17 Āhnika and Ācāra

CHAPTER XVII ĀHNIKA AND ACARA

(Daily and periodical duties and ceremonies )

This forms & very important topio of dharmasastra. The daily duties of the brahmacārin have been already desoribed above and those of the vānaprastha and yati will be spoken of later on. Under this section we are concerned principally with the duties of the snātaka (the would-be householder) and the grhastha ( the householder).

Before the āhnika duties are described a few remarks about the importance of the stage of householder would not be out of place. It has already been shown(pp. 424-425) how one school of dharmaśāstra writers represented by Gautama and Baudhayada looked upon the stage of householder as the only Aśrama. The eulogies of the housebolder are sung in numerous passages of the Dharmaśāstra works. Gaut, 1498 (III. 3) declares that the house holder is the source ( support ) of all the other aśramas, because the other three do not produce offspring. Manu (III. 77-78 ) states that as all creatures live by receiving support from the air, 80 other asramas subsist by relying for support on the housebolder and that as men belonging to all the three other orders ( aśramas) are supported from day to day by the house holder alone with (gifts of ) food and sacred knowledge, the housebolder’s is therefore the most excellent asrama. Manu (VI. 89-90 ) reiterates the same sentiments under a different figure just as all big and small rivers find a resting place in the ocean, so men of all aśramas find support in the householder and the householder is declared to be the most excellent of all the asramas by the precepts of the Veda and smrtis, sinoe be supports the other three’. Viṣṇu Dh. 8. (59. 27-29 ) contains almost the same remarks as Manu. Vide Vas. VIII. 14-16 ( 15 being identical with Manu VI. $0). Vas. VII. 17 (and X. $1 ), Baud. Dh. S. IL 2. 1, Udyogaparva 40. 25 say that a house holder observing the rules laid down for him does not fall

Treut tra umgrein. III. 3.

Ch. XVII)

Ahnika-Eulogy of householder

641

away from the world of Brahma. 1499 In the Mahabharata also the eulogy of the order of householder is frequent. Santiparva 296. 39 is the same as Manu VI. 90. Santi

  1. 6-7 states ‘as all beings live on the support given by their mothers, so other āśramas subsist on the support of the order of householders’.1100 In the same chapter ( verses 10-11) Kapila condemns those who hold that mokṣa (final release from samsāra ) is not possible for him who remaing a householder. Santi 12. 12 holds that, if weighed in the balance, the order of householders is equal to all the other three put together. Vide also Santi 11, 15,23. 2-5, Vanaparva chap. 2. The Ayodhyakanda 106. 22 also says that the stage of householder is the most excellent of all asramas.

The brābmaṇa householder is again divided into several varieties from different points of view. Baud. Dh. S. III. 1. 1, Devala ( quoted in the Mit. on Yaj, I. 128) and other works divide & householder into two varieties viz. sāling and yāyā. vara, 501 the latter being superior to the former. 102 The salina

  1. नित्योदकी नित्ययज्ञोपवीती नित्यस्वाध्यायी पतितासवर्जी मती च गच्छन्वि धिषञ्च जुहम ब्रामणश्यवते ब्रह्मलोकात् ॥ पसिष्ठ VIII. 17 (X. 31 is the same in prose). Vide note 691 above.

  2. यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः । एवं गाईस्थ्यमाश्रित्य वर्तन्त इतरा श्रमाः॥ शान्तिपर्व 270. 6-7 ( = Vas. VIII. 16, where the last pada is सर्वे जीवन्ति भिक्षुकाः).

  3. अध शालीन-पायापर-चक्रधरधर्मकारिणां नभित्तिभिर्वर्तमानानाम् । शाला अपस्वाच्छालीनत्वम् । कृपया वरया यातीति यायावरत्वम् । अनुक्रमेण चरणाञ्चकचरत्वम् । बौ.ध.. III. 1.1., 3-5. बो. derivos शालीन from शाला (a house) and पायावर from या (togo) and पर (best). पाणिनि V.2. 20 (which is explained in the Mahabhasya) teacbes that ta in the sense of bashful ( e ) is derived from AT. Probably in Papini’s day householders bad not come to be divided into शालीन and यायावर. बौ. appears to hold that thore is a third variety called me, but this does not occur elsewhero.

  4. यथाह देवला। द्विविधो गृहस्थो यायावरः शालीमच। तयोर्यापार प्रबरो याजनाध्यापनप्रतिमहरिकपसंचयपर्जनात् । षवकर्माधिष्ठितः प्रेग्यचतुष्पावरहयामधनधान्य युक्तो कशालीमा । इति । शालीनोपि चतुर्विधा । याजनाण्यापनप्रतिग्रहकषिवाणिज्यपाप पाल्यैः षडभिर्जीवत्येकः । याजनादिभित्रिभिरन्यः। याजमाण्यापनाम्यामपरः । चतस्वध्या पनेष । मिता. on पा. I. 128. कुलधाग्यको वा स्पाकुम्भीधान्यक पर था । यदौरिको पापि भवेदयसनिक एवम IV. 7. मेधा explains the kusula as agranary built with bricks and indicates that he may store in it as much as such a grabary will hold ; while kumbhi means a receptacle storing as muoh as will last for six montbs. हारीत quoted in Gr. R. derires ‘सर्या स्ववस्थापडयोस्य शाला इति शालीनः शालावानिति चा शालीमा शालापामामातिभिर्वा लीना शालीमः । शालीमावात्मपत्तियापनावर इति यापार । दश वश रात्रीसत्यातीति पापाय परास्वसिवात्मानं यापयतीति यायाषel…… अधारपासपो भवन्ति। उञ्छशिलापाधितोपपनसवर्शनब स्कन्धबालकपोती। (PP. 415 and 419).

H.D.81

642

[ Oh. XVII

is one who dwells in & house, is possessed of servants and cattle, has a fixed place and a fixed village and has grain and wealth and follows the life of worldly people; the yāyāvara is one who subsists by the best of livelihood, viz. picking up grains that fall down when the corn that is reaped is taken to the house or threshing floor by the owner and who does not accumulate wealth or who does not earn his livelihood by officiating as priest, or by teaching or by accepting gifts. Manu (IV. 7) appears to divide brahmana householders into four varieties, viz. one who possesses enough to fill a granary or & store filling & corn jar, one who collects as much as will Batisfy his needs for three days, or one who makes no provision for the morrow. Vide Santiparva244.1-4 and Laghu-Viṣṇu II.17 for similar statements. The Mit. on Yaj. I. 128 says that ‘salina is of four varieties viz. (1) one who maintains hinself by officiating as a priest, teaching Veda, accepting gifts, agriculture, trade and breeding cattle, (2) one who subsists by the first three out of the above six, (3) one who subsists by offioiating as a priest and by teaching, (4) one who subsists by teaching alone. Manu IV. 9 (as interpreted by the Mit.) refers to these four varieties. The Ap. Śr. (V. 3. 22 ) distinguishes between salina and yayavara.1503 The Baud. gr. III. 5.4 refers to yayavara. The word ‘yayavara’ occurs in the Tai. S. V. 2, 1.7 1804 therefore the active man lords it over one who is easy going’; but here the word has not probably any technical sense.

In the Vaik. VIII. 5 1505 (=D Vaik. Dh. S. I. 5) householders are divided into four classes. The first olass (called vartavrtti)

  1. उदयसाय शालीन भादधीतानुदवसाय यायावरीयः। आप. औ. V. 3. 22. The com. सनद explains यायावर यात्वा यात्वा पत्रकचन पासीति.

  2. तस्माद्यायावरः क्षेम्यस्येशे। तै. सं. .2. 1. 7.

  3. गृहस्थाश्वतर्विधा पावृति: शालीनद्वतिर्यायाधरो घोराचारिकवेति वार्ता वृत्तिः कृषिगोरक्ष्यवाणिज्योपजीवी । शालीमासिनियमैर्युतः पाकपरिष्वामीनाधाय पके पक्षे दर्शपूर्णमासयाजी चतुषु चतई मासेषु चातुर्मास्यपाजी पदस पद मासेषु पशुपन्धयाजी

प्रतिसंवत्सर सोमयाजी च । पायापरो हविः सोमयश्च यजते पाजयस्पधीते ऽण्यापति ददाति प्रतिगृहाति षटकर्मनिरतो नित्यमग्निपरिचरणमतिधिभ्योऽम्यागतेभ्योऽमा कुरुते । घोराचारिको नियमयुक्तो यजते मयाजयत्यधीते नाण्यापयति वदाति म प्रातिराति . वृत्तिमुपजीवति नारायणपरायणः सायप्रातरनिहोरा मार्गशीर्ष-ज्येष्ठमासयोरसिधारावत वनौषधिभिरग्निपरिचरणं करोति। खानसरा VIII. b. Videalso IV. 8 for शालीन and यायावर. The असिधाराaa according to the com. consists in standing in water for tapas in Arfsfta and in tbe midst of five Gros in ver. The असिधारावत is differently defined in other works. vide नीतिशतक of भर्तृहरि Verse 64 (Telang’s ed.) ‘प्रदान मछ…विषममसिधाराबतमिदम्,’

Ch. XVII)

Kinds of householders

643

maintains itself by Agriculture, cattle-rearing and trade; the second ( salina ) observes various niyamas ( vide Yaj. III. 313 ), offers pākayajñas ( sacrifices of cooked food), kindles the srauta fires, offers the darśa and pārṇamāsa sacrifices each half montb, offers cāturmāsyas, in each half year offers an animal sacrifice and each year the soma sacrifice; the third (yāyāvara ) is engaged in the six actions viz. offering sacrifices of havis and somna, officiating as priest at such sacrifices, studying the Veda and teaching it, making gifts and receiving them, constantly attends his fires (srauta and smārta ), and gives food to guests that come to him; the fourth (called ghorācārika, one whose rules are awfully difficult to observe) is observant of niyamas, offers sacrifices but does not officiate at others’ sacrifices, studies the Veda but does not teach it, makes gifts but does not receive them, maintains himself on corn fallen in the fields &c., is absorbed in Nārāyaṇa, performs agaihotra in the morning and evening, in Mārgaśirṣa and Jyaṣthe performs observances that are like the edge of & sword and attends upon his fires with herbs from a forest. These four names occur also in Bphat-Parāsara P. 290 (Jivananda’s ed.).

In numerous smrtis, purāṇas and digests the duties of householders have been described in detail. For example, vide Gaut. V and IX, Ap. Dh. S. II. 1. 1-II. 4. 9, Vas. Dh. S. VIII. 1-17 and XI. 1-48, Manu IV, Yāj. I. 96-127, Viṣṇu Dh, 8, 60-71, Dakṣa II, Vedavyāsa III, Mārkandeya-puriṇa 29-30 and 34, Nṛsimha-purāṇa 58. 45-106, Kūrmapurana (uttarārdha ohap. 15-16), Laghu-Hārlta IV. p. 183 ff (Jivā nanda ), Dronaparva 82, Vanaparva 2. 53-63, Aśvamedhika 45. 16-25, Anusābana-parva 97. Among the digests may be men tioned the Sm. O. (I. pp. 88-232), the Smṛtyarthasāra (pp. 18-48), the Mudanapārijāta (pp. 204-345 ), the Gphastharatnākara, the Ābuikatattva of Ragbunandana, the Viramitrodaya ( Āhnika prakasa), the Smṛtimuktāphala (Ahnikakõnda). It would be impossible to present in the space at our disposal all the details of the duties of the housebolder contained in the vast sourcos indicated above. Some of the usual, out standing or important matters alone can be dealt with here. Some of the works contain moral exhortations to the householder. For example, the Anusaganaparva 1806 ( 141. 25-26)

  1. WERT Hyri F #7777 I sat pro TUTA TERTI उत्तमा । परदारेमसंसर्गो ग्यासत्रीपरिरक्षणम् । अदनादानविरमो मधुमासस्प पर्जनम् । qe

: NOFRE 141. 26–26.

644

(Oh, XVII

says ‘ahimsa, truthfulness, compassion towards all beings, quiescence, charity according to one’s ability–this is the best dbarma for a gphastha (householder). Non-contact with the wives of others, guarding ono’s wife and deposit (made by another ), abstaining from taking what is not given ( by the owner), avoiding honey and meat–this five-fold dharma has many branches and gives rise to happiness.’ Dakṣa (II. 66-67 ) also has similar provisions. But such moral exhortations (called sādhāraṇa dharmas) have already been discussed above (pp. 3-11).

From Very ancient times there were several ways of dividing the day. Sometimes the word ‘ahah’ is distinguished from night and sometimes it stands for the period from sunrise to sunrise (and includes day and night ). For example, in Rg. VI. 9. 1 we have 1807 the dark day (i. e. night) and the bright day (i. e. the period when there is light). This part (viz. the period of sunlight) is divided some times into two parts viz. purvābna (period before noon ) and aparāhpa ( the time after noon ) Vide Rg. X. 34. 11, Manu III. 278. Day time is also divided into three parts, morning, midday and evening, which correspond to the three libations of Soma juice in prātaḥsavana, mādhyandina-savana and trtiya-savana. Vide Rg. III. 53. 8 where these three parts of the day are mentioned when Indra comes to drink Soma for a muhurta each time and III. 28. 1, 4 and 5 ( where all three savanas are named) and III. 32. 1, III. 52. 5-6. The day (of 12 hours ) was often divided into five parts, 1508 viz. prātaḥ or udaya (sunrise ), samgava, mādhyandina or madhyahna (mid-day), aparāhna (afternoon) and sāyāhna or astagamana or sāyam (evening). Each of these five parts of day time will be equal to three muhurtas. In some smrtis and purāṇas these five parts are mentioned and defined; 0. g. in the Prajāpatismśti,

  1. BEST EUTHE* fra BT: 1 TATT * (Tarraula RTAHA* *. VI. 9. 1. This verse is explained in the farm II. 21’ MET Stof T * NETTI&o.’

  2. T ur Ford Tot Artan gitar ESET IR. V. 76. 3. Here प्रातः, संगव and मध्यन्दिन are expressly named. संगब in the time of milking the cows after they return from grazing pastures to which they were taken at dawn, Vido 3**. t. III. 18. 1-2 gram SAST.. Ti prax on which the com. gays ‘HATOTT For a : 1971 er प्रासहोमकालः तस्मा उपयों विष्णोवि संगवा पस्तौति । मध्यन्दिन उसपत्यपरा: प्रति are all mur IX. 8.4-6.

Ch, xvII ]

Annika-divisions of the day

645

vy. 156-157, Matsyapurāṇa 22. 82-84, 124. 88-90, Vāyu 50. 170-174. Vide Aparārka p. 465 (on Yaj. I. 226 ) where & śruti passage and verses from Vyāsa are quoted about these five parts. 150$ The whole day of twenty-four hours was divided into thirty mubūrtas; vide Sat. Br. XII. 3. 2. 5, S. B. E. vol. 44, p. 169 where the year is said to bave 10800 muhurtas (360 x 30). The Tai. Br. III. 10. 1 gives the names of the fifteen nuhurtas of day-time, such as Citra, Ketu &o.

The Madanapārijāta p. 496 quotes Vyāga for the fifteen parts of the day.

The smstis however generally divide day-time into eight parts. Dakṣa II. 4-5 divides the day into eight parts and then treats at length about the duties to be performed during those eight parts. Kātyāyana divides day-time into eight parts and asks the king to assign three parts after the first to the investi gation of judicial proceedings. 1510 That this was a very anoient division follows from several considerations. Kau ṭilya 1511 divides the day and night each into eight parts and prescribes what the king is to do in the eight parts of the day and also in the eight parts of the night. Vas. XI. 36, Laghu. Harita 99, Laghu-Śatātapa v. 108 say “the sun becomes mild-rayed in the 8th part of the day and that time is called kutapa ‘.1518 The Kādambari of Bāṇa ( para 24 ) speaks of the light of the sun becoming clear and bright in the first eighth part of the day.‘13 In the Mahabharata frequent reference is made to the sixth part of the day as a somewhat late hour for taking one’s meal (and as making one hungry ). Vide Vanaparva 179, 16, 180. 16, 293. 9, Āśvamedhika parva 90.26-27.1514

  1. ATT:Filet praat nie di A4 22. 82 ; tempat rega amal Arra: Fa: Sret : Fata ### raggtror quoted by

E OD I 3. 280.

  1. आयादोऽसभागायपूर्व भागधयं भवेत् । स कालो व्यवहारस्य शामएटो मनीषिभिः । कात्यायन quoted by अपरार्क P. 601 (on Yaj. II. 1.)

  2. FIFTTTET UT n a fausta urta i fanta gente teret profio quisie I. 19. Acoording to the regrut, two years are equal to a l a UTHU i*qt TET PER FAT: 1. The propa (ANTITATIT v. 12 ) has wrethe SAETTE quificet

1512 दिवसस्पाटमे भागे मन्दीभवति भास्करः। स कालः कुतपो शेयः पिता इत्तम 99 li i XI. 36.

  1. # ferirea fara ##TATT FIEHT #rufet pront para 24.

  2. AUTO arats THE STATT I 180. 16; E T TE Te FATHIMI #98293. 9.646

The prinoipal matters to be disoussed under āhnika are : getting up from bed, gauca ( bodily purity ), dantadhavana (brushing the teeth), snāna (bath), saindhyā, tarpana, the five mahayajñas (including brahmayajña and honouring guests ), attending on fire, bhojana (mid-day meal ), obtaining wealth, studying and teaching, evening samdhyā, gifts, going to bed, performing saorifices at certain stated times. The Parāśara smrti I. 39 summarises the most important daily duties as bathing, performing the samdhyā prayers, japa, homa, worship of gods and honouring of guests, and vaiśvadeva are the sir (principal) daily actions.1818 Manu (IV. 152=Anugāsana parva 104. 23 ) also enumerates in one place the principal daily actions that must be got through in the morning viz. angwering calls of nature, toilet, bathing, brusbing the teeth, applying collyrium to the eyes and worship of the gods 1516

Although as stated in the Sūryasiddbānta 1517 the day was calculated from sunrise, daytime for practical purposes was extended for a short time before sunrise and after sunrise. According to the Brahmavaivarta-purāṇa the four nādis (or ghaṭikās) before sunrise and the four nādis after sunset are included in daytime ( dina ) i. e. when a man takes his bath before sunrise on a particular day that bath is one for the day that is to begin after be takes his bath 1518 Several smṛtis like Manu IV. 92, Yāj. I. 115 enjoin that a man should get up from bed at the brābma muhūrta, 1518 should reflect over dharma and artha that he would seek to attain tbat day and over the bodily efforts that he would have to undergo for securing his object and think out the real meaning of Vedic injunctions, Kullūka and others say that the word muhurta in Manu IV. 92 means

  1. HET FETA i at quan ateras i spatet e ifor faa 11 TIITT T. 39.

  2. Harvat tara ardur i gara gestir gerrata HE IV. 152. pH is the prosiding deity over the anus and so maitra neans matrapuriṣotsarga.

  3. gnyai rangraha : Igor ( AXTARIT v. 36.)

  4. Pagrat Coroff ang TERTUETTER I port mit Five FTATOK संक्षिते ॥ ब्रह्मवैवर्तपुराण quoted in the आहिकतस्य p. 327 and सं. प्र. p. 81.

  5. RTE ER via untuk mereparatament

p

r चम IV.92; बाह्मो मुहोरात्र: पश्चिमो यामः । प्राली भारती तस्मयोधहेतुत्वात् । हात

ats TAITTUI 9*. The first half alao occurs in Hurg 104, 16, myror 113, 17, AT VITETIT 34. 17. The Fagerop as quoted in g. Al. I. 1. p. 220-221 has almost the same verge as mu. Compare ‘STATT MATTHET ART: 644 FT afronprofit Talli ft ToT 11. 6.

Oh, XVII)

Ahnika-getting up from bed

647

only time generally and not a period of two ghaṭikās and that it is called brāhma because that is a time when one’s intelli gence and one’s power to compose a literary work are at their best. The Par. M. (1. 1. p. 220 ) 1820 says that there are two muhurtas in the half watch before sunrise, the first of the two is called brābma and the second raudra. Pitāmaba quoted in the Sm. O. ( I. p. 88 ) says that the last watch of the night is called * brābms muhūrta’. From very early times getting up before sunrise was prescribed specially for a student and generally for everyone. Gaut. 23. 21 says that if the sun rose while a brahmacārin was asleep he should stand up the whole day without food and mutter the Gāyatri throughout the day (as a penance) and if the sun set while he was asleep he should sit up the whole night engaged in muttering the Gāyatri. Ap. Dh, 8. II. 5. 12. 13-14 and Manu II. 220-221 contain similar rules and they employ the word’ abbinirmukta 1525 (or abbinimrukta) to denote one who is asleep when the sun sets. The Gobbila smrti ( in verse ) I. 139 says that on getting up one should wash one’s eyes. In the Rgvidhana it is ordained that on getting up one should wipe one’s eyes with water after reciting Rg. X. 73. 11 the latter half of which says ‘remove away from us dark ness, fulāl our eyes and release us who are as if bound with snares.

The Sm. C. ( I. p. 88 ) quotes the Kūrmapurāṇa to the effect that on getting up from sleep some time before sunrise one should contemplate on God. The Abnika-prakāśa (p. 16 ) quotes five verses from the Vamanapurāns (14.23-27) wbich are to be recited on getting up as a morning hymn, one of which is quoted below. 1522 These verses are repeated even now by some

  1. TATUHET at an aut infant at the TT. AT. I. part 1 p. 220.

TIA Jar ofertami i

p r eferata feita: # UHF 9. in a p. 326 ; TATU USTAT VAT Iuut me

tria FUNTHETHODE I Fap. I. p. 88.

  1. programmer E urasia TATT TT 9 Fira fieri गौ. 23.21; ‘स्वपनाभिनिर्मुक्तो नाश्वान वाग्यतोरात्रिमासीत श्वोभूत उदकमुपस्पृश्य पाचं FERIE I ST. 4. C. 11. 5. 12. 13; 9: Eropietat a ferrari forgalogu. ऋग्य अक्षिणीमातरुत्थाय निसुजीततया सहाचक्षुषमाम्भवति भीमानालक्ष्मी प्रतिषाधतेवि

forure 3471

p. 19; 79: uuni is Rg. X. 73. 11. Tbis vorge is explained in form IV. 3.

  1. ममा मुरारित्रिपुरान्तकारी भानुः शशी भूमिहतो बुधव । गुरब शुक्र शनि T UT: SAFE ## #TTEN. This is TETTU 14. 23. Thoso five aro

quoted in

a n y p. 16, WURTE P.6, Fris. ( *) p. 210 (whore they are asori bod to H).

648

( Ch. XVII

old people. Some works say that he who repeats the four verses called Bharatagāvitri in the morning obtains the reward of hearing the whole Mahabhārata and attains the highest Brahma, 1528 The Ahnikatattve (p. 327) quotes & verse to be repeated on getting up from bed in wbich the serpent Karkotaka, Damayanti, kings Nala and Rtuparṇa are remembered for removing the effects of Kali, 1524 and the Smṛtimuktāphala quotes a verse about Nala, Yudhi ṣthira, Sitā and Krṣṇa as puṇyasloka ( singing of whose glory is holy ) 1525. The Acāraratna (p. 10 a) states that one should repeat the names of certain famous and long-lived (cirajlvins) personages viz. Aśratthaman, Bali, Vyāsa, Hanūmān, Bibhi ṣana, Krpa, Parasurama and Mārkandeya and also the names of five boly women, Ahalya, Draupadi, Sitā, Tarā and Mando dari. Even now old men brought up in the orthodox ways repeat these names on getting up.

In some works it is said that if on getting up a mon sees a brāhmaṇa learned in the Veda, a lady whose husband is living, a cow, an alter where fire is kindled, he becomes free from adversities and that if a man sees on getting up in the morning a very sinful man, a widow, an untouchable, one naked, one whose nose is cut off, that is an indication of kali (misfortune or strife ). 1526 Parāśara XII. 47 says that one who has built the fire altar (for Vedic sacrifices ), a dark-brown cow, one who is engaged in a satira (or performed it), the king, an ascetic, the oceanthese purify a man the moment they are seen, so one should see them always.

Then the next act is to answer the calls of nature. Very detailed rules are laid down about these even in the most ancient sūtras and smrtis. Many of the rules are simply hygienio, but as religion, rules of law, of morality, of health and

  1. Vide fryrum PP. 15-16, 2 4*7 p. 21. These verses viz. #TATTA, FANTITETO 90 6.60-63, are called Ch it (in verse 64 ). Their first pādas are AraUCACWIFT, THE WOT, eta बाहुविरोम्येष, न जातु कामास भपान लोभाद.

  2. Teeny R HRY HRY PI ROTUPET fram mot oss MAE # FETT, raad 79. 10, quoted in S IITY P. 327 and fifto. ( IT ) p. 211. ____1525. पुण्यश्लोको मलो सजा पुण्यश्लोको युधिष्ठिर । पुण्यश्लोका चदेवी पुण्य

lant : quoted in cle. ( p. 210.), W ITH p. 6.

  1. These vorges are from hifrora II. 168 and 166 (onlled one fa also ) quoted in a p. 327, w *, p. 22, a. ( f )

p. 211. I read ang hot and not ord or #Has these do ).

Ch. XVII)

Ahnika-mutrapurisotsarga

649

hygiene are mixed up in the ancient works, they are given in works on dharma. Even in the Atharyaveda (XIII. 1. 56 ) it 1887 is said ‘I cut off thy root who kick a cow with the foot or who urinate opposite the sun (facing the sun); thou shall not further cast a shadow.’ Urinating while standing seems to have been condemned in the time of the Atbaryaveda; vide VII. 102 ( 107 ). 1 ‘I shall urinate standing erect; let not the lords harm me.’ Gaut. IX. 13, 15, 37-43, Ap. Dh. S. I. 11. 30. 15-30 and I. 11. 31. 1-3, Vas. Dh. S. VI. 10-19 and XII. 11-13, Manu IV. 45-52, 56, 151, Yāj. I. 16-17, 134, 154, Viṣṇu Dh. S. 60. 1-26, Saṅkha, 1528 Vāyupurāṇa 78. 59-64 and 79. 25-31, Vāmanapurāṇa 14. 30-32 may be summarised as follows: one should not void urine or ordure on the road, on ashes, on cow dung, in ploughed or sown fields, under the shade of trees, in rivers or water, on grassy or beautiful spots, on bricks made ready for erecting altars, on mountain-tops, near dilapidated shrines or cowpens, on ant-hills, in cemeteries or in holes, on threshing floors, on sandy shores. Nor should one answer calls of nature looking at or facing fire, the sun, the moon, a brāhmana, water, the image of some god, cow, wind. Nor should one do these acts on the bare ground, but on ground covered with dry twigs or leaves or grass or loose earth. One should oover one’s head and should face the north by day or when there is twilight and face the south at night, but when there is a danger one may face any direction. One should not urinate while standing or walking (Manu. IV, 47) nor should one speak while doing so. 1829 One should answer calls of nature away from a human habitation towards the south or south west. Manu V. 126 and Yāj. I. 17 prescribe that, after answering calls of nature, one should perform cleansing the parts with water held in a pot and lumps of earth to such an extent that no smell or filth will stiok. According to Manu V. 136 and 137 and Viṣṇu Dh. S. 60.25-26 one lump of earth is to be applied to the penis, three to the arms, ten to the left hand

  1. यक्षगा पवा स्करति प्रत्यार्पच मेहति । वरप भामि ते मूलमछायां Statsm pe XIII. 1. 66 ; AFT S HAT HT TETTT: # sur VII. 102 ( 107). 1.

  2. HY WIATIT -FATH-T i lfitrag HET UITEITE I quoted in frate on 91. I. 134.

___1629. उचारे मैथुने बैच प्रमाणे दन्तमायने । स्ना भोजनकाले पर मौन समाचरेत हारीत quoted in भाहिकमका P. 26. This is esमारीत Verse 40%; भनि 323 is पुरी मेधुने होमे प्रमावे दन्तधापनेस्मानमोजमजप्पे सदा मोन समापद।

H. D. 82

650

and seven to both hands, three to both feet together. This is the extent of sauca required for householders, and for brabma cārin, forest hermit and sampyāsin, twice, thrice and four times As much is required. The Mit, on Yāj. I. 17 remarks that for all asramas the cleansing required is only as much as will remove foul smell and filth and the several numbers of lumps of earth prescribed in different smstis are only precribed for unseen ( or spiritual ) results. Gaut. I. 45–46, Vae. III. 48 and Manu V. 134 say that cleansing of the body is to be so effected first with water and then with earth that foul smell and filth will be totally removed. Devola ( quoted in the Gr. R. p. 147) says that respectable people do not emphasize the number of times mentioned in the smṛtis, but they say that cleansing should be carried on till one feels that it is all right. 1580 The Smṛtyarthasāra 1531 (p. 19 ) following Dakṣa V. 12 says that at night only half of the sauca prescribed for the day is required, only one-fourth of it is prescribed for the ailing and only one-eighth when a man is on a journey and that no special number of lumps of earth are prescribed for women, śūdras, boys whose upanayana bas not been performed. In cleansing one is not to employ stones, clods of earth, and green twigs cut off for the purpose from herbs and trees ( Āp. Dh. S. I. 11. 30. 30, Gaut. IX. 15 ) nor is one to use earth from inside a river or water reservoir or from a temple, from an ant-hill or from the hiding places of rats or from dung-hills or what is left after being used for a prior cleansing ( Vas, Dh. S. VI. 17 ) nor what is taken from & road or cemetery, nor should one use earth that has worms, coals, or bones or gravel in it. Dakṣa V. presoribes that for the first time as much earth as will fill half of the outstretched hand and for the second time half of that is to be taken and so on.“532 The lump of earth should not be bigger than a myrobalan fruit (Kūrmapurāpa in Sm. C. I. p. 182 ). One is not to answer calls of nature with the shoes on ( Āp. Dh. . I. 11. 30. 18 ) and one’s yajttopavila should be suspended from the right ear or he should throw it on bis

  1. यावसाचिति मन्येत तापच्छौच विधीयते । प्रमाण शोधसंख्या न Rec u r in . 6, p. 147 and furrere I. p. 93.

  2. Vide feed on 21. I. 17 Firma TPUT IT SPIT T ary ori gaiter PTET E F# me frud i, also are hugtr9-34, 65-66, FOTOFT p. 19.

  3. snagaIT HUHTET TIET fra gutar perawat s itar # F# V.7. The first balf is quoted even by face on 9r. I. 17,

Ch. XVII)

Ahnika-sarica

651

back in the nivila form. 1533 According to Yāj. I. 16 the yajñopavita should be suspended from the right ear only. Vanaparva 59. % describes that kali (the principle of evil and strife) entered Nala when the latter did not wash his feet after urinating.

This cleansing of the body in the morning is only a part of general sauca. Sauca is a ccording to Gaut. VIII. 24 one of the atmagupas. Even the Rg. (in VII. 56. 12 and other verses ) appears to emphasize cleanliness ( sucitva ). 1534 Aocording to Harita sauca is the first path to dharma, it is the resting place of brahma ( Veda ), the abode of sri ( prosperity ), the means of clearing (or soothing ) the mind, the favourite of gods, the means of realizing the Atman and the awakener of intelli gence.’ 1588 According to Baud. Db. S. III. 1. 26, Hārita, Dakṣa V. 3 and Vyāghrapāda (quoted in Sm. C. I. p. 93) sauca is of two kinds, 1586 bāhya (outward) and antara or ābhyantara (inward), the first being effected by water and loose earth and the latter is the purity of one’s sentiments. Hārlta divides the first into three, that of kula ( being free from impurity due to birth or death in the family ), of artha ( i. e. of the vessels and things to be used in all matters ) and of sarira ( of one’s body ); Hārita divides ābhyantara into five, mānaga ( mental ), cākṣuṣa ( of the eye i. e. not looking at things that should not be looked at), gbrānya ( of the nose), vāoya ( of speech ), svādya ( of the tongue). According to a verse quoted by Haradatta on Gaut. VIII. 24 gauca is of four kinds, viz, of dravya (the vessels and things employed by one), of the mind, of speech and, of the body. Vrddha-Gautama ( Jivānanda p. 632 ) speaks of five kinds of sauoa viz. of the mind, of actions, of kula (family ), of the body and of speech. According to Manu V. 135, Viṣṇu Db. 8. 22. 81, Atri v. 31 and others there are twelve malas (filthy exudations or impurities) of the human body, viz. fat, semen, blood, marrow, urine, fæces, mucus of the nose, ear-wax, phlegm, tears,

  1. TRIBOut ometi ogs: FUSTITI TU a put कुर्याद्रपदा कर्णे समाहितः । कर्णेनिधानमेकपनविषयम् । तथाचसाख्यायनशम् । ययेक The water of g ta gura prati fac. I. A 89. Vido myr IV. 12. 22 ( S. B. E. vol 29 p. 126 ).

  2. एषी पोहण्या मरुतः पचीनां शुचि दिनोग्यावर चिम्यःमसेन सत्यसव FT4 99 1 : OTT: 017: . VII. 56. 12.

  3. सनहारीता । शीर्ष नाम धर्मादिपथोममायतनं भियोधिषासो मनसः प्रसाद atferd mint rapta yfgeh HIT: T. p. 522.

  4. शादिविध मोक्त वाघमाम्पतरं तथा। मजलाम्पासते पाच भाषणशि FUTTET . V. 8 and TFT.

652

Hisiory of Dharmagāstra

i Oh. XVII

rheum of eyes, sweat; and the first six of these are removed by water and earth and the latter six by water ( Atri v. 32 ).

After preforming sauca one has to rinse the mouth with twelve mouthfuls ( ganduṣa ) of water (vide Smṛtimuktāphala, abnika p. 220). When one finishes the purification of the body by washing the hands and feet and by rinsing the mouth one has to engage in ācamana. 1837 A good deal has been said about acamana above (pp. 315-316) under upangyana. Acamana (sipping water) is to be done after tying the top-knot and tucking up the garment from behind; the water is to be poured in the hollowed palm of the band in such a quantity that a grain of māsa ( bean) will be plunged in it and the three fingers except the thumb and the small one are to be joined together and the water is to be drunk from that part of the hand which is called brāhma tirtha describ ed above (n. 750 ). The word tirtha means that part of the right hand by whioh water is taken in or poured in religious rites and the parts are given the names of deities for lauding them, as Viśva. rūpa says.1538 In most smrtis their number is four, viz. prājāpatya or kāya, pitrya, brāhma, and daiva (for example in Manu II. 59, Viṣṇu Dh. S. 62.1-4, Yāj. I. 19, Mārkandeya-purāṇa 34. 103-109, Daksa II. 18). Some works like the Satyayanakalpa and Vṭddha Vasiṣtha quoted by Viśvarūpa on Yāj. I. 19 name five tirthas viz. daiva ( when a brābmaṇa faces the east, the front part of his hand ), pitrya ( the right portion of the right hand ), brāhma (the portion of the hand opposite the fingers ), prājāpatys (the portion of the band near the small finger ) and parameṣthya ( the centre of the right palın). The Pār, gr. pariṭiṣta names the above five, except that it eubstitutes the name āgneya for parameṣthya. The Saṅkba-smrti (in verse, X. 1-2) distinguishes kāya and prājapatya and omits the name of brāhma altogether which is called prājāpatya by it. Vaik. I. 5 has six, the usual four, the fifth being āgneya ( centre of the palm ) and the sixth being ārza (the roots and tips of all fingers together). According to some, daiva tirtha means the tips of the fingers and the centre of the palm is either saumya or āgnaya. According to Harita the

  1. Et great 169 great gaat er grey or पुण्डरीकाक्षामिष्टदेवता सत्वा प्रकृतिथं फेनारादरहित संहतालिपाणिना गृहीत्वा

कनिष्ठिके मुक्त्वा शेषं धीक्षितं महातीर्थेन त्रिचतुर्षारं समाहित पिवेत् । स्मृत्यर्थसार P. 20.

  1. Miurata TOTESTATTE T E I atergantuan medias शः प्रसिद्धः । तानि च विशेषकार्योपथिकवाद स्तुत्पथै देशताभिराच्यापन् । विश्वास on

T. I. 19.

Ch. XVII)

Áhnika-acamand

653

daiva 1889 tirtha is to be used in mārjana, worship of gods, offering of bali and in bhojana; the kaya tirtha is to be employed in laja. homa (homa of fried grain) and daily homa, the pitrya in all rites for dead ancestors. Touching the kamandalu ( water jar ), eating curds and fresh products of the fields (navāgna ) are to be done with the saumya tirtha (Smrtyarthasara p. 20). When there is difficulty of getting water and an occasion for purifi cation by acamana arises, one should touch one’s right 1540 ear. Very elaborate rules are laid down in the digests on the subject of āoemana (e. 8. Sm. O. I. pp. 95-104 ), Smștimuktāphala, Ahnika-prakāśa pp. 221-240, Ahnika-tattva pp. 333-344. Gr. R. pp. 150-172 &c., which have to be all passed over for want of space. One matter to be noticed is that according to the Āpas. tamba-smrti ( in verse ) the procedure of acamana is of four kinds, viz. paurāṇika (in which each sipping of water is accompanied by the names, Keśava, Nārāyana, Madhava &o.); smārta ( as laid down in the smrtis like Manu II. 60 ff), agama (i. e. taught in the sacred books of Śaiva and Vaiṣṇava secta rians ) and srauta (laid down in the Srautasūtras for Vedic sacrifices 154). The first of these four is the method usually followed now by most brāhmaṇas.

Danta-dhāvana ( brushing the teeth ).

Danta-dhavana comes after sauca and acamana and before snāna (bath). Vide Yāj. I. 98 and Daksa IL. 6. The practice of daily danta-dhavana has existed in India from the most ancient times. The Tai. S. 1548 (II. 5. 1. 7) when enumerating tbe actions which a rajasvala (a woman in her monthly period ) was to avoid mentions dantadhāvana among them and remarks that if she indulges in it during that period, she gives birth to & son whose teeth are naturally black. Dantadhavana is an independent act by itself performed for rendering the body (here the mouth ) clean and it is not an anga ( 8 subordinate

  1. fra: 1 Arara

ata ta wa UFI Fr. I. p. 226.

  1. wey Hair **PENTTHAFUTA srupasta farina Toni provate p. 21.

  2. Stofare surat aturaren sie eine FarrafaroTART pintat parut माहराचा बापादिनः । अयुताः समाचामत्केशवापेस्त नामभिः । अयाना स्पर्शन gefur timor RTT I FTE ( I ) p. 221.

  3. T UT

I. #. II. 6. 1.7.

654

[ Oh. XVII

constituent part) of bath or morning prayer. 1548 Āp. Dh, S. I. 2. 8. 5 forbids 1544 one who bas returned from his teacher’s home after finishing his studies to engage in the sight of his teacher in such acts of pleasure as cleansing the teeth, shampoo ing the body and combing the hair and also forbids the study of the Veda while such actions are going on (ibid. I. 3. 11. 10-12 ), 1515 The brahmacārin was not to engage in the leisurely actions of brushing the teeth (but was to ringe his mouth ) according to Gaut. II. 19 and Vas. Dh. S. VII. 15.

In dantadbāvana one has to take the twig ( with its bark) of certain trees, crush the end of the twig with his teeth 80 as to make a brush of it and then to cleanse his teeth with the brush-like end. According to Gobhilasmrtilis (which is also oalled Chandoga-parisista in some works ) if a man only rinses his mouth with river water or at home, he has not to repeat a mantra, but if he uses a twig he has to repeat & mantra ‘Oh tree, bestow on me long life, strength, fame, brilliance, offspring, cattle, wealth, brahma ( Veda ), memory and intelligence.’ In the Par. gr. II. 6 and Āp. gr. 12. 6 brusbing of the teeth with an udumbara twig is prescribed in Samāvartana with a mantra ‘may you be ready for food; here comes the king Soma; may be clean my mouth with glory and good luck.” 1547 Therefore the same mantra is to be employed every day after samavartana. In some of the digests (like the Ahnikaprakasa

_1543. अत्र संध्यायां माने च दन्तधावनस्य नाङ्गलम् । मुखे पर्युषिते नित्यं भवत्य मयतो नरः । तस्मात्सर्वप्रयत्नेन भक्षयन्तधावनम् ॥ इति वृद्धशातातपरचनेन स्वतन्त्रस्येष बुद्धिहेतुतयाभिधानात् । आहिकप्रकाश p. 121 ; the verse मुखे पर्युषिते is लघु. शातातप 74,

  1. स्वैरिकर्मसु च यथा दन्तप्रक्षालनोत्सादनावलेखनामीति । आप. ध. 1.2.8.4-5%3D vide आप.ध. . I. 3. 11. 10-11 for the same words followed by तावन्सं कालं माधीयीताध्यापयेद्वा.

“1545. खडाशयनदन्तधावनप्रक्षालनासनाम्यानोपामच्छर्जी । वसिष्ठ VII. 16.

  1. दन्तान प्रक्षाल्य नवादी गृहे वेसदमत्रवत् । नारयायुक्तपाः यवधालम पादितम् । सत्वर्च दन्तकाई स्यात्सदोण प्रधावयेत् ॥ ……. परिजप च मन्त्रेण भक्षयेत. धावनम् । आयुर्वल यशो पर्चः प्रजा पशून वसनि चामल प्रज्ञा च मेधा च वं मो देहि धन स्पते। गोभिलस्मति I. 137-140. This मन्त्र is quoted by the मिता. on याज्ञ. I. 98 and by almost all digests on धर्मशान.

  2. औदुम्बरेण दन्ताधावेत । अनाथाय म्यूहापं सोमो राजायमागमत् । स मे मुख प्रमादर्पते यशसा च भगेन बाइति । …… दन्तमक्षालमादीनि नित्यम् । पारस्कर II. 6. The मन्त्र ‘अनायाय! occurs in आप. म. पा. II. 7. 19 with variations.

is the king of plants and honce the udumbara twig is called this king Sona’.

Ch. XVII ]

Ahnika-brushing the teeth

655

pp. 121-122) it is stated that that mantra may be employed by the students of the Sukla Yajurveda, while those who study the Gobhila gļhya may use the mantra ‘āyurbalam &o’.

Very detailed rules are laid down about the length of the twig, about the trees the twigs of which are allowed or forbidden, about the days or occasions or times on which there is to be no dantadhāvana. A few of these details are given below. Trees having thorns on their trunk or from wbioh & milky fluid oozes out when a twig is broken off are allowed and 80 are vata, asana, arka, khadira, karañja, badara, sarja, nimba, arimeda, apāinārga, malati, kakubha, bilva, amra (mango), punnāga, sirīṣa and further the twig must be astringent, pungent or bitter in taste and not sweet or sour.1548 Vide Bṭbat Sambitā of Varāhamihira chap. 85, Laghu-Hārita (Jivananda part I. p. 183), Laghu-Vyāsa I. 17-18, Nrsimhapurāṇa 58. 47. Before the advent of the modern dentrifrices people in India followed these directions and even now many even in the cities still follow them and brush their teeth with twigs of various trees. Among the trees which are not to be used for danta dhāvana are palāśa, 1849 śleṣmātaka, arista, vibbitaka, dhava, bandhūka, nirgudi, sigru, tilva, tinduka, inguda, guggulu, sami, pllu, pippala, kovidāra &o. (Viṣpu Dh. S. 61. 1-5). The twig may be undried or dried, but one dried on the tree itself is not to be taken (Viṣṇu Dh. S. 61. 8, Nrsimhapurāṇa 58. 46 ). One must brush the teeth faoing north or east, but not west or south (Viṣṇu Dh. S. 61. 12-13). Viṣṇu Dh. 8. ( 61. 16-17) pres cribes that the twig should be as big as the end of one’s small finger and twelve angulas in length and it should be washed before its use and after using it it should not be cast off in an impure place. There are various opinions about the length of the twig employed. The Nṛsimhapurāṇa ( 58. 49. 50 ) says that it may be of eight angulas in length or a

  1. Terrararapa rramarcatuita # I re fata i fa que 61. 14-15; Wirimit TY मार्गशिरीषयोः। खादिरस्य करशस्थ कदम्बस्य तधेष च॥ अस्य करवीरस्य कुटजस्य nitat 11 yra: mature wrEAUT** “I am fim of sua (ed. by Bhagavad-datta, Lahore ) IV. 1-2; in par: gear: mifford 79T स्विनः । भारद, आम्रपुलाग-भिल्वानामपामार्गशिरीषयोः। भक्षयेत् मातस्थाय वाग्यतो

TUTTI I . All theso are quoted in the way. I. pp. 105-106 and other digests. '

? … … rera: is afhogeros 68. 49. 1649. TOTSTATHATT U TTATHIO I HAR IX. 44, MT4. . . I. 11. 32. 9 (reads 779910#), FHS XII. 34., 91. y. &. II. 3. 30.656

( Ch. XVII

apan in length ( pradeśa); Garga ( quoted in Sm. O. I. p. 105 ) says that the twig should be 10, 9, 8, 7 or 4 angulas in length respectively for the four varṇas and women. One was not to cleanse one’s teeth with pieces of brick or with clods of earth or with stones or with the bare fingers (except the thumb and the finger Dext to the small finger). 1550

According to Laghu-Harita (Jivānanda I. p. 183) and Nrsim. bapurāṇa 58. 50-52 there is to be no brusbing of the teeth with & twig on the 1st tithi, the parva tithis (i, e, new moon, full moon, 8th day, 14th day and the day on which the Sun enters a new zodiacal sign, according to Viṣṇu-purāṇa III. 11. 118), on the 6th tithi and 9th tithi and on those days when twigs are not avail able one may rinse one’s mouth with twelve mouthfuls of water 1851, Paighinasi (quoted in the Sm. C. I. p. 106) says *one may brush one’s teeth with grass, leaves and water and with the fingers except the 4th finger.’ One may also cleanse with mouthfuls of water when one has no teeth (Ahnika. prakāśa, p. 127). One may also rub one’s tongue with these or with a twig on the days on which it is allowed. There is to be no dantadhāvana on śrāddha day (for the performer), on the day of a sacrifice, when one is observing niyama, when the husband has gone to another country, when there is indigestion, on marriage day, on a fast or a vrata (Smrtyarthasāra p. 25). Viṣṇu 1658 Dh. S. 61. 16 prescribes dantadhāvana not only in the inorning but also after taking one’s meal. This, as stated by Devala, is intended for removing particles of food sticking to the teeth or the gums.

Snāna.After dantadbāvana comes snāna. As acamana, snāna (bath), japa (muttering of holy Vedic texts ), homa and

  1. Tore

: 1 protarTTTTTTTFORTRETT 1 FRET ETTA 981 CRT it fufam. I. p. 106 ; vide ag tatay v. 73.

  1. afarrettata ai T PATI I parat 18TITEETTT FTTH कुलम् ।। अमावे दन्तकाष्ठानां प्रतिषिदिनेषु च । अपां द्वादशगण्डर्मुखशुद्धि समाचरेत् ।

dia, fhurroy 58. 50-52 ; vide yer I. 14-15, FICTITATE P. 25; MUTFA 127. 4 condemns tho use of a twig on the now moon day.

  1. grada T era4u fague 61. 16; RT : भोजमोत्तरं दन्तलमनिहरणार्थ भोजने वन्तलमानि निहत्याचमनं बरेविति देवलस्वरससि Tù T Ari BT4. p. 125. The HET 4 I. 3 also rocom mends this amarRET Tyward U ll. Vide Journal of the Ame rloan Oriental Society, vol. 62 ( for 1932 ) p. 163 ff for referoncos to the twigs used for brusbing teeth from ancient Buddbist works and Fa Hien’s ‘Record, of Buddhist kingdoms’ (Loggo p. 54) for the dentakaetha of Buddha.

Ch. XVII)

Ahnika kusa grass

657%

other rites are to be performed after holding kusa grass in the right hand some remarks must be offered on kusas. The Kūrmapurāṇa says ‘whatever action is done without darbha or without yajā pavita, it becomes useless and brings no reward here or in the next world’ (quoted in Kṛtyaratnākara p. 47). Śatātapa 1553 says ‘in japa, homa, dāna, svādhyāya (study of the Veda) or in pit;tarpana one should have in his hand gold, silver and kuśas’. One should have at the time of acamana &c. & pavitra (a ring-like loop) of darbhas in his right hand or in both his hands on the finger next to the small one or have kusa in his right hand. There were several views about wearing & pavitra or darbbas, as stated in note 1553. The darbha grass is to ba collected on the darsa day (new moon) in the month of Srāvana and the darbhas so collected are never stale and may be used again and again 1554. The pavitra of the four varṇas should be made with 4 darbhas or with 3, 2, or l rospectively or it should be made with two darbbas for all (Smrtyarthasara pp. 36-37). Thoso darbha blades from which no further blades shoot forth are called simply darbhas, blades from which fresh oncs sprout forth are called kuśas, blades with their roots are called kutapas and those the tips of which are cut off are called trna 1665 (grass). The darbha grass growing in a field of sesame and having boven blades is very auspicious.

The darbhas to be used in yajñas should be green in colour, yellowish for use in pākayajñas, they should be with roots when used in rites for the pitrs and variegated when used in vaiśva deve. Those darbbas that were held in tbe hand at the time of offering piṇdas to the dead or in srāddhas or in pitstarpaṇa or at the time of urination or voiding fæces should be thrown away (Smrtyarthasāra p. 37). If kusa grass is not available, then kāsa or dūrvā may be employed instead.

  1. Fiatan: I giā a91 gra Faro fugauti yi an saig cara : il faro I. p. 108; vide mouri for a similar verse. 37 चत्वारः पक्षाः । हस्तद्वये दर्भधारणम् । हस्तद्वये पवित्रधारण दक्षिणे पवित्रं वामेशा दक्षिण एवोभपमिति ।. आचाररत्न p. 24 b. Vide गोभिलस्मृति I. 28 quoted by अपरार्क pp. 43 and 480. _____1554. मासे नभस्पमावास्या तस्यां द चयो मतः । अपातयामास्ते वर्भा नियोग्या: स्युः पुनः पुना ॥ हारीत quoted in रसूतिच. I. p. 107. Vide स्मृत्यर्थसार p. 36, Pererary Rt v. 41, #tirar quoted in purpuren p. 67.

  2. STAT: FATEHT HEATIET 5TT: FET: I AM $19T: TATUT (HT THAT: H R IC VII. 44; this is qnoted as miris in fa

• I p. 108.) and as of FT4797 in Faris. ( T R. 231.)

  1. D. 89

658

Ilistory of Dharmaśāstra

The subject of snāna can be treated from various points of view. Snāna 1858 is either mukhya (principal) or gauna (secondary), the first being a bath with water and the second being without water. Each of these is again subdivided into various kinds. According to Daksa II. 48 snana is nitya (obligatory every day), naimittika (to be performed on certain occasions), and kāmya (to be performed only if one desires certain rewards). All the varṇas 1557 have to bathe in or with water every day the whole body together with the head also (Baud. Dh. S. II. 4. 4, Manu II. 176 and IV. 82) and dvijatis have to do it with Vedic mantras. This is nitya. This 1558 is required to be done, because a man who has not bathed is not entitled to perform homa, japa and other rites (Saṅkha VIII. 2, Daksa II.9). The body is dirty and from it ooze various exudations day and night and a bath in the morning oleanses and purifies the body. In this way snāna has seen and unseen (i. e. spiritual) results 1558

Some works (Yāj. I. 95, 100, Laghu-Asvalāgana I. 16, 75, Daksa II. 9 and 43 &c.), prescribe two bathsaday for brahmana house-holders, one before day-break and another at noon. There is only one bath a day for brahmacārins, two for forest hermits (Manu VI.6). According to Manu VI. 22 and Yaj. III. 48 the forest hermit has to bathe thrice (in the inorning, at noon and in the evening) and a yati has also to bathe thrice 1560. Though even now some orthodox brāhmapa householders do forform two baths a day, the usual rule for all Hindus (including even the sor oalled untouchables ) is to bathe once a day, which also has

  1. स्नानं तु विविध प्रोक्तं गाणमुख्यप्रभेदतः । तयोस्तु वारुणं मुख्य तत्पुनः पविधं भवेत् ॥ नित्यं नैमित्तिक काम्यं किपाझं मलकर्षणम् । क्रियास्नानं सथा षष्ठं पोटा स्नान प्रकीर्तितम् ।। quoted by अपरार्क p. 127, मद. पा. 236, स्मृतिच. I. p. 110, गृह. 1. pp. 200-201, परा. मा. I. 1. p. 268. The 2nd verse is शास्मति VIII. 1.

  2. अपोषगाहनं मान विहितं सार्वर्णिकम् । मन्त्रषमोक्षणं चापि विजातीनां विशिष्यते । बौ. ध.सू. II. 4.4; स्नानं च सर्ववर्णानां कार्य शौचपुरासरम् । समन्त्रक द्विजाना स्यात्नीशूद्राणाममन्त्रकम् ॥ स्मृत्यर्थसार P. 26.

___1558. अस्मातस्तु पुमालाही जय्यामिहवनाविषु। प्रातानानं तव च नित्यस्मान मकीर्तितम् ॥ शE VIII. 2 quoted in अपरार्क p. 127.

___1559. अत्यन्तमलिन: कायो नच्छिद्रसमन्वितः । अपत्येष दिवा रात्रौ माताचा विशोधनम्॥ प्रातःमान प्रशंसन्ति दृष्टाष्टकरं हि तत् । सर्वमति खात्मा प्रात:सायी जपाविकम् ॥ वक्ष II. Tand 9 quoted in अपरार्क P. 125 and स्मृतिच. I. P. 111.

___1660. प्रातमध्यालयोः मान पानमस्थगृहस्थयो । यतेविषषणं प्रोक्तं सफत ग्राम पारिणः ।। वक्ष quoted in स्मतिच. I. p. 181 and स्मृत्यर्धसार. p. 26; उभे संये। स्नातन्य बाह्मणैस्त हाश्रितः । तिसुष्वपि च संभ्यास भावयं च तपस्विभिः ॥ योगियाक्ष पल्क्य quoted in गह… P. 191.

Ob. XVII)

Ahniku–snāna

659

been the general rule for centuries ( vide Smrtyarthasara p. 26 ‘Barve vāpi sakrt kuryur). Snāna is usually done now before noon, that in the early morning being done only by & yati, one observing a vrata, a brahmacārin, sacrificial priests, students of the Veda and those engaged in austerities (Smrtyarthasāra p. 27). The morning bath is to be taken immediately after brushing the teeth before day-break when one sees the eastern direction lit up by the morning rays of the rising sun (Viṣṇu 161 Dh. 8. 64. 8). Gobhila-smrti (II. 24) says that 1568 one should not lengthen out the process of taking the morning bath (by repeating too many mantras ) as it would come in the way of performing the morning home at the proper time, which is between the first appearance of light and the sun’s reaching about one cubit above the eastern horizon (Gobhila L 122-123 ). Vide Manu IL. 15 also. The mādhyāhna ( midday ) bath is to be performed in the fourth part of the day-time divided into eight parts (Dakṣa II. 43, Laghu-Vyāsa II. 9) and one has to bring together loose earth, cow-dung, flowers, whole rice grains, kuśas, sesame and sandalwood paste 1563. This midday bath is not to be performed by one who is ill. The third bath (in the case of forest hermits and yatis ) is to be performed before sunset, but not after sun-set or at night. No bathing is allowed for any one at night except when there is an eclipse or the sun passes into the zodiacal signs of Cancer and Capri corn (at night), a marriage, & birth or death or when a vrata is undertaken with some object 1584. Night means specially the two middle watches (Manu IV, 129, Kullūka thereon and Parasara XII. 27 ).

1561, 07:24 Farrukat ProfiAU FATTE I facgy. 6. 64. 8; उषस्थुषसि यत्नानं संध्यायामुदितेऽपि वा । प्राजापत्येन सत्तुल्यं सर्वपापप्रणाशनम् ॥ चत विशतिमत; both quoted by the स्मृतिच. I. P. 111.

  1. SETELAST carca1977 OT: I araraf HET Gantut farien: li tift II. 24, quoted in Frau. I. p. 111.

  2. aus PUT TOT TTÜ TATETET Payer strefisa Front जलेक्ष II. 433; ततो मायाहसमये सामार्थ मृदमाहरेत् । पुष्पाक्षतान्कुशतिलान् गोमपं

u 11 gearh II. 9 (Jivinanda, part 2). The first is quoted in FG I. p. 181 and by stat p. 128 and the 2nd in T. AT. I. 1. p. 269.

  1. STAT E ( ha) 30. 4. I. 11. 32. 8, . v. II. 3. 29;

T a narauerTUIMTE I Tamiq Farret fryma च॥ देवल quoted by अपराक pp. 135,229, स्मृतिच. I. PP. 120, 2293; vide पराशर XII. 26 to the same effeoṭ.

660

[ Oh. XVII

The obligatory (nitya) bath is to be taken with cold water and ordinarily hot water is not allowed. Saṅkha (VIII. 9-10) Bays that if one bathes with heated water or in water belonging to another individual, he may effect the cleansing of the body but he would not secure the ungeen spiritual result of a bath. Dakṣa II. 64 is to the same effect 1505, Naimittika and kāmya baths must be performed with cold water, there is an option only as to nitya (daily obligatory ) bath (Garga quoted in the Sm. C. I. p. 123).

Manu IV. 203, Viṣṇu Dh. S. 64. 1-2 and 15-16, Yāj. I. 159, Dakṣa II. 43, Vede-Vyāsa-smrti III. 7-8, Saṅkha VIII. 11 and others say that one must daily bathe in natural water, i. e. in rivers, in tanks connected with temples, in lakes, in deep reservoirs and in mountain springs. One should not bathe in water belonging to an individual (i. e. & well or reser voir dug or dammed by him &o.) but if no water is other wise available one may bathe with such water after re moving three or five lumps of clay (from the bottom of the reservoir 1568) or three or five jars from the well. The idea is that either the private owner would participate in the merit of the bath ( as Baud. Dh. S. II. 3. 7 remarks ) or that the bather inours & fourth part of the sin of the owner of the water (Manu IV. 201-202 ). If no such water is available or one is unable to go to a river &o, for a bath one may bathe in the court-yard of one’s house with water drawn in a vessel (from & well &c.) till his clothes are wetted. The words ’nadi’ and garta’ (used in Manu IV. 203 ) are defined as follows: & nadi (river) is one that has & stream of water at least 8000 bows in length, wbile all other streams are called garta (a pool). As in the months of Srāvana and Bhādrapada all rivers are full of mud (rajasvalā is used in & double sense ) one should not bathe in them in those months, exoept in rivers that

  1. a gaga aur TermoTT # SETT a Faient Bir VIII. 9-10; Tu aata TH TUT #TU T UT TANTU

qur

# IV. 64. The first is quoted in F . I. p. 128.

  1. POTE PICTWTF67 # 1 afara

tan tros येत् ॥ उधृत्य पापि त्रीपिण्डान्कुर्यादापत्सु नो सदा। निरुद्धासु तु सुत्पिण्डाकूपानीम ratura nt. 4. II. 3. 7 and 9. Vide UPUTET P: 195 for explanation,

Oh, XVII)

Āhnika-onana

681

directly reach the sea,1567 But even in these months one may bathe in muddy rivers at the time of upākarma or utsarga, or on the death of a person or on the eclipse of the sun or the moon. Vide Viṣṇu Db, S. 64. 17 wbich says that out of water drawn in a pot, water standing in a reservoir, a spring, a river, water in which noble men of the past bathed, Ganges water, each succeeding one is holier than each preceding one for & bath. 1588

The actual bath is described differently in different sūtras, emṛtis and digests. Gobbila-smrti(I. 137) says 1588 that the morning bath contains the same procedure as the mid-day bath. The morning bath has to be brief, as already stated, in the case of one who has consecrated the srauta fires. The procedure of bathing will be indicated by a few brief extracts. The Viṣṇu Dh. 8. (64. 18-22 ) says’having removed 1570 the dirt from his body with water and loose earth, he should plunge in water, he should invoke the water with the three verses ‘apo hi stba’ (Rg. X. 9. 1-3), with the four verses “biranyavarṇaḥ ( Tai. S. V. 6. 1. 1-2) and with the verge ‘idamāpaḥ pravabata’ (Rg. I. 23. 22 or X. 9.8). Then while still plunged in water he should thrice mutter the Aghamarsang hymn (Rg. X. 190. 1-3, śtam ca satyam &c.) or he may mutter ’tad vispoh paramam padam’ ( Rg. I. 22, 20 ) or the Drupadā Savitri verse (Vaj. S. 20. 20 ) or the anuvāka beginning with ‘yuñjate mana’ (Rg. V. 81. 1-5 ) or the Puruṣasūkta (Rg. X. 90, 1-16). ‘Having bathed he should, with his garment still wet, perform tarpana of gods and Manes while still in the water. But if he has changed his clothes, then he may do it (tarpana) after

  1. Free rar raf To TEST: INTE ETH per aromat समुनगाः ॥ धनु:सहसाण्यष्टौ च गतिर्यासा न विद्यते । न ता नदीशग्दवहा गर्तास्ते परि कीर्तिताः ॥ उपाकर्मणि चोत्सर्गे प्रेतनाने तथैव च । चन्द्रसूर्यग्रहे चैव रजोदोषो न विद्यते। Tera I. 141-149, quoted by sarah p. 135, a. I. pp. 130–131, I. r. 197–198 &0. marr p. 905 quotes & smrti that a dhanus is equal to 96 angular and that 2000 bows are oqual to ono krosa.

  2. उधूतामिष्ठमुदकं पुण्यं स्थावरात्प्रस्रवणं तस्मासादेयं तस्मादपि साधुपरि O pia gamiferaguan 64. 17.

  3. Tur TU ATAPA. * FIATTEIT:

I

HOT TRET Amara u o s 1. 137 ; vide TU. C. p. 179 for explanation.

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Gafaqafq* ITU 59 FTIT PITUIGETETT T erfi foguer 64. 18-24.

668

( Oh. XVII

ooming out of the water’. Even now many brāhmaṇas mutter the Purusasukta while bathing. Saṅkha-smrti (IX) has a brief description of snāna which consists in invoking water, then mārjana with the three verses (apo hi sthā), then repeating certain Vedic verses like - hiranya-varṇah’, ‘san-no devir’, ‘sam na apah (Atharvaveda I. 6. 1 and 4) and thrice repeating Agha marsana. Vide Madanaparijata pp. 270-271, Gr. R. pp. 206-208 and Par. M. I. 1. pp. 274-275 where the whole of Saṅkha (IX) is quoted. The Snanagutra 1571 of Kālyāyana says “Now then will be treated the daily obligatory bath in a river and the like. Having fetched loose earth, cowdung, sesame, kusas and flowers, having approached the water side, having placed (the above)

materials on a pure spot, having washed one’s hands and feet, holding kusa blades (or pavitra) in his hand, tying up his top knot and wearing the yajñopavita, he should perform acamana and invoke the water with the verse ‘urum hi’ (Rg. I. 24.8=V&j. S. 8. 23), stir it (with his thumb) with the verses ‘ye te satam’ (vide Par. gr. I. 2). He should fill his joined hands with water with the verse ‘sumitriya nah’ (Vaj. S. VI. 22) and should cast it on the ground with the verse ‘durmitriya’ (Vāj. S. VI. 22) in the direction of his enery. He should apply loose earth thrice to each of the limbs, viz. the waist, the abdomen, thighs, feet and hands, then perform acamana, should do obeisance to the water and should smear his body with loose earth. Facing the sun with the verse ‘idam viṣṇur’ (Rg. I. 22. 17 = Vāj. 8. 5. 15 ), he should dive into the water and bathe with the verse ‘Apo asmān’ (Rg. X. 17. 10=Vāj . IV.2), then raise up his body with the mantra ‘ud-id-abhyah’ (Vaj. S. IV.2), again dip into water and again raise his head out of the water, perform Scamana and smear his body with cowdung with the mantra ‘ma nastoke.’ (Rg. I. 114. 1 = Vāj. S. 16. 16 ). Then he should bathe with the

  1. अथातो नित्यस्नान नयादी। मुद्रोमयकुशतिलसमनस हत्योदकान्तं गत्वा शुची देशे स्थाप्य पक्षाल्य पाणिपादं कुशोपग्रहो पद्धशिखी यज्ञोपवीत्याचम्योर हीति तोयमा. मन्यावर्तयेथे ते शतमिति । समित्रिया न इत्यपोऽसलिनादाय दुर्मिविया इति द्वेष्यं प्रति मिपिवेत् । कटिं परत्यूरुज चरणौ करो मृदा त्रिनिःपक्षाल्याचम्य ममस्योदकमालभेववामि मदेवं विष्णुरिति सूर्याभिमुखो निमजेदापो अस्मानिति स्नारवोदिदाग्य इत्युन्मज्य निमज्यो मज्याचम्य गोमयेन विलिम्पेन्मा मस्तोक इति । ततोभिषिञ्चदिन में वरुणेसि चतमिपि

समं सुरववभूत्यन्ते चैतनिमज्योन्मज्याचम्य दर्भः पावयेदापोहिष्ठेति तिमभिरिदमापो इपिष्मतीदेवीराप इति शाम्यामपो देवा पदादिव शो देवीरपां रसमपो देवीः पुमन्तु मेति नपभिश्चित्पतियोंकारेण ग्यातिभिर्गाच्या चावावन्ते चान्तर्जलेऽधमर्षण निरापर्तया दुपदादिवायं गौरिति षा तृपं प्राणायाम वा सशिरसोमिति वा पिण्णो स्मरणम् । कात्यायनीय स्मानसूत्र. गृह. र. (PP. 208-211) quotes this and explains some portion and differs from & Bhagya theregn,

Oh. XVII)

Ahnika-procedure of balhing

683

four mantras ‘imam me Varuna’ (Vāj. S. 21. 1-4), and with the verses ‘ma āpo’, ‘uduttamam’ (Vāj. S. 12. 12),‘muñoantu’, (Rg. X. 97. 16 = Vāj. 8. 12. 90 ),’ avabbstba’ (Vāj. 8. III. 48). At the end of these mantras he should dive into the water and then rise up out of it, perform acamana and sprinkle with darbha blades his body with the nine verses, viz. the three beginning with ‘apo hi ṣthā’ (Rg. X. 9. 1-3 = Vāj. S. 11, 50-52), ‘idam-āpaḥ’( Vāj. S. VI. 17), with the two verses haviṣmatir’ (Vāj. S. VI. 23 ) and’ deyirāpaḥ ‘(Vāj. S. I. 12 ), ’ apo devāh’ (Vaj. S. X. 1), ‘drupadād-iva’ (Vaj. S. 20. 20), ‘san-no devir’ (Vaj. S. 36.12 ), ‘apām rasam (Vāj. 8. 9.3), apo devih’, and ‘punantu ma’. Then he should repeat thrice, wbile diving in water, the Aghamarsaṇa hymn (Rg. X. 190. 1-3) preceded by the mantracit patir-mā’ (Vāj, S. 4. 4), by the syllable om, by the vyābrtis, by the Gayatri and followed by the same; or he may repeat the verge drupadād-iva’ (Vāj. 8. 20. 20 ) or the three verses’āyam gauḥ’( Rg. X. 189. 1-3 = Vāj. 8. 3. 6 ) or he should perform prāṇāyāma with the siras (viz. āpo jyoti raso Smstam brahma &c. cited above on p. 304 from Tai. A.. X. 15 ) or he should repeat simply ‘om’ thrice or he should only contemplate on Viṣṇu. Having come out of the water, he should put on two washed garments, should wash his hands and thighs with loose earth, should perform ācamana and then prāṇāyāms thrice “. 1578

Yogi-Yajñavalkys quoted by Aparārka and other works gays that when a man is unable to perform the elaborate spana described by himself and others, he should engage only in this; he should invoke the water, then perform acamana, then mārjana (sprinkling water on body with kuśa blades) and then snāns and muttering of Agbamarṣana (Rg. X. 190.1-3)1578 thrice. The Gr. R. ( pp. 215-217) quotes the method of snāna according to the Padmapurāṇa and the Nșsimhapurāṇa and remarks that the procedure in the Padmapurāṇa may be observed by all varṇas and by men following all the different Vedic schools ( except the Vedic mantras in the case of sūdras). The Smrtyarthasara (p. 28 ) also gives a brief procedure of snāna.

  1. उत्तीर्य धौते वाससी परिधाय सदोस करी प्रक्षाल्याचम्प निरायन्याएन। Ararua 2.

1573 ISHT FUFTTT: 971: France Taferota Safforguig Afs उच्यतेनानमन्सर्जले चैव मार्जनाचमने तथा । जलाभिमन्त्रणं क्षेत्र तीर्थस्व परिकल्पनम्। अवमर्षणयुक्तेन त्रिरावतेन निस्पशः । मानाचरणमित्येतत्सदिष्टं महात्मभिः ॥ योगिपाल They quoted by saris p. 134, TC. 1. p. 212 ( whore it is explained ).

664

(Ch. XVII

There are certain rules to be observed when bathing. One was not to bathe naked (Gaut. IX. 61 and Manu IV. 45 ), nor with all clothes on (but only with the lower garment) nor after taking one’s meal ( Manu 4. 29); one was not to rub the body in water but outside on the bank, one should not strike the water with one’s foot or hand or dash a portion of the water against the rest. 1874

The earth to be employed (like soap) for cleansing the body was to be obtained from a pure place and not from an 875 ant-hill or from places infested by mice, nor from under water, nor from the publio road, nor from the bottom of a tree, nor from near temples, nor out of what was left by some person after using a portion for his own gauca and is to be invoked with two verses’ aśyakrante 578 &o.’ Laghu-Harita ( v. 70-71 ) 88ys’ earth seoured after digging eight angulas from the surface should be used, all earth is pure which is taken from a place not frequented by people and that ten kinds of earth should not be used at the time of bathing’(verses 72-73).

The brahmapārin was not to bathe in a leisurely or sporting manner but to dive in water motionless like a stick.

The Mahabharata, Daksa and others say that ten gocd consequences follow from snāna viz. strength, beauty, olearness of complexion and voice, (pleasant) toucb and odour (of the body ), purity, prosperity, delicacy and fine women.1578

Bathing with water is divided into six varieties by Saṅkba smrti (VIII. 1-11), Agnipurāpa 155, 3-4 and others, viz. nitya, naimittika, kāmya, kriyanga, malāpakarṣana (or abhyanga-snāna ),

1674, preferat I am 8: paremate are for sale atau PIPOTETT

T A RTUFI & Fat gaat: 1 YEFUFT** p. 191-192 ; vide HE VI, 36-37 araw at T PATEFUra in staat on.

  1. : FA TETT A TUTTI I Breta #Mimi पक्षमूलासरालयात । परशोचावशिष्ठा च श्रेयस्कामैः सदा सुधैः । छुचिदेशात्तु संग्रामा सचिका स्नामहेत वक्ष II. 44-45. Vide शातातप quoted by गृह. .P. 188 and Q1. AT. I. part 1 p. 271. Vide 8 321-322 for the seven kinds of carth to be avoidon.

  2. The vorses a nd are r II. 46-47 and cocur in . . X. 1, the #Rugtror 102. 10–12. Vide me. I. p. 183.

  3. ETT TT farasites * Hotel per far pay I Foster fr fs ar ATU # yumru 37. 33, II. 13 is similar which oooars also in modern . 26.

Ch. XVII)

Ahnika-procedure of bathing

665

kriyāsnāna. Nitya snana (daily bath) has been described above. A few observations are made below on each of the otherg, On certain occasions or on coming in contact with certain persons or things one has to bathe, although one may have already bathed that day. This is called naimittika ( due to some occasion or cause ) snāna. For example, on the birth of a son, in a sacrifice (at the end), on the passing away of a relative, in eclipses, one has to bathe and even at night 1898 ( Parāśara XII. 26 and Devala quoted above ). Similarly a man has to bathe with all his clothes on if he touches an outcast (who is guilty of one of the mortal eins), & cāṇdāla, a woman who has recently delivered, a woman in her montbly course, a corpse, or one who has touched a corpse or one who has touched another that has come in contact with a corpse or when a man follows a corpse 1579 (Gaut. 14. 28-29, Vas. 4. 38, Manu V. 85 and 103, Yāj. III. 30, Laghu-Asvalayans 20. 24). According to Manu V.144, Saṅkha-smpti VIII. 3, Mārk, purana 34. 82-83, Brahmapurāpa 113. 79, Parāśara XII. 28, if a man vomits or has many purges ( ten or more ), if he has a shave or has a bad dream, has had sexual intercourse, if he repairs to a cemetery, or is covered with smoke from a funeral pyre or touches a sacrificial post or a human bone, he has to undergo a bath to purify bimself 1580. Ap. Dh. 8. L. 5. 15. 16 prescribes a bath if & man is bitten by a dog and Gaut. 14. 30 prescribes it even for touching it. If a man touches Bauddhas, Pāśupatas, Jainas, Lokāyatikas, atheists, dvijātis living by condemned actions and sūdras he should bathe with his clothes 1581 on, Tho Mit. on Yāj. III. 30, the Sm. C. I. pp. 117-119 and other digests speak of snāna being necessary on coming in contact with

  1. Pô T T T 1999 fior i TTETET E grant TF TET FATET N PEPT XII. 28.

  2. पतितचण्डालतिकोवक्याशवस्मृष्टितस्पृष्टचपस्पर्शने सचैलोदकोपस्पर्शना Eguia tan q it. 14, 28-29; FITUBATUT SAT Tori

fata Fragin 14:E

      1. TFT ÁgÀ and PT Soffor of Area right par माचरेत् । पराशर quoted in मिता. on या. III. 30, which is slightly different from the printed TESTT XII. 1.; YATOT T I I

watery TAEVET I 1 to 34. 82-83; vide Baud. Dh.S.T. 5. 62 for a verte similar to TTTT78. . 1581. arguar Tolentia taarifaHRUTT TESTET EA

TRT Araṣtan Turagttor quoted in frate on u. III. 30.; FM I. p. 118 quotes पत्रिंशम्मत reading ‘बौद्धान पावपताम्नान् लोकापतिक कापिलाद । विक ……सधा सवासा जलमाविशेत् ।

H, D, 84666

(Oh. XVII

Beveral birds (like the crow) and animals (like the cook and village hog), which are passed over for want of space.

Kāmya-snāna 1688 (bath for some desired object) is that which is taken when one goes to a tirtha (& sacred place ) or when there is some astrological conjunction like the moon being in the constellation of puṣya (vide Saṅkhasmṛti VIII. 4) or when one bathes in the morning in the two months of Māgha and Phalguna for securing abundant pleasures. Vide Sm. O. I. pp. 122-123 for numerous examples.

When a man has to take a bath as a part of the religious rite such as the rite of dedicating a well, a temple, a park to the public, that is called kriyānga-snāna. $83

When a man applies oil to his body, uses myrobalans and engages in a bath solely for oleaning the body ( and with no idea of performing an obligatory duty or securing religious merit) that is called malāpakargaka or abhyanga-snāna. The Sm. O. I. p. 125, Aparārka pp. 195–196 and other works lay down elaborate rules about this snāna. One rule is that on certain tithis like parva (vide Manu IV 128 and Yāj I. 79 above on p. 204 ) there is to be no bath with oil &o. It is said that ons desiring prosperity should use dried myrobalan (āmalaka) at the time of bath except on the 7th and 9th tithis and on parva days, 15** Vide Vāmanapurāṇa 14. 49 ff. (quoted in Sm. C. I, p. 125 ) for astrological rules.

When a man regards bathing at a sacred place the reward of his pilgrimage and engages in the procedure prescribed by Saṅkbasmpti IX. that is called kriya-snāna. 1688

A person who is ill may bathe with hot water or he may, if he cannot bear that, only wash his body except the head or his body may be rubbed with a wet piece of cloth. This last method

  1. पुण्यस्नानादिकं स्नानं देषज्ञविधियोदितम् । तदि काम्यं सहदिष्टं नाकाम RETTI TY VIII. 4.

  2. Frigerare va facere FATTERY I fratar p. 27; from orū FMHTYTI HOT TAMPIEY F1UTH TU VIII. 6.

  3. THE FET FAT sfera***i partnert alere पयेत् ॥ मार्कण्डेय quoted in सतिंच. I. p. 123.

  4. F ermental roari auraie IT p. 27. Saṅkba IX is quoted by Sin. C. I, p.127, GF. R. pp. 206-8, Par. M. I. part 1 p. 274.

Ob. XVII)

Ahnika-various kinds of snānas

667

is oalled kāpila-snāna.“586 There is another method where a man is ill and something happens on which it is absolutely necessary for him to bathe; in this case one who is not ill should touch him and then bathe himself and then again touch him and bathe; when this is repeated ten times the person who is ill is deemed to have become pure as if he had bathed.1887 In the case of a woman in her monthly course, if on the fourth day she has high fever, she is not to be bathed, but another woman is to touch her and bathe with all her clothes on and perform doamana and touch her and bathe again; this is to be carried out ten or twelve times and in the end the clothes worn by the ailing woman are to be taken off and new ones to be given to her and she becomes olean. 1188

The bath with water is called Varuṇa (as Varupa is the lord of waters, according to Rg. VII. 49. 3 yāsām rāja Varuṇo’ &o.) and. Vāruṇa is the principal kind of bath. There are six kinds of gauna snānas which may be employed when one is either ill and so unable as to undergo a regular bath or when there is no time or room to take a regular bath. These six (with Varuṇa as the Beventh ) are enumerated and defined in Yogayðjñavalkya and other works and they are: mantrasnāna, bhauma, āgneya, vāyavya, divya, manasa. Daksa II. 15-16 and Parāśara XII. 9-11 mention these except bhauma and manage and employ the word brāhma in place of mantrasnāns. The Vaik. gr. (I. 2 and 5 ) employs both words ‘mantra’ and ‘gurvanujaa’ as synonymous. Garga and Bșhaspati omit bhauma and manasa and speak of sūrasvata-snāna instead, which consists in the blessing pronounced by a learned man in the case of a dvijāti, or a pupil or his son may you have a bath with golden jars of Ganges water and of other sacred waters ( vide Ahnika-prakasa

  1. Miri wa mia Farma FTONTE I SATIYOT UTHM Arafat

e fag: # fe quotod by more p. 135; stor en TITE itgelora, both quoted by raro I. p. 134, 19 p. 197. ____1687. आतुरस्नान उत्पने वशकत्वोपनातर स्मात्या स्मात्या मशेदेन तता पुण्येस MTTT: * “* (Jivananda, part 1 p. 665), Tererate chap. VI. p. 208 (Jivka anda, part II); quoted as wa’s in Fifter I. p. 121, 97*p. 197.

1688, skatina OT TUT CAT T ESETT I… unitat Har MTI at भियम् । सा सचेलावणाणास्मारवा स्मारवा पुन: सशेत् ॥ वशधावसकृत्योपा भाषामेव पुनः पुनः । भने हवाससा त्यागस्तता बदा भवेत सा। उसनद quoted by fyrr I. p. 121,

668

pp. 196-197). The mantrasnanalisg consists in sprinkling water with the verses ‘apo hi stha ’ (Rg.x. 9. 1-3), the bhauma (or pūrthiva ) in smearing the body with loose earth, āgneya in smearing the body with holy ashes, vāyarya in taking on the body the dust raised by the hoofs of cows, divja in wetting one’s body with a shower of rain accompanied with sunshine and mānasa in reflecting on God Viṣṇu.

___ Tarpana (offering water to gods, sages and Manes) is an anga (a subsidiary constituent part) of snāna, just as it is an anga in brahma-yajña. When a person plunges his whole body in water including the head, he has to perform tarpana while still standing in the water. Vide Manu II. 176, Viṣṇu Dh.S. 64. 23-24 (quoted above in n.1570), Parasara XII. 12-13 for this. He joins his two hands together, takes water in the joined hands and casts the water into the stream in which he is standing. If he changes his clothes, then he may perform the tarpaṇa on the bank of the river. There was a difference of opinion about tarpana. Some saidisno that a man had to perform tarpana as an anga of snāna immediately after it and before samdhyā prayer and then again the same day as an ange of brahmayajña; while others held that tarpana was to be performed only once in the day after sandhyā prayer. One has to perform tarpaṇ& according to the procedure prescribed in one’s sakha (Vedic school) but Saṅkba prescribes a brief tarpana which consists in the words ‘may the universe from Brahma down to a bunch of grass be satisfied’ (or satiated ) and offering three añjalis (joined hands) of water. When he performs tarpana

  1. असामछिरिस्प कालशस्यापेक्षया । मन्त्रस्नानावितः सप्त केचिदि पान्ति सरय: । मात्र भो तपानेयं पायाय दिप्यमेव च । पारुणं मानसं चैव सप्त स्नानान्य. उक्रमात् ॥ आपोहिष्ठादिभिर्माग्नं सुदालम्भव पार्थिषम् । भाग्नेयं भस्मना स्मानं वायव्य गोरज स्मृतम् ॥ यत्त सातपवर्षेण तहिग्य स्नानमुच्यते। पारणं चावगाहस्त मानस विष्णु चिन्तनम् । …… कालादेशादसामसर्ष ल्यफलं मतम् । मानस प्रवरं स्नान केचिदि

छन्ति घरपः। योगयाज्ञवल्क्य quoted by अपरार्क PP. 134-135, सविच 1. p. 133, गृह. . p. 203. विश्वरूप on या I. 22 quotes दक्ष II. 16.

  1. इदं स्नामाइतर्पणं स्नानाग्यवाहितोत्तरमेव कार्यम् । अडाना प्रधानदेशका लाग्मयोचिस्यात् । पत्त कात्यायनादिभिः संध्यापन्दननायज्ञायुसरं तर्पणमभिहित तत् पायज्ञान्तर्गतमास्पतिकतर्पणाभिप्रायम् । आहिकप्रकाश p. 191; vide the next page also and p. 144 स्पष्टमेतत्पाराशरमाधवीये चतुर्विशतिमते । पधा । स्नाभावनंतर तापसर्पपेरिपतवेषताः । उत्तीर्य पीड़पेशव संध्याकर्म तवा परम् । इति। एवं च पत् कधिसं भ्यासरतर्पणाभिधान बहाकर्तपस्वतन्त्रतर्पणाभिमायकम् । ……… मैथिलास्त पानि सपा प्रातरिति पचनेन माध्याहिकमामातिदेशात संम्पोत्तरमेव मावास्नानातर्पणम् । शिक्षा

भारोप्येषमेष

to and p. ITामभायम् । आमियज्ञायुसरं वर्षमा

Ch. XVII)

Ahniku-tarpana

669

standing in water, he should not wring the water from the ends of his garment until he has finished it. He should then wring159l the ends of his garment and the water so falling down is deemed to be meant for the sonless deceased persons born in the family of the bather and he has to repeat & verse to that effect. Further details of tarpaṇo are set out under brahmayajña below.

After one takes a bath one was not to shake one’s head ( for getting rid of the water ), nor should one rub off the water on one’s body with one’s hand or with the garment already worn by one; one has to cover one’s head with a turban ( to dry the hair ) and wear two fresh garments already washed and dried (Viṣṇu Dh. S. 64. 9-13).

What clothes the brahmaoārin was to wear has already been stated ( pp. 278-279 ). A few words must be said about the olothes to be worn by a householder.

Weaving and woven cloth are frequently referred to in the Veda, generally in a metaphorical sense or in similes. Vide Rg. I. 115. 4, II. 3, 6, V. 29. 15, X. 106. 1. In Rg. VI. 9. 2-3, both warp (tantu) and woof (otu) are mentioned. The words used for garment are ‘vāsas’ or ‘vastra’. In the Tai.S.(V1.1.1.3) it is said that kṣauma (linen) cloth is worn when & person takes the dikṣā (initiatory rite) for & Vedic sacrifice. In the Kathaka Nam. XV. 1 kṣauma cloth is said to be the fee in a certain rite. In the Atharvaveda VIII. 2. 16 we have the two words ‘vāsaḥ’ (outer garment) and’nivi’(under garment) 1898 used with reference to the same man. In the Rg. the word ‘adhivāsa’ is also used with reference to a garment which must have been some. what like a mantle or toga (Rg. I. 162. 16). In the Tai. S. II. 4. 9. %. the skin of the blaok deer is mentioned. In the Satin Br. V. 2. 1. 8 it is said that when the Nestr 1503 priest is about to lead up the sacrificer’s wife he makes her put on a kusa upper garment (vāsas) or a kuśa skirt next to the cloth that

  1. Tip: I surrenguat Firmalara I FIRE FO@ace ondory I 11 7 9 p. 145. : TEC Farat forudtetnu चास्मस्कुले जाता इति मन्त्रेण मानवः । मन्त्रश्न काणा जिनिमोक्ता । ये के चामत्कले माता y fruit Bania Tay ATT faccrear i fyrag. ( *) p.250.

  2. TETA: Tipur at Tisa VIII. 2. 16.

1693: तस्मामेधा परनीमुदामेण्यकोश पासः परिधापपति कोश वा चण्डातकमत दीक्षितपसमात् । शतपथमा. V. 2. 1. 8. कौश may mean ‘made ot silk or made of kusa grass,

670

one who is initiated for the sacrifice wears. In the Bṛ. Up. IL 3. 6. there 1544 is a reference to cloth dyed red with safflower or woollen oloth that is whitish in colour. Rg. IV. 22, 2 and Rg. V. 52. 9 are interpreted by Western scholars as referring to wool on the Paruṣpi river being the best, but the sense is rather obscure. It appears from the above that cloth was either woollen or linen, that silken (or kusa ) cloth was worn on very solemn occasions, that deer-skin was also employed 88 covering and that cloth was also dyed red. Whether cotton cloth was known in the earliest Vedic period is not certain. It is clear that in the sūtras ( Viṣṇu Dh. S. 71. 15 and 63. 24 ) and in Manu (8.326 and 12. 64 ) cotton cloth is known and so its use must have reached several centuries before the times of the sūtras. Arrian (tr. by MaoCrindle) says that Indian dress was made of cotton (p. 219).

The Ap. Dh. 8. (II. 2. 4. 22-23) requires that a householder should always wear an upper garment ( besides the lower one ) but allows him to have only the sacred thread instead ( if he be poor &o.). Vas. Dh. 8. XII. 14 says that snātakas ( those who have returned from the stage of student-hood ) should always wear & lower garment and an upper one, two yajñopavitas &o. The Baud. Dh. S. 1. 3. 2. says the same and adds that a snā. taka should wear a turban, a deer-skin as upper garment, shoes and have an umbrella. Aparārka (pp. 133-134 ) quotes verses from Vyāgbra and Yogayājñavalkya to the same effect, the latter remarking that if one cannot prooure a second washed garment one may wear a blanket of wool, or bempen or linen cloth. Baud. Dh. 8. (I. 6,5-6,10-11) says ‘among garments 1898 the one that has not been worn is pure and therefore everything connected with sacrifice and worship should be done with fresh (or unblemi shed) clothes. The sacrificer, his wife and the priests should wear garments that have been washed, dried in the wind and are not worn out by use; but in sacrifices performed for abhicāra (harm to one’s enemies) the priests should wear clothes and turbang dyed red. In consecrating the Vedic fires one should wear clothes made

  1. TEU NET 964 TOT AIERT THI TU1 qrana &o. T. 74. II. 3. 6.

  2. भय स्नातकस्य अन्तर्वास उसरीयम् । पैणर्ष वण्डं धारयेत् । सोदक चकमण्ड. छम् । हियज्ञोपवीती। उणीपमजिनमुत्सरमुपानही छत्रमोपासनं वर्शपूर्णमासो पो. ध..

· I. 3. 1-6. Compare for rod clothes and turban in magic rites T on . III. 8. 12wife atrofitt THT P orrfil

Oh. XVII)

Ahnika-clothes after bathing

671

of flax or if they are not available cotton or woollen ones. Sabara on Jaimini X. 4. 13 quotes fruti passages to the effect that the sacrificer and his wife wear fresh unused clothes in the model sacrifice and in the Mahāvrata the sacrificer wears in addition & tārpya (silk garment) and his wife wears one made of kuśa grass.“596 Baud. Dh. 8. II. 3. 66 requires that one must wear an upper garment in five acts viz. study of the Veda, dedioation of a well or a tank &o. to the public, making gifts, taking one’s meal or doamana. Similarly the Viṣṇupurana (III. 12. 20) requires that a man must not, with only one garment on, begin homa, the worship of gods and similar rites, study of the Veda, ācamana and japa. 807 Gaut. 9. 4-5, Āp. Dh. S. I. 11. 30. 10-13, Manu IV, 34-35, Yaj. I. 131 and others enjoin that a snātaka and a householder should wear wbite garments and they must not be worn out or dirty if he has enough (means ) and should not wear dyed garments or garments of high price (or gaudy ones) or those worn by another. $98 Baud. Da, 8. II. 8. 24 remarks’ what a man, while wearing reddish garments, does such as japa, homa, receiving gifts, offerings made to gods and Manes, does not reach the gods. 1899 Cloth dyed in indigo is also forbidden and a male has to undergo & fast and take pancagavya for wearing such cloth. The Apastamba smrti (in verse ) chap. VI has several verses on cloth dyed in indigo. The Mit. on Yāj. III. 292 quotes verses 1-5 of Apastamba. Vide Apararka p. 1186 for quotation of the same verses and also of Angiras, verses 32-39(which are almost the same as Āpastamba’s). Gaut, 9.5-7, Manu IV.66, Viṣṇu Dh. S. 71.47, Mārk, purāṇa 1800 34, 42-43 presoribe that one should not wear the shoes, garments

metom

  1. Arrangerer CHATTE OPTU lard geant prati SUPRT ont

TTFITTE AI Tre on s. X, 4. 19. Vido Band. Dh. 8. 1. 6. 13 as to how tārpya is to be purified. The word met has two meanings; (1) cloth fresh from the loom ( to be worn in marriagos and similar mangala ceremonies ); (2) garment that is washod, but not used for many days, that is virtually now and has its fringes intact. Vido Sm. C. I. p. 113.

  1. gtmarMTOTE PRE 40 au 18 : opta fit # 79 farggcrop III. 12. 20, quoted by farfa ( 9 p. 35).

  2. Fra ferita sluhy THT: FEITLI TTHETTOTATY I Ry पात् । गौतम 9. 4-58 सनरागावाससि वर्जयेत् । कण्णं च स्वाभाविकम् । भनुवासि पासो THAT I staraga u porar i an. u. 6. I. 11. 30. 10-13.

  3. TOUTHT pro Etagram Hafa mag

  4. v. &. II. 8. 24, quoted by * p. 461. : 1600. J uareTa rao urtaita TATTO *

  • #retraggert 34. 42-43.

672

( Ch. XVII

yajāopavita, ornament, garland, or water-jar used by another but if a man is unable to secure one for himself, he may wear another’s garment or shoes or garland after cleansing it. According to Garga quoted in the Sm. O. ( I. p. 113 ) a brāhmang should wear white garments, a kṣatriya red and brilliant ones, a vaisya yellow ones, a sūdra should wear a dark one that is dirty. The Mahabharata says that one has to wear garments at the time of worshipping gods that are different from those that one wears while walking on a road or when one is in bed 001. Prajapati quoted by Par. M. states that in tarpana one should wear silk cloth having a hem or one that is orange-coloured, but never one that is gaudy. Probably it is requirements like these that led to the practice of wearing silken garments at the time of meals and worship, which practice is observed even now in many parts of India. Manu IV. 18 and Viṣṇu Dh. 8.71.5-8 presoribe that one must dress, speak and entertain thoughts that would be in keeping with one’s age, occupation, monetary affairs, learning, family and country. The garments to be worn by the vānaprastha and samnyāsin will be discussed below. The sportis contain rules about tucking up the lower garment. A garment should be tuoked in three places i. e. when it is tucked near the navel, on the left side and behind on the baok. A brābmaṇa is said to be a gūdra as long as he has not tucked his garment bebind or allows one corner of it to hang down from bobind like a tail, or has tucked it in the wrong way or side, or bas wound part of it round his waist or has covered the upper part of the body with a portion of the lower garment. Vide Sm. M. (āhnika pp. 351-353 ) and Sm. C. I. pp. 113-114 for these and other rules about wearing garments.

After one bathes, one has to sip water ( Dakṣa II. 20. ff) and make marks on his forehead (variously called tilaka, ūrdhyapundra, tripuṇdra &o.) according to one’s caste or sect. In the Abnikaprakasa (pp. 248-252 ), in the Smrtimuktaphala (abnika pp. 292-310) elaborate rules are laid down on this subject. In the Brabmaṇḍaparāṇa 1008 it is stated that for making

  1. Fra Thi Tiruarai 997 918 caramel TAFTON NUFITA 104, 46, quoted by a p. 173 and V. r. p. 601. Fronto प्रजापतिः । क्षौम वासः प्रशंसन्ति सपणे साशं तथा । कापापं धातरक्त पा भोल्वणं तत्त

RT #straman p. 388.

  1. पर्वताने नदीतीरेमम क्षेत्र विशेषतः । सिन्धुतीरे च पल्मीके तुलसीमूलमाश्रिते। Y QUTET HATUT TUO TETI I PET gay quoted in her. I. p. 118; vide formaremate pp. 42-43.

Ch. XVII) Ahnika-making marks on the forehead

873

ūrdhvapundra (vertical mark of a line or lines on the forehead) one may select earth from the top of mountains or from banks of holy rivers like the Indus and the Ganges, from places sacred to Viṣṇu, from ant-hills and from the root of the tulasi plant. The thumb, the middle finger and the finger next to the small finger are to be used in making the mark, but the nails should not come in contact with the earth employed. The mark may be of the form of a lamp and its wick, or of the form of bamboo leaves or & lotus bud, or of a fish or tortoise or & conch and the mark may be in length from two to ten fingers. The marks are to be made on the forehead, the chest, the throat and its pit, on the abdomen, the right and left sides, the arms, the ears, the back, the back of the neck, after taking the twelve names of Viṣṇu ( viz. Keśava, Nārāyana &o.) for each of the above twelve parts of the body. The tri pundra mark (three oblique lines) is to be made with holy ashes (bhasman) and the -tilaka with sandalwood paste.“03 According to the Brahmāndapurāṇa, the urdhyapundra is made after a bath with loose earth in such a way that it resembles the outline of the foot (of Hari), 1604 the tripupdra with holy ashes after homa, and the tilaka (a circular mark) with sandalwood paste on worshipping gods (devapājā). The Sm, M. (āhnika p. 292) quotes Vasudevopaniṣad for making the urdhvapuṇdra mark on the forehead and other places with Gopioa ndana ( magnesian or calcareous clay ) or in its absence with earth from the roots of the tulasi plant. Sacrifice, gifts, japa, homa, study of the Veda, tarpaṇa of the Manes, if done without the ūrdhvapundra mark, become fruitless (according to Viṣṇu quoted in Sm. M. āhnika p. 292 ). The Vṛddha-Hārīta smrti (II. 58-72) has a long note on urdhvapundru. The Sm.M.(āhnika p. 296) notes that some texts of the Pāśupata and other Śaiva sectarians run down Ardhyapuṇdra and highly extol the tripuṇdrs mark, while Pāficarātra texts enjoin the marking of the body with sankha, cakra and other weapons of Viṣṇu and condemn tripundra. Devout worshippers of Vispu who are followers of Madhvacārya brand the weapons of

  1. gegua et utfagor H T Fari Fetesen : ufanat यदृच्छया quoted in आद्विकमकाश p. 250 and मदनपारिजात p. 79. The त्रिपुण्ड is defined as a FATTET oprema tomt: 1 AYYATIHAT Furry a प्रतिलोमतः । अटेन कृता रेखा त्रिपुण्डाख्याभिधीयते॥

  2. meg mintama Fai FRETE Toate gure from fa u rat fateoren wir unha arte VIII. 67-68.

H. D. 85

674

[ Oh. XVII

Viṣṇu such as the conch on their armsand bodies with heated metal pieces, just as early Christians stamped the cross on the forehead with red-hot iron (vide Wilson’s ‘Religious Sects of the Hindus’, vol. I. P. 42). Works like Vṛddha-Hārlta II. 44-45, the Pșthvi candrodaya condemn the practice of branding the body with marks of the conch &o. with red-hot iron as fit only for sūdras. The Smṛtyartha-sāgara of Chalāri quotes passages of the Vāyupurāṇa and Viṣṇupurāṇa supporting branding. In the Kālāgnirudropa niṣad the procedure1605 of the tripuṇdra mark is laid down. Holy asbes are taken from the sacred fire with the five mantras ‘sadyo jātam’ (Tal. Ar. 10. 43-47 ) and they are then invoked with the mantras “agniriti bbasma’; part of the ashes is then taken in the palm of one’s hand with the mantra ‘ma nastoke’, (Rg. I. 114. 8) and mixed with water and therewith lines are made on the head, the forehead up to the ( middle of the ) eyebrows and eyes, on the chest and shoulders, after repeating “tryāyuṣam Jamadagner’ when applying the ashes to the forehead, ‘kaśyapasya tryāyuṣam’ when applying to the navel (or chest) and so on (the head coming last ). The Saṅkhyāyana gṛ, says 1806 " He makes the tripundra mark with ashes with the five formulas ’tryāyuṣam’ &c. on his forehead, chest, right and left shoulders and then on the back; (by doing this ) he studies these Vedas, one, two, three or all.” The Smrtimuktāphala 1607 (āhnika p. 301) quotes a passage from Baudhāyana in which the words of the exhortation to the pupil returning home ‘bhūtyai & pramaditavyam’ occurring in the Tai. Up. I. 11 are interpreted as referring to the making

  1. Vide Sm. M. p. 301 for all details. Even now parts of a mantra are used in applying holy ashes to the forehead, to the navel, to the right and left shoulders and the head. The mantra occurs in sir9. A. पा. II. 7. 2 ‘ध्यायुषं जमदनेः कश्यपस्य श्यायुषम् । यद्देवानां ध्यायुषं सम्मे 916 sy ill. TT. #. III. 62 has the same mantra with slight Variations. About the asbes the following are repeated TAFE * पायुरिति भस्म जलमिति भस्म स्थलमिति भरम व्योमेति भस्म सर्व पाइदं भस्म, ’ quoted in नारायणा दीपिका on कालानिरुद्र उपनिषद्

  2. व्यायुषमिति पसभिर्मन्त्रैर्ललाटे हदये च दक्षिणस्कन्धे पामे च ततः पृष्ठे च पत्र भस्मना त्रिपुण्ड्रं करोति स एषां घेदानामेकं छौ त्रीन् सर्वानधीते । सांख्यायनल quoted in Frag. ( P. 303). Vide S. B. E, vol. 29 p. 76 where this passage is said to be a late addition.

  3. अधातो द्विजातीनां त्रिपुधारणविधि ज्याख्यास्यामो भूत्यै म प्रमदितव्यमिति forgatitur quoted in Frag. ( p. 301 ).

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of the tripuṇdra mark with ashes (bhūti). This is a fine example of how seotarians twist the words of ancient texts to bolster up their practices and dogmas. In the Kādambari (para 34 ) Hārita is described as ornamented by the tripuṇdra mark of ashes. The Acāramayūkha quotes & verse from the Bhaviṣyapurāṇa of him who does not bear the tripuṇdra mark, truthfulness, sauca, japa, homa, pilgrimage and worship of gods-all this becomes futile’ and a verse from the Smṛtiratnāvali as to the parts of the body that are to be smeared with holy ashes, viz. the forehead, the region of the heart, navel, throat, shoulders, the joints of the arms, the back and the head. The Smṛtimuktāphala (ahnika p. 310) gives the following sage advice to the Śaiva and Vaiṣṇava sectarian writers that were guilty of running down the practices of each other. As one God appears in the form of various deities, all should worship their ( favourite ) god, whether Śiva, Viṣṇu or any other, without indulging in the calumpy of other deities and they should wear the puṇdra mark that is deemed to be pleasing to any deity without calumniating other sect marks ‘.1808 The Nirnayasindhu (II pariccheda ) when dealing with the 11th day of Aṣāḍha sets out from the Rāmārcana-candrikā passages about the marking of the body with conch figure by means of heated metal pieces and also quotes the Pythvioandrodaya and other works that condemn such practices and remarks that one may follow the siṣtus. The ācāraratna (p. 37 a ) states that votaries are of several kinds, viz. Saives and Vaiṣṇavas who are purely followers of the Vedic cult, Śaivas and Vaiṣṇavas who follow both Vaidika and Tāntrika practices and the same two following purely the Tāntrio cult.

After bath comes sandhyā (Yaj. I. 98). This subject has been dealt with above ( pp. 312-321 ) under Upadayana.

After samdhya comes homa (Dakṣa II. 28 and Yaj. I. 98-99), If a brabmaṇa took a bath in the early morning and engaged in a lengthy samdhyā prayer he may not be able to perform homa in the morning at the proper time. Homs was performed in the morning before sunrise acoording to one view (anudite juholi) and after sunrise, according to another (udite juhoti); but even on the latter view, homa must be performed before the

  1. Parematy Perurenetarianeraremettant TTTT: शिको विष्णुल्पोपा देवा। पुण्मपि तसवेषतामीतिकर पुणवान्तरनिन्दावर्जितरेष धार्यम् । W E. ( STIL P. 310).676

sun rises one oubit above the horizon (Gobhila-empti I. 123 ). 1809 The evening home is to be performed at a time when the stars clearly appear in the sky and the ruddy colour has left the western horizon (Gobhila-smrti I. 124). Aśv. Śr. II. 2 and Asy. gr. I. 9.5 state the time for morning homa to be up to the end of the period of sangava ( i. e. the second of the five periods of day time). Therefore some said that in order to perform homa in time one may perform the morning sandhya prayer even after homa. 1810 It has been shown above (p. 425 ) that the belief was that a man owed three debts one of which, viz. tbat to the gods, was discharged by performance of sacrifices and that a man had to perform agnihotrs ( fire worship ) to the end of his life. The fire to be tended was either srauta or smārta. As to the first there were certain rules. Oply a person that had attained & certain age was to kindle the $rauta fires, viz, one who had & son or had reached an age when he could have a son and whose hair was still black (i.e, who had not become middle-aged or old). There were two views on the necessity of kindling the srauta fires. Vas. Dh. 8. XI. 45–48 1011 says “a brāhmapa must necessarily kindle the three srauta fires and offer (in them ) the Darśa-Pārnamāga (new moon and full moon sacrifices ), the Āgrayaṇa iṣti, the Cāturmāsyas, the animal and soma sacrifices. For this is enjoined as an observanoe and has been lauded as & debt. For it is declared ( in the Veda)’ a brāhmaṇa is born

  1. #Y ATHA FU FIAT PercaF# II. 28; rc Torhaft मा प्रातर्भासा च दर्शनात् । इस्तादूपचे रषिर्यावद्विरि हिस्वा न गच्छति । तापद्धोमविधिः goat utstyreatifATT I Hora 1. 122–123. Manu II. 15 refers to the several views about होमकाल. समयान्युषित in Manu is explained as the time before the sun’s disc appears after the stars have become invisible. Vide era o I. p. 161 and 1. I. #I. 72 for explanation of free,

#Tyra &o. The more p. 35 says AETA HIRT: Torgrad तथा । सायमस्तमिते होमकालस्त भव मालिका

  1. Era Bar T Fora suhe : i fratart treatment gel fogs # &t quoted in F . I. p. 163 ; vido facarena p. 314 and संस्कारप्रकाश p. 890.

  2. Turutsuarata i qs gufarh Titaniugatan यजेत । नैयामिक बोतरणसंस्तुतं च । विज्ञायते हि त्रिभित्रणैर्गणवान् माह्मणो जायत इति ।

479: … … Peta Iru 9341 41 5 euratati THE XI. 46-48; vide farge 59. 4-9 for similar provisions. Manu IV. 26 explains that the Āgrayaga iṣti is to be performed with the new grain that is brought in at the end of the rainy season (in darad ) after the old grain is consumed, that an animal sacrifice is to be performed at the eginning of tho uttardyana And of dakṣiqiyana (i. e. twice a year) and a Soma #acrifico once a year at its beginning. Vide also Yaj. I. 125-126.

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indebted in three debts, in sacrifice to the gods &o.” Sabara on Jaimini V. 4. 16 expressly says that there is no particular time fixed for kindling the sacred fires and that a person may do so the very day on which the pious desire to do 80 arises in his mind 161%. The Trikāṇdamandana I. 6-7 refera to the two views that adhāna (kindling of srauta fires) is nitya (obligatory) and the other view (discussed by Baudha. yana) that it is merely kāmya (to be performed only if one desires the fulfilment of certain objects). The person who had kindled the sacred fires offered his daily oblations in them. It is clear that even in very ancient times not many kindled the sacred Vedic fires. The Gșhya and Dharma sūtras often contain rules referring to those who had kindled the sacred fires and to those who had not. For example, the Asv. gs. I. 1. 4 quotes Rg. VIII. 19.5 ’the person who lays & fuel stick on fire, or throws an oblation on it or offers it the study of the Veda, or who pays adoration to Agni, (in substance) offers a good sacrifice.’ Aśv. gr. then quotes & brāhmana passage explaining 1917 Rg. VIII. 19.5 in which reliance is also placed on two more Rk verses (viz. Rg. VIII. 24. 20 and VI. 16. 47). The purpose of all this is to show that even the study of the Veda, the performing of namaskara and offering of a samidh in the fire are equivalent to a real sacrifice. That shows that it was not obligatory on every-body to kindle the three sacred fires. But it must be said that agnihotra was highly thought of in ancient India. Vide Chāndogya Up. V. 24. 5 for a verse extolling it.

The three fires (often called Tretā) are the Ahavaniye, Garbapatya and Dakṣiṇāgni. The Abavaniya fire-place is a square, Gārhapatya is round (as the earth is round) and Dakṣiṇāgni is in the form of half the orb of the moon (vide Vpadha-Gautama p. 604, Jiyananda). In the Brāhmaṇas and Srautasūtras ela borate discussions are held about the kindling of fires (agnya. dhana), about the several sacrifices, and the various details connected therewith. It has been decided, in view of the vastness of the subject of srauta rites and the academic nature for modern times of the treatment of most of those rites, to pass them over

  1. नेवाधाने कश्चित्कालनियमोऽस्ति । पदहरेवैनं श्रद्धोपममेवदहरादधीत इति । TTT OD UT TOITETET FORTSATT I S. V. 4. 16.

  2. T: ATAUT ETT

ANY I FAAT FTYƏT: #1 सस्येवर्षन्तो रहयन्त आशवस्तस्य पुम्नितमं यशा। न तमहो देवकतं कुतश्वन न मर्यकर WATCH . VIII. 19.5-6.

678

in this work and to give in a separate chapter at the end of this volume only some information about the grauta sacrifices. For about two thousand years hardly any animal or soma sacri fices have been performed (except rarély by kings, nobles and rich people). In medieval times there were many brābmaṇas who performed the New and Full moon sacrifices, the Āgrayana isti and the Cāturmāsyas. But in modern times even suoh agniho trins have become very rare and in certain parts of India one can hardly find a single agnihotrin keeping srauta fires even among thousands of brābmaṇas.

Every one who has kindled 1014 the sacred fires has to offer every morning and evening the Agnihotra ( oblations of clari. fied butter ) in the grauta firos. Not only bas one who has consecrated the three sacred fires to offer agnihotra everyday, but also every householder has to do so every day twice, in the morning and in the evening. Vide Manu IV, 25, Yaj. I. 99, Ap. Dh. S. I. 4. 13. 22 and I. 4. 14. 1. ‘For when a man is married, there are daily observances declared for him such as agnihotra, ( honouring) guests and such other proper actions’ (Ap. Dh. S. I. 4. 14. 1). The rules about the proper time of kindling fire and offering oblations and about the material of the oblations are the same for gphy& rites as in srauta agnihotra (Asv. gr. I. 9, 4-6). The fire in which these daily offerings are made by one who has not kindled the three srauta fires is called anipāsana, āvasathya, aupasada, vaivābika or (-hana), smārta or gļhya or salāgni.1015 There are various views about tho time from which this fire is to be maintained. The view of the vast majority of writers is that the grhya fire is the nuptial fire which is kindled on the day of marriage by the newly married pair. We saw above (pp. 530, 557 ) that the Āśv. gļ. (I. 8. 5 ) directs that when the bridegroom starts after marriage from the bride’s house for his own house ( whether in the same village or in

  1. augtsyg gati: #TIAE IV. 25,

  2. uffawati Teftare Tat uniqraw 1. 5 1; vide s oy. 1. 1. 20-21 ; athrone ATT arutama arafra for T ro. I. 26. 1-2; 1*2 arad rutes aniq. T. I. 2; yu r TFT afturore IT. T. I. 9; tal fra ya urafi Tuulaura gert runei Tu AE III. 67 ; vide T I. 97 for the word FTTETTH, WIT T ET TI AFAT 974: F10 TYW 47. 1-2. srarre P. 490 oxplaina sira as TRIW. Vide *14. 4. &. II. 2. 3. 16 ( for styr

*). Saranno tratti eft. T. II. 2. 5. Ta on nt. XI, 17 dis tinguisbes streng from m e and says it has a wider application,

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another village) the nuptial fire is continually carried in & vessel (called ukhā) in front till he reaches his house. 1616 Vide also Āp. gr. V. 14-15. The Aśv. gr. I. 9. 1-3 says ‘beginning from the holding of the hand (i. e. marriage ) he should worship the domestic fire himself or his wife, also his son or his daughter or pupil.1817 The worship of fire should be constantly kept up’. A man’s nuptial fire may go out and be may not re-instate it through neglect or other cause or his wife may be dead and he may remain a widower. In such cases he has to offer his daily offerings in the ordinary fire on which he cooks his food (laukika or pacana fire); so that so far five kinds of fires (viz. the three srauta ones, aupasana or grhya and the laulcika ) are spoken of. There is another fire called ‘sabhya’ (which is the sixth). According 1618 to Medhātithi on Manu III. 185 the sabhya fire is that which is kept burning in the ball of a rich man for the removal of cold and for the diffusion of warmth. Vide Sat. Br. (8. B. E. vol. 12, p. 302 n 1), where the translator says that the sabhya fire was kept only by ksatriyas. The Katyayana Srauta sutra IV, 9. 20 prescribes that the sabhya fire also is generated by friction like the Gārbapatya fire. Ap. Śr, sutra IV. 4.7 says that the sabhya fire is to be kindled in the ball (of gambling, according to the com.) to the east of the place of the ahavaniya fire. The Smṛtyarthasāra (p. 14 ) 1619 Bays that a householder should maintain six fires, five, four, three, two or one, but should never remain without fire. When he keeps the tretā, aupāsana, sabhya and ordinary fire be will have six; when he maintains the tretā, aupāsa na and sabhya he is called pañcagni, who is among the brāhmaṇas that are pankti pāvanas (i. e. that sanotify the company at dinner). Vide Gaut. 15. 29, Ap. Dh. S. II. 7. 17. 22, Vas. Dh, S. III. 19, Manu III. 185, Yāj. I. 221. He who maintains treta and aupāgana will have only four, he who maintains only tretā

  1. FARENDAVASHTIRTI 3779 T. I. 8. 5; FATCH TAITEETTI facut etreft 1979. T. V. 14–15.

  2. opforrang TSO VITTORIT oprura e g: Fare Ti facer Tuftei Eura I 3914. T. I. 9. 1-2.

  3. सम्यो माम यो महासाधनस्य शीतापनोवार्थमेव बहुषु देशेषु व्यवलियते । मेधा. on H III. 175; AA 16th chap. p. 604 (Jiva panda part 2 ) defines as ‘आवश्यं च ये चामिं पचनाभिं प्रचक्षते । तेषां सभागतो वाहिः सभ्य इत्यभिधीयतो STUTTE TATU FTGI Fry: 1379. . IV, 4. 7.

  4. UFUFT QUFa: furya : I FART Papirangatif

# FITUATE P. 14.

680

[Ch.XVII

will have three, he who maintains aupāsana and the ordinary fire will have two and one may only maintain the ordinary fire. The rites prescribed in120 the grhyasatra of a person’s sākba were to be performed in the aupāsana; other rites prescribed in the smśtis were to be performed in the ordinary fire. But if one has no fire other than the ordinary one, every rite has to performed in it. The under-lying idea of this emphasis on the worship of Agni seems to be that the oblations thrown into the fire reach the sun, that sends rain, from which springs oorn, that is the sustenance of all beings. Vide

Manu III. 76 (= Santiparva 264, 11) and Sm. C. I. p. 155, Par. M. I, part I, p. 130 for the eulogy of agnihotra.

There were other views about the time from which one was to begin keeping one’sgrhya fire. Gaut. V.6, Yaj. I. 97, Par. gr.I.2and.others refer to an optional course viz. setting up the grbya fire at the time when one separates from other members of the family. The San. gr. I. 1.2-5 refers to four alternativea in all (including the two already referred to); the other two are: When 1021 a pupil is about to return from his teacher’s hme, he may keep as his gshya fire that fire on which he puts the last samidh; or a person may, if he is the oldest son, keep the fire of his father on the latter’s death or of his oldest brother on the latter’s death (if there is no division and the family continues joint ). Baud. gr. II. 6. 17 says1888 that the gļhya fire for a person is one by which his upanayana is performed, that from upanayana to samāvartana the homa is performed only by uttering the vyāhrtis and with fuel stioks, from samāvartana to marriage with vyābftis and olarified butter, and from marriage onwards with offerings of boiled rice or barley.

__1620. गायमोपासने कुर्यात्सर्वाधानी तु लौकिके । स्माते च लौकिके कार्य श्रोतं घेता निकामिषु ॥ स्मृत्यर्थसार p. 14; अनाहितावसच्यामिरावाया घृतपतम् । शाकलेन विधानेन शुहुयालौकिकेऽनले । घेवण्यासस्मृति III. 31-32

  1. भार्यादिरमियादि;। गौ. v. 6. अभिसमावीमानो पत्रान्स्यां समि. धमभ्यादध्यात्तमग्रिमिन्धीत । वैवाचं वा । दायाधकाल एके। प्रेते वा गृहपतो स्वयं ज्यायान् । शा. गृ. I. 1. 2-5; compare गोभिलग. I. 1. 12.

  2. यस्मिनमापनयति तस्मिन् ब्रह्मचर्य तस्मिन्नतश्चर्य तस्मिन् समावर्तनं तस्मिन् पाणिग्रहणं तस्मिन् गृहाणि कर्माणि क्रियन्ते । …… स एष उपनयनप्रति ध्याहातीभः समि दिईयत आ समावर्तनात् । समावर्तनप्रभुत्याज्येन च्यातिभिहूयते आ पाणिग्रहणात् । पाणिग्रहणप्रति बीहिभिर्षा या हस्ते नेते आहुती जुहोति अग्नये स्वाहा प्रजापतये स्वाहा प्रति सायम् । सूर्याय स्वाहा प्रजापतये स्वाहेति मातरपि । बी. . II. 6. 17, 19-21 ; अग्नये स्वादति सायं राहुयात्सूर्याय स्वाहेति मातस्तूष्णीं द्वितीये उभयत्र । आप. गु. I. 9. 8.

Ch. XVII )

Āhnika-daily homa

681

The deities to whom agnihotra is offered in the morning and evening are Agni and Prajapati ( to the latter inaudibly ). According to some in the morning the sun takes the place of Agni (vide Baud. gr. II. 7. 21 quoted in n, 1622 Hir. 85. I. 26. 9, Bhār, gr. III. 3, Ap. gr. VII. 21 ).

The oblations are to be made in the morning and evening of cooked food, but only such corn as is fit to be offered to fire as havis is to be used ( Aśv. gr. I. 2. 1). It is either boiled rice or barley ( Ap. gr. VII. 19 ). 1083 Gobhila-smrti (1. 131 and III. 114) says 1624 that among havisyas the foremost are yavas ( barley ), then comes rice, but one should eschew māṣa, kodrava and gaura among corns even if nothing else is available, that if rice and barley are not available one may employ curds or milk or in their absence, yavāgū (gruel) or water. According to a verse quoted by Nārāyana on Aśv. gļ. I. 9. 6 ten materials oan be offered as havis into fire viz. milk, curds, yavāgū, clarified butter, boiled rice, husked rice, soma, flesh, sesame oil and water. 1625 Manu III, 257 specifies some articles as naturally fit for being employed as havis. Vide also Āp. Dh. S. II. 6. 15. 12-14. Though flesh is allowed as offering in some sacrifices it cannot be employed in the morning and evening homa (vide Āśv. gļ. I. 9. 6). The general rule is tbat when no partioular material is specified for home into fire, clarified butter is to be used as offering, and when no particular deity is mentioned, then the deity is to be Prajapati 1826 There is another rule that fluid materials are to be offered into fire with the sruva ladle, while solid havis is to be offered with the right hand 1687

  1. STU FTO FTA: For 198464 y ra 879. T. I. 2. 1; art FIATT Fora get more at our 1 14. T. VII. 19.

  2. हविष्येषु यथा मुख्यास्तदा श्रीहयः स्मृताः । माषकोहगौरादिसर्षाला विवर्जयेत् ॥ अभाषेधीहियषयोदेना वा पयसापि वा। तदभाषे यवाग्वा पा सुहयाइतकेन 9 11 Armia I. 131 and III. 116; the first is quoted by s p. 142 and the 2nd by Fire I. p. 163.

  3. Teatro yapo afariamagMT: I ATAT ATAU BUT Hara ast प quoted by नारायण on आश्व.. 1.9.6 and by निस्याचारपद्धति P. 8203

vide TTUATT P. 36 for a similar verse.

  1. A Tomāra gamerg fright 1998 (?) aeraren erairaraffet fputa: 11 of I. 113.

  2. maior start anotat e fat i predhre p. 95. witare: #74: पुष्प काष्ठं मूलं फलं तृणम् । एतस्तेन होतयं नाम्यत्किंचिदचोदनात् । पौ. गु. शेषरच I. 3.8.

  3. D. 86

682

The Gobhila gf. (I. 1.15-19) lays down that one is to kindle one’s gļhya fire (originally or if it goes out) by bringing it from the house of a vaisya or from a frying pan or he may bring it from the house of a person who performs many sacrifices, whether he be a brahmana or rajanya or vaisya or one may produce it by attrition; this last is holy, but does not bring pro sperity. One may do as one likes 1628! There are similar provisions in sān. gļ. I. 1. 8, Pār. gs. I. 2, Āp. gs. V. 16-17. If the gshya fire goes out, the husband or the wife has to observe a fast that day as & penance ( Ap. gf. V. 19).

The fire in which oblations are to be offered must be fed by plenty of dry wood, must be well kindled and smokeless, the cinders must be red-hot and it must be flaming up 1488. The Chān. Up. V, 24. 1 indicates that oblations were to be offered only on red hot coals. The Mundaka Up. I. 2. 2 says the same. Āp, Dh. S. (1. 5. 15. 18-21), Manu IV. 53 and others lay down that one should not come very near fire when one is not pure, one should not blow on fire with the mouth (to kindle it), nor should one place it under a cot &c., one should not throw anything impure in fire, nor should one warm one’s feet over it, nor should one place it towards one’s feet ( when one is sleeping). Gobhilasmrti I. 135-136 says that one should not blow on fire with the hand or a winnowing basket or a darvā (ladle), but one may use a fan; some blow on fire with the mouth because fire was produced from the mouth and construe the words ( of Manu IV. 53 ) ‘one should not blow on fire with the mouth’ as applicable to ordinary fire (i. e, one may blow with the mouth on srauta fires 1630 ).

  1. TETE NETfprecursoreria i fa et a gummi ब्राह्मणस्य वा राजन्यस्य वा वैशस्य वा । अपि वान्यं मयित्वाम्यादध्यात् । पुण्यस्वेवान को waaria I TOT FETT NYT guia i

M TU 1.1.16-19; 45mita VIII.12 has ‘यो ब्राह्मणो वा वैश्यो वा पुष्टोऽसर इष स्यात्तस्य गृहादाहरेथैव सा पुष्टिर्यवर्ण na.

  1. बहुशुष्कन्धने धामो ससमिद्धे विधूमके। साबारे लेलिहानेच होतष्ये नान्यथा rann uaTT p. 35 ; vide fag. I. p. 168 for similar quotations from soveral smptis and vide m ere I. 133–134.

  2. The gove (Rg. X. 90. 13 ) says ‘Be n grotere FICE!. The Tu HuEGITIE ( 2. D. M. G. vol. 38 p. 541 ) I. 70 requires tbat the blowing should be with the mouth atque gargaots wysra’ and not with a piece of cloth nor with the hand nor with a wina nowing basket. Vide rayon sa. U. & I. 5. 16. 20 for soveral oxpla. nations about blowing with the mouth on fire.

Ch. XVII)

Ahnika-daily homa

683

The daily homa must be offered by the man himself and Dakṣa says that the merit secured by performing homa by one self cannot be secured by getting it performed through another, but he adds that homa performed on one’s behalf by a priest, by one’s son, teacher, brother, sister’s son,or son-in-law is oquivalent to homa made by oneself. 1631 We saw above (n. 1617 ) that the Asv. gr. (1.9.1) allows the wife, a son, an unmarried daughter or & pupil of the householder to attend to the worship of the house.. holder’s gļhya fire. San. gr. II. 17. 3 is to the same effect. The Smrtyarthagāra (p. 34) adds that the wife and the daughter Bhould perform all the acts in homa except paryukṣana. Ap. Dh. S. II. 6. 15. 15-16 1038 and Manu XI. 36-37 lay down that the wife, an unmarried daughter, a young married daughter, one who has studied little, a stupid person, a diseased person or one whose upanayana has not been performed should not offer agnihotra (on behalf of the householder); if they do so, they and he both fall into hell; therefore the person to offer agni hotra for another should be one proficient in srauta sacrifices and master of the Vedas. These passages have been explained by the Sm. O. (I. p. 161) and other writers as applicable to the performance of srauta sacrifices only; while as regards the daily homa in the grhya fire the wife and others specified by Aśv. are held to be competent if the sacrificer is ill or has gone abroad, Haradatta (on Asv. gr. I. 9. 1-2) says that either the husband or the wife must always be near the grbya fire. 1038 Laghu-AŚva layana (I. 69) says that one who has kindled the gļhya fire should not leave the boundary of his village without his wife, as the texta lay down that home is to be performed in the place where the wife stays. A brāhmana 1624 may go abroad on business, leaving his fire in charge of his wife and after appointing a priest ; but he should not stay away long without cause. A priest should not offer homa on behalf of a householder, when both the spouses are absent, because such homa by him in the

  1. U SÀ Fit F ree 5748 # Bir i Tular #minats fayfa: 1 fatiago FVYHT *# II. 28-20, quotod by suck p. 126

  2. property craft yanari a p. 84. pi UETTE HTUTTI I *77. 8. &. II. 6. 16. 16–16.

  3. Brouettuatemala faget i siente Statud raw on Mall. . 1. 8. 1-2.

__1634. मिक्षिप्यामि स्वारेषु परिकल्याविण तथा प्रबसेकार्यवान विमोथैव नचिर सेत् ॥ quoted in the सतिषI. P. 161.

684

( Cb. XVII

absence of both is useless. 1685 If an householder has several wives of the same caste or wives of different castes, the texts lay down who is to be associated with him in religious rites. Those rules bave already been set out above (pp.559-60). ‘When & householder’s wife dies he should not give up his Vedic fires, but that ( i. e. the Agnihotra ) should be performed till one’s life by means of an upādhi (i. e. by marrying another savarṇa wife or by associating with himself an asavarṇa wife )’ says Gobhila smști638 III. 9. Gobhila then refers to the story of Rāma, who performed sacrifices with a golden image of his discarded wife Sitā kept by his side. In spite of Gobhila’s dictum, allowing a golden image or a kuśa representative of an absent or dead wife, Aparārka condemns the practice as opposed to the rule laid down by Satyāsādha in bis srauta sūtra ’there 1637 is no pralinidhi ( representative or substitute) in the case of the owner (i. e. yajamāna ), the wife, the son, the ( proper) place and time ( for an aot), fire, the deity (to be invoked ), of a rite and of a text ( directed to be employed in & rite).’ His argument is that the wife’s co-operation is required in such actions as looking at the clarified butter, in unbusking grains &o, and as an image of kuka or gold cannot perform these acts, the imago cannot be employed in place of the wife. The Sm. C. replies to this argument by saying that the words of Satyāṣāḍha have reference only to a human substitute for a wife and that other smrtis allow a substitute made of gold or kuśa. For example, Vṛddha-Harita 1838 expressly pres. cribes that a man may perforın agnihotra and the offering of the five daily sacrifices throughout his life in the company of his wife’s image made of kusa grass (if the wife be dead &o.). If a person loses his wife or if he goes abroad or

  1. straat o gauruter tercei argament i auth or Him noffra III, 1, quoted in Fae. 1. p. 161.

  2. मृतासामपि भार्यायो वैदिकामिं न हि त्यजेत् । उपाधिनापि तस्कर्म यापजी समापयेत् ॥ रामोपि कृत्वा सौवी सीतां पत्नी यशस्विनीम् । जे पर्बहुविधैः सह प्रावभिर. fen: TwoFP III. 9-10. These are explained at length by werk pp. 114-16 and the Ar t I. p. 167.

  3. नस्वामित्वस्य भार्यायाः पुत्रस्य देशस्य कालस्थामदेवधायाः कर्मणः शग्यस्य safnaftur I FOOTTERIT III. 1. ; compare aftutafurrent per fur: at a

sp. 1. 24. 4. 1 ; ATT VI. 8. 18-21.

· 1638. a gati qefit of Hall Tree a rao

por XI. 214.

Ch. XVII)

Ahnika-daily homa

885

10

becomes patita his agnihotra may be continued by his son 1638 (Atri, verse 108). The Ait. Br. (32.8) also says that even one who has lost his wife (or who has no wife) should perform agnihotra, as the Veds orders a man to offer sacrifice. "

Not kindling Vedic fires when one was competent to do so and giving up srauta and smārta fires were looked upon as upapātakas by Yaj. III. 234, 239, Viṣṇu Dh. 8. 37. 28 and 54. 13. The Vas. Dh. S. III. 1 gays 1641 that those who do not study or teach the Veda or who do not maintain the sacred fires become equal to śūdras. Gārgya as quoted in the Sm. C. (I. p. 156) avers that if & dvija remains after marriage without fires even for a moment ( when he has the power and authority to maintain them ) he becomes a vrālya and patita. The Mun. daka Up. I. 2. 3 declares that if a person fails to perform the Darsa-Pūrpamāsa and other sacrifices and Vaiśvadeva, bis seven holy worlds are destroyed. The Tai. 8. I. 5.2.1 and the Kathaka S. IX. 2, declare ‘He who makes the sacred ) fires go out (be extinguished) is indeed a killer of a hero in the eyes of the gods and brāhmaṇas who are anxiously devoted to ta (righteousness or correct order ) did not formerly eat food at his house’.

The texts (such as Yaj. I. 99 ) prescribe japa (muttering of Gāyatrl and other holy Vedic mantras ) as part of samdhyā adoration. This has been already referred to above (p. 313). Yāj. I. 99 speaks of japa (of verses addressed to the Sun) after morning home and then in I. 101 again prescribes japa after the midday bath of philosophical texts (like the Upaniṣads, as stated in Gaut. 19. 12 and Vas. Dh. 8. 22. 9). Vas. Dh. S. 28. 10-15 are Verses which mention several hymns principally of the Rgveda, by reciting which ( inaudibly ) several times a man becomes pure. These verses occur in Saṅkhasmpti chap. XI (with some variations ) and in Viṣpu Dh, 8.56 (in prose). Some

  1. भार्यामरणपक्षेपा देशान्तरगतेपि वा । अधिकारी भएनस्तथा पातासंयुते । wift 108.

  2. तस्मादपत्नीकोपि भनिहोत्रमाहरेत् । तदेषाभियज्ञगाथा गीयते । यजेस्सौत्राम outaccatuitite starigramo riure varia: . “f. 32, 8.

  3. START SETT TT TT TT TERUA Hepat PAS III. 1; फत्तवारोनचे तिष्ठेक्षणमप्पग्निना पिमा। तिष्ठत घेर हिजो घारपस्तथा च पतितो भवेत Trore quoted by Frago I. p. 156; TTTET ET B en EETHA I OT PUTTU UTOTT HATUTI TWAWT . #. I. 6. 2.; 16 T IX. % (reads the words as fire … … ETHIYA).686

(Ch. XVII

of those Vedic texts are well known, such as Aghamarṣaṇa (Rg. X. 190. 1-3), Payamāni versos (Rg. IX), Satarudriya (Tai. S. IV, 5, 1-11), Trisuparpa (Tai. Ār. X. 48-50 ) &o. Manu II. 87, Vas. 26. 11, Saṅkhasmrti XII. 28, Viṣṇu Dh. 8. 55, 21 say that a brāhmaṇa attains the highest perfection by japa alone, even if he does not do anything else. Gobhila smrti II. 17 says that one should inaudibly repeat as much of the Veda from the beginning as one oan and that japa may be performed before tarpana or after the morning homa or at the end of vaiśvadeve and that it constitutes brahmayajña (II. 28-29). Viṣṇu Dh. 8.(64. 36-39) avers that japo should comprise sacred hymns, particularly the Gayatri and Puruṣasūkta, as notbing else is superior to these. 1643 Japa is of three kinds, vūcika (audibly uttered), upāṁsu ( inaudibly uttered) and mānasa ( mentally revolved), each succeeding one being ten times superior to each preceding one (Laghu-Harita 1648 chap. IV, p. 186, Jivānanda I). Vide Manu II. 85 ( = Vas. 26. 9, Śankha XII. 29 ). Japa is one of the removers of sin (Gaut. 19. 11). Japa is to be performed sitting on a seat of kuśa grass, either in the house, or on a river bank, or in a cowpen, or in a fire room or at tirthas or before images of gods or before an image of Viṣṇu, each succeeding place being many times superior to each preceding one. 1644 One is not to speak while engaged in japa. A brahmacāri or a householder who has consecrated sgored fires should mutter the Gayatri 108 times, while & vānaprastha and yati should repeat it more than 1000 times. Vide Manu II. 101 also about the extent of the time to be devoted to japa. When in the middle ages Vedic learning declined and Puranas came to the fore, the writers of the digests stated that one who has studied the whole Veda should repeat daily from the beginning of the Veda as much as he could; if one has studied only & portion of the Veda, then one should recite in his japa the Puruṣesākta (Rg. X 90) and similar hymns and a brahmana who knowe only the

  1. Fatma Th rua i ranea HE STATE FETTET i Aarupa r pregunter 64. 36-39.

  2. The verses of Laghu-Harita about three kinds of japa are quoted in the Smýticandrika I. p. 149 from Nīsimhapurdga (chap. 58. 78-81).

  3. Vido grity. I. p. 160 T. 6. . 241 quoting the vorgen & chango read &o.

Oh, XVII ]

Ahnika-japa

687

Gayatri should repeat the texts of the purāpas. 1848 Vṛddha Harita (VI. 33, 45, 163, 213) prescribes that the mantra of 6 letters (om namo Viṣnave), eight letters (om namo Vasudeviya) or of twelve letters (om naino bhagavate Vasudevāya) should be repeated 1008 or 108 times. The counting of the mantra as repeated so many times has to be done by means of one’s fingers (except the thumb) or by drawing lines (on the ground or walls &c.), or by telling the beads of & rosary, as japa without counting the number is fruitless 1646. Saṅkha-smrti (ohap. XII. in prose) lays down that the rosary should have beads of gold or precious stones or pearls or orystal or rudrākṣa, padm. kṣa (lotus seed) or putrajsvaka or a man may count by knots of kusa grass or by bending the fingers of the left hand. 1647 Bphat-Parāśara V. p. 85 and Laghu-Vyāsa (Jivananda part II. p. 375) contain similar provisions about aksamalā and counting of japa. They add ‘indrākṣa’ to the different kinds of beads. The rosary should have 108 beads (this is the best) or 54 (middling) or 27 (this is the lowest number of beads in a rosary). 1848 Kalidasa (in his Raghuvamsa XI. 66) mentions that the hero Parasurama had on his right ear & rosary of akṣa seeds. Bana ( Kadambari para 37 ) speaks of counting by means of rings of rudrākṣas. Vide Sm. O. I. pp. 152-153, Par, M. I. part I, pp. 308-311, Madanapārijata p. 80, Āhnikaprakasa pp. 326-328 for further details about the rosary.

After homa and japa ono may spend some time in attending to or looking at auspicious things, such as seeing one’s elders, looking at a mirror or in clarified butter, arranging and decorating his hair, applying collyrium to the eye, touching

  1. ** Foradangan samt qua F TT: Fruftas o एकदेशाध्यायिना पुरुषसूक्तादिपाठेन सावित्रीमात्राध्यापिना पुराणपाठेनेति व्यवस्थेति Ticara: 1 1. p. 249.

  2. STRUTTE a TEF affru i more quoted in STEHT P. 64; TEKST P. 85 STROUHET TETET

  3. 797 YTATHA: tentuar 1971 arca: grau OTSWARMTEPTAT Aneurot si oua gol for T1-572- 879 पुत्रजीवकानामम्पसमेनादाय माला कुर्यात् । कुशमन्धि कृत्वा पामहस्तोपयामेर्वा गणयेत् । gria XII. 4-6 quoted by p p. 47, ao I, 148, T. #T. I. part i, p. 303, MET p. 312. 1648. Sretatsrat

G a rten Farrera Tryf wat TUAT ## WPT quoted in Faq. I. p. 159, T. ff. I. part 1 p. 309 ( asoribod to s fa).

888

dūry 1649 &o. Vide Manu IV. 152 quoted above (p. 646). What objects a man should see on getting up has already been stated (p. 648). Acoording to Nārada ( prakirṇaka vv. 54-55 ) there are eight mangala objects viz. a brāhmaṇa, a cow, fire, gold, clarified butter, the sun, water and the king and if one sees, bows to or circumambulates these, one’s life is lengthened.1050 The Vāmana-purāṇa (14. 35-37) mentions numerous objeots that are auspicious and that one should touch or see before going out.161 The Matsyapurāṇa 243 enumerates in 26 verges numerous auspicious and inauspicious objects ( these are quoted in Gr. R. pp. 553-554). Viṇpu Dh. S. 23. 58 enumerates six objects derived from the cow as auspicious. Vide Adiparva 29. 34, Dronaparva 127. 14 (for touching eight mangalas ), śānti 40,7, Anuśāsana 126. 18 and 131. 8. According to the Viṣṇu Dh. 8. 63. 26 one should start on a journey after seeing such objects as fire, a brāhmaṇa, hetaera, & jar full of water, a mirror, & banner, a parasol, palaces, fans, ohowries &c. Viṣṇu Dh. S. 63. 27-31 states that wlien, on leaving one’s house, one sees certain persons or objeots one should return to the house and then restart viz. a drunkard, a lunatic, a cripple, one who has vomited or has undergone a purge, one who is completely shaved, one with dirty clothes, one baving matted hair, a dwarf, one wearing orange-coloured clothes, en ascetic &o.

The performance of the duties of sauca, dantadhavana, snana, samdhya, homa, japa would oocupy the first of the eight parts of the day. In the second “58 part of the day a brāhmapa householder was to go over and to revise bis Vedic studies and to collect fuel sticks, flowers, kusa &o. (Daksa II, 33, 35, Yaj, I. 99). This subject of Veda study has already been dealt with above (pp. 351-354). In the third part of the day the

  1. uri an: THIRT 91 911. 30; sreta yang TT: A147 Premier Ayragaiarentia au faggru quoted in WE. . p. 183.

  2. लोकेऽस्मिन्मालाम्पटौ ब्राह्मणो गोर्खताशनः । हिरण्यं सपिरादित्य आपो राजा HUTEA: 11 FIVE ( off 54 ) quoted in prag. I. p. 168.

  3. होम च कृत्वालभनं शुभानो ततो बहिनिर्गमनं प्रशस्तम् । पूर्वी च सपिषि मोदकम्भ घेवं सवत्सासषभं पुषर्णम् । मुदोमयं स्वस्तिकमक्षताश्च लाजा मधु बामणकन्य काश्च । श्वेतानि पुष्पाणि तथा शमीच हुताशनं चन्दनमर्कषिम्बम् । अश्वत्यक्ष चसमालभेत

  • 16anaria i TagTro 14. 36-36 quoted in fifa I. p. 168, TE. ( P. 187.
  1. feita a pri tom for too farega meitat # #TPS: affiat II. 38 and 35; tarafaftrede m et fotfruft i nr. 1.99.

Oh. XVII)

Ahnika-duty to earn

889

householder was to work and find out the means of maintaining those dependent on him ( Dakṣa II. 35 ). The different ways of maintaining oneself in the case of brāhmaṇas have already been spoken of above (pp. 105–134). Gaut. IX. 63, Yāj. I. 100, Manu IV. 33, Viṣṇu 63.1 and others say that a brāhmaṇa householder should approach a king or other rich person for the wherewithal to maintain his family. The persons whom every one must maintain have already been pointed out on p. 569 (Dakṣa II. 36) In the case of the well-to-do, there are other persons who should be maintained viz. agnates and cognates, one who is without means, helpless or has taken shelter 1852. In this world only that man may be said to live on whom many depend for their livelihood; other men who only fill their own belly are really dead, though living (Dakṣa II. 40 ).

In the fourth part 1864 of the day (i. e. before noon) one was to have the mid-day bath (with tarpana) and then the mid-day samdhyā prayer and devapūjā &o. (Dakṣa II. 43 and Yāj. I, 100). Those who bathe twice (in the morning and at noon) will strictly follow the routine sketched above in Dakṣa, Yāj. and others. But most of the brāhmaṇas bathe only once either in the morning or before noon. The principal matters to be described

in connection with the bath before noon are tarpana of gods, sages and pitrs; devapūjd and the five daily yajñas. These will now be desoribed in detail.

Tarpana-(satiating by offering water). As stated in Manu II. 176, every day one has to perform tarpapa of gods, sages and pitss. The water to be offered to gods is poured by that part of the right hand which is called devatirtha and that for the pitra by the pitr-tirtha. A person was to perform tarpana according to the gshyasūtra of the Vedic śākhā which he or bis ancestors studied. There is a good deal of divergence among the several grb yasūtras. Here the procedure of tarpaṇa prescribed

  1. nary #: afortaeraTU: FATTETE: I gratia #gm ateqof TETEA: 1 II. 36-37.

  2. Eget FTAT PRÀ FATTARELLI Frogoufalraic FATTETESTS or IW II. 43 (quoted by storceres p. 128); Fire aparato morena तथा| या. I. 100, on which the Mit. remarks ततो मध्याहे शास्त्रोक्तविधिना नद्याविषु स्नात्वा देवान स्वगृह्मोकान् पितश्च चकारादींश्च देवावितीर्थेन तर्पयेत् । तदनन्तरं

augerrarating the restaurach Terry:TAA EFTTT: - what are the Star.

  1. D. 87

890

(Ch. XVII

by the Asv. gr. (III. 4. 1-5 ) will be first set out. In the Devatātarpana the following deities are enumerated and one has to add the words ’ typyatu’, ’trpyetām’, or trpyantu’ with each devatā according as it is one deity, two deities or more and offer water to each (e. g. ‘Prajāpatis-tṛpyatu, Brabmā tṛpyatu, …… Dgāvāppthivi tṛpyetām’ &c.). The deities are 31 viz. Prajapati, Brahma, Vedas, devas, psis, all metres, omkara, vaṣatkāra, vyābstis, the Gayatri, sacrifices (yajñas ), heaven and earth, the air (antarikṣa ), days and nights, the Sāṅkhyas, siddhas, oceans, the rivers, the mountains, the fields, herbs, trees, Gandharvas and Apsarases, snakes, birds, cows, sādhyas, vipras, yakṣas, the rakṣases, the bhūtas (beings) that have these (raksas) at the end. In modern times the fields, herbs, trees, Gandharvas and Apsarases are put in one compound word and form only one devatā, while after bhūtas there is a separate deity ’evam-antāni trpyantu’. Haradatta on Aśv. gr. III. 3. 2 refers to the view of some that take ’evam-antāni’ as a separate mantra but his opinion was that the phrase ’evam-antāni’ only described the preceding devatās and that the devatās stopped at ‘raksāmsi’. He further adds that the tarpaṇa to these was done by the prājāpatya tirtha (of the hand).

The sages to whom water is offered are divided into two groups. The first group contains twelve sages and when offer ing water to these the sacred thread is worn in the nivita form. The twelve sages are those of the hundred rks, the middle fsis (i. e. of mandalas 2 to 9 of the Rgveda), Gștsamada, Visvāmitra, Vamadeva, Atri, Bharadvāja, Vasiṣtha, Pragātbas, the Pavamāni hymns, sages of the short hymns and those of the long hymns (the tarpane formula will be sataroinas-trpyantu, madhyamas-trpyantu, Gștsamadas-trpyantu &c.). It will be noticed that the sages from Gṛtsamada to Vasiṣtba are the seers of mandalas 2 to 7 of the Rgveda. The Pragathas stand for the eighth mandala of which the first hymn is ascribed in the Anukramani to Pragatha of the Kaṇva gotia and the rest of the eighth mandala is ascribed to various scions of the Kanya gotra. The verses of the ninth mandala are called Pāvamānyaḥ; but as it is a tarpaṇa of sages, we rather expect the form pāve mānāḥ as in the Saṅkhyāyana grhya IV, 10. ‘Sataroinab’ refers to the gages of the first mandala, and “kṣudrasūktāḥ” and ‘mahāsūktab’ to sages of the tenth mandala. Water is offered to these sages by the daiva tirtha. Then there is a second group of sages to whom water is offered by a person who wears his sacred

Ch. XVII)

Ahnika-tarpaṇa

691

thread in the prācināvita form (i. e. it is suspended over the right shoulder and under the left arm). There are two sub-groups bere. In the first the verbal forms ’trpyantu’or’ trpyatu’ are used with the nominative of the words for the sage; i. e. ‘Sumantu Jaimini-Vaisampāyana-Paila-sūtra-bhāṣya-Bharata-Mahabhā. rata-Dharmācāryās trpyantu’;1655 * Jānanti-Bābavi.Gārgya-Gau tama-Sākalya-Bābhravya-Māndavya-Mapdūkeyās tṛpyantu ‘;

Gārgi-Vāoaknavi trpyatu, Vadava-Pratitheyi tṛpyatu, Sula bhā-Maitreyi tṛpyatu’. These together are five sentences. It is remarkable that in this list three women are mentioned as sages (Gārgi, Vadavā and Sulabhā ). Among the other søges the first four are frequently mentioned in the Mahābhārata as the pupils of Vyāsa who taught them the Vedas ( vide Sabhāparva 4. 11 and Sānti 328. 26-27 where all four are named). For chronological purposes it is important to note that the Asv. gr. knew teachers of sūtras, bhāṣyas, of the Bhārata and also the Mahabharata and of Dharma. In the Becond sub-group there are 17 single sages and the 18th is a miscellaneous offering to all other acāryas. The names of the 17 sages ocour in the accusative and after each the word *tarpayāmi’ is to be uttered ( i. e. Kaholam tarpayāmi, Kausi takan tarpayāmi…… Abvalāyanam tarpayāmi). These 17 Bages are: Kahoļa, Kauṣitaka, Mabākausitaka, Paingya, Mahāpaingya, Suyajña, Saṅkhyāyana, Aitareya, Maha itareya, Sakala, Baṣkala, Sujātavaktra, Auda vāhi, Mahaude vāhi, Saujāmi, Saunaka, Asvalayana. The 18th is may all the other acāryas be satiated’ (ye canye acāryās-te sarve tṛpyantu ). All these sages are connected with the Rgveda, its Brāhmaṇas, its Aranyakas and other related works like the Prātisakhya sutra ( of which Saunaka is said to be the author). It is interesting to note that Asvalāyana himself is named as the last teacher in tarpana. Saunaka is said to be the teacher of Aśvaldyana.658 In modern times in the Deocan water is offered twice to each sage or group of sages.

Asv. gr. III. 4.5 is very brief as to pittarpana’after satiat. ing the pitṛs with water, each generation separately, he returns to his house and whatever he gives then becomes the fee’ (of the

1655 The Santiparva (360. 11-12) shows that Sumantu, Jaimini, Vai dampāyana and Paila were along with Suka, the son of Vy88&, the pupils of Vy88.

  1. Vide Introduction to Asvaldyana gihya in 8. B. E. vol. 29, 9. 163 f,

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Brahmayajña of which tarpapa is a constituent part). In modern times the deceased ancestors and relatives to whom water is offered are stated below. Water is offered to each thrice (except to women ancestors other than the mother, grand-mother and the great-grandmother) by the pitr-tirtha and the rele tionship, the gotra and the name of each are recited when doing so. For example, water is offered to the deceased father in the form, ‘I offer svadba and bow to and satiate my father, 80 and so by name, whose gotra was so and so and who has attained the form of Vasu’ (asmatpitaram amukaśarmāṇam amuka-gotram vagurūpam svadhanamas tarpayāmi). The ances tors and relatives to whom water is offered, if they are dead, are in order father, paternal grandfather and great-grandfather ; mother, paternal grand-mother and great-grandmother; step mother; maternal grand-father (with maternal grand-mother, sapatnikam being used with #mātāmaham’), maternal great grand-father and maternal great-great-grand-father (with their wives); one’s wife; one’s son (or sons, if several are dead already and with his wife or their wives that are dead); daughter (with her husband, if both are dead); upole (with his wife, if dead); maternal uncle (with his wife, if dead); brother (with wife); paternal aunt (with husband); maternal aunt (with husband ); sister ( with husband); father-in-law (with his wife and son, if they are dead); guru (father as teacher of the Gayatri and Veda); pupil. In the case of grand-fathers and grand-mothers they are described as “rudrarūpa’aud the great grand-fathers and great-grand-mothers as ‘adityarūpa’. The three ancestors of the mother with their wives are respectively Vasurūpa, rudrarūpa and adityarūpa 167. The names of women ancestors bave the affix ‘da’ added and all persons both male and female other than those specified above are described as

Vasurupa’,

A few points of divergence will be noticed. Haradatta on Asv. gr. III. 3. 6 notes that some do not include the mother and maternal relations in the daily tarpana, and that according to the establisbed practice in his day the tarpaṇa formulæ did not Include the names and the gotra of the relatives. Most sūtras

  1. Vide Manu III. 284 for the terias Vasurupa, Rudrarūpa and Adityarupa. Te on ***. T. III. 3. 6 says ‘pravoTH ATTIE&tat AMTANT पीना चतर्पणमिच्छन्ति। तत्र विमतिपत्तिः । केचित्पित्रादीनो नाम्ना तर्पणमिच्छन्ति । देववर्ष पक्षस विष्णमित्रमिति । पर्व मात्रादीनामपि । प्रसिद्धस्त्वाचारः पितरं तर्पयामीति।”

Ch. XVII)

Āhnika-tarpana

693

do not say that the names and gotras of the relatives are to be repeated in daily tarpana. The words ‘svadba namas’ do not occur in many sūtras, but some do contain them (e.g. Baud. Db. 8. II, 5, 184 ff.. Vaik. 1.4). The devatās of tarpaṇa differ in each sutra. The Sān. gr.(IV.9) whioh belongs to the Rgveda just as Asvalāyana’s does, enumerates the deities differently in the beginning (it has Agni, Vāyu, Sūrya, Viṣṇu, Prajāpati, Virūpākṣa, Sahasrāksa &c.). Its order of sages is somewhat different and it adds some names such as Sakapūni, Gautami &c. The Baud. Dh. S. II. 5 contains the most elaborate tarpaṇa of all sūtras, It puts om’ before each devatā, rṣi and pits. It includes not only many more deities than elsewhere, but includes several names of the same deity. (e. g. Vināyaka, Vakratunda, Hasti. mukba, Ekadanta ; Yama, Yamarāja, Dharma, Dharmaraja, Kala, Nila, Vaivasvata &o.). Among rṣis it inoludes many sūtrakāras like Kaṇva, Baudhayana, Apastamba, Satyāṣāḍha, and also Yājñavalkya, Vyāsa. The Hir, gr. II. 19, 20, Baud. gr. III. 9, Bhāradvāja gr. III. 9-11 contain long and interesting lists of deities and particularly of sages.

If a man has no time for this lengthy tarpaṇa the Dharma sindhu and other digests prescribe an extremely brief one, viz. he repeate two verses and offers water thrice. The verses are ‘may the gods, sages, pitṛs, human beings, from Brahmā up to a blade of grass, be satiated and also all the pitre, the mother and the maternal grand-father and the rest, may this water mixed with sesame be for the crores of families of bygone ages residing in the seven dvipas from the world of Brahma downwards ‘.

The Snānasātra (3rd kandika ) of Katyāyana attached to the Pār. gs. contains a description of tarpana. Like the Baud. Db. S. it lays down that ‘om’ is to be uttered before the name of every deity (devata ) and ’tṛpyatām’ (or trpyantām if the word denoting the deity is in the plural) is the verbal form employed. The deities are only 28 and slightly differ from those of Aśv. The group of sages is made up of only Sanaka, Sanandana, Santana, Kapila, Asuri, Vodbu, and Pancaśikha (Kapila, Asuri and Pancaśikha are according to the Saṅkhya karika the names of the founders of the Saṅkhya philosophy and stand in the rolation of teacher and pupil). Then (after the røitarpaṇa), the householder is to mir sesame in water and wear the sacred tbread under the left arm and suspend it from the right shoulder’ and offer the water to Kavyavād Anala

694

I Cb. XVII

(fire), Soma, Yama, Aryaman, Agniṣvāttas, Somapas, Barbi. sads 1688 Offerings of water mixed with sesame are to be made thrice to each of the above with joined hands (jalāñjali) and this is to be done by all householders even if the father be living. The remaining part of tar paṇa (viz. pitrtarpaṇa ) is to be done only by him whose father is dead. Gobhila-smrti II. 18-20, Matsyapurāpa 102. 14-21 are very similar to the Snāns sutra. According to Asvalāyana and others water is offered with the right hand only while according to Kātyāyana and others water is offered with both hands. 1689 The Sm, C. I. p.191 says that the householder should follow his grhyasūtra and if there is nothing in it on this point there is an option. Kārṣnājini pre scribes that in srāddha and marriage only the right hand is employed in making an offering or gift, but in tarpaṇa both hands (made into an añjali) are employed. One 1660 añjali of water is offered to each of the gods, two to Sanaka and other sages and three to each of the pitrs. When tarpana is performed while the householder is still in the water with his wet clothes on, ho offers the water in the stream itself; but when he wears dry clothes and performs tarpaṇa, then he is to let fall the handfuls of water in a pure veggel of gold, silver, copper, bronze, but not in an earthen one; or he may let the water fall on the ground covered with kusas (Sm. C. I. p. 192 ). There were several views on this point (vide Gș. R. pp. 263-264). In modern times daily tarpana bas become very rare. Only a few even among the orthodox or priestly brāhmaṇas and among those who have studied the several sāstras (such as grammar

  1. Yoga-Yojāavalkya quoted by Apalarka pp. 138-139 gives the same names of devatas and of the divino pitrs as the Sngpasutra. Vido Manu III. 195–199 for ST T :, HTAYT: and aftag: that are all pitss of various kinds. FRUTTSTY 3rd cbap. p. 74 (Jivānanda, part 2) says that all from Kavyavād apala to Barhiṣads are divine pitsa (divyah pitaraḥ). Vide Sabhāparva 11.45 for seven groups (gagas ) of pitīs, four of wbom are said to be corporeal and three disembodied. Korppā. jini quoted by A pararka p. 138 says that the seven sages from Saneka to Pañcukikba are the sons of Brahma.

  2. Wir free amateur rotantot grote mapato yra: N Ayoona quoted by 9977 p. 132, F . I. P. 191 ; T v. 99 is भाने हवनकाले च दद्यादेकेम पाणिमा । उभाम्या तर्पणे दयादिति धर्मो ग्यवस्थितः ॥ हरदत्त on 31747 5. III, 4. 1 says ‘war ofertat i a nfeat there istorioita हि तर्पणे प्रसिद्धम् । अन्ये स्वनादेशादक्षिणेन पाणिना कुर्वन्ति । अपरे तु सम्योपगृहीतेन tih dram 11.’

  3. godine pro f itament i stora in agro fare: N arg. I. 95; vide also to in pihaI. p. 191.

Ch. XVII)

Ahnika-tar pana

695

&c.) do it daily, but generally most brāhmaṇas perform tarpans as part of brahmayajña on one day in th3 year in the month of Srāvana.

A special tarpana was offered to Yama on the 14th of the dark half of a month if it was a Tuesday or on the 14th of the dark half. Vide Sm. O. I. pp. 197-198, Madana pārijāta p. 296, Par. M. I. part 1, p. 361. Dakṣa (II. 52-55 ) prescribes that Yama-tarpaṇs is specially performed in the Jumna on the days specified above and gives the several names under which Yama is invoked. Vide also Matsyapurāṇa 213. 2-8. The Tai. Ar. VI. 5 speaks of a yajña or bali ( offering) in honour of Yama every month. There is also tarpana in honour of the great epio hero Bhiṣma offered on the 8th of the bright half of Māgha. Vide Sm. O. I. p. 198.

Gobhila-smṛti 1881 (II. 22-23) emphasizes the importance of tarpaṇa by remarking that, as all beings, animate or inani mate, desire water from the brāhmaṇa who brings prosperity to all, tarpapa should always be done by him and that if he does not do it he would inour great sin and that if he does it he would support this world. The idea underlying tarpana seems to be indicated even by the Tai. S. V. 4. 4. 1. 1668

It has already been seen (at pp. 668-669 ) that tarpana was presoribed as an appendage of the early morning bath and that some required it to be done twice daily while others said that it was to be done only once. As Aśv.gr. places tarpana immediately after svādbyāya (or brahmayajña) it follows that he treated it as a constituent though subordinate part of it. The Gobhilasmrti (II. 29 ) says that brahmayajña which consists in inaudibly muttering Vedic texts (japa) should be performed before tarpaṇa or after the morning homa or at the end of Vaiśvadeva and at no other time unless there is some special reason. 1863

The Ahnikaprakāśa (pp. 336-377) gives summaries of tar paṇ& according to Katyāyana, Saókha, Baudhāyana, Viṣṇu purāṇa, Yogigājñavalkya, Asvalayana, Gobhilagphya.

a

  1. Tara Fatio teretno i fanguina fyy कद्धि सः तस्मात्सदेतस्कर्तग्यमकुर्वन्महतैनसा। युज्यते बाह्मणः कुर्वन्धिश्चमेतदिति हि।

g IL, 22-23, quoted in a I. p. 196.

  1. #wffa uprare Arturo ATT ATT F et asta pira t a garaga I. #. V. 4. 4. 1.

  2. 47 glasa: gent gras: rudi urafer for fre: T Amiga:

TOT PATTATT

A II. 28-29, quoted in TT. T. p. 273, FTST P. 335.