. N. Banerjea, The development of Hindu iconography (Calcutta *1956). Bhāgavatapurāṇa, ed. V. L. S. Pansikar (Bombay, 1910). Yajñādhikāraḥ from the Bhrgusamhita, ed. D. Rangācārya, Vaikhānasagranthamālā, Vol. 19 (1931). M. Bloomfield, A Vedic Concordance (1906). Bṛhadaraṇyakopanisad, ed. Gorakhpur (*1956). Caland, Sacred books W. Caland, On the sacred books of the Vaikhānasas, Med. Kon. Caland, Zauberr. Caland-Henry ch. ChUp. Diehl, Instr. and Purp. Dowson Akad. v. Wet., Afd. Lett., Deel 65, Serie A, nr. 7 (Amsterdam, 1928). W. Caland, Altindisches Zauberritual (trsl. with notes of some parts of the Kausikasūtra) (Amsterdam, 1900). W. Caland-V. Henry, L’Agniştoma (Paris, 1906-1907). chapter Chandogya-Upanisad, ed. with trsl. E. Senart (Paris, 1930). C. G. Diehl, Instrument and Purpose. Studies on rites and rituals in South India, Thesis Lund (1956). J. Dowson, A classical dictionary of Hindu mythology etc. (London, 1957). E. East Abbreviations 17 Eggers, Dharmasūtra W. Eggers, Das Dharmasūtra der Vaikhānasas (trsl. with notes and introduction), Thesis Göttingen (1929). EHA Eliade, Traité Gonda, Aspects Gonda, Epithets Gonda, R. Ind. P. K. Acharya, Encyclopaedia of Hindu Architecture, Mānasara Series, Vol. 7 (Allahabad, 1946). M. Eliade, Traité de l’histoire des religions (Paris, 1949). J. Gonda, Aspects of early Vişnuism (’s-Gravenhage, 1954). J. Gonda, Epithets in the Rgveda (’s-Gravenhage, 1959) (Dispu- tationes Rheno-trajectinae, Vol. 4). J. Gonda, Die Religionen Indiens, I and II (Stuttgart 1960-1963). Gonda, sūnuḥ sahasaḥ J. Gonda, Some observations on the relations between “gods” and “powers” in the Veda, a propos of the phrase sūnuḥ sahasaḥ (’s-Gravenhage, 1957) (Disputationes Rheno-trajectinae, Vol. 1). Gṛhyasūtra GṛhS. Hacker, Prahlada P. Hacker, Prahlada, Werden und Wandlungen einer Ideal- gestalt (Mainz, 1959) (Akad. der Wiss. und der Literatur, Abh. der Geistes- und sozialw. Klasse, Jahrgang 1959, nos. 9, 13). Heesterman, Rājasūya J. C. Heesterman, The Ancient Indian Royal Consecration, Thesis (’s-Gravenhage, 1957) (Disputationes Rheno-trajectinae, Vol. 2). HirGrhS. Hiranyakeśigrhyasūtra (as cited by Bloomfield, Conc.) Hohenberger, Fluts. A. Hohenberger, Die indische Flutsage und das Matsya-Purāņa (Leipzig 1930). Hopkins, Ep. myth. E. Washburn Hopkins, Epic mythology (Strassburg, 1915) (Grundriss der Indo-Arischen Philologie und Altertumskunde, III, 1b). Ind. Kew. Inde Class. JA JISOA JOIB Arch. JRAS Kām. Jouveau-Dubreuil, Kane, Dhs. KathS. Kirfel, Kosm. Kohlbrugge, AP. Kramrisch MahāNUp. Män. MānGṛhS. Marici Index Kewensis (recording Latin names of the world’s plants and trees; not yet appeared in print). L’Inde Classique, Manuel des études indiennes, par L. Renou et J. Filliozat, 2 vols. (Paris, 1947-1953). Journal Asiatique (Paris). Journal of the Indian Society of Oriental Art (Calcutta). Journal of the Oriental Institute of Baroda (Baroda). G. Jouveau-Dubreuil, Archéologie du Sud de l’Inde (Paris, 1914). Journal of the Royal Asiatic Society (London). Kāmikāgama (as cited by EHA). P. V. Kane, History of Dharmaśāstra (Poona 1930). Kathasamhita of the Yajurveda (as cited by Bloomfield, Conc.). W. Kirfel, Die Kosmographie der Inder (Bonn-Leipzig, 1920). Miss D. J. Kohlbrugge, Atharvavedapariśişta über Omina, Thesis (Utrecht, 1938). Stella Kramrisch, The Hindu temple, 2 vols. (Calcutta, 1946). Mahānārāyaṇopaniṣad (ed.: 108 Upanisads, Nirnaya Sāgara Press, Bombay, 1948). Mānasāra, ed. and trsl. by P. K. Acharya, Manasăra Series, vols. 3 and 4 (Allahabad, 1934). Mänavagṛhyasūtra (trsl. M. J. Dresden, Thesis Utrecht, 1941). Marīciproktasamhitāsu Vimānārcanakalpaḥ, ed. D. Rangācārya, Ākulamaṇṇāḍu or Igavaripalem 1927 (Vaikhānasagranthamālā, vol. 15). Note: This edition in Telugu characters, although uncritical, is the best one of Marici’s handbook. It contains 100 chapters (patalas). There is another edition, called Vai- 18 Abbreviations khānasam Marīciproktam or Vaikhānasāgama, by K. Sambasiva Śāstrī, Trivandrum Skt. Series, vol. 121, 1935. This edition, based on only one ms., gives 70 patalas. It abounds in mistakes and must be considered as philologically worthless. May. Mbh. McCann Meyer, Tril. Mr.gÅg.Kr. MS ms. MtPur. MW N. PadmaS.Kr. Pargiter PārUp. Pur. PW The Mayamata of Mayamuni, ed. T. Gaṇapati Šāstrī, Trivandrum Skt. Ser., vol. 65 (1919). Mahābhārata, Critical Edition by V. S. Sukthankar and others (Poona). Ch. McCann, Trees of India (Bombay, no date). J. J. Meyer, Trilogie altindischer Mächte und Feste der Vege- tation (Zürich, 1937). Mṛgendrāgama, Kriyāpāda, ed. N. R. Bhatt (Pondicherry, 1962) (Publ. de l’Institut français d’Indologie, vol. 23). Maitrāyaṇīsamhita of the Yajurveda (as cited by Bloomfield, Conc.). manuscript Matsyapurāṇa, Anandāśrama Skt. Ser., vol. 54 (Poona). Sir M. Monier-Williams, ASanskrit-English Dictionary (London). North Pāñcarātraprāsādaprasādhanam. Chapter 1-10 of the Kriyāpāda of the Padmasamhita, edited and annotated by H. Daniel Smith (Madras, 1963). The Märkandeya Purāņa, trsl. with notes by F. Eden Pargiter (Calcutta, 1904) (Bibl. Indica, vol. 125). Pāramātmikopaniṣad, ed. in: Unpublished Upanisads (Adyar, 1933), pp. 86-207. Purāņa Sanskrit-Wörterbuch by R. Roth and O. Böhtlingk (St. Peters- burg, 1855-1875) (8 vols.). Rangachari, S.V.B. Diwan Bahadur K. Rangachari, The Śrī Vaishnava Brahmans (Madras, 1931) (Bull. of the Madras Govt. Museum, New Ser., General Section II, No. 2). Rao, Icon. Rgvidh. Ristas. RV. RVKhila S. ŞadvBr. Schrader, Pañc. Shastri, Images Skt. StpBr. ŚvetUp. TÃr. T. A. Gopinatha Rao, Elements of Hindu iconography, Vol. I, Part 1 (Madras, 1914). The Ṛgvidhāna. English trsl. with introd. and notes by J. Gonda (Utrecht, 1951). The Riṣṭasamuccaya of Durgadeva. Ed. with trsl., introd. and notes by A. S. Gopani (Bombay, 1945) (Singhi Jain Series, vol. 21). Rgvedasamhita, ed. F. Max Müller (London, 1849-1875) (4 vols.). I. Scheftelowitz, Die Apokryphen des Rgveda (Breslau, 1906). South Şadvimśabrāhmaṇa, ed. H. F. Eelsingh, Thesis (Utrecht, 1908); trsl. by W. B. Bollée, Thesis (Utrecht, 1956). F. O. Schrader, Introduction to the Pañcarātra and the Ahir- budhnya Samhitā (Adyar, 1916). H. Krishna Shastri, South Indian images of gods and goddesses (Madras, 1916). Sanskrit Satapathabrāhmaṇa, ed. A. Chinnaswami Sastri, Kāśī Skt. Series, vol. 127 (2 parts) (1937). Śvetāśvataropanisad, ed. R. Hauschild (Leipzig, 1927) (Abhandl. für die Kunde des Morgenlandes, XVII, 3). Taittiriyāraṇyaka, ed. A. M. Sastri and K. Rangacharya (Mysore, 1900-1902) (Bibl. Sanskrita). TBr. text TS Tucci, Mandala Up. VanC. V.Brh. Viennot VkhS. VkhS.C. VkhSamh. VkhŚrS. VS. VS. VSKāņva W. WD Abbreviations 19 Taittiriyabrāhmaṇa, ed. A. M. Sastri and L. Srinivasacharya (Mysore, 1908-1913) (Bibl. Sanskrita). Kāśyapajñānakāṇḍa (Kasyapasamhita), ed. R. Parthasarathi Bhattacharya (Tirupati, 1948) (Sri Venkatesvara Oriental Series, vol. 12). Taittiriyasamhita of the Black Yajurveda, ed. A. M. Sastri and K. Rangacharya (Mysore, 1894-1898) (Govt. Oriental Library). G. Tucci, Theory and practice of the mandala, trsl. into English by A. Houghton Brodrick (London, 1961). Upanisad Vanausadhicandrodaya, Kāśī Skt. Series, vol. 161 (2 parts) (1959). Varähamihira, Bṛhatsamhita, ed. + trsl. V. Subrahmanya Sastri and M. Ramakrishna Bhat (Bangalore, 1947). Odile Viennot, Le culte de l’arbre dans l’Inde ancienne (Paris, 1954) (Annales du Musée Guimet, 59). Vaikhānasasmārtasūtra, ed. W. Caland (Calcutta, 1927) (Bibl. Indica, vol. 242). Vaikhānasasmārtasūtra, trsl. W. Caland (Calcutta, 1929) (Bibl. Indica, vol. 251). Vaikhānasamantrasamhita (as cited in notes by Prof. Caland). This work has been edited in the Vaikhanasagranthamālā as vols. 7 and 14. Vaikhānasasrautasūtra, ed. W. Caland and Raghu Vīra (Calcutta, 1941) (Bibl. Indica). verse Vājasaneyīsamhita of the White Yajurveda (as cited by Bloom- field, Conc.). Vājasaneyīsamhitā, Kāṇva recension (as cited by Bloomfield, Conc.). West J. Wackernagel

A. Debrunner, Altindische Grammatik (Göttingen, 1896-1954). Whitehead, Village H. Whitehead, The village gods of South India (Oxford, 1916). gods WZKSOA ZDMG Wiener Zeitschrift für die Kunde Süd- und Ostasiens und Archiv für indische Philosophie (Wien). Zeitschrift der deutschen Morgenländischen Gesellschaft (Leipzig, later: Wiesbaden).A BOOK OF WISDOM, PROCLAIMED BY KĀŚYAPA DEDICATION One should, for the atonement of all hindrances, meditate on Viṣṇu, who wears a white garment, whose colour is that of the moon, who has four arms, and whose countenance is friendly. At whose command his attendants, led by the god with the elephant’s face, are always destroying the hindrances, to him, Vişvaksena, I apply (for help).1 Visvaksena is known as the exalted king of pure deeds; one should worship no other than him to obtain appeasement of hindrances. 2 To him, who composed all the rules about the śrauta and the smärta ritual, the knower of the meaning of the complete Veda, to Vikhanas, honour! 1 This verse is found in L. Its Sanskrit text is: yasya dviradavaktrādyāḥ pārṣadyāḥ para śāsanam | vighnam vighnanti satatam vişvaksenam tam āśraye //. Visvaksena is the direct attendant of Visņu and may also act as his representative on certain occasions (see, e.g., ch. 24); he is a lower personification of the powers represented by Vişņu, a kind of “miniature Vişņu”. For his image, see the end of ch. 49. 2 In the Vaikhānasa Śrauta- and Smartasūtras. CHAPTER 1 The Question of the Seers When Kasyapa was sitting in his hermitage, the seer who knew the com- plete Veda (by heart), who was acquainted with the real meaning of all the textbooks, and whose mind was benevolent, the sages, who took delight in the happiness of all beings, came to him and asked him: “Venerable Sir, which deity has man to worship, and in what method, with which formulas (mantra-),1 in order to reach the highest abode?“2 1 The formulas play a very important part. They are of two kinds: a. Vedic formulas, practically always in verse, cited mainly by way of pratika, i.e., by their first four or 22 A Book of Wisdom, proclaimed by Kasyapa He said to them: “Man has to worship Viṣṇu, the Lord of gods, in a method which is in harmony with the Scriptures, with formulas from the Veda, in order to reach ’that highest abode of Visņu”” 3

“Nārāyaṇa, the Highest Self, Who is standing in the flame of the fire which burns in the heart ‘which occupies only the space of a lotus- corolla’, (but) is large, (yea,) has room for everything’s - He is ’the Highest Light’, ’the Imperishable Brahman’, thus the knowers of Brahman know Him. He, Who, being based in Nature, has the states of sleeping, (dreaming, and waking) as His domain,’ is all that has been, that is, and that will be. For the Scripture says: “This Person is all that has been, and that is to be’.8 He, Who is threefold, is satisfied by (three things): Veda-study, śrauta rituals, and asceticism; and as the Lord of Sacrifice He is invoked by sacrifice. Therefore the regular worship of Vişņu, performed according to the right method in a temple, grants the results of the sacrifice into the fire, even for people who do not maintain their fires, in the same way as five syllables; and b., formulas from later times, mainly in prose, accompanying e.g. the ploughing (ch. 22), the praise of the hotar function (ch. 65), the regular worship (ch. 69f.) and the festival (chs. 88-90). The formulas from the chs. 22 ff. are given in full in the last four prasnas of the Vaikhănasa-Mantra-Samhita (cf. the Introduction). For more about the nature of the Indian mantra, see J. Gonda, The Indian mantra, in: Oriens 15, (Leiden 1963), pp. 244-297, esp. p. 255. The translation “formula” is only approximate, but necessary for practical reasons. 2 The “highest abode” (paramam padam) is an expression used already in connection with Visnu in the Rgveda (e.g., RV. 1,22,20) and well known throughout the history of Vişnuism. It is thought of as a kind of heaven, inhabited by Vişņu together with His loving adherents. See, e.g., Gonda, Aspects, p. 2; Hohenberger, Flutsage, pp. 98f. 3 RV. 1,22,20a. The question of the seers clearly presupposes the answer. This kind of introduction is very popular; cf., e.g., Marici 1. 4 I.e., the Soul of the complete cosmos, seen as a living sensible being. Visņu is identical with the whole existence. As such, he is the successor of the Cosmic Person from RV. 10,90, as will appear presently from the text. 5 padmakośapratikāśe, MahāNUp. 11,7; viśvasyāyatane, MahāNUp. 11,8. The same text, 11,11 and 13, says that Nārāyaṇa is present in a flame. Cf. BṛhĀrUp. 5,9,1; ChUp. 3,13,7 and 8. The Absolute may be seen as a personal or impersonal Principle; it is to be found both in the unending world-space and within the human heart. If adored as a person, it may be called Nārāyaṇa (see also ch. 55, n. 2), if as an impersonal (or supra-personal) principle, it is called Brahman. Both views may supplement each other. Vişņu is called identical with Brahman, here and in ch. 35. 6 “The Highest Light”: ChUp. 8,3,4. “The Imperishable Brahman”: TĀr. 10,26,1b; MahaNUp. 15,1b. 7 Translation uncertain. Text: so ‘yam prakṛtisthas san na svapnadyagocaro ‘pi. The B group of mss.: svapnadhiyā(m) ca gocaro ‘pi. 8 RV. 10,90,2. A Book of Wisdom, proclaimed by Kasyapa 23 that sacrifice. And for those who maintain their fires, this is a second (method) causing corrections for all (kinds of faults) and leading to the realization of all their wishes; for temple worship is continued on earth without interruption by others 10 even when the sacrificer11 himself has died. Thus it will stand firm for ever. This greatest meritorious work has always to be performed with devo- tion12 and carefully. Indeed, Brahma taught that it is a fire-sacrifice, common to all householders, who live in villages and towns, causing success in all respects. Also the gods, who receive their origin, protection, and dissolution from this Vişņu, worship Him only. When He, the Lord of gods, is worshipped, all the gods are included in this worship. The Brāhmaṇa says: ‘Agni is the lowest of the gods, Vişņu the highest; between these two are all the other deities’.13 Therefore the seer pre- scribed concisely in the Vaikhānasa Sūtra: ‘Always after sacrificing into the fire (agni-), one should worship Nārāyaṇa’.14 His worship, accom- panied by formulas, performed in many varieties, I shall tell at length, in due order. Thus, at any place in this (book) where an oblation is enjoined, there always the āghāra and the closing oblations, beginning with those for Agni Sviṣṭakṛt, have to be performed, in the method as indicated in the Vaikhānasa Sūtra.15 etc. — One should also choose for his officiants teachers, establishers, and temple priests16 only twice-born who are sanctified by the 9 This doctrine, which is the theoretical justification of temple worship, is a logical continuation of thoughts expressed already in Vedic texts, where Vişņu is sometimes identified with the sacrifice, and as such is able to bring about the results gained by the sacrifice. See Gonda, Aspects, p. 79; Marīci 1; ViṣṇudharmottaraPur. 3,14: iṣṭā- pürtena labhyante ye lokās tān bubhūṣată devānām ālayaḥ kāryah “a temple of the gods should be made by anyone who desires to live in the worlds which are obtained by sacrifice and good works”. 10 This is very important; a break in the worship will have bad results, as appears from ch. 99 and, e.g., Atri 4, 38ff. 11 yajamānaḥ. This ancient Vedic term is used throughout the book for the organizer and sponsor of the ceremonies. 12 bhakti-, one of the most salient features of post-Vedic Hinduism. It is a fervent, loving worship of a personally conceived deity. 13 AitBr. 1,1,1. 14 VkhS. 4,10, at the beginning of the discussion of Viṣṇu worship. 15 The āghāra (cf. VkhS. 1,9-15) is the oblation of melted butter which precedes each sacrifice; the closing oblations (antahoma-) at the end of each sacrifice are described in VkhS. 1,19-21. 16 The “teacher” (ācārya- or guru-) and the “establishers” (sthāpaka-) are indis- pensible functionaries during the construction of a temple (see ch. 21) and the con- secration of an image in a temple (chs. 59ff.); the temple priests (arcaka-) perform the regular worship when the image has been established. 24 A Book of Wisdom, proclaimed by Kasyapa personal ceremonies1 from impregnation onwards, by the method as described in this Sūtra. Worship of Viṣṇu is traditionally twofold: without and with bodily form. Oblations into the fire as stated above is worship without bodily form; worship with bodily form is performed on an image of Him. Worship with bodily form is pleasant to the eye and mind, and its object remains always visible.18 Devotion (bhakti-) and faith (śraddhā-)19 should accompany it. Only the man who is devoted and faithful, will be successful in all respects. Worship with bodily form in a temple is made complete by observances such as the giving of tribute (bali-) and (the organizing of) festivals (utsava-). It will always continue uninterruptedly also when the sacrificer is no more. This worship grants the results of enjoyment in this world and of release in yonder world (i.e., after death); 20 it is everlasting, and of a double nature: causing appeasement (śāntika-) and causing prosperity (pauştika-).21 It causes appeasement because it has the appeasement of all (evils) as its goal; it causes prosperity because it has prosperity in all respects as its goal. The sages should listen attentively to this complete course of religious practice”. 17 Thus said Kasyapa. samskāra-. By these, the brahmans are, as it were, “made fit” (sams-kṛta-), i.e. sanctified or consecrated for their holy work. 18 Trsl. of ma and L2: samsthitis ca. Cf. for the two forms of worship, amurta and samurta, “without and with bodily form”: Atri 1, 28ff.; 27,1ff. Vikhanas described in his sūtras the amurta form, his pupils the samūrta form in their works (Atri 1,32ff.). Thus, changes in the religious practice are reflected in a traditional division of duties between the ancient teachers. 19 20 A preparatory stage. See: P. Hacker, Śraddha, WZKSOA 6, 1963. The division of “this world” and “yonder world” and the results gained there is ancient and occurs regularly in the Brāhmaṇas. See also ch. 105. 21 For more about these terms, see the chs. 4 and 10. The term santi- was discussed by D. J. Hoens, Santi in the Samhitās, Brāhmaṇas, and Śrautasūtras, Thesis Utrecht, 1951. For bringing about this santi-, the prāyaścittas are prescribed in the chs. 92ff. All kinds of faults and sins, ritual as well as ethical, which enable bad magical influences to do their destructive work, are appeased or expiated in it. puști- means prosperity, welfare, a well-nourished condition. CHAPTER 2 Description of the World In this chapter an epitome is given from the Puranic doctrine of universal geography (represented systematically by W. Kirfel, Die Kosmographie der Inder, Bonn/Leipzig 1920, and Das Purāņa vom Weltgebäude, Bonn 1954, A Book of Wisdom, proclaimed by Kasyapa 25 where on pp. 1-6 a summary is given of Puranic geography). In the main the same ideas and names recur here, but there are some deviations, viz. in the nomenclature, and the mention of the regions which are to be avoided by Brahmans (ch. 3). From the arrangement of seas and continents it appears that Kasyapa agrees here with the Matsya-Purana and a few other texts, called the “second group” by Kirfel (Kosmographie, p. 56f.). See also: J. Gonda, Über das altjavanische Brahmāṇḍa-Purāṇa, Acta Orientalia 11, 1932, on pp. 247 ff. Curiously enough the description of the world given by one ms. of Atri’s work (see the ed. of Atri-Samhită, pp. 504ff.) follows another arrangement (that of Kirfel’s “first group”). In the geographical names there are a number of deviations from the Purānas (see Kirfel, o.c., Index). “Now we shall explain the objects which cause appeasement. In these worlds one produces the results: the enjoyment of results is just for the worlds beyond these.1 Therefore one has to begin his ritual work in this world on a pure and charming place. The earth consists of seven continents, called (from the centre to the circumference) after the rose-apple tree (jambu-), the teak tree (śaka-), the kuśa grass, the Curlew (krauñca-) Mountain, the silk-cotton tree (salmali-), the cow-fat gem (gomeda-), and the blue lotus (puşkara-). There are seven oceans between the continents, consisting respectively of salt, sweet milk, clarified butter, curds, honey, sugarcane juice, and cold water.2 There are seven worlds located above each other, called respectively Bhur, Bhuvar, Suvar, Mahar, Janar, Tapas, and Satya. Below the earth there are seven nether worlds, called Atala, Vitala, Pratala, Dhātaka, Vidrāvaka, Samphullänga, Mahātala. Beyond these the Unmanifest is extending. It is taught by those who have mystical insight into reality, 3 1i.e., after death. The author now first gives the description of “these worlds”, in which good works may be done and results gained. The amusmin loke in the next sentence must be a mistake for asmiml loke. 2 The MtPur. gives sura- instead of madhu-, and svādūda- instead of sitodadhi-. We have to imagine the first continent, jambudvipa-, as circular, and the other six lying as kinds of rings around it, separated by the respective oceans. 3 The first three names and the last one occur also in Puranic lists (Kirfel, Kosm., pp. 143 ff.) with variations in their sequence. Most near comes the list of the Bhāgavata- and a few other Puranas: Atala, Vitala, Sutala, Talatala, Mahātala, Rasātala, Pātāla. Rasātala occurs in the ms. ka (see n. 4 on p. 3, text). Dhataki is, in Jaina cosmography, the name for the second continent. No parallels were found for the names Vidrāvaka and Samphullänga, 26 A Book of Wisdom, proclaimed by Kasyapa 4 that in this Unmanifest Kapila is dwelling, having the colour of coral, with three eyes, sustaining the world, unarmed, wearing a garment of the colour of parrots’ feathers, bracelets, a necklace, a breast-string hanging down from the neck (pralamba-), and a sacred thread, marked with the Śrīvatsa, with four arms,” sitting in the Brahma-postures and absorbed in meditation on account of his desire to know the Highest Principle, which is eternal, beginningless, everlasting, Whose form is unimaginable, and Which is unique (kūtastha-). The measure of the Rose-Apple Continent is from S. to N. and from E. to W.: 800.000.000.000 yojanas.” The thickness of its earth is 320 million yojanas; it is surrounded by the ocean of salt. The measures become twice as large from continent to continent, going in an outward direction, from ocean to ocean, up to the ocean of cold water, while each surrounding ocean has the same width as the world surrounded by it, and in its turn is surrounded completely (by the next continent). This all together forms one (universal) egg. It is said that there are several tens of millions of such universal eggs. 8 9 The Rose-Apple Continent has nine sections, called varṣaḥ, named from S. to N.: Bharata-, Haimavata-, Naiṣadha-, Meru-, Daiva-, Vai- ḍūrya-, Śveta-, Śṛnga-, and Gandharvavarṣa. Six boundary ranges, called Himavat, Hema, Niṣadha, Nīla, Śveta, and Śriga, reach into the eastern and western ocean. Bharata lies to the S. of Himavat down to the sea; Haimavata between Himavat and Hema; Naiṣadha extends from Hema to Niṣadha; Meru lies between Niṣadha and Nila; to the E. ▲ jagadādhāraḥ; acc. to the A class of mss.: jaṭādhāraḥ “wearing matted locks”. - KurmaPur. 4,44 mentions the avyaktam (“Unmanifest”) as the outermost shell of the world-eggs. 5 These are qualities and attributes of Visņu himself. The Srivatsa is a curl of hair on the breast of Visņu and his incarnations. Prescriptions for an image of Kapila: Rao, Icon., I,1, p. 247, according to whom he should be represented as a bearded ascetic. In the Epics, he is regarded as a manifestation of Visņu (Hopkins, Ep. myth., p. 218). In the Purāņas, Kapila appears also as sitting in the nether world and meditating (H. H. Wilson, Trsl. of VişņuPur., London, 1840, p. 378). He is mostly known as the mythical founder of the Samkhya system. 6 A particular way of sitting, in which meditation is often practised. 7 One yojana yojanas. 9

about seven miles. The normal figure in the Purāņas is only 100.000 8 dvipād dvipād dviguṇitam bāhyād bāhyam samudrac ca samudram sitodadhitas ca bahyam apy evam lokāl lokāntaram tāvatpramāṇam vivaram. Cf. MatsyaPur. 123,27. Otherwise Kirfel Kosm., pp. 57f. Only Bharatavarșa (= the “Indian Subcontinent” in modern times) occurs there. Haimavata is found also in Mbh. and Padmapur. According to Kirfel, o.c., p. 61, Gandharvadvipa is one of the regions in Bharata. The names of the mountain ranges following now in the text correspond with those given by Kirfel. A Book of Wisdom, proclaimed by Kāśyapa 27 and W. of Meru lie Daiva and Vaiḍūrya; Śveta lies between Nīla and Śveta; Śṛnga between Sveta and Sataśṛnga; Gandharva from Mt. Śriga down to the (northern) sea. It is taught that in Saka there are 20 varṣas, in Kusa 30, in Krauñca and Salmali 50, in Gomeda 70, in Puskara 90.10 10 In the Purāņas, these numbers are much smaller. CHAPTER 3 Regions Not to be Inhabited by Brahmans No Puranic equivalent for this chapter seems to exist. The names of the regions are also unknown from elsewhere (except for Bharatavarṣa), and there are many uncertainties in the text. Often it is difficult to divide the long compounds formed by the various names into their exact constituents. The idea, that Brahmans should not enter certain regions, because they would be polluted by acting thus, is, however, by no means unknown. The Baudhayana Dharmasutra, 1,2,14-16, prescribes purification for Brahmans, when they have travelled to certain regions, e.g. Avanti and Kalinga-land. It is an often-recurring conviction that one does better not to leave his country; cf. already Jaiminiya-Brāhmaṇa 2,134-137 (ed. W. Caland, Das Jaiminiya-Brāhmaṇa in Auswahl, Verh. der Kon. Ak. v. Wet. te Amster- dam, Afd. Lett., Deel XIX, Nr. 4, Amsterdam 1919): sa esa padbhyām pāpam karoti, yo janam eti “that person commits a sin by means of his feet, who goes to foreign people”. See also Kane, DhŚ., Vol. II, Part 1, pp. 11 ff. (the limits of Āryavarta), esp. on p. 18. In Bharatavarṣa there are regions for Piśācas, called Dardura-, Barbara-, Mālava-, Simhala-, and Śṛngika-land.1 They are not to be inhabited by Brahmans. 1 In Haimavata (the Pisaca-lands are): Sāla, Mudgandhika, Naidhāyaka, Kucumāra.2 Piśācas are evil demons of the lowest sort; the term is used also as a contemptuous name for people who are outside the Brahmanical or Sanskritized civilisation, or outside Vişnuite tradition (ch. 17). Dardura as the name of a mountain: Kirfel, o.c., p. 61 (located in the S. according to V.Brh. 14,11); Barbara as the name of a barbarous tribe in the N. (Kirfel, o.c., p. 73), or the S.W. of Bharata (idem, p. 86). The Barbaras were defeated by Sagara according to BhagPur. 9,8,5. Mālavas are the inhabitants of Malva-land (near Ujjain). This is exactly the region where the Prakrit dialect called Paiśācī was probably spoken, cf. S. Konow, The home of Paiśācī, ZDMG 64, 1910, pp. 95-118. Simhala is modern Ceylon. 2 L: Kṛcchramana. 28 A Book of Wisdom, proclaimed by Kasyapa In Naiṣadha: Ghāṭa, Hāra, Hāṭaka, Musta, and Urvaya.3 In Daivika: Bhanuka and Apahāsya. In Vaiḍūrya: Sākuṇḍa, Vāduka, Malpa, Dākṣiņaka, and Nila. In Sveta: Sākundha, Aruṇa, Kapota, Piñjālabhāga, Śātana, Bhūtavāsa, Jelayaka, Vāna, Golaka, Variṣṭha, Pañcabhūmi, Musikāvāsa, and Rakṣoha.4 In Śṛnga: Taisya, Pramarda, Lambha, and Unmattastrīvāsa.5 In Gandharva: the regions called Śāṇḍilya, Dhundhumāra, Kāpota, and Vadavamukha.6 The following regions on the continents are uninhabitable for Brah- mans: On Sāka: Kākanika. On Kuśa: Padma and Apahārita. On Krauñca: Mukha, Tulaka, Śāṇḍilya, Kaiṭabha, and Sphoṭāmukha. On Śālmala: Kāsīsa and Vairagya. On Gomeda: Kākāvāsa and Bhujāvāsa. On Puşkara: Dāruṇa.’ 3 Or: Ghāţahāra, Hāṭaka, and Mustorvaya. Piśāca-regions are wanting in the Meru- land. Cf. the description of the ground-plan in ch. 17, where the outermost part, far from the centre, is called after the Pisacas. The centre is supposed to be free from demons and bad influences. We need not assume a lacuna in the text, as the editor did. 4 A very confused list. “Pañcabhūmi” is especially uncertain. The text reads: -variṣṭhapañcabhūmikāvāsa-; L1: -paribhuvañcabhūmikāvāsa-; L2: -paribhuvañcamūşi-

• Aruņa and Piñjala as mountains in Kirfel, o.c., p. 118. kāvāsa-. ― 5 Text: umattastrīvāsa-. Tiṣya as the lowest caste in the Krauñca continent: Kirfel, o.c., p. 118. Pramardana as one of the lowest hells: idem, p. 156. • Śandilya and Vaḍavāmukha as names of peoples: Kirfel, o.c., pp. 226, 86. The last lies in the S.W. according to V.Bṛh. 14,17. 7 Dāruņa as name of hells: Kirfel, o.c., pp. 148, 155. CHAPTER 4 Objects Causing Appeasement A summary is given of regions, plants, temples, and ritual objects most fit for use in worship. All of them will return later in the work. For Latin names of the various trees and plants mentioned, see the List of Plants (Appendix 2). Now that which causes appeasement.1 (Such is) a piece of land2 which is charming, rich with food, ruled by a good sovereign, where righteous- ness, merit, and victory are found, which is very rich in men of good 1 See ch. 1, n. 21. 2 Cf. the chs. 11 and 12 for a systematic classification. A Book of Wisdom, proclaimed by Kasyapa 29 conduct, where adherents of Viṣṇu abound, where the sound of Veda recitation is heard. In such a region are found black antelopes, parrots, mainas, peacocks, geese, and cakravākas, as the main kinds of birds; the best sort of ascetics; the plants kusa, darbha, palāśa, apāmārga, and tulasi; meritorious rivers and mountains. It is sloping down towards the E., has an agreeable smell, and the colour of shells, cows’ milk, and white lotuses. It has no gravel, no small stones. It is lovely to see, has no salt spots, no mud; it is enclosed by a stream. It is surrounded by the following male (plants or) trees: dūrvā, apāmārga, dhātakī, cira (?), mālikā, soma, vakula, kadali (plantain), kapittha, aśvakarṇī, viṣṇukrāntā, aśoka, timiśa, candana (sandal), agaru (aloe), koṣṭhu, uśīra, elā (cardamom), lavanga (clove tree), karņikāra, nīpa, arjuna, asana, bilva (wood-apple tree), matulunga (wild citron tree), aśvaguna …, valli, prakudya, patāka, etc. 3 A temple (causes appeasement, if it is) of the Nalinaka, Svastika, Mahāpadma, Parvatākṛti, Sarvatobhadra, Pañcavāsantika, Somac- chanda, Nandyāvarta, Śrīpratiṣṭhita, and Catuḥsphuța types. It has the door to the E. and is made of stone and provided with twelve enclosures.” An immovable image (causes appeasement), if made with a frame, coated with clay,’ and having the colour of shells, cows’ milk, or white lotuses; a movable image, if made of jewels or gold; a flower, if it consists of gold, if it is a nandyavarta, tulasi, or another good species, and if it has four colours; perfume, if composed of sandal, aloe, koṣṭhu, and kunkuma (saffron); incense, if mixed with sandal, aloe, karpūra (cam- phor), molasses, honey, and clarified butter; a lamp if fed with camphor, provided with a wick of cotton with its smallest width at the extremity, and if it is twelve angulas high; guest’s gifts, if composed of white mustard, points of stalks of kuśa grass, sesamum, threshed rice grains, curds, sweet milk, water, and unhusked grains; a garment, if woollen, having five colours, and made of strips of cloth; offerings (havis-), if prepared with rice boiled in milk, kṛsara (a mixture of rice and sesamum), 8 L1: vakula-; L2: vanjula-. 4 The text is confused: -aśvaguṇāvarasomarāvalli-; L1: -âgangāśvagulāvasomavalli-; L2: -ābhangāścagulāvasomarāvalli-. 5 Text: padmaka-; L and cha: mahāpadma-, which returns in ch. 33. 6 In ch. 39, seven enclosures is the ideal number. as sailam. 7

“Made of stone”: saulam, read śaulajam dhruvam beram, cf. the chs. 41 ff. Only L2 gives the word mrt “clay”, although a confusion has occurred in that ms.: saulam mṛddvādaśāvaraṇayutam beram.

For the distinction of movable and immovable images, see ch. 54. 8 See ch. 72. For the following objects, see ch. 73. 9 See ch. 50. 30 A Book of Wisdom, proclaimed by Kasyapa molasses, and barley; water, if from a river, and strained with a garment; mouth-perfume, if consisting of the products: betel-nuts, betel-leaf, cardamom, clove, takkola, and camphor; an ornament, if made of diamonds, cat’s eye gems, pearls, corals, emeralds, etc.;10 fire-sticks, if consisting of bilva, palāśa, aśvattha, or udumbara wood;11 dūrvā grass;12 materials for the oblations, if consisting of sesamum, mustard seed, and oil; clarified butter, if from the cow; the lotus-fire; formulas from the Rg-, Yajur-, and Samaveda, and which are male.13 The formulas ending with svāhā are male, those ending with namas are female; the others are neuter. 10 See ch. 56. 11 See chs. 10 and 61; wood of the four fig-trees is prescribed already in the Veda for firesticks, e.g. TS. 3,4,8,4. 12 Used, e.g., in bathing the image; cf. ch. 85. 13 L: pummātrāḥ. Text (unintelligible): puṭamantrāḥ. CHAPTER 5 The Origin of the Lotus-fire The lotus-fire (pauṇḍarīkāgniḥ) is laid out in addition to the five fires maintained regularly in the books of the Vaikhānasas. It will be discussed in the next four chapters. Atri (e.g. 13,21; 29,62) also mentions it. There seems to be no Vedic parallel for it; but sometimes we read of the paunda- rika-sacrifice, which lasted eleven days and had heaven and prosperity as its purposes (ApŚrS. 22,24,8; ŞaḍvBr. 4,3,4, cf. Bollée’s trsl., p. 97). When Brahmā, wishing to create the universe by means of methodical meditation on Nārāyaṇa, was sitting down, meditating on the Lord, after a thousand years he caught sight of the form of a lotus arising out of his heart-lotus, surrounded by three sacrificial girdles, unique, un- developed, and incompleted.1 Joyfully Viriñca2 bowed to it, worshipped it, and then created (by meditation) within that fire the Vedas, the Seers, the Fathers, and the 1 Translation of L: hṛtpuṇḍarikāt trivedisahitam padmākṛtim ekam avyaktabhūtam aparyāptam dṛṣṭvā. In Atri 29,61 f., we find the same origin of the Pauṇḍarika-fire out of Brahma’s heart-lotus: hṛtpuṇḍarikād anyo ‘gniḥ samjāto brahmaņas tu yaḥ | hṛtpuṇḍarikajātatvāt pauṇḍarīkam hi tad viduḥ. The lotus, symbol of the universal life- stream, the activity of creative energy, and of purity, represents the heart already in AV. 10,8,43. See also Gonda, Aspects, pp. 103 ff.; p. 213, n. 10. For vedi- as “girdle around the fire”, see VkhS.C., p. 17, n. 8. 2 Another name for Brahmā.A Book of Wisdom, proclaimed by Kasyapa 31 other living beings. In the E. he produced the ahavanīya, in the S. the anvāhārya, in the W. the garhapatya, in the N. the avasathya, and in the centre the sabhya fire. Then he established himself the garhapatya, anvāhārya, ahavanīya, āvasathya, and sabhya fires in the Bhur-, Bhuvar-, Suvar-, Mahar-, and Janar-worlds respectively. After that he created in due order from his mouth, arms, thighs, and feet, the Brahmans, Kṣa- triyas, Vaisyas, and Śūdras respectively. He ordained for them fires according to their stages of life: one fire for the Veda students, three or five for the householders, five for the hermits. Then he took the lotus- fire for himself and worshipped it, by muttering formulas, by oblations and Veda recitation, out of desire to know the highest reality. 4 When time had gone by in this way, once the seers, after worshipping the Lord in the Brahman-world, saw God Grandfather sitting at ease in the lotus-posture,5 with his mind restrained in meditation. They bowed in front of him, and asked him, by mouth of Marïci, Atri, and Bhṛgu: “Venerable Lord, whom are you worshipping, and by means of which formulas, and of which fire, are you sacrificing? We want to know all that”. His mind moved by sympathy, he looked at each of them separately, and said to them:6 “Listen to the answer to everything requested by you, O best of the seers! I worship Vişņu, the Lord, with formulas from the four Vedas, with Vedic methods, and I sacrifice into the lotus-fire”. When the seers heard this, they said, their eyes wide open with aston- ishment: “O God, show us pity by giving us that fire told of by you, for the worship of the Everlasting One”. Grandfather answered: “Take that fire; it causes appeasement (of evil influences) from anywhere, it fulfils all desires, it is equal to the Highest Self,’ identical with all the Vedas, serviceable to the worship of Vişņu, granting deliverance, and unobtain- able (even) by gods”. With these words he presented it to them. Therefore any (oblation) performed into this fire will surely also produce results because of that. It is inaccessible to magic or bewitching. 3 The well-known explanation of the origin of the four classes, occurring for the first time in RV. 10,90. 4 L and two other mss.: gṛhasthānām tretāgniḥ pañcăgnir vā. See VkhS. 8,6; and the same chapter for a description of hermits. 5 In this posture, the legs are kept crossed so that the feet are resting upon the thighs (Rao, Icon., p. 19). It is not accidental that Brahmā has taken this posture just now. “Grandfather” (pitāmaha-), an oft-recurring epithet of Brahmā. 6 Trsl. of L: prthak pṛthag vikṣyaha yuṣmābhiḥ etc., which gives a somewhat better sense than the edited text. - The first sentence of Brahma’s words constitutes a half- śloka. 7 See ch. 1, n. 4.

32 A Book of Wisdom, proclaimed by Kāśyapa At the mere thought of it one becomes freed of all sins; how much more with the help of the muttering of formulas and (the offering) of oblations! This fire is difficult to obtain; it is identical with the Highest Self. Thus this lotus-fire must be attended to in the right way by worthy persons. Thus: anyone who performs a circumambulation around this fire and repeats this, uttering all kinds of formulas, and bows to it, will obtain the results of the horse-sacrifice and becomes “magnified in Visņu’s world”.10 If hell concentrates on it every morning at daybreak, con- stantly meditating on it as being in his own heart, white of colour, equipped with three sacrificial girdles, and with 1008 leaves, and on a diagram12 of Agni within it, consisting of thousand flames, and on the mystic syllable13 in the middle thereof, then he shakes off the mass of his sins and goes to Visņu’s world. And if he meditates in this way at the moment of his death, he obtains the attributes conch, disk, and mace, he becomes dark of limbs and four-armed, he mounts the king of the birds14 and, worshipped, praised by hosts of deities he passes above all the worlds and goes to Visņu’s world. He who meditates as before every morning and evening on a diagram of Varuna, and on a white lotus with a thousand leaves within it, and also in the middle thereof on the basic syllable,15 and as sixth on the syllable om formed with a double arch, together with the dot denoting the m,16 and concentrates on it, will become after a year equal to Bṛhas- 8 The “circumambulation” (pradakṣinam) is performed by walking around a certain object, keeping it on the right side; originally, it is an imitation of the blessing course of the sun (W. Caland, Een Indo-Europees lustratiegebruik, Amsterdam, 1896); it has a regenerating effect (Heesterman, Rājasūya, p. 122). • The horse-sacrifice was one of the most expensive and pretentious Vedic sacrifices. Only kings were qualified to perform it (Inde Class. I, p. 358). 10 vişnuloke mahiyate, an oft-recurring phrase, expressing the highest goal for Vişņu’s devotees. The “world of Visnu” is identical with his “highest step” (paramam padam), which is transcendent and located in heaven (two related ideas, see Eliade, Traité, p. 103). 11 “He”, i.e. the yajamāna- or sacrificer, or, more generally, each person who performs the ritual (see Appendix 3, sub E1. The pre-eminent sacrificer is the king. 12 Meditation by means of “diagrams” (mandala-) is a Tantric practice, described elaborately in later texts. See also ch. 23, n. 7. 13 The syllable om, which is identical with Brahman according to the Upanisads. It is discussed in ch. 106 in its personal aspect. 14 15 Garuda, Vişņu’s mount. Text: candrabijam ādiṣaṣṭham. A ms., according to n. 1 on p. 7 of the text: ādibijam ādiṣaṣṭham. L1: cādibījān şaṣṭham. L2: cādibījāt şaṣṭham. - Bijas are syllables loaded with magical potency, able to evoke the powerful presence of the deity they belong to. With adibija- probably the syllable a as the first sound of the Sanskrit alphabet is meant: cf. ch. 106, n. 2, and ch. 68, n.9. 16 The pranavobhaya- of the text is read as pranavam ubhaya-. The term sastham “as A Book of Wisdom, proclaimed by Kasyapa 33 pati. If he performs study in this way during each fortnight, he goes to the Brahman-world. sixth” is unclear, because it is difficult to deduce a division in five from the preceding words. CHAPTER 6 Obtaining Desires from the Lotus-fire In this chapter the method for laying out the lotus-fire is described briefly (see VkhS. 1,8 for more elaborate rules), after which directions are given for the sacrifice into this fire by persons who long for spiritual lustre, a long life, and, particularly, offspring. On a clean spot, he should, after smearing it with cowdung, strew around pure sand on a circle with a radius of eighteen angulas.1 The width of the upper girdle is four ang.; its height likewise; in the middle there is a hole with a depth of eight angulas.2 The central girdle is four ang. wide and high. The width of the lower girdle is six ang. and its height four ang. The girdles should be made with 1008 leaves.3 He who, after performing the aghāra, offers 100.000 oblations into it with many flowers, sprinkled with clarified butter from red-brown cows, accompanying this with the purusasūkta," he will, after leaving his dead body at the end of his life, reach the highest abode. If he desires spiritual lustre, he should make a fire-place with 90 leaves on the girdle below, and perform a 12.000-fold oblation into it with flowers of the palāśa, saying the viṣṇusūkta." 1 aṣṭādaśāngulair bhramikṛtya. VkhŚrautaSūtra (ms. copy, written by Prof. Caland, now in the Utrecht University Library), 1,2, says: aṣṭādaśāngulam bhrāmayitvā, explained by the commentator Srinivasa Dikṣita with: aṣṭādaśāngulyā rajjvā vṛttam bhrāmayitva “having described a circle on the ground with a cord of 18 angulas’ length”. 2 The “upper” one is the innermost of the three girdles (VkhS. 1,8). Atri 29,39 ff., gives nearly the same measures. About the words bhaga-, golaka-, and vasu-, see ch. 50, n.4. 3 Trsl. of L: aṣṭasahasrayutam; text: aṣṭapatrayutam. Perhaps this is the better reading, because Atri 29,42 says: dalaiḥ ṣoḍaśabhir yutaḥ “provided with sixteen leaves”. 4 Ch. 1, n. 15. 5 RV. 10,90, which describes the creation of the world by means of a gigantic sacrifice, 6 adho vedyām; L1: anuṣṭubāgatā (?); L2: nādulāgatā (?). 7 The hymn “vişnor nu kam” etc. See the List of Formulas. 34 A Book of Wisdom, proclaimed by Kasyapa If he desires a long life, he should make a fire-place with 80 leaves, with the help of fire-sticks of aśvattha wood, and offer a 300.000-fold oblation, muttering the formulas for Vişņu" and the rātrisūkta. This (300.000) is the highest possible time of life. According to others, a thousand years is the highest time of life. Two million years constitute a life of Brahma, or, according to others, 100.000 years is a life of Brah- mā,10 If he desires to obtain offspring, he should, together with his wife, fast during two nights, bathe at daybreak (after the second night),11 and make an enclosure for the sacrifice on a clean spot. After he has cleaned it further by smearing it with clean, wetted cowdung, 12 he enters the enclosure and prepares the five fires. To the E. of the sabhya fire he should make the spot for the lotus-fire surrounded by twenty leaves. Having performed the āghāra just as before, he should worship to the E. of the fire-place Vişņu, Puruşa, Satya, Acyuta, and Aniruddha, each separately, in this sequence, with 27 divisions.13 To the E. he should make with śāli or vrīhi rice grains a pedestal for Visņu the Lord of gods; at its southern and northern sides two pedestals for Brahma and Isa.14 To the N. of the fire he should make a sacrificial bed in the shape of a stick, five ang. thick and with the length of an elbow, and worship the Seven Seers on it. To the S. he should worship the twelve Adityas, the eleven Rudras, the Vasus, the two Aśvins, beginning with giving water for washing the feet and ending with the guest’s gifts. On the pedestal of Viṣṇu he should place a lotus, and therein a jewel or a piece of gold. He should strew sesamum, mustard seed, perfumes, unhusked grains, parched grains, and flowers over it. He worships the Lord with eight formulas: “He whose mark is the Śrīvatsa”, “the Thousand-eyed One”, 8 Only L2 has: aśvatthasamidbhiḥ. 9 vaiṣṇavam japtvā; for the accusative, see Appendix 3, sub D3. - For the rātrisūkta or Hymn to the Night, see the List of Formulas. 10 These views are not in accordance with the classical doctrine, which gives much higher numbers. See ViṣṇuPur. 1,3 (trsl. Wilson, p. 24); KūrmaPur. 4,15; H. v. Glasenapp, Die Religionen Indiens (Stuttgart, 11943), pp. 154-157. For high numbers of sacrifices, see also Ṛgvidh. II, 9 and 10. ― 11 The bath at daybreak forms part of the daily ceremonies of a brahman. It is essential, because one must be physically and mentally pure while performing cere- monies. Cf. Rangachari, S.V.B., pp. 53-56. 12 Cowdung as a means of purification is generally known in India; cf. M. A. Muusses, Koecultus bij de Hindoes, Thesis Utrecht, 1920, pp. 51-69.

13 For the “divisions” of worship, see ch. 73. The five names are those of the Five Manifestations, see ch. 77. 14 Isa = Iśvara = Śiva. The right and left sides of Visņu are also the regular positions for these gods in the temple (Rao, Icon., pp. 79ff.). A Book of Wisdom, proclaimed by Kasyapa 35 “Seed of the world”, “Vişņu”, “Nārāyaṇa”, “the Victorious One”, “the Husband of Śrī”, and “the Meritorious One”, and performs worship of Him with 27 divisions. At His right side he worships Śrī, at His left side, Harini.15 Having worshipped also Brahma and Iśvara, together with their Ladies, with 27 divisions, he should worship to the E.: Gaṇeśa in the middle, Sarasvati at his left side, and Raudrī at his right side, each of them up to the presentation of guest’s gifts.16 Then the sacrificer should, together with his wife, take a bath with the five products of the cow, drink,17 and, after adorning himself with a new garment, etc., he should, to the S. of the fire, together with his wife, cause the puṇyaha (announcement of an auspicious day) to be perform- ed.18 With the formula “viśvā uta tvaya” he should perform a circumambula- tion around the fire; with “aghoracakṣur” he should prepare a seat; with “mayi gṛhṇāmi” he should salute the fire respectfully; with “adite ’numa- nyasva” etc. he should wipe around the sacrificial girdle.19 Then he should offer oblations for Agni and Soma, for Bṛhaspati, and for Visņu, in the lotus-fire.20 Into the ahavaniya fire he offers the oblation for Sarasvati, into the anvāhārya for Vighna,21 into the garhapatya for Surya, into the avasathya for the Viśve Devas, and into the sabhya for the Seven Seers and for Visnu. Then he should offer a 100.000-fold oblation of a white lotus into the lotus-fire, sprinkled with clarified butter, saying the formulas of Prajapati, if he desires to obtain off- spring. 22 15 Another name for Bhumi or 5,87), Harini is an epithet for Śri. S. Indian iconography. 16 Mahi, the Earth. In the Hymn to Śri (RVKhila - Śrī and Bhumi are Visnu’s two wives in classical — There is some uncertainty in the mss. about the respective positions of Gaṇeśa, Raudri, and Sarasvati. The edited text is translated here, except for the word vāme after note 4 on p. 8. Raudri, “Rudra’s wife”, is probably an aspect of Kāli (see ch. 66). 17 pitvā (L only). 18 The punyaha ceremony is described in VkhS. 1,6. Its purpose, as told by its name, is the realisation of an auspcious day by the formulas uttered by brahmans. The ceremony should precede any important ritual. 19 i.e., Aditi’s consent is asked for wiping the southern part; Anumati’s consent for the western part; Sarasvati’s, for the northern part; and Savitar’s instigation for the eastern part (VkhS.1,9). ~T 20 L and other mss. prescribe also the oblations for Brahma and Prajapati. The reading padmagnau “in the lotus-fire” occurs in the mss. of the B class, but not in L. L’: vaighnam; text: vaiṣṇavam. Vighna Gaṇeśa. For the names of the fires: see the chs. 44 and 62. 21 22

This is the main oblation. Prajapati, the “Lord of offspring”, has been connected from ancient times onwards with fertility and procreation (Gonda, R. Ind. I, pp. 180, 36 A Book of Wisdom, proclaimed by Kasyapa Afterwards he cooks a porridge of threshed śāli grains in the same way as in the sthālīpāka-ceremony, 23 and sprinkles it into the fire with the formula “devasya tva”. Then he throws down cooked rice, divides it into three parts, and makes three rice-balls (pinda-), after having added tips of kuśa grass, barley corns, mustard seed, sesamum, melted butter, curds, and sweet milk. The first rice-ball he worships with “ato deva” etc., the second one with “brahma jajñānam”, and the upper one with “rudram anyam” 24 Then he offers them to Viṣṇu, Brahmā, and Iśvara, and gives them (these gods) water for rinsing the mouth. The sacrificer should touch his wife’s heart with the formula “mama hṛdayam”. After taking the rice-balls from the teacher’s hand, bowing and saying an arbitrary formula, he should give the one sacred to Viṣṇu to his wife to eat. Having eaten himself the rice-ball sacred to Brahmā, and rinsed his mouth, he should touch (his wife’s) belly, with the formula “viṣṇur yonim” and throw the remaining rice-ball into the water. Having given a sacrificial gift to the officiants in accordance with his means, he should honour them with gold, land, cows, horses, etc., and dismiss the fires. After praising the gods in the manner he likes, and dismissing them, he should enter his house and perform the ritual union just as in the fourth-day ceremony.25 After twelve months he generates a son, who possesses a long life, strength, prosperity, and is equal to Bṛhaspati. — 188). The two formulas for Prajapati are “prajāpate na tvat” and “prajāpatir… babhuva” (TS. 3,4,4,b; cf. VkhS. 1,16-18). 23 The sthālīpāka is a porridge of cooked rice, offered to Agni by a newly married pair; see VkhS. 3,5. The reading salitaṇḍulena, given by the edited text in a note only, is found also in L. 24 These three formulas belong respectively to Visņu, Brahmā, and Rudra. In VkhS. 5,3, three balls of clay are made for the same deities on the occasion of funeral ceremonies. 25 The ritual performance of copulation on the fourth day of a marriage, cf. VkhS. 3, chs. 8 and 9. CHAPTER 7 Obtaining prosperity For procuring well-being or prosperity (śrī-), a sacrifice is offered to Vişņu’s spouse, Śri, who is prosperity in person. From the literature from the Ṛgveda onwards instances are to be gathered of the invocation of Śri for the welfare of an agricultural community. This becomes pre-eminently clear from the Śrīsūkta (Hymn to Śri), an apocryphal hymn of the Ṛgveda (coming after RV. 5,87), for which see I. Scheftelowitz, Śrīsūkta, ZDMG A Book of Wisdom, proclaimed by Kasyapa 37 75, 1921, pp. 37 ff.; Gonda, Aspects p. 213. For a discussion of various aspects of the goddess and the phenomena represented by her, see Gonda, Aspects, pp. 176 ff. Now the method for obtaining prosperity for him who desires prosperity. “One should exert oneself in order to obtain prosperity”, this is a word from the Veda.1 Therefore one has to seek prosperity even without acquiescing in (the results of) one’s deeds in former lives. Prosperity is twofold: secular and spiritual. Secular prosperity is: being furnished with dominion based on every kind of richness.3 Spiritual prosperity, however, is the obtaining of the results of all the śrauta sacrifices, and also managing dominion over smallness etc. Spiritual Prosperity must be honoured by Brahmans, according to the spiritual authorities. 5 Therefore he should prepare a fire-place with 200 leaves, perform the āghāra as before, and observe the fire. The fire which is kindled without trouble, or has flames blazing high, or is proceeding from left to right, which has a nice smell or a beautiful shape, such a fire will bring about success. If it scatters sparks, has a bad smell, does not flame up, or is proceeding from right to left, it will cause failure. He should know this when he is propitiating Śrī (or: seeking prosperity). He should pay attention to such omina as the quivering of the right eye, etc. It should be known that Śrī is near to his hands when at the time of lifting up (the gift) the wind has the smell of melted butter. With such observances the oblation into the lotus-fire should be offered. He should not offer oblations with fragments of lotuses or with old flowers, for they are odious to Śrī. Flowers are considered as old, when two days have elapsed (since they were picked). He should not offer oblations with both his hands or with the left hand only, lest the Yātu- dhānas should catch (the oblation). Only in silence he should offer his 1 The quotation is probably from an unknown pseudo-Vedic text. 2 The term “spiritual prosperity” (brahmaśrī-) is post-Vedic. In the earlier texts, only secular prosperity was known. TBr. 3,9,14,2, even expressly states that śri- does not associate with brahman (Gonda, Aspects, p. 188). 3 Social pre-eminence and economical prosperity go hand in hand. See PW, Vol. 7, p. 363, s.v. śrī-, c; Gonda, Aspects, pp. 196, 202. 4 i.e. supernatural yogic powers or siddhis. The ability to assume a size of minute smallness (anima) is often given at the head of lists of yogic powers (S. Lindquist, Siddhi und Abhiññā, Uppsala Universitets Årsskrift, 1935, 2, p. 31). 5 Cf. Kohlbrugge, AP, pp. 116ff., and V.Brh. 43,32 ff. About the conduct of a flame, cf. also GobhilaGṛhS. 4,8,15; MṛgĀgKr. 6, 60-73. 6 The quivering of the right eye is a good omen for a man, that of the left eye for a woman (Kohlbrugge, AP, p. 11). 38 A Book of Wisdom, proclaimed by Kasyapa oblation, for the Asuras catch the oblation which is accompanied by ordinary talk.” He should meditate on Śrī as having the beauty of a lotus, the eyes of a lotus, wearing a garland of lotuses, having a lotus as seat, a lotus in her hand; with a beautiful face, beautiful hair; wearing a white garment, adorned with all her ornaments, flaming with beautiful lustre, having breasts like golden jars, surrounded by a golden halo, having beautiful teeth and lips, and beautiful narrow eyebrows.8 Having caused her in this way to reside in his mind, he should offer an oblation of lotuses to her, accompanied by the śrīsūkta. After a 100.000-fold oblation in this manner Śrī becomes visible to him. When he has seen her, he should ask for the desired object. Then Śrī gives what he wants. If he desires secular prosperity, he should offer an oblation with the fruit of the bilva tree. By (mere) meditation on the goddess he becomes wealthy. How much more by serving her! Therefore, he who offers oblations, worshipping her with exertion during the lunar mansion Uttaraphalguni, for him poverty exists no more. After worshipping as before, he should offer the oblations in the same manner thus it is known. 7 ― Yātudhānas and Asuras are kinds of evil spirits. The Asuras are often recorded in the Veda, where they act as a kind of counter-gods. 8 The lotus (see ch. 5, n. 1) is clearly predominant in this description of Śri. It is symbolical of the same ideas as those represented by Śri.

The bilva is also connected with Śri. Sometimes, she is sculptured with a bilva fruit in her hand: Rao, Icon., 1,2, pp. 373f. CHAPTER 8 Some Other Rules for the Lotus-fire Prescriptions are given for him who wants to obtain knowledge (he should worship Sarasvati, the goddess of learning), and for those who desire to be free from sin, or who long for appeasement of evils. The rule for him who desires knowledge: he should make a fire-place with 96 leaves, using firesticks of aśvattha wood, which are sprinkled with the three sweet substances,1 and offer the oblations for Brahmā, Prajapati, Gaṇeśa, and Vişņu. After this he should meditate on (Saras- vati) as having three eyes, the form of lightning, holding lotuses in both 1 Sugar, honey, and clarified butter. 2 vidyudrūpām; L: vidyārūpām “being the concrete representation of knowledge". A Book of Wisdom, proclaimed by Kasyapa 39 hands, giving wealth with both (other) hands, having a beautiful face, beautiful hair, a lotus as seat, adorned with pearls as ornaments, looking favourably, wearing a white garment, and having a beautiful figure.3 Having meditated thus, he should offer constantly the oblation for Sarasvati, 12.000 times, during twelve nights, eating (only) food which remains of the offerings. In the night of the thirteenth day he sees a long, deformed figure. He should, however, not be afraid. After that he sees a ghost of deformed appearance; he should, however, not be afraid. Then he sees the Lady; he should consider her as his mother and pay homage to her. She says: “choose a boon”. When addressed thus, he should still wait for an hour, muttering the formula mentioned above for 108 times, and say five times to the Lady: “be gracious, be gracious”, before uttering his wish. Anything he desires Sarasvati gives to him. If he desires to be completely pure (from sin), he makes a fire-place of 36 leaves, and offers an oblation for twelve times with sesamum, saying the rātrisūkta. If he desires appeasement, he should make a fire-place with sixteen leaves, and offer an oblation with white lotuses or bilva leaves, together with the rātrisūkta; for Vişņu with the formula “yad devā” etc., and continuing with the Litany for the Highest Self," preceded by the sound “īm”; for Brahmā, Prajapati, and Durga (with their respective hymns); and (for Visņu) with the viṣṇugayatri. From that moment onwards all evil disappears; and, likewise, all evil consequences disappear. Any ritual he performs should be preceded by the worship of Viṣṇu and the āghāra. Because the red-brown cow belongs to all the gods, he offers only oblations with clarified butter from a red-brown cow. This is the institution of the lotus-fire, which causes the appeasement of all (evils) and the realization of all kinds of wishes. 3 Thus says Kasyapa. The figure of Sarasvati resembles that of Śrī. In N. India, she is sculptured as Vişnu’s wife instead of Bhumi. See also Rao, Icon., 1,2, p. 377 (deviating). muhurta-, a period of 48 minutes. 5 No formula has been given earlier in this chapter. Probably, a mantra directed to Sarasvati is meant (see ch. 66). 6 See ch. 50, n. 4 (rtvij-). 7 See ch. 65. • Sometimes, no complete poem is meant by the term “hymn”. The litany of formulas accompanying the oblation to a particular deity may be only a part of a poem (e.g., the “hymn to Visņu”, RV. 1,22, 16-21), or a medley of stanzas, taken from various hymns (e.g., the svastisūktam). For the two hymns for Brahma, see ch. 66, and VkhS. 3, 17; for the Durgāsūkta, see the List of Formulas. 9 ⚫ L adds: dvādaśapadmair ghṛtāplutair viṣṇugāyatryā hutvā “and by an oblation with twelve lotuses sprinkled with clarified butter, accompanied by the viṣṇugāyatrī”. 40 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 9 The Appeasement of Evil Omina The study of evil omina has grown in India into a real science, to which several voluminous works have been devoted. The Atharvavedaparisista, fragments of which have been translated by D. J. Kohlbrugge, Atharvavedaparisiṣṭa über Omina, Thesis Utrecht 1938, discusses many kinds of evil forebodings. In her Introduction, Miss Kohlbrugge gives a survey of the main literature in this field. Much information is also to be found in A. S. Gopani’s edition of Durgadeva’s Riṣṭasamuccaya (a Jaina work about omina foretelling death), Singhi Jain Series 21, Bombay 1945 (with introduction and notes). Kasyapa is very systematic in his description of omina. Marici, ch. 72, is closely related. Now we shall explain the supernatural symptoms and their appeasement. The gods create supernatural symptoms in consequence of the trans- gressions of mankind.1 Supernatural symptoms are threefold: in the sky, in the atmosphere, and on the earth.2 Those from the sky are manifold, e.g. the deformation or conflicts of planets. Atmospherical symptoms are mainly haloes, rainbows, the falling of meteors, flashes of lightning, hurricanes, hailstones, fata morganas, banners of smoke (comets), banners of Indra, and mock suns.3 Earthly symptoms are manifold, both on moving and unmoving objects. Those originating from living beings are of three classes, the highest, middle, and lowest class. What is seen on learned men, brahmans, and ascetics as contrary to (the exigencies of) time, place, and character, is of the highest class. What is seen on elephants, jackals, buffaloes, etc., is of middle class. What is seen on birds, snakes, worms, kītas,5 insects, and so on, is of the lowest class. 1 For similar explanations, see Kohlbrugge, AP, p. 17. V.Brh. 86,6: omina are the fruition of deeds in a previous birth. 2 The usual classification: see Kohlbrugge, o.c., p. 18. 3 Conflicts of planets: V.Brh. 17. Haloes: Kohlbrugge, o.c., pp. 69 ff.; SadyBr. 5,10,2. Rainbows: ŞaḍvBr. 5,8,2. Meteors: ŞadvBr. 5,9,2; Kohlbrugge, o.c., pp. 39ff. Lightning: Idem, 1.c. Hurricanes: Idem, pp. 59ff. Fata morganas: ŞadvBr. 5,8,2, with note of the editor (Eelsingh). Comets: ŞaḍvBr. 5,8,2 with comm. “Banners of Indra”: V.Brh. 33,24, speaks about a meteor having the shape of Indra’s banner. It causes danger to the king. Mock suns: Kohlbrugge, o.c., p. 115 (“the king will die”); cf. also V.Brh. 33ff. 4 gomāyu-. L2: gohaya- “cows and horses” (with better sense). 5 Another kind of worm, cf. ŞadvBr. 5,5,2 with comm.A Book of Wisdom, proclaimed by Kasyapa 41 Symptoms on unmoving things are equally threefold; on images and the like: the highest class; on buildings and the like: the middle class; on trees and the like: the lowest class. Symptoms on images are mainly: weeping, laughing, flaming, turning around, flowing of sweat and blood, appearance of worms, creeping and flying insects, grass and so on, and of flames and smoke. Those on buildings are mainly: the entering, creeping, climbing, walking, turning around, creeping near of deer, birds, and snakes, etc., in places which are not to be entered; the of walls and door-panels, … seats and beds, weapons, garments, wells, utensils for the fire-sacrifice, recreation-grounds; (the occurrence of) flies, ants, a menstruating woman, delivery, etc. Those on trees, etc., are mainly: such deviations as falling, turning round, and moving near;9 deformations of fruits, flowers, leaves, and twigs. 8 … Omina in the sky and the atmosphere lead to the destruction of king and kingdom. Omina on earth indicate danger of disquietude, disease, ruin of wealth, drought, thieves, and foreign armies for the inhabitants of the land. Thus he has to take measures for their appeasement. With regard to the celestial and atmospherical omina he should worship according to the method for appeasing the planets,10 offer a great expia- tory oblation for seven days, bathe the Lord of gods with 1008 pitchers, perform an extensive pūjā ceremony for Him,11 serve the brahmans with food,12 give to them gold, cows, and horses and the like, perform (again) a great pūjā for the Lord, and organize a festival. With regard to omina originating on earth he should worship the Lord of gods, offer an expiatory oblation for seven days, and present a sacrificial gift to his teacher. Having given the brahmans a meal, he should offer an expiatory oblation into the (five) fires. With regard to symptoms on moving objects, he should offer the oblations beginning with “yad devā❞ and ending with those (accompanied by the formulas) for Vişņu, and present a sacrificial gift in accordance with his means. • Kohlbrugge, o.c., pp. 128 ff.; ŞadvBr. 5,10,2 (laughing and weeping); V.Brh. 46,8 (on Śiva emblems). 7 Here is a lacuna in the text, which gives: bhittikavāṭormārāsanaśayanāyudhambara- etc. Marici 72, p. 446: -bhittikavāṭāsanaśayana-.- Seats and beds: ŞaḍvBr. 5,3,2. 8 Ristas. 178 spells even death for a person who meets a menstruating woman. Cf. the Introduction by A. S. Gopani to that text, p. 32. “Falling of trees: Kohlbrugge, pp. 87ff. 10 Described in VkhS. 4, chs. 13 and 14. 11 Bathing: chs. 85-87; pūjā: ch. 73. 12 Text: pariveştya, which is corrected in the Errata into parivepya. pariveşya is intend- ed. The same mistake in VkhS., cf. VkhS.C., p. XV. L has here a lacuna of about eight lines. 42 A Book of Wisdom, proclaimed by Kasyapa Those of the symptoms on unmoving objects which originate on (images or temples of) Vişņu lead to the destruction of the world, those on Brahma to the ruin of the Brahmans, those on Rudra to the ruin of all classes of society, those on the guardians of the regions to the ruin of kings, those on Skanda to the ruin of governors, those on Gaṇeśa to the ruin of generals, those on Mother Durgā to the ruin of queens, those on the Adityas to the ruin of royal mounts and weapons, those on the atten- dants of the respective deities to the ruin of their devotees.13 He should take up the expiation of these symptoms on the very day of their occur- rence. If an omen has manifested itself on an image of the Lord, the worshipper should undertake a kṛcchra penance,14 offer a great expiatory oblation for seven days into the lotus-fire, using firesticks from a tree with milky juice,15 sprinkled with the three sweet products, bathe the Lord of gods with 108 pitchers, perform a great pūjā ceremony, and give a meal to the brahmans. The expiation for all evil omina occurring on Brahma and Rudra consists of a tenmillionfold oblation with firesticks of the palāśa tree16 to the deity concerned, the giving of a meal to the brahmans, and the organisation of a festival. With regard to the other gods, he may (also) offer a thousandfold oblation to the deity concerned, and give a meal to the brahmans. Or he should offer oblations for the expiation of all omina during three days. With regard to all symptoms occurring on buildings etc., he should offer expiatory oblations with melted butter and present a sacrificial gift in accordance with his means. With regard to the symptoms occurring on trees etc., he should offer oblations for Soma, Indra and Agni, and for Visņu, and into the lotus-fire with an oblation of lotuses, accompanied by the viṣṇusūkta or the śrīsūkta, muttering (formulas) or an esoterical text (āraṇyaka-) from the (Black) Yajurveda. Thus all evil consequences become appeased, as it is said. When an expiatory oblation is prescribed, he should always offer oblations with the formula “vişnor nu kam” etc., with those of the mindāhuti, and with “āśrāvitam” etc.17 When a great expiatory oblation 13 14 Cf. the division in V.Brh. 46,10-14 (with some variations). There are many (presumably 14) kinds of kṛechra penances, consisting of various kinds of fasts etc. for a certain number of days. Cf. Rgvidh., pp. 14ff.; W. Gampert, Die Sühnezeremonien in der altindischen Rechtsliteratur (Praha, 1939), pp. 47ff. 15 Prescribed also by V.Bṛh. 46,24, for an expiatory ceremony. The four trees with milky juice are: aśvattha, nyagrodha, udumbara, and madhūka (Suśruta). Firesticks of these kinds of wood are prescribed repeatedly. 16 The palāśa is identical with Brahma or the Brahman: ŚtpBr. 1,3,3,19, etc. 17 Parts of the closing oblations (antahomam); cf. VkhS. 1,19. A Book of Wisdom, proclaimed by Kasyapa 43 is prescribed, he should always say 88 times the litany for the Highest Self, preceded by the sound “im”. CHAPTER 10 Causes of Welfare and Defeat A great number of objects which cause welfare (puşți-) are enumerated. Sometimes, the same objects are mentioned as in ch. 4, to which this chapter corresponds. There are, however, many variations in the required characteristics. After this, the objects which cause defeat, or rather, those which are liable to magic (ābhicārika-) are given. In general, anything which is not handled according to the rules falls into this class. Now we shall explain the objects which cause welfare. Such is a piece of land, if it has a yellow colour mixed with some red; if it is overgrown with kuća, darbha, apāmārga, palāśa, dūrvā, (a)tula, and other plants fit for sacrifice; if it is crowded with ascetics; enclosed by kadali, āmra, panasa, punnāga, arjuna, campaka, aśoka, bakula, sarala, sinduvāra, pāṭala, indīvara, haripatra, parāla, śunaka, tamala,1 and other male trees; if it is cold and hot in equal measure; sloping down towards the N.E.; free of stones and gravel; filled with sand, and with an agreeable smell.2 A temple causes welfare, if it belongs to one of the types Śrīvṛtta, Phullotpala, Mukundānukūla, Kumbhākāra, Trikūța, Somārdhaka, Karṇikākāra, Mahāhamsa, Mayūra, Kūrma, Pralinaka, Anganākāra, Garuḍākāra, Svastika, Vṛkṣa, Madanākāra, Hara, Bṛhadratha, Catuḥ- sphuța, Makuṭākāra, Mahāśaṁkha, Dhruvākāra, Mahendra, or Prakīrņa;3 if it has the door to the E., S., or W.; if it is built of bricks or wood; if its dome is covered with gold, solver, or red copper; and if it has eight, five, or three enclosures. An immovable image causes welfare, if it is made of clay or wood, and has a height of six or five hastas. A movable image, if it is black or yellow, and made of red copper or silver. A flower, if it has two or three colours; perfume, if it is composed of sandal, aloe, and koṣṭha; incense, if mixed with bdellium, aloe, sandal, śrīveṣṭa, ghana, and arula; a lamp, if fed 1 Text: parālāśunakapuṣpatamāla-. 2 These requirements are meant for a site on which a house or temple is to be built; see chs. 11 ff., and cf. ch.12, n.13. 3 Some of these temple types are mentioned in ch. 33. 4 One hasta = 24 angulas or finger-breadths. 44 A Book of Wisdom, proclaimed by Kasyapa with clarified butter and sesamum oil and having a height of eight ang.; a garment, if made of woven threads or strips of wool; an offering, if conforming to the rules given above;5 firesticks, if from the wood of the nyagrodha, khadira, plakṣa, madhūka, jambū, śrīparṇa, or panasa, and if full of juice, flowering, having the circumference of the middle finger and a length of twelve ang., and sprinkled with honey, curds, and clarified butter; material (for sacrifice), if it consists of barley and mustard seed; the fires śrāmaṇaka, āhavaniya, anvāhārya, gārhapatya, āvasathya, sabhya, and pauṇḍarīka. Now the objects which are under the influence of magic. The destination of a king is: victory over his enemies. The method by which he is able to gain victory over them, because he has worshipped the Lord beforehand, is called the “magical” method. It is taught, that a piece of land is liable to magic, if it is surrounded by such (unprofitable) trees as the śirīșa, nimba, kovidāra, arka, badara, putrajīvaka, and rudrākṣa, and by other, thorny, trees; if pervaded by the noise of dogs, monkeys, mice, serpents, cocks, vāyasa birds, vultures, eagles (or falcons), crows, and other harmful birds, of all kinds of beasts of prey, and of reptiles; if it is too hot or too cold; filled with stones and gravel; haunted by yakṣas, rākṣasas, ghosts, serpent-demons, deceased souls, and vampire-demons; if the colours red and black are too frequent in it, or if it has a vague yellow colour; if it smells of the plants marica (pepper shrub), pippala, and gula, or of rubbish. A temple (is liable to magic), if it has no (favourable) characteristics, if it is made of adobe, and if hides, dust, skulls, chaff, hairs, or bones are found within it; an immovable image, if made of bricks or adobe, of thorny or neuter trees, composed of iron, gravel, chalk, vermillion, śuna-, sesamum oil, hemp, or other materials which are plucked or baked; if made of clay which is too red or too black; if its general measures, its length or thickness are too large, or if it is too thin. 9 A movable image, if it is made of iron, brass, vṛttaloha-, or lead; if 5 See ch. 4. Ch. 75 gives the rules for the preparation of offerings (havis-). 6 The colours red and black were believed to be loaded with (good or evil) magical potency. They were connected with sex and vegetation and became in this way magical colours in general, and sometimes feared as being dangerous (Meyer, Tril., I, pp. 61 ff.). There is an English saying that “red and black are the devil’s own colours”. 7 These are mostly characteristics of an unfruitful and useless piece of land. Especially such spots are liable to be feared and avoided in an agricultural society. Useless means inauspicious.

8 phalapakvadravyaiḥ.
The word suna- does not occur in MW; and in Apte, III,
p. 1564, only as a word for “dog”.
9
A kind of copper mixture. The word occurs also in Marici 8.
A Book of Wisdom, proclaimed by Kasyapa
45
established during the lunar mansions Ārdrā, Āśleṣā, or Mūla,1o the dark half of the month, the eighth or fourteenth day (of the light fortnight) or on other unfavourable days, or during the night; a flower, if it has a bad smell or smells of spirituous liquor, if from the śirīṣa, mahābhadraka, arka, kadamba, red kumuda, nirguṇḍī, or patra; if it has only one colour; perfume, if made from red sandal or having a terrible smell; a lamp, if fed with juice from the coconut-tree, eraṇḍa, punnāga, madhūka, nimba, karañja, etc., or if it has the height of the middle finger; guest’s gifts, if consisting (only) of water and grains;11 a black garment; an ornament, if made of iron, lead, etc.; a fire, if kindled in a skull or other such objects; a firestick, if taken from the kapittha, nimba, bhallata, vibhitaka, or other trees unfit for sacrifice; if having a length of eight or sixteen ang., and a circumference of a thumb’s tip; if handled with the left hand, thrown down with the back first, or while ordinary matters are talked about; materials for sacrifice, if mixed with white mustard (katutaila-) or nimba leaves. An image (bimba-), if painted with artificial colours, dark blue, shining black, etc., coated with plaster, facing the S., if in lying position, or without an image of the Goddess (Śrī) beside it.
But why are we making these many digressions? Anything not cor- responding to the rules or made with flaws, is liable to magic; thus says Kāśyapa.
10 The lunar mansions (nakṣatra-) mentioned are resp. the fourth, seventh, and seventeenth. There are 27 or 28 of them, in each of which the moon stands during approximately 24 hours. They are very important in Indian astrology (Inde Class., II, pp. 720ff.).
11 For the requirements for guest’s gifts (arghyam), see ch. 4.
CHAPTER 11
Characteristics of Favourable Sites
Here begin the directions for the construction of houses and temples. Kasyapa is very methodical in giving criteria for the sites which are fit or unfit to be built upon. Nine kinds of sites are distinguished (the number nine, connected with fertility, is frequent in Vişnuism); the first six are fit for use. The last four are discussed in ch. 12. As criteria mainly serve the kinds of trees which are found on that site, the dominant smells or tastes, the living beings which occur. The long enumerations may be tedious for us, but the Hindu believes in classifications and stands closer to nature than we do. On the site which is to be chosen, the presence of beneficent powers should be felt (S. Kramrisch, The Hindu Temple, Calcutta 1946, I, p. 4).
46
A Book of Wisdom, proclaimed by Kasyapa
The sequence in which the respective sites are named after divine or demonic beings is significant for the order of importance or (un)favour- ability attributed to them.
Now we shall explain the method for the construction of a house.1 A successful construction lies at the root of every kind of success. To live in a house unobstructed (by evils) means success in things relating to this and the other world. Therefore he should cause all construction to be done only after a thorough inspection (of the site). He should take a site which causes increase by choosing one which causes appeasement or welfare. There are nine kinds of sites, belonging to Vişņu, Brahmā, Rudra, Indra, Garuda, the Bhūtas, Asuras, Rākṣasas, and Pisacas respectively. He should decide on a place only after an examination of the trees, animals, smells, colours, and tastes he finds there.
A Vişņu-site is filled with male trees such as the aśoka, arjuna, karņi- kāra, aśvattha, or dhātakī; with such plants as sthalāravinda, dadhittha, viṣṇukrāntā, ākhukarṇī, tulasi, and dūrvā; frequented by brahman- seers and kings;3 crowded with gazelles, elephants, tigers, bulls, swans, parrots, mainas, pigeons, and other such animals which cause delight by their natural behaviour, and have a lovely form and colour; supplied with water; richly smelling of lotuses and sandal. It should be lovely, have the colours white and red, be gratifying to the sense of taste, sweet- flavoured, giving serenity and strength to the mind, full of deep sounds,5 agreeably smooth, and well-balanced between heat and cold.
A Brahma-site is overgrown with bilva, palāśa, and other trees fit for sacrifice, and such plants as kuśa, darbha, devananda, asuraghni and gula; crowded with learned men, brahmans, deer, swans, and auspicious birds; pervaded by the smell of melted butter, porridge, and sacrificial
1 vāstu- has a wider sense than the English “house”. It can denote any piece of architecture, and very frequently a temple, being originally meant as a dwelling (vas-, “to dwell”) of a higher power. May. 2,1 says: amartyaś caiva martyāś ca yatra yatra vasanti hi tad vasty iti matam “under a vastu- (a variant form of vastu-) is understood any dwelling of gods as well as of men”.
2
Notice, that the first five powers, which are beneficient, are each represented by an individual god, while Visnu is the first of them; the last four bad powers are represented by collective groups. - Other texts frequently give a division of sites into four groups, e.g. Man. 3,10; May. 2,10ff. (corresponding to the four classes of society), PādmaS.Kr. 1,22. Cf. EHA, pp. 383-385, s.v. bhūparikṣā.
—
3 The text has traces of an additional word difficult to identify: nṛpāḍhyādārakam,
corrected in the List of Errata into nṛpāḍhyamdhārakam. L2: nṛpādhyadiraka-.
4

• V.Brh. 56,3 and 8: “in a place with plenty of water, the deities will reside”. B A good quality; V.Bṛh. 68,85 praises the depth of a man’s voice. 6 asuraghni-; L: asuraghni-. A Book of Wisdom, proclaimed by Kasyapa 47 cakes being poured into the fire; white of colour; sweet of taste with an astringent element; placid and filled with serenity; it causes spiritual lustre and brings about a completeness of all good things. A Rudra-site is overgrown with thorns, tinduka, tintriņi, karañja, bamboo, japā (China rose), arka, kārpāsa, kālarakta, karanda, … rough trees with a bad or intoxicating smell; dangerous on account of śūdras, and heretical and violent persons; crowded with restless birds and with nervous animals, sniffing constantly over the ground; having a black colour mixed with some red; with an unpleasant (colour) like pigeons; with the acid taste of lālā (myrobalan) and …;9 bringing about harsh actions; devoid of happiness and joy, and lonely; it grants heroism and strength, but is averse to the sacred tradition and a respectable way of life.10 An Indra-site is overgrown with panasa, amra (mango), plantain, arjuna, punnāga, bakula, pāṭala, sinduvāra, indīvara, serinda, arinda, pākandika, and jālikā11 trees or plants, provided with garlands of flowers; crowded with vaiśyas, sūdras, very rich persons, leaders, adorned persons, toy-deer (kept for amusement) and birds, or in general: wanton beings, equipped with strength and colourful;12 pervaded with the smell of pățali; of a pale greenish colour; having the taste of pippali fruits; causing increase of wealth and grain; causing delight for cattle and agricultural people; bringing about the quality of activity (rajas-). A Garuda-site is overgrown with ankola, damakala, dhāmāka,13 adityasāmya, sarpaghna, eraṇḍa, jarjara, hamsa, simhapuṣpa, etc.; crowded with cats, mongooses, cakora birds, iguanas, hares, wolves, and so forth; filled with the smell of mallikā, mālatī, nimba flowers, and incense; having a yellowish green colour; offering excitement, refresh- ment, and negotiable ware; pungent of taste; bringing about heroism and strength; and granting offspring, success, and increase. 7 ? -karandālāmkulabhigandhamadyaiḥ rūkṣavṛkṣaiḥ; L: -karandālintagulamagandha-; L2: -karandālintaguligandha-; the translation is tentative. asukhāsina- “not sitting at ease”. 8 9 A dark passage: lalāṭavatkārāmlarasam. Mss. kha and ja: -lālābhāvakrarāmla- (see Errata, for p. 15, line 21, of the text); L1: -lālāgāvakrāmla-; L2: -lālāgavaktramāmla-. This scene of restless and violent activity has connections with the military-minded 10 and adventurous class of the Kṣatriyas; see the next chapter. 11 The text has here -mālā- in addition, before -jälika-. L: idem. 12 Only a tentative translation of this difficult line is given. 18 Text: -damakalaradhāmāka. L1: -dhamakalarathāmāka-; L2: -rathākāka-. 48 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 12 Characteristics of Unfavourable Sites1 A Bhūta-site is overgrown mainly with the plants or trees agnimantha, ketaka, nirguṇḍi, karavīra, kimśuka, hintāla, mādhavī, bhūtamodini, nandā, dūrvā, and rājavallī; is inhabited in troops2 by living beings and fat frogs; smells of fragrant powder and ashes; has a mixture of colours, and a taste of sesamum; yields food for living beings; promotes a well- nourished condition (pușți-), and brings about increase of sleep and laziness. An Asura-site is crowded with such plants as bhallāta, tapana, utkața, patra, sanda, alāva, rūha, yajñagha, and palāṇḍu (onion); with heretics, barbarians, scoundrels, mountaineers, wild cocks, cakra-,3 vultures, snakes, scorpions, porcupines, and other such vile beings; smelling of harītaka; of the colour deep red, mixed with black; having the taste of śleṣmātaka; it is destructive for knowledge and sacrifice, and brings about fighting and conceit. A Rākṣasa-site is overgrown with such plants as kapittha, daṇḍa, kānda reed, kīrma,5 agnidāha, raktapuṣpa, udbhava, ārdra, or plants emitting a bad smell and producing poison;6 crowded with thieves, caṇḍāla outcastes, inauspicious animals and birds; haunted with con- tagious diseases; pervaded with (the smell of) the pepper shrub and molasses; too rough, and too red of colour; destructive for living beings; promoting the use of spirituous liquor and meat.8 9 A Piśāca-site is overgrown with such plants as śleṣmātaka, vibhitaka, śālmali, suruṇḍa, vañjula, papakarṇa, kavaca, 10 pacani, kartārikā, āvāsa(?), nīla, and somaghni; frequented by such beings as dogs, don- keys, camels, pigs, jackals, caṇḍālas, pulindas, and fowlers;11 having a 1 This title does not wholly correspond with the text, because a Bhūta-site is meant to be favourable for Śūdras. 2 Text: gulopetaiḥ; L- ganopetaiḥ (translated); päṇinābhi- is corrected in the List of Errata into prāṇibhiḥ. 3 The word cakra- is obscure here. Perhaps as a vile being?); or = “army”. 4 sitäśritātiraktābham. = cakravāka- (but is this bird seen usually 5 Reading of L; text: karma-, corrected in the Errata to tigma-. For a- instead of i in the mss., see also ch. 31, n. 33. 6 L2: -putapradaviṣadādyaiḥ. 7 ciculirogaiḥ. The translation is a guess. 8 These are habits of the Rākṣasas. Both are a horror to the orthodox Hindu. 9 Or: eranda- (L2). 10 Text: kavacanã-. L: kavarcanā-. 11 For Candalas and Pulindas, see ch. 91. Fowlers were also very despised people; A Book of Wisdom, proclaimed by Kasyapa 49 stinking bad smell, or the smell of mañjiṣṭhā; the taste of salt; unpleasant (to the eye), with a colour like clay or human limbs;12 it causes vomiting and sickness; is dark; brings about the quality of inertia (tamas-), and causes destruction of all things. Each site belongs to the deity (or deities) it is named after. Therefore he should exploit only the sites which belong to gods, seers, and men. These are the first six. He should know that the first two are for Brah- mans, the next two for Ksatriyas, and for the Vaiśyas and Śūdras each one. Only after having learnt thus the kind of site which causes increase of his class of society, should he build on it. A site with water flowing in each direction is the best one; if sloping down towards the N.E., it is of the middle class; a site sloping down towards another direction is of the worst kind; he should not choose it.13 He should dig into the ground and take a lump of clay from it. If (the clay, which) is thrown (again) into (the hole), exceeds (the surrounding surface, the site is) of the best kind; if it is on a level (with it, the site is) of the middle kind; and if the pulverized clay does not reach (the surface, the site is) of inferior quality.14 The sequence from good to bad in tastes is: sweet, sour, pungent, and salt;15 in the direction of the slope: N.E., then other directions; in noises: (noises of) clouds, elephants, tigers, and drums; in colours: white, red, yellowish green and black.15 the description of the fowler in Mbh. 12, 143, 10ff. is loaded with all kinds of bad epithets. 12 Text and other mss.: mrdgåtra-. Perhaps, this is to be emended into mṛtagātra- “(having the colour of) a dead man’s limbs”, because there is nothing inauspicious in the colour of clay, nor in that of ordinary human limbs. 13 Mostly a sloping down towards the N.E. is given as the best, e.g. Man. 3,10; PadmaS.Kr. 1,24, and here in the text at the end of this chapter. The Gṛhyasūtras prescribed also the same directions in general; only Manu 2,11,4 approves also the water flowing down into every direction (L. Renou, La maison védique, JA 231, 1939, p. 484). 14 This test is generally known, e.g. from PadmaS.Kr. 1,32ff.; MtPur. 253,16f.; V.Brh. 53,92; Atri 2,15. It would be interesting to know if it has to do with some real quality of the ground. 15 Respectively for the four classes of society: V.Bṛh. 53, 96; MtPur. 253,12ff. (with deviations). Cf. also Meyer, Tril., III, p. 64. CHAPTER 13 Inspection of the Ground This ritual (Skt. bhūparīkṣā-) is essential at the beginning of the construc- tion, not only of a house or temple, but also of a complete village or settle- 50 A Book of Wisdom, proclaimed by Kasyapa ment (which often accompanied the construction of a temple, see H. D. Smith’s note on PadmaS.Kr. 2,1-3). In the architectural handbooks, e.g. Mănasăra, ch. 5, and Mayamata, ch. 3, due attention is paid to this cere- mony, but also in some Purāņas (MatsyaPur. 253), and in other Vaikhä- nasa (Atri 2, Marici 2), as well as Pañcarātra works (PadmaS.Kr. 1). For the Veda: Caland-Henry, § 9; Bollée, p. 63. Its main object is the survey of the site in question with regard to (in) auspicious symptoms. The time, at which it is performed, is very important, as is usual, especially in S. India (J. Gonda, Die Religionen Indiens II, p. 8; C. G. Diehl, Instrument and Purpose, Lund 1956, e.g. on p. 202), and to be fixed by minute astro- logical study. Kasyapa discusses the subject more thoroughly than Atri and Marici, whose handbooks actually start with this chapter. When he has in this manner recognized the site, he should undertake the inspection of the ground in an auspicious month, half-month, and hour. He should choose a year which yields a good harvest, when the king reigns well, and clings to his traditional duties (dharma-). He should avoid the months Magha, Prosthapada, and Aṣāḍha. In the light fortnights of the other months,2 leaving out, in the dark fortnight, one part of the last three parts,3 he should choose one of the lunar mansions* Revati, Rohiņī, Puşya, Svātī, Śraviṣṭhā, Śravaṇa, Śatabhiṣaj, Citrā, Āditya, Aśvinī, or Saumya; one of the days of Venus, Jupiter, the moon, the sun, or Mercury;5 an auspicious lunar day, e.g. of the Nanda class, avoiding inauspicious ones, e.g. of the Riktā class, and also the eighth or sixth ones, or those which include the karana- called viști-;6 (he should 1 Māgha Jan.-Febr. Prosthapada or Bhadrapada Aug.-Sept. Aṣāḍha = June- July. These months are often known as inauspicious (esp. the first two). = 2 The light month-half is the first half of the Indian month, when the moon is waxing. It is the auspicious time for all kinds of ceremonies. In the same way, the light half of the year (Dec.-June, when the sun’s course grows higher) is auspicious, the dark half inauspicious in many cases. For most of the following astrological terms, see Inde Class., II, pp. 720 ff. Much help was obtained from the astrological text Jātakapārijātā, ed. K. Chaudhary, a.o., Kāśī Skt. Series 10. 3 Text: asite antyatribhāge bhāgam hitvā. The meaning must be, that the initial third part of the dark fortnight may also be chosen; cf. Marici, p. 71: kṛṣṇam tridhākṛtyādyake. 4 Skt. rkṣa-, which nakṣatra-. Cf. n. 10 on ch. 10. = 5 Resp. Friday, Thursday, Monday, Sunday, and Wednesday. Usually, Sunday is also reckoned as inauspicious. The day of Jupiter is mentioned twice in the text (sura- and mantri-). sura- means Jupiter according to Jātakapārijātā, II,3, p. 30. 6 • Each lunar month consists of 30 lunar days (tithi-). The classes of tithis are ex- pounded by V. Brh. 99. The first, sixth, and eleventh tithis belong to the Nandă class; the fourth, ninth, and fourteenth, to the Riktā class (V. Brh.: riktha-). Each lunar day is divided into two karapas. There are eleven names for karaņas, so that the same karanas recur always in different tithis. Seven karaņas are called “movable”, and four: “immovable”. “Nothing done in vişţi will succeed” (V.Brh. 100,3).A Book of Wisdom, proclaimed by Kasyapa 51 choose) movable karaņas, but avoid the conjunctions Sarpa, Indra, and Raudra; (he should choose) a good yoga-,8 avoiding (the evil yogas) Vaidhṛti, Vişkambha, Vajra, Parigha, Vyāghāta, Śūla, Atigaṇḍa, and Vyatīpāta, ominous lunar days, solar days, lunar mansions, and yogas, and also the evil conjunctions with the planets sun, Mars, Saturn, and Rāhu. The ceremony should take place thus by day, when (the sky) is cloudless, at an hour which belongs to the planets Mercury, Venus, or Jupiter, when the fourth and eighth (signs of the zodiac)10 are free from planets, when the moon is running through the twelfth, eleventh, first, and eighth ones,11 when the bad planets are running through the third, sixth, and eleventh ones12 and the others, the good ones, through the first, fourth, seventh, and tenth (signs of the zodiac), and when the hour is “lying upwards”,13 in the forenoon. The sacrificer should propitiate the Lord, and eat, together with the officiants, rice prepared with milk. After the puṇyaha14 they should place a young woman in front, handsome15 and possessing all kinds of attractions, all her limbs smeared with sandal, wearing a white garland and garment, adorned with pearls and ornaments, 16 and with a lotus and 7 These are, according to MW, certain astrological situations, when a planet or a nakṣatra answers to certain conditions. 8 yoga-, in astrology, means the period of time in which the distance of one nakṣatra is covered by sun and moon together. There are 27 yogas, each corresponding with a nakṣatra. 9 ära- = Mars (Jātakapārijātā, II,3); Saturn has a black colour (asita-), according to the same text, II,7. 10 Reckoned from the sign the sun is standing in at that moment (V.Brh., ch. 40). 11 The technical terms used here in the text are explained by Jātakapārijātā 1,53f. There are differences: Kasyapa has avyaya- and ayuga- instead of vyaya- and ayu-. 12 The same requirement in V.Brh. 41,10, with this distinction, that also the tenth sign is mentioned there. This sequence is called upacaya- (see also Jātakap. 1,55). The course of the good planets is called kendra- by the text; this term is explained by the works mentioned, 11.cc. 13 The commentary on Jātakap. 1,30 explains, that each zodiacal sign (rāśi-) corre- sponds to two “hours”, hora. The first of these horas is perhaps meant with urdhvāna- nahora, “a hour lying upwards”. In an odd rāśi-, the first hour belongs to the sun and the second to the moon; in an even rasi-, the reverse is the case. 14 See ch. 6, n. 18. 15 The Skt. subha- means both “handsome” and “auspicious”. Both qualities were inseparable for Ancient Indian man. “A young woman”: Skt. bhamini. Marici 2: kanya. The parallellism between (the fecundity of) women and (of) the earth is well- known. See ch. 22, n. 11. 16 These ornaments are at the same time amulets, destined to ward off evil and to bring luck to the bearer. This is illustrated by Caraka, Sutrasthāna, 5,17 (ed. Gulab- kunverba Ayurvedic Society, Jamnagar, 1949, Part I, Introduction, p. 403): dhanyam mangalyam ayuṣyam śrimad vyasanasudanam | harṣaṇam kāmyam ojasyam ratna- bharaṇabhāraṇam “the wearing of ornaments consisting of jewels causes wealth, luck, 52 A Book of Wisdom, proclaimed by Kasyapa a lamp in her hands; and then all should walk after her, the limbs smeared with sandal (oil), wearing white garlands and garments, looking auspi- ciously, facing the E. or N., looking towards the surrounding17 earth, at a quiet pace, observing the omina. They should mutter, while going, first the names of Vişņu, and afterwards the śakunasūkta, and the portion (of the VkhSamh.), beginning with: “priyatām bhagavan” and ending with: “They must show comradeship”. If he sees on his way18 a bull, horse, elephant, cow, banner, sunshade, chowrie,19 wheel, hook, rice prepared with milk, an image of a deity, turmeric, cowdung, rice or other grains, sesamum, barley, an adorned courtezan, a young woman, etc.; if he hears words like “go, bring, take, speak, win, command, be gracious”, 20 if he hears a lute, a bamboo flute, a mṛdanga drum, Veda words, benedictions, recitations, or hymns; if he sees a pot filled with curds or sweet milk, clarified butter, water, or spirituous liquor; or a jar with a string around its neck, a cart, a yoke, blood dropped by an elephant in rut, a metal other than lead, a jewel, or a flaming fire; on all these occasions he should announce highest welfare. If he sees a pot being carried on the shoulder, a conch, a diadem, a kettle- drum, etc., he should announce modest welfare. Auspicious if walking or flying from left to right are lizards, palalākṣas, kledis, black rajjus, young cakoras, parrots, black śābaras, white kūbaras, red tundas, Indian cuckoos, malis, 21 jīvamjīvas, bhṛngarājas, and rāmas. Blue jay-birds, eagles, cranes, domesticated gaulis, mākaris, wild cocks, kunḍis, viśālīs, and moor-hens are auspicious if flying from right to left.22 The cry of wolves, owls, gaulis, and drauņas is auspicious, if coming from the left side.23 a long life; it possesses śri-, destroys disaster, and brings about joy, loveliness, and strength”. – abharaṇa- means originally: “an object attracting (good magical power)”, cf. J. Gonda, New Indian Antiquary, II, 1939, pp. 69-75. 17 uddeśini-, a word which does not occur in PW or MW. We can best understand it as a denominative from uddeśa- “site, locality”, meaning thus: “belonging to”, or “including that site or locality”. 18 Parallels for the following: Marīci 17, p. 68; Man. 15,128-139 (during fetching wood); Kohlbrugge, AP, p. 12; Ristas., 172ff. (see the Introduction by A. S. Gopani, pp. 34ff.; 65); the details often deviate. 19 A chowrie is a whisk, made usually of yaks’ tail hairs. 20 Imperatives are also noted as auspicious by Atri 2,16; Kohlbrugge, o.c., p. 105. 21 In some cases the reading is uncertain here. Text: kṛkalasapalalākṣakledikṛṣṇa- rajjubālacakoraśukaśābaśvetakūbararaktataṇḍukokilabali-; L1: kṛsärapalākṣatvedīkṣa- ṇārkarajjubalacakoraśukakṛṣṇaśāvarasvetakūbararaktatandukokilamali-. For the following two names, see Pargiter, trsl. of Märkandeya Pur., Biblioth. Indica, 1904, p. 28. 22 The same about the jay (cășa-) in V.Brh. 86,43. — 23 These are inauspicious beings and therefore the left side is their proper place. A Book of Wisdom, proclaimed by Kasyapa 53 Human beings with deformed hands, or only one eye, meagre, short, having a bad disease, with their nose cut off, heretical, bald; eunuchs, caṇḍālas;24 the flowing of the blood of vultures, eagles, monkeys, ser- pents, elephants, horses, or men; the falling of trees, lightning, and related portents; rainbows, haloes, the appearance of lunar mansions by day, nets (around the sun), mock suns, etc., are causes of hindrance in enterprise. One should know that, if a (human) bone is seen, on that side of the “man of the house"25 a Piśāca is living; if a horse’s bone, there is a Raksas; if the bones of dogs, donkeys, or camels, there is a serpent; if the bone of a peacock, there is the dwelling of a deity. If at that time an elephant emits liquid from its temples during rut, if eructation,26 child- birth, drunkenness, etc., occur, this points to great dominion. The burning or falling of banners and pennons, (the occurrence of) quarrels, defecation or urination of an elephant, etc., cause poverty.27 When he has in this and in other ways examined the omina, he should divide the chosen site into nine parts; three parts belong to the gods, three to men, and three to the demons, beginning in the centre. The parts lying in the gods’ site are very auspicious, and bring about comple- tion of the started work; those on the human site are mingled with many kinds of hindrances, but will yield success, if one labours for it; those on the demons’ site are causes of death, illness, rupture in the sacrifice, and hindrance. Knowing thus, he should only start (the construction) after observing the portents of good and evil by means of, e.g., joy of the mind,28 languishment, quivering or moving of right or left eye or arm, etc.29 On the chosen site he should stand for observation at an auspicious Cf. HirGrhS 1,17,3 (about the owl). For the Romans, the owls’ cry from the left was inauspicious (Lucanus, Bellum civile, V,396, recorded by A. S. Gopani, Introd. to Ristas., p. 65; his citation of V,295 is faulty). 24 Physical and psychical defects stand side by side, which is in accordance with the general Indian belief, that men and women, who are externally good-looking, are also all right in character, and the reverse. See, e.g., V.Brh. 70,23, and compare J. Gonda, Sūnuḥ sahasaḥ, p. 54, n. 41. 25 For the “man of the house”, västupurușa-, see ch. 18, n. 8. 26 pratyāśana-, translated tentatively. 27 Burning of banners: ŞadvBr. 5,10,2; falling of banners: Kohlbrugge, o.c., pp. 95f.; quarrels are a bad omen e.g. in ŞadvBr. 5,3,2; producing dung and urine by an elephant: Kohlbrugge, o.c., p. 104. 28 L: -antaḥkaraṇāhlāda-; text: -antaḥkaraṇamada-. It is also a psychological truth, that the condition of the mind is very important with respect to success or failure of the work undertaken. 29 These and the following omina are part of the angavidya, or study of omina occur- 54 A Book of Wisdom, proclaimed by Kasyapa 30 moment of time. Having placed, ending towards the N.E., three …, and having placed (on the spot) a young woman, during an auspicious lunar mansion, or the rise of an auspicious planet or a stable sign,31 and having said to her: “touch a part of your body”, he should make an observation by means of the touched limb. If she touches her eyes, breasts, heart, or mouth, that means great dominion. If she touches her cheeks, outer or inner ear, secret parts, arms, forehead, sides, nose, or eyebrows, that means increase of strength; if she touches her back, thighs, armpits, nails, or hair, that causes sorrow and hindrance. If she says a word or syllable, then the uttering of an unvoiced unaspirated mute as first sound means great dominion. If she utters on the sixth, seventh, or eighth place a sound of the guttural, palatal, cerebral, or labial row, or a semivowel, that means death, discord, hindrance, con- stant pain, and burning by fire. The pairs of eyes and ears, and the five consonantal rows, the guttural row excepted, are in due order combined with the four classes of society.32 Having placed the others behind, he should make observations with regard to the zodiacal signs and planets concerned. After making these observations he is likely to begin under a large number of auspicious signs. When he has, at the end, recognized the omina mentioned before with their described symptoms as auspicious, he may go home, and during an auspicious lunar mansion, or a lunar mansion which is favourable to the performer, perform the ritual ploughing. Then he should sow the seeds of cultivated plants, offer the grown seedlings to herds of cattle, and cause villages, towns, trading centres, etc., to be inhabited in accord- ance with the rules of town-planning. ring on the body. See V.Brh. 51. The translation “moving” is not certain; text: vahana-, L: vāṭhana-. 30 prāguttarantam krameņa kriyādiṣu rippāntam triparyāyam samsthāpya. L gives: psātam instead of rippāntam. 31 Stable signs (sthirarasi-; the word rasi- is not in the text) are: Vṛşa (Taurus), Simha (Leo), Krkalāsa (Scorpio), and Meşa (Ram). Any work done under these signs is supposed to be lasting. 32 The passage is confused. The reading of L is followed in the translation: vighnānityā veda- (read as vedana) naladahanākṣiśravaṇayugalät (read as yugalāni) kāt pañcavar- gānyacatuşkan ca krameņa jātișu yojyate, which gives, in any case in its last part, a better sense than the text: vighränityatyacedaniladahanākṣiśravaṇayugalānām pañca- vargāṇām pañca krameṇājādiṣu yujyante. The part up to the word dahana- included was understood to be on a par with the preceding words. The five rows of consonants are the gutturals, palatals, cerebrals, dentals, and labials, ordered systematically in the Skt. alphabet. “Combined with the four classes of society”: thus the uttering of a palatal will be auspicious for a brahman (if it occurs in the right place), etc.

A Book of Wisdom, proclaimed by Kasyapa CHAPTER 14 The Donation of Villages 55 A description of the types of human settlements, together with prescriptions for the donation of a village to brahmans. At the end of the chapter the method for discerning the points of the compass by means of a stake. The types of settlements are also found in Atri 2, 54-58, where eight types are mentioned; Măn. 10; PādmaS. Kr. 2,1-6 (where the various kinds of settle- ments are assigned to the classes of society; H. D. Smith, in his note ad locum, erroneously refers to Kasyapa, ch. 17); Kāmikāgama, ch. 20 (cited by EHA under the names of each type). The first part of the chapter (types of settlements) is nearly exactly identical with the first part of Marici 3. Now we shall explain the rules about villages, etc. There are nine kinds of settlements: grāma (village), agrahāra (donation), nagara (town), pattana (commercial town), kharvaṭa, kuțika, senāmukha (strategical town), rājadhānī (king’s residence), and sibira (royal camp). A grāma is the residence of brahmans with their servants. The same is called agrahāra, if inhabited by prominent brahmans. A nagara is crowded with men of different castes, inhabited by people practising different kinds of crafts, or living by buying and selling, and possessing sanctuaries of all the gods.3 A pattana is the scene of the purchase and sale of goods imported from other continents. A kharvata is a mixed form of both. A kutika is a village led by one headman with his ser- vants. A senāmukha is filled with men of all castes, has a royal palace within it and is furnished with many hiding-places and defences. A 1 Atri 2,54 says the same about grāma and agrahāra. 2 Trsl. of L2: anekaśilpijanakrayavikrayakair akirṇam. Text: anekasilpijanakulavikal- pakair ākīrṇam. Kām. 20,5-6: janaiḥ parivṛtam dravyakrayavikrayādibhiḥ… nagaram cābhidhiyate. 3 Often, the criterium for a nagara is its size. Cf. EHA, pp. 247-255. Kām. 20,5-6, gives also the criteria of “inhabitants of different castes” and “worship of various gods”. Atri 2,56, defines nagara- with vaṇijām nivāsaḥ, “settlement of merchants”. 4 Agrees with Atri 2,56f. and Man. 10,32f. We may compare the names of the commercial towns Nagapattinam and Visakhapatnam, lying on the coast in the districts Thanjavur and Viśākhapatnam in S. India. 5 Man. 10,30 says, that a kharvata is surrounded by mountains. Atri explains with sarveṣām vaṇijām nivāsaḥ. 6 Text: saparivārakaikagrāmaṇikam kuṭikam, L: saparicārakaiḥ grāmaṇikam kuṭikam. For the meaning, compare Kām. 20,4 (cited in EHA, p. 121): eko grāmaṇiko yatra sabhṛtyaparicārakaḥ | kuṭikam tad vijāniyāt. For the position of the headman, see A. L. Basham, The wonder that was India (London, 1954), p. 105. Villages were often ruled by a council, see the same book, p. 106. 56 A Book of Wisdom, proclaimed by Kasyapa rājadhānī is filled with the four units of an army, and frequented by the king and his attendants. A sibira is the dwelling-place of a royal army led by a general. Vişņu combines in Himself the lustre of all the gods; this is visualised in the twice-born. There is no higher god than a brahman; no knowledge higher than (the knowledge of) a brahman; there are no persons more respectable than a brahman; he is the pre-eminent purificator, the pre- eminent knowledge, and more essential than the essential. A brahman who knows only the Sāvitrī-verses is already identical with all the gods; how much more when he has mastered the complete Veda! Therefore a gift to them is the highest good work, causing offspring in (this) world’ and happiness in the after-life. No gift presented to them is equal to the gift of land.10 So he should invite 12.000, 10.000, 8.000, 7.000, 6.000, 5.000, 4.000, 3.000, 2.000, 1.000, 700, 500, 400, 300, 108, 54, 50, 32, 24, 16, or 12 Vişnuite brahmans, rich in knowledge, ascetical strength, and good conduct, possessing a wife, children, and fires, poor but knowing the Vedas, and with pacified minds. He should worship them like gods, and then give to them a piece of land in this way: he informs them, with the king’s permission, of the limits of the village etc.; then he settles the border-line by means of mounds, anthills, trees, groves, pools, ponds, rivers, canals, etc., asking (the brahmans’ or the king’s) permission; he digs out such things as chaff, charcoal, gravel, rust of iron, or sand; then he presents the land to them. He proclaims this by means of a herald sitting on an elephant,” then engraves on a copper plate the number of years elapsed since the king’s coronation, the recipient’s name, the brahmans’ names, etc., hands it over to them, gives the ground of the site into the hands of the prominent brahmans made arbiters for this occasion, sanctifying this by pouring out water.12 Then he should project the plan of the village and of the houses, together with their premises. 7 Trsl. of the reading of the A class: nṛpatatbhṛtyair juştam. L: nṛpatibhṛtyair juşṭam. Cf. Atri,2,55. The four units of an army are infantry, cavalry, chariots, and elephants. 8 The most sacred verse of the Veda, RV. 3,62,10. ⚫ lokasantāna-, read as loke santāna-. 10 At the end of ch. 18, sāyujyam (communion) with Visnu is promised to the donor of land after his death; thus he gains a reward equal to that of the builder of a temple or the establisher of an image (ch. 20). 11 Not certain. Text: kareṇunā vatyā ca vikhyāpya, L: kareṇunāva vikhyāpya. 12 See ch. 21, n. 9. - Inscriptions recording such grants as described here, have been found in great number. The grants were regularly made under the supervision of temple authorities, e.g. those of the (Vaikhānasa) temple of Viṣņu Venkatanatha at Tirupati (Aiyangar, Hist., Vol. I, pp. 232ff.). A Book of Wisdom, proclaimed by Kasyapa 57 He should begin the foundation of a village during a lunar mansion corresponding with the one which presides over his own name, or over the village.13 He should project it in a symmetrical way, as a circle or square, with a section of 1.000, 500, or 100 rods. He should measure out the distance with a rod in the eastern or northern direction, then put down a stake in the centre or the S.W., and fix the exact E. or N. by means of its shadow or the hypotenuse.14 This stake should be made of khadira, sandal, kadamba, sāla, asana, or vakula wood, firm, massive (without cavities), and round. Its length should be 32 or 16 angulas. In the bright fortnight, on a pure day, at an hour auspicious for the per- former, he (the teacher) should wash it with the five products of the cow, 15 saying the verses sacred to Prajapati,16 then sprinkle it, saying the sprinkling formulas,17 worship it with flowers, perfume, incense, lamps, and unhusked grains, and clothe it with a garment. Then the teacher should purify it by means of a bath,18, bathe the next morning, adorn himself, and make, with the help of the architects, a sacred ground, which he has measured out with a rod as standard, of an exactly round shape, well-finished, and smooth. Then he should draw, with a stick of nyagrodha wood, a circle, with the same radius as the stake’s length, or two times or half a time as long. Thereon he should make two dots, and place the stake between them at daybreak, facing the E., being ritually pure, concentrating his mind on Brahma, and bow for Surya and the divinities of the regions, uttering religious and auspicious cries such as “tata” etc. When he sees the first falling of the shadow he traces a line with the point of a needle, ang. wide, does the same in the evening, and draws the E.-W. line, after noticing at both times the aberration.19 13 Svanāmagrāmarkṣānukularkşe. Perhaps the first -rkşa- is to be deleted or replaced by năma-. 14 See n. 19. For details about the five products of the cow, see ch. 87. 15 16 See ch. 6, n. 22. 17 These are: three verses, beginning with “apo hi stha”; five, beginning with “hira- ṇyarūpaḥ”; and a prose chapter, beginning with “pavamānaḥ”. See the List of For- mulas. They have a highly purifying character and are even able to serve as a sub- stitute for the ritual bath: J. Gonda, The Indian mantra, Oriens, 1963, p. 260. 18 19 For the adhivāsa- ceremony, see ch. 61. “Aberration”: the text reads api kramam, but L1: apakramam, and L2: avakramam. Probably, an equivalent to the word apacchāyā is meant, which is well known in Indian geometry. See ch. 30, n. 4. The method described here is the most popular one in Indian geometry for discerning the exact position of the points of the compass. It is described elaborately by the architectural handbooks, e.g. Man. 6, 1-60 (with copious notes by P. K. Acharya in his trsl., see also EHA, pp. 476ff.); May. 6, 1-28 (clear treatment); also by Marīci 6, p. 20; Bhrgu 4, p.9. A stake of prescribed length and shape is placed erect on the levelled site. A circle is 58 — A Book of Wisdom, proclaimed by Kasyapa CHAPTER 15 Types of Plans for Villages and Towns A very difficult chapter because of the negligent and superficial way in which Kasyapa seems to handle his subject. The division of towns into various plans is usual in the handbooks, e.g. Man. 9, May. 9; cf. also PādmaS. Kr. 2,4-16; Marīci 3, pp. 8f. The drawings made for P. K. Acharya according to the descriptions of Man. (to be found in: Architecture of Man. Plates, Män. Series 5, Allahabad 1934), are of only very little help for this chapter, because Kāśyapa’s description is much more super- ficial and also deviates. Only the same names often recur. It must be noticed, however, that Kasyapa did not mean to inform us on details. This was the function of the silpaśästras (architectural handbooks). He only tried to give a superficial knowledge of the subject, making his readers acquainted with some technical terms. Having divided the site of the village into 4, 9, 16, 25, 36, 49, 64, 81, or 100 parts, he should begin the construction of a row of houses along the streets, avoiding treading on lines within the ground plan of the houses.1 There are twelve basic types for the plan of villages and donations: Śrīvatsa, Nābhiyukta, Pārśvayukta, Nandyāvarta, Bhadraka, Svastika, Padmaka, Karṇikāpadma, Padmavarta, Rathapada, Prakīrņaka, and Utkirņaka. For cities and towns we have the Kumbhaka, Vedika, Simhākhya, Senāniveśana, Daṇḍaka, and other types. He should begin only after having learnt (them). There are four kinds of streets, called Nabhi (Central), Mahat (Main), Rāja (King), and Antara (Inner). The Nabhi and Mahat streets are enclosed by the parts of Brahma and of the gods respectively, and 2 drawn by fastening a cord with one end to the stake and turning it around with the other end. The cord’s length (and thus the circle’s radius) is mostly equal to twice the height of the stake. The spots where the shadow of the stake falls in the western part of the circle at daybreak, and in its eastern part during the evening twilight are connected by a cord, which thus forms the hypotenuse of a triangle, the two other sides of which are the connecting lines between the spots mentioned and the stake. This cord runs due East-West. By drawing two intersecting circles with the two ends of the last- mentioned cord as centres, and by connecting their two intersections, also the due North-South line is found. 1 Probably just as in ch. 18, see n. 8. 2 See for these parts the beginning of ch. 17. A Book of Wisdom, proclaimed by Kasyapa 59 provided with gates on their sides on the crossings with the Raja and Antara streets. The Srivatsa type consists of three, five, or seven streets lying in the eastern direction, with a pair of smaller streets crossing them uninter- ruptedly. The Nabhiyukta type is the same as the former one, but with a Nabhi street crossing the (other) streets.3 The Parsvayukta type has two Rāja streets on both sides, and may possess a Nabhi street or not. The Nandyavarta type has four streets connecting the N.E., S.E., S.W., and N.W. corners, and having the eastern, southern, western, and northern gate of the Nabhi street as origin (in the central part of the plan), with two Antara streets connecting each pair of them.4 The Bhadraka type has two streets furnished with gates, crossing,5 narrow in the centre, and touching the Mahat street. In the Svastika type the gate roads (rathyāḥ) are crossed at equal distances of about a quarter of their length by transverse streets. A Padmaka plan is surrounded by two streets called Nābhi and Mangala and furnished with four gates.’ The Karṇikäpadma type is designed like the Svastika, but with gate streets touched in their centres by the corners of a Nabhi street.9 The Padmavarta plan is laid out like the Bhadraka, but with cross- roads at the end of the streets. The Rathapada type has six parallel Rāja streets, leading towards the E. or N., and furnished with four gates. 3 — The text gives the peculiar compound vithiprotasanābhikam. For prota- as “crossing”, cf. the use of the word in the sense of “woof in a tissue” (e.g. in BṛharUp. 3,6,1). ▲ iśānānalanilänilagāḥ prāgyāmyavarodanmukhadvāranābhijāḥ tābhyo ’ntara yugmañ caitan nandyavartam iti. The text is unclear and the translation somewhat dubious. The situation of the two x two Inner streets, e.g., is left in the dark. Are they to replace the Nabhi streets? The detailed description of the Nandyavarta plan in Man. 9, 82-157, seems to have some affinity. There also, surrounding streets connecting the four corners are mentioned, and two streets going from E. to W. From S. to N., however, there runs an odd number of streets. Smaller connecting roads and lanes may be made. 5 dvāravithi yadi protya kṣudramadhyamā mahāvithim spṛśanty etad bhadrakam iti. Is mahāvithim also the object of protya? 6 The shape formed thus resembles that of a svastika. A related, but somewhat different plan is described in PādmaS.Kr., 2,6-9. 7 L has in addition: yugmānābhis tanmadhyapariveşṭitam. of a village is called Mangala by May. 9,39. 8 — The surrounding street Text: svastikavat klptam koṇamadhyāśritanābhyā dvārāvithiyutam etat karṇikā- padmam iti. 60 A Book of Wisdom, proclaimed by Kasyapa The Prakirṇaka type has a Nābhi street as base, and smaller streets with narrow ends connected or parallel with it.9 The Utkīrņaka type has the same base, with small streets connected with it and leading in various directions, or without these.10 A town-plan with only one street in the form of a circle is called Kumbhaka. A plan with one street going N.W.-S.E. is called Vedika. A square plan with equal sides with Nabhi streets leading to gates standing in the eight directions, resembling the Padmaka in other respects, is called Simhakhya. A plan with one road of variable length, with two gates at the ends, is called Daṇḍaka. In all these plans he should not lay out a street crossing the Nabhi, and avoid breaking through the main dividing roads and cords.11 ❞ padanābhikam tadyuktānugālpäntavithikam prakirṇakam iti. The plan does not become very clear and the descriptions of Prakirņaka in other texts (PädmaS.Kr. and May., which both mention a main street with a certain number of side streets) gives no help. 10 Text: tatpadam pratiyuktavyatyastakṣudravithikam akşudravithikam utkirṇakam. L: tatpadam pratiyuktasyās tatkṣudravithikam utkirnakam. No parallels in Man., May., or PadmaS.Kr.

11 Cf. May. 9,54f. The prescription about the Nabhi street is queer, because it is said earlier in this chapter to be crossed by the Rājā and Antara streets. CHAPTER 16 The Deposit of the “Embryo” Before the construction of houses, temples, or villages can start, an im- portant ritual must be performed; the earth of the site should be made fit for the task, her potentialities should be made reality, she should be fecun- dated by divine power. Visnu takes the Earth as His bride (Kramrisch, p. 105), and she conceives an embryo. Only thus the work done by men on her will bear fruit. The officiants and the sacrificer take a very active role in this process: the sthāpaka- (“establisher, consecrator”) especially embodies Vişņu’s fertilizing power; he (and the other officiants) should meditate on the process, identifying himself with the god, who enters the earth (e.g., PadmaS. Kr. 6,26ff.: manasy āveśya vasudhām… ātmānam kesavam dhyātvā…; and this text: ātmānam varāharūpam vasundharod- dhāram dhyātvā…). The scene is extended in a cosmical way: the pit, in which the “embryo” (consisting of all kinds of products of the earth) is to be deposited, becomes the whole earth (Marīci, 13, p. 52f.). The whole rite has affinities with the consummation of a marriage (H. D. Smith, onA Book of Wisdom, proclaimed by Kasyapa 61 PadmaS.Kr. 6, p. 78, note 1; pp. 90ff., note 54). Kasyapa illuminates various elements of these backgrounds of the ceremony. Parallels, Vaikhānasa: Atri 10; Marici 13. Other texts: i.a. Padma S.Kr. 2,17-27 (for the village); ch. 6 (for the temple); Man. 12; May. 9, 101-126 (for the village); ch. 12 (for the temple). “The earth, when fertilized, brings forth; when barren, she destroys all things”;1 having this in mind, he should only settle after doing all his best for the fecundation of the earth. 3 He should take a piece of red copper, weighing 215 palas or half that amount, and make out of it a bowl for the materials which constitute the embryo, eight ang. long, one ang. high,2 with a support ang. thick, and an edge ang. thick. He divides its inner part into nine portions. Then, a cover 2 ang. high and with the same width as the bowl, with a thickness ang. less, with the edge facing downwards, so that both parts (cover and bowl) fit together well. The bowl should be quadrangular and without cracks or chips. Its proportions may be half as large as described. 4 During the aforementioned lunar or solar days,5 lunar mansions, amsakas, and lagnas,” when the moon is standing in the neighbourhood of a stable zodiacal sign, when the planets observed as auspicious are taking a high course in the sky, avoiding planets which menace life, during a stable zodiacal sign, at night, he should deposit the embryo. Before the day of depositing the embryo has come, he should offer young sprouts." On the preceding day, in the forenoon, he cleans the bowl with the five products of the cow, puts it into the water for a certain 1 A half-śloka, cited probably from another authority. Cf. May. 9, 102: sagarbham sarvasampattyai vigarbham sarvanāśanam, which resembles the text closely: sagarbhā prthivi sute vigarbhā sarvanāsini. 2 yama-, which means “twelve angulas”, is read as yava-, " angula”. 3 The “embryo” will consist of nine parts. Nine is a number of fertility, and used often elsewhere in the book, as well as in other Vişnuite texts. In StpBr. 11,1,2,4, nine is called a lesser Viraj, with production in view. Cf. also Gonda, Aspects, p. 95. 4 It is not without significance that the bowl should be quadrangular: the quadrangular form is the form of the earth as ruled over and being in harmony with the sky (which is represented as a quadrangle from Vedic times onwards; the ahavaniya-fire, which symbolizes heaven, has a quadrangular shape), cf. Kramrisch, p. 29. — If the bowl had cracks or chips, the earth would thus be injured also. 5 See the beginning of ch. 13. 6 A lagna- occurs, when a particular planet is standing in its own zodiacal sign or rāśi- (every räsi- belongs to a planet): the comm. on Jātakapārijātā 1,30 says: lagnāni grahāṇām svarāśaya uktāḥ. An amsa(ka)- is equal to rasi: Aryabhatiya, ed. — H. Kern (Leiden, 1874), p. 9, line 3. 7 A ceremony aiming at the realization of potentialities. See ch. 58. 62 A Book of Wisdom, proclaimed by Kasyapa time, then adorns it in a pavillion or drinking-shed, places it on a layer of feathers etc. above a heap of grain, uttering religious cries, performs an oblation to the man of the house and the proclamation of an auspici- ous day, praises (the bowl) with benedictions, verses, hand-clapping, etc., says aloud other auspicious utterings, 10 and puts it again on the heap of grain.11 Then he should worship the Lord, Brahma, and Iśvara, the guardians of the regions, the elephants and serpents in their respective regions, present offerings to them, and offer an expiatory oblation. Having spent the rest of the night (sleeping or feasting), he should bathe at daybreak, intent as he is on maintaining the religious duty (dharma-), bow down for a sole establisher and adorn him. This func- tionary should have bathed according to the right method, possess all good characteristics, be flawless in thoughts, words, and deeds, have a well-fed body and a good appearance, be proficient in knowledge and traditional law, a devoted adherent of Viṣņu, seeing the real meaning of the Vedas, unshakably fulfilling his duties towards Gods and Fathers, possessing wife and children and a happy nature. Only thus he (the sacrificer) can proceed with the ceremony in the right way, for he knows: the earth brings forth the embryo, but the establisher is the procreator, and therefore success depends on his kind disposition. Having thrown the materials by day into the bowl, when it is clean, he should have them laid down only at night, for by day (an embryo) gets lost.12 He takes the bowl, puts it on a new garment, adorns it with incense, a lamp, etc., mutters the ātmasūkta, bows to the Lord of gods, asking His permission, touches the bowl saying the śrīsūkta, draws within the central part of the bowl a diagram of Indra, combined with the syllable of Pṛthivi, draws on the cover above it the basic syllable within the syllable la, surrounds this with om-figures, and repeats the 8 Two types of small sanctuaries, mostly standing in the vicinity of temples; sacrifices and other ceremonies are performed in them. 9 A so-called västuhoma, for which see ch. 30, n. 9. 10 All this noise has an essential function. It activates the good forces in nature and keeps the evil forces at a distance. Cf. May. 12, 37 (on the same occasion): viprasva- dhyāyaghoṣaiś ca sankhabheryadiniḥsvanaiḥ kalyāṇajayaghoṣais ca… Heesterman, Rājasūya, p. 137, writes about the generative role of cries.

The bowl has to be 11 From which it must have been lifted up during the praise. praised and thus strengthened for its task; tools are no mere lifeless things, but take their active part in the ceremony. See also ch. 40, n. 7. 12 This prescription is known from other texts, e.g. Atri 10,35. The real background enhances the character of impregnation: a child is also begotten at night. - In the following lines, the putting down of the materials constituting the embryo into the bowl is described, A Book of Wisdom, proclaimed by Kasyapa 63 syllable om for 108 times.13 Then, with the formula “tat triny eṣa”, he throws clay from the seashore in it; likewise, pieces of clay obtained from elephants’ tusks, anthills, bulls’ horns, crabs’ dwellings, gardens, irrigated rice-fields, forests, rivers, and mountains, into the various parts of the bowl, beginning with Indra’s part and ending in Iśāna’s part.14 In the middle of the bowl he places fibres of the kumuda, utpala, kalhāra, and kaseru in the four main directions, and pieces of bark of the plakṣa, udumbara, aśvattha, and vaţa trees in the corners, saying “idam brahma”. Then he should pour out water from the sea, a river, a pit, a pond, a pool, a lake, a reservoir, a canal, and from snow, saying “ye te satam”, and then jewels, minerals, and seeds, with appropriate formulas.15 Now he throws down small objects made of gold in the central part of the bowl, viz. a rod, a water-jar, a sacrificial ladle, other requisites for the sacrifice, a sacred thread, etc., for the increase of the Brahmans; a weapon, chariot,16 banner, etc., for the increase of the Ksatriyas; a 13 Here also, some Tantric practices. See the end of ch. 5. Atri 10,20 prescribes on this occasion only the uttering of the syllable om. The “syllable of Prthivi” is prob- ably identical with the bija- of Pṛthivi, the Earth (for bījas, see ch. 5, n. 15), by which the presence of the goddess is thus brought in a mystical way into the bowl. – The syllable om is traditionally the manifestation of Brahman, the highest reality. In ch. 106 of the text, it receives epithets belonging to Visņu, and has the Primeval Man (who is the same as Vişņu) as its presiding deity. Thus, Visnu is represented on the cover by the syllable belonging to him, and the Earth on the bowl by hers. Bowl and cover have thus become the cosmical scene of their marriage, which reunites heaven and earth. We find the origins of these ideas already in Vedic texts, e.g. TBr. 1,3,2-3. 14 Indra’s part: the E. Iśana’s part: the N. E. Thus, the sequence is clockwise, as usual. There are only nine portions in the bowl, and ten kinds of clay are thrown into it. According to Atri 10, 21 ff., at first the clay from the seashore is laid down everywhere (have we to think here of the Primeval Waters, from which the earth originated?), then the other kinds in the eight directions (in which he gives another sequence) and clay from the horns of bulls in the central part (part of Brahma). — The kinds of clay needed represent all aspects of cultivated and uncultivated soil. The animals mentioned all have the habit of grubbing in the soil, just like the boar, and thus reminding one of an act of fertilizing it. See Gonda, Aspects, pp. 129-145 (for the boar). - Clay from an anthill and clay dug up by a boar were prescribed in ŚtpBr. 14,1,2,10 and 11 (for the pot for the pravargya ceremony during the Agnicayana). 15 See ch. 45, where also some objects are given, which are not mentioned here, e.g. the eight auspicious objects, found also in Atri 10, 28, and elsewhere. The jewels, minerals, and seeds are summed up in ch. 45 and in other texts, e.g. Atri 10,3ff.; Marici 13; PādmaS. Kr. 6,1-9; Mān. 12,5 ff. Atri, Marīci, and PādmaS. do not pre- scribe the bark of trees; on the other hand, they require metals, the eight auspicious objects, and the weapons of Visņu (Atri 10,28; Marīci 13, p. 52; in contradistinction to the statement of H. D. Smith, PadmaS.Kr. p. 82, n. 12, that the Vaikhānasas replaced the weapons of Visņu by the eight auspicious objects) in addition to the materials prescribed here. The texts all agree about the symbols of the classes of society, which come next. 18 ratha-, found in L2 only. 64 A Book of Wisdom, proclaimed by Kāśyapa balance, a goad, etc., for the increase of the Vaisyas; and for the Śūdras a plough, etc. In the meantime he says the formula “gandhadvārām”. Having propitiated (the bowl) as before, and performed the aghāra in the householder’s fire, he offers oblations for Brahma, Vişņu, Rudra, and the Guardians of the regions, (with the formulas belonging to them,) begin- ning and ending with “im”. Then he offers oblations for Vişņu, Brahmā, Rudra, the Adityas, the Aśvins, the Vasus, the elephants sustaining the quarters of the sky, the oceans, the continents, the worlds, all beings, saying their names in the dative, together with svähä, and ending with the vyāhṛti.” After this he should lay down the figure of an embryo.18 At the front part of the embryo materials he may deposit a fresh, unwithered wreath, a lamp which stays burning, a jar filled with water, jewels, or products of the cow: the jar and lamp when a village or dɔna- tion are founded; the other objects at the foundation of towns, etc.; only the cows’ products and jewels at the foundation of farmland, gardens, pools, resthouses; then he makes clouds19 and related objects, in corre- sponding forms for each of them; all these figures should be made of heated gold, with a length of twelve,20 six, or four ang., and deposited, accompanied by the formulas “brahma jajñānam” and “idam viṣṇuḥ” in the central part of the bowl. Thereover he throws jewels, places the cover on the bowl, touches it saying “viṣṇus tvām rakṣatu”, wraps it in a new garment, has an auspicious day announced, hail and welfare wished, adorns it, and puts it down (on the layer of garments). In the evening he throws down tributes21 for the Bhūtas, Yakṣas, Piśācas, Nāgas, Brahmarākṣasas, Yoginis (sorceresses) and Dhākinīs (demonesses) on crossroads, at small sanctuaries, at the foot of trees, on cremation-grounds, and in gardens; for Skanda, the Mothers, Sastar and 17 See the List of Formulas. It symbolizes the whole cosmos. 18 This must be the meaning of garbharūpam. No trace of it in parallel texts, but compare, that in VkhS. 6,3 the making of an embryo of gold is advised in order to promote conception. 19 Text: balākādīn. L2: balādin. The original reading was very probably: balāhakādin “thunder-clouds, etc.”. Cf. somewhat further in this chapter: vidyutparjanyarūpādin, and, at the end of ch. 45 (in a related ceremony): meghavidyullatārūpau. V. S. Agrawala, A note on the word cärika in the Divyāvadāna, JOIB 12, 1962-1963, pp. 337-339, cites a passage from this work (which shows, by the way, a few interesting lexicological correspondences with the text), in a description of a procession: anye toyadharā ivāmbaratale vidyullatālamkrtāḥ, translated by him: “some others, moving in the procession, appeared like clouds in the sky glistening with streaks of lightning”. The representation of showers, clouds, thunder, or lightning, in act or sound, is a wellknown rain-charm (J. G. Frazer, The Golden Bough, 3rd ed., London, 1917, Vol. I, pp. 247, 261, 310). 20 L gives the right reading: yamamātram. Text: yavamātram. 21 See ch. 71. A Book of Wisdom, proclaimed by Kasyapa 65 other village deities at their sanctuaries;22 the gifts contain porridges, parched grains, cakes, and groats; beans, mungo beans, and haridrā (turmeric) are mixed up with them, together with flowers and water — each gift at the right spot. In that night, under a stable lagna, he should choose a spot on the parts of Brahma,23 the gate, Mahendra, Gṛhakṣata, Bhallāṭa, or Puspa- danta,24 or in a temple of Viṣņu, Śiva, or Skanda, for the growth of the village; dig a pit as deep as a man’s forehead, arms, or navel (are high), and half as wide, and remove (,if necessary,) the embryos of the dwelling and of the image standing already there. He abandons wicked men, heretics, blockheads, fiendish men, deceitful men, rationalists, etc., for he knows that it has to be provided for that such men have no knowledge of the rites. He should sprinkle (the pit) with the five products of the cow; when the auspicious moment has come, he should perform oblations for Brahma and Visņu, and meditate on Visņu as God of gods and Lord of the world. Wearing a bright garland and garment, and being adorned with white paste, keeping his mind pure, he should hold the vessel with the embryo in his hands, saying the formula “medini devi”; saying “honour to the Boar” he should meditate on himself as having the figure of a boar and lifting up the earth;25 with “idam vişnuḥ” he should put down the embryo on that spot; with “O Goddess, conceive this em- bryo”, he should meditate on the goddess Earth; he should speak over the Earth the five verses beginning with “medini devi” and the hymn (to the Earth),26 before establishing the embryo with “ā tvāhārṣam”. Having given gold, land, jewels, cattle, grain, etc., as sacrificial gifts, and having made gifts of food in accordance with his means, he should

22 All these numinous powers may have a bad influence and are requested by these offerings to stay away. Sastar is the same as Aiyanar (H. D. Smith, on PadmaS.Kr. 2,41), a male village deity known in the S. of India. - About the “village deities” (gramadevatāḥ), who represent the local religious traditions as opposed to the great “sanskritized” one, and are often allowed, as here, by the Brahmans to hold their own place in the Hindu pantheon, see e.g.: Whitehead, Village gods; Gonda, R. Ind. II, pp. 1-18. 23 The centre, see chs. 17 (beginning) and 18. The same has to be understood by brahmasthana- in VkhS. 3,16 (VkhS.C. 3,16, n. 11). 24 Parts of the ground-plan, lying just to the right of the main directions. See ch. 18.

• For this position, see ch. 30. 25 The climax of the whole ceremony. The officiant is personally engaged in the process of fertilizing the earth. For the fertilizing and preserving activity of the boar, see Gonda, Aspects, pp. 129 ff. PādmaS.Kr. 2,23 requires also expressly that the per- former should identify himself in meditation with Vişņu: svam ātmānam harim smaret. Atri 10,40, and Marīci, p. 53, only say that he should meditate on Vişņu’s heroism (virya-). 26 Probably = AV. 12,1. 66 A Book of Wisdom, proclaimed by Kasyapa prepare in the right way a lamp with a flame of sixteen ang., and a wick made of fibre-threads of a white lotus and two ang. in circumference, and standing on a vessel for clarified butter with a capacity of sixteen prasthas; place this lamp to the right side of the embryo, saying the śrīsūkta,2 worship it, and at last fill up the pit with lumps of clay in a firm and solid manner. 27 In towns, etc., he may place in the temple, under a sacred tree, or to the left of the gates, (embryos) for the sake of the children’s growth; or, on the place for chariots or the storeroom for weapons, figures of lightning, thunderstorms, etc., made of gold, for the sake of the increase of rain and water. He should put them down together with the five products of the cow in a vessel made of clay. He may place the five products of the cow or the five jewels28 together with soma (?), plants and grains, in a pond or a rice-field; or he may place them in houses, together with jewels, seeds, and minerals. “Earth thus based firm gives rich reward of gold and grain, She will give success in all things, be fruitful and auspicious. But when unfertilized and thorny, she will cause ruin to any man”. An embryo established by a brahman who is pure, ascetical, and in pos- session of social pre-eminence, gives good results in this life and the after-life. If by another man, it will cause destruction because it is (then), as it were, withered. Knowing thus he should establish the embryo and deposit it. Thus it is known. 27 As the lotus-fibres and the Śrīsūkta show, this lamp has intimate connections with Śrī and thus will promote prosperity. 28 For the “five jewels”, see ch. 87. CHAPTER 17 Town-planning By stretching seventeen cords in northern and eastern direction he should divide (the site of the village) into 256 portions. The sixteen portions in the centre form the part of Brahma, the 84 around these are the part of the gods, the 96 around these the part of men, and the 60 at the outside the demons’ part.1 In the divine and human parts he projects the dwel- 1 A regular way of dividing the sites of villages (e.g., May. 9, 61 ff.), houses (ch. 18), temples (Kramrisch, p. 60, with diagram), and inner halls (see ch. 44, end). In short A Book of Wisdom, proclaimed by Kasyapa 67 lings of Brahmans; in the demons’ part, those of the workmen; in the part of Brahma or in the four corners, the temples, cow-sheds, and markets. In the centre of the village he should worship the Lord Visņu, the Victorious One, Lord of the world, Who is identical with all the gods, the Highest Self, in the method prescribed for the Five Manifestations.2 In its western part or elsewhere he may establish the image of Viṣṇu - one made of stone is the best-together with the two goddesses, the two seers, and with Garuda and Visvaksena. He should paint it, and cause it to face the village, for “Hari’s look brings fortune”. In the N.E., on the outside, with his back towards the village, he should establish the god Hara (Śiva), because “Hara’s back brings fortune”.4 3 Between the E. and the N.E. is the place for (the sanctuary of) Surya, between the E. and the S.E. for Vighna (Gaṇeśa), between the S.E. and S. for Durgā, in the S.W. for Śastar, between the W. and N.W. for Skanda, outside the village, between the N. and N.E. for Jyeṣṭhā,5 and in the N.E. for Bhadrakali. Surely, by their worship the village will be appeased. Without the Lord Visņu, the others are not to be honoured by gods or men. Piety, tranquillity, self-restraint, truth, and other lucid (sattva-) quali- ties are to be obtained only by Vişņu’s grace. Thus brahmanical energy grows by His grace, and that is why Hari, the Lord, must be adored in villages and donations. Victory, heroism, etc., by means of horses, chariots, elephants, weapons, and warriors, are qualities of activity (rajas), and become successful by the power of Rudra, because Hara’s nature is terrible. Thus Hara is to be adored in towns, etc. words, Kasyapa gives the precise rules for the division. The square which is formed, represents the inhabited cosmos, lying around the World’s Centre, symbolized here by the part of Brahma. There Visņu’s temple is to be built, realising the contact between the divine and the human worlds (Kramrisch, p. 7). This way of planning villages is very well known also outside India (M. Eliade, Das Heilige und das Profane, Hamburg, 1957, pp. 24, 26ff.). 2 See ch. 77. The directions for the positions of the temples within a village differ much with the texts, cf. Kramrisch, pp. 233 ff. Vişnu’s Five Manifestations are to be worshipped in the centre also according to Atri 2,38ff. and Marici 2, and even the Pañcarātra text PadmaS.Kr. 2,29. 3 viśa- = Garuda; saiṣika- with Atri 3,15). 4 = Vişvaksena (appears from chs. 22 and 74, compared The same in Atri 2,45; Marici 3, p. 9. Śiva’s sanctuary is directed generally to the N.E., which is his special region. He is a dangerous god, and men may often be glad when he is so kind as not to meddle with their affairs. Thus, “Hara’s back gives fortune”.

5 Jyeṣṭhā is a Dravidian goddess, whose worship was in ancient times very popular, but who receded gradually into the background (Rao, Icon., 1,2, pp. 390-400). For Bhadrakali (located here in the same direction as Śiva), see also ch. 66. 68 A Book of Wisdom, proclaimed by Kasyapa Viṣṇu must be adored everywhere; by methodical adoration of Him religious life (dharma-) will succeed. Also the religious duties prescribed by the Scriptures and based upon the duties of the classes of society and the stages of life, are fulfilled by Visņu’s grace. Thus it is a “fire-sacrifice” common to the inhabitants of that village, the sacrificer, and the king- dom. Brahmans should always be propitiating Him; the Lord should be honoured for the increase of (the results of) meritorious deeds and sacrifices (işṭapūrta-). In a place where Vişņu is propitiated, there all the hosts of gods, seers, and Fathers, are adored (automatically). When He is not adored, the others are also not adored, even when they are adored. A brahman should never dwell in a place where the adoration of Visņu is not performed, for its essential nature is the quality of inertia (tamas). Therefore he should establish God within the village and have adoration on a large scale performed according to the Vaikhānasa tradition, be- cause this tradition belongs to Soma and has enjoyment and release as its results. The place of His worshippers is at His side; to the N.E., the place of the meeting-hall; to the S.E., that of the cow-pen; to the S.W., that of the market. In the demons’ part, in the E., the potters, barbers, and mixed castes like the ambaṣṭhas’ should be living; in the S., the weavers and oil-pressers; in the W., the merchants, busy with purchase and sale; in the N., the brahmans’ servants and musicians; in the S.E., at the distance of a krośa, the carpenters, etc.; in the S.W., at the distance of a gavyūti, the groups of Candalas; in the N.W., the hunters, fowlers, etc.” Outside the demons’ part should be a wall with a ditch.10 Round about the ditch, at a distance of 100 dhanus,11 or of 50 or 25 dhanus, are the wells, gardens, ponds, pools, etc. To the N.E. or at the bank of a river he should have the cremation-ground made, equal in length to the village; far to the W., a reservoir with a length of 3.000 or 1.500 rods, kept by a dam which should be rather solid, so that it cannot break through. There he should construct in the right way irrigation works such as waterfalls, trenches, and canals. At their sides he makes irrigated rice-fields with the same height of water on it everywhere, and divided into equal parts. Thus he should do his best to form a water-reservoir 6 See ch. 105. The next paragraph, up to the construction of the water-reservoir (included), is found also in Marici 3, p. 10. 7 See ch. 91. 8 1 Gavyūti = 2 krośas 9 = 4000 rods. The division into districts differs in other texts, e.g. May. 9, 88ff. 10 May. 9,60: sarveṣām grāmāṇām paritaḥ parikhā bahiś ca vaprāś ca. 11 1 Dhanus (“bow”) is given differently as 1 or 2 rods (danda-). A Book of Wisdom, proclaimed by Kasyapa 69 containing much water, to be guarded with a minimum of labour, never drying up, from where the water can spontaneously stream down, without obstacles. For water is the cause of activity of all creatures. So he should do his very best to form a large reservoir above a dam. In the main directions, beginning in the E., he should plant a nya- grodha, udumbara, aśvattha, and plakṣa respectively as sacred trees. Prosperity will follow when the wind at its entrance into the village is touched by these trees; not otherwise.12 In the corners, beginning in the S.E., he should plant a vāruṇa, śleṣmātaka, nimba, and śālmali tree.13 He should not plant the trees śālmali, kimśuka, kārpāsa, kṣīri, and kaṇ- taki (or: trees with milky juice and thorns) within the village, because they do not bear fruits. (A house) should not be built in the parts of gods and men without Skanda, Indira (Lakṣmi), Gaṇeśa, and the Lord. If the deities give the same kind of shadow, this causes fortune. Thus, after the construction of the temples, he should build in the right way, one by one, the dwellings for the brahmans. They should be lovely, clean, and with a good roof on them, and he should establish images of the God of gods within them, before giving them to twice-born who have studied the complete Veda and are devoted to Vişņu. Having built thus a thriving village, rich with water, with luxurious gardens and rice-fields, crowded with excellent servants, not liable to calamities, free from illness and not menaced by aborigines and robbers, the ruler should hand it over to (the brahmans). The site should not be marshy,14 free from jungle growth, without private grounds, and not ploughed beforehand. Only righteous persons may receive it. He should give to brahmans as much land as he is able to, and in a mental state of intense devotion; then he becomes delivered of all evils, goes to Vişņu’s world, and obtains communion (sāyujyam) with Visņu. He who destroys a piece of land where gods, brahmans, and cows are dwelling, will go to 21 fearful hells and, after that, undergo a thousand rebirths as an animal. Therefore a king should do his very best to abstain from what is given to gods and brahmans, as much as from poison or fire. Thus it is known. 12 The same in V.Brh. 53,85. StpBr. 14,2,2,28 already teaches connections between trees and directions of the sky. According to the Taittiriyas, a palāśa belongs to the E., an udumbara to the S., an aśvattha to the W., and a nyagrodha to the N. According to the Maitrayaniyas, a nyagrodha to the E., a palāśa to the S., an aśvattha to the W., and an udumbara to the N. (Heesterman, Rājasūya, pp. 114ff.). 18 These inauspicious plants belong to the intermediate directions, which are also inauspicious (see, e.g., ch. 18, n. 4). 14 Text: akṛtodakam. L2: antudodakam. 70 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 18 The Construction of a House House-building is also a religious activity. The best proof of this is the doctrine of the “man of the house” and of the thirty-two deities occupying the ground-plan. These ideas hold good in the same way for the temple (Kramrisch, pp. 21ff.). Details for house-building are to be found in the silpaśästras, as Män. 36ff. Some remarks in Marici 3. Now we shall explain the method for making the ground-plan of a house. “The house is the root of living beings, just as the body is the root of incarnated souls”. Without a body nothing can be done. Therefore (house-building) is the best of all duties, the origin of success and fortune, if performed according to the rules. If not, demons live in the house, and its master suffers failure in this and the after-world. If he constructs a temple after a thorough inspection of the ground and has worship performed there daily, both with and without bodily form, then he will achieve his way upwards. 2 (With regard to time for ploughing), he should avoid the months Magha, Proṣṭhapada, Āṣāḍha, and Mărgaśīrṣa, and likewise the setting of Mercury and Venus. He should choose the sixteen lunar mansions Rohiṇī, Aditya, Tiṣya, Anala; Vāyavya, Uttara, Hasta, Paitṛka; Śravana, Nairṛta, Maitra, Vaiśvadeva; Āhirbudhnya, Aśvayuj, Vāsava, and Vā- ruņa, when they stand in groups of four in the four main directions, beginning in the E. and ending in the N. He should take the lunar and solar days mentioned (in ch. 13), when they coincide with their proper positions and regions, during the rising of Jupiter, Mercury, and Venus, and when the hour lies upwards.3 He should take for ploughing a piece of land which is rectangular and levelled, and has the good qualities mentioned above; it may have sides 32 rods or hastas long, or as long as possible, stretching out in a northern, eastern, or north-eastern direction, and with an odd number for (the orientation symbols of) its four sides. Having removed grass-stalks, bushes, and creepers, he should cause the ploughing to be performed 1 A half-śloka, probably a citation. 2 For the ploughing of the site, see ch. 22. 3 See ch. 13, n. 13. 4 There are eight orientation symbols (yoni-): the banner (dhvaja-) for the E., the smoke (dhūma-) for the S.E., the lion (simha-) for the S., the dog (śvan-) for the S.W., the bull (vṛṣa-) for the W., the ass (khara-) for the N.W., the elephant (gaja-) for the N., and the crow (dhvänkṣa-) for the N.E. The odd numbers, symbolized by auspicious elements or animals, lie in the main directions, and the even numbers, symbolized by inauspicious elements or animals, in the intermediate directions. See also Man.A Book of Wisdom, proclaimed by Kasyapa 71 with a plough and with other implements as will be described (in ch. 22), reserving or part for the garden. 6 He (the teacher) should take three times the performer’s length and divide this by eight, reckoned in hastas, and see if the result is an odd number, (or) he should take the length of the site multiplied by the width, multiply this by three, divide it by eight, and see if the result coincides with one of the odd orientation symbols.5 In that case, on a good yoga, he should begin. In the banner” lies increase of wealth and undecaying adoration; in the smoke, shortage, sorrow, fear of illness; in the lion, adoration of kings, counsellors, chaplains, etc.; in the dog, lack of progeny for the family; in the bull, increase of money, grain, and progeny; in the ass, indecency of the wife; in the elephant, dominion; in the crow, a life in servitude, etc. Thus, he should approve of one of the symbols banner, lion, bull, or elephant, then dig (a pit) seven elbows (aratni-) deep, or till he strikes water, rock, or solid ground, remove the mud, fill the pit with sand, and clean, solid lumps of clay, make it smooth- levelled and fairly solid by means of elephants’ feet and of pestles, and leave it alone for the time of a year, half a year, three months, or one month. When the chosen period has gone by, he should start the con- struction of the hall (śālā-). He should know that the “man of the house” is lying in an eastern or northern direction with his face upwards, and that his weak points should be avoided during the construction.8 After a division of the site by means of ten cords stretched into the 6,42ff.; May. 9,21 ff.; K. Rama Pisharoti, in JISOA 5, 1937, p. 204. The sides of the ground-plan should be oriented on the odd numbers, i.e. on the main directions. This is a common feature of the square type of plans (see ch. 17, n.1). 5 If the outcome is an odd number, it will be auspicious. If not, an expiatory sacrifice may restore things. In other texts, especially the architectural handbooks, more cal- culations of this kind are prescribed, based mainly on the astrological divisions (the so-called āyādivicārāḥ, see EHA, pp. 500 ff.; K. Rama Pisharoti, o.c., p. 212). 6 See ch. 13, n. 8. 7 See n. 4. 8 The “man of the house” (vāstupuruşa-) is a human figure thought of as being present within the ground-plan. The exact positions of his limbs are given in other texts (e.g., V.Brh. 53, 51-54; Man. 7,127 ff.). He is representing the same idea as is found already in the puruṣasūkta, RV. 10, 90: the cosmos as an integral orderly whole, symbolized by a human figure. The complete existence is caught thus in measurable form: that is the reason why the complete divine world is included also within this puruşa (V.Brh. 53,2) and in the ground-plan (next paragraph of the text). Thus, by meditation on the vastupurusa, in the case of a temple, the sacrificer’s consciousness is extended to cosmic size. He becomes identical with this “man of the house”, and thus also “facing upwards”, i.e. he comes into touch with heaven. Cf. Kramrisch, pp. 68 ff.; Gonda, R. Ind. I, p. 327. - The hurting of the weak points would cause thus much harm to the sacrificer and his surroundings. The “weak points” are mainly inter- sections of diagonals and centres of squares (V.Brh. 53,57). 72 A Book of Wisdom, proclaimed by Kasyapa eastern, and ten into the northern direction, there are present, on the 81 portions formed (thus) out of his (the man of the house’s) body, the following deities: Iśāna, Parjanya, Jayanta, Indra, Aditya, Satya, Anta- rikṣa, and Bhṛśa (on the E., at the outside), with their faces towards the W.; Agni, Pūșan, Vitatha, Gṛhakṣata, Yama, Gandharva, Bhṛngarāja, and the Seers on the southern side with their faces towards the N.; Nirṛti, Dauvārika, Sugrīva, Puspadanta, Varuna, Asura, Soșa, and Roga (in the W.), with their faces towards the E.; and Vayu, Nāga, Mukhya, Bhallǎța, Soma, Argala, Aditi, and Suri in the N. with their faces towards the S. These 32 deities each occupy one portion. Aryaman, Daṇḍadhara, Pāśabhṛt, and Dhanada, are within them in the four main directions, beginning with the E., each of them occupying six portions. Savitṛ and Sāvitra, Indra and Indrāja, Rudra and Rudrāja, Āpas and Apavatsa (“the Waters” and “the Child of the Waters”) each occupy two portions in the corners (,between the four deities mentioned immediately before), be- ginning in the S. E. Outside the ground plan, there are Caraki, Devatāri, Pūtanā, and Pāparākṣasī; these four are named the “Paiśācas”; each of them occupies two portions in the corners. In the centre between (all) these, there is one portion occupied by Brahma, surrounded from the E., clockwise, to the N.E., by (his eight sons) Bhṛgu, Angiras, Atri, Pulaha, Pulastya, Kratu, Marīci, and Vasistha. This is the traditional division of the parts of the ground plan.9 When the sun is standing in the Ram or the Bull, he should avoid (the construction of the hall) in E.-W. direction; when in the Lion or Crab, the N.-S. direction; when the sun is standing in the Fish or Twins, he may freely choose his direction, with this restriction, that it should always face the sun.10 If he makes the living-room of the house towards the E., — 9 For a detailed discussion of this divided ground-plan (vāstupuruşamaṇḍala-; for the mandala, see Tucci, Mandala, esp. p. 23), see Kramrisch, pp. 85-97. The type described by Kasyapa is nearly identical with type C of Kramrisch, p. 87, which is found also, i.a., in Măn. 7.55ff. and May. 7,1 ff. - Special features of Kasyapa’s plan: Roga is placed not in the N.W. corner, but in the portion immediately to the S. of it, while Vayu stands in the N.W. Agni stands in the S.E. instead of Vayu, and Iśāna in the N.E. instead of Agni. (cf. V. Brh. 53,43). Other texts place Papayakşman instead of Roga to the S. of the N.W. corner. Instead of Brahma occupying one portion and surrounded by his eight sons, usually Brahma alone is mentioned, occupying nine portions. Rudrāja is usually called Rudrajaya, or Rājayakṣman (V.Brh.). The four Piśācas are naturally situated outside the ground-plan, because they are, as evil demons, averse to order. Their presence is, however, necessary, for making order to stand out against disorder. For further symbolical explanations, see Kramrisch, 1.c. The deities’ names are also a means of orientation within the ground-plan. — 10 No parallels were found. The six months mentioned form together the “upper course of the sun”, during Febr.-August. A Book of Wisdom, proclaimed by Kasyapa 11 73 he should lay the first brick on Bhallata, the door on Puspadanta, the drain on Parjanya, the bedroom on Mahendra, Surya, and Aryaman, the kitchen on Antariksa, the dining-room on Indra and Indrāja, the lavatory on Gandharva and Asura, and the wells on Varuna and Soma.1 If (the living-room) is facing the S., the first brick comes on Mahendra, the door on Bhallata, the drain on Parjanya, the bedroom from Gan- dharva to Sugrīva, the lavatory on Naga, the dining-room, kitchen, well, and the other drain as before. If (the living-room) faces the W., the first brick comes on Gṛhakṣata, the door on Mahendra, the kitchen on Iśāna, the bedroom from Sugrīva to Varuna; the rest as before. If (the living- room) faces the N., then the first brick on Puspadanta, the door on Gṛhakṣata; the rest as before. In any case, the bedroom is against a diagonal, the sanctuary in one of the intermediate regions, facing the right eye of the (man of the?) house; facing it, the fire-place; the servants’ quarter facing the fire-place; the guests’ chamber to the S., the rubbish-dump to the S.W.; at the back of it, the study in the same direction. Such are the rules for Brahmans. For rulers (Ksatriyas), he should construct the house, according to the rules, in the centre or the western part of the town. It should be furnished with ditches, ramparts, equipment, and watch-towers, provided with four gates, surrounded by many declivities, difficult passages, and jungle groves, elevated at the N.W., with an unction-pavillion constructed faultlessly, with a court lying in a southern or eastern direction,12 crowded with strongholds and towers; facing the E. and very beautiful. The arsenal comes in the eastern part, the cow-shed in the S.E., the dining- room in the S., the treasure-room in the S.W., the harem in the W., the priests’ apartment in the N., the guards’ apartment in the N.W., the store-room for arrows and swords in the N.E., the place of Varuņa13 in the S., the pleasure-room in the W., the horses’ stable in the N.W.; the place for pools, wells, and ponds is in the N.E.; the room for honourable guests (āryasthānam) is facing the court; at its side the room for missile weapons and clubs; to the S. thereof is the officials’ apartment; the kitchen is in the S.E. Having thus made the palace solidly, and provided 11 Parjanya is a Vedic deity, who sends water in the form of rain; Varuna is the god of water in post-Vedic times. Soma is the well-known intoxicating draught in the Veda; thus, there is a connection between these deities and the objects made on the places named after them. 12 yamyaikapragvistṛtänkaṇam. L1: yamyekagṛham prāgvistṛtānkaṇām. L2: yāmye- kagraham prāgvistṛtām kahām. Kām. 35,185 (cited by EHA s.v. angana) prescribes the court on the part of Mahendra (the E.). 13 A tank? Two lines further, however, pools etc. are mentioned as lying in the N.E. 74 A Book of Wisdom, proclaimed by Kasyapa with three walls, he should construct an enclosure for women facing it in the eastern direction; on all sides are the soldiers’ dwellings, occupying half the space of the palace.14 14 tadardhasanam. CHAPTER 19 The Construction of a House (continued) For the Vaisyas (he should have made) the shop to the W., the dining- room to the S., the cow-shed, outside, to the S., the buffaloes’ stable at the western side thereof; the rest, just as for the Brahmans. For the Śūdras, an enclosure for the ploughing implements lies in the E., the guests’ apartment in the N.E.; the rest, just as for the Vaiśyas. For all classes, the lying-in room lies in the S.W., and should be made of arista,1 bhallāṭaka, or nimba wood. The “inner hall” should be con- structed in the N.E., the E., on Aditya, the S., S.E., or S.W. for enjoyment and dominion; on Gṛhakṣata, Yama, or Gandharva for increase of money and grain; on Asura, Puspadanta, Bhallāța, or Varuna for pleasure and dominion; when too narrow, it brings poverty, when very wide, pos- sessions. When its height is between two and four hastas, when it is too high or too low, or when its sides are hurt,2 excessive sorrow will be the result. He should not walk along a diagonal, not construct a door along a diagonal or above another (door),3 avoid the streaming of a drain through a doorway, or the employment of kinds of wood which are unequal (to each other), rejected, or not mentioned (in this book). He should construct the pillars along the cords, oblique, alongside the diagonals, and uneven in number (in a row); he should avoid the nine portions of Brahmā (and his sons), and construct the walls along the cords. There may be four, three, or two living-rooms. Having con- structed (a house) according to these characteristics, and provided with an embryo, he should on the spot mentioned before, make a high, lovely, 1 Arişţa means: “unhurt, sound”. Mc Cann, plate 67: “..pessaries made of the kernel of the seed are used to stimulate the uterus in childbirth and amenorrhoea…” Cf. K. M. Nadkarni, Indian Materia Medica, I, p. 1103 (3rd ed.). 2 upaghaṭitapārśvam. upaghaṭita- was translated as “hurt”, cf. upaghāta-, V.Bṛh. 53,66. 3 V.Brh. 53,80: dvāram dvārasyopari yat tan na śivāya “one door above another is not auspicious”. 4 V.Brh. 53,76: bhramaviddham aśubhadam dvāram, where bhrama- is translated by the editors as “water-sluice”. Cf. also 53,77. A Book of Wisdom, proclaimed by Kasyapa 5 75 beautiful, and pure sanctuary built along the upper beam (upari-), make pedestals in it and establish in the centre, accompanied by the two god- desses and the two seers, the Lord of gods, the Seed of the whole world, Vişņu, Who is identical with all the gods, Who realizes all objectives, the Lord. To his northern side: Brahma with Sāvitrī, and to the N. thereof, Guha (Skanda) and Gaṇeśa; to God’s southern side: Durgā, Sarasvati, Umā, Indra, Śaśin (the Moon) and the Sun. He should worship them thrice, twice, or once a day, for, in whose dwelling these gods are adored, there occurs completeness of all good things. And of these gods a brahman should worship constantly Viṣṇu the Lord, Brahma, the Sun, Skanda, and Sarasvati. A kṣatriya: Āryā (Durgā), Gaṇeśa, the Sun, Viṣņu, and Rudra. A vaiśya: Kubera, Durgā, Śrī, and Sarasvati. A Śūdra should always do his best to honour the Brahmans, Viṣṇu the Lord, the Moon, Indra, and Gaṇeśa. Therefore, he should do his utmost to make an image of the Lord Vişņu together with His queens, out of one of the metals gold, silver, or red copper, and not smaller than six ang., propitiate it in accordance with his means, and offer in the right way oblations into a fire burning in front of Him, before dining himself. Otherwise, he becomes his own slayer. The dwelling devoid of the adoration of Visnu is equal to an out- caste’s dwelling. Respectable brahmans ought not to enter it, and with its owner one ought not to eat nor to speak. Therefore, an image of God should be established (in any brahman’s house) and propitiated. Thus it is known. 5 They are, respectively, Śri and Bhūmi, and: Bhṛgu and Märkandeya. 6 Śiva is missing in this list, although he is mentioned a little further. His wife is present under more than one aspect: Uma and Durga. They are treated here as separate divinities. CHAPTER 20 Praise of Temple-construction We now come to the discussion of the construction of a temple, and of the consecration of an image of Vişņu in it, which subjects will occupy the author up to ch. 68 (the works of Atri and Marici are also very detailed on this point). The main emphasis is on the ritual background. About the technical details of the construction only general information is given; the silpaśāstras deal with these subjects in a more detailed manner. As we shall see in the chs. 40ff., there is more precision in the description of image-making. 76 A Book of Wisdom, proclaimed by Kasyapa The temple is pre-eminently the place where the human world has contact with the divine. The builder of a temple, who makes this possible, will have the first profit from it. By performing this work (which is a sacrifice and thus continues the Vedic tradition of sacrifice; see, e.g., J. Gonda, Het probleem der continuïteit in de oudere Indische geschiedenis, Med. der Kon. Ned. Akad. v. Wet., Afd. Lett., N.R., Deel 26, No. 6, Amsterdam 1963, pp. 8f.), while maintaining a devoted state of mind, he will gain the same results as with the construction of the Vedic fire-altar: his existence will be widened and renewed, he reaches heaven and becomes of cosmic size; he leaves the earth and earthly restrictions, and this is described by the text as “becoming equal with Vişnu”, and “going to Visnu’s world”. See also Kramrisch, pp. 7ff.; Gonda, R.Ind. I, pp. 194f.; 326ff. Now we shall explain the rules about the construction of temples. With “temple” here is meant: “temple of Visņu”. Worship in His temple is a meritorious work, granting the results of all kinds of sacrifices;1 everyone is qualified for it, and its results are lasting. Without the worship of Vişņu the Vedas, the handbooks (about dharma), and good conduct have no good results just as without sunshine the worlds do not come to activity, or as the senses, when they are not presided over by the mind (do not come to activity). Therefore he should do his very best to make a beautiful sanctuary for the Lord of Indira, and establish the Lord in it in order to obtain His world, which is higher than the highest, the abode of Viṣṇu. “That Visņu’s uppermost abode the sages always have in view”.3 Even a heap of sand made by children, if called “a sanctuary of Visņu”, destroys a wave of sin. How much more (a temple) made in the right way of bricks etc.? With asceticism, ritual or other merit, he would not reach Vişņu’s abode, but only by devotion. “Devotion is the highest good work, devotion gives auspicious things, it is the way to quench the thirst (for existence)”, the protection for the world-destroying fire and excessive rain, a stream of nectar quenching the fire of the poison called passion, destroying the seeds of intention, granting redemption from the bond which is the body, drawing out the prickle for those who are pierced by the thorns of intention, causing the sprout of yoga to grow, bringing to life (those who are hurt by) the cutting 1 Text: krtu; L1 kratu-. 2 Text: na adityam vinā lokā na manohitā yathendriyāņi. The variant in note 6 on p. 29 of the text: mitohīnāni yathendriyāņi may point to an original reading na mano- hitāni… The translation is based on this assumption. 2 RV. 1,22,20. A Book of Wisdom, proclaimed by Kasyapa 77 of the saw of the “I am”-consciousness, rending the threefold net of sorrow, giving the wishing-stone of happiness to the practisers of devoted meditation (smartṛ-). Having recognized this truth, then, immediately after leaving this body, which gives only temporary happiness, has no existence of its own, is unsubstantial like a bubble of water, a mine of sickness and sorrow, built up with stinking and unclean substances, bound with hundreds of bonds of (false) hope, and flaming with the rays of craving, he will reach the blessed abode of Vişņu, which gives the result of all perfections, is praised by all the gods, is worshipped by all yogins, known as the meaning of all the Vedas, and higher than the highest. Having this in mind, he should do his very best to perform the work in the prescribed way.” By the mere intention (to build a temple) he will lead himself, the ten preceding and the ten following (heads of his family) to auspicious worlds. Having inspected a site destined for God, he will win His worlds. When the site has been ploughed, he wins the Brahma-world; when the lotus of Brahma has been deposited," the Visņu-world; when Saiṣika’ has been established, closeness (sāmipyam) to Visņu; when God’s image has been made, a position equal to Bhṛgu and Atri; when the building has been also constructed, the members of his family go to the same world; when the temple has been completed on that same site, he obtains equality in form (särūpyam) with God; when the main image of God has been made, the members of his family obtain equality of form; when the image has been established in the right way, the members of the families of the wives of his family members, the members of his mother’s family, and the family members of his servants all become bearers of Viṣņu’s form and blessed. When the sacrificial ceremony for Vişņu has been finished," he will obtain enjoyment and dominion; when the consecration cere- monies1o have been finished, he becomes immediately after his death a bearer of conch and disk, dark of colour, four-armed, with the Śrīvatsa emblem on his chest, and, seated on Garuda’s arms, honoured by all the 4 5 • For the role of the root smr- in bhakti literature, see Hacker, Prahlada, passim. In this paragraph, the author is probably citing more than once some poetical work, or in any case he uses poetical epithets forming more than once parts of slokas. - The next paragraph contains an extensive phalaśruti- (statement of rewards). H.D. Smith, on PadmaS.Kr. 5,85-91, discusses several kinds of phalaśruti- found in Pañcaratra texts. B See ch. 22. ? Saişika 8 Visvaksena. Viz. in the miniature temple which is to be made beforehand; see the chs. 23-25. 9 See the chs. 65 and 66. 10 See the chs. 59-68. 78 A Book of Wisdom, proclaimed by Kasyapa gods, he will pass above all the worlds and obtain communion (sāyujyam) with Visņu. Those who go to other worlds, will all come back, but those who go to Visņu’s world will not return.11 Builders of a temple, and establishers or renewers of a large (im- movable) image or a movable image, these five will be established in Vişņu’s world, bearing Vişņu’s form. And Vişņu Himself will be still more favourable and a cause of enjoyment for them. He who on solid ground or on water or on his bed has meditated on God and honours Him in the way mentioned above, is freed from all his sins and goes to Vişņu’s world. How much more the builder of a temple for those who perform regular worship of Him? — Devotion is meritorious thus, knowing this, and being conscious of the occurrence of happiness and sorrow as supported by the fruits of good and bad action, performed during destruction or evolution of the world, and (being conscious) of the no more than relative importance of wife, children, money, etc., he should cling to the scriptural revelation of the Seers, which is the cause of the knowledge of this and the after world, undecaying, indivisible, and without beginning or end; and by realizing its identity with the sacred doctrine of the Vaikhānasas given here, which contains its essence, brings about all desires, grants the fruits of both enjoyment and redemption, is unfathomable by logical reasoning, fault- less, and destroying the waves of sin, he should remove logical reasonings, which are corrupted as soon as they are conjectured by causes destroying each other, which are improper, by which the Scriptures have only little chance of manifesting themselves, which are invalid, destroying other reasonings which are likewise invalid, and skilled in faulty judgment. Living in faith and devotion, he should commence practising with all his strength the doctrine proved by the handbooks of the Vaikhānasas. Thus it is known. 11 After the completion of temple and image, the sacrificer’s new, heavenly existence is secured. Notice the climax in the words, in which the rewards are announced: obtaining Vişnu’s world (salokyam), closeness to Him (samipyam), equality in form to Him (sārūpyam) and communion with Him (sāyujyam). Cf. ChUp. 2,20: (reward for recognizing the Rajanya saman in the deities): salokatām sārṣṭitām sāyujyam gacchati. CHAPTER 21 Preparations for Temple-construction When he has made up his mind in this way, the man who desires to build a temple of Viṣņu and (thereby) to ascend to Vişņu’s abode, should A Book of Wisdom, proclaimed by Kasyapa 79 honour like gods some brahmans who are acquainted with the Vaikhānasa doctrine, learned, seeing the true sense of the Veda, blessed, masters over their senses, pure, having Viṣṇu’s appearance, delighting in their selves, whose hearts take pleasure in the nectar of knowledge, in whose minds doubts are destroyed by way of examination and refutation, who are meditative, in short: pure brahman-jewels; then, after asking their per- mission, invite them (to his house) and say to them: “You should commence to build a temple out of devotion for Hari; I am protected by the dust of your feet; promote an auspicious increase of this ritual work, now that I have brought it to you(r attention), and after I have asked your consent for it.” After their positive answer with “om” he should choose one of them as teacher and adore him.1 To them all he should give a sacrificial gift in accordance with his means, give a meal to the brahmans and to others, divide his possessions into three parts, take one part for the maintenance of his household, and destine the two other parts for gifts in order to make the construction of the temple possible.2 To its southern side he should project an apartment for the teacher. The teacher should live therein (during the construction), being completely devoted to Viṣṇu. If he is unable to finish (this construction) himself, he should cause it to be done by the king, rich men, village chiefs, all kinds of merchants, or anulomas. Therefore, he should choose on a favourable day, under an auspicious lunar mansion which is also favourable (to himself), worshippers and assistants in accordance with his wealth, having given to them rice boiled in milk, or other food, just as it is available, to eat, and also sacrificial gifts in accordance with his means. 4 He should call a sudra or an anuloma who is devoted to Vişņu, inspect in the correct ritual method a site in a village, town, seaport, etc., on the bank of a river or of the sea, on a mountain slope, or in the centre of the kingdom, and thus cause his temple to be built on a pure spot. He should cleanse that site by removing trees, bushes, creepers, etc., and ploughing 1 The teacher (ācārya- or guru-) is indeed indispensable. His task is the direction of the ritual and the control over the architects. Without him, success is impossible. See H.D. Smith’s note 21 on p. 7 of the ed. of PadmS.Kr.; Atri 2,1-10; Marīci 2. 2 See further on in this chapter. 3 Unable to perform the ceremonies as a sacrificer are, e.g., the Śūdras, cf. chs. 63, 88, and Atri 1,42; they should cause the king to act for them. The privilege to perform ceremonies is also denied to anulomas, and this makes the reading of the text here difficult. Should we read anulomam “in regular order”? Or we may translate “with an anuloma as helper”, see note 5. 4 About the number of temple priests and assistants, see the chs. 76 and 77. 5 His task will be to plough the site. 80 A Book of Wisdom, proclaimed by Kasyapa many times. Cleanness of the ground is brought about by the treading of cows on it, by burning, digging, besmearing with cowdung, and filling up with showers of water. He should proceed in this way, consider- ing the available means. Having ploughed there several times without formulas and having sowed seeds, he should fix beforehand, in the order of execution, and conforming to his richness and social status, the amounts of land to be destined in this manner: So much for worship, bathing, festivals, and tributes (bali-); so much for offerings; so much for flowers, incense, ointment, and lamps; so much for the five-day adoration of Viṣņu, and for sacrificial gifts after worship; so much for the servants; so much for those who make their living by playing a musical instrument, for the devotees and the guests; so much for pupils and students; so much for the dancing-girls, singers, dancers, musicians, players on the vipañci lute; so much for the drummers; so much for the repairs of breaks and chips; for gifts to those who promote the new ritual work (, by way of compensation); he should note all this just as before on a plate of red copper, decide the boundary-lines, adorn the teacher or temple-priest with a garment, fingerrings, earrings, etc., and hand the land over to him, ratifying this by offering water in a pot. This land becomes the possession of the community.10 If he is unable to act thus, he should give only the 9 • Generally known: cf. ŞadvBr. 5,10,4, where also the other methods are mentioned (except the water); Atri 5,6ff.; V.Brh. 10,4; May. 4,5. 7 Skt. apsaras-. Probably, the temple-courtezans are meant, who were known especially in S. India (Basham, The Wonder that was India, p. 185). According to Marici, ch. 42, p. 260, the Apsarases should be invoked into dancing-girls; they are meditated upon as being the Apsarases. Atri 49,24: dāsīḥ sampūjayen nārīr jayādin manasă smaran. If we take the vegetative character of the Apsarases (ch. 86, n. 1) into consideration, we are better able to understand the often described loose manners of the dancing-girls: they have to act for the promotion of fertility just like their mythical namesakes. Cf. also Gonda, R.Ind.II, pp. 49f. 8 In ch. 14. tam sarvam is translated as if the reading was tat sarvam. • The pot full of water (mss. of group A and L1: sampūrṇakalaśadhārayā) as a sign of an oath is known from Vedic times onwards (when Varuna was its presiding deity). In ch. 81, Bali is described as bearing such a pot when granting the three steps to Vişņu as dwarf. Cf. also VkhS.C. 3,2, note 14; Kane, DhS., II,2, p. 855. The revenue of the plots of land divided by the sacrificer is destined for the maintenance of the temple and its attendants, as in Atri 4,43: avicchinnärcanāya ca bhūmibhogam ca kalpayet. Parallel procedures in Dutch (Frisian) medieval church history: A. W. Wybrands, De abdij Bloemhof te Wittewierum in de 13e eeuw (Amsterdam, 1883), p. 50; P. Glazema, Gewijde plaatsen in Friesland (Meppel, 1948), pp. 151 ff.; p. 209. — Grants for temples were often made by kings in order to increase their prestige: Gonda, R.Ind. II, p. 69. 10 A. W. Wybrands, 1.c., records a similar institution.A Book of Wisdom, proclaimed by Kāśyapa 81 temple-site; and later he will also obtain good fortune in all things as compensation. In towns etc. he should project the temple in the western quarter facing the E. and furnish it with dancing-girls. In secluded places, villages, and on sacred spots he should do without them. In the variant called “samṛta” he should establish the Lord in a miniature temple, after gathering an adequate amount of revenue before- hand. When he projects the immovable and other images after building only the main temple without a miniature one, with means of his own or acquired by collections, that variant is called “hāraka”.11 Kings, kings’ equals, brahmans and officials should use only the samṛta method. If otherwise, the performer’s death would follow. The haraka method is for those who are unable to perform the samṛta method, the poor, and those whose only property is devotion. Therefore, he should first make a project, and immediately after the purificatory ploughing of the ground he should project the miniature temple, dig the foundation-pit, fill it up (with sand, etc.), and start the construction. Thus it is known. 11 The same two varieties in Atri 4,35-37. CHAPTER 22 The Ritual Ploughing The ploughing of the temple-site is prescribed by all authorities. By plough- ing and depositing seeds the germ of the temple is laid into the earth (Kramrisch, pp. 14ff.). This rite is essentially a rite of inauguration, or rather of creation; the complete cosmos will be represented on the sacred spot, where heaven and earth will meet. The idea of creation is stressed further by the ceremony following immediately, the “lotus of Brahma”; in the centre of the site a pit is dug, filled with water, and a flowering lotus (phulla-, Atri 5,33) thrown into it. Thus the mythical creation of Brahmā out of the lotus growing out of the primeval waters, which were and are the source of the whole universe, is repeated here on a small scale (see also: Eliade, Traité, pp. 246f.); but, at the same moment, the mystical recreation of the individual concerned (Tucci, Mandala, pp. 27ff.). Already in the Vedic ritual of the construction of the fire-altar a lotus-leaf was laid down (Gonda, R.Ind. I, p. 192). The lotus as a symbol of creation is well-known (see note 1 on ch. 5). The Vedic construction of the fire-altar knows also the preparatory ploughing; see, e.g., ŚtpBr. 7,2,2,7, where it is said that the gods laid by 82 A Book of Wisdom, proclaimed by Kasyapa ploughing the site the food into the earth; food is in the Veda an indispensable element of the universal life-stream. Kasyapa deals with the subject in an elaborate way, noting especially the good and evil omina; he is also the only authority of those mentioned here who prescribes the invocation of the deities into the plough. There is, however, a close agreement in the ritual between the Vaikhānasa authorities. For the ploughing, see also: Atri 3, Marīci 3; PādmaS.Kr. 3; Mān. 5, etc. For the “lotus of Brahma”: Atri 5; PādmaS.Kr. 3, 40-50. Now we shall explain the essentials of the purificatory ploughing of the site in question. To this end he should take the yoke, plough, and other implements in due order. For the four classes the wood of the plough should be made of the khadira, asana, campaka, and śirīṣa trees respec- tively; for the yokes, of the veņu (bamboo), campaka, punnāga, and barbara respectively. Having propitiated a tree under a favourable lunar mansion, and prepared a tribute for the spirits in the evening, saying “you, who are dwelling in this tree”,1 and performed a circumambulation around it, he has it cut down at daybreak at a blissful hour. He should make out of it a hala 60 ang. long, a kṣiņī 144 ang. long, a yoke 108 ang. long, and a ṛși 48 ang. long;2 a ploughshare 16 ang. long, of one of the metals gold, silver, red copper, or iron; after shaping its width and circumference in accordance with its normal form, he should take them, when they answer to the required characteristics, and place them in a drinking-shed in an eastern or northern direction. He should take two oxen, which should have the colours white, red, yellow, or black, according to the four classes. They should be of auspicious outward appearance, brave, and strong, well-fed with barley and water, uncastrated, with their tails touching their hoofs, with equal horns and hoofs, and without deficient limbs. He should wash them on the preceding day, in the morning, with water mixed with incense, adorn them, touch them while saying the gosūkta, give to them crushed barley, dry grass, water, etc., besprinkle them, bind the protecting cord (around their neck or legs), and adorn the ploughman. 1 The spirits are propitiated by the gift and asked to go away in friendly mood, because the tree is needed for a ritual work; see ch. 27. 2 Cf. Atri 3,6. The parts called kşiņi and ṛși are difficult to identify. The measures are given in tālas (1 tāla = 12 angulas). For the exact measure of an angula, see ch. 50.

• The colours are given in the plural, while the other qualities of the oxen are mention- ed in the dual. The four colours are required also by PadmaS.Kr. 3,5; Man. 5,20. 4 Literally: “the cord bound on” (prati-/sar, cf. Latin serere); the meaning “running A Book of Wisdom, proclaimed by Kasyapa 83 5 At midnight he should throw down on the site mentioned a tribute consisting of beans, cakes, groats, and parched grain, for the Yaksas, Rākṣasas, and Pisacas; to the Nagas he should give in due order a tribute of pounded śāli rice, barley, beans, and wheat, together with herbs, and with water from a rice-field, sweet milk, cakes, parched grain, and a porridge. At daybreak he should bathe, according to the rules, wash the yoke, plough, etc., with the five products of the cow, with sweet milk, or with water mixed with perfumes, saying the viṣṇugayatri, put them down, and worship, up to the (presentation of) guest’s gifts, having directed himself with his face towards the E., Seşa in the yoke, the goddess Earth in the furrow, Jyeṣṭhā in the ploughshare, Vayu in the ṛṣi, Indra in the kṣiņi, Varuna in the rope-string, and Yama in the goad; thus he begins in the front and ends in the rear. He should offer oblations for these (deities). There are 17 kinds of grain (fit for this oblation), viz. śāli rice, vrīhi rice, barley, mungo beans, māṣa beans, priyangu (panic seed), wheat, caṇaka (chick-pea), tila (sesamum), tilva, masūra (lentils), atasi (flax), kuluttha, sarṣapa, śyāmāka (millet), ṣāṣṭika, and niṣpāva.” He should clean them, and, when they are clean, besprinkle them; he should honour also the moon and present to him a tribute. Now he gives the two oxen, whose horns and hoofs are decorated with gold-leaf, their place, touches them, worships them, washes their hoofs with sweet milk, gives to them threshed rice-grains boiled in milk, sprinkles them with the sprinkling formulas, worships the Lord in the against (evil powers)” seems to be folk-etymology, cf. J. Gonda, Altindisch pratisara-, sraj- und Verwandtes, Acta Orientalia 15, pp. 311-328. It is known from the Veda onwards, e.g. in marriage ceremonies (cf. VkhS. 2,2). A round cord or wreath has an apotropaeic function; see, e.g., Gonda, o.c., pp. 320, 324. ― 5 The so-called praveśabali, destined for persuading the various (evil) spirits and powers dwelling on the site to go away. See also n. 1; PādmaS.Kr. 1,40-47; May. 4,2ff. (on occasion of the inspection of the site). 6 The word tila- before mășa- is to be deleted; it does not occur in L. 7 The 17 kinds of grains occur elsewhere, e.g. VisņuPur. 1,6 (trsl. Wilson, p. 46, n. 7), where, however, the contents of the list are not the same. - ManGṛhS. 2,10,7, requires a great number of deities (acc. to Meyer, Tril. III, p. 158, all of them are genii of fert- ility) to be invoked in the plough, i.a. Agni, Indra, Rākā, Rudra. 8 The moon has its right place in this ritual, because it is connected from ancient times onwards with recurring life and fertility (because it originates ever anew). See Kramrisch, p. 15; Gonda, R.Ind.I, pp. 66f.; and cf. such places as AV. 14,1,24 (= RV. 10,85,19): pra candramas tirase dirgham ayuḥ (in a marriage context!). For pheno- menological parallels, cf. Eliade, Traité, pp. 148-152; 158ff.; E. Seler, Gesammelte Abhandlungen zur amerikanischen Sprach- und Altertumskunde, IV, p. 129 (reprint Graz 1961). = 9 Cf. ch. 14, n. 17. Visa Vainateya Hara = Amita = Śaişika = = Garuda; Anapayin Vişvaksena (cf. ch. 74). = the Disk (cakra-); 84 A Book of Wisdom, proclaimed by Kasyapa eastern direction, places Vīśa (Garuḍa) in front, the Disk to his right side, and Hara (Visvaksena) to his left side; worships them with 27 divisions; invokes the Disk with “sarvajit sarvaśatrughna”; Visa, with “vainateyo mahāvīryaḥ”; Amita (Viṣvaksena), with “āyātu bhagavān divyaḥ"; wor- ships them, causes an auspicious day, hail, and welfare to be declared,10 adorns the ploughman, adorns a maiden, possessing beauty and youth, belonging to one of the classes of society, and places her in front of (the procession), with a lotus and a lamp in her hands; she should have the gait of a goose.11 Accompanied by loud cries such as “tata” etc., he should carry Anapāyin (the Disk) in front, Vīśa in the middle, and Amita in the rear, on a cart, an elephant, a horse, or a litter, together with the eight auspicious objects,12 incense, lamps, banners, feathers, sunshades, chowries, etc. Muttering the formulas “kanikradat” etc., the officiants should walk slowly behind them, observing the omina. Having reached the site, the teacher should put down the Disk, Visa, and Saiṣika (Visvaksena), define the boundaries, ending in the W., touch the two oxen, honour God, and sprinkle the ploughman three times, saying “akşair mă divyaḥ".13 The ploughman should greet him respect- fully, take the yoke, put the two oxen to it with a rope of kusa grass twisted three times the right one, saying “tvam vrsa”; the left one, saying “saurabheya” - bind them, bind on the ploughshare with the rope, saying “yugam yugaśṛngam”, take the ṛşi, saying “I take the ṛṣi”, perform his own protection, saying “Vişņu must protect me”, bow (for the local beings), saying “ye ‘smin dese”, cause the site14 to be ploughed, 10 For the declaration of an auspicious day (puṇyaha-), see ch. 6, n. 18. For the de- claration of hail (svasti-), cf. VkhS. 1,7; Bollée, on ŞaḍvBr. 5,1,5; Kane, DhŚ., II,1, p. 216. 11 The gait of a goose was considered very graceful and auspicious for a woman (Manu 3,10). The lotus should be fresh; Atri 3,12 says: striyam āhūya taddhaste dakşine kamalam navam | vāme dipam ca dattvainām agrato gamayet striyam “having called a woman, he should put in her right hand a fresh red lotus, and in her left hand a lamp, and cause her to walk in front”. The ritual presence of a woman during a ploughing ritual is significant. A woman, the living exponent of fertility, will increase the fertility of the earth. See Eliade, Traité, pp. 226ff.; 286; W. Mannhardt, Wald- und Feldkulte (Berlin, 21904), I, pp. 553 ff. The woman in question should be preferably an unmarried girl: Mannhardt, o.c., p. 555; Marici: kanya (see ch. 13, n. 15). See ch. 45. 12 — 13 akşaír má divyaḥ kṛşim it kṛṣasva “play not with dice, but plough your farmland”, from the famous Hymn to the Gambler, RV. 10,34,13. The incitation to plough has been enough to secure the verse its place in this ritual. Here only the ploughing by a ploughman (who is, as we saw, a śūdra or anuloma) is mentioned; according to Atri (3,20) and Marici, the teacher should first plough a small portion himself, then hand over the work to a ploughman. Man. 5,42: the sthapati (chief architect) ploughs the first three rounds, then the work is taken over by śūdras. 14 ilā, which = bhūmi-, as in VkhS. 2,1. AitBr. 1,28,23 locates Ilä, the power-substance A Book of Wisdom, proclaimed by Kasyapa 85 saying “halakṛṣṇṭāḥ”, ending in the E., and cause (the ploughman) to return from there in a line one rod more to the N., ending thus in the W. Thus (he should cause him to go) in due order, stepping straightly, without piercing his footsteps, turning to the right, taking close steps, and ending in the N.E. In this way, he should cause the ploughing to be performed.15 The teacher, following him (the ploughman) closely, sprinkling with the five products of the cow, should observe good and evil omina, and dismiss him (after completion of the ploughing) with “you may go, gentlemen”. In a turn towards the left, a pierced footstep, cows’ urine, and a yellow-white colour lies evil; in the colours red, black, and the grey of a pigeon’s throat, lies the performer’s death. In the observing of chaff, ash, skulls, bones, hair of head and body, nails, thorns, etc., lies great sorrow. In the beholding of white clay, and of gold, silver, red copper, pearls, rubies, diamonds, cat’s eyes, coral, crystal, etc., lies great welfare and auspiciousness for the performer.16 After recognizing thus good and evil omina, he should cause the evil forebodings to be appeased. Having ploughed thus up to the N.E. and uninterruptedly, he places the two oxen on the spot of Prāṇa,17 washes their feet, unties them, gives to them grains mixed with molasses, performs a circumambulation around them, greets them respectfully with “devasya tva”, and sends them away. The yoke, hala, etc., he places in the carts’ shed, and sprinkles them. Now he should take some seeds, touch them with “ime bījāḥ”, and bow to the earth, saying the two formulas “samudravati” and “śṛnge śṛnge”. Having said “devi tvayi”, he (throws down)18 all the seeds, ending in the E. or N., sprinkles them during a circumambulation, saying “duhatām divam”, procures protection in due wise, and goes home without haste. He should honour his teacher and give to him gold, cattle, land, etc., as a sacrificial gift. After this he should cause the ceremony of the lotus of Brahmā to be performed in the months Kärttika or Margaśīrṣa. On the fourth Nourishment, in the navel of the Vedic altar, which is identical with the navel of the earth (Gonda, Aspects, p. 86). Notice that the navel of the earth is also present in the centre of our site. From here, the axis mundi is thought to rise, connecting Heaven and Earth (M. Eliade, Das Heilige und das Profane, Hamburg, 1957, pp. 24ff.). 15 The “turn to the right” (dakṣiṇāvartam) is somewhat unclear, because the plough- man, when having reached the E., and turning around, would necessarily have to turn to the left. Or has he to make a loop? The parallel texts are of no help. 18 See ch. 56, n. 3. 17 i.e., on the central place within the part, where the inner hall is to be. See below. 18 Atri 3,25: sarvatrāvāpanam kuryāt. 86 A Book of Wisdom, proclaimed by Kasyapa preceding day, in the afternoon, he adores Amita as before, adores Anapayin and the Son of Vinatā (Garuḍa) to his right side, bows to the Earth saying “dhārāsāya”, asks her permission, bows to Amita, saying “daivi ketu”, asking his permission, asks his permission to leave, and goes home. (Next day,) at daybreak, he bathes, worships Visvaksena, bows to him, speaks over the grains “sasyā ime”, calls there the cattle in flocks, muttering “śuddha ime”, etc., mutters the gosavitrī, and presents (the grains) to them.19 Saying “I sprinkle on this (earth)”, he sprinkles with water, and then goes home. Next day, at daybreak or in the evening, he distributes a tribute con- sisting of crushed sesamum, tilva, cakes, and porridge, in all directions, saying “The gods must eat”, present guest’s gifts to God,20 asks His (their) permission to leave, adores the gods as before on their 81 portions,21 and fastens five cords pointing eastwards and five pointing northwards, delineating the site of the (future) inner hall. Now the following deities are present in the joints of the cords, 22 from the eastern cord onwards, and on each cord from N. to S.: the Nagas, the Bhūtas, the Yaksas, Durgā, Ghoṭamukhi; Dhātrī, Vapuși, the Rākṣasas, Jaya, Kṛṣṇa; Surunda, Śiva, Prāņa, Kavi, Cakra; Puruhūta, Jyeṣṭhā, Vidyā, Yasas, Bhadra; Vedabhṛt, Tāpasa, Samjușa, Amita, and Pañcabhautika. Beginning in the S., (then) to the W., clockwise, Śiva, Viśva, Mitra, and Atri are to be adored, behind the image (of Visņu), on the edge of the pedestal.23 In the centre of the court he should worship with tributes: Kusturunda, Garbha, Varuna, Dhanada, and Kāla in the S.; Dahana, Vighanța, Pavana, Nimudaka, and Golaka in the W.; Mahiṣaghna, Vetra, Sāra, Kapota, and Tulyavādin in the N.; Phulla, Phullarūpa, Vighna, Vighnakärin, and Sarvavahana in the E.; and Kişkindha, Tīrtha, Mohana, Daṇḍin, Yuthaka, Antaka, Spardhaghna, Vighna, Sukhada, and Hitada in the centre, mentioning them all with their names in the dative. These are the “108 deities”.24 19 Marici 3, p. 12: godānasūktena (a different formula!) tāni sasyāni gogaṇebhyo nivedayet. Atri 5,1a and 3a: upteşu sarvasasyeșu puşțesu ca (the grains have to take root; the potentialities should be fulfilled) dine subhe… godānasūktam uccārya gogaṇe- bhyo nivedayet. 20 Or: “presents (the tribute) to the gods”, according to a variant reading. 21 See ch. 18. 23 Only L mentions the joints (sandhi-): gṛhapañcasūtrasthā sandhisthā (a reading looking like a later addition). 23 Text: visva mitrātrayaḥ. L1: viśvāmitrās trayaḥ. There was uncertainty in the tradition of these names; see ch. 69, n. 20. 24 45 deities in the 81 portions of the ground-plan, + 25 on the joints of the cords of the inner hall, + 4 (Śiva, Viśva, Mitra, and Atri), + 30 (the last-mentioned deities) 104 (?). = A Book of Wisdom, proclaimed by Kasyapa 87 To the Piśācas and the Bhutas he should give a tribute and everyone should utter the formula “yo ‘jaḥ pūrāvīra”. With the formula “sarvam vyapaitu” he causes water to flow, muttering after this the formula “pūrvam sthitaḥ”. Having thrown down in great quantity a tribute mixed up with the foods boiled rice, parched grain, sesamum, and threshed rice-grain, saying “caramam carāma”, he performs a purification with water, saying “astu svasti”. Having done thus, he goes home, keeping Amita in front, lifts up a pot and fills it with water, saying “sarvesvaraś ca❞ and “sarvā varunam” respectively, invokes Varuna into the water with “Varuna, the Bearer of the snare, the Hero, the Drinker of water”, and worships him, and has an auspicious day announced. (Next day) at daybreak he again enters the sacrificial enclosure, per- forms the sacrifice to the Earth according to the method described in Vaikhānasa Sūtra (3,16), performs oblations to the deities mentioned above, worships the man of the house, places a young woman in front, pours water on her, saying “I sprinkle on this one”, 25 and wipes it off. Having dug a pit, saying “I dig into you”, and (thrown away the granular earth), saying “pāmsūn preṣyāmi”, he should observe all its characteristics, bow for Visvaksena saying “yaḥ sakhā”, ask his permission to leave, saying “tvam sarvam”, say over the pot (which he has filled on the preceding day) the formula “sukramāḥ”, fill the treasure-receptacle (the pit) (with the water in the pot), saying “Varuņa must protect me”, and throw down a water-lily, saying “āyātu bhagavan brahma”. Saying “this (world) is full of Brahman”, he should perform the observation of good and evil omina before starting the construction. After the throwing down of the lotus the performer’s death or an other misfortune lies: in its turning to the left, going in a southward direction, being crooked, cracked, or immovable, going to intermediate regions, lying upside down, or with its “face” downwards; in the covering of the water with dust, or in its bubbling; if the foam disappears quickly, or brings forth noise. In the observation of lightning, thunder, falling meteors, rods of Brahma, “banners”, comets,26 mock suns, rainbows, or fires; in the breaking of the pot, in the deformation of images, etc., on that day lies a spell of great misfortune. Now the good omina: when at that time (the lotus) goes to the main directions, it is blissful, when to the intermediate ones, it causes evil; but when it goes to the N.E. or the S.W., it is auspicious; its quivering or shocking causes shocking. The wavering, pointing to the left, directing its flame to the intermediate 25 The woman represents the earth, who may also be meant by imām. 28 brahmadandadhvajadhumaketu-. 26 88 A Book of Wisdom, proclaimed by Kasyapa directions, and the smokiness of a long lamp placed down at that time causes all sorts of defects. A lamp which is unwavering, beautiful, and has a flame burning upright, is blissful and gives life and every kind of success and welfare. Recognizing thus the good and evil omina in the five elements, and performing expiatory oblations in the event of behold- ing an evil omen, he can start (the construction of a miniature temple) when the signs are auspicious. CHAPTER 23 The Miniature Temple This building, which is often a nearly exact reproduction of the main temple (V. S. Agrawala, in: Review of H. D. Smith, Pañcarātraprāsādaprasă- dhanam, J.O.I.B. 12, 1962-1963, p. 462), is constructed for two reasons: 1) To lodge Visnu and his attendants during the time in which the main temple is being constructed, and 2) to serve as a temporary dwelling for the God when an evil omen or damage has occurred (ch. 25). The conse- cration ceremony for the miniature temple is also a small replica of the great consecration, described in the chs. 59-68. Parallels: Atri, chs. 4, 74; Marici, chs. 4f.; PadmaS.Kr., ch. 4. In ch. 24 there is a philosophical digression. Now we shall explain the rules for the miniature temple (taruṇālaya-). In the N.E., S.W., or N. of the main abode, immediately after the sowing, he should construct the miniature temple. It is the rule to make it of clay or wood, not of bricks or stones.1 When the Fivefold Manifestation is to be established, he should make five inner halls, make (in the central inner hall), covering a space in the human part, a platform representing an upper storey, and establish God on it.2 On the ninth, seventh, fifth, 1 The interpunction in the text should stand before neṣṭam, as appears from Atri 4,3, and Marici 4, p. 14. 2 This is the most probable meaning of the somewhat enigmatic text: pañcagarbha- gṛhany upakalpya urdhvatalam mănuşye sonnatam kṛtva sthāpayet, after comparing Atri 4,28 ff., Marici 4, p. 15, and the end of ch. 33 of the text. Atri’s discussion gives the impression, that the whole Fivefold Manifestation should be established on an upper floor (cülikāyām); Kāśyapa, ch. 33, says, that four inner halls should be made on the ground level for Puruşa etc., and that the Primeval Vişņu himself should come in an upper storey; Marīci is most elucidating, by stating that five inner halls should be built; in the central one, on Brahma’s part, the place for the Primeval Manifestation made, and on the human part (see ch. 17, on n.1) a pedestal, 24 angulas high, for Vişnu’s movable image. Around the central inner hall, the four inner halls for the Four Manifestations (see ch. 77) should be built. A Book of Wisdom, proclaimed by Kasyapa 89 or third day before the starting of the work the offering of sprouts is performed. On the preceding day, thinking “tomorrow I am to perform (the ceremony)”, he should invite pure (brahmans), possessing a wife and children, skilled in the science of formulas, and knowing the sacred Vaikhānasa doctrine, and adorn them before asking their permission to leave. With their help he should cause the work to be done. They should all have beard and hair well shaven, be clothed in a beautiful garment, have well cleaned teeth and nails, and fast during the latter part of the day. That night he performs to the N. of the temple (site), according to the same method as described, a sacrifice to the earth, sprinkles (it) with the sprinkling formulas, causes an auspicious day, hail, and welfare to be announced, and gives a sacrificial gift in accordance with his means. After performing the “opening of the eyes” just as with the great consecration, he should give the image its purificatory bath, bathe God with seven pitchers of water, clean Him with a piece of cloth, make to the S. of the temple (site) a hearth for the lotus-fire, 19 ang. wide, and perform the āghāra according to the rules laid down in the Vaikhānasa- (smarta)sūtra (1,9 ff.). To the S. thereof is the place (for the God) to lie down. Now he should perform a circumambulation around the village, spread a couch on a well-built elevation made of rice grain, and a layer of darbha grass, with five unwashed (= new) or clean garments forming five layers thereon, and lay the image on it with its head in an eastern direction, saying “yad vaiṣṇavam”. 4 Round about he makes the ahavanīya, anvāhārya, gārhapatya, and āvasathya fires in the E., S., W., and N. respectively, and the sabhya fire in the centre. He prepares the fires as before, and performs with clarified butter the oblations for the gods (together with their appropriate form- ulas, as given in ch. 66): into the ahavaniya for Sorya, Soma, Agni, and Indra; into the anvāhārya for Yama, Nirṛti, and Durgā, with her hymn; into the Garhapatya for Varuņa and Vayu; into the avasathya for Kubera and Rudra; into the sabhya for Brahma, Prajapati, Garuḍa, the In VkhS. 3,16. — 4 For the “opening of the eyes”, see ch. 60. The ritual following now is a shortened reproduction of the great consecration. All its elements are present here also: the purificatory bath (adhivāsam), bathing (snapanam), reclining on the couch (sayanam), the sacrifices, the worship of God represented by a pot of water (kumbhapūjā), the meditation (dhyānam), the praise of the invoking priest’s function (hautraprasam- sanam), the invocation of Visņu and His attendants (āvāhanam), and the consecration proper (pratiṣṭhā). This is all performed with a special image destined for the miniature temple (Atri 4,5ff.). 5 Chs. 6 and 62; VkhS. 1,8. 90 A Book of Wisdom, proclaimed by Kasyapa Seers, and the Doorkeepers, together with Viṣṇu. Then he dismisses the fire, takes a pot with a capacity of 32 prasthas, free from chipping, cracks, and black spots, and having the shape of a ripe bimba fruit,” wraps it up with a thread, leaving interspaces of a yava (ang.) or an ang., saying “svastidā vi-”, sieves water taken out of a river, saying “dhārāsu”, and fills the pot with this water mixed with stalks of kusa grass and unhusked grains, saying “viśvataścaksuḥ”. Having muttered the verses “ato deva” etc., he throws the eight auspicious objects into the pot, and the symbols of the classes, made of gold, and jewels, saying “iyam jāgrtiḥ”, touches it, adds sprouts of the aśvattha and aśoka trees to it, wraps a pair of strips of cloth made of bark of the dukula plant, or a pair of new garments, up to its neck, and adorns it. He should perform the regulation of the breath and concentration of the mind, practising the highest benevolence, equal to the nectar caused to flow by Varuna; meditate on a diagram of Varuna being within a diagram of Indra, which is illuminated by the Inner Self, in Which the three worlds are contained; encircles and encloses it by the syllable of Varuna; causes it to enter the pot, repreats 108 times the basic syllable, touches (the pot), saying “viṣṇus tvām rakṣatu”, bows for it, while meditating on it as being the seed of the complete world; performs an oblation into the lotus-fire, praises the invoker’s function, and performs the invocation. After per- forming in the course of the invocation (the oblations accompanied by) the words “justa-” and “svähä”, he should, according to Bhrgu, worship, just as before, pots for the guardians of the regions, Amita, and Visa; one pot separately for each. 6 8 Thus reminding one of the goddess Śri, who has a special connection with the bimba fruit. The pot is also to represent the Earth (or rather: Śrī and the Earth are identical here as Vişnu’s female partner) in which Visnu’s presence will be manifested presently, represented visibly by the coming into contact with the water (,which is the pre-eminent fecundating and life-granting power), with the products of the earth, and causing thus fecundation and welfare; the mythical fecundation of the Earth by Visnu is repeated. Thus the pot becomes “the seed of the whole world (akhilajagadbija-)”, as the text says somewhat further; the universe is created in it (Tucci, Mandala, p. 24). Binding up the pot with threads etc. has the same function as the pratisarabandhanam, see ch. 22, n. 4. But cf. also Diehl, Instrument and Purpose, p. 109. 7 The syllable va or sa (Atri 48,25). The Highest Principle is caught in the form of a figure into the performer’s heart by meditation and transferred to the pot. Cf. Tucci, o.c., pp. 23 ff.; on p. 25: “the mandala (was originally): a geometric projection of the world reduced to an essential pattern”. Indeed the mandala and the pot have in general the same function: to bring down the Invisible into visible form. The mandala is a newer method, but the pot or vase was not abandoned (Tucci, 1.c.). There is a dif- ference between the meditation described here and that in ch. 64, where the diagram of Indra is not mentioned, nor the syllable of Varuna.

8 & Reading of the mss. ma and L.A Book of Wisdom, proclaimed by Kāśyapa CHAPTER 24 Consecration in the Miniature Temple 91 (The next morning) at daybreak he should bathe, clean himself with crushed (powder), sprinkled water, and unguents, offer an expiatory oblation, bow for God, Who is lying on His couch, perform nyāsa on head, navel, and feet of the image, saying “suvaḥ”, “bhuvaḥ”, and “bhūḥ” respectively,1 awake God by uttering the syllable om, raise Him from His couch, bow for Him, adorn Him, and take the image and the pot with him, muttering “kanikradat” etc.2 Having reached the temple, he should establish, when the hour of Brahma has come, the Lord of gods in His place, saying “pra tad vişnuḥ stavate”. To God’s right (i.e., the southern) side, within a distance of twelve ang., he should place the pot. The theologians say: the invocation, request to be present for worship, and dismissal of Visņu - this is only a delight of His own will, for He pervades everything like the firmness the iron, the fragrance the buds, the butter the milk, the water the honey, and the sesamum oil the sesamum; He is like the sky, and He is unperceivable even to Brahmā and the other gods. This is confirmed by the Scriptures, which teach: “smaller than the smallest, greater than the greatest is the Self…”, “this whole universe is only the Self”, “nothing is here in diversity”. The Highest Person is seen as in a thousand mirrors; His diversion is like reflections of the sun in water, or like the echoes from the mountains. One should know that Hari is like a rope, seen in the darkness as a snake, a rod, or a small stream of water. Thus, manifoldness has the Self as its proper nature, not the reverse; just as a wave’s proper nature is the ocean, not the ocean’s proper nature the wave. Just as a fire, which is present everywhere in the kindling-block, but flames up at one point only, because it is produced there by friction, thus is the manifestation of the universal; just as the air, which is everywhere, but manifested by fanning (only). In this wise God is manifested in the heart by the friction of meditation. After that, He is pleased by invocation, meditation, muttering of mantras, oblations, etc., if performed by devoted men, and gives according to one’s desires. Just as sparks from the fire, so are Brahmā, Rudra, Indra, and the other gods, emanations from the Self.4 1 I.e., Viṣṇu is made to contain resp. the earth, atmosphere, and sky. - For nyāsa, see also ch. 68; 108. ― 2 Marici: the establisher (see ch. 16) takes the image, the teacher the pot, on his head. Respectively: TÃr. 10,10,1; cf. Mandukya Up. 2; BṛharUp. 4,4,19. — The main tenet of 4 The image of “sparks and fire” already in BṛhArUp. 2,1,20. - this philosophical explication is that Visņu pervades the whole universe, or rather, is 92 A Book of Wisdom, proclaimed by Kasyapa Now the knowers of Reality say: “this Brahman is movable and im- movable”.5 Adoration of Its movable aspects reaches entirely the Immovable. Therefore, a knower of the Self, having this insight, should invite God into (His image) and worship Him together with the two goddesses, the two seers, and the guardians of the regions, and should then have an auspicious day announced. After that he should give an amount of gold with a value of more than a nişka (“necklace”) to every brahman and give a meal to them. From that time onwards, he should pay daily worship with twenty-five divisions, beginning with water for the feet. He should not transmit this function to a person who has no sons or pupils. If he is unable to act thus, he should, when the lotus of Brahmă is laid down, establish Amita on that same spot, worship him with twenty- seven varieties, together with a tribute of rice in the evening, up to the great consecration; (only then) he should take an image of God and establish it in the temple. Thus says Kasyapa. identical with it. The essential nature of the Cosmical Soul is, however, concealed from human, and even divine, minds. Thus, the main concept of the Vedic Puruşa of RV.10,90: “he covered the whole earth and even extended beyond it” is preserved here, as in the Purāņas (Hacker, Prahlada, p. 85). By meditation only, Goa is manifested in the human soul. Although the background is clearly Vedantic, we have to do here with a kind of eclectic epitome, which was probably current in the Vaikhanasa sect at that time (just as the Purāņic views are eclectic; see Hacker, o.c., p. 126). The similes used give no decision, because they were in vogue in different Vedantic schools, even when they were not really in agreement with their views (P. Hacker, Vivarta, Abh. der Akad. der Wiss. und Lit. in Mainz, Geistes- und Sozialwiss. Kl., 1953, Nr. 5, p. 26). Thus the image of the sea and the waves occurs especially in the Bhedabheda school, but is used also by both Sankara and Bhaskara. The images of the reflection in mirrors and the reflection of the sun in water, however, seem to point to a conception of creation as vivarta, and thus to a truly monistic standpoint (Hacker, o.c., p. 10). 5 See ch. 55. CHAPTER 25 The Second Function of the Miniature Temple Now we shall explain the later rules for the miniature temple. When sweat, blood, or other evil signs, as mentioned, are observed (on the image or in the main temple), he should quickly have a miniature temple made, during a lunar mansion favourable for the village or the sacrificer. Otherwise the evil consequences will be rather great. Only after procuring appeasement in the described way,1 should he begin. 1 See ch. 9. A Book of Wisdom, proclaimed by Kasyapa 93 A (miniature temple built) in an eastern direction causes great fear; in the southeastern direction, gain of money; in the S., increase; in the S.W., success in enterprise; in the W., happiness; in the N.W., ruin of enterprise; in the N., ruin of all things; and in the N.E., sorrow. There- fore, he should cause a pavillion, drinking shed, or small hall (kūṭa-) to be made, in the likeness of the temple, to the S., S.E., S.W., or W. (of the main temple), with 4 of the height of the cornice, or half that height, or equal to it. He should not make it near a deserted temple or on a spot within the temple. He should make the door in the same way as the door of the main temple, and at the same place. Round about the image (of Visņu) he should make pedestals for His attendants, just as (in the main temple), while he has a pedestal (for Vişņu) made in the building in Brahma’s part. On both sides he should make eminences against the wall, symmetrically mirror-wise, besmear them, and offer sprouts. In the night before the day destined for the consecration he should perform a sacrifice to the earth, move a firebrand around (the site), have an auspicious day announced, strew (stalks of grass) around the five fires, offer oblations as before (in ch. 23), and in the sabhya fire for the deities of that fire with their formulas, and for the two goddesses, the two seers, the guardians of the door, of the temple, and of the regions, each with his own manifestation formulas.2 When the first watch has passed, he should propitiate the pot as before, have loud cries uttered, put it down within a distance of twelve ang. of God, bow to Him saying “bhagavato balena”, ask His permission to leave, mutter “sahasrasirṣa” etc., and spend the rest of the night dancing, singing, and making music. He should not bind the protecting cord (on the image’s right hand). At daybreak he should bathe, bow to the Lord of gods in five manners,4 and mutter the viṣṇusūkta and the following formula: “We have removed quickly this image unworthy of Thee and weathered; Take Thy seat here, O Lord of gods, Protector of the world, Until we have made a new one and caused it to be consecrated. Be gracious during that time in this (temporary) image, O Lord of the world!” Having said this, he should ask God’s permission to leave. After announcing an intermediate period of three or two years, one year, or 11 2 See ch. 74 (mūrtibhiḥ = mūrtimantraiḥ). A watch (yama-): -three hours. 3 4 See ch. 73. 94 A Book of Wisdom, proclaimed by Kasyapa six months, he should take up pieces of metal, jewels, and seeds with appropriate formulas, meditate on God’s creative power (śakti-), invite it into the pot, saying “tväyātu bhagavān”, adorn (the miniature temple) with banners, feathers, sunshades, chowries, fans made of palm leaves, perfume, lamps, pennons, etc., take up the image (for the miniature temple), together with the pot, and go (towards the miniature temple), shouting “om”, “victory”, “tata”, etc., and muttering the formula “kanikradat” etc. Having made a circumambulation around the house of God, he should enter it, put the pot in its proper place, saying “bhūr asi bhūḥ” etc., establish the image on its pedestal, transfer the power which is in the pot into it, and invoke (God’s presence), saying “āyātu bhagavan”. After performing nyasa with the basic syllables,5 invoking God, and having an auspicious day announced, he should worship God, offering rice boiled in milk, kṛsara, a barley dish, etc.; guest’s water and water for rinsing the mouth; cardamom, clove, camphor, and other fragrant substances as breath perfumes. Henceforth he should worship Him daily with the usual services, but without invoking and dismissing Him, so as to start with presenting water for washing the feet. Afterwards he should collect water from a river, mixed up with all kinds of perfumes, in a pure bowl, and wash the immovable image’s feet, saying “namo varuṇaḥ śuddhaḥ”. After this, he should perform the making of a new image by means of an artisan who possesses the qualities mentioned (in ch. 29). 5 See the begin of ch. 68. CHAPTER 26 Preparatory Rites Some prescriptions are given about the “man of the house”, together with a discussion of omina occurring during the digging of the foundation-pit for the inner hall. PādmaS.Kr. 1,51 prescribes a vāstuhoma to be performed to the right side of the “man of the house”; the same work, ch. 3, prescribes also a so-called khatahoma during digging. We do not find these instructions here in this text. Now the introductory preparation.1 Having recognized the “man of the 1 pūrvasamskāra-, in which the site is “prepared” or “made fit” (sam sv/kṛ) for bearing the sacred building. A Book of Wisdom, proclaimed by Kasyapa 95 house”, avoided his weak spots, and dug beforehand on the other places, he should remove “thorns”.2 There are two “men of the house”, an immovable and a movable one. The immovable one is lying there in the ground, his head in an eastern direction, his limbs sunk into the soil, his face downwards. Above him constantly another one is lying, on his back, during the three periods of the day and midnight, with his head towards the N., E., S., and W. respectively. Or, according to some (authorities): at noon his head is lying towards the E., in the evening towards the S., during midnight towards the W., in the morning towards the N.3

So the inner hall will be situated on the regions of (that “man"s) thighs, arms, and heart; elsewhere that is: all the places where his joints are he should fix the regions to be ruled over by the other gods. He should avoid the coming in of the place of any joint within the inner hall. Avoiding the regions of the penis, the navel, and the joints, he should cause the sacred edifice (prāsāda-) to be built on the upper part of the belly, avoiding also all weak points such as the elbows, shanks, fore-arms, nails, ears, and eyes; then he should lay out the main fire for the sacrifice. Knowing thus, and pointing out (the described regions), he should make (the inner hall) in an exactly square form. A form 11⁄2 times longer than wide belongs to the Bhūtas; if twice as long, it belongs to the Rākṣasas;5 if somewhat shorter, to the Asuras; if somewhat longer, to the Pisacas. Therefore he should project the ground-plan in equal measure, rectangular, by means of a rod, and then cause the site to be dug out. 6 2 śalyāņi, i.e. impure substances, which are to be removed. 3 A legend is told (e.g., in V.Bṛh. 53,2 and 3; variants in other texts) that the “man of the house” was originally an asura, who fought the gods, but was resisted by them and thrown down on earth, where he sunk into the soil. He represents existence on its downward course, broken up and diffused. The other “man of the house”, lying upwards, faces the upward direction; his destination is reintegration towards original perfection, and this is also the destination for the devotee who meditates on him (Kramrisch, p. 78; PadmaS.Kr., p. 13, n. 43; the Vedic origin of the rite is to be found in the man made of gold, who is laid down during the construction of the fire-altar: Gonda, R.Ind. I, p. 192). In ch. 18, it was said that the vastupuruşa lies with his head in an eastern or northern direction. Why does he shift his direction for each part of the day? 4 I…, for the vastuhoma? 5 Text: dirghāyāmam; ms. ja: dvitiyāyāmam. L1: dvidirghāyāmam, gives the best reading and is translated. 8 caturasram mandalam va. Because nowhere in the text a circular inner hall is spoken of, the word vā seems to be only emphatic in value here (see Appendix 3, sub G7, while maṇḍala- denotes the västupuruşamaṇḍalam (ch. 18, n. 9). Yet, a round inner hall is prescribed in ch. 37. 96 A Book of Wisdom, proclaimed by Kasyapa Before the digging he should say “speak” to a young woman, the sacrificer, or to another person standing in a North-Eastern direction from himself and draw his conclusions from the uttered sound. By a vowel, guttural, palatal, cerebral, dental, labial, semivowel, or sibilant, he should recognize respectively the colours red, black, white, blue, yellow, shining black, dark, and reddish brown (as colours of the buried soil) and the materials red copper, charcoal, ash, brick, heaps of wood, stone, skulls, and jewels (as buried within the soil). Now he makes his observations according to the part of the body touched. Scratching the head denotes a “thorn” consisting of a bone (being buried in the soil), with a measure half as big as (that of) a man; the touching of the face denotes a log of wood with a length of two hastas; of the neck, a black chain with a length of three hastas; of the thighs, a limb of cattle with a length of 21 hastas; of the lower arms, the foot of a bedstead as long as a knee(’s height); of the upper arms, a stick three hastas long; of the right hand, a limb of an elephant with a span’s length (twelve ang.); of the feet below the ankles, a piece of hide eight arg. long; of the big toe, a part of a khetaka-, lead, red chalk, or a vessel made of red copper; of the small toe, a piece of brass with a length of eight ang.; the touching of another toe denotes vermillion. The “thorn” is situated on the same limb of the “man of the house” as the limb touched by the person in question. A repeated shaking, pointing, staring, etc., should be recognized by him as indicating a “thorn” of bones. After this he should cause the complete site to be dug out until he sees water.? At the time of digging, the teeming of worms, kītas, or insects, the beholding of snakes, mice, scorpions, etc., the falling or staggering of the digger, an interruption in the digging, the breaking of a handle, or the observation of marvellous occurrences mean fear, illness, death, and other calamities. For averting these he should perform a great expiatory oblation. Having dug thus under a favourable lunar mansion, and at a favourable hour, meditating on the God of gods, and having removed all the soil up to the edge of the site, he should fill up the pit with clay mixed with crushed stones and bricks, gravel and sand, together with water, until an equal terrace is formed, and make the pulverized material into 7 Significantly, we read nothing of digging up the “thorn” and verifying thus the omen. With this description of “thorns”, compare the one given by V.Brh. 53, 58-62. There also, a relation exists between the body of the builder and that of the “man of the house”: kaṇḍūyate yad angam gṛhabhartur….. saśalyam tat “if the owner of the house scratches a limb, that same limb (of the man of the house) contains a thorn” (vs. 59). A Book of Wisdom, proclaimed by Kasyapa 97 one compact mass, just as before. He should put down the materials silently. After this, he should fetch wood, stones, and bricks in the right manner; thus it is known. — 8 Atri 6,7 ff.; May. 14,3-5; EHA, p. 147.-“Just as before”: in ch. 18. “Crushed”: the text has the obscure word pramṛjaiḥ (śilābhiḥ). CHAPTER 27 The Collection of Wood The collection of the material needed for the holy work is a very subtle task. The best products nature has to offer should be selected and their soundness should be established, both in religious and technical respects. Besides, when cutting a tree, man should be aware that he is doing harm to the many unseen powers which are living in the wood; he has to protect himself for their wrath. The cutting tools should be invested with divine power in order to be able to do their destructive work. The material wood is by itself auspicious, because every tree is seen as a representative of the primeval tree of life, which stands in the centre of the universe (Kramrisch, p. 116). Atri 15; Marici 17; V.Brh. 59; Man. 15,61ff.; Mt.Pur. 257; etc. See also Meyer, Tril. III, pp. 55 ff., esp. on pp. 66, 71; Banerjea, Icon., pp. 204ff. Now the collection of wood. Thinking “tomorrow I am to perform (the ceremony)”, he should ask his teacher’s permission, call an artisan as well as pedlars, etc., take an axe, a saw, a hatchet, a niva-, a hoe, a chisel, and other tools, clean them, adorn (them) on a pure spot with garments, garlands, and unguents; worship Rudra in the axe, the Bhutas in the saw, Mahendra in the hatchet, Yama in the nīva, and Death in the hoe and chisel, and present a meal to his teacher and the other officiants. After observing the omina together with the officiants, he should enter the wood. He should avoid trees growing on temple sites, roads, crematoria, river banks, in parks, standing on boundary lines,1 or at a small sanctuary; which are too young, old, or sick, visited by birds,2 serpents, Yakṣas, Rākṣasas, Piśācas, Gandharvas, or Nagas, wound about by creepers, 1 We know the numinous power of boundary lines also from ancient Roman culture (The Oxford Classical Dictionary, 1949, p. 885, s.v. Terminus). 2 Possibly, because souls of deceased persons are living sometimes in birds (Meyer, Tril., I, p. 56, n. 1). — Cf. VkhŚrS. 1,1: (one should choose a tree) bahupakṣyanāvāsam.

98 A Book of Wisdom, proclaimed by Kasyapa caressed by girls, broken by elephants or wind, burnt by fire, cut by weapons, dried up spontaneously, inhabited by an outcaste, growing in the vicinity of a village; thus, and so forth. He should pay attention to trees which are rich with many leaves, branches, flowers and fruits, straight and without injuries, without cavities, and with fairly solid roots. Out of these he takes one very solid specimen, provided with the characteristics mentioned. At its side he prepares a spot for the Mothers, Vighna (Gaṇeśa) and the Hero (Śāstar?), adores the deities of the cutting tools, each separately, gives a tribute on the four sides of the tree, saying: “Honour to the Lords of the wood, to the Damsels, to the Kings of trees, to the Fulfillers of every wish”, and performs oblations for the following deities, mentioning their names in the dative, followed by “svahā”: Agni, the King of the wood, Soma, Yama, the Generous One, the Hunter, the Deer-formed One, the Lords of the wood, the Damsels, the Creepers, the Blossom, the Unripe Fruit, the Solid-rinded One, the Auspicious One, the One-of-immeasurable-energy, the Sun, the Sun-like One, the Horned One, the Bhūta-like One, the Snake-handed One, the Divine One, the Three-handed One, the Obstacle, the Obstacle-like One, the Remover of Obstacles, the Stretcher, Murunda, Nyarṇa, the Nagas, the Kings of the Bhutas, the Roaming Ones, Those roaming-by-day, Those-roaming-at- night, the Joints (of the day), Those-roaming-during-the-joints, the Apsarases, the Yakṣas, the Damsels, the Ladies-roaming-during-the- joints, the Female Asuras, the Female Rākṣasas, the Female Pisacas, the One of the wood, the One who roams on high spots, the Deities of the trees, the Deities of the sites, the Vidyadharas, the Handsome Ones, the Pairs, and the Lucky Ones.5 At last, he should (perform oblations with) the vyähṛti. " Nearly the same requirements in texts as Marici and V.Brh. Trees caressed by girls (kanyālālitān) are forbidden, because they might be considered as pregnant and thus to be spared (pregnant women are magically dangerous; Meyer, o.c., I, p. 9). The Indian belief is well-known, that certain trees give blossoms or bear fruits only when touched or looked upon by young women or girls (K. Rama Pisharoti, Dohada or the woman and tree motif, JISOA 3, 1935, pp. 110-124). 4 vinayaka-. Identification of this figure with Gaṇeśa, as was usual in later times, is improbable. In ManGṛhS. 2,14, there are more than one vinayakas, appearing as demons (M. J. Dresden, Trsl. of ManGṛhS., Thesis Utrecht, 1941, pp. 157ff., gives a survey of the Vinayaka cult; see also Inde Class. I., p. 498; Kane, DhŚ.II,1, p. 214). Б An impressive list of, for the greatest part vague, deities and spirits not mentioned in the parallel texts (Atri: four kinds of spirits, Marici: eight kinds; they are to be adored), nor (with a few exceptions) in the VkhS. AśvGṛhS. 1,2,2 mentions the divā- căriṇaḥ and naktamcāriņaḥ (“roamers-by-day” and “roamers-at-night”); a bali is prescribed for them. Also ManGṛhS. 2,12,18: divācarāḥ and naktamcarāḥ (Dresden, o.c., p. 154).. Some titles, e.g. the “damsels” are reminiscent of European spirits of — A Book of Wisdom, proclaimed by Kasyapa 99 Now he moves a firebrand around the tree and performs oblations with clarified butter only, ending with the vyahṛti, for the Lord of all, the Protector of the world, Camunda, the One-going-everywhere; for Brahmāṇī, Saritpriyā, Vaiśākhinī, Viśvagarbhā, Varadā, Jayanti, Kāli, and Vakratuṇḍā. After the announcement of an auspicious day, he binds the protecting thread on his wrist, adorns himself with flowers, perfumes, garments, etc., and speaks this verse to the King of trees:” “O Tree, I take thee for the sake of God, continually be gracious unto me, All deities which take refuge with him, must go away, and in good humour be.“8 Now he should honour his teacher and the artisan, worship, during that same night, the Lord of the Herd (Yüthādhipa) and the Disk, offer oblations to them with mustard seeds mixed with clarified butter, and give as a tribute to those Bhūtas mentioned a mixture of sesamum, parched grain, groats, and cakes. Next morning at daybreak he should bathe, have an auspicious day announced, throw a dish filled with clarified butter into the water saying “honour to Soma”, 10 and cause cuttings to be made in the tree, while looking towards the N., saying “somam rājānam”. If the splinters should go in an eastward or northward direction, large increase will occur. When they fall in a western direction, they cause obstacles, when in a southern direction, they are the cause of misfortune. Having made his observations ― the forest: W. Mannhardt, Wald- und Feldkulte (Berlin, “1904), I, pp. 72ff. With the female spirits, we may compare the Aranyānī from RV. 10,146; they were known very well in Tamil land (C. G. Diehl, Aranyānī and Kāṭukiļāl, in: The Supernatural Owners of Nature, Acta Universitatis Stockholmiensis, 1, Uppsala, 1961, pp. 18-24). — In ch. 74, Murunda and Nyarna are epithets of Vidhatar, one of the deities of the door of the temple. For the tree cult in general: Eliade, Traité, pp. 232ff.; O. Viennot, Le culte de l’arbre dans l’Inde ancienne (Paris, 1954), e.g. p. 89; 127. ― 6 See for these deities ch. 74. For moving the firebrand, see Dresden, o.c., p. 196; Meyer, Tril. II, pp. 33 ff. 7 i.e., to the genius of the tree concerned. The protective purpose of “adorning” is very clear here. 8 V.Brh. 59,10-11: …yaniha bhūtāni vasanti tāni balim gṛhitvā… anyatra vāsam parikalpayantu; May. 15,89f., where i.a. Soma is requested to give to the trees more strength in compensation: yuşmābhyām tu balam bhūyaḥ somo diśatu, pādapāḥ; Meyer, Tril., III, pp. 87ff. 9 See the end of ch. 74. 10 Soma, the King of Plants, whose kingdom is attacked, is to be strengthened in compensation by praise and sacrifice. For the following, cf. VkhŚrS. 1,1: tenaiva prācīm udicím vā śākhām prāgādi pradakṣiṇam chedayitvā prāgagram udagagram vā nipatayet. 100 A Book of Wisdom, proclaimed by Kasyapa hereby, he should cut off the whole trunk. He should cause them (the trees) to fall in an eastern direction. The trees khadira, asana, sāla, suvarṇa, anila, arjuna, aśoka, madhūka, vāka, suravartin, nimba, dalittha, vakula, kandali, and vañjula, which have solid wood, are suitable for all ends.11 Out of them he should take the straight stems, clean them, cause them to be manufactured into12 pillars, capitals, upper beams and roof-panels, door-fillets, bolts, walls, crowbars, etc., and bring them (to the temple site). He should avoid stems which bear remains of food, foam, chaff, burned spots, and …,13 etc. He should cause them to be transported by means of carts, by burden-bearers, or other (workmen), buffaloes, or oxen; go with the uttering of shouts to the temple-site, and have them laid down there; thus it is known. 11 12 18 Cf. the data collected by Meyer, o.c., p. 63. -ardham, translated as -artham. Text: -rdhimjāvarcaḥ. L1: -rthivarcaḥ. CHAPTER 28 The Collection of Stones Stones are considered, just as trees, to be animated. Thus, the same pre- cautions have to be taken in connection with them, as appears more clearly from Atri and Marici than from this text. Stone is the best material for construction, because the most durable. It is symbolical of all aspects of firmness, and considered to promote fertility (Caland, Zauberr., p. 55, note 3; a.o.). Atri 12 and 13; Marici 15; Man. 52, 80-100 (deviating); cf. Banerjea, Icon., pp. 217f. Now the collection of stones. Stones are of three kinds: originating from mountains, from the soil, and from water. Those from mountains and from water have their faces upwards, those from the soil, downwards; those originating from mountain slopes have their faces towards the mountain. The part by which a stone is seized is considered as its head. Stones lying in a river are facing the water-course. A stone facing the E. gives victory, with its head to the S. it gives appeasement, with its head to the W. it causes well-being, and with its face to the N. it gives welfare. He should avoid stones with their facesA Book of Wisdom, proclaimed by Kasyapa 101 or heads towards the intermediate regions. Heaviest is a stone from the soil, of middle weight one from a mountain, the lightest one is from a river. Stones which are large, thick, smooth, without holes or lumps, and produce a deep and clear echo, are male; stones shining like dishes or water, are female; rough ones are neuter. Male stones are to be taken for (images of) the gods; females for (images of) the goddesses.1 Neuter stones are not to be taken. Stones from the soil, enclosed by flowers or water, bring appeasement, if lying in the western direction; also when they abound in a great quantity of water and lie in the northern direction. If they lie towards the E. and originate from ground crowded with trees of milky juice, or towards the S. and serve as lodgings for snakes or crows, they cause poverty. But if such a stone (, originating from the earth,) lies towards the E., it belongs to Mahendra and gives welfare. If lying in the eastern or southern direction, it gives royal wealth. If lying towards the N., accompanied by khadira, kārṣmarya, and palāśa trees, visited by pigeons, birds of prey, bees, and peacocks, and containing water; or towards the S.E. and surrounded by śleşmātaka,2 vibhitaka, and kustumbha trees, they give a long life, health, and welfare. He should avoid a stone which is weathered by the wind, scorched by the sun or fire, injured by bands of mountaineers, or damaged by Yaksas, Rākṣasas, or Piśācas. Stones of white, red, yellow, or black colour (belong to) the corre- sponding (social) grade; those looking like jasmine, the moon, or sweet milk, having the colour of pure pearls or crystal, the hue of a leaf of a white lotus or a red lotus (kumuda-), or those looking like lotus stalks, cause increase for the Brahmans’ religious acts; stones with the glare of cat’s eyes or rubies, looking like vermillion, the blossom of pomegranates, the leaves of the red lotus, or the blossom of the kunduruşka, give strength and renown to the second class; stones with the yellow colour of the haridra, looking like puşyarāga stones, emeralds, or (the yellow paint) gorocană, cause increase of the Vaiśyas’ cows, grain, and money; stones which are black, with an unpleasant appearance, with the colour of beans or collyrium, or which are dark blue or shining black, and have black (spots), give welfare to the members of the lowest class. He should avoid a stone with drops, jags, holes, cracks, ripples (?, vipā-), bumps, and lumps, for they are a cause of illness, slaughter, captivity, 1 2 Atri 12,6: pumbhāveṣu pumān grāhyaḥ stribhāveşu striyam haret. A trace of another word is in the text: visuśleşmātaka-. The presence of inauspicious trees in the S.E., an equally inauspicious region, causes fortune. Cf. the position of the second miniature temple in ch. 25; and the position of the bad trees in ch. 17, on n. 13. 102 A Book of Wisdom, proclaimed by Kasyapa loss of wealth, death, and loss of fame. If he is unable to obtain a stone which has one of the colours mentioned, he should take one that looks like collyrium, for these give the realisation of all desires. Having thus taken a stone which is free from the evil qualities mentioned above, by the same method as with the collection of wood, he returns. If, during cutting and breaking, circles of various colours appear (within the stone), with a colour different from that of the outside, he should recognize embryos within them: a black snake in a black circle, a mouse in a reddish-brown one, a lizard in a red one, an iguana in a yellow one, a small stone in a sugar-coloured one, a gecko in a pigeon- grey one, water in a circle with the colour of a sword, sand in a circle with the colour of a red lotus (padma-), a scorpion in one of variegated colour, locusts in one of mixed dark-blue and yellow colour, and a fire-fly in one with the colour of honey. By the number of circles he should be able to determine the (number of the) embryos. In the same way he should recognize (them) in trees and plants.3 In the observation of an embryo lies the cause of a rather great evil consequence; thus, in the beholding of a snake(-embryo) lies the death of the performer himself! In a mouse lies childlessness; in a lizard, shortness of life; in an iguana, liability to illness; in a locust, poverty; in a fire-fly, blindness; in a frog, loss of money; in gravel, a disease; in water, bodily pain; in a gecko, ruin of the family. Therefore he should observe stones, and avoid them, if they show an embryo. He should recognize the face, back, head, and feet (of a stone) and avoid hollow channels. Only those which have the required characteristics should be fashioned and brought hither by him; thus it is known. 3 See also Atri 12,5 ff.; V.Brh. 53,122 and 123; the same colours are generally connect- ed with the same “embryos” as here. CHAPTER 29 The Making of Bricks; Nine Kinds of Temples Now the characteristics of bricks. On a corn-field or a riverbank he cleans a mixture consisting of one unit of sandy ground,1 of two units of sand, and of the same quantity of stones, etc., without pieces of wood, lumps of earth, grass, big stones, etc., rubs it together with water till it is smooth, leaves it alone for many days, takes it up when it is straight 1 pulinda-, read as pulina-. PādmaS.Kr.,5, is detailed about bricks. A Book of Wisdom, proclaimed by Kasyapa 103 and smoothly polished, leaves it on a beautiful, pure place with a good view and without shadow, not crowded with worms, kītas, birds, etc., and on all sides out of the reach of water. Out of these mixtures he makes pieces of earth twelve ang. wide, twice as long, four ang. high, very solid but built rather lightly, and fashions (a brick) with each of these. The bricks should not be touched by Viśvāmitras, etc.,2 be free of hairs, bones, lumps of clay, small stones, gravel, etc., without cracks or chips, charming, and equal in size. He should dry them in the sunshine, construct a big fire-place on a solitary spot without people, bake them there in the fire and put them down outside the boundary line of the temple, before starting (with the construction). Having thus collected wood, stones, and bricks, he should start with the construction of the temple after choosing, in accordance with his means, one of the nine methods. The best three are (temples with a height) of respectively 108, 75, and 48 (hastas), visited by adorers and twice-born. The middle three are 32, 16, or 12 (hastas high). The lower three kinds are nine, five, and three (hastas high). In a temple of the highest class, worship goes on during all the four times of the day, while for each manifestation separately, during four times of the day, offerings mixed with many spices, curds, and butter, and tributes of cooked rice, are offered. Dancing and singing is also performed four times a day; the five-days-adoration of Viṣṇu is performed in it; and each half-year, each year, and when the deluge which occurs at the end of a world-period has come near, and on other such occasions, but also in every month, bathing, offering of tributes, and festivals are practised on a wide scale.3 In a temple of the middle class, tributes of cooked rice are offered twice a day; tributes, together with guest’s water and flowers, in the evening; and at crucial times such as the first days of half-years bathings and festivals are organized. In a temple of the lowest class, an offering is performed at noon, at daybreak, and in the evening, worship is performed three times a day, tributes may be given or not, and bathings prescribed for the various times are performed. After choosing one particular course in accordance with his means, the sacrificer, having freed himself of greed and delusion, should meditate on the Lord by the method of Brahmā. Realizing that,

• The meaning of “Visvamitras” is unclear. Most probably, worms, insects, or ants are meant (genus or species?). In ch. 75, the word is said in the singular during sprin- kling. They (or it) are (or is) in any case to be avoided. Instead of catura- “charming” (next line), we might expect caturăśra- “rectangular”. 3 See chs. 71 ff.; esp. ch. 76. 4 The fourth main point of a period of 24 hours, midnight, is left out; see also ch. 76. 104 A Book of Wisdom, proclaimed by Kasyapa if he proceeds in one of the prescribed ways, the fullness of enjoyment awaiting the worshipper will be for him, he should build a temple worthy of Him (Vişņu). 10 As measure (for the height) he should take the fore-arm (hasta-) of the performer or the teacher, except when they are humpbacked, dwarfish, too short or too long; for the circumference, half that length.5 In the best three kinds the height exceeds the width by, or ; in the medium three kinds, by, or ; in the lowest three kinds, by, or none.” He should make the width of the temple in accordance with his means, but (preferably) not less than nine, eight, seven, or six hastas. He should not have the Lord established in a temple which is smaller than five hastas. Even if he would have such a temple built, the Imperishable One would not be pleased with it. One-eighth part of its height lies under the surface of the earth; so that it will have no evil consequence, if there is no solid place above the rocky ground (below the surface).” Being acquainted with these rules, he should make the temple’s underground level and solid, lay the first brick in the right method, and construct thus by means of stones, trees, or bricks, a beautiful, charming, and auspicious temple, employing craftsmen who know the handbooks, are respected by good men, not liable to illness and moral faults, clever in words, deeds, and thoughts, free from all faults, of agreeable appearance, young, and handsome. Thus it is known. 8 5 This seems to be the best solution for the text: kartur guror va hastena näham (var. yaham) tadardhahastena; näha- is taken in the sense of pariṇāha- (inaccurate use of technical terms). 6 The most usual prescription for temples of only one storey is, that the height should be twice the width (Atri 8,8; cf. Kramrisch p. 262). Marīci 7, p. 23f: a hight 17 times the width causes santi, a height of 18 causes puşti, of 18 victory; a height of twice the width is adbhuta- “marvellous”. 7 sirasa upari drdhasthāne vihine ‘pi doșo nästi. L’ has silopari instead of sirasa upari. This is probably the better reading; it is translated here. 8 They should be eminent both in physical and psychical respects. See ch. 13, n. 24. The first requirement is, of course, that they should know the handbooks. CHAPTER 30 The Laying of the First Brick This ceremony is of great importance, for without it an auspicious con- struction of the temple is impossible. The depositing of the first brick is, again, accompanied by a miniature consecration ceremony (cf. ch. 23, A Book of Wisdom, proclaimed by Kāśyapa 105 introduction). Corresponding to the first brick (prathameṣṭakā-), and equally important, is the laying of the uppermost one (murdheṣṭakā-), which completes the building by shaping the connecting link between the human and divine spheres on the top of the temple (see ch. 32; Atri 10,44 ff.; May. 18,116ff.). The first-brick ceremony is completed by placing an “embryo” on the site in the method as described in ch. 16. Thus the sacrificer’s new, divine body is conceived (Kramrisch, pp. 126ff.; H. D. Smith, on PadmaS.Kr. ch. 6, p. 79; also in the Vedic Agnicayana, see Gonda, R. Ind. I, pp. 192ff.). Marici 6, and Atri 6, agree in the main points of the ritual with differences in detail, in which Kasyapa mostly deviates from the other two, who are often in close agreement. For a treatment from the architect’s point of view: Män. 12. At first, mention is made of the determination of the quarters of the sky by means of a stake and the shadow of the sun (see ch. 14, n. 19). Now the method for placing the first brick. On a place prepared by the right method and sufficiently firm, where he has controlled with water its being on one level in all directions, he places a stake as before and observes the place where the top of the shadow touches (the circle).1 The E. is shifted half an ang. into the north-eastern direction, the S. likewise (into the south-eastern direction),2 the N.W. into a western direction, the N. into the north-western direction. When this is done, (the figure) becomes equal (in the mutual relation of its parts). With sun-dials he should also move the E. into the northern direction.3 Because in the bright half of the year (Dec.-June) the top (of the shadow) deviates in an equal way, half an ang. (from the cardinal points), he is right in taking the E. in this way as lying on the connecting line between E. and N.1 1 I.e., he does so at two times of the day: at daybreak and during the evening twilight. See ch. 14, n. 19. He determines the cardinal points. 2 yamye samam. A group of mss.: prāgyāmyānileṣu. 3 prāgagrapatanartheṣuttare ‘pi vardhayet. The translation is very uncertain. 4 An allusion to the minute observations of Hindu geometricians. Kāśyapa gives here, inaccurately, a rule for the fixation of the so-called apacchāyā, or deviation of the shadow from the cardinal points, discussed in detail by the silpaśästras, e.g. Mān. 6,15-36, and also by Marici 6, pp. 20f. These authorities all agree about the amount of apacchāyā which is to be corrected, which should vary from zero to eight angulas. The cause of the deviation of the shadow is the sun’s decline: from December to June the sun’s course grows higher; this is sometimes discernible within the limit of one day, and in consequence thereof the afternoon shadow does indeed deviate somewhat to the south. See P. K. Acharya, Man. translation, p. 24, n. 3. There remain, however, some “grave objections”, as is pointed out by Acharya, 1.c. Kāśyapa is original in prescribing only half an angula, an amount which could be possible only in the time 106 5 A Book of Wisdom, proclaimed by Kasyapa part.6 If the foundations of the walls cover part (of the temple’s width), they are of the best class; if, they are of the medium class; if, of the lowest class. The inner hall of three-storeyed temples covers part; of five-storeyed temples, part; of seven-storeyed temples, Having learnt the size of the inner hall in this way, he should place the first brick under an auspicious lunar mansion, in an auspicious hour. On a special day favourable for the village and the sacrificer, under lunar mansions which have risen auspiciously, on stable parts of the day (karana-), which stand in the zodiacal signs conforming to the moon, while this planet is observed in an auspicious way, he should act.” 8 Having offered sprouts on the preceding day, thinking “tomorrow I am to perform (the ceremony)”, and (having) constructed a drinking-shed in the E. or in the S., he performs a västuhoma in the night as before,9 and prepares the five fires in the drinking-shed. After performing the aghāra according to the method described in the (Vaikhanasa)sūtra, he offers an oblation for Vişņu,10 and into the ahavaniya-fire for Indra; the about March and September. In June and December, there is no deviation at all. It is also incorrect to say that the S., the N., and the N.W. should all be shifted half an angula; the S. and N. should be shifted angula, the N.W. only angula (while the point where the morning shadow touches the circle remains stable as an indicator for the W.). In any case, it is possible that the text is misunderstood. It may be better to give the difficult passage here in full: (chāyāgrapatanam dṛṣṭvā) aiśānyām angular- dham mukham yāmye samam vāruṇyām vāyuvikṣaṇam (?) saumyam vāyavyām ardh- angulam evam kṛte samam bhavati. … (see n. 3) udagayane samagram ardhadhikam tatonyāyam pracyodicyaprabandhane prācīm evam jñātvā……. 6 Atri 7,7: the foundations of the walls cover or of the width of the temple. Marici 10, pp. 36ff.: for temples of two storeys, the inner hall should cover of the temple’s width, for those of three storeys,, for those of four storeys,, etc. For one-storeyed buildings, the width of the inner hall is about half that of the temple (Măn. 19,57). Nothing more is said here about the storeys of the temples, of which Marici 10, and especially Man. 19-30, give elaborate descriptions. The temple described here in the next chapter is basically a one-storeyed building. 7 dhruveşu ca karaṇeşu candre (this word only in ms. ca) subhekṣite sasirasistheşu… 8 “In the E.”: prabhāte; L1: pramukhe. Marici prescribes only the E., Atri 6, 12 also the E. and S. — 9 In ch. 16. The vastuhoma- or västusavana- is described in VkhS. 3,16-17, where it is performed i.a. during the inauguration of a new house. It is said there, that a dwelling is purified by it. The ritual was performed on various occasions (e.g., here in chs. 16, 30, 60, 63); thus, it is autonomous with the Vaikhānasiyas as well as with other Vedic schools; cf. Atri 30,17ff. (otherwise L. Renou, La maison védique, JA 231, 1939, p. 482). The descriptions of this rite in PadmaS.Kr. 1,48-55, and by Ranga- chari, S.V.B., pp. 123 ff., are different. We have also not found any indication that it was regarded as somewhat impure by Vaikhānasa authors, as was often done (H. D. Smith, on PadmaS.Kr., 1.c.). See, however, ch. 44, n. 1. - Another description (of a vastuyajña-) in MtPur. 256,5-9; see Kane, DhŚ., II,2, pp. 834ff. 10 14 Viz, into all the five fires, according to Atri 6,16: pañcasv agnisu vaiṣṇavam. - For the aghāra: ch. 1, n. 15. A Book of Wisdom, proclaimed by Kasyapa 107 oblations for Agni, Yama, and Nirṛti into the anvāhārya; for Varuna and Vayu into the garhapatya; for Soma and Iśāna into the avasathya; for expiation he offers an oblation into the sabhya. To the S. of the sabhya fire he spreads garments on a layer of corn, puts the bricks or stones on them,11 worships them, covers them with a garment, strews (grass stalks) around the fire, and offers oblations for Visņu and (his wives) Śrī and Bhumi (the Earth). 11 (Next morning) at daybreak he should bathe, honour his teacher, adorn him, honour the “establishers”, perform a circumambulation around the village, lay down, to the right side of the door,12 nine kinds of jewels: a ruby, a diamond, a coral, a sapphire, an emerald, a pearl, a pusyakānta, a cat’s eye, and a crystal, beginning in the centre, and ending in the N.E., and, meditating devotedly on the God of gods, lay a pair (of bricks) in an eastern or northern direction, saying the hymn (beginning with) “ā tvāhārṣam”. After this, he should place near the pillar (which is to come,) to the door’s right side, at the joint of panel and bolt, or within the inner hall, in the four main directions, a pillar for the increase of the members of the four classes of society.1 13 14 Having made the pit as deep as the height of the base is to become,1 he should deposit an “embryo” into it as before. Now he should start the construction of the temple, by means of craftsmen, by the method as described by the architectural handbooks. Thus it is known. Marici, I.c., 11 The garments are five in number (Marīci, p. 21: pañcavastrāṇi). who is, again, more elaborate, reverses the sequences of the oblations for the deities and the laying of the bricks on the garments, which comes, in his treatment, immediately after the aghāra. Atri agrees with Kasyapa, but with Marici, and with Bhṛgu 4,11, here- in, that they both bring the stones laid down here (according to them, they are four in number) into connection with the four Vedas. 12 i.e., of the place where the door is to be made later. Cf. Atri 6,30: dvāram samyag viditvaiva “after noticing the exact place for the door”. For the establishers, see ch. 16. ― 13 There is some confusion in the text. The four main directions are given incor- rectly: yamavaruṇasomadakṣiņāmseșu, in which the S. is mentioned twice (yama- and dakşina-), while the E. has been omitted. We might translate “in the portions to the right side of the S., W., and N.”, but it is said, that the good of the four classes of society has to be promoted. It is best to replace dakṣina- by a word like aindra-. - It is improbable that pillars should be placed; we have to think rather of the various small objects mentioned in ch. 16 in connection with the four classes in nearly the same circumstances. 14 Man. 12,3: garbhāvaṭasya nimnam syad adhiṣṭhānasamonnatam. 108 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 31 The Construction of the Temple Now at last we have arrived at the construction of the temple proper. This topic is, however, treated only in a scanty and inaccurate manner. The technical details are left to the attention of the craftsmen, and only a summary is given here, in order to give the officiating priests and the sacrificer at least a superficial acquaintance with architectural matters. The text shows many uncertainties; its data are often not in accordance with those of other authorities; technical terms are inaccurately used; the manuscript tradition is bad and shows a great number of variant readings, while the style has been obscured (the same defects are found in the technical parts of Pañcaratra works; see the remarks made by H. D. Smith on PädmaS.Kr. 7, p. 94, note 1). The temple described in this chapter has a definite S. Indian character, and is related to the simple type mentioned by Kramrisch, I, p. 261, under the name of Alpaprasāda. Atri, chs. 7 and 8 (lucid exposition, and of some help for us, but more often deviating); Marici 7-10 (very detailed, had much influence in S. Indian architecture, but of no great help for the difficulties of the text); May. chs. 13-23 (this text seems to have been used mostly as an authority by Kasyapa); some close parallels also in the Śivaite work Kamikāgama, ch. 35 (as cited by EHA); further, Män. chs. 16-30, V.Brh., ch. 53; MtPur., chs. 269 and 270. EHA gives a mine of information and many citations from primary texts. Now the characteristics of the temple. There are nine varieties for the height, viz. 100, 96, 90, 84, 80, 75, 64, 60, or 56 hastas. The height can also be 32 or 25 hastas; 12, 11, 10, 9, 8, or 7 units may be its width.1 There are six parts, called from base to top: base, wall, entablature, neck, spire, and crest. The walls (or pillars) and the spire are each twice as high as the other parts, which are equal to each other. There are five kinds of bases, with respectively the same height as the forehead, the mouth, the chest, the navel, and the knees. He divides the base into three parts; of the first part the jagati is made, of the second part, the kumuda. The 1 Cf. also the preceding chapter (somewhat different). According to Kramrisch, p. 261, the smallest type of temples (Alpaprasāda) is 3-10 hastas wide and twice as high. Marici discusses measures from three to twenty hastas and refers for the higher varieties to the śilpaśāstras; Atri has a range of 5-50 hastas. 2 Just like Kramrisch, pp. 221, n. 80; 261 ff. (based, i.a., on Marici). A Book of Wisdom, proclaimed by Kāśyapa 109 third part is (sub-)divided first into four parts. Two of them (, the two central parts,) form the paṭṭikā, the two remaining parts on both sides are the pratimukha; - this is the Pratikrama type.3 Or (the third part is (sub-)divided into three parts instead of four. Then) the patţikā is formed by the first 14 part, and the remaining 14 part forms the vājana (fillet), which is completed by a kaṇṭaka. This type is called Padabandha.5 Having taken the width of the pillar or half its height as a measure, he should construct (the base) with a height of 3, straight, with solid bricks without cracks. The pillars should have a height of six hastas and a width of twelve ang.; on an upper storey, they should have a width two ang. less than (the given width of) twelve ang., and a length part less (than the given length). Pillars are of eight sorts: round, rectangular, octangular, sixteen-angled, or provided with the elements called piṇḍikā, kumbha, 3 According to Mân., a jagati is a rectangular mould or plinth; a kumuda- (torus) has a rounded, oval shape; a paṭṭikā is a rectangular fillet, while a prati(mukha-) has a recess in its upper half. Cf. for the shapes of mouldings, the illustrations in Manasāra Series No. V (Allahabad, 1934), Plate XXVII. 4 Text: vājina-, L1: vājana-, as elsewhere. For its shape, cf. Kramrisch, Plate XLIV. 5 The terms Pratikrama and Padabandha are known also from elsewhere, but representing different types, usually more elaborate. There are many more varieties than these two: Man. 14,10-373, mentions even 64 of them. See also H. D. Smith, on PadmaS.Kr. p. 53, n. 35. Atri 8,9 ff. has also a relatively simple type of base, with a few reminiscenses of the text. Nothing is said about the degree of projection of the various mouldings. jagati and kumuda-, when they occur, are usually the largest parts of the base, especially in the types called padabandha (EHA, p. 304). The shapes of the base, in cross-section, according to Kasyapa, are roughly thus: Padabandha

Pratikrama prati 1 kantaka 1 paţţikā 2 vājana 11 prati 1 patţikā 11 kumuda 4 kumuda 4 jagati 4 jagati 4

• i.e., half a hasta. This is a very slender type, Cf. Man. 15, 8-9, and EHA pp. 533 ff., where the width is said to vary from to of the height, while the proportion is here 1 to 12. 7 Perhaps the word upariṣṭāt, translated with “on an upper storey” means: on the upper part of the pillar. It is usual that the pillar should be somewhat less wide in its upper part. But then we get the difficulty, that the length of the pillar is prescribed to be lessened also. The text gives stambhadaśāmsonadirghā, followed after a few words by daśāmsonāyāmāḥ. Is one of these expressions to be deleted?

110 A Book of Wisdom, proclaimed by Kasyapa bodhikā, or vīrakāṇḍa.8 Walls are of three sorts: made with lattice-work, bricks, or pilasters. The uttaras have the same width as the pillars. There are three kinds of them, viz. khaṇḍa, patrabandha, and rupa. Their thickness is of the (width of the) pillars 10 and their projection is equal to that. The height of the uttara may (also) be equal to the width of the pillar.11 The thickness of supports and cross-beams is of that of the uttara; their height is equal to their width.12 The upper mouldings should be half as high, being free in all the four directions, and for a rod’s height13 running along the entablature. They are constructed also above the doors. The anula and jayanti both bear the beams (vamsa-) and the anumärga.14 The roll cornice (kapota-) projects for three or 1 rods.15 The height of the alinga16 may be 1, 1, or (rod?). The height of the prati is three units of it, with equal pro- 16 8 Elsewhere, these elements are often combined, e.g. in Măn. 15, 20ff. Here they seem to exclude each other, because they are given as characteristics of certain types. Marici 9, p. 30, gives four types of pillars: rectangular, octangular, sixteen-angled, and round. He mentions potikā, vīrakāṇḍa-, and phalakā as elements constituting the capital. 9 The text: khandottarapatrabandhe rūpottarāņi trīņi is elucidated by Kām. 54,4 (cited by EHA, pp. 70ff., s.v. Uttara): (etāni prastarāngāni) trividham cottaram bhavet | khan- dottaram patrabandham rūpottaram iha dvijāḥ. Uttaras are beams, forming the lowest part of the entablature (prastara-); EHA 70 ff.; Marīci, p. 33. — 10 stambhās tribhāgabahulāḥ, understood as stambhatribhāga… (while stambha- seems to stand for stambhavistāra-). - The “equal projection” is in accordance with the authorities (EHA, pp. 328 ff.). 12

“five”, cf. ch. 50, 11 A characteristic of rūpottara-, according to Kām. 54,6. Translated tentatively. Text: caturdha bhūtabahală (bhūta- n. 4) bhagatulyavistārasamotsedhā bhavanti. Instead of bhagatulya-, the ms. ca gives bhāratula- (L1: bhārantula-); this reading is followed in the translation. tula means “supporting beam” (EHA, p. 216), and bhāra-: “cross-beam” (H. Kern, trsl. of V.Brh. 53,30, where the text reads: stambhasamam bāhulyam bhāratulānām).

13 Possibly, “rod” denotes here the width of the upper part of the pillar, as in May. 15,28 and Tantrasamuccaya (K. Rama Pisharoti, Hindu architecture according to Tantrasamuccaya, JISOA 5, 1937, pp. 204-217); see also Marici, as discussed by Kramrisch, p. 229. 14 The word anula- occurs nowhere else, and is probably a wrong reading for tulä-. In some mss., the preceding word bhavanti is lacking; the original reading may thus have been: dvārānubhāgātulā…, after which the tu- was replaced by a scribe by a nu- (as often happens). Compare also May. 16,40: tulāvistāratāroccā jayanti syāt tulopari ardhadaṇḍena tatroccā jayantyūrdhve ’numārgakam. - The position of the vamśaḥ in the text is unclear. They may be cross-beams or diagonal beams (vamsa- “beam” or “diagonal”). The same term is used for “cross-beam” in the Gṛhyasūtras (L. Renou, La maison védique, JA 231, 1939, p. 486). 15

May. 16,22: adhyardhāditridaṇḍāntam kapotoccavinirgatam “the height and the projection of the roll-cornice vary from 1 to 3 rods”. 18 A rectangular moulding of the entablature, always connected with a recess (here: the prati); EHA, p. 63.A Book of Wisdom, proclaimed by Kasyapa 111 jection;17 the vājina is two rods. The height of the balcony (vedikā-) is three of four rods.18 Above it are lying six or four parivaśas; then a prativājina, and (another), equal, vājina. Above the balcony there are ornaments such as lattice, nandyavarta figures, globules, small round windows, curves, rectangles, etc.19 The width of the pañjaras is three or four rods.20 Their inner halls have a measure of sixteen ang. or the same width as (their) nāsikās;21 the width of the big projections (nirvyūha-) is one or two rods. The big karnikās (at the edge of the temple) have of the temple’s width; the width of the attic compartments (kūṭaśālā-)22 is equal to the width of the nāsikās; their length is twice as big; the width of the hastipṛṣṭhas is equal to that of the nasikās.23 The ambulatory (alindam) is laid out exactly above the wall of the inner hall. The distance between the pillars should be made two, three, or four hastas.24 26 The height of the door is equal to that of the pillars, or (of that). Its width is half as much. The thickness of the door-panel is of the width of the pillars.25 The “rod of the door-panels” is half as much.2 The door-panels have ornaments such as rings, “faces of Śrī”, pañjaras, bunches, bolts, bees, and clouds.27 17 pratyutsedhastatryamsasamanirgamam samanirgamam.

probably: pratyutsedhas tattryamsam 18 Between vājanam dvidandam and caturdaṇḍam vã, only L1 has: vedikocchrayan tridaṇḍam. 19 Ornaments above the vedikā: May. 16,54. 1 Kām. 55,158-163 (cited in EHA, p. 188, s.v. Jala), gives seven kinds of network (jālaka-): rju-, gavākṣa-, kuñjarākṣa-, gomūtra-, gaṇikā, patra-, and nandyāvarta-. ca and L1 have preserved kuñjara- (text: kuñcara-). gulikā, “small ball”, not mentioned in EHA, occurs, e.g. in May. 16,62. 20 Or: two or four rods (according to L1). A panjaram, “cage”, is a miniature temple façade on the upper part of the temple (Jouveau-Dubreuil, Arch., p. 97; Kramrisch, p. 196, n. 36). 21

Figures in stirrup-form, enclosing lattice, windows, or monstrous faces; found above the centres of the sides of the pañjaras or the temple as a whole. Kam. 55,132-149 (EHA, pp. 280f., s.v. Nasikā) speaks of eight kinds of nāsikās, some of which are called panjara. 22 These seem to be small compartments on the upper parts of the pañjaras. Cf. Atri 8,26-31. The description also leaves the possibility of various kinds of miniature shrines all around the superstructure, just as can be seen in pictures of S. Indian temples. See e.g. Kramrisch, p. 187, fig. h; p. 197 (description). 23 The hastipṛṣṭha (“elephant’s back”) is mentioned also in May. 19,32. It probably denotes the uppermost vaulted part of the pañjara. 24 The same in May. 15, 52. 25 stambhavistāram vasvamśam should be stambhavistāravasvamśam; see Atri 8,38. Otherwise May. 19,21; 30,13. 26 The word kavāṭadaṇḍa- was found nowhere else. 27 These ornaments are for protection and prosperity according to Man. 49,42. The clouds procure rain: see ch. 16, n. 19. 112 A Book of Wisdom, proclaimed by Kasyapa In order that elephants,28 children, and old people may climb them easily, there are “lying” staircases with steps (of) equal (width and height). “Standing” staircases have steps 2 times as wide as high.29 There are four methods for the construction of the spire: rectangular, octangular, round, or elliptical.30 He should take three, four, five, three, and two of them (?). Reckoning a height as large as a pillar’s width as a standard, there are respectively nine,31 thirteen, ten, eight, five, seven (lokodadhi, ?), ten, and eight, on a total number of sixteen. He should lay out two parts on the forehead (lalăța-),32 eyes (nayana-), half-feet (pādārdha-), feet, ankles, knees, and ears.33 Or (a partition in) lalāţa-, kuṭhāri-, jāta-, avacchitti-, and dhvaja- (banner ?).34 He should have it made artistically; thus it is known. 28 Only L3 has the word hasti-; May. 21,91b says: sthitānībhabālavṛddhasamakhaṇḍāṇy anukramāt. 29 See May. 21,86ff., where also these terms “lying” and “standing” are used with respect to staircases. 30

The same varieties in Atri 9, vss. 5 and 6. - The last portion of the chapter offers insurmountable difficulties. Beside the variants noted in the text, under notes 7 and 8 on p. 48, L1 gives: …agninayanāhata…yedandretrayas trayodaśa… detailed and better understandable description: May. 18,48 ff. 31 32 tritrayaḥ in the mss. cha and gha.

lalaṭa- a tower or top-room, according to EHA, p. 440.

For a more 33 kirṇāmse, probably = karṇāmse. Karņa is mentioned as part of the spire in May. 18,43. This text speaks also of sixteen lines (paralekhāḥ), to be laid out all over the surface of the spire, radiating from the centre (bindu-). This may be alluded to by the ṣoḍaśāmśaḥ of the text. 34 May, 18,42: kuṭhārikālalāṭam ca jaghanam ca samam matam. jaghana- is a reading of L1 instead of nayana- in the preceding sentence. CHAPTER 32 The Topmost Bricks; Figures and Plaster Having made (the temple) thus, he should present oblations with the same method as during the placing of the first brick, and worship in the E.: Nyakṣa, Dadhityaka, Pīvara, and Aryaka; in the S., Vivasvant, Bharata, Viśvakarman, and Maricimant; in the W., Mitra, Hitvara,1 Rājiṣmant, and Ramaṇaka; in the N., Kşattar, Mahidhara, Urvaroha, and Sevadhi, presenting oblations for each of them separately.2 The following morning at daybrak he bathes, honours the artisan, greets his teacher respectfully, and adorns him with a wreath, a garland, Variants: jitvara- and mitvara-. See ch. 74, n. 20. 1 2 These deities are the guardians of the temple (Rao, Icon., App. A, p. 5). A Book of Wisdom, proclaimed by Kasyapa 113 ornaments, etc., before beginning (the ceremony). Having taken five3 equal, smooth, flawless bricks, and sprinkled them with the sprinkling formulas, he should place them on a new garment laid on grains of corn, worship them, throw five jewels on them, viz. a diamond, a sapphire, an emerald, a cat’s eye, and a ruby, to the eastern, southern, western, and northern sides and in the centre respectively, in golden settings — or he may throw down pieces of gold —, saying respectively: “indram prana- vantam”, “yamo dādhāra”, “ye te satam”, “miśravāsasaḥ”, and “brahma jajñānam”. With the śrīsūkta he should rub the bricks together; medi- tating on God, while facing eastwards and muttering the dhruvasūkta, at the time of the rise of a solid zodiacal sign, and during a lagna (con- junction) in which the auspicious planets are seen, he should establish the five bricks very solidly, arrange gold, set with (litt.: consisting of) all kinds of jewels, upon each of them, and smear plaster all around them. Having made the “stake of the spire” with red copper or wood, he should sprinkle it while saying the sprinkling formulas, and establish it solidly (on the top of the building). He makes the uppermost end, which is smallest in width at the top, in the shape of a lotus-bud, the lowest part like a lotus-flower, the part above that like a pot, circular, rectangular, octangular, or sixteen-angled. Above that, a figure of Ila with a crest like the upper part of the flame of a lamp.5 Within the big nāsikās, he should make monstrous faces on (the spire). To the four directions, he should have the deities of the directions made, or Indra, Rudra, Vişņu, and Brahma. On the tops of the crests of the big nasikās he should establish tridents, having made them of red copper or iron. Having made also lotus-leaves surrounded by ivy on them, he should cause to be made, clockwise: pillars, jars (karka-), etc., between them 3 Four, according to PādmaS.Kr. 9,42; May. 18,117. For the number five, see ch. 60, n. 10. 4 i.e., the bricks + jewels represent the guardians of the four main regions and Brahma in the centre. Thus, the whole cosmos is “caught” (see ch. 17, n. 1). 5 Ila seems to be identical with Bhūmi, the Earth. She is said to be in the navel of the earth, i.e. the place where the axis mundi rises, as is the case here. Cf. ch. 22, n. 14. Already in RV. 1,13,9 and 5,5,8, Ila is brought into connection with Mahi. For the symbolism of the forms of the crest, see Kramrisch, pp. 348 ff. 6

kimpuruşa (ms. ka; text: kimpuri-) mukha… Most probably, the so-called simha- mukha (Jouveau-Dubreuil, Arch., p. 61) or kirtimukha (Kramrisch, p. 322) is meant, which seems to have come into vogue after the Pallava period. But Jouveau- Dubreuil, l.c., says also, that the Pallava style itself was characterized by the head of a “Gandharva” within the nāsikās. Could this perhaps be meant here? 7 digdevatāsu, read with ka as digdevatāḥ. ― 114 A Book of Wisdom, proclaimed by Kasyapa and on the corners; on the eaves a sea-monster bearing a gandharva;8 on the attic pavillions, sapphires etc.;9 on the nāsikās, an inner and an outer pillar; on the big eaves formed by the bases of the attic pavillions, Bhūtas, geese, or Vidyadharas, in playful mood and in various dancing postures.10 The opinion of some seers is that he should have the spires made of gold, silver, or copper, their figures glittering with all sorts of jewels. In the interspaces between the pillars he should arrange lions, monsters, elephants, bulls, geese, cakravākas, pearls, wreaths, plantain and betel-nut trees, vessels of soma,11 ivy motives, dolphins, balconies, rods, Yakṣas, Gandharvas, Siddhas, Kinnaras, Nāgas, figures of Indra, etc., all in playful mood, and adorn them. On the various compartments of the walls he should do his best to make (the temple) everywhere delighting the eye, lovely, and beautiful, by means of figures such as Apsarases, Yakṣas, Gandharvas, Nāgas, etc., being engaged in play with God’s minor and main incarnations. Nowhere should he cause to be made wretched or decapitated figures, Pisacas, Brahmarākṣasas, heretics, insolent persons, rude or sick persons, or other horrific figures. Everywhere he should have plaster smeared on the compartments of the walls: with a thickness of two, three, or one yavas, but not less than that, round about, on the level, low, or high portions.12 When the width of a pillar consisting of bricks is divided into five, seven, or six parts, then (the lack of) one part constitutes a low portion, and (the addition of) part (of the whole width), a high portion; thus for the width of pillars made of bricks. For wooden columns the width of its bottom (serves as a standard). For each uttara13 he should take of the width of the connection (?, abandha-) of the uttaras; (or) the height of an uttara. Thus he should apply everywhere plaster composed of a coherent mixture (, made in this way): Having composed a mass consisting of five kinds of pulver- 8 As may be seen in Jouveau-Dubreuil, o.c., pp. 101 and 109, figs. 40A and 42, respectively on the Draupadi-ratha at Mahabalipuram and the temple of Kailasanatha at Kāñcipuram (both: Pallava style); see also F. D. K. Bosch, De gouden kiem (Amsterdam, 1948), p. 29, fig. g, etc. 9 indranilādikūṭeşu (-kileşu, one ms.). L: indranileşu kūțeșu. 10 PadmaS.Kr. 9,63: hamsamālām…bhūtamālām; idem, 9,64: bhūtāni nānā nṛtyanti. Cf., i.a., Jouveau-Dubreuil, p. 109, fig. 42 (Kailasanatha temple); p. 117, fig. 44 (Bṛhadiśvara temple at Tanjore, Cola style, about 1000 A.D.); p. 122, plate 31 (Tanjore). 11 Text: somarupa-; L1: somakupa-; L3: somakṛpa-. About the plantain and betel-nut trees, see ch. 62, n. 3. The “horror of the void” appearing here from the text is characteristic of the Cola and later periods. 12 The text stumbles somewhat: dviyavatriyavayavayavahinam (read as -triyavayavam ayavahinam) vrteḥ tala-. L1: dviyavatriyavāvayavahinam vṛttes tala-; ms. gha: vṛitiḥ sthala-; ka: vṛttam sthala- The next paragraph is translated tentatively. For the uttara, see ch. 31, n. 9. 13 ― A Book of Wisdom, proclaimed by Kasyapa 115 ized products, called: karāla, mudga, kulmāsa, karkakī, and cikkaņa, in an amount of four bhāgas,14 he should mix this pulverized mass with a twice as great amount of gravel, together with hemp and sand, rub it with three kinds of water: pure water, water mixed with the yellow product of the three myrobalans, and water thickened with sweet milk and soup of beans; clean the mixture with clear water, after mixing again soup of beans and sweet milk into it, and smear it with perfumed water. With the plaster composed in this way he should have the various figures made.15 — The com- 14 Or, according to L1: “more than four bhāgas (caturbhāgādhikam). position of the five kinds of curṇa- is discussed in May. 18,92ff., which seems to be the source of the author’s knowledge. See also PadmaS.Kr. 9,70-76. 15 Kramrisch, p. 121: “the figure-symbols are cut or formed in the plaster only, while the carvings on the Kailasanatha temple at Conjeeveram are of stone with their ornaments and lesser details carved in plaster… the calm radiance of the white temples is extolled in inscriptions…” CHAPTER 33 Types of Temples Tradition speaks of 96 types of temples, of which the Nalinaka is the first.1 Of these the Nalinaka is divided into a divine and a human type. These eighteen types belong to Visņu, the God of gods: Brahmavṛtta, Svastika, Vāpīprasāda, Ardhacandra, Śālīkaraṇa, Pūrvaranga, Bahucitra, Godhāmukha, Parvatākṛti, Mahāpadma, Nandīviśāla, Aṣṭānga, Soma- cchanda, Catuḥsphuța, Śrīvṛtta, Nandyāvarta, Śrīpratiṣṭhitaka, and Sarvatobhadra. The first eight of them are for the Brahmans, the next four for the Ksatriyas, the rest for both the Vaiśyas and the Śūdras. He should cause a Nandīviśāla temple to be built to the S. of the village or town, an Aṣṭanga to the W., a Somacchanda to the N., to the E. a Parvatākṛti;2 in any direction a Catuḥsphuța; outside of the village, in parks, on mountains or riverbanks, a Nandīviśāla, Sarvatobhadra, or Parvatākṛti. A Brahmavṛtta, Sarvatobhadra, or Śrīpratiṣṭhitaka should be caused to be built by him in the centre of the village in the method of the Five Manifestations: On the first floor there are four inner halls 1 Atri 7,15 ff. mentions 24 types, likewise without giving a further description of them; most of the 18 names given by Kasyapa recur there. The best known traditional number is twenty (e.g., V.Bṛh.56,17-19). In some cases, the names of the types say something about their shape: thus, e.g., Sarvatobhadra: “having eaves on all sides”; Anganākāra: “in the form of a court”; Catuḥsphuta: “with four cleavings”. 2 — Some mss. (ka, L) give pūrve in addition to the text. 116 A Book of Wisdom, proclaimed by Kasyapa with four doors. Within them he should have the images of Puruşa and the other Manifestations made,3 in standing or sitting posture; on the second floor, Visņu, on the third floor, (Visņu) lying (on Ananta), to- gether with the attendants, the two goddesses, and the two seers. 3 See chs. 34, 77f. CHAPTER 34 The Five Manifestations Here begins the iconographical part of the work. Rao, Icon., the standard work on S.-Indian images, is indispensable for understanding the following chapters. For more details about the Five Manifestations, see chs. 77 and 78. He should have the Five Manifestations established in due order: (to the E., the image of) Puruşa with the colour of crystal, but with red mouth, eyes, hands, feet, nails, and garment; four-armed, bearing the conch and the disk, accompanied by his two goddesses and the two seers, and by Jaya and Bhadra as fanners. To the S., Satya, with the (black) colour of collyrium, and a yellow garment; accompanied by Dhṛti and Pauṣṇī (as goddesses), being fanned by Sura and Sundara. To the W., Acyuta, with the colour of gold, waring a garment of the colour of parrots’ feathers; accompanied by Pavitrī and Kṣoṇī, and with Kirti1 and Tuşţi as fanners. To the N., Aniruddha, with the colour of the recently risen sun, wearing a shining black (syāma-) garment, sitting on Ananta, his crest overshadowed by the seven or five hoods (of Ananta), with bent head, keeping one leg crosswise, with the left hand in uttambhita pose, resting on the left knee, the other one supported by Ananta; accompanied by Mahi and Pramodāyinī, the Boar and the Man-Lion, and by Svāhā and Svadha as fanners. Above them (on the second floor) he should cause Visnu to be establish- ed, with dark body, four-armed, bearing conch and disk, decked with all sorts of ornaments, accompanied by Śrī and Hariņi, who have a golden and dark colour, and are wearing a red and a white garment respectively. Śrī has a red lotus in her left hand, Hariņī a blue one in her right hand, while both have their other arm outstretched. (Vişņu is also accompanied) by the seers Bhṛgu and Purāņa (Mārkaṇḍeya), who have the colour of coral and silver, and who wear white garments; and by Kişkindha and 1 Text: guha-, which would mean: Skanda. Some mss. have kirti-. A Book of Wisdom, proclaimed by Kasyapa 117 Sundara as fanners. Above these, (on the third floor,) the image of Viṣṇu lying on Ananta. He may also establish above the Four Mani- festations, (on the second floor,) the Man-Lion or the Boar. He should always give the images the company of the Disk and the other attendants.2 If the goddesses are missing, he loses his wife and children; if the seers are missing, the dharma is ruined; if Visvaksena is missing, the family is destroyed; if Visa (Garuda) is missing, the enemies are increasing; if the Disk is missing, the course of life (samsara-) is cut off, 3 if the Conch is missing, insanity will follow; if the Banner is missing, a pitiful state will follow; if Yūtheśa is missing, the subjects will be un- faithful. Therefore one should worship Vişņu in the company of these deities, and of the guardians of door and temple. He is to learn and apply the characteristics, ornaments, and measures of the temple types mentioned according to the directions of Bhṛgu. Thus it is known. 2 The “Anapayins”, see ch. 39, n. 1. 8 The Disk represents the samsara; see the next chapter. 4 Yūtheśa (= Yūthādhipa

Mahābhūta; see also the end of ch. 74) is the rod and represents Vişņu’s royal dominion over his subjects. CHAPTER 35 Practice of Imaginative Meditation One of the author’s philosophical digressions, in which the nature of Vişnu as Brahman, and of Śri as Nature (prakṛti-) are discussed, and suggestions are given for meditation on the Highest Principle. The philosophical terminology is monistic in character (see also ch. 24). Visnu is the Primeval Man (purușa-), and Śrī as Nature stands at the base of samsāra. Thus the two originally Samkhya concepts of Puruşa (the existence of “one Puruşa” is a tenet of later Samkhya, cf. Hacker, WZKSOA 5, 1961, pp. 75-112) and Prakṛti are represented in a personal, individual form. Their various attributes have “symbolic” meanings: they all represent some aspect of evolution or of religious life (see also Rao, Icon., I, 1, pp. 292ff.; Gonda, R.Ind. II, p. 121, records other explanations). Tradition says that Brahman has eyes on all sides, and faces, feet, and hands on all sides; that It is the self, the germ, and the knower of every- thing; that It has all senses and qualities as Its reflection (abhāsa-), while It is devoid of all qualities Itself; that It has no origin nor end; that It 118 A Book of Wisdom, proclaimed by Kasyapa has the form of the sky, is at the same time subject and object of knowl- edge, devoid of knowledge and (yet) consisting of mere knowledge; that this same Brahman is experiencing also the four modes of existence: waking, sleeping, dreaming, and “the fourth one”, according to Its situation with respect to intelligence of external or internal objects; divided in Its gross aspect into the form of the heart-space consisting of the glow of the Cosmical Fire; that It is both joy and the enjoyer, in the fourth state of mind, and four-footed.1 This same Brahman is, with respect to sattva,2 represented in four ways in living beings, according to increase and decrease of sattva: for one-fourth, for a half, for three- fourths, and integrally. And the four manifestations which we discussed (in the preceding chapter) have the four (divine qualities of) traditionality (dharma-), wisdom (jñāna-), dominion (aiśvarya-), and equanimity (vairagya-) as their sphere of activity.3 Among these manifestations the most unique (kūṭastha-) is the subtle one, which consists of mere sattva. This God here, whose name is Vişņu, is that Highest Brahman. The other manifestations are to be worshipped under the names Puruşa, Satya, Acyuta, and Aniruddha. Thus the forms of Brahman, Which is identical with Its four emanations, penetrating everywhere, and integral, have to be imagined (by meditation) as if they were designed. Any form (of Him), if originating in the heart out of desire stirred by devotion, grants the various desired objects mentioned to Him. The individuality of the self in relation to (Him, Who is) the Object of (highest) knowledge, unacting, unalterable, pure, and un- causing, is like that of the (air in the) pot and the sky. The gods are only inherent parts of pure knowledge, like the sparks are of the fire’ or the moments are of time. And by these inherent parts they guard the worlds. The same are adored by Bhrgu and the other great seers. 5 6 The Scripture says: “One should know that Nature is an illusion (māyā-), and that the Great Lord is the owner of the illusion”;8 from 1i.e., partaking of all the four states of mind. 2 The highest of the three gunas or fundamental qualities. 3 About these four qualities: Hohenberger, Flutsage, p. 88, n. 1, and the commentary on MṛgĀg. 1,4. 4 6 Ladds: “and the Inner Self” (pratyagātmā). 5 Or: “unmaterial” (L: abhautikasya). An image known from Gauḍapadakārikā 3,3f.: the air in a pot is only in appearance different from the air in the sky and only temporarily separated from it. 7 Gauḍapādakar. 3,15. 8 SvetUp. 4,10, a Sivaite text, adopted here into Vişnuism, a usual procedure. māyā is not equivalent to “illusion”; it denotes, in general, the mysterious power, incomprehensible to human beings, by which creation takes place; and also the creation itself caused by that power (Gonda, R.Ind. I, 182). A Book of Wisdom, proclaimed by Kasyapa 119 attachment to the affliction caused by this (illusion), the daily round of earthly life is sprung; the Goddess is its cause. Therefore it is together with Her only that the great seers worship Him, the Lord of gods. This Goddess is proclaimed as Śrī, as Nature, as Creative Power (śakti-);9 all women are identical with Her, and likewise all men (identical with that Primeval Man).10 Creation is based on these two (: God and the Goddess); thus, one should worship them together only. The Scriptures proclaim the Disk as being the samsara, set in motion by these two;11 the Conch as that which is the essence of all worlds, but also residing in the heart of all living beings as the Goose; 12 the golden bird named Garutmant (Garuda) as having the five elements earth etc. as its self, as identical with all the gods, having the Vedic metre (chandas) as its wings, pervading everywhere, having all elements as its self, having no origin or end; the bow, Śarnga, as originating from the union of the elements earth and air; the arrow, as consisting of fire and air; the quiver, as consisting of knowledge and ignorance; the shield, as being the rock Lokaloka;13 the sword, Nandaka, as the God of death; the rod, Danda, as the incorporated soul of all beings; the basis of invincibility is the banner; the drum consists of sound; the serpent (Ananta) is the inter- ruption in the existence of the worlds; the horse has air as its co-inherent element. Thus, he should worship God in (a temple which is) accom- panied on both sides by these attributes. If he strives for release, he should characterize the Lord of gods, on a lonely spot, only by His conch and disk.14 He should establish Him in the inner hall with five immovable images. Or, he may establish Him for worship in a standing or sitting position, for the increase of villages, towns, etc., together with the two goddesses and the two seers, or with Brahma and Iśāna (, and the two seers) Bhṛgu and Punya,15 or with Nidhi and Indra,16 or Nāga and Indra, or together with me1 and Garuda, 9 Hacker, Prahlada, p. 87. More about Śri in ch. 38. 10 — The text as it stands, tadabhinnäḥ striyaḥ sarvāḥ puruṣās tadabhinnāḥ sarve, says that all men are also identical with Śrī. This is improbable. L says: tadabhinnāḥ striyaḥ sarvāḥ puruṣās tatpuruṣān sarve (bhaktābhyām), where puruşan can easily be corrupted out of puruşăt. Cf. Marīci 80, p. 488: vișņus sa eva puruşas…tadabhinnāḥ puruşăḥ. 11 Schrader, Pañcarātra, p. 31. 12 i.e., the individual self in its aspect of being identical with the Cosmical Self. Which surrounds the seven continents and oceans. 13 — 14 L goes with A in n. 11 of p. 53 of the text. The image alluded to is of the Yoga type, fit for the devotee who desires to escape existence; see also ch. 53. 15 An image with these attendants is called vira; see ch. 53. 16 These two personages are not mentioned in ch. 53. Nidhi = Kubera (L1: nidhiśa-). 17 I.e., Kasyapa. L reads vāmāya instead of va mayā. Or have we to assume a word — 120 A Book of Wisdom, proclaimed by Kāśyapa or with the sun and the moon, and Khyātīśa and Padmapitṛ,18 or with Bhrgu and Druhiņa; or Vasudeva, accompanied by Samkarṣaṇa, Pradyumna, and Aniruddha, and (his queen) Padma.19 (Thus, and) not otherwise; thus it is known. mā in the meaning “the Disk”? The Disk and Garuda act also together in, e.g., ch. 22. In a ms. translation of VkhSamh. 5,1, Prof. Caland says: “…may the Naa (disk?) well protect the left side” (Naa

Maa?). Both are aspects of Bhrgu according to ch. 74. 18 19 See ch. 84. CHAPTER 36 Location of Temples; Pedestals In the method of the Five Manifestations, he should establish the standing or lying image in the centre or to the E. of the village, a sitting or standing one in the S. or W., a lying or sitting one in the N.; a standing one in the S.E.; the Boar in the S.W.; the Man-Lion in the N.W.; Hariśańkara1 in the N.E.; a sitting Yoga image on a lonely spot, a lying one on a river- bank, in a park or on the seashore;2 a standing or lying one between two kingdoms or on a confluence; an image of sukhasana (sitting-at-ease-) type on other places. According to Angiras, the height of the immovable image can be equal to the (width of the) inner hall, or, or (its width);3 equal to the (height of the) door, or 4 or 1 of its size added; or equal to a pillar or the sacrificer’s length; while the height of the pedestal of the best kind is 1 (times) that of the immovable image; of the middle kind: 2 of it; of the worst kind: of it. The width of the pedestal for a sitting image is of the width of the inner hall; its height is of the height of the door; for the goddesses, quarter less. After a division of the pedestal’s height into sixteen portions, the foot (pada-, paduka-) comprises one portion, the jagati three, the kumuda two, the kesara one, the karņikā five, and the two slabs (paṭṭikā-) each two portions. Such is the method for a lion’s seat (a royal throne). The pedestal constituting the couch for a recumbent image consists of 1 An image which has the characteristics of both Visņu and Śiva, as was the case with the main image of the temple at Tirupati (S.K. Aiyangar, Hist. of Tirupati, I, p. 66). 2 A famous relief of the reclining Visnu is found near Mahabalipuram on the seashore (Rao, Icon., pp. 96ff.). 3 pādam ardhavihīnam, read as pādārdhavihinam. The same in May. 34, vss. 59 and 62. 4 Otherwise Marīci 22, p. 128. For the technical terms, see ch. 31. Kesara and karnika are kinds of fillets.A Book of Wisdom, proclaimed by Kasyapa 121 32 units, its height is of that, its width 4. The remainder is left to the artisan’s judgment. For a standing image, (the width of) the pedestal is twelve units, its height half as large. It has the shape of a lotus.” But for a bathing image (arcă-) he should make a square or round one, as high as the threshold (bhuvanga-), and consisting of three girdles, or only one girdle. When traditional religiosity becomes exhausted, there are born in each world-age, for the cause of guarding the world,’ incarnations out of the Lord Nārāyaṇa, each being an inherent part of Him, and by their form fit for the work they have to do. These forms should be established by him for worship. 5 A lotus symbolizes creation, and thus God is elevated above creation. 6 Atri 18,34-36 combines both methods: urdhavedivistäram tu padmapatradalair yutam (vs. 36) “the width of the upper (i.e., innermost) girdle is furnished with lotus-leaves”. For bhuvanga- “threshold”, see also ch. 66, n. 4. 7 jagataḥ, only in L. — The first part of the sentence is taken from Bhagavadgītā 4,7; see Gonda, Aspects, p. 125. 8 tatkarmānurūpāņi, in L and class A. CHAPTER 37 Iconography of the Incarnations This chapter consists of two clearly distinguished parts. At first, a method is discussed for establishing the ten incarnations in a circle in one temple; this paragraph is concluded by the usual phrase “thus it is known” (iti vijñāyate). In the second part (which does not occur in L), directions are given for each of the images of incarnations in a separate temple. — Only the main characteristics are summed up here (except for the Man-Lion and the Dwarf, who are here dealt with more elaborately); the same subject is treated with more detail in the chs. 79-83. He should establish the Incarnations: Fish, Tortoise, Boar, Man-Lion, Dwarf, Rāma the son of Jamadagni, Rāma the son of Dasaratha, Balarama, Kṛṣṇa, and Kalkin, in a temple of Bṛhadvṛtta (“Great Round”) type, after dividing the (round) inner hall into twelve parts. In the S.E., in the eastern part, he should establish the image of the Fish, like molten gold in colour, on a red lotus, twelve ang. wide, twice as long;1 the image of the Tortoise in the western part of the S.E., with the colour of collyrium, sixteen ang. wide, half as high; the image of the Man-Boar standing on 1 dviguṇāyatam, only in L3. 122 A Book of Wisdom, proclaimed by Kasyapa a square pedestal, with a boar’s face, a shining black colour,2 four arms, with Urvi (the Earth) resting on his lap, wearing a yellow garment, bearing conch and disk; the Man-Lion with a lion’s mouth, gaping wide with fangs, with a multitude of manes, with the colour of pearls, four- armed, sitting in the “heroes’ posture”; the Dwarf with a shining black body, practising the vow of chastity; the Son of Jamadagni with the colour of Dūrvā grass, clad in a red garment made of bark, with a chisel in his hand, wearing matted hair; Rama with beautiful ornaments, carrying bow and arrows, accompanied by Queen Sītā, sitting on a royal throne; Kṛṣṇa in the flower of youth, with dark curled locks, carrying a playing-stick; Balabhadrarāma,5 the plough-holder, with the colour of a conch-shell, wearing a dark garment, holding a plough; Kalkin seated on a red courser, having the colour of divided collyrium, wearing a glittering coat of mail, carrying a sword in his hand. Thus he should establish the ten Incarnations on nine spots (?),” beginning in the S.E., ending in the N.E., leaving free the place for the door (in the E.). In the W. he should establish Aniruddha, the Primeval One, Whose self is eternal. He may (also) construct a temple for each of them separately. When he has established them in one building, he obtains the result of all gifts and all sacrifices and is glorified in Vişnu’s world. Thus it is known. (If the Incarnations are established separately, he should establish) the Fish and the Tortoise only together on the slope of a mountain or the bank of a river, in a temple of Viṣṇucchanda type, in the shape as given before. 2 Cf. n. 16 on p. 54 of the text, with which L3 agrees. In ch. 79, the Boar is said to be of the colour of a black cloud. 3 vīrāsana-. “The virasana requires the left foot to rest upon the right thigh and the left thigh upon the right foot” (Rao, Icon., p. 19). 4 Rao, o.c., p. 203: “in the right hand a peculiarly carved stick should be carried… (p. 205:) sculptured in the form of a shepherd’s hook” (or a bishop’s crozier). 5 Balarama as ninth avatara instead of Buddha is found repeatedly and is current with the Vaikhānasas. 6 Rao, Icon., p. 223 (who took his data, as often elsewhere in his book, from the Tirupati edition of Marici’s work): Kalkin has a horse’s face, four hands carrying conch, disk, sword, and shield; and a terrific look. His movable image should be an ordinary Vişņu image with four arms. AgniPur. 49 says, that Kalkin should carry bow and arrow and ride on a horse. 7 navabhāgeşu. This is very peculiar, because there are ten spots needed, and vacant, for the ten incarnations (twelve spots on the circle, two of which are occupied by the door and Aniruddha). It is not clear why just Aniruddha is made together with the avataras. As the last of the Five Manifestations, he must have a special connection with them. — A Book of Wisdom, proclaimed by Kasyapa 123 He should cause the Boar to be made, worshipped by Brahma and Iśa, in a Sarvatobhadra, Anganākāra, or Somacchanda temple, in the un- cultivated land, clung to by Mahi, lying, sitting, or standing, accompanied by Visa and Vasuki (Seşa), adored by Punya and Dharma; his fanners are Puşţika and Kumudvati. On both sides of the door against the wall stand Brahmaśrī and Rājaśrī (spiritual and temporal prosperity); the four Vedas serve as his mount; also Śaiṣika (Viṣvaksena) and the ascetic Pulinda are present; the rest is left to the artisan’s discretion.8 In a Parvatākāra, Nandyāvarta, Sarvatobhadra, Pauṣṭika, Urjalapatra, or Svastika temple, he should establish the Man-Lion on the second floor, either in the midst of crystal, or, sitting in the “curved posture” (utkuțitāsana-), or in the svastika posture, with two hands stretched out and resting on his knees, bearing conch and disk (with his two other hands); or with one hand, a left or right one, stretched and resting on his knee, while the other hand is stretched, hanging down, or resting on the thigh, and bearing conch and disk (with the other two hands); or with one foot bent and resting on the seat, while the other foot is stretched, with one hand in the wish-granting gesture at the same height as the thigh, and bearing (likewise) conch and disk; (he is sitting on) a royal throne and (always) has four arms.10 He is praised by Brahma and Isa, or by the two goddesses and Yajña and Tirtha as the two seers; (or) by Brahmā and Isa, and by the Samaveda and Bhūtīśa,11 and by the Mount (Garuda) and Śaiṣika. In a Garuda, Bhautika, Somacchanda, or Catuḥsphuța temple, on the first floor, 12 he should establish the Dwarf or Trivikrama; the Dwarf with a shining black body and two arms, practising the vow of chastity, bearing an umbrella in his left hand, and an ascetic’s staff13 in the other one, accompanied by the ascetics Kanaka and Sankhila, with a dwarfish shape; Trivikrama with one foot raised to the height of the (other) knee, or the height of the navel,14 and with the right foot standing, with four arms, with the (other) leg lifted up by the Ganges, which is caused to stream down by Druhiņa (Brahmā), as a support; also Bali, accompanied 8 This is the type called Primeval Boar; cf. the end of ch. 79. • sphațikopalamadhyevotkuṭitāsanam. It is difficult to see what was meant exactly by the author. In the utkuțitāsana, “the person sits with his heels kept close to the bottom and with the back slightly curved” (Rao, Icon., p. 19). 10 No distinction is made here between girijaḥ and sthauṇajo nārasimhaḥ, as in ch. 80. The first-mentioned posture belongs to the first variety (Marici). 11 A Gandharva, according to Atri 59,19. 12 ādyatayā 13 āṣāḍha-.

adyatale? 14 There is a third variety: up to the head; see ch. 81. 124 A Book of Wisdom, proclaimed by Kasyapa by the Dwarf, attacked by Garuḍa; (Trivikrama is) honoured by Bhṛgu, the Sun and the Moon.15 In a Śrīpratiṣṭhitaka or Mahāśankha temple he should establish the Son of Jamadagni; in the same kinds of temple, Rāma, accompanied by Sītā and Lakṣmaṇa, together with Hanuman and Bharata; in a Svastika or Catuḥsphuța temple, Balabhadrarāma; (Kṛṣṇa,) in a temple of Gaṇikāvihāra, Kumbhākāra, Trikūta, or Mahāhamsa type (resp.: “Courtezans’ Lodge”, “Jar-formed”, “Three-peaked”, “Big Goose”), accompanied by Rukmini and Satyabhama, or Rukmini and Visa, and by Śrīdāman; he should establish Karkin in the form as described above, in a temple of Mayuraka, Kürma, or Catvara type. He should establish the Fish and Tortoise, if he desires to obtain equanimity or mastery of yoga; the Boar, for the prosperity of king and kingdom;16 the Man-Lion, for the destruction of enemies and demons, and if he longs for invincibility;17 the Dwarf and Trivikrama, for ob- taining a kingdom and for knowledge;18 if he longs for increase of the dharma, and for happiness, the Son of Jamadagni; if he seeks to obtain yoga, Rāma; Balabhadrarama, if he desires to rule over the whole earth; Kṛṣṇa, for enjoyment, dominion, happiness, and contentment; Karkin, for the destruction of the waves of evil. Thus it is known. 15 Sun and moon are not mentioned in ch. 81, but they belong to the scene, as appears from Atri 59,63 f. 16 Because the Boar preserved the earth. 17 Because the Man-Lion slew his enemy Hiranyakasipu. 18 Because the Dwarf obtained the whole earth by means of his cleverness. There must also be connections between the other incarnations and the purposes for which they are adored. CHAPTER 38 The Independent Image of Śri In this chapter, some rules are given about the establishment of Śri together with her husband and some attendants. Śri (or Lakṣmi) has a prominent position among the Vaikhanasas. It is recorded that they possess or have possessed a commentary on the Brahmasutras called Lakṣmivisiṣṭādvaita- bhāṣya (Eggers, Dharmasūtra, p. 18). Śrī has about the same position as Śiva’s wife in Śivaism: she is God’s sakti (creative power) in personal form, and is at the root of evolution. Personal and impersonal aspects merge in the short philosophical introduction to this chapter. A Book of Wisdom, proclaimed by Kasyapa 125 Nature (prakṛti-) and Soul (puruşa-) both have neither beginning nor end. By these two the world-process proceeds. The evolved qualities all have their origin in Nature. Nature is the cause of the existence of a product, a productive activity, and a producer.2 It is proclaimed that Śrī is that Nature. The Soul is the cause of experience of happiness and sorrow. Standing in Nature, he experiences the qualities born from Nature. For all acts which are performed are performed by Nature. Therefore one should adore the Goddess Śri by all means; for She is full of mercy and kindness and a loving Mother for Visņu’s followers. Therefore “he should do his best to gain Śrī; up to his death, he should long for Śrī only; he should not despise Her because She is difficult to obtain”. With these and other words the Scriptures praise Her.5 8 Thus, one should adore Her in villages, towns, seaports, etc., in royal palaces and the dwellings of brahmans. In a Śrīpratiṣṭhitaka, Śrīvatsa, Nandyavarta, Nandīviśāla, Utphulla, or Sarvatobhadra temple, he should cause Indira (Śrī) to be established, with a handsome face, with a headdress of cloth around Her head, a head-band adorned with pearls, ear-rings set with all kinds of jewels; Her limbs adorned with ornaments set with pearls, with full breasts provided with a breast-band,” a slender waist, rather broad round hips; wearing a white silken garment, She, the Goddess, and a glittering girdle; having the beauty of first youth, bearing a pair of white lotuses in Her hand, with one hand in the wish- granting gesture, bearing a spray of jewels, or with a red lotus in both hands, lovely with the lustre of a thousand suns, adorned by a garland of coral-tree flowers, She the Goddess; seated on a lotus-seat, in the shade of a paradise-tree. 10 At Her side, he should establish the Lord of gods caressing Her, and beside Her feet11 the jewels Syamantaka and 1 Text: …ubhāv anadi. B class: upetāv anādinidhanābhyām. 2

Bhagavadgītā 13,20a. — Cf. also Bhagavadgītā 9, vss. 7 and 8, for God’s creative activity by means of His prakṛti. 3

6 Bhagavadgītā 13,20b and 21a. 4 Cf. Bhagavadgītā 13,29. 5 A statement of the character of that quoted in ch. 7 (see n. 1). Mentioned only in L3. 7 paṭṭamukuța-. According to Rao, Icon., p. 29, the headgear of all the goddesses is a karaṇḍamukuṭa-, in the shape of a reversed bowl. 8 The A class and L3 read maulikām (text: malikām). • It is a rule in iconography, that Śri should possess a breastband, while Hariņi does not. 10 Rao, Icon., writes about the image of Śri in 1,2, pp. 372 ff. Her figure should answer in all respects to the Indian ideal of female beauty. See also ch. 7. 11 pādapārsve, only in L3. 126 A Book of Wisdom, proclaimed by Kasyapa Kaustubha, and the treasures Conch and Lotus.12 Her attendants are Kṣmā, Vibhūti, Santi, and Kanti,13 who have a fan in their hands, and Indra and Kubera as doorkeepers. She should be standing on a red lotus. If the Goddess has been established in this way, languishment, poverty, and misfortune vanish. He may establish Her also with two streams of water flowing over Her head, which are poured out from jars lifted up by two elephants to Her sides.14 Then, merit, offspring, money, longe- vity, renown, well-being (śrī-), wisdom, and yoga will succeed. There- fore, he should do his best to establish Śrī in the right method for worship. 12 Syamantaka and Kaustubha: see ch. 56, n. 3. They are connected with fertility. – There are nine “treasures”, guarded by the god of wealth, Kubera, and personified sometimes as attendants of Kubera or Lakṣmi. 13 Resp.: “Earth”, “Wealth”, “Appeasement”, and “Loveliness”, all being aspects of the power represented by Śri. 14 This remark seems to be a later addition, noting a very popular way of depicting Śri (Rao, Icon., 1,2, pp. 373 ff.); its origin is a puranic narrative. The bath by means of elephants promotes fertility (Gonda, Aspects, p. 214). See also Shastri, Images, pp. 187f. CHAPTER 39 The Attendants’ Sanctuaries A continuation of the architectural part. A temple of Vişnu is encircled in S. India by a certain number of enclosures or courtyards, in which a host of smaller deities have their abodes. Every enclosure has two gate-towers, which have grown in later medieval architecture to enormous dimensions; but Kasyapa does not devote attention to them. The great number of the attendant deities (Rao, Icon., following Marici, mentions even 146 names) is a witness to the incorporation of indigenous beliefs in Hinduism. ― Atri, chs. 9 and 11; Marici (elaborately), chs. 11 and 12; PadmaS.Kr. 10; Măn. 32 (deviating). The best help is obtained from Rao, Icon., I, Part 2, Appendix A, who gives a plan of a temple with seven enclosures and the attendants’ locations, according to the directions of Marici. Kasyapa’s plan has some affiliation with this one. – The only temple with seven enclosures actually found is that of Ranganatha in Śrīrangam, according to Rao, o.c., I, 2, App. A, p. 4. Now the method for the attendants’ sanctuaries. Around (the main building) he should make an enclosure or an open hall with the same width as the temple, or 14 or 14 times as wide, but twice as wide on the eastern side. In the middle thereof is the sanctuary for the Mount A Book of Wisdom, proclaimed by Kasyapa 127 (Garuda), to the N., on the same line, the one for Śaişika. The distance between Garuda and the gateway (which is between the first and the second enclosure) should be the same as between the gateway and the Disk; the Conch, Banner, Rava, and Mahābhūta following at equal distances; in this way he should construct two, three, four, five, six, or seven enclosures.1 A temple with seven enclosures is the best, with only one enclosure the very worst. An attendants’ sanctuary is half as large as the inner hall of the main temple. The posture of the attendants’ images is the same as that of the immovable Vişņu image; but he should construct Seneśa (Mahābhūta?) as a sitting image only. According to some (authorities), when Visnu is lying down, all attendants should be standing or sitting. He should make Visa out of stone only; the others’ images with the same material out of which the immovable image is made. According to Bhrgu he should make Visa, the Sun, Guha, Vighna, Dhiṣaṇā, and Jyeṣṭhā out of stone only. To the sides of the door of the inner hall, he should establish Manika and Sandhyā; near the second door,2 Tāpasa and Vaikhānasa; on the middle of the stairs, Śrībhūta; outside the temple in the four main directions: Nyakṣa, Viśvakarma, Mitra, and Kṣattar;3 (also) Indra, Agni, Yama, Nirṛti, Varuņa, Vayu, Kubera, and Rudra, in due order (, from the E. to the N.E., clockwise); Brahma, on the right side of the gateway, Kişkindha on the left side (both on the inner side of the en- closure around the first courtyard); outside the gateway, Vakratuṇḍa and Ananta. (Within the second enclosure:) the Sun, Mars, Saturn, Jupiter, Ketu, Venus, Mercury, the Moon, and Rudra, from the E. to 1 — Marici does not speak about a gateway and has this sequence: Śrībhūta, Garuda, the Disk, the Conch, the Banner, Yūthādhipa (Mahābhūta) and Akşahantā or Pākor- juna. All these figures Marici gives details about their form are thus standing in the middle of the approach towards the temple, and each of them (except the “gateway” in the text) also in the middle of a respective courtyard. They are called the “Anapay- ins” by Atri 9,33. - Rava must be an equivalent for Päkorjuna (see ch. 66, n. 11). 2 3 i.e., the entrance of the front hall, according to Rao’s plan. According to Rao, o.c. (Appendix A, p. 5), these four (the guardians of the temple) are standing “round the neck of the dome of the central shrine”. ▲ ravibhaumamandahemaśyāmasitabhṛgusomarudrān. Jupiter is of a golden colour and wears yellow garments according to Rao, o.c., p. 320. Ketu is of a dark colour (Rao, o.c., p. 322), while Šukra (Venus) is white (Rao, l.c.). Bhrgu Budha (Mercury).

The positions of Soma and Rudra are peculiar. For Soma (the Moon), we should expect a place in the S.E., between the Sun and Mars; he is actually standing there in Rao’s plan. Instead of Rudra, we should expect Rāhu. In Rao’s plan, the planets’ places are situated between the images of the guardians of the regions, in the same enclosure. The names of Soma and Rudra in the N. and N.E. here, may be a reminis- cence of this. 128 A Book of Wisdom, proclaimed by Kasyapa the N.E. Within the third enclosure: Guha, Havīrakṣaka, Durgā, Rohini, the Mothers, Dhiṣaṇā, Jyeṣṭhā, Puṣparakṣaka, the Seven Seers, the Great Elements, and Balirakṣaka, in due order.5 If one of the Five Manifestations is established, he should establish (the attendants) according to the method prescribed for them (in ch. 77). The particular measures and ornaments of the attendants standing in the temples discussed in the Sūtra, are mentioned in full detail in the Tantra.” An image made of stone needs not to be painted; to those which are to be painted, he should apply paint after detracting (its thickness) from the circumference etc. (of the image in question).7 According to Bhṛgu, a standing image causes a long life, well-being, renown, and increase, is of agreeable appearance, and grants the results of all desires; a sitting image causes religious merit and increase; a recumbent image causes mastery of yoga. Therefore, the members of the four stages of life have to make images which are standing, sitting-at- ease, recumbent, and sitting-in-yoga-posture respectively. Thus he should make a thorough observation and then cause an image to be made according to his desire. Thus it is known. 5 Differences between the plan as given here, and that of Marici, reproduced by Rao (which is, above all, more elaborate): a). Garuda seems here to occupy a position which Śrībhūta has in Marici: within the first enclosure; while Śrībhūta is standing here on the stairway; b). The guardians of the regions (Indra etc.) have their places, in both texts, between the images of Garuda and the disk. But, in consequence of a), they are standing here within the first courtyard (against the wall), and, according to Marici, in the second; c). As we saw in n. 4, the planets and the guardians of the regions are standing, according to Marici, in the same courtyard; d). Marīci metnions Kişkindha and Tirtha instead of Brahma and Kişkindha, while Brahma has his place within the seventh courtyard, somewhere on the N.E.; e). The deities mentioned last by Kasyapa (within the third enclosure) have no corre- sponding group in Marici. G With the Sutra, not the VkhS. can be meant. The word Tantra is equally obscure. We have to think of some architectural handbook, or of Marici. According to Marici 100, p. 525, “tantra” refers to a work of Atri. 7 nāhādyavahinam. CHAPTER 40 Materials for the Image From here on the construction of the large immovable image of Viṣṇu will be discussed. The rules on this subject are very detailed; nothing has been left to chance. Atri (e.g. 16,28) lays stress on the fact that no haste is needed in constructing the image; the most important fact is that everything A Book of Wisdom, proclaimed by Kasyapa 129 is made according to the rules. - The subject of the chapters 40-46 is the construction and consecration of a piece of wood (sula-, “frame”), which is to become a rough form of the image, and has to serve for the inner firmness of an image of clay. The wood will be coated with the clay in ch. 48. Atri 14ff. (about the frame: 16 and 17); Marīci 15ff. (about the frame: 17 and 18); Banerjea, Icon., p. 211. Wood and clay were the most important materials for Ancient Indian (immovable) images (Banerjea, o.c., p. 214). Now we shall explain the construction of the image for the great adoration. He who desires longevity, prosperity, and renown, should make the Main Manifestation of stone; if he desires increase, offspring, and religious merit, of red copper; if he longs for mastery of yoga, and happiness, of wood; if he desires gold, land, etc., of clay. The large image should only be made of clay or stone. Before the collection of clay he should perform the taking of a stake (for the frame). Under a favourable lunar mansion, he should adorn a teacher, who has the good qualities mentioned before,1 with a garland, a garment, and ornaments, ask his permission to leave, bow to the Lord,2 saying “you are victorious”, perform a circumambulation round the temple, saying “pra tad viṣṇuḥ stavate”, and greet the artisan, who has the qualities mentioned before, with a garment etc. Then he should take an axe, a hoe, etc., worship Śaiṣika and the Disk in 27 varieties, adorn them, place them on a litter, and go (to the forest) in the same way as before (during the collection of wood for the temple). He should choose a tree provided with the mentioned qualities, clean it, worship Amita (Visvaksena) to its northern side, and Anapayin (the Disk) to its western side, saying “the King of the trees, the Abode of God, Who has beautiful branches, Who is shaped by Brahma (I invoke)”, and worship the axe and the other (tools) between the tree and the Disk, saying “bhavate bhavaya”. Having laid out a fire between Amita and the tree, he should offer, after the aghāra, the oblations for Viṣṇu, with “ato deva” etc., Rudra, Brahma, and Kubera, and the mülahoma. He should present a tribute to the Bhūtas, say the hymn “sahasrasirṣā” etc. to the tree, present a sacrificial gift to his teacher, have an auspicious day announced, sprinkle the root (of the tree) with clarified butter, saying 1 See ch. 21. 2 i.e., probably, the image in the miniature temple. 3 In ch. 29. 4 See VkhS.C. I, 16-18, n. 7. 130 A Book of Wisdom, proclaimed by Kasyapa “somam rājānam”, offer guest’s gifts and a gift for rinsing the mouth, consisting of sweet milk, saying “sam no deviḥ”, shout with benedictions, and bind a protecting cord on, saying “vişņus tvām rakṣatu”.5 6 Next morning at daybreak he should bathe, throw down a tribute, offer an oblation to the side of the tree, saying “for the King of the trees, the Abode of God, the Well-branched One, Shaped by Brahmā, Who has beautiful leaves and beautiful blossoms; for the Lords of the wood, for Heaven and Earth, svāhā”, ending with (an oblation accompanied by) the vyāhṛti; offer also oblations, saying “for Vişņu, the Bearer of Śrī, the Boar, the Supporter of the Earth, the Pervader of everything; for Śrī; for Hariņi; for Khyātīśa (Bhṛgu), for the Long-living One (Mārkaṇḍeya), for Brahman, for Sthāņu (Śiva), for Him Who sees everything, for the Disk, for Amita, for the Gods, for the Planets, for the Nāgas, svāhā”, ending with the vyāhṛti and dismiss the fire. Now he should worship the axe and the other (tools), take them, revere the fire, saying “rudram anyam”, wet the tree with water, saying “namo varuṇaḥ śuddhaḥ”, perform a circumambulation (round the tree), take his stand (to the W. of the tree), facing eastwards, meditating on himself as being Acyuta, and make a cutting in the southern side of the tree, saying “bhavate bhavāya”. (Standing to the N., and meditating on himself as being Aniruddha) he should make a cutting in the western side, saying “somam rājānam”. (Standing to the E., and meditating on himself as being Puruşa,) he should make a cutting in the northern side, saying “natha pāla”. (Standing to the S., and meditating on himself as being Satya,) he should make a cutting in the eastern side, saying “pra sa să-”. 7 He should make his observations according to the direction in which the tree falls, etc., determine the place for the face, sides, back, etc., loosen the bark etc., take the core, rub it with dry dung,10 saying “vasoḥ pavitram”, and adorn it with banners, feathers, etc. Causing cries to be Б In the formula, which accompanies the binding on of the cord, Vişņu’s protective power has to be invoked; the apotropaeic function of the cord is no longer thought of as working automatically. 6 Heaven and Earth come in here, because a tree is thought as a representative of the connection between them, the axis mundi. 7 The tools are again included into the sacred sphere, just like the men and the tree. See, e.g., Diehl, Instrument and Purpose, pp. 29f., 170f.: tool-worship is performed up to the present time. 8 Text: pratyanmukhaḥ; L3: prānmukhaḥ. The next words in the text argue for the last reading, because Acyuta’s region is the W. 9 The tree should fall in an eastern direction (ch. 27), the splinters in a northern or eastern direction; or, according to others, in the main directions. 10 In order to purify it, as is explained also by the formula.A Book of Wisdom, proclaimed by Kasyapa 131 uttered, he should lay it on the cart or another vehicle, go to the temple, establish Amita and Anapayin on their sites, bow for the Lord of gods, observe the good and evil omina, and perform (, if necessary,) an expiatory oblation before starting (the sculpture). CHAPTER 41 The Measures of the Frame Now the characteristics of the frame. Having sprinkled (the piece of wood) with the sprinkling formulas, he should touch its top, saying “ato deva” etc., its middle, saying “rudram anyam”, and its lower end, saying “brahma jajñānam”;1 then he should shape it with the axe, saying the godānasūkta. Then the artisan, after meditating on the Lord, (shapes) in the upper part on the right side the right hand, on the left side the left hand, in the middle a vertical shaft for the backbone, and in the lower part in the same way (the legs and feet). The length from the feet up to the thighs is 26 angulas; that of the knees, four ang.,2 the lower legs are equal to the thighs (i.e. eighteen ang.), the feet are equal to the knees; the heels have a measure of four ang.; according to Angiras the thighs and lower legs are both removed twelve ang. from the front part (of the feet). The length of the (horizontal) shaft for the hip is 16 ang.; its circumference is 16 ang. The length of the projections is two ang.; their width 1 ang.; they resemble the blossom of the palāśa. The vertical shaft serving as a backbone is rectangular; its width is four ang.,5 its length 62 angulas. The length of the (horizontal) shaft for the chest is 32 ang., its thickness is 12 ang., 1 The three main gods, Vişņu, Rudra (Śiva) and Brahma are caused to be present in it. - In the next sentence, we have a curious use of the godānasūkta, which makes it probable, that the original meaning of that hymn and its use (during shaving in VkhS. 3,23) was still understood; see VkhS.C., p. 98, n. 3 (although it indeed usually accompanies the gift of a cow, or the gift of something to a cow). four. See ch. 50, n. 4, for the various code-words. 2 bhāga- 3

purastad ādityāngulam ūrū janghe ca bhavata ity angirāḥ. L shows a different reading: purastād ādityāngulamule janghe ekadaṇḍena bhavitavyam ity angirāḥ. 4 A kind of hooks (ankusavat, Atri, 16,13), shaped somewhat like flames (text: sikhā), destined for fastening the various shafts or rods to each other (yojanärtham, Marici on p. 69). 5 vamsadaṇḍam caturasram vistaram bhāgāyāmam; L: …vistarabhāgam āyāmam. Read: …vistaram bhāgam āyāmam… (Case-endings, especially anusvaras, are often neglected in the mss.). According to Marici, 1.c., the width should be 4 ang., or part of 4 ang., on the upper end. Atri 16,4f, gives only the circumference, 132 A Book of Wisdom, proclaimed by Kāśyapa its width seven angulas. Projections are to be made on both sides of the joints with the arms. The length of each projection is two ang.; its width half as much. He should provide the breast-shaft with three holes, and likewise the hip-shaft. The length of the side-shafts should be 40 ang.; their width 44 ang.; the length of the projections on their upper and lower ends is two angulas. The length of the shaft for the upper arm is thirteen ang.; of the shaft for the lower arm, nineteen angulas. The arms should be slender and shaped in a regularly decreasing manner, like a sruva ladle. With gold, silver, or copper, he should make the palms of the hands for a length of another twelve angulas. The circumference of the “root” of the thighs is sixteen ang.; the measure of the back board is seven or eight angulas. The shaft for the crest (or the head) should be 5, four, or three ang. wide,10 and made up with gold, silver, copper, or wood. According to Bhrgu the whole frame should be made up with gold, silver, or red copper. 6 Marici, 1.c., prescribes 3 ang. for the thickness and seven ang. for the width; Atri 16, vss. 9 and 10: resp. six and eight ang. Thus the tālam (12 ang.) of the text for the thickness might be corrupt. 7 For inserting the backbone shaft and the two side-shafts, see Marici, 1.c. 8 pāṇitalam karoti. L3: pāṇim alamkaroti. — Atri 16,13: pāṇipādatalāyāmaś cādityān- gula ucyate. 9 According to Atri 16,14f., this board (there four ang. high) should be fastened to the seat in the case of a sitting image. 10 And 27 or 20 ang. high, according to Marici, Trivandrum ed., p. 42, who gives no measures for the width. CHAPTER 42 The Measures of the Frames (continued) If it has to serve for a standing image, he should have it (the frame) made rectangular; if for a sitting one, octangular; if for a recumbent one, circular. According to Atreya, the frame should be rectangular from the penis to the navel- the part of Brahma -; octangular from the navel to the throat the part of the Lord; circular from the throat to the crest - the part of the Three-eyed One (Śiva).1 He may also follow the ancient traditions (purāṇam) of the ancient authorities. If another method is followed, that will cause great evil consequences for the kingdom, the sacrificer, and the king. — 1 The first and the third of these injunctions are to be found in Marici, p. 69. The book of Atri shows no trace of them, despite the mentioning of “Atreya”. A Book of Wisdom, proclaimed by Kasyapa 133 For the goddesses, the length of the backbone shaft is 44 angulas.2 The length of the side-shafts is 36 ang.; of the breast-shaft, 24 ang.; its width, 6 ang., and its thickness, 3 ang.; the length of the projections is 2ang.; their width, half as much. The length of the hip-shaft is sixteen ang.; its width, six ang.; its height, two ang.; the length of the projections is 14 ang.; their width, half as much. The width of the thighs is three ang.3 (at their roots); their “tops” (lower ends) are 24 ang.; the width of the “roots” (upper ends) of the lower legs is 23 angulas. The width of the neck is two ang.; of the upper arms, 33 ang.; of their lower ends, two ang.; the width of the lower arms is 1 ang.; of their lower ends, 11 angulas. The palms of hands and feet, and the ears, should be clothed by him with red copper leaf; they should not be fastened by means of pegs. If the measures are too small, all the children will die. Therefore, he should have a thorough knowledge of them, and cause the construction to be performed prudently and accurately. Having taken the frames, when they possess the right measures, he should sprinkle them, saying the sprinkling formulas, touch them while saying the rātrisūkta, and consecrate them after fastening them to their respective places, saying the viṣṇugayatri. Thus it is known. 2 vedadhikam sakvari. śakvari is declared to be “sixty” by the ms. ța in ch. 50, but the number forty given for sakvari by Atri 22,19 must hold good also at this place; other- wise, the goddesses’ length would surpass that of their husband. 8 Atri 16,18ff. gives for the following limbs the circumference instead of the width; Marici, p. 70, does not devote much attention to the frames for the goddesses; he refers to the śilpaśāstras. For the corresponding limbs of the male image, Kāśyapa men- tioned the lengths instead of the widths. CHAPTER 43 The Consecration of the Frames Now the consecration of the frames. In the bright half of the year, in the half-month in which (the moon) is increasing, under a good lunar mansion, on a good lunar day, he should ask some brahmans, who possess the good qualities mentioned before1 and who are free of the faults mentioned,2 for their permission, and act according to the method pre- 1 In ch. 21. 2 See ch. 59, which gives a more detailed description of these preparations, in con- nection with the completed image. The ritual described in this chapter is a miniature replica of the main consecration. 134 A Book of Wisdom, proclaimed by Kasyapa scribed by them. The four “establishers”, who are needed for this ceremony, should have well shaved their beard and hair, be well-dressed, and observe a vow of fasting in the (preceding) afternoon. The teacher should sprinkle his pupil,3 who is also fasting, with (the last two of the three sprinkling formulas:) “hiraṇya(rūpaḥ)” and “pava- mānaḥ”, and with the sections (anuvāka-) beginning with “anor aṇīyān”, and take him hither, saying “you are a pupil”. By this act the pupil is freed from evil, as it is said. He (the sacrificer,) should listen, accom- panied by his wife, to the rules of the ceremony, and meditate on the Lord in a faithful and devoted state of mind, and before going to bed that night. Next morning at daybreak he should bathe, and, when he is pure and clad with a pure garment, he should enter the water and perform the ablution of sins, while regulating the breath for 1008 or 108 times.5 At the hour of Prajapati, he should cause (the frame) to be washed with water, cause it to be bathed with the five products of the cow, besmear the frame with sesamum oil, saying “namo varuṇaḥ śuddhaḥ”, besmear it with (water) mixed with honey, saying “sam no deviḥ”, and with (water) mixed with clarified butter, saying “somo dhenum”. He should honour the Lord of gods” with “bhūḥ prapadye”, take Him from the pedestal with “param ramhaḥ”, establish the Lord of gods in the pit (destined for bathing), saying “pra tad vişnuḥ stavate”, and the frame likewise, to Vişnu’s right side; wash it (the frame) with honey, saying “madhu vātā”, sprinkle it, saying “svastidā vi-”, bathe the Lord of gods with the five products of the cow, saying “vasoḥ pavitram”, and sprinkle the frame with the rest of it, saying “apo hi ṣṭhā”, etc. Then he should bathe the Lord of gods with sweet milk, clarified butter, honey, water mixed with white mustard, water mixed with un- husked grains, water mixed with kuśa grass, and water mixed with perfumes, saying respectively: “Sam no deviḥ”, “agna āyāhi”, “agnim ile”, 3 i.e., the sacrificer. The following directions for the sacrificer are omitted here by both Atri and Marici. 4 Marīci 31, p. 190 says exactly the same: tena siṣyaḥ pāpān mucyate (during the main consecration). Probably the quotation in the text is from him. Б All this is a part of the daily morning observances of the devout S. Indian Hindu (Rangachari, S.V.B., pp. 48ff.). 6 Atri 17,11f.: bālāgārāt tato devam svastisūktam samuccaran | śvabhre samsthāpayet tatra… śūlāms cāpi tathā nītvā “then he should take God out of the miniature temple while uttering the svastisūkta, and place Him in the pit (for bathing)… he should bring, in the same way, also the frames there…”. 7 Cf. the beginning of ch. 61. A Book of Wisdom, proclaimed by Kasyapa 135 “pūtas tasya”, “imā oṣadhayaḥ””, “abhi tvā sūra”, and “catvāri vāk”,8 bathe Him once more (with the subsidiary vessels), saying “āpyāyasva”, adorn Him with a garment, an upper garment, a shining girdle, and the various other ornaments, and worship Him. He should touch the upper end of the frame, saying “sahasraśīrṣā” etc.; the middle, with “ekākṣaram” etc.; and the lower end, with “vişnor nu kam” etc.; besmear it likewise with sandal paste mixed up with barley and mustard seed, meditate on it in the same way as on God, and adorn the establishers with a garment, an upper garment, ornaments, etc. Then he should bow for the Lord of gods, worship Him, present to Him rice boiled in milk and other dishes and give a sacrificial gift. He should place the Lord of gods to the S. of the main temple, between the (exact) S. and the S.E., and the frame to His right side; after the announcement of an auspicious day, he should bind protecting cords on, saying “svastidā vi-”. Having done the same also with the frame, he should stretch out layers consisting of feathers etc. on a couch of bilva leaves and lay them (the image and the frame) thereon, with the heads in an eastern direction, saying “yad vaiṣṇavam”.10 He should lay down the frame on a board of Śrīvṛksa (bilva) wood, with a cover upon it. Thus it is known. 8 Cf. ch. 64. 9 Cf. ch. 64. 10 According to Marici 18, p. 72, he should, while laying down the frames, utter also the formula “asthibhyo namaḥ”, “honour to the bones”. The wooden frame was thus clearly seen as the image’s skeleton, in which the god’s power is already present in the shell. See ch. 48, n. 5. CHAPTER 44 Oblations into the Five Fires This is also a part of the consecration ritual (see chs. 62ff.). In this chapter, the measures and shapes of the five fire-places are described, and brought into connection with the various worlds which constitute the cosmos. This was already a Vedic practice (Gonda, R. Ind. I, pp. 193f.), although there were regularly only three fires in Vedic times, used in the śrauta ritual, instead of the five used in Vaikhanasa worship (avasathya and sabhya are also Vedic terms, but they were known only as “house-fires” and not used in regular worship). There is also a close relation between the five fires and the Five Manifestations (see ch. 77; M. Ramakrishna Kavi, in the Preface to the edition of the Atri-Samhitā, p. VII). Atri 17; 29,11 ff.; Marici 30. 136 A Book of Wisdom, proclaimed by Kasyapa Having acted thus, he should perform, outside the enclosure to the N., a sacrifice to the Earth in the known way,1 and lay out the five fires as before, in the four directions and the centre. Their shape and their positions (will be given). Now, the worlds are their position. Thus, the āhavanīya-fire is rectangular and is the heavenly world; it is laid out by the (same) method as the domestic fire. He should make the anvāhārya in the form of a half-moon; it is the atmosphere; on its upper girdle, (in the middle,) the distance between its southern and northern ends is 32 (angulas); between the eastern and western ends lie 60 (ang.); it has two girdles, the width and height of which are four ang.; it has a lower spot of six (angulas’) depth (in the middle). He should make the gārhapatya fire in the shape of the full moon; it is the earth; its width between the (sides of the) upper girdle is 36 ang. everywhere.5 He should make the āvasathya triangular, as the world Mahar; the length of one side of the upper girdle is 484 angulas. The sabhya fire is rectangular; it is the world Janar. It possesses a spot for the brahman, the soma, and the Fathers; he should make it in the right method, in the method of the hermits’ fire.” The āghāra ceremony into these fires should be performed as described in the chapters discussing the great consecration, into each of them separately. Then he should pour out oblations into the ahavaniya for the Doorkeepers, Garuda, Vighna, the King of the Nāgas, the Banner, Rava, and Mahābhūta; into the anvāhārya for Indra, Agni, Yama, Guha, Havīrakṣaka, and Durgā, with their formulas; into the garhapatya for 1 See VkhS. 3,16. It forms part of the vastuhoma (ch. 30, n. 9). Was it performed outside the enclosure, because this sacrifice was seen as not conforming to Vedic tradition? 2 As in Vedic times; see Gonda, R.Ind. I, p. 193. 3 One ms. has: 30 ang., which is prescribed also by Marici 30, p. 186, below. Cf. the description of Atri 29,26f.: at first, a circle should be drawn… then its northern half should be deleted, while the fire-place is made on its southern half. Thus the distance N.-S. becomes half the distance E.-W. 4 See n. 2. 5

6

7 Atri, 1.c. Marici: 37 angulas. Marici, 1.c. Atri: 42 angulas. sabhyam caturaśram jano lokam iti | śrāmaṇākāgnikuṇḍam… vidhinā kārayet. We can best delete the danda after iti and take the next word (read: śrāmaṇakāgnikuṇḍam) as a bahuvrihi compound. The variant reading of L may be preferred: brahmasoma- pitṛsthānasamanvitam sabhyam caturaśram janallokam iti śrāmaṇakāgnikunḍavi- dhānam kārayet… It seems, as if the real sequence of the words has been obscured in the text. For the brahman and the soma, two priests, who have their place resp. to the S. and the N. of the fire, see VkhS.C., 1,9, n. 32; Atri 30,12. For the hermits’ fire, see VkhS. 8,6. 8 L:äghāraḥ (text: aghare). See ch. 63 for this ceremony. A Book of Wisdom, proclaimed by Kasyapa 9 137 Nīla, Varuņa, Vayu, Rohiņi, the Mothers, and Pusparakṣaka; into the āvasathya for Kubera, Iśāna, the Sun, Balirakṣaka, and Sarasvati; into the sabhya for Visņu, Rudra, Brahma, Śrī and the Earth, Garuḍa, Vişvaksena, the Seers, the Highest Self,10 beginning (each time) with the sound “im”, in due order, into the mouth of the fire.11 Next morning at daybreak he should bathe, clean the temple with pounded and wetted cowdung, adorn it with banners, pennons, flowers, wreaths, incense, lamps, etc., bow for God Who is still lying on His couch, divide the inner hall, and cause a pit to be dug, four or sixteen ang. deep, and twice as wide, and in a rectangular shape; for a standing image on the divine part, but somewhat to the side of the human part; to the left of the dividing line of Brahma’s part, if the image is seated; between the divine and the human parts, if it is recumbent. 9 The sarvadaivatyam juhuyāt which appears here in the text has not been translated (L omits it). 10 See ch. 65. 11 “The mouth”: this is important, see ch. 46. oblations are found in ch. 66.

The formulas needed for all these CHAPTER 45 The “Embryo” for the Image Various products of the earth are laid down in the pit which has been recently dug, in a manner similar to that described in ch. 16, but with a few differences: no bowl is spoken of here; small images of Śri and Garuda are now also deposited; the description of the ceremony is more systematical now. Atri 18,48ff. (cf. also ch. 10) runs parallel, but does not mention the image of Śrī. Having sprinkled (the pit) with water, unhusked grains, and the five products of the cow, and besmeared it with cowdung, he should deposit (a small image of) an elephant1 in the middle of the pit, on the lower part, with the formula “tam ekanemim”; a jewel of Brahma on the spot of Brahma, with “brahmā devānām”; yellow orpiment and a diamond for Indra on the spot of Indra, with “indram praṇavantam”; red arsenic 1 Made of gold (Atri 18,51: sauvarṇena gajena). The elephant’s function will be the bearing of the world represented by the pit filled with objects. 138 A Book of Wisdom, proclaimed by Kasyapa and a pearl on the spot of Agni, with “agnav agniḥ”; collyrium and a cat’s eye gem on the spot of Yama, with “yamo dadhāra”; śyama- (black lead?)2 and a shell-pearl on the spot of Nirṛti, with “vasavaḥ prathame”; green vitriol and a piece of crystal on the spot of Varuna, with “ye te śatam”; quicksilver and a puṣyakānta gem on the spot of Vayu, with “marutaḥ paramātmā”; bell-metal (saurāṣṭra-) and a moon-stone on the spot of Soma, with “somam rājānam”; the yellow pigment from the bile of cattle and a sapphire on the spot of Isa, with “īśāna” and “īśa īsate”. (Then,) in the centre a nectar-stone for Vasuki,” with “sam no nidhattām”; a Red-eyed stone1 for the Sadhyas between Indra and Agni, with “dhātā dhātṛṇām”; an utpala for the Viśve Devas between Agni and Yama, with “viśve devasya”; a piece of coral for the Siddhas between Yama and Nila, with “adhi brahmā yatatām”; a piece of red arsenic for the Gandharvas between Nila and Varuna, with “imām mūrdhanyāḥ”; a pearl for the Apsarases between Varuņa and Vayu, with “apsaraḥsu”; a piece of crystal for the Nagas between Vayu and Soma, with “yam kādraveyāḥ”; a piece of coral for Aryaman between Kubera and Iśa, with “aryamnaḥ kumbhi”; and a sapphire for the Bhūtas between Isa and Indra, with “tam triny eşa”. Above these, he should deposit an image of Garuda on the spot of Brahma for Brahmā, with “tam ekanemim”; a piece of gold and red chalk for Indra (on his spot); şaşțika rice and barley for Agni; pulse (kuluttha-) and beans for Yama;5 mungo beans and wheat for Nirṛti; sesamum and tilva for Varuna; barley and bamboo-grain for Vayu; wild rice and panic seed for Soma; wheat and barley for Iśana; he should throw down all these seeds as before, accompanied by the appropriate formulas (of the deities concerned).” 2 3 Above these, he should deposit an image of a tortoise (in the centre), Atri 10,5: syāmasīsakam “black lead”. Vasuki and Seşa are identified by the author. In GobhilaGṛhS. 4,7,27-41, a tribute is brought to Vasuki, who is said to be present in the downward direction. Cf. also other places (cited by J. Ph. Vogel, Indian serpent-lore, London, 1926, pp. 198f.). • lohitäkşa-, according to a variant reading, and to ch. 56. The lohitaśmakam of the text is, however, supported by Atri 34,14. 5 There is a connection beans nether world; see, e.g., Meyer, Tril., I, p. 119. Connections are also intended between the other deities and the materials offered to them. 6 Various kinds of plants were strewn already on the Vedic fire-altar. StpBr. 7,2,2,14f.: sarvauṣadham vapati…sarvam etad annam yat sarvauşadham, sarvam evāsminn etad annam dadhāti “he strews down the complete vegetable kingdom… this complete vegetable kingdom is identical with the complete food; thus, he lays the complete food into it…” A Book of Wisdom, proclaimed by Kasyapa 139 with “tam ekanemim”; to the right side he lays the club, disk, sword, spear, and arrow, with “bhum anano ‘gre”; to the left side the conch, bows and shield, in due order, with “tan ma yaso ‘gre”. Beginning at Indra’s and ending at Iśana’s, he should deposit in due order the eight auspicious objects: the śrivatsa, a pot filled (with water), a drum, a mirror, two fishes, a hook, a conch-shell, and a lock of hair, saying respectively: “bhūyāma vṛttyä”, “namaḥ sulomi”, “sa eko ‘bhūt”, “devasya tvā”, “ato devāḥ”, “kṣmām ekām”, “tan ma yaso ‘gre”, and “brahma devānām”. Having made an image of Śrī, furnished with all sorts of jewels, between a piece of gold and a lotus, two ang. high and consisting of gold,” he should deposit it, with its face towards the door, saying “sam să niyacchatu”;10 he should collect clay from the root of an aśvattha, from stones, from the sea, from a pond, from an anthill, from bulls’ horns, from elephants’ tusks, from the roots of darbha grass, and from cows’ pastures, and throw it down on the spots of the guardians of the regions, in due order, beginning with Brahma, together with each deity’s appropriate formula.11 For the welfare of the Brahmans, he should make, out of gold, an image of Sarasvati,12 sacrificial vessels, sruc and sruva ladles, and a water-jar; for the Ksatriyas, a banner, a parasol,13 and weapons; for the Vaisyas, a pair of scales and a goad; for the Sudras, a plough; and deposit them with the formula “hiranyarupaḥ”. Having made images of a cloud and a flash (or: flashes) of lightning, he should deposit them for the sake of the increase of the kingdom, saying “ye te satam”.14 7 A living tortoise was enclosed within the Vedic fire-altar (ŚtpBr. 7,4,1,1 ff.). Its lower shell represents the earth, its upper shell the sky. See also Gonda, Aspects, pp. 126f. 8 Auspiciousness of the Srivatsa: Gonda, Aspects, p. 100; of the pot filled with water: see ch. 62, n. 3; of the drum and its sound: see ch. 16, n. 10; of the mirror: Caland, Zauberr., p. 32, n. 7, and Meyer, Tril., III, p. 321; of the fish: Meyer, Tril. I, pp. 10, 117; of the hook: Frazer, The Golden Bough, Abridged Ed., Vol. I, pp. 237, 244 (hooks serve with primitive peoples to draw back the escaped soul); of the conch: Gonda, Aspects, pp. 100 ff.; of the lock of hair: compare the Śrīvatsa, which is a lock of hair. Hair is a seat of the magic potency of the individual (Frazer, o.c., I, pp. 307 ff.). jātamayamayam, read as jātarupamayam. 9 10 The first line of the formula says enough: the image must bestow prosperity on its worshippers. 11 Cf. ch. 16, n. 14 (some variations). 12 Not prescribed by Atri and Marīci. For worship of Sarasvati, see ch. 8. The other objects, cloud and lightning excepted, are prescribed also by Atri 28,19ff.; and Marici 13, p. 52. 13 L3: chatra-; text sastra-. 14 This is the mantra of Varuna, the water-god: the purpose of the last two objects is clearly to make rain by way of “imitative magic” (Frazer). See ch. 16, n. 19. 140 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 46 The Consecration of the Frames (conclusion) Having acted thus, and sprinkled with the sprinkling formulas, he should cover the pit with a garment. After adorning the establishers with a garment, ornaments, etc., he should utter loudly the words “om”, “vic- tory”, “tata”, etc., and have the frame (of Viṣṇu’s image) established on a Brahma-hour, saying “pra tad vişnuḥ stavate”. He mutters the dhru- vasūkta. While muttering uninterruptedly the formula “kanikradat” etc., he should have the frame fastened very solidly, tightly, and immovably in the ground; with “namo varuṇaḥ”, he should wash it with sweet milk. He should establish in the same manner the frames for the goddesses also, on both sides, on a par with (the main frame), and within a distance of 24 angulas.1 Between the part of Brahma (i.e., the centre) and the wall, a little behind (the main frame), he should establish the frames for the two seers. Having caused the frame to be rubbed with a piece of gold, and (having) touched it, he mutters the formulas “ato devā” etc., “sahasraśīrṣā” etc., “ekakşaram” etc., “ā tvāhārṣam” etc., and “vişņor nu kam” etc., and offers into the sabhya fire an expiatory oblation for the expiation of all faults, ending with (an oblation accompanied by) the vyāhṛtis, into the mouth of the fire. 2 In the middle of the fire-place he is dwelling, facing the W., surrounded by all the gods, accompanied by (his wives) Svāhā and Svadhā, sitting in the Brahma-posture, flaming up with seven rays, with his mouth up- wards. If an oblation is poured out into his ear, trouble with illness will occur; if into his eyes, blindness; if into his nose, a serious illness; if on his crest, destruction of all things; and if on other parts, poverty. There- fore, one should sacrifice into Agni, whose layer is charcoal, only after determining his mouth very carefully. Having sacrificed a porridge mixed with sesamum and clarified butter, with the same measures as the fruit of a nyagrodha, using the thumb, ring-finger, and middle finger, he (the teacher) should pour an oblation, saying: “For Agni, the Friend of all men, the Knower of origins, the — 1 L3: dviyama- (text: dviyava-). Yava- and yama- are confounded repeatedly in the mss. * i.e., Agni, the Fire-god. The determination of Agni’s face is described in VkhS. 1,15 (see also VkhS.C., p. 151, n. 4). The ceremony is performed there by means of pourings of melted butter. A rectangle with two diagonals is drawn in the fire by means of the butter, while two drops constitute the eyes. The centre is considered as the mouth. Agni’s face, especially his eyes and tongue, was described in the Veda; by means of his mouth, he was said to bring the oblations to the other gods (Gonda, R.Ind. I, p. 67).A Book of Wisdom, proclaimed by Kasyapa 141 Purifier, the Eater of the oblation, the Bearer of the offering (towards the gods), the Husband of Svähā, svāhā!” To Visņu he sacrifices a porridge mixed with mustard-seed, saying: “For Him Whose manifestation is the sacrifice, Whose concrete form is yoga, for Visņu, Who lies on banyan leaves, Who is lying on Ananta, Whose navel bears a lotus, the Lord of all”; and also to Śrī, Pauṣṇī, Mārkaṇḍeya, Khyātīśa, Suparṇa (Garuda), Śaiṣika, Hala, and Jala, mentioning their names in the dative, and ending with “svähä”. After offering, at the last, oblations with the vyahṛtis, he dismisses Agni and worships God after bowing to Him. To each of the establishers he (the sacrificer) should give an amount of gold according to his means, but not less than a nişka in value.3 After this, he should perform the collection of clay; thus it is known. 9 More details about the sacrificial gift in ch. 67. CHAPTER 47 The Preparation of Clay for the Image This is a long-lasting and intricate process, discussed in a detailed manner in the chs. 47-49. The clay has to be dried, mixed with water and with a great variety of fragrant barks, resins, pounded plants, and grains (which are prepared beforehand and deposited for some time), then applied to the frame for the image and fastened by means of cords. Jewels are laid on it on certain places, after which the various limbs are fashioned by the artisan. After a certain period a mixture of pounded gravel and resins is applied to the image, a beautiful garment is laid on it, and the ornaments are made by means of clay mixed with pearls. At last the image is painted. Atri 19 (shorter); Marīci 18 (pp. 73ff.); V.Brh. 57 (short epitome; in verse 4 it is said there, that the clay has to undergo the process of mixture etc. for the sake of resistance of the material. Atri 19, 60 says that the use of odorous plants is needed against worms etc.).— Kasyapa is very accurate in giving a great number of formulas. Now the collection of clay. Having gone as before1 to a pure and beautiful spot on the bank of an auspicious river, pool, or pond, or the slope of a mountain, he should clean it, worship Śrī and Hariņi, Garuḍa and Saiṣika, sprinkle (the spot) while saying the sprinkling formulas, 1 See the chs. 21 and 29. 142 A Book of Wisdom, proclaimed by Kasyapa have an auspicious day announced, and bring there, while saying the Hymn to the Earth, (a woman representing) the Earth, provided with the auspicious characteristics mentioned before,2 having the right age and class of society, and causing auspicious increase. After performing an oblation for expiation, he should perform an oblation for the two Goddesses, the two Seers, Visa and Śaiṣika, the Rivers, the Mountains, and the Nāgas.3 After dismissing the fire, he should cause benedictions to be shouted, go to the temple, enter it, and lay down the product of the earth there on the northern side, together with incense and a lamp. He should take clarified butter from a red-brown cow, made on the same day, and possessing the right odour and colour, put it into a vessel of brass in a quantity of three, two, or one prasthas, three kuḍubas,1 prastha, or prastha, and clean it. He should take curds, sweet milk, and flax oil, each in a quantity of more than the clarified butter, and strain it. He should take pounded grains of barley, mustard seed, wheat, flax, tilva, and dipti-, each in the same quantity as the clarified butter,5 throw them into one vessel, close it, and lay it aside for a month, a half-month, or ten days. 6 He should clean the plants (leaves or fibres of the) nāraśabda, ākhu- karṇī, the three myrobalans, (cā)kṛṣṇa, amaradāru, haritala, haridra, marīca, vidanga, and brahmi, dry them, pound them in a quantity of three, two, or one palas, throw them into a drona (“bucket”), droṇa, or an aḍhaka (4 drona) of water, and lay them aside for a half-month or half that time. ― He should grind the bark of the nyagrodha, aśvattha, udumbara, plakṣa, khadira, vañjula, asana, and other trees, each separately, take of them, throw them the bark of the aśvattha etc. on the core of the plants tulasi, apāmārga, nandyāvarta, karavīra, bhüpatra, bilva, adityasahvaya, sahadevi, lakṣmī, śami, and patra, and lay them aside for a half-month. 2 In ch. 22. The text speaks of “the Earth” (mahi) only; from ch. 22 it appears, that a woman is meant. She does not merely “represent” the Earth, but she is the Earth, whose power is “incarnated” in her. Another description of a collection of clay in ch. 89. 3 Serpents, as is well known, are connected with the earth and vegetation (TS. 7,3,1,3 etc.; see Gonda, Aspects, pp. 150f.). The vegetative aspect of the material clay itself is obvious; see Gonda, o.c., p. 262. 4 Ms. cha: trikuḍubam; text: kuḍubam. The first reading brings about a real sequence in the measures given (1 kuḍuba prastha). It is, indeed, confirmed by L. 5 L: ghrtam (text: hṛtam).

6 L3: -triphalacakṛṣṇa-; text: -tripacalacakṛṣṇa-. A Book of Wisdom, proclaimed by Kāśyapa 143 He should take the sap of the aśvattha, udumbara, and plakṣa trees, each in a quantity half that of the clarified butter, and throw them into one vessel. After pounding the resins of the śrīveṣṭa, sarjarasa, kunduru, guggulu, and kapittha plants, in equal quantities, he should lay aside (the sap of the aśvattha etc.) in it for a period of ten days. Thus it is known. CHAPTER 48 The Preparation of Clay (continued) Having done this, he should sprinkle on straw mats or boards, strew the clay thereon, saying “ud u tyam” and “citram”, dry it in the sunshine while avoiding the Viśvāmitras,1 sprinkle it with the gayatri, and fill some vessels with it, saying “medini devi”; having thus dried it gradually, he should wash a mortar and a pestle to the northern side of the temple, put them down there, worship Brahma and Śiva, fill (the mortar with clay), saying “sriye jätaḥ”, and grind (the clay), saying “ato deva” etc.2 He should lay it aside for one day and one night in new vessels, which have been made fragrant with incense and by means of (leaves of the) vakula, campaka, mallikā, and other plants or trees. He should take water from a river, sieve it, speak over the water the formula “idam āpaḥ śivāḥ”, rub (the clay) again and again, saying “idam vişnuḥ”, take it up and throw (the clay into the water), saying “ye te satam”, at the hour of Brahma. Having touched it with “sahasraśīrṣā” etc., and cleaned it with a garment, saying “ekākṣaram” etc., he should put it down for a day and a night. Having poured out the water, he should mix (the clay) with the oily saps, bark, and pounded herbs before mentioned, saying “brahmā devānām”, and rub it with “pūṣā te”. After crushing sandal, aloe, koṣṭhu, uśīra, cardamom, clove, the jātī fruit, angana etc., he should throw them (on the clay) with “yan me garbhe”, rub them together with dust of gold, silver, and copper, throw pounded bark of the kapittha and nālikera into it with “indram praṇa- vantam”, rub it again and again with “vayu pari”, sprinkle it with the 1 See ch. 29, n. 2. 2 For “mortar” and “pestle”, the terms from the Veda (ulūkhala- and musala-) have persisted. The clay is the female power of Visnu’s queens Śri and Bhumi; the grinding is Vişņu’s fertilizing activity; this appears from the accompanying formulas. The hymn of Prajapati. Various gods are thought to be active in this part of the ceremony. 144 A Book of Wisdom, proclaimed by Kasyapa sprinkling formulas, and lay it down on a spot overshadowed by a canopy, together with incense and a lamp, for three or one days. Having done this once, he should use new vessels for the next stage of the preparation. He should take curds, fresh milk, and sap of the nālikera (coconut milk) into a vessel of brass in the quantity of one, or half, a prastha, and pour it (on the clay); also sap of the vakula and badara fruits, separately, in a quantity half as large as that of the fresh milk. 4 He should pound mahīṣākṣa, yajñayūpa, sāyasaśalka-, kapittha, kuşṭha, and red chalk, each separately, in a quantity of or (of that of the fresh milk), and throw them (on the clay). He should crush the resins of the karañja, aśvattha, and other (trees), in a quantity more than that of the fresh milk, throw it (on the clay), and throw also (powder of) the three myrobalans, the viśvabheṣaja, ghana, and capala on it, one by one, and in a quantity half as large as that of the resins. He should also throw on it: sap of plants or trees growing near a river, of the sorts which are available to him, in the same quantity as the fresh milk, wrap (the complete mixture) in a garment, and lay it aside for six or three nights. With this (mixture) he should coat the wooden frame of the image, saying “ato deva” etc. Thereafter he should offer an expiatory oblation into a householders’ fire laid out to the eastern side, and offer oblations for Visņu, Śrī, Hariņi, the Long-living One (Mārkaṇḍeya), Khyātīśa, Garuḍa, Santa (Vişvaksena), the Disk, the Conch, the Bhūtas, and All the Gods, mentioning their names in the dative and ending (always) with “svāhā”. At last, he should offer oblations with the vyähṛti. This is the “attendants’ oblation”. After dismissing the fire, he should bind (the clay and the frame together) by means of straight, threefold ropes, which are made of the bark of the nālikera, and which should be like veins,5 with the formula “svastida”. Then he should cause (the whole) to be fastened in a worthy Б 4 A variant reads: -dhūpasāyaśalka-; L has a lacuna of about fifteen lines. From Marici 18, it appears that the image is very concretely seen as a real human body; the various materials used for it are identified with the consituents of the body. After the application of each material, an oblation should be offered 108 times with the name of the constituent of the body represented by that material. Thus, after the coating with clay: “māmsebhyaḥ svaha”; the clay has been also honoured with “māmsebhyo namaḥ” (see ch. 43, n. 10). In this way, the wood “represents” the bones; the clay the flesh; the ropes the veins; the crushed gravel the blood; the garment the skin; and the paint the soul (jiva-). According to Atri 19,9, the paint is the image’s skin. A Book of Wisdom, proclaimed by Kasyapa 145 manner by the artisan. Having offered at noon a lotus-oblation into the lotus-fire and touched the clay with “medini devi”, he should cause them to be fastened, while he mutters uninterruptedly the litany to the Highest Self. 6 See ch. 65. consecrated image. Visņu as the Highest Self will be represented by the finished and CHAPTER 49 Finishing the Image Made of Clay He should lay jewels on these parts of the image: on its heart he should lay a ruby, on its forehead a jāti-jewel,1 on its neck a pearl, on its arms a cat’s eye gem, on its navel a Brahma-jewel, on its penis a piece of gold, on its feet a puṣyakānta and a moon-stone; muttering the litany “ekāk- şaram” etc., the viṣṇusukta, the puruṣasūkta, the durgasükta, the hymn to the Highest Self, the dhruvasūkta, and the godānasūkta, in this order. On the right eye he lays a sun-crystal, saying “suryo ‘si”, on the left eye a moon-stone, saying “candro ‘si”; on the right ear a diamond, saying “marutaḥ paramātmā”, on the left ear a pearl,2 saying “somam rājānam”; on the nostrils a nectar-stone and a sapphire, saying “rudram anyam” and “tryambakam”; and on the mouth a piece of coral, saying “pävakā ngh”.3 Then he should cause the limbs and subsidiary limbs of the image to be made according to their characteristics: the crown, crest, forehead, neck, eyebrows, eyes, nose, upper lip, lower lip, cheeks, ears, throat, upper arms, collar bones, chest, heart, sides, armpits, fore-arms, elbows, hands, fingers, breasts, belly, navel, hips, back, vulva, testicles (-yoni- muşka-), thighs, knees, shanks, ankles, front part of the feet, heels, and toes. After a period of six, three, or one months, he should crush gravel mixed with the perfumes and …5 mentioned before, offer the oblations 1 jätiratnam. Not mentioned by Marici, p. 75, who prescribes at all the other places the same materials as Kasyapa. Atri makes no mention of the ceremony. Of the formulas, only the Hymn to the Highest Self is prescribed by Marici. Perhaps, jātiratnam = jāta(rūpa)ratnam? 2 Text: sankham; Marīci, 1.c.: sankhajam. 3 The jewels represent deities; all deities are limbs of Visņu’s cosmical body (see the beginning of ch. 50). 4 Text: rcca-, translated tentatively. 5 pūrvoktagandhapicikvapiddha-; L has a lacuna of some lines. 146 A Book of Wisdom, proclaimed by Kasyapa for Visņu and His attendants into the southern fire, touch the gravel with “agnir indra” etc., take it up with “duhatām divam”, recite the Surabhi- verse, and apply (the gravel) to the image, saying “the voice is in my mouth, in my nostrils the breath”. The artisan should finish it off. After a period of two or one months, or a half-month, he should take a garment washed softly, which is nicely soft and smooth, nicely soft and beautiful,’ offer a thousand oblations into the garhapatya fire, sprinkle the garment while saying the gayatri, and fasten it to the image with “somasya tanur asi”. He should smear upon it (the image) clay mixed with pearls, and then he should have the crown, turban, ear-rings shaped like sea-monsters, necklace, bracelets for upper and lower arms, belly- band, sacred thread, hip-string, breast-string (pralamba-), girdle, finger- rings, foot-ornaments, and garments made. After a period of ten, five, or three days he should offer into the avasathya (northern) fire a great expiatory oblation and an oblation for the attendants. The colours white, gold, shining black, and the colour of collyrium (black) are the colours of Hari in the four world-periods. Therefore he should ascertain the colour fit for Him in each respective age and apply paint, which should preferably be made out of the kapittha tree. Having learnt the paints originating from pure mixtures,10 he should touch them, saying “hiranyagarbhaḥ”, take them up with the gayatri, mutter the ātmasūkta, take some paint with the tip of a painter’s brush, saying “ato deva” etc., and apply it to the forehead with “vişnor nu kam” etc.; to the ornaments with “citram devānām”; to the garment with “tejovat savaḥ”; to the disk with “bhūm ānano ‘gre”; to Pañcajanya (the conch) with “asmad upāsyaḥ”; to Śrī (’s forehead) with “gandhadvārām”; to Mahi with “medini devi”; to Mārkaṇḍeya with “ciräyuşam”; and to Bhṛgu with “yataḥ svam āsīt” — applying to each of them the paint which is fit for him (or her). Then the artisan should meditate on the Lord, and (paint) the rest of each image, from head to feet, in due order, devotedly and artificially, until the material has become beautiful, charming the mind, causing appeasement and other (good things),11 and lustrous. 8 6 TS. 5,59,2. 7 susukṣmaślakṣṇam susūkṣmakomalam. The first word is missing in some mss. Marici, 1.c.: śuddhakärpäsasükşmavastram samahṛtya… mauktikamṛdālipya; the B class of mss. has only mṛdam ālipya. Marīci, p. 76: (tadbähye) mauktikam mṛdam ālipya. 9 Marici, Trivandrum ed., 18, p. 53: resp. white, golden, red, and shining black; or only black. According to Atri 21,6, black is the best colour for all eras. 10 Special handbooks existed for the preparation of paints. 11 śāntikādy ujjvalitam; L3: śāntikāntijvalam. 147 A Book of Wisdom, proclaimed by Kasyapa He should give Śrī the colour of molten gold, the Earth should be made by him dark of limbs, Bhṛgu should have the colour of coral, Purāṇa of gold, the disk should have the same colour as the sun, the conch as the moon; Kişkindha should have the colour of gold, Sundara should be black, the Sun red, the Moon white; Brahma should have the colour of gold, and Rudra that of coral. He should have Manika made with matted locks, two arms, the hands folded in the añjali gesture at the height of the heart, red of colour,12 wearing a garment with the colour of parrots’ feathers, having yellow eyes, wearing a sacred thread, an upper garment, and an antelope’s skin; Sandhyā, his wife, 13 possessing all kinds of ornaments, golden of colour, with a handsome face, lovely, her hands folded in the añjali gesture on her heart, and wearing a white garment; Tāpasa with matted locks, with a rod in his hand, wearing a white garment, with the colour of “divided” collyrium; Śātātapa (Vai- khānasa) with the colour of Dūrvā grass, with a rod in his hand, with braided hair, wearing a red garment, and with a heroic appearance; Garuda with the colour of gold, consisting from feet to knee of earth, from knee to navel of water, from navel to throat of fire, and from throat to head of air.14 According to the seers, Garuda’s concrete form has the colour of a conch, a sapphire, or collyrium.15 In this way (Garuda should be made), or also with a great redundancy of feathers, with the King of the serpents in his claws, 16 possessing the heroic and terrific sentiments, with an open mouth with fangs, with a big, high beak of black colour, with a crest on his forehead, coloured like copper, with his hands folded on his heart, or with one hand resting on his hip and with a pennon in his right hand, wearing a black garment, or adorned with snakes. He should have Śaiṣika made with a red colour, wearing a shining black garment, a crown, bracelets, necklace, breast-string, and sacred thread, and with two arms. Of all others, he should cause the figures, 12 L, ta: raktavarṇam, which is not in the text. Otherwise Atri 21,16: jaladaprabham. Text: tatpatnim. B class: tanvangīm. L: tadvamśīm. 13 14 I.e., Garuda, Vişņu’s mount, is said to consist of the four elements, from which the complete universe is built up. In ch. 35, he was said to consist of the five elements. — Atri 21,22 agrees in giving him the colour of gold (cf. his role as “sun-bird”; Gonda, Aspects, pp. 101 ff.); according to Rao, Icon., p. 285, he should have the colour of an emerald, while his wings should be golden yellow. About Garuda’s image, see also J. N. Banerjea, JISOA 14, 1946, pp. 66 ff. (nothing about connections with the elements). Other colours, see the next sentence. 16 15 sankhanīlāñjananibham; L1: śankhalāñchananibham; L3: śankhalāñjananibham. Garuda is the implacable enemy of snakes (e.g., J. Ph. Vogel, Indian serpent-lore, London, 1926, p. 53). About his association with snakes in iconography, see Banerjea, Icon., p. 533 (for whose remarks this place in the text serves as a welcome addition). 148 A Book of Wisdom, proclaimed by Kasyapa colours, attendants, etc., to be made according to the method prescribed on the pages where they are discussed,” after a thoughtful and skilful observation. The collection of wood and stones is performed in the same way as the collection of (wood for) the frame; thus he should establish (wooden and stone images) after collecting the materials in the pre- scribed way thus it is known.

17 See chs. 77ff. CHAPTER 50 Measures of the Image After a short philosophical introduction and some preliminary remarks about technical terms, a very detailed description is given of the measures of the image. This is a highly important matter, because the image has to answer in all respects to the requirements of the tradition about the ideal body. Individual features are not appreciated; the image must be a help for the meditation of the devoted, and thus express the ideal as much as possible. There are, however, differences in the standards given by the various texts. Thus, the measures of Kaśyapa, Atri (ch. 23), and Marici (ch. 23) differ. Especially Kasyapa takes an individual standpoint. His treatment seems to be independent of the usual standards of the silpasastras, found, e.g., in Man. 65 ff. Everything about image measures is to be found in EHA (where Atri and Kasyapa have, however, not been consulted). The text is, as in ch. 31, unclear in many cases, and a great number of variants exist. The ms. ta (from Maisur) often shows additions and independent opinions. Now we shall tell about the characteristics of the Lord Nārāyaṇa’s figure. Agni is His mouth, His head is the sky, His navel the atmosphere, His feet the earth, sun and moon are His eyes, His ears are the directions, His ornaments are the stars, His garment the oceans, His senses the living beings. The measures of His figure have been thought out by Bhṛgu and the other (seers). Having learnt by way of their arguments that He is not to be despised, not to be investigated, and proved by authority, he should cause (His image) to be made in the manner prescribed by them. An immovable image which is caused to be made in accordance with the rules, removes all sins, is meritorious, and has enjoyment and release as its results; (an image) projected only in the mind is unfavourable, and destroys merit and fame. Therefore, depending on the handbooks, he A Book of Wisdom, proclaimed by Kasyapa 149 should have it made thoughtfully and skilfully, with the right measures, and lovely. An image is of three kinds: sculpture, relief, and picture.1 A sculpture has all the limbs in full, and is characterized by height, secondary meas- ures, and circumference. A relief shows half as much. A picture is painted with lines on cloth or a wall. The measure in height is called māna; unmāna (“secondary measure”) is the measure in which the secondary limbs are reckoned; in parimāṇa, the circumference of the limbs (is expressed). (The measure) of Viṣṇu, Brahma, and Rudra is ten tālas (120 ang.);2 of the Sun, Skanda, and Indra, 9 tālas; nine tālas and four ang., of the two Goddesses and the divine Seers; nine tālas, of the guardians of the regions, Amita (Vişvaksena), and Suparna (Garuda); eight, seven, six, five, four, three, two, and one tālas respectively, of men, men of the lowest stratum of society, humpbacked men, dwarfs, bhūtas, kinnaras, kūṣmaṇḍdas, and kabandhas. The measure of ten tālas is threefold: of highest, medium, and lowest type. The highest type is 134 angulas; the medium type, 122 ang.; the lowest type, 101 angulas. In the highest 1 A usual division; cf. Rao, Icon., p. 18. 2 This is the height; the other measures are, of course, in accordance with each image’s height. The division into tālas (one tāla is twelve angulas) is usual in all handbooks. 3 The last three are kinds of demons; kinnara- may also mean “aborigine”; kabandhas are traditionally headless beings with eyes in their trunks (for the history of the last word, see L. Renou, JA 231, 1939, pp. 390f.). 4 This division into “highest”, “middle” and “lowest” kinds is found in all other texts, but nowhere with the measures given for them by Kasyapa. These are very odd, because the lowest type of ten-tāla measure (101 ang.) becomes lower than the images of 94- and nine-täla measure. Măn. 65 has the measures 124, 120, and 116 ang. for the three ten-tāla images. According to that same text, the three main gods are all to be made in the highest measure of 124 ang.; that of 120 ang. is for the goddesses. In the same way Marici, who is very near to the common standard. Atri, 1.c., discusses an image of 120 angulas. It seems well to give a survey here of the various equivalents used by Kasyapa for numbers. Instead of the number proper, an object to which the number is applicable or which is connected in a special way with it, is mentioned in its place. This practice has been in vogue with many authors. An explanation of most of the equivalents has been given by the ms. ța some lines further on in the text (but not always correct; see ch. 42, n. 2). They are also explained by Atri 22 and Marici 22, p. 129 (see also Rao, Icon., 1,2, App. B, p. 3), etc. A few equivalents used by Kasyapa have no correspond- ence in other texts, as far as I know. In the trsl., the equivalents were never rendered, but always the number of angulas represented by them. For 1: tattva-, mätra-. For 1: atyuktam (uktam For 2: kolakam (or: golakam), aśvini, netra-, nayana-, kāla-, brāhmaṇa-, angană. For 3: madhya(ma-), agni- and synonyms, rudrākṣa-, sahaja-, guṇa-. For 4: bhāgam, veda-, kara-, tāraka-, pratiṣṭhā.

1 in Marici). 150 A Book of Wisdom, proclaimed by Kasyapa type, he should make the Lord of gods; in the medium type, Śiva; in the lowest type, Brahmā.5 A mānāngula (“angula as measure”) belongs to the sequence of aņu, syandana, reņu, picuka, keśāgra (“a hair’s tip”), tanuka, tila (“sesamum corn”), yava (“barley corn”) (and mänängula); in this sequence, each next one is eight times as large as the preceding one. A mātrāngula is the width of the middle part of the middle finger of the right hand of a person of medium length. A dehalabdhāngula (“angula taken from the body”) is obtained by dividing the measure of the width of the palm of the hand, if spread, by that number. The measures of fields, ground- plans, and mansions (niketana-) are expressed in manāngulas. For houses, beds, seats, litters, missiles, other weapons, fire-wood, sruc,R For 5: tirtha- (five tirthaḥ or sacred parts of the hands; VkhS.1,5), indriya-, bhūta-, supratiṣṭhā, arghyam, svara-. For 6: rasa-, samaya-. For 7: muni-, parva(ta-), prāṇāyāmam. For 8: vasu-. For 9: graha-, dvāra-, bṛhati, nanda-. For 10: ayojya- or abhojya-, pańkti-. For 11: tristubh. For 12: mukha-, tāla-, yama-, arka-, vitasti-. For 14: manu-, kṛcchra- (14 kinds of penances; cf. Gampert, Die Sühnezeremonien in der altindischen Rechtsliteratur, Praha 1939, p. 47. In Atri 22,16, however, kṛcchra- means “twelve”). For 15: tithi-. For 16: rtvij-, kriyā. For 18: kuhu- (no correspondences found; possibly so because the kuhu- or New Moon’s day is the eighteenth day after the thirteenth day of the month; Hopkins, Ep. myth., p. 69: “auspicious days are: full and new moon, the eight, and the thir- teenth”). For 20: kişku- (but perhaps For 24: hasta-,

24; see n. 25 on this ch.). For 30: jagati (for this and the following terms, other texts give sometimes other numbers). For 40: prājāpatyam, śakvarī (see ch. 42, n. 2). For 60: sakvari. For 64: mahati sakvari. For 90: dhṛti-. 5 Strange to say, this last type is described in this chapter, although the image described represents Vişnu! 6 In ms. ța (see n. 3 on p. 71 of the text), this remark follows: “according to the teachers, a person of medium length is eight tālas high, in the measure of his own hand (tāla- “handpalm”, the distance measured by thumb and middle finger when the hand is spread, cf. EHA p. 195), from head to feet”. See also Atri 22,4, and Arya- bhatiya 1,6 (ed. Kern, p. 11).

7 i.e., by the number tāla- dhāngulam bhavet. 8 L’: sruk (text: struva-).

twelve. Atri 22,6: tattāladvādaśāmsottham dehalab-A Book of Wisdom, proclaimed by Kasyapa 151 sruva, etc., the mātrāǹgula is used. For images, the dehalabdhāngula is used. It is necessary to know this before starting. Now (the measures): the turban is 13 ang., the hair’s part down to the head three ang.; below that down to the line of the eyes, from the eyes to the tip of the nose, and from there to the chin each 43 angulas. The upper throat isang.; the throat 3 angula. The distances from the throat to the chest, from the chest to the navel, and from the navel to the prepuce are each 13 angulas.10 A kuhū, which is 18 ang., is the measure of the thighs;11 the knees are four ang., the shanks are equal to the thighs, the feet are equal to the knees. Thus the total height is 101 angulas.12 The length of the soles is 17 angulas.13 The length of the upper arms from the throat-line is 22 ang.,14 of the lower arm 19 ang., of the palm of the hand 12 angulas. The circumference15 of the head is 36 ang.;16 the distance between the • gala-. In other texts here: “the fleshy fold below the chin” (Rao, Icon., I, 2, App. B, p. 9). 10 The text gives… krista-, which was read as kṛcchra-. L1 omits this word. 11 kuhūḥ prāṇāyāmayutam triṣṭubh; the last two words are explained as a gloss on the first one. For other such glosses in this ch., see notes 14 and 22. This solution seems the most rational way to account for the words of the text. “Eighteen” is the number which fits in the best way in the places where the word kuhūḥ stands. 12 By counting the measures given in the text, we reach the number of 106. We may, however, have given a faulty interpretation in notes 10 and 11. If we compare the image of 124 ang. described by Marici, p. 136, we see that the measures of the head are exactly the same, those of the body almost exactly the same (Marici: 3 x 13 instead of 3 x 134), and that there is a large difference in the lengths of thighs and lower legs, which are both 26g ang. in Marīci, and only 18 ang. according to Kāśyapa. Knees and feet are both 43 ang. according to Marici. It would be tempting to declare the tristubh in our note 11 superfluous and to take the length of the thighs as kuhūr prāṇāyāmayu- tam: 25 ang. (the same number in Atri’s description for the thighs; Atri gives 12 ang. as heights of the three parts of the trunk), which would bring the length of the whole image up to 120 ang. But the text says expressly that the length should be 101 angulas. -If we take the krista- in n. 10 as meaning triṣṭubh 11, the total height of the trunk would become 31 ang., i.e., exactly the same measure as that of eight-tāla images in Man. (EHA, p. 198); but then the height of the whole image becomes only 97 ang., i.e., four ang. too short. If kṛcchra- means twelve (as in Atri), the shortage would be still there (one ang.). Thus, the problem remains. There must be something wrong with Kasyapa’s measures. Perhaps he took the highest ten-tāla measure, e.g. that of Marici, or his tradition, as a base, and shortened some limbs, notably the thighs, in order to bring the height to 101 ang. (but why?). 13 — In accordance with the usual highest ten-tāla measure. 14 Taking sadva-, which does not occur in most mss., as a gloss of anganayutam. 15 After giving the main measures of the length, the texts commonly proceed with breadth measures (pramāṇam) or minor measures (unmānam). Here, for most parts of the body, the circumference is given instead of the breadth. Although the term unmā- nam is used, the measures show that the circumference (usually parimāṇam) is meant. 16 brhatim angulīpṛṣṭhenāhatya; anguli is read as angula- and pṛṣṭhena as a corruption of a form of pratiṣṭhā “four” (or: pratistham?). 152 A Book of Wisdom, proclaimed by Käśyapa ears, (measured behind the head) is twelve ang. ;17 twelve, 12, 13, or 13 ang. is the circumference of the ears;18 the distance between the ears and the back is 7 ang.; the breadth of the upper neck is 8 ang.; the breadth of the lower neck (grīvaghana-) is 94 ang.; the circumference of the neck is 27 angulas. The distance between the (outer sides of the) upper arms is 403 ang.;19 between the armpits, 22 angulas. The thickness (of the body at the) armpits is 9 angulas. The two uplifted arms (which bear the conch and the disk) have such a measure that they reach the (same height as the) head; the distance between them (i.e., the arms or the objects held by them, and the head) is twelve angulas. The length of conch and disk each the hands and forearms carrying them is 44 angulas.20 The distance between the sides and elbows is five or six ang., or, according to Angiras, six or 6 angulas. The distance between the nipples is 121 angulas. The (circumference of the) “root” of the arms is 31 ang.; of the upper arm in the middle, 26 ang.; of the elbow, 21 ang.; of the middle of the fore-arms, 21 ang.; of the wrist, 13 ang.;21 of the middle of the thumb, four ang.; of the middle finger, 33 ang.; of the forefinger, three ang.; of the ringfinger, the same; of the little finger, 24 angulas. He should cause (the circumference of) the waist (kukși-) to be made 48 ang.; of the hip, 64 ang.;22 of the “root” of the thighs, 40 ang.;23 of a place two angulas lower, 42 ang.; of the middle of the thighs, 40 ang.; of the secret part, six ang.; of the knees, 284 ang.; such is its circumference (unmāna-); of the root of the lower legs, 263 ang.;24 of their middle, 26 17 Atri’s measure for the circumference of the head is 37 ang. 18 The text vedängulam pādayavādhikapādayugenägnināhatya can be explained as: vedängulam agninahatya; vedāngulam pādādhikam agnināhatya; vedängulam pādayav- adhikam agninähatya; vedängulam padayugena agninähatya. 19 According to Atri: 40 ang.; according to Marici: 44 angulas. The words agninä gunitam are intelligible only if taken with the preceding measure of the grivamadhyama-, which must then have the meaning: “the circumference of the neck”. 20 jagatim atyuktenāhatyārdhāngulam apohya tacchamkhacakradhṛtahastāngulayaiḥ (cha:-angulayoḥ), of which the trsl. seems to be the most reasonable interpretation. The measures as given elsewhere in detail are, however: 19 ang. (fore-arm) + 12 (palm of the hand) + 12 (conch and disk) = 43 angulas. 21 Text: trimäträrdhatriyamam, which would mean 37. If the second tri- is deleted and trimäträrdham yamam is read, the number 13 reached then is very well possible for the wrist (Atri gives 33 ang. for its width, Marīci four angulas). 22 mahati sakvari is interpreted as a gloss on vedädhikaśakvarikām: 64 angulas. The text represents here the reading of the mss. ma and ta only. 23 kuhūr ardhādhikātyuktena vardhitam (notice the ending). Atri 23,58f. gives for the width: 13 at the root, 13 at the middle. Marici: 13g at the root, 11 at the middle. 24 Translation of the reading of the groups A and B. The text, following the ms. ta, gives a measure which is too small. A Book of Wisdom, proclaimed by Kasyapa 153 ang.;25 of the region of the shaft, 18 angulas. The width of the middle of the feet is 5 ang.; of the front part of the feet, 6 ang.; of the five toes, 131, 9, 82, eight, and seven yavas respectively. The distances between the roots of the thighs, their middle, the knees, the end of the shanks, the heels, the front part of the feet, and the big toes, are twelve, four, 26 eleven, 24, 32, 44, and 64 yavas respectively. The distance between the ankles and the garment is six ang. (barasa- = rasa- ?); that between the navel, downwards, and the (upper) rim of the garment is the same. (The detailed measures of the head:) from the turban to the forehead, 52 ang.; from the turban to the lock of hair turned upwards on the head, 15 ang. (?); one ang. less are the hems on the sides of the front part of the circumference (of the turban),27 (from the turban to) the ears, three ang.; from the turban to the back of the hair, 131 ang.; the prāpuroga- is 13 angulas. The length of the conch and the disk is seven angulas. The distance from the corners of the eyes up to the rim of the hair is 41 ang.; three ang. from the rim of the hair to the eyebrows; from there to the connection between the eyebrows, 2 ang.; one ang. + six tilas from there down to the connecting line between the eyes, while the distance between the eyebrows is the same;28 the length of the eyebrows is five ang.; the width at their middle is ang.; at the ends, angula. The distance from the narrow end of the eyebrows to the (side-) hair is 4 ang.; the forehead is 7 ang. (wide); the distance between the line of the brows and the eyes is 2 ang.; the distance between the eyes is the same, 25 Interpreting şūkim as a corruption (or variant?) of kişku-, and translating this by “24”, as usual. Atri 25,60: width of knee, 93 ang.; of root of lower leg, 84 ang.; of its middle, nine angulas. Marici gives 9, 8, and 7 angulas respectively. 26 Text: arkaram, read as arkam karam. 27 purogapārśvam kakṣau puroga- and kakṣa-? 28

purogapārsvakakṣau. What is the exact meaning of We obtain a much better sense if the word vahneḥ (L1: vahni-) “three”, is deleted, so that the translation can go in this way: “from the rim of the hair down to the (same height as the middle of both) eyebrows, 23 angulas; from there down to the connecting line between the brows, and from there down to the connecting line between the eyes, (both) 13 angulas, while the distance between the eyebrows is the same”. It is a common rule that the eyebrows should be exactly half-way between the hair and the line of the eyes (Rao, Icon., I, 2, App. B., p. 18). In accordance with this rule is the remark a few lines further: “the distance between the line of the brows and the eyes is 2 angulas” (the distance between hair and line of eyes is 4g angulas). If we want to translate the text as it stands, we are almost obliged to transpose the words bhruvor and bhrūsangam, because the connection between the brows lies lower in reality than their middle parts. We should obtain then three ang. as the distance between the hair and the connection of the eyebrows (= Marici’s rule). 154 A Book of Wisdom, proclaimed by Kasyapa or three ang.; the width of the eyes is 13 ang.; the inner corner of the eye29 has a measure of ang.; the piece of red flesh on the sides, ang.; the eyelashes, 14 ang.;30 the eyelids, ang.; the white part of the eye, 1} ang.; the black part, half as much; the luminous part (jyotih), ang.; the lens (drstih), ang..31 there are 90 hairs on the eyelashes; their length is ang.; a tear is ang. From the (eye) up to the rim of the ear (karṇapāli-) is 44 ang.; the line of the eyes lies above the antitragus (pippalikā-) of the ear, but is on a par with the upper end of the nose. The middle part of the nose is 1 ang. wide at the upper end, and 2 ang. at the lower end; the height of the tip of the nose, reckoned from the connecting part between nose and upper lip (goji-) is 2 ang.; the length of the wings of the nose is 24 ang.; the length and width of each nostril is resp. andang.; the thickness (of the wings?) is ang.; their height, as is said before; the width of the front part at the base of their sides is ang.; the width of the front part of the septum is 4, 1, and ang. (measured at three points above each other ?). The hollow in the wings, measured from the tip of the nose, is angulas.32 lower lips is 13 ang.; the width The length of the line of the goji and the upper and ang.;33 the length of the goji is half as large; its width is of the upper lip is 15 ang.; the breadth of the mouth (from left to right) is four ang.; its rim is ang. wide; the thickness (from front to rear) of the round projection formed by (the mouth) is 24 angulas. The distance from there to the edge of the chin (hanvākṛti-) is 34 ang.; the length of the jaw (cibuka-) from the lower lip downwards is 1 ang., its width ang.; from the corners of the mouth to the cheeks the distance is five ang.; from the neck to the chin, 34 ang.; the projection of the jaw from the throat is 3 angulas. While the inner rim (or “canal”, srotas) of the ear reaches, with a distance of 4 ang., up to the same height as the line of the eyes, the outer rim (āvarti-) is on a level34 with the line of the eyebrows. The width of the ears is 2 ang.; their length is twice as large. 35 The circum- ference (of the hole of the ear?) is one ang.; the projection of the ear is 29 karavīra-; cf. its occurrence in V.Brh. 57,13, and its translation by Banerjea, Icon., p. 584. 30 caturyavādhikam pakṣma; Marici: dvādaśayavam… 31 yūkam “louse” 32 33 34

yava, according to Marici, a.o. puṭam nāsāgram lambabilam adhyardhayavam. Unclear. gojyāsūtrottarādharoṣṭham yavādhikam tattvam. ta: gojyā sūtrottaroṣṭham. bhruvor utsedhamasamye karṇāvarti, which is no Skt. L1: bhruvotsedhasāmye… 35 Translation of L’: …golakam āyāmam dviguṇam. Text: …kolakāyāmam taddvi- guṇam… A Book of Wisdom, proclaimed by Kasyapa 155 two ang.; the length and width of the lower spot are each ang.; the front and back parts of the tube are bothang.; the lobe is 43 ang. (in length); the interspace in it (for the ear-ring) is angulas (wide). Thus he should cause the image to be made skilfully in accordance with its characteristics (given in this chapter). CHAPTER 51 Further Measures of the Image The distance from the ears to the throat-line1 is four ang.; the collar- bones should run from the throat (sidewards), both for a length of twelve ang.; the nipples are at the same distance from the throatline as the chest from the neck, (i.e., 131⁄2 angulas). The circumference of the nipples is 24 ang.; the centre of a nipple is 4 ang.; its height angula. The distance between the nipples is twelve angulas.2 The depth of the navel isang.;3 the measure (height) of the (upper part of the) buttocks is 5 ang.; equal to the buttocks is the length of the penis: 5} ang.; its width is two ang.; the aperture in the prepuce is one angula. The length of the elbow is 14 ang.; of the wrist 61 ang.; the middle finger is just as long; thumb and little finger both have a length of 43 ang.; ring-finger and forefinger both are 63 ang.;4 the fingers have three phalanxes each, the thumb only two. The length of the nails is half that of one phalanx; the width of the nail of the thumb is ang.; of the middle finger, ang.; of the others, angulas. The distance between thumb and wrist is three angulas. At the feet the big toes has (a length of) four ang.; the second toe of ang. more; the third toe has a length of 31⁄2 ang.; the fourth toe of 24 ang.; the little toe of two angulas. The nails of the toes are half as long as the phalanxes. 6 The length of the neck-joint (kṛkāṭika-) is 23 ang.; the length of the neck from the neck-joint on is two ang.; from there to the hump between the shoulders, 4 ang.; the distance between the hump and the hip-joints 1 hikkasūtra-, the horizontal line at the same height as the glottis. 2 In ch. 50, it was said to be 12 angulas! 3 According to Marīci, and Atri 23,77, it should show a turn in the clockwise direction. Cf. V.Brh. 70,7. 4 Measures of Marici, p. 136f.: Middle finger, 61; forefinger, 5; ring-finger, 54; little finger and thumb, 44. Atri 23,14f.: resp. 61, 61, 61, and 6(!). 5 cha, L1: pādānguṣṭham. Text: vāmänguṣṭham. 6 Measures of Marici, p. 136: 4, 41, 33, 34, and 3 ang.; of Atri 23,10f.: 41, 4, 3, 3, and 2 angulas. 156 A Book of Wisdom, proclaimed by Kasyapa is 27 angulas…; while the scrotum is 54 ang.; the round parts of the buttocks are four ang. high, measured from the root of the thighs; the width of the hip-joints is 19 ang.; length and width of the round parts of the buttocks are 9 angulas. Knowing this, he should cause the rest to be made skilfully and thoughtfully into a lovely and charming image. Even Brahma and the other gods, who are unable to determine the characteristics of His form, design this image on the walls of their minds, with the brush of devotion, and gaze at Him. Therefore only devotion is the cause (of the creation of an image). Thus he should cause the Lord’s image to be constructed in such a manner that it is worth to be observed constantly. 1 sahajahinādvăcăm. If we read: sahajahīnādvārām, the meaning could be: six ang., but there would be no object for this measure; or, if the words are taken with the former measure, this would become: 33 angulas. CHAPTER 52 The Measures of the Ornaments He should cause the crown (kirița-) to be made twenty ang. long; its base is equal to the circumference of the head; (the circumference) of its middle is 33 ang., its top is 18 angulas. The measure of the lotus and the jewel Kaustubha (made on the crown as ornaments), is five ang.; in the middle (of the crown) a kind of shrine (kūța-) is made in the form of a sea-monster; at the sides, there is a space filled by leaves;1 the width (of these ornaments) is 5 angulas. The length of the bhūta is three ang.; that of the sea-monster, two ang.; its width is half as large;2 it (the crown) is provided with a beast of prey (vyāla-) coming out of a boy who is sitting on the sea-monster’s neck; the abhişeka-1 is shining black and has 1 patrapuritam. See Man. 49,48 ff., where a description of the kinds of crowns is given, and Rao, Icon., p. 22. The crown described here points to the post-Pallava period (cf. Jouveau-Dubreuil, Arch., II, p. 60). 2 The text is obscure: bhūtakolkākāyāmam samātrāngulam makarakolkākāyāmam tadardhavistaram. L1 gives a better sense with bhūtagolakam āyāmam (read: bhūtasya golakam ā.) samātrāngulam makarā (read: makarasya) golakāyāman-, which is translated. On one of the plates in Man. Series V, the head of a phantom can be seen, which may correspond to the bhūta- of the text. 3 makaraskandhārūḍhabālakaniṣkrāntavyālasamyutam; cha: makaram skandhā… Probably, we have to read makaram skandhārūḍhabālakam niṣkrāntavyālasamyutam “the sea-monster has a boy riding on its neck; a beast of prey is coming out of it(s mouth)”. Thus, we have to do with a method of combining two motifs which was often practised, especially in Buddhist, South Indian and Indonesiani conography; a A Book of Wisdom, proclaimed by Kasyapa 157 no characteristics; (the crown) is adorned with a projection rich with jewels; on the top it has a band consisting of jewels, which has a width of two angulas.5 It is adorned with a string of pearls, which is straight, provided with two transverse lines on the sides at (the height of) the ears, and formed in the middle like a vajra knot. The length of the head-ring? is twelve ang., or 74 ang.; its width is three ang.; thus it (the crown) consists of all kinds of jewels, shining intensely, with the lustre of thousand suns. The ear-rings have the shape of sea-monsters; their length is 21 ang., and they have a height of half that measure; lions’ mouths are coming out of their heads;10 they are rich with strings of pearls hanging down from their feet; they are shining with jewels. The necklace, which contains the śrīvatsa, has five “heads”; the width of the central head is three ang.; it is twice as long; beset richly with a series of rubies; circular; around it lies a rectangle, made brilliant by a chain of jewels; adorned on the sides by a row of pearls with clearly visible settings;11 the width of the side faces is two ang.; he should cause the rest to be made in a skilful way, very charming and glittering with jewels. Hanging on the middle of the thighs is a string of pearls two ang. wide on the back; the length of the front part (mukha-) is six ang., its width 2 angulas. The width of the bracelet is five ang., its length twelve ang.; 21 ang. is the length of the sea-monster (made on it), and half as much is its width. A boy is mounted on it and out of its mouth comes a lion…;1 the front part of the bracelet for the lower arm (kaṭaka-) is made brilliant with jewels. .12 discussion may be found in: F. D. K. Bosch, De Gouden Kiem, Amsterdam 1948, pp. 151f. See also there and on pp. 19, 33 ff. of that work for the symbolism of the makara- and simha-motifs, and their combination. 4 An element on which water was sprinkled? 5 ratnapadṛyutam is badly printed for ratnapaṭṭayutam (L1). Măn. 49,54 says: agre ca ratnabandham syāt. 6 8 The whole passage is unclear, because no parallels were found on plates. 7 A part of the crown (Jouveau-Dubreuil, o.c., II, p. 60, fig. 15). After this, the text has dviyavam vă in addition, which has not been translated. It does not occur in L1. 9 See Rao, Icon., p. 25. 10 Cf. n. 3 and the sentence preceding n. 12. 11 Ms. cha: vyaktaveśyaka-; L1: vyaktaveśaka-; the translation is tentative. The text has sūktaveśaka-. 12 The text runs: kolakavṛttaveśaktanidhidvayasamārūḍham kolakāyāmaṁ tasya pävakam şaṇmukham ratna-. A translation would be mere guesswork. 158 A Book of Wisdom, proclaimed by Kasyapa Five ang. above the navel, also the belly-string; the width of its middle is three ang.; it is three times as long and made brilliant with jewels, adorned with a string of pearls; he makes the rest skilfully. The hip- string should have eight “heads”; its width is three ang.; in its centre it has an unnatural head, made brilliant with a bundle in the shape of a string (?, kalapapāśa-), with various jewels tied to it; he should have three cords made below it. Having learned their width in the same way from elsewhere, he should cause the ornaments to be made together with their decorations. The length of conch and disk is twelve ang.; the width of the “mouth” (nave)13 of the disk is two ang.; it has fourteen spikes and a bunch in the middle. The width of the middle of the conch is seven ang.; the length of the flames is four angulas.14 Thus, having learnt the unmentioned details from the same place, he should have a lovely image made, provided with the required character- istics. Thus it is known. 13 Or: “the front part”; this would mean that the disk is seen from the side, as has indeed been the case up to the 13th century (Jouveau-Dubreuil, o.c., II, p. 63). 14 Flames appeared on the conch and the disk from the 10th century onwards (Jouveau-Dubreuil, o.c., II, p. 64). CHAPTER 53 Postures of the Image The three postures (standing, sitting, or recumbent), are divided into some types (three or four for each posture). These types are found in existent S. Indian images. Marici 19; Atri 20; Rao, Icon. I, 1, pp. 79ff. (based on Marici, whose authority has been great in S.-India; many images are made according to his description). Now I shall mention the types of standing, sitting, and recumbent images. After a division of the divine part in the inner hall of the temple into three parts, the standing image should be established on its western side, on two or one of its parts. The standing image has four types: yoga, bhoga, vīraha, and vīra. An image without Śrī and Bhūmi, accompanied on its right side by the ascetic Mārkaṇḍeya as worshipper and on its left side by Bhṛgu, or accompanied on its right side by Bhumi and on its left side by Marka- A Book of Wisdom, proclaimed by Kasyapa 159 ṇḍeya as worshipper, is a yoga standing image.1 According to some authorities, an image without the two goddesses, accompanied by the worshipping Markaṇḍeya and by Bhrgu, and on the right side by Dan- daka and on the left side by Garuda, is also a yoga standing image.2 A standing image accompanied by the two goddesses and by the two ascetics as worshippers is of the bhoga (“enjoyment”) standing type;” if deprived of all these, it is of the vira (“hero”) standing type; or if it is deprived of the two goddesses and accompanied by the two ascetics as worshippers, but has no conch and disk, it is of the viraha (“killing heroes”) standing type.1 After a similar division of the divine part into three parts, a sitting image is to be established on the human, including the divine, part.5 This image knows also four types: yoga, sukha, bhoga, and vīra. A yoga sitting image is deprived of the two goddesses and accompanied by the two ascetics as worshippers; or by Mahi and Mārkaṇḍeya; or it may be also deprived of the goddesses and the worshipping ascetics. An image accompanied by the two goddesses and the two worshipping ascetics is a sukhasana (“sitting happily”) type. An image accompanied by both these goddesses and these ascetics, and, against the back wall as base, by Māyā and Samhlādini, who are bearing fans, or by Kişkindha and Sun- dara, and also by the Sun and Moon, who are honouring (Viṣņu) by placing a hand on their heads, is a bhogāsana (“sitting in enjoyment”) image. An image with or without the two goddesses and the two wor- 1 In accordance with the description of Rao, l.c., except that there, in the first variety, Bhrgu is standing to the right and Märkandeya to the left. 2 This remark is found in Atri 20,15-16, but within the description of the bhoga standing image. 3 More about this type in Rao, o.c., p. 78. 4 The text calls the two last-mentioned varieties “vira-”. Atri 20,17 ascribes both of them to the vīraha type. This may be right also for the text, in which case the vira type has not been discussed. This type has indeed other characteristics (Rao, o.c., p. 83). The words vira-, viraha-, and viraha- are confounded with each other in the mss. The word viraha- does not occur in the text, but L1 has it four times: at first, instead of viraha- in line 3 of p. 76 of the text. At the end of the chapter, however, all mss. seem to agree with viraha-, viraha- does not occur in Atri, nor in Marici. The function of the vīraha image was probably the same as that of the abhicārika, “black magical” image, described by Marici. It is installed for the destruction of enemies and has bad characteristics; it faces the direction of the enemy concerned. — In the Vedic Śrauta ritual, the abhicara- was already practised, by way of inserting small varieties in the ritual (Caland, Zauberr., p. 157, n. 1). 5 daivikabhāgayutamănuṣye; L1: tadaikabhāgayutam mânuşye… According to Atri 18,30, the sitting image should be established between the human and the divine parts; the reclining image on the human, including the divine, part. 6 The text has in addition: mārkaṇḍeyapuṇyābhyām vā (not in L1). It has surely to be deleted, because Mārkaṇḍeya and Punya are the same person. 160 A Book of Wisdom, proclaimed by Kasyapa shipping ascetics, with a garment hanging over God’s feet, which is fastened at the thighs, and with two hands stretched forward and resting on the knee, is a vīrāsana (“hero sitting”) type. According to some authorities, a vīrāsana type may be deprived of the goddesses, and accompanied by Mahi and Mārkaṇḍeya as worshippers.” A recumbent images has to be established on the human part, including somewhat of the divine part. This image, now, is divided into three types: yoga, bhoga, and vīra. In a yoga lying image God has to be made in lying position,” with His right hand resting on the pillow, His left hand stretched out (parallel to the body), His headgear resting on that pillow, His face upwards, His eyes opened somewhat,10 and His feet out- stretched; above Him on the upper part of the wall, He is accompanied by Brahma, who is sitting on a lotus (which is growing out of Viṣṇu’s) navel; by (figures representing) the five weapons in relief on that wall; by the two demons Madhu and Kaiṭabha standing beside His feet in ferocious agitation, covered up to their knees by a wave of the sea; and by Mahi and Märkandeya as worshippers.11 As a bhoga recumbent image, God is made lying down with His face somewhat in the direction of the door, supporting His crest with His right hand, with His left hand outstretched, but with a small curve, with His right hand resting on His pillow, sitting on Ananta as couch, with His right foot resting on Pavitri’s (Śrī’s) thigh, and with His left foot resting on Mahi’s thigh; she is sitting in the same posture (as Pavitrī); accompanied by Śrī and Bhumi, who have each laid their hands on one of His feet and are rubbing it; and by Brahmã, together with the figures of the five Weapons, as before. As a vira recumbent image, he should make God lying down, support- ing His crest with His right hand, which is resting on the pillow, in such a way that it (the crest) is at a small distance from the pillow;12 facing and looking straight to the door, with His eyes wide open in surprise, with His left hand outstretched; He has only two hands, or four hands; the two additional hands should then be bearing the disk and the conch. 8 7 = Atri 20,26, where the main variety of the text is also mentioned, as the doctrine of “some authorities” (kaiścit smṛtam). This image is to represent Visņu during his periodic sleep between two world- periods (Gonda, Aspects, pp. 89f.). 9 1 sayanam śayānam. 10 i.e., creation has begun already; cf. Schrader, Pañc., p. 30. 11 Much like Atri 20,28 ff., and Rao, o.c., pp. 90f. The image of Ranganatha in the temple at Srirangam is of this type (Rao, o.c., p. 269). 12 Atri 20,38f. uses nearly the same words.A Book of Wisdom, proclaimed by Kasyapa 161 If he desires yoga, he should choose the yoga method; if sons or happiness, the sukha method; if money, dominion, or enjoyment, the bhoga method; if strength, the vira method; if separation, the viraha method13 in the method desired by him, he should cause the immov- ― able image to be made. 13 Cf. n. 4. CHAPTER 54 The Immovable and the Other Images This division is meant for the immovable image (dhruvabera-), not for the movable image (kautukabimba-).1 Worship is of two kinds: with both immovable and movable images or with an immovable image only. The consecration and worship of both an immovable and a movable image is complete (sarvāngam), and it is “full” (sampūrṇam), if the images have the measures mentioned. Worship of an immovable image means, that he has made an image of stone2 according to the method for the immovable image, and established it on the spot of Brahma or on the spot of the movable image, for worship, without painting it. This is performed with standing and sitting, not with recumbent images. A person who has temporal and eternal results in view should perform worship with an immovable and a movable image; if only eternal results, with an immovable one only. In the same way as he constructs three fires in one house, he should construct three kinds of images (beside the immovable image) in one temple: a movable (kautukam), a festival (autsavam) and a bathing (arca) image. These images are to be used in the main worship, for festivals, and for bathings. If not all the three images are available during the first consecration, he should consecrate only a movable image, and perform the consecration of the other two afterwards, when they are available. Only the movable one is connected (in worship) with the immovable image, not the others. Therefore, he should, according to some (authorities), consecrate only this image. 1 Or: “the auspicious image”. Atri 24,2: sarvamangalakäritvāt kautukam hy abhi- dhiyate. 2 Atri 18,2: mokṣārthi śailajam kuryat “if he desires release, he should make (the immovable image) of stone”; and in the next paragraph here: kevalāmuṣmikāpekşi dhruvärcanam kuryāt. — Marīci 22, p. 124, prescribes a kautuka image made of stone for him, who desires a long life; the same in Atri 25,24. 162 A Book of Wisdom, proclaimed by Kasyapa He should have the movable image made after the form of the im- movable one. If the immovable one is standing, he should make it also standing; if it is sitting, also sitting; if it is lying down, standing or sitting. (Thus,) if the immovable one is lying down, he should not have the movable one made also in a recumbent position. According to some (authorities), he should make it also sitting if the immovable one is sitting, but never standing. Others teach that (he should make) the festival and bathing images always standing. For Incarnations also he should have the movable image made after the form of the respective immovable one, or as the four-armed Vişņu. Thus it is known. 4 3 äsine ‘py asinam. Atri 24,23: asine casanam vāpi sthānakam vā. Two lines further in the text we find a remark which includes a contradiction of the present one: asine ‘py āsīnam sthitam naiveti kecit. If we correct the naiveti into caiveti, the opinion of the kecit becomes identical with that of Atri cited here: when the main image is sitting, the movable image may be sitting or standing. 4

Marici 23, on p. 124. CHAPTER 55 The Two Forms of the Lord A philosophical explanation of the meaning of the movable image: it represents Vişnu’s movable, divisible, i.e. emanated, and characterized form, while the immovable image represents His indivisible, primeval, form, i.e. that of the cosmos as a unity, before its partition by creation or emanation. The terms sakala- and nişkala- occur also in Pañcarātra philosophy, where they characterize two aspects of the Sakti: Schrader, Pāñc., p. 30. Now we shall explain the right way of using the movable image for wor- ship. The Lord has two forms: the unmoving and the moving one. The unmoving form is everywhere, is like the sky, to be characterized only by negative epitheta, unperceivable even by Brahma and the other (gods), and indivisible. No concrete support for its worship exists;1 the im- movable image represents it. Therefore, the unmoving form is different from the self; the moving form is the self of all the gods, brings forth the Fish and the other Incarnations, and is divisible. Its worship has con- crete supports; the movable image represents it. Therefore, even a flaw in a main image is destroyed by the perfection of a movable image. The immovable image is the form of the Highest Light; even if it has no 1 i.e., no concrete figure answers to it in our experience. A Book of Wisdom, proclaimed by Kasyapa 163 characteristics, this is not reckoned as a flaw, because it does not represent a concrete form. If (God is seen as) the Undivided, the Subtle, the Highest Light, He is proclaimed as Nārāyaṇa; if He is (seen in His) gross and divisible (form), He is known as Vişņu.2 Visnu is golden of colour, his mouth, hands, feet, and eyes are red, he wears a garment with the (yellowish green) colour of parrots’ feathers, brilliantly shining by His crown, bracelets, necklace, breast-string, and hip-string, bears the conch and disk, has the Śrīvatsa lock as mark, and is furnished with three jewels. Therefore, he should cause the movable image to be made out of gold, silver, copper, or wood, and provided with characteristics. If it has no characteristics, all his work is reduced to ashes, because (this image) represents a divisible form (which possesses positive characteristics). Worship without concrete support should be left to the best of the hermits, who are rich in imagination. Worship with a concrete support is right for people who are standing in the course of existences, because it grants enjoyment and release as results. From constant observation and by means of attendance rises devotion. Anything done by men without devotion is fruitless. Therefore, having made out of devotion the characterized form of the Highest Soul, he should establish it together with Śrī and worship (thus) both Nature and the Soul. In worship with a concrete support, the perfection of the movable image means the perfection of anything. Thus it is known. 2 Cf. the traditional etymology of the word Nārāyaṇa: “lying on the (primeval) waters” (Manu 1,10, a.o.); he is thus considered as representing God’s indivisible aspect before creation (cf. the “reclining Visņu”; ch. 53, n. 8). See already RV. 10,82,5 and 6: “what earliest embryo did the waters contain ?…” As Vişņu, the “Pervader” (see Gonda, Aspects, p. 2), God pervades existence in a divisible form (see also ch. 68; Gonda, o.c., p. 239, n. 17). 3 a rakta-, read: ratna-. These two words are often confused in the mss. The three jewels are the Cintamani, the Kaustubha, and the Syamantaka (see the next ch.). 4 See ch. 38. CHAPTER 56 Materials for the Minor Images Jewels, metals, precious stones, and wood, are materials which are fit for a movable image. He should, however, not cause a festival image to be made of wood, stones, or jewels. There are seventeen kinds of pure jewels: diamond, pearl, ruby, sapphire, gomeda (“cow-fat”), cat’s eye, emerald, coral, puṣyakānta, 164 A Book of Wisdom, proclaimed by Kasyapa moon-stone, sun-stone, red-eyed stone, utpala, saugandhika (a kind of ruby), crystal,1 kuruvinda (a kind of ruby), and mahānīla (a kind of sapphire). There are also various types of precious stones. Of the jewels, the sapphire, cat’s eye, ruby, emerald, coral, and diamond are the best. The saugandhika, puṣyakānta, moon-stone, sun-stone, and utpala, are of middle class. The others are inferior. According to the Venerable Puruşa, an image made of sapphire is the best one; there is no other better than that. Jewels are spotless, without cracks, smooth, beautiful, and glittering. Having avoided specimens which are cracked, rough, colourless, or dull, he should observe the good and evil omina, make a pedestal to the S. of the temple, establish God on it, ask His permission, make to His northern side a pedestal with three altars, and lay on the southern altar the wishing-gem (cintamani-), on the central one, the Kaustubha jewel, and on the northern one the Syamantaka jewel. He should (invoke) the three jewels (and) worship them with the following epitheta: (the Cin- tāmaņi, with:) “the Cintamani, whose form is brilliance, which causes prosperity, which has a divine origin (I invoke)”; (the Kaustubha, with:) “who has originated from nectar, the Kaustubha, the very auspicious one, which is the couch for kordha- (?)4 (I invoke)”; (the Syamantaka, with:) “the Syamantaka, which destroys all sorrow, which grants hap- piness, the Lord of the jewels (I invoke)”. Then he should offer, into the fire, after the aghāra, an expiatory oblation, and an oblation to the three jewels with a porridge mixed with clarified butter. After causing benedic- tions to be uttered, he should fashion the main and minor limbs, saying the puruṣasūkta. An image made of jewels, even if it has no character- istics, is better than an image which possesses (characteristics), but is made of another material. Of the eight kinds of pearls, those originating from conch-shells, snakes, and the ocean, give exceedingly good results. They are not to 1 Text: saugandhikalpasphațika-, out of which three words have been made by the editor, while lohitäkṣotpala- has been considered by him as one word. But kalpa- is never attested as a kind of jewel, and utpala- is mentioned in ch. 45 as a separate type. There is a confusion in some mss. between utpala- “a kind of jewel” and upala- “precious stone”. 2 Text: bhagavan puruḥ, but most mss. have…puruşaḥ. Is this remark meant indeed to originate from Vişņu himself? 3 Cf. for the last two: Gonda, Aspects, p. 100. — Jewels are generally believed to have an auspicious magical influence; thus, e.g., the diamond (Gonda, o.c., p. 82, n. 10) is connected with lightning and fertility; pearls are thought of as bearing beneficial power (Gonda, o.c., p. 97, n. 7). See also Gonda, o.c., p. 248, n. 66. 4 kordhaśayanam. cha: kordhāyam; L1: kārthāyam. A Book of Wisdom, proclaimed by Kasyapa 165 be cleaved, and he should worship them after laying them on a golden pedestal. Of these, the one which originates from the ocean is a form of Vişņu and causes the destruction of setbacks, misfortune, sudden death, poverty, etc., of any man who is within a distance of a thousand yojanas.5 Therefore he should adore it in the right manner. 6 The kinds of metal are: gold, silver, copper, brass, tin, lead, ārakūṭa brass, vṛttaloha copper, vaikṛntana, and iron. An image of gold gives welfare; of silver, renown; of copper, increase; of brass, offspring - but the seers say that he should not cause an image of Visņu to be made out of this metal. The Vasus are to be made of brass, the Sadhyas of vṛttaloha, the Maruts of pittala brass, the Danavas of tin, the Asuras of lead, the Piśācas of ārakūța, the Rakṣas of iron; of any kind of metal he may make the Bhūtas. The Lord (should be made) of gold only, Śiva of precious stones, Viriñca of silver. According to the seers, he should make the sun of copper. It is unnecessary to make many digressions; gold is said to be identical with Hari, therefore a golden image is the best.” Thus says Kāśyapa. Б The known motif of the sea as a receptacle of treasures, adapted to Visņu worship. About jewels from snakes, cf. P. Gaeffke, The snake-jewel in Ancient Indian Liter- ature, Indian Linguistics, Vol. 14, pp. 124-140. 8 vaikṛnta- is translated by MW as “mercury”, but from the next lines it appears to be here an equivalent of pittala brass. 7 Atri 24,9: rukmam vişnur iti smṛtam. The colour of gold is auspicious on account of its likeness to the sun and to ripening corn (Gonda, Aspects, p. 234). CHAPTER 57 The Casting of an Image of Metal; Construction of the Halo The casting of the movable image is done by means of the well-known “cire perdue” process: on a central body made of clay a layer of wax is laid with a certain thickness (for which Kasyapa gives details), on which clay is smeared again, after the shapes of the image have been fashioned in the wax. The whole image is heated, and molten metal is poured into the space left by the molten wax. Then the process is repeated. Atri 19,60-63; ch. 25. Marīci 22, pp. 128f. Mān. 68, with P. K. Acharya’s comments; EHA, pp. 411ff.; Rao, Icon. I, 1, pp. 49f. The method of the space left by the wax. Having heated (the metal) in a fire to the N. of the temple, he should purify it with a new garment, touch it, saying “agnim ile”, take wax1 on a pure dish, propitiate the Lord 1 Text: sikatam; Marici, p. 129: siktham “bees’ wax” (MW). 166 A Book of Wisdom, proclaimed by Kasyapa of the gods, sprinkle (the wax) with the formulas for sprinkling, mutter the atmasūkta, surround the fire in the W. (with darbha grass), and offer a great expiatory oblation and oblations for the attendants. He should worship the wax, imagine by meditation a lotus with eight petals in it, and Aniruddha or Brahma in its middle, place a goose on the eight petals, and, knowing the self, saying the puruṣasūkta,2 project the form of the image and cause it to be made by the artisan, with its characteristics. After a division of the immovable image into three parts, the best class is (a layer of wax with a thickness of) one part (i.e., of the image). The best variety is (a thickness of exactly); the medium variety, of part of 1; the lowest variety, of part of 3.3 (A thickness of) half the first number (i.e., of the whole image) is the best variety of the medium class; thereof constitutes the medium variety; thereof constitutes the lowest variety. (A thickness of) of the first number (i.e., of the whole image), is the best variety of the lowest class; of that constitutes the medium variety; part of this last figure constitutes the lowest variety. The pedestal is (coated with a layer with the thickness of) of (the layer used on) the image. The lotus is (coated with) of that figure. He should make the rest as before. 4 There are three haloes, called respectively: jñānaja- (“arising from supranormal knowledge”), dehaja- (“arising from the body”), and alam- kāraja- (“arising from the ornaments”). Vişņu, the God of gods, pos- sesses three haloes; Rudra two; the Creator, Śrī, Bhumi, and the other deities, one. For Indra and the other (guardians of the regions), he should have (haloes) constructed which are resting against their headgear, made of the same metal of which the image (of Vişņu) has been made, and also connections with the pedestal, etc. Otherwise, there will be evil consequences. The width of the halo is half that of the face; in it, the one which arises from knowledge…; the width of the bars is two ang.; of the one which 2 The ritual has here the function of accentuating the identity of the individual and the cosmical self. This appears from the hymns recited (ātmasūkta, puruṣasūkta), and the lotus with eight petals (created world) covered by the goose (individual self). The image becomes a concrete exponent of the said identity, and will cause its worship- pers to realize it. i.e., a relative proportion of 45:40:36 between the three varieties. dvedaśāmsam must be corrected into bhūtāmsad vedāmśam. 4 L1: prathamam instead of pratima (then: of the first variety). 5 It is to be constructed above the pedestal. See ch. 36, n. 5. bhūtāmśām- • jñānabhāṇḍeciyor. Probably, the meaning is that the first and the third bars are together two angulas thick, and the rod which is “born from the body”, four angulas A Book of Wisdom, proclaimed by Kasyapa 167 arises from the body, four ang.; above the bars, he should make a net- work of beams which are curved threefold, have the ends upwards, and are curved towards the right if they are standing on the right side, and towards the left if on the left side. And the bar is shaped like the rainbow. The radiant flames are shaped like tongues of fire. He should have it made four ang. lower than the top of the headgear, enveloping four ang. of the hands which are bearing conch and disk, and fastened to both sides of the pedestal. The network of beams should be not too dense nor too sparse. Having made them in this way complete on both sides, he should besmear (the image) on the surface with clay, take the usual metal under a lunar mansion which is favourable to the performer, at night, under an auspicious lunar mansion, during an auspicious hour, heat it, and cause it to flow (into the space left by the wax). At that time he should meditate on the Lord of gods, cause cries to be uttered, and present a sacrificial gift in accordance with his means. If flaws such as deficiencies of limbs occur, he should consider (the image) again as (mere) metal. Having cleaned an image which is provided with its characteristics, he should lay down jewels in the lotus-pedestal, accompanying this act with formulas, establish the image on it, and cause the fastening to be per- formed by the artisan. 7 He should establish three minor images in a temple: a movable, a festival, and a bathing image. In the centre the movable image, to the right the bathing image, and to the left the festival image. When a flawless movable image has been established, he should not tolerate a combination of heaviness of metal;8 if he should act thus, that would mean the performer’s death. If such a flaw is observed, he should apply immediately only one of the two (images). For, according to some authorities, there should be one form only present in one temple. A minor image which is made in this way, can be purified in water according to the rules, and established. Thus says Kasyapa. (“half the face”

six ang. for the whole). jñānabhāṇḍa- is usually a “receptacle of knowledge”, connected with Sarasvati (Banerjea, Icon., p. 379). 7 See ch. 45 (for the immovable image); ch. 67 (movable image). 8 See ch. 96, n. 2. CHAPTER 58 The Presentation of Young Sprouts This ceremony has the function of promoting fertility, and especially the 168 A Book of Wisdom, proclaimed by Kasyapa successful execution of all kinds of ritual acts. It was (and is) very common in S. India and described in many texts. It is clear that the ceremony has in view to promote in a magical way the fertility of the crops. The fact that this village ritual (cf. the modern variety described by Whitehead, Village gods, p. 65) has been generalized, systematized, and incorporated completely in Vişnuite (and Śivaite) wor- ship, shows the importance of agricultural matters within this worship, and Vişnu’s connection with them (Gonda, Aspects, p. 261). Atri 26; Marici 26; Rauravāgama 17, a.o. (Śivaite); modern description by Rangachari, S.V.B., pp. 102-106; a discussion of Atri’s and Kasyapa’s descriptions in Gonda, Aspects, pp. 259ff. Now we shall explain the method for the presentation of the sprouts. On the day before he undertakes a ritual for the Lord of gods, such as the inspection of the ground, etc., or on the ninth, seventh, fifth, or third day (before it), he should perform the presentation of the sprouts. If he has not presented the sprouts, every (ritual act) which is performed by him becomes fruitless! The Lord will be pleased, if the presentation of sprouts is performed also when no ritual for Him is prescribed. Thus, he should undertake this ceremony carefully. To this end, he should take boilers (palika-), pierced pots (chidra- kumbha-), and platters (sarāva-). Of each kind, sixteen, twelve, eight, or four vessels are to be taken.1 The height of the boilers is 24 angulas;2 the width of their mouth is equal to the length of the face of the immovable image; their bottom is half as wide. Their width should decrease in a regular way. The width of the pierced pots is eighteen ang.; their bottom is four ang. (wide); there are five orifices in the four sides and in the middle, each four ang, wide. The mouth of the platters has a breadth and a width of twelve ang., and a depth of six ang.; their bottoms are four ang. (wide). Having collected such vessels, he should, to the northern or eastern 1 i.e., respectively for each class of society (Marici). According to Rangachari, o.C., the total number of vessels may vary in modern times from 108 to 8. 2 Text: āyāmam “length”, or, in this chapter, also “width”. Atri 26,6: the utsedha- “height” should be 36 or 24 ang., and the width (vistāra-) should be half as large. In the boilers, the young sprouts are to be raised (Rangachari, 1.c.). 3 4 Translation of cha; dhruvaberamukhāyāmam sukham (read: mukham). According to Gonda, Aspects, p. 260, n. 127, water has to stream out of these openings, in order to procure rain in a magical way. A perforated pot is used also in the vastusavana-, in VkhS. 3,16. The possibility that these pierced pots were destined for the sprouts must also be held in view; we do not read that the pots should be filled with water. A Book of Wisdom, proclaimed by Kasyapa 169 side of the temple, besmear (a site or pavillion) with cowdung, adorn it with the five colours, and make (on it) a “row” (pankti-) by means of vrihi or threshed rice grains, with a length of five hastas, a width of one hasta, and provided with four openings of 24 angulas. Within it, he should make a pedestal for Brahma with a length of sixteen ang., and a height of twelve ang., and provided with three sacrificial beds. He should also make pedestals for Seşa and the other deities concerned, in the dimensions admitted by the available material. The sacrificer should honour the teacher with a garment, etc., announce to him the work which is to be done, ask his favour, and ask him, while bowing: “perform this ritual act”. The teacher, in his turn, makes up his mind, saying “I will perform this act”, and should commence, after performing a special pūjā ceremony for God, which should be done at the end of the “worship of the night”.5 On the pedestal in the middle of the row, he should worship Brahma and present an offering to him; to the N. of the eastern opening, (he should worship) Śeşa; to the E. of the southern opening, Vakratuṇḍa (Gaṇeśa); to the S. of the western opening, Pańktīśa; to the W. of the northern opening, Soma; and, to the E. thereof, Santa (Viṣvaksena). In the eight directions, beginning in the E. and ending in the N.E., he should worship the Apsarases, beginning with Jaya;’ he should present offerings (to all these deities) in accordance with his means, and present a sacrificial gift. Having wrapped new garments around the middle of the boilers and the pierced pots, he should fill them with lumps of clay or sand together with cowdung, place them round about within the row, saying the viṣṇu- gāyatrī, and (invoke for) worship by name: the Earth into the boilers, Rākā into the pierced pots, and Sinīvālī into the platters; then he should have an auspicious day announced. Beforehand he has thrown these 5 rātripūjā; Marici: sayārcană. This is not the same as the sandhya or twilight ceremony, which was mentioned by Marīci a few lines before. 6 Atri 26,18ff. mentions eight names, adding the Disk, Garuda, and Bhūteśa; Marici, p. 170, even nine, adding the Conch. All these deities must be brought here into connection with the vegetative aspects of life. The presence of Soma is especially significant, who is called “Lord of shoots” by Atri 26,39, and Marīci, 1.c. See also MaitrāyaṇīyaUp. 6,35 (unclear); PränägnihotraUp.1: ya oṣadhayaḥ somarajniḥ. 7 See ch. 86. • Fertility deities, the last two connected mainly with childbirth (about Sinivāli, see also ch. 86, n. 13); thus, their invocation into the vessels in which the seeds have to germinate is very appropriate. Atri 26,25 only invokes the Earth. In ch. 90, Sinivāli is also invoked into a vessel with turmeric powder; Atri invokes in that connection the Earth and Sinivali. 170 A Book of Wisdom, proclaimed by Kasyapa kinds of grains into the water: kanku, mungo, barley, niṣpāva, panic seed, wheat, caņaka, sesamum, tilva, masura, and mustard-seed, or, if they are all unavailable, only mungo, until the young sprouts become visible. Then he should take the (germinated) seeds on a dish of brass, worship Soma in them, touch them with “somam rājānam”, and cause musical instruments to be played. He should take these grains and present them (to the deities), while muttering the viṣṇusūkta and the formula “somam rājānam”. Having sprinkled them with water, while saying the formula of Varuna,10 he should close the boilers and the other vessels with dishes of clay and have them deposited in a hidden place. Bhrgu teaches: if he has (this ritual) performed within a shorter time (before the ceremony concerned) than that mentioned, on the same day, he should, after the announcement of an auspicious day, fill the vessels with white threshed rice grains and with flowers, together with the respective formulas; this is called “the presentation of sprouts performed on the same day”. If the presentation of the sprouts is performed by day, God will be resentful; therefore, he should perform it at night only.11 9 Atri 26,28 says that he should sow the seeds (into the vessels). Cf. Rangachari, o.c., p. 106. arpayati can mean both “to offer” and “to fix, fasten”. Probably, both are meant. 10 “ye te satam” etc. jalasekam kṛtvā… 11 See ch. 16, n. 12.

Marici, p. 171: ete (read: ye te) satam ityādivaruṇamantrair

The “presentation of sprouts on the same day” is found indeed in Bhrgu, 22,48f.; also in Marici, p. 171. CHAPTER 59 Introduction to the Consecration The completed movable (cf. the end of ch. 55) image is now ready to be installed in the temple. The ceremonies connected with this installation have grown into an elaborate ritual, the main function of which remains, however, clearly visible: the image, which was up till now a piece of material (which has been perfected, it is true, up to a high degree), will now be made fit to serve as a dwelling-place for God’s divine power: it will be “awakened”, “brought to life”, by the “opening of the eyes” (ch. 60); purified by a stay for some time in water and milk (ch. 61); Viṣṇu’s presence is invoked into a pot of water, after which the image is bathed with various kinds of fragrant water, and laid down on a couch (ch. 64). Oblations are made for Vişņu and a great number of attendant deities, with appropriate formulasA Book of Wisdom, proclaimed by Kasyapa 171 for each of them (chs. 65, 66); a discussion of the sacrificial implements is found in chs. 61, 62. Jewels and other objects are deposited within the pedestal of the image, after which it is established on its proper spot in the temple (ch. 67). Chapter 68 serves as a conclusion. Atri 27 ff.; Marici 27 ff.; VkhS. 4,10 and 4,11; V.Bṛh. 60 (deviating); the same subject in the Puranas, e.g., MtPur. 264, and in Pāñcarātra handbooks (acc. to Schrader, Pañcarātra, p. 26). See also Kane, DhŚ., II, 2, pp. 896 ff. (who also gives an abridged translation of VkhS. 4,10 and 4,11); Hohenberger, Flutsage, pp. 159ff.; Rangachari, S.V.B., pp. 114-133. VkhS., I.c., is one of the oldest texts on the subject (its directions are meant especially for house worship, according to its character of a grhya- sutra), and a comparison with it can be very instructive. In the introductory chapter now following, great stress is laid on the need of devotion during ritual acts, after which the characteristics of an ideal teacher and establisher (see ch. 16) are summed up. 2 Now we shall explain the method for the consecration1 of the image of Vişņu, the Lord of gods; Who, while being imperishable, pervading everything, equal to the ether, indivisible, the Highest Self, is located within (the heart of) him who is in possession of (supernatural) wisdom and devotion. The Scripture says: “the Self is located in the secret (interior) of this creation”. Therefore, when he (the maker) has meditated devotionally on (God’s) divisible aspect, and when the image has been consecrated with devotion and with (the accompaniment of) formulas, God will take up His abode in that image and be established in it, in His divisible aspect, out of compassion for His devotees. Worshipping Him has as its result: the obtainment of Visņu’s abode, which is unmanifest, eternal, without beginning, middle, or end, out of reach of the senses, 1 pratiṣṭhă, properly: “establishment”, can denote something more and then be translated by “consecration”. Cf. J. Gonda, Pratiṣṭhā, in: Samjñāvyākaraṇam, Studia Indologica Internationalia I (1954), pp. 1-37, esp. on p. 34: (pratiṣṭhā can also mean:) “to place a definite power in an object, to endow an object with divine faculties…”. The word may serve thus as a general term for the ritual which will be described now, and which serves, for a theist, to make the image “an effectual means of contact between the divinity and himself” (Gonda, l.c.), by way of the divine power (see ch. 68, n. 2) residing in it. Or, as the Vaikhanasas themselves say: “an image is a storehouse of concentrated energy” (M. Ramakrishna Kavi, Preface to Atri-Samhita, p. VIII). In a more restricted sense, pratiṣṭha means the “establishment” or erection of the image on its pedestal proper (in ch. 67). 2 ākāśopamaḥ, a synonym of the vyomābhaḥ used elsewhere in the text. 3 TÃr. 10,10,1b; SvetUp. 3,20; etc. 172 A Book of Wisdom, proclaimed by Kasyapa and imperceivable even by gods. The consecration is the base of (wor- ship). Listen to its method. (The ritual is performed) at best in the months Phalguna, Caitra, Vaiśākha, Taiṣya, and Jyeṣṭha. Of middle kind (is the performance) in Śrāvana, Aśvayuja, and Kārttika. At its worst (it is performed) during Prosthapada and Aṣādha. In Mārgaśīrsa and Mägha he should avoid (performing it), even when he is in a hurry. Only by day, in the fore- noon, on a lunar or solar day, or a lunar mansion, as mentioned (in ch. 13), on an auspicious karaṇa, under an auspicious zodiacal sign, which is not condemned, possessing auspicious planets, or during which these planets are visible, should he start the consecration. With this end in view, the sacrificer should choose beforehand a teacher, establishers, and acting priests (adhvaryu-). He should avoid those persons who possess no wife and children, who have a bad way of life, who are unorthodox, humpbacked, of dwarfish figure, too tall, lacking some limb, having too long limbs, who are crippled, deaf, blind, having deformed nails or dark teeth, who are bald-headed, and eunuchs; those who have serious diseases such as phthisis, leprosy, epilepsy, or insanity; heretics who violate the Veda; performers of foreign rituals; and those who are devoted to other gods.5 He should call upon those who have the samskaras performed on themselves, from impregnation on- wards, according to the rules laid down in the Vaikhānasasūtra, acquaint- ed with the science of formulas, devoted to constant study, knowing the weak points, acquainted with the complete practice of temple worship etc., knowing the Vaikhanasa doctrines, and maintaining their fires; he should honour them and choose out of them one (person as) teacher, who is outstanding by wisdom; possessing learning, (virtuous) way of life, and a good character; who knows the details of the ritual practice from the inspection of the ground on up to the consecration, and from daily worship on up to the festival; who is sufficiently acquainted with the formulas as they are mentioned before, and with the atonement for their (faulty recitation); who is faithful in nature; who has his mind in 4 The first five months lie in the bright half of the year; the next three are to be chosen in the dark half (Marīci 27, p. 172). Marici also warns against Mārgasirşa (Nov.-Dec.) and Magha (Jan.-Febr.). Atri 27,20: these months were condemned by Brahmā, but, according to some authorities, even then the ritual may be performed by someone who is in a hurry. Why should one be in a hurry? The reason is given by Atri in 6,3f.: na hi pratikşate mṛtyuḥ kartavyo dharmasamgrahaḥ: death does not wait, but the dharma has to be fulfilled. 7 5 On bad qualities, see also ch. 13, n. 24. 6 See ch. 1, n.17. Comprising resp. the chapters 13-68 (kriyā) and 69-90 (caryā). A Book of Wisdom, proclaimed by Kasyapa 173 a pacified state; who is unshakable in his meditation on (God’s) indivis- ible and divisible aspects; who has a peaceful and dynamic nature; whose highest refuge is Nārāyaṇa, to Whose ritual work he should be devoted; (in short,) a devoted follower of Visņu. 9 For the establishment of the image, he should choose four, three, or two establishers, who possess the same good qualities as the teacher; one adhvaryu for the lotus-fire, five for the five fires, one for the vastuhoma, and one for the oblations for the attendant deities; two officiants, called brahman and soma, one invoker (hotar-) (for the worship of Vişņu), four or two (invokers) for the worship of all the gods, and one for the establishment of each image; having chosen thus the function- aries1o in the right way, the sacrificer should ask their permission with the words “I shall perform the sacrificial ceremony for God”, and, after he has obtained it, he should perform a penance in accordance with his sins. Pure of heart, restraining his sense-organs, he should eat (only) offerings up till the end of the consecration ceremony; after he has undertaken the worship in the temple this is meant by “sacrificial ceremony” – he should have it performed by the afore-mentioned functionaries. These, in their turn, should have their hair and beard shaven, have cleaned their teeth, have bathed themselves according to the rules, and, performing the “sacrifice to the Brahman” by the study of the (Black) Yajurveda-samhita in the way they like to, preceded by the recitation of the puruṣasukta, they should perform these penances: prājāpatya, pādakṛcchra, a three-night’s penance, or a one-day penance.” Until the end of the consecration they should concentrate on nothing else, bathe themselves during the three cardinal points of the day, eat only once a day, and (only) offerings, and restrain their sense-organs. 8 Translation of L1: parivaradevānām adhvaryum ekam. Text: parivārahomānām adhvaryūn. Marici 27, p. 173: parivāradevānām homānām adhvaryūn vārayitvā, however, speaks for the text. 9 See ch. 44, n. 7. 10 padarthinaḥ; padāärthin is a general term (Atri 31,24f.); it does, however, not include the teacher.

11 The prăjāpatya is a penance with fasts for twelve days, and with increasing severity (Rgvidh. p. 15). In the padakṛcchra or “quarter-penance”, one eats and fasts on alternate nights (MW). All these exigencies have clearly the character of a dīkṣā, by which the performers are brought to a higher state of consciousness. Cf. the commentary on MṛgÃg.Kr. 8,1: dikṣā śuddhir aśuddhasya… and (giving an etymology of the word): …diyate jñānasadbhāvaḥ kṣiyate karmavāsanā, dānakṣapanayogyā hi dikṣā śuddhiḥ kṛtātmanām; purity is a very important element in the dikṣā. To this end, the shaving is performed (cf. Heesterman, Rājasūya, p. 215: “hair is dead impure skin”); it was prescribed also for the Vedic ritual (Caland-Henry, pp. 11ff.). 174 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 60 The Opening of the Eyes Now hereafter the opening of the eyes (akṣyunmeṣaṇam) of the new image. Having caused, on the fifth day before the establishment, this act to be performed without formulas by the artisan, he (i.e. the teacher) should perform it also (himself) with formulas.1 Having made a pit according to the rules for the hermits’ fire2 in a drinking shed to the N. of the temple, he should perform the vastuhoma according to its rules. In front of the temple, he should make a quadrangular drinking shed, decorate it with arches, pots filled with water, canopies, banners, garlands of darbha grass, etc., make within it a pit according to the rules for the householders’ fire, prepare the fire, perform the aghāra according to the same rules,3 perform the oblations for the limbs (angahomam), mentioning the names of the limbs (of the image) from head to feet, accompanied by the puruṣasūkta, the viṣṇusūkta, and the Jaya formulas etc., and, if the temple is new, the oblations for the deities of the temple,5 mentioning its parts from crest to base. 4 Facing God, he should have a metallic cow placed, with horns of gold, hoofs of silver, with full and well-fed limbs, with a garment bound on it, a milk-pail of brass, and having a calf at its side. Saying the godāna- sūkta, he should touch all her limbs, then sprinkle around the fire, and perform oblations for the Earth, Varuṇa, Indra, Vāyu, Agni, and Viṣņu, ending with the vyahṛti.’ The teacher is now honoured by the sacrificer, who adorns him with garments, finger-rings, other ornaments, etc.; then he (the teacher) should wash his feet, sip water, take a dish made of gold, VkhS. 4,10 makes no distinction between the opening of the eyes “with” and “without” formulas. 2 VkhS., 1.c., Marici, p. 175, and Atri 28,71, all prescribe the householder’s fire. 3 Those from VkhS. 1,9-15, and 8,6. 4 These are the Jaya, Abhyātāna, and Raṣṭrabhṛt-formulas, as described in VkhS. 1,16-18. 5 There are deities of the parts of the temple, although they are not mentioned in the text. Cf. Bhrgu 14,35 (Rgveda in the pillar, etc.). 8 This curious prescription (also in Atri 28,78 and Marici p. 175) has clearly this end in view, that the new image is brought into contact with the blessing influence of the cow. Män. 70, giving also a description of the “opening of the eyes”, speaks of a dhenumudrā, “a gesture representing a cow”. 7 ? i.e., to the deities representing the four elements (the elements also in n. 10), to- gether with Indra and Visņu. Vişņu stands perhaps also for the fifth element; the presence of Indra is peculiar; he does not appear in the ms. ma, nor in the parallel texts. Probably, the six deities mentioned here are also the “presiding deities of the six diagrams” alluded to in ch. 95, n. 7. ― A Book of Wisdom, proclaimed by Kasyapa 175 and a painter’s brush, collect paint in the dish, and worship it. Standing to God’s right side, and facing the N., he should hang a concealing strip of cloth in front of Him,8 touch the paint, saying the Hymn to the Earth, and, meditating on God, make with lines of paint of minute width the lashes, eyelids, the red, white, and black circles, and the lens, which have (respectively) the five elements1o and the Highest Self as presiding deities. He does so on the right eye, saying the puruṣasukta, and on the left eye, saying the hymn “ekākṣaram” etc. This is the opening of the eyes. Having shown the aforementioned cow to God, saying the godāna- sūkta, and having shown also, on a dish of brass: melted butter together with a piece of gold, and a heap of grains,” he should perform in the same way the opening of Śri’s eyes, with “śriye jätaḥ”, and of those of the goddess Earth, with “medini devi” etc.; and then of the other gods, saying appropriate formulas. On an immovable image without paint, or on a new movable and other minor images, he should perform the opening of the eyes without paint by fashioning the eyelashes etc. with a golden needle and a drḍhakari- (“strong-handed instrument”?). Or, according to some (authorities), he may have the opening of the eyes performed without formulas on the fifth day before the establishment, and with formulas on the third or second day.12 After offering an oblation for Visņu in the fire, followed by the closing oblations (antahomam), he should undertake the purificatory bath for the new movable and other images. 8 Rangachari, S.V.B., p. 124: “during this process of opening the eyes a screen is put across so that people assembled in front may not see the process when it is done” (read: while it is being done). 9 10 yūkācitreṇa; the B class: yūkamātre; ma: yūkṣāgreṇa. mahābhūta-; Atri 28,84: mahābhūtāni pañca. The importance of the five elements should be brought into connection with the Fivefold Manifestation; the five main weapons have also connections with the elements (ch. 35). In ch. 49, Garuda is said to consist of the five elements. In ch. 61, the deity is laid on five garments. 11 The last words in L’ only: kāmsyapātre suvarṇasahitam ājyam dhānyarāsim ca darśayitva. Related ceremonies in Atri and Marici. It might be that the passage in question is original and was overlooked by the editor. These views are not represented in parallel texts. 12 CHAPTER 61 The Purificatory Bath; Collection of Requisites Now the purificatory bath. Having made a drinking shed to the N. of the temple and bowed for God, he should clean the image, saying the 176 A Book of Wisdom, proclaimed by Kasyapa formulas “apo hi ṣṭhā”, “hiranyarupaḥ”, and (the prose chapter) “pava- mānaḥ”, adorn it with a garment, etc., take a water-bucket, clean it, worship Varuna in the pit,1 fill it with the five products of the cow, saying “vasoḥ pavitram”, spread out five couches or garments (in it), and lay down the image there with its head in an eastern direction, saying the viṣṇusūkta. When that day has passed by,” he should bathe, take up the image, saying the viṣṇusūkta, adorn it, clean the water-bucket, fill it with cows’ milk, saying “sam no deviḥ”, strew red and blue lotuses and other auspici- ous flowers on it, meditate on the milk as being the milk-ocean, on the couch as being Ananta, and on God as lying on Ananta, and lay the image on it with its head in the eastern direction, saying “samudravati” and “srige śrnge”. Or, according to some (authorities), he should throw down (the milk) with tips of darbha or kuśa grass, fill (the vessel) with water only, and then lay down (the image) on that same spot. When that day has passed by, he should bathe (the next morning) at daybreak, take up the image, saying the viṣṇusūkta, bath it, adorn it, have an auspicious day proclaimed, go to a pond or river filled with water, worship (the pond or river) with the epitheta: “the auspicious sacred spot (tirtha-), the benevolent, the giver of auspicious things, the abode of God (I worship)”, spread out a couch (in it), meditate on the water as being the ocean of cold water, and lay down the image (on the couch) in the same way (with its head in an eastern direction). If (a pond or river are) unavailable, he may also lay it down in a water-bucket. For a day, a watch (of three hours), or an hour (muhūrta-) — thus he should 3 1 The pit in which the images are usually bathed; it is not clear what the exact relation is between the bucket and the pit; perhaps, the bucket was placed in the pit and the image bathed in it. Atri 28, 59: droṇyām abhimukhe garte. 2 Oblations are also to be performed on each day during which the adhivāsam is done (Marici 28); Kasyapa treats each kind of ritual separately.

“There, the image is caused to stay during the night (adhivasayati), at least symboli- cally. — The sequence of the three baths in the text is ascribed indeed to Kāśyapa by Atri 28,63 f., who has another sequence himself. Marici 1.c., agrees with Kasyapa. The description of a modern adhivāsa by Rangachari, S.V.B., pp. 122ff., shows many affinities. Thus, during the bath in water, “in the absence of good tanks, lakes, and rivers, large vessels filled with water are used…” On p. 128, after a minute description of the mattresses and garments constituting the couch: “Then aradhana is done to God… then the vigrahas (images) are taken round the cot (couch) once and then they are placed on the cot in a lying posture. At this time Purusha sūkta and other Vedic rks are chanted and mangala vadyams are played…” The water and the other substances in which the images are bathed, are sources of life-granting and purifying activity (Eliade, Traité, pp. 168 ff.; Heesterman, Rājasūya, pp. 116ff.). The practice of immersing the images in water was known also in Western countries (Eliade, o.C., p. 173). See also chs. 63, 85.

A Book of Wisdom, proclaimed by Kasyapa 5 177 perform each of the purificatory baths, according to others. Or, accord- ing to some (authorities), he should perform the purificatory bath in water for three days after the sacrifice at the end of the opening of the eyes. Now, after the presentation of sprouts, but on a day before the conse- cration ceremony, he should take the requisites. He should take a log of aśvattha-wood grafted on a sami tree, or, if this is unavailable, of an- other kind, for a kindling-block. Having torn off the rind and other extremities, and dried (the wood) thoroughly, he should make out of it a kindling-block (arani-) which is 24 ang. long, four ang. high, and six ang. wide, with an upper piece of cloth of the same measures, and a rubbing- stick with a length of two tālas (24 ang.), a circumference of twelve ang., and with a sharp point of one angula on bottom and top. He should also make the ladles sruva etc. from the trees which are mentioned in the description of the sacrifice. The length of the sruva is 24 ang., its bottom has a circumference of twelve ang., its neck a circumference half as large, and it becomes narrower in a regular way. At its end, it has a circum- ference of twelve ang., a width of two ang., and a lower part with the measures of a bean; in its middle, it has an elevated line, hollow in the inside, like a vein, with the height of a rice-grain. Then the juhu; its length is 24 ang., its circumference half as large; its bottom has the shape of the bud of a red lotus; its neck has half the circumference of the bottom, and is thin at the end; its upper (i.e., front) part has (a circumference of) six ang.; it is rectangular, has a width of four ang., and a length of eight ang., possesses three sides, and edges with a width and height of one ang.; in the middle it has a lower (channel). Then the upajuhu: its length is 24 ang.; its bottom has a circum- ference half as large; the neck has half the circumference of the bottom; it becomes narrower in a regular way. In its upper part, it is six ang. (in circumference); it is rectangular, has edges with a height of half an ang. and a width of one ang.; in the middle, it has a circumference of twelve ang., and possesses a lower (channel) with a depth of half an ang.; above 4 Rangachari,o.c., p. 123: “A period of three days is the most elaborate form. At Laksh- mipuram (the ceremony described by the author) …it was done for only a muhurta”. 5 Exactly the same requirements existed for Vedic fire-blocks (Raghu Vira, Imple- ments and vessels used in Vedic sacrifice, JRAS, 1934, pp. 283-305; see also Caland- Henry, Plate I, fig. 25, after p. 256). 6 yajñe. The same word in VkhS. 1,9, where Caland refers to VkhSrS. 9,7-11 (read: 11, 7-11). 7 Called upabhrt by Atri, in 27,54 (the ancient Vedic term). The sruc is not mentioned in the text; according to Atri 27,49, it has the same length as the sruva, but it has a measure at the end of six angulas. - Beside the works mentioned in n. 5, one may consult also MṛgĀg.Kr., pp. 64f. (with photographs). — 178 A Book of Wisdom, proclaimed by Kasyapa 8 it, it is triangular, equal to a (lotus-)bud, with a lower (channel) of six angulas’ (length), and provided with channels for clarified butter, up to the bud-shaped part. Then the darvi: its length is 24 ang., its thickness one ang.; its end has a width of four ang., and a length of six ang.; its bottom has a length of five ang., its width is half as large; in the middle, it is two ang., becoming narrower in a regular way. For the arches, he should take wood of the aśvattha, udumbara, plakṣa, or vaţa trees, or, if they are not all available, from the aśvattha (only); he should have arches made out of them, with a height of five hastas, and a width of 21, four, or three hastas, provided in the middle with three stakes of an ell’s length; he should have ropes made, con- sisting of garlands of darbha grass; such a rope consists of a garland, which has on each knot two darbha strings hanging down for a length of 24 angulas.10 (He should take) clarified butter and other products from a red-brown cow, or, if she is unavailable, from other cows, and fire-sticks from the palāśa, aśvattha, khadira, bilva, śami, vața, and udumbara trees, or, if they are not all available, from the palāśa or the aśvattha only. He should take (only) darbha stalks with undamaged tips, garments of duküla- (bark fabric) etc., of cotton etc., or white ones. He should cause the eight auspicious objects, the five weapons, and the symbols of the classes of society to be made out of gold.” He should collect also jewels, minerals, and seeds, or, if the jewels are unavailable, gold; for the seeds, barley may serve as a substitute, and for the minerals, quicksilver. These are the main requisites to be collected. If for consecration and other ceremonies there is lack of some of the materials mentioned, there will be also lack of material goods for the village and the sacrificer; if some ritual is omitted, there will be lack of good (karman); if formulas are omitted, there will be lack of study and lifetime;12 if there is lack in faith and devotion, there will be lack of everything. Therefore, he should have the ceremonies performed com- pletely in each respect. Bghṛtadhārā. Atri 27,47 explains that the two channels formed by the central elevation in the sruva, are called ghṛtadhāraka-. • According to cha: şaḍangulāyāmavac ca | mūlam… (Text: şaḍangulāyāmamūlam…..). 10 The garland of darbha grass expels evil demons and protects the gods. Atri 27,70 f.; piśācān datyarakṣāmsi (read: daityar.) vidhūya paritaḥ sadā | …parirakṣati devän vai darbhamālā guṇānvitā. 11 See ch. 45. 12 Atri 28,35: Maricir mantrahine ca sarvahānim athābravit. A Book of Wisdom, proclaimed by Kasyapa 179 Having made a threefold rope with muñja grass, he should besmear a spot in front of the temple with cowdung, adorn it with five colours, make a heap of grains, put down the kindling-stick on it with its front part in an eastern direction, 13 worship Vişņu in the rubbing-stick, Mahi (the Earth) in the kindling-block, and Agni in the upper piece of cloth, take the rope of muñja grass, wrap up the rubbing-stick with it, fasten it while saying the vaiśvānarasūkta, and perform the rubbing with “jātave- dase”.14 Having arranged rubbish and firewood round about, and mut- tered the vaiśvānarasūkta, he should receive the recently created fire into a vessel, throw firewood on it, saying “ayam ta idhma”, cause it to flame up with “ghṛtapratikaḥ”, bow for it with “ayurda”, and lay fuel on it attentively. This is the fire for all sacrifices; thus it is known. 13 pränmukham, variant no. 9 on p. 87 of the text (no mss. mentioned) is confirmed by L’ (text: prānmukhaḥ). 14 The symbolism is clear: the rubbing is a sexual act, executed by Visnu and the Earth, repeated in a mythical way; Agni is the offspring. This is accentuated by Atri, who prescribes (27,42) rubbing in the śronideśa- “secret region” of the kindling-block. Only if performed in the śronidesa- (the extent of which is given), will the fire produced increase. In Vedic times, the spot on which the fire was produced was called devayoni- (Raghu Vira, o.c., p. 291), “birth-place of the god (Agni)”. VkhŚrS. 1,1: śroṇī devānām yoniḥ… evam prajananam kurvita.. For more data, see Gonda, Sūnuḥ sahasaḥ, p. 23, n. 2. CHAPTER 62 The Fireplaces Now he should give a meal to the brahmans in accordance with his means, erect on the eastern or southern side of the temple as hall for the sacrifice1 a rectangular drinking-shed or pavillion (kūta-) in the usual way, provided with sixteen pillars. The space left between the pillars should be four hastas. The building should be four hastas high, with a coverture of twelve angulas’ height. In the four directions he should dig a pit with a depth of one hasta, take up the arches, meditate on (them as being) the concrete forms of the (four) Vedas, and have them established in this manner: the one which is made of aśvattha wood, in the E.; the one of udumbara wood, in the S.; the one of plaskṣa wood, in the W.; the one of vaţa wood, in the N.; he should utter respectively the formulas “agnim ile”, “işe tvorje tva”, “agna ayahi”, and “sam no deviḥ”. He should 1 yăgaśālā; the word sälä reflects the meaning “house”, which was usual in the Sūtras (Renou, La maison védique, JA, 1939, p. 482); it was used in those texts also as “house for the sacrifice”. 2 The opening words of the first stanzas of the four Vedas. 180 A Book of Wisdom, proclaimed by Kasyapa decorate the sacrificial hall as well as he can with pots full of water, (leaves of the) kadali and kramuka trees, canopies, banners, garlands of darbha grass, wrappings for the pillars, strings of pearls, garlands of flowers, etc. Within it, he should prepare a quadrangular couch with a length of four hastas in the four directions, a height of 24 ang. (= one hasta), or 11⁄2 times as long (as the image), or with the same length as the image, and decorate it in the same manner. To the eastern side of the couch, he should prepare a fireplace according to the method for the hermits’ fire, and to the E. thereof the fireplace for the ahavaniya, according to the method for the householders’ fire. Having drawn to the S. of the couch a circle with a radius of thirty ang., he should make on that round (figure), on its southern half, the upper girdle for the anvāhārya. To the W., he should draw a circle with a radius of 184 ang., and make on it the upper girdle for the garhapatya fire. To the N., he should make the triangular upper girdle for the ava- sathya fire, with its top in an eastern direction; the length of each side is 48 angulas. The anvāhārya, avasathya, and garhapatya fires possess two girdles around their fireplaces; each of them has a height and width of four ang., and within them the lower part is six ang. deep. All the rest is made just as with the householders’ fire.4 The five (fires) for which he has made the fireplaces, are assigned to the Five Manifestations in such a way, that each of them dwells in his own region, in this manner: Vişņu in the middle, Purusa in the E., Satya in the S., Acyuta in the W., and Aniruddha in the N. To the S.E. of the sabhya fire, he should make the fireplace for the lotus-fire in the same shape as that for the garhapatya-fire; it is round, has three girdles around it, each with a height of four ang., while its lower girdle consists of sixteen (lotus-) leaves with a length of six ang.; All these objects have apotropaeic or magically auspicious effects. The pot filled with water promotes fertility by rain; plantain and betel-nut tree are powers of vegeta- tion (for the first, see Meyer, Tril., I, p. 105; for the second, Meyer, o.c., III, p. 291; Gonda, Aspects, p. 246, n. 52); canopies have the function of preventing magically strong powers clashing together, just like parasols (cf. for parasols: Caland, Zauberr., p. 110, n. 12). Banners represent the axis mundi; for garlands, see ch. 61, n. 10; wrappings have the same function as protective threads (ch. 22, n. 4); pearls are very auspicious (ch. 56, n. 3). 4 As described in VkhS. 1,8. Of the lower part in the middle (nimnam) not the breadth is mentioned, as Caland 1.c. understood, but the depth, as appears from Atri 29,24f. (for the āhavaniya): kunḍamadhye caturvimsatyangulāyatavistṛtam/bhāganāham (näham = depth) ca kurvita caturaśram samantataḥ | | nimnam pañcāṁgulam vāpi ṣaḍangulam athāpi vā. Compare ch. 44. There are small differences between the measures in this chapter and those in ch. 44 (circle for garhapatya; length of sides of avasathya). 5 See chs. 5 ff.A Book of Wisdom, proclaimed by Kasyapa 181 in its middle is a lower spot (with a depth) of eight angulas. All the rest is done according to the method for the householders’ fire. Thus he should make the fireplaces with sand or clay. According to some (author- ities), the lower spot in the middle of the sabhya fire is eight ang. deep. If he has made an image for all the attendant deities, he should cause also a fireplace to be made in front of their respective temples, in the same way, according to the method for the householders’ fire; (also) a couch, and he should have worship in the pot performed. According to some (authorities), he should also make five fires and fireplaces for the lotus-fire for the deities of the regions, Vīśa, Santa, the Disk, and Mahā- bhūta; or, if there are no images of them, for the Lord of gods only. According to Bhṛgu, he should, even if there are no images for them, offer carefully the oblations for the deities of the regions, Vīsa, Śānta, the Disk, and Mahābhūta, for each of them separately." 6 The maha- found here in the text is printed one line too high (it belongs to Maha- bhūta). 7 The worship of the deities of the regions and other attendants is discussed also in Atri 29,76ff. There, it is enjoined in vs. 80, that Vişvaksena and Visa should be wor- shipped always, while the view is ascribed to a secret doctrine of Vikhanas. CHAPTER 63 Āghāra Oblations into All the Fires If the main image and the movable image have been consecrated before, he should, when the consecration ceremony for the festival and bathing images takes place, make the sabhya and lotus fires and offer the oblations mentioned for them therein. If the consecration ceremony for the two goddesses Śrī and Bhumi takes place later, there are these special rules: he should make within the sacrificial hall on the southern and northern sides an elevated couch, to the E. a pit as fireplace, according to the rules for the householders’ fire, worship two pots, invoke the two goddesses into them, praise the hotar function in the fire mentioned, invoke the goddesses with their invocation formulas, and offer to them the oblation with “agreeably (I pour down the oblation)”; at the end thereof, he should repeat, each 21 times, for Śrī the formulas given for the Goddess Śrī (in ch. 66), and the śrīsūkta, and for the Goddess Mahi the five stanzas sacred to the Earth, (beginning with “medini devi”), and the mahisūkta; at last, he should perform oblations for Vişņu. Then he should establish (the goddesses) with their appropriate formulas in their own places. 182 A Book of Wisdom, proclaimed by Kasyapa The method for the fireplaces, the oblations beginning with the aghāra, for the formulas, and for the closing oblations from those for Agni Sviṣṭakṛt on, should be learned according to the Vaikhānasasūtra.1 To the N.E. of the ahavaniya fire, he should make a pit for bathing ac- cording to the method for the householders’ fireplace. The teacher and the other officiants should all have bathed themselves on the preceding day, have performed regulation of the breath, and the twilight devotion, and offered oblations into their own fires, before beginning the ritual. The establishers should perform regulation of the breath for a hundred times. The teacher should make the sacrificer his pupil, and sprinkle him, if he is a brahman, with the section “anor aṇīyan”. If the organizer of the ritual is a śūdra or anuloma, he (the teacher) should sprinkle him without formulas and make the king the sacrificer; because the śūdra and the anuloma are his servants, they have no claim to perform rites.3 And (yet) both of them will gain the complete result (,if they have the king to act for them). Pratilomas such as sūtas, etc., are unqualified to perform or to have performed any religious ritual, or to give any object to God. The teacher should order the adhvaryus to offer their respective obla- tions. Having performed a vastuhoma in the known manner1 to the N. of the temple, he should clean the inner hall and the rest of the temple everywhere by moving a firebrand and by sprinkling the five products of the cow; then he should have an auspicious day announced. Having raised God, Who was lying in His purificatory bath, and bathed Him (in the bathing-pit), he should adorn Him with a garment, ornaments, perfumes, and garlands, cause Him to ascend a litter, perform a circum- ambulation around the village or temple, accompanied by the sound of all kinds of musical instruments, enter the sacrificial hall, and install Him there. At that time, they should lay down the fire produced by rubbing, or, if it is unavailable, that which is taken from the house of a learned brahman, and perform, with melted butter, the aghāra5 for all the obla- tions. Here follow the special rules for the aghāra into the five fires: having performed everything according to the method for the āghāra into the householders’ fire as described in the Vaikhānasasūtra, he should 1 VkhS. 1,8-19. 2 Cf. ch. 43, on n. 3. 3 More about anulomas in ch. 91. 4 Ch. 30, n. 9. Some particulars in Atri 30,17ff. 5 See ch. 1, n. 15. A Book of Wisdom, proclaimed by Kasyapa 183 perform it for the garhapatya fire, saying: “the garhapatya fire, the deity of the sacrifice into the garhapatya fire, om bhūḥ, the puruşa Acyuta (I worship)”; for the anvāhārya fire, saying: “the anvāhārya fire, the deity of the sacrifice into the anvāhārya fire, om bhuvaḥ, the puruşa Satya (I worship)”; for the ahavaniya fire, saying: “the ähavaniya fire, the deity of the sacrifice into the ahavaniya fire, om suvaḥ, the puruşa Puruşa (I worship)”; for the avasathya fire, saying: “the avasathya fire, the deity of the sacrifice into the avasathya fire, om mahaḥ, the puruşa Aniruddha (I worship)”; and for the sabhya fire, saying: “the sabhya fire, the deity of the sacrifice into the sabhya fire, om janaḥ, the puruşa Visņu (I wor- ship)”; thus he should perform the aghāra five times into the five fires, together with its details: the invocations, the oblations with “agreeably”, and those with “svāhā”." (Five times,) because the Scripture says: “the viraj, when created, surpassed the fires fivefold”." He should perform the aghāra in the same sequence as is described for the aghāra into the lotus-fire. The aghāra into this fire has been described by the venerated Seer in the Vaikhānasasūtra. According to Atri, he should, after per- forming everything in the same manner as before, just as with the house- holders’ fire, sacrifice the aghara beginning with the invocation into the lotus-fire with the words: “the lotus-fire, the deity of the sacrifice into the lotus-fire, om tapaḥ, the puruşa Vasudeva, Satya, Purușa, Nārāyaṇa (I worship)”. Meditating on God as being present in the six fires sabhya etc., he should take the melted butter with the upajuhů, perform the oblation for Vişņu, take the porridge after sprinkling on it with the darvi, and offer (it) to Vişņu with the juhu. In the other cases, he should (as usual), pour out melted butter with the sruva. 6 Cf. resp.: VkhS. 1,13, beginning; VkhS. 1,13, end; VkhS. 1,15. 7 TBr. 1,2,1,27, etc. The Vaikhānasas identified the viraj with Vişņu (as was done also by others, cf. Gonda, Aspects, p. 67), who was thus brought in his fivefold form into connection with the fires. StpBr. 13,6,1,7 already called the sacrifice (identical with Vişņu) fivefold: pānkto yajñaḥ pānktaḥ paśuḥ pañcartavaḥ… 8 No allusion to the lotus-fire is made in the VkhS. 9 This view is found indeed in Atri, 30,47. CHAPTER 64 The Worship in the Pot and Other Ceremonies Having taken a pot with a capacity of 32 prasthas, shaped like the ripe fruit of an alarka, free from breaks and cracks and not of black colour, he should wrap it up with a thread with interspaces of ang., saying 184 A Book of Wisdom, proclaimed by Kasyapa “indram praṇavantam” and “svastidā viśaspatiḥ”, and wash it, saying “śuci vo havya”. Then he should take, during the day-time only, water from a river, saying “dhārāsu”, strain it with a garment, touch it, saying “idam apaḥ śivāḥ”, and fill the pot with that water which has been mixed up with all sorts of perfumes, saying “viśvataścakşuḥ” and “namaḥ sulomi”. Having wrapped up the neck of the pot with two new garments made of the duküla plant, or white garments made of another material, he should throw into it: bundles of grass, kuśa grass stalks, flowers, perfumes, unhusked rice, and sprouts of the aśvattha tree, touch it, saying “iyam jāgṛtiḥ”, throw into that pot, while saying the viṣṇusūkta, golden figures of the eight auspicious objects and of the five weapons, and, for the welfare of the four classes of society, the symbols of the classes: a sruc, sruva, kamaṇḍalu (water-jar), juhū, and upajuhu (for the Brahmans), a sunshade, chowrie, hook, and banner (for the Ksatriyas), a pair of scales and a goad (for the Vaisyas), and a yoke and a plough (for the Śūdras), etc.; each of these objects should have a measure of two angulas. Then he should place that pot in front of God on a heap of grains and start his meditation.2 The teacher sitting with his face towards the N. should mutter the ātmasükta; lay down (by way of meditation) in his heart the praṇava (the syllable om) and the basic syllable; meditate on a diagram of Varuna as being in the water of the pot; lay down in its middle the original syl- lable, which is the highest, the cause of all things, consisting of Brahman and golden of colour; surround it with pranavas and, knowing the Inner Self, being absorbed in meditation, he should meditate on the Highest Self Which is without qualities, indivisible, and pervading everything, as being in his own heart; invoke It from there into the water which is in that pot and create by meditation in a devoted way Its divisible aspect which is golden of colour, has red mouth, eyes, hands and feet, wears a yellow garment, is provided with the crown, necklace, bracelets, breast- string and sacred thread, bearing the conch and the disk, four-armed, furnished with the Śrīvatsa sign and has the pranava as Its self.3 Accord- 1 For the symbolism of the pot with water, see ch. 23, n. 6; F. D. K. Bosch, De gouden kiem (Amsterdam, 1948), pp. 121ff. The water represents also the waters of life (amṛtam). 2 In VkhS. 4,11, pieces of gold, jewels, grass stalks, and unhusked rice is thrown into the pot. The jewels have been omitted by Kasyapa, but they are mentioned by Atri 31,10. 3 In VkhS., l.c., a similar meditation is prescribed, but without the diagrams (for which see ch. 23, n. 7) and the syllables (see ch. 5, notes 13 and 15). Atri describes meditation in 31,18-69. For a modern variety of the pot as divine symbol, see Whitehead, Village gods, p. 103.

A Book of Wisdom, proclaimed by Kasyapa 185 ing to some (authorities), the invocation of Him, Who pervades every- thing, is the meditation on His as (coming) from everywhere to one place. According to others, (He is to be invoked) from the sun’s orb (or: from a diagram of Surya). If the two goddesses are present, he should invoke them together with the Lord of gods into that pot, and meditate in the same way on their respective forms. Having brought hither the image, which is being worshipped in the miniature temple, he should, if the consecration takes place in the main temple, perform a special pūjā ceremony for God, and after worshipping, in the known way, the pot (which has been placed) in front of Him, he should invoke God from that (miniature) image (into the pot). If that image, which has been worshipped, happens to have the same form as the immovable image, possesses the attributes, and has no defects he may establish that same image in the main temple. Every (image) which is not in accordance with the form (of the immovable image), which is devoid of characteristics, shows breaks, cracks, and other defects, and which is made of wood or stone, should be abandoned by him; (in that case,) he should take another one for establishment. Even when an image (from the miniature temple) is not in conformity (with the im- movable image), he may establish it in that temple, on a place which has not been reserved for the movable, festival, and bathing images, and worship it in accordance with the means which are available, on condition that it be provided with the attributes, has no defects, and has a form which is current among the people (laukika-). He who abandons an image which has been worshipped before and which is faultless, will be the worse for it. If he desires to worship in the first-built temple, the miniature one, on that same day, and no movable image with the qualities described is available, he should make, out of the woods which are approved for the immovable image, or out of aśvattha wood (only), an image with its measures as large as (is permitted by the amount of material) available to him, and consecrate it for worship, until he again comes into possession of (an image) of the qualities mentioned. For the attendant deities also, he should install the respective images, meditate on their respective forms in the way described, and invoke them. Having brought hither the Lord of gods, the goddesses, and the pot, accompanied by the sound of all kinds of musical instruments, he should lay down the image in the pit (destined for bathing) and the pot to its (the image’s) right side; make in front of them, with unthreshed or thresh- ed rice grains, a row in the shape of a rod; place beside (the image) pitchers 186 A Book of Wisdom, proclaimed by Kasyapa filled with milk, clarified butter, honey, water mixed with white mustard, water mixed with unhusked rice, water mixed with perfumes, and water mixed with kuśa grass, and also vessels filled with pure water serving as subsidiary bathings for them, to the N. etc.; worship them, and bathe the Lord of gods with these seven pitchers, saying respectively the formulas “sam no deviḥ”, “agna āyāhi”, “agnim ile”, “pūtas tasya”, “ima oṣadhayaḥ”, “abhi tvā sūra”, and “catvāri vāk”, and with the pitchers for subsidiary bathing for them, saying (seven times) “vāris catasrah”. He should sprinkle also the pot with the same materials, bathe God again with pure water, rub Him with a piece of cloth, adorn Him with a garment, an upper garment, ornaments, perfumes, and garlands, and worship Him. with water for the feet, etc. If the consecration takes place (for the main image) together with a greater number of images as the festival image etc., a separate bathing for each of them is prescribed. If the inner hall consists of various parts, as well as when it is not divided (but when more than one image is established in it5), he should perform the worship in the pot, the bathing, the laying on the couch, and the sacrifice in the manner as has been described, (for each image) separately." 4 Having made a heap of grains on a couch, which has been furnished with all kinds of ornaments, he should lay upon it a board of bilva wood, and upon this, (five layers): an “egg-born one”, made of birds’ feathers; a “bald-born one”, made of cotton; a “hair-born one”, made of the hairs of small animals like sheep; a “hide-born one”, made of the hides of lions, tigers, etc.; and a “dear-born one”, made of silk. He should put down these layers one by one above each other, or, if they are unavailable, five garments. For the head and the feet, he should also make a pillow. Having sprinkled the couch and strewn flowers upon it, he should cause the Lord of gods, in the presence of the pot, to ascend that couch, saying the viṣṇusūkta, lay down in front of Him on the rice-grains a golden string, or, if this is unavailable, a thread of white wool (kutapa-) or another material, have an auspicious day announced, touch that thread with the section “kṛnusva pājaḥ”, take it, with the svastisūkta, in 5 6 E.g., in the case of worship of the Five Manifestations (ch. 78). E.g., in the case of worship of the Ten Incarnations (ch. 37). - The reading of L’, tadabhede ca (text: tadalabhe ca; ms. ca: tadbhede ca) is followed in the translation. VkhS. 4,10 makes no mention of manifestations or incarnations (house-worship, simpler), nor of subsidiary bathings etc; for the main bathings, some other materials are used. Rangachari, S.V.B., pp. 123 ff.: seventeen pitchers may be used, which are put down in a prescribed formation (diagram given). The same materials recur. In the ceremony at Lakshmipuram, only nine “kalaśams” were used.

7 In VkhS., I.c., only garments are prescribed; the number five is not mentioned. - Rangachari, o.c., p. 128, gives a detailed description of a layer in more modern times. A Book of Wisdom, proclaimed by Kasyapa 187 both his hands, and bind it to God’s right hand, saying “svastidā viśaśpa- tih", and to the goddesses’ left hands with their appropriate formulas, as a protecting cord. Having laid the movable image in such a way on the couch, that its crest lies in the direction of the door of the temple, saying “yad vaiṣṇa- vam”, he should lay also the two goddesses, with their appropriate formulas, together at its sides. Having spread separate couches on that same sacrificial bed destined for the couches, he should lay down in the same manner the bathing and festival images on them, after binding the protecting thread on them (the images). Having covered them below the neck with a garment serving as a cover, he should lay down jewels etc.9 on God’s side and cause them to lie there during the night. In the four directions, he should recite sections from the four Vedas, beginning with the Rgveda in the E. 8 VkhS., 1.c.: svastidā visaspatir iti pratisarām baddhvā pūrvavad devam sayayita “having bound on the protecting cord, saying ’s.v.’, he should lay down God as before”. No mention of the two goddesses. 9 The same objects are meant as described in ch. 45 for the “embryo” of the immov- able image. CHAPTER 65 The Praise of the Hotar Function; Oblations Now the praise of the hotar’s function for the main fire. The hotar, who has been adorned with a garment, ornaments, and finger-rings, should wash his feet, sip water, bow for God, and take his stand to the E. of the sabhya fire with his face in a western direction. To him, the adhvaryu of the sabhya fire1 should say: “hotar, come”. The hotar should say to the adhvaryu: “O adhvaryu, the deities…”, wash his feet, sip water, take his stand as before, say: “om, honour to the proclaimer”, say after this his own name, adding “sarmanam” to it; then (the adhvaryu should say2): “bhūte bhaviṣyati”, and, after the sound him, “bhur bhuvaḥ suvar om”, and, facing the E., “pra vo vājā”. The adhvaryu should throw firewood of the aśvattha into the fire, when he hears the sound “om” being uttered.3 2 1 See ch. 59, before n. 8. 3 Thus the text must be interpreted, if we follow the injunctions of Atri 32,54f. VkhS. 4,11:…agnim pariśicya hautram prasamsya… The commentary on that place (see VkhS.C., p. 117, n. 1) gives the impression that not the hotar, but another officiant says the words “om honour to the proclaimer” (om namaḥ pravaktre), but there is no sufficient clarity for a decision. The abovementioned commentary is useful for this point in Kasyapa’s text, by stating: prati pranavam ekaikām samidham hutvā “having offered a fire-stick during each syllable om (he hears)”. - Although the 188 A Book of Wisdom, proclaimed by Kasyapa The hotar, having said: “Agni, you are great”, should add at the end the name of the sacrificer’s clan, say thereafter “deveddha manviddhaḥ” etc., invoke the Lord of gods with the names of the Five Manifestations, and in the sequence mentioned in the (section about) worship of the attendants: (Śrī and Bhumi with the manifestation formulas) for Śrī and Bhumi, and the attendant deities from Märkandeya on up to Pākorjuna, with their manifestation formulas.4 The adhvaryu, in his turn, should invoke in the same manner (the gods) from the Lord of gods on up to Sarva (Śiva) into the southern pranidhi vessel,5 and those from Dhatar on up to (Mahā)bhūta into the northern pranidhi vessel, offer (the oblations accompanied by the word) “agree- ably”, and offer oblations in the same manner, while uttering the mani- festation formulas. Having performed the oblations accompanied by the formulas for Vişņu, meditating on God, he should sacrifice together with the five formulas for Varuna, the Jaya, Abhyātāna, and Rāṣṭrabhṛt formulas, and the formula “yad deva” etc." In the sacrificial hall, they should worship round about all the following deities: Sankara, Balirakṣaka, Sarasvati, the Sun, Sakra, Agni, Pavitra, and Śaulūṣa in the E., facing the W.; Bhauma, Guha, Durgā, Yama, Manda (Saturn), the Seven Rohiņīs, the Seven Mothers in the S., facing the N.; Nirṛti, Mahākālī, Viṣṇu, Varuna, Budha (Mercury), Jyeṣṭhā, Puşparakṣaka, and Vayu in the W., facing the E.; Sukra (Venus), the Seven Seers led by Bhṛgu, Gangā, Kubera, the Moon, the Great (five) Elements, and Isa in the N., facing the S.; the doorguardians at the doors; Nyakṣa and the other guardians of the temple in the temple; in front of the temple, Śrībhūta, Garuḍa, the Disk, the Banner, the Conch, and Mahābhūta," all of them with 27 or 13 divisions. ceremony has a Vedic appearance (cf. the way in which the officiants speak to each other during the agniştoma: Caland-Henry, e.g. on pp. 213 ff.), there are no parallels in Vedic literature. In the hotṛvaranam in the AśvGṛhS., 1,20,7 ff., other formulas are uttered and no word of praise occurs. 4 See ch. 74. 5 pranidhi- = pranitacamasa-. There are two of them; they are used for the invocation of deities (VkhS.C., p. 23, n. 13; Gonda, Aspects, p. 239, n. 16). 6 See VkhS. 1,16-19 (VkhS.C., pp. 31f.). About the Jaya formulae, see also Man- GrhS. 1,10,11 (M. J. Dresden, Mānavagṛhyasūtra, translation and comm., Thesis Utrecht, 1941, pp. 47f.; the VkhS. should be added to the list of texts, where the Jaya, Abhyātāna, and Rāṣṭrabhṛt-formulas are combined). The formula “yad devā-” etc. is not mentioned in VkhS., 1.c. The VkhS. mentions in this connection the Five Manifestations, and also Śrī and Mahi. No trace of manifestation formulas, nor of lower attendants. 7 —— Cf. for the last two groups of deities: ch. 39 (in the last group, Rava has been over- looked or omitted). Among the others, we find the guardians of the regions and the A Book of Wisdom, proclaimed by Kasyapa 189 Then he should sprinkle around the sabhya fire, and sacrifice a hundred times with tenfold oblations into the fire, saying “hail should also be here; for Prajapati, for Agni,” for Brahmā (dhimataye), for the Adityas, for the Viśve Devas, for the hosts of the Maruts, bhūḥ for Agni, bhuvah for Vayu, suvaḥ for the Sun, bhur bhuvaḥ suvaḥ". This is the thousandfold oblation.9 Having brought a hundred times a lotus into the lotus-fire, and drenched them in clarified butter from a brown cow, he should sacrifice them one by one, saying the viṣṇugayatri, or, if lotuses are unavailable, (sacrifice) with bilva leaves, and offer oblations with melted butter, meditating on the Lord of gods as being the Highest Self, with the words of the Pāramātmika-Upanisad.10 Into the āhavaniya, (he should offer oblations with) the purusasūkta, into the anvāhārya with the viṣṇusukta and the formulas for Brahmā, ending with the vyahṛti; into the garhapatya with the formulas for Viṣṇu; into the avasathya with the formulas for Visņu and the rudrasūkta. Having thus offered sixteen oblations into the four fires ahavaniya etc., one by one, he should offer, once, the oblations with the Jaya formulas etc. (into the sabhya fire). During the oblations for Indra, etc., he should repeat their respective formulas 21 times; the formulas for Visa and Saisika each 108 times, together with their manifestation formulas, uttered once. planets. Further, female deities and attendants with special functions. See also ch. 66. agnir, read agner for obtaining a sense. 8

• Although the deities mentioned are purely Vedic figures, no trace of this ceremony is found in VkhS. 10 The text gives here 105 pratikas; it would be of no use to repeat them here. The text represented by them is edited as the Pāramātmikopaniṣad, together with a com- mentary, in: Unpublished Upanishads, ed. Adyar Library, 1933, pp. 86-207. This text is divided there into ten anuvākas of ten formulas each; it is sometimes incomprehen- sible, and extols Vişņu’s cosmical nature. The last anuvāka there consists of only eight formulas, after which the ms. breaks off. The seven pratikas given by Kasyapa in addition are: yo vedādiḥ, yo và vyaktam; yo vā bhüteḥ, satyaḥ satyasthaḥ, rtam satyam, (am)rājimantam, mām ātmaguptām (found also in Marīci 32, pp. 203 f.). A philosoph- ical discussion about the Highest Self is found also in Atri 31,33 ff. VkhS. does not mention the subject. CHAPTER 66 Oblations for All Deities Now, after bowing to the Lord of gods, he should pour out, into the sabhya fire, an oblation for the attendant deities. 190 A Book of Wisdom, proclaimed by Kasyapa For Märkandeya, saying “cirāyuşam" and “punyaughaniṣṭhāya”;1 for Brahma, the oblations for Brahma, saying “brahma jajñānam” and “hiranyagarbhaḥ”; for Rudra, with “rudram anyam” and “tryambakam”; for Dhatar, with “dyāvāpṛthivyoḥ”; for Vidhatar, with “yasyaḥ śriyo vā”; for Bhrti, with “tasthuşo dhṛtya”; for Patanga, with “ya eşa bibhrati”; for Patira, with “vitatya viśvam”; for Varana,3 with “yo no ‘bhirakṣati”; for Manika, with “munindra brahma”; for Sandhyā, with “for Sandhyā”; for Vaikhānasa, with “for Vaikhānasa”; for Tapasa, with “for Tā- pasa”; for Kişkindha, with “for Kişkindha”; for Tirtha, with “for Tīrtha”;4 .4 for Indra, the oblations for Indra, with “trātāram”; for Agni, with “agnir mūrdhā” and “ayam agniḥ”; for Yama, the oblations for Yama, with “yamo dadhāra” etc.; for Nirṛti, with “vasavaḥ prathamaḥ” and “sahasrākṣaḥ”; for Varuna, the oblations for Varuna, with “ye te satam” etc.; for Vayu, with “marutaḥ paramātmā” and “maruto gaṇānām”; for Kubera, with “miśravāsasaḥ” and “etan ghnataitān”; for Iśāna, with “Iśānaḥ sarvalokānām” and “iśa īśate”; for the Sun, with “ud u tyam” and “citram”; for Bhauma (Mars), with three formulas: “mamāgne varcaḥ”, “aham agne ‘gnim”, and “agna āyāhi”; for Śanaiścara (Saturn), with “prabhur devaḥ” and “grahā- dhipatiḥ”; for Bṛhaspati (Jupiter), with “bṛhaspatir devānām”, “bṛhaspatiḥ somaḥ", “bṛhaspate ati yat” and “upamāyāgṛhīta”; for Budha (Mercury), with “śravisthajo yaḥ”, “tad vişnoḥ paramam padam”, and “tad viprāsaḥ”; for Sukra (Venus), with “prajapate na tvat” and “subhūḥ svayambhūḥ”; for Ganga, with “bhū bhāminī” and “iṣṭagāminī”; for the Moon, with “soma yās te” and “ya te dhāmāni”;5 1 for Rudra, with “rudram anyam” and “tryambakam”; for Subrah- manya, with “jagadbhuvam jagadbhavo ‘dhipatiḥ subrahmanyo bṛhaspateḥ Bhṛgu comes further in the chapter. The ms. ka mentions him here: padmapitre bhrgava iti bhrgave. 2 Text: bhūti-, with variant bhuvanga-; read: Bhṛti or Bhuvanga. 3 Text: varuṇa-, read: varaṇa-. The just-mentioned six deities, called dhātrādin by Atri 32,68, are, according to him, to be worshipped on a spot prepared near the doors. 4 The last-mentioned six are doorkeepers. Prescriptions for some of their images were given in ch. 49. Bhuvanga or Bhṛti is a personification of the threshold; cf. VkhS.C. p. 77, n. 10. Maņi(ka) is traditionally a serpent-deity (J. Ph. Vogel, Indian serpent-lore, London, 1926, p. 218). All the deities mentioned in this chapter will recur in ch. 74, where their manifestation formulas are given. In the next two para- graphs, the deities of the regions (according to a “younger” recension, cf. Hopkins, Epic myth., p. 149) and the planets will follow; the last ones are accompanied by the Ganges, who is, according to mythology, born from heaven.

A description of iconography of planet-deities in Shastri, Images, pp. 235ffA Book of Wisdom, proclaimed by Kasyapa 191 subrahmanyo rudrabhuvo jagadbhuvaḥ subrahmaṇyo jagadbhuvo yo yajad- bhuvaḥ”; for Puruşa, with “ato deva” and “idam vişnuḥ”; for Mahākāli, with “ya brahmacāriņī” and “sā cārujanmanī”; for Jyeṣṭhā, with “eṣām arāṇām” and “yāmyāni”; for Durgā, with “jātavedase” etc.; for Nandini, with “nandinyā mūlaḥ” and “apo vivesa”; for Granthini, with “śākhābhūtā” and “devi pravāhiņi”; for Kṛcchriņi, with “bisini bhūtā” and “pravidyutāyāḥ”; for Kunthini, with “gangāvānī” and “vidyām no mātu”; for Vikāriņī, with “mātā hy ameyā” and “āyām aham tva”; for Dadruṇī, with “yayā sataḥ satyam”, and “prasaviny ange”; for Indriyavikāriṇī, with “yābhyo hi taptam” and “yā mānasā vā”;7 for Bhrgu, with “yataḥ svam āsīt” and “asmā asmāt”; for Angiras, with “kasyāngiro ‘bhut” and “vismāpayati”; for Pulaha, with “vyāva- rdhate” and “sasmāra sāgraḥ”; for Pulastya, with “ya eşo ‘dānaḥ” and “ānandaro daityaḥ”; for Kratu, with “pra prāyaśaḥ” and “ye niṣyandāḥ”; for Vasistha, with “yo no vasiṣṭhaḥ”; and “saptottamaye”; for Atri, with “ya ānasūyeśaḥ” and “ya eşa digbhyaḥ”;8 for Ether, with “sa eko ‘bhūt” and “yas traiṣṭubhaḥ”; for Air, with “prakramya” and “yo matariśva”; for Fire, with “vrṣākapeḥ” and “ojo ‘bhimani”; for Water, with “apo viśvam” and “căturyam”; for the Earth, with “tayadityaḥ” and “tat triny eșa”; for Sarasvati, with “pāvakā naḥ” and “maho arṇaḥ”; for Śrī, with “śam să ni-” and “bhūyāma”;9 for Nyakṣa, with “ya uttamaḥ” and “agneḥ pathā yam”; for Vivasvant, with “yam arpayanti” and “yaḥ samharati”; for Mitra, with “rcām 6 A peculiar group of three, especially because Rudra has been mentioned already; and why should Puruşa occur here? The irregular litany for Subrahmanya attracts attention; cf. the manifestation formula in ch. 74. ? A list of female deities of the sort as described in Gonda, R. Ind. II, p. 4. Some of them belong to a group called “seven Virgins” (Diehl, Instr. and Purp., p. 97, n. 4). Elsewhere (Keśava, Arcanānavanītam; ms. in Utrecht Univ. Library, p. 56), they are called “seven Rohinis”. The accompanying pratikas were not found elsewhere. Mahākāli (cf. Shastri, Images, p. 197) and Durga are not identified with each other (further on, Kāli will appear as one of the “seven Mothers”); for Jyeṣṭhā, see ch. 17, n. 5, and ch. 74, n. 13. - Granthini: “provided with knots”; Krcchriņi: “possessing dreadful things”; Vikāriņi: “she who disturbs”; Indriyavikāriņi: “she who disturbs the sense-organs” (cf. the second formula for Kāli). • The seven Seers. They are the mind-born sons of Brahma. In ch. 18 (see n. 9), it was said that Brahma had eight sons. VişņuPur. enumerates nine of them; MtPur. even ten, adding Narada. Cf. H. H. Wilson, Trsl. of VişnuPur., p. 49. Kāśyapa agrees with the list of Mbh. XII (see Wilson, l.c.), with this exception, that he mentions Bhrgu instead of Marici. • The five Elements (cf. ch. 60, n. 10, and compare the oblation performed for them in the MtPur., in order to obtain entrance to Vişņu’s abode: Hohenberger, Flutsage, pp. 156f.); they are followed by Śri and Sarasvati, so that the three main consorts of Vişņu are worshipped together (Sarasvati as Viṣṇu’s wife: see Banerjea, Icon., p. 29). — The next five deities are guardians of the temple (notice Mitra’s presence among them). 192 A Book of Wisdom, proclaimed by Kasyapa adhiśaḥ” and “nītām dhṛtim”; for Mahidhara, with “yeneşte” and “samuhyatemba”; for Havīrakṣaka (the “guardian of the offerings”), with “carum pacet” and “chullyām”; for Brahmāṇī, with “caturmukhi” and “ya loke”; for Rudrāņṇī, with “trinetradhari” and “cihnam ca raudram”; for Şanmukhi (Subrahmanya’s wife), with “jvālāmālā” and “bālān hari”; for Vaiṣṇavi, with “yuge yuge” and “sarvam rama”; for Vārāhī, with “kalpeṣu kalpeşu” and “anteșu”; for Indrāṇī, with “să sarvadeveṣu” and “mālādhari ya”; for Kālī, with “candi hari” and “mohi vimohi”;10 r for Pusparakṣaka (the “guardian of the flowers”), with “dhātāsya” and “phullän hi”; for Balirakṣaka (the “guardian of the tributes”), with “viśvän vale” and “saura”; for Visvaksena, with “agneyaḥ” and “prekṣāmaḥ”; for Garuda, with “Satadhāram” and “kadāpi sṛjate”; for Vighna, with “dharmo ‘gham ādau” and “yogam dharan nu”; for the King of the Nagas (Śeṣa), with “yam arpayanti (munayo)” and “śam no nidhattām”; for Sudarśana, with “bhūm ānano ‘gre”; and “vandyo nah”; for Dhvaja (the Banner), with “āsāgre” and “ojo balaya”; for Pañcajanya, with “tan ma yaso ‘gre” and “asmād upāsyaḥ”; for Mahābhūta, with “bhūtānām” and “bhūto bhūteṣu”; for Pākorjuna (the Lotus), with “akşahante” and “ye bhūtāḥ”.11 Having offered oblations for all these attendant deities, he should thrice offer the oblations of Visnu for the Lord of gods,12 and offer oblations with the viṣṇusūkta, the Minda-oblations, and those which are accom- panied by “āśrävita-” etc. 10 These are the Seven Mothers; the list given here is that which is usually known (Inde Class. I, p. 520). For their iconography, se Banerjea, Icon., pp. 503 ff.; Shastri, Images, pp. 190 ff. 11 Last come Vişņu’s immediate attendants and his five main attributes (together: the Anapayins, cf. ch. 39, n. 1). Mahābhūta (see ch. 34, n. 4) is the rod and Pākorjuna (= Rava) the lotus (Atri 32,78: ambhoja-). 12 Using resp. the upabhṛt, the sruc, and the sruva, according to Atri 33,67 ff. CHAPTER 67 The Establishment of the Movable Image Having completed the oblations at night, the teacher, who is accompanied by the sacrificer, the establishers, and the other officiants, should bathe, enter the temple, bow for the Lord of gods, take the jewels etc., which have been caused to pass the night,1 enter the inner hall, and make in the 1 To the side of the image, see the end of ch. 64. A Book of Wisdom, proclaimed by Kasyapa 193 middle of the spot of Brahmā an image-pedestal for the movable image, provided with three sacrificial beds which are four ang. wide and high; its height should be twelve ang., it should be rectangular, equal (in height) to Bhuvanga (the Threshold), shaped like a lotus, or round. In the middle of it, he should make a hole with a depth and width of four ang., besmear it with cowdung, sprinkle it with the five products of the cow, fashion 25 divisions within the hole, worship the jewels etc., touch them with “tam ekanemim”, lay down (an image of) an elephant in the central portion, with this same (formula), and also a brahman-jewel, saying “brahmā devānām”, and lay down in the manner as described with the consecration of the frame, the jewels: the diamond etc. in the (eight) directions of Indra, etc., saying the formulas “indram pranavantam” etc., and in the (centre and the eight) directions between these, the nectar- stone, etc., saying the formulas “sam no nidhattām” etc. After this, he should deposit in the same way the piece of gold, and the minerals red chalk etc., in the centre and (the directions), saying “brahmā devānām” etc.; and then the seeds in the same manner.3 On the spots of Indra etc., he should deposit the eight auspicious objects Śrīvatsa etc., and to the right and left sides the five weapons, as before, with their appropriate formulas. With “brahma pratiṣṭhā” he should deposit the symbols of the classes of society, with “ye te satam” the clouds and flashes of light- ning, with “śriye jätaḥ” the image of Śrī, and above them, with “praja- patim prathamam”, the image of a tortoise. He should cover (the hole) with a strip of linen and smear it round about with plaster.5 For festival and bathing images, he should make a pedestal as usual on the spot mentioned, but without throwing jewels into it. According to some (authorities), he should throw down chips of gold. Then the teacher, who is accompanied by the establishers, should bow for the Lord of gods, wake Him up with the syllable om, cause God to stand erect, greet Him respectfully, loosen the garments and (ornaments) which were (mentioned) before, adorn Him with other, new, garments, 2 In ch. 45. The two ceremonies in ch. 45 and here are nearly identical; there are a few differences of order, and two different formulas. 3 There is a difficulty here, because in ch. 45 the minerals have been ordered to be deposited together with the jewels diamond etc.; for suvarṇagairikädin, read suvarṇam gairikadin. 4 In ch. 45 (see n. 7), the tortoise was deposited at this moment. Here it comes in the last place. 5 VkhS. 4,11 describes first the awaking of the god and the conveying to the place of establishment, then the deposit of a jewel or a piece of gold, “in a house, a temple, or a fire-house”. 194 A Book of Wisdom, proclaimed by Kasyapa girdles, upper garments, ornaments, fresh flower garlands, and perfumes, and worship Him with water for the feet, etc. At that time, the sacrificer should greet his teacher and the establishers respectfully, adorn them with a garment, an upper garment, ornaments, etc., and exert himself, in a faithful and devoted state of mind, in presenting to them, and to all these officiants, beginning with the adhvaryu, a sacrificial gift accompanied by water. To the teacher, he should give a piece of gold with a value of 21 nişkas; to the establishers each (a piece of gold with a value of) 54 niṣkas; to the adhvaryu of the sabhya fire, the hotar, and the adhvaryu of the lotus-fire each five nişkas; to the adhvaryus of the four other fires ahavaniya etc., each three niskas; to the adhvaryus of the attendant deities, and to the others, each 14 niskas. The sacrificial ceremony which has thus become complete on account of the sacrificial gifts presented, will be fruitful. A ceremony, at which only a small sacrificial gift is presented, becomes fruitless for the sacrificer. Then, when the right hour has come, the teacher, who should be surrounded by all kinds of musical instruments, dancing, singing, sun- shades, feathers, chowries, peacocks’ feathers, and other ornaments of all kinds, and by cheerful people,” should take up His (Vişņu’s) pot, and go in front, bearing it on his head. And the establishers should come after him, bearing God in their hands, and muttering the śakunasūkta.R Having caused a stream of water to flow in front of them, they should perform slowly a circumambulation around the temple, and enter the inner hall; the establishers, who should restrain their sense-organs and be absorbed in meditation, should establish the movable image in a devoted way, saying the formula “pra tad viṣṇuḥ”; Śrī and the bathing image to its right side. According to some (authorities), the place for the festival image is in front of the movable image, and somewhat to the right. To the left side, they should establish Hariņi and the festival 6 The dakṣiņā or sacrificial gift has the function of restoring the equality of things, of counter-balancing the influences created by the services done by the priests. Atri 35,17f. says, that the results of the ceremony will accrue to the officiants only, if no dakṣiņā is given: yajñakarmaņi mūḍhātmā dakṣiņām na daded yadi || teṣām padarthinām eva tatphalam syan na samsayaḥ | hanty alpadakṣiņo yajño yajamānam viseṣataḥ. The ceremony is absent in the VkhS. (which describes domestic ritual); but it is strongly Vedic in character (Caland-Henry, II, pp. 289ff.); it is performed before the end of the sacrificial ceremony, as in the Veda; the number 21, important in the Brahmaņas, is present also here. 7 The more apotropaeic and auspicious elements are present, the better. Dancing is an auspicious activity; it awakens latent good forces in nature, and promotes fertility (Meyer, Tril., I, p. 57). 8 This hymn, directed against ominous birds, is said usually while some ritual walking is performed. The VkhS. prescribes it in the same connection. A Book of Wisdom, proclaimed by Kāśyapa 195 image, each with their appropriate formulas; then they should touch the feet of the Lord of gods, muttering the viṣṇusukta, the puruṣasukta, and the formulas for Visņu. CHAPTER 68 Conclusion of the Great Consecration Standing to the right side of the pedestal, the teacher should put down that pot with the formula “ato deva” etc., mutter the ātmasūkta, touch the foot of the immovable image, mutter the dhruvasūkta, lay down the syllable ya between the feet of that image, and the syllable om on its head, belly, and feet, adding respectively: “suvaḥ”, “bhuvaḥ”, and “bhūḥ”. On its heart, he should place the original syllable,1 which is identical with all the gods, the cause of everything, and golden of colour; and surround it with om-syllables. With “ekākṣaram” etc., he should take the water which is in the pot, and which contains His (Vişņu’s) dynamic power, by means of a bundle of sacred grass, and, meditating on the Lord with devotion, and on that water as being identical with the Lord of gods, saying “idam viṣṇuḥ” and “āyātu bhagavān”, he should cause it to flow on the head of the immovable image, saying “I invoke Viṣṇu”. Thus he should invoke the Inner Self without alterations, without remnants and particularities, with the names of the Five Manifestations, into that immovable image. The Lord of gods pervades the immovable image and stays in it. According to the Scriptures, as we know, Nārāyaṇa “has pervaded this whole existence and stays in it”.4 Having laid His basic syllable into the heart of the image, he should invoke Śrī and Hariņi with their espective (manifestation) formulas, and invoke (the Lord’s presence), just as if kindling one lamp from another, 1 See ch. 5, n. 15, and ch. 24, n. 1 (different sequence). — Together, there are syllables laid on five limbs. 2

According to Caland, VkhS. 4,11 records the same form for the ceremony. VkhS.C., p. 117, the placing of the syllable om on the image is done by pointing with a golden needle to the parts of the body concerned. The meaning of sakti- (see VkhS.C., p. 117, n. 8) is clear: the god’s power has been brought in the pot in ch. 64, and is now transferred to the immovable image. We are not allowed to identify this śakti- without more with Śrī, because the pot itself represents her (see ch. 23, n. 6). The sakti- is to be considered as God’s presence, which fills the objects inhabited by it with energy. The commentary cited in VkhS.C., 1.c., explains saktyā yutam with mūrtya yutam “together with (God’s) manifestation”. 3 aśeşaviśeşam. The same expression in VkhS. 8,9; see VkhS.C., p. 193, n. 14. 4 MahaNUp. 11,6d. 196 A Book of Wisdom, proclaimed by Kasyapa from the immovable image (bera-) into the movable image (bimba-), into the bathing image and the festival image. Just as the fire has to be transferred from the garhapatya hearth into the ahavaniya, etc.,5 before a sacrifice can be performed, thus he should invoke (the Lord) from the immovable image into the movable and the other images, before paying worship. At the side of the wall, he should place to the right: Brahmā; to the left: Rudra; on the aforementioned places: Bhṛgu and Markandeya, and also the other attendant deities; he should lay their respective basic syllables (i.e., the first syllables of their names) on their images, and invoke them with their respective (manifestation) formulas. If there are no images for them, he should perform the deposit of the basic syllable on a pedestal on the spot mentioned, without an invocation. Having washed his feet, and sipped water, he (the teacher) should enter the inner hall and have an auspicious day announced together with the establishers and the other (officiants). He should worship with the usual services, with the method of the daily worship, present offerings con- sisting of pure rice, rice boiled in milk, kṛsara (a mixture of rice and sesamum), molasses, and barley, and have all other ceremonies performed, such as ceremonies performed on special occasions, or tributes, etc.? After performing on the day of the consecration, in the evening, the raising of the banner, he should organize (a festival) of nine, seven, five, three, or one days, performing the festival according to the sequence described for it, and have, after the ablution for it, a bathing performed, according to the rules given for bathings.8 If he desires to perform a festival, he should have a bathing performed during the night in accordance with his means; or (only) a bathing with pure water. He should present a sacrificial gift to his teacher, consisting of gold, cattle, land, etc. The teacher should take also the couches, pillows, and garments, which have been used during His (Vişņu’s) consecration, the pieces of gold, etc., which have been thrown into the pot, and all the other materials which are worthy of use. Otherwise, everything becomes fruitless for the sacrificer. All the materials, which are unfit for use, should be laid by him in a pit in the ground and covered. Full of devotion and faith, he should honour his teacher like a god. “Let him 5 As was the practice in Vedic times; cf. Inde Class., I, p. 348. The parallellism between Vedic and post-Vedic worship is expressed clearly. 6 For their places, see ch. 39; for those of the (frames of the images of the) two seers: ch. 46. 7 Offerings: ch. 75. Tributes: ch. 71. — Raising the banner: ch. 88. B In the chs. 85-87. A Book of Wisdom, proclaimed by Kasyapa 197 not become an unbeliever”, says the Brāhmaṇa. Therefore, he should not become an unbeliever. When the ceremony of consecration has been performed in this way,10 the sin originating from mind, speech, and body, incurred by the sacrificer in former births and in this birth, is destroyed completely on that same day, and he will become rich in spiritual lustre on the same day, by way of his wisdom, sacrifices, etc. From the end of the consecration on, he should take care for a long-lasting, because uninterrupted, existence (of the worship), in such a way, that worship for a long time will go on, constantly, without defects, without interruptions, and complete. He should take pains to destine highly thriving revenues of land, of various kinds, for the worship of the Lord and for constant sacrificial gifts to His worshippers and other (visitors), and for the teacher and other (officiants). He should also give coverings to God, and have the constant worship performed in the known way for a long time. By worship which is performed for a long time, one obtains for a long time all the wishes which have been desired, and also enjoyment. If he should not perform it, out of ignorance, desire for gain, or delusion, that would have great evil consequences. What has been destined for God: gold, cattle, land, etc., and all other materials, he should trust in the hands of the teacher or of the temple priest, (consecrating his gift) by means of water, saying: “this is Visņu’s (possession)”. All that will be a gift destined for Visņu only. The instrument which is the cause that (things) do not fall (pat-) is called traditionally a “dish” (pātram); (and we must understand at the same time: the person who is the cause that men do not fall, is called “respectable person”). Hari is the highest of all respectable persons, because he saves (man) from falling into hell. Therefore, the gift presented thus to Him, causes (the fulfilment of) all the giver’s desires, will increase without being able to perish, and will be a benefit to the world. The worship of the Lord of gods, Who is identical with all the gods, causes appeasement for all evil influences, and strengthens the Vedas and those who believe in Them. He, who performs this in this way, and with care and devotion, will gain prosperity for his sons, wife, land, friends, own family, cattle, servants, mounts, etc., richness in all things such as gold, jewels, and food-grains, and the vanishing of evils such as illness, etc. 9 The same citation in VkhS. 5,15. The source is unknown. 10 Now follows the phalaśruti-, for which see also ch. 20, n. 5. 11 See ch. 21, n. 9. 198 A Book of Wisdom, proclaimed by Kasyapa Having enjoyed thus for a long time all the desired constituents of happiness in this world, he goes to that highest abode belonging to Vişņu, which is imperishable, eternal, unperceivable even by gods, and out of reach of the senses. And, according to the theologians, also twenty-one12 (generations) of his forefathers and ancestors, and twenty- one (generations) of his descendants, are “magnified in Visņu’s world”. Also they who are living in villages and (towns) in a house (sacred) to Him, all enjoy for a long time in the same manner the result: prosperity in all respects, and the vanishing of evils, and also the result of the fire- sacrifice. He who performs, even when effort is needed, the protection of these (objects or ceremonies), or adds even more to them, he also will gain the result of all the kriya ceremonies from the laying of the first brick onwards; thus it is known. 12 Twenty-one is, in the Brahmaņas, a number of completeness; e.g., in ŚtpBr 11,2,6,11. CHAPTER 69 The Regular Worship With the rules about regular temple worship (nityārcanā), we reach the carya or “conduct” part of the work. The daily course in the temple is expounded in chs. 69 and 70; the following chapters give more exact information about all kinds of details. Three chronological stages may be detected in the Vaikhanasa texts about this subject. The oldest is represented by VkhS. 4,12, which contains a short exposition of house worship; its treatment lies at the base of the second stage, represented in the text. The possibility must be held in view, that in the times of the VkhS. (about 300 A.D., according to VkhS.C., p. XV) a more extensive temple worship already existed, from which the Sūtra rules were extracted. In any case, this temple ritual had not yet found its way into literary brahmanical tradition; the indigenous image traditions were acknowledged firstly in the brahmanical rules about domestic ritual, and only afterwards (in what we call the “second stage”) allowed to replace, in general, the śrauta ritual. - Atri, ch. 81, also handles the domestic ritual in a manner very similar to that of the VkhS. The second stage is represented by the text and its contemporary works, e.g., Atri, ch. 40; Marici, ch. 41; Bhṛgu, ch. 32. Worship has grown into a fairly ample ritual, and has taken the place of the ancient śrauta ceremonies. A Book of Wisdom, proclaimed by Kasyapa 199 In the third stage, the ritual has been extended further, as is shown by the later Vaikhanasa monographs, e.g. the AKh. and its commentary (from the same school as the present text; most of the mantras are given there also in full); also by Kesava’s Arcanānavanīta (ms. copy in Utrecht Univ. Library; ed. in Telugu characters by D. Rangacharya, 1929; cf. Eggers, Dharmasutra, p. 17). In these works, the ceremonies have become more and more tantric in character, although remains of the ancient Vedic institutions have been preserved. Now we shall explain the method for the regular worship of the Lord. Having bathed himself with the formulas as mentioned,1 sipped water, and attended the fire, he should satisfy the Gods, Seers, and Fathers, perform the “sacrifice for Brahman”,” and perform study by (reciting) twelve hymns, and formulas from the four Vedas and other (texts). With “pra tad vişnuḥ stavate”, he makes a circumambulation round the temple. With “manikam prapadye”, he bows for Manika; he takes up the key with “nirastam”, applies it to the door-panel with “hiranya- pāṇim”, and performs the opening of the door-panel with “divam vivṛņotu divaḥ svargam”. Then he should enter the interior, look at God’s face with “ato deva” etc., strike his hands together three times with “śāmyantu ghorāņi”,5 bow for God with “bhagavato balena”, and kindle the lamps. A pupil should take up a pot, saying “duhatām divam”, if a river, pond, or well are not available, and should stand with reverence to the N. of its eastern side. He takes up the amount of water, saying “ādyam abhigṛhṇāmi”. Then he should enter the temple and put down the water-pot, which was standing on his head, with “somam rājānam”. The temple priest touches his heart, saying “brahma brahmāntarātmā”; his head, saying “dyaur dyaur asi”; the tuft rising (from his head), saying “sikhaḥ”; once, he makes a preservation sign in all directions, saying “devānām āyudhaiḥ”;” with “sudarśanam”, he bears (the disk) 2 1 VkhS. 1,3, where two kinds of bathings are described: with and without formulas. Consisting of the recitation of texts; cf., e.g., Rangachari, Ś.V.B., pp. 74f. 3 The chief of the doorkeepers; see ch. 66, on n. 4. • Properly: “the instrument”, yantrikā. Atri 40,11: kuñcikāyantram “key-mechanic”. An apotropaeic action, as appears from the formula. 5 6 “I take the primeval one”. Compare the existence of the waters in primeval times according to the Veda (see ch. 55, n. 2; Inde Class., I,p. 327). 7 The action often called digbandhaḥ or kavacam (AKh. 3), probably performed by pointing to a circle around one’s self, or drawing transverse lines between one’s self and the eight directions. The formula reads in full (as given by AKh. 3): devānām āyudhaiḥ paribādhayāmi brahmaṇo mantrair īsasyojasā bhṛgūņām aǹgirasām tapasā sarvam atanoti | kavacāya hum. 200 A Book of Wisdom, proclaimed by Kasyapa Sudarsana in his right hand, and with “ravipām”, the conch in his left hand. He lays down (the divine power) on his eyes: with “suryo ‘si” on his right one, and with “candro ‘si” on his left one. On his heart he lays down the basic syllable, on the palms of his right and left hands the diagrams of the sun and the moon respectively; on his fingers he lays down (divine power), while saying “(I invoke) Ābhuraṇya, Vidhi, Yajña, Brahma, and the Indra of the gods” for the (five fingers respectively, from the) thumb up to the little finger.10 With “antar asminn ime”, he meditates on Brahmā. With “dhārāsu saptasu”, he performs the straining of the water by means of stalks of kuśa grass or a garment; with “idam apaḥ śivāḥ”, he addresses the water; with “avadhutam”, he wipes with a wiper; he avoids dust, etc.; having besmeared (the site) with cowdung, he sprinkles with the five products of the cow, saying “āśāsu saptasu”; with “nasyanti jagatām”, he cleans the remains left over from previous gifts to God; with “aham evedam”, he removes the remains from the pedestal, beginning at the eastern side, and ending at the north-eastern side; with “pūtas tasya”, he wipes around the sacrificial bed;” with “nārāyaṇāya 8 i.e., he does so by meditation (Bhrgu 32,22: dakṣine tu bhuje vame cakrasankhau smaret tataḥ). The purpose of the ceremonies in this passage is the amplification of the worshipper’s consciousness to cosmic size (his eyes become sun and moon, he bears conch and disk, etc.): he becomes a manifestation of Vişņu, as is expressed frankly by Bhṛgu 32,20: ātmānam bhāvayed dharim. Cf. Rangachari, S.V.B., p. 141. The divine power is caused to enter the various parts of the body by the mystical influence of the formulas recited. Thus, with the first formula “brahma brahmāntarātmā”, the cosmical Brahman is made to reside in the heart and to protect the worshipper: brahma brahmāntarātmā brahmā pūtāntarātmā brahmaņi brahmaṇiştho brahmagupto gupto ‘ham asmi | hṛdayāya namaḥ. By the second formula, the head is equalled to the sky: dyaur dyaur asi sarvă ime prāṇās sthāṇava āsan | śirase svāhā. By the third formula, the deities, together with the Veda, the seers, etc., are wound around the head: sikheti vartayāmi savedās samantrās sarṣayaḥ sasomo devāḥ pari- vartayatām | sikhayai vauşat (the Skt. is peculiar). In the AKh., the meditation (more elaborate) comes after the hallowing of the waters and the wiping and immediately precedes the invocation. In later Vaikhanasa, as in Pañcarātra, ritual, i.a. the şadanga- nyasa is performed on six parts of the body, accompanied by Tantric formulas (see Rangachari, o.c., p. 134).

9 The syllable a according to AKh. 3 and Atri 40,72f., who explains that the a is the base of the letters in the alphabet, just as Nārāyaṇa is the base of all the gods. In Tantric speculations, the alphabet plays an important role as an evolutionary symbol (see e.g., Inde Class. I, pp. 566f.). 10 In VkhS. 1,2, the deities of the five fingers are respectively: Agni, Vayu, Prajapati, Surya, and (as here) Indra. 11 The last-mentioned formula has come in the place of the vyāhṛti (which was prescribed in this connection by VkhS. 4,12). It is given by the commentary on AKh. 4: pūtas tasya pāre bhuvanasya madhye | nākasya prṣthe mahato mahiyān “pure, beyond and in the centre of this world, on the back of the sky, greater than the greatest”.A Book of Wisdom, proclaimed by Kasyapa 201 vidmahe”, he gives a flower for the feet (of God), together with the Five Manifestations. According to Bhṛgu, he should worship the Bearer of the remains of God(’s worship) with all things which are left over by the Lord, saying (the invocation formula): “Visvaksena, the Pacified One, the Remover, the Immeasurable One (I invoke)”. With “bhūḥ prapadye”, he pays homage to the Lord of gods; with “param ramhaḥ”, he takes Him up from His pedestal; with “pra tad vişnuḥ stavate”, he fastens God on the bathing pedestal; with “parili- khitam”, he cleanses (Him) with tamarind and other (leaves); with “vāris catasraḥ”, he bathes (Him); with “namo varuṇaḥ śuddhaḥ”, he sprinkles (Him) with sweet milk;12 with “bhur änilaye”, he bathes (Him) again with fragrant water; then he rubs (Him) with a piece of cloth; with “bhur asi bhūḥ”, “pratiṣṭhityai”, etc., he establishes Him on the life-spot.13 Having filled the pranidhi vessel with water, together with kusa stalks and unhusked rice, saying the praṇava, he should sprinkle the site of the immovable (image), saying the gãyatrī, and throw down a connecting string of grass stalks between the immovable and the movable images, saying “samyuktam etat”.14 (Now the deposit of flowers:) between the feet of the immovable image, saying “Honour to Vişņu”; to the E., (a flower) for Purușa, for Satya to the S., to the W. for Acyuta, for Aniruddha to the N., for Kapila15 to the S.E., for Yajña to the S.W., for Nārāyaṇa to the N.W., for Punya to the N.E. these in the first enclosure; in the second enclosure he lays down (a flower) for the Boar, the Man-Lion, the Dwarf, and Trivikrama, clockwise in the four main directions, beginning in the E.; for Subhadra, Isitātman, Sarvodvaha, and Sarvavidyeśvara he lays down (a flower) in the (four intermediate directions) from S.E. to N.E.;16 in

12 According to Atri 40,29: with water mixed with flowers. The formula, as given in the last part of AKh.Vy., is incomprehensible: namo varuṇaḥ śuddhaśusmibhavam bhavaya maha. 13 jivasthāne, a term found also in AKh.Vy.; it is a pedestal for worship (Atri 40,32: arcăpithe). See also ch. 75,n.10. 14 In order to lead God’s sakti from the immovable to the movable image (see ch. 68, after n. 4). The formula, in a Skt. of its own, runs: samyuktam etat kṣarayākṣaram tu vyaktāvyaktam bhavato viśvam astāt | anisa ātmā badhyate bhoktṛdhānāt. The eternal nature of the Lord has to manifest its presence in earthly objects. 15 See ch. 2, n. 5. 16 The deities mentioned for the first and second enclosures may be considered as a non-canonized list of manifestations and incarnations; compare that given in the Ahirbudhnya-Samhita (Schrader, Pañc., p. 42). Yajña is an incarnation of Vişņu as Sacrifice (see ch. 1, n. 9), Punya (“the Meritorious One”) is an aspect, which is in- corporated also in Märkandeya. Subhadra is a son of Vasudeva, and is given also as a name of Vişņu (MW, s.v.). Isitātman (“Whose self is supremacy”) may be compared 202 A Book of Wisdom, proclaimed by Kāśyapa the third enclosure, he performs the deposit of a flower for Indra, Yama, Varuna, Kubera, Agni, Nirṛti, Vayu, and Iśāna, on their respective sites, saying the praṇava before (each of) their names, and “honour” after them. On the site of ceremonial worship,” he should deposit (a flower) in (each of) the four directions, beginning in the E., clockwise, for Subhadra, Hayātmaka, Vāmadeva,18 and Punyadeva; deposit (a flower) in the intermediate directions from S.E. to N.E. for Sarva, Sukhāvaha, Samvaha, and Suvaha;19 worship Śiva, Viśva, Mitra, and Atri20 on the rims of the pedestal, beginning in the W., with their faces outwards; worship Sanatkumāra, Sanaka, Sanatana, and Sanandana on the edges of the corners, beginning in the N.W.; honour Markaṇḍeya to the right and the Father of Padma (Bhṛgu) to the left in the pūjā method up to the guest’s gifts included; after worshipping Brahma and Iśāna to the S. and N. (, against the wall), he mutters the ātmasūkta. Afterwards, (he should meditate) on Vişņu as having the colour of gold, a red mouth and red eyes, as maintaining happiness, wearing a garment with the colour of parrots’ feathers, having the praṇava as His essence, wearing crown, bracelets, necklace, breast-string, and sacred thread, possessing the Śrīvatsa mark, four-armed, and bearing the conch and disk. Having meditated thus on the Highest Self in Its divisible aspect,21 he should cause It with his mind to enter into the pranidhi vessel, lay down the words “suvaḥ”, “bhuvaḥ”, and “bhūḥ” on the head, navel, and feet of the image respectively; lay down the syllable ya on the pedestal between the feet;22 lay down the basic syllable on (the image’s) heart, and to such names as Sāntātman or Śaktyātman in the list cited by Schrader, o.c. Sarvod- vaha (“Uplifter of all”) is a name for Vişņu in his Boar-aspect; as Sarvavidyeśvara (“Lord of all knowledge”), he is represented also by Sarasvati. 17 karmārcästhāne. Atri 40,46f.: beside the feet of the image. AKh. 4: kautukabera- paritaḥ, i.e. around the movable image. 18 Atri 40,48: vāmadevāya; text: rāmadevāya. Vāmadeva, originally a seer, was later, i.a., seen as a manifestation of Śiva (Dowson, p. 333). Hayatmaka may be compared to the well-known manifestation Hayagriva (R. H. v. Gulik, Hayagriva, Thesis Utrecht, 1935). 19 These powers are representations of Vişņu’s integral and blissful maintenance of the created world. 20 L1 reads here: sivam visāmitram atrim, and the same is found in AKh. 4, but cf. Atri 40,51: śivam viśvam tathā mitram atrim ca… We have the same problem in ch. 22, n. 23. 21 In AKh. Vy. on the end of AKh. 3, this portion comes directly after the meditation commented upon in n. 8; a lot of Tantric practices have been inserted there. 22 As this syllable is the last one of the eight-syllabled formula “om namo nārāyaṇāya”, it may stand for the completion of that formula. Cf. the type of nyasa called “creation”, described in ch. 108. - Or Śrī as prakṛti may be symbolized; she is represented by the first syllable ya (the sixth of the whole formula); see ch. 107. A Book of Wisdom, proclaimed by Kasyapa 203 surround it with praṇavas; with “idam vişnuḥ” and “āyātu bhagavān”, he should lift up the pranidhi vessel with arms and face upwards; with a bundle of darbha grass, he should cause the water to trickle down from it on the head of the image, saying “I invoke Visņu”; in the four direc- tions, beginning in the E., he should invoke Puruşa, Satya, Acyuta, and Aniruddha (,saying: “I invoke Puruşa”, etc.); to the right, he should invoke Śrī, to the left, Hariņi; saying “pra tad viṣṇuḥ” and “astv āsanam”, he prepares, for each separately, a seat by means of a flower.2 23 With “viśvādhikānām janana”, he welcomes (Him); with “mano ‘bhimanta”, he asks (His) permission; with “tvam stri”, he touches the water for the feet; with “trini pada” and “indro ‘bhimanta”, he causes, by means of a bundle of sacred grass, the water for the feet to stream down on to the (image’s) feet; with “śam no deviḥ”, he gives, by means of a bundle of sacred grass, water for sipping to Vişņu into His right hand; with “apo hi ṣṭhā”, to Puruṣa; with “yoge yoge”, to Satya; with “samāne vrkşe”, to Acyuta; with “pavitram te”, to Aniruddha. With “tad visnoḥ paramam padam” and “imāḥ sumanasaḥ”, he offers a flower; with “tad viprāsaḥ” and “ime gandhāḥ”, perfumes; with “paro mātrayā” and “bṛhaspatiḥ”, incense; with “visnoḥ karmāņi” and “subhrā jyotiḥ”, a lamp; he gives these objects, assigning them, separately, also to the Manifestations.24 With “ā mā vājasya”, he cleans the dishes in which the guest’s gifts are to be conveyed; with “Vasistha, Soma, Whose body is the sacrifice, Indu, the Moon (I invoke)”, he propitiates the presiding deity of the dishes. He collects: at first, white mustard; secondly, kṛsara;25 thirdly, sesamum; fourthly, threshed and winnowed rice grains; fifthly, sour milk; sixthly, sweet milk; seventhly, unhusked rice; and eighthly, water; he throws them (into the dishes), each in the quantity of a kuḍuba, and saying each time the gayatri; he sprinkles them with clarified butter, touches them while saying “agnir indrāvaruṇāv u ha”,26 etc.; he offers the guest’s gifts: to Visņu, with “trir devaḥ” and “indriyāņi”; to Puruşa, with “hiranya- 23 With these words, a description is opened of a complete pūjā ceremony of 32 attendances (see ch. 73), which goes on up to the end of ch. 70. In AKh., the right sequence of the attendances has been obscured, while other elements have been added. In the main, the AKh. has reintroduced the sequence which was followed in the VkhS. The details of the tradition with respect to these ceremonies must be left for a future publication. 24 Of the four pairs of formulas given here, the first formulas are each time to accompany the gifts to Visņu, the second ones the gifts to the Manifestations (thus Atri 40,86). The first set of formulas is from the usual litany to Visņu: “ato devāḥ” etc. 25 Text: kṛśagra-, read as kṛsara-. 26 Text: agrar-; ms. ga: agner-; L1: agnir-, which is correct. 204 A Book of Wisdom, proclaimed by Kāśyapa garbhaḥ”; to Satya, with “idam apaḥ śivāḥ”; to Acyuta, with “nārāyaṇāya vidmahe”; to Aniruddha, with “kayā naś citraḥ”; and gives water for sipping, as before. CHAPTER 70 The Regular Worship (continued) With “işe tvorje tva”, he performs the bathing with formulas; with “mitraḥ suparnaḥ”,1 he applies the wiping cloth; with “tejovat savaḥ”, he offers a garment; with “somasya tanur asi”, an upper garment; with “bhūto bhūteṣu”, ornaments; with “agnim dutam”, the sacred thread; assigning these (objects) also to the Five Manifestations. Having given, as before, water for the feet, water for sipping, flowers, perfumes, incense, and lamps, he draws a square, saying “athāvanidam”.2 Having cleaned the dishes for the offerings in the same way (as the dishes for the guest’s gifts), and propitiated their presiding deity with “the Son of Aditi, the Maker of light, the Sun, Mārtāṇḍa, Who shines into all directions (I invoke)”, he cleans the flowers, etc., sprinkles them with melted butter, saying “devasya tva”; throws the offerings into the dishes, saying “amṛtopastaraṇam asi”; then throws down fruits, molasses, spices, etc., saying the gayatri; touches them, saying the annasūkta; causes clarified butter to flow on them, saying “yat te susime”; offers the whole offering to Visņu, saying “subhūḥ svayambhuḥ”;3 offers rice cooked in milk to Puruşa, saying “hiranyagarbhaḥ”; kṛsara to Satya, saying “iha puştim”; molasses to Acyuta, saying “samāvavartī”; and barley as an offering to Aniruddha, saying “triņi pada”; having offered also (an offering) to the two goddesses and the two seers, he sprinkles around the fire, offers an oblation (to Vişņu) with “ato devā” etc., and also to the deities which are residing in the temple, (invoking them) with their four manifestations. 1

Here begins, Text: suvaparṇaḥ (contamination of suparnaḥ and suvarṇaḥ). according to AKh., the alamkārāsanam, during which the god is adorned. It will be followed by the bhojyasanam, when the offerings (haviḥ) are brought. extols Vişņu’s identity with various gods and his protection of the world.

The formula 2 By the word maṇḍalam, a square or square diagram is meant (AKh. 6: caturas- ramaṇḍalam karoti). — The mantra is translated by Caland (VkhS.C., p. 38, on n. 5); in VkhS., it was said during smearing with cowdung, which suits better to its purpose. VkhS. 4,12: “tad asya priyam” iti havir nivedayet. AKh. 6 records both formulas. It is difficult to see any direct connection between the formulas and the act accompanied by them. 3 A Book of Wisdom, proclaimed by Kasyapa 205 Having dismissed the fire, he throws down a tribute (bali-), consisting of flowers and cooked food, for the doorkeepers, the guardians of the temple, the guardians of the regions and the Anapayins with their respective names (in the dative), preceded by the pranava and followed by “honour”, on their respective sites; he strews down the remainder of the tribute to the right side of the pedestal, saying “I strew down a tribute for the Bhūtas, Yakṣas, Piśācas, and Nāgas”; having sipped water, he gives water for drinking (to Vişņu), saying “idam vişnuḥ”, and gives water for sipping, as before. Having given (Him) mouth-perfume, saying “ghṛtāt pari”,” he propitiates the (presiding deity of the) tribute in the right manner, and has a circumambulation performed. 9 8 Saying the viṣṇusukta, he bows down in five manners, called masti- şkam, sampuṭam, prahvāngam, pañcāngam, and daṇḍāngam;’ having praised God with “sahasraśīrṣā” etc., he gives a handful of flowers, saying the viṣṇugāyatrī. Having given a sacrificial gift in accordance with his means, saying the praṇava, he should bow, saying the twelve- syllabled and eight-syllabled formulas, mutter (formulas while perform- ing) the regulation of the breath,10 and cause God to enter again into His (immovable) image at the final point of time (of worship or of the day). Thus it is known.1 11 4 See ch. 39, n. 1. 5 VkhS., 1.c.: “idam vişnur” iti paniyam tathacamanam. • VkhS., l.c.: “vicakrame pṛthivīm” iti mukhavāsam ca datṭvā……. The formula of the text accompanies in VkhS. 1,7 the offering of the sacrificial gift. It implores, i.a., Viṣṇu to protect the world like the membrane an embryo. Its first part is very difficult to understand (cf. VkhS.C., p. 16, n. 8). 8 7 For an explanation, see ch. 73. sahasraśīrṣādinā stutvā, in L’ and cha only. Cf. Atri 40,126. • This is the duty of the sacrificer. It is not clear, if the sacrificer is here the same as the worshipping priest or another person. 10 AKh. 3: yogaśāstramargeṇa recakapūrakakumbhakan soṣaṇadāhanaplāvanam ca krtva…, the yogic method, which is described further by Rangachari, S.V.B., p. 136. Here ends the ch. in VkhS. about daily worship (4,12), and also the AKh. and AKh. 11 Vy. CHAPTER 71 Method for Offering a Tribute (bali-) The bali discussed here consists of a gift of cooked rice sprinkled with butter (annabali-), or, by way of substitution, of guest’s gifts (arghyabali-). Special attention may be drawn to the lotus-symbolism which is connected with the ceremony: the inner part of the dish is shaped like a lotus-flower, 206 A Book of Wisdom, proclaimed by Kasyapa and the same is done with the bali itself, which is meditated upon as being a lotus. Atri 42; Marīci 42. Now we shall explain the method for the tributes. With (a piece weighing) 200, 100, or 50 palas, out of one of the metals gold, silver, or copper, he should make a circular dish for the tributes (having a width) equal to half the threshold, or, after a division of that threshold1 into five parts, having a width of three or two parts. On the inside, he should make that dish circular in the form of a lotus-pericarp, eight ang. wide and long, one ang. high, with eight petals which have a length of four ang.; the height of the surrounding edge is two ang. (or) half an angula.2 He should collect cooked rice consisting of threshed grains in a quantity of more than a prastha; wash the dish for the tributes; meditate on the sun’s orb within it; propitiate the presiding deity of the dish with “the Son of Aditi, the Maker of light, the Sun, Mārtāṇḍa, Who shines in all directions (I invoke)”; sprinkle melted butter on it, saying “devasya tva”; throw the cooked rice into the dish, saying “amṛtopastaraṇam asi”; cause clarified butter to flow on it, saying “yat te susime”; and honour the presiding deity of the cooked rice with “the Cooked Food, the Lord of Creatures, Brahma, Which consists of nectar, Which has become everything (I invoke)”. He should shape that same (cooked food) within (the dish) into a tribute, with both hands, into the form of a somewhat flowering lotus, firm, solid, warm, with a height of twelve or eleven ang.; its bottom has a circumference which is twice as large, its top is half as large. Having concentrated on the dish as being the sun’s orb, and on the tributes as being lotuses, he should concentrate on Visņu (as being present) within it, in this way: as having the colour of gold, a red mouth and red eyes, as maintaining happiness, wearing a garment with the colour of parrots’ feathers, having the pranava as His essence, wearing crown, bracelets, necklace, breast-string, and sacred thread, possessing the Śrīvatsa mark, four-armed, and bearing conch and disk. Having invoked Him with four invocation (formulas): “the Lord of yoga, the Highest Brahman, the Highest Self, the Lover of His devotees (I invoke)",3 2 1 The bad reading of the text: tadbhuvangabapañcabhāgam kṛtvä, is corrected by L1 into: tadbhuvangam pañcabhāgam kṛtvā. The Skt. text is interpreted here as containing a kind of parenthesis:…dalayutam paritobhittyunnatam dvyangulam ardhāngulam · samavṛttam. 3 Vişņu as the Highest Self is present in the heart, which is like a lotus-corolla (see ch. 1). The sun is the cosmic counterpart of the flame, in which Nārāyaṇa stands in the hearts of men. Thus, the tribute represents the macrocosmic and the microcosmic A Book of Wisdom, proclaimed by Kasyapa 207 he should honour Him with a pūjā ceremony, up to the presentation of guests’ gifts. The sun is the presiding deity of the tribute of cooked rice. If no cooked rice is present, a tribute of guest’s gifts (is permitted). The moon is its presiding deity. Therefore, he should concentrate on the moon’s orb in the dish, propitiate the presiding deity with “Vasistha, Soma, Whose body is the sacrifice, Indu, the Moon (I invoke)”, clean the flowers and the other (ingredients), deposit them, invoke God as before and worship Him. Having touched it, saying “brahma devānām” and “hiranyagarbhaḥ”, he should show that tribute in front of God, saying “devasya tva”, deposit it, ask God’s permission, take his stand (in front of Him) and mutter the verses “ato devā❞ etc. The bearer of the tribute, who has the good qualities mentioned above,1 and who is adorned with a garment, an upper garment, strings of gold, finger-rings, (other) ornaments, golden flowers, etc., should mutter the verses “sahasraśīrṣā” while standing to the W. of Śrībhūta,5 with his face directed towards God. The teacher should meditate on this pupil as being Garuda; worship him with flowers, perfumes, unhusked grains, etc.; sprinkle him, saying “apo hi ṣṭhā” etc.; then enter the interior, bow in front of God, lift up the tribute, have a bell rung, and place (the tribute) on the pupil’s head, muttering “udyantam”. (The pupil) receives the tribute, saying “bṛhaspater mūrdhnā”, and performs, while bearing it on his head, a circumambulation around the temple, saying “pra tad vişnuḥ stavate”. On his way, he (the teacher) should cause to be spread out on all sides, by way of coverings, a multitude of canopies, parasols, 7 aspects of the universe. The food, of which it is built up, is identical with Prajapati, out of whom the universe has evolved (see the former paragraph). 4 In ch. 59. The tribute-bearer is the same as the pupil who is mentioned immediately hereafter; this appears from Atri 42,12: alamkrtyottariyādyaiḥ soṣṇīṣam balivāhakam | tam eva garudam dhyātvā tanmūrtibhir atharcayet (in our text, the pupil is presently identified with Garuda). 5 Cf. ch. 39, notes 1 and 5a. 6 As bearer of the tribute, in which Visnu is present (see, beside n. 3, Atri 42,10, and Marīci, p. 260. Visņu’s presence is invoked into the tribute from the movable image), the pupil naturally becomes Garuda, Visnu’s mount. — 7 On this most important point in the ceremony (the tribute, which is, as we saw, the sun, is brought into contact with the sun when it is lifted up), the bell has to exercise its auspicious function (cf. Meyer, Tril., III, p. 298, s.v. Glocke). • L1 adds at the end of the sentence: guruh (gacchet). It is only natural that both teacher and pupil should perform the circumambulation. The circumambulation is performed here at a very apt moment: it has originally to do with the course of the sun (see ch. 5, n. 8), which is actually present here in the tribute. It is, together with that described in n. 7, the most important act in the ceremony. In ch. 73, when the tribute is mentioned briefly, the lifting up and the circumbulation are expressed, but not its offering. 208 A Book of Wisdom, proclaimed by Kasyapa 9 tail feathers, banners, and pennons; have also music made by means of solid, hollow, and other kinds of musical instruments; be surrounded by such ingredients as chowries, metal fans, tail feathers, other fans, incense, and lamps, the eight auspicious objects, or golden pots; be followed by devotees who are muttering the hymn “kanikradat” etc. He should not stand still. He should not be silent while going, not laugh, not be angry, shed no tears. Not looking at other things, causing his glance to go only for a yuga10 in front of him, he should perform the first circumambulation on the first (storey), the second one on the second, the third one on the third; thus he should, in due order, (circumambulate) the storeys, one by one. If (the storeys) are missing, he may perform the circumambulation thrice in the first courtyard. Then he should enter the interior, bow in front of God while standing between Śrībhūta and the Mount, facing Him; after asking His permis- sion to leave, he should enter Amita’s site, break off the topmost part of the tribute, offer that piece to Visvaksena, give him water for sipping, throw down (a tribute) for Caraki and the other (demons who have their site outside the temple plan) at the back of his (Visvaksena’s) abode, go towards the pedestal for the Bhūtas, carrying a vessel with water, throw down pieces of porridge mixed with all kinds of flowers, saying “I strew down a tribute for the Bhūtas, Yakṣas, Piśācas, and Nagas”, wash the tribute dish and sip water. (The offering of) a tribute of cooked rice at the three crucial points (of the day) is the best one; (the offering) at day- break and at noon is the medium variety; (the offering) at noon (only) is the lowest variety; the tribute of cooked rice at noon should not be passed over. 11 He should worship the Lord of gods and the presiding deity of the tribute with 25 divisions, after sunrise up to a time of five nāḍikās12 or on the fifth watch from daybreak, noon, or sunset onwards, when that time (five nāḍikās) has passed by. 9 For tālavṛnta- as “metal fan”, see the photograph in MrgÃg.Kr., versus p. 64. 10 One yuga = about four hastas. 11 From this warning, we may infer that even the tribute at noon was sometimes actually omitted. 12 One nāḍikā = one ghaţikā (Marici) 24 minutes. CHAPTER 72 Flowers to be Used or Avoided Atri 44; Marici 43; Kane, DhŚ. II, 2, pp. 732ff. A Book of Wisdom, proclaimed by Kasyapa 209 Now the flowers which are fit for worship. There are (nine kinds): those belonging to the Gods, the Fathers, men, the Bhutas, the Yakṣas, the Gandharvas, the Asuras, the Rākṣasas, and the Pisacas. Flowers with the four colours white, yellow, black, and red, and those with three colours, belong to the Gods and are the best ones. Those with two colours are of medium class; those with one colour, of the lowest class. Flowers which have blossomed in the preceding night, or which are of that same day, or which have blossomed just at that time (of worship) are the best for worship. Belonging to the gods and fit for worship are the following flowers: campaka, jāti, karṇikāra, padma, mallikā, mālatī, kumuda, red utpala, karavīra, nandyāvarta, palāśa, aśoka, tamāla, kusuma, ulaka, dvivarṇa, vakula, agrakarņi, kankani, ketaki, kuravaka, atasī, punnāga, arjuna, kālananda, kapittha, bhadraja, śvetika, udumbara, nanda, mādhavī, nāgavṛkṣa, alpayuḥ, kapāki, bahukarṇa, dūrvā sprouts, grass, dhātu (or: minerals), and kakumbha; and also all other flowers growing on trees and creepers, if they have a good smell and a yellow colour. White flowers cause appeasement; yellow ones, prosperity; black ones, domin- ion; red ones, hatred. Among the red flowers, only the padma, utpala, palāśa, aśoka, and bandhuka are favourable and may be taken. A white flower is most dear to Vişņu;1 a hundred times better than such a one are the mallikā and mālatī jasmines; then a white padma lotus, then a karṇikāra, then a jāti, each of them a hundred times better than the preceding one. A campaka is the best one. The mallika is dear to Goddess Śrī; the kantā to Bhūmi; the red padma, palāśa, and karavīra, are (dear to) Brahmā; the arka, blue utpala, nir- guṇḍī, unmatta, meşa, dvikarṇī, and paṭṭikā, to Rudra; the suvarcala and the kṣiri,2 to Surya; the japā (China rose) and kokamālī, to Mahā- kālī; the dvikarṇī, to Goddess Kālī;3 among the other flowers are (dear) to Visņu: the suvarṇamālī and the kanaka (or: a golden one); among the leaves (plants without flowers), the tulasi, the kṛṣṇā, and the bhūstṛṇa are the best ones; the tulasi is a thousand times better than both (last- mentioned plants). Among all flowers, the tulasi is most dear to the Lord of gods. If flowers are unavailable, young sprouts are prescribed; all kinds of 1 According to Atri 44,23a, a white lily (pankajam). 2 Thus the text; L: gokşiri; Atri 44,20: gokṣuri. The gokṣura- is the Tribulus Lanuginosus, according to MW. 3 Mahākāli and Kāli are different persons here; see ch. 66, n. 7. 4 Text: kṛṣṇa-; Atri 44,26: kṛṣṇā. 210 A Book of Wisdom, proclaimed by Kasyapa sprouts, and (especially) those from the seeds mentioned in the (chapter about) bathings. And among the sprouts the tapasa sprout is the best one; even if it has been used for worship during a whole year, it does not become “left over”. He may worship it each time anew after bathing it. Also the sprouts of the aśoka, mantri, and bodhini, if (handled in) the same way, remain fit for worship during a month. In case of worship with flowers of gold, pearls, or jewels, the result will be endless. There are no flowers better than these. They never become “left over” and thus may be used again and again in worship. Now I shall mention also the flowers which are to be avoided. The flowers of the japā, kimśuka, kusumbha, kanaka, końkamālī, caturbhuja, and sūryānanda belong to the Piśācas; one should avoid them. Also to be avoided are the flowers of the kuranda, maṇḍaka, prāmīlī, and su- karna, which have their place in the neighbourhood of Caṇḍālas, Pulka- sas, and other people from the lowest stratum of society; flowers which have blossomed only with difficulty, which are broken, split, crooked, shattered, uprooted, oily….;5 which have no smell or a bad smell; which have ash strewed on them, which are growing from water - and also fragrant flowers, if thrown into the water, which have been in touch with left-over flowers; which are more than one day old, smelled at by men, or touched by impure people. Flowers smelled at by bees need not to be avoided. According to some (authorities), those which are growing from water and more than one day old (are likewise not to be avoided). The thorny ones belong to the Rākṣasas. The broken or split ones, to the Yaksas. The uprooted ones, to the Asuras. Those which are shattered while taken in the hand, to the Bhūtas. Those which have passed one night, to the Gandharvas. Those which have been touched by impure people, to the Vidyadharas. Therefore, one should avoid these (kinds) altogether. 6 Having washed his feet and sipped water, he should reserve one (flower for Varuņa), saying “namo varuṇaḥ”, one for Soma, and one for Hari’s wife, and collect the flowers mentioned as “belonging to the gods” into a pure dish. If a dish is unavailable, he may take an upper garment, according to some (authorities), for collecting these (flowers) into it. He 5 Text: salepakājigarjitāny-. Atri 44,38: ajikam gajikam (var.: garjikam) vāpi varjayet “(a flower) which belongs to a goat or elephant (?), he should avoid”. • Smelling the flowers destined for worship was (and is) strictly forbidden: Ranga- chari, S.V.B., p. 76f.: “…those who smell the flowers… are (re)born as lepers emitting a bad smell…”. 7 We may compare the popular belief that the Gandharvas looked for the bride during the first night of her marriage (Gonda, R. Ind.I, p. 101).A Book of Wisdom, proclaimed by Kasyapa 211 should not collect them in an (under) garment or with the hand. Having avoided those which are to be left, and taken those which are to be taken, he should cover that (dish) with a covering lid, reserve one flower also for the Guardian of the flowers, enter the temple, saying “pra tad vişnuḥ”, and deposit them without confounding them with those which are left over. Among the ingredients mentioned for the worship of God, pure water is the chief one; this is able to secure all aims. If flowers are unavailable, worship is performed with such pure water. The worshipping priest should collect the flowers for the Lord of gods and for the two goddesses by means of one dish; and by means of another dish in case of another (deity). Having collected also the perfumes and other materials, and worshipped the deities of the door, and both Garuda and Visvaksena, with thirteen divisions, he should start the worship of the movable image, as before, with 32 divisions, and of the festival and bathing images with as many divisions as are possible for him. CHAPTER 73 The Puja Ceremony This ceremony, which is the most typical kind of worship practised by a devotee, who is in a personal relation to the god loved by him, has repeatedly been denoted before with: “worship with so and so many divisions”. The “divisions” (vigrahāḥ or upacārāḥ) are the elements of the ceremony, the various actions which follow upon each other. Most frequently they are sixteen in number (Kane, DhŚ., II,2, p. 729); according to the description of the text, their number varies from 32 to six, or even one (see the end of the chapter). Atri 43; Marīci 45. Compare: Kane, DhŚ., II,2, pp. 726 ff.; Gonda, R. Ind., I, pp. 334f., etc. Now, from here the divisions (of worship). By “divisions” are under- stood the attendances which form the various stages of the pūjā. There are six varieties of them according to their number: 32, 29, 27, 13, 8, and 6. Thus, the attendances of the worship with bodily form are sixfold. They all have in common the invocation as the main element in the beginning and the dismissal at the end. The 32 divisions are: (offering) a seat, (bidding) welcome, asking 212 A Book of Wisdom, proclaimed by Kasyapa permission, (offering) water for the feet, water for sipping, flowers, perfumes, incense, a lamp, guest’s gifts,1 water for sipping, bathing, a wiping cloth, a garment, an upper garment, ornaments, the sacred thread, water for the feet, water for sipping, flowers, perfumes, incense, a lamp, an offering, water for drinking, water for sipping, mouth perfume, and a tribute; the bow, (offering of) a handful of flowers, praise, and a sacrificial gift. The 29 divisions run from the (offering of a) seat up to the bow. The 27 divisions run up to the (offering of) mouth-perfume. The 13 divisions run up to the guest’s gifts and the water for sipping, and are concluded by the handful of flowers and the praise. The 8 divisions run up to the (first offering of) water for the feet, (followed by) guest’s gifts and water for sipping, and (are concluded) in the same way (as the 13 divisions). The 6 divisions run from the flowers up to the guest’s gifts and water for sipping. In all these (varieties), the invocation comes first. This (element) is twofold: movable and immovable. Just as a fire, which is present everywhere in the fireblock, flames up at one point, because the friction has taken place there, thus the indivisible Vişņu, Who pervades every- thing, manifests Himself in the heart by the friction of meditation.2 One should shape Him with devotion in His divisible aspect as brilliant fiery energy. The invocation, which has been performed before (in this way, during the consecration ceremony) into the immovable image, is called “immovable”. Thus it is really (an invocation of God in His) divisible (aspect). (The invocation) by meditation into the movable kautuka image, which is performed regularly, is called “movable”. (The invoca- tion) from the immovable image into the water of the pranidhi vessel, by way of meditation performed as before (during the consecration), (fol- lowed by) the pouring of that water on the head of the movable image, meditating on (the water) as being the dynamic potency of the cosmical Breath this is called the pouring (śrāvaṇa-) invocation. (Offering) a seat is the laying down of one of these (materials): flowers, darbha grass (bundles), kuśa grass (stalks), on the edge of the pedestal, and meditation on God as sitting thereon.3 1 Text: dirghya-, read as dipārghya-. 3 — 2 The same simile in ch. 24. About Vişnu’s indivisible and divisible aspects, see ch. 55. We may compare the invitation of King Soma to the Vedic fire-sacrifice: a royal seat was offered to him (Caland-Henry, pp. 53 ff.). Usually, the words darbha- and kusa- are understood as denoting the same kind of sacred grass; the first word then signifies a bundle, the second word a stalk of that grass. Sometimes, however, we get the impression that two different kinds of grass are meant: in chs. 4, 10, 11, darbha- A Book of Wisdom, proclaimed by Kāśyapa 213 (Bidding) welcome is drawing (God’s) attention towards the stages of worship. Asking permission is the request: “accept this worship, be gracious”. (Offering) water for the feet is the pouring of water on both feet, saying: “for washing the feet”. (Offering) water for sipping is the giving of water into the right hand (of the image) by means of a bundle of sacred grass, saying: “for sipping” (or: “rinsing the mouth”). (Offering) flowers is the deposit of all kinds of flowers belonging to the gods on the head of the image, and (also) on its feet, round about on the pedestal, on the right and left arms, and on the disk and the conch. (Offering) perfumes is: having caused sandal, kostha, etc., to be crush- ed, together with water, he should embrocate the image with it on the crest, forehead, heart, and arms, or everywhere above the navel. (Offering) incense is: he should fumigate in the four main directions with fragrant smoke, e.g. of the guggulu, koṣṭhu, aloe, sandal, bilva, wild sarkarā, grape, and gula plants, as much as is available, mixed with clarified butter. (Offering) a lamp is: kindling a lamp with a cotton wick, or fed with clarified butter or sesamum oil, at the side (of the image). Lamps of the best class are eight ang. high; those of medium class, three ang.; those of the lowest class, as high as allowed by the available material. (Offering) guest’s gifts is: filling five, three, or two dishes with a capacity of a kuḍuba with usual materials for guest’s gifts and offering them after lifting them up to the height of the forehead. If these materials are unavailable, he should give unhusked rice, or water by means of a bundle of sacred grass. The water for sipping (is offered) just as before. Bathing, now, is twofold: ablution (abhiṣekam) and sprinkling (abhyu- kṣaṇam). Ablution is performed at daybreak in order to clean the image. Having done this beforehand, he should perform also sprinkling as an element of worship. At noon, only sprinkling is performed. In the evening, he should not perform the two kinds of bathing. If the worship and kusa- are enumerated in lists of plants as two different entities; Atri 27,67: agar- bhān sāgradarbhāmś ca kuśān api samāharet; VkhS. 4,12: kusapuşpadarbhāni, translated even by Caland (who in other places, regards darbha- and kusa- as identical and sometimes in his translation replaces the one word by the other) with: “kusa grass, flowers, or darbha grass”. 4 Because the water was considered as impure during darkness. See also ch. 85, on n. 22. 214 A Book of Wisdom, proclaimed by Kasyapa is performed without a concrete form (image), only sprinkling is perform- ed. In the case of a painted image, the bath is forbidden. Then the wiping cloth: he should rub the image with a cleaned garment. (Offering) a garment is the dressing of the image with a cloth of fine linen or another garment; and an upper garment (is offered) in the same way, from the same material. (Offering) ornaments is adorning (the image) with crown, bracelets, necklace, breast-string, hip-string, belly-band, and other ornaments made of gold, pearls, or jewels. If these are unavailable, he should apply flowers to the respective limbs. The sacred thread is made of gold or woven cloth. If during daily worship the wiping cloth, garment, upper garment, and sacred thread are unavailable, he may give sprouts, darbha or kuśa grass, or flowers. Water for the feet, water for sipping, flowers, perfumes, incense, and a lamp, are offered in the same way as before. By way of meditation on God he should shape substitutes for the various ingredients, if they are unavailable, offer them separately, and perform the praise with “honour”. Then (the offering, havis). Having sprinkled five kinds of offerings, viz. pure cooked rice, rice boiled in milk, kṛsara, molasses, and barley, which have been cooked in the right way,5 he should clean the dishes separately, or sprinkle only one dish, and throw the offerings into the pots, with full dishes, each time over a surface of 2 of the pots, leaving the fourth part empty. Upon them, he should lay one flower. If (the foods) are not all available, he may give only pure cooked rice, mixed in due portions with spices, clarified butter, molasses, curds, and fruits. After giving an “ample” (prabhūtam) offering to the Lord of gods, he should perform also the “worship without bodily form” into the fire, at that time. Having sprinkled around the fire, which is situated to the S. of the temple or in a fire-pot, he should offer, while sitting in the “curved” posture, a porridge sprinkled with melted butter to the Lord of gods, saying “ato deva” etc., and His manifestation formulas, and also to the attendant deities who reside in that temple. This is the best variety. (An oblation) to the Lord of gods, the two goddesses, and the two worshipping ascetics, is the medium variety. (An oblation) to the Lord of gods only is the lowest variety. Having given in a dish, as water for drinking, water which has been strained with a garment, which is pure, cool, sweet, and fragrant, he should, after the (offering of) water for sipping, give, as mouth perfume, Б See ch. 75. 6 About worship “with” and “without” bodily form, see ch. 1. A Book of Wisdom, proclaimed by Kasyapa 215 betel leaf mixed with camphor, the fruit of the jāti, cardamom, cloves, together with (the product of) the betel-nut tree.7 Having propitiated the (presiding deity of the) tribute in the right way, he should, after obtaining God’s permission, lift up the tribute, have a circumambulation performed, and perform the five bows, beginning with the mastişka, saying the viṣṇusūkta. The mastişka (skull-bow) is done with the hands folded together against the head, while meditating on God. The sampuța (“hollowed” bow) is done with the folded hollowed hands against the heart. The prahvānga (“inclining-the-body” bow) is done by inclining the body while the folded hands are held against the heart. The pañcānga (“five limbs” bow) is done by crossing the hands, making in this posture a svastika-sign, and touching the ground with the five limbs: big toes, knees, and forehead. The daṇḍānga (“in which the body is a rod”) is made by stretching out feet and hands and lying on the ground like a rod with the face downwards. This is the bowing. Having offered a handful of flowers with the eight-syllabled formula, he should praise Vişņu with the puruṣasūkta, followed by hymns devoted to Vişņu from the Ṛg-, Yajur-, Sama-, or Atharvaveda, just as he likes, and present jewels, gold, or mouth-perfume as a sacrificial gift. At the end of the oblations as mentioned, he should cause the fire to ascend again from the āhavaniya into the garhapatya fire, and in the same way he causes God to ascend from the movable into the immovable image. If he has performed the invocation at daybreak for the movable and immovable images together, he should perform the dismissal (only) at the end of the evening worship. In case of worship with one image and in the miniature temple, the invocation and dismissal are forbidden. He should perform pūjā with the elements from the water for the feet onwards. The flowers which have been used during worship at daybreak become “left over” after the dismissal or at the end of the night. Up to that time, he should not lift up the flowers which have been deposited on the pedestal. He should lay all new flowers over the old ones. The best method is to take up the flowers which have been used for worship on the image, and deposit them on the pedestal (at daybreak), then perform worship at noon with all (the divisions), from water for the feet onwards, and in the evening with all (divisions), bathing and wiping excepted. In the medium and lowest methods, (the divisions) from the guest’s 7 Kane, DhŚ., II, 2, p. 734, discusses the various ingredients of the mouth-perfume called betel (tambula-). 216 A Book of Wisdom, proclaimed by Kāśyapa gifts up to the sacred thread are omitted, and (worship is performed) with the other divisions. If offerings are unavailable, he should worship up to the guest’s gifts and water for sipping only. In (a temple where) worship (is performed) three times (daily), the worship is completed at the end of the evening ceremony. Only then, the dismissal (should take place). Also if (the deity) is invoked upon an elevated piece of ground (outside the temple), the dismissal should be only at the end of the (daily) worship. 8 At the time of worship, rogues, pratilomas, spoilers of the Veda, and heretics, (should be) invisible. Therefore, the worshipping priest should make a protecting screen before performing silently the daily worship, standing or kneeling with one knee to God’s right or left side, in such a manner as is worthy of the image. He should not turn away or lie down during his actions. Facing the image, and kneeling with both knees, or standing, he should perform the bathing which is worthy of each respective image. The 32 or 29 divisions are destined for worship within a temple only. When an offering is available, the 27 divisions should be (practised) everywhere. If an offering is unavailable, the 13 divisions. During the bathing with pitchers, the eight divisions. During an oblation, the six divisions. The “two divisions” consist of the laying aside of one specimen from the flowers, leaves, etc., with the formula “honour to Visņu”, when he has seen God, and of bringing the folded hands together against his head. The “one division” consists of the performance of mere praise, in the same manner. If the former (divisions) cannot be performed, only the last two are prescribed. 8 See ch. 91. ―― CHAPTER 74 The Manifestation Formulas These (Skt. mürtimantrāḥ) are the epitheta (generally four in number according to Atri 36,11, this number effects the good of the four classes of society but cf. the explanation at the end of this chapter), which are enumerated in order to cause the divinity to be present at the place of wor- ship. We may see in them the continuation of the Rgvedic hymns with their great number of epithets of praise; many of those in the present text are Vedic in character and they are said by the hotar (see ch. 65). They are also a miniature variety of the stotras; the god’s power is not only invoked, A Book of Wisdom, proclaimed by Kasyapa 217 but also activated (Gonda, Epithets, passim. e.g., pp. 31ff., 189, 219). The same list of deities occurred in ch. 66, which may be referred to for some comments. Atri, ch. 36. Worship is: a piece of the earth divided into ample parcels;1 a temple (constructed) in accordance with its rules; an image of God; the ceremony of consecration; a competent worshipping priest; the attendances such as right meditation, invocation, etc.; formulas as mentioned; and the materials forming the ingredients of the pūjā. They should be accom- panied by devotion. Worship answering to these conditions is called “complete” (sakalam). If no special rule is given for (the worship of) standing, sitting, or recumbent images, the Incarnations Fish etc., and other divinities, then these rules (as mentioned in the book) hold good equally in each case. One performs the invocation, followed by the attendances, for Visņu with the formulas of the Five Manifestations; for the others, with the formulas of four manifestations. A twice-born should always perform zealously and devotionally the worship of the Lord of gods on His image. If an image is unavailable, he should lay down a bundle of sacred grass, and start worship after meditating on God (as being present in it); he may also (worship God) in (a pot of) water. Now (I give) the manifesta- tion formulas to be used in worship preceded by invocation: Vişņu, the Lord of gods, (he should invoke) with “Visņu, the Person, the True One, the Steadfast One, the Unobstructed One (I invoke2)”; Śrī, with “Śrī, Satisfaction, the Purifying One, Who brings about joy”;3 Hariņi, with “Hariņi, Pauṣṇī, Kṣoņi, the Great (Earth)”; Mārkaṇḍeya, with “Märkandeya, the Meritorious One, the Ancient One, the Immeas- urable One”; Bhṛgu, with “the Father of Padma, Whose Lord is Dhatar, the Husband of Khyati, Bhṛgu”; Brahmā, against the wall to the right, with “Brahma, the Lord of Creatures, Grandfather, the Golden Germ”; Rudra, to the left, with “the Bearer of the Ganges, Whose mount is a bull, Who has eight manifestations, the Husband of Uma”; at the right panel of the door, Dhatar, with “Dhatar, the Deceiver, 1 bhogāḥ, portions of land destined for the maintenance of worship. See ch. 21, n. 9. 2 These words are to be filled in also in the case of each other deity. 3 pramodāyinim; Atri 36,12: pramodādhāyinim. Mbh. a daughter of Daksa and wife of Dharma. “Satisfaction” (dhṛti-) is in the 4 In the Veda, ksoņi, as a dual, means “heaven and earth”; later the word becomes an epithet for the earth only. 218 8 A Book of Wisdom, proclaimed by Kasyapa Sanila, the Impenetrable”;5 at the left panel, Vidhatar, with “Vidhātar, Kīnāśa, Murunda, Nyarna”; to the right, Bhrti, with “Bhṛti, the Thres- hold, the Lap, the Pedestal”; to the left, Patanga, with “Patanga, Utkara,? Upadāna, the Bearer of matted locks”; to the right, Patira, with “Patira, the Giver of tributes, Who goes in the middle, Vankhana”;” to the left, Varaṇa, with “Varaṇa, the Possessor of fiery energy, the Wonder-worker, the Possessor of overcoming force”. The other guardians of the door, beginning with Maṇika, and also the other attendant deities, should be invoked on the sites mentioned for them (,as follows): Manika, with “Manika, Whose force is great, the Spotless One, the Guardian of the door”; Sandhyā, with “Sandhya, the Illustrious One, Whose form is light, Whose observances are steadfast”; Tāpasa, with “Tāpasa, the King of perfection,10 Who is free of all faults, the Performer of a thousand horse-sacrifices”; Vaikhānasa, with “Whose glow is sharp, the Possessor of asceticism, the Giver of perfection, the Observer of everything”; Kişkindha, with “Kişkindha, the Crusher of many, Whose army is great, Whose observances are steadfast”; Tīrtha, with “Tīrtha, the Uplifter, Who is competent for everything, Who brings upwards”; Indra, with “Indra, the Husband of Śaci, the Much-invoked One, the Destroyer of the stronghold”; Agni, with “Agni, the Knower of origins, the Purifier, the Eater of the oblations”; Yama, with “Yama, the King of dharma, the Lord of the spirits, Who stands in the centre”; Nirṛti, with “the Lord of enterprise, Nirṛti, the Dark-blue One, the Lord of all the Rakṣas”; Varuṇa, with “Varuna, the Wise One, Whose garment is red, the Lord of sea-monsters”; Vayu, with “Vayu, the Quick One, Whose essence is the elements, the Upward Breath”; Kubera, with “Kubera, the Rich One, the Son of Pulastya, the King of the Yakṣas”; Iśāna, with “Iśāna, the Ruler, the God, the Existing One”; the Sun, with “the Son of Aditi, the Maker of light, the Sun, Mārtāṇḍa, Who shines in all directions”; Angāraka (Mars), with “Angāraka, the Crooked One, the Red One, the Son of Dhara”; the Son of the Sun (Saturn), with “the Son of the Sun, the Slow One, the Son of Revati, Who goes slowly”; Bṛhaspati (Jupiter), with “Whose colour is yellow, 5 Text: gavayam; some mss: gandhadam; L’: gandharvam. Atri 36,16: gahvaram (translated also here). 6 Text: marundam; Atri 36,17: muruṇḍam. Murunda and Nyarņa occur in ch. 27 as two deities of the wood. 7 Atri 36,18: mudgaram. 8 Atri, 1.c.: avadānam. 9 10 So in Atri 36,19. Text: mankhaṇam; B,L1: vankharam; two other mss.: vankhanam. Text: siddhirajam; Atri 36,21: -rājānam. A Book of Wisdom, proclaimed by Kasyapa 219 the Teacher, the Son (or: descendant) of Tisya, Bṛhaspati”; Budha (Mercury), with “Budha, the Black One, Whose countenance is friendly, the Son of Śraviṣṭha”; Šukra (Venus), with “Śukra, the Descendant of Bhṛgu, the Inspired One, Who proceeds on his round”; Ganga (the Ganges), with “Nālinī, the Daughter of Jahnu, Ganga, the Purifier of the World”; the Moon, with “Vasişṣṭha, Soma, Whose body is the sacrifice, Indu, the Moon”; Bhava, with “Bhava, the Injurer, the Ruler, the Lord of the cattle, the Formidable One, Rudra, the Terrible One, the Great God”;11 Subrah- manya, with “Who is born from the world, Who is born from the offering priest, Who is born from everything, Who is born from Rudra, Who is born from the Brahman, Who is born from the earth”;12 Purusa, with “Puruşa, the True One, the Steadfast One, the Unobstructed One”; Dhātrī, with “Dhātrī, Whose belly is big, the Wife of Rudra, Mahā- kālī”; Jyeṣṭhā, with “bhūḥ, the Eldest (jyeṣṭhā-) in descent, bhuvaḥ, the Eldest in descent, suvaḥ, the Eldest in descent, Whose descent is from the King of the kali (age), the Wife of Kali”;13 Durgā, with “Durgā, the Descendant of Katyayana, the Wife of Visņu (!), the Habitant of Mount Vindhya”; Kunthini,14 with “Kunthini, Nandini (“Who causes joy”), the Maintainer, the Wife of Rajita”; Granthinī, with “Granthini, the Pos- sessor of speed, Who gives birth, the Promoter”; Krechriņi, with “Krc- chriņi, the Possessor of branches, the Bearer, the Possessor of yoke- strings”; Kunthini, with “Kunthini, the Adulteress, 15 the Possessor of shelter, the Promoter”; Vikäriṇī, with “Vikāriņi (“the Disturber”), the Possessor of strings, the Possessor of (lotus-) stalks, the Possessor of lightning”;16 Dadruṇī, with “Dadruṇī, the Ray of the moon, the Bene- volent One, Who shines in all directions”; Indriyavikāriṇī, with “Indri- yavikāriņi (“the Disturber of the sense-organs”), the Running One, Whose voice is that of the Ganges, the Creating One”; Bhrgu, just as before; Marici, with “the Husband of Sambhūti, Marīci, 11 Bhava (Rudra) is, here epithets addressed to him. — again, in an exceptional position, witnessed by the eight -The six epithets for the next deity, Subrahmanya, allude to the traditions about his miraculous births; he is indeed usually depicted with six heads. 12 Text: bhuvadbhuvam. Perhaps the meaning is: “born from the prosperous one”, or: “born from prosperity”. 13 Kali is the overlord of the bad fourth (kali) age, of bad luck with the dices, and of quarrel in general. LingaPur. 2,6, where a mythical account of Jyestha’s life is given says (vs. 31b): “she comes in houses, where strife exists between husband and wife”. 14 She was called Nandini in ch. 66. 15 jāriņīm. Atri 36,46: damsinim “the Wonder-worker”. 16 vidyutām; Atri 36,47: vaidyutim. 220 A Book of Wisdom, proclaimed by Kasyapa the Possessor of lustre, the Bearer of the full moon”; Kṣamādhava, with “Kṣamādhava, Pulaha, Kardama, Whose firmness is great”; Pulastya, with “Pulastya, the Husband of Prīti, the Maker of pleasant peace, Dāmtonirajya”;17 Kratu, with “the Giver of perfection, the Son of Niska, the Husband of Sannati (“Obeisance”), Kratu”; Vasistha, with “the Husband of Urja, Who (goes) before the king, Vasistha, the Lord of speech”; Atri, with “Atri, the Controller, the Teacher of Satyanetra, the Husband of Anāsūyā”; Gaviştha (the Ether), with “Gaviştha, the Triṣṭubh-like, the Wealthy One, the Space”; Vayu (the Air), with “Breath, the Mover, the Air, Whose horses are spotted”;18 the Fire, with “the Eater of the oblation, Abhuraṇya, the Pure One, the Fire”; the Water, with “the Purifying One, the Life-drink, the Water, the Impenetrable One”; Hariņi (the Earth), as before; Sarasvati, with “Perfection, Who is everything, the Wife of Bhrgu, Sarasvati”; Śrī, as before; Nyakṣa, with “Nyakṣa, Dadhityaka,19 the Fat One, the One of high birth”; Vivasvant, with “Vivasvant, Bharata, the Maker of everything, the Ray”; Mitra, with “Mitra, Hitvara,20 the Possessor of offerings, the Charming One”; Kṣattar, with “Kṣattar, the Bearer of the earth, Whose ascent is wide, the Treasure”; Havīrakṣaka, with “Havīrakṣaka (“the Guardian of the offerings”), the Fire-like One, the Musician, the Cooker”; Camuṇḍa,21 with “the Lord of all, the Protector of the world, Camuṇḍa, Who goes everywhere”; Brahmāṇī, with “Brahmāņi, the Tawny One, the Yellow One, Who has faces in all directions”; Saritpriya, with “Saritpriya (“the Wife of the river”), Who possesses all forms, the Formidable One, the Wife of the Lord of the herd”; Ṣanmukhi, with “Vaisakhini, the Tufted One, 22 the Singer (or: Gayatri-like One), Who has six faces”; Viśvagarbhā,23 with “Visvagarbha (“Whose embryo is everything”), Who possesses waves of poison, the Black One, Rohiņi”; Vārāhī, with “Vārāhi (“the Wife of the Boar”), the Granter of Desires, the Wide One, Whose tusks are thunder- bolts”; Jayanti, with “Jayanti (“the Victorious One”), the Wife of Kau- 17 — Thus the text; a mss. variety: dāntinīrājam; Atri 36,52: dântanirādhyam. “Hus- band of Priti”: for an account of the wives of the seers, see, e.g., KurmaPur.1,8,9ff. (ed. Bibl. Indica, 1890, pp. 69f.). 18 prşadaśvam, an epithet attached to the Maruts in the RV. 10 Reading of B; text: adhityakam; Atri 36,59: dadhityakam. 20 This is a mss. variant; text: satvaram. Atri 36,61: tvaram. Other variants in ch. 32, n. 1. 21 He does not appear in ch. 66. 22 According to a mss. variant: sikhaṇḍinīm, Text: khaṇḍinīm. 28 She is called Vaisnavi in ch. 66.A Book of Wisdom, proclaimed by Kasyapa 221 śika (Indra), the Wife of Indra, the Deep-sounding One (ghanāghanīm)”; Kāli, with “Kāli, Whose fangs are (lotus-) stalks, the Destroyer of poison,24 the Bearer of the Veda”; Pusparakṣaka, with “Pusparakṣaka (“the Guardian of the flowers”), the Green One, the Residence, the Flowering One”; Balirakṣaka, with “Baliraksaka (“the Guardian of the tributes”), the Rod, the Giver of all, the Equal One”; Visvaksena, with “Visvaksena, the Pacified One, the Remover, the Immeasurable One”; Śrībhūta, with “Śrībhūta, Whose colour is white, Who belongs to Visņu, the Guardian of the eastern direction”; Garuda, with “Garuda, the King of the birds, Whose feathers are golden, the Lord of those who go through the sky”; Vakratuṇḍa, with “Vakratunda (“Whose tusk is crooked”), Who has one tusk, the Deformed One, the Remover (of obstacles)”; Seşa, with “Śesa, Who has a thousand heads, the King of the snakes, the Endless One”; Sudarśana, with “Sudarsana, the Disk, Whose radiance is thousandfold, Who will not retreat”; Dhvaja, with “Victory, the Very High One, the Rich One, the Banner”; Pāñca- janya, with “Pañcajanya (“Who belongs to the five kinds of people”), the Conch-shell, the Lotus, Who is dear to Viṣṇu”; Yūthādhipa, with “Yuthadhipa (“the Lord of the herd”), the Eternal One, the Formidable One, the Great Being”; and Pakorjuna, with “Pākorjuna, the Lotus-in- the-hand,25 the Killer of Akşa,26 Who is accompanied by those who have become Visņu”. In this way, he should perform, during the praise of the invoker’s function, the invocation of Viṣṇu as Primeval Manifestation, of His two goddesses, and His attendants, from Mārkaṇḍeya on up to Akşahanta. When the consecration of (an image of Viṣṇu-) Lying-on-Ananta takes place, he should invoke Viṣņu as God-lying-on-Ananta, with “Who is lying on Ananta, Who has no beginning or end, the Immeasurable One, Who has the measure of the Serpent (ahimānam), the Exceedingly- marvellous One”. He should invoke Brahmā, the Disk, and the Conch as before. A special rule for the image of (Visņu-)lying-on-Ananta is, (that he should invoke also:) the Sword, with “the Sword, Whose essence is a sharp point, Who gives satisfaction, Whose blade is sharp”; the Club, with “the Club, Who is made together well, the Divine One, 24 A quality which is usually ascribed to her husband Śiva, whose throat is called dark-blue on account of the poison swallowed (Mbh., Crit.Ed., I, 16, after vs. 35, in the notes). 25 26 Atri 36,76: hastābjam (text: hastamagam). Text: akşahantam; Atri 36,76: akṣahantāram. According to Hopkins, Ep.myth., p. 15, Akşa was a son of Ravana, killed by Rāma. 222 A Book of Wisdom, proclaimed by Kasyapa Kaumodaki”; the Bow, with “the Best of the bows, the Bamboo, the Best Weapon, Särnga”;27 (the invocation of) the other attendant deities (takes place) in the same manner. When the worship of the Five Mani- festations and the consecration of each of the Incarnations are discussed, I shall also mention the details about their respective manifestation formulas. After worshipping thus all deities with four epithets, because they all possess the four qualities of traditionality (dharma-), wisdom (jñāna-), dominion (aiśvarya-), and equanimity (vairāgya-), he should present offerings to them. 27 These weapons are present here, because they are usually depicted together with the image of the Recumbent Visņu. CHAPTER 75 The Method of Presenting an Offering The offerings (havis-) are the gods’ substantial food. Great quantities of grains may be used for it daily, as will appear here and in ch. 76, where the nine categories of worship will be discussed with great detail — a witness to the importance of the matter in connection with daily worship. The text speaks for itself; parallels in Atri 45; Marici 43; for ch. 76, in Atri 46; Marici 45. Now the method for the offerings. The grains recommended for (this end) are: vrihi rice, śāli rice, panic seed, wild rice, şaṣṭika rice, barley, and bamboo (grains). He should avoid black grains.1 Śāli rice is ten times as good as vrihi; panic seed is a hundred times as good as śāli; wild rice is a thousand times as good as panic seed; şaṣṭika is twice as good as wild rice, and barley and bamboo are of immeasurable (value). He should cause them to be fetched by members of all the four classes. If these grains are unavailable, he may also use marketed grains. Grains older than three years are to be rejected, and also threshed rice older than one month. Avoiding Viśvāmitra,2 he should sprinkle them with “apo hi ṣṭhā”, smear cowdung in the temple or in the courtyard of the sacrificer’s house, strew the grains on garments or straw mats, with his face in the eastern direction, cause them to dry in the sun, besmear a circular site 1 Because black could have magical consequences: see ch. 10, n. 6. 2 See ch. 29, n. 2. A Book of Wisdom, proclaimed by Kāśyapa 223 (with cowdung), put down3 a mortar and a pestle, worship Soma in the mortar and the Disk in the pestle, clean them, and throw the grains into the mortar. He should cause the threshing to be performed by women who are ritually pure and belong to the four classes, who should utter the basic formula (om), and avoid sweating and sighing. Having caused the chaff etc., and tiny grains to be sieved out by means of a winnowing basket, he should take the threshed grains, which are equal to the flowers growing in the Vaikuntha heaven, saying “devasya tvā”. The lowest amount of offering destined for Visņu, meant for indigent people, is threefold: a drona (“bucket”), a half-droṇa, or an aḍhaka (4 drona). For those who can afford it, there are these nine varieties of offerings recommended: from one droņa up to nine droņas, each suc- ceeding one a droṇa more than the preceding; they are divided into the highest, medium, and lowest class. For the two goddesses, half as much is prescribed as for the Lord of gods, or an āḍhaka, or two prasthas;5 for the attendant deities, an aḍhaka, or two prasthas. If he can afford it, he should, after bringing the threshed grains, bring also, in a faithful mood, six, four, or two (kinds of) desserts of the fol- lowing varieties: bṛhati, cūta, plantain, panasa, cucumber, kūṣmaṇḍa, kṣudrakanda, mahākanda, kula, vatsarī, brahmapiṇḍi, rājamāṣa, mahā- māṣa (“great bean”), śyāma, sesamum, tilva, niṣpāva, etc., or others which are fit to be taken as dessert for an offering. For each aḍhaka of grains, he should give four palas of desserts. The mouth-perfume consists of half a prastha of mudga pulp, a kuḍubaR of clarified butter, a pala of molasses, one or one-half a prastha of curds, fruits of the plantain, mango, and panasa (bread-fruit tree), according to their availability, together with six or four fruits of the betel- nut tree, and twice or thrice as many betel leaves. If more than four prasthas of grain are offered, the amount of mouth perfume should be increased similarly. For the Lord of gods, he may also cause pure rice and five (other) kinds of offerings to be cooked, viz. (rice mixed) with mungo beans, rice boiled in milk, rice mixed with sesamum, with molasses, and with barley. (An offering of) pure rice is cooked only with the threshed grains; one 3 samsthālpa, a printer’s error for samsthāpya. 4 Just like Atri 49,23; Marici, p. 266, causes Hariņi to be worshipped in the mortar, and Visņu in the pestle (threshing as a sexual act performed by Visnu and the Earth; see also ch. 61, n. 14); Soma is worshipped in the food-grains (offspring after the union: products of the earth, especially plants, of which Soma is the presiding deity). One prastha +ādhaka. 5 6 One kuḍuba

• prastha = four palas. 224 A Book of Wisdom, proclaimed by Kāśyapa mixed with mungo beans consists of grains with an equal amount, or a quarter as much, of mungo pulp. (An offering with) rice boiled in milk is cooked with mungo pulp in half the amount of the grains, and thrice as much milk; molasses and clarified butter (are mixed with it), each in the quantity of one quarter (of the grains). (An offering with) rice-mixed-with-sesamum (kṛsaram) is mixed with crushed sesamum in an amount half as much as that of the grains; also here, molasses and clarified butter (are mixed with it), each in a quantity of one quarter (of the grains). (An offering with) molasses consists of an amount of grains, thrice as much fresh milk, water in half the quantity of the fresh milk, mungo pulp in a quantity of that of the grains, mixed with as much molasses as there are grains, and half as much of clarified butter. (An offering with) barley is cooked with barley in a quantity half that of the grains; here also, molasses and clarified butter are (mixed with it) in a quantity of a quarter. If (these ingredients) are all unavailable, he may use a dish of pure rice only. The cooking can best be done in an earthen vessel, or, if this is un- available, in a metallic one. He should not act with an old earthen vessel. In one vessel, he should not cause more than half a drona of grains to be cooked. Some (authorities) forbid more than an āḍhaka. The cook should bathe himself; take water and strain it, saying “duhatām divam”; bring the pot there and touch it, saying “prajasthālīm”; clean it, saying “imā oṣadhayaḥ”; throw the grains into it, saying “idam āpaḥ śivāḥ”; put (the pot) on the fireplace, saying “agreeably to Visņu”; and perform the taking off with the same formula. Having offered with the part of the hand sacred to the gods’ (some) grains into the fire, saying “for Agni”, and “for the Immortal One”, he should throw (some grains) into the S.E. for the Guardian of the offerings. He should cause the offerings to be cooked with a fire (burning) uniformly, and fed by frag- rant kinds of fuel, avoiding those kinds which produce bad smoke, too much smoke, which allure insects, or are thorny. The cook may leave these offerings, but in no case for the distance of even an arrow shot. And sweating within that distance means, that the offering for the gods becomes inauspicious; therefore, this should be avoided, too.R 7i.e., the tips of the five fingers; cf. ch. 69, on n. 10. B The construction is clumsy and unclear: asminn abhyantare svinnam ca aśubham daivikam havir bhavati | tasmat so ‘pi varjaniyaḥ. A Book of Wisdom, proclaimed by Kāśyapa 225 Having cooked thus in the right manner, he should cause some clarified butter to trickle down on the (gifts), saying “Visņu, guard the offering”. Having washed the desserts, he should cause them to be cooked in the same way, separately in the vessel, together with fragrant liquids and perfumes. He should avoid chaff, hairs, worms, insects, etc., and also bad features such as: no cooking, tastelessness, queer smell, colourless- ness, sighing (of the cook etc.), smelling (at the offerings), leaping of drops, and the refusal (of the food) to enter into other, uncovered, vessels. He should wipe the pot with water, smear with ashes a Vişnuite mark (on it), place it on a tripod, lift it up by taking it with the left hand below and with the right hand above, enter the temple, put it down to (God’s) northern side, and then offer it, at that time, to Vişņu. The presentation (of offerings) at the four crucial points of the day is the best; at three points, the medium variety; at daybreak and at noon only, the lowest variety. He should always perform the main offering at noon. The regular offering is of two kinds: bhūtam and havis. Bhūtam is mixed in the right quantities with desserts, clarified butter, molasses, curds, and fruits. Havis is mixed with desserts, etc., in quantities which are in accordance with one’s means. During (a pūjā) of thirty-two (divisions), he should offer only a bhūtam offering, during one of twenty- seven (divisions), the other type; thus (is the rule). There is also a special kind of offering, which is twofold: the “ample” (prabhūtam) and “great” (maha-) offerings. An ample gift is mixed in the same way with desserts, etc., and has a quantity ranging from two droņas to a hundred prasthas (61 dronas). A great gift is mixed with desserts of various sorts, with clarified butter, molasses, curds, and fruits, and has nine varieties in quantity, ranging from 200 to 1000 prasthas; the increase is each time by one hundred. The ample offering should be performed during a special pūjā, the great offering during an optional (kamyaka-) one. In case of an ample and a great offering, he should spread out a seat in the courtyard of the temple, to the S. of the due E.- W. line, in the same direction as the door of the temple, in a length and width of 3 of that (of the door); establish the Lord of gods on it; construct a circle; strew around rice and threshed grains; wash leaves of the plantain tree, and spread them out. With “havişmantam”, he should sprinkle with clarified butter; having thrown the offering into the vessels, he should present it together with much cooked rice, many desserts, etc., and with clarified • urdhvapuṇḍram (in the Errata to the text), which is usually made on the foreheads of the devotees. 226 A Book of Wisdom, proclaimed by Kasyapa butter, molasses, curds, and fruits. Then he should give water for drink- ing and sipping, offer betel leaves and mouth perfume, adorn God, and establish Him on the “breath-site”.10 The worshippers may take all the cooked food which is left in all the dishes. Just as what is left over by a teacher may be eaten by his sons and pu- pils, in the same way all the food, which has been offered to the Pro- tector of all, Whose manifestation is friendly, the Pervader of all, Visņu,11 the Teacher of the world, may be eaten by all the devotees belonging to the four classes of society. The food offered to other deities of friendly nature may be eaten also by their worshippers and devotees. The food offered to Rudra and other terrible gods cannot be eaten even by their own worshippers and devotees; thus one should throw it completely into water or fire. For as many thousands of years as he gives grains to Visņu, (the giver) will be “magnified in Visņu’s world”. Any desire, with which an offering is presented to the Lord of gods, that all will soon fall to his share. Thus it is known. 10 Possibly the same place as that mentioned in ch. 69, on n. 13. It is located in the exact centre of the hall, as appears from ch. 22, after n. 22 (there, Prāņa is mentioned as the central one of twenty-five deities residing in the site of the future inner hall). 11 sarvavyāpino vişnoḥ contains an etymological allusion; the name Visņu is tra- ditionally explained as “the Pervader” (Gonda, Aspects, p. 2). CHAPTER 76 The Nine Varieties of Worship Now the ninefold worship. There are three classes (of worship): the best, the middle, and the lowest. The nine kinds are constituted after a division of each of the classes into three. In a temple and (other sanctu- ary) of the best class, only (worship) of the best class should be performed. When this best class of worship has been performed defectively, great damage for the performer will follow. When an omission has occurred, the best (remedy) is to perform an even greater additional rite-there- fore, he should perform an even greater additional rite, when an omission has occurred. The lowest kind of the lowest class consists of: the deposit of two 1 The division into nine is often practised. Atri 11 and Marīci 14 speak about a ninefold division of the numbers of the attendant deities and worshipping priests. Nine kinds of grains are buried on the site of house or temple (ch. 16, n. 3). A Book of Wisdom, proclaimed by Kasyapa 227 twilight-lamps, or one, at daybreak and at noon, and of four or two of them at night;2 worship, (performed) as before during three times (of the day); at daybreak and at noon, an offering for the Lord of gods, cooked with an aḍhaka of threshed grains, together with as many desserts as are available, or at noon only; and also at noon for His two goddesses an offering with more than a prastha of threshed grains; worship of them at night, with (the divisions) from water for the feet up to the guest’s gifts; worship of only one attendant deity: Visvaksena, together with the deities of the door, beginning with Dhatar, the guardians of the temple, and the guardians of the door;3 (the service of) one temple priest (arcaka-) and one or two assistants (paricäraka-).4 The middle kind of the lowest class consists of: twice as many lamps; just as before, also an offering of an aḍhaka at three times (of the day); a mūrtihoma” for the Lord of gods at noon, and a tribute of cooked rice in a measure of eight ang.; and for the two goddesses, an offering of two prasthas; a tribute of guest’s gifts at daybreak and at night; the worship of two attendant deities: Visvaksena and Garuda, together with the deities of the door, etc., as before; one temple priest with five or four assistants; the playing of musical instruments in accordance with one’s means. He may neglect the mürtihoma, the tribute, and the musical instruments. The best kind of the lowest class consists of: twice as many twilight- lamps as before; two lamps burning constantly day and night; an offering of an aḍhaka at three times (of the day), prepared according to the directions for the cooking of the offerings, together with desserts, clarified butter, molasses, curds, and fruits, in the quantities as mentioned; a mürtihoma for God as before; two tributes of cooked rice and guest’s gifts at daybreak and at noon; for the two goddesses, an offering of two prasthas; worship of God at the end of the evening pūjā, when half a watch has passed, and the presentation to Him of an offering of two prasthas; mouth perfume according to the rules; worship of, and the offering of a tribute to, eleven attendant deities: Vişvaksena, Garuda, the eight deities of the regions - Indra, etc., and the Sun, in the same way 2 i.e., during the evening twilight. 3 The guardians of the temple: Nyakṣa etc. Guardians of the door: Manika etc. See ch. 66, notes 9 and 4. eko ‘rcako dvau vā paricārakau. Perhaps the word eko has fallen out after arcako; according to Atri 11,64, there should be one or two assistants in this class. The possi- bility remains, however, of an “emphatic” vā. 5 i.e., an oblation after causing the divinity to manifest itself, as described in the chs. 65f. and 74. 228 A Book of Wisdom, proclaimed by Kasyapa accompanied by the deities of the door, etc., in accordance with his means; two temple priests; seven assistants, together with six musicians; the lifting up of a piece of cloth at daybreak, during the bathing, and at the end of worship, for the devotees to perform their bowings on; the presenting of offerings and the lifting up of tributes at noon; the playing of musical instruments such as conches, etc. For these three (kinds of the lowest class) no prescription for the time (the worship should last) exists. The lowest kind of the middle class is: twice as many lamps; an offering mixed in the right way with the due quantities of desserts, clarified butter, molasses, curds, and fruits; the offering for the Lord of gods in a quantity of half a drona at noon, and of an aḍhaka at daybreak, at night, and (at night) during the half-watch; at the three points of the day, two prasthas for the two goddesses and, at noon, for the worshipping seers and Visvaksena; mouth perfume as mentioned; at daybreak and at noon, a murtihoma in the same way; a tribute of cooked rice with a measure of twelve ang., (and) a tribute of guest’s gifts at night; (worship,) in the same way, (of) 21 attendant deities, beginning with Visvaksena; three temple priests and nine assistants; music by eight (musicians); a time (for the worship) of five nāḍikās (as a minimum); worship in each month during the lunar mansion Śravana.” The middle kind of the middle class consists of: twice as many lamps; an offering of half a droṇa, with desserts, etc., as before, at daybreak and at noon, and at night and during the half-watch an offering of an āḍhaka for the Lord of gods; two prasthas for His two goddesses at three times (of the day); for the seers, Visvaksena, Garuda, and the Disk, an offering twice (a day), or once; a mürtihoma, accompanied by the viṣṇusūkta, at daybreak and at noon; just as before, also a tribute of cooked rice; at night, a tribute of guest’s gifts; a time of five nāḍikās or a watch; worship of 32 attendant deities, led by Visvaksena, in their respective sanctuaries, and the presentation of tributes to them; four temple priests; ten assistants; at the four crucial points (of the day), the making of music with twelve instruments, such as conch, large drums, etc., and singing (by as many persons) as possible; special pūjā ceremonies during these five dates, which are sacred to Vişņu: the lunar mansion Śravana, the two twelfth days (of each half-month), and the two changes of the moon (full moon and new moon). The best kind of the middle class consists of: twice as many lamps; an 6 The twenty-second lunar mansion, sacred to Visņu. A Book of Wisdom, proclaimed by Kasyapa 229 offering (for the Lord of gods) of half a drona at three points (of the day), and of an aḍhaka during the half-watch, together with desserts, etc., as before; mouth perfume prepared with camphor; for the two goddesses, an offering as before; for the seers, etc., of two prasthas at three or two points (of the day); a mūrtihoma with 88 (oblations) at daybreak and noon; a tribute of cooked rice with a measure of twelve ang.; for the deities of the regions, also an offering, at noon, of two prasthas; (wor- ship,) in the same way, (of) 48 attendant deities; again, a time of a watch; incense with cold (water?), etc.; a special pūjā ceremony in each month during the five dates dedicated to Vişņu, and during the solstitial points; six temple priests; 26 assistants; music by means of twenty instruments. The lowest kind of the best class consists of: twice as many lamps; an offering (for the Lord of gods) of a droņa at daybreak and noon, mixed with many desserts, etc., and also of half a drona at night and during the half-watch; mouth perfume prepared with cardamom, takkola, jāti fruits, and camphor; a mūrtihoma at three points (of the day), with 88 (oblations), (all of which are) preceded by the sound im; and a tribute of cooked rice with a measure of twelve ang.; for the two goddesses, at daybreak and noon, (an offering of) an āḍhaka, and, at night, of two prasthas; for the seers, etc., and for Indra, etc., (offerings) as before; (worship of) 51 attendant deities, beginning with Visvaksena; and a special pūjā during the five points of time sacred to Visņu, during the solstitial and equinoctial points; eight temple priests; forty assistants; the making of music with 24 (instruments); worship accompanied, at the three points (of the day), by singing and dancing of 12, 24, or 30 dancing-girls, who should be young and beautiful, and accompanied by five instructors (ācārya-); the same time (as a minimum for the worship: a watch). The middle kind of the best class consists of: twice as many lamps; at the three points (of the day), offerings of five kinds: with pure rice, rice boiled in milk, rice with sesamum, molasses, and barley, mixed in the same way with many desserts, and cooked in accordance with the rules, and half as large an offering during the half-watch; at three points (of the day), a mūrtihoma of 88 (oblations), preceded by Visņu’s (manifestation formulas), together with the sound im, and accompanied by the visņu- sūkta; as before, a tribute of cooked rice, and mouth perfume; for the two goddesses, the seers, etc., and Indra, etc., at three times (of the day), an offering as before; (worship,) in the same way, (of) 60 attendant deities; 15 temple priests; 60 assistants; the making of music with 32 or 230 A Book of Wisdom, proclaimed by Kāśyapa 50 instruments; in the same way (as before), also worship by means of dancing and singing of dancing-girls; a time of ten nāḍikās, or a watch. The best kind of the best class (is as follows): having made a temple of twelve storeys, he should consecrate the Lord of gods on each storey, have Him bathed regularly with seven pitchers, adorn Him with new garments smelling agreeably, and with perfumed garlands, and cause worship as described to be performed. Twice as many lamps as before;” he should also have the offerings performed, richly furnished with mouth perfume, murtihoma, and tribute of cooked rice, everything (prepared) as before; also regularly special pūjā ceremonies, and the presentation of “great” offerings, at the five dates sacred to Visņu, the solstitial and equinoctial points, and the lunar mansions of the month; regular and special festivals. He should perform regularly, during three points (of the day), the worship of 71 attendant deities, beginning with Visvaksena, with 27 divisions. Also, 108, 300, 500, or 1000 propitiators (temple priests) (and) assistants; the making of music with 200 instruments; or worship accompanied by singing, dancing, and music by means of 200 dancing-girls. For those who are unable to perform this, worship according to the method for the Five Manifestations is the best of the best (method). Thus it is known. 7 This means a total amount of lamps ranging from 256 to 1024! 8 e.g., during the lunar mansion citra in the month Caitra, during mrgasirṣa- in Mărgaśirşa, etc. CHAPTER 77 The Method for the Five Manifestations Consecration and worship of the pañcamūrti comprise this and the next chapter. The conception of the Fivefold Manifestation of Viṣnu is a direct continuation of the late Vedic fivefold fire, a connection which is felt clearly by the Vaikhanasas themselves (cf. in this chapter, and M. Rama- krishna Kavi, Preface to Atri-Samhitā, p. VII). About the importance of the number five in Vaikhānasa worship, see ch. 60, n. 10; ch. 63, n. 7. Atri, chs. 37, 38, 41; Marīci, ch. 44. The Vaikhānasa conception is in contrast with the Vyuha theology of the Pāñcarātra; see Schrader, Pāñcarātra, pp. 32ff. About the meaning of the Five Manifestations and the origin of their names, see also Gonda, Aspects, p. 239; 242, n. 34.A Book of Wisdom, proclaimed by Kasyapa 3 231 Now the method for the Fivefold Manifestation. This has been mentioned briefly above,’ but now we shall explain the same matter in a detailed and ample way. The Five Manifestations are: Vişņu, Purușa (“the Person”), Satya (“the True One”), Acyuta (“the Steadfast One”), and Aniruddha (“the Unobstructed One”). Viṣṇu is the original and highest of them. Because they are (characterized) by the four qualities (of Viṣṇu): traditionality, wisdom, dominion, and equanimity, therefore the Four Manifestations Puruşa etc., are inseparable from the Primeval Manifestation. The manifestation Puruşa is individualized by the quality of traditionality; the manifestation Satya by knowledge; the manifesta- tion Acyuta by dominion; the manifestation Aniruddha by equanimity. These manifestations (stand for) the four eras, the four stages of life, the four classes of society, and the four Vedas, and are the givers of welfare to the four classes. The method for (the worship of) the Fivefold Manifestation is thus no other thing than a fivefold representation of the sole Primeval Manifestation. And even in the method for the Sole Manifestation, which knows an undivided representation, the worship is performed with the names of the Fivefold Manifestation. Therefore, the worship according to the method for the Fivefold Manifestation is the best one for obtaining welfare for the four classes. Just as the agnihotra oblation into the fire, which is unique, is performed fivefold with respect to the pits, directions of the sky, names, and formulas, by means of different modes of action, thus this fivefold worship of the Lord of gods, Who is also unique, with respect to the directions of the sky, inner halls, manifestations, names, and formulas, and different modes of action, will lead to appeasement. It causes prosperity, happiness in all respects, gives access to all the worlds, causes children to grow, gives success in all things relating to finance, food, etc., consolidates the Vedic ritual tradition of sacrifices, etc.,5 and is the cause of spiritual lustre, a long life, and health. He should establish and worship the Lord of gods according to the method for the Fivefold Manifestation in a temple of one of the types 1 In ch. 34. 2 See also ch. 35, on n. 3. 3 4 caturvargāḥ. Only L1 shows the correct reading: pañcamurtinamabhir. Text: -nābhir. The five names are indeed present in Visņu’s manifestation formula, see the beginning of ch. 74. The Fivefold Manifestation is to be established in the centre of villages and towns (ch. 17, n. 2); it constitutes a well-known fivefold representation of the universe (ch. 17, n. 1). 14 5 L1: yajñādi-; text: jñānādika-. 232 A Book of Wisdom, proclaimed by Kāśyapa Nalinaka, Aṣṭānga, Nandyāvarta, Caturmukha, Sarvatobhadra, or Śrīpratiṣṭhitaka, which has the door to the E.6 When the worship of Viṣņu according to the method for the Fivefold Manifestation is not performed in a village, although a thousand (or more) brahmans are living there, everything in that settlement will be destined for complete destruction. When this method is also practised in a village between 100 and 1000 brahman inhabitants, then such a settlement is successful in all respects. But a sūdra and an anuloma should not have this (kind of worship) performed. According to some (authori- ties), also worship according to the (method of the) Sole Manifestation may be performed within a village which has not less than 1000 in- habitants.” All (preparatory) rituals such as ploughing, etc., have been given above.8 He should construct a temple with three storeys, four faces in the four main directions, five inner halls — (one) in the centre and (four) facing the main directions, and with front halls, platforms, and stairways in the four main directions. (To this end,) the ground, beginning with that of the central inner hall, should be filled up with gravel, and pounded thoroughly. He should cause the gods to be made in sitting or standing positions. To the E., he should make Puruşa, white of colour, but with red eyes, a red mouth, red hands, and red feet; to His right and left side, a goddess: Śrī with the colour of gold, and the Earth with a red colour; as fanner(s), Sura, red, and Sundara, with the colour of gold; as worshipper(s), Bhṛgu, with the colour of coral, and Mārkaṇḍeya, with a white colour. Against the wall, to the right and left, he should paint Sāvitrī, with a colour as mentioned, the Self-Born One, and Rudra; also, from the E. to the S.W., (clockwise): Sauparņa (Garuḍa), etc.; from the W. to the N.E., Vighna, the Lord of treasures (Kubera), the Conch, and the Lotus.10 6 The last two only were mentioned in ch. 33 for the same purpose. 7 L’, which has preserved some excellent readings in this chapter, gives sahasrānyūna”, with a better sense than the sahasran nyūna- of the text. 8 In chs. 22ff. • The text (vimānam kṛtvā……. ghaṭṭanam kuryat) gives the impression that first the temple should be built and afterwards the earth be pounded, but this is impossible. Cf. also the end of ch. 26. — 10 L1 gives the last series thus: harisankaram (cf. ch. 36, n. 1) vighnam nidrām nidhi- patim sankham padmam ca. - There are differences between the prescriptions of this chapter and those of ch. 34. Thus, the fanners Sura and Sundara belong in ch. 34 to Satya; Puruşa has there Jaya and Bhadra as fanners, who belong in this chapter to Satya. In ch. 34, Puruşa should have the colour of crystal. A Book of Wisdom, proclaimed by Kasyapa 233 To the S., he should make the Manifestation Satya with the colour of collyrium (and a yellow garment); as goddess(es), Dhṛti, with a red colour, and Pauşņi, with a black colour; two female fanners: Jayā, black, and Bhadra, red; as seer(s), Dhätṛnātha, with the colour of gold, and Cirayuşa, black.11 To the right, he should paint Viriñca (Brahmā), Guha (Skanda), and the Siddhas, who are the concrete representations of knowledge; to the left: Soma, Rudra, the Fire, and Dharma. To the W., he should make Acyuta with the colour of gold (, wearing a garment with the colour of parrots’ feathers);12 as goddess(es), Pavitrī, with the colour of gold, and Kṣoņi, white; as worshipper(s), Khyātīśa, with the colour of coral, and Purāṇa, red; as female fanner(s): Vijayā, red, and Vinda, black.13 He should paint Nara and Nārāyaṇa to the right, and Käma and Rati to the left.14 To the N., he should make Aniruddha, with the colour of coral (, wearing a black garment), sitting on Ananta’s lap in the vīrāsana posture;15 it is impossible to make the thousand hoods of Ananta: he should make twelve, seven, or five hoods. As goddess(es), Pramodāyinī, with the colour of coral, and Mahi, with the colour of a blue waterlily; as worshipper(s), Bhrgu, with the colour of gold,16 and Rauhiṇeya, with a white colour.1 To the right, he should paint the Man-Lion, greeting respectfully, kneeling on one knee; and, to the left, the figure of the Boar. Above them, on the second floor, he should make Vişņu in the central inner hall, with the colour of a black cloud, as the Primeval Manifestation, sitting in the company of the two goddesses; as worshipping seer(s), Märkandeya and Bhrgu; as female fanners, Māyā and Samhlādinī;18 as door-guardian(s): to the right, Balinda, and to the left, Tuhana. Above Him, on the third floor, he should have the Lord of gods made as lying on Ananta. 11 The queens of the Four Manifestations are, in turn, manifestations of resp. Śri and Hariņi; the worshipping seers, of resp. Bhrgu and Märkandeya. See the mani- festation formulas in ch. 74. - But the secondary manifestations possess again their own manifestation formulas, summed up in the second part of ch. 78. 12 Thus it is said in ch. 34.

13 In ch. 34: Kirti and Tuşţi. 14 Following L1: kāmam ratim vāme samālikhet (text: kāmam ratim vāme kṣamām likhet). Kṣamā (“the Patient One”) should not come in here; she is a manifestation of Dhrti (ch. 78). The presence of Kāma and Rati is meaningful; they come under the heading of aiśvaryam, “(earthly) dominion”, the main characteristic of Acyuta. 15 See ch. 37, n. 3. 16 kanakābham, in L’ only. Aniruddha’s fanners, Svāhā and Svadhā (ch. 34) are omitted here. 17 18 In ch. 34: Kişkindha and Sundara. 234 A Book of Wisdom, proclaimed by Kasyapa Or he should make, on the second floor, the Man-Lion, sitting on a royal throne, together with Śrī and Bhumi,19 bearing conch and disk; below Him, to the S.E. of the God, he should make Brahmā, and to the N.E., Rudra, looking up towards the Lord of gods; Brahma with his eyes wide open in astonishment, with the colour of coral, greeting respectfully; and Rudra white; and also Prahlada, Bṛhadvādaka,20 and Garuḍa. According to some (authorities), he should cause Vişņu, the Primeval Manifestation, to be made on the third floor, as before. He should surround this temple by means of three, five, or seven protecting walls, and cause also attendant deities to be made. Within the first enclosure, he should cause the Son of Vinata (Garuda) to be made, looking in the western direction towards God, sitting in the svastika posture, 21 or standing; Iśāna, the Sun, the Disk, and Agni (in the E.), looking in the western direction; Guha, Durgā, and Yama (in the S.), looking in the northern direction; Nirṛti, Budha, Varuna, and Vayu (in the W.), looking in the eastern direction; and Brahmā, Kubera, and Vişvaksena (in the N.), looking in the southern direction. Outside the door, to the right, Vighna, looking in the northern direction; and to the left, Sesa, looking in the southern direction. Within the second enclosure, on the inside, the Disk; outside the gateway, in the same manner, the Banner and the Conch; to the E. of the guard-house, the pedestal for the spirits; to the S. and W., the garden; and to the N., the dwellings of the temple priests; he should cause the teacher’s house to be built in the same line with Visvaksena(’s sanc- tuary). In the same way (as described with the main consecration), he should perform the consecration of the Five Manifestations. If he establishes, in the same way, only the Four Manifestations Puruşa, etc., this is called the method for the Four Manifestations. Puruşa, (Satya, and Acyuta) without Aniruddha, are the Three Manifestations. The first two should never be established (alone). Aniruddha may be established sepa- rately.22 19 L’ has śribhūmibhyam before simhasane sahāsinam, which gives sense to the last word. 20 “the Boaster”. His identity is obscure; or is this word an epithet or equivalent for Prahlada? (L1 omits the name Prahlada). 21 This posture is not mentioned by Rao, Icon., in his list of postures on p. 19; it is given by Marici 90, p. 510; Bhṛgu 27,12f. 22 Or together with the Ten Incarnations, as in ch. 37, n. 7. A Book of Wisdom, proclaimed by Kasyapa CHAPTER 78 The Method for the Five Manifestations (continued) 235 Now, special rules about the consecration of the Fivefold Manifestation will be given. To the E. of the temple, he should make a sacrificing-hall for Visņu as Primeval Manifestation, and adorn it. Having made (in this hall, or) in a dancing-hall,1 in its middle, an elevated couch, he should cause to be made around it, in the same way, the pits, etc., for the five fires, and to the E. of the ahavaniya, he should cause a bathing-pit and a row3 (of grains) to be made. Having made, to the E. thereof, as before, a sacrificing-hall for the Manifestation Puruşa, stretching out in the southern direction, he should make in the middle of it an elevated couch, to the N. thereof the pit for the ahavaniya fire, as before, and to the E. of it a bathing-pit and a row. To the S. of the temple, facing His inner hall, he should make, as before, the sacrificing-hall for the Manifestation Satya, stretching out in the southern direction, make an elevated couch in the middle of it, to the S. thereof the pit for the anvāhārya fire, and to the S. of it a bathing- pit and a row. For the Manifestation Acyuta, he should make a sacrificing-hall, facing His inner hall, stretching out in the western direction, adorn it, make an elevated couch in its middle, to the W. thereof the pit for the garhapatya fire, and to the W. of it5 a bathing-pit and a row. For the Manifestation Aniruddha, he should also make a sacrificing- hall, facing His inner hall, stretching out in the northern direction, adorn it, make an elevated couch in its middle, to the N. thereof also the pit for the avasathya fire, and to the N. of it a bathing-pit and a row. Having made in this manner the sacrificing-halls for the Five Mani- festations, he should cause, to the E. of the sacrificing-hall for Purușa, the sacrificing-hall for (Vişņu-)lying-on-Ananta to be made, representing an upper storey, adorn it, and cause the pits for the fires, and all other elements, to be made as for the Primeval Manifestation. If the Man-Lion dwells on the second floor, he should (cause) also for Him a sacrificing- hall, fire-pits, etc., (to be made) just as for the Primeval Manifestation. 1 Text: nṛttaśālāyām tanmadhye…. 2 As described in the chs. 44 and 62. For the following, see chs. 60ff. 3 L1: pańktim (text everywhere: pankim). 4 “To the S.”: A and L1 have taddakṣine (text: tatpracyām). The mss. hesitate between the various directions of the sky. The bathing-pits should lie at the greatest distance from the inner halls. 5 A,L1: tatpaścime; text: taduttare. 236 A Book of Wisdom, proclaimed by Kasyapa If the Manifestation Viṣṇu dwells on the third floor, (he should make the same things) also for Him, just as before. In the doorways, he should cause arches to be placed: out of aśvattha wood for the Manifestation Puruşa, out of udumbara wood for the Manifestation Satya; out of plakṣa wood for the Manifestation Acyuta, and out of vata wood for the Manifestation Aniruddha; all of them for the Primeval Manifestation. After performing the vastuhoma to the N. of that temple, he should purify it by moving fire around it and by the five products of the cow, and have an auspicious day announced, separately, in the inner halls. If new images are consecrated, he should perform the opening of the eyes and the purificatory bath during the night as before, take six pots and perform the worship in the pots in the same way as before, bring, together with these pots, as before, Vişņu the Primeval Manifestation, Purușa, Satya, Acyuta, and Aniruddha, in this sequence, (to their respective sacrificing- halls) and lay down the gods in their bathing-pits, and the pots beside them. The sacrificer adorns the officiants, his teacher first, with garments and ornaments. They, in turn, should wash their feet, sip water, perform the aghāra in the five fires in the sacrificing-hall of the Primeval Mani- festation, and also, during the oblations for Puruşa, etc., after the aghāra, the oblations for Visņu. He should make the rows like rods, for the Primeval Manifestation and the Manifestation Puruşa from N. to S.; for the Manifestation Satya from E. to W.; for the Manifestation Acyuta from S. to N.; for the Manifestation Aniruddha from W. to E. There he should put down the pitchers, together with (the pitchers for) subsidiary bathings, and cause (the gods) to be bathed with them as before. Having spread the couches in the same way, he should cause the gods to ascend the adorned ele- vations, together with the pots, bind the protecting cord (on them), and add their respective names to them, together with the formula “yad vaiṣṇavam”. He should cause them to lie down with their crests in the direction of their respective inner halls. The invoker should praise the invoker’s function, call (the presence of) God and the two goddesses into the southern pranidhi vessel by means of their respective manifestation formulas, and the others, the attendant deities, as the doorkeepers, etc., in the northern pranidhi vessel;” (the respective adhvaryus should) also offer the (oblations accompanied by 7 6 See ch. 64. L’ has in addition to the text after dakşiṇapraṇidhau: tadanyān dvārapālādin parişaddevän uttarapranidhau, A Book of Wisdom, proclaimed by Kasyapa 237 the) word “agreeably (to N.N., I pour down this oblation)”, and offer the oblations for them, together with the respective manifestation formulas. In the sabhya fire, he should offer oblations for all the gods, for the Highest Self, the Jaya oblations, etc., the 88 oblations beginning with the sound im, and those beginning with “yad deva” etc.8 If an image of the Man-Lion is consecrated, he should sacrifice, also in this case, in the same way, but repeat 108 times this formula: “yo vā nrsimhaḥ”, ending with the vyahṛti, while concentrating his thoughts on the Man-Lion. 9 For the Manifestation Purușa, he should perform oblations (with) the purusasūkta, ending with the vyähṛti; for the Manifestation Satya with “satyaḥ satyasthaḥ”, ending with the vyahṛti;10 for the Manifestation Acyuta, (with) the viṣṇusūkta, ending with the vyahṛti; and for the Manifestation Aniruddha, with the hymn “ekākṣaram” etc., ending with the vyahṛti. During the oblations for all the Manifestations, he should offer as many fire-sticks of palāśa wood as is the number of oblations for them, and then offer an oblation with melted butter. For (Vişņu-)lying- on-Ananta, he should also offer oblations in the same way as for the Primeval Manifestation. Having thus completed the oblations at night, the teacher, the sacrificer, and the (other) officiants, should bathe at daybreak, perform a circumambulation around the temple, sprinkle around all the fires, beginning with the sabhya, and offer with melted butter the oblations (accompanied by the formulas) for Vişņu, (by) the viṣṇusukta, and (by) the purusasūkta. After performing the deposit of jewels as before11 in all the inner halls, he should, when the right hour has come, cause the Primeval Manifesta- tion and Visņu-lying-on-Ananta to rise from their couches, and then do the same with the Man-Lion, or Viṣṇu, and the Manifestations Purușa, etc. Having honoured them with water for the feet, etc., and adorned them, he should bring the pots - on his head, the Primeval Manifesta- tion and the Manifestations Puruşa, etc., to their respective inner halls, enter them, establish the images, saying “pra tad vişnuḥ”, put down the pots, saying the puruṣasūkta, establish also all the Manifestations and the goddesses12 as before, invoke them (from the pots into the images), 8 See ch. 65, from n. 5 onwards. • PārUp. 7,2. 10 The formula would be, if edited, ParUp. 11,2 (see ch. 65, n. 10). 11 In ch. 67. 12 A,L1: sarvamürtiḥ devimś ca. Text: sarvadevis ca. 238 A Book of Wisdom, proclaimed by Kasyapa and invoke also the attendant deities as mentioned. After the announce- ment of an auspicious day, he should put down the sabhya fire in a pit, which should be made in the method for the householders’ fire, to the S. of the temple, for the regular worship. Or, according to some (authorities), the āhavaniya fire. Having dismissed the fire and (the requisites), he should bow to the Sun and pay worship in the usual sequence of worship. After honouring beforehand the teacher and the officiants, he should present to them a sacrificial gift as mentioned.13 The rest, as before. It is (known), that he may obtain (in this way) all his desires. Now the (invocation and) worship of the Fivefold Manifestation. He should worship the Primeval Manifestation as before with “Viṣņu, the Person, the True One, the Steadfast One, the Unobstructed One (I invoke for worship)”. (He should worship) Śrī, with “Śrī, Satisfaction, the Purifying One, the Gladdening One”; Hariņi, with “Hariņi, Pauṣṇī, Kṣoņi, the Great One”; Bhṛgu, with “the Father of Padmā, Whose protector is Dhatar, the Husband of Khyati, Bhṛgu”; Mārkaṇḍeya, with “the Long-living One, Mārkaṇḍeya, the Son of Rohini, Udagrin (“the Excellent One”?)”; at the door, (Tuhana) to the right, with “Tuhaṇa, the King of the Daityas, the Devotee of Viṣṇu, the Bearer of the club”; and, to the left, (Balinda) with “the Son of Diti, Whose strength is great, Balinda, Who bears a lance in his hand”; the others, just as before. (Now the Four Manifestations:) the Manifestation Puruşa, with “Puruşa, Whose essence is the Person, the Highest Person, Who is the personal form of dharma”; the goddess(es): Śrī, with: “Śrī, the Lotus- woman, the Wife of Purușa, Who causes joy”; Medini, with “Medini, the Bearer, the Wide One, the Support of everything”; the worshipper(s): Bhṛgu, with “Bhṛgu, the Best of the Seers, the Pure One, Who has Agni’s colour, the Personal form of asceticism”;14 Purāṇa, with “Purāṇa, the Devoted One, the Descendant of Bhrgu, the Long-living One”; to the right of the door, the Conch, with “the Conch, the Best of the treasures,1 the Companion of the Giver of wealth (Kubera), Whose origin is the pearl-shell”; to the left, he should worship the Lotus, with “the Lotus, the Best of the treasures, Whose body is red, the Leader of the Beings”. 15 He should worship Satya, with “Satya, Whose essence is Truth, Who abides in Truth, Who stays always in Truth, the Bearer of Truth”; Dhṛti, 13 In ch. 67. 14 Five epithets instead of four. The defective agnivana of the text should be reads a agnivarṇam (L1). 15 sankhanidhim varam, read: sankham nidhivaram. A Book of Wisdom, proclaimed by Kāśyapa 239 with “Dhṛti (“Satisfaction”), the Patient One, the Daughter of Dakṣa, the Wife of Satya”; Pauṣṇī, with “Pausņi (“the Prosperous One”), the Granter of desires, the Wide One, the Broad One”; Dhatṛnātha, with “Dhātṛnatha (“Whose protector is Dhatar”), Whose body is pure, Whose origin is Brahman, the Husband of the Goddess of speech”; Punya, with “Punya (“the Meritorious One”), Viśva, the Pure One, the Best One”; to the right of the door, Sankhacula, with “Śankhacula (“On Whose crest is the conch”), Whose rod is a tree, Whose body is white, Who has a terrible form”; to the left of the door, Cakracula, with “Cakracula (“on Whose crest is the disk”), Whose voice is loud, Whose form is terrible, Who brings about fear”. He should worship Acyuta, with “Acyuta, the Immeasurable One, Who is dominion, the Husband of Śrī”; Pavitri, with “Pavitri (“the Purifying One”), Indira, Lakṣmi, the Wife of Acyuta”; Kṣoņi, with “Kṣoņi (“the Earth”), Who possesses a beautiful body, Who grants desires, the Giver of merit”; Khyātīśa, with “Bhṛgu, the Husband of Khyati (or: “the Lord of renown”), the Source of asceticism, the Source of nectar”; Sitānga, with “Sitanga (“Whose body is white”), Whose asceticism is terrible, the Long-living One, Who goes on Ananta”; to the right and left sides of the door, the treasures Conch and Lotus. He should worship Aniruddha, with “Aniruddha, the Great One, Who is equanimity, Who consists of integral fiery energy”; Pramodāyinī, with “Pramodāyini (“the Gladdening One”), Whose hips are beautiful, the Daughter of the Sea, the Pleasant One”; Mahi, with “Mahi (“the Great One”), the Earth, the Broad One, the Solid One”; Bhṛgu, with “Bhṛgu, the Treasure-house of asceticism, Whose form is the Vedas, Whose lustre is great”; Mārkaṇḍeya, with “Mārkaṇḍeya, the Immortal One, the Shining One, the Promotor of merit”; as guardians of the door, Sankha- cula and Cakracula, just as (with Satya). He should worship also Manika, Śankila, Asura, Vyasa, Dharma, Vedavyāsa, Sāvitrī, the Mother of the Vedas, Gayatri, the Vyahṛti, the Fourteen Manus (patriarchs), the Vaikhānasas and Vālakhilyas,16 Vairāja, Kāla, Brahma, the form of Harisankara, Nidrā, and Vighna, – and Dharma, with “Dharma, the True Element, the Auspicious Element, the Meritorious Element”, to the southern side; Sarasvati, the Fire, Rudra, the Disk, the Sun, Soma, the King of the Gandharvas, and Guha, to the western side; Kama, with “Kāma, Who is born in the mind, the 16 Two groups of ancient and powerful seers; the last have traditionally only the size of a thumb. 240 A Book of Wisdom, proclaimed by Kasyapa Husband of Rati, Whose banner shows a sea-monster”; Nārāyaṇņa, with “Nārāyaṇa, the Lord of Purāṇa, the Threefold One, Whose concrete form is everything”; Nara, with “Whose body is the all, Nara, the Source of everything, the Eternal One”; the Man-Lion, with “the Man-Lion, the Protector of asceticism, the Great Visņu, Whose force is great, Whose force is boundless”; the Boar, with “the Boar, the Granter of desires, the Supporter of the Wide One (the Earth), Whose tusks are thunder- bolts”; (further,) the Ganges, the Sarasvati, the Indus, the Kausiki, the Narmada, the Vipa, the Yamuna, and the Candrabhāgā. Above these, on the third floor, he should worship the Lord of gods as the Recumbent Vişņu, with “Whose couch is Ananta, Who has no beginning or end, Whose greatness is immeasurable, the Exceedingly- marvellous One”; also, in the same way, he should worship the others: the Five Weapons, Brahmā sitting on the lotus which (rises) from (Vişņu’s) navel, Śrī, Bhūmi, Mārkaṇḍeya, Vīsa (Garuḍa), and Śaiṣika (Vişvak- sena). If on the second floor the Man-Lion is established, he should worship the Lord of gods as the Man-Lion, with “Narasimha (“the Man-Lion”), the Protector of asceticism, the Great Vişņu, Whose force is great, Whose force is boundless”; to His right side, Brahma, with “Viriñca, the Granter of desires, Brahma, Whose origin is the lotus”; to His left side, Rudra, with “Rudra, the Three-eyed One, the Dreadful One, the Husband of Gauri”; the worshipper(s): to the right (, Yajña), with “Yajña (“the Sacrifice”), Whose asceticism is strong, the Pure One, Whose self has been developed”; and to the left (, Tīrtha), with “Tīrtha (“the Sacred Bank”), the Promoter, Who is perfect in sacred formulas, Whose mind is great”; Śaisika, with “the Wise One, Who is born from the course of existence, Whose mind is benevolent, Whose brilliance is great”. Having paid worship as before with these formulas, and with the divisions as mentioned,17 he should cause the presentation of tributes and the bathing18 to be performed. If he is unable to perform the presentation of tributes, the bathing, and the festival for all the Manifestations, he should cause them to be performed for Visņu the Primeval Manifestation only. Or he should cause a pūjā or a special pūjā to be performed, during an auspicious lunar mansion, only for that Manifestation, to which the devotion of men arises, together with the Primeval Manifestation, or just separately. 17 In ch. 73. 18 See chs. 85ff.A Book of Wisdom, proclaimed by Kasyapa CHAPTER 79 The Incarnations: Fish, Tortoise, and Boar (1)

241 The discussion of the consecration and the worship of the ten incarnations (avatara-, or prādurbhāva-; according to Atri 58,3, the first five are called avirbhāva-, the last five pradurbhāva-), comprises the chapters 79-83, a fact, which clearly points to their importance for the Vaikhānasa authors. Most of the space is devoted to the Boar, the Man-Lion, and the Dwarf. This points to an older stage; the prominence of the later incarna- tions, mainly Rama and Kṛṣṇa, is of a somewhat younger date. Atri, chs. 58-60; Marici, chs. 55-59, deviating only in small details; about meaning and symbolism of the incarnations, cf. Gonda, Aspects, pp. 124ff.; about their iconography: Jouveau-Dubreuil, Arch., II, pp. 73 ff.; Rao, Icon., 1,1; Banerjea, Icon., pp. 388 ff. (depending mainly on Rao, o.c.); a.o. Now the construction of images of the Incarnations in separate temples; this has been told briefly before,1 but now I will mention in an extensive, clear, and detailed manner, for each of them separately, their variants and consecration. All authorities agree that the Fish, the Tortoise, the Boar, the Man- Lion, the Dwarf, Rama the Son of Jamadagni, Rāma the Descendant of Raghu, Balarama, Kṛṣṇa, and Kalkin are the ten Incarnations. If they are established together in one temple, he should construct, within one sacrificing-hall, in the middle, to the S. an elevated couch for the Fish, to the N. thereof for the Tortoise, and in the eight directions, beginning in the E., in the same manner for the Boar and the others. To the E. (of these couches), he should make, one by one, the pits for their fires; he should perform also separately the worship in the pot and offer oblations for them, in the manner as mentioned, into only one fire (for each of them). If they are established separately, he should offer the oblations as before into the five fires. When the destruction of all movable and immovable beings by cosmical floods had come about, the Lord of gods became a big fish in order to 1 In ch. 37. 2 Despite the author’s assertion, the classical (purāņic) list of avataras knows Kṛṣṇa on Balarama’s place and Buddha on Kṛṣṇa’s place. The list given is the most frequent alternative, especially in S. India, where Balarama held a prominent position. S Their positions in the inner hall are somewhat different; see ch. 37, n. 7. 242 A Book of Wisdom, proclaimed by Kāśyapa create the world anew and to remove that water. He (the Fish) has no variants. His form is just as before.4 5 The Tortoise is twofold: the First and the Second One. The First One has the function of bearing the world-egg, which had moved from its place. The Second One has the function of bearing the mountain Manthara during the churning of the nectar. And the form of these both is as before. For the Fish and the Tortoise, the immovable image only (is made). As movable image, he should cause only the four-armed Vişņu to be made. According to some (authorities), the reverse is the case. Their worshippers are Brahma and Isa. Here follow the special rules in the case of their consecration: Having praised the invoker’s function in the main fire of the Fish, which is the lotus fire, he should perform the invocation of the mani- festation, the (oblations with the) words “agreeably” and svāhā, and the main oblations. The Fish is invoked and (worshipped) with “Matsya (“the Fish”), Who is born in the water, the Auspicious One, Whose essence is play”. He should offer oblations while repeating for 108 times the sole formula “yat svayam sṛṣṭam”," without other formulas, because it belongs to the litany for the Highest Self. For the Tortoise, he should perform the praise of the invoker’s function, etc., into the garhapatya as main fire. He (the Tortoise) is invoked and (worshipped) with “Akūpāra (“the Tortoise”), Who is born in the water, the Tortoise, Kacchapa”; he should offer oblations while repeating 108 times the sole formula “rāyām iśaḥ”. The invocation and (worship) of the others, the attendant deities, and all other unmentioned (details, are performed) just as before, with this special rule: if he desires a solid base for equanimity, dominion, and prosperity, he should establish and worship the Fish and the Tortoise together in a temple of Kumbhākāra, Trikūṭa, Hastipṛṣṭha, Somacchanda, or Nandyāvarta type. Now the Boar; He is threefold: the Primeval Boar, the Boar of the Destruction of the world, and the Boar of the Sacrifice. In order to lift up the Earth, who had sunk into the nether world because she was 4 Cf. ch. 37. About the development of the legend of the Fish: Hohenberger, Flutsage, Erster Teil. The iconographical importance of the Fish was only small; Jouveau-Dubreuil, Arch., II, p. 75: “nous n’avons jamais vu cette image sur les temples anciens”. 5 The same in Atri 58,8. This function is unknown to me from other sources. 6 As described in Mbh. Crit.Ed. I,16; etc. The mountain is usually called Mandara. PārUp. 6,2. 7 • PārUp. 1,5. 9 The description of the first variety of the Boar has many similarities with some representations found in S. India, e.g. those at Badami (6th cy.; Jouveau-Dubreuil, o.c., A Book of Wisdom, proclaimed by Kasyapa 243 pressed down by her big burden, the Lord of gods in the beginning (adau) assumed the shape of a large boar. Therefore, this is the Primeval Boar (ādivarāhaḥ). He rose up, while lifting her (the Earth) up from the nether world. Therefore He became the Caressing Boar. His mouth is like (that of) a boar, the rest like man. His colour is like that of a black cloud, or of grain. (He has) four arms and two feet, the right one of which is standing on the ground, and the left one on a pedestal, bent for taking the step out of the nether world. On both His thighs, he should cause the Earth to be made, in the five-tāla-measure, black of colour, with both hands cupped together, with both feet out- stretched, wearing a garment of flowers, and looking up towards God in a playful and happy mood. God’s right hand should grasp the Goddess’ feet;10 having placed His left hand against the Goddess'11 other side, lower than the elbows, by way of a support, he (the sculptor) should cause Him to be made, bearing thus the Earth, and, with His other two hands, the disk and the conch; with His snout kissing the Goddess’ head; and adorned with all kinds of ornaments. As worshippers, he should cause Punya and Dharma to be made, both black of colour; as first guardians of the door: Brahmaśrī, white of colour, and Rājaśrī, red of colour; as mount, the Fourfold Veda, 12 white of colour; Śaisika, of black colour, and Pulinda. Thus, he should cause the Primeval Boar to be consecrated in a Sarvatobhadra, Anganākāra, Somacchanda, Kumbhākāra, Trikūța, or Hastipṛṣṭha temple, if he desires increase of the king and the kingdom, or if he desires to obtain much land, money, grain, etc. p. 80) and at Mahabalipuram (Jouveau-Dubreuil, o.c., p. 82; about the eighth cy.). See also Shastri, Images, pp. 22ff.; Rao, Icon., pp. 128-145. - A few additional data can be found in ch. 37. 10 — Properly, the text says: “with God’s right hand, he (i.e., the sculptor) should grasp the goddess’ feet”. 11 Text: devasya; L1: devya (read: devyāḥ), which is more probable. 12 caturvedam; an aspect of Garuda. Shastri, Images, p. 64, n. 2: “it may be noted that the bird Garuda is of Vedic fame, his body being supposed to be completely made up by the Vedas…” CHAPTER 80 The Incarnations: the Boar (II); the Man-Lion (I) When in the meantime the destruction of the world by way of a great flood had come near, (the Lord) appeared as a large boar in order to absorb that water. This is the Boar of the destruction. Having absorbed 244 A Book of Wisdom, proclaimed by Kasyapa that water into the pores of the hairs of His body,’ He adopted the form of the Man-Boar in order to create the world anew. He, also, has four arms; two of them are bearing the conch and the disk; the right (lower) hand is held downwards in the gesture of security, the left (lower) one is resting on the hip. (He wears) a garment of a yellow colour or a black one. The other (details), as before. Having caused God to be made thus sitting in the sukhasana posture,2 he should, to His right side, cause also the Goddess Earth to be made, sitting, bearing a lotus in her (right) hand, and with her left hand resting on her hip; below His throne, to the northern side, Nārada,3 with two hands, bearing a lute, red of colour; to the southern and northern sides, also the two worshippers Mārkaṇḍeya and Bhṛgu, who should be of a yellow colour. Thus he should cause the Boar of destruction to be established, if he desires to overcome sudden death, or if he desires the increase of his family, in a temple (type) as mentioned before. The Man-Boar1 (appeared) in the same way in order to install the sacrifice again after killing Hiraṇyākṣa, who destroyed all sacrifices. His form is the same as that of the Boar of destruction, with this difference, that He has a white colour. He (the sacrificer) should cause Him to be made in the same manner, in the company of both goddesses, Śrī and Bhūmi, and sitting on His throne in the sukhasana posture. As His worshipper(s), he should cause Yajña, who has the colour of gold, and Tīrtha, who has a black colour, to be made. He should cause God to be established as the Boar of the sacrifice, if he desires spiritual lustre in sacrifices, etc., in a temple (type) as mentioned before. (He should perform oblations,) beginning with the praise of the in- voker’s function, for all these Boars into the sabhya as main fire. (The invocation) of the Primeval Boar (is performed) with “the Boar, the Granter of desires, the Supporter of the Earth, Whose tusks are thunder- bolts”; of Mahi, with “the Earth (gām), the Broad One, the Great One, the Wide One”; of Punya, with “the Giver of merit, the Auspicious One,

1 romakūpeşu. The meaning appears from Marīci 82, p. 492, during an interesting account of the development of a human embryo: trimase jaṭharakatipradeśaś caturmäse pādadvayam, pañcamāse romakūpāni, şaṣṭhamāse ‘sthisanghātaḥ… The curious function of the Boar of Destruction described here is, as far as I know, without parallel in Skt. literature. Perhaps there is some influence from the Śivaite legend of Śiva receiving the water of the Ganges on his hair. 2 See ch. 53. 3 Nārada also accompanies the Boar in the description of Shastri, o.c., p. 24. He has a long beard and a protruding belly. 4 He is the same as the Boar of the sacrifice mentioned in the preceding chapter. ⚫ sarvayajñavibhreṣaṇakaram; ms. ka: -vidveṣaṇakaram. A Book of Wisdom, proclaimed by Kasyapa 245 the Performer of good things, the Rich One”; of Dharma, with “Dharma, the Highest One, the Bull, the True One”; of Brahmaśrī, with “Brahmaśrī (“Spiritual Well-being”), Who consists of dharma, Whose body is knowl- edge, Whose essence is pure”; of Rājaśrī, with “Rājaśrī (“Temporal Well-being”), Who causes great delight, Who consists of right policy (nīti-), Who is greatly effulgent”; of the Fourfold Veda, with “Who consists of the Ṛg(veda), of the Yajur(veda), of the Sama(veda), of the Atharva(veda)”; of Pulinda, with “Pulinda, the Well-pacified One, the Main (representative) of asceticism, the Treasure of merit”. 6 The invocation etc. of the Boar of destruction (is performed) with “the Boar of destruction, Who takes away destruction, the Husband of the Earth, Who (rules) the three worlds”; of the Goddess, as before; of Nārada, with “Nārada, the Best of the Seers, the Bearer of the lute, the Omniscient One”; of the Boar of the sacrifice, with “the Boar of the sacrifice, Who consists of the Vedas, the Lord of sacrifice, the Promoter of sacrifice”; of Yajña, with “Yajña (“the Sacrifice”), the Best of the sacrificial ceremonies (kratuvaram), Whose body is the sacrifice, the Main (representative) of the sacrifice”; of Tirtha, with “Tirtha (“the Sacred Bank”), Who removes evil, the Granter of desires, Who has the form he desires”; of the other attendant deities, the invocation, etc., is performed in the same way (as before). A special rule: he should perform oblations while repeating, one by one, and (each of them) for 108 times, these formulas out of those of the litany for the Highest Self: “kṣmām ekām” for the Primeval Boar; “svayam ādiḥ” for the Boar of the destruction; “yam yajñaiḥ” for the Boar of the sacrifice." The others just as before. He may establish for worship the Boar he desires. Now the Man-Lion, Who is also twofold: Appearing-from-the-mountain, and Appearing-from-the-pillar.8 (The Lord) appeared from a mountain 6 The text has omitted the name of the Boar of the sacrifice and Yajña’s manifestation formulas. L1 shows the complete text: iti yajñavarāhasya (instead of: yajñasya) yajñam kratuvaram yajñāngam yajñamukhyam iti yajñasya. 8 7 Resp.: PārUp. 6,4; PārUp. 6,1; PärUp. 1,10. Shastri, o.c., knows the varieties Ugra-Narasimha and Yoga-Narasimha. Their postures differ from those described in the text. Rao, Icon., pp. 145 ff. (based, here also, mainly on Marici) knows both varieties as: the Man-Lion-from-the-Mountain (Girija, Kevala, or Yoga-Narasimha) and the Man-Lion-from-the-Pillar (Sthaunaja- Nār.). The description is related to that of the text. See also ch. 37, n. 10. - In litera- ture, the Man-Lion usually appears from a pillar, but he has sometimes also connections with, or resemblances to, a mountain. According to the KurmaPur., Viṣṇu created himself as a man-lion as big as a mountain (Hacker, Prahlada, p. 188). 246 A Book of Wisdom, proclaimed by Kasyapa in the shape of a Man-Lion in order to kill Hiranyakasipu, who sought to destroy traditional religiosity and asceticism. This is the Man-Lion Appearing from the mountain. When the gods had seen the slaying of the demon, they exclaimed: “Lo, the strength (aho balam) of the Lord of gods!” Therefore this (incarnation) is praised as “Ahobala”." This God’s face is like that of a lion, provided with a circular mane of hair, having a wide open mouth with four large fangs;10 and His neck is that of a lion, but the rest of His figure is human. There are four arms; two of them bear the conch and the disk; the second right one makes the giving gesture, and the corresponding left one is resting on His thigh. Thus he should cause the Lord of gods to be made, purely white like a conch-shell, jasmine, or the moon; adorned with the ornaments crown, etc.; sitting on His throne11 in the sukhāsana or vīrāsana posture. Or: accompanied by the two goddesses; with His crest overshadowed by the seven or five hoods of Ananta, who is on His back; four-armed, bearing with two of them the conch and the disk, and touching His ears with the two other ones. Or he should cause the Man-Lion to be made without Aniruddha,1 His crest overshadowed in the same manner by the hoods of Ananta. Below the throne, to the right, greeting respectfully in the known way, Brahma (should be made) in the nine-tala-measure; with four arms, bearing with two of them a rosary and a water-pot, and having the two other ones folded together or keeping them in the security and hip-resting gestures; he should have matted hair and bear a crown. And to the left, greeting respectfully, in the known way, Isa (should be made), with four arms, bearing with two of them a rosary and an axe, and having the other ones folded together, or keeping them in the security and hip- resting gestures; he should have matted hair and bear a crown. As worshippers, Yajña and Tīrtha, as before. He should cause also Mār- kandeya and Bhrgu to be made; as mount, the Samaveda; Śaiṣika, black of colour, and Bhūtīśa, red of colour, in their places. 12 Thus he should cause the Man-Lion appearing-from-the-mountain to be established for worship, if he desires victory over enemies and demons, 9 It is better to include the word deveśasya in the citation. See the beginning of ch. 81. - A place Ahobalam exists in the Kurnool district; an image of i.a. Ugra Narasimha was found there (Shastri, o.c., p. 27). 10 caturdamstram karālam vivṛtāsyam, read as: caturdamstrakarālam vivṛtāsyam (thus L1). 11 L1: simhasane (text: simhāṣanena). 12 athavă aniruddham vină. This is not clear, because Aniruddha was not mentioned before, but his presence appears also from ch. 81, where he is invoked. L1 has something in addition before the cited words: spṛśantam andivāniruddham (athavāniruddham vină), which certainly belongs in the text. A Book of Wisdom, proclaimed by Kasyapa 247 or if he desires the destruction of subjection of of all kinds of calamities, in a temple of Parvatākṛti, Śrīpratiṣṭhita, Nandyavarta, Sarvatobhadra, or Svastika type, on their upper floor. CHAPTER 81 The Incarnations: the Man-Lion (II); the Dwarf (I) The Man-Lion appearing-from-the-pillar appeared out of a pillar in order to kill Hiranya(kaśipu), who oppressed the world and the gods, who were led by Indra; and in order to guard His devotees.1 And when at that time the gods had seen the killing of Hiranya, they said: “the great strength (mahābalam) of the Lord of gods!” Therefore, this (incarnation) is praised as Mahābala. — He is seated on a throne without a cushion; He has four arms, which have long hands with very sharp nails. Two arms bear disk and conch or (they may) also (be) omitted the other right hand is also lifted up in the giving gesture; the left one is spread out2 and laid on His thigh; the face and rest of the figure as before. God should be caused to be made in a very angry mood; above His crown, a sunshade of red colour; and to the side of the wall, bearing chowries as before, Kişkindha and Sundara; and below the throne, he should cause Brahma and Iśvara to be made, to the right and left sides, looking upwards to the Lord of gods, (as if) saying: “O Lord, withdraw Your anger!”, greeting respectfully. To the right, he should cause the Goddess Śrī to be made, with her hands folded together, and, to the left, Prahlada, with two hands greeting respectfully, as before; also the other attendant deities on their respective sites. Or he may paint Goddess Śrī, Prahlada, Narada, and the guardians of the regions, on the wall. Thus he should establish the Man-Lion appearing-from-the-pillar, if he desires the destruction of sorrow, sickness, and fear, or if he longs for victory, glory, or a long life, in a temple of Mahāpadma, Svastika, or Padmabhadraka type, on their upper floor. For both these Man-Lions, he should perform the praise of the invoker’s function, and the invocation, etc., into the ahavaniya as the main fire. 1 For the puranic descriptions of the legend, see Hacker, Prahlada, pp. 24-33. 1 prabuddhaḥ. Perhaps we can compare the expression bodhayati padmam “to wake up a lotus > to cause a lotus to bloom or spread out” (see Meyer, Tril., I, p. 24, n. 1). The ms. ka has: prabaddhaḥ “checked”. This posture for the Man-Lion-from-the Pillar is also described by Atri 59,13 f., and Marici (Rao, Icon., p. 150). Cf. the last- described posture for the Man-Lion in ch. 37. 248 A Book of Wisdom, proclaimed by Kasyapa Brahma worshipped the (Man-Lion-)of-the-mountain in primeval times, with “Ahobala, Who possesses all strength, Whose strength is more than strength, Whose strength is boundless”. Rudra (worshipped Him), with “the Good Support, the Support of all, Whose strength is (present) at will, the Really Victorious One”. Indra (worshipped Him), with “Whose strength is in deeds, Whose strength is protective, Whose strength is boundless, the Crusher of him, whose strength was inconceivable”. The others, the seers, also worshipped Him. Therefore, the invocation, etc., of the Man-Lion-from-the-mountain takes place with these twelve names. All (deities and seers) worshipped the (Man-Lion-)from-the-pillar with “the Man-Lion, the Protector of asceticism, the Great Pervader (mahā- vişņum), Whose strength is great, Whose strength is boundless”. There- fore, the invocation, etc., of the Man-Lion-from-the-pillar takes place in this way with these five names. (The worship) of Brahma, Isa, Aniruddha, Śrī, Nārada, Yajña, Tīrtha, the guardians of the regions, and the other attendant deities, is as before. The invocation, etc., of Prahlada takes place with “Prahlada, the Lord of the Daityas, the Devotee of Viṣṇu, Whose intelligence is great”; of the Samaveda, with “the Samaveda, Who (causes) the happiness of appeasement, Who is preceded by a teacher,3 Whose inspiration is lofty”; of Bhūtīśa, with “Bhūtīśa, the Heap of divine (qualities), the Bringer of happiness to all the worlds, the Destroyer of all hindrances”. He should perform the oblations while repeating 108 times the formula “yo vā nṛsimhaḥ” from those of the litany for the Highest Self. The other (formulas), as before. A special rule: rice boiled in milk is the best (gift) during an offering and the presentation of a tribute. The Dwarf appeared in order to take away, for the benefit of the gods, by a trick the threefold universe from Mahābali, who was Lord of the threefold universe.5 When God had obtained it," He assumed a large form, and became also Trivikrama, in order to measure out the threefold universe by a threefold step. He should establish them (the Dwarf and Trivikrama) only together. According to some (authorities), only the Dwarf separately. He should have Trivikrama made with eight, four, 3 According to a variant gurupūrvam (text: guruparvam). 4 PārUp. 7,2. 5 Cf. the purāṇic records, e.g. MtPur. 244-246; for the myth’s background: Gonda, Aspects, pp. 145f. The legend of Vişņu, who obtains the earth as a dwarf, occurs already in ŚtpBr. 1,2,5,1 ff. Atri 59,43 ff. says more about it. Ch. 37 of the text already gave some iconographical data. 6 — Viz. the promise that he should obtain the three steps of land he had asked for. A Book of Wisdom, proclaimed by Kasyapa 249 or two arms; bearing in His right hands the disk, sword, club, and spear; in His left ones the conch, the bow with the arrows, and the shield. He may be standing in the same way, stretching one of His left hands together with the uplifted foot; He should lift up His left foot, and stand firmly with the right one; He should possess great energy (vega-), and be adorned with the ornaments crown, etc. Thus, (the image) with eight arms. Or with two hands He should bear conch and disk, being much pleased with the acceptance of the water (by which Bali sanctifies his gift of land) with His second right hand. Thus, (the image) with four arms. Or with the right hand He is engaged in accepting the water, while He has stretched out His left hand together with the uplifted foot; thus, (the image,) standing, with two arms. Some (authorities) forbid Trivikrama(’s image) with two arms. According to the sequence of lifting up the foot, there are also three (Trivikramas), of three kinds: the First, the Second, and the Third. The First One has His left foot uplifted to the height of the knee, for measuring out the earth. The Second One has it uplifted to the height of the navel, for measuring out the atmosphere. The Third One has uplifted it to the height of the forehead, for measuring out heaven. Having caused Trivikrama to be made thus, he should cause Brahmā to be made, sitting on a lotus, and engaged in washing the sole of His uplifted foot, which he holds in his hands; then, the Ganges, in a floating style, going from heaven to the atmosphere, hanging down from the upper part; she should have bodily shape above the navel, and that of a stream below that; she should have her two hands folded together and be white of colour. To the side of the uplifted foot, (he should cause) the demon, Namuci, (to be made,) who is straying around, black of colour; Jāmbavant, engaged in beating a drum, in human form, with a monkey’s face, dark blue of colour. On the upper part of the back wall: Indra, bearing a sunshade and standing in the air; and, on both sides, Yama and Varuna, bearing chowries. To the left side of the standing foot, Śukra, who is invoking (the God) intensely; above him, Garuda, who is striking (at Śukra) with a mace; to the right of Trivikrama, the Dwarf in the shape of a brahman boy, with two arms, black of colour; with His right hand, He is engaged in accepting the water, with His left one, he bears a sunshade and an ascetic’s staff; He is wearing a loin-cloth. To the right, Mahābali, standing, while lifting up a water-pot with both his hands for pouring out the water; he should have a handsome face, be adorned with all kinds. of ornaments, and golden of colour. As worshipper(s), he should cause 250 A Book of Wisdom, proclaimed by Kāśyapa Kanaka to be made, with the colour of gold (kanakam), and Śankila, with the colour of a conch-shell (sankham); or Märkandeya and Bhṛgu." 7 Various South Indian sculptures reflect these prescriptions; i.a., a famous stone panel at Mahabalipuram (Jouveau-Dubreuil, Arch., II, p. 87; Rao, Icon., p. 170, plate XLIX, with description; J. N. Banerjea, Vyūhas and Vibhavas of Viṣṇu, JISOA 14, 1946, pp. 1 ff.), on which Trivikrama has eight arms and is accompanied by practi- cally the same attendants. Probably the handbook of Marici or an earlier tradition of this school was the sculptor’s guide. CHAPTER 82 The Incarnations: the Dwarf (II), the Two Rāmas If he desires knowledge, he should establish the Dwarf; if he desires to conquer the earth, the First Trivikrama; if the atmosphere, the Second; if heaven, the Third. If he desires to conquer all worlds, he should establish Trivikrama eight-armed; if he desires the mastery over the whole earth, four-armed; if he desires a kingdom, two-armed. Thus he should establish Trivikrama in a Somacchanda, Dirghaśāla, Trikūța, Gopura- kāra, Garuḍākāra, Chatrākāra, or Catuḥsphuța temple, only together (with the Dwarf). As movable image for Trivikrama, he should cause only Visņu to be made. If the Dwarf (is established) separately, he should cause Him to be made as bearing a staff in His right hand, and a sun- shade in His left one. As worshippers, he should cause, again, Kanaka and Sankila to be made. When a consecration of both (Trivikrama and the Dwarf) takes place, the praise of the invoker’s function and the (oblations) should be offered into the anvāhārya as main fire. The invocation etc. of Trivikrama takes place with “Trivikrama, the Lord of the three worlds, the Support of everything, Vaikuntha”; of the Dwarf, with “Vamana (“the Dwarf”), the Granter of desires, the Son of Kasyapa, Who is dear to Aditi”; of Kanaka, with “Kanaka, the Foremost of the Seers, Whose asceticism is intense, the Compassionate One”; of Sankila, with “Sankila, Whose intelligence is great, Whose religious performance (dharma-) is the best, Who stands the highest in asceticism”; of Mahabali, with “the Lord of the Asuras, the Great Bali, the Giver of happiness, the Eater of his enemies”; of Jāmbavant, with “Jambavant, Whose colour is blue, Who knows for a long time, Who is beyond the three worlds”; and of the other deities, as before. He should offer oblations while repeating 108 times the sole formulaA Book of Wisdom, proclaimed by Kasyapa 251 “yo vā trimurtiḥ” from those of the litany to the Highest Self.1 He should perform the establishment with the viṣṇusūkta. A special rule is that the worship of the deities who are standing in the air should be performed on pedestals below them, destined for each of them separately. The other elements, as before. Rāma Jamadagnya was born from Jamadagni in order to remove the earth’s burden by killing many kṣatriyas, who had obtained much strength. He (the sacrificer) should cause this God to be made with two arms, bearing an axe in the right (hand), and making a gesture of pointing with the left one; He should wear a blue garment and be standing or sitting in the heroes’ posture. He should have the God Jamadagnirāma established, if he is desirous of ascetical strength, knowledge, and victory, in a temple of Phelākāra, Anganākāra, Śrīpratiṣṭhitaka, or Mahāśankha type. The (oblations) for Him, beginning with the praise of the invoker’s function, should be offered into the avasathya fire. (The invocation) of Para- śurāma (“Rāma-with-the-axe”) should be performed with “Rāma, the Son of Jamadagni, the Auspicious One, Who holds an axe in His hand”; of the attendant deities, as before. This is a special rule: he should offer oblations, while (repeating) 708 times the sole formula “vişnur variṣṭhaḥ” from those of the litany for the Highest Self.2 Raghavarāma was born in the family of Raghu in order to kill Rāvaṇa, who was doing harm to Indra and the other gods, and the seers.3 His image is twofold: armed and unarmed. He should have Raghavarāma made in the 9-tala-measure, black of colour, with two arms, holding a sharp arrow in His right hand, and a bow in His left one, being adorned with the crown and all the other ornaments, standing in the tribhanga (“threefold bent”) posture. To His right side, he should cause the Goddess (Sītā) to be made in the eight-tāla-measure, with two arms, bearing a lotus with the left (hand), stretching her right (hand) downwards, standing in the same way. To the left of God, Lakṣmaṇa, of a yellow colour, bearing, like Rāma, in the 1 PārUp. 1,7. In ch. 67, at the end, this oblation is performed for Visņu with the formula “pra tad vişnuḥ” etc. 2 PārUp. 9,4. The small iconographical importance of this avatara is testified to by the small space devoted to him here. For a few more details, see ch. 37; Rao, Icon., pp. 181ff; J. N. Banerjea, JISOA 14, pp. 9-11. The history of Parasurama is de- scribed i.a. in MtPur. 47. 3 Rāma’s history is found innumerable times in literature; the main source is the Rāmāyaṇa. Curiously enough the abduction of Sītā by Rāvana which is the direct cause of the battle between Rama and Rāvana is not mentioned here. 252 A Book of Wisdom, proclaimed by Kāśyapa same manner, an arrow and a bow. In front of them, in a position some- what to the left, he should cause also Hanumant to be made, engaged in telling some news, in the shape of a monkey, with two arms, covering his mouth with the right one, engaged in enveloping himself in his garment with the left one. Thus, he should have the Armed Rāma established for worship, if he desires the mastery over the whole earth, or if he desires prosperity, in a temple (or) pavillion of Phelākāra, Anganākāra, Trikūța, Svastika, or Catuḥsphuta type. (He should cause) the Unarmed Rāma (to be made) thus: God sitting on a throne, with the left foot bent, and stretching the right one; His right hand in the security gesture, His left one resting on His hip; to His right side, also the Goddess, Sītā, is sitting, with two arms, bearing a lotus in her left (hand), placing her right (hand) on her hip; bending her left foot, stretching the right one; glancing sideways towards God in a joyful mood. Below His throne, to the left side, Lakṣmaṇa, standing, folding his hands together; to the right side, in the same way, Hanumant. According to some (authorities), Lakṣmaṇa standing in the same way below the throne, or sitting, together with Bharata and Śatrughna, who are black and yellow respectively.4 Thus, he should cause God-incarnated-in-Raghu’s-family to be established unarmed, if he desires righteous sons, compassion, truth, asceticism, or prosperity. The praise of the invoker’s function, invocation, etc., of Rāma is performed into the anvāhārya as main fire. (The invocation) of Rama (is performed) with “Rama, the Son of Dasaratha, the Hero, the Descendant of Kakutstha”; of Sītā, with “Sītā, Who is not born from the womb, Lakṣmī, the Princess from Videha”; of Lakṣmaṇa, with “Rama’s Younger Brother, the Descendant of Sumitra, Lakṣmaṇa, the Promoter of prosperity (lakṣmi-)";5 of Bharata, with “Bharata, Who is dear to Rama, the Son of Kaikeyi, Whose conduct is righteous”; of Śatrughna, with “Satrughna, the Benevolent One, Lakṣmaṇa’s Younger Brother, the Son of Dasaratha”; of Hanumant, 4 According to Jouveau-Dubreuil, Arch., II, p. 8, the images of Rama and his attend- ants are never found in temples older than the tenth century A. D. According to the same author, p. 91, no image of Rama is found in Pallava temples; he seems not yet to have been accepted then as an incarnation of Vişņu. - In more modern iconography, more subjects from Rama’s life are sculptured (Jouveau-Dubreuil, o.c., II, pp. 89ff.); the text is witness to an early stage of Rāma worship. - According to Shastri, Images, p. 35, Sītā should have her place to the left, and Lakṣmaṇa to the right, i.e. just the reverse of the description in the text. Both varieties were in use. For the injunctions of Marici, see Rao, Icon., pp. 186ff. 5 L’: lakṣmi-; text: lakṣmi-. A Book of Wisdom, proclaimed by Kasyapa 253 with “the King of the monkeys, Hanumant, the Heap of lucid qualities, Whose intelligence is great”; of the attendant deities, as before. He should perform oblations for 71 times while repeating the formula “svaujasā sarvam” from those of the litany of the Highest Self.’ This is a special rule; the unmentioned (details) are as before. Thus it is known. B Text: şadbarâsim, understood as sattvarāsim. 7 PārUp. 6,3. “71 times”; reading of ka (ekādhikam saptatim), confirmed by L1. CHAPTER 83 The Incarnations: Balarama and Kṛṣṇa; Kalkin Balarama was born from Vasudeva in order to kill the evil sons of Diti by violence (balāt); and also Kṛṣṇa, in order to kill Naraka and other Asuras, and Śiśupāla and other princes.1 These two, also, are twofold, viz. armed and unarmed. Balarama in the ten-tāla-measure, with the colour of a conch-shell, wearing a blue garment; with two arms, bearing a pestle in His right (hand) and a plough in the left one; thus, he should have Balabhadra established, adorned with all the ornaments, armed, in the method of a sole image, if he desires great strength, in a Somacchanda or Hastipṛṣṭha temple. Or he should cause Balabhadra to be made, sitting on a throne, in the same way, like Raghavarāma; Revati, with the colour of collyrium, sitting like Sītā; or Kṛṣṇa, sitting together (with Balarama), on one half of His (Balarama’s) throne. Thus, he should cause the Unarmed Balabhadra to be established, if he desires enjoyment of love, and happiness. The praise of the invoker’s function, etc., is performed for Him into the ahavaniya as main fire. The invocation, etc., of Balarama (is performed) with “Balarama, the Hero, the Best of the Yadus, Whose weapon is the plough”; and of Revati, with “Revati (“the Wealthy One”), Indira, Laksmi, the Wife of Rāma”. He should perform oblations while repeating 21 times the formula “rāyām īśaḥ” from the litany for the Highest Self.” The other (details), as before. He should cause Kṛṣṇa to be made in the nine-tala-measure, black of limbs, wearing a yellow garment, with two arms, bearing a stick for amusement in His right (hand), making a playful gesture with the left 1 About Kṛṣṇa and his brother, literature (e.g., BhagPur. 10) is very eloquent. See also Gonda, Aspects, pp. 154ff.; Hopkins, Ep. myth., p. 212f.; J. N. Banerjea, JISOA 14, pp. 15ff. 2 “Lord of riches…”: PärUp. 1,5. 254 A Book of Wisdom, proclaimed by Kasyapa one, standing in the tribhanga posture, bearing a kuntala crown, adorned with all the ornaments. To His right side, Rukmiņi, standing like Sītā, of black colour; and to His left side, Satyabhāmā, of yellow colour, bearing a lotus in her right hand, with her left hand outstretched. Or, he should cause Garuda to be made, to the left side, with his right shoulder serving as a support for God’s hand, with two hands, which he has folded together. Thus, he should cause the Armed Kṛṣṇa to be established, if he desires enjoyment of dominion, in a temple of Gaṇikāvi- hāra, Kumbhākāra, or Gopurākāra type. He should cause Kṛṣṇa to be made, sitting in the same way on a throne like Raghavarāma; to the right, Rukmini, sitting like Sītā; and, to the left, Satyabhāmā, sitting in the same way, bending her right foot, stretch- ing the left one. Thus, he should cause the Unarmed Kṛṣṇa to be made, if he desires great enjoyment, happiness, and contentment. He may cause God to be made, according to his devotion, in that particular form, in which He has performed His respective exploits. He may cause God to be made and established as dancing-with-His-butter: standing with His bent left foot on a pedestal, lifting up the equally bent right (leg); with His right hand holding (a lump of) butter, or in the security gesture, and the other one outstretched (over His shoulder) backwards; wearing a garment with many knots, or no garment. Or dancing, as before, on the hoods of the serpent Kālīya, who has seven or five hoods, grasping the tail of the serpent Kaliya with His outstretched left hand; thus, he should cause (Kṛṣṇa) to be made (as) the Crusher-of- Kālīya. The forms of Kṛṣṇa are manifold; out of them, he may cause the form he likes to be made and established.” The praise of the invoker’s function, etc., are performed for Him into the lotus-fire. (The invocation) of Kṛṣṇa (takes place), with “Kṛṣṇa, the Meritorious One, Nārāyaṇa, Who is lying on the vața leaf, the Lord of In his infancy, Kṛṣṇa stole some butter from his foster-parents; one of the many legends of his youth. 4 In ch. 37, already some details were mentioned. It was e.g. said there, that Kṛṣṇa may be accompanied also by (his playmate) Śrīdāman. Cf. Rao,Icon., pp. 195-215, for the (nearly similar, but more elaborate) directions of Marīci. The image of Kṛṣṇa was very popular in S. India; according to Marici (Rao, o.c., p. 215), “his forms are innumerable”. An image of the Crusher-of-Kālīya (Kāliyamardana) is discussed in Shastri, o.c., pp. 38ff. This exploit was sculptured already in Mahabalipuram (Pallava time?). Jouveau-Dubreuil, o.c., II, pp. 94ff., enumerates twenty exploits of Kṛṣṇa, which are reflected in S. Indian iconography. Kasyapa omits the form Venugopala, which was very popular in later times, as well as Radha and the cowherdesses; but he mentions the form of Kṛṣṇa-dancing-with-his-butter (Navanitanata), which, according to Jouveau-Dubreuil, o.c., II, p. 107, is not represented before the twelfth century. Probably we will have to transpose the first occurrence of this variety to earlier times. A Book of Wisdom, proclaimed by Kasyapa 255 the thirty (gods)”; of Rukmini, with “Rukmiṇī, the Beautiful One, the Divine One, the Lotus-woman”; and of Satyabhāmā, with “Who has a hundred forms, the Faithful One, the Humble One, the Enduring One”;5 the invocation, etc., of the other attendant deities is as before. A special rule: he should offer oblations while repeating 108 times the sole formula “yam tvām sarvam palanaya” from those of the litany for the Highest Self.6 At the end of the world-period, Kalkin will also appear in order to bring the world-process to an end. He has not a sole variety. One should cause Him to be made and established only in the form as mentioned before." For Him also, the praise of the invoker’s function, etc., (is performed) into the lotus-fire; and the invocation, etc., of Kalkin (takes place) with “Kalkin, Whose form is at His will, the Lord of all, Who takes back everything”. He should offer oblations for 21 times, with the formula “dhur no vahantām”, from those of the litany for the Highest Self. Thus, he should cause Kalkin to be established for worship, if he desires the destruction of contempt, in a temple of Mayūrākāra, Kūrmā- kāra, or Bhūtākāra type. Or, he may cause also, to the right side of Vişņu the Lord of gods, in the front hall or in its enclosure, the Armed Rama to be established, solely, without attendants, accompanied by Sītā and Lakṣmaṇa, and by Hanumant; and, to the left, the Armed Kṛṣṇa, accompanied by His two goddesses and by Garuda; or the figure of another of the last five in- carnations, according to his desire. 5 ― “Faithful”: viz. to her husband. Rukmini is made an aspect of Śrī, and Satya- bhāmā of the Earth (Gonda, Aspects, p. 125). • PārUp. 2,10 (recorded there as yam tvam pālanāya). 7 In ch. 37; cf. n. 6 there. According to Jouveau-Dubreuil, o.c., II, p. 108, Kalkin is seldom represented, and only on (“sur”) modern temples. See also J. N. Banerjea, JISOA 14, pp. 33 ff. 8 PārUp. 8,3. CHAPTER 84 The Human Vasudeva Vasudeva, who is, in his human surroundings, identical with Kṛṣṇa, is established and worshipped separately, probably under influence of the Pañcaratra, where he is worshipped as the source and regent of the world- process (Schrader, Pañcarātra, pp. 32-37). Thus he can serve as an alternative to the Five Manifestations (as appears also from the mani- 256 A Book of Wisdom, proclaimed by Kasyapa festation formula for the Divine Vasudeva). For his iconography, cf. also Rao, Icon., I, 1, pp. 239ff. (corresponding in detail, with one exception: Aniruddha’s wife is called Uşă, instead of Ramā, as here). The division between the chapters 84 and 85 is curious; 84 contains only the discussion of the Human Vasudeva, while the Divine Vasudeva is found together with the totally different subject of the bathing ceremony in ch. 85. - Marīci 60. Now Vasudeva, Who was born from Vasudeva. He is twofold: the Human Vasudeva, because He has a human form; and the Divine Vasudeva, because He has a divine form. He should cause (Him) to be made like a man, with two arms, bearing a conch, of black limbs, adorned with the crown and all the ornaments; to His right side, as before, Rukmiņi; to her right side, in the same way, Balabhadra, bearing a plough and a pestle; to his right side, Pradyumna, of a red colour, wearing a yellow silken garment, with two arms, holding a dagger in the right one, making the hip-resting gesture with the left one; and to his right side, Brahmā, as mentioned. And to the left of Vasudeva, he should cause Aniruddha to be made, with two hands, bearing a sword and a shield, wearing a garment of flowers; to his left side, Samba, of the blue colour, wearing a white garment, with two arms, with the right one stretched out backwards, bearing a rod with the other one; and, to his left, in the same manner (as before), Garuda. He should also cause movable images to be made for them separately. Or, he may cause as movable image only the sole four-armed Vişņu to be established, in the middle of the “lotus of Brahmā”.1 Thus, he should cause the Human Vasudeva to be established for worship in a Dirghaśāla or Gopurākāra temple, if he desires prosperity, renown, heroic strength, courage, and other (such qualities). It is known that Vasudeva, Samkarṣaṇa, Pradyumna, Aniruddha, and Samba are the Five Heroes. 1 i.e., the centre of the inner hall; see ch. 22. - On Samba, an article was written by J. N. Banerjea, The worship of Samba among the early Pāñcarātrins, Proc. of the Indian Hist. Congress, VII, 1944, pp. 82ff. A short survey of Samba worship can be found in: A. Teeuw, Het Bhomakāwya, Groningen (Thesis Utrecht) 1946 (in Dutch). CHAPTER 85 The Divine Vasudeva; the Materials for the Bathing Ceremony Now the Lord of gods as Vasudeva, whom he should cause to be made, as the Divine Vasudeva, four-armed, accompanied by Śrī and Bhumi, in A Book of Wisdom, proclaimed by Kaśyapa 257 the known way, in the centre; to His right and left sides, Balabhadra and the other gods, with or without weapons, as before. He should cause also their respective goddesses to be made at their sides, bearing a padma lotus in one hand, and outstretching the other hand: as Bala- bhadra’s goddess, Revati, of red colour; as Pradyumna’s goddess, Rohini, of blue colour; as Aniruddha’s goddess, Rama, of black colour; and as Samba’s goddess, Indukari, of yellow colour. Thus, he should cause the Divine Vasudeva to be established for wor- ship in a Somacchanda or Bṛhadvṛtta temple, if he desires increase for his family, particularly for his wife, children, grandchildren, and brothers; a long life, health, dominion, enjoyment of happiness, prosperity, renown, etc. He should perform the praise of the invoker’s function, etc., for both of Vasudeva’s varieties into the sabhya fire.1 (The invocation etc.) of the Human Vasudeva (takes place) with “Vasudeva, the Best of the Yadus, the God for the Earth, the Best of men”; of Rukmiņi, as before; of the Divine Vasudeva, with “Viṣņu” and the other names of the Fivefold Manifestation, as before; and also of the two goddesses, Śrī and Bhumi, and of Balabhadra and Revati, as before. Of Pradyumna, with “Pradyumna, Whose eyes are beautiful, the Inherent Part of the God of love, Whose strength is great”; of Rohini, with “Ro- hiņi, Whose face is like the moon, Pradyumna’s Wife, the Lotus-woman”; of Brahma and Aniruddha, just as before; of Rama, with “Ramā, Aniruddha’s Wife, the Beautiful One, Who was born from nectar”; of Samba, with “Samba, the Pleasure of all, the Prosperous One, Whose way is friendly”; of Goddess Indukari, with “Whose body is beautiful, Indukari, Samba’s Wife, the Meritorious One”; the invocation, etc., of Garuda and the other attendant deities is as before. He should offer the complete oblations into the sabhya fire, in the manner as described for the great consecration. Having offered 21 oblations, into the āhavaniya with the puruṣasūkta, into the anvāhārya with the viṣṇusūkta, into the garhapatya and āvasathya with the viṣṇu- gayatri, he should also perform into the householder’s fire,3 21 times, for Brahma the oblations for Brahma, and for Garuda the oblations for Garuda; in case of each oblation with their respective formulas.1 A 1 It is tempting to say that Vasudeva is worshipped by means of the central sabhya fire, because he is the source of creation. But it is not clear whether this connection has really been meant; Varaha is also worshipped in the sabhya fire. The connections between the other incarnations and their fires are also difficult to see. 2 See ch. 68, n. 12. 3 the sabhya fire? This fire was, however, called a hermits’ fire in ch. 44. 4 For these formulas, see ch. 66. 258 A Book of Wisdom, proclaimed by Kasyapa special rule: he should perform the bathing, worship in the pots, and the (laying down of the gods on the) couches only separately. All the other (details) are just as before; thus says Kāśyapa. Now we shall explain the method for the bathing ceremony.5 He should exert himself in causing the Lord of gods to be bathed after a consecration, after a festival, on equinoctial and solstitial points, and when the sun or the moon are caught by Rāhu. If the means are avail- able, he should cause the bathing of God to be performed also during the lunar mansion Śravaṇa, the twelfth days of the months, the days of full and new moon," the lunar mansion of the month, etc., and on other (crucial points, caused by the) intersections (of planets, etc.); for the expiation of bad omina, bad dreams, drought, famine, illness, and other calamities of all kinds; and also during the lunar mansion under which the king or the sacrificer was born. After the presentation of sprouts, as mentioned, he collects the mate- rials for the bathing ceremony. He takes pure clay from a river, a corn- field, a pond, the roots of darbha grass, (clay) rooted up by an elephant’s tusk, brought up by cows’ horns, from crabs’ holes, and from anthills.9 He causes the eight chief mountains to be made, which are named thus: Himavat, Ūrja, Vindhya, Vidūra, Vedaparvata, Mahendra, Puruścandra, and Sataśṛnga;10 they should have in the four main directions, beginning 5 The ceremony of the independent bath of the image may grow into a ritual which is both extensive and expensive. It is performed mostly on special occasions, as e.g. a famine, or during festivals; see the next lines in the text. The image was also bathed during the great consecration in the chs. 61 and 64. The bath is to be considered as a regeneration ceremony, which was believed to lay new force in the divinity (ch. 61, n. 3), and to provoke rain in a magical way (Eliade, Traité, p. 174). - Parallels: Atri 49-52; Marici 48 and 49; Bhrgu 34-36. We may compare the unction in the rājasuya ceremony (Heesterman, Rājasuya, p. 67): it was connected with the ripening of the crops. The king is born from the waters (idem, p. 86). 8

E.g., when a solar or lunar eclipse takes place. The history of the demon Rāhu and his immortal head may be found in Mbh.Cr.Ed. I,17. 7 L1: dvādasiparvamāsarkṣa-; text: dvādaśīmāsarkṣa-. 8 In ch. 58. 9 For these kinds of clay, see ch. 16, n. 14. 10 Mountains are an important source of water, from clouds as well as from rivers. Already in the Ṛgveda the waters were said to be located high up in the mountains, where they were held back by Vṛtra. In the same text, Vişņu has connections with the mountains, cf. Gonda, Aspects, p. 73. He is called girikşit and girijā: Gonda, Epithets, p. 106. Only the first three names and Mahendra are known to Kirfel, Das Purāņa vom Weltgebäude (Bonn, 1954). Mahendra is the name of a mountain near Icchapu- ram, between Andhra Pradesh and Orissa. Instead of Vidūra, L1 reads: Sindūra. The “mountains” are small representations made of wood; Atri 50,8: yājñikair eva vrkşais tu kārayet parvatān iman | aṣṭāngulocchrayān mūle vistaras tu şaḍangulaḥ | | A Book of Wisdom, proclaimed by Kasyapa 259 in the E., the respective colours white, yellow, red, and black; they are eight ang. high, at their feet six ang. long and wide, at their top three ang. wide, and they are square. He should bring these grains to that place: śāli rice, vrīhi rice, barley, mungo beans, panic seed, wheat, chick-peas, sesamum, tilva, lentils (masura-), and mustard seed; and the sprouts of the grains mentioned during the presentation of the sprouts. A (figure of the) Śrīvatsa, golden of colour; a pot with water, red of colour; and a drum, red of colour; a mirror, white of colour; a pair of fishes, white of colour, with red eyes and black sides, looking upwards; a hook, red of colour, with a black ghrni-,11 a conch-shell with the colour of a conch-shell; a lock of hair, red of colour; he should cause these eight auspicious objects to be made, together with pedestals seven ang. high; and also the mountains, made out of the woods as mentioned in (the work about) the sacrifice, 12 or made of clay, or baked out of clay, with a layer of lac on them, and with their respective colours. According to some (authorities), he should make in the same way a pedestal for the mountains also. He should take these twelve materials, each in the quantity of not less than an aḍhaka: the five products of the cow, clarified butter, curds, honey, sweet milk, water mixed with perfumes, water mixed with unhusk- ed rice, water mixed with fruits, water mixed with kuśa grass, water mixed with jewels, water mixed with muttered (formulas), and water mixed with all kinds of plants.13 He should collect also bilva leaves, and (flowers of) the karavira, nandyāvarta, padma lotus, and kumuda lotus, as “auspicious flowers”; powder of: the jātī fruit, camphor, śrīveṣṭaka, uśīra, masura, damanaka, mungo, and chick-pea; pounded bark, and resin, from the aśvattha, vața, madhūka, khadira, bañjula, and asana (trees); water from the banks of rivers, ponds, wells, and pools; the wild plants simhi, nakula, vyāghra, nandā, āditya, sahapāṭha, sahadevī, and dūrvā; the gold-coloured powder of the haridrā (turmeric), which should be mixed, according to some ūrdhve ca tryangulam caiva caturaśrān kramāt kṛśān | evam aṣṭau tu vrkṣais tu mṛdā vā parvatān kṛtān. For representations of mountains, see also JOIB 12, 1963, pp. 339, 404. " This word, when occurring in the Veda (most as ghrni-) is interpreted as “heat, glow, passion”. Perhaps here: “the glittering (metal part of the hook)”? 12 Probably a reference to VkhŚrS., where in 1,7, eight kinds of wood are collected for the Agnyadheya. For the meaning of the auspicious objects, see ch. 45, n. 8. 13 ― These are the so-called “main materials”; the image will be bathed with them. In the next lines come the “secondary materials”. 260 A Book of Wisdom, proclaimed by Kasyapa (authorities), with six quantities of threshed and pounded grains of rice; powder of all sorts of fragrant materials, as the hareņu, sthauṇeyaka, patra, vyāghranakhā, aloe, cūrṇadyāma (?),14 kaceru, vāla, māmsĩ, the jātī fruit, cardamom, cloves, sandal, camphor, uśīra, sthira, narada, sāna (?),15 and kustumburu; they should be free from limbs of animals and from dung; a white strip of garment, made of cotton; perfumes from the roots of these (plants): palāśa, dūrvā, apāmārga, bhūpatra,16 nan- dyāvarta, karavīra, kuśa, and patra; garments, upper garments, orna- ments, and sacred threads; and the mineral products jāti," vermillion, red arsenic, antimony, and gorocana. He should gather also the following kinds of vessels: pitchers (kalaśāḥ), with a capacity of an aḍhaka; platters (śarāvāḥ), with a capacity of a prastha; karakas, with a capacity of half a drona; ghatas, with a capacity of a drona; an udadhānī (“tub"), with a capacity of four droņas; and others. They should be free of breaks, bursts, and black colour.18 He should make bundles of fifteen darbha (stalks) for strewing around the sacrificial bed, and of seven or five of them (as layers) for the pitchers. During the preceding night, he should perform a special worship of the Lord of gods, present an offering, spread as before five layers or garments to the S. of the temple within the first enclosure, and lay down (the image) on it in the manner known,19 after binding a protecting cord on (its wrist). Then he should make, in front of the temple, or to its northern or north-eastern side, the bathing-pavillion:20 a pavillion, or a drinking-shed, with a width and length of seven, twelve, sixteen, or twenty-four hastas, provided with four, twelve, or sixteen pillars, if he is unable (to do more), or with more of them, if he is able to. There he should make adornments, on the four doors by means of arches, filled pots, and pennons, and within, by means of canopies, banners, strings of darbha grass, pillar-coverings, etc., according to his means. In its centre, he should make a pit, square and provided with two girdles21 around it in the manner of the householders’ fire; within it a hole with a depth of 14 L1: cūrṇadvārāma-; Atri 50,58a: canņam tu dhyāmakam cocam meruvālam ca corakammāmsim api… 15 L1: -sātadāna-; Atri 50,58b: näradasādanam (thus also Marici, Trivandrum ed., p. 173). 16 Reading of L’ (text: bhūpaka-). 17 Probably = jatu “lac, gum”. 18 See ch. 64, n. 1. ripe bimba fruits. According to Atri 49,15, the kalaśas should have the shape of 19 See the end of ch. 64. 20 L’: snapanamandapam (text: sayanamaṇḍapam). 21 vedi-; see ch. 5, n. 1.A Book of Wisdom, proclaimed by Kasyapa 261 twelve ang., in the northern direction provided with a channel for leading away the water. If the pedestal of the (bathing) image exceeds its (the pit’s) measures, a pit with a length and width of four ang. should be made around it. Within it (the pit), he should deposit a plank of bilva wood. After covering the sacrificial bed with leaves of the kadali, padma lotus, white lotus, blue lotus, etc., he should lay down the surrouding bunches of sacred grass. Around that pit, he should make a row by means of threshed or un- threshed rice grains, not less than 24 ang. wide, four or two ang. high, and provided with openings, 24 ang. wide, in the four directions. Within it, he should make pedestals, twelve ang. wide and six ang. high, for Indra and the other deities of the regions on their respective sites, for Panktiśa (“the Lord of the row”) between the S.W. and the W., and for Vişvaksena between the N. and the N.E. Having sprinkled that row with the gayatri, and designed the elevated spot (for the pitchers) with “sumi- trā naḥ", he should spread darbha (stalks) with “hiraṇyapāņim”. Having taken water with “dhārāsu”, he should perform their straining with a garment. If (the ceremony is performed) at night, the water should be taken in the neighbourhood of a fire only.22 Having brought the pitchers, wrapped them up with a thread with interspaces of ang. or an ang., and washed them with water, he fills the pitchers with the materials as mentioned the five products of the cow, etc. and covers them with coverings etc. On that row, he should lay down the clay and the other materials, on the sites as mentioned (presently).

Having taken the eight kinds of clay from a river etc. - (and put them) into the platters - separately, if (they are put) separately (into eight platters) — he should put them down between the N.E. and the E., with “ud u tyam” and “citram”; to the left sides of the openings and in the corners, the mountains Himavat, etc., with “idam vişnuḥ”; between the S. and the S.E., the sprouts, with “soma osadhīnām”; in the eight directions, from E. to N.E., to the right sides of the openings and in the corners, also the auspicious objects Śrīvatsa, etc.; the twelve main pitchers on their respective sites, with “indrāviṣṇu”, in this way: the five products of the cow in the N.E.; the clarified butter between the N.E. and the E.; the honey between the E. and the S.E.; the curds in the S.E.; the sweet milk between the S.E. and the S.; the water with perfumes between the S. and the S.W.; the water with unhusked rice in the S.W.; the water 22 Cf. Atri 49,57: rātrau jālam na grhṇiyād gṛhṇiyad (lack of the word cet!) agni- sannidhau. The same in Marici. At night, the water was regarded as impure (cf. Baudhayana SrS.1,4,10ff.; Meyer, Tril., III, p. 207n.; p. 328). 262 A Book of Wisdom, proclaimed by Kasyapa with fruits between the S.W. and the W.; the water with kuśa grass between the W. and the N.W.; the water with jewels in the N.W.; the water with muttered (formulas) between the N.W. and the N.; the water with all kinds of plants between the N. and the N.E. To their left sides, he should put down the pitchers for the respective subsidiary bathings, with “svädiṣṭhaya”; between the S. and the S.W., the auspicious flowers - the bilva leaves etc., with “imāḥ sumanasaḥ”; between the S.W. and the W., the powder - of the jātī fruit, etc. —, with “vandyo na eșa”;23 between the W. and the N.W., the resin and the pounded bark of the aśvattha etc., with “ye te satam”; with “vārīś catasrah”, also the water from the sacred banks of rivers, etc., between the N.W. and the N.; with “rudram anyam”, the wild plants simhi, etc., between the S.W. and Pańktīśa; with “sinivāli”, the pounded turmeric;24 with “ime gandhāḥ”, between the N. and the N.E., all the perfumes - hareņu etc.; with “nārāyaṇāya vidmahe”, in the N.E., the cotton cloths, garments, upper garments, ornaments, and sacred threads, the fragrant roots of the palāśa, etc., and the minerals jāti, vermillion, etc. Some (authorities) perform the deposit of all the materials, beginning with the clay, while saying only the gayatri, preceded by the praṇava. Having covered all of them with new garments, he should worship Jayā and the other Apsarases in the second girdle of the pit, beginning in the E. and ending in the N.E. 23 Text (incorrectly): “vandhyā na eṣa”. The right reading is noted in n. 2 on p. 141 of the text, and ascribed to a commentary (bhāṣyam). 24 The place is not given; presumably, between Panktiśa and the W., just as in Atri 50,50. CHAPTER 86 The Bathing Ceremony (continued) The eight Apsarases (should be invoked) in this order: Jaya, with “Jaya (“the Victorious One”), the Giver of happiness, Sabhṛddhini (?), the Auspiciously-born One”; Vijaya, with “Vijaya (“the Completely Victori- ous One”), Who is free from sorrow, the Meritorious One, Who gladdens at (a) wish”; Vindā, with “Vindā (“Who obtains riches”), the Obtainer, the Exuberant One, the Unconquerable One”; Puşțikā, with “Puṣṭikā (“the Prosperous One”), Who is never obstructed, the Meritorious One, the Exuberant One”; Nandaka, with “Nandaka (“the Gladdening One”), the Mother of honey, the Well-yoked One, the Wealthy One”; Kumud- vati, with “Kumudvati (“the Lotus-woman”), the Easily-invoked One, A Book of Wisdom, proclaimed by Kasyapa 263 the Well-supporting One, the Content One”; Utpalaka, with “Utpalaka (“the Lotus-woman”), Whose smell is pleasant, the Gladdener of all, Whose essence is all”; and Visoka, with “Visoka (“Who is free from sorrow”), the Heap of money, the Unharmed One, the Immeasurable One”.1 3 On the sacrificial bed, on the heap of grains, he should worship Pańktīśa, Visvaksena, and Indra and the other deities of the regions; on their respective sites. Panktiśa (is invoked), with “Panktiśa, Mitra (“the Friend”), the Granter of desires, the Guide of living beings”; (the others), with the manifestation formulas mentioned before. Having taken up the Lord of gods from His couch and established Him in the pit, he should worship in the materials clay etc. their respective maintainers (dravyadhara-) and presiding deities, (invoking them) with four manifesta- tion formulas. In the eight kinds of clay, (he should worship) their presiding deity Hariņi (the Earth); in the mountains, Agni, and in the grains, Vayu, with the formulas as mentioned before.2 In the sprouts, Tārkṣya,” with “Tarkṣya, the Birdshaped One, the Well-winged One, the Lord of the sprouts”; in the eight auspicious objects, Indra, as before. In the five products of the cow, Śiva, with “Śiva, Iśa, the Unmanifest One, the Fivefold Product of the cow”; in the water for subsidiary bathing, the All-Gods, with “the All-Gods (viśvān devān), the Complete Gods (sarvan devān), the Sons of Viśva, the Sons of Dharma”. 4 In the clarified butter, the Samaveda, with “the Clarified Butter, the Samaveda, the Thunderbolt, the Sacrifice”;5 in the water for its sub- sidiary bathing, the Vatsaras, with “the Vatsaras, the Sons of Vasu, the Treasures, the Sons of Dharma”.6 1 The invocation of the Apsarases during this ceremony testifies to their ancient character of vegetative genii; cf. Meyer, Tril., III, p. 288; Gonda, Aspects, p. 128, n. 13. Their names and epithets all have very auspicious meanings. 2 See ch. 74. 3 By this procedure, the materials are sanctified and their functions activated. Practi- cally the whole range of Vedic deities is made present in them. Most of them were not mentioned in ch. 74. Their epithets sometimes give the impression that they were collected at random. 4 An aspect, usually a synonym, of Garuda. Atri 51,8, mentions Garuda in this connection. 5 It is difficult to ascertain why these words should have come together as epithets for the clarified butter. Bhrgu 23,45 ff. also worships the Samaveda in clarified butter. We may remember Bhagavadgītā 10,22 and 28: vedānām sāmavedo ‘smi and ayudhānām aham vajro. The clarified butter would then represent another aspect of Vişņu, who is also identified with the sacrifice. In StpBr., the Samaveda is identified with the sky; in BṛhĀrUp. 1,5,5 with the Breath. 6 These personalities are unknown in Vedic and Hindu mythology, as far as I know. 264 A Book of Wisdom, proclaimed by Kāśyapa In the honey, the Rgveda, with “the Honey, the Rk, the Sāma, the Sacrifice (kratum)”; in the water for its subsidiary bathing, the Breath, with “Prāņa (“the Outward Breath”), the Downward Breath, the Diffu- sing Breath, the Upward Breath, the Unifying Breath”.” In the curds, the Yajurveda, with “Yajuḥ, the Curds, the Mixed Ele- ment, the Desired Element”; in the water for its subsidiary bathing, the Rudras, with “the Rudras, the Eleven Lords, the Removers, the Bearers of braided locks”. In the sweet milk, the Atharvaveda, with “Atharvan, the Purifier, the Sweet Milk, the Meritorious One”; in the water for its subsidiary bathing, the Aśvins, with “the Aśvins, the two Maruts, the Twins, the Sons of Tvaṣṭar’s Daughter”. In the water mixed with perfumes, the Six Seasons, with “the Seasons, Who are accompanied by heaps (of riches), the Perfumes, the Sacred Banks”; in the water for its subsidiary bathing, the Maruts, with “the Maruts, the Bearers of the world, the Members of the hosts of seven, the sons of Marudvatī”.9 In the water mixed with unhusked rice, Kāśyapa, with “Kāśyapa, Who assumes all forms, the Unharmed One, the Boundless One”; in the water for its subsidiary bathing, Pītavarna (the planet Bṛhaspati), as before. In the water mixed with fruits, Soma, with “Soma, the Water mixed with fruits, the Meritorious One, the Immeasurable One”; in the water for its subsidiary bathing, Vasuki, with “the King of the Nagas, the Thousand-headed One, the Boundless One, Vāsuki”. In the water mixed with kusa grass, the Ascetics, with “the Ascetics, the Lords of asceticism, the Kuśa Stalks, the Destroyers of evil”; in the water for its subsidiary bathing, Takṣaka, with “Takṣaka, the King of serpents, the Son of Kşiti, the Bearer of the Earth”.10 In the water mixed with jewels, Vişņu (!), with “Visņu, the Pervader of The word vatsaram (MaitrāyaṇiyaUp. 6,14 etc.) or vatsaraḥ (e.g., KürmaPur. 5,16) occurs in the meaning “year” (cf. samvatsara-), but only as a singular. In the list of sons of Dharma in Kurma Pur. 8, the vatsaras do not occur. The “Treasures” (nidhi-) are well known in Vişnuism (ch. 38, n. 12). 7 See BṛhArUp. 1,5,3, a.o. F 8 No parallel was found for the Aśvins’ being called “Maruts”. Tvaştar’s Daughter is Saranyū, the wife of Vivasvant (Dowson, p. 324). 9 The figure of Marudvati seems to be unknown in Vedism and older Hinduism, For the groups of seven Maruts, see Gonda, R.Ind., I, p. 61. 10 dharādharam. In KurmaPur. 6,8 this word is used as an epithet of the Boar. L1: dharanijam (=dharaṇijam, “the Son of the Earth”). Apparently, Takṣaka is identified here with Vasuki (= Seṣa). A Book of Wisdom, proclaimed by Kasyapa 265 all, the Jewel, Viśva (“Who is everything"11)”; in the water for its sub- sidiary bathing, the Gandharvas, with “the Gandharvas, the Charming Ones, Who are born from the sky, Who are born from Soma (or: from the moon)”. In the water mixed with muttered formulas, Sarvamantra (“the Com- plete Body of Formulas”), with “the Purifier, the Formula, the Muttered One, the Pure One”; in the water for its subsidiary bathing, the Vidya- dharas, with “the Vidyadharas, Who are strong by formulas, Who are born from flowers, Who are born from enjoyment”. In the water mixed with all sorts of plants, the Sun, with “the Sun, the Egg-born One, Surya, the Complete Vegetable Kingdom”; in the water for its subsidiary bathing, the Apsarases, with “the Apsarases, the Pro- moters of joy, the Promoters of enjoyment, Who are born from the sky”. (He should worship) Dhatar in the “auspicious flowers”, the Disk in the powders, Varuņa in the resins, and Subrahmanya in the water from the sacred banks; all of them as before. In the plants, the Rudras, with “the Hundred Rudras, the Lords of plants,12 the Tryambakas, the Skull- bearers”; in the powder of the turmeric, Sinīvālī, with “Sinīvālī, Who has fair hands, Who has broad hips, the Wife of the Lord of gods”;13 in the fragrant materials, Indra, with “Indra, Enjoyment, Perfume, the Posses- sor of hundredfold intelligence”;14 in the strip of cloth, Tvaṣṭar, with “Tvaṣṭar, from Whom bodily forms have originated,15 Who is born from the treasure, the Lord of the strip of cloth”; in the root-perfumes, Brahmā; and in the minerals, Durga. (Thus) he worships, (after invoca- tion) with the manifestation formulas mentioned above, in the respective materials their respective presiding deity, with thirteen divisions. In (the 11 For Visņu as Viśva, compare e.g. MahaNUp. 11,2: viśvataḥ paramam nityam viśvam nārāyaṇam harim | viśvam evedam purusas tad viśvam upajivati. 12 Cf. AtharvaŚirasUp. 6: rudra oṣadhir vīrudha āvivesa “Rudra has entered into the herbs and the plants”. 13 For Sinivāli as Vişņu’s wife: Gonda, Aspects, p. 226. In ch. 90, Laksmi is invoked in the turmeric. - Two interpretations of pṛthuṣṭukā exist: “einen breiten Haarschopf habend” and “breithüftig” (pṛthujaghanā, Yaska); see PW, IV, p. 865. The last one would be more in accordance with Sinivali’s character as a birth goddess. The first requirement for her, who has the function of assisting women in labour, will be that she herself is able to bring forth easily. Yet, there is more to say for the first inter- pretation, to which there is an equivalent: Sinivāli sukapardā (cited in VkhŚrS. 18,1). 14 satakratu-; for the exact meaning of this word in the Veda, see Gonda, Epithets, pp. 36ff. 15 rūpajāta-. There are parallels to this way of building a bahuvrihi compound; e.g. dantajāta- “having got teeth” (Manu 5,58); cf. WD II,1, par. 116. The other sequence within the word, jātarupa-, would mean: “gold”. For Tvaştar as creator of concrete forms: TBr. 1,4,7,1 tvāṣtram bahu rūpam… tvaṣṭā vai rūpāṇām ise; ŚtpBr. 11,4,3,3: Tvaştar gives the rūpāņi to Sri. 266 A Book of Wisdom, proclaimed by Kasyapa temples of) the threefold best and medium varieties he should cause a householders’ fire to be prepared to the E., and also to the W. of the pit, and perform the oblations for Purușa, Durgā, Viṣņu, and the manifesta- tions presiding over the respective materials, before starting the ceremony of bathing the Lord of gods. Now, after this, the bathing takes place. The sacrificer should adorn the teacher and his pupil with a garment, ear-rings, and other ornaments, and pay worship to them. They should perform the consumption of curds, saying “dadhikrāvṇaḥ”,16 sip water, and put on their turbans, upper garments, and ornaments. The teacher worships the Lord as before with thirteen divisions, and afterwards with eight divisions. Having collected the flowers needed for worship to the left side of the pit, he should put down a karaka vessel filled with the water needed for the sprinkling of the materials, together with a bundle of sacred grass (by means of which the sprinkling will be performed); with the water in that (vessel), he should sprinkle the materials mentioned, saying the praṇava. He should lift up the (vessels with the materials) to the height of the forehead, have with these materials thrice or once, a circumam- bulation around God performed17 and cause Him to be bathed, saying the formulas of the Five Manifestations Vişņu etc., while adding the name of the respective material. Having again caused a circumam- bulation to be performed once, he should put down the vessel for the respective material in its former place. For each material he should remove the remains left over, pay worship, and have a bell rung. He should cause (the image) to be bathed with clay, saying the (first stanza of the) formula “ekākṣaram”. Having caused a circumambulation to be performed with the mountain(s), saying “viśve nimagnaḥ”, he should cause the bathing with grains to be performed, saying “prāṇaprasūtiḥ”. Having paid worship with the sprout(s), saying “vitatya bāṇam”, he should also cause a circumambulation to be performed with the auspicious objects, saying “tvam vajrabhṛt”. He causes the bathing with the five products of the cow to be perform- ed, saying “vasoḥ pavitram”; with the water for subsidiary bathing, saying (always) “vārīś catasraḥ”; with the clarified butter, saying “agna 16 The hymn is chosen because it reminds one by its first word of curds (dadhi-). 17 We may think here of the Vedic idea of the king as the pivot of cosmic rotation. The rotatory motion of the circumambulation has a regenerating effect (Heesterman, Rājasūya, p. 122). Visņu is, like the king (he is, indeed, a king), the impregnator of the earth (Heesterman, o.c., p. 226) and represents also the axis mundi. See also ch. 71, n. 8. Around this axis mundi, the Five Manifestations are present in the four directions of the sky (mentioned in Visņu’s manifestation formula). A Book of Wisdom, proclaimed by Kasyapa 267 āyāhi”; with honey, saying “agnim ile”; with curds, saying “işe tvorje tva”; with sweet milk, saying “sam no deviḥ”;18 with water mixed with perfumes, saying “abhi tvā sūra”; with water mixed with unhusked rice, saying “imă oṣadhayaḥ”; with water mixed with fruits, muttering “japan datvānumat”; with water mixed with kusa grass, saying “catvāri vāk”; with water mixed with jewels, saying “nārāyaṇāya”; with water mixed with mutterings, saying “pūtas tasya”; and with water mixed with all kinds of plants, saying “catvāri śṛnga”. Then he should worship with the auspicious flowers, saying “dhātā vidhātā”. He should cause the bathing with powders to be performed while saying “rco yajumṣi”; the smearing with resin, saying “sa eșa devaḥ”; the bathing with the water from the sacred banks, saying “sa sarvavetta”; the rubbing with the wild plants, saying “sāmais ca sangam”; the bathing with turmeric powder, saying “ato deva”; with all kinds of perfumes, saying “tvam stri”; with hot water, saying “apo hi ṣṭhā”; then the bathing with pure water. Having rubbed (the image) with the strip of cloth, saying “mitrah suparṇaḥ”, he should adorn it, as before, with a garment, etc., touch it with the fragrances from the roots, saying “tvam bhūr bhuvaḥ”, adorn it with the mineral products, saying “buddhimatām”, worship it with water for the feet, etc., as before, perform a circumam- bulation around the temple, saying “kanikradat” etc., establish (the image) on the site for worship,19 worship it, and present, in accordance with his means, an “ample” or a “great” offering with rice boiled in milk and other (dishes). 18 The four preceding formulas are the first stanzas of the four Vedas. No regular sequence is to be observed in the next ones. These mantras, accompanying the bath with the main materials, interrupt the stanzas of the litany “ekākṣaram”, which are to be said during the application of the preliminary and secondary materials. 19 ästhāne, ms. ka: arcästhāne. Cf. ch. 69, n. 13. CHAPTER 87 Various Rules for the Bathing Ceremony In the case of the worship of an immovable image, he should also put down the materials clay etc. in a pavillion or drinking-shed, then enter the temple with them and cause the Lord of gods to be bathed there. Or he may perform the bathing, the festival, etc., there after establishing the festival image at His side. Other (authorities) assert, that the festival should not be performed on an immovable image. 268 A Book of Wisdom, proclaimed by Kasyapa By the bathing of the Lord of gods, all evil occurrences, and all calamities, such as drought, famine, illness, sorrow, and ruin, are de- stroyed. Therefore, he should perform it with devotion. Now the ninefold division of bathing.1 The five preliminary materials are: the clay, mountains, food-grains, sprouts, and eight auspicious objects. The main materials are composed thus: the fivefold product of the cow consists of these five cows’ products: for of clarified butter, for of curds, for of sweet milk, for of cowdung, and for of cows’ urine. The best clarified butter is made from pure fresh butter, heated uniformly on that same day, and it has the colour of gold. Or (it may be older, but) not older than fifteen days. Honey should be distilled from flowers or fruits. If that is unavailable, juice from the nālikera (coconut milk) should be taken. Or, according to some (authorities), (it may be taken) from bees. The curds should not be acid. The sweet milk should have been milked on the same day. The “water mixed with perfumes” should be mixed mainly with the perfumes from the sandal, koṣṭhu, uśīra, cardamom, and clove. The “water mixed with unhusked rice” should be mixed (only) with unhusked rice. The unhusked rice should consist of unthreshed or threshed and winnowed rice grains, mixed with barley, mustard-seed, and beans. The “water mixed with fruits” is mixed with the fruits of the plantain, mango, bread-fruit tree, coconut tree, naranga, wild citron tree, uttama, mauñ- jaka, amarabhavya, kundā, etc., according to their availability. The “water mixed with kuśa grass” is mixed (only) with kuśa grass stalks. The “water mixed with jewels” is mixed with nine or five jewels. The “nine jewels” are these: a ruby, a puṣyakānta, a diamond, a cat’s eye, a pearl, a piece of coral, an emerald, a cow-fat gem, and a sapphire. The first (five) of them are the “five jewels”. The “water mixed with mutter- ings” (is prepared thus): after touching the water with bundles of darbha grass, it is spoken over in a muttering way for 108 times with the three (sprinkling) formulas which consist of “apo hi ṣṭha”, etc. For the “water mixed with all kinds of plants”, such plants (should be taken), of which the fruits are not yet completely ripe. (The vegetables) panic seed, mustard seed, mungo beans, etc., should be mixed with all of them. These are the “main materials”. The pitchers filled with these main materials are the “main pitchers”. And in the same way, those filled with pure water for the bathing immediately after (the bathing with) the 1 The rest of the chapter makes the impression of having been added later. It contains, i.a., interesting descriptions of products used for sacrifice. A Book of Wisdom, proclaimed by Kasyapa 269 respective main (material) are the “subsidiary bathing (pitchers)”. The auspicious flowers; the powder of the jāti fruit etc.; the resin, and the powder; the water from the sacred banks; the wild plants; the pound- ed turmeric; the powder constituting of all kinds of perfumes; the perfumes from the roots; the strip of cloth; the garment and upper garment; the ornaments and sacred thread; and the minerals; these twelve are the “secondary materials”. The lowest kind of the lowest class of bathing is that with twenty-four pitchers: the twelve main ones, and the twelve for their subsidiary bathings, without the preliminary and secondary materials. (For the middle kind of the lowest class,) one should collect the eight kinds of clay: from a river, etc., each separately into one golden platter; and also the food-grains and the sprouts as before. There are twelve main pitchers, and 36 of them for subsidiary bathing; he should collect the auspicious flowers into a platter, and, in the same way, the powder of the jātī fruit, etc., and the resin and powder of the aśvattha, etc., into a platter. The waters from the sacred banks are to be collected into four conch-shells, cow’s horns, or platters, and also the powders etc. of the śrīveṣṭa etc., into platters, each separately. Bathing which is performed thus with 48 pitchers, and accompanied in this manner (by means of the secondary materials, and also) by means of the preliminary materials, is of the middle kind of the lowest class. In the best variety (of the best kind of the lowest class), there are twice as much preliminary and secondary materials; the (48) main pitchers are filled with the twelve (main) mate- rials, beginning with the fivefold product of the cow; for each material, four pitchers; and, in the same way, the respective subsidiary bathings. In the medium variety, there are for each (material) three main (pitchers) and five subsidiary bathings. In the lowest variety, there are for each (material) two main (pitchers) and six subsidiary bathings. And also, as some authorities teach, (there is a variety) with one main (pitcher) for each (material), and seven subsidiary bathings. The best kind of the lowest class of bathing is done with 108 pitchers; (the above-mentioned 48 main and 48 subsidiary ones, together with twelve) pitchers, just as the above-mentioned ones: four of them filled with water from sacred banks, destined for the powder of the turmeric, and also eight pitchers for their subsidiary bathings, just like the main ones; preliminary and secondary materials are added. The lowest kind of the middle class is done with 216 pitchers; the best kind of the middle class with 540; the lowest kind of the best class with 648; the middle kind of the best class with 864; the best kind of the best 270 A Book of Wisdom, proclaimed by Kasyapa class with 1080. According to Bhrgu, the bathing with a thousand pitchers is the best kind of the best class. The length and width of the row made round about (the bathing-pit) should be in accordance with the number of pitchers put down on it. According to some (authorities) he should make, in the case of more than 216 (pitchers), two or three rows in a similar way. Having put down (the pitchers) on the respective rows on their own sites as mentioned before, he should bring the materials clay etc., in their prescribed order, and have the bathing performed, accompanied by their respective formulas. CHAPTER 88 The Festival: Raising the Banner The festival (utsava-) is the last great ceremony described in this and in other ritual handbooks. It is characterized here by: a) The raising of a big pole, with a flag fastened to it, on which the figure of Garuda has been made, and the worship of Garuda in it (ch. 88). b) Processions for which end a special festival image of the god has been destined, accompanied by special pūjā ceremonies and tributes (ch. 89); and c) Ablutions, sacrificial gifts, etc. (ch. 90). The festival should be accompanied by as much noise as possible of music and gay people, and a great variety of ornaments: this will evoke new strength for the image and for nature: utsava-, from ut su-, “waking up, stimulating (the good forces)”; cf. J. Gonda, in India Antiqua, Leiden 1947, pp. 146 ff. Atri 54-57; Marici 51-54; Bhrgu 38-43; a somewhat abridged translation with copious notes has been given by Prof. Gonda in: Aspects, pp. 244-255. Cf. also the discussion of the festival of Indra by Meyer, Tril. III, pp. 3ff. For a modern description, see, e.g., Rangachari, S.V.B., pp. 149-154; Diehl, Instrument and Purpose, pp. 161ff. Now we shall explain the festival. It is threefold: the regular festival during a (fixed) time, the festival as (a proof of) faith, and the festival for (the expiation of) omina. The regular festival is organized with a (certain) purpose regularly in every year, on a month or day which has been destined for it. The festival which is organized during a month one likes, in case of the emergence of faith, this is called the festival as (a proof ―A Book of Wisdom, proclaimed by Kasyapa 271 of) faith. The festival for omina is organized in order to appease evil happenings such as drought, famine, etc. The most important of them is the regular festival. Therefore, he should organize such a festival after arranging (that) the ablution (falls) on one of these dates: the solstitial points, the equinoctial points, the lunar mansion Śravana, the days of full and new moon, the twelfth days (of a fortnight),1 the lunar mansions of the month, the day on which the image was consecrated, the birth- day lunar mansion of the sacrificer, or that of the king. (The festival) is ninefold. The best kind of the best class lasts thirty days; the middle kind of the best class: twenty-five days; the lowest kind of the best class: twenty-one days; the best kind of the medium class: fifteen days; the middle kind of the medium class: twelve days; the lowest kind of the medium class: nine days; the best kind of the lowest class: seven days; the middle kind of the lowest class: five days; the lowest kind of the lowest class: three days or one day. He should divide the days of the festival in question except in the case of a one-day festival into three parts; the raising of the banner should be performed on the day preceding it. ― Having presented sprouts on the preceding day, the sacrificer should take a pole (dandam) of bamboo, if he is a brahman; of jāti wood, if he is a ksatriya; of campaka wood, if he is a vaiśya; if the organizer is a śūdra, he should cause the king to act for him,2 and cause a pole of jāti or kramuka wood to be taken. Kramuka wood, may, however, be used by all classes of society. The pole should not be struck by lightning, not overthrown by the wind, not broken spontaneously, be free from worms, cavities, or crooked places. Its length should be equal to the height of the temple, 2, or half that height; it should be not too thick nor too thin. At a distance of two yamas below its top, or of five or eight yamas below it, he should fasten solidly a staff-holder, one yama3 long and half as wide. It should be perforated in the middle, and made of the kinds of wood fit for sacrifice. He should take a new piece of cotton cloth for the banner, not torn or rent, four tālas wide, and twelve, ten, eight, or seven tālas long; or equal (in length) to the door of the temple, and half as wide. He should fasten that cloth to the top of the banner with its top upwards; after a division 1 Atri 4,46 (points of time on which a special worship is recommended): samkrāntyām śravane caiva dvādasyoḥ parvaṇor api; and cf. ch. 85 of the text, on n. 7: śravaṇadvā- dasiparvamäsarkṣa-. 2 rājānam samkalpya (text) alone is not clear. L’ again solves the difficulty: rājānam yajamānam samkalpya. See ch. 21, n. 3. 3 One yama = one tāla = twelve angulas. See also ch. 50, n. 4. 272 A Book of Wisdom, proclaimed by Kasyapa of the cloth into four parts, the top has a measure of one unit, i.e. two tālas; it is narrowing at its both sides, and is provided with a rope- holder. At its lower (i.e. farthest) end, he should make two “tails”, both with a length of one unit of the above-mentioned four,5, i.e., two tālas, in the middle; towards the borders, they narrow gradually. He should fasten the top to the top and the tail to the tail, and fasten the staff crosswise to it, below the top and above the tails. Thus, he should cause the banner-cloth to be made, saying “svastida”. He should cause Garuda to be painted on its middle, with five colours, in the nine-täla-measure, sitting in the svastika- or heroes’ posture, bending His left foot, stretching His right foot, or ascending to the sky, provided with wings, with His two hands folded together, His right shoulder ascended by the snake called Sumukha; to His right and left sides, the disk and the conch, and two chowries; above Him, a sunshade. Having sprinkled that banner with water, he should take a staff of bamboo with a length of 21 yamas, and a circumference at the lower end of one tāla, and bind the banner to that staff at a distance of three yamas below its top, saying “svastidā”. Having made a pavillion or miniature hall in front of the temple, and smeared it(s floor with cowdung), he should make, with threshed or unthreshed rice-grains, pedestals accompanied by three sacrificial beds; place the banner on the eastern pedestal, the Disk on the western one, and Vişvaksena on the northern one; invoke Garuda into the banner; wor- ship Him with 27 divisions; present an offering of mungo beans to Him; worship, in the same way, the Disk and Santa (Viṣvaksena); present an offering to them; have an auspicious day announced; and worship Nandiśa, after invoking him with “Nandiśa, Whose arms are big, Rudra’s Beloved One, the Lord of the Bhutas” into a kettledrum (bheri-), which has been placed on a heap of grain to the right. Then the sacrificer should honour his teacher with a garment, an upper garment, ornaments, etc. He, the teacher, should throw cooked 4 Only the mss. ka and L1 have these words in addition (see n. 6 on p. 147 of the text): ürdhvāgram tat paṭam caturdhā (L1: ca) kṛtvā ekāmśam; and further: va agram… Cf. Atri 54,18: caturdha bhaktabhāgeṣu caikabhāgaś śiro bhavet | tadadhastād dvibhāgam tu citrabhāsapaṭam bhavet | | pādau ca siṣṭabhāgam tu. 5 Text: adhaḥ pucchau dvau dvitālāyatau. L1: pūjau (read: pucchau; Atri says: pādau “feet”) tac caturamsaikāmso dvau dvitālāyatau… A modern picture of a festival banner in Jouveau-Dubreuil, Arch., p. 155. 6 Marici says, that the flag may consist of two pieces of cloth tied together: dhvaja- paṭam… vastradvayam samyojya, ekam vā iti kecit | agreṇāgram pucchena puccham kṛtvā… Cf. the text here: agreṇāgram pucchena puccham yojayitvā… 7 Nandiśa, “the Lord of Nandin (Śiva’s bull)” is one of Śiva’s attendants. In Śivaism, Nandin takes Garuda’s place as an emblem on the banner. A Book of Wisdom, proclaimed by Kasyapa 273 rice, together with the materials for a tribute, into a frying-pan, and lead the following objects in a circumambulation around the temple and the village: in front, the pennon for the banner, after that, the musical instruments, kettle-drum, pataha, etc.; the incense, lamps, etc.; the material for the tribute; after that, being (himself) surrounded by a sun- shade, feathers, chowries, peacocks’ tail feathers, etc.: the Disk, the banner, and Śānta. Having strewn a tribute for the guardians of the door- of the temple, and of the regions, and for the Anapayins, on their respec, tive sites, and also a tribute as mentioned at each junction in the village, he should speak thus, with folded hands, while meditating on God: “May the Lord of all the worlds be pleased, Whose mark is formed by the Śrīvatsa, together with (His) servants and attendants, and also with the other groups of deities. O Lord of gods, Lover of Your devotees, accept the festival organized by us, Your devotees, and be lenient towards the defects and faults (we have committed) out of ignorance”. Thus he should ask for the Lord of gods’ forbearance. He should declare in the centre and round about in the eight directions: “The eight guardians of the regions, the thirty-three devas, all the other deities in groups of eighteen, and their wives, Skanda, the groups of Vighna, Jyeṣṭhā, and Rohiņi, the groups of the Mothers, the complete number of Seers, and their wives, and the other Vişnuite beings which have attained Vişņu’s world, the gods who are dwelling in Brahma’s world, Rudra’s world, or between the worlds, the Siddhas, the Vidya- dharas, Garuḍa, the Gandharvas, the Kinnaras, the Kimpurusas, the Caraṇas, the Bhūtas, the Yakṣas, the Nagas, the Rākṣasas, Bali, Vairo- cani, Pūtā, Śṛngī, Pūtanā, Carakī, Devatāri, the Piśācas, and the Piśācīs, - all these deities must come for Visņu’s sacrificial ceremony, together with their secondary groups, servants, and attendants; having come together out of desire to please the Lord of gods, they must all take and eat the tribute presented to them. Ye (gods), after consuming this, must reach the highest state of joy”. The invitation should be followed by loud shouts and by the playing of the kettle-drum and other musical instruments. He should utter the hymns for the deities of the regions and cause the music tot be made in order to invite all (the other deities). Having thus strewn a tribute and caused shouts to be uttered, he should 8 See ch. 39, n. 1. 274 A Book of Wisdom, proclaimed by Kasyapa cause a circumambulation to be made around the village; he should clear (a piece of ground with a length and width of) four tālas, behind Yūthādhipa, dig a pit with a depth of seven or five tālas, as is fitting, deposit in its centre, and to its sides in the main directions, beginning in the E., respectively a jewel (of Brahma), a diamond, a cat’s eye, a pearl, and a piece of coral, saying their respective formulas; wash the pole for the banner, fasten the bannerstaff to the staff-holders, and cause the pole to be erected by means of a string of darbha grass, to the accompaniment of music, with the staff at the upper end of the banner pointing towards the direction in which the temple is standing; he should say the appropri- ate formula. At its foot, he should make a pedestal with three sacrificial beds, with a width and height of four ang. in all the directions; after the announcement of an auspicious day, he should worship the god in the banner10 and present an offering of mungo beans to him. He should worship God constantly with 27 divisions,11 and present offerings to Him, as long as the banner stands erected. Or, if a festival has been organized in the case of a calamity, he should cause the banner to be erected in the evening of the first day, cause cries to be uttered, and start the festival on that same day. In the case of a one-day festival, the raising of the banner is not prescribed. When the banner has been erected, the inhabitants of that village should not go to another village before the ablution after that festival has taken place. A serious illness will come over those who have (yet) gone.12 • Probably, the formula “svastidā”. 10 Garuda. 11 See ch. 73. 12 See Gonda, Aspects, p. 248, n. 70. During this crucial time, the rule which lies at the base of ch. 3 obtains still more severely. CHAPTER 89 The Festival: Processions, etc. After this, he should collect litters, chariots, swings, and other technical objects of various kinds,1 lamps fastened to garlands or sticks, or held in Τ yantrarangan (Atri 55,4: rangayantrāṇi); the meaning of this word is most probably: a kind of mechanical stage or platform (e.g., to serve as swing or merry-go-round). V. Raghavan, Yantras or mechanical contrivances in Ancient India, Transaction nr. 10, Indian Inst. of Culture (Bangalore, 1952) (31 pp.), records descriptions of this kind of objects: (p. 3) “…one of the best creations… is the chariot, ratha…” The dhvaja was also a yantra, according to Mbh. I, 64 (yantradhvaja-). There are also such terms as A Book of Wisdom, proclaimed by Kasyapa 275 the hand, in a great quantity; musical instruments such as the kettle- drum, pataha drum, kālaha, pradurava, mardala drum, gomukha horn, tāla, jharjharī, vallarī, vañjula, “victory-bell”, conch-shell, lute, bamboo flute, mṛḍanga drum, paņava cymbal, and bhāṇḍa (“vessel”); invite musicians to play them, dancers and singers, devotees, and assistants; collect all these ornaments: sunshades, chowries, peacocks’ tail feathers, metal fans, banners, and pennons, etc. — or, if he is unable (to procure them all), only coverings2, (collect also) materials for the offerings, and utensils. 3

On the first day of the festival, he should wipe the temple and besmear it with cowdung. He should cause sunshades, chowries, flowers such as the red padma and blue utpala lotuses, pots full of water, boilers, and other vessels (to be collected), and figures of meal to be made in the five colours, of elephants, horses, lions, cakravāka birds, geese, banners, pennons, plantain trees, betel-nut trees, etc. He should adorn the temple everywhere with incense and lamps, canopies, banners, strings of darbha grass, pillar-coverings, garlands of flowers, and other ornaments; at the doors, he should deposit (branches or nuts of) the betel-nut tree, pots filled (with water), and sprouts. After cleaning the streets of the village, sprinkling them, and adorning them with (branches of) the plantain and betel-nut trees, pots filled (with water), sprouts, banners, etc., the people yantradhārāgṛha, yantratorana, etc., with the same sequence of the constituents of the compounds as here in the text. On p. 27, Prof. Raghavan discusses the “swing or merry-go-round”, rathadolā: “…that merry-go-rounds were a common sight is seen also in descriptions like the one we have in the poem Citrabandha Rāmāyaṇa of Venka- teśakavi (Tanjore Ms. No. 3772, vs. 6)… a storey is to be raised on twelve posts… (provided with wheels)…the whole (crowd?) moving the storey, designed like a lotus and accommodating the whirling riders…” (the last part is a translation from Bhoja, Samarānganasūtradhāra, ch. 31, Yantravidhānam). Atri 55,4 mentions flying mechanics (khagavāhanayantrakān) and “Garuda mechanics” (garuḍayantran); the last word is given by some mss. (i.a., L1) in Kāśyapa’s text also. 2 Instead of patākādin alamkārān sarvān api asaktaś cet paricchadän, which leaves the meaning of paricchadan (translated as “coverings”, but rather, more generally, “uten- sils, outfit”) somewhat in the dark, L1 offers a much shorter reading:-patākādipari- cchadan “equipments, such as… and banners, etc.”. 3 Although all mss. seem to read paiṣṭikādipañcavarṇaiḥ, the emendation of paiştikadi into paiṣṭikāni (Gonda, Aspects, p. 249, n. 74) is unavoidable, because a reference to “the colour of meal” is never found, while figures of meal are quite common (Aspects, 1.c.; ch. 99 in the text). The d and n are interchanged also by the mss. in other cases, e.g. on the next page of the text (p. 151), line 8, where L1 reads: -toyadi instead of -toyāni. — Atri 54,23 gives the five colours: white, red, green (harit), black, and yellow. This is confirmed by VisņudharmottaraPur. III,27,8 (ed. Gaekwad Or.Ser., nr. 137, Vol. II, 1961, p. 117). For the symbolism of the materials used and the objects made, see Gonda, Aspects, 1.c.

— 276 A Book of Wisdom, proclaimed by Kasyapa living in that village should adorn them also with ornaments and per- fumed garlands. In the evening of the first day of the festival, he should worship Visvaksena and the Disk with 27 attendances, adorn them, cause them to ascend a litter or a vehicle, and go out with the accompaniment of music, in order to collect the clay destined for the sprouts which are to be presented during the ablution; he should place a digging instrument in front, provided with a sunshade, feathers, chowries, etc., and adorned with a garment and garlands; and also boilers, pierced pots, and platters, and banners, pennons, etc. If (the procession goes) in the eastern direc- tion from the village or the temple, (that means) prosperity in every respect; if towards the S.E., loss of food-grains; if towards the S., loss of living beings; if towards the S.W., a serious illness; if towards the W., absence of rain; if towards the N.W., the king’s wrath; if towards the N., prosperity with respect to sons; if towards the N.E., obtainment of happiness in all respects. Therefore, he should go to a place in the E., N.E., or N.4 On a pure and charming (spot), he should smear cowdung over a surface of a cow’s hide,5 remove the clay over (a depth of) four ang., make (on the ground) a figure of the goddess Earth in the 9-tala-measure, with the head to the N.E. and the face upwards, worship her with her manifestation formulas, and cause an auspicious day to be announced. After asking (the goddess’) permission, he should dig in her forehead, arms, chest, or breasts, facing the N. or the E., with the formula “tvām khanāmi” (I dig you), and collect it into a dish of gold, silver, copper or brass, or clay, saying “medini”. Having entered the temple, after per- forming a circumambulation round the village, he should put it down on the eastern or northern side, and present sprouts in the manner de- scribed above, on the ninth, seventh, fifth, or third day before the day of the sacred bath (tirtha-), at night, during an auspicious hour. 8 Then, in the evening, the sacrificer should honour his teacher, and cause, for the Lord of gods, a special pūjā ceremony and a procession 4 Cf. ch. 12, n. 13, and ŚtpBr. 14,2,2,28: atha prân vă udaṁn utkrāmati. - Note 3 on ― p. 150 of the text, which mentions the Eastern direction, is confirmed by L1. 5 According to VkhS. 6,1, a “cow’s hide” is a square with a length and width of four hastas: caturdiśam caturhastam gocarmety uktaḥ. 8 Between tvām khanāmiti and mrdam, L’ has the words khanitvā medini, which certainly belong in the text. Instead of pradakṣiņam, L1 has: grāmam pradakşinikṛtya. 7 8 In ch. 58. A Book of Wisdom, proclaimed by Kasyapa 277 (utsavam) to be performed. After causing the Lord of gods to be bathed and an ample offering to be presented to Him, he should present, if he is able, also an offering to the two goddesses, the two worshipping seers, to Brahma and Isa, to Garuda, the Disk, and Visvaksena, and to the other attendant deities. Having sprinkled around a fire, which is located in a fire-pit to the S. of Him (Visņu), he should offer oblations with melted butter to the Lord of gods, with the formulas for Vişņu, the viṣṇusūkta, and His manifestation formulas, and also to all the others, the attendant deities which dwell in that temple, with their manifestation formulas, beginning with the formula for the presiding deity of that day;10 he should perform, in the same way, an oblation with a porridge mixed with melted butter. As material for the tribute, he should throw cooked rice, in the quantity of a drona, half a droņa, or an aḍhaka, of threshed grains, into a cauldron, and mix it with mungo beans, nișpāva, kuluttha, sesamum, and tilva, with roasted cakes, and with fried grains. Having collected water, flowers, perfumes, incense, lamps, and unhusked grains, he should bring also (with these ingredients) a tribute to the Disk, Santa, and Garuda, in this order. If their images are missing, he should make wooden ones; if that is unavailable, he should invoke them with their respective manifestation formulas in three dishes, propitiate them, and bring (the tribute to them). He may also bring a tribute of mere cooked rice. Having strewn a tribute for the doorkeepers and the other deities residing in that temple, he should also strew a tribute, and give water, in the village on the junction(s) of the eight directions, to the deities of that direction i.e. the gods who are the guardians of the worlds, to the Bhūtas, to the Nagas, to the Rākṣasas, and to the hosts of Vairocana,11 in the centre and in the eight directions, beginning in the E.; invoking them with their names, with “honour” added thereto; presenting to them the water, flowers, perfumes, incense, lamps, un- husked grains, and (,again,) water. According to (others), he should give water first, then a tribute of flowers, and water again at least. Having presented that tribute, he should say: “they who are assembled here in the temple,12 must enjoy the tribute of Vişņu; you, Sirs, must enjoy this nectar at will with your followers”; and perform a circumambulation

9 One should be aware of the double meaning of the word utsavam in these chapters: in a wider sense: “festival”, and in a narrower sense: “procession”, as the main feature of the festival. 10 See the end of this chapter. 11 = Bali. In ch. 88, however, “Vairocani” and Bali were mentioned as two separate figures. 12 devālaye ’trāgataḥ. ka, L1: devayātrāgatāḥ. gha: devayātrasthāḥ. 278 A Book of Wisdom, proclaimed by Kasyapa around (the temple). According to others, he should give a tribute in these directions: the E., the S., the centre, the N., and the sky, in this sequence, saying: “to the Bhūtas, the Yakṣas, the Rākṣasas, the Nāgas, the Pisacas, to all living beings”. Having strewn down the tributes everywhere on the crucial points of the village, he should enter the temple and strew down the remainder of the tribute on the pedestal of the Bhutas. Then he should adorn the festival image, or, if this is non-existent, the movable image, with garments, by preference silken, of white, yellow, or black colour, and with the ornaments: crown, bracelets for the upper arms, necklace, breast-string, sacred thread, bracelets for the lower arms, finger-rings, ear-rings in the shape of sea-monsters, hip-string, and belly-band, made of gold, and inlaid with pearls and jewels; and also with fragrant wreaths of flowers and with perfumes. He should lift up God while saying “vedäham etam”, bring Him in his hands (to the vehicle), saying the śakunasūkta, cause Him to ascend the vehicle, and fasten a halo to Him, after also adorning this object. According to some (author- ities), the two goddesses should also be caused to ascend together with the Lord of gods. Having worshipped (God) there with water for the feet etc., and presented mouth-perfume, he should put the banners and pennons in front; then he should cause also the mechanical stages, all the musical instruments, the singers, the dancers, the incense, and the lamps, in this order, to go (in the procession). Then he should lead the Lord of gods on the chariot,13 surrounded by sunshades, feathers, and chowries, by peacocks’ tail feathers, metal fans, and other ornaments, and with golden equipments of various shape; perform a circumambulation round the temple, and also, slowly, round the village, with the accompaniment of music with all the musical instruments, dancing, singing, and cries of victory, together with the sound of hymns of praise. He should offer to God, Who is standing on the vehicle, mouth perfume, fruits, and other uncooked victuals, accompanied by salutations of brahmans and others. Having performed thus a circumambulation round the village or (the other kind of settlement concerned), he should enter the temple, establish God in the audience hall, worship (Him) like a king with such attendances as dancing and singing, bathe (Him) in the sequence described in the chapters about worship or bathing, 14 and present an ample offering (to Him). On the other days, up to the ablution, he should thus perform a 13 rathe. Mss. ka, L1: śibikāyām. 14 Chs. 64 and 85 ff. A Book of Wisdom, proclaimed by Kasyapa 279 procession regularly, in the evening and at daybreak. He should feed all persons who have come to see it. The first day is sacred to Brahma, the second to the Seers, the third to Rudra, the fourth to the Vasus, the fifth to Soma, the sixth to Visņu, the seventh to All the Gods, the eight to Yama, the ninth to Varuņa. There- fore, he should always first invoke the presiding deity of that particular day, and also the presiding deities of the twilight: Indrāṇī presides over the morning twilight, and Vāruṇī is the Lady of the evening twilight. Thus, together with the oblations to the deities presiding over the twilight, he should offer the oblations for the manifestations of the attendant deities. The presiding deities of the eleventh up to the thirtieth day are respectively these: Surya, Agni, Kubera, Kumāra (Skanda), Vayu, Vighna,15 Prajapati, Bṛhaspati, Garuda, Durgā, the Disk, Nirṛti, Śrī, Mahi, Visvaksena, Pāñcajanya (the Conch), the Two Aśvins,1 16 the All-Gods, Agni and Soma, and the Fathers. Thus, the oblations should always be preceded by the oblation for the presiding deity of the day concerned. According to some (authorities), on the day of ablution an oblation should be offerred to all the gods. On the day before ablution, at noon, after worship, he should bow in front of God, adorn Him with various gifts, i.a. a girdle and a knife, - he may also adorn (etc.) the image of the main Incarnation worshipped- cause Him to ascend a vehicle, equip Him with the usual hunting equip- ment, surround forests which are noted for goats, monkeys, tigers, and other animals,117 cause (God) to be conducted (to them) silently, adorn also the goddess Śrī, cause her to ascend a litter after the worship,18 and carry her forward behind God, Who is (thus) accompanied by Śrī and Bhumi.19 Having brought back God in such a manner20 that His right side is held towards (the temple), he should enter the temple, and cause 15 day. 16 Gaṇeśa. L1: vighna-; text: visņu-. Vişņu has already been mentioned for the sixth aśvini, the neutr. dual form! 17 vilokitāvanāni, corrected in the list of Errata to the text to vilokitavanāni; the instrumentals which precede in the sentence are syntactically connected with its first part. 18 arcanta-, read: arcante. — 19 The meaning of the last words is not very clear. Is Bhumi’s image taken also in the procession? Or is she represented by the woods, to which the images are taken? The ceremony described is called mrgayotsavam, “hunting procession”. It is described e.g. by Bhrgu, ch. 42, where it is said (vs. 2) that Vişņu may be accompanied, but not necessarily, by Śrī and Bhumi: āropya yane deveśam devibhyam saha vā vinā…. this ceremony, God is again entertained like a king; for the religious background of hunting, see Meyer, Tril., III, p. 123. 20 yatha yathaiva, read as yatha tathaiva. —

• In 280 A Book of Wisdom, proclaimed by Kāśyapa during that evening, (at the time) as before, the tributes, procession and oblations to be made, (in the same manner) as before. CHAPTER 90 The Festival: Conclusion In the evening before the day of the sacred bath, after the procession, he should worship the Lord of gods, present an offering, and cause a circumambulation to be performed, round the village or the temple, by the Disk; having bathed the Disk in the water of the sacred bank, he should enter the temple, establish It at the Lord’s right side, cause an auspicious day to be announced, bind a protecting cord on (the Lord of gods),1 cause the Lord of gods, as before, to lie down on a couch, and pass the rest of the night with dancing and singing. At daybreak he should bathe, raise God, and worship Him with thirteen attendances. If the protecting cord is bound on a certain deity for a certain end, the presentation of offerings to that deity is forbidden until that end has been attained. According to some (authorities), (offerings) to all the deities residing in that temple (are forbidden in that case). Having adorned the Lord of gods in the known way, the teacher should cause, at daybreak, a circumambulation to be performed (by Him) as before, enter the temple, establish (Him) in the audience hall, smear with cowdung in the court of the temple, put down there a mortar and a pestle, worship Brahma and Śiva in them,2 take a turmeric, sprinkle it, invoke Lakṣmi in it, throw the turmeric into the mortar, saying “śriye jātaḥ”, and cause the crushing to be performed while saying “ato deva” etc. With its powder, he should fill twelve, eight, four, or two pitchers, or one pitcher, put it in front (of God), worship Sinîvālī in it, and cause the Lord of gods to be bathed with that powder. He who lays this powder on his head his misfortune disappears. — Then, at noon, he should cause a circumambulation round the village to be performed by the Lord of gods and the Disk, and go to the sea, a river, or pool, over a distance not less than a yojana. Or (he should consider this): the water which is in the vicinity of a temple of Vişņu, 1 See ch. 22, n. 4.

2 See ch. 75, n. 4. The crushed object (the turmeric) is identified presently with Śri, and the activity of crushing with Visnu’s activity, as appears from the accompanying formula. See also ch. 48, n. 2. 3 The word na in the text is odd and does not occur in all the mss. L1 has here a lacuna.A Book of Wisdom, proclaimed by Kasyapa 281 becomes equal to the Ganges, because the Lord of gods has bathed His feet in it. Therefore, he may place the Lord of gods on its bank, and the Disk in front of Him, fill, in front of them, five pitchers with amounts of water, place them in the centre, the E., the S., the W., and the N., throw clay, kuśa grass, flowers, perfumes, and unhusked grains into them, in this order, worship the Lord of gods, sprinkle the Lord of gods with the water from the respective pitchers, using exactly the same formulas as those mentioned in the discussion of the bath, and cause also the Disk to be bathed with the remainders. Then he should also cause the Lord of gods and the Disk to merge into the water; or the Disk alone. Everyone who has bathed himself in the water of that sacred watering-place, will be delivered from all his sins. Then, he should cause the Lord of gods, as before, to ascend a vehicle, and enter the temple. He should perform the ablution only by day. At night great harm would be the result, because the water is impure then. In the case of a one-day festival he should, at the end of a special pūjā during the pre- ceding night, bind on the protecting cord; on the day in question, he should also offer an oblation with only clarified butter at noon, without presenting an offering, strew down a tribute as before, cause God to ascend a vehicle, cause Him to perform once only a circumambulation round the village, prepare the powder as before, bathe (God), cause Him to merge into the sacred water, and perform the ablution. Or, according to some (authorities), he may cause (this festival) to be performed without hoisting the banner, presentation of sprouts or offerings, oblations, or tributes. At the end of that festival, he should perform a bathing ceremony in the sequence as described for bathing, present a great offering, in accord- ance with his means, and present mouth perfume, preferably of carda- mom or takkola. Then the sacrificer should give gold, cattle, land, etc., to his teacher as a sacrificial gift, and give also, in accordance with his means, a sacrificial gift to all the assistants and the other (officiants).5 After installing the Lord of gods in His own place, he should perform a special pūjā ceremony, present a handful of flowers, together with the eight-syllabled formula, perform a bow, praise Him with verses addressed to Vişņu from the Rg-, Yajur-, Sama-, and Atharvaveda, and perform a “rod-bow”, saying: “O Ruler! Lord of gods! Be gracious and accept 4 See the second part of ch. 86. 5 Here, Atri 56,46ff. gives some instructions for special cases, e.g. when two festivals for different deities are held at the same time in villages, which lie close to each other; cf. Gonda, Aspects, p. 254, n. 108. • During which he lies flat on the ground; see ch. 73. 282 A Book of Wisdom, proclaimed by Kasyapa anything which, by cause of negligence or not, has fallen out and is defective in this sacrificial festival, as if it were complete!” Then he should worship the god of the banner, present an offering (to him), but not to the Disk etc., take the materials for the tribute, and strew down a tribute in the temple, in the village at its junctions, in an empty house, under a sacred tree, on a reservoir, a meeting place, a cow-shed, in the abodes of gods, etc. Having bathed, he should enter (the court of) the temple, approach the banner, and perform a bow, saying: “All those who have assembled at this festival, must go home just as they came; today this festival here is finished, and this banner is struck”. Having dismissed the god of the banner, he should strike the banner; or he may strike the banner on the third day after this one, or in the evening (of that third day). In the ancient traditions (it is said, that) he may also perform the festival for God in a temple which is standing in a mountainous or forest region, on the bank of a lake, or the seashore, on a spot free from human dwel- lings; and, for people who desire this, perform the giving of tributes, a procession, etc., round that temple.” By such a festival, the Lord of gods will be much pleased. Prosperity of the cows, the Brahmans, and the other members of the four classes, and increase of the crops, (will occur) also by it. It is a presage of fortune, it causes success in all respects, and destroys evil occurrences. Appease- ment of the village, etc., and obtainment of all desires will occur. All deities will also be pleased by this festival. Therefore, he who performs devotedly a festival for Visņu, such a person will make himself free from all the evident and concealed sins, committed in former births and in this birth, and will obtain all his desires. The theologians say: he, whose temple worship of Viṣṇu remains always existent as his fire-sacrifice, in this manner, will go to “that highest abode of Visņu”. For this ceremony, which is a regular fire-sacrifice, only the Brahmans and the other members of the three highest classes of society are qualified. The fourth class, (that of) the Sudra(s), and the anuloma, may perform it only after appointing the king, the leader of everyone, as sacrificer.8 For the pratilomas, the antarālas, and the vratyas, no qualification exists.9 Thus says Kasyapa. 7 According to ch. 105, worship may be performed on solitary spots according to the Pañcarātra tradition. 8 See ch. 21, n. 3. 9 These terms, denoting various kinds of mixed castes, are discussed in the next chapter, to which this passage forms a clever transition. There are more such transi- tions in the work, e.g. at the end of ch. 36. A Book of Wisdom, proclaimed by Kasyapa CHAPTER 91 Pure and Mixed Castes 283 This chapter about castes shows nearly exactly the same contents as VkhS. 5,11ff., from which it has in some places been copied almost literally. This view on caste distinctions is nearly identical with that of the Auśāsanasmṛti (cf. VkhS.C., p. 223). A general view about castes in the Early Hindu period: Kane, DhŚ., II,1, pp. 19-104, who records also the data of the VkhS. The subject is missing in the works of Atri and Marici. Instead, Atri 63 gives a list of gotras and pravaras. The castes (jāti-) are fivefold: the members of the four classes (cāturva- rņikāḥ), the anulomas, the pratilomas, the antarālas, and the vratyas. Members of the four classes are those who are born in one of the four classes: Brahmans (,Kṣatriyas, Vaiśyas, and Śūdras). Anulomas are born from a man of a higher and a woman of a lower class.1 Pratilomas are born from a man of a lower and a woman of a higher class. Antarālas are born from an anuloma man in a pratiloma way (i.e. by a woman of lower caste).2 Vrātyas are born from a pratiloma man in a pratiloma way. The members of the four classes are pure, if they are born in a regular way from parents of the same class, of whom the mother has had no other man; those who are born in another way, are all impure. Among them, he who is born from a brahman father and a (brahman) mother who has had another man, is a Kuṇḍa or a Gola.3 He who is born (in this way) from a kṣatriya father is a Paṭṭacihna or a Bhoja.1 From a vaisya father (are born in this way) a Manikāra and a Valayakāra; they earn their living by perforating jewels (mani-) and making bracelets (valaya-). From a śūdra father: an Asvapāla and a Mālavaka. These are the anulomas: the son of a brahman man and a śūdra woman is a Pāraśavya; he lives by worshipping Bhadrakālī,5 by painting, or by 1i.e., born from an exogamic union, when the man is of higher class than the woman. The precepts about castes witness the legalization of an unwished-for reality, and have a very theoretical character.

2 VkhS. 10,11, says that an antarala is the son of two anuloma parents, and a vratya the son of two pratiloma parents. VkhS., 1.c.: mṛtabhartṛkāyām golako (a son of a widow); jivabhartṛkāyām kundas (an adulterine). In VkhS., I.c., only one impure kṣatriya seems to be mentioned, the Bhoja. It is said that he should wear a “diadem” (paṭṭabandhaḥ), and be a general (cf. Auśāsana- smrti 30). Possibly, the paṭṭabandha- was meant by the author of VkhS. also as a second kind of impure kṣatriya, but his words are not very clear: gūḍhotpanno ‘śuddho bhojā- khyo naivabhiṣecyaḥ paṭṭabandho rājñaḥ saināpatyam karoti. 5 As a pūjāri, a member of a socially low class of priests; cf. Gonda, R.Ind. II, p. 4. 284 A Book of Wisdom, proclaimed by Kasyapa drumming. (If born from adultery,) he is a Niṣāda and a hunter of wild beasts. The son of a (brahman man and a) vaiśya woman is an Ambaṣṭha; he subsists on girdles, is a fire-dancer,’ and a performer of flag-signs.8 (If begotten in adultery,) he is a Kumbhakāra, doing potters’ work, or a Nāpita (“barber”), shaving the part of the body which is above the navel. The son of a (brahman and a) kṣatriya woman is a Savarna9 and equal to a brahman; he is entitled to perform the ritual from the Atharva- veda, to mount chariots, and to act as a general. (If born from adultery,) he is an Abhişikta, who is by cause of his anointment qualified for the kingship; he may live by studying astronomy and medicine. The son of a kṣatriya man and a śūdra woman is an Ugra (“terrible one”); he subsists by chastising those who deserve it.10 And (if born from adultery, he is) a Śūlika (“impaler”), and subsists by executing the punish- ment by impaling, etc. The son of a (kṣatriya man and a) vaiśya woman is a Madgu; he lives by the same work as a vaiśya and has the privilege to act as a guild-chief.” And (if born from adultery, he is) an Aśvika, trading horses. The son of a vaiśya man and a śūdra woman is a Cucuka; he is a seller of logs, etc. 12 And (if born from adultery, he is) a Kaṭakāra, making straw mats (kata-).13 The first-mentioned (anulomas) are (be- gotten in marriage) from a mother of another caste, the last-mentioned are from secret unions. Pratilomas are born from a śūdra man and a woman of brahman or another (higher class). The son of a śūdra man and a brahman woman is a Caṇḍāla; he removes dirt, wears a cymbal under his armpit, lives in the South-Western direction (of the village, etc.), has ornaments of iron or lead, enters the village in the forenoon (only), and wears a strip of leather around his neck. The son of a (śūdra man and a) kṣatriya woman is a Pulkasa; he sells sura and other spirituous liquors. And (if born from 6 This appears from the end of the anuloma section in the text, and VkhS. 10,13: jārotpannaḥ. 7 “Girdles”: kakṣya-; Auśāsanasmṛti 31: kṛṣyā-. — For a modern description of fire-walking, see e.g. Whitehead, Village gods, pp. 82f. This author (Bishop of Madras) had no high opinion of the fire-walkers. 8 The most probable interpretation of dhvajaviśrāvaka-. 9 He is called Murdhāvasikta by Gautama and Yajnavalkya; cf. Kane, DhŚ., II, 1, p. 91. 11 10 daṇḍesu (to be read as dandyeșu, cf. Auśāsanasmṛti 41) daṇḍadhāraṇavṛttiḥ. Manu 10,48 (according to Kane, o.c., p. 90) has a less favourable occupation for the Madgu: he is a killer of wild beasts. 12 According to VkhS. 10,13, he sells betel nuts and leaves, and candy. This sub-caste seems to be known only from Vaikhānasa tradition (Kane, o.c., p. 82). 13 kaṭakarmă (text); VkhS., 1.c.: kaṭakārī. A Book of Wisdom, proclaimed by Kasyapa 285 adultery, he is) an Ailaka,14 living by singing, dancing, and mimicking. The son of a (śūdra man and a) vaiśya woman is a Vaidehaka; he subsists by herding cows, goats, and buffaloes, and sells their milk. And (if born from adultery, he is) a Cakrika, who lives by (selling) sesamum oil, salt, etc.; he is not to be touched, and his food is not to be eaten, even by śūdras. The son of a vaiśya man and a brahman woman is a Magadha; he is a reciter and subsists by (carrying orders by) running.15 The son of a (vaiśya man and a) kṣatriya woman is an Ayogava;16 he is a weaver or lives on objects of bell-metal. And (if born from adultery, he is) a Pulinda and lives in the jungle, killing harmful animals. The son of a king (i.e., a kṣatriya) and a brāhmaṇa woman is a Sūta; he has the highest status among the pratilomas. He is not qualified for the Vedas,17 but may proclaim the dharma (by reciting the epics, etc.). And (if born from adultery, he is) a Rathakāra, who subsists like a sudra, and earns his living by driving and attending chariots. A Sūta stands outside the dharma and should not be touched by the twice-born. The antaralas:18 the son of an Ambaṣṭha man and a woman of the highest caste is a Nāvika (“sailor”); he earns his living by traversing the sea. The son of an (Ambaṣṭha man and a) kṣatriya woman is an Adhonä- pita (“shaver of the lower part of the body”). The son of a Madgu man and a woman of these two classes (, Brahman and Kṣatriya), is called (respectively) a Veņuka (“flute-player”) and a Carmakāra (“leather- worker”).19 The son of a Cucuka man and a kṣatriya woman is a Matsyabandha (“fish-binder”); and the son of a vaiśya woman by him is a Samudra (“seaman”), who earns his living by oversea trading.20 The vratyas:21 the sons of a Vaidehaka man and women of the two first 14 VkhS. 10,14: velavaḥ. The B group of mss.: melakaḥ; L1: bhekaiḥ. 15 janghārikavṛttiḥ (= janghākārikav.?). VkhS., 10,13: prasamśākirtanaganapreșa- navṛttiḥ. 16 According to Manu 10,12, an Ayogava is from a śūdra male and a vaiśya female. 17 vedānarhaḥ. VkhS., 1.c.: mantrahinopanitaḥ “he may study the Veda, but without formulas” (i.e., only the prose parts). 18

Text: antarālāt-; L1, correctly, antarālās-: the following mixed castes answer to the definition of antarālas given in the beginning of this chapter. - The opinion of the commentator on VkhS. 10,14 (“the antarālas and vratyas have been explained”; see VkhS.C., p. 229, n. 9) must be faulty. 19

Instead of madguḥ | tayoḥ, read: … | madgos tayoḥ, as in L1. Cf. VkhS. 10,15: madgor viprāyām veņuko veṇuvīņāvādi | kṣatriyāyām karmakāraḥ karmakārī. It is better to restore the word karmakäraḥ “labourer” here in Kasyapa’s text instead of carmakāraḥ (which sub-caste will return presently). The confusion of the two words was easy, because they come immediately after each other in the VkhS. text. 20 samudrapanyajivaḥ; L1: samudrapaṇyājivaḥ (more accurately). 21 vratyād vai-, read as vratyā vai (L1). See n. 18. 286 A Book of Wisdom, proclaimed by Kasyapa classes are called respectively Carmakāra (“leather-worker”) and Sūcī- jīvin (“tailor”). The sons of an Ayogava man (and women of the two highest classes) are called respectively Tamrajīvin (“brass-worker”) and Khanaka (“digger”). The son of a Khanaka man and a kṣatriya woman is an Udbandhaka. He is a washer of clothes and may not be touched (even) by śūdras. The son of a Pulkasa man and a brahman woman is a Rajo- nirņejaka (“washer of clothes stained by menstrual blood”). The son of a Caṇḍāla man and a brahman woman is a Śvapaca (“dog-cooker”); he eats dogs’ meat and dwells on cremation-grounds.22 Thus, the impure (castes) are proclaimed, and one may converse with them only if some dry grass is between; thus is the concise rule. Vyasa23 does not make a decision and does not venture to say an (exact) number (of castes). Thus, the king should pay attention to these castes, and charge them with their proper tasks; thus it is announced, announced. 22 thus it is VkhS. 10,15, gives a few more peculiarities of the Svapacas and ends the chapter about castes (and the whole work) with a warning to beget only pure sons. Kāśyapa shows hereafter a few difficult lines, ended by a repetition of the last word: ity ucchiṣṭāḥ priktāḥ (read: proktāḥ) tṛṇāntarasambhāṣyāś ceti samāsaḥ | vyāsas tu vikalpamānaḥ sankhyām nāvagāhate | tato vimṛśyās tā jātayaḥ tāsu tāsu vṛttiṣu rājñā vinetavyā ity up anyasyatity upanyasyati. 23 i.e., some epic or purāņic text. CHAPTER 92 Corrections for the Inspection of the Site, etc. The corrections (prāyaścittāni) (for an examination of this term, see W. Gampert, Die Sühnezeremonien in der altindischen Rechtsliteratur, Praha 1939, pp. 25 ff.) for defects in the ritual are dealt with in the chapters 92-103. Their importance appears from the amount of space devoted to them in various works on dharma and ritual, such as the Grhyasūtras (e.g., VkhS., books 6 and 7), the “lawbooks” of Manu (the two last of its twelve chapters) and Yajnavalkya (the third of its three chapters), and in the works of Atri (chs. 66-73 and 77-80) and Marici (61-73). Vişnu’s character implies that he has especially to do with the ritual mistakes and their appeasement; cf. ȘadvBr. 1,5,7ff. (Bollée, pp. 36ff.); Gonda, Aspects, p. 79. Thus, for nearly every transgression an oblation to Vişņu, beside other oblations, is prescribed. Now, from here on, we shall explain the reparation (nişkṛti-). According to the experts of the highest reality, “damage becomes appeased by A Book of Wisdom, proclaimed by Kasyapa 287 appeasement (śānti-), just as (the harm) of a sick person (is cured) by medicinal herbs”. Therefore, one should take measures for appeasement immediately in all cases of deficiency or surplus in the ritual. If he does not so, the king and the kingdom will perish. Thus the motive for a correction is this: a correction is (performed) in order to appease defects incurred in the performance of sacraments etc., in case of a confusion in the sequence, or an omission of material, during all rituals of Vedic character. If some material has been omitted, deficiency of wealth (will follow); if (some element of) the ritual has been omitted, deficiency of actions (will follow);1 if formulas have been omitted, (the result of) that (ritual) will disappear completely. If he has set himself to a sacrifice for Visņu without having performed the inspection of the site, out of ignorance or desire for gain, really great harm will occur. For its appeasement, he should smear with cowdung on the site in question, prepare a hermits’ fire,3 worship the Lord to the S. of the fire with 27 kinds of attendance, offer a thousandfold oblation (with melted butter), perform the sacrifice to the earth, and oblations, (for Vişņu) with “ato deva” etc., for the Seers, and for the deities of the (five) Elements, cause benedictions to be shouted, dismiss the fire, and give four bulls as a sacrificial gift. 5 If the kinds of wood prescribed for the construction of the yoke, the plough, etc., are unavailable, he should worship the Lord, adorn Him with golden equipments, and give a sacrificial gift in accordance with his means. If the measures of the yoke are too small, he should offer the oblation for Vişņu; if the sīra-’ (is too small), the oblation for Prajapati; if the iron element (is too small), the oblation for Yama; if the plough- share (is too small), the oblations for Rudra and the Bhutas; if the body of the plough (hala-) (is too small), the oblation for Vişņu. If these objects are cracked or broken, or if a rope has been cut through, he should 1 The author plays with words: dravyahine dravyahāniḥ kriyāhine kriyāhāniḥ. The transgressions evoke similar results. 2 See ch. 13. 3 See VkhS. 8,6; 9,1f. 7 4 See VkhS. 3,16, middle. Б See ch. 22. 6 B,L’: suvarnabhāṇḍaiḥ; text: suvarṇabhāraiḥ. This element may be identical with the rși- of ch. 22, although a different deity (Vayu) has been invoked there into it. If so, the word ṛşi- may have been obtained by transposition of the syllables of sira-. Suņa and Sira are traditionally two deities of ploughshare and plough. 8 ayasa-. This is the element called pratoda- in ch. 22. 9 In ch. 22, Jyeşṭhā was invoked into the phala-, which is probably identical with the längala-. 288 A Book of Wisdom, proclaimed by Kasyapa prepare the fire, offer with melted butter the oblations (for Vişņu) with “ato deva” etc., for Brahma, for Prajapati, for Garuda, and for the Elements, ending with (an oblation accompanied by) the mahāvyāhṛti. Having worshipped God, he should perform the gift of gold (as a sacrificial gift).10 If a bull has a limb missing, he should offer, with melted butter, the oblations for Prajapati, Rudra, the Seers, and Visņu. If a bull has a wound at the time of ploughing, he should perform an expiatory oblation accompanied by (the hymns) “sahasraśīrsa” etc., and “vişnor nu kam” etc., and give a sacrificial gift with a value of more than one nişka. If the bulls have fallen asleep, go out of the way, or have fallen,11 he should prepare the lotus-fire,12 perform a thousandfold sacrifice with melted butter, saying the viṣṇugāyatri, and cause the ritual to proceed again. rūpya-, which can mean “minted gold or silver”, “stamped coin”. 10 11 The compound is curious: balivardeşu suşuptabhramaṇapataneșu. It can be explained as a zeugma of balivardeşu suşupteşu and balivardānām bhramaṇapataneṣu (or -ābhyām). 12 See ch. 5. CHAPTER 93 Corrections for the Ploughing, etc. If during the time of ploughing skulls, bones, hairs of head or body,1 nails, teeth, chaff, ashes, gravel, etc., are seen, he should remove each of these objects, sprinkle (the site) with the five products of the cow, saying the three sections “apo hi ṣṭhā” etc., perform the sacrifice to the earth, present a piece of land (to the temple) and offer afterwards (the grain grown on it) to cows. If some formulas have been omitted, he should offer the oblations for Sarasvati, Vişņu, and Rudra, and give four reddish- brown cows (as a sacrificial gift). If a confusion in the ritual has taken place, he should offer the oblation with the mahāvyāhṛti and the thousand- fold oblation. If the presentation of grain to the cows has been omitted, he should offer an oblation accompanied by the godānasūkta,3 and an expiatory oblation, give a black bull with a white sex-organ to the twice- born, and strew about an armful of straw in the cowpen. If the worship of Visvaksena5 has been omitted, he should offer an oblation with a 1 L’: asthikesaroma-; text: asthiroma-. 2 See ch. 65. 3 The “hymn about the gift of a cow”; see ch. 41, n. 1. 4 See ch. 9. Atri discusses expiatory oblations in ch. 69, 111 ff. 5 During the ceremony of the “lotus of Brahma”; see the second part of ch. 22. A Book of Wisdom, proclaimed by Kasyapa 6 289 porridge mixed with sesamum and mustard seed, saying the respective formulas, and present a sacrificial gift with a value of three nişkas. If a metal image is missing, he should make one of wood and offer, 108 times, an oblation with clarified butter, saying “ato devā” etc. If the expiatory oblation has been omitted, he should give a meal to a hundred twice-born and present a sacrificial gift to the officiants. If the miniature temple has been omitted, everything will perish.” Thus, (in order to avoid this,) he should prepare the lotus-fire, and offer a lotus-oblation,8 oblations accompanied by the litany for the Highest Self, and (oblations) for expiation, preceded by the sound “im”. As sacrificial gift, he should offer a bull and ten cows.” (Then) he should cause (the miniature temple) to be made according to the directions. If skulls, bones, stones, etc., have been seen in the pit destined for the lotus of Brahma, he should perform the oblations for Vişņu and the goddess Earth, and a kṛcchra penance.10 If the lotus thrown into it has broken, he should offer at that same time the oblations for Prajapati and Visņu. 8 Here the image which is to be worshipped in the miniature temple (chs. 23, 24) is meant. The corrections for the miniature temple and those for the lotus of Brahma have been confounded. It seems probable that the last-mentioned ceremony was performed usually after the construction of the miniature temple. Atri treated the matter also in this sequence in chs. 4 and 5. 7i.e., every element of the ritual will be fruitless; cf. Atri 66,28: taruṇālayahine tu sarvam nişphalam ucyate. 8 As in ch. 6. 9 vṛṣabhaikādaśam. In the Harşacarita, the expression vrşabhaikādaśā gāvaḥ occurs in the meaning “ten cows and a bull” (MW). vṛṣabhaṣoḍaśam: “a bull and fifteen Cows”. 10 See Rgvidh., p. 14. CHAPTER 94 Corrections for the “Lotus of Brahma” and the Construction of the Temple If the water (in the pit) behaves in the wrong manner, he should offer the oblations for Brahma and Varuņa; if the jar has broken, or ingredients for the sacrifice have been destroyed, or if a confusion in the sacrificial ceremony has taken place, or if a quarrel has arisen or blood has streamed, he should offer the oblations for Visvaksena, Garuda, and Visņu. If the water has turned to the left, in that pit for the lotus of Brahmā, he should sacrifice to Varuņa, Vayu, and the goddess Earth. If (the water) is 290 A Book of Wisdom, proclaimed by Kasyapa confused, he should sacrifice to (Vişņu,) with “ato deva” etc., to Brahmā, the Earth, Varuna, and Garuda. If the water has been covered by dust, if the lotus is turned upside down1 or remains (behind) at the side (of the water), he should, with melted butter, offer the oblations for Brahma, Varuna, and (the oblation) accompanied by “sahasraśīrṣā” etc. If the stake has been broken at the time of the erection of the stake,2 he should offer the oblations for Visņu and Brahma. If the cord (destined for drawing circles) is torn, he should offer the oblations for Yama, Vayu, and Visņu. If the tops of the bricks have been laid downwards, if the deposit of the embryo has been omitted, if the entablature has been made confusedly, or if some element in it is missing, if the measures are too small, if (some element of the temple) shows defects, or is missing, if there is a shortage or surplus of doors, walls, etc., if the temple has a limb missing, or if the sacrificer or his teacher make errors, he should fetch the lotus-fire (and offer a lotus-oblation into it). If the temple has been shocked by an earthquake,3 a flash of lightning, smoke, etc., he should offer a great expiatory oblation, give a meal to a hundred twice-born, and present a sacrificial gift to them. If within the temple the lower or upper threshold, the door-panels, the bodhikas, uttaras, pillars, etc., have defects, or are weathered or broken, he should remove the object in question, fix in another one, sprinkle it with the sprinkling formulas, offer an oblation to the respective deity and give a meal (to the brahmans). If in a temple, which was constructed in the right way, the (construction of the) immovable image has not been begun after a period of a year, he should offer a great expiatory oblation, organize a meal for a thousand (brahmans), and present a sacrificial gift in accordance with his means. For each following year during which the temple remains empty, he should perform twice as many (ceremonies). When twelve years have elapsed, he should perform a sacrificial ceremony for Vişņu; or he should start the construction of an image of Harisankara after ten or twelve years. Thus it is known. 1 L’ has padme in addition; this is in agreement with Atri 66,41. 2 See ch. 30. 3 Text: abhyutpāta-; ms. ga: athotpāta-. An utpāta- is an earthquake or other un- expected calamity. 4 See ch. 31, notes 8 and 9. 5 i.e., probably, the deity of that part of the ground-plan on which the object in question stands; or the guardians of the temple. Cf. also ch. 60, n.5. 6 viṣṇuyāgam. A ceremony called viṣṇuyāgaḥ is described in ch. 99; but it is equally well possible that here a complete consecration ceremony (chs. 59-68) is meant, which may be called also a viṣṇuyāgam.A Book of Wisdom, proclaimed by Kasyapa CHAPTER 95 Corrections in Connection with Wood and Stones, etc. 291 If at the time of the collection of wood1 unfavourable omina have been observed, he should bathe, offer a great expiatory oblation, repeat the eight-syllabled formula 1008 times, touch himself while saying the formulas for the Disk, and give a sacrificial gift before starting the ritual work. If the trees mentioned are missing, he may bring another tree, if it has strong wood; (but) he should offer an expiatory oblation and give a sacrificial gift with a value of more than a nişka before starting. If (the tree) has fallen into a wrong direction and if another tree is missing, he should take it after offering a great expiatory oblation. If an omission or confusion has occurred during the construction of the frame (for the image),3 he should offer the thousandfold oblation, cause appeasement to be announced jointly, cause benedictions to be shouted, ask God’s permission, and give a sacrificial gift before starting. If the jewels mentioned are not available, he should strew (grass stalks) around the fire, worship the Three Jewels5 to the S. of the fire, offer oblations for them, take them up, meditate on them as being the respective jewels (which were needed), and establish them with their respective formulas. And also, instead of the minerals, he may take quicksilver and act in the same manner. Instead of the seeds, he may worship barley as Soma, and offer the oblation for him, before laying it down. If the jewels have become confused or if formulas have been omitted, he should offer the oblation for Visņu. If no logs of wood, clay, ropes, gravel, garments, paint, etc., have been provided for at the time of their use, or if they have been used faultily, he should offer an expiatory oblation, ask God’s permission, and give a sacrificial gift, before starting. If the time for the opening of the eyes has passed, he should offer oblations, saying the formulas for the presiding deities of the six diagrams, and an expiatory oblation, and perform the opening of the eyes after- 1 See ch. 27. - The corrections for the collection of wood are treated here after those for the construction of the temple, which is, again (see also ch. 93, n. 6), the sequence kept by Atri. Because Kasyapa’s wordings are, in these chapters, in many cases similar to those of Atri, he may have borrowed considerably from this author. 2 See the end of ch. 66. 8 Chs. 41 ff. 4 See ch. 45. 5 See ch. 56, on n. 3. 6 Ch. 60. — ’ şanmaṇḍalādhipamantrān śântim hutvā; L1: ṣaṇmaṇḍalādhipāñ chāntim ca hutvā. The “presiding deities of the six diagrams” are probably those mentioned in ch. 60, on n. 7. 292 A Book of Wisdom, proclaimed by Kasyapa wards. If a formula, a material, or a ritual act have been omitted, he should offer, in the right way, an expiatory oblation at the end of the opening of the eyes, and give a sacrificial gift. As expiation for any ritual act which has been omitted between the inspection of the site and the opening of the eyes (included), he may offer, on that same day, a great expiatory oblation in the lotus-fire before starting (anew). If the stones mentioned are not available, he should take one with the colour of collyrium, offer an oblation with a piece of gold for the deities of the regions, mutter 1008 times the eight-syllabled formula, and worship Vişņu before starting. If an embryo has been observed within a stone, he should remove it, offer an oblation for the appeasement of evil con- sequences, and start a new ceremony of stone-collecting. Thus it is known. 8 See ch. 28. 9 The text has hiranye; the meaning is unclear to me. CHAPTER 96 Corrections for the Movable Image Further, if the movable image’s likeness to the immovable one is dis- turbed, if its measures are too small, or if it has been made for another temple, this will cause the destruction of the king and the kingdom. Therefore, he should remove it and offer, during three nights, a great expiatory oblation before establishing God. If another new movable image has been consecrated already, he should not cause another one to enter1 afterwards. If he causes “heaviness of metal”,” he should offer an expiatory oblation and act as before. He should not establish an image made of a mixture with other metals, except gold. If such an image has been consecrated, he should remove it, offer an oblation as before, and consecrate another one. 1 Text: samveśanam, where we should expect at first sight praveśanam. The word lohagauravasamveśa(na)m is a recurrent expression (ch. 57; Marīci 64, p. 384). See the next note. 2 The text gives the impression that “heaviness of metal” means: placing another metal image in a temple where an image without defects is already worshipped. Cf. ch. 57: sthäpite kautuke ’navadye lohagauravasamveśam na kuryāt; and Marīci, 64, p. 384: kautukădişu bere nirdoşe ‘rcyamāne lohagauravasamveśam naiva kārayet. Atri 25,21 says: na guru kārayet, without further details. The expression must have been completely clear to the Vaikhānasa reader. There is no sound argument for the assumption that a solid image is meant instead of a hollow one. Besides, the term for “solid” is ghana- (in the Silparatna, as cited in Banerjea, Icon., p. 216). The exact mearing of the term remains unclear. —

3 A Book of Wisdom, proclaimed by Kasyapa 293 If the pedestal, halo, and avanati- (?) have been made of another metal, or if conch, disk, or other attributes, are missing, this will bring about famine, illness, and oppression; therefore, he should add them necessarily. If the casting in wax has been performed without formulas, he should offer in the right method into the lotus-fire the oblations for Brahmā, Prajapati, Surya, Soma, and Visņu, regale the brahmans with food, and give a sacrificial gift in accordance with his means before starting (anew). If the image has a main or subsidiary limb missing, if it has (some part) enveloped, or if it has been broken when worship was going on, this will cause a great evil consequence. Therefore, he should remove it in the same way as a weathered movable image, and establish another one. A golden image should not be removed when it is weathered. He should cause it to consist of (mere) metal, renew it, and establish it.5 If a subsidiary limb shows defects, he should attach that (limb) again, offer an oblation as before, perform the purification of the image (by way of a bath) and establish it. If the image has been established without being caused to pass the night in water, this will cause the destruction of the king and the kingdom. If it has been established (in such a case), out of ignorance or desire for gain, he should offer a great expiatory oblation, lay it afterwards for a night in the water, and consecrate it in the due method. 6 If any limb becomes defective before the establishment, he should attach it again, establish the image, and offer an expiatory oblation before starting (worship). If (an image) has been established without the opening of the eyes having been performed, he should offer into the lotus-fire, 300 times, the oblations for Visņu, also offer the oblations for the gods residing in that temple, saying their manifestation formulas, offer the thousandfold oblation, and give a meal to a thousand (brahmans) before establishing (the image). If a year has passed (in this case), the (golden) image becomes one of (mere) metal. Thus says Kasyapa. ― 3 avakunţhite. Cf. Diehl, Instr. and Purp., p. 76: “avakuntanam (Skt. avagunthana: covering the head, veiling). A fixed ceremony of (sometimes symbolical) covering of the god…” (words between brackets also from that author). If we accept this meaning here, it remains unclear why it is mentioned here as a bad feature, for which a correction is necessary. 4 See ch. 104. 5 lohavat kṛtvā navikṛtya sthāpayet. Cf. ch. 57: tatrăngahinādidoșeșu punar lohavad ăcaret; and Marīci 64, p. 384: vivarne jharjharādyair yukte tacchaktim mahābere samǎropya vikṛtabimbaśuddhim kṛtvā punaḥ sthapanam acaret. Thus, the image is “caused to consist of mere metal” by removing the divine power residing in it to the immovable image (for some time). 6 See ch. 61. 294 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 97 Corrections for the Consecration Further, if (the image) has been established during a lunar mansion or an hour which has not been prescribed for the establishment, he should offer into the lotus-fire the oblations for the deities from Dhatar on and up to the Elements (included),1 give a meal to the brahmans, and perform the establishment anew. He should avoid (the establishment) by means of establishers who show defects. And if (the image) has been established by means of other, unmentioned, persons he should perform the oblations as before, give a meal to a hundred twice-born, give a sacrificial gift of gold, land, cows, etc., and perform the establishment anew. 2 If the sacrificer, teacher, or officiants, are checked by someone, or if menacing, cursing, beating, threatening, etc., befalls them, he should in this case offer the oblations for Brahma, the Five Elements, Visņu, the goddesses Śrī and Bhumi, Rudra, Sarasvati, and Bṛhaspati, and cause benedictions to be uttered as greetings, before starting. If in this con- nection other persons have been checked, he should offer the oblations for Brahma, Prajapati, and Vişņu. But if hatred exists towards the performer of that ceremony, he should offer the oblation for Visvaksena. If crying, streaming of blood, and falling have occurred, he should offer an expiatory oblation and give a sacrificial gift. If death has occurred or if a person of the lowest social status has entered, he should offer a great expiatory oblation, give a meal to the brahmans, and proclaim appease- ment before proceeding. If damage has been inflicted by dogs, crows, etc., or if they have entered (the temple), he should perform purification in the fire-hall in accordance with the object’s value, offer, after a vastuhoma, the oblation for Vişņu, give a sacrificial gift in accordance with his means, and proceed after (the announcement of) an auspicious day. If the image has been touched by dogs, crows, pigs, etc., he should sprinkle (it) with the five products of the cow, cause an auspicious day to be announced, and give, in accordance with his means, a golden figure as a sacrificial gift. If the image has come into contact with remains of food, and other (impure substances), he should sprinkle (it) with water mixed with kuśa grass stalks, give a sacrificial gift after (the announcement of) an auspicious day, and proceed. If a couch3 is unavailable, he should prepare garments on that spot. 1 See ch. 66. 2 These two happenings are both equally calamitous! 3 See ch. 64. A Book of Wisdom, proclaimed by Kasyapa 295 If God, while reclining on His couch, has been caused to rise, he should offer the oblations for Visņu and the goddesses Śrī and Bhūmi, prepare another couch, and lay Him down again. If there is a confusion with respect to the position of the couch, it is said that he should offer the oblations for Surya, Vighna, the Disk, and Visvaksena. 4 If he places the house-fire in the eastern direction, he should offer the oblations for Indra and Visņu, and give a meal to a hundred brahmans. If (the fire) has been established in other directions, he should offer the oblation for the deity concerned, together with that for Vişņu, before giving a meal. If he should perform in the inner hall or (elsewhere) in the temple the vastuhoma in the fireplace, while (the fire-pit ?) shows liquid, is (too) low, or black,5 he should offer the oblations for Agni, Varuna, Vişņu, and Prajapati, ending with the vyahṛti, and act again in the correct method. If the fire-pit has been made in a too small or too large (measure), he should offer the oblations for Brahma, Soma, Agni, and Surya. If an established fire is extinguished again, he should offer an oblation with a porridge into a fire which he has produced by friction, and proceed. If a fire produced by friction is unavailable, he should fetch (another fire) from the teacher’s or a learned brahman’s house, give an object of value to him, and offer an oblation with a porridge sacred to Agni, and start (the oblations). If the flames’ point towards the left, if smoke occurs, and if there is no smell, if sparks occur, if the blaze is too small, or if (the fire) flames up excessively, or if its flames lick around, he should offer the oblations for Brahma and Viṣņu, ending with the vyāhṛti, and give a meal to the brahmans. If (elements of) the ritual or formulas have been confounded, he should offer the oblations for Visņu and Agni, ending with the vyähṛti, and bow to the fire with the formula “aham indraḥ”. If the oblations have been confounded with each other, he should offer the oblations for Brahmā and Vişņu before sacrificing (anew). If materials for the oblations are 4 Its place is in the centre; see ch. 65. västvagni- is probably a synonym for sabh- yāgni-; it cannot have the meaning “domestic fire”, because the sabhya fire is just laid out as a hermits’ fire: see ch. 44. 5 Text: garbhalaye vimane vä viline nimne kale (B: lile nimne vä kale; L1: salile nimneva kāle, with some space between the last two words) chullyām vāstuhomam yadi kuryāt… The vastuhoma was mentioned in ch. 63, but no mention of a chulli was made in connection with it. vilina- = “liquified, melted”; in any case, water must play some part here, because an oblation for Varuņa is prescribed. Most probably, the part of the sentence before chullyām must be regarded as an absolute locative, but the difficulties remain. E.g., if the rubbing materials are missing, or when the wood is wet after rainfall. See also ch. 63. 7 Text: kese “the hair”. 1 296 A Book of Wisdom, proclaimed by Kasyapa missing, he should offer the “full” oblations and (the oblation with) the vyāhṛti, (each) three times, with melted butter. Thereby the complete (sacrifice) becomes full. If the ritual of the “closing oblations” has been omitted or confounded, he should offer the oblations as before, and mutter the hymn for (Agni) Vaiśvānara; his complete ritual will succeed. If the utensils or formulas for the sacrifice have been confounded, he should offer the oblations for Brahma and Vişņu, and give a sacrificial gift. If the porridges have been confounded or overlooked, he should offer an expiatory oblation and give a meal to the brahmans. If the clan(-name) has been said at the wrong place or has been omitted,1o he should offer with melted butter the oblations for the Seers, Visņu, Brahmā, Prajapati, Indra, and Sarasvati, and (also) with a porridge, and start anew. After a correction for an omitted (element of the ritual) has been under- taken, it stands for the complete ceremony up to that (omitted element).11 Thus it is known. 0 8 A certain oblation, accompanied by two formulas; cf. VkhS. 1,19. VkhS. 1,19ff. 10 During the praise of the hotar function in ch. 65. 11 hinanişkṛtim ārabhyaitadantam särvatrikam. The meaning is that the complete ritual up to the corrected mistake is seen as correct; the complete ritual is observed as being repeated. CHAPTER 98 Corrections for the Worship in the Pot If the measures of the pot1 are too small, great evil consequences will follow. If the height is too small, a severe illness will follow; if a black circle occurs: loss of wealth; if (the pot) has been cracked, loss of sons; if it has been broken: the fall (of the sacrificer) from his caste; if it has no colour: death. Therefore he should use only (a pot) which is provided with the (good) characteristics. If a pot without characteristics has been brought, he should remove it, and offer an oblation for Visņu and the deities of the ground-plan before proceeding. And if it is observed during the time of the worship in the pot, that the teacher or the other (officiants) are reeling, trembling, sleeping, playing,2 subject to delusion, anger, or greediness, or behaving in any other unworthy manner, he should offer 1 See ch. 64. 2 lasya-, a word which lies between lasa- “playing” and lasya- “a dance, esp. as a symbol of love”. A Book of Wisdom, proclaimed by Kasyapa 297 a great expiatory oblation, give a meal to a hundred brahmans, give a sacrificial gift of cows, etc., choose another teacher, and start the sacri- ficial ceremony. If, further, no garments for (wrapping around) the pot are available, he should offer the oblations for Visņu and Varuna, and give gold as a sacrificial gift. If remains of food, (other) impure substances, or crows etc., are observed, he should leave that (pot), take another one, offer a great expiatory oblation, ask his teacher’s permission, and propitiate him before starting. If (he acts,) when the pot has been broken, all the children will die. Therefore he should know that the falling (of the pot) will end in sorrow; he should perform in the same way a sacrificial ceremony for Vişņu, give gold, land, cows, horses, etc., (as a sacrificial gift) and start anew. According to Bhṛgu, he should offer a thousandfold oblation by means of fire-sticks, melted butter, and porridges, into the lotus-fire, accompanied by the viṣṇugāyatrī, which should be preceded by the praṇava; he should cause an auspicious day to be announced, welcome (the brahmans) with benedictions, and give a sacrificial gift of twelve nişkas, or half that amount, before starting (anew). According to Angiras, he should offer a great expiatory oblation before starting (anew).3 If the consecration (has been performed) at night, this will cause all kinds of evil consequences. Therefore, he should offer 1008-fold oblations for Agni, Vişņu, and Surya, each separately, and perform the consecration anew, by day. If the sacrificial gifts to the officiants and the teacher have been omitted, that (ritual) becomes completely equal to ashes; the Asuras take its result unhamperedly. Therefore, he should not allow the sacri- ficial gift for them (the teacher etc.) to be omitted. If he allows it to be omitted, he becomes a vulture or a crow, and remains in one of these conditions for a hundred births. Therefore they should be honoured like gods; thus it is known. “These two opinions were not found in the works of Atri and Marici. CHAPTER 99 Corrections for Regular Worship; the Sacrificial Ceremony for Vişnu Further, if the worship1 has been once omitted, he should kindle the fire, offer the oblations for Visņu and the goddess Earth, and pay double 1 See chs. 69f. 298 A Book of Wisdom, proclaimed by Kasyapa worship. If twice, (he should pay) double (worship). If twice, three times as much. If the worship has been omitted for one day, he should strew (sacred grass stalks) around the fire, offer an expiatory oblation, have (the image) bathed with seven pitchers, and give a meal to the brahmans. If (worship has been omitted also) on the second day, (he should perform) a double (ceremony); if on the third day, a threefold one. Thus he has (the amount of worship) increased up to the time of a month. If a month has passed (without worship), he should perform the purification of the dwelling (västu-), strew (grass) around the five fires, offer oblations for the deities of the regions, perform a vāstuhoma into the lotus-fire, cause the Lord to be bathed with 108 pitchers, praise the invoker’s function, and give a meal to a hundred twice-born. (If worship has been omitted also) in the second month, (he should perform) a double (ceremony); if in the third month, a threefold one. Thus he causes (the amount of worship) to be increased up to the time of a year. If a year has passed (without worship), he should perform consecration (of a new image) in the right manner. If twelve years have been passed over, the Lord will be resentful. At such a place dwell the Pisacas, Brahmarākṣasas, etc. Therefore, if he desires to establish (again) the Lord of gods on such a place,3 he should perform the ploughing, with a golden plough, and the other (ceremonies), saying the formulas, lay aside an armful of straw in the temple, offer it to a herd of cows, feed the brahmans during thirteen, seven, five, or three days, renew the temple, perform the purification of the dwelling during an auspicious lunar mansion, and offer in its middle a lotus-oblation into a lotus-fire. If no special instructions are given, he may undertake (the sacrificial ceremony for Visņu) in any case. According to the theologians, a seed which is less than three years old is “unborn”. Therefore, he should make of pounded śāli grains (of less than three years’ age) a bull with a length of twenty angulas, and a height of sixteen ang., provided with the main and subsidiary limbs, establish it to the S. of the fire, adorn it, touch it with the Hymn to the Night, mutter silently into its right ear: “prajapate na tvat”, and into its left ear: “aghoracakşuḥ”; touch its belly with “catvāri śṛnga”; sit down in the Brahma-posture, and sprinkle the sruva, the juhū, etc., with “san ca tve jagmuḥ”. The adhvaryu says: “hotar, come”. Then the hotar says: “O adhvaryu, 2 i.e., four times as much as the usual worship for once. 3 yadicchec cet contains a tautology. L1 has instead: yacchet, which is probably a deformation of ya icchet or yadicchet. 4 The word vişnuyagaḥ occurs at the end of the chapter. See also ch. 94, n. 6. No discussion of this remarkable ceremony was found in the works of Atri and Marici. A Book of Wisdom, proclaimed by Kasyapa 299 the deities…”, and: “om, honour to the proclaimer”, in the same sequence as during the praise of the hotar’s function;5 he offers the (oblations accompanied by the) sounds justa (“agreeably”) and svāhā, in the se- quence in which the deities presiding over the consecration are invoked. The adhvaryu addresses Brahma with these words: “Brahmā, we desire to offer this sacrifice to the gods, which causes appeasement in all respects for the world created by you”. Now the adhvaryu says again: “hotar, come”. The hotar begins with saying: “O adhvaryu, the deities…”, then says “him bhur bhuvaḥ suvar om”, and, after that, says to Brahma: “sacrifice yourself to the gods in order to protect the world”. Afterwards he speaks to the bull and offers (its limbs) after cutting them off subsequently with these formulas: the horns, with “sahasra- sirṣā puruṣaḥ” and “puruşa eva”; the eyes, with “etāvān” and “tripād ūr- dhvaḥ”; the head, with “tasmād virāt” and “yat puruşena”; the neck, with “saptāsyā āsan” and “tam yajñam”; the belly with “tasmad yajñāt”, twice; the tail, with “tasmād aśvāḥ”; the testicles, with “yat puruşam vyadadhuḥ”; the penis, with “brāhmaṇo ‘sya”; the navel, with “candramā manasaḥ”; the forelegs, with “nābhyā āsīt”; and the hind-legs, with “vedāham etam”, “dhātā purastāt”, and “yajñena yajñam”. Afterwards, he should offer a great expiatory oblation, ending with (oblations with) the vyāhṛti, cause benedictions to be shouted, and present a sacrificial gift to all (officiants) separately, the adhvaryu first. This is the sacrificial ceremony for Vişņu. When this ceremony has been performed, he may afterwards begin the (consecration) rituals, beginning with the consecration of the frame. If materials have been offered which are disapproved by popular usage and by religious tradi- tion, he should offer an expiatory oblation and cause (the Lord) to be bathed with seven pitchers. The teacher should perform a kṛcchra penance. Thus it is known. Б In ch. 65. 6 From the Khila part of the puruṣasūkta, vs. 18. L1 shows a trace of the fact, that this formula was spoken during the offering of the forelegs: nābhyā āsid vo ‘ham iti pādau dhātā purastād yajñena yajñam ity aparapadau. This results in a better division of the formulas. 7 The formulas constitute together the purusasukta; thus, the sacrifice of the bull is a reference to the original sacrifice of the Primeval Person, by which everything was created; he is addressed here with “Brahmā”. On the other hand, the sacrifice of the figure of a bull made of grains (for figures of meal, see also ch. 89, n. 3) is reminiscent of the real sacrifices of bulls, or even of young men, which were performed in order to secure good crops (Gonda, R. Ind. II, p. 5; Whitehead, Village gods, e.g. pp. 35f.). 300 A Book of Wisdom, proclaimed by Kasyapa CHAPTER 100 Corrections for the Bathing Now we shall explain the reparations for the bathing ceremony.1 At every place where during day or night, or the twilights, an evil omen is observed, (there) at these moments it is the time for a bathing ceremony. When this time has passed, no harm will befall the regular worship. He should perform the bathing in an eastern or northern direction (of the temple); not in the two other (main directions), nor in the basic hall. In the intermediate regions: in the N.E.; not in the S.E., S.W., or N.W. If he should perform it (in a forbidden direction), he should offer an expiatory oblation and begin the bathing again elsewhere. If daybreak has taken place, while God is (still) reclining in the same manner on His couch, he should offer the oblations for Surya, Soma, and Vişņu, ending with the (oblation accompanied by the) vyähṛti, raise the image, sprinkle it, saying the sprinkling formulas, and pay worship (to it) before performing (the bathing). If the measures of the sacrificial bed are too small, he should worship the Earth up to the guest’s gifts, and perform (the bathing anew) after having laid a bundle of sacred grass or a garment in the drinking-shed or on the ground. If the materials. prepared for the bathing have been burnt, he should offer the oblations for Agni, Varuna, Soma, and Vişņu, re-collect them, and proceed. If a filled pitcher prepared (for the ceremony) is broken by negligence, he should take another pitcher, fill it with the same formula as before,2 propitiate the presiding deity, and repeat the twelve-syllabled or the eight-syllabled formula 1008 times. If a confusion of the materials, and also of the pitchers, has occurred, he should cause (Visņu or the respective presiding deity) to enter the place in question, worship (Him or it), and mutter the viṣṇugāyatri 108 times. If dogs, crows, etc., and persons of the lowest origin, or impure persons, have touched them, he should remove that (object touched), take another one, repeat the eight-syllabled formula a hundred times, ask God’s permission, and worship Him on the spot in question before causing Him to bathe. He should remove in this way also the cause of the contact, before proceeding. If there is an insufficiency of materials, he should fill up (the vessels) with (pure) water. If some of the materials mentioned are unavailable, he should create by meditation a substitute for each of them, and offer 1 Chs. 85-87.

• “indrāviṣṇu” in the case of a main pitcher; “svādhiṣṭhaya” for a subsidiary one. See ch. 85.A Book of Wisdom, proclaimed by Kasyapa 3 301 the oblations for their presiding deities, and, after them, for Visņu. If the bathing has been performed with honey, or with sweet milk or curds from a goat, sheep, or buffalo, he should offer an expiatory oblation, a bathing with the five products of the cow, and the proclamation of hail, before starting (anew). If the image has fallen on account of negligence, e.g. by the sleeping (of the priest or assistants), then he should be shocked in his mind, raise (the image), cause it to be bathed with the five products of the cow, sprinkle it with the sprinkling formulas, establish it in the pit, touch the head, navel, and feet of the image, saying respectively “suvaḥ”, “bhuvaḥ”, and “bhūḥ”, bow for the Lord, saying “bhagavato balena”, worship Him, offer the oblation for Visņu, and establish Him (in His proper place). If the arches or the other (ornaments) have been confounded, he should offer only the oblations for their respective presiding deities; if they are missing, he should offer the oblations for Surya, Soma, Prajapati, Vighna, and the Disk, and start (replacing them) without confusion. This is mysterious, because honey is a usual product for bathing. Nowhere a trace exists of another reading. CHAPTER 101 Corrections for the Tributes The tribute (bali-)1 has its name from the fact that the strength (bala-) of gods, seers, and men, increases by it. If by any cause trouble occurs after the installing of a tribute, he should perform the oblations for Brahmā, Soma, Sürya, Garuda, and Visvaksena,2 before starting again. If (the tribute) has been omitted once, he should bathe the Lord with seven pitchers, offer the oblations for Surya, Soma, Garuda, and Vişņu, into the householders’ fire, and start (again presenting) the tribute. If (the tribute has been omitted) twice, (he should perform) a double (ceremony); thus he should cause (the amount of worship) to increase during a period of seven days. If a period of seven days has passed by (without a tribute having been presented), he should offer the oblations to the deities who reside in the temple in question, saying their respective formulas, and 1 See ch. 71. 2 The Sun and the Moon are the two presiding deities of the two kinds of tributes. The dish is meditated upon as being the sun’s orb. Brahma is the presiding deity of the cooked rice which is the main ingredient for the tribute. Garuda has been identified with the bearer of the tribute; its upper part has been offered to Vişvaksena. 302 A Book of Wisdom, proclaimed by Kasyapa again undertake an expiatory oblation. If a period of twelve days has passed by, he should offer a great expiatory oblation and a bathing of the Lord before starting (anew). And if a woman, a śūdra, an uninitiated person, an impure person, one who has fallen from his caste, one of lowest social stratum, etc., has touched (a tribute), he (the performer of the ritual) should remove it, and offer the oblations for Brahmā, Prajā- pati, Soma, Surya, Garuḍa, and Visņu, before starting (anew). If the image is too small, broken, or cracked, he should offer the oblation for Vişņu a hundred times. If the bearer of the tribute has fallen, he (the performer) should offer the oblations for Garuda, Varuņa, Vayu, the presiding deity of the tribute, and (an oblation accompanied by) the vyāhṛti, before acting. If a dish with the characteristics mentioned is unavailable, he should take a vessel for offerings, meditate on its (the tribute vessel’s) shape, offer the oblations for its presiding deity and for Viṣņu, and take up the tribute. If (the tribute) has been polluted by hairs, worms, etc., if unfit or impure food has been prepared, he should abandon that tribute, offer with melted butter the oblations for Surya, Soma, Agni, Garuda, and Visņu, ending with (an oblation accompanied by) the vyāhṛti, and start (anew). In just the same manner (the corrections) are prescribed also for the presentation of an offering; thus it is known. CHAPTER 102 Corrections for the Festival (1) Now the corrections for the festival.1 If the banner has fallen, has been broken, or split, or has been omitted, he should offer the oblations for the Banner, and for Vişņu, ending with the vyāhṛti, before starting the festival (anew). If the noises have been omitted, he should offer the oblations for Brahmā, Prajapati, and the Disk, in the dakṣina fire, be- ginning (each oblation) with “im”. If the Disk, Amita (Visvaksena), Garuda, or other (images) have fallen, he should offer the oblations for Garuda, Vighna, the Disk, Vişvaksena, Surya, Soma, and Visņu. And if the God of gods has fallen, this is a cause of great fear for all the worlds. Therefore, he should become upset in his mind, raise the image, wash it, cause it to be bathed with seven pitchers, offer an expiatory oblation, and honour his teacher before starting the festival (or procession) 1 Chs. 88-90. 2 2 L’: vaighnam; text: vaiṣṇavam. A Book of Wisdom, proclaimed by Kasyapa 303 (anew). If the image incurs a defective limb (caused by its falling), he should detach that (limb), take another one, invoke the divine power which is present in that festival image, into that (limb), establish (the image in its proper place), offer corrective oblations as before, and perform the festival. If the image has fallen from its vehicle, or broken down from its pedestal, he should attach it again, clean it, perform the sacrifice to the Earth, and proceed with the festival. And if the halo, weapons, ornaments, etc., have been broken, he should act in the same manner, bathe (the image) with seven pitchers, and offer an expiatory oblation before starting (anew). CHAPTER 103 Corrections for the Festival (II) If the tribute has fallen, he should worship the Guardian of the tribute, offer the oblations for the Banner, and take up the tribute. If at a junc- tion (of the village) no tribute has been given, he should offer the oblations for the presiding deity of that junction, with its manifestation (formulas), for Visņu, and (an oblation accompanied by) the vyahṛti at last, and throw down the tribute again. If among the musicians, singers, dancers, or dancing-girls, falling, scolding, or anger has occurred, he should offer the oblations for Brahma, Garuda, Vişņu, the Disk, and the goddesses Śrī and Bhumi,1 before starting the procession (anew). If the banner, feathers, chowrie, garments, etc., have been burnt or have fallen, he should offer the oblations for Garuḍa, Agni, and Visņu as last. If the lamps are missing, he should offer the oblation for Agni, muttering the agnişūkta; if the incense is missing, the oblation for Bṛhaspati. If the officiants, or the teacher, are agitated, he should offer the oblations for the Seven Seers, and for Vişņu as last. If the time (for the procession) has passed by, he should offer the obla- tions for Brahma and Viṣṇu. If the procession has been omitted once, he should worship the presiding deity of the day in question, and offer an expiatory oblation before starting (that procession). If it has been omitted twice, he should undertake a procession of double size. If one of the elements dancing, singing, music, ornaments, vehicles, etc., are omitted, he should offer the oblations for Brahma, Prajapati, Garuḍa, Visvaksena, and Vişņu as last, before acting in the right manner. If strife has occurred, 1 L1 only adds after vaiṣṇavam: saudarśanam śrībhūmidaivatyam. 2 L1 has japtvā instead of hutvā. 304 A Book of Wisdom, proclaimed by Kasyapa blood has streamed, or fire has broken out, he should offer an expiatory oblation, and give a meal to the brahmans, before starting again. If the lowering of the banner does not take place within a period of seven or nine days after the ablution, drought will occur. Therefore he should offer the oblations for the Banner, Garuda, Brahma, and Visņu, ask God’s permission, and lower (the banner). If the group of servants (while lowering the banner) is agitated, he should offer the oblations for the Elements, and for Visņu as last. Therefore he should bring (the servants) together and ask their favour. If the sages (are agitated),3 he should offer the oblations for Brahmā, Viṣņu, Bṛhaspati, and Sarasvati, and honour them. For every kind of material which has been omitted, he should offer the oblation for its presiding deity, saying its formulas, and for Viṣṇu as last. If the protecting cord has not been bound on, he should offer the oblations for Soma, for the deity which is Lord of the Nāgas (Śesa), and for Visņu as last, before starting (anew). 3 sūriṣu, sc. samkṣobhiteṣu. CHAPTER 104 Abandonment of Weathered Images Because an image has contained an enormous amount of power, which may be beneficient, but also dangerous, it must be disposed of very carefully. This chapter has connections with the chs. 13 (omina on images) and 25 (the miniature temple in special cases). Cf. Atri 74-77, and Marici 71, p. 439. If (on or near a main image) sweat, blood, erection or subsidence of the hairs,1 flaming, staggering, stretching, bowing, cracks in the paint, whispering, laughing, anthills, grass, mushrooms, etc., have occurred, or if the main image has a limb missing, if a person of the lowest (birth) has entered into the inner hall, if a shrunken ceiling has fallen down, if (the floor above the pit for) the embryo has broken, (or) if the layers of plaster or paint on the temple are in a bad state, he should begin im- mediately the construction of a miniature temple. If he does not make it, out of ignorance or desire for gain, (this is a cause of) great fear for the performer’s and the worshipper’s villages. Therefore, he should cause it 1 Text: nimnoșa-; L1: nimneșu. “Subsidence of the hairs” might occur e.g. on the eyelashes. A Book of Wisdom, proclaimed by Kasyapa 305 to be made within a period of twelve days, or during an auspicious lunar mansion. If a period of twelve days has passed by, he should offer a great expiatory oblation, honour the adherents of Vişņu, and give a sacrificial gift in accordance with his means, before starting. If a month has passed by, he should likewise offer a great expiatory oblation, give a meal to hundred twice-born, and ask God’s permission before making (the miniature temple). If a period of six months has passed by, the Lord I will be resentful. Therefore he should establish Him as before in a miniature temple for worship. If a year has passed by, (the temple) becomes a dwelling for the spirits of the departed. Therefore, he should establish God in a miniature temple and cause the weathered image to be abandoned (in this manner): Having covered the image with ropes made of hair of cows’ tails, with ropes made of kusa grass, with woven threads of wool, or with garments, and bound it tightly, saying “puşă te granthim”, he should cause it to ascend one of these (beings or objects): an elephant, a bull, a chariot, a moving platform, a litter, or brahmans, cause (religious words) to be uttered, adorn (the image), and direct himself (with the image, etc.) to the sea, a river streaming towards the sea, a pool, or another water- reservoir which does not dry up. Having prepared on its bank the five fires, he should offer separately the oblations for the deities of the regions, and an expiatory oblation into the sabhya fire, bow for the image which is still standing on the vehicle, take it up saying “param ramhaḥ”, place it on board of a ship, and throw it, at a deep place, into the water; he should be standing with his face in the eastern or northern direction, and mutter the visņusūkta. Then he should offer the oblation for Visņu and present a number of four milch-cows to his teacher and (the officiants). If, in the case of falling or splitting of images made of wood or stone, splinters etc. appear,2 he should dig (a pit) in a pure piece of land, strew stalks or bunches of kusa grass or sprouts into it, and throw the frag- ments therein. After three days, he should offer oblations in the same manner as during the collection of stones,3 and a great expiatory oblation before starting (the renewal of the image). If a vital limb is missing, he should remove (the image) and take another one. If a renewal has been performed without the construction of a miniature temple, really great damage will follow: the performers go to the Raurava hell. Therefore, he should give a meal to a thousand (brahmans), offer the thousandfold 2 yadi na syuḥ vraṇādayaḥ. The word na has not been translated, although it seems to occur in all the mss.
• In ch. 28. 306 A Book of Wisdom, proclaimed by Kasyapa oblation, and a great expiatory oblation, and establish (the Lord) again in a miniature temple before starting (the renewal). If the miniature temple has not been made in the right manner,” he should perform a sacrifice to the Earth, again a proclamation of an auspicious day and an expiatory oblation, and cause (the transposed object) to stand on its proper place before starting (the further construc- tion). He should cause everything to be made in just the same measures as followed in the beginning of the work. The bad effect of a confusion in the method will be: confusion of the classes of society and the stages of life. 4 bālāgāre yathāvat kṛte; translated as if ‘yathāvat (with a common sandhi) or na yathāvat was standing in the text. After comparison with n. 2, it seems possible that a word na was transposed in an ancient ms. CHAPTER 105 Vaikhānasa and Pañcarātra Worship; the Expiatory Oblations An apology of the Vaikhānasas against the Pañcaratra, which is admitted as a kind of worship in some cases, but at the same time clearly seen as inferior, because Tantric in character and not adhering to the Veda. The same objections were found in Atri 78, Marici 73, and Marici’s Anandasamhitā 13 (fragment in the Utrecht Univ. Library). The Vaikhanasa view of Pañcarātra worship was very well-known, e.g. to the 16th-century Vedanta philosopher Appaya Dikṣita (Eggers, Dharmasūtra, p. 16). The second part of the chapter contains directions for expiatory oblations against unmentioned evil omina; cf. Atri 82. The Viṣṇuite cult (tantram) has two methods: Vaikhānasa and Pañca- ratra. The Vaikhānasa method belongs to Soma; the Pañcarātra method to Agni.1 Therefore, one should honour the Lord according to the Vaikhanasa method in (temples built in) villages, towns, seaports, etc., and in houses; because it gives enjoyment and release as its results, and 1 Because the Pañcarātrins make use of a stigma as a Vișnuite symbol (Eggers, Dharmasūtra, p. 16), while the Vaikhānasas do not. The word Soma had, from Vedic times onwards, a very auspicious connotation. The opposition of the two gods Agni and Soma was very popular in the Veda; these gods represented two aspects of the universal life-process: Agni as the eater, Soma as food (StpBr. 11,1,6,19; cf. Heester- man, Rājasūya, p. 88). — In contrary to what was said by Diehl, Instr. and Purp., p. 44: “Vaikhānasas had less sectarian spirit” (than the Pañcarätrins), this chapter shows an explicit sectarian character, as, indeed, does the whole work. A Book of Wisdom, proclaimed by Kasyapa 307 because it belongs to Soma. On a riverbank, on a rocky or wooded place, or on a lonely spot, where no people live, one should worship only according to the Pañcarātra method, because it is Tantric in character and belongs to Agni.2 If one desires welfare, one should never perform ceremonies (according to this method) in a place where people are living. If one does it, destruction will be the result. At a place where worship according to the Vaikhanasa method has been performed, one should not introduce the method of Agni. If one does it, (one’s worship) be- comes equal to ashes. In order to expiate that evil result, one should offer a great expiatory oblation, regale the brahmans, perform a purifi- cation of the dwelling, and cause (the Lord) to be established as before (in this book). If then the method of Soma is introduced on (a spot) which belong(ed) to Agni, this will effect prosperity. Therefore, one should apply it in the right way. For all unmentioned evil omina, he (the performer) should perform expiation by means of the muttering of the two basic formulas3 and of oblations. This (expiation) consists of all the Vedas, is effecting all aims, higher than the highest, more hidden than what is hidden. Therefore, he should practise it in the right way. In the best (class) this oblation is 100.000-fold; in the medium (class), 8000-fold; in the lowest class, 5000-fold. Therefore, he should himself ascertain about the importance of that ceremony, and then practise (the expiation) in a worthy manner. On a pure spot he should propitiate the Lord with 27 divisions, and honour the teacher like a god, before starting. He should meditate in his mind on God Vişņu as being in the topmost part of his heart-lotus, as the God with sparkling crown, with divine ornaments, wearing a black garment, having the colour of molten gold, having a red mouth, red hands, red feet, and red eyes, having the pranava as His essence, bearing conch and disk, higher than the highest; and offer oblations to Him with melted butter, firesticks of aśvattha wood, a porridge, or sprouts of durvā grass. Having placed a pitcher - which is filled with sesamum, perfumes, flowers, unhusked grains, and jewels, provided with young shoots of the aśvattha, plakṣa, vaṭa, or apāmārga, and wrapped up with a red garment 2 Indeed, the Pāñcarātra Āgamas seem to show more Tantric elements than those of the Vaikhānasas; but Tantric features are by no means absent in the last ones, and have augmented still more in the later works (cf. ch. 69, introduction). Cf. Marici, Anandasamhita 13,1f. (in a ms. note by Prof. Caland): vaikhānasam pāñcarātram vaidikam tāntrikam kramāt | tayor vaikhānasam śreṣṭham aihikāmuṣmikapradam | | tāntrikam pāñcarātram tu gauṇam āmuṣmikapradam. 3 The formulas of eight and twelve syllables. 308 A Book of Wisdom, proclaimed by Kasyapa ― -on (a heap of) grains, (the teacher) should meditate on a diagram of Varuna, together with the basic syllable of Varuna in its centre, surround it with pranavas, touch it with this formula (,the praṇava), and sprinkle the pupil with it thousand times, or cause him to bathe himself (with it). By this (ceremony) all calamities, such as the the evil consequences of (unfavourable) planets, illness, oppression, misfortune, the appearance of menstruating women,5 ants, etc., the seeing of a bed dream, enemies, thieves, fear of kings, bondage, evil demons, and epilepsy; the evil results of ignorance; and the other (evils) sent by the gods, (all of them) become expiated. Therefore, he should act (for appeasement) for unmentioned (evils), in accordance with the importance of the ceremony (during which the evil omen was observed), in the best, medium, or lowest method, by muttering the eight-syllabled or twelve-syllabled formulas, or by oblations. He should not give this (method), which causes wealth and increase of merit, to a person who is not a devotee (of Vişņu), not obedient, who has no son or pupil, or who does not cling (to tradition, or to Vişņu). Thus says Kasyapa. • The syllable va. The “basic syllables” of the various deities are usually identical with the first syllables of their names (Atri 48,22ff.). — Text: vāribija- = varuṇabija-. 5 See ch. 9, n.

CHAPTER 106 The Formula of Eight Syllables (1) As a kind of appendix, the last three chapters deal with the syllables of the formula of eight syllables, which are seen as comprising the main aspects of reality, symbolized by various deities and brought into connection with various tones and modes of Vedic recitation. Because the Veda is believed to include everything, its modifications can represent modifications of the universal Principle. This syllable symbolism, which is Tantric in character, has been practised often in religious life in Medieval India (see, e.g., Suz. Siauve, La voie vers la connaissance de Dieu, Pondichéry 1957, pp. 26-28). In ch. 108, we also find rules for a threefold type of nyasa, the method of laying the essence of the mentioned formula into the worshipper’s own body. No corresponding passage is found in Atri; Marici 78 treats the matter in another way. Now we shall explain the science (kalpa-) of the formula of eight syllables. This formula has fallen from the mouth of Viṣṇu Himself. The sound A Book of Wisdom, proclaimed by Kasyapa 309 “om” is the first (syllable); this is the primeval seed (-syllable), belonging to the Highest Self; higher than the highest; with the colour of the newly risen sun; with a thousand heads, a thousand eyes, a thousand arms, and a thousand feet;1 its breast adorned by the Srivatsa; accompanied by the conch, sword, spear, disk, bow, noose, plough, and club (in Its hands); giving wealth; having a sparkling crown; adorned with divine ornaments; sitting in the lotus-posture; uttering a long sound; honoured by all deities; having the Highest Person as its presiding deity. This formula is the normative one; thus it is known.2 1 These are characteristics of the Primeval Man according to RV. 10,90,1. Next come attributes of Vişņu, who is the highest Reality, and has as such taken, in the theistic milieu, the place of Brahman, which was identified with the syllable om in the Upanisads and later monistic philosophy. - Compare the prescriptions for meditation on Visņu as the Highest Self, e.g. in the chapters 64 and 105. 2 The mss. of the B group and L’ show a curious transposition in their texts. They omit the discussion of the syllable om, which consitutes ch. 106 in the edited text, but insert the syllable a between the ra and the ya in ch. 107 (dissolving thus the second long a in the word Nārāyaṇāya in two portions, according to the etymology nārā- ayana, cf. ch. 55, n. 2), and ascribe to this syllable a the same epitheta as are given to om in the edited text. In L1, ch. 106 ends with this transposed portion, and ch. 107 begins with the sixth syllable ya. The syllable a is also called “basic syllable” by Atri; cf. ch. 69, n. 9. It is apparent, that there was some difference of opinion in Vaikhānasa circles about this (important) matter. — CHAPTER 107 The Formula of Eight Syllables (II) The second (syllable), the na,1 is born from the feet (of Viṣņu as the Primeval Person), red of colour, of neuter gender, three-headed, six- armed, four-footed, uttering a short sound, giving wisdom, cutting through snares, with hanging belly and hands, with a solid body, provided with a sruva ladle and a bundle of sacred grass, and having Kapila as its presiding deity.3 The third (syllable), the sound ma, together with the visarga,1 is born from the “I am”-faculty, has the colour of jasmine or of the moon’s rays, a pacified form, two arms, red eyes, wears matted locks and a cloth of bark, is sitting in a yoga posture in the middle of a red lotus, is uttering 1 L1: nakaram (text: makāraḥ). 2 L1 shows catuṣpādam after şadbhujam. 3 For Kapila, see also ch. 2, n. 5. He is one of Vişņu’s manifestations.

• The glottal aspiration, -h, which stands for -s, and which is modified in the formula, together with the -a-, to -o: -mas> -maḥ> -mo n-. 310 A Book of Wisdom, proclaimed by Kasyapa a long sound, has solid arms, consists of the three guņas (fundamental qualities), and has Viriñca as its presiding deity.5 The fourth (syllable), the sound na, is born from inertness (tamas), has the colour of smoke, four faces, four arms, wears a string of sacred grass and of lotuses, is sitting on a pedestal made of crystal, wears a black goat’s skin, is excellent, utters a high sound, gives release, and belongs to Prajapati. 6 The fifth (syllable), the sound ra, has the colour of a tongue of fire, bears the figure of a man, has one face, wears a black garment, has two arms, is provided with everlasting tongues of fire on its head, adorned with divine ornaments, is uttering a svarita sound,’ gives fire and wealth, and belongs to Agni as its deity. 8 The sixth (syllable), the sound ya, is born from Nature, is provided with Śri’s figure, is seated in the lotus posture, uttering the anudatta sound, has a breast like (two) golden jars, eyes extending up to the ears, is of excessive beauty, wears a white garment, has two arms, bears a lotus as flower, has the colour of molten gold, is surrounded by all the Treasures, accompanied by the three Jewels, giving divine dominion, and destroying poverty and darkness by its force of well-being (śrī-). Accord- ing to the teachers, this is the Creative Power.9 11 The seventh (syllable), the sound na, is born from the Knower of the Field, 10 has the colour of cows’ milk, has four arms, has a male figure, bears a plough and a lotus, grants wealth, …and is fixed on the Self (?).11 The eighth (syllable), the sound ya, is born from the Breath, has the colour of silver, is indivisible, is adorned with the form (which is given to it) by meditation, has the Breath (prāṇa-) as its presiding deity, utters a short sound, causes success in all respects, and has pervaded the earth. Brahmā as a figure with matted locks occurs also at the end of ch. 80. 5 6 The text has here only -varam; L1: kṛṣṇājinadharam. 7 An undulating, mainly descending, tone in Vedic recitation. 8 The low tone in Vedic recitation. 9 sakti-; see ch. 38. 10 kṣetrajñaḥ, i.e., the Soul. The term is known in the first place from Bhagavadgītā 13, 1f. 11 seṣārabandham ātmārpitam. B and L1: seṣāribandham ātmāritam. An indication of the presiding deity (the ātman?) was to be expected. CHAPTER 108 The Formula of Eight Syllables (III); Nyāsa These are the eight syllables. Their form has been mentioned just above.A Book of Wisdom, proclaimed by Kasyapa ― 311 the According to some (authorities), they belong to the Highest Self Highest Self being understood with Nārāyaṇa, the God Whose bodily existence is the real (universe)1. According to Bhṛgu and others, it causes success in all respects. According to Dvaipayana, it is norma- tive for the Scriptures. According to the Vidyadharas, it causes success. According to the Nagas, it causes good fortune. According to human beings, it causes prosperity. The Highest Self is the presiding deity of the formula. The Gayatri is its metre. Its seer is Samkṛtyāyana.3 Its five limbs are Brahmā himself. Clinging to the qualities as mentioned before, and having paid service as much as he is able to, he should give a sacrificial gift in accordance with his means. Having honoured Vişņu, entering the state of devotion, and remaining immovably therein, he should undertake the muttering of the pranava, knowing that (Vişņu) is equipped with it. He should not give the formula to a woman, a śūdra, an unlearned person, one who has no pupil, or who has not yet lived for a year (in the village); otherwise, it becomes fruitless for the person who is presented with it. Therefore, he should undertake the dikṣā duly. Knowing thus, he should abandon other business, concentrate his mind firmly, perform nyāsa on five limbs as before, and lay (vinyaset) the eight syllables upon his own body. 5 Nyasa is threefold: “creation”, “preservation”, and “dissolution”. The (type of) nyasa called “creation” is performed by laying the pranava on the head, and afterwards the eight syllables on the forehead, eyes, nose, tongue, heart, navel, secret member, and between the feet respectively. The (type of) nyāsa called “dissolution” is performed by laying the pranava on the feet; then the eight syllables on (the limbs) from feet to forehead, deducing their sequence in the opposite direction from the former (type); and the pranava again on the head. The (type of) nyasa called “preservation” is performed by laying down the eight syllables in this sequence: the first syllable on the belly, the second on the feet, the third on the arms, the fourth on the heart, the fifth on the eyes, the sixth on the head, the seventh on the mouth, and 1 L1: vidyamānaśarīragatir yasya, interpreted as vidyamānam śarīragatir yasya (text: vidyamänäśariragatir yasya). 2 Vyāsa Dvaipayana, the alleged author of the Mahābhārata. i.e., he was the seer who “saw” it, conceived it by inspiration in his mind. Samkṛtyāyana is a mythical teacher “from the family of Samkṛti”.

4 See ch. 59, n. 11. In the dikṣā, any contact with impure substances or persons is forbidden. 5 Ch. 68, n. 1. 6 The head represents the first stage in creation, the feet the last one. In the following type, “dissolution”, creation is represented as moving back towards its source. 312 A Book of Wisdom, proclaimed by Kasyapa the eighth on the ear. The praṇava should be present at the beginning and the end (of this procedure). Thus it is known”," 7 The last words of the text are: …sthitinyasa iti vijñāyate. The sequence of the three types of nyasa has been modified by Kasyapa in order to cause the work to end with the auspicious word sthiti-, “preservation”. Appendix 1 LIST OF MANTRAS RECORDED IN THE KASY APA-JÑANAKANDAḤ (See also: Introduction, n. 15) 66 6285 22 Chapter Pratika of Formula + Translation akşahante “On the Killer of Akṣa” 43, 62, 64, 66,86 45 (2×), 67 (2x) 70 43, 57, 62, 64, 86 69 49 66 103 66 65 6, 99 43, 63 passim 70 6 45, 67 Occurrence in other texts VkhSamh. 6,42 akşair mă divyaḥ “Play not with dice (but RV. 10,34,13 plough your farmland)” agna āyāhi (vitaye) “O Agni, come to the RV. 6,16,10; VkhS. feast…” agnāv agniś (carati praviṣṭaḥ) “The fire, having entered into the fire, is dwelling there” 1,9; 4,10; etc. TS. 1,3,7,2; etc. agnim dūtam (vṛṇimahe) “We choose Agni as RV. 1,12,1; VkhS. 4, our messenger…” 14; etc. agnim ile (purohitam) “I invoke Agni, Who is RV. 1,1,1; etc. placed in front of us” agnir indrăvaruṇāv u ha “Agni, Indra, and VkhS. 4,4 (cf. Varuna…” agnir indro (bṛhaspatih) “A., I., B., (and arrive for drinking soma…)” VkhS.C., p. 106, n.7) TS. 4,7,12,1; or RV. 10,65,1 4,14; etc. agnir mūrdha (divaḥ kakut) “Agni is the head, RV. 8,44,16; VkhS. the crest of the sky…” agnişūktam (Unclear, which hymn is meant) agneḥ pathā yam (pravišanti bhābhiḥ) “On Agni’s VkhSamh. 6,36 path” agne mahān asi “Agni, you are great” TS. 2,5,9,1; etc. aghoracakşur (apatighny edhi) “Be not of evil RV. 10,85,44; VkhS. eye, not a killer of your husband” anor aṇiyan (mahato mahiyān) “Minuter than the minute, greater than the great, (is the Self concealed in the secret interior of this creation)” ato devā (avantu nah) “From here the gods must help us (,from where Visņu took His steps…)” (The first of the six stanzas which form together the usual formula for Vişņu) athāvanidam (v.l.: athāvanitam) (paramam pavi- tram) “now the highest means of purifying has been brought down…” 3,3; etc. TAr. 10,10,1; Vkhs. 2,18; 3,16; etc. RV. 1,22,16; VkhS. 1,5; etc., etc. VkhS. 2,1 (cf. VkhS. C., p. 38, n.5); AKh.6 adite ’numanyasva “Aditi, allow, (I wipe around TS. 2,3,1,2; VkhS. the vedi in the S.)” 1,9; etc. adhi brahma yatatām “Brahmā must fasten on VkhSamh. 8,4 himself…” 314 Chapter Appendix 1 Pratika of Formula + Translation Occurrence in other texts 65,99 (2×) adhvaryo devatāḥ “O Adhvaryu, (tell) the VkhSamh. 5,62 69 66 70 deities…” (prose) antar asminn ime (lokāḥ) “These worlds are within Him…” TBr. 2,8,8,9; AKh. 3 VkhSamh. 6,38 H aham TBr. 2,8,8,1-4; VkhS. 2,18; etc. cf. Gonda, Aspects, p. 237 anteşu ghoreşu “At the (frightful) ends” annasūktam “Hymn to the Food” asmi prathamajā ṛtasya “I am the first-born of the rta…” etc. apsaraḥsu (ca yo gandho) “The scent that dwells VkhS. 2,14; Vkh. with the Apsarases…” Samh. 8,4 abhi tvā šūra (nonumaḥ) “We call for You (, In- RV. 7,32,22; TS. 2,4, dra,) O Hero…” 14,f; etc. 45, 67 43, 64, 86 70, 71 amṛtopastaraṇam asi “You are the underlayer TĀr. 10,32,1; VkhS for nectar” 2,16; etc. 61 66 VkhS. 1,14 TS. 4,4,4,c; Vkh Samh. 6,18 45, 67 69 ayam ta idhma (ātmā jātaveda) “This fuel is HirGrh. 1,2,11; your body, O Knower of origins…” ayam agniḥ “This Agni…” “This Agni is Lord of a thousand- fold, of a hundredfold generative force, the head of riches, the inspired one…” aryamnaḥ kumbhi (śatruḥ pātrapāņiḥ) “The possessor of Aryaman’s pot, the enemy, who has a vessel in his hands…” HirGrh. 2,3,7; VkhS. 3,15 avadhūtam (raksaḥ) “Shaken away is the de- TS. 1,1,5,1; etc. etc.; moniac power…” aṣṭākṣaram “The eight-syllabled formula”: passim om namo nārāyaṇāya. See chs. 106ff. 22 astu svasti “Hail must be…” AKh. 1 VkhS. 4,12; etc., etc. VkhSamh. 5,21 astv āsanam (subham loke) “An auspicious seat VkhS. 2,1; cf. VkhS. should be present in the world…” C., p. 38, n. 6; AKh.4 asmā asmād (ādadāno ‘da enaḥ) “To him, from Verse 2 of: Yataḥ him, taking that sin…” svam asit, q.v. asmād upāsyaḥ “To be honoured, from this VkhSamh. 6,42 (world?)…” 69 66 49, 66 66 aham agne ‘gnim Prob.

aham agner agnim 97 aham indraḥ “I am Indra…” 69 66 16, 49, 57, ātmasūktam “Hymn to the Self” 64, 68, 69 16, 46 (gṛhṇāmi) “I take the fire from the fire…” aham evedam (sarvam) “(May I become) all ŚtpBr. 14,9,3,13; this (world)…” (prose) agneyaḥ “Belonging to Agni…” (ātmātmā paramāntarātmā) “The Self, the Self, the Highest Inner Self…” A litany of 9 verses, accented, trişţubhs ā tvāhārṣam (antar edhi) “I have brought you here, be within…(stand firm without staggering)” ChUp. 5,2,6; etc. VkhSamh. 6,39 AKH. 3 RV. 10,73,1; VkhS. 1,4; 2,10; VkhS.C. p. 11, n. 6; etc. ādyam abhigṛhṇāmi “I take the Primeval One…” AKh. 1; VkhSamh. 8,14 VkhS. 3,16; cf. VkhS.C., p. 88, n. 8 Several varieties; only RV. 69 66 66 Chapter 43, 69, etc. 43 69 25(2x),68, 2 2 85 Appendix 1 Pratika of Formula + Translation 99 apo vivesa “She entered, the waters…” apo viśvam “The Waters… everything…’ apo hi şṭhā (mayobhuvaḥ) “O Waters, you are indeed refreshing…” The first of the three “sprinkling formulas” (the other two are: “hiraṇyarupaḥ” and “pavamānaḥ”, q.v.) apyāyasva (sam etu te) “Swell up, (O Soma, from all sides bull’s power should gather itself in you…)” ā mā vājasya (prasavo jagamyāt) “May the in- stigation of generative power come to me…” āyātu bhagavān (puruṣaḥ) “The Lord, the Per- son, must come…” āyātu bhagavan brahmā come” Occurrence in other texts 315 VkhSamh. 6,28 VkhSamh. 6,34 RV. 10,9,1-3; VkhS. 1,3; etc., etc. RV. 1,91,16; 9,31,4; TS. 3,2,5,3; etc. TS. 1,7,8n; VkhS. 4,4; etc. AKh. 4; VkhSamh. 5,65 “The Lord B. must AKh. 4; VkhSamh. 5,22 “The divine Lord must AKh. 4; VkhSamh. 69 22 22 āyātu bhagavan divyaḥ come” 66 āyām aham tvā “I came to you…” 61 66 69 9,66 66 passim 16 22 48, 64, 69 (2x), 75 5,14 VkhSamh. 6,29 ayurdă (agne haviṣo juṣāṇaḥ) “O Agni, be a TS. 1,3,14, m; VkhS. giver of long life, enjoying the offering…” ärandaro daityaḥ (acc. to VkhSamh. 2,14: anandara daityasaraḥ…) āśāsu saptasu “In the seven directions” āśrāvitam (atyāśrāvitam) “What has been caus- ed to hear, what has been superfluously caused to hear…” āsāgra(agre) “He sat at the top (of the top)” idam vişnur (vicakrame) “Through this world did Vişņu stride…” 2,5; etc. Vs. 8 of: yataḥ svam ăsit, q.v. AKh. 1; VkhSamh. 8,14 TBr. 3,7,11,1; VkhS. 1,19; 4,14 VkhSamh. 6,41 Vs. 2 of “ato devā”, q.v. VkhSamh. 8,33 VkhS. 1,3; 2,15 idam brahma (punimahe brahma punātu) “Here we purify Brahman, Brahman must purify” idam brahmaṇā pūrṇam “This (world) is full of VkhSamh. 5,22 Brahman…” idam āpaḥ śivāḥ (śivatamāḥ) “Here are the waters, the benevolent ones, the most benevolent ones…” (prose) VkhS. 1,3; 1,6; see VkhS.C., p. 6, n. 7 32, 45 (2x) indram pranavantam (corrupt) 48, 64, 67 55 85 69 69 VkhS. 3,17; cf. VkhS.C. p. 89, n. 15; VkhSamh. 8,1 indrāvişņū (haviṣā vāvṛdhānā) “I. and V., grow- RV. 6,69,6; AKh. ing by the offering…” vyākhyā indriyāṇi (śatakrato) “Your Indric powers, O RV. 3,37,9; TS. 1,6, Thou of hundredfold resourcefullness…” indro ‘bhimantă (manavo vāyavaś ca) 43,64,75,86 ima oṣadhayaḥ “These plants…” A variant of imāḥ sumanasaḥ, q.v. imām siñcāmi “I pour on this (earth)” 22 22 12,1; AKh. 5; etc. VkhS. 4,2; AKh. 4; VkhSamh. 8,30 VkhSamh. 5,19 Appendix 1 Pratika of Formula + Translation 316 Chapter 45, 67 69,85 imām mūrdhanyā 69, 85 imāḥ sumanasaḥ (śreṣṭhā divyapuṣpādhivāsitāḥ) “These are most prosperous flowers, clad with divine blossoms…” ime gandhāḥ “These perfumes…” A variant of imāḥ sumanasaḥ, q.v. 22 23, 64 ime bijāḥ “These seeds…” Occurrence in other texts VkhSamh. 8,4 VkhS. 2,15; cf. VkhS.C., p. 61, n.13; AKh. 4 AKH. 4 VkhSamh. 5,16 62, 70, 86 22 3 66 70 iyam jāgrtiḥ “This is the waking…” Acc. to VkhSamh. 5,48 VkhSamh: iyam jāgratiḥ… işe tvorje tvă “For refreshment (I place or take) TS. 1,1,1,1; VkhS. 1, you, for strength (I place or take) you” işṭagāmini “She who goes at will…” 4; 4,10; 4,12; etc. VkhSamh. 6,24 iha puştim (puşṭipatir dadhātu) “The Lord of VSKāņva 3,2,5a; welfare must establish welfare here” isa isate (VkhSamh.: iśitre) ApŚr. 13,19,5; etc. VkhSamh. 6,21 45 (2×), 67 (2×) 45, 66 48, 66, 85 71 66 66 86 888 22 passim, esp. 86 66 66 65, 99 66 66 66 22, 24, 25, iśanaḥ sarvalokānām worlds…” “The Ruler over all the VkhSamh. 6,21 RV. 1,50,1; VkhS. 2, ud u tyam (jātavedasam) “Upwards (the ban- ners are bringing that God) who knows the origins, (the Sun…)”

13; 10,7; etc. VkhS. 3,17; cf. udyantam (tvā mitramahaḥ) “You, who are RVKhila 1,50,3 going upwards, the greatness of Mitra…” upamāyāgṛhita upayamagṛhito (‘si bṛhaspate) “B., you are taken with a support…” ṛcăm adhiśaḥ “The overlord of the Rk-verses…” rco yajūmşi (prasavanti vakträt) “The Rk-ver- ses, the Yajus-formulas are coming forth from his mouth…” ṛşim gṛhṇāmi “I take the rși…” ekākṣaram (tvakşareto ‘si some) “You are the Unique Syllable, (O Vişņu)…” A litany of 12 stanzas; ed. as Ekākṣaropaniṣad in: Samanya Vedanta Upanisads, Adyar 1921, pp. 106-110 etän ghnataitän (gṛhnita) “Kill them, seize them…” eṣām arāṇam VkhS.C., p. 89, n. 14 VkhSamh. 6,36 Verse 7 of: ekākṣaram, q.v. VkhSamh. 5,15 VkhS. 1,4; 2,10; AKh. 3; VkhSamh. 8,38 (text uncertain) ApMBr. 2,13,12; VkhS. 3,15 VkhSamh. 6,26 om namaḥ pravaktre “Om, honour to the pro- VkhSamh. 5,62 claimer” (prose) ojo ‘bhimani “Proud victorious power…” ojo balaya “Victorious power for strength…” kadāpi srjate At a certain time, he creates…” kanikradat “Crying aloud…” VkhSamh. 6,34 VkhSamh. 6,42 VkhSamh. 6,40 VkhS. 3,2; see VkhS. C., p. 68, n. 7 kaya naś citra (à bhuvat) “By which way will RV. 4,31,1; etc. the bright one approach us?…” 46, 71, 86 See also: śakunasūktam 69 66 66 64 kalpeşu kalpeşu “In age after age…” VkhSamh. 6,38 ăsit, q.v. kasyāngiro ‘bhut Angiras was born from Ka’s Vs. 3 of: yataḥ svam (Prajapati’s) head…” kṛṇuşva pājaḥ (prasitim na pṛthvim) “Create RV. 4,4,1; etc. Acc. Chapter 45, 65, 67, 80 66 16, 49 passim 41,49,60 (2x), 93 22 22 66 61 70 66 66 43, 64, 86 86, 99 49, 69 Appendix 1 Pratika of Formula + Translation Occurrence in other texts 317 strength for yourself like a wide-extending im- to VkhS.C., p. 40, pulse…” kṣmām ekām “The lone earth…” n. 21, a part of: Sva- stisūkta, q.v. VkhSamh. 8,10 VkhSamh. 6,29 Vs. 9 of Śrīsūkta, q.v.; VkhS. 4,14; etc. RV. 3,62,10, etc. gangāvāni “Who has the Ganges’ voice” gandhadvārām (durādharṣām) “Her, who may be reached by smell, who is difficult to overcome…" gāyatri (=tat savitur vareṇyam…, etc.) godānasūktam “Hymn about the gift of a cow” VkhS. 2,13;3,23; cf. gosāvitri A variety of the gayatri, applicable to cows gosūktam (godānasūktam?) grhādhipatiḥ (prob. = grahādhipatiḥ) ghṛtapratika (ghṛtayonir agniḥ) “Agni, who is butter-faced, whose origin is clarified butter…” ghṛtāt pari (manda iväpsu snehaḥ) “From the clarified butter, as it were a slowly flowing oil on the waters…” candi hari “The Reckless One, the Snatcher…” caturmukhi “The wife of the Four-faced One…” catvāri vāk (parimitā padāni) measure of four quarters…" VkhS.C., p. 98, n.3. Unknown (cf. the list in MahāNUp. 3) ? VkhSamh. 6,23 RV. 1,143,7; VkhS. 1,9; etc. VkhS. 1,7; cf. VkhS. C., p. 16, n. 8; AKh.4 “Speech has a VkhSamh. 6,38 VkhSamph 6,37 RV. 1,164,45; VkhS. 4,10; etc. catvāri śṛngā (trayo asya pādaḥ) “He has four RV. 4,58,3; VkhS. horns and three feet…” 4,10; etc. candro ‘si (yajño ‘si) “You are the moon, you AKh. 3; VkhSamh. are the sacrifice…” 22 66 66 48, 49, 66, 85 49, 66 66 66 66 8,16 caramam carāma “We go our last way…” carum pacet “One should cook a porridge…” VkhSamh. 5,20 VkhSamh. 6,36 căturyam “Amiableness” citram (devānām udagad anikam) “Brightly the RV. 1,115,1; etc., face of the gods has risen…” VkhSamh. 6,34 cirayuşam “The long-living one…” cihnam ca raudram “Also the Rudra-mark” chullyām “In the cooking-pot…” etc. VkhSamh. 6,12 VkhSamh. 6,37 VkhSamh. 6,36 86 61, 66 66 16, 45, 66, 67, 68 66,69 66, 69 jagadbhuvam etc. (see text); prose formulas for Subrahmanya; cf. his manifestation formula in ch. 74 japan datvānumad; VkhSamh.: -anuvad(ema) jātavedase (sunavāma somam) “Let us press out soma for the Knower of Origins” jvālāmālā “A string of flames…” VkhSamh. 6,25 VkhSamh. 8,40 RV. 1,99,1; VkhS. 1,4; 2,10; etc. VkhSamh. 6,37 tat triny eşa (in ch. 47: tam t.e.) “Thus, three VkhSamh. 6,34 he has…” tad viprāso (vipanyavaḥ) “The eulogizing seers (kindle) that (:Vişņu’s highest footstep…)” tad vişnoḥ (paramam padam) “That highest footstep of Viṣņu (the sages always have in view)…” Vs. 6 of ato devā, q.v. VkhS. 3,17;4, 12 Vs. 5 of ato devā,q.v. VkhS. 3,17; 4,12 318 Chapter 45 (2x),66, 67 (2x) 45 (3 ×), 67 (2x) 66, 68 66 49, 70 66 66 66 69 69, 70 49, 66 86 8225 Appendix 1 Pratika of Formula + Translation Occurrence in other texts tan ma yaso ‘gre “Thus, fame… to me in the VkhSamh. 6,42 beginning…” tam ekanemim (trivṛtam ṣoḍaśāntam) “Him, the one-fellowed one, who is threefold, with sixteen ends…” tayaditya “With this Aditi…” SvetUp. 1,4; Vkh Samh. 8,1 VkhSamh. 6,34 taşthuso dhṛtyāḥ “From the steadfastness of the VkhSamh. 6,14 standing one…” VkhS. 2,14; cf. Vkh S.C., p. 60, n.5; AKH. 4 tejovat savaḥ (savituḥ prasave…) “Impulse combined with energy; at the instigation of the god Savitar…” A variant of devasya två trātāram (indram avitaram indram) “Indra the RV.6,47,11; VkhS. 3, rescuer, Indra the helper…” 17; etc. trinetradhari “The wife of the Bearer of the VkhSamh. 6,37 threefold eye…” trir devah (prthivim eşa etām) “Three times this RV. 7,100,3; Vkh god strode along the earth…” S.3, 13; 4,12; etc. triņi padā (vi cakrame) “With three footsteps Vs. 3 of ato devā, he strode, (Vişņu,…)” tryambakam (vajamahe) “To the Three-eyed One we sacrifice, (the Well-scenting One, the Promoter of welfare…)” q.v.; VkhS.3,17; 4, 12; etc. RV. 7,59,12; VkhS. 2,10; 3,17; 4,9; etc. tvam vajrabhṛd (bhutapatih) “You are the Bearer Vs. 5 of: ekäkşaram, of the Thunderbolt…” tvam vṛşa “You are a bull…” q.v. VkhSamh. 5,15 tvam sarvam (kāraya) “You (cause) every- VkhSamh. 5,22 thing (to be made)…” tvam stri (tvam puman asi) “You are the woman, Vs. 11 of: ekākṣaram, you the man…” q.v. tvam bhur bhuvaḥ (svah) “You are the earth, Vs. 12b of: ekākṣa- atmosphere, and heaven…” 69,86 86 25 tvāyātu bhagavān, see: āyātu bhagavan 86 69 23,49 22, 49, 69, 75 passim 69 22 22 ram, q.v. dadhikrāvṇo (akāriṣam) “I made… for Dadhi- RV. 4,39,6; TS. 1,5, krävan…” 11,4; etc. divam vivṛṇotu (divaḥ svargam) “He must open VkhSamh. 8,13; the sky, the heaven of the sky” durgasūktam “Hymn to Durga” AKh. 1 (prose) Unknown; Most probably

RVKhi- la 10,127, vss. 5-14: stoşyami prayato de- vim… durgam… etc. duhatām divam (indraḥ savita) “Indra and Savi- VkhSamh 8,13; tar must milk the sky, (this earth…)” AKh. 1 (prose) devasya tvā (savituḥ prasave) “On the impulse VkhS. 1,12; etc. (40 of god Savitar…” devānām āyudhaiḥ (paribādhayāmi) “With the weapons of the gods I am obstructing (the evils, with the formulas of Brahman…)” devi tvayi “O Goddess, into you…” variants) VkhSamh. 8,15; AKh. 3 (prose) VkhSamh. 5,18 656 Chapter 66 65 22 66 69 20 passim 66 45, 67 66 99 86 66 22 23, 64 69, 85 32, 46, 49, 68 66 45 (2×), 67 (2×) 45, 67 25, 40, 43, 46, 69, 72 69 40 69 (2×), 85,86 69 66 43, 69, 104 69 Appendix 1 Pratika of Formula + Translation devi pravāhiņi “the Goddess, who promotes” deveddho manviddhaḥ “(the fire,) kindled by the gods, kindled by Manu…” daivi ketu dyäväpṛthivyoḥ “From Heaven and Earth” dyaur dyaur asi (sarvā = sarve? me prāṇāḥ sthāṇavo āsan) “You are the sky, the sky, let all my breaths be stable…” Occurrence in other texts VkhSamh. 6,28 TS. 2,5,9,1; etc. 319 VkhSamh. 5,18 Six variants (prob.: TĀr. 10,1,14, etc.) VkhSamh. 8,15; AKh. 3 (prose) dvādaśākṣaram “The twelve-syllabled formula”: VkhS. 4,12; etc., etc. om namo bhagavate väsudevāya dharmo ‘gham adau (acc. to VkhSamh.: dharm- VkhSamh. 6,40 aughamātā) “In the beginning the dharma (de- stroyed?) guilt…” dhātā dhātṛṇām “The Institutor of the Institu- RV. 10,128,7; TS. 4, tors, (he, the Lord of the world…)” dhātā purastad (yam ud ā jahāra) “Him, whom the Institutor did take up previously”. Cited with- in the puruşasūkta 7,14,g TÃr. 3,12,7 (if really identical) dhātā vidhātā (pavanaḥ suparṇaḥ) “The Insti- Vs. 6 of: ekākṣaram, tutor, the Regulator… are you…” dhātāsya “The Institutor… of him…” dhārāsāya (L: dhārāyāsāya) dhārāsu saptasu (ca mănaseşu) “In the seven streams and in the Mānasa waters…” dhruvasuktam “The Stable Hymn” q.v. VkhSamh. 6,39 Unknown VkhS. 1,6; cf. VkhS. C., p. 13, n. 2; AKh.2 Perhaps = ā tvāhār- şam nandinya müla(vatyā) “Of Nandini, who pos- VkhSamh. 6,28 sesses roots…” namas te (nirṛtaye) “Honour to you, to Nirr- ti…”; VkhSamh.: namassu te nirṛte viśvarūpe namaḥ sulomi “Honour, O Sulomi…” VkhS. 3,17; cf. Vkh S.C., p. 90, n. 17; VkhSamh. 8,56 VkhS. 2,2; cf. VkhS. C., p. 39, n. 2; Vkh Samh. 8,9 namo varuṇaḥ śuddhaḥ “Honour, Varuna, the VkhSamh. 8,18 Pure…” nasyanti jagatām “(The evils?) of the worlds VkhSamh. 8,16 are destroyed…” nätha pāla “O ruler, O protector…” Unknown nārāyaṇāya vidmahe (= viṣṇugayatri) “For N. MahaNUp. 3,16; we inquire…” nirastam (rakṣaḥ) “Thrown down is the demo- niac power (,thrown down are the greedy ones..)” nitām dhṛtim “Steadfastness, which was brought…” VkhS. 10,9; etc. VS. 6,16; AKh. 1 VkhSamh. 6,36 param ramha (ästhāsye) “(I shall attain) the VkhSamh. 8,17 highest speed…” parilikhitam (rakṣaḥ) “Encircled is the demo- TS. 1,2,5,1; AKh. 4; niac power, (encircled are the greedy ones…)” etc. 320 Chapter 69 passim 69 22∞ 8, 9, 48, 65 49, 66 66 passim 43, 64, 69, 86 22 48, 104 66 67 8 38 66,99 155 75 passim 66 8888 66 66 65 66 40 350 Appendix 1 Pratika of Formula + Translation Occurrence in other texts RV. 7,99,1; VkhS. 3, 13; 4,12; AKh 5; etc. paro mātrayā (tanvā vṛdhāna) “When you cause your body to grow beyond measure, (O Vişņu, nobody reaches your greatness…)” pavamānaḥ (suvarjanaḥ) “Being strained, the TBr. 1,4,8 (prose) Heaven-born One…” The third of the “sprin- kling formulas” 95 pavitram te (vitatam) “The siever has been spread out for you (O Lord of Brahman)” pāmsun preṣyāmi “I send forth dust-clouds…” pātu mām varuṇaḥ “V. must protect me…’ pāramātmikam “Hymn to the Highest Self”. Ed. as Paramātma-Upanisad in: Unpublished Upa- nişads, Adyar 1933, 86-207 RV. 9,83,1; VkhS. 10,8; etc. VkhSamh. 5,22 VkhSamh. 5,22 VkhSamh. 7 pāvakā naḥ (sarasvati) “May the purifying RV. 1,3,10; VkhS. 2, Sarasvati (accept) us…” 6; etc. punyaughaniṣṭhāya “To him, who is intent on VkhSamh. 6,12 waves of merit…” puruṣasūktam “Hymn to the Primeval Person” RV. 10,90; VkhS. 4, (sahasraśirșă puruṣaḥ etc.) pūtas tasya (pāre bhuvanasya madhye) “The purified one, beyond and within this world…” pūrvam sthitaḥ “Standing beforehand…” puşă te (granthim grathnātu, or: gr. visyatu) “Pūşan must bind (or: loosen) your knot…” prakramya “Having stepped forward…” prajapatim prathamam (yajñiyānām) “Prajapati, the First of those who are worthy of sacrifice…” prajāpate na tvad (etāny anyaḥ) “O P., no other than you (is surrounding) all these (creatures)…” prajāsthālīm (abhimantrayāmi) “I bespeak the pot of offspring, (this pot full of nectar…)” pra tad vişnuḥ stavate (viryena) “V. is thus praised for His heroism…” 11; 4,12; etc. VkhSamh. 5,58; Akh. 4 VkhSamh. 5,20 TS. 1,1,2,2; etc. or: MS. 1,1,12; etc. VkhSamh. 6,33 MS. 4,14,1; TBr. 2,8, 1,4; etc. RV. 10, 121, 10; VkhS. 1,17; 4,3; 4,6; etc. VkhS. 3,5; cf. VkhS.C., p. 74, n. 13 RV. 1,154,2; VkhS. 3,13; 4,12 pra p(r)āyaso (pāta idam vapuḥ) “Protect this Vs. 9 of: yataḥ svam beauty by all means…” prabhur devaḥ “The mighty god…” pravidyutāyāḥ “For her, who is shining” pra vo vājā (abhidyavah) “Proceeding (should be the concrete signs of) your generative force towards the sky…” prasaviny ange “You, impeller in the body…” pra sasa(hişe puruhūta satrun) “O (Indra), Much-invoked One, I wish to overcome my enemies…” ăsit, q.v. VkhSamh. 6,23 VkhSamh. 6,29 RV. 3,27,1; TBr. 3,5, 2,1; etc. VkhSamh. 6,30 RV. 10,180,1; VkhS. 3,17; etc. Vs. 3 of: ekākṣaram, 86 prāṇaḥ prasūtir (bhuvanasya yonih) “(You are) breath, the impelling force, the womb of the earth…” q.v. 13 13 priyatām bhagavan “The Lord must be pleas- VkhSamh. 5, 1-3 ed…“66 66 66 66 86 69 66 66 88 66 71 Chapter Appendix 1 Pratika of Formula + Translation Occurrence in other texts prekṣāmaḥ “Let us behold…”; VkhSamh.: VkhSamh. 6,40 praiṣām adhiso phullän hi “Because… the flowering ones” bālān hari “The Snatcher of children…” bisini bhūtā “She, who has lotus-stalks” buddhimatām “Of the intelligent ones…” bṛhaspatiḥ one of the two next form.) brhaspatiḥ somam (dadhātu) “Bṛhaspati must grant the soma…’ bṛhaspatir devānām (imam yajñam bṛhato me dadhātu) “B. must grant me this sacrifice to the gods from the bṛhat…” bṛhaspate ati yad (aryo arhat) “O B., if one (shines with lustre), more than is due for an enemy…” bṛhaspater murdhnā (harāmi, etc.) “I take you with the head of Bṛhaspati…” VkhSamh. 6,39 VkhSamh. 6,38 VkhSamh. 6,28 Unknown 321 VkhS. 3,17; VkhS. C., p. 89, n. 12 TBr. 3,7,6,3; VkhS 3,17; VkhS. C., p.89, n. 11 RV. 2,23,15; VkhS. 3,17; 4,14; etc. TS. 1,1,2,2; cf. de- vasya tvā 6, 32, 41, 66 brahma jajñānam (prathamam purastat) “The AV. 4,1,1; TS. 4,2,8, Brahman, being born as the first…” 67 45 (3 ×), 48 67 (3x), 71 69 25, 69, 100 40 (2X) 43, 69 66 65 66,70 brahma pratiṣṭhā (manaso brahma vācaḥ) “Brahman is the base of mind, B. of speech” brahmā devānām (padaviḥ kavīnām) “B. is the guide of gods, and of singers…” 2; VkhS. 2,2; 2,10; 3,17; 4,14 TBr. 3,7,11,1; etc. RV. 9,96,6; etc.; AKh. 6 brahmā brahmāntarātmā “Brahmā, the inner VkhSamh. 8,14; self of Brahma (or: of the Brahman?)” bhagavato balena (bhagavato viryeṇa) “With the Lord’s strength, with the Lord’s heroism… I shall perform the Lord’s work” bhavate bhavaya “For you for prosperity” bhūḥ prapadye “bhūḥ, I seek refuge…….” bhūtānām “Of the elements…” bhūte bhaviṣyati “In the past, in the future…” bhūto bhūteṣu “The element in the elements…” AKh. 3 (prose) VkhSamh. 8,13; AKh. 2 (prose) Unknown TĀr. 2,19,1; Vkh Samh. 8,17; AKh. 6; etc. VkhSamh. 6,42 VkhSamh. 5,62 KathS. 37,9a; VkhS. 2,2; VkhSamh. 6,42; AKH. 4 VkhSamh. 6,24 VkhSamh. 6,41 bhū bhāminī “bhūḥ, the splendid one…” bhūm ănano ‘gre (cf. tan ma yaso ‘gre) bhūyama vṛttyā “May we prosper in our way of VkhSamh. 6,35 living…” (VkhSamh.: bhūya ātmavṛttyā) bhūr asi bhūḥ 66 45, 49, 66, 67 45, 66, 67 25, 59 VkhSamh. 8,20 69 69 bhūr anilaye “bhūḥ, to the son of the wind…” manikam prapadye (mahābalam prapadye) “I seek refuge with M., the strong one” VkhSamh. 8,19 VkhSamh. 8,12; AKh. 1 (prose) 43 madhu vātā (ṛtāyate) “Sweet (honey) the winds RV. 1,90,6; TS. 4,2, are… (for the observer of the ṛta..)” 9,g; etc. 69 mano ‘bhimantā “The mind, imaginer…” VkhSamh. 8,18 6 mama hrdaye (hrdayam te astu) “Your heart HirGrh. 1,5,11; must be in my heart…” VkhS. 2,6; 3,4 322 Chapter 66 6 45 (2×), 49, 66, 67 (2×) 66 92, 93 63 66 66 66 70, 86 32,66 66 16, 48 (2×) 49, 60, 64 66 66 66 66 656 45, 67 49, 66 70,71 Appendix 1 Pratika of Formula + Translation mamagne varco (vihaveșv astu) “For me, O Agni, must be the lustre during the various in- vocations…” Occurrence in other texts RV. 10,128,1; TS. 4, 7,14,a; etc. mayi gṛhņāmy (agre ‘gnim) “To myself I take TS. 5,7,9,a; VkhS. 1, the fire in the beginning…” 9; etc. marutaḥ paramātmā “The Maruts, the Highest VkhSamh. 6,20; Self…” maruto gaṇānām (prathamas saptadhānām) “The first of the Marut, of the sevenfold bands…” mahāvyāhṛti (bhur agnaye ca prthivyai ca…) mahişüktam “Hymn to the Earth” maho arṇaḥ “A great flood…” mātā hy ameya “The immeasurable Mother” mālādhari ya “She who bears a garland” mitraḥ suparnas (candra indro ’tha rudraḥ) AKh. 5 VkhSamh. 6,20 VkhS. 1,3; VkhS.C., p. 7, n. 24 AV. 12,1 VkhSamh, 6,35 VkhSamh. 6,29 VkhSamh. 6,38 Vs. 12 of: ekākṣa- “(You are) M., the Noble Bird (the Sun), the ram, q.v.; AKh. 4 Moon, Indra, and Rudra…” miśravāsasaḥ kauberakāḥ “Wearing varied garments, Kubera’s servants…” munindra brahma “O B., Lord of the seers…” medini devi (vasundhari) “The Goddess Earth, the Bearer of richness…” (A litany of five verses) ApMBr. 2,13,11; VkhS. 3,15; 3, 17;etc. VkhSamh. 6,15 VkhS. 3,16; 4, 11; cf. VkhS.C., p. 87, n.7; AKh. 4 mohi vimohi “She who deludes and who be- VkhSamh. 6,38 wilders…” ya anasuyeśo (nidadham nirakṣaḥ) “The Hus- Vs. 13 of: yataḥ svam band of Anāsūyā…” ya uttamaḥ “The highest one…” āsīt, q.v. VkhSamh. 6,35 ya eşa digbhyo (vavṛdhe atri rājā) “He, who has Vs. 14 of: yataḥ increased from the directions…” ya eşa bibhrati “He, who is bearing…” ya eşo ‘dāna (uditaḥ pulastyah) “He, who, being eaten, went up from here, P.,…” yam kādraveyāḥ (adhigāḥ) “Him,(to whom)… the descendants of Kadrū (assemble)…” svam asit, q.v. VkhSamh. 6,14 Vs. 7 of: yataḥ svam ăsit, q.v. VkhSamh. 8,5 yataḥ svam asid (dhṛdayād anādeḥ) (A litany of VkhSamh. 6,30f. 14 verses, devoted to the Seven Seers; two verses for each of them) yat te susime (hrdaye) “What… in the heart of ApMBr. 2,13,4; you, who have well parted hair…” AKh. 6 8, 9, 65, 78 yad devā (devaheḍanam) “What (we have done) AV. 6, 114; TBr. 2,4, contumely against the gods…” 23, 43, 78 48 (Accompanies the Kūṣmaṇḍa-oblations) 4,8; VkhS. 3,21; etc. yad vaiṣṇavam (sayane śayānam) “Vişnu’s pos- VkhSamh. 5,23 session, which lies on the couch…” yan me garbhe (vasataḥ pāpam ugram) “The frightful sin committed by me when I dwelt in the womb, (when I was born,… I purify…)” RVKhila 9,67,7; VkhS..1,4; 2,10; 3,9; 6,17; VkhS.C., p. 80, n. 8 66 66 66 Chapter 32, 45 (2×) 25222 22 2 2 66, 67 (2x) 66 66 66 66 Appendix 1 Pratika of Formula + Translation Occurrence in other texts yaya sataḥ satyam “By whom the truth (came) VkhSamh. 6,30 out of the truth…” yam arpayanty (atra kalanidhāne) “Whom they VkhSamh. 6,36 are reaching over…” yam arpayanti (munayo haviryo) VkhSamh. 6,41 323 yamo dādhāra (pṛthivim) “Yama is the bearer KathS. 40,11; TÃr. of the earth, (of this whole world)” yas traiṣṭubhaḥ “He, the tristubh-like” yasyāḥ śriyo ya “From her, Śrī, who…” yaḥ samharati “He, who destroys creation” yaḥ sakhā “The companion…” yā te dhāmāni (divi yā pṛthivyām) “Your powers in the sky, and on earth… (with all these, O King Soma, accept the offerings…)” ya brahmacāriņi “The chaste one…” 6,5,2; VkhS. 3,17; 4,14; etc. VkhSamh. 6,33 VkhSamh. 6,14 VkhSamh. 6,36 VkhSamh. 5,22 RV. 1,91,4; TS. 2,3, 14,f; VkhS. 2,2; 2, 10; etc. VkhSamh. 6,26 yabhyo hi taptam “For who… asceticism has VkhSamh. 6,30 been performed…” 66 66 Na aaa 66 yām aham tvā, see: āyām aham tvā 66 66 yā mānasā vā “Who belongs to the mind…” yāmyā ni(yamya) “The things to be checked, to be held back…” VkhSamh. 6,30 VkhSamh. 6,26 66 22 yā loka(bhartri) “The bearer of the world…” yugam yugaśṛngam “The yoke, having the yoke as horn…” VkhSamh. 6,37 VkhSamh. 5,15 620 66 22 passim 6629 66 66 66 22 66 69 66 66 66 69 69 606 69 yuge yuge “In each age…” ye ‘smin dese “They, who (live) in this site…” ye te satam (varuna ye sahasram) “Your hun- dred, your thousand fetters, O Varuna…” ye niṣyandā (ajāyanta patanti) yeneşte “By whom… on the sacrifice…” ye bhūtāḥ “The living beings…” VkhSamh. 6,38 VkhSamh. 5,15 ApŚr. 3,13,1; VkhS. 3,17; 4,10; 4,14; etc. Vs. 10 of: yataḥ svam āsīt, q.v. VkhSamh. 6,36 VkhSamh. 6,42 yo ‘jaḥ pūrā vira(varo) “The unborn one, of old VkhSamh. 5,20 the best of heroes…” yogam dharan nu “Maintaining the pursuit…” yoge yoge (tavastaram) “At every pursuit (we invoke) the strong one…” 99 VkhSamh. 6,40 TS. 4,1,2,d; VkhS. 2,6; 2,16; 3,22 VkhSamh. 6,15 Vs. 11 of: yataḥ svam ăsit, q.v. VkhSamh. 6,33 yo no ‘bhirakşati “He, who protects us” yo no vasisthaḥ (sa samānajātaḥ) “Our richest man (or: Vasistha), born together (with Ka…)” yo matariśvā “He, Mātariśvan…” ravipām (abhigṛhṇāmi) “I take the protector of VkhSamh. 8,15 the sun” AKh. 3 (prose) RV. 10,127; TBr. 2,4, 6,10; etc. 6,8 (2x),99 rātrisūktam “Hymn to the Night” (rātri vy- akhyad ayati…) (The text always says ratri instead of ratri; cf. WD, III, p. 185) rudram anyam (bahuto hutam) “To Rudra, the VkhS. 2,2; 3,17; 4, other,.. has been offered many times…” passim 10; cf. VkhS.C., p.39, n. 10 324 Chapter 65 66,85 45 (2×), 66, 67 (2×) Appendix I Pratika of Formula + Translation rudrasūktam, prob. bakam, q.v.

rudram anyam and tryam- vandyo na eşa “He must be saluted by us” vasavaḥ prathamaḥ “The Vasus… the first” 40, 43, 61, vasoḥ pavitram “The strainer of richness…” Occurrence in other texts VkhSamh. 6,41 VkhSamh. 6,19 VS. 1,3; VkhS. 1,4; 4,10 86 48 vāyu pari (jalaśayani) “O V., round about…, Vs. 5 of: medini devi, she lies in the water” (corrupt) 64, 69, 85, 86 vāris catasraḥ “Four waters…” 86 66 66 23, 64 q.v. Unknown vitatya bāṇam “Having stretched His bow…” Verse 4 of: ekākṣa- vitatya viśvam “Stretching everything…” vidyām no mātu “(She) must measure out knowledge for us…” viśvataścakṣur (uta viśvatomukhah) “Having eyes on all sides, faces on all sides… he presses heaven and earth together…” ram, q.v. VkhSamh. 6,14f. VkhSamh. 6,29 RV. 10,81,3; TS. 4,6, 2,4; etc. viśvā uta tvayā (vayam) “And may we (over- RV. 2,7,3; VkhS. 3, come) with your help all (enemies)…” 4; 3,11; etc. viśvādhikānām janana “You procreator of all VkhSamh. 8,18 superior things…” viśvān bali(rakṣita) sarvadevān “All gods, O VkhSamh. 6,39 you who are protected by Bali” viśve devasya (netuḥ) “All men (should choose the companionship) of the guiding god” 6 69 66 45, 67 86 passim 22 viṣṇugayatri (= nārāyaṇāya vidmahe, q.v.) viṣṇur mām rakṣatu “V. must protect me❞ 6 passim 16, 23, 40 69 passim TS. 1,2,2,1; VkhS. 3,17; 4,3; etc. viśve nimagnaḥ (padaviḥ kavīnām) “You have Vs. 2 of: ekākṣaram, entered within everything…” q.v. Unknown (cf.: V. tvām rakṣatu) viṣṇur yonim (kalpayatu) “V. must prepare the RV. 10,184,1; VkhS. womb…” viṣṇusūktam “Hymn to Visņu” 3,9; etc. (= vişnor nu kam, q.v.) vişņus tvām rakṣatu (cakra urdhvam) “Vişņu Part of svastisūkta; must protect you…” VkhS.C., p. 40, n. 21; AKh. 5 devā); AKh. 5 RV. 1,154,(1); VkhS. 1,4; 3,13; 4,12; etc. vişnoḥ karmāņi (paśyata) “Behold the deeds of RV. 1,22,19 (cf. ato Vişņu…” vişnor nu kam (vīryāņi pra vocam) “I shall now proclaim the heroic deeds of V.” (The most used formula in the book; identical with the visņu- sūkta) vismāpayati (atra mudā babhāṣe) “He causes to Vs. 4 of: yatah svam wonder; there he spoke with joy…” vṛṣākapeḥ “Of Vṛṣākapi…” 66 88 66 89,99 this great Purușa…” äsit, q.v. VkhSamh. 6,33 vedäham etam (puruṣam mahāntam) “I know RV. 10,90,18 (Khila); AKh. 4 (different); etc. 22 Chapter Appendix 1 Pratika of Formula + Translation vainateyo mahāviryaḥ (kāśyapo ‘gnisamaprabhaḥ āyātu bhagavān rājā sarvajid viṣṇuvāhanaḥ) “The Son of Vinata…” Occurrence in other texts 325 VkhSamh. 5,3; (acc. to notes of Prof. Caland) 61 (2x), 97 vaiśvānarasūktam “Hymn to (Agni) Vaiśvānara” VkhS. 1,21; 4,1; cf. 66 passim 45, 66, 68 67,89 66 passim 45, 66, 67 69 66 69 69 64 22 69 22, 61 66 48, 60 (vaiśvānarasya rūpam…) vyāvardhate (Samh. text: vyavartate) vyähṛti (om bhur bhuvaḥ suvaḥ) sam să ni(yacchatu) “She must give hail…” sakunasūktam “Hymn of the ominous birds” satadharam “Possessing a hundred streams” sam no devir (abhiṣṭaye) “The goddesses must be helpful for us for assistance, (the waters for drinking…)” VkhS.C., p. 37, n. 15 Vs. 5 of: yataḥ svam ăsit, q.v. passim

VkhSamh. 6,35 kanikradat, q.v. VkhSamh. 6,40 RV. 10,9,4; AV. Paip- palada rec. 1,1,1; VkhS. 2,6; 2,12; 4, 10; 4, 12; 4,14; 6, 17; etc. śam no nidhattām (tapaso jihartām) “He must VkhS. 4,14; VkhS procure hail for us…” śākhābhūta “You who are a branch…” śāmyantu ghorāṇi (śāmyantu pāpāni) “Frightful things must be pacified… (good things must in- crease…)” sikhe (udvartayāmi savedāḥ samantrāḥ sarṣayaḥ sasomo devāḥ parivartayatām sikhaya vauṣat) “I wind about this hair-tuft…” 99 C., p. 121, n. 2 VkhSamh. 6,28 VkhS. 1,6; VkhS.C. p. 14, n. 9; AKh. 2 VkhSamh. 8,15; AKh. 3 1,6; etc. VkhSamh. 5,19 śuci vo havya (marutaḥ śucīnām) “I send pure RV. 7,56,12; VkhS. offerings to you, O M., who are pure…” śuddha ime (paśavo yeṣām śṛngāv indraviṣṇu brahma sirah…) “Pure are these cows, for Indra and Visņu are their horns, Brahma is their head…” (all limbs identified with deities) subhra jyotiḥ “The auspicious one, light…” śṛnge śṛnge (yajñe yajñe vibhiṣaṇi) śravişthajo yaḥ “He, born from the best” śriye jätaḥ (śriya a nir iyāya) “Born for well- being, he (Soma) has come out for well-being…” passim śrīsūktam “Hymn to Śri” 45, 66, 67 38 86 69 30 99 VkhSamh. 5,25; AKh. 5 Vs. 4 of: medini devi, q.v. VkhSamh. 6,24 RV. 9,94,4; VkhS. 1,6; 4,11; AKh. 4 (corrupt); etc. RVKhila 5,87; cf. ch. 7, introd.; VkhSamh. 6,5-7 sa eko ‘bhūt (divāniśam) “He (the ether) came VkhSamh. 6,33 into being as the unique one…” sa eşa devo (‘mbarayanacakre) samyuktam etat (kṣarayākṣaram tu) “Connec- ted is this imperishable with the perishable…” sam ca tve jagmuḥ “They have come together Vs. 8 of: ekakşaram, q.v. VkhSamh. 8,21; AKh. 3 RV. 6,34,1; etc. 326 Chapter Appendix 1 Pratika of Formula + Translation to you…” saptottamaye (munayo vasiṣṭhaḥ) samāne vṛkşe (puruşo nimagnaḥ) samāvavarti (TBr.: -varti) (prthivi) Occurrence in other texts VkhS. 2,5; cf. VkhS. C., p. 43, n. 3 Vs. 12 of: yataḥ svam ăsit, q.v. ŚvetUp. 4,7; Vkh Samh. 8,30 VS. 20,23a; TBr. 2,6, 6,5; etc. samudravati (săvitri ha no devi) “Boarded by Vs. 3 of: medini devi, her oceans…” q.v. 66 69 70 22,61 66 66 22 sarvam vyapaitu (kaluşam) “Every impurity VkhSamh. 5,20 must vanish…” 22 969 samūhyate ‘mba (text: samühyatemba) VkhSamh. 6,36 sarvam ramă (rakṣiņi) “Enchanter of every- VkhSamh. 6,38 thing…” 22 2 22 8 66 22 88 passim 66 66 86 66 85 22 69 66,70 85 49,69 289 5955 85 passim 66 99 49, 70 sarvajit sarvasatrughna “O conqueror of all, VkhSamh. 5,13 O slayer of all enemies…” sarvā varuṇam (anupraviśantu) “All… (must VkhSamh. 5,21 enter) Varuna…” sarvesvaraḥ (varuṇaḥ) “V., Lord of all…” sa sarvavetta (bhuvanasya goptà) “He, the Knower of all, the guardian of the world…” sasmāra sāgraḥ (Samh.: sasmara so ‘gre) “He meditated in the beginning, (he created four girls)…” sasya ime “These grains…” sahasraśirşă (puruṣaḥ),

VkhSamh. 5,21 Vs. 9 of: ekākṣaram, q.v. Vs. 6 of: yataḥ svam āsīt, q.v. VkhSamh., 5,18 puruṣasūkta, q.v. VkhSamh. 6,19 VkhSamh. 6,26 Vs. 10 of: ekākṣaram, sahasrākṣaḥ “With a thousand eyes…” să cărujanmani “She, the dear-born one…” sāmais ca săngam (v.l.: tangam) să sarvadeveṣu “She among all the gods…” sinivāli (prthuṣṭuke) “O Sinīvāli with broad hips…” q.v. VkhSamh. 6,38 RV. 2,32,6; TS. 3,1, 11,3; etc. sukramāḥ “Flowing firmly (the waters must be) VkhSamh. 5,22 sudarsanam (abhigṛhṇāmi) “I take S.” VkhSamh 8,15; AKh. 3 (prose) subhūḥ svayambhūḥ “The well-born one, the VS. 23,63; AKh. 6; spontaneously born one…” etc. sumitrā na (āpa oṣadhayaḥ santu) “The waters, TS. 1,4,45,2; etc. the plants, must be friendly to us…” suryo ‘si (sūryāntarātmā cakṣur asi sarvam asi VkhSamh. 8,15; sarvam dhehi) “You are the sun…”’ AKh. 3 (prose) soma oṣadhinām (adhipatiḥ) “Soma is the Lord TS. 3,4,5,1 of plants…” somam rājānam (varuṇam agnim anvārabhāmahe) “We hold fast from behind, King Soma, V.,A….’ soma yas te (mayobhuva utayaḥ) “Soma your refreshing deeds of aid…” TS. 1,7,10,3; VkhS. 1,6; etc. TS. 4,1,11,b; VkhS. 4,3; VkhSamh. 6,24 somasya tanur asi (tanuvam me pāhi) “You are TS. 1,2,1,g; VkhS. 2, 43 66 22 Chapter passim 64 85 223235 75 49, 66, 69, 70, 71 69,85 passim Appendix 1 Pratika of Formula + Translation Soma’s body, protect my body” somo dhenum (somo arvantam aśum) “S. gives a milch-cow, a speedy steed… (to his worship- per…)” saura (v.1. saucohṛta; VkhSamh.: sauryahita) saurabheya “O son of Surabhi…” svastidā vi(saspatih) “The giver of hail, the Lord of the people… (Indra… must be our leader…)” Occurrence in other texts 14; etc. 327 RV. 1,91,20; VkhS. 2,2; 4,10; etc. VkhSamh. 6,39 VkhSamh. 5,15 RV. 10,152,2; TBr. 3,7,11,4; VkhS. 2,22; etc. Cf. Gonda, As- pects, p. 246, n. 55 svastisūktam “Hymn of hail” (svasti no mimi- VkhS.2,2; VkhS.C., tām…) p. 40, n. 21 vidh. 3,1,1. VkhSamh. 5,15 svādiṣṭhayā (madişṭhaya) “With the most sweet, RV. 9,1,1; etc. Rg- with the most spirituous (stream)…” halakṛṣṭaḥ “Rent by the plough…” havişmantam “The possessor of offerings…” hiranyagarbhaḥ (samavartatāgre) “The Golden Germ came into being in the beginning…” hiraṇyapāņim (ūtaye savitāram upahvaye) “I invoke Savitar, the Golden-handed One, for help..” hiraṇyarūpaḥ (sa hiranyasamdrg apām napāt sed u hiranyavarṇaḥ) “He, the Child of the Waters, is of golden figure, of golden appearance, of golden colour…” 65, 99 (2×) hotar ehi “Hotar, come…” See the variants in Bloomfield, Conc. RV. 10,121,1; VkhS. 2,2; 3,13; 7,4; etc. RV. 1,22,5; TS. 1,4, 25,1; etc. RV. 2,35,10; TS. 5,6, 1,a; VkhS. 1,3; 1,6; 2,12; etc. cf. VkhS.C., p. 117, n. 1; VkhSamh. 5,62. Appendix 2 PLANTS AND TREES IN THE KĀŚYAPA-JÑĀNAKĀŅṆAḤ (The Latin names, if not indicated otherwise, are from MW, with corrections from Ind. Kew.) Chapter Names Latin or English names 85 Aditya (see Arka) Calotropis gigantea Ait. 11 Adityasamya idem? 47 Adityasahvaya idem? 12 Agnimantha 72 Agrakarņi 4, 10, 48, 73, Aguru 85 11,47 Akhukarni (“mouse- 12 72 Alpayuḥ 87 ear”) Alava or Alava Amarabhavya 47 Amaradāru 10, 11 Amra 48 Angana(?) 27 11 Anila Ankola 4, 10, 47, 85, Apāmārga 105 11 19 Arinda Arişta 4, 10, 11, 27, Arjuna 72 10, 11, 72 Arka (cf. Aditya) 10 Arula 4, 14, 22, 27, Asana 47,85 Premna spinosa Roxb. Aquilaria agallocha Roxb. (Aloe) Salvinia cucullata (a small water-plant) Pinus Deodaru Roxb. Mangifera indica Linn., Mango According to VanC.: Fraxinus floribunda Wall. Alangium hexapetalum Lam. Achyranthes aspera Linn. Sapindus trifoliatus Linn. Terminalia Arjuna W. & Arn. Calotropis gigantea Ait.

Aralu, Oroxylon indicum? Terminalia tomentosa W. & Ar 4, 10, 11, 23, Aśoka Jonesia Asoka Roxb. 27,72 11 Asuraghni 4 Aśvakarni (cf. Sarja, Śāla) Vatica robusta Steud. passim Aśvattha Ficus religiosa Linn. 22, 47, 72 Atasi Linum usitatissimum, Flax 10 12 10, 48 Atula (?) (A)vāsa Badara Zizyphus Jujuba Juss. Appendix 2 329 1242 72 72 2222 Chapter Names Bahukarṇa (cf. Akhukarni) Bakula, cf. Vakula Bhallata(ka) Bandhūka Barbara 72 Bhadraja 10, 12, 19 47, 85 Bhupatra 72 12 passim 72 47 75 75 Bhūstṛṇa Bhūtamodini Bilva Bodhini (?) Brahmi Brahmapindi (?) Brhati 10, 22, 48, Campaka Latin or English names Salvinia cucullata? Ixora Bandhuca (see Paxton, Magazine of Botany, London 1836, Vol. 2, p. 265). “N. of various plants” (MW) Wrightia antidysenterica R.Br. Semecarpus anacardium Linn., marking-nut tree Prob. = Wall. Bhu(r)japatra, Betula Bhojpattra Andropogon schoenanthus Linn. Aegle marmelos Correa, Elephants’ apple tree Name of various plants; Herpestis Monniera H. B. & K (VanC., VII, p. 49) MW: “a particular Solanum”; prob.: Solanum indicum. Michelia Campaka Linn. 72, 88 passim Candana 48 Capala 72 Caturbhuja 85 Cūrṇadyāma (?) 75, 87 Cūta 11 27 11 85 2=35 Santalum album Linn.

Syrium myrtifolium Brassica nigra, black mustard

Amra (Mango) Dadhittha (cf. Dalittha, Kapittha) Dalittha Damakala Feronia elephantum Correa Prob. Dadhittha

= Damanaka? Artemisia indica Will. Artemisia vulgaris Linn. Darbha (cf. ch. 73, n. 3) Panicum dactylon Linn. Devananda Damanaka 12 Danda (?) passim 11 11 4, 11 Dhāmāka (?) Dhātaki 47 Dipti (?) 73 Drākṣā passim Dūrvā 72 Dvikarni passim 7, 10, 11 10, 48 Elä Eranda Ghana 85 Gokşiri, v.l. Kşiri 10, 47, 73 Guggulu 11 Hamsa (?) Grislea tomentosa Roxb. Vitis vinifera Linn., Vine Panicum dactylon Linn.; but Dūrvā cannot be identical with Darbha or Kusa. Cardamomum (many species) Ricinus communis Linn., Castor-oil plant Cyperus hexastachyos Linn.

Cyperus rotundus Amyris agallocha Roxb., Bdellium or Balsam- tree 330 Haripatra Chapter Names 13, 85, 90 Haridră 47 Haridra 12 Haritaka 10 47 12 10, 11 11 Jālikā 10 Jambū 11, 72 Japā 11 Jarjara Haritala (cf. Darbha) Hintāla Indivara (cf. Utpala) 48, 72, 73, Jati(phala), cf. Mālati Kāṇḍa (cf. Utkata) Kandali 85, 88 85 passim Kaceru Kadali 10, 14 Kadamba (cf. Nipa) 72 Kakumbha 72 Kālanandā 11 Kālarakta 16 Kalhāra 72 Kanaka 12 27 72 Kankani 72 12 10 11, 17 Kantaki 72 Kapāki 4, 10, 12, 47, 48, 72 Kapittha (cf. Dadhit- tha) 11 Karanda 10, 11 Karañja 48 Karuñja Appendix 2 Latin or English names Curcuma longa Linn., Turmeric Yellow sandal tree Terminalia chebula Retz. Panicum dactylon? Phoenix paludosa Roxb., Feather palm Nymphaea stellata Willd., Blue lotus Eugenia jambolana Lam., Rose Apple tree Hibiscus Rosa-sinensis Linn., Blacking-plant Blyxa octandra Thw., or Blyxa Roxburghii Rich. (waterplant) Jasminum grandiflorum Linn. Prob. = Kaśeru Musa sapientum Linn., Banana tree (cf. ch. 62, n. 3) Nauclea Cadamba Roxb. = Kumbha? = Kakubha? Poss.“black or red plants” Nymphaea lotus Linn. “Name of several plants” (MW) Saccharum Sara Roxb. Perhaps 11 Kadali Käntä Kaṇṭaka Kantakavṛkṣaḥ 12, 47, 72, Karavīra 85 4 Karnikā 11, 72 11, 17 Karnikāra Kārpāsa 4, 25, 73, 85 Karpūra Kārṣmarya Kartārikā Kaśera (-u) 28 12 16 12 Kavaca 12, 72 Ketaka passim Khadira “Name of certain plants” (MW) a kind of thorn thorny trees “A species of Solanum” (MW) Feronia elephantum Correa Correa “A species of plant” (MW) Pongamia glabra Vent. Prob. Karañja

=

• Feronia limonia Nerium indicum (according to Sanders’ ency- clopedia of gardening, revised by A. G. L. Hellyer, London 1956), Oleander Premna spinosa or longifolia Roxb., or Odina pinnata Rottl. Pterospermum acerifolium Willd. Gossypium (herbaceum?), Cotton-plant Cinnamomum, Camphor tree Gmelina arborea Roxb. Scirpus kysoor Roxb. Oldenlandia herbacea Roxb. (small plant) or Hibiscus populneoides Roxb. (shrub) Pandanus odoratissimus Linn. Acacia catechu Willd.Appendix 2 331 Names Kokamāli (Konkamāli) Kşiri, cf. Gokşiri Latin or English names Saussurea loppa (VanC. I, pp. 521f.; but Bauhinia variegata Linn. Areca Faufel Gaertn. = Areca catechu Linn.; Betel-nut tree (cf. ch. 62, n. 3) “Name of various flowers” (MW) A kind of Allium (garlic) Chapter 12, 17, 72 12 Kimśuka (cf. Palāśa) Kirma Butea frondosa Roxb. 72 (2×) passim Koştha or Kosthu prob. = Kuştha) 10 Kovidāra 4, 62, etc. Kramuka (cf. Pūga) 47 Krsna 17, 72 75 Kşudrakanda 75 Kula 16,72,85,86 Kumuda 87 Kundā 28, 47 4 72 72 passim Kuśa 75 Kūṣmaṇḍa 48 85 72 28, 72 47 H2 Kunduru(ska) Kunkuma Solanum longum Roxb. Nymphaea lotus L. (white) Jasmine, Oleander, or Olibanum Boswellia thurifera Roxb. Crocus sativus Linn., Saffron Kuranda (cf. Karanda) Prob. Kuravaka Kuştha (cf. Koştha) Kustumburu Kusuma (?) Kus(t)umbha Laksmi (cf. Haridrā) 11 Lālā (?) 12 Läva (?) passim Lavanga 12,72 Mādhavi 10, 27, 85 Madhuka 10 75 48 Mahişākṣa (cf. Guggulu) 11, 72 Mahabhadraka (cf. Kārşmarya) Mahakanda (cf. Kṣudrakanda) Malati, cf. Jātī = Kuranţa, Yellow Amaranth (MW: Marsilea quadrifolia; this not in Ind. Kew.) Barleria cristata Linn., white or purple Acan- thus = Darbha? (cf. ch. 73, n. 3) Cucurbita ficifolia, Malabar-gourd Costus speciosus Sm.; Viennot: Saussurea auriculata Coriandrum sativum L. Carthamus tinctorius Linn., Safflower Turmeric? Comm. on VkhS. 3,9: siddhyākhyā lată haridrā vā A kind of Myrobalan? Eugenia caryophyllaea Wight, Clove tree (Dutch: kruidnagel) Gaertneria racemosa Roxb. blota Gaertn. Bassia latifolia Linn. Gmelina arborea Roxb. A kind of Allium (garlic) “A kind of bdellium” (MW) = Hiptage mada- Jasminum grandiflorum Linn. (but Mālati and Jāti cannot denote the same plant here) 4, 11, 48, 72 Mallika (in 4: Mālika) Jasminum Sambac Ait. 48822 85 Māmsī 38 Mandāra 72 Mandaka 12 Mañjiṣṭhā 72 Mantri (?) Nardostachys jatamansi DC., Spikenard Erythrina indica Lam., Coral tree Rubia munjista Roxb., Indian madder (Dutch: meekrap) 332 Chapter Appendix 2 Names 10, 12, 47 4,87 Marica Matulunga 72 48 72 NAAN Meşa 61, 87 Muñja Nadiroha (?) Nāgavṛkşa 85 Nakula, cf. Māmsi Latin or English names Strychnos potatorum Linn., pepper shrub Citrus limonum Risso (Ind. Kew.), Citron tree = Citrus medica Linn. MW: “Name of various plants” Saccharum Munja Roxb. MW: “A kind of tree”; Viennot: Michelia Campaka Linn. Nakuli

Nardostachys jatamansi according to MW (but Nakula and Māmsi cannot be identical) Nandi

Cedrela Toona (MW) Tabernaemontana coronaria Willd., or another Nalada = (MW) Nardostachys jatamansi or another Citrus aurantium, Orange-tree Nārikela (or Nalikera) Cocos nucifera Linn., Coconut tree 12, 72, 85 Nandā 47, 72, 85 Nandyāvarta 85 Narada 87 Naranga 47 Nāraśabda 10, 48, 87 12 Nila 72 Nilotpala 10, 11, 17, Nimba 19, 27 4 Nipa (cf. Kadamba) 10, 12, 72 10, 17, 47 12 10, 13, 61, Padma etc. 11 Pākandikā 12 Palāṇḍu passim Palāśa, cf. Kimśuka 10,11,75,87 Panasa 12 Pāpakarṇa 10 4 Parālā Patāka Nirgundi, cf. Sinduvāra Nyagrodha (cf. Vata) Nilavṛkşa

Diospyros candolleana Wight (VanC. I, p. 30) Nymphaea cyanea or stellata Azadirachta indica Juss. cf. Meyer Tril. III, p. 67, n. 4 Vitex Negundo Linn. Ficus indica L.; Viennot: Ficus bengalensis Linn. Pacani (cf. Mātulunga) Wild citron tree Nelumbium speciosum Willd., White or Red lotus Allium cepa Linn., onion Butea frondosa Roxb. (but Palāśa and Kim- śuka can hardly be identical here) Artocarpus integrifolia Linn., Bread-fruit tree 10, 11 (2x) Patala (in 11: Pātali) 10,12,47,85 Patra

Bignonia suaveolens Roxb., Stereospermum suaveolens DC. (named thus by VanC., Viennot) Laurus cassia (various species; L.c.Roxb. Cinnamomum Tamala; Ind. Kew.) Aśvattha, Ficus religiosa Ficus infectoria Roxb. 72 Pattikā 10, 11 Pippala

10, 16, etc. Plakşa 12 Pradavişa 4 Prakudya 72 22 Pramili 12

Pūga, cf. Kramuka Areca catechu Linn. (but in this work, Puga and Kramuka probably cannot be identified) Chapter Appendix 2 Names 10,11,22,72 Pumnaga 22 10 Putrajīvaka 12 Rājavalli 10 Raktakumuda 12 Raktapuspa 72 Raktotpala 0229 10 12 47,85 Rudrākṣa Rüha (?) Sahadevi Latin or English names Rottlera tinctoria Roxb. Putranjiva Roxburghii Wall. 333 Momordica charantia Descourt., Balsam Pear” Nymphaea rubra Roxb. Name of many species, perhaps “red flower” Raktakumuda?

MW: Eleocarpus ganitrus; the genus Eleo- carpus not in Ind.Kew. MW: “Sida cordifolia or another”: VanC. IX, p. 99: Vernonia Cinera (read: Vern. cinerea Less.). Cf. VkhS.C. 3,9, n. 7 36204 85 Sahapāthā (?) Atri 50,56: Pāthā 85 12 10 Sāna (?) Sanda (?) Sarala Atri 50,58: Sådana Pinus longifolia Roxb. 47 Sarja(rasa) (Marici: Sajjarasa) Vatica robusta Steud.?

11 Sarpaghna 11 11 85 10, 11 +2= 4 12 11 8622222 Serinda Simhapuspa Simhi (= Simhapuspa?) Sinduvāra, cf. Nirgundi Soma Somaghni Sthalaravinda MW: Hennonitis cordifolia; not in Ind. Kew.; read perhaps: Hemipilia cordifolia Lindl., Heartshaped fern MW: “Name of various plants” MW: Vitex Negundo (but Sinduvära and Nirgundi cannot be identified in this work) MW: Hibiscus mutabilis (Linn.) (according to Ind.Kew., this plant occurs only in China; more probably: H. rosa Malabarica) MW: “A kind of perfume” Sthira: “Name of various plants” (MW) Sukarna (cf. Akhukarni) Salvinia cucullata? 85 Sthauneyaka 85 Sthira 72 27 12 72 Sūryānanda 72 Suvarcala 224 2 Suravarti Surunda (v.1.: Eranda) 27 Suvarna (cf. Kanaka) 72 Suvarṇamālī 14, 27 Śāla (cf. Aśvakarṇī, Sarja) 12, 17 Sālmali 47, 61 Śami 73 Šarkarā Ruta graveolens Linn. Cf. VkhS.C., p. 84, n. 5. According to Ind. Kew., only in S. Europe & Near East MW: “…various plants” Vatica robusta Steud. Gaertn. = Shorea robusta Bombax Ceiba Linn. (cf. A. Robyns, Essai de monographie du genre Bombax s.1., Bru- xelles 1963); Silk-cotton tree Mimosa Suma Roxb. = Acacia Suma Kurz. 334 Chapter Names 10, 22 Širisa 12, 17, 28 10 Śleşmātaka Śrīparna (cf. Karṇikā) 10, 47, 85 Śrīvesta 43 Śrīvrksa 10 75 4, 90 10, 72 Śunaka Śyāma Takkola Tamăla Timiśa (reading 4, 73, 75 Tambula 72 22 12 Tapana Tāpasa 4 dubious)

11 Tinduka 11 Tintriņi 47 Tripacala, read: Triphala 4, 11, 47, 72 4, 16, etc. 72 72 Tulasi Udumbara Ulaka Unmatta 75 Urvāruka 4, 48, 85, 87 Uśira 12 Utkata (cf. Kāṇḍa) 16, 61, 85 Utpala 87 Uttama 27 Vāka 4, 11, 14, 27, 48, 72 Vakula or Bakula 85 Vāla 12,27,47,85 Vañjula Appendix 2 Latin or English names Acacia Sirissa Buch.-Ham.; Viennot: Albizia leblek (read: Albizzia Lebbek) Benth. (= Acacia Sirissa, cf. Bollée on ŞaḍvBr. 5,2,3) Cordia latifolia Roxb. MW: Premna spinosa or longifolia. Viennot: Gmelina Arborea Linn. (read: Roxb.). According to comm. on MṛgAg. Kr. 6,35 Parṇa, which is identified usually with Palāśa, q.v.

MW: “fruit of Pinus longifolia” (pine-cone). Here, better: “Pinus longifolia”.

Bilva MW: “Name of various plants” Pimenta acris Kostel. MW: Xanthochymus pictorius Roxb.; Pargi- ter, comm. on MarkPur., p. 28: Diospyros Cordifolia Roxb. Piper betel Linn. Semecarpus anacardium Linn. or another MW: “Ardea nivea or another”; this name not in Ind. Kew. Diospyros embryopteris Pers.

Viennot: Tintiri Tamarindus indica Linn. The three myrobalans (in ch. 48 as Triphala). Cf. MW s.v. Triphala (the third variety mentioned there is certainly no myrobalan) Ocimum sanctum Linn., Holy basil Ficus glomerata Roxb. Ulapa or Ulūka are kinds of grass MW: “Datura Metel (thorn-apple) or another”. Better say: Datura stramonium (this is the “thorn-apple”) Cucumis utilissimus Roxb. Linn. (cucumber) Andropogon muricatus Retz. Saccharum Sara Roxb.

Cucumis melo Nymphaea stellata, Lotus (cf. Raktotp., Nilotp., Indivara) Oxystelma esculentum R.Br.

Asclepias rosea Roxb. (Ind. Kew.) Mimusops Elengi Linn. Pavonia odorata Willd., or another MW: “Various kinds of trees”; Pargiter on MārkPur., p. 28: Ougeinia dalbergioides Benth. 17 Chapter Appendix 2 Names Vāruṇa Vāsa (cf. Avāsa) 12 16, 61, etc. 75 Vata (cf. Nyagrodha) Vatsari (?) 11,22,45,75, Veņu 88 10, 12, 28 Vibhitaka 47 Vidanga 4, 11 Viṣṇukrāntā 88888 48 85 Viśvabheṣaja Vyaghra 85 1243 47 Vyaghranakha Yajñagha Yajñayupa (v.1.: Yajña- dhupa) Latin or English names 335 Crateva religiosa Forst. (cf. M. Jacobs, The genus Crateva, Blumea 12, 1964, pp. 177- 208). Gendarussa vulgaris Nees. darussa Burm.f. Ficus indica Linn. (Banyan) Bamboo (many species) Terminalia bellerica Roxb. Viḍanga p. 55)

= Justicia Gen- Embelia Ribes Burm.f. (VanC. 7, MW: “Name of various plants”; VanC. 1, p. 43: Clitoria ternatea (Linn.); Butterfly Pea Dry ginger, Zingiber… MW: “Pongamia glabra (Vent.), or the red variety of the castor-oil plant” (cf. Eranda) MW: Unguis odoratus (the genus Unguis not in Ind. Kew.) Appendix 3 LINGUISTIC PECULIARITIES OF THE TEXT (The page numbers refer to the edition of the Skt. text) A. Irregular sandhi, e.g.: p. 2, 1. 3: prakṛtisthas san, and nearly everywhere else: -s s- (this feature is usual in S. Indian mss.). In citations in the notes to the translation, the usual sandhi has been written nearly always. P. 3, 1. 9: -in loke instead of -iml loke (also elsewhere). Ch. 91, p. 156, 1. 10: anyāyāc caurya- instead of anyayām caurya-. Often, the mss. neglect the anusvāra, or note it superfluously. B. Morphological:

1. Uncertainties in gender; p. 108, middle: ankurāḥ and ankurāṇi beside each other. Ch. 50, n. 4 (trsl.), and ch. 89, p. 152: aśvini instead of aśvinau. Ch. 94, n. 6 (trsl.): viṣṇuyāgam; ch. 99, n. 4 (trsl.): viṣṇuyāgaḥ.
2. Thematized forms: ch. 74, n. 26 (trsl.): akşahantam (Atri: akṣahantāram). Ch. 78, p. 124, second line from below: ṛtvijas ca, but L1: ṛtvijāmś ca. Perhaps in ch. 74, n. 16 (trsl.): vidyutām instead of vidyutam.
3. Confusion between i- and i-stems, usually detrimental to the former; especially in names of plants. In ch. 65: pranidhau; VkhS. 4, 11: pranidhyām. Uncertainty about endings of i-stems; L’ in ch. 78, n. 12 (trsl.): devimś ca instead of devis ca. Cf. WD III, pp. 182ff.
4. Hesitation between middle and active verb forms: sayayati, e.g. at the end of ch. 64 (VkhS.: śäyayate). yajet and yajeta; e.g. in ch. 97, the text reads: yajeta; L1: yajet. Atri usually: yajet. No trace of any semantic distinction between these forms. Some cases also in VkhŚrS., p. XVIII. C. A number of peculiar compounds, e.g.: ch. 17, p. 25, fifth line from below: jalamülatvāt (sarvajantūnām pravartanasya); possibly, these last two words have been added later by a scribe). Ch. 28, p. 43, 1. 12: vyaktaśabdaghanām, where we should expect: vyaktaghanaśabdām “producing a clear and deep echo”. Ch. 38, p. 56, third line from below: dhṛtahastasitapankajayutām (more usual: hastadhṛta-; cf. WD II, 1, p. 245). Ch. 85, p. 138, 1.7: mahāpratisthoktavat, built after pūrvavat etc. Ch. 86: rūpajāta- (cf. n. 15, trsl.). Ch. 87, p. 145 below: dvādaśapradhānāḥ, an adjectival dvigu compound (WD II, 1, pp. 305 ff., mentions only dvigus as substantives). Ch. 92, p. 158: suşupta- etc. (trsl., n. 11). Some doubtful cases in ch. 15, where the reading is usually uncertain. D. Nominal syntax:
5. With respect to number, a singular is sometimes used instead of a dual or plural, e.g., in ch. 77, p. 122: devim (two goddesses), munim, arcakam (two worshippers). Words for “water” often in the plural: p. 153, ch. 90, fifth line from below: jalaiḥ; third line from below: ambhobhiḥ. Bhṛgu 3,14: jaleșu. Especially in the expression utpūtair adhavaiḥ “with strained water-streams”. Appendix 3 337
6. Often, but not generally, adverbial accusatives instead of adjectives denoting directions of the sky (as described in VkhS.C., p. XIV), e.g., ch. 64, p. 91, n. 6: udanmu- khaḥ (text); udanmukham (ms. ca). Ch. 61, p. 86, 1. 9: bimbam……. prākširaḥ śāyayet (VkhS. 4, 10: devam… praksiraḥ śāyayitvā). Ch. 27, p. 42, fifth line from below: udanmukham; Atri 15,8 in this connection: udanmukhaḥ.
7. juhoti with accusative for the deity for which, or for the hymn with which, the oblation is poured out: vaiṣṇavam hutvā… durgāsūktam hutvā (and other cases; passim). Usual in Vaikhānasa texts. Cf. VkhS.C. p. 39, n. 6; comm. of Bhattabhāskaramiśra on TS. 3,4,5,1a.
8. Nominativus pendens, e.g. ch. 76, p. 119, middle: ekādaśapariväradevāḥ teṣām yathālābham arcanam. In the first lines of ch. 74, an enumeration of elements of worship in the nominative, followed by: etaiḥ sampūrṇam sākalam arcanam.
9. Analytical construction of the type “Romae in foro”: ch. 88, p. 149, and p. 150, 1. 5: prathame ‘hani saye. Ch. 90, p. 154: grāme tatsandhişu (cf. also G, sub 1). 6. saha with genitive or ablative; ch. 78, end: ādimūrteḥ saha. E. 1. In constructions with absolutives (the author’s usual method), the subject can change easily. An illustrative case in the last part of ch. 79, p. 128 (image of the Boar): mahim… devam udvikṣya (subject: mahi)…….. kārayitvā (subj.: the performer). In ch. 22, p. 33, lines 1 ff., we find a great number of absolutives, all with the teacher as subject; but the sentence is ended by a main verb with another subject: subharkşe vṛkşam ārādhya… (etc., etc.)… hutvā sāli-……… -niṣpāvā (names of grains in one long compound) ity ete saptadasadhānyā bhavanti. The new sentence begins with: etan samsodhya… (subj. again: the teacher). The statement about the grains is standing as it were outside the construction which is valid at that moment. Especially the sacrificer and the teacher can be alternate subjects within one sentence. Ch. 23, p. 36, lines 16ff.: śvaḥ kartāsmiti samcintya… śrīvaikhānasavida āhūya… etair eva kārayet… dakṣiņām dadāti (subj.: the sacrificer);… akṣyunmeṣādi kṛtvā… devam samsnāpya… etc. (subj.: the chosen teacher). Thus we find this change of subject not only with absolutive constructions, but also with main verbs. A new sentence begins, but no indication is given, that another person has to perform the ritual (cf. VkhS.C., p. XIII). These texts describe the elements of the ritual which is to be performed by means of verbs in the third person singular (or absolutives), mostly without specifying who has to perform the respective action. The subject may be called in general: “the performer”. In the translation, the word “he” is used; in places where confusion might occur, a specification has been added as often as possible. For the Vaikhanasa hearers or readers, who were (are) acquainted with the matter, this procedure had (has) little or no difficulties. For a discussion of the same feature in the Vedic sutras, see F. Knauer, Das Gobhilagṛhya- sūtra, ed. + trsl. Dorpat (= Tartu) 1884, pp. 119f.
10. The object is sometimes not expressed: some cases in ch. 48. Cf. also ch. 22, n. 19. The verb has even been omitted, e.g. in ch. 22, n. 18 (trsl.). VkhS.C., p. XIII: in the VkhS. often an absolutive must be supplied. For a person who is completely acquainted with the procedure in question, the omissions evoke no difficulties.
11. Optative and indicative are used often without any distinction (see VkhS.C., 1.c.). Compare what is said sub H,3 j. F. A few times, the construction of a substantive or of an adverb with karoti, accompanied by an accusative, e.g. in ch. 81, p. 132, line 5: trilokam mānam kartum “in order to measure out the threefold world”. Ch. 89, p. 151, line 2: annam… lājaiḥ… yuktam kṛtvā “having mixed the cooked rice with… fried barley grains”. Cf. AKhVy., Paryankāsana: jivakalan dhruvaberāropaṇam karişye “I shall cause the minute soul particles to ascend into the immovable image”. See also VkhS.C., pp. XIIIf., where this feature is said to derive from the Dravidian languages. This is probable, but we 338 Appendix 3 must consider the fact, that it is just as common in the New Indo-Aryan languages. For instances in Old and New Hindi, the reader may be referred to: P. Gaeffke, Untersuchungen zur Syntax des Hindi (in the press). G. The author’s style shows many peculiarities with respect to small words. 1. The object or another part of the sentence is tautologically referred to by means of the demonstrative pronoun sa, e.g.: ch. 13, p. 17, second line from below: tatra västu- puruşasya tatpārsve… Ch. 78, n. 1 (trsl.): nṛttaśālāyām tanmadhye. Ch. 16, p. 23, line 5: vastūni… kumbhapradipān… bālakādin tattadrūpān… Ch. 14, p. 19, line 13: viprăn āhūya… devavat tän abhyarcya. Sometimes, in similar cases, we find evam; ch. 27, p. 41, second line from below: grāmābhyantarajān evamādīn hitvā. Beginning of ch. 17:… ity evam jñātvā (often, e.g. also in ch. 30, n. 4, trsl.). Some cases also in ch. 44, e.g. in the description of the construction of the fireplace for the anvähārya fire: urdhvavedyam dakṣinottaram dvātrimśat prākpraticyantaram şaştir evam dvivedi- sahitam… evam kārayet.
12. The word -ādi seems often to possess no specific meaning, serving only as a characteristic of enumerations. Ch. 30, p. 46: the eight jewels needed in the context are all enumerated, yet the list is concluded with -ādayaḥ. Ch. 75, p. 116, sixth line from below: a long enumeration of materials for the dessert after the offering ends with -ādyāḥ, followed by: ye ’nye haviṣyāś copadamśā-…
13. cet is sometimes omitted in hypothetical clauses. Ch. 77, p. 121, below: sahasravi- prāvāsagrāmamadhye… na kārayet (cet)… sarvavināśāya bhavati. Also in Atri 49,57, a.o. We may assume, that the hypothesis was to be expressed in such cases by the tone. On the other hand, a superfluous cet in ch. 99, n. 3 (trsl.); cf. Bhrgu 32, 95: yadi cet… (not the only case in Bhṛgu).
14. tatra often occurs in the meaning “in that connection, in that case”, e.g. in ch. 97, p. 162, line 13 (cf. Knauer, o.c., p. XVII).
15. There is a predilection for the word tasmāt, which is used also when no causal connection is apparent.
16. vā has sometimes only an “emphatic” function (continuation of the ancient vā/vai: J. S. Speyer, Vedische und Sanskrit-Syntax, Strassburg 1896, p. 70, § 227; compare eva: L. Renou, Grammaire Sanskrite, Paris 1930, § 382 B, p. 517); e.g., ch. 16, p. 24, line 1: pañcagavyaiḥ mṛṇmaye va bhāṇḍe nidhaya. P. 24, third line from below: eşăm arcanayā vā grāmaśāntir bhavati. Second line of ch. 63: sabhyapuṇḍarikau vā kṛtvā. Ch. 93, p. 158, sixth line from below: hutvā trinişkam vā dakṣiņām dadyāt. Cf. V. Raghavan, JISOA 3, 1935, p. 26 (the same feature in the Nāradaśilpaśāstra). Further, when vā has the meaning “or”, its place is often between the words connect- ed by it; ch. 7, p. 9, line 9: durgandho yadi vā na dipyate (of a fire). Ch. 36, first line (p. 53): grâmamadhye vā prācyām. See also VkhS.C., p. XIII.
17. vină before the word with which it is connected; ch. 90, p. 154, line 3: vină havirni- vedanam homam. Other instances of unusual places of enclitica in the VkhS.: VkhS.C., p. XIII. For ca; ch. 27, p. 41: silpinam caiva vivadhakādīn āhūya (ms. ka, in n. 9, omits caiva). H. 1. Digressions elucidating the next point in the discourse are not rare; in a modern book such remarks would be placed in notes. See, e.g., ch. 99, after n. 4 (trsl.): about “unborn” grains.
18. Word-play, e.g. ch. 20, p. 30, line 3: bālakair bālukākalpitam; ch. 38, p. 56, line 6 from below: mandire indirām; elsewhere: indireśasya mandiram sundaram; ch. 15, p. 20, last line: iśānānalānilanilagāḥ. The editor noted some cases in his Skt. introduction, on p. 12, sub 9. There is some beautiful prose, e.g. in ch. 20; ch. 24 (borrowed from others?).
19. In her thesis “Variatieverschijnselen in het Oud-Indisch”, Utrecht 1943, Miss Appendix 3 339 A. Beth has noted a number of stylistic features, based on variation; i.a., in the VkhS. Most of them are found also in the Kāśyapa-Jñānakāṇḍa. A few instances (the list is by no means complete): a. Chiasm (Miss Beth, pp. 34-36): ch.69, p. 103, lines 10f.: pracyām puruṣāya satyāya dakṣine praticyâm acyutāyāniruddhāyodīcyām (identical with Atri 40, 41, where these words, combined with some enclitica, fit into the metre. Did Kasyapa borrow them?); ch. 73, p. 109, second line from below: teşām ādau pradhānam āvāhanam… udvăsanam ante ca. b. Use of synonyms. Just as in VkhS. (Miss Beth, pp. 51-58), the use of synonyms like arcayet… pūjayet; dadyāt….. nivedayet (the last word especially in combination with havis); ākāram… ākṛti; yajet… juhuyāt (e.g., ch. 63, p. 91, line 2), and others. c. Simplex and compound as synonyms (Miss Beth, p. 67): usually puṇyāham vācayitva, but in ch. 16, p. 22, line 3: punyāham pravācya; ch. 97, p. 162, line 17: santim pravācya. Ch. 97, p. 162, line 4 from below: samārabheta; line two from below: ārabhet. With nouns: usually asirbhir āghoṣya, but in ch. 16, p. 22, line 3: āśīrvāgbhir ǎghosya. d. With oblations (Miss Beth, p. 69): vaiṣṇavam… daurgam… juhuyāt (ch. 8, p. 10, line 18), but elsewhere durgāsūktam hutvā; oblations for Śrī and Bhumi are always called: śribhumidaivatyam. e. In last part of compounds, e.g. ch. 22, p. 32, last line, and p. 33, line 1: khadirā- sanacampakasiriṣabhavā lāngalāḥ… veņucampakapunnāgabarbarajā yugāś ca. f. The same thing expressed in a compound or in a juxtaposition (Miss Beth, pp. 80f.): usually brahmāsanam, but ch. 46, p. 65, line 6: brahmam asanam āsīnaḥ. g. Use of different cases (Miss Beth, p. 85), e.g. ch. 73, p. 112, line 6f.: uttamam… madhyame… adhame. h. Variation of substantive and verb (Miss Beth, pp. 86f.); ch. 73, p. 112, line 9: sthaṇḍile cavahya arcanānta eva visarjanam. Verbs or nouns with a form of karoti: snapayet and samsnapya besides snapanam kuryāt. adhivāsayet… adhyayanam kuryāt. Usually āvāhya, but ch. 23, p. 37, line 15: āvāhanam karoti. Ch. 73, p. 112, line 2: āvāhanam kṛtvā… visarjanam acaret (see also sub f). i. Absolutive and participle (Miss Beth, p. 90); ch. 16, p. 23, lines 15f.: dhyātvā… alamkṛtaḥ… abhimantrya; absolutive and participle in loc. abs., referring to another subject, e.g. ch. 16, p. 22, line 2: alamkṛtya dhānyopari aṇḍajādyāstṛte samsthāpya… (Miss Beth, p. 91), j. Variation in verb-forms (Miss Beth, pp. 92ff.). Innumerable instances throughout the work, e.g. karoti… kuryāt; yajet… yajeta; etc. etc. Often we can observe that the variations are based on different manuscript readings. Instances, furnished by L, are legio. Thus, L1 has often an absolutive, where the edited text shows a main verb (especially in the chapters 45ff.). L1 has an active, the text a middle form, e.g. in ch. 60, p. 85, line 20: arabhet… arabheta. The reverse is also found. Synonyms (as sub b), e.g. in ch. 71, p. 106, line 7: L1 pūjayitvā, text ārādhya. Variation in compounds, e.g. ch. 62, p. 88, line 15: L1 vinyasya, text sannyasya. A great number of cases such as those mentioned sub f.; e.g. in ch. 68, p. 100, line 9, L1 has yathoktasthāne; text yathokte sthāne. Very often, L1 has a predilection for compounds, where the text uses more than one word; but the reverse is also found, e.g., in ch. 69, p. 102, line 20: text pañcagavyaiḥ, L1 gavyaiḥ pañcabhiḥ. Basic verbs against causatives, e.g. ch. 68, p. 100, line 15, L1: kuryāt; text: kārayet. The same variations are found in certain places amongst the handbooks of the four main Vaikhānasa authors (Atri, Bhṛgu, Kāśyapa, Marici). E.g., in ch. 69, p. 102, second line from below, Kasyapa says: nirmālyam… apohya; Atri 40,22:…visarjayet; Marici 41, p. 250, and Bhṛgu 32,17: vyapohya; Marici, Trivandrum ed.: apohya. The VkhS. has in this connection: apohya (4,12), but a variant reading of the ms. B is: vyapohya. Many other instances might be adduced. 340 Appendix 3 All these features are often to be ascribed to a free tradition about the wordings of the texts in questions of detail (by which a free choice was possible out of a number of current synonyms), rather than to intentional variation in style. We can observe this especially with respect to the features described sub b,c,f,h,i, and j. The element of intentional style variation must, however, certainly not be eliminated. J. Lexicographical:
20. A striking, probably faulty, use of the word asau in the second line of ch. 2: amuşmin loke suddhe deśe karmarabhet (we should understand: etasmiml loke).
21. A few words are used in a particular meaning: kuhu- “eighteen” (see ch. 50, n. 4, trsl., and also for other equivalents for numbers); jyä (ch. 12, p. 16, line 11) “earth” (according to MW, only in lexica); prabuddhaḥ “spread”? Ch. 81, n. 2 (trsl.); plotam “piece of cloth for wiping” (p. 103, line 7, and elsewhere; a very common word in these texts); vatsarāḥ, as a plural, “the years” (ch. 86, n. 6, trsl.); viśvāmitra-? (see ch. 29, n. 2); vaikṛntana- as an equivalent for pittala- “kind of brass” (MW: vaikṛnta- “mercury”); ch. 56, n. 6; sipivişta-, prob.: “bald-headed”; ch. 59, p. 84, line 3; cf. Gonda, Aspects, p. 106; sevadhi- “treasure-receptacle” > “pit for the jewels etc.”: ch. 22, p. 35, fourth line from below.
22. Words of an uncommon phonetic shape: karanda- “a particular tree”, perhaps for kuranda- (for other cases with names of plants, see Appendix 2); kolaka-, usually golaka- (ch. 50, n. 4); godhika and gaulikā “gecko”, both forms in one chapter (28); cinhani for cihnāni (p. 91, 1. 13); janghārika- for janghākārika- (ch. 91, p. 156; cf. n. 15, trsl.); jāgṛti- “waking”; Meyer, Tril. II, p. 84: “Nachtfeier” (MW: jāgarti-, L.); dhäkini for dakini (p. 23); parighā for parikhā, ch. 17, p. 25, 1. 15 (“ditch”; MW: parighaḥ = i.a., “gate”); pariveştya for pariveşya: ch. 9, n. 12 (trsl.); L1 in ch. 96 (text, p. 161, 1. 14: pariveşya); cf. VkhS.C., p. XV; parişadaḥ and pârşadaḥ “attendant deities”, e.g., ch. 66, p. 95, n. 12; piñcha- for piccha- “feather”, in the expression sukapiñchāmbaradharam “wearing a garment of (the colour of) parrots’ feathers”, passim; sikatam “wax” (= siktham); ch. 57, n. 1 (trsl.). Some other cases are probably due to printer’s errors. — In general, the mss. hardly distinguish between unaspirated and aspirated, unvoiced and voiced mutae. Further, p and v, b and v, and n and t are especially often inter- changed (cf. Kirste, ed. of HirGṛhS., Preface, p. VIII). This also has lead in the edited text to some uncertainties. Confusion between words in the mss.: rakta- and ratna-, yama- and yava- (ch. 16, n. 2, trsl.), viraha- and viraha- (ch. 53), upala- and utpala-. L’ is consequent in reading ete satam instead of ye te satam (formula for Varuna); the same misunderstanding in the VkhS., 3, 17 and 4,10 (but not in 4,14!), and in Marici,
23. Some words not occurring in MW: abhibṛmhanam “consolidation” (ch. 68, p. 101, line 10); abhişekam “ornament of the crown”? (ch. 52, p. 75, line 1); abhyutpāta- “sudden calamity”? (ch. 94, cf. n. 3, trsl.); avanati- “part of the equipment of an image” (ch. 96, p. 161, line 11); avarti- “outer edge” or “curl” of the ear? (ch. 50, p. 73, 1. 15);Appendix 3 341 uddesini “surrounding (ground)” (ch. 13, n. 17, trsl.; cf. uddeśa- “Gegend”, PW); udvartay “to rub, smear, knead” (ch. 46, p. 65, 1. 3: hiranyenodvartya; ch. 86, p. 144, 1.7: kaşāyenodvartayet); upaghatita- “hurt” (ch. 19, n. 2, trsl.); rcca- “part of the head” (ch. 49, p. 68, 1.9); rşi- “part of the plough” (ch. 22, p. 33, 1. 4; ch. 92); kaṭakarma (= kaṭakārin); (ch. 91, p. 156, 1.9); karavīra- “inner corner of the eye” (ch. 50, p. 73, 1. 4; n. 29, trsl.); kālaha- “a kind of musical instrument” (ch. 89, second line); kşini “part of the plough” (ch. 22, p. 33, 1. 3; ch. 92); kheṭaka- (ch. 26, p. 41, line 1); gala- “upper throat”? (ch. 50, n. 9, trsl.); ghṛni “part of a hook” (ch. 85, n. 11, trsl.); ciculiroga- “contagious disease”? (ch. 12, p. 16, line 1); jāta- for jātarūpa-? ch. 56, p. 80, 1. 2 (jātapiṭha-), a.o.; jäti- “a kind of mineral”, perhaps and Marici); 1= jatu- “lac, gum” (ch. 85, n. 17, trsl.; also in Atri jäti- “a jewel” (or = “gold”?), (ch. 49, n. 1, trsl.). Other terms for jewels in chs. 45, 56; trivikramaṇa- “a threefold step” (ch. 81, p. 132, 1. 5); niva- “a cutting tool” (ch. 27, p. 41, 1. 15); padarthin “officiant” (ch. 59, p. 84, 1. 13; trsl., n. 10); pratyāśana- “eructation”? (ch. 13, n. 26, trsl.); pradurava- “a musical instrument” (ch. 89, second line); prăpuroga- “part of the forehead” (ch. 50, p. 72, second line from below); phela “dish, bowl” (ch. 16, p. 22, line 1; also in Atri 10,10, and Bhṛgu 7; according to MW: Divyavadana only); beram “(immovable) image”, passim. A well-known S. Indian term. bhāṇḍa- “a musical instrument” (ch. 89, second line); Marudvati as a name for the mother of the Maruts (ch. 86, p. 142, line 18); yantraranga- “mechanical stage”; (ch. 89, n. 1, trsl.); yuktatā (v.l.: vittata) “the state of being provided with” (ch. 7, p. 9, 1.4); romakūpa- “pore of hair of body” (ch. 80, n. 1, trsl.); vanjula- “a musical instrument” (ch. 89, second line); vallari “a musical instrument” (ch. 89, second line; MW: Divyāvadāna only); vipā “ripple”? ch. 28, p. 44, 1. 4 (a bad quality of stones); vibhreşaṇa- (v.l.: vidveṣaṇa-) “destroying, obstruction” (ch. 80, p. 129, 1. 10; trsl., n. 5); vṛttaloha- “a kind of copper” (ch. 10, p. 13, 1. 15; trsl. n. 9); veśaka- “setting of a jewel”? (ch. 52, n. 11, trsl.); śuna-? (ch. 10, n. 8, trsl.); Śuna is a deity of the plough; the Veda knows a śunāsiriya işți (for S. and Sira); samveśa(na)m in the expression lohagauravasamveśa(na)m (ch, 96, notes 1 and 2, trsl.; Bhrgu 5,25, ms. ga: samvesya = praveśya); hanvākṛti- “edge of chin”? (ch. 50, p. 73, 1. 12). Architectural terms in chs. 31f. Iconographical terms in chs. 50ff. Parts of the plough in chs. 22, 92. Names of plants, see Appendix 2. Names of animals in ch. 13. Geographical names in chs. 2,3,85. Topographical terms in ch. 15. DISPUTATIONES RHENO-TRAJECTINAE edidit J. Gonda I. J. GONDA: Some Observations on the Relations between “Gods” and “Powers” in the Veda, a propos of the phrase sunuḥ sahasaḥ. 1957. 111 pp. Gld. 9.- II. J. C. HEESTERMAN: The Ancient Indian Royal Consecration. The Rajasuya described according to the Yajus Texts and annoted. 1957. 243 pp. Gld. 20.- III. J. GONDA: Four Studies in the Language of the Veda. 1959. 194 pp. Gld. 20.- IV. J. GONDA: Epithets in the Rgveda. 1959. 270 pp. Gld. 28.-

VI. J. A. B. VAN BUITENEN: The Maitrāyaṇīya Upaniṣad. A Critical Essay, with Text, Translation and Commentary. 1962. 157 pp. Gld. 16.- VII. J. GONDA: The Aspectual Function of the Rgvedic Present and Aorist. 1962. 278 pp. Gld. 32.- VIII. J. GONDA: The Vision of the Vedic Poets. 1963. 372 pp. Gld. 40.- MOUTON & CO. PUBLISHERS THE HAGUE