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cząstka Maha Nirwana Tantry

[Siwa powiedział Swej Małżonce Parwatii:]

              Teraz, o Mahaamaaja! Będę mówił o Garbhadhana i innych obrzędach. Omówię je kolejno, począwszy od Ritusamskary. Słuchaj.

              Po dopełnieniu swych codziennych obowiązków i oczyszczeniu się, (kapłan) powinien oddać cześć pięciu Obliczom Boskości - Brahmie, Durdze, Ganeśy, Grahom i Dikpalom. Powinny zostać uczczone w słojach po wschodniej stronie kwadratu, potem zaś szesnaście Matrik, tj. Gauri i inne, powinno zostać kolejno uczczonych. Tych szesnaście Matrik (Boskich Matek) to Gauri, Padma, Śaci, Medha, Sawitra, Widźaja, Dźaja, Dewasena, Swadhaa, Swaahaa, Śanti, Puśti, Dhriti, Kśama, własne Bóstwo opiekuńcze (Dewata) oraz rodzinne Dewata.

Mantra

Niech te Matki, które są przyczyną radości Dewów przyjdą i przyniosą wszelkie powodzenie ślubom małżeńskim, wratom (ślubowaniom [np. milczenia itp.] i jadźniom [ofiarom dla Boskości]. Niech przybędą na Swych wierzchowcach, w całej pełni Swojej mocy, w Swoim łagodnym wydaniu i przydadzą chwały temu świętu.

Wywoławszy w ten sposób Matki i oddawszy im cześć z całej swej mocy, kapłan powinien zrobić na ścianie pięć lub siedem znaków wermiolionem i pastą sandałową, na wysokości swego pępka i w przestrzeni pradeśy.

Mądry człowiek powinien potem, wymawiając z wydechem trzy Bidźe - Kliim, Hriim i Śriim - wylać nieprzerwany strumień ghee (oczyszczonego masła) z każdego ze wspomnianych znaków (na ścianach) i oddać tam cześć Dewie Wasu. Mądry człowiek, uczyniwszy tę Wasu-dharę zgodnie z wytycznymi jakie dałem, i zrobiwszy kwadrat oraz umieściwszy na nim ogień, i poświęciwszy przedmioty potrzebne do Homy, powinien następnie ugotować znakomite ćaru. Ćaru, ugotowane w tym (w tej Ritusamskarze) jest nazywane Pradźapatja, a ten Ogień nazywa się Waju.   Po zakończeniu Dhara Homy, powinno się rozpocząć obrzęd Ritu-samskary.

Należy złożyć trzy ofiary z ćaru, z mantrą:

Hriim. Pozdrowienia Pradźapatiemu. Swaahaa. (Hriim Pradźapatije Namaha Swaahaa ?)

Jedna ofiara powinna zostać złożona z następującą mantrą:

Niech Wisznu obdarzy mocą do poczęcia. Niech Thwaśtha da postać. Niech Pradźapati rozpryśnie to i niech Dhata da moc do noszenia (dziecka w łonie matce?).

Ofiarę tę należy złożyć albo z ghee albo z ćaru, lub też z ghee i ćaru i powinno się ją składać, medytując o Surji, Wisznu i Pradźapatim.

Mantra

Niech Sinibali wesprze Twoje łono, niech Saraswatii wesprze Twoje łono, niech dwaj Aświnowie, mający na sobie wieńce z kwiatów lotosu, wesprą Twoje łono.

              Medytując o Dewich Sinibali i Saraswatii oraz o dwóch Aświnac, należy ofiarować znakomite ofiary, wypowiadając powyższe mantry, zakończone słowem Swaahaa. Potem należy złożyć ofiarę temu uświęconemu Agni (Ogniowi), medytując o Surji i Wisznu, z mantrą:

Kliim, Striim, Hriim, Śriim, Hum, wielkie poczęcie dla tej, co pragnie syna; Swaahaa.

Później w imię Wisznu, należy ofiarować ofiary z następującą mantrą:

Tak jak ta rozległa Ziemia niesie pełne łono, podobnie Ty noś przez dziesięć miesięcy, do porodu; Swaahaa.

Podczas medytacji o Najwyższym Wisznu, niech trochę więcej ghee zostanie wrzucone do Ognia z następującą mantrą:

Wisznu! Ty, w Swojej znakomitej postaci, włóż w tę kobietę jakiegoś znakomitego syna; Swaahaa.
 

I wypowiadając mantrę:

Kliim, Hriim, Kliim, Hriim, Striim, Hriim, Kliim, Hriim,

dotknie głowy swojej żony. Potem mąż, otoczony kilkoma mężatkami, co mają synów, powinien położyć obie dłonie na głowie swej żony i pomedytowawszy o Wisznu, Durdze, Widhi i Surji, powinien położyć trzy owoce na kawałku tkaniny na jej kolanach. Później powinien zakończyć ten obrzęd, składając ofiary Swiśti-krit i czyniąc obrzędy pokutnicze. Lub też żona i mąż mogą zostać oczyszczeni poprzez oddanie wieczorem czci Gauri i Śankarze i złożenie ofiar Surji.

              Opowiedziałem więc o Ritu-samkarze. Teraz posłuchaj o tym, co się tyczy Garbhadhany.

Tej samej nocy lub podczas jakiejś nocy o parzystej dacie, po tym obrzędzie mąż powinien pójść do pokoju ze swą żoną, po czym, medytując o Pradźapatim, powinien dotknąć żony i powiedzieć:

Hriim, o Łoże! bądź przychylne spłodzeniu dobrego potomstwa przez nas dwoje.

              Następnie powinien wejść z żoną na łóżko i usiąść na nim twarzą na wschód lub na północ. Potem, spoglądając na żonę, niech obejmie ją lewym ramieniem, a kładąc prawą dłoń na jej głowie, niech zrobi dźapę Mantry na różnych częściach jej ciała (w sposób następujący): niech zrobi dźapę na jej głowie Kama Bidźą 100 razy, na jej brodzie Wagbhava Bidźą 100 razy; na jej gardle Rama Bidźą 20 razy i tą samą Bidźą po sto razy na każdej z jej piersi. Potem powinien wypowiedzieć Maja Bidźę 10 razy na jej sercu i 25 razy na jej pępku. Następnie niech położy dłoń na jej miejscu rozkoszy i wypowie wspólnie Kama i Wagbhawa Bidźe 108 razy i niech podobnie wypowie te same Bidźe nas swoim narządem rozkoszy 108 razy; a potem, wypowiadając Bidźę Hriim, niechaj rozewrze wargi w jej miejscu rozkoszy i w nią wejdzie z celu spłodzenia dziecka. Mąż taki powinien w chwili wytrysku nasieniem, medytować o Brahmie, a uwalniając je pod pępkiem do Raktikanadi w Ćitkundzie, jednocześnie powinien wypowiadać mantrę:

Tak jak Ziemia jest brzemienna Ogniem, Niebiosa brzemienne Indrą, Strony kompasu brzemienne Powietrzem jakie zawierają, tak samo Ty stań się brzemienna (poprzez to moje nasienie).
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              Jeśli żona wówczas, albo później pocznie, taki posiadacz rodziny, o Maheśwarii! powinien dokonać, w trzecim miesiącu po poczęciu, obrzędu Pumsawana.

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

The wise one should then perform Briddhi Shraddha, and, as aforementioned, the ceremonies up to Dhara-Homa, and then proceed to the Pungsavana rites (119). The charu prepared for Pungsavana is called "Prajapatya," and the fire is called Chandra (120). One grain of barley and two Masha beans should be put into curd made from cow’s milk, and this should be given to the wife to drink, and, whilst she is drinking it, she should be asked three times: "What is that thou art drinking,O gentle one?" (121). The wife should make answer: "Hring, I am drinking that which will cause me to bear a son." In this manner the wife should drink three mouthfuls of the curd (122). The wife should then be led by women whose husbands and children are living to the place of sacrifice, and the husband should there seat her on his left and proceed to perform Charu-Homa (123).

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

Mantra

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

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

He should then offer five oblations with the

Mantra

Hring, Salutation to Chandra. Svaha.

And then, touching his wife’s heart, breathe inwardly the Vijas Hring and Shring one hundred times (127). He should then perform Svishti-krit Homa and Prayash-chitta, and complete the ceremony. Panchamrita should be given in the fifth month of pregnancy 128). Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129). Breathing the Vijas Aing, Kling, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the husband, after mixing them together, should cause his wife to eat it (130). Then, in the sixth or eighth month, the Simantonnayana rite should be performed. It may, however, be performed any time before the child is born (131). The wise one should, after performing the rites as aforementioned, do Dhara-Homa, and sit with his wife on a seat, and offer three oblations to Vishnu, Surya, and Brahma, saying:

Mantra

To Vishnu Svaha, to the Effulgent One Svaha, to Brahma Svaha (132).

Then, meditating on Chandra, let him offer seven oblations to Soma into Fire under his name of Shiva (133). Then, O Shiva! he should meditate upon the Ashwins, Vasava, Vishnu, Shiva, Durga, Prajapati and offer five oblations to each of them (134). The husband should after that take a gold comb, and comb back the hair on each side of the head and tie it up with the chignon (135). He should, whilst so combing the hair, meditate upon Shiva, Vishnu. and Brahma, and pronounce the Maya Vija (136) and the

Mantra

O Wife! thou auspicious and fortunate one, thou of auspicious vows! do thou in the tenth month, by the grace of Vishva-karma, be safely delivered of a good child. May thou live long and happy. This comb, may it give thee strength and prosperity!

Saying this Mantra, the ceremony should be completed with Svishti-krit Homa and other rites (137-138). Immediately after the birth of the son the wise one should look upon his face and present him with a piece of gold, and then in another room perform Dhara Homa in the manner already described (139). He should then offer five oblations to Agni, Indra, Prajapati, the Vishva-devas, and Brahma (140).

The father should thereafter mix equal quantities of honey and ghee in a bell-metal cup, and, breathing the Vagbhava Vija over it a hundred times, make the child swallow it (141). It should be put into the child’s mouth with the fourth finger of the right hand, with the following:

Mantra

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

After performing this rite for the longevity of the child, the father should give him a secret name, by which at the time of the investiture with the sacred thread he should be called (143). The father should then finish the Jata-karma by the performance of the usual expiatory and other rites, and then the midwife should with firmness cut the umbilical cord (144). The period of uncleanliness commences only after the cord is cut; therefore all rites relating to the Devas and the Pitris should be performed before the cord is cut (145). If a daughter is born, all the acts as above indicated are to be performed, but the Mantras are not to be said. In the sixth or eighth month the boy should be given the name by which he is usually known (146). At the time of naming of the child the mother should, after bathing him and dressing him in two pieces of fine cloth, come to and place him by the side of her husband, with his face towards the East (147). The father should thereupon sprinkle the head of the child with water taken up upon blades of kusha grass and gold, saying at the time the following:

Mantra

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

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

The wise one should sprinkle water over the child, with the three preceding Mantras, and then, as aforesaid, consecrate the fire and perform the rites leading up to Dhara Homa in the manner already described, and then should offer five oblations (153). He should make the oblation to Agni, then to Vasava, then to Prajapati, then to the Vishva-Devas, and then to Yahni under his name of Parthiva (154).

Then, taking the son in his lap, the prudent father should speak into his right ear an auspicious name–one that is short, and that can easily be pronounced (155). After whispering the name three times into the son’s ear, he should inform the Brahmanas who are present of it, and then conclude the ceremony with Svishtikrit Homa and the other concluding rites (156).

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

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

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

Mantra

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

Having said this, he should take the child in his arms, and, preceded by vocal and instrumental music, and surrounded by his rejoicing kinsmen, take the son out of the house (161). Going a little distance, he should show the Sun to the child, with the following (162):

Mantra

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

Having shown the Sun to his child, the father should return to his own house, and, after making offering to the Sun, feast his kinsmen (164). O Shiva! in the sixth or eighth month either the father’s brother or the father himself should give the first rice to the child (165). After worshipping the Devas and purifying fire as aforementioned, and duly performing the ceremonies leading to Dhara Homa, the father should make five oblations to Fire, under his name of Shuchi, to each of the following Devas: He should make the oblations first to Agni, next to Vasava, after him to Prajapati, then to the Vishva-devas, and then the fifth ahuti to Brahma (166-168). He should then meditate upon the Devi Annada, and, after giving Her five oblations in Fire, place the son, adorned with clothes and jewels, in his lap, and give him payasa, either in the same or in another room (169). The payasa should be put into the child’s mouth five times, uttering the Mantras for making oblations to the five vital airs; and after that a little rice and curry should be put into the child’s mouth (170). The ceremony should be brought to a close by the blowing of conches and horns and other music, and by performing the concluding expiatory rite.

I have done speaking of the rice-eating ceremony. I shall now speak of the tonsure ceremony. Do Thou listen (171).

In the third or fifth year, according to the custom in the family, the tonsure of the boy should be performed for the success of the sacramental rites of the boy (172). The wise father should, after concluding the preliminary rites leading up to Dhara Homa, place on the north side of the Fire, called Satya, a mud platter filled with cow-dung, tila-seeds, and wheat, also a little lukewarm water and a keen-edged razor (173-174).

The father should place the son on his mother’s lap, the mother sitting on her husband’s left, and, after breathing the Varuna Vija ten times over the water, rub the hair of the boy’s head with lukewarm water. He should then tie the hair with two blades of kusha grass into a knot, uttering meanwhile the Maya Vija (175-176). Then, saying the Maya and Lakshmi Vijas three times, he should cut off the knot with the steel razor and place it in the hands of the child’s mother (177). The boy’s mother should then take it with both hands and place it in the platter containing the cow-dung, and the father should then say to the barber: "Barber, do thou at thine ease proceed with the shaving of the boy’s hair, Svaha." Then, looking at the barber, he should make three oblations to Prajapati, into Vahni, under his name of Satya (178-179). After the boy has been shaved by the barber he should be bathed and adorned with clothes and jewels, and placed near the fire on the left of his mother, and the father should, after performance of Svishti-krit Homa and the expiatory rites, offer the complete oblation (180-181). Then, uttering the following:

Mantra

Hring, O Child! may the omnipresent Creator of the Universe grant thee well-being,

he should pierce the ears of the boy with gold or silver needles (182). He should then sprinkle the child with water, uttering the

Mantra

O Water! thou art, etc. (aforementioned);

and, after performing Shanti Karma and other rites, and making presents, bring the ceremony to a close (183). The sacramental rites from Garbhadhana to Chudakarana are common to all castes. But for Shudras and Samanyas they must be performed without Mantras (184).

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

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

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

The learned man should, after finishing his daily duties, worship the five Devas, as also the Matrikas, Gauri, and others, and make the Vasudhara (188). He should thereafter perform Briddhi Shraddha for the satisfaction of the Devas and Pitris, and perform the rites, ending with Dhara Homa, as directed in the performance of Kushandika (189).

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

The boy should then be taken to the Chhaya-mandapa, near Fire, under his name of Samudbhava, and there made to sit on a clean seat to the left (of his father or Guru) (191). The Guru should say: "My son, dost thou adopt Brahma-charyya?" The disciple should say respectfully: "I do adopt it" (192). The Preceptor should then with a cheerful mind give two pieces of Kashaya cloth for the long life and strength of mind of the gentle boy (193). Then when the boy has put on the Kashaya cloth, he should, without speaking, give him a knotted girdle made of three strings of munja or kusha grass (194). On that the boy should say, "Hring, may this auspicious girdle prove propitious"; and, saying this, and putting it round his waist, let him sit in silence before the Guru (195).

Mantra

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

With this Mantra the boy should be given a sacrificial thread made of the skin of the black buck, as also a staff made of bamboo, or a branch of Khadira, Palasha, or Kshira trees (197). When the boy has put the sacred thread round his neck and holds the staff in his hand, the Guru should three times recite the

Mantra

"O Water! thou art," etc. (aforementioned),

preceded and followed by Hring, and should sprinkle the boy with water taken with kusha grass, and fill the joined palms of the latter with water (198). After the boy has offered the water to Suryya, the Guru should show the boy the Sun, and recite the

Mantra.

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

After the boy has viewed the Sun, the Guru should address him as follows: "My Son! place thy mind on my observances. I bestow upon thee my disposition. Do thou follow the observances with an undivided mind. May my word contribute to thy well-being" (200). After saying this, the Guru, touching the boy’s heart, should ask, "My Son! what is thy name?" and the boy should make reply: " . . . Sharmma, I bow to thee" (201). And to the question of the Guru, "Whose Brahma-chari art thou?" the disciple will reverently answer: "I am thy Brahma-chari" (202). The Guru should thereupon say: "Thou art the Brahma-chari of Indra, and Fire is thy Guru." Saying this, the good Guru should consign him to the protection of the Devas (203). "My Son! I give thee to Prajapati, to Savitri, to Varuna, to Prithivi, to the Vishva-devas, and to all the Devas. May they all ever protect thee" (204).

The boy should thereafter go round the sacrificial fire and the preceptor, keeping both upon his right, and then resume his own seat (205). The Guru, O Beloved! should then, with his disciple touching him, offer five oblations to Five Devas (206)–namely, Prajapati, Shukra, Vishnu, Brahma, and Shiva (207). When the oblations are offered into Fire, under his name of Samud-bhava, the names of each of the Devas should be pronounced in the dative, preceded by Hring and followed by Svaha. Where there is no Mantra mentioned, this method is to be followed in all cases (208). After this, oblation should be offered to Durga, Mahalakshmi, Sundari, Bhuvaneshvari, Indra, and the other nine regents of the quarters, and Bhaskara and the eight planets (209). The name of each of these should be mentioned whilst the offering of oblations is made. The wise Guru should then cover the boy with cloth, and ask him, who is desirous of attaining Brahma-charyya: "What is the ashrama thou desirest, my son! and what is thy heart’s desire?" (210). The disciple should thereupon hold the feet of the Preceptor, and, with a reverent mind, say: "First instruct me in Divine Knowledge, and then in that of the householder" (211).

O Shiva! when the disciple in this manner has thus beseeched his Guru, the latter should three times whisper into his disciple’s right ear the Pranava, which contains all the Mantras in itself, and should also utter the three Vyahritis, as also the Savitri (212). Sadashiva is its Rishi, the verse is Trishtup, the presiding Deva is Savitri, and its object is the attainment of final liberation (213). The Gayatri Mantra is:

Mantra

Ong, let us contemplate the wonderful Spirit of the Divine Creator. May He direct our understanding, Ong.

The Guru should then explain the meaning of the Gayatri (214-215). By the Tara, which contains the letters–i.e., A, U, and M–the Paresh is meant. He Who is the Protector, Destroyer, and Creator. He is the Deva Who is above Prakriti (106).

This Deva is the Spirit of the three worlds, containing in Himself the three qualities. By the three Vyahritis, therefore, the all-pervading Brahman is expressed (217). He Who is expressed by the Pranava and the Vyahritis is also known by the Savitri. Let us meditate upon the sublime, all-pervading eternal Truth, the great immanent and lustrous energy, adored by the self-controlled; Savita, effulgent and omnipresent One, Whose manifested form the world is, the Creator. May Bharga, Who witnesseth all, and is the Lord of all, direct and engage our mind, intelligence, and senses towards those acts, which lead to the attainment of Dharmma, Artha, Kama, and Moksha (218-220).

O Devi! the excellent Guru, having thus instructed the disciple, and explained to him the Divine Wisdom, should direct him in the duties of a householder (221). "My Son! do thou now discard the garments of a Brahma-chari, and honour the Devas and Pitris according to the way revealed by Shambhu" (222). Thy body is sanctified by the instructions thou hast received in Divine Wisdom. Do thou, now that thou hast reached the stage of a householder, engage thyself in thy duties appropriate to that mode of life (223). Put on two sacred threads, two good pieces of cloth, jewels, shoes, umbrella, fragrant garland, and paste (224). The disciple should then take off his Kashaya cloth and his sacred thread of black-buck skin and his girdle, and give them and his staff, begging-bowl, and also what has been received by him in the shape of customary alms, to his Guru.

He should then put on two sacred threads and two fine cloths, and wear a garland of fragrant fiowers, and perfume himself, and thereafter sit in silence near the Guru, who should address him as follows (225-227):

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

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

Mantra

Hring, Earth, Firmament, and Heaven, Ong.

He should then himself perform Svishti-krit Homa, and then, O Gentle One! he should bring the investiture ceremony to a close by offering the complete oblation (229-230).

Beloved! all ceremonies, from the Jivaseka to Upana-yana ceremonies, are performed by the father alone. The ceremony relating to marriage may be performed either by the father or by the bridegroom himself (231). The pious man should on the day of marriage perform his ablutions and finish his daily duties, and should then worship the five Devas and the Divine Mothers, Gauri and others, and making the Vasu-dhara do Briddhi Shraddha (232). At night the betrothed bridegroom, preceded by vocal and musical instrumental music, should be brought to the chhaya-mandapa and seated on an excellent seat (233). The bridegroom should sit facing the East, and the giver of the bride should face the west, and the latter, after rinsing his mouth, should, with the assisting Brahmanas, say the words "Svasti" and "Riddhi" (234).

The giver of the bride should ask after the bridegroom’s welfare, and ask also his permission to honour him, and upon receiving his answer should honour him by the offer of water for his feet and the like (235), and saying, "I give this to you," let him give the bridegroom the gifts. The water should be given at the feet and the oblation at the head (236). Articles for the rinsing of the mouth should be offered at the mouth, and then scents, garlands, two pieces of good cloth, beautiful ornaments and gems, and a sacred thread should be given to the bridegroom (237), The giver should make madhu-parka by mixing together curd, ghee, and honey in a bell-metal cup, and place it in the hand of the bridegroom with the words, "I give you" (238). The bridegroom, after taking it, should place the cup in his left hand, and, dipping the thumb and ring fingers of his right hand into the madhu-parka, should smell it five times, reciting meanwhile the Pranahuti Mantra, and then place the cup on his north. Having offered the madhu-parka, the bridegroom should be made to rinse his mouth (239-240).

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

The bridegroom should then say: "I am honoured." The giver upon this should say, "Perform the ordained marriage rites," and the bridegroom should then say: "I do it to the best of my knowledge" (245). The bride, adorned with beautiful clothes and jewels, and covered with another piece of cloth, should then be brought and placed in front of the bridegroom (246). The giver of the bride should once again show his respect to the bridegroom by the present of clothes and ornaments, and join the right hand of the bridegroom with that of the bride (247). He should place in their joined hands five gems or a fruit and a pan-leaf, and, having saluted the bride, should consign her to his hands (248). At the time of consigning the bride the giver should, as before, mention his name twice in the nominative case, and should state his wis...