Smriti Mukta Phalam

Smriti Mukta Phalam Varnasrama Dharma Kandam Canto on Varnasrama Dharma By Sri Vaidyanatha Dikshitar Translation by P. R. Kannan

Introduction

Vedas are many, varied and difficult to comprehend for ordinary men. In order for humanity to understand and practise the injunctions of Vedas, Maharishis like Manu, Yagnavalkya, Parasara et al, filled with compassion, wrote Smritis. Again Smritis became numerous and sometimes had notable differences among themselves. Yudhishthira says in ‘Yaksha Prasna’ in Mahabharata that logic is uncertain, Srutis are contradictory and there is not one Rishi whose opinion is the final authority. Hence a need arose to compile and present in one place the various views of Rishis and arrive at a final conclusion suitable for practice in the present age. Such a ‘Nibandhana’ book was compiled by one Vaidyanatha Dikshitar and was titled ‘SMRITIMUKTAPHALAM’, meaning ‘Pearl of Smritis’. This great work, also called ‘Vaidyanatha Dikshitiyam’, is divided into six Kandams, the first being ‘Varnasrama Dharma Kandam’. Dharmas for people in the four Varnas and Asramas have been dealt with in great detail here, citing not only the views of various Rishis, but also Vedas, Puranas, Dharmasutras, previous Nibandhana books etc. together with the compiler’s own explanation as required. It is bewildering to note that in those early times when modern day facilities like printed books did not exist and sources of information were difficult to reach, one individual could have compiled so much from so many varied sources and presented such an easy - to - digest compilation. Not much is known about this distinguished author’s personal life history. It appears that he lived about 300 years ago; was born in a place called Kandramanikkam in Chola country in Tamil Nadu in Vadula gotra in brahmana community.

A free translation in English of the original work in Samskrit is attempted in the following pages.

Navi Mumbai Mob: 9860750020

P.R.Kannan

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Index 1. Mangalacharanam 2. Determination of the authorities for Dharma 3. Authority of Smritis 4. Determination of Dharma 5. Characteristics of the Virtuous 6. Fruits of practising Dharma 7. Praise of Achara (Good conduct) 8. Marks of Good Achara (conduct) 9. Praise of Smriti etc. 10. Determination of Fruits of Sruti, Smriti 11. Determination of the authors of Smritis 12. Determination of Dharmadesas (Areas appropriate for Dharma) 13. Censure of living in Prohibited areas 14. Yuga Dharmas 15. Benefits of describing the Efficacy of Yugas 16. Dharmas Prohibited in Kali Yuga 17. Definition of Karma 18. Process of Creation 19. Varna Dharmas 20. Performing Yagnam 21. Determination of Yaajanam (Performance of yagnas for others) 22. Study of Vedas 23. Teaching of Vedas 24. Discussion of Upakarma 25. Discussion of Anadhyaya (non - study of Vedas) 26. Danam (ceremonial giving with mantra) 27. Dana mantras 28. Persons suitable for Danam 29. Determination of persons Unsuitable for Danam 30. Determination of Acceptance of Danam (Ceremonial Gift) 31. Other means of livelihood Vedanta Spiritual Library | www.celextel.org

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32. Livelihood in Adversity 33. Kshatriya dharmas 34. Discussion of Vysya dharmas 35. Discussion of Sudra dharmas 36. Glory of Brahmanas 37. Explanation of Anulomajati 38. Explanation of Castes like Kunda and Golaka 39. Explanation of Pratilomajati 40. Rise and Fall of Anuloma and Pratiloma Jatis 41. Forty Samskaras 42. Discussion of Garbhadhanam 43. Pumsavanam 44. Seemanthonnayanam 45. Jatakarma 46. Namakaranam 47. Piercing the Ears 48. Nishkramanam (Taking baby out in open) 49. Annaprasanam 50. Discussion of Chowla 51. Jatakarma etc.of Women 52. Aksharabhyasam (Beginning of Study) 53. Dharmas prior to Upanayanam 54. Upanayanam - Proper Time 55. Upanayanam - Secondary Time 56. Upanayanam - Preparation of Sacred thread etc. 57. Upanayanam - Danda (Staff) 58. Upanayanam - Ajinam (Deerskin) 59. Upanayanam - Cloth 60. Upanayanam - Mekhala (Girdle) 61. Upanayanam - Bhikshacharanam 62. Upanayanam - Sandhyopakramam (Commencement of Sandhya) 63. Upanayanam - Samidhadhanam 64. Prayaschittas - Jatakarma etc. not done in time Vedanta Spiritual Library | www.celextel.org

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65. Number of Brahmanas to be fed 66. No Upanayanam in certain conditions 67. Upanayana Kartas 68. Upanyanam of Twins etc. 69. Upanayanam of Dumb, Mad etc. boys 70. Determination of Sons like Aurasa (12) et al 71. Svikara (ceremonial adoption of son) 72. Determination of Guru et al 73. Reasons for Respect 74. Those fit to be given Way 75. Abhivadanam (Reverential Salutation) 76. Pratyabhivadanam (Returning of Salutation) 77. Dharmas of Brahmachari 78. Veda Vratas 79. Repeat Upanayanam 80. Duration of Period of Brahmacharya 81. Determination of Godanam 82. Rules for Snathaka 83. Dharma of Naishtika (Perpetual) Brahmachari 84. Dharmas of Snathaka 85. Marriage 86. Marriage with Daughter of Mother’s Brother 87. Lineages to be Rejected in Marriage 88. Marriage with Girl not from same Varna 89. Characteristics of Vara (Bridegroom) 90. Time for Kanyadanam 91. Rules in case of Girl going into menses in the midst of Marriage 92. Persons Eligible for Kanyadanam 93. Types of Marriage like Braahma etc. 94. Two auspicious observances at the same time are forbidden 95. Determination of seniority in twins 96. Bar on marriage etc. for the first - born in Jyeshta month 97. Months in which Marriage is forbidden Vedanta Spiritual Library | www.celextel.org

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98. Testing of Growth 99. Rules for time of Kanyadanam 100. Time for Commencement of Aupasana 101. Commencement of Sthalipakam 102. Adhivedanam (Marrying an additional Wife) 103. Parivedanam (Marriage of younger brother before the elder) 104. Method of Protecting Women 105. Dharma of Pregnant Woman 106. Widows’ Dharmas 107. Anugamanam (Joining Husband on Funeral Pyre) 108. Censure of unchaste woman 109. Dharmas of Grihasthas (Householders)

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SMRITIMUKTAPHALAM VARNASRAMA DHARMA KANDAM - CANTO ON VARNASRAMA DHARMA*

Mangalacharanam: Let us take refuge at the wonderful elephant calf, which is satisfied with the mouthfuls consisting of hordes of obstacles of devotees and which plays always at the lap of Parvathi. May Sarasvathi, who is the pigeon in the palaces which are Brahma’s faces, the swan in the Manasa saras consisting of the minds of men free from Maya and who is sought by great yogis, decorate my words with splendour. I take refuge at that Deva (Sri Ramachndra), whose lotus feet annulled at once the separation of sage Gautama from his wife; who is worthy of worship of the virtuous and who is compassionate. May the wavering bee that is my mind not go away from the gentle lotus that is the feet of Sri Ramachandra, whose dust, that is the powder meant to attract the woman called Mukthi (Liberation), is worn in their bodies by even those who are rid of rajoguna (passion). I pay obeisance to Dasarathakumara (Rama), who broke the bow of Siva, who removes the shackles of samsara (cycle of births) and who is the enemy of Ravana. Smritimuktaphalam, the compendium of the essence of Dharma sastras, being written by Vaidyanatha Dikshitar, the scion of Vadula lineage, the devotee of Rama, now begins. The virtuous should pay heed only to this Smritimuktaphalam, the pearl discovered with great difficulty from the deep and wide ocean of Dharma sastra; of what avail are the rest? Whither the Dharma sastras scattered here and there and whither my attempt to pick up from them. Yet the wise and virtuous readers should bear with my audacity. -------------------------------------------------------------------------Duty pertaining to Varna and Asrama; Varna: - refers to the four basic castes - brahmana, kshatriya, vaisya and sudra; Asrama: - refers to the four stages of life - brahmacharya, garhastya, vanaprastha and sanyasa.

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Determination of the authorities for Dharma: 1. I shall first explain the authorities for Dharma. Manu says: ‘The authorities for Dharma are the entire Vedas, Smritis given by knowers of Vedas and ‘seela’ (character), achara (conduct) and self - satisfaction of the virtuous. The term ‘Veda’ refers to the group and hence includes all the four Vedas - Rik, Yajur, Sama and Atharvana. The term ‘entire’ with reference to Veda refers not just to that portion of the Vedas, which are in the form of instructions, but also to mantras and explanatory remarks. Where direct evidence of Vedas is not available, one should follow the Smritis of knowers of Vedas and their character and conduct. The term ‘Smriti’ refers to Dharma sastras, Itihasas and Puranas. 2. “Seela’ is the ‘Atmaguna’ (virtue of the soul) held in esteem by the righteous. 3. In Mahabharata - ‘One should perform actions in such a way that he will be praised by the general public, O scion of the Kurus! I have briefly explained ‘seela’ to you.’ Example - Yudhishthira asked the yaksha, who was in fact Dharmadeva, for boon to bring Nakula back to life instead of his own brothers. The conduct of knowers of Vedas also constitutes the basis of Dharma. Purity, Achamana (sipping water uttering the mantras) all go to make ‘Achara’. The inner satisfaction of the good people is also the basis of Dharma. In the absence of other authorities, what appeals as dharma to the good people is indeed Dharma. 4. It is estimated that portions of Vedas, unavailable to people like us, were known to Manu and such sages. Aapasthambha - “Portions of Vedas which are extinct are deduced through usage.” Therefore all the Vedas which they knew were the authority for the great sages in the matter of Dharma. It means that for others Vedas and Smritis and the like are the authority. 5. Yagnavalkya - ‘Sruti (Vedas), Smriti, Achara of the good, that which appeals to oneself, desire arising from good thought are all authorities for Dharma. Here desire is that which is not against the injunctions of sastras. Like - ‘I must perform Jyotishtoma yagna as I desire heaven.’’ 6. Vyasa - ‘it is said that the mass of Vedas not authored by any human being, Smriti given by knowers of Veda, character and conduct of the virtuous, that which appeals to oneself are all the basis of Dharma.’ 7. Haaritha - ‘Vedas, Smritis, explanations in consonance with the intent of Dharma are all the basis of Dharma. Who will take as authority the words of one who does not take these as authority?’ 8. Aapasthambha - ‘Opinions of knowers of Dharma and Vedas are the authorities.’ 9. Gautama - “Vedas, Smriti given by knowers of Veda, ‘seela’ are all the authorities for Dharma.” 10. Hence, being based on the eternal and faultless Veda, Upanayanam etc. are Dharma; Chaityavandanam (worship at Buddhist temple), kesollunchanam (plucking of hair) and the like, based on agamas of Sakyas and the like, are not Dharma.

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Authority of Smritis: 1. Sankar - ‘Smritis have as their basis Vedas alone.’ 2. Marichi - ‘As there are many branches of Vedas, some of the Vedic sounds are hidden and not directly known. Meanings of such sounds are understood by sages who have laid them down in Smritis.’ 3. Manu - ‘Rishis make Smritis based on their direct perception of Veda. Hence these two are the authority in the world. The virtuous should boycott one who disrespects Veda and Smritis with the help of anti - scriptural logic, as he who criticises Veda is a non - believer in God. 4. Haaritha - ‘One, to whom Vedas, Dharma sastras, words of the virtuous are not authority, is sinner; blind, evil soul. To him even his own soul will not be authority.’ 5. Devala - ‘Manu and other sages wrote the Dharma sastras. Authors of Grihya sutras brought out the contents of those Dharma sastras together with mantras (from relevant portions of Vedas).’ 6. Angiras - ‘Knowers of authorities should protect those authorities with care. If not good authorities will be destroyed by untenable authorities.’

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Determination of Dharma: 1. Haradatta said: ‘That Atmaguna is called Dharma which is clear from words and deeds, is the cause of happiness in this world and the next and is rare to find.’ 2. Manu - ‘Know that as Dharma which is followed by the righteous who are knowers of Vedas and free from likes and dislikes and is accepted whole heartedly by them.’ 3. Manu again - ‘The conduct of the righteous, the words of Vedas and the words of Smritis indicate Dharma. Hence the brahmana desiring for good should be interested in all these three.’ 4. Yagnavalkya - ‘Danam (gift) given in holy places like Kurukshetra, on holy occasions like Grahanam (eclipse), given with faith to proper persons in the manner laid down and yagas and the like are the root of Dharma.’ 5. Visvamitra - ‘It is said that Dharma is the action which is praised by the knowers of Vedas and Adharma is that which is criticised by them.’ 6. Vyasa - ‘Speaking truth, control of sense organs, tapas (austerity), saucham (purity), contentment, shyness, patience, straightforwardness, gnanam, control of mind, compassion, dhyanam (meditation) - these are eternal Dharma.’ 7. Brihaspati - ‘Gnanm, yaga, worship of the virtuous, knowledge of Vedas, absence of deceit - know these as high Dharma capable of bearing good fruit in this world and the next. Sage Panchasikha says that constant detachment from enjoyments and Self knowledge (Atmagnanam) are very beneficial to humans.’ 8. Yagnavalkya - ‘Seeing the Self through yoga (control of mind’s ways) is greater Dharma in comparison with actions like yaga, achara, control of sense organs, ahimsa (non - injury), danam (gift) and study of Vedas.’ 9. Aapasthambha - ‘Dharmas and adharmas do not go about identifying themselves. Nor do Devas, Gandharvas, Pitrus point out Dharma and Adharma in person. Hence that which is praised by the high souled is Dharma and that which is criticised by them is Adharma.’

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Characteristics of the Virtuous: 1. Bodhayana - ‘The virtuous are those who are free from jealousy, conceit, desire, vanity, arrogance, greed, delusion and anger and store foodgrains in a jar only for six days. 2. Bodhayana again - ‘It is said that whatever is uttered even in play by brahmanas who are mounted on the chariot of Dharma sastras and wear the sword of Veda is high Dharma.’ 3. Yagnavalkya - ‘Parishad is an assembly of brahmanas, four or so in number, who know Vedas and Dharma sastras. Whatever is pronounced by that Parishad is Dharma. Or, that which is pronounced by a brahmana, who is well versed in Dharma sastras and is also Atmagnani (knower of Self), is Dharma.’ 4. Parasara - ‘Know that to be Dharma which is pronounced by four or three persons who know Vedas in entirety. Even if a thousand people who do not know Vedas say it will not become Dharma.’ 5. Aapasthambha - ‘One should follow the conduct followed by the high souled, who possess humility, maturity and control of sense organs and are free from miserliness and vanity and which is practised uniformly in all provinces. One who practises Dharma in this manner gains control over this world as well as the next.’

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Fruits of practising Dharma: 1. Aapasthambha - ‘By practising one’s own Dharma, people of all varnas (castes) attain happiness of the high and inexhaustible swarga (heaven). In the next birth also, owing to the balance merit he gets high caste, appearance, colour, strength, intelligence, wisdom, wealth, opportunity to practise Dharma etc. Thus he lives in happiness in both worlds like a rotating wheel.’ 2. Taittiriyopanishad - ‘All this universe is stable because of Dharma. It is not impossible to practise Dharma. Hence the righteous revel in Dharma.’ 3. Taittiriyopanishad again - ‘Dharma is the foundation of the entire universe. People in the world approach only the one who is established in Dharma. With the dharma got by practising the karmas laid down, one gets rid of sin arising out of practice of prohibited acts. Hence knowers of Dharma speak highly of it.’ 4. Chandrika - ‘The Dharma based on one’s varna alone is varnadharma, like Upanayanam. The Dharma which is based on one’s asrama is asramadharma, like bhiksha (living on alms) and dandam (staff). Dharma based on both varna and asrama is varnasramadharma, like the girdle made out of munja grass. 5. Manu - ‘One should accumulate dharma slowly like the termite collecting mud without hurting any being, for getting help in the next world. Nobody –father, mother, son, wife, relative - is available for help in the next world; Dharma alone is available. Man is born alone and dies alone; he enjoys swarga alone; he enjoys naraka (hell) alone. Relatives leave the dead body on the floor like a piece of wood or lump of clay and go indifferently. Dharma alone follows the dead. Hence one should accumulate dharma little by little for help (at a later date). He crosses distress like naraka with the help of dharma. Dharma leads quickly to the lofty worlds such a one, who practises dharma alone, gets rid of sin by penance, is wise and is verily like Brahman. One should practise without indolence good conduct, which is advised in Srutis and Smritis, is related to one’s works and is the basis of Dharma.

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Praise of Achara (Good Conduct): 1. Manu - ‘Knowing thus the attainment of dharma through achara, sages absorbed achara which is the basis of all penance. A brahmana who has swerved from achara does not obtain the fruits mentioned in the Vedas. One who observes achara gets the fruits in entirety. Through achara, long life, agreeable children and copious wealth are obtained. Achara removes weakness born of bad signs in the body. Man of bad conduct is reviled in this world, ever distressed, diseased and is short lived. Even if a brahmana is devoid of all (good) signs (in the body), if he observes good achara, has faith and is free from jealousy,he will live for a hundred years.’ 2. Vasishtha - ‘Vedas, even if learnt along with the six Vedangas, do not purify one who does not observe achara. Vedas abandon him in his last moments just like birds leave their nest as soon as they grow wings. Like water in a skull and milk in a bag of dog - skin, Veda in one who does not have achara becomes evil due to blemish of association. The body of a brahmana is not for the little enjoyments of this world. It is for going through great pain in this world and unending happiness in the next world.’ 3. Parasara - ‘Achara alone protects the dharmas of the four varnas. Dharma is indifferent to one devoid of achara. It is said in Madhaveeyam that achara is good conduct which is accepted by the virtuous and is accompanied by compassion, pity etc.’ 4. Brihaspati - ‘A kshatriya without valour and prowess, a vysya without money and a brahmana without austerity, gnanam and achara are said to be like the excrement of mother.’ 5. Bhagavan - ‘I bless those who stick to the rules laid down by me for varnas and asramas.’ 6. Bhagavan in Asvamedhaparva - ‘Sruti and Smriti are but my orders. One who transgresses them violates my orders and hence he is my traitor. Even if he is my devotee, he is not a Vaishnava.’ 7. In another Smriti - ‘As the water used for irrigating sugarcane crop wets the adjacent grass and creepers, so also the man who follows the path of Dharma enjoys fame, fulfilment of desires and wealth.’ 8. Narada - ‘Life without achara and respect should be destroyed. Even in a sudra, if achara is seen and in a brahmana if not seen, then the sudra becomes a brahmana; the brahmana becomes sudra. Even if one is a devotee of Siva or Vishnu, if he swerves from the achara pertaining to his asrama, then he is a fallen man. Veda and devotion to Vishnu and Siva do not purify the idiot with no achara. Pilgrimage to holy places, bathing in holy waters and many types of yagas do not protect the one without achara. Due to achara, heaven, pleasures and moksha are obtained. What is not obtained by achara?’ 9. In Aanusanika parva in Mahabharata - ‘Man obtains long life, wealth and fame in this and the future worlds through achara. Those, who are non - believers in God, do not perform good deeds, transgress Guru and sastras, are unaware of Dharma and are of evil conduct, lose long life.’ 10. In Parijatha - ‘Men obtain the qualities of Deva and Rishi through achara. Without achara men attain to detestable births.’

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Marks of Good Achara (conduct): 1. In Vishnupurana - ‘Both the worlds (the here and the hereafter) are won by men of good conduct. Unblemished men are called ‘sadhus’ (virtuous). The term ‘Sat’ refers to ‘Sadhus’ (the virtuous). The achara of ‘Sat’ is called ‘Sadachara’.’ 2. In Samskaramanjari - ‘The achara, which, coming down from tradition in a particular area, is not opposed to Sruti and Smriti is called ‘Sadachara’ in that area.’ 3. Manu - ‘In great men (sometimes) as transgression of Dharma is seen, audacity is also seen. Seeing that, if one in present times follows it, he will be destroyed because of lack of strength of tejas (spirit). The bodies and sense organs of the ancients were full of tejas. Hence they were not subject to blemishes like water on a lotus leaf.’ 4. Kathaka and Bharadvaja exchanged their wives. Vasishtha united with Akshamali, a chandali (outcaste). The four - faced Brahma lusted after his daughter. Transgression of Dharma as in these instances is seen. On the direction of his father, Parasurama severed his mother’s head without a thought. Audacity like this is also seen. On seeing all this, if one were to follow them now, he will incur sin. 5. Aapasthambha, Gautama, Bodhayana - ‘That which is practised by Devas and sages is not to be practised by man. He should only follow what is laid down in Sruti and Smruti.’ 6. Yagnavalkya - ‘Dharma should be practised with diligence with mind, speech and body. Even if an action is as per Dharma, if it is against the interest of the public, it should not be practised as it is not conducive to heaven.’

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Praise of Smriti etc.: 1. Manu - ‘If a brahmana is learned in this sastra and observes the prescribed austerities, he is not subject to blemishes from mind, speech and body. He is eligible for havya (offering made in fire to devas) and kavya (offering made in fire to pitrus). He is in fact capable of buying this earth. By learning Dharmasastras he reaches Brahmaloka. This should be learnt with effort by the wise brahmana. He should teach this to his disciples; nobody else should teach. This will bestow whatever is desired. This will sharpen intelligence. This will grant fame, long life and Moksha. The brahmana, kshatriya or vaisya, who learns Dharmasastra purifies seven generations before and after himself. To those who trod wrong path and have vacillating mind and sense organs, Dharma sastra is the rectifying means like medicine for diseases. For Dvijas (brahmanas, kshatriyas and vaisyas) to proceed on the right path, Sruti and Smruti are like two eyes. People who do not have these eyes leave the path and get degraded. 2. Haaritha - ‘The brahmana who desires swarga should definitely learn this Dharmasastra like Veda.’ 3. Sankha and Likhita - ‘To those who are burnt in the fire of desire and hatred and who have consumed the poison of Agnana (Ignorance), Dharmasastras are the treatment like medicine for diseases.’ 4. In Smritiratnavali - ‘As objects are not seen in the absence of light, knowledge of Dharma is not available to anyone without knowing Smriti.’ 5. Yagnavalkya - ‘Puranas, Nyaya (Logic),Mimamsa (Investigation), Dharmasatra, four Vedas and the six Vedangas - these fourteen are the sources of knowledge and the basis of Dharma. These should be learnt by the three varnas. Dharmasastra as a part of this should be learnt.’ 6. Yama about sudra - ‘Hence he is not entitled to Vedas and Smritis.’ 7. Manu - ‘He alone is entitled to this Dharmasastra for whom samskaras (purifying ceremonies) along with mantras are mandated from conception to death. None else is entitled.’ 8. Angiras - ‘There is no more beneficial sastra than the high Dharmasastra propounded earlier by Manu. As Manu’s sastra has been taken from the Veda, it is supreme. Smriti contrary to Manusmriti is not eulogised.’ 9. Sruti - ‘Whatever Manu said is medicine.’ 10. Vyasa and Haaritha - ‘Brahmana should pay proper heed to Dharmasastras by Manu and other sages, rules in Vedas, rest of Vedas and Vedangas. Like Vedas, brahmanas should study and listen to Dharmasastras with pure mind. Danam, food etc. given to a brahmana not knowing Srutis and Smritis will destroy the lineage of the giver. Hence Dvija should learn Dharmasastras with immense effort. For brahmanas, Sruti and Smriti are two eyes. One who does not learn one of these two is one - eyed. If both are not learnt, he is blind.’ 11. Vishnu - ‘Puranas, Manusastra, Vedas with parts, Vaidyasastra (ayurveda) - these four are born of God’s orders. Hence using anti - scriptural logic, one should not go against them.’ 12. Vasishtha - ‘The cause of one’s destruction is lack of faith in the authority of Vedas, criticism of works of Rishis and absence of self - control in everything.’ 13. Vyasa - ‘Hence for brahmanas desiring fruits of karmas, observance of karmas in Vedas without observance of karmas in Smritis is not possible.’ 14. Prachetas - ‘One should not do as told by those who do not know Vedas, Mimamsa (philosophy of investigation) and Sastra. Dharma flows out of Veda only.’ 15. In Chaturvimsatimatha - ‘The sayings of Aarhatas (Jainas), Charvakas (materialists), Buddhists and cheats are to be rejected totally.’

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Determination of Fruits of Sruti, Smriti: 1. Manu - ‘Maharshis say that in a karma where there is difference between two Srutis, both the implications are Dharma only.’ Manu himself gives an example - ‘Srutis variously declare that Agnihotram is to be performed before sunrise and after sunrise and in the time when stars have disappeared and Sun is yet to rise. All these rules are proper authorities as a time is assigned for each branch of Veda. 2. Sumantu - ‘O Bharata! In karmas laid down in Srutis, if there are differences in the rules, like sunrise (before and after) for homas, one should adopt the achara traditionally followed in his family. Traditional achara of the family is higher than what all the sastras say.’ 3. Manu - ‘One should follow the path adopted by his ancestors. He will then not be caught by Adharma.’ 4. In case of mutual differences between Smritis and acharas, it should be understood as ‘Vikalpa’ (uncertainty).’ 5. Gautama - ‘When there is disagreement between two authorities of equal strength, it is ‘Vikalpa’. In case of differences among two Srutis or two Smritis, it is ‘Vikalpa’. 6. Lokakshi - ‘In case of disagreement between Sruti and Smriti, Sruti is stronger authority. If there is no disagreement in Sruti, one should do whatever is given in Smriti.’ 7. It should be known that ‘Virodhadhikararananyayam’ in Mimamsa is beneficial. In yaga, in the ‘Mahavedi’ (altar), in the centre of ‘Sadas’ (hall), a piece of fig wood is buried like a column. It is called ‘Audumbari’. ‘Sarvaveshtanasmriti’ directs that ‘Audumbari’ should be covered completely by a cloth. This is based on ‘Anumitasruti’ (Extended Sruti) like the stipulation that Ashtakas should be performed in that. ‘Pratyakshasruti’ (Direct Sruti) stipulates that ‘UdgAadanam’ should be performed touching the Audumbari. If ‘Sarvaveshtanam’, completely covering with cloth is carried out, direct touch, ‘sparsa’ of Audumbari is not feasible. Here the stipulation of ‘Pratyakshasruti’ on ‘sparsa’ is to be followed. ‘Sarvaveshtanasmriti’ is to be discarded. 8. In Sangraha, in case of conflict between Sruti, Smriti and Purana, the former is stronger than the latter as authority - so say the wise. Sruti and Smriti are greater authority than Purana and Sruti is greater than Smriti and Puranas. 9. In Chaturvimsatimatha - ‘Like we discard the words of Smriti which are opposed to Sruti, we should discard common sayings which go counter to Smriti.’ 10. Vyasa - ‘If one dharma affects another dharma, it is not dharma at all. The righteous say that dharma is that which does not contradict another dharma. Hence in case of differences, dharma should be determined with due consideration to higher and lower authority.’ 11. Similarly in case of difference between Smriti and achara, Smriti is stronger. Vasishtha has said: ‘Dharma is that which is stipulated in Srutis and Smritis; if they are not available, the conduct of the virtuous is authority.’ 12. If ‘Sadachara’ is of two kinds, one should follow principally the conduct of one in that area at that time, whom he holds as righteous and free from desire and hate. With this view Taittiriya Upanishad says in respect of teaching of Guru to his disciple - ‘If you get a doubt in karmas and acharas, you should adopt the achara of brahmanas who are wise, know sastras, are free from anger etc. and have faith in karmas.’ 13. From whatever has been said here, in case of acharas of the righteous, one is held as more important than the other; not that the other is completely wrong achara. In this context the sutras of Bodhayana and Aapasthambha, though based on the same Taittiriya branch of Veda, are different. Here one should follow the achara traditionally adopted in his family. If in a rare case one is unable to follow his own achara, he should at least follow the achara of another group rather than abandoning the karma entirely.

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Determination of the authors of Smritis: 1. Parasara - ‘Brahma, Vishnu and Mahesvara are projected at the beginning of every Mahakalpam and reach their end at its close. Manu and other sages who determine Sruti, Smriti and Acharas are projected at the beginning of every Avantarakalpam (intermediate kalpam) and reach their end at its close. Dharma also is projected similarly at the beginning of such kalpa and reaches its end at the close of kalpa. This cycle has no beginning and no end.’ 2. Parasara again - ‘There is no author of Veda. At the beginning of Mahakalpa, Brahma listens to Veda from Paramesvara and makes Smritis to convey Dharmas as in Vedas. In the same way at the beginning of each Avantarakalpa, Swayambhuva Manu writes down Smritis to convey Dharmas as in Vedas. Here ‘Manu’ includes Atri, Vishnu and other sages. 3. Yagnavalkya - ‘Manu, Atri, Vishnu, Haaritha, Yagnavalkya, Usanas, Angiras, Yama, Aapasthambha, Samvarta, Katyayana, Brihaspati, Parasara, Vyasa, Sankha, Likhita, Daksha, Gautama, Sathatapa and Vasishtha are the authors of Dharmasastras. 4. In Smritiratnam - ‘Manu, Brihaspati, Daksha, Gautama, Yama, Angiras, Yogisvara, Prachetas, Saatatapa, Parasara, Samvarta, Usanas, Sankha, Likhita, Atri, Vishnu, Aapasthambha and Haaritha - these 18 sages are the authors of Dharmasastras.’ 5. Angiras - ‘Jabali, Nachiketa, Skanda, Lokakshi, Kasyapa, Vyasa, Sanatkumara, Santanu, Janaka, Vyaghra, Katyayana, Jatukarni, Kapinjala, Bodhayana, Ganada, Visvamitra, Paitinasi, Gobila – these are the authors of Upasmritis.’ 6. Sankha - ‘Manu, Yama, Daksha, Vishnu, Angiras, Brihaspati, Usanas, Aapasthambha, Gautama, Samvarta, Atri, Haaritha, Katyayana, Sankha, Likhita, Parasara, Vyasa, Saatatapa, Prachetas, Yagnavalkya are all authors of Smritis. Further Vasishtha, Narada, Sumantu, Pitamaha, Babhru, Karshnajini, Satyavrata, Gargya, Devala, Jamadagni, Bharadvaja, Pulastya, Pulaha, Kratu, Atreya, Sakaleya, Marichi, Vatsa, Bhaskara, Risyasrunga, Paijavapa - these 21 sages are also known as authors of Smritis.’ 7. In Sangraha - ‘Eighty eight thousand rishis born in each kalpa, who are the source of Dharma and who are Grihastas (householders) are initiators of Dharmasastras, which are authorities. These sastras should not be criticised using anti - scriptural logic. One who criticises thus will go to the naraka (hell) called ‘Andhatamas’.’ 8. Agnivesya - ‘Bodhayanam, Aapasthambham, Satyashadam, Drahyayanam, Aagastyam, Sakalyam, Aasvalayanam, Sambhaviyam and Katyayanam are the nine Purvasutras (Earlier sets of rules). Vaikhanasam, Sounakiyam, Bharadvajam, Aagnivesyam, Jaiminiyam, Matunyam, Madhyandinam, Kaundinyam and Koushidakam are the nine Aparasutras (Latter sets of rules). Thus there are totally 18 sutras; samskaras are also 18.’

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Determination of Dharmadesas (Areas appropriate for Dharma): 1. Yagnavalkya - ‘Know that the area where there is krishnamriga (black antelope) is suitable for pursuit of Dharma.’ 2. Samvarta - ‘The area where krishnasaramriga (black spotted antelope) moves about naturally is Dharmadesa. It is suitable for karmas of dvijas.’ 3. In Smritichandrika - ‘Dharmadesa is that area which is full of krishnasaramrigas, yava (barley), darbha (kind of grass - kusa) and people of all four varnas and asramas. The wise should resort to this area only.’ 4. Manu - ‘The area between the divine rivers Saraswati and Drushadvati is called Brahmavartam created by gods. The achara traditionally practised there is regarded as ‘sadachara’ for the four varnas and those of mixed jatis.’ 5. Kurukshetra, Mathsya, Panchala, Surasena - these are Brahmarishidesas - slightly lesser than Brahmavartam. 6. From the brahmana born in this Brahmavartam, all men on earth should learn their achara. 7. The area lying between the Himalayas and Vindhyas and east of Vinasana and west of Prayaga is called Madhyadesa. Vinasanam is the place where river Saraswati disappeared. It is said that the area lying between the eastern ocean, the western ocean, the Himalayas and the Vindhyas is Aryavartam. It is to be known that the area where krishnasaramriga lives naturally is suitable for yagnas; the rest is Mlechchadesa (area of the infidels). Dvijas should make effort to live in such areas only. Sudra with no means of livelihood may live anywhere. 8. Haaritha - ‘The brahmana who lives in an area where krishnamriga lives naturally will attain fulfilment of dharma.’ 9. Vyasa - ‘Brahmavartadesa is superior. Rishidesa, Madhyadesa and Aryavartadesa come next in descending order of preference. Where the social structure of the four varnas is not maintained, know that area to be Mlechchadesa - lesser than Aryavartadesa.’ 10. Vishnu - ‘Sraadham should not be performed in Mlechchadesa. One should not go to Mlechchadesa.’ 11. In Adityapurana - ‘Even if one is a great brahmana and he performs many yagas in Adharmadesa, he will not tread the pathway to swarga.’ 12. In Smritichandrika - ‘A brahmana, who leaves Aryavarta for purpose other than pilgrimage or who violates the orders of parents, becomes purified by Chandrayana (a Prayaschitta - expiation).’ 13. Aapasthambha - ‘One should live in a village where firewood, water etc. are available in plenty. It is dharma for a brahmana to live in a place where purification with water after urination, evacuation of stools etc. is under his control. 14. Where water is available only in wells, even if a number of wells are available, one should not live in such a place. Bodhayana - ‘If a brahmana lives for twelve years in a place where well water is the prime source, he becomes equal to sudra like the husband of a sudra woman.’ 15. In Sangraha - ‘A brahmana who bathes in well water alone for twelve years attains sudrahood; there is no doubt.’ 16. One should not live in a village where there are no followers of Dharma and where many diseases are prevalent. One should not walk alone. One should not live long in a mountain. One should not live in the kingdom of sudras, in area occupied by those who do not follow Dharma and Pashandas (heretics) and in areas troubled by people like outcastes. 17. Vyasa - ‘By reaching provinces like Kalinga, areas occupied by sinners, areas where the meritorious do not live, one attains to all sins.’ 18. In Chandrika - ‘Saurashtra, Sindhu, Sauvira, Avanti, Dakshinapadam, Kalinga - if a dvija goes to these places knowingly he becomes degraded. Anga, Vanga, Kalinga, Andhra, mountainous areas, Kasha, Sindhu, Saurashtra, Sauvira, Bharata, Malava – in these provinces dvija should not live unless in adversity. A householder with no means of livelihood may live in these areas in adversity.’

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19. Bodhayana - ‘Avanti, Anga, Magadha, Saurashtra, Dakshinapada, Uparvat, Sindhu, Sauvira these are the areas where those of mixed castes are born. Sindhu, Sauvira, Saurashtra, areas of outcastes, Anga, Vanga, Kalinga - if one goes to these areas, he should perform Upanayanam for himself again. Aarattam, Bharaskaram, Pundra, Sauvira, Vanga, Kalinga, Pragyuna - if one goes to these areas knowingly, he should perform yaga called Punasthomam or Sarvaprushtya. Great people say - ‘One who goes to Kalinga incurs sin from his feet. Sages say that in expiation he should perform yaga to Vaisvanara.’

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Censure of living in Prohibited areas: 1. Vyasa - ‘Areas where the meritorious and the greatest river, Ganga flows are indeed provinces, towns, mountains, hermitages worthy of living. Prabhasa, Pushkara, Kashi, Naimisham, Narakantaka, the banks of Ganga and Sarayu rivers - man interested in Dharma should live in these areas. Antarvedi, Madhyadesa, Brahmavartam, Yagniyam, Misrakam, banks of Sarayu, Pushkara, Naimisham - dvijas should live in these places.’ 2. In Dharmasatrasara - ‘Prayaschittas (expiatory rituals) of Chandrayana and Mahasantapana are advised only for those who live in places where Ganga does not flow. Kaveri, Tungabhadra, Krishnaveni, Gautami, Bhagirathi - these five famous rivers are called Ganga.’ 3. Pitamaha - ‘A province where Ganga flows is worthy of living even if it is a kingdom of sudras and occupied by Anaryas (those who do not follow Dharmasastra).’ 4. Gautama - ‘One should attempt to live in a place where firewood, water, grass, kusa (kind of grass), flower and areas for walking around are available in plenty, where people of three varnas are in large number, where people free from indolence and interested in Dharma live.’

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Yuga Dharmas: 1. Manu - ‘One year of men on earth is one day including one night of Devas. Uttarayanam is daytime for them; Dakshinayanam is their night. It is said that Krita yuga consists of 4000 Deva years. It has Sandhya lasting 400 years at the beginning and Sandhyamsa lasting another 400 years at the end. 2. The other three yugas are each 1000 years less than the previous yuga; their Sandhyas and Sandhyamsams are 100 years less than their corresponding periods of the previous yuga. Thus Treta yuga lasts 3000 years; its Sandhya and Sandhyamsam are each 300 years long. Dvapara yuga lasts 2000 years and its Sandhya and Sandhyamsam are 200 years each. Kali yuga lasts 1000 years and its Sandhya and Sandhyamsam are 100 years each. 3. Parasara - ‘Krita, Trea, Dvapara and Kali – these four yugas are together called Chaturyuga. It is said that Chaturyuga consists of 12000 Deva years. 4. Manu - ‘In Krita yuga, men are free from disease, adept in kamya karmas (karmas desiring fruit) and have a life of 400 years. In Treta and other yugas their lifespan decreases by a fourth. In Treta it is 300 years, in Dvapara it is 200 and in Kali it is only 100 years. 5. Where we find in Itihasas and Puranas that men have lived for thousands of years, know that it was achieved through their sraddha. In Mahabharata, it is said about men of Krita yuga: ‘As long as men had sraddha in retaining their bodies, they lived that long; they did not have fear of Yama. 6. Manu - ‘Men’s life, fruits of karmas, power of cursing and blessing are according to the yuga. They are in turn superior, inferior, more inferior and most inferior in the four yugas. 7. As the time spans of yugas reduce, Dharmas also differ. In Krita yuga Tapas (austerity) is supreme. In Treta it is Atmagnana (self knowledge). In Dvapara it is yagna and in Kali yuga, Danam (ceremonial gift) is supreme. By supreme is meant that it is the most fruitful; the dharmas of other yugas are not to be neglected. 8. Parasara - ‘In Krita yuga, Manu’s dharmas, in Treta, Gautama, in Dvapara Sankha and Likhita and in Kali Parasara’s dharmas are paramount. In Krita, danam is given by going to the place where the brahmana lives; in Treta the brahmana is called and given danam. In Dvapara, danam is given to one who seeks and in Kali, to one who serves. This is as per the nature of yuga and not a rule. Danam given at the place where the brahmana lives is the best; danam given by calling him is mediocre; danam given to the seeker is the worst. Danam given to the one who serves is fruitless. One should abandon the province where the fallen brahmana lives; in Treta, the village where he lives; in Dvapara, his family and in Kali, himself. Abandoning his family means avoidance of marriage, food etc. Abandoning the karta means avoiding talking etc. with him. 9. In Krita, one becomes fallen by even talking with a fallen one. In Treta it is by touch; in Dvapara it is by eating his food. In Kali one becomes fallen by performing a deed which is cause for falling. A cudse takes effect the same moment in Krita; after ten days in Treta; after a month in Dvapara. In Kali it takes effect after one year. Prana is dependent on bones in Krita; on flesh in Treta; on skin in Dvapara and on food in Kali. 10. Parasara expands on the efficacy of Kali yuga - In Kali yuga dharma is won over by adharma; truth by untruth; kings by thieves; women by men. In Kali Agnihotras disappear; Gurupuja is destroyed. Unmarried girls will deliver babies. Victory of adharma means that it moves about on three feet; victory to dharma means that it moves about on one foot. 11. In Parasara Madhaviyam - ‘In Krita with men the bull of dharma is complete and without deceit, on all four feet. In Treta it loses one foot and is on three feet. In Dvapara it loses two feet and in Kali it loses three feet, just surviving for name’s sake. 12. In Vishnu Purana, Parasara tells Maitreya - ‘As Kali begins, all will engage in Brahmavada (philosophical debate), but attached only to company of women and filling of one’s stomach. They will not perform karmas. Whenever there is shortage of the virtuous who follow the path of Veda, the wise should understand that during those times Kali is on the ascension. In Kali, when the brahmana’s mouth is burnt by the food of others, his hands by receiving danam and his mind by other women, how can his curse bear fruit? In Kali men will not be interested in following dharma of varnasrama as laid down in the three Vedas. There will not be marriages as per sastras. Vedanta Spiritual Library | www.celextel.org

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Formalities for guru, disciples and couples will not be found. The procedure for performing Puja of Agni, Devas will not be followed. Whatever one likes is sastra for him. All kinds of devatas will be worshipped. All asramas will be present in all varnas. Whatever one likes to do is dharma. One will feel conceited of wealth with very little money. Wives will abandon poor husbands. Only the rich will be husbands. All wealth will be used only or one’s own enjoyment. Women will desire sexual enjoyments and will become prostitutes. Brahmanas will eat food without bathing. They will not do Puja to Agni, devatas and guest. They will not perform sraadham and tarpanam. Grief - stricken people suffering from famine, fear and other troubles, will migrate to areas where only wheat and barley are available. The path of Vedas will disappear; heretics will increase; sins grow; hence lifespan of people will reduce. Man’s in - laws alone will be regarded as important; brothers - in law alone will be friends. Men will go and tell father - in - law, ‘Father for whom? Mother for whom? Man is always product of karma.’ In a world devoid of study of Vedas, yaga, homa, sraadha etc., Dharma will be prevalent in a small way in some places. The high merit earned during Krita yuga by tapas (austerity) may be obtained in Kali by a little effort. This is the speciality of Kali yuga.’ 13. In Kurma Purana - ‘Generally sudras will be kings. They will trouble brahmanas. Killing of foetus and neglect of domestic fire will happen among people. They will criticise Siva, Brahma, Vishnu, Veda, Dharmasatras, Puranas. Sudras will observe dharma, sporting white teeth, rosary, saffron cloth and shaven heads. Sudras who are close to kings will beat brahmanas. Brahmanas will look for opportunities for service and stand at the doors of sudras. When the sudras are seated in vehicles, brahmanas who are dependent on them will serve them; also praise them. Brahmanas will teach Vedas to sudras. Heretics will pronounce Vedic sounds. Brahmanas will sell off the fruits of tapas, yagas for money. Sanyasis will multiply in hundreds and thousands. Brahmanas will forget Vedas after learning them; some will not learn at all. They will pray to Devas using hymns in local languages. Brahmanas and kshatriyas will become Saktas, Pasupatas and Pancharatris. Brahmanas cursed by Dadhichi Maharishi in Dakshayaga In ancient times are born in the Kali age in families of brahmanas. Afflicted with tamoguna (inertia), they will be critical of Mahadeva. Some others burnt by the curse of Gautama are born in the families of brahmanas and criticise Vishnu and brahmagnanis.’

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Benefits of describing the Efficacy of Yugas: 1. Parasara - ‘One should not criticise dharmas which change during yugas and the dvijas who follow them as they act as per (the nature of) the yugas. They are under the power of time. 2. In Madhaviyam - ‘Oh! If one should not criticise the sinners in Kali yuga, all sastras which determine punyas and papas will be of no avail. The answer to this is: In Kali yuga if one, who has the ability to follow the laid down rules and avoid prohibited acts and atone for sins committed unknowingly, fails to do so, criticism in his case is called for. In case of one who lacks the required power, he should not be criticised. Thus the import of sastras is to be maintained.’ 3. Parasara - ‘The power of each yuga has been described by Manu and others. The expiatory acts prescribed by Parasara are also followed. Hence criticising and not criticising depend on the ability and lack of it in the concerned person. 4. Vyasa - ‘The merit acquired by performing dharma for ten years in Krita yuga is obtained in one year during Treta, in one month in Dvapara and in one day in Kali yuga. The benefit obtained in Krita yuga by meditation is got by yagas in Treta, by poojas in dvapara and by Namasankeertanam of Kesava in Kali yuga. This is a great merit of Kali which is otherwise full of defects. The brahmana should therefore take refuge in Isvara. (With this one merit all defects may be removed.) 5. In Sivasarvasvam - ‘As long as one does not chant Rama nama, so long does one suffer from the fear of sins of Kali yuga; also the tendency to indulge in evil will persist.’ 6. In Chyavanasmriti - ‘Rama nama has been prescribed in Sruti, Smritis and Puranas. Rama nama is capable of removing the threefold afflictions (adhyatmic, adhibhoutic and adhidaivic).’ 7. Brihaspati - ‘The dharma performed in one year in Krita yuga is accomplished in six months in Treta, in three fortnights in dvapara and in one day in Kali yuga. In Kali yuga, good conduct is not there; pure materials are not available; purity of mind is not there; hence truth alone can help people.’

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Dharmas Prohibited in Kali yuga: 1. In Parasaramadhaviyam - ‘Woman’s remarriage, greater share (of wealth) for the elder son, cow slaughter, uniting with the wife of one’s brother, kamandalu (waterpot) - these five are not to be practised in Kali yuga. 2. In Smrityarthasara - ‘Getting son through brother - in - law after death of one’s husband; adoption of vanaprastha asrama (the third asrama of the recluse); remarriage of a girl who has not attained puberty; travel across sea; carrying kamandalu; embarking on Mahaprasthanam (walking to heaven); use of cow as sacrificial animal; consumption of liquor in yaga; licking with tongue of Agnihotrahavani; intermarriage among the three varnas; limiting of pollution based on good conduct, study of Vedas etc.; touching the impure after the collection of Asthi (bones); prescription of expiation till death to brahmanas; association with those who commit grave sins (mahapatakas); cow slaughter prescribed in madhuparka; acceptance as son of one other than datta (ceremonially received) and aurasa (own); carrying out of ‘samitram’ (tying of cattle for sacrifice) by brahmanas; selling of soma; lifelong brahmacharya; conducting naramedha (human sacrifice) and aswamedha (horse sacrifice) - these dharmas are considered by the virtuous as fit to be avoided during Kali yuga. 3. In Dharmasastrasudhanidhi - ‘Marrying in the gotra of one’s mother; cow slaughter; getting son by a widow through her brother - in - law; killing in a dharmic war brahmanas who are ready to kill; admitting dvija back after expiation on travel across sea; performing ‘satrayaga’; carrying of kamandalu by everyone; undertaking Mahaprasthanam; cow slaughter in the yaga ‘gosavam’; consuming sura (liquor) in ‘soutramani’; committing the ‘great sin’ of joining those who commit ‘great sins’; expiatory acts for ‘great sins’; torture of cow for alliance, guest, Pitrus; joining ‘great sinners’ even after expiatory acts; abandoning the wife of guru for relation other than sexual; eating by brahmana of food of dasan, gopalan, kulamitran, ardhasiri among sudras; undertaking of long distance pilgrimage by grihastha; treating by disciple of the wife of guru like treating guru himself; causing increasing danger to dvijas; living without saving for the next day; travelling always; blowing Agni with mouth; acceptance of woman defiled by forceful molestation after expiatory acts; seeking of alms by sanyasi from all varnas; use of fresh water for first ten days; giving dakshina as desired by guru; preparation of food by sudra for the three varnas; death of old people by falling from mountain, falling in fire etc.; achamanam in water left after drinking by cow; punishing witnesses in disputes between father and son; staying at home by sanyasi in evenings - these are prohibited for the sake of social order at the beginning of Kali itself by learned and wise mahatmas. The conduct of the virtuous is as much authority as Veda. 4. Aapasthambha prohibits begetting of son through brother - in - law. One who is issueless should not entrust his wife or daughter - in - law to others who are not of same gotra. The ancients say that woman is given for growth of lineage; but it is prohibited in Kali. Being slaves of sense organs will lead to the sin of prostitution. Brother - in - law and such sapindas are not same as one’s husband; if one transgresses this limitation, the couple will go to naraka.

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Definition of Karma: 1. Katyayana - ‘Karma to be done in prescribed time, if not done, should at least be done in other time (gouna kala). Other secondary time is equal to the prescribed time. 2. In Smritiratnavali - ‘The time after the time prescribed for a karma is ‘gouna kala’ (secondary time). Some think that the prescribed time for the next karma should be treated as ‘gouna kala’ similar to the intermediate time. The prescribed karma should be done at least during these ‘gouna kalas’. Prayaschitta should then be done as specified. Without Prayaschitta, karma should not be done in ‘gouna kala’. If karma to be done during daytime has been neglected, it should be done in the first ‘yama’ of the night. In prescribed time, if required material is not available, is material important or time important? Taking time as important, karma should be done with ‘gouna’ (available substitute) material. For the sake of prescribed material, one should not resort to ‘gouna kala’. 3. In Skandam - ‘Self (Atma), son, Purohit, brother, wife, father, friend - these are representatives in yagas and dharmas. Karma done by them is same as done by oneself. 4. In Sangraham - ‘Karmas prescribed for daytime may be done till close of the first ‘yama’ of the night. But brahmayagnam and surya pooja cannot be done like this.’ 5. Katyayana - ‘Where no body part has been specified for a karma, know that such karmas must be done with right hand.’ 6. Manu - ‘In unclean acts like ‘soucham’(cleansing), left hand should be used and in pure karmas like achamanam, right hand shall be used. All karmas should be done in Pradakshina’ (circumambulatory) manner wearing yagnopavita. Where it is not specified that karma should be done standing, sitting or bending down, then it should done sitting only; not standing or bending.’ 7. Katyayana - ‘Where direction is not specified for japa, homa etc., karma should be done facing east or north or northeast (Isana).’ 8. In Chandrika - ‘Karma should be done after purifying oneself with clarity of mind, truth, tapas, bath, achamanam etc. Sankalpam is first prescribed for Vaidic karmas. Karma should be done after declaring that he is going to do such and such karma.’ 9. Aasvalayana - ‘if prime karma has been missed, it should be done properly. Or Prayaschitta should be done. If karma begun has been changed midway due to negligence, it should be done properly from the place where the change took place. On completion of a karma, if one comes to know that he has done it incorrectly, the incorrect part should be done properly again. It is not necessary to repeat all karmas.’ 10. Saatatapa - ‘Whether brief or detailed, if karma is done as specified in one’s Grihya sutra, it is deemed complete. In Srouta karmas, whatever is specified in all branches is appropriate for everyone. In Grihya karmas whatever is specified in all smritis is generally applicable to everyone. Just as the rules for Srouta karmas are compiled from all branches, Grihya karmas are specified by compiling from all smritis. 11. In Smrityarthasaram - ‘Where direction is not specified, one should choose east, north or northeast. If it is not specified that a karma should be done standing or bending down, it should be done sitting. In case one who has the ability to follow prime kalpa (rules) adopts instead ‘gouna kalpa’ (secondary rules), then he does not get the benefit of that karma, so say Srutis and smritis. Such a wrong - headed person will not get the benefit of that karma in the next world also. One should follow dharmas at all places as appropriate according to time, conduct, caste, family practices, village practices and yuga dharmas and dharmas not opposed to sastras. 12. Katyayana - ‘Learned persons may follow karmas like Agnihotram, not covered in one’s own branch of Veda, but covered in another branch, if not opposed to his own branch of Veda. Only if a karma is not covered in one’s own sutra, it can be taken from another sutra.’ 13. Daksha finds fault with one who abandons karma covered in one’s own sutra, but does karma covered in another sutra. A dvija who does like this knowingly or unknowingly becomes a degraded (fallen) dvija as he has abandoned his own sutra. 14. Vriddhamanu - ‘If one’s own sutra is not available, karma should be done as per another sutra. If one follows Bodhayana sutra, he gets the benefit of following his own sutra. One who does karma not in accordance with sastras does not get even a little benefit; his effort is in vain.’ Vedanta Spiritual Library | www.celextel.org

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15. In another Smriti - ‘Karma done before the appointed time should be repeated during the appropriate time. Karma done after the appointed time should be considered as not done.’ 16. Aasvalayana - ‘Where the words of Sruti, Smriti or Puranam are authoritative and clear, it does not lose strength by use of one’s logic or conjecture. Where the words are not quite strong and clear, logic and educated guess may be used. Where karma is specified, it should be done as instructed therein. Even a learned person should not change using his conjecture.’ 17. Bharadvaja - ‘For performing japa etc., asana like Swastikam, Padma or Vira is laid down. Sitting erect with left foot in between right knee and thigh and right foot in between left knee and thigh is called Swastikasanam. Sitting erect with left foot on right thigh and right foot on left thigh is called Virasanam. While sitting in this posture holding the toe with the opposite hand is called Padmasanam. This is the best of asanas.’ 18. In Smrityarthasara - ‘When karma with secondary material has been commenced owing to non availability of primary material, the karma should be completed as it is even if the primary material becomes available in between. While doing karma with secondary material, if that material is lost, then new material equivalent to primary material and not to secondary material should be used. In case a primary material is lost during karma, then one should accept material equivalent or even not equivalent to that primary material; thus he gets the full benefit of that karma.’ 19. Bharadvaja - ‘People of all the three varnas should wear upavitam etc. uttering Pranava (omkara) or vyahritis (Om bhur bhuva suvah) in case they do not know mantras given in their Grihyasutras. These two mantras are common to all.’ 20. Sandilya - ‘During Pradakshinam, Namaskaram, Pooja, homam, japam, Darshan of Guru, Archana to Devatas, one should not wear cloth around neck.’ 21. Bodhayana - ‘Study of Vedas, ceremonial suspension of study of Vedas, Danam, Bhojanam, Achamanam - in these five karmas, wearing uttariya (upper cloth) is a must. Homam, Bhojanam, Danam, Pooja, Pratigraham (acceptance of Danam), Achamanam - these should not be performed with hands outside knees.’ 22. Bath, Achamanam, Homam, Bhojanam, Devapooja, Study of Vedas, Pitru tarpanam - these should not be performed being Proudhapada. One who has his feet on a seat or who has his knees or ankles tied with cloth is called Proudhapada. 23. Homam, Pratigraham, Danam, Bhojanam, Achamanam, japa - these should not be performed with hands extending outside knees; thumb should be included.

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Process of Creation: 1. Manu - ‘The one, who is established in the worlds, Vedas, Puranas etc., who can be grasped only with mind, is subtle, whose nature cannot be known, who has no beginning nor end, who is beyond comprehension - that Paramapurusha became himself manifest in the form of the worlds (not due to the orders of another, nor due to one’s own karma).’ 2. That Pramatma, desirous of creating many types of beings, decided and created water first out of his own body. He made his virya enter into that water. He himself entered through a part, this is the meaning. 3. Water born out of the Paramatma called Nara is called ‘Naaram’. As that ‘Naaram’ is his Ayana (place), he is called Narayana. 4. That virya became bright like Surya and took the form of a golden egg. Therein Bhagavan himself became Brahma, the progenitor of all beings. 5. That which is established in the worlds and Vedas, beyond the ken of sense organs, eternal and is of the form of ‘Sat’ and ‘Asat’ is the causal substance, from which arose the Purusha called Brahma. Here the word ‘cause’ refers to Narayana; ‘Sat’ refers to Prakriti and such causes; ‘Asat’ means the world (Prapancha), which is the effect. ‘Purusha’ refers to the person subject to the control of Bhagavan. 6. That Bhagavan, Brahma lived for one year in that cosmic egg and through meditation he broke that egg into two parts by himself. 7. With those two parts, he created Swarga and such lokas, Bhuloka, Patala, Antarikshaloka (intermediate worlds), eight directions and ocean. 8. To that Hiranyagarbha, who wanted to create all beings, part of his own body became the material cause, so says Manu himself. Hiranyagarbha took out of himself the Mahat Principle consisting of Prakriti and Vikriti, then the Ahankara Principle, the gross Antahkarana, the threefold Tanmatras of the forms of Swarupa, Vishayarupa and Indriyarupa, the five sense organs of cognition to grasp sound etc., the five sense organs of action, the subtle aspects of Mahat, Ahankara, Tanmatras, mind, Gnanendriyas and karmendriyas and lodged them in Jivas who were his own part and created Devas, humans and other creatures. The aspects of his own six principles including Mahat became the material cause for all beings. 9. That Hiranyagarbha gave names and karmas and made arrangements for all the created beings based on the sounds of Vedas. He set out dharmas and adharmas to indicate actions to be performed and avoided. He united all beings with pairs of opposites like happiness and sorrow. For the development of worlds, he created brahmana from his face, kshatriya from arms, vaisya from thighs and sudra from feet. For the protection of all created beings, he established separate karmas for the four varnas born of his face etc. 10. In Subalopanishad - ‘Tamas came out of him. From Tamas came base elements, from base elements came Space, Vayu from Space, Agni from Vayu, Water from Agni, and Earth from Water. That earth became an egg. Purusha lived in that egg for one year and then split it into two halves. He made the lower half into Earth and the upper half into Space and stayed himself in between.’ 11. In Taittiriya Sruti also - ‘Brahmana came from his face, kshatriya from arms, vaisya from thighs and sudra from feet.’ 12. In Mahopanishad - ‘In the beginning Narayana alone was there. He meditated in order to create beings. Drops of sweat formed in his forehead during meditation. They became Water. He planted his virya in that Water. That became a golden egg. The four faced Brahma appeared therein. 13. In Narayanopanishad also - ‘Narayana who was known as Purusha desired to create beings. From him appeared Brahma.’ 14. Haaritha - ‘First Narayana created worlds and slept on the bed of Adisesha in Water along with Lakshmi. Then a lotus flower emerged from his navel. In the midst of that lotus Brahma, adorned with Vedas and Vedangas, appeared. He was asked by Narayana to create the worlds. That Brahma created all worlds with Devas, Asuras, humans; he created brahmanas from his face for performing yagas, kshatriyas from arms, vaisyas from thighs and sudras from feet. He instructed them on their respective dharmas. Vedanta Spiritual Library | www.celextel.org

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Differences in the accounts of creation between Srutis and Smritis is to be understood in the context of difference in kalpas (various times).

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Varna Dharmas: 1. Devala - ‘The son of a brahmana father born to a brahmana wife, who has undergone samskaras (purificatory ceremonies) like Jatakarma etc. is called a brahmana. Similarly children born of the father and mother of respective varnas will be kshatriya, vaisya and sudra.’ 2. Saatatapa - ‘Tapas, control of sense organs, compassion, charity, truth, dharma, sastra, kindness, vidya, wisdom, belief in God - these are the characteristics of brahmanas.’ 3. Yagnavalkya - ‘Children born of parents of same varna belong to that varna. Children born of blameless marriages like brahma go to develop the family.’ 4. Haaritha - ‘A son born of brahmana parents is a brahmana. A brahmana has six duties to perform. If he spends his time in those acts, he develops comfortably. Study of Vedas, teaching of Vedas, performing yagas himself, performing yagas for others, giving danam, accepting danam - these six karmas are prescribed for brahmanas. 5. Manu - ‘Six karmas like study of Vedas etc. are meant for brahmanas.’ 6. Yagnavalkya - ‘Yaga, study of Vedas and danam - these three karmas are meant for kshatriyas and vaisyas. In addition, performing yagas for others, teaching of Vedas and accepting danam these three are meant for brahmanas.’ 7. Out of the six karmas, the three like yaga are meant for preservation of dharma; the other three are meant for livelihood. Manu has mentioned that performing yagas for others, teaching of Vedas and accepting danam from pure persons are meant for livelihood. 8. Therefore the three karmas like yaga etc. must be definitely performed. The other three like acceptance of danam are not like that. Gautama - Study of Vedas, yaga and danam - these three are meant for all the three varnas. In addition, brahmana should do teaching of Vedas, performance of yagas for others and accepting danam. The first three must be certainly performed properly. 9. Aapasthambha - ‘Children born to woman of same caste, not married to anyone else, married as per sastras in braahma - type marriage, born of union in time favourable for conception are entitled to karmas. 10. He mentions the karmas also - study of Vedas, teaching of Vedas, performing yaga, performing yaga for others, giving danam, acceptance of danam, ‘dayatyam’ and ‘siloncham’ are eight karmas meant for brahmanas. ‘Dayatyam’ is accepting one’s due share. ‘Siloncham’: In fields foodgrains found dropped loosely are called ‘silam’; collecting such grains with fingers or nails is called ‘uncham’.

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Performing Yagnam: 1. Sruti on yagna - Yagna is for Devas. Devas attained swarga through yagna; they defeated Asuras through yagna. Even enemies become friends through yagna. Everything is in yagna. Hence yagna is regarded as great. Yagna is Aadanam, Agnihotram etc. (Aadanam is ceremonial acceptance of Sroutha Agni; this is basic starting point for yagas). As it leads to the state of devas, it is for devas. Sruti says elsewhere, ‘Devas attained swarga through yagna.’ Even enemies become friends through yagna as dakshina is given to ritwiks (priests) and sabhyas (assistants). Danam is like the abode of yagnas, as yagnas are in danam. Without danam, where is yagna? ‘Yagna without dakshina is lifeless’; ‘the yagna performed without giving dakshina is weak and lifeless’ - such passages show the necessity of danam in yagna. As all world is subject to the control of yagna, it is said that everything is in yagna. Hence great people talk highly of yagna, this is the import. 2. Vyasa in Bhagavadgita - ‘Earlier Brahmadeva created humans together with yagnas and said: ‘O men! You develop through these yagnas. Let the yagnas grant you desired enjoyments. With this yagna you worship Devas. Those Devas will also protect you. Thus helping each other you will reap much benefit. Devas pleased with yagnas will grant you desired enjoyments. One who consumes himself food given by them without offering to them is verily a thief.’ 3. Bhagavan says yagna is of three types. That yaga is ‘satvika’ where it is performed as per sastras with a sense of duty with a firm mind without expectation of results. That yaga is ‘rajasic’ where it is performed with expectation of results or out of vanity. That yaga is ‘tamasic’ where it is performed without following the sastras, without Annadanam, mantra, dakshina and faith. 4. Haaritha - ‘With yagna pure worlds shine. With yagna Devas attained immortality. With yagna one gets freed of all sins and reaches the realms of the supreme Vishnu. One who does not do yagna has no world; he does not attain anything good. One who does not do yaga is a sinner and drops off like a ripe withered leaf.’ 5. In Madhaviyam - ‘ One who has not performed Aadanam and yaga owing to disbelief or laziness will go to many narakas. Hence a brahmana should somehow do Aadanam and worship Paramesvara through yaga with pure mind.’ 6. Karshnajini - ‘A brahmana should perform yaga after birth of son. If he gets money from a good person somehow, he should do Aadanam. 7. Prajapati - ‘Ahitagni is eligible for all yagas if he has money. Even if he has no money he should surely do at least Aadanam out of fear of incurring sin.’ 8. Vasishtha - ‘A brahmana should certainly do Aadanam. He should also do Darsam, Purnamasam, Aagrayanam, Chaturmasyam, Pasubandham, Somayagam.’ 9. Haaritha - ‘One who is interested in proper dharma should certainly do Pakayagnas, Haviryagnas and Soumikayagnas.’ 10. They have been indicated by Gautama. Ashtaka, Parvanam, Sraadham, Sravani, Aagrahayani, Chaitri, Aasvayuji – these seven are Pakayagnas. Agnyodayam, Agnihotram, Darsa Purnamasams, Chaturmasyam, Aagrayanam, Pasubandham, Soutramani - these seven are Haviryagnas. Agnishtoma, Athyagnishtomam, Uktyam, Shodasi, Vajapeyam, Atiratram, Abdoryamam - these sven are Somayagnas. Of these, Ashtaka is sraadham performed on Krishna paksha Ashtami days in Hemantha and Sisira rutus. Parvanm is Sthalipakam. Sraadham is monthly sraadham. Sravani is Sarpabali done on Sravana Pournamasa. Aagrahayani is Uthsarga of Sarpabali and Hemantha Pratyavarohanam done on Margasirsha Pournami. Chaitri is Isanabali done on Chaitra Pournami. Aasvayuji, Aagrayanam, Agnyodayam etc. are yagnas famous in Vedas. 11. Bodhayana - ‘Sruti says that when the hair on the head is still black, one should do Aadanam. Families face downfall by non - performance of yagas, marrying in bad ways, not studying Vedas and by disgracing brahmana.’

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12. Gargya - ‘Karma stipulated in Veda is primary. Others are ‘gouna’ (secondary). One who does ‘gouna’ karmas without doing primary karmas will face downfall. One who ignores Vedic karmas due to delusion and does karmas mentioned in smritis and itihasas does not get any merit. One who is not capable of doing Sroutha karma should do smartha karma. One who cannot do even smartha karma should at least follow proper Achara (conduct).’ 13. Sruti on Agnihotra and Darsa Purnamasa - ‘Brahma created six yagas - Agnihotram, Agnishtomam, Pournamasa, Uktyam, Amavasya, Atiratram. Of these, Agnihotram, Pournamasa and Amavasya - these three require lesser mantras and kriyas and give lesser benefit. Uktyam, Atiratram and Agnishtomam - these three require greater mantras and kriyas and give greater benefit. Brahma considered this matter and blessed such that Agnihotra etc. have become equal to Agnishtomam etc. in conferring benefit.’ 14. Sruti gives the fruit of knowing as above - ‘One who knows thus and performs Agnihotram gets the full benefit of Agnishtomam; similarly one who does Pournamasa gets the benefit of Uktyam; one who does Amavasya yaga gets the benefit of Atiratram.’ 15. Sandokas say that karma performed with knowledge gets higher benefit. The karma done with knowledge becomes more powerful. 16. Sruti again praises Darsa Purnamasa yagas - ‘The four - faced Brahma performed Darsa Purnamasa in the previous kalpa. As he performed that yaga without expecting fruit in mode of surrender to Isvara, he got the state of Parameshti (Brahma). He made Prajapati (like Daksha) perform this yagna in his previous birth. Thus Prajapati got that position. Similarly Brahma made Indra perform this yaga and hence Indra got this high position. Similarly Brahma made Agnishomas perform this yaga and hence Agnishomas got their high position. One who performs Darsa Purnamasa yagas knowing thus certainly attains high position. 17. Sruti praises Agnihotram - ‘Agnihotram performed in morning and evening acts as Prayaschitta for sins for Grihasthas. Further it is the cause of good yagas and auspicious homas. It is the cause of yagnas like Darsa Purnamasa and kratus like Agnishtomam. It makes lokas like Brahmaloka shine brightly. Hence Agnihotram is considered very good.’ 18. Sruti in another place - ‘Devas found that Agnihotram is the right Prayaschittam for Grihasthas. All yagas are based on Agnihotram only.’ 19. Haaritha - ‘There is no dharma, tapas, sreyas (spiritual benefit), fame, attainment, goal, state and vow greater than Agnihotram. The three vyahritis (Bhur bhuvah suvah), svadha, swaha, namah, vashat - The Grihastha in whose home karmas with these sounds are done verily lives in Brahmaloka. 20. Satyavrata - ‘Brahmanas who perform Darsa Purnamasa yagas attain that dharma, that loka (realm) which is for those who live on ‘Silonchavritti’ (living on foodgrains found lying in fields) every day. They reach Brahmaloka, from where they never return.’ 21. Vriddha Manu - ‘Nitya Agnihotram, Darsam, Purnamasam, Pitryu yagnam, worship of Atithi (guest), Vaisvadevam - these are the cause of the deathless Brahmaloka.’ 22. Manu - ‘One who has resources to protect his dependents for three years is eligible for Somapanam. One who has faith can do punya karmas other than yagas with his senses under control. He should not do yagas with meagre dakshina. Yaga performed with meagre dakshina will destroy senses, fame, swarga, long life, good name, children and cattle wealth. Hence one with meagre resources should not do yaga. One who has the wealth, but out of miserliness does not give a horse as dakshina to Prajapati in Agnyadeyam does not get the benefit of Aadanam. He continues as Anahitagni (non - performer of yaga; one who has not done Aadanam).’ 23. Vyasa - ‘Yaga where food is not served properly will destroy the country; where mantras are not proper it will destroy Ritviks (priests); where dakshina is less it will destroy the yajamana (performer of yaga). There is no enemy like yaga.’ 24. Yagnavalkya - ‘One who has foodgrains etc. enough to last a year should do yagas before Somayaga.’

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25. These statements of Manu and others refer to kamya yagas (yagas performed for fulfilling specific wishes). Bodhayana says that daily karma should not be neglected even if resource is not enough for dakshina. One who has not performed nitya (ordained to be performed compulsorily every day) and naimittika karmas (ordained to be performed compulsorily on specified occasions) will not go to swarga. He is ‘fallen’. Hence nitya karmas should be performed with at least bulbous and other roots, fruits, honey, juice etc.; they should not be neglected.’ 26. In Smrityarthasaram - ‘After marriage, one should do Aadanam and Aagnihotram and perform in stages Darsam, Purnamasam, Aagrayanam, Somayagam. In order to rid oneself of serious faults like qualities of heretic and evil brahmana, he should somehow perform at least the first Somayaga (Agnishtomam) with maximum possible dakshina and completeness.’ 27. In Sangraham - ‘A brahmana who does not perform Agnihotram, who buys and sells and who mixes with other varnas (in prohibited manner) is equal to sudra.’ 28. Prajapati - ‘The fruit of Veda with six parts, Padam and Kramam is Agnihotram only. There has never been and there never will be dharma equal to Agnihotram. One who does not perform either of Darsam and Purnamasam becomes purified by Padakrichram (part Prayaschitta); one who does not perform both becomes purified by half krichram.’ 29. Manu - ‘Even one who lives on ‘silonchavritti’ should perform Agnihotram without break and do daily Ishtis like Darsam, Purnamasam, Aagrayanam without expectation of fruit. This must be done; more than this is not compulsory, this is the meaning.’ 30. Manu sets out the discipline for one who lives without any difficulty - ‘Agnihotram in morning and evening, Ishtis - Darsam and Purnamasam at the close of fortnights, Aagrayana Ishti on receipt of new foodgrains, Chaturmasyams at the close of Ritus, Pasubandham at the end of Ayanam and Somayagams at the close of year should be performed.’ 31. Aapasthambha - ‘After marriage, it is necessary to perform Agnihotram, Pooja of guest etc.’ 32. In Aatharvanam - ‘One whose Agnihotram does not have Darsam, Purnamasam, Aagrayanam, and Somayagam, who does not perform homa in time, who does not perform Vaisvadevam and who performs improperly – he troubles seven generations including his father, grandfather, great grandfather, himself, his son, grandson and great grandson and also the seven worlds.’ 33. Yagnavalkya - ‘Somayaga every year, Pasubandham every Ayana, Aagrayaneshti, Chaturmasyam should be performed. If not possible the Ishti called Vaisvanari should be done.’ 34. Manu - ‘Agnis not worshipped with Pasu (sacrificial animal) and new foodgrains, being desirous of them, wish to consume the very Pranas of the Ahitagni. Hence if not possible to perform the stipulated Pasuyaga, Somayaga etc., then Vaisvanari Ishti should at least be done at the end of year. If an Agnihotri brahmana neglects Agnihotram on his own, he should observe Chandrayanam (a Prayaschitta) for a month, as that sin is equal to killing of son (veera).’ 35. Sruti also - ‘One who neglects Agni is the killer of the sons (veera) of Devas.’ 36. In Smritibhaskaram - ‘One who has no money should earn even by theft or other means for the sake of daily yagas. In Solar eclipse at Kurukshetra, one should get goat, deerskin etc. even from a chandala (outcaste) and perform daily yagas. These two passages are meant to convey that daily yagas should somehow be performed by earning required money.’ 37. Yama - ‘A brahmana who knows dharma should not take money from a sudra for the sake of yaga. One who performs yaga with money from a sudra will be born a chandala in next birth. One who performs Agnihotra with money from a sudra is called ‘sudraagnihotri’. He will be condemned by knowers of Veda.’ 38. Vyasa - ‘Only for the sake of family requirement one can accept money from a good sudra. For himself and for yaga one should not ask sudra for money.’ 39. Manu - ‘A brahmana who knows dharma should not ask sudra for money for yaga. If he performs yaga with sudra’s money he will be born a chandala in next birth. The sudra who gives money places his feet on the heads of those foolish persons who resort to sudraagni and crosses difficulties in the next world. Those who perform Agnihotram with sudra’s money are beggars of sudras and will be condemned by knowers of Veda.’

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40. Sakaleya - ‘One who performs Agnihotram with sudra’s money goes to naraka. The sudra who gave money gets the fruit of the yaga.’ 41. Yagnavalkya - ‘One who asks sudra for money for yagna is born a chandala.’ 42. These passages critical of accepting sudra’s money refer to karmas other than nitya (daily) karmas. It is stated in texts like Smritiratnavali that nitya karmas are essential and hence one should accept money even from a chandala for essential yagas. 43. Yama - ‘The foolish one who has sought materials from others for yaga, but uses them for his personal use, will be born in chandala caste.’ 44. Manu - ‘One who has kept for himself part of materials sought for yaga will live as a monkey or crow for many years.’ 45. Yagnavalkya - ‘One who has not spent fully materials sought for yaga will be born a monkey or crow.’ 46. In Smritibhaskaram - ‘Some are of the opinion that in Vajapeya yaga if one cannot give all dakshinas he should at least give 17 cows. Samavedis say that even if dakshina is given as per rules, 17 cows should also be given. If cows as dakshina are not available, at least one nishkam (gold coin) each or half of it, or quarter of it should be given. This rule is in regard to nitya (daily) yagas.’ 47. Sankar - ‘Feeding of 1000 brahmanas in Somayaga, 100 in Pasubandham, 100 in each parva of Chaturmasya should be done. (Parva is the day of periodic change of moon). 48. In another Smriti - ‘Feeding of 1000 brahmanas in Somayaga, 100 in Pasubandham, 8 in Darsam should be done. If not capable at least Ritwiks should be fed in Ishti.’ 49. In Smritibhaskaram - ‘One who is not capable of much Annadanam should perform daily Ishti and Somayaga with materials and dakshina which he is capable of. During the time of yaga, yajamana (the performer of yaga) should be there, sacrificing the fruit. If yajamana is not there, his wife should at least be there. Adhvaryu (one of the four main Ritwiks) should perform the yaga based on her instructions. In Darsa and Purnamasa Ishtis four Ritwiks should be there. If not available at least three Rikwiks or two or one at least should be there. In that case yajamana should do Prayaschitta for unknown transgression.’ 50. In Akhandaadarsam - ‘One who is interested in his welfare should worship Vishnu with yaga with faith with moneys obtained as his share or from agriculture or as gift from persons of good conduct; not with other moneys.’ 51. Vyasa - ‘It is certain that if the performer of yaga, Ritwiks, materials and tools are all pure, yaga can be done. Devas will feel happy with such a yaga. If Devas are happy the yajamana will get the benefit. Devas who are thus satisfied with yagas develop the worlds. With yagas everything is good in both the worlds – here and hereafter.’ 52. The importance of those who do Aadanam is mentioned in Chaturvimsati matam. When the father without Aadanam is alive, the son should not do Aadanam. Similarly when the elder brother without Aadanam is alive, the younger brother should not do Aadanam. The younger brother should also not marry if the elder brother has not married.’ 53. If father, grandfather, elder brother are alive and have not done Aadanam, in the matter of tapas, Agnihotram and mantram, there is no blemish of ‘Parivedana’ (that is, doing Aadanam when the elders have not done); the reference here is to the father who is widower, as it is stated that one can do Aadanam with the permission of elder brother; but not even if father permits. 54. Saatatapa - ‘When the elder brother has not married or has not done Aadanam, if the younger brother marries or does Aadanam, he is called ‘Parivetta’; the elder brother is called ‘Parivitti’. An idiot, one who resides abroad, a ‘fallen’ person, sanyasi, yogi, hunch - back, dwarf, eunuch, stammerer, one of slow learning, blind by birth, deaf, dumb - if one transgresses these persons and does marriage and Agnihotram, there is no blemish of ‘Parivedana’. The ‘Parivedana’ blemish applies only to brothers born of same mother. This is common to all four varnas, so said Manu. The Agni, Veda and tapas of ‘Parivetta’ are of no use.

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55. Sumantu - ‘If the elder brother is of evil bent of mind (involved in activities like liquor, gambling, association with women, hunting etc.) or is a non - believer and if the younger brother is keen on dharma, he can do Aadanam. Sankar’s opinion is that he has right to Agnihotram. 56. VruddhaVasishtha - ‘Even if the elder brother has no Aadanam, the younger brother can do Agnihotram with his permission.’ 57. Saatatapa - ‘Agnis, Vedas and Tapas do not become the cause of ‘Parivedana’ blemish.’ 58. Haaritha - ‘’Parivedana’ happens only due to marriage and not due to Agnihotram and yaga.’ 59. Parasara also - ‘Children of father’s elder or younger brother, brothers born of different mothers, sons who have been accepted as gift or bought - for these persons, there is no blemish of ‘Parivedana’ due to marriage and Agnihotram.’ 60. Parasara again - ‘If elder brother has no Aadanam and is alive, the younger brother should not go for Aadanam. But Sankar says that he can do Aadanam if permitted by elder brother.’ 61. In Madhaviyam - ‘The younger brother can do Aadanam with the permission of his elder even before him. But even with permission he should not do Aadanam before his father. If father and others have limitations like being widower, then he can do Aadanam.’ 62. Vruddha Yagnavalkya says that even the elder brother will suffer the blemish of ‘Parivedana’ in a particular circumstance. That is, if he has done Aadanam in disregard of Aupasana Agni, but with ‘Nirmanthyagni’ (Agni freshly created out of firesticks by friction), then he remains ‘Anahitagni’ (one who has not done Aadanam) and is known as ‘Parivetta’. 63. Aadanam should be done by brahmana in vasantha (spring) rutu, by kshatriya in grishma (summer) and by Vaisya in sarad (autumn) as stipulated by Sruti in the prescribed time and at least in the prescribed star (asterism). Vyasa - Aadanam is important for brahmana in vasantha rutu, for kshatriya in grishma and for vaisya in sarad ritu. 64. Aapasthambha explains the background for ‘Punaraadanam’ (repeat Aadanam) - In the year in which Aadanam was done, if the yajamana has not progressed further, he should do ‘Punaraadanam’. The Agni taken in Aadanam wishes for Havirbhagam (share of oblations) and, not getting it, he troubles the yajamana’s family and cattle. Hence one should do ‘Udvasana Ishti’ (closing yaga) and do ‘Punaraadanam’. By doing like this the share for Agni is deemed to be given. It becomes a ‘Santi karma’ (auspicious) also.’ 65. He also gives other reasons - ‘If after closing the Agni, the Arani sticks (firesticks) are lost; if the Garhapatya Agni (one of the three Sroutha Agnis) gets put off before commencing the rituals; if the Garhapatya and Ahavaniya (another of the three Sroutha Agnis) Agnis are put off after the rituals; if sun sets or rises when representative is not kept; then ‘Punaraadanam’ should be done.’ 66. Some say that even in absence of representative if Garhapatya Agni is put off, there is no need for ‘Punaraadanam’. 67. Aasvalayana - ‘If sun sets or rises when all Agnis are put off, ‘Agnyadeyam’ or ‘Punarodayam’ should be done.’ 68. Katyayana - ‘If one leaves the village with wife and does not return by the time of Homa, then ‘Punaraadanam’ is required.’ 69. Sounaka - ‘If two occasions for Homa pass off after the Agni gets put off or if the couple are both out of station, the Agni becomes ‘loukika’ (non - Sroutha). If the wife has gone out of the village but returns by the time of Homa, there is still no problem. If she does not return in time, the Agni becomes ‘loukika’; so says Kataka Sruti. If both yajamana and his wife go out of the village and do not return by the time of Homa, ‘Punaraadanam’ is required. 70. In Sangraham - ‘They say that if the wife crosses the village during sunrise or sunset or, even at other times if she crosses a river which goes and meets the sea, then the Agni becomes ‘loukika’. 71. Sruti says that Agni where Homa is not performed for four days becomes ‘loukika’. 72. Aapasthambha - The Agnis should not be carried out of the village. If taken out, they become ‘loukika’. While crossing the boundaries of villages or rivers, the couple should do ‘Anvarambhanam’ (touching each other); otherwise the Agnis will become ‘loukika’.

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73. Bodhayana - ‘Paka’ (cooking) and ‘Uddharanam’ done not as per rules will make Agni ‘loukika’. ‘Punaraadanam’ is required in that case. A brahmana with many wives should do Aadanam along with all of them. If all wives do not do ‘Anvarambham’ (touching the yajamana), then that Aadanam is as good as not done. When the senior wife is blemishless, if one does Aadanam only with junior wife, he suffers from the sin of ‘Brahmahatti’ (killing a brahmana) in every Parva. 74. Manu - ‘On the death of wife one should use the Agnis in her Apara kriya, then marry again and do Aadanam. A brahmana who knows dharma should cremate his dead wife, who is of same caste and is of good conduct, using Agnihotra Agni along with the yagna vessels. 75. Yagnavalkya - ‘A husband should cremate his dead wife of good conduct with Agnihotra Agni, marry again without delay and do Aadanam.’ 76. Katyayana - ‘One can cremate with Agnihotra Agni the wife who is of dharmic conduct and chaste; not if she is otherwise. He should marry again. Know that the brahmana who cremates with Tretagnis (the three Sroutha Agnis) his dead second wife out of ignorance is ‘Brahmojja’ (one who has forgotten the Veda); no doubt in this. When the first wife is alive, cremating the dead second wife with Srouthaagnis is equivalent to consumption of liquor. ‘This is not there even in Aadanam’ saus ‘Vignanesvariyam’. 77. Kapardi - ‘Out of many wives if one dies she should be cremated with ‘Mathitagni’ (fire made by churning of Arani sticks); Srouthaagni should be left untouched. 78. Out of many wives if one dies she should be cremated with ‘Smartaagni’; Bodhayana and others have referred to Smartaagni. If remarriage is possible, the Sroutha Agni may be used for the wife who dies earlier. If remarriage is not possible, the wife should be cremated with ‘Nirmanthyaagni’ and ‘Srouthaagni’ may be preserved till end of life or till sanyasa is taken up. Bahvruchas say ‘Even a man without wife should perform Agnihotram; if not he is called ‘Anatta’; that is, one who does not worship Devas, Pitrus, humans. Hence even a man without wife should perform Agnihotram.’ 79. Bharadvaja - ‘One who has lost his wife should be cremated with both Aupasana Agni and Agnihotra Agni; if wife dies the cremation will be with ‘Nirmanthyaagni’. 80. Jaimini - ‘Ahitaagni should cremate his dead wife with ‘Nirmanthyaagni’ or ‘Santapana Agni’. 81. Aasvalayana - ‘Aharyagni’ should be used for cremating Anaahitaagni and wife.’ 82. Kapardi - ‘One who has lost his wife can do with Srouthaagnis his daily and occasional kriyas. As he is incomplete he should not do ‘kamya’ (special wishes) kriyas. Ahitaagni should cremate his dead wife with Srouthaagnis if remarriage is possible. If remarriage is not possible cremation should be with ‘Nirmanthyaagni’. 83. In this matter the conduct of virtuous ancients like Kanva, Vibhandaka and Bhagavan Sri Rama can also be seen. Hence even if wife is not there Agnihotra etc. should continue. 84. Vishnu - ‘Even after death of wife Vaidikaagni should not be deserted. Even with representative the karma should continue till end of one’s life. Some Grihasthas perform Agnihotram without let, till end of their lives with image of wife made in Kusa (darbha grass). Sri Rama also performed many yagas with a golden image of Sita as wife. 85. Maitrayani Sruti also –‘One who does post - death ceremonies of his wife with his Agnis will be born a woman in his next birth. The wife will be born a man.’ 86. Trikandi - ‘If wife is away in a faroff place, is dead, is diseased, is disinterested or is adversely inclined, karmas can be done with her representative.’ 87. The statement of Aapasthambha: ‘One who is not capable of marrying can do Aadanam, Agnihotram, Darsam, Purnamasam. Aagrayanam for self - benefit; not the rest’ is related to ‘Vichinnaagni’ before death of hs wife. Kapardi’s commentary also - If wife dies when there is ‘Vichinnaagni’, as Sruti enjoins ‘Agnihotram for whole life’, if remarriage is not possible, then for the sake of self - benefit Aadanam should be done. Kapardi also says: ‘If wife dies when there is ‘Nashtaagni’ or ‘Uthsrushtaagni’, then ‘Pretaadanam’ should not be done for cremation; only ‘Mathitaagni’ should be used for cremation. Then he should do Aadanam for himself. The yajamana alone has the Agnis from the time of Aadanam, as Sruti says ‘Yajamana alone is the cause of Agni’. Vedanta Spiritual Library | www.celextel.org

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88. ‘In case one dies before Aadanam after he has used Agnis for his wife’s cremation, ‘Pretadanam’ should be done for him. If he is alive Agnyaadanam should be done. One who has used Agnis for cremating his wife is equal to ‘Vichinnaagni’; there is no need to bother about Rutu (season) and star (for ‘Punaraadanam’).’ - These words of Kapardi apply to one who has remarried. This is because Manu and others have said that remarriage and ‘Punaraadanam’ should be done. There is Sruti passage: ‘Aadanam should be practised for life.’ Hence the final principle is that one who can remarry should cremate his dead wife with (Sroutha) Agnis, remarry and do Aadanam immediately. One who cannot remarry should cremate dis dead wife with ‘Nirmanthyaagni’ and worship his Agnis till end of his life. 89. Some say that one who has used his (Sroutha) Agnis for cremating his dead wife should do Aadanam again and do Agnihotram till end of his life. That is, even without wife he can do Agnihotram; this is their view. The relevant Sruti passage refers to the one who uses his Agnis for cremating his dead wife expecting to remarry, but is unable to remarry later. Passages like ‘equal right to wife in karmas through Panigrahanam’ appear to confer mastership on wife equal to husband’s. However both are not equal. In some places the mastership rests primarily with yajamana; in passages like ‘Jyotishtomam should be done’ singular has been used; hence it is clear that yajamana has the complete power and wife is part as well as master. Sruti passages like ‘Wife alone is the owner of materials at home’ show that she is the master of some resources at home. Hence it is said that ‘With representative at least Agnihotram should be done for life’, mentioning the representative for wife. If wife is not part, but master, then with passage like ‘Mantra, yajamana, Devata, Agni, Karma - for these there is no representative’ negating the representative for master, it is not appropriate that ‘with representative Karma can be completed.’ On the strength of passages if it is possible to establish representative for wife, it is also possible to establish on the strength of passages that Agnihotra etc. should be performed even in absence of wife. Kapardi also says that mastership is small for wife and great for husband. Yajamana alone is important; all rules grant him only power. 90. With this logic on Aahitaagni, Anaahitaagni can cremate his dead wife with Aupasana Agni if remarriage is possible and remarry. Know that if not possible he can do the ceremonies to his wife with ‘Nirmanthyaagni’ and keep his Aupasanam. 91. Aasvalayana mentions special point here - Anaahitaagni should cremate his dead wife with half of his Aupasana Agni and use the balance half to perform Homas in morning and evening and Sthalipakas and use the same Agni for remarriage. Without remarriage also he can do Homas till the end of his life with that half Agni. Aahitaagni should cremate his dead wife with all three (sroutha) Agnis, remarry, do Aadanam and perform Homas. If remarriage is not possible he should cremate his dead wife with ‘Nirmanthyaagni’ and do Agnihotram and Ishtis during Parvas till end of his life. 92. Bharadvaja - If one among the married couple is dead, the survivor is called ‘Vidhura’. The Aupaasana Agni which was consecrated commonly to both at the time of marriage is equal to both of them. Hence the Agni reaches out and cremates the one who dies first - husband or wife and comes back to the survivor. Hence Anaahitaagni can use his Agni fully or partially for his dead wife and continue with Aupasanam till end of his life even if he does not remarry. Some say that the dead wife may be cremated with full Agni and the husband can produce fresh Agni and continue with Aupasana Homam. 93. The method of producing Agni is given in a book called ‘Kriyakalpakarika’ - First taking Agni with Pranava, bringing it down with the mantra ‘Anvagnih’, establishing with the mantra ‘Prushtodivi’, Homa should be done with four parts. ‘Ullekhanam’ etc. is not required. Mantras are: ’Tatsa, Tamsa, Visvanidhe, Adyanah’. Aaropanam and Avaropanam are also not here. This is the procedure for ‘Vidhuraagni’. Vidhura should do Nitya, Naimittika and Kamya karmas in this Agni. Producing Agni like this he should do Aupasana Homa in morning and evening. They say that at the end of Karma the Agni becomes ‘loukika’.

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94. Bharadvaja in the same manner - ‘The husband or wife should do ‘Sandhanam’ as per rules and do Homas with ‘Oshadhis’ till end of life. In this Agni Sthalipakam, Aagrayanam should also be done. Till the end of life this Agni does not leave him. After his death the Vidhura should be cremated in this Vidhuraagni. After the death of husband, the wife should do Aupasanam in this manner. 95. In Saarvabhoumiyam - ‘In view of use of dual words in the sutra ‘Vrata (vow) of Grihasthas after Panigrahanam’, mentioning that in case of death of one of the couple the survivor does not have right to Smartha karmas; in view of the sankalpa (resolve) of both together at the beginning of marriage, ‘we both shall do the karmas’, the Vidhura (widower) should do only Sandhyavandanam for eligibility to enter the next asrama.’ 96. Hence Sounaka, on the basis of absence of Agni for Vidhura, says of attainment of fruit of Aupasana Homa through mantrajapa - ‘He should chant the sukta ‘Mahattat’ daily five times. Thereby the blemish of non - performance of Aupasanam does not approach Vidhura. If he chants the Rik ‘Agnenaya’ five times every day he will attain the fruit of performing with Agni.’ 97. Saatatapa - ‘If a brahmana has no Agni, but of good Acharas, he can be invited for all karmas like Sraadhas. For one without Agni, Veda is the Agni. Even with Agni if one has no Veda, he is same as the one without Agni. If one has son, he does not suffer the blemish of Vidhura. If he is also knower of Vedas, he is eligible for all karmas. If a Vidhura has son he is called ‘Saagnika’ (one with Agni). They say that son is himself Agni. Accepting a wife is for son only. In case of wife’s death the seen Agni is gone, but his own (internal) Agni is not destroyed. Hence he is eligible for all karmas.’ 98. The question of Aupasanaagni being present or not present for Vidhura who is Anaahitaagni should thus be understood based on the conduct of the virtuous.

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Determination of Yaajanam (Performance of yagnas for others): 1. Sruti lays down the rules for Yaajanam - Brahmana wishing to earn money should choose what he likes out of acceptance of Danam, Yaajanam and teaching of Vedas. This is not a rule for daily observance, in the absence of guidelines like ‘if not done, blemish will accrue’. This is wishful action, as one wishing to earn money has right to these karmas. This is not the ‘Apoorva’ rule, as this is only as means of livelihood; not like ‘Agnihotram must be done, Ashtakas must be done’. ‘Apoorva’ rule is one which lays down the rule in the absence of other authority. This is also not ‘Parisankhya’ rule, as one karma does not lead to many fruits. If one karma leads to two activities, in order to prohibit one of them, a rule is laid down and that is called ‘Parisankhya’ rule. For example, in a mantra, both the ropes of horse and donkey are mentioned; but in another mantra, as only horse is cited, horse alone is final. Similarly, fox and dog are mentioned in a mantra; but another mantra cites only fox. This is the rule for yaajanam in case of ‘fallen’ persons. This is like saying ‘yaga should be performed on even ground; one should face east while taking food’ etc. 2. Santoka brahmanam says that the knowledge of Rishis in the mantras is ingredient of Yaajanam ‘One, who does yaajanam, teaching of Vedas etc. without knowledge of the Rishi, chandas (Vedic metre), Devata and Brahmanam of the mantra, becomes like a tree, falls in ditch, meets destruction, becomes a great sinner, his Vedas become powerless’ - thus blemishes are attributed to him. 3. The passages like ‘if one does yaajanam or accepts danam, he should not eat and chant his Veda three times’ apply to performing yagas for those who are not eligible. Devala also says - ‘The brahmana who for the sake of money does yagas for sudras or for the degraded persons or is made to do yagas by them, is ‘Ayaajya yaajaka’ (one who does yagas for ineligible persons).’ 4. Manu - ‘Even high families become low by performing yagas for the undeserving, by sense of disbelief in karmas and absence of study of Vedas. One becomes ‘fallen’ in one year by travelling in the same vehicle with the ‘fallen’, sitting in the same seat with him and eating with him in the same row. By doing yaajanam to the ‘fallen’, teaching them Vedas and marrying the ‘fallen’, he becomes ‘fallen’ the same moment. 5. Devala - ‘One who does yaajanam, marriage, study of Vedas and eating together with the ‘fallen’ becomes himself ‘fallen’ the same moment; no doubt in this. Bodhayana - ‘One who does yaajanam, teaching of Vedas and marriage with the ‘fallen’ becomes himself ‘fallen’ the same moment. By sharing bed and seat one becomes ‘fallen’ in one year.’ 6. Aapasthambha - ‘One should not have any contact with the ‘fallen’. Welcoming them with respect, eating with them and marrying them should be avoided.’ 7. Vyasa - ‘One who knowingly comes into contact with the ‘fallen’ by sharing vehicle, bed, seat etc. becomes himself ‘fallen’ in one year. One who does yaajanam, marriage, teaching of Vedas and eating together becomes ‘fallen’ the same moment. 8. Samvartha - ‘For ridding oneself of sin, one should do Prayaschitta prescribed for one who was in contact with great sinners like killers of brahmanas.’ 9. Yama - ‘Out of the three - acceptance of Danam, teaching of Vedas and yaajanam, they say that acceptance of Danam is the best. The sin accruing out of acceptance of Danam can be got rid of by japa, homam etc., whereas the sin arising from yaajanam is not washed away even by Vedas.’

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Study of Vedas: 1. Sruti says - ‘Veda should be studied; Brahmana should study Vedas along with six parts without any reason’. Hence it is clear that study including learning the meaning of Vedas is prescribed. Mantras whose meanings are not understood are not good enough in highlighting observances. Hence only the one who does karmas knowing the meaning of Vedas attains the desired fruits of karmas; he does not suffer any blemish also. Hence Veda should be studied and meaning should also be learnt. 2. Manu - ‘A brahmana who follows many types of rules and vows like Prajapatya should study Vedas along with its parts and Upanishads.’ 3. Manu again - ‘ The brahmana who performs tapas (austerities) should always recite Vedas. Study of Vedas is the best tapas for a brahmana as stated in Veda. Sruti says - ‘Study of Vedas is itself tapas’. 4. The brahmana who does not study Vedas, but studies other things, attains to sudrahood immediately along with his family. Families are destroyed soon by Aasuric (non - Vedic) marriages, non - performance of karmas like jatakarma and dishonouring brahmanas. Even families with meagre resources are reckoned to be good if they study Vedas; they attain much fame. Study of only the sounds of Vedas without knowing the meaning never shines like dry fuel without Agni. 5. Sruti - ‘One who studies Vedas, but does not know their meaning is a pillar carrying weight. One who knows the meanings attains all prosperity. With knowledge he washes away sins and attains Swarga.’ 6. Manu - ‘The knower of Vedas and sastras is eligible to lead an army, to run a country, to mete out punishment and to head all people. The knower of Itihasas like Bharata and Ramayana and Puranas and of Padam (word), Vakyam (sentence) and Pramanam (authority) and of Vedas and their parts is eligible to understand the meaning of Vedas.’ 7. In Kurmapurana - ‘ A brahmana who does not study Veda, but puts in efforts for other things is called ‘Vedabahya’ (one outside the Vedas). Brahmanas should not converse with that fool. Brahmana should not feel satisfied only with study of Vedas. One who has not picked up the meaning will suffer like a cow caught in slush. One who studies Vedas as stipulated, but has not enquired about their meaning will become sudra along with his family; he will not be a proper brahmana.’ 8. Yagnavalkya - ‘One should study that Veda with its parts,which has come to him traditionally. He should observe the karmas given in that Veda only. One who leaves his Veda, but adopts other persons’ Veda, is fit to be boycotted by the virtuous like a sudra in all karmas. After studying one’s own Veda (branch) one can study other Vedas (branches). 9. Manu - ‘ Brahmana without study of Vedas is like an elephant made of wood, deer made of skin. These three carry only the name. Like eunuch with women, bull with bulls, danams with idiots are useless, in the same way brahmana without Veda is useless.’ 10. Parasara - ‘The brahmanas who study Veda, those who observe the five Mahayagnas take the three worlds ashore even if they are subject to the five senses.’ 11. Samvartha - ‘Veda should be studied in a pure place with steady mind.’ 12. Daksha - ‘Study of Veda is fivefold - first learning from Guru, then enquiring the meaning, practising, chanting in brahmayagna and teaching the disciples.’ 13. Vyasa - ‘Brahmana should study Veda with diligence according to his ability. He should also teach his disciples. He should practise ‘dharana’ (steadying) in mind. He should also enquire the meaning. One who forgets the Veda he has studied is called ‘Bhrunaha’ (the killer of embryo). He will be born in a low caste,’ 14. Manu - ‘One who abandons the refugee without protecting him and who forgets Veda will get over that sin by performing tapas for one year with only barley as food,’ 15. Yagnavalkya - ‘It is only Veda which can do much good to brahmanas as it tells about yagas, austerities, auspicious karmas.’ 16. Vyasa - ‘The karma undertaken after pronouncing ‘Harih Om’ and study of Veda cause power to grow.’ Vedanta Spiritual Library | www.celextel.org

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17. Aapasthambha - ‘Omkara is the way to swarga. Hence before studying Veda one should start with Omkara. In case there is interruption of useless speech, one should start like earlier. If done like this, Veda remains separated from worldly words.’ 18. In Aatharvana Sruti - ‘Devas prayed to Omkara for defeating Asuras; they then told Omkara to ask for a desired boon. Omkara then said, ‘Brahmanas should not pronounce Vedas without pronouncing me. If they do so, it should not become Veda.’ Hence Omkara is pronounced at the start of Veda and also at the close.’

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Teaching of Vedas: In Smritiratna - Pure yaajanam, pure teaching of Vedas, pure acceptance of danam - these three are said to be the means of livelihood of brahmana. 1. Yama tells the rules for teaching of Vedas - ‘Always getting up early in the morning, after completing cleaning of teeth, bath and homam, one should teach Veda to students.’ 2. Manu - ‘The Acharya should without sloth always tell the student to ‘start study’ at the beginning. While stopping he should say ‘let it stop’. The son of Guru, attendant, teacher of some other branch of knowledge, one who is attached to Dharma, a pure person, relative, one who is capable of grasping and retaining, the giver of money, well - wisher, gnati (paternal relative) - these ten people may be taught Veda as per dharma. If by teaching someone no dharma or money accrues, service commensurate with knowledge is also not available, such a person should not be taught. Even a good seed if sown in salty soil will be useless; same with knowledge. The teacher of Veda, if he does not get a suitable disciple, may even die without teaching, but even in time of serious danger he should not teach an unsuitable person. The Devata presiding over knowledge told brahmana: ‘I am your treasure. You should protect me. Do not give me to a jealous person. Then I will become very powerful. Teach me to a disciple who is pure, has mastered sense organs and is a brahmachari, who is attentive and protective of the treasure.’ 3. Manu - ‘One who learns Vedas stealthily without the permission of Guru, that brahmana thief of Veda will go to hell. Veda should not be taught to one who is not listening and to one who listens without devotion. Even if one is very knowledgeable and wise, he should move about in the world as if he does not know anything. One who listens to Veda without dharma and one who teaches without dharma both are destroyed or at least become enemies.’ 4. Manu says that if knowledge, dharma and girl are very good, one can accept them even from low places. The faithful person may accept good knowledge (mantra to remove poison and the like) from a lowly person, high dharma from a person of low caste, superior girl even from a lowly family. 5. Manu explains this with example - One can accept nectar from poison, good word from a boy, good conduct from enemy and gold from an unclean place. One can accept women, gems, knowledge, dharma, purity, good word and different types of sculptures from all. In times of distress brahmana can learn Veda from a kshatriya or a vaisya. Following the Guru and serving him are limited till the time of learning Vedas only. Men of all the three varnas performing their own dharma can study Veda. Brahmana should teach them; certainly not kshatriya and vaisya. People of three varnas - brahmana, kshatriya and vaisya - are known as ‘dwijatis’. Sudra of the fourth varna is known as ‘ekajati’. There is no fifth caste. 6. Haaritha - ‘A brahmana who knows the meaning of mantras and who does japa, homa and teaching of Veda reaches Swarga; if not he reaches naraka.’ 7. Narada objects to reading from books only –‘ Vidya learnt on one’s own from books and not from a Guru does not shine in an assembly; like pregnancy of a woman from a secret lover. One who studies Veda without observing sounds through the lines in hand and with improper sound and varna is burnt by the Rik, Yajur and Sama Vedas and is born in a lowly caste. 8. Haaritha - ‘The benefit of teaching of Veda is dharma, money and desire. If even one of the three is not there, then the disciple is called ‘mrishaachari’ (one of false conduct). One who wishes well should not teach him. One should teach suitable disciples; avoid the unsuitable. 9. Yagnavalkya - ‘One can teach as per sastra the following - one who is conscious of the help received, person of compassion, one who is capable of grasping and retaining, pure, free from disease, free from jealousy, virtuous, attendant, relative, teacher of vidya (other), giver of money. 10. Vyasa - ‘One can teach the six persons - man of gratitude,compassionate, wise, good in actions, relative, person liked.’ 11. Aapasthambha - ‘The way he learnt from his guru he should teach his disciple and also be attentive in other rules. Such a person establishes in Swarga free from fear, his father, grandfather, greatgrandfather, son, grandson, greatgrandson and himself.’

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12. Bodhayana - ‘Teaching one from whom one does not get dharma, money or service in accordance with vidya, is useless like sowing seed in salty soil. Instead of teaching such a disciple, one can die with his vidya untaught. Veda which is not honoured will burn away like fire would burn dry vegetation. Hence Veda should not be taught to one who does not honour Veda. In times of distress, Veda can be learnt even from a kshatriya or vaisya. Following the Guru and serving him are limited till the end of learning only. 13. Gautama - ‘One should have truth, dharma and conduct of the great and teach Veda to disciples.’ Gautama again - ‘ Brahmana learning Veda from a kshatriya or vaisya is only for adversity. Following the Guru and serving him are limited till the end of learning only. If one studies Veda in early morning he should not sleep again.’ 14. Manu - ‘One should not learn Veda with swara and varna not being clear and in the presence of sudras. If one studies Veda in early morning he should not sleep again owing to tiresomeness.’ 15. Vyasa - ‘It is said that learning on prohibited days, in the presence of sudra and for the sake of receiving money are the cause of narakas.’ 16. Vyasa again - ‘Cooking food only for self, indulging in sex only for pleasure and learning of Veda only for livelihood will lead one to many narakas.’ 17. Saatatapa - ‘One who uses Veda sounds for money he sells Veda and gets the sin of killing so many embryos.’ 18. Saakaleya - ‘Selling of Veda is sixfold - ‘Pragnaapanam, ‘Praadhyayanam, accepting of money, performing yaga and teaching of Veda after demanding (bargaining) and argument. ‘Pragnaapanam’ is announcing in assemblies like the king’s that he knows all the four Vedas. ‘Praadhyayanam’ is learning for the sake of spreading one’s greatness. ‘Prasnapurvam’ (Questioning) refers to all the three - accepting of money, performing yaga and teaching of Veda. ‘Vada’ refers to indulging in argument for the sake of disgracing the opponent and highlighting one’s knowledge.’ 19. Saatatapa - ‘One who gives danam to a brahmana because of demand will go first to naraka; followed by the brahmana.’ 20. In Smritisangraham - ‘One who inintiates another to Gayatri for a price becomes a chandala even while alive; no doubt.’ 21. Saunaka - ‘One who uses Veda sounds for money gets the sin of so many killings of embryos; no doubt. Know that one who pronounces Veda sounds for money or food is chandala, unfit for all karmas.’ 22. Yagnavalkya includes study of Vedas and teaching of Vedas for money among ‘upapatakas’ (second category of sins).

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Discussion of Upakarma: Upakarma (commencement of Vedic study) is determined here. Manu - ‘Brahmana should perform Upakarma as per rules on Sravana Purnima or Proushtapada Purnima and then study Vedas with effort in 4½ months. In Pousha month he should do ‘Utsarjanam’ (ceremony of suspension of Vedic study) outside the village. Or on Sukla paksha prathama in Magha month in forenoon. The explanation is: ‘Sravani for Yajurvedis and Proushtapadi for Samavedis’; ‘utsarjanam’ for yajushas (yajurvedis) in Pousha and for Samagas (Samavedis) in Magha month. 1. Aapasthambha - ‘After performing Upakarma on Sravana Purnima one should not do study of Vedas in the first part of the night for one month. ‘Utsarjanam’ should be done on Pousha Purnima or in Rohini star. Some say that study should be done for 4½ months’. 2. When the sun is in rasis like mesha, whichever Amavasya comes, the months ending on those Amavasya days are months like ‘Chaitra’. Whichever Pournamasa comes in those months, it is called ‘Chaitri’ etc. The name comes because it is associated with that star on occasions. When the sun is in simharasi, in the lunar month ending on Amavasya, the Purnima coming in between is called ‘Sravani’. Whether sravana star is there or not, upakarma should be done on that day as per rules in one’s grihyasutra and as per Atri’s smriti in the time stipulated in the grihyam and Vedic study should be commenced. For one month no study should be done in the first part of the night. Utsarjanam should be done as per the Grihya rules on Pousha Purnima day or on the Rohini star day coming before that day. Study should be done for 5 months; some say 4½ months. As seen in other branches of Veda (like Sama Veda), upakarma should be done on Proushtapadi or utsarjanam should be done earlier. 3. Gautama in the same way - ‘After doing upakarma on Sravani or on Proushtapadi, Vedas should be studied for 4½ or 5 months or for the period of Dakshinayanam at least; this study should be done every year. Bodhayana - ‘After doing Upakarma on Sravana Purnima or on Ashadha Purnima day, utsarjanam should be done on Pousha Purnima or on Magha Purnima day. 4. Yagnavalkya - ‘Upakarma should be done when the crops are fertile, as per Grihya, on Sravana Purnima or on Sravana star day or on Panchami day with Hasta star.’ 5. In Smrityarthasara the position is clarified thus: Upakarma should be done as per one’s family practice on Sravana Purnima, on Sravana star in Sravana month, Panchami, Hasta star, day when Panchami and Hasta star occur together, Bhadrapada Purnima, Sravana star of that month, Hasta, Panchami, day when Panchami and Hasta star occur together.’ 6. In Kaladarsa also –‘When sun is in Simharasi, persons of Taitriya branch should do upakarma on Sravana Purnima day and Rigvedis on Sravana star day. If this does not happen, it should be done on Hasta cum Panchami day. Upakarma should not be done on day of eclipse or day when sun changes rasi (month beginning - sankramana). If sun is not in Simharasi, Taitriyas should do on Proushtapada Purnima and Rigvedis on Sravana star day. They can also do on Hasta star day in Bhadrapada month.’ 7. Gargya - Taitriyas should do upakarma on day when Purnima is there at sunrise; Rigvedis on day when Sravana star is there at sunrise. In case of eclipse or sankramana, upakarma should not be done on that day. 8. Gobila - ‘Taitriyas should do upakarma in Sravana month on day when Purnima is there at sunrise; Rigvedis on day when Sravana star is there at sunrise; Samavedis on Hasta star day. Samavedis should do utsarjanam in forenoon in Pushya star and upakarma in afternoon in Hasta star. Knowers of Veda say that upakarma should be done in afternoon and utsarjanam in forenoon. In upakarma and utsarjanam in the prescribed time Rishis in darbha grass form should be worshipped. 9. Samavedis do upakarma in Kanya month in Krishna paksha on Hasta star day, in case Simha Bhadrapada month is defective with ‘moudhyam’ etc. (Moudhyam refers to the travel of the planet not in the prescribed path, but in a contrary path). Then the time of evening when Hasta star is there for three muhurtas should be taken. In case there is no defect in Simha Bhadrapada, it is done in Sukla paksha in Hasta star in ‘sangavantam’ (end of period of three muhurtas since dawn).

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10. In Sangraham - ‘In sukla paksha Hasta star should be there in early morning and in kishna paksha it should extend three muhurtas in evening. In case Hasta star joins Chitra star, it should extend for three muhurtas since dawn. 11. In Tithidarpanam also– ‘ Rig, Yajur and Sama vedis should do upakarma in Sravana month respectively in Sravana star at Oudayiki (dawn), Purnima till sangavantam and Hasta star till sangavantam. 12. Vriddha Gargya - ‘Knowers of tithi say that ‘Oudayika’ (dawn) time is time extending at least upto a ghatika beyond sangavam (3 muhurtas since dawn). Garga - ‘If Purnima extends beyond sangavam the next day, it is suitable for upakarma. In another Smriti, If the junction of Purnima and Pratipada (prathama) occurs after sangavam before noon, upakarma and samidadhanam should be done that day. If this junction occurs before sangavam, upakarma should be done on that day and Samidadhana the next day. This is the rule for upakarma.’ 13. In another place it is stated about Yajushas - ‘ If Sravana Purnima extends beyond sangavam it may be considered as ‘Oudayiki’; otherwise not.’ 14. Hence upakarma for Yajushas is in Purnima extending at least a little time beyond 12 ghatikas (one ghatika is 24 minutes) from dawn. Upakarma for Samagas is in Hasta star extending at least a little time beyond 12 ghatikas; in case of defects like ‘moudhyam’ in Simha Bhadrapada, it should be done in Kanya month in Krishna paksha in Hasta star extending at least 6 ghatikas in evening. Upakarma for Rigvedis is in Sravana star extending at least 2 ghatikas from dawn. 15. In Sangraham the same way - ‘Upakarma should be done in Sravana star extending at least 2 ghatikas from dawn; it will be fruitful. In Paddhati the same way - Aasvalayana sakhis should do upakarma in Sravana star extending at least 2 ghatikas from dawn.’ 16. Gargya - ‘If sankramana or eclipse occurs before midnight, upakarma should not be done that day; if it occurs after midnight there is no defect.’ 17. Vasishtha - ‘If Sravana Purnima occurs during malamasa (adhikmasa), pollution after birth, pollution after death, eclipse, sankramana and Guru Sukra moudhya, upakarma should be done on Proushtapada Purnima or Ashadha Purnima. If Sravani has defect, Proushtapadi should be chosen; if Proushtapadi also is defective, Ashadhi should be chosen; if all three are defective, it should be done on Sravani itself.’ 18. Vyasa - ‘Out of Sravani, Ashadhi and Proushtapadi, if the former is defective, upakarma should be done on the latter day. If all three are defective it should be done on Sravani itself. Due to Aapasthambha’s rule, as Sravani is important, it should be done on Sravani itself, leaving out Bhadrapada and Ashadha Pournami. Bhargava said that for dvijas doing study of Vedas, as upakarma is part of study, it should certainly be observed. ‘If it occurs when the sun is in Kataka, it should not be done. It should be done only when the sun is in Simha.’ ‘The purnima occurring before Amavasya of Simha month is called ‘Sravani’. Upakarma should be done on that day, whether sun is in Simha or not.’ Such contradictions are to be resolved with different places in view - ‘In areas to the south of Narmada, upakarma should be done when the sun is in Kataka. In the northern areas it should be done when the sun is in Simha.’ Andhras, Maharashtrians, Kannadigas, Kayasthas – these are in southern part; others are in areas north of Narmada, according to the elders. 19. Vriddha Manu - ‘The first upakarma should not be done during ‘moudhya’ of Guru and Sukra and in malamasa; if he does he will be destroyed.’ 20. Gautama says that as Manu has laid down upakarma as important, the first upakarma can also be done. This means that it can be done by doing ‘santhi’. 21. Brihaspati - ‘The first upakarma should be done in Sravanam, Proushtapadam or Ashadham, free from defect. If all three months are defective, it should be done in Sravana itself after doing ‘santhi’ with homam, japa and danam with mantras as in Grihayagna.’

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22. In Paddhatigrantha - ‘ In case of Guru ‘moudhyam’, ‘santi homam’ should be done to Guru with the mantra ‘Brihaspate Adhiyat’. In case of Sukra ‘moudhyam’, ‘santi homam’ should be done to Sukra with the mantra ‘Pravachchukraya’. In case of malamasa, ‘santi homam’ should be done to Chandra with the mantra ‘Aapyayaswa’. In case of solar eclipse and sankramanam, ‘santi homam’ should be done to Sun with the mantras, ‘Chitandevanam, Udutyanjatavedasam, Suryodevim, Udvayam, Aasatyena and Devovah’. In case of lunar eclipse, ‘santi homam’ should be done to Chandra with six mantras including ‘Somadhenum’ and mantra, ‘Navonavah’. After ‘santi homam’, the upakarma homam should be done.’ 23. When sun is in Kataka rasi, the first upakarma should not be done; it should be done only when sun is in Simha. 24. In Sarvabhoumiyam, it is stated that passage like ‘even in case of ‘moudhyam’, ‘balyam’, ‘vardhakam’ for Guru and Sukra, upakarma should be done in Sravani like a nitya karma’ is to be taken to mean that if the ‘sakhadheesa (deity presiding over a sakha, branch of Veda) is strong, upakarma can be done. 25. In Sarvabhoumiyam itself - ‘’Guru, Sukra, Kuja and Budha are the ‘sakhadheesas’ for Rik, Yajur, sama and Atharva sakhas. When the ‘sakhadheesa’ is powerful, study of that sakha is auspicious. Passages like: ‘If either Guru or Sukra, who is not ‘sakhadheesa’ is having ‘moudhyam’ and if the other who is ‘sakhadheesa’ is in his own rasi, his favourable rasi or friendly rasi or if they have attained ‘moudhyam’ in their own rasi, ‘moudhya defect is not there’ mean that if sukra is strong Yajushas can do upakarma even in ‘moudhya’ of Guru. Similar in case of ‘moudhyam’ of Sukra etc. Only if the ‘sakhadheesa’ is powerless, upakarma should not be done in cases of defects like ‘moudhyam’. Some say that even if ‘sakhadheesa’ is strong and if defect is there in all three months, upakarma should be done in Sravana month after doing ‘santhi’. 26. This upakarma is common to grihastha and brahmachari, as Manu and others have prescribed upakarma among grihastha dharmas; Devala states, ‘upakarma and utsargam are prescribed for vanaprasthas also; also for grihasthas and brahmacharis studying Veda for retention’; Vyasa states, ‘Grihastha should also do the study like a brahmachari with discipline’; Sounaka states, ‘One who has completed ‘samavarthanam’ (ceremony of completion of Vedic learning from Guru) should do as per rules for brahmachari; one who has not had ‘samavarthanam’ should do as per common sense’. Here as the word ‘kalpa’ has been used, for grihastha, mekhala (girdle), deerskin and staff are not necessary; but non - contradictory acts like wearing of upavita, tarpana and homam etc. should be done. 27. Bharadvaja sets out the rule for wearing upavita - ‘After bath, pure, after washing feet, in a clean place, wearing ‘pavitram’ in the hand, after achamanam, sitting on seat of darbha grass, silent, after doing Pranayamam, chanting mantra with Devata, upavita should be worn in the neck. Upavita should be lifted with right hand over the head. For grihastha and vanaprastha, mantra and achamanam are prescribed for each upavita. 28. Sandilya - ‘No action should be carried out with wet clothes on; if done it will be demonic act; hence it should certainly be avoided. In upakarma new upavita etc. should be worn. Whether the one worn earlier is new or old, it should be discarded.’ 29. In Smritisaram - ‘In upakarma, mounjee (girdle of darbha), yagnopavita, katisutram (waistband), cloth etc. - all these should be worn new. 30. In all the four vratas (vows), it is stipulated this way. Girdle, deerskin, staff, clth, yagnopavita these should be worn new in a vrata, discarding the old. 31. Kapardi - ‘In Sravana Purnima Taittiriya sakhis should offer tarpanam of til (gingelly) water three times to Prajapati and other devas.’ 32. In upakarma tonsuring of head is essential for brahmacharis, as Vaikhanasa sutra says: ‘In Sravana Purnima tonsuring should be done for the disciple’; Smriti passages like: ‘No tonsure for 3 rutus (6 months) after Choulam; in the same way no tonsure without upakarma in 6 months after upanayanam’. In this, defects of tithi, day of week etc. should not be considered, as Vasishtha says: ‘In karma laid down by sastra, tonsure should be done without consideration of defect of time; in case of death of father and mother also it is the same way.’ Vedanta Spiritual Library | www.celextel.org

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33. Thus every year upakarma should be observed on Sravani. Katyayana - ‘When brahmanas do upakarma with utsarjanam every year, Vedas gain more power and completeness. When brahmanas do anything even sportingly with Vedas full of power, it is cause for success in all their activities always.’

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Discussion of Anadhyaya (non-study of Vedas): 1. Manu - ‘After doing Veda utsarjanam in this manner as per sastras outside the village, study should not be done that day, that night and the next day; or at least that day and night. After this non - study, Vedas should be studied in sukla paksha and Vedangas in Krishna paksha as per rules. 2. Doing upakarma and study in this way is common to snathakas (those who have graduated from Gurukul) and brahmacharis. The non - study periods, now going to be explained, must be avoided by the disciple as well as the guru. No study in three days during upakarma and utsarjanam. No study for one day during ashtakas and end of rutus (two - month seasons). ‘Three days during upakarma and one day in utsargam’ as per Vignaneswariyam. Non - study for one day on the day of hoisting of Indra’s flag (Bhadrapada sukla dvadasi) and lowering of the flag (Aasvayuja sukla dvadasi). 3. Vignaneswariyam says that Gautama’s instruction, ‘Non - study for 3 days if dog, mongoose, frog, snake or cat crosses the path; also ‘vipravasa’ (dwelling away from one’s home) should be done.’ refers to first study. 4. Manu - ‘The knowers of Vedic study say that no study should be done during rainy season if there is strong wind with high noise in the night or duststorm in the day. Manu also says that no study be done in case of lightning, thunder, rain, comet for period of Aakalam. The time of 60 ghatikas from the time of lightning etc. is called Aakalam. If lightning etc. occur during twilight in rainy season, they become causes of Aakalika non - study. 5. Manu himself says that it is not in other times - ‘If these happen during twilight then it is ‘Aakalika Anadhyayam’. In seasons other than rainy season if there is a lot of cloud it will be ‘Aakalika Anadhyayam’. Dropping of thunderbolt, earthquake, and trouble to planets – if these happen in any season, it will be ‘Aakalika Anadhyayam’. 6. One should not even think in mind about Veda – in a village where there is corpse; in front of one who is opposed to dharma; where there is weeping sound; in a crowd; in water; in midnight; while passing urine or stools; in impure state and while taking food in sraadha. Three days of Anadhyayana when accepting danam in Ekoddishta sraadham like Nava sraadham; when son is born to the king and hence impure; during eclipse. ‘Three days during eclipse’ is to be related to the start and end of eclipse, as Smriti says, ‘one day of Anadhyayana in eclipse of sun and moon’. 7. Vedic study is prohibited while one is lying down, keeping one foot on the other, tying feet with cloth and eating non - vegetarian food and is impure (due to birth of child) food. 8. Anadhyayana in snow, in noise of arrows, in the two twilights, in Amavasya, Chaturdasi, Purnima and Ashtami, in dusty condition, when fire is burning in different directions, in the noise or presence of fox, dog, donkey and camel. Anadhyayana close to cremation ground, near village, in cow - pen, wearing cloth used during union and after accepting danam in sraadham. Anadhyayana if any danam is accepted with hand in sraadham, whether alive or lifeless; as the hand is the mouth for a brahmana, acceptance of danam with hand is same as eating food. 9. Anadhyayana in quarrel; fisticuff etc.; in army, in armed warfare; immediately after food; during indigestion; after vomiting; in sour mouth. Anadhyayana when permission is not taken from guest; when there is heavy wind; when blood flows from one’s body; when injured with a weapon. When the sound of Sama Veda is heard; after studying Upanishad, which comes at the end of Veda; after studying Arunaketukam; one should not study Rik and Yajur Vedas. 10. Manu talks about Anadhyayana of Rik and Yajur Vedas when Sama Veda sound is heard - ‘Rik Veda is of Devas; Yajur Veda is of humans; Sama Veda is of Pitrus; hence the sound of Sama veda is like incongruent. 11. Anadhyayana for one day if cow, frog, cat, dog, snake, mongoose or mouse cross between guru and disciple. Anadhyayana if the place is unclean or if one’s body is unclean. As Anadhyayana is strictly mentioned in these two cases, it is clear that in other cases Adhyayana can proceed with permission in adversity. 12. Narada - ‘Anadhyayana during Ayanam, Vishuvam, Sayanadvadasi, Uthanadvadasi, Manvadis and yugadis.’ Vedanta Spiritual Library | www.celextel.org

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13. Manvadis are mentioned in Matsyapurana - ‘Asvayuja sukla navami, Karthika sukla dvadasi, Chaitra sukla tritiya, Bhadrapada sukla tritiya, Phalguna Amavasya, Pushya sukla ekadasi, Ashadha sukla dasami, Magha sukla saptami, Sravana Krishna ashtami, Ashadha purnima, Karthika purnima, Phalguna purnima, Chaitra purnima, Jyeshta purnima - these 14 days are Manvadis. Danam given on these days will bring complete benefit. 14. Yugadis are enumerated in Vishnupurana - ‘Vaisakha sukla tritiya, Karthika sukla navami, Proushtapada Krishna trayodasi, Magha Amavasya - these are the four yugadis. 15. Vyasa - ‘No study in the shade of certain trees including kapitha.’ 16. Haaritha - ‘No study on Mahanavami, dvadasi, Bharani, Parvas, Akshayatritiya and Rathasaptami; also during application of oil on body and bath. Here dvadasi refers to Sravana dvadasi and Bharani refers to Bhadrapada Bharani, as confirmed by Vriddhagargya - ‘Two stars should be avoided during study. They are - Sravana during dvadasi, Bharani in Mahalaya paksha.’ 17. Satyatapas - ‘In sukla dvadasi of Ashadham, Bhadrapadam and Karthikam, if stars Anusha, Sravana and Revathi join, no study of Vedas.’ 18. Gargya - ‘In rainy season, on days of 16 stars from Anusha to Mrigasirsha, no study for 3 days in case of heavy rain and 1 day in case of light rain.’ 19. Jabali - ‘If one studies on Prathama day he will lose sharpness; if on Chaturdasi day his grasp of Vedas will go down; hence these days should be avoided for Vedic study. Hanuman says in Ramayana - ‘Sita who is normally thin has become thinner due to separation from Rama, like the knowledge of one who has the habit of studying Veda on prathama day.’ 20. Bodhayana - ‘In the two twilights and in Maharatri, no study. The sandhya in morning - 3 ghatikas and the sandhya in evening - 3 ghatikas; Maharatri is 4 ghatikas.’ 21. Vruddhagautama - ‘Scholars say that no study should be done for one year if elephant or tiger goes in between guru and disciple; if hare, the eater of dog and goat cross, then six months.’ 22. Gautama - ‘ One day’s sudy in time of duststorm during day; noisy winds in night; the sound of cracker, beri, mrudangam, chariot and grieving person; the sound of dog, fox and donkey; red rainbow, dew, sighting of clouds in unexpected time; passing of urine and stools; maharatri; two sandhyas; in water; when country is in trouble; danger of fire; end of Veda; vomiting; food during sraadham or seemantham.’ 23. Aapasthambha - ‘No Vedic study in road junctions; not within ‘samyaprasa’ distance from cremation ground (if a peg used for tying is thrown, the distance it will travel before dropping on ground is called ‘samyaprasam’). There is no prohibition if a land which was earlier cremation ground is now a village or field. The actual place of cremation should be avoided and not a distance of ‘samyaprasam’.’ 24. Aapasthambha again - ‘Anadhyayana in entire night if thunder is heard during evening sandhya. If lighting is there at that time, no study for the part of night till waking from sleep (3 yamas only). In case of lightning in daybreak or in time when a cow in ‘samyaprasam’ distance can be identified as black or red, then no study the next day till Pradosham.’ 25. Aapasthambha again - ‘No study in day till Pradosham if sound of thunder is heard in ‘dahram’ time of ‘apara ratri’. Some say that no study even if thunder sound is heard after midnight. (The third part of night is ‘apara ratri’. The last third part of ‘apara ratri’ is ‘dahram’.) This is in rainy season. About other seasons, he adds - ‘The season other than rainy season is called ‘Apartu’ in that particular area. Three days of Anadhyayana in case of lightning, thunder and rain occurring together in Apartu. If one or two of these three occur, Aakalam (60 ghatikas) Anadhyayana.’ 26. In Smrityarthasara - ‘Vedangas, Nyaya, Mimamsa and Dharmasastras should be studied on days other than chaturdasi, ashtami, parvas and prathama. Scholars say that in case Anadhyaya tithi is there either at dawn or dusk for 3 muhurtas (6 ghatikas), no study during that day and night. Some people in some areas say that Anadhyayana bar extends only for the ghatikas of the Anadhyaya tithi and not beyond that time. If Amavasya is found even for a short time in the day time of Chaturdasi, Anadhyayanam in the previous Adhika trayodasi.

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27. In Smrityarthasara again – ‘There is no Anadhyaya for Pranava, vyahritis, Gayatri and Gayatri siras and for mantras in nitya and occasional karmas, in vows (vratas), in yagna, in kratu, in karmas of special intent (kamya karmas) and in Archana of Devatas. 28. Aapasthambha - ‘Anadhyaya is for learning mantras only and not for using them in karmas.’ 29. In Sangraha - ‘Mantras other than Sri Rudram, Pavamani and mantras with regulation should be chanted little during Anadhyaya and very little in parva.’ 30. Manu - ‘There is no Anadhyayana in Upakarma, Brahma yagna (in Vedanga) and in Homa mantras. 31. In Kurmapurana - ‘There is no Anadhyayana for Vedangas, Itihasas, Puranas and Dharma sastras. They should not however be studied in Parvas.’ 32. In Kaladarsa - ‘If there is sankramanam in the night, Anadhyayana during that night and the previous and following day times. If there is sankramanam in the day, Anadhyayana during that day and the previous and following nights. In case prohibited tithi is present for more than 2 muhuthams during the day, that tithi is Anadhyayana.; where there is doubt, follow Anadhyayana. If the next tithi is prohibited, no study during the previous night.’ 33. Bodhayana - same as above. 34. Haaritha - ‘No study in the night previous to the prohibited day and also in Chaturmasya dvitiyas. Ashadha, Karthika and Phalguna Krishna paksha dvitiyas are called Chaturmasya dvitiyas.’ 35. Gautama - ‘The three days from Purnami in Karthika, Phalguna and Ashadha months and in Ashtakas, three days from saptami - Anadhyayana.’ 36. Vruddhagargya spells out Pradosha Anadhyayas - In case of saptami or trayodasi within two yamas of the night, it is called Pradosha. That period is prohibited for all study. If chaturthi occurs within 9 ghatikas of night, it is Pradosha. That is period prohibited for Vedic study. If the beginning or end of trayodasi occurs at least for a short while in the evening, it is Pradosham. No sound should be pronounced then. One yamam at the beginning of the night when trayodasi occurs is Pradosham. The wise man should keep silent during that time. Taking food, uniting with woman, travel, oil bath, darshan of Vishnu and other auspicious acts are prohibited during Pradosham. 37. Vruddhamanu - No study in the night before midnight on trayodasi, saptami and chaturthi days; if what is studied is not to be forgotten. If trayodasi occurs in the night before close of two yamams, no karma should be done. Except Sivapuja all karmas during that early part of night will get spoiled. 38. In Skandam - On trayodasi day after sunset Pradosham is for three muhurtams. One should not even think of desires during that time. Silence should be observed till midnight. During Pradosham, on Sunday and in chararasi, even if a meagre part of loan is repaid, the balance loan will be settled soon; no doubt. 39. Likhita - Anadhyaya periods for brahmanas are like ‘holes’ (defects); if study is done during those periods, the Veda learnt will drain away like water from a hole in a pot. Rakshasas take away his wealth, Veda, fame, strength and the fruit of Veda. 40. In Smrityarthasara - ‘No study in early night if chaturthi occurs for 9 ghatikas in early night or if saptami or trayodasi occurs before midnight. 41. In different Smriti - ‘No study during krishna paksha tritiyas of Phalgunam, Ashadham and Karthikam and on Asvayuja sukla tritiya. Even a disciplined person should not study during Anadhyayana period; if he does he becomes a thief. Yama takes away the intellect, life, wealth, Veda, power and vigour of one who studies during Anadhyayana. Indra will hit with vajrayudha due to fear of erosion of power of Veda. The breaker of rule will finally become brahmarakshasa; he will certainly go to naraka. Knowers of ancient stories quote Yama’s words - ‘One who teaches Veda being impure and one who learns Veda being impure, one who studies during Anadhyayana period, his life I take away; or at least his intellect. Hence even a disciplined person should not study during Anadhyayana period.’

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Danam (ceremonial giving with mantra): 1. Sruti - ‘All beings eulogise that danam alone is the way for liberation. There is nothing more difficult than danam; hence great people sport in danam.’ Another Sruti passage - ‘Danam becomes dakshina for yagas; hence it is the best. All beings in the world live on the support of the giver. Persons defeated enemies with danam. Through danam enemies become friends. Everything is established in danam. Hence danam is said to be the best way for liberation.’ 2. Manu - ‘One who is begged for danam should give at least a little without grumbling. It may so happen that the requesting person may be able to release the giver from all sins. 3. Yagnavalkya - ‘Every day danam should be given to a proper person as per one’s ability. On occasions like eclipse danam should specially be given. If anybody begs, danam should be given with faith as per ability. A wise man who is keen on his welfare should give cow, land, til, gold etc. to a suitable and worthy person; not to unsuitable person.’ 4. Devala - ‘Brahmanas say that danam is described in four ways in Vedas - ‘dhruvam’, ‘aajasrikam’, ’kamyam’ and ‘naimittikam’. Dhruvam is establishing drinking water fountain, flower garden, tank etc.; this will confer all desired fruit. Danam given daily is called Aajasrikam. Danam given for getting child, success, prosperity, woman, boys is Kamyam. Naimittikam is threefold - dependent on time, action or money. It is either with or without homam.’ 5. Vyasa - ‘Danam is fourfold - nityam, naimittikam, kamyam and vimalam. Danam given daily to a brahmana who has not helped in any manner, as per ability without expectation of fruit is called nityam. Danam given to scholars for removal of sins is naimittikam. Rishis call danam as kamyam if given for getting child, success, prosperity, swarga. Danam given to Brahmavettas (knowers of Brahman) with devotion for pleasure of God is Vimalam; this is auspicious. Danam is satvikam if given for the sake of giving in holy place in auspicious time to a suitable person who has not helped in any manner. Danam is rajasam if given as return help or with expectation of fruit and given with trouble. Danam is tamasam if given without observing rules of place and time and suitability of recipient and given without honour, with disrespect. The fruit of satvic danas is enjoyed in state of Deva, that of rajasic danas in state of human and that of tamasic danas in state of animal. It is proper to weep loudly as if lost to thieves, even if one day is gone without danam. The wealth is useless if not spent for dharma, for enjoyment or for fame. Hence if money is received with or without one’s effort, it should be given to brahmanas. One should not proudly talk about his dharma. If one has the ability, but still does not give to a brahmana who begs piteously, that fool will go to hell. The two letters ‘Naasti’, ‘Naasti’ (I don’t have) uttered in previous birth reach him again in changed form as two letters ‘Dehi’, ‘Dehi’ (Give). One who stops others from giving to cow, brahmana, agni and Devata will become cow etc.’ 6. Manu - ‘ The giver of water receives satisfaction; giver of food, unremitting pleasure; giver of til, desired child; giver of lamp, good eyes; giver of land, land; giver of gold, long life; giver of house, excellent houses; giver of silver, good appearance; giver of cloth, realm of Chandra; giver of horse, the realm of Asvini devatas; giver of bull, a lot of wealth; giver of cow, the realm of Sun; giver of vehicle and bed, good wife; giver of fearlessness, prosperity; giver of foodgrain, constant happiness; giver of Veda, its equivalent. Of danas like water, food, cow, land, cloth, til, gold, ghee etc., dana of Veda is the best. Whichever object is given with whichever desire, he receives that object in the next birth, worshipped by it and with the desire fulfilled.’ 7. It is not enough if the giver of danam worships the recipient alone; both giver and recipient should also worship the material given, says Manu. One who receives a holy material and one who gives a holy material, both reach swarga. One should not be surprised at his own tapas; No lying after performing yaga. Even in grief, one should not blame brahmanas. After giving danam, one should not talk about it. Yaga is reduced in merit by lying; tapas by surprise; life by criticism of brahmana; danam by talking about. Even water should not be given to ‘paitala vratika’, ‘bhagavratika’ and one who does not know Veda. Even if the money is earned by proper means, if given to these three persons, it will trouble the giver and the recipient in the next world. The foolish giver and recipient drown and are destroyed, like one who wishes to cross river in a raft made of stone.

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8. Manu describes ‘paitala vratika’ and ‘bhagavratika’ - ‘Showing external symbols of dharma, ever avaricious, treacherous, hiding faults behind cloak of goodness, deceiving everyone - this is paitala vratika. Looking downwards, harming others deceitfully, ever keen on acting selfishly, with false devotion – this is bhagavratika. 9. Manu again - ‘Brahmanas who are bhagavratikas and marjara vratikas go to hell called Andhatamisram. One who lives wearing only the cloak of asramis like brahmachari, but breaking the rules of that asram, incurs sin; gets animal birth also.’ 10. Yagnavalkya - ‘Cow with golden horns, silver hoofs, cloth, bronze vessel and dakshina and of good quality and milk - producing should be given in danam. One who gives thus lives in swarga for as many years as the number of hair on the cow’s body. If it is lactating cow it enables upto seven generations to reach good state. One who gives in danam ‘ubhayatomukhi’ (pregnant) cow will live in swarga for as many years as the number of hair on the body of cow and calf. When the head and the two legs of calf are seen during delivery, that cow is called ‘bhumi’, till the calf drops to the ground. 11. One who gives in danam cow even without golden horns etc., which is not diseased, not thin, with young calf or not barren, attains high position in swarga. Assisting one who is in trouble or those with disease, worshipping Devatas, washing the feet of brahmanas and cleaning their food leavings are equivalent to danam of cow. 12. Yagnavalkya again - ‘Giver of danam of lamp, horse, food, cloth, water, til, ghee, public resthouse, kanya, gold, bull will go to swarga.’ 13. House, foodgrains, fearlessness, footwear, umbrella, garland, sandalpaste, vehicle, tree, desired object, bed - one who gives these in danam will attain great comfort. Veda is of the form of all dharmas. Danam of Veda is the best of danams. Giver of Veda in danam will reach Brahmaloka, never to leave. The danam of Veda makes the recipient possess it, but Veda also does not leave the giver, as it is not possible. 14. Danam of dharma is also mentioned in smritis - ‘ Danam of religious merit (punya) can be given to Devatas, gurus and parents. Sin should never be given in danam; If given, it will increase. Because of greed etc, the recipient also gets sin. ‘The evil - minded one who receives sin knowing that it is large, will incur so much sin; as smriti says, he will get sin equal to the giver, or twice or 1000 times or immeasurable sin. 15. Saatatapa - ‘’ One who gives til, is clean with bath of til, does til homam, or gives danam of til will live for a hundred years. 16. Samvartha - ‘Danam given to srotriya (brahmana well versed in Vedas), born in good clan and who asks is of great strength. That which is most liked in the world, that which is abundant at home should be given to person of good qualities, if the giver is desirous of having it without decline. One who gives tambulam (betel leaf) becomes wise and handsome. The right disposal for wealth obtained with great effort and more prescious than life is danam; rest is all danger. Wealth not used in danam, enjoyment, fame and dharma is useless. When one has one handful of food, if a beggar comes, why cannot half of it be given to him. Who is going to get wealth as desired and when. One who gives agni with a lot of firewood during winter gets wisdom, good form and improvement of agni in stomach (jatharagni). One who gives girl decorated with jewels and cloth goes to swarga. Lactating cow, horse, til, elephant, chariot, maidservant, house, girl, gold, gems danams of these ten are called Mahadanams. One who gives oil, amla etc. gets happiness and comfort always. One who gives two decorated and attractive bulls, along with plough and the bar will become free from sins and live in swarga, with all wishes fulfilled, for as many years as the number of hair on the bulls. One who gives the best and vegetated land and ‘ubhayatomukhi’ (pregnant) cow to a brahmana well versed in Vedas, will live in swarga for as many years as the roots of the plants and the hair on the cow. The first product of Agni is gold; Land is Vishnu’s; Cows are the children of sun. Hence one who gives these three in effect gives all three worlds. Of all danams, danam of food is the best; as food is the life for all beings. The giver of ‘mruttika’ (mud), cowdung, darbha grass, upavitam and upper cloth to a good brahmana will be born in a good family. The giver of tambulam (betel leaf) and adjuncts for cleaning of teeth, bath, cleansing Vedanta Spiritual Library | www.celextel.org

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of feet and cleansing of organs of excretion will get purity of mind. One who does tonsure and cutting of nails for brahmacharis and sanyasis will get good eyes. One who lights lamp in temple, houses of brahmanas and road junctions will get knowledge and good eyes. If a brahmana begs another for some material, that material should be given. Even if that object is of meagre value, equal to grass or piece of wood, that danam is equal to danam of cow. 17. Manu - ‘They call danam of cow, land and vidya as ‘Atidanam’. Of danams, danam of food is very good. Danam of vidya is even better. Of vidyas, Brahmavidya is the best. Hence the giver of Brahmavidya gets the benefit of swarga and moksha (liberation). Danam of this whole earth is not equal to the danam of knowledge and dharma to those who do not have them. 18. In Smritisara samuchchayam - ‘All yagas performed with generous dakshinas on one side; saving the life of a living being afflicted with fear on the other side; even if the fruit of the Mahayagas may diminish at some time, there is no diminution in the fruit of granting security. 19. Sandilya - ‘All danams should be given only to those who do not ask. Food, vidya and girl - these three should not be given to one who does not ask. If what is promised is not given, or if what is given is taken away, the punya accrued from danam right from birth will be destroyed. One who stops giving to cow, agni and brahmanas will be born 100 times as animal and then gets the births of chandala. The giver of food during famine and of gold and cloth during prosperous period lives in swarga in a high position. 20. Devala - ‘The quantity of the material given in danam is not the reason for greatness of danam. Faith and devotion add to or detract from the danam. Cleanliness of body, purity of mind, kindness to those who ask, respect and freedom from anger are called faih in danam. The six elements of danam are the giver, recipient, faith, material given as per dharma, place and time. The giver is eulogised if he is free from sin and disease, of a dharmic mind, desirous of giving, peaceful, pure, not censured and of auspicious deeds. As food, vidya, girl, cloth, cow, land, gold, horse and elephant are superior, danams of these are called ‘uttama’ (superior) danams. Danam of cloth, house, eatables and medicine is called ‘madhyama’ (intermediate) danam. Danam of footwear, servant, vehicle,umbrella, vessel, seat, lamp, firewood and fruit is called ‘charama’ (low) danam. By talking frequently and highly and regretfully of yaga, danam and Vedic study done by oneself, he will lose the fruit; his lustre will diminish and he will come to grief. Hence one should not unnecessarily talk about the punya he has done. 21. Brihaspati - ‘Hence danams - ‘santhikam’, ‘asisham’ and ‘poushtikam’ should be given in a humble manner.’ 22. Aapasthambha - ‘All danams must be given with water. In yaga this rule does not apply.’ 23. The reasons for begging are Acharya, marriage, yaga, desire to look after parents, non performance of disciplines like Agnihotram etc. One should give considering the qualities of the begging individual and as per one’s ability, as there will be blemish if not given. Begging of garland, sandalpaste etc. for pleasing the senses will not be reason for danam; if not given, there is no blemish. Example - When wife with dharma and child is alive, second marriage cannot be reason for begging; if there is no son, it can then be reason. 24. In Bhavishyottara Puranam - ‘Those who give gold to the one who prays, vidya to ‘urdhvaretas’ (self - controlled) and girl to one who does not have a son reach high worlds. 25. Gautama - Danam is necessary to one who begs for gurudakshina, marriage and medicine, one with no livelihood, one who does yaga daily, one who does Vedic study, wayfarer and one who is poor after performing Viswajit yaga; this danam is given in yaga outside the yagnavedi (altar); if not given, blemish attaches. For other persons who beg, danam of food should be done. Even if promised, no danam should be given for adharma. Angry man, one who cannot distinguish between good and bad owing to too much of pleasure, one who is afraid, sufferer, idiot, boy, old man, intoxicated person, mad man - as the words of these people are false, there is no sin for the giver for not giving even after promise. 26. Bodhayana - ‘Beings are dependent on food. Veda says ‘food is prana (life breath)’. Hence danam of food should be done, as food is very good ‘havis’ (oblation).’

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27. Vyasa - ‘Danam is giving with faith when a suitable person is available. That will give enjoyment and liberation. One who gives land to Ahitagni brahmana, will reach very good position free from grief. There is no danam higher than land. Danam of food is equal to that. Danam of Vidya is higher than that. 28. In Bharatam in Aanusanikam - Devas and Rishis praise food. Worldly activities and yagas are established in food alone. There is no danam equal to danam of food; there never will be. One who wishes for wealth should feed high souled brahmana and bhikshu, even by troubling one’s family. Of danams, danam of water is very good, said Manu. Hence wells, tanks and lakes should be dug. In summer the person, whose water supply is available without hindrance, will never undergo any trouble. One who wishes for strength, fame and nourishment should be pure and good in mind and give danam of ghee to brahmanas. 29. Upamanyu - One, who gives Sivalingam or figure of Siva in gold or silver to devotee of Siva after performing Pooja with devotion, will get merit of the best of all danams; after the fall of body he will become head of Sivaganas and be happy with them. One who gives the figure of Salagrama with dakshina to devotee of Vishnu after performing Pooja with devotion will get merit of the danam of land of 50 crore yojanas; after the fall of body he will go to Vishnuloka. One who gives danam, as per his capacity, of figure of Vasudeva in gold, on the bed of Adisesha, along with Lakshmidevi and wearing conch and discus will be honoured in Vishnuloka. 30. Vyasa - Danam of cow, land and gold and yama and niyama (control of internal and external sense organs) is not equal to one - sixteenth of danam of house. One who builds matham with stones near temple of Siva will go to Sivaloka and live for many kalpas. One who rescues cow from slush, brahmana woman from service and brahmana from lack of livelihood and murder will be rid of sin committed from birth to death. Performing ceremonies to unattended corpse, performing Pooja to unattended Lingam and helping the poor and blind will remove all sins. 31. Yogisvara - One who looks at his reflection in cow’s ghee together with gold in vessel of copper and gives it to brahmana will be rid of all sins and reach good state. One, who takes money from evil persons and gives it to the good and helps them, releases himself and the owner of the money from sins; this is certain.

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Dana Mantras: 1. In Smritiratnam - mantra for danam of kanya (daughter): ‘I give this beautiful kanya with golden jewels to you, who is in the form of Vishnu, with desire to attain Brahmaloka.’ Mantra for danam of book: ‘I give this book, the seat of all knowledge, the source of wisdom and having good writing. May Saraswati be pleased.’ In danam of Salagramam: ‘Please accept, O best among brahmanas! this stone, born in the mountain of salagrama, remover of sin, along with golden flowers (coins).’ In danam of figure of Narayana: ‘O Narauana Kesava, wearing conch and discus, and lord of worlds, with this danam please remove my great disease.’ In Uma Maheswara danam: ‘May Maheswara, wearing elephant skin, creator of worlds, together with Parvati and of auspicious form bless me. As this world full of moving and non - moving objects is of the form of Siva and Sakthi, with this danam Bhagavan may bless me with all auspiciousness.’ In Sivalinga danam: ‘May Bhagavan, living in Kailasa, the lord of Gauri and of the form of Linga, grant me my desires.’ In danam of food - ‘Food is of the form of all devas. Hence please remove my sins.’ In danam of sugar - ‘ Sugar, element of nectar, essence of sugarcane, is pleasing to Sun. Hence please remove my sins.’ In danam of ghee pot after seeing one’s shadow: ‘O ghee! Please remove sins from all my body parts for elimination of Alakshmi. Please grant me Lakshmi and nourishment.’ In danam of peas: ‘The peas proected by Hari earlier in Govardhana hill are capable of destroying all sins. Hence remove my sins.’ In danam of urid dal: ‘ As Mashas (urid dal) were born of Vishnu’s body while in Madhuvana, they are pleasing to Pitrus. Hence please remove my sins.’ In danam of beans: ‘Mudgas (beans) are pleasing to Brahma. Hence remove my sins.’ In danam of rice: ‘Annam (food) is got by cooking of rice used for Vaisvadevam. Annam enables the retention of life (prana) in beings.’ In tambula danam: ‘Arecanut is Brahma. Betel leaf is Vishnu. Lime is Iswara. By giving these may I get wealth.’ In danam of vegetables: ‘I give vegetables which satisfy all devas and humans. May I get all desires and auspiciousness.’ In danam of water; ‘By giving life to all beings water is of the form of all. Hence please grant me punya of the greatest of all danas and removal of sins.’ In danam of woollen shawl: ‘I give this woollen shawl, which will relieve the fear and troubles of cold winds and which is praiseworthy. Please remove my sins.’ In danam of footwear: ‘I give this footwear, which will protect from thorns etc. and give comfort in all places. Please remove my sins.’ In danam of medicine: ‘Medicine is the means of survival of beings and is eternal. By danam of medicine one gets release from all sins.’ In danam of pumpkin gourd: ‘Pumpkin gourd is having til and ghee. Please remove my sins so that my sons and grandsons will grow.’ In danam of Sun: May Sun, who is seated in lotus and holds lotuses in both hands, shines like lotus, has seven horses as mount, teacher of world and has a crown, bless me. You are punya among punyas, auspiciousness among various items of auspiciousness and worn by Vishnu. Hence please remove my sins.’ In salagrama danam: ‘ In the wheel of the salagrama stone, all 14 worlds are present. Hence may Vishnu become pleased with this danam.’ In danam of iron: ‘O iron! Implements like plough are subject to you; hence remove my sins.’ In danam of goat: ‘O goat! You are part of yagas; also vehicle of Agni. Hence remove my sins.’ In danam of copper: ‘Copper cleanses, pleases all devas and protects all. Hence remove my sins.’ In danam of bronze: ‘Bronze is clean in both worlds, suitable as vessel, pleasing to mind and it removes sins. Hence remove my sins.’ In danam of umbrella: ‘Umbrella protects from rain, wind and sun and gives fame. Hence may bhutas give me comfort with this danam.’ In danam of hand - fan: ‘Fan has Vayu as Devata and gives comfort during summer. Hence always remove my sins.’ In danam of fruit: ‘Fruit always gives the desired fruit for men. Hence remove my sins. May my sons and grandsons grow.’ In danam of buffalo in Brahmanda Purana: ‘By giving buffalo, with calf, with milk, of good quality, decorated with red flowers and cloth to a peaceful brahmana, one will overcome death. The buffalo of the form of timely death with red coloured jewels should be given in danam in tail region. Please remove my sins by this danam made as per this rule.’ In danam of vessel containing til, in Padma Purana: ‘By giving copper vessel full of til and with gold to a brahmana, one will be glorified in Brahmaloka. O Deva Deva! O Jagannatha! O giver of desired fruit! I am giving this vessel full of til. In your presence may I be changeless.’’

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2. Ten danas - Cow, land, til, gold, ghee, cloth, foodgrain, jaggery, silver, salt – these ten are called ‘dasa danas’. The mantras for them are: ‘All fourteen worlds are present in cow’s body. Hence with the dana of this cow give me peace.’ 1. ‘This earth is the repository of all crops, brought out from Patala by Varahamurthy and giver of limitless foodgrains. Please give me peace with this danam.’ 2.’The tils born of Vishnu’s body remove sins always. O Kesava! Destroy my unbearable sins by this tiladana. 3. Gold, born of Brahma and Agni’s seed, gives fruit of immeasurable punya.’ 4. ‘Ghee is born of Kamadhenu, present in all yagas and food for Devas. Hence please give me peace.’ 5.’Cloth protects from cold, wind and heat and guards shame and is a decoration for the body. Hence please give me peace.’ 6. ‘Foodgrain gets the giver punya in this and next worlds and enables retention of life of beings. Hence please give me peace.’ 7.’The juice of sugarcane is the sweetest. O jaggery! Give me always high wealth.’ 8. ‘Silver born of the eyes of Siva is pleasing to Pitrus, Vishnu and Siva. Hence please give me peace.’ 9.’Salt is the first of tastes, best and it increases strength and created by Brahma himself. Hence please give me peace.’ 3. Yagnavalkya tells about the form of material suitable for danam - Except for wife and son, remaining wealth may be given in danam without offence to family. When descendant is there, all wealth should not be given in danam. Danam promised to one should not be given to others. 4. Brihaspati - One should give in danam material remaining after one’s need of food and cloth. Giving in violation of this rule will not get its fruit. 5. Sankha and Likhita tell about the place and time for danam - During twilight hours, food, sexual union, sleep, Vedic study, danam and accepting danam should not be done. Danam given in holy places like Kurukshetra, Gaya, Amarakantak etc. is imperishable. 6. Vyasa - Dana given in times like Ayana, Vishuvam, solar eclipse, solar eclipse, sankramanam (sun changing rasi) is undecaying. Danam given in holy places like Prayag, sacred areas, temples and banks of rivers is imperishable. 7. Samvartha - Dana given in times like Ayana, Vishuvam, Vyatipatam, ‘dinakshayam’, solar and lunar eclipse is undecaying. Amavasya, dvadasi and sankranti are creditable times; Sunday also. In these times bath, japa, homa, giving food to brahmanas, fast and danam are all purifying. 8. Danam given on day of Purnima associated with the star of that month is ten times more fruitful. Sraadham etc. performed on Yugadi and Manvadi days is also similar in value. 9. Yagnavalkya - ‘Danam in Amavasya is 100 times more fruitful, that in evening is 1000 times, that in Viahuvam is one lakh times and that in Vyatipatams is limitless.’ 10. Bharadvaja - ‘Danam in Vyatipatham and Vaidhruti will give imperishable fruit. If on oneday two tithis end, that day is called ‘dinakshayam’. Danam, japa, homa and bath in that time will give specially good fruit. 11. Sumantu - If one gives cooked food to vanaprastha, tambulam to brahmachari and gold to sanyasi, he will go to naraka. Cow, cloth, bed, girl - these should not be given as one intending for many; if given the giver will not get the fruit of danam. 12. Yama - By not giving as promised and taking away what was given, all punya earned from birth will be destroyed. One who tempts, but does not give; one who stops the giver; and one who boasts of what he has given, share great sin. If one month lapses after determining to give, but failing to give, then it should be increased by 100 times. Upto one year, it should be added 100 times per month. 13. Narada - In case of brahmana, the planned danam should be given immediately. In case of delay by one day, the danam should be increased twice; if 3 days, 6 times; if 10 days, 16 times; if one month, 100 times; if one year, 1000 times. There is no expiation beyond one year; the giver will go to hell. The dana material intended for a brahmana should be given to his descendant if he is not available; otherwise his relative; otherwise to person of same caste; otherwise to his disciple. If that is also not possible the material should be dropped in water. 14. Aapasthambha - ‘Danas should be given in holy places, on auspicious occasions, at the close of Prayaschittas like kruchra, and to a suitable recipient.

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15. Valmiki - ‘Even by flying in the sky, going into Patala and roaming all over the earth, one cannot get what he has not given in previous births. In swarga also, he gets what he had given before. He enjoys what was given earlier. In this world also, he enjoys only what he had given before. There is nothing like getting what was not given earlier. 16. The words of Aapasthambha, ‘giving son in danam and selling him is prohibited’; of Yagnavalkya, ‘except for sons, rest can be given in danam’ apply to the eldest son or only son. This is because Manu and others have included among 12 types of sons, the ‘son received as gift or bought’ and Smriti says, ‘except for son received as gift or born to oneself, others should not be accepted in Kali yuga’. Vasishtha also - ‘The eldest son should not be given away, nor accepted; same with only son. He is for extending the lineage. Wife should not give away or accept son without permission of husband. One who accepts son should invite relatives, inform the king, do homam with vyahritis; he should accept as son only a near - relative, close at hand. 17. In Bahuvruchabrahmanam, in the story of Sunassepa, it is stated that the eldest son should not be given away.

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Persons suitable for Danam: 1. Manu - ‘Brahmana even from birth becomes great. He is capable of protecting the dharmas of all beings. All wealth on earth belongs as if to brahmana. As he has the glory of being born from the face of Brahma, he is eligible to accept all.’ 2. In Smritisaram - ‘Brahmanas who are knowers of Vedas and sastras are the lords of all. Those who practise are greater than those who know; those who have Atmagnana (self knowledge) are even greater.’ 3. In Smrityarnavam - ‘Those who have studied are greater than those who have not; those who have not forgotten what they have studied are even greater; those who know the meaning are even greater; those who practise are still greater.’ 4. Yama - ‘That brahmana is a suitable recipient of Danam, who is a scholar, follower of dharma, possessor of peace, self - control, patience, truth, gratitude and Vedic study, protector of cows,giver of Danam and performer of yaga. He is suitable who has done Vedic study, born in good clan, man of peace, Agnihotri, fearful of sin, highly knowledgeable, patient with women, protector of followers of dharma and man of good conduct. 5. Yagnavalkya - ‘Suitability for Danam does not come only from tapas or from vidya, but from practice; brahmana who practises is alone suitable. 6. Saatatapa - ‘Tapas of ignorant man is like horses without charioteer; vidya of undisciplined man is like charioteer without horses. Just as food and honey together become good for health, tapas and vidya together are good for man. 7. Vasishtha - ‘One who is full of Vedas is a petty candidate; one who is full of tapas is also a petty candidate. One whose stomach did not have food from sudra is the best candidate for danam. 8. In Brahmakaivarta - ‘One who abandons those whom he worshipped, respected and paid obeisance and shows devotion to others is a ‘fallen’ man. 9. Devala - ‘Eight types of brahmanas are mentioned in Vedas - Matra, brahmana, srotriya, anoochana, bhruna, rishikalpa, rishi, muni; out of them, the latter is greater than the former in vidya and conduct. 10. He describes their characteristics - One who is born as a brahmana, but is without upanayanam and observanace is ‘matra’. One who has studied a little of Veda, possessor of conduct, peace, truth and compassion and is firm is ‘brahmana’. One, who has studied at least one branch of Veda with kalpasutra or six Vedangas, knows dharma and practises the six karmas like yajanam is ‘srotriya’. Brahmana by birth, ‘dvija’ by samskaras (purificatory rituals) and ‘vipra’ by vidya, Srotriya is by all the three. One who knows the truth of Vedas and Vedangas, pure - minded, sinless and with qualities of a srotriya is ‘anoochana’. One who observes vratas (ritual vows) and has good qualities, follows the discipline of yagas and Vedic study, eats the food offered to Devas, Pitrus and the virtuous and is conqueror of sense organs is ‘bhruna’. One who has all Vedic and worldly knowledge, lives in asram and is conqueror of sense organs is ‘rishikalpa’. One, who is celebate, austere, follows discipline in food etc., has power in blessing as well as curse and wedded to truth is ‘rishi’. One who has no attachment to objects, knows all truths, free from desire and anger, established in meditation, actionless, conqueror of sense organs and views clay and gold equally is ‘muni’. 11. Yama - Virtue can be examined by living together; purity by conduct; knowledge by talk; the candidate for danam should be examined by all these three. 12. Bodhayana - ‘One who has studied meagre parts of Vedas is ‘brahmana’. One who has studied one branch completely is ‘srotriya’. One who has also studied Vedangas is ‘anoochana’. One who has also studied kalpasutra is ‘rishi’. One who has studied explanations of sutras is ‘bhruna’. 13. Daksha - ‘Danam given to abrahmana, brahmana, one who has studied Veda and Vedaparaga confers the fruit respectively, equal, two times, 1000 times and limitless. Sin resulting from trouble also should be understood in the same manner. 14. Gautama - ‘Danam given to abrahmana, brahmana, one who has studied Veda and Vedaparaga confers the fruit respectively, equal, two times, 1000 times and limitless.’

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15. Haradatta says that Vedaparaga is one who has learnt Vedas along with Angas, Kalpasutras and Rahasyas. 16. About Abrahmanas in another Smriti - ‘Abrahmanas are of six types - employee of the king, one who buys and sells, one who performs yagas for many, one who performs yaga for the unworthy, servant of the village or city and one who does not worship Sandhya in the morning before dawn and in the evening before sunset, so says Saatatapa. 17. Samvartha - ‘One who knows the creation, destruction, going and coming of beings and vidya and avidya is called ‘Vedaparaga’. 18. Brihaspati - ‘Danam to srotriya will confer 1000 times benefit, to Acharya twice that, to Atmagnani 100000 times that and to Agnihotri unlimited benefit. 19. Vyasa - ‘The best danam must be given to the Guru and danam to others as per their suitability. Guru is one who teaches the disciple in Samskrit or local language and through means suited to time and place. If Guru is not there, danam should be given to his son, wife, daughter, son’s son, his son, son of daughter or member of family; if order is changed it will lead to lower states for the recipient. 20. Vyasa - ‘Danam to mother, father, brother, sister, daughter, wife, son or brother’s son will pave the way for swarga. Danam given to father will confer benefit 100 times, to mother 1000 times, to daughter unlimited, to direct sister imperishable, to sister, nephew, uncle, aunt, and poor relatives one crore times. 21. Vishnu - ‘The family priest (Purohita) is the most suitable candidate for danam. Some say that sister, daughter, son and son - in - law are also proper candidates, though they may lack qualities. 22. Daksha - ‘Danam given to mother, father, guru, friend, humble person, helpful person, poor man, orphan and virtuous man confers undecaying benefit. During time of distress in country, danam given to those who seek money, having lost money, wife etc. will give great benefit. Danam should be given to matters of dharma like removal of danger, settling loan, for family and for good cause. This is rule. If Agnihotri and man of penance die without repaying loan, their punya will all go to the giver of loan. There is no limit to the punya accruing to one, who performs upanayanam, marriage etc. and settles in life, person whose parents are not alive. The punya acquired by settling a brahmana will not be acquired even by doing Agnihotram and Asvamedhayaga. Danam given with compassion to poor man, blind, sufferer, orphan, boy, old man and troubled man will give limitless fruit.’ 23. Vyasa - ‘One who transgresses in food and danam, a brahmana who is near at hand and doing Vedic study, will have his sin burn seven generations of his family. One who abandons those whom he worshipped, respected and paid obeisance and shows devotion to others reaches lowly state. 24. Manu –‘Danam given for the next world while troubling son and wife, who must be protected, will harm the giver while being alive and after death. One can think of a suitable person who is far away as Vishnu, drop water on earth and give the material later. 25. In Hemadri - ‘There are two damages to money rightfully earned - giving to unsuitable person and not giving to suitable person. 26. Aapasthambha - ‘One should earn money in ways not opposed to dharma, give to suitable person and not give to unsuitable person. Bharatam says that those who examine brahmanas without livelihood, who seek food, will go to naraka. 27. Saatatapa - ‘One who transgresses a brahmana who is near at hand and doing Vedic study, will be born a donkey 100 times. If the one near at hand is idiot, danam may be given to one of good quality who is far away; there is no blemish of transgression of brahmana. One does not leave out blazing Agni and perform homam in ash. 28. Vyasa - ‘If one who is far away is better in conduct, vidya etc., danam should be given to him with effort. There is no fault in transgressing an idiot who is near at hand.’ In danam of food, as it is stated, ‘Food should be given to all’, it is certainly faulty to transgress one who is near at hand and who is not a ‘fallen’ man. In sraadhas etc., food should be given only to pure persons, who know mantras. One smriti says, ’For food, a hungry man is the most suitable’. Vedanta Spiritual Library | www.celextel.org

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29. In Aanusasanikam - ‘Always water should be given to people of all castes; O best among brahmanas! as this is difficult to get in my world’ - this is Yama’s statement. 30. Vyasa - ‘Danam given to sudra will give benefit of one; to vysya, two times; to kshatriya, three times; to brahmana, six times; to Atmagnani, one lakh times; to Agnihotri, unlimited. Danam given to karmayogis will last one birth; to men of penance, 100 births; to men of japayagna, 1000 births; to Sivayogis, till Pralaya. Dana to cows will give benefit of one; to people of sankara (mixed) jati, two times; to sudra, four times; to vysya, eight times; to kshatriya and inferior brahmana, 16 times; to man of Vedic study, 32 times; to man of penance, 100 times and, to brahmana with mastery of Veda, limitless. 31. The danam to sudras etc. is danam other than danam of cow etc. with mantra. It is stated, ‘If danam with mantra is given to man who has no mantra, the hand of the giver and the tongue of the recipient are cut’.

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Determination of persons Unsuitable for Danam: 1. Saatatapa - ‘Danam given to ‘devalaka’ will be destroyed. Danam given to ‘vardhushaka’ is useless. Danam given to a trader is useless in both this and the next worlds. One who does Devapooja for three years for money is ‘Devalaka’. He is unfit for rituals connected with Devas and Pitrus.’ 2. In Smritisangraham - ‘A brahmana who does Devapooja for others with desire for money is equal to chandala, even if he has studied all the four Vedas. Devalakas are of three types - Karma devalaka, Kalpa devalaka and Sudha Devalaka. Karma devalaka is one who does Devapooja for money and for a fixed period. He is unfit for all karmas. Kalpa devalaka is one who does Devapooja as per rules of Pancharatra without diksha, even if he has studied all the four Vedas. Sudha devalaka is one who worships ghost, Kali as per rules of Agama. He is unfit for all karmas. If one does Pooja as per rules laid down by Rishis, there is no devalakahood attached; hence Pooja should be done somehow as per Vaidic rules. 3. Yama - ‘Vardhushika is one who gets money on proper interest, but lends at high interest and who lives only on interest. He is despised by knowers of Veda. One who criticises others, but praises his own qualities is also Vardhushika. 4. Vridhamanu - ‘Nothing should be given to one who will use the danam material for bad purposes, even if he is otherwise suitable. One, who accumulates by getting danam in many places without using for dharma, is thief and hence he should not be given respect. 5. In Vishnu Dharmottaram - ‘Danam given in place of others is waste, so it is stated. Danam given to a man ‘fallen’ from good state, danam given out of money wrongfully earned, danam given to Abrahmana, ‘fallen’ man, thief, hater of guru, ungrateful man, village priest, seller of Veda, one who accommodates in his house adulterous person, one who is conquered by women, one who catches snakes, inferior brahmana, husband of ‘vrushali’ and cook - these 16 danas are wasted danas.’ 6. Daksha on husband of vrushali - ‘A girl who attains puberty before marriage in father’s home is ‘vrushali’. Her husband is ‘vrushalipati’. 7. Devala - ‘Vrushali’ is barren woman or one who has lost children born to her or girl who attained puberty before marriage. 8. Vyasa - ‘Even water should not be given by knower of dharma to unbeliever, disputant, heretics of all types and one who does not know Veda. 9. Parasara - ‘One who doubts even dharmas laid down in sastras with deceitful logic is called ‘haituka’; he is worse than a heretic. 10. Prajapati - ‘One who has abandoned ‘swadharma’ is called ‘pashandi’; his associate is equal to him; both are sinners. Those who consider Purushottama (Vishnu) as equal to others are ‘pashandis’; they will go to naraka and they are the worst among men. 11. Narada - Danam given to eunuch, one without son, one of deceitful nature and astrologer is useless. 12. Vyasa - ‘One should always nourish the lame, blind, deaf, dumb and sufferer from disease; but no danam is to be given to them. The giver of danam to bad persons will lose dharma, become sinner and go to naraka. If one gives money to sanyasis, tambulam to brahmachari and fearlessness to thief, both will go to hell. Without proper discrimination, if danam is given to unsuitable persons and not given to suitable persons, the giver will be relieved of both money and dharma. 13. Yama - ‘Danam should not be given to those, who do not observe vratas (vows) and who have not studied Veda, but who are brahmanas only by caste. A stone cannot make another stone cross the river. Danam should not be given to one who has abandoned Agnihotra, who does things not liked by the guru and who always commits sin. Brahmanas who teach Veda to sudras are unfit for danam. Brahmana becomes ‘fallen’ if he teaches sudra; no doubt.

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14. Parasara on the characteristics of ‘vrushala’ - ‘Those who do not perform Agnikarmas and Sandhyavandanam and who have not studied Veda are ‘vrushalas’. Cow, chariot, gold and land meant for danam shed tears on seeing the hand of brahmana without study of Veda. Danam given to the worst brahmana is waste like a city without people, well without water and homam offered in ash. 15. Vyasa tells about blemish to one who gives to unsuitable person - ‘Know him to be the worst of men, who is praised by the worst brahmanas, prostitutes, sensualists, minstrels, artisans, astrologers, thieves, goondas, golakas, seekers, sellers of flesh, those who live on bribes, ‘fallen’, husbands of prostitutes and jesters.

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Determination of Acceptance of Danam (Ceremonial Gift): 1. Manu - ‘A brahmana who cannot survive on his normal livelihood can accept ‘silam and ‘uncham’ from somewhere. ‘Silam’ is better than acceptance of danam; ‘uncham’ is even better. ‘Silam’ is gathering ears of grains lying scattered in fields; gathering of grains is ‘uncham’. There are seven ways of earning without violation of dharma: 1. ‘Dayam’ - that which is got in the family (share). 2. treasure etc. 3. Selling. 4. Success. 5. Increase through interest. 6. Agriculture, trade etc. 7. Acceptance of good danam. Even if one is efficient in acceptance of danam, he should not resort to it frequently. By acceptance of danam, the lustre of brahmana will diminish. One, who knows the rules of acceptance and has vidya, is ‘efficient’ in acceptance. Frequent acceptance is ‘Prasangam’. 2. Manu again - ‘Teaching of Veda, performance of yagas for others and condemnable acceptance of danam do not cause blemish to brahmanas in emergencies. Because they are equal to Agni and Surya. 3. Yagnavalkya says that non - acceptance of danam is better than acceptance of good danam - One who is eligible for accepting danam, but does not accept, reaches all holy realms fit for those who give danam. 4. Vyasa - ‘Brahmana can accept money from good dvijas or dvijas who are only namesake; but never from sudras. Brahmana should not be desirous of danam; he can accept only for living. If he accepts more than that, he will be a ‘fallen’ brahmana. One who desires more than hot food with ghee, cloth not torn and not being slave to others is a ‘fallen’ man. 5. Narada - ‘As all dharmas are obtained through money, money should be earned. There are three avenues in respect of money earned - growing, protecting and enjoying. The money is of three types - suklam, chapalam and krishnam. Money obtained through sastra, valour, tapas, girl, one for whom he performs yaga, disciple and his own clan is called ‘suklam’; as its source is pure. Interest, agriculture, trade, brokerage, sculpture, following and return help - money from these seven sources is ‘chapalam’. Servant, gambling, pleading, troubling, image, cruelty, deceit – money from these sourcs is ‘krishnam’. Benefit in this and next worlds will be in accordance with the kind of money used in observance of karma. 6. In Saptarishi samvada - ‘Earning wealth for dharma is praised. It is better to earn tapas. Depending on brahmana not accepting bad danam, his lustre increases. Brahma once weighed poverty and kingship. The poverty of the conqueror of sense organs weighed more than kingship. The fool who gets danam from king and feels happy instead of regretting it will reach 21 narakas. 7. In another smriti - Sin as well as acceptance of danam should not be done in holy place. The sin as well as acceptance of danam done in holy place cannot be erased. 8. Manu - Danam should not be accepted from king who is not kshatriya, seller of flesh, seller of oil, seller of liquor, and pimp. 9. Manu gives the relative status of these - The trader is 10 times more sinful than seller of flesh, seller of liquor 10 times the seller of oil, the pimp 10 times the seller of liquor and king 10 times the pimp. 10. Manu tells about king - One who accepts danam from a miserly king, acting in transgression of sastra goes to 21 narakas serially. Hence brahmanas who are knowers of Veda, interested in good in the next world, do not accept danam from king. 11. Yagnavalkya - In the mateer of acceptance of danam, out of seller of flesh, seller of oil, seller of liquor, prostitute and king, the latter is 10 times more sinful than the former in that order. 12. Yagnavalkya again - Even in hunger, one should not accept danam from king, disciple, one for whom he performs yaga, vain man, disputant, heretic and ‘bhagavritti’ (living on prostitute’s income).

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13. Katyayana - Money obtained through discourse and knowledge for the sake of competition, from disciple, being ritwik, by resolution of doubts, by teaching sastras, argument and ‘praadhyayana’ is fit for dharma. One can live on money obtained, but not sought, ‘silam’, ‘uncham’, material given by disciple and money got from family and by accepting danam from pure persons in observance of karma. One can live by seeking with humility and begging a little from house to house. One should not take from sellers of curd and milk, salt, cow and horse; from money - lender; one who eats food in sraadha always; from performers of unworthy yaga, adulterers, traders, sudra and one who has abandoned Agni. 14. Manu - If nothing is available after fast for six times, one can get from sudra material enough for a day. 15. Manu again - Even by doing many despicable deeds one should protect old parents, chaste wife and young son. 16. Haaritha - One should take only from a person who knows how to grow dharma at home. 17. Angiras - One can take from sudra foodgrains gathered in the field or store. 18. Vyasa - For the sake of family one can take from good sudra without seeking. One should never seek for yaga or for himself. Brahmana should shrink his way of living and not desire for greater wealth. If he desires he will lose brahmanya. 19. In Chaturvimsatimatam - A hungry brahmana can take danam from brahmana, kahatriya, vaisya or sudra in that order of preference. Even if he is recluse, he can take uncooked flesh, honey, ghee, foodgrains, milk, medicine, jaggery and juices from even sudra. 20. Yagnavalkya - One can take from all for worship of Devas and guests, for guru, for wife and children and for his own livelihood. Yagnavalkya criticises taking from an evil king in time of no emergency - One should not take from a miserly king, who transgresses sastras. 21. In Skandam - One who has grown due to gift from king will be born as a brahmarakshasa in an arid place; he will not get any other birth again. 22. In Brahmandapurana - One does not swerve from dharma by taking for dharma from person for whom he performs yaga or from his disciple even in ordinary times. 23. Manu on adversity - In adversity brahmana can accept from all with no blemish being attached. It is against logic of sastra that pure article will attract blemish. Brahmana whose life is in danger will not attract sin, if he eats food from anyone, like space does not from mud. Rishi Ajigarta, unable to bear hunger, tried to kill his son in a yagna; still he did not attract sin. Vamadeva, who knew right and wrong, in pangs of hunger, tried to eat the flesh of dog to save his life; he did not attract sin. Rishi Bharadvaja, while in a forest with his children, suffering from hunger, accepted many cows from Vrutu, a carpenter. Rishi Visvamitra, who knew right and wrong, in pangs of hunger, tried to eat the flesh of rear part of dog from the hands of a chandala. They also did not attract sin. 24. Manu lists materials that can be accepted even in no emergency - Firewood, water, fruit, roots, rice, honey, assurance of fearlessness – these can be accepted from anybody. Brahma agrees that food can be accepted even from a sinner, if it was not announced earlier and if it is brought and kept in front by the giver. In the house of one who disrespects that food, Pitrus do not take food for fifteen years; Agni also does not accept Havis (oblation). Manu permits that certain materials obtained without seeking can be accepted - bed, kusa (darbha), house, sandalpaste, water, flower, gem, curd, parched rice, fish, milk, flesh and vegetable. 25. Aapasthambha - Honey, Aamam (uncooked rice etc.), animal flesh, land, basics, fearlessness, way of cow, house, grass etc. for cow - these can be accepted even from a ‘ugra’. ‘Ugra’ is son born of vaisya father and sudra mother or dvija full of sins. 26. Aapasthambha again - If the specified means of livelihood is not available, one can live through other means; too much exertion should not be made; once the specified means is available, the other prohibited means should be dropped.

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27. Gautama - Brahmana can eat in the house of dvijas who are very good in observing their dharma of varna and asrama; he can also accept danam from them. Firewood, water, grass, roots, fruit, honey, fearlessness, article which came without seeking, bed, seat, house, vehicle, milk, curd, parched rice, fish, foodgrain, garland, way, vegetable - these can be accepted even from ordinary dvijas. For sraadham, ritual for Devas and protection of gurus like father and dependents like wife, one can accept all things from all dvijas. If there is no livelihood without acceptance of danam from sudra, one can receive from sudra. 28. Aasvalayana - Never abandoning one’s karmas, one should look after parents and chaste wife and children well with any means of livelihood. For one who has abandoned parents out of ignorance, for livelihood, desire for dharma or deceit, there is no higher world. For one who has abandoned old parents with none to look after, chaste wife and children out of delusion, though capable, there is no higher world. For the sake of gurus, guests and wife and children, one can accept even food from sudra. He should not eat it himself. My view is that one can take from good sudras. 29. Yagnavalkya - One can accept from even person of evil livelihood certain things which are offered to him without his seeking. But one should not accept from prostitute, eunuch, ‘fallen’ person and enemy. 30. Haaritha - Even if doctor, hunter, prostitute, eunuch, woman recently delivered and gambler offer something by force, it should not be accepted. 31. Manu - For looking after gurus like parents and wife and children and performing Poojas of Devas and guests, one can accept from everybody. One should not seek to satisfy himself with that money. After the death of gurus or if they live separately even while alive, one should accept from only good people for his own living. 32. In Hemadri - Undesirable acceptance is of five types - place, time, material, caste and karma. Place is like Kurukshetra etc. Time is eclipse etc. Material is skin of black deer etc. Caste is sudra etc. Karma is despicable occupation. 33. Further - Female sheep (ewe), buffalo, ghee, cow with two faces, deerskin, elephant, Kalapurusha, mountain of til, goat, horse and first Masikam - these are called bad danams. One should not look at the faces of those who accept these danams; if one sees, he should close his eyes immediately. One who accepts danam of skin of black deer, buffalo, two - faced goat, and maidservant will not get male birth again. One who receives food for preta (jiva of person who is just dead), bed of preta, cloth for preta, utkranti (danam on death) and kalapurusha will not get male birth again. Brahmana can overcome the sin of stealing wealth many times; he cannot overcome the sin of receiving danam from a person about to lose life. One who has accepted decorations and cloth of dead person and ‘tiladhenu’ will not return from naraka. If the giver sees the recipient of danam of kalapurusha, buffalo, ghee, and ‘ekoddishtam’ within 6 months, his punya will be destroyed. 34. Manu - Wool, cloth, cotton, cotton cloth, gold, palanquin, cow, land, foodgrain, women, maidservant, male servant, house, vehicle, liquids like milk etc., cows - the acceptor of these danams will be ‘fallen’, even if he were yati (sanyasi); no doubt. 35. Jabali - The fool, who accepts money of a sanyasi knowingly, will take his 21 generations to naraka. 36. Yagnavalkya - Danam should not be accepted from one who does not have vidya and tapas; the recipient will take the giver as well as himself to lower state. 37. Manu - A wise man, even if suffering from hunger, should not accept without knowing the rules for acceptance of different materials. He should chant the ‘uthanastva’ mantra while accepting danam of any material. This is the rule for accepting danam.

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38. Manu says that one, who is not aware of rules of acceptance, should never accept gold etc. - Gold, land, horse, cow, food, cloth, til, ghee - if these are accepted by one, who does not know the rules, he becomes like wood becoming ash. Gold and food will burn lifespan, land and cow burn the body, horse burns eye, cloth burns skin, ghee burns lustre and til burns children. Burning means causing disease. If brahmana without tapas and Vedic study accepts danam, he will drown in naraka along with the giver, like one who uses a stone raft would sink in water along with the raft. Hence the ignorant man should be afraid of acceptance of any danam. Even with accepting minor things, he will suffer in naraka like bull in slush. Manu says that there is no blemish of theft in accepting, even without asking, flower, fruit, roots, firewood for Agni and grass for cows. 39. In Smrityarthasaram - Wayfarers may take a handful of following from others’ fields without hindrance - chana, paddy, wheat, barley, moong and urid dals. 40. Aapasthambha - There is no blemish of theft in taking grains like chana, moong and urid and grass, hay etc. for the bull drawing the cart. The owner should also not stop the one who takes; but there will be blemish if taken in large quantity. Haaritha’s view is that one should always accept any materials only with permission of owner. 41. Gautama - Grass for cow, fitewood for homam, flower and fruit for devapooja from trees not fenced - these can be taken from others’ places as they were his own. 42. Manu - If brahmana, walking and suffering from hunger, takes two sugarcanes and two roots from others’ places, he is not to be punished. Smriti says that the hand of one who takes without owner’s permission, grass, firewood, roots and fruit, should be cut. 43. Samvartha and Daksha - Brahmana, who always performs homam and japa and who shuns food from others, does not attract sin, even if he takes the earth with all gems. 44. Vyasa - By accepting danam, brahmana becomes like milked cow (lustre diminishes). Just as cow becomes well nourished with good grass again, brahmana becomes well nourished again with homams and japas. 45. Manu - Sin accruing from performing yaga for others and teaching of Veda will be erased by japas and homamas. Sin accruing from accetance of danam will go away by giving danam and observing tapas. 46. In Vishnudharmottaram - One can accept saving of his life from chandala (outcaste) and pulkasa (mixed tribe). The survivor will get everything; he can perform karmas. Body is the basis of dharma; it should be protected somehow.

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Other means of livelihood: 1. Manu - Brahmana can live on ‘rutam’, ‘amrutam’, ‘mrutam’, ‘pramrutam’ or ‘satyanrutam’; he should never live on ‘svavritti’. ‘Uncham’ and ‘silam’ are both called ‘rutam’. That which is obtained without seeking is called ‘amrutam’. That which is obtained by seeking is called ‘mrutam’. Ploughing and sowing crops is called ‘pramrutam’. Trading is ‘satyamrutam’. Serving others is ‘svavritti’; as this is life of dog, one should not live on it. Out of the above, if the former is not available, the next one should be used in that order. Listing means like this, Manu describes the aims - One can live with foodgrains stored to last for three years, one year, three days or for that day only. Out of these four, the latter is better than the former; he conquers swarga with dharma. After listing the four aims, Manu also classifies the means into four - one does six karmas (performing yagas for others, teaching Veda, acceptance of danam, agriculture, trade, money - lending); the next does three karmas (performing yagas for others, teaching Veda, acceptance of danam); the next does two karmas (performing yagas for others, teaching Veda); the next does only one karma (teaching Veda). 2. Even while adopting the specified means of livelihood, brahmana should live in ordinary times without troubling other beings. Manu also says that if not possible, one should live with minimum trouble to others. One should gather enough money only for doing essential acts without torturing the body by doing good and specified actions. For livelihood, one should not adopt worldly means. One should resort to brahmana means of livelihood, pure and free from falsehood and vanity. The seeker of happiness should be humble and specially contented. For happiness, contentment is the root; lack of contentment is the root of grief. 3. Yagnavalkya - One who lives on foodgrains gathered through ‘silam’ and ‘uncham’ is classified into four types - having foodgrains to last for 3 years, 1 year, 3 days and that day only. Out of them, the former is greater than the next in that order. This description refers to ‘yayavara’ only and not all brahmanas. If not, there will be contradiction with passages like ‘one who has foodgrains to last for more than 3 years can do soomapanam’. 4. Devala says that there are two types of gruhasthas - yayavara and salina. ‘Yayavara’ is one who has abandoned performance of yagas for others, teaching of Vedas, acceptance of danam and accumulation of money. ‘Salina’ is one who does all the six permitted karmas, has servant, cattle, village, house, money and foodgrains and lives in a worldly manner. 5. Vyasa - Gruhastha is of two types - sadhaka and asadhaka. For sadhaka, the main livelihood is performance of yagas for others, teaching of Vedas and acceptance of danam. In adversity he will do money - lending, agriculture and trade. For asadhaka, silam and uncham are the main means of livelihood. In adversity he will do amrutam and mrutam. That which came on its own without seeking is amrutam. That which came on seeking is mrutam. 6. Sandilya - It is not wrong to accept things which come on their own without seeking. Devas call it amrutam; hence that should not be left.

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Livelihood in Adversity: 1. Manu - If a brahmana cannot live through means prescribed for him, he can live on kshatriya means. That is the next in dharma for him. If he cannot live on both, he must adopt vysya means like agriculture and cattle welfare. 2. Vyasa - Kshatriya means is better; brahmana should not do agriculture on his own, they say. Hence in adversity he has to live on kshatriya means. If he does not get it he can adopt agriculture, the vysya means. 3. Yagnavalkya - In adversity brahmana can live on kshatriya or vaisya means. After crossing adversity he should become pure by doing prayaschitta and be in his prescribed path. 4. Gautama - If his own means of livelihood is not available, brahmana can adopt kshatriya means or vysya means. 5. Manu - For kshatriya, carrying weapons including divine missiles is means of livelihood. For vysya, trade, cattle welfare and agriculture are means. Danam, study of Vedas and yaga are swadharmas. 6. Devala - For kshatriya the means of livelihood are yaga, study of Vedas, danam, divine weapons, citizens’ welfare, fearlessness, principle of punishment and archery. For kshatriya, valour, lustre, courage, force, not running away in war, danam and thought of God are natural. Study of Vedas etc., money - lending, cattle welfare, agriculture and trade are karmas for vysya. The passages of Manu and others like, ‘One’s own dharma followed less than others’ dharma followed properly is better.’; ‘One who lives on others’ professions becomes exiled from his caste immediately.’ refer to availability of one’s own means of livelihood at least in a limited manner in adverse condition. If his own means is not available at all, in adversity, he can adopt the means of kshatriya and vaisya. If that is also mixed with violence, it should be abandoned in Kaliyuga. There is prohibition in the words, ‘The emergency occupation of killing brahmanas, who stand for killing him, in war of dharma and ‘asvasthanika’ (not keeping provision for the next day) practice are prohibited in Kaliyuga’. Aasvalayana has said, ‘In Kaliyuga, the means of vysya is better than that of kshatriya’. 7. Aapasthambha - For brahmana trade is not prescribed. In distress he can do trade. He may trade in permitted articles and avoid prohibited articles. Trade means buying and selling. This refers to all means of livelihood of vysya. 8. Aapasthambha lists articles not to be traded - humans like servant, liquids like milk, jaggery, salt, dyeing materials, perfume like sandalpaste, food, skin, barren cow, lac etc., water, sprouting pulses, liquor, tippili, pepper, foodgrain, flesh, weapon and fruit of punya. Out of foodgrains, til (gingelly) and rice should specially not be sold; they should not be exchanged also. Food can be exchanged with food; humans with humans; liquids with liquids; perfumes with perfumes; vidya with vidya. One should trade in permitted articles, which were brought by him. Munja (grass), balbaja (grass), roots, fruit, grass and wood – these can be traded without change of form. In adversity one should not trouble himself too much. One may live at least on trading and exchanging prohibited articles. After adverse situation is over, one should leave the emergency means of livelihood, if the normal means is available. 9. Manu - One should not sell liquid materials like jaggery and milk, food, til, stone, salt, cow and man. Also are prohibited all cloths, dyed and made of yarn; jute, silk and wool, even undyed; fruit, root and medicine. Water, weapon, poison, flesh, soma creeper, all perfumes, milk, honey, curd, ghee, oil, beeswax, jaggery, kusa grass, all kinds of wild cows, lion etc., birds, liquor, lac, all animals with one hoof, brass, lead, iron, silver, skin, bone, fat, nerve, gorochana - these are also prohibited for sale. 10. In Manu’s words, ‘Agriculturist may grow and produce til himself and sell it without keeping for long, to people who require the same for dharma’, some say that selling here refers to exchange with other foodgrains. Some say that there is no fault in selling til produced by himself. 11. Vasishtha - Liquids may be exchanged with liquids in equal or less measure; til, rice, food and man can also be exchanged.

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12. Manu - If brahmana sells flesh, lac and salt, he will be a ‘fallen’ brahmana. If he sells milk for three days, he becomes sudra; if he sells other prohibited materials knowingly for seven days, he becomes vysya. 13. Yama - One should not accept in danam even a cow; two cows should never be accepted. If one sells cow received in danam, it will burn seven generations. The seller of cow will suffer in naraka for years equal to a thousand per hair on the cow. The sinner who uses til in acts other than danam, oil bath and homam will be born a worm in excreta. Til, even if purchased for a price or got in danam, should not be sold. 14. Bodhayana - Seller of til sells Pitrus; seller of rice sells pranas. 15. Parasara - Til and liquids should not be sold. They can be exchanged with foodgrains of equal measure. In selling grass and wood, the same rule applies to brahmana. The rule for til applies to liquids like ghee. 16. Gautama - Things not to be sold to brahmana in vaisya livelihood - perfume, liquids, food, til, jute cloth, silk, skin, dyed cloth, cloth cleaned by washerman, milk, its forms, root, fruit, flower, medicine, honey, flesh, grass, water and poisonous material. Cows should not be sold to a killer. Man, barren cow, young calf and pregnant cow should not be sold even if not subject to violence. Some say that land, paddy, barley, goat, sheep, horse, bull, milk - cow and cart - bull are not to be sold. Liquids may be exchanged with liquids and cows with cows. Til should not be exchanged with anything other than foodgrain. Salt and food should not be exchanged with anything. While suffering from severe hunger, cooked food may be exchanged with rice of proper measure. If not possible, one may survive by selling or exchanging prohibited things. One should not live with sudra’s means of livelihood. When there is danger to life, that can also be done. ‘Sudrakarma’ is eating the remnants. 17. Vyasa - One who kills pranas has killed everything, as they are the cause of dharma, artha (wealth), kama (desire) and moksha (liberation); the saviour of pranas has saved everything. 18. Saatatapa - Brahmana becomes ‘fallen’ immediately if he sells lac, flesh, and salt. If he sells milk for three days, he becomes sudra. If he sells uncooked meat, liquor, soma, lac, salt and ghee and other prohibited articles, he should observe chandrayana. 19. Parasara - Brahmana, along with six karmas, can get agriculture also done. 20. Manu’s words, ‘One should somehow leave agriculture, which is quite violent and dependent on others; the plough kills the land and beings on land’ refer to agriculture done on one’s own. So also Gautama says, ‘agriculture and trade not done by himself’. 21. Brihaspati has assented to agriculture done by oneself - ‘Money - lending, agriculture and trade may be got done by others; in times of adversity he can do himself; by doing so, brahmana will not attract sin.’ It is logical and applies to one who is powerless to get itdone by others in adverse condition. In other yugas, arranging to get the above done by others is dharma in adversity. In Kaliyuga, arranging to get the above done by others is prime dharma; doing by oneself is dharma in adversity. Parasara, who started to talk about dharmas in Kaliyuga by saying, ‘Now I shall tell about dharmas and acharas of grihastha in Kaliyuga’, mentions by way of achara, ‘Agriculture also should be got done’; hence getting it done is important. In Madhaviyam it is stated that as per smriti, in times of adversity, one can do himself; hence it is dharma in adversity. 22. Yagnavalkya - The following are not to be sold by brahmana, even while living on vysya means of livelihood - Fruit, stone, silk, soma creeper, man, eatables, creepers, til, food, liquids, salt - petre, curd, milk, water, ghee, weapon, liquor, beeswax, honey, lac, kusa grass, clay, skin, flower, wool, hair, buttermilk, poison, land, white silk, salt, flesh, one - hoofed animal, lead, spinach, green medicines, food cakes for animals, cows, perfumes. Til can be exchanged with equal food grains for dharma. One will become ‘fallen’ by selling lac, salt and flesh. He will become sudra by selling milk, curd and liquor. In adversity the means of livelihood may be agriculture, sculpture (including cooking), servitude for hire, vidya, money - lending, cart, mountain, service, marshy place (with grass and trees), king and begging. As it is said, ‘in adversity’, the normally prohibited means of livelihood is permitted in adversity. Like agriculture done by himself is permitted for brahmanas and kshatriyas in adversity, sculpture etc. are also permitted. Out of these, vidya given on salary is Vedanta Spiritual Library | www.celextel.org

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livelihood. Money - lending can be done on his own. Cart is included because it carries foodgrains etc. Mountain is included because of firewood, roots etc. 23. Parasara on bulls to be included and excluded in agriculture - Bullock, which is hungry, thirsty and tired, should not be tied. Bullock, which is handicapped, diseased and eunuch, should not be tied. Bullock, which is strong - bodied, free from disease, satisfied, not tired and not eunuch, can be tied for ploughing till midday; they should then be bathed. 24. Haaritha - Agriculture with eight bullocks is dharmic. Ploughing for livelihood is with six bullocks. One who ploughs with four bullocks is cruel. One who ploughs with only two bullocks commits crime same as killing brahmana. Prajapati has said that use of young calves, old bullocks and weak animals for ploughing and carrying loads should not be done. 25. Parasara specifies that japas and homms should be done as per ability in order to rid of blemish due to troubling animals - Mantrajapa, Devapooja, homam and Vedic study should be done. As per capacity, brahmanas numbering one, two, three or four, should be fed. 26. Parasara talks further about increased sin in agriculture - The sin earned by a fisherman in one year will be earned in one day by brahmana living on plough. One who catches animals with net, fisherman, killer of animals with weapons, killer of birds and agriculturist who does not do danam these five are equal in sin. 27. Parasara gives reparation for the sin - Agriculturist gets rid of sins from felling trees, breaking earth and killing worms and insects by ‘kalayagna’ (doing yaga in field and giving alms). Agriculturist does not gather sin by giving one - sixth to the king, one - twentyfirst to Devas and one - thirtieth to brahmanas. The agriculturist, being close to the heap of foodgrains, who does not give danam to brahmanas, is thief; sinner and killer of brahmana. 28. In Chandrika - I shall tell about the sin of the greedy man, who accumulates foodgrains in his house without giving danam. That evil man will be a tree without flowers and fruits in arid place for 1000 Deva years. Then he will be born a poor, diseased and foolish man on earth in lowly clan. 29. Haaritha - Agriculturists, who incur sin of breaking earth, cutting plants and creepers and killing worms and ants, become purified by ‘kalayagna’; no doubt. 30. For agriculturist, this kalayagna is ‘nitya’ and ‘kamya’. If not performed, there is fault; hence nitya. As it removes sin, it is kamya 31. Narada - Brahmana should not live on money - lending and trade even in difficult adversities. Brahma weighed money - lending and killing of brahmana. Money - lending was heavier than killing of brahmana. 32. Manu - One who lives on interest can collect every month one - eightieth part towards interest. Kshatriya can also live on this means; in adversity all can live on this means. 33. Yagnavalkya - In conditional loan, one - eightieth part every month is dharmic interest. In absence of condition in loan, interest should be of two, three, four and five percent for all the four varnas respectively. 34. Parasara - The five mahayagnas and yaga dikshas should be performed with foodgrains collected by him from the field he has tilled. 35. Bodhayana - Study of Vedas is opposed to agriculture. Agriculture is opposed to Veda. One who is capable can do both; one who is not capable should leave agriculture. 36. Aasvalayana - Brahmanas should never resort to slavery for livelihood.

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Kshatriya Dharmas: 1. Manu - Out of the six karmas of brahmana, the three karmas of teaching of Veda, performing yagas for others and acceptance of danam do not apply to kshatriya and vaisya. 2. Yagnavalkya - For kshatriya the important dharma is protection of citizens. For vaisya swadharmas are money - lending, agriculture, trade and rearing of cattle. 3. He mentions the special dharmas of good kshatriya, who is ceremonially coronated - The king should be highly enthusiastic, keen on danam, grateful, serving elders, humble, of satvic qualities, born in good lineage, true in speech, pure, fast in actions, free from forgetfulness, generous, not hard - hearted, dharmic, free from vices like gambling, of pure intellect, valorous, knower of secrets, knower of his own defects and having capability in livelihoods like Atmavidya, economics and cattle rearing and in three Vedas. He should be patient with brahmanas, straight with friends, valorous with enemies and kind like father with servants and citizens. As protection of citizens is the best dharma, the king, who rules righteously, gets one - sixth of the merit of his citizens. He should be alert in protecting citizens from cheats, thieves, frauds, robbers and (false) astrologers. The king should honour good people and punish the bad. He should seize the wealth of the corrupt and throw them out of the country. He should encourage Srotriyas with danam etc. and make the live in his kingdom. The king, who takes away wealth unrighteously from the kingdom and fills his coffers, loses his wealth quickly and will be destroyed along with his relatives. The fire arising out of grief of people, who are tortured, will not retract without burning the king’s lineage, wealth and life. He will succeed if he adopts the four means - sama (conciliation), dana (gift), bheda (distinction) and danda (punishment). He should resort to danda when it is not possible with the first three means. In accordance with place and time, he should adopt the practice of sandhi (peace), vigraha (war), yanam (travel for war), asanam (ignoring), samsrayam (taking the help of strong person) and dvaidhibhavam (splitting army into two). 4. Manu - The king’s actions are the four yugas - kruta, treta, dvapara and kali. Hence king is himself called yuga. If the king sleeps it is kali; if he is awake it is dvapara; if he tries to observe karmas it is treta; if he keeps observing karmas it is krutayuga. The king should follow the nature of Indra, Surya, Vayu, Yama, Varuna, Chandra, Agni and Earth. Like Indra pours rain in the four rainy months, the king should pour fulfilment of the wishes of people in his kingdom. This is Indra vrata. Like Surya drawing the water from the earth with his rays during eight months, the king should draw tax from the people in his kingdom. This is Surya vrata. Like Vayu penetrates all beings, the king should penetrate in his and enemies’ kingdoms through spies. This is Vayu vrata. Like Yama punishes in time those who praise as well as those who abuse him without partiality, the king should punish citizens impartially. This is Yama vrata. Like Varuna definitely binds his enemy with Pasa (rope), the king should positively punish sinners. This is Varuna vrata. Like people become happy on seeing Full Moon, the king should make people feel happy on seeing him. This is Chandra vrata. He should be harsh with the guilty, lustrous and troublesome to enemy kings. This is Agni vrata. Like earth takes care of all beings equally, he should nourish them. This is earth vrata. The king, with the above mentioned and other means, should suppress thieves in his and other kingdoms without sloth. Even when he is in grave danger, he should not make brahmanas angry. If they become angry, they will destroy the king with his army and armoury in a second. Who with wish to be alive will trouble brahmanas, on whom Devas and worlds are dependent and for whom Veda is the wealth? Whether consecrated ceremonially or not, Agni is great Devata. Likewise whether scholar or ignorant, brahmana is great Devata. Brahmanas are worthy of worship, even if they indulge in despicable deeds sometimes; as they are highly placed Devata. The king gets one - sixth merit of Vedic study, yaga, danam and Pooja performed by brahmanas by looking after them well. They say that the king who takes one - sixth as tax from people without proper care gets their entire sin.

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5. Bodhayana - What is known as poison in the world is not poison. Brahmana’s wealth is poison. Poison kills one who consumes it; brahmana’s wealth will kill one who steals it, his son and grandson. Hence the king should not steal brahmana’s wealth, as it is severe poison. He should appoint Purohita, who will guide in all matters; he should live under his order. If he goes to war, he should not return with defeat. 6. Gautama - It is the king’s dharma to protect all beings and punish righteously. He should protect brahmanas who have done Vedic study and abrahmanas who are not capable of any occupation for survival. He should take care of properties that do not fetch tax. He should take care of brahmacharis doing Vedic study. He should find proper means for defeating enemies. When fear of enemies is there, he should find greater means. He should travel on vehicles like chariots, armed with weapons like bow. In war he should stand and fight and not run away. There is no fault in his killing enemies in war. But he will incur sin by killing the horseless, the charioteerless, the unarmed, one who joins hands in respect, one who has spread his hair, one who shows his back, the seated, one on high ground, one mounted on tree, the emissary and one who calls himself cow and brahmana. 7. Wealth found in buried treasure belongs to king. The king is the lord of everything, except for the wealth of srotriya. 8. Vyasa - Poison is not poison; wealth of brahmana and Devatas is called poison. Hence that should never be stolen. 9. Aapasthambha - Where there is no fear of thief in village or forest in a kingdom, that king has done good to his people. One, who gives adequate land and money to brahmanas as per their qualification, reaches undecaying worlds. If one sets out to restore the money stolen by thieves and gets killed by thieves at that time, it is said that it is yagna, where his body is the sacrificial post and dakshina is unlimited. Thus it is stated that the valorous persons, who die while fighting thieves for getting back brahmana’s belongings stolen from villages and cities, are considered as having done great yagas. 10. Manu - The king should not collect tax from a srotriya even in times of emergency. Srotriya, living in his country, should not suffer from hunger. The king, who does not look after his kingdom and troubles the people, will lose quickly the kingdom and his own life along with his relatives. 11. Parasara - The king should punish the village, where brahmacharis without observance of vows and Vedic study receive alms; as it is giving food to thieves. Armed, meting out punishment, protecting people by defeating army of enemies, Kshatriya should protect earth with dharma. Just as the maker of garlands plucks flowers from garden without troubling them, the king should collect tax from people. He should not destroy citizens like the seller of charcoal uprooting trees. Both the yogi - sanyasi and the kshatriya who gets killed in war go to upper worlds after tearing into Suryamandalam. If the valorous man, who, surrounded by enemy in war, gets killed, does not speak words of fear, he reaches worlds of undecaying merit. One, who goes to protect his army, beaten and running here and there, will get the merit of yaga. The soldier, who dies of injuries from arrow, mace and club, is taken and comforted by Deva women. The valorous man, who dies in war, is met speedily by several Deva women, who invoke him as their husband. The realm reached by many yagas and penance by brahmanas, desiring swarga, is attained by soldiers who die in war. For the injured soldier, into whose mouth the blood oozing out of his forehead falls, that blood is stated to be equal to somapanam in yaga. 12. In Vishnupurana - The king who punishes the evil men and protects the good and takes care of the state of varnas will attain desired realms of merit.

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Discussion of Vysya dharmas: 1. Manu - Iswara has prescribed cattle rearing, danam, yaga, Vedic study, trade by travelling on land and in water, money - lending and agriculture as occupations for vysya. 2. Haaritha - Vysya should do cattle rearing, agriculture, trade, danam as per his capacity, abd feeding brahmanas. 3. Parasara - Vysya’s occupations are said to be profit in money - lending etc., gem examination etc., cattle rearing, agriculture and trade. 4. Manu - After upanayanam, vysya should get married and always attend to agriculture etc. and cattle rearing. He should know the relative prices of gems, pearls, corals, metals, clothing, perfumes and liquids. He should know completely the rules for sowing seeds, the positive and negative points of land, measures and weighments in balance. He should know the relative merits of commodities and types of lands, gains and losses in commodities and development of cattle. He should learn the proper salaries to employees, many languages of men, the methods of protecting commodities, the things to be added to them and the methods of buying and selling. He should make good effort to increase wealth with this dharma. He should specially give danam of food to all living beings

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Discussion of Sudra dharmas: 1. Parasara - Service to the three varnas is stated to be the best dharma for sudra. It is useless to do any dharma other than this. 2. Parasara again if livelihood not available by service - It is not wrong for sudras to earn livelihood by selling salt, honey, oil, curd, buttermilk, ghee and milk. Parasara also lists things not to be sold even in adversity - By selling liquor and flesh, by eating prohibited items and by uniting with prohibited women, sudra becomes ‘fallen’ immediately. By drinking fresh milk from cow, uniting with brahmana woman and enquiring into meaning of Vedas, sudra becomes chandala (outcaste). If sudras abandon the prescribed service of three varnas and do other things, their lifespan will be reduced, they will die and go to naraka; no doubt. 3. Manu - The best dharma for sudra is service to brahmanas. Sudra, who is pure, does service to higher varnas, is soft spoken, is free from arrogance and is dependent on three varnas like brahmanas, will be born in high caste. One who cannot do service can live on ‘karuka karmas’ (like cooking etc.) when his family is in difficulty. The acts which will help dvijas and many types of artisan’s work (carpentry, painting etc.) are called ‘karuka karmas’. If not possible to live on service to brahmana, he can survive by serving kshatriya or rich vysya. Sudra should depend only on brahmanas for attaining swarga and for livelihood. Sudra’s accomplishment consists in acquring fame of being dependent on brahmana. Service to brahmana alone is said to be the best dharma for sudra. If he does any other dharma, it is useless. By eating garlic etc. there is no sin for sudra. He is not eligible for samskaras like upanayanam. He has no right to dharmas like agnihotram. There is no bar in dharmas prescribed for him. Sudras, aware of dharma and desirous of dharma and adopting the permitted achara (conduct) of the three varnas, will not incur sin by doing dharmas like ‘pakayagnas’ without mantra and only with namaskara mantra; they will attain fame in the world. Sudra is at the top in this world and also attains meritorious realms like swarga to the extent he observes dvija’s dharma without jealousy. Even if he is capable, he should not earn money more than necessary for his family. If he gets more money he will impinge on brahmanas only. Leavings of food, worn out clothes, worthless foodgrains and decayed things should be given to sudra. ‘Leavings of food’ refers to left over food in the plate; this is regarding slave. 4. Manu on grihastha sudra - Food, which is not leavings of food on the plate, should be given to grihastha sudra every day. 5. Devala - Leavings of food should not be given to abrahmana; this is about sudra, who is not a slave. Some say that this refers to grihastha sudra. Vyaghra in the same manner - Leavings of food should be given to sudra, who is not grihastha evey day and food, which is not leavings, should be given to grihastha sudra. 6. Devala - Dharmas of sudra include service to dvijas without incurring sin, taking care of wife and family, ploughing, cattle rearing, carrying load, trade, painting, dance, music and playing instruments like flute, mridanga etc. 7. Yagnavalkya - The swadharma of sudra is service to the three varnas. If he is unable to survive on that, he can resort to vaisya occupation. Or he can live on sculpture of many figures useful to dvijas. Sudra, attached ‘wifely’ only to his wife, pure, taking care of those whom he should and performing sraadhas, should do the five yagnas regularly with the mantra, ’namah’. 8. Gautama - Sudra is the fourth varna. As he has no upanayanam, he is called ‘ekajati’. Truth, absence of anger and purity are dharmas for him also. Some say that washing hands and feet is in lieu of achamanam. He should also do sraadham without mantra. He should also protect parents and others. He should have wifely attachment only with his wife. He should serve all the three varnas and look for sustenance from them. If the first varna is not available, he can serve the next one. They should give him worn out footwear, umbrella, cloth and ‘kurcham’ (seat) and also leavings of food. Sculpture is also his occupation. When he is not capable of work, the person on whom he was dependent earlier, should take care of him. If the person of the higher varna, on whom he was dependent earlier falls on bad times, the sudra should give him wealth and take care of him; his accumulating wealth should be only for this purpose. The mantra, ‘namah’ has been blessed for him by knowers of dharma in vaisvadevam etc. Some say that he can do ‘pakayagnas’ Vedanta Spiritual Library | www.celextel.org

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on his own. For the other three varnas, the second birth called upanayanam is there. Since sudra does not have it, he is called ‘ekajati’; jati means birth. Grihyakara refers to samskaras prior to upanayanam - For sudra also, Nishekam, Pumsavanam, Seemanthonnayanam, Jatakarma, Namakarana, Upanishkramanam, Annaprasanam and Chowlam are to be done without mantra in prescribed times. Some say that nothing is required other than washing hands and feet in lieu of achamanam. Manu says that woman and sudra should sip water once. 9. Usanas on daily bath - Good sudra should take bath; sudra, who is not good, should wash his hands and feet. He should do ‘Amasraadham’ without mantra on Amavasya etc. ‘Swadara vritti’ means that he has no right to other asrama. ‘Kurcham’ refers to seat etc. Brahmana should give his sudra servant, used cloth, footwear etc. The person on whom the sudra was dependent, should take care of him even when he is unable to work. If that brahmana suffers without livelihood, the sudra should take care of him. The sudra’s money should be used only for that. In Vaisvadeva of sudra, knowers of dharma permit contemplating on the respective Devata (name with the fourth case) and chanting ‘namo namah’. Another says - The sloka ‘Devatabhyah Pitrubhyascha’ conveys through the word ‘namaskara’; hence it is prescribed in Pitrukarmas. Aapasthambha also says that in the homas mentioned in Gruhya, the word ‘Pakayagna’ is famous; meaning is that sudra can also do these Pakayagnas. 10. Aapasthambha - For the three varnas, not sudras and ‘fallen’ brahmanas, upanayanam, Vedic study, Agnyadanam and karmas like Agnihotram are dharmas. For sudra, service to other varnas alone is dharma. Service to the earlier varna rather than the next in the order gives more strength. 11. Manu - Manu’s instruction is that whichever part of body sudra uses for troubling brahmana, that part should be cut off. No teaching (Vedic) should be given to sudra. Leavings of food and havis (offering in oblation) should not be given to him. Dharma and ceremonial vow should not be taught to him. Brahmana who teaches dharma and ceremonial vow to sudra and the sudra receiving such teaching, both go to naraka called ‘Asamvrutam’. The bar on teaching dharma to sudra relates to dharma like Vedic Agnihotra etc.; as it is stated, ‘with brahmana in front, Itihasas and Puranas can be told to all the four varnas’, listening to Itihasas and Puranas is permissible for sudra. Further, it must be stated that there is no bar in teaching sudra about dharmas of sudra expounded in smriti. If not, since they do not observe dharmas like Aasoucham (pollution), Aamasraadham etc. prescribed in Gautama sutras etc., the sastras prescribing sudra dharmas may lose authority. (Hence prohibition (on teaching Vedic dharma to sudra) should not be held to be useless on the grounds: it is unsuitable dharma; It is not dharma common to all four varnas like non - violence, non - stealing etc.; It is not also dharma prescribed for sudras like purity, achamanam, sraadham etc.; one will not be interested in listening to dharma not to be observed by him. Further, there is strength in listening to any dharma like in passages, ‘listening and seeing dharma will also give result’. As there is no fault in listening to others’ dharma like listening to swadharma, as the first three varnas have right to listen to dharma of all four varnas, as the first three asramis have right to listen to dharmas of all four asramis, as women of the three varnas have right to listen to dharmas of males, as males have right to listen to dharmas of females, sudra can also develop interest in listening to dharma of others; hence the above prohibition is necessary.) 12. Gautama - If sudra speaks harshly and disrespects dvijas, his tongue should be cut off; if he disrespects by beating with stick etc., his hand; if he unites with Arya (of first three varnas) women, his generative organ; his wealth should also be confiscated. If he is the guard of Arya women, killing him is extra punishment. If sudra listens wantonly to Veda, his ears should be filled with tin and lac. If he pronounces Vedic words, his tongue should be cut off. If he retains them in his mind, his body should be dismembered. One who wishes to be equal to Aryas in seat, bed, words and path should be punished. Aapasthambha mentions the punishment - Beating him with stick is punishment to one who tries to be equal in words, path, bed and seat. 13. Aapasthambha gives Prayaschitta for the brahmana who serves sudra for a living - Brahmana, who serves sudra for a living, can get rid of his sin gathered in one day by observing with discipline ‘trishavanasnanam’ and ‘chaturthakalabhojanam’ for three years. (‘Chaturthakalabhojanam’ is eating midday lunch today, followed by night dinner tomorrow.) Vedanta Spiritual Library | www.celextel.org

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14. Parasara - Brahmana, who eats food of sudra, joins sudra, sits equally with sudra and obtains knowledge from sudra is a ‘fallen’ brahmana, though he is equal to Agni. 15. Narada - For sudras in the path of dharma, tonsure once in a month, purification like vysyas and eating leavings of dvijas is prescribed.

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Glory of Brahmanas: 1. Aapasthambha - There are four varnas - brahmana, kshatriya, vaisya and sudra. Out of these, the latter varna is better by birth than the former. 2. Manu - Brahmana is the best because of birth from Brahma’s face, his birth before other varnas, his sustaining the Vedas and his teaching dharma to all. Brahmadeva did penance and created brahmana first from his face for holding havya (oblation for devas) and kavya (oblation for Pitrus) and for protecting the whole world. Which being is greater than brahmana, from whose mouth Devas eat havya and Pitrus eat kavya? The birth of brahmana is the undecaying body of dharma. He is born for dharma and attains moksha. Even at birth, brahmana is the best on earth, capable of protecting all beings. All wealth on earth is that of brahmana only. Owing to the glory of birth from Brahma’s face, brahmana is fit to receive all this wealth. Brahmana eats his wealth only; wears his wealth only; gives his wealth only. By the grace of brahmana, others enjoy. This is praise; as, in theft etc., responsibility, punishment and prayaschitta have been specified. 3. Yagnavalkya - In the beginning of kalpa, Brahmadeva pondered and created bahmanas for protection of Vedas, satisfaction of Pitrus and Devas and for protection of dharma. 4. Saatatapa - Brahmana is born a great soul at birth itself. Being the best among the varnas, he is mother, father and guru for all beings. For them, there is none worthy of worship in the three worlds. Because of knowledge of Vedas, they worship each other and are gurus, guests and persons of help to each other; they do good to others and themselves reach good state. One, who wishes to worship Devata of his liking, should please brahmanas by all means and efforts. In the bodies of Devas, there is only one Devata in one body. All Devatas are in brahmana’s body. Hence one should always worship them properly. 5. Sruti also - ‘Brahmana is all Devatas’; ‘All Devatas live in brahmana who knows Veda’. 6. Manu - Out of all moving and non - moving things, the living beings are the best. Out of living beings, those that live on intellect are the best; out of them, humans; out of them, brahmanas; out of them, knowers of Veda; out of them, knowers of meaning of Veda; out of them, those who observe karmas as specified in Vedas; out of them, knowers of Paramatma. It is conveyed through this that even Brahmagnanis should observe karmas.

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Explanation of Anulomajati: 1. Manu - In all varnas, those born of wives, not held by others and of the same varna, through their husbands, belong to their respective castes. In all three varnas, sons born of women of the next higher varna, are equal to father and higher than mother. They will not be of the caste of father. Names of their castes are: ‘Moordhabhishikta, Mahishya and Karana’. 2. Devala - Out of them, those born to persons of same varna are the best. ‘Anulomajas’ are lower than them. Those who are outside the varnas are called ‘Antaralas’. ‘Pratilomajas’ are ‘fallen’ people. 3. Manu - Children born of higher - varna father and lower - varna mother are called ‘Anulomas’. One who is born of brahmana father and kshatriya mother is called ‘swarna brahmana’. For him, study of Ayurveda, Atharvaveda and Dhanurveda and mounting on elephant and horse are specified. One who is born of a brahmana man and kshatriya woman in adultery is called ‘nakshatrajivaka’. Those born to brahmana man and woman of other three varnas, to kshatriya man and woman of other two varnas and to vysya man and woman of the last varna are called ‘Apasadas’. 4. Yagnavalkya - One who is born of a brahmana man to kshatriya woman is called ‘Moordhavasikta’, born to vaisya woman is ‘Ambashta’ and, to sudra woman is ‘Nishada’ or ‘Parasava’. One who is born of a kshatriya man to vysya woman is called ‘Mahishya’, to sudra woman is ‘Ugra’. One who is born of a vysya man to sudra woman is ‘Karana’. This rule is stated to apply to women accepted in marriage. 5. Sankasmriti says, ‘One who is born of a brahmana man to kshatriya woman becomes a kshatriya only; born of a kshatriya man to vysya woman is vysya; born of vysya man to sudra woman is sudra only’. If there is contradiction here to what was given earlier, it is clarified that the Sankasmriti passage is more about specifying dharmas of kshatriya etc. to them than defining varnas like kshatriya or rejecting the ‘Moordhavasikta’ caste. Hence Vignaneswara says that upanayanam should be performed with staff, skin and upavitam appropriate to that varna. 6. Manu - One who is born of brahmana man to vysya woman is ‘Ambashta’; to sudra woman, is ‘Nishada’ or ‘Parasava’. One who is born of kshatriya man to vysya woman is ‘Mahishya’ or ‘Ambashta’. He should study Ayurveda of eight parts for a living. One who is born of kshatriya man to vysya woman in adultery is called ‘Soundika’. His occupation is rearing and selling of horses. One who is born of vysya man to sudra woman is ‘Ugraka’. His occupation is selling of goats and wool and guarding the women’s apartments of kngs. If he is born of adultery, he is called ‘Ghatakara’. His occupation is selling of mats. One who is born of kshatriya man to sudra woman is ‘Ugra’ of cruel nature. One who is born of brahmana man to vysya woman is ‘Nishada’. His living is on mantra and medicine. If he is born adulterously he is called ‘Ghatakara’. His occupation is shaving above navel and pottery. One who is born of brahmana man to sudra woman is ‘Parasava’. His occupation is worship of Bhadrakali, dance and musical instruments. If he is born adulterously he is called ‘Nishada’. He lives by torturing animals deceitfully and through music. One who is born of kshatriya man to sudra woman is ‘Doushyanta’. His occupation is catching wild animals and fishes and making weapons like sword etc. If he is born adulterously he is called ‘Sulika’. His occupation is punishing the guilty with spear as per king’s orders. One who is born of ‘Mahishya’ man to ‘Karana’ woman is called ‘Rathakara’. His other names are Taksha, Silpi, Vartaki, Lohakara and Karmakara. For him, upanayanam, Adanam and yajanam are there. Study of Vastu sastra is also for him. His occupations are building temples, making idols of Devatas, making vessels for yaga, making gold ornaments, making implements for tilling like plough and painting. 7. Sankar - For Rathakara, occupations are samskaras of yaga, Adanam and upanayanam, and study of Rathasutra and Vastuvidya.

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Explanation of Castes like Kunda and Golaka: 1. Manu - One who is born to a brahmana woman with brahmana paramour is called ‘Kunda’; born to brahmana widow is ‘Golaka’. These two are unfit for sraadham. One who is born to a kshatriya woman with kshatriya paramour is called ‘Bhoja’. He has no coronation. He can use the title of king and look after citizens. One who is born to a vysya woman with vysya paramour is called ‘Manikara’. His living is on making apertures in pearls, rectifying conches and dyeing. One who is born to a sudra woman with sudra paramour is called ‘Manavaka’. His living is on feeding horses with grass.

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Explanation of Pratilomajati: 1. Yagnavalkya - One who is born of brahmana woman to kshatriya man is called ‘Suta’; to vysya man is ‘Vaidehaka’; to sudra man is ‘Chandala’. This chandala is unfit for any dharma. One who is born of kshatriya woman to vysya man is called ‘Magadha’; to sudra man is ‘Kshatta’. One who is born of vysya woman to sudra man is called ‘Ayogava’. 2. Manu - One who is born of kshatriya man to brahmana woman is ‘Suta’; he is the best of ‘Pratiloma’ jatis. His occupations are worship of Vishnu, knowing those dharmas, charioteering, selling of mats and achara like brahmana. One who is born of vysya man to kshatriya woman is ‘Magadha’. His occupations are praising kings and playing on instruments like veena etc. If he is born of adultery, he is called ‘Pulinda’. His occupations are torturing wild vicious animals and selling oil, flakes as cattle food and salt. Even sudras should not eat his food; nobody shoud touch him. If he enters village etc. during afternoon, he should be punished. One who is born of vysya man to kshatriya woman is ‘Magadha’; to brahmana woman, ‘Vaideha’. Those who are born of sudra man to vysya, kshatriya and brahmana women are called respectively ‘Ayogava’, ‘Kshatta’ and ‘Chandala’. They are of ‘sankara’ (mixed) jatis. Just as sudra man produces outcaste (‘chandala’) with brahmana woman, the outcaste man produces with the women of four varnas further inferior outcaste persons. Those who are born of sudra man to vysya, kshatriya and brahmana women are called respectively ‘Ayogava’, ‘Kshatta’ and ‘Chandala’. They are ‘Apasadas’. One who is born of vysya man to kshatriya woman is ‘Magadha’; to brahmana woman, ‘Vaideha’; one who is born of kshatriya man to brahmana woman is ‘Suta’. They are also Apasadas. One who is born of Nishada man to sudra woman is called ‘Pulkasa’. One who is born of kshatta man to ugra woman is called ‘Svapaka’. Chandala and svapaka live outside the village. They should live in manners identifiable by their means of living and actions; they should live in large trees, cremation grounds, hills and forests. Their clothing is the clothing of corpses; food in broken pots; ornaments of iron. They should always be on the move. One who wishes to be in dharma should not join them. Even if anarya, who is outcaste, unknown and born to sinners, shows himself outwardly as arya, one should surmise through his actions that he is evil. Severity, speaking harshly, troubling others and observing no achara indicate that he is born in ‘sankara’ (mixed) jati. One who is born of people of evil castes behaves like his father, mother or both; he will not leave that behaviour. Everyone should do actions prescribed for his jati; one who does not do so becomes ‘fallen’ from his jati. 3. Yagnavalkya - Pratilomajas are called bad and Anulomajas as good. 4. As Anuloma and Pratiloma jatis are innumerable, everything cannot be communicated by writing here.

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Rise and Fall of Anuloma and Pratiloma Jatis: 1. Yagnavalkya - The rise of jati can be found in seven, six or five generations. If professions are changed, the equality of jatis is also similar. The bad and good nature of Pratilomajas and Anulomajas is also similar. Meaning - Jatis are actually the jatis of Moo Moordhavasiktas.rdhavasiktas. They should be known to attain the jatis of brahmana etc. in seventh, fifth or sixth generation. This is the practical arrangement. Daughter who is born of a brahmana man to sudra woman is ‘Nishadi’. She marries a brahmana and begets a daughter. That girl also does the same. The sixth (generation) daughter thus begets a son, who becomes a brahmana. Daughter who is born of a brahmana man to vysya woman is ‘Ambashti’. If she follows the track mentioned above, the fifth daughter begets a son, who becomes a brahmana. In the same manner Ugra and Mahishya women marry kshatriya men and beget kshatriya son in sixth and fifth generation respectively. In the same manner Karani woman marries vysya man and begets vysya son in fifth generation. Similarly jatis like brahmana attain to lower caste by marrying lower castes like kshatriya. By changing profession for the sake of livelihood first and by not abandoning it later after the adversity is over, in seven, six or five generations, the equality with that respective lower caste happens. Explanation - Brahmana adopts the occupation of sudra continuously and begets a son. The son also does the same. This continues and in the seventh generation he begets a sudra only. In the same way the brahmana who lives on vysya occupation begets vysya in the sixth generation and the brahmana who lives on kshatriya occupation begets kshatriya in the fifth generation. This rule applies to Pratilomajas also. Pratilomajas are: those who are born of Moordhavasikta women with kshatriya, vysya and sudra men; those who are born of Ambashta women with vysya and sudra men; those who are born of Nishadi woman with sudra man. Anulomajas are: those who are born of Moordhavasikta, Ambashta and Nishadi women with brahmana man; those who are born of Mahishya and Ugra women with brahmana and kshatriya men; those who are born of Karani women with brahmana, kshatriya and vysya men. As before,It is to be known that Pratilomajas are bad and Anulomajas are good. 2. Manu - If sons born of the three varna men with women of same varna have not been initiated into upanayanam, they have not received savitri initiation and are called ‘vratyas’. 3. Bodhayana - If sons born of the three varna men with women of same varna have not been initiated into upanayanam, they have not received savitri initiation and great men call them ‘vratyas’.

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Forty Samskaras: 1. Manu - The three varnas should perform samskaras (purificatory ceremonies) of body like Garbhadhanam in order that purification is possible in this and next worlds through meritotrious karmas as given in Veda. 2. Yagnavalkya - There are four varnas - brahmana, kshatriya, vaisya and sudra. Of these, the first three varnas are called ‘Dvijas’. Kriyas from Garbhadhanam till Aparakriya with mantras are prescribed only for them. 3. Angiras - Just as a painting is completed by doing properly all the different parts, brahmanaism attains fullness with samskaras performed as per rules. 4. Manu - For dvijas, the sin arising out of seed and stay in uterus is removed by homas performed during stay in uterus and subsequent Jatakarma, Chowla and Upanayanam. 5. Yagnavalkya - By doing samskaras thus, the sin from seed and stay in uterus is destroyed. 6. Gautama mentions those forty samskaras - Garbhadhanam, Pumsavanam, Seemantonnayanam, Jatakarma, Namakaranam, Annaprasanam, Chowlam, Upanayanam, Four Vedavratas, Samavarthanam, Vivaham, Five Mahayagnas, Seven Pakayagnasamsthas - Ashtaka, Parvanam, Sraadham, Sravani, Aagrahayani, Chaitri and Aasvayuji, Seven Haviryagnasamsthas - Aadanam, Agnihotram, Darsa Purnamasas, Aagrayanam, Chaturmasyas, Nirudhapasubandham and Soutramani, Seven Somasamsthas - Agnishtomam, Atyagnishtomam, Uktyam, Shodasi, Vajapeyam, Atiratram and Abdoryamam. Then eight Atmagunas are mentioned - Compassion to all living beings, forbearance, absence of jealousy, purity, absence of exertion, auspiciousness, freedom from miserliness and lack of desire. Here a karma called ‘Upanishkramanam’ has been mentioned by Manu. He says, ‘Upanishkramanam should be performed in fourth month’. That has not been supported here. As ‘forty’ is mentioned, samskaras are forty only. Hence the rest of Sroutha Smartha karmas are not part of these forty samskaras. 7. Brihaspati mentions the characteristics of compassion etc. - Compassion (daya) is protecting from danger whosoever - other, relative, friend, enemy. Forbearance (kshanti) is absence of anger and not troubling others, even when one is subjected by them to bodily or mental harm. Absence of jealousy (anasuya) is not hating someone when he attains dharma, wealth, desire or moksha (liberation). Purity (soucha) is avoidance of prohibited eatables, joining those who are free from faults and remaining in one’s own dharma. Absence of exertion (anaayasa) is avoiding action which would result in pain to oneself even if the action is as per dharma. Auspiciousness (mangalam) is doing the best deeds and avoiding despicable deeds. Freedom from miserliness (akaarpanyam) is: even when what one has is meagre, giving others happily at least a little bit of that. Lack of desire (aspruha) is being satisfied with wealth one has earned or got and not desiring for others’ belongings. 8. Sankar says that one with these forty samskaras and eight atmagunas attains Brahmasayujya (merging with Brahma) - Brahmana purified by Purvasamskaras and Uttarasamskaras and with eight gunas attains to Brahmaloka from where there is no return. Garbhadhanam etc. are Purvasamskaras; Ashtaka etc. are Uttarasamskaras. 9. Haaritha in the same vein - Samskaras are of two types - Brahmam and Daivam; From Garbhadhanam till Samavarthanam is Brahmam; Pakayagnas, Haviryagnas and Somasamsthas are Daivam. One who has received Brahma samskaras attains to equality and merger with Rishis. One who has received Daiva samskaras attains to equality, living in the same realm and merger with Devas. 10. Gautama says about one without Atnmagunas - Even purified with forty samskaras, the one without the eight Atmagunas does not attain to merger and living in the same realm as Brahma. Hence it must be understood that only the one who has forty samskaras and eight Atmagunas gets the fruit of attaining to merger with Brahma. 11. Samskaras from Garbhadhanam till Upanayanam are a must for all dvijas. Bath etc. are not necessary. If not, there will be difference with passage like “One can take up the asrama of interest; from brahmacharya one can go to sanyasarama’.

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Discussion of Garbhadhanam: 1. Manu - Gruhastha should unite with woman in the Rtukala (period favourable for conception); he should always unite with his woman only. For his woman’s pleasure, he can unite with her in period unfavourable for conception and on days other than Parva. For women, the period favourable for conception is sixteen days from the start of menstruation. In that period, the first four days are prohibited. Eleventh and thirteenth days are condemnable. The rest ten days favourable for conception are good. Union in even days will beget male child and that in odd days, female child. Hence one who desires for son should unite with woman on even days in the period favourable for conception. Even during the favourable period, he should observe brahmacharya on amavasya, ashtami, purnima and chaturdasi days. 2. Brihaspati - Man should unite with woman during Rtukala definitely; in the rest of time, he can unite on days other than Parva, as it is pleasing to women. 3. Yagnavalkya - Man should remember the boon given by Indra to women, be ‘yathakami’,i.e. uniting in times when they wish and be attached only to his wife; as it is essential to protect women. Yathakami is one who unites without transgressing wife’s desire. About Indra’s boon, in Taittiriyam - ‘Indra reached the group of women and asked them to receive one - third of his sin of killing of brahmana. The women said, ‘We will conceive after menstruation and enjoy union till time of delivery’. Hence women conceive after menstruation and enjoy union till time of delivery, as they asked for such a boon. Women accepted one - third of the sin of killing of brahmana. It became ‘malavatvasah’ (menses). The term ‘vasah’ in the word ‘malavatvasah’ conveys that from the time of contact of menstrual blood on the dress, impurity has set in. 4. Yagnavalkya - For women, sixteen nights from the time of noticing menses is called ‘Rtu’. Out of those, man should unite on even days. One who follows this rule becomes brahmachari himself. He should avoid Parva nights and the first four nights, like a brahmachari only. The word ‘nisha’ means that union is not permitted during day. Hence Sankha and Likhita say - Uniting with woman is prohibited during menses period and during daytime. If done, children of less virility and less lifespan will be born.’ As the plural term ‘yugmasu’ is used, one should unite in all permissible even nights in Rtukala. One who unites thus is brahmachari only. Hence Vignaneswara says that where brahmacharya is prescribed, man of this discipline does not suffer the deficiency of losing brahmacharya. Sruti on avoiding Parva and the first four nights - ‘One should not unite with woman on amavasya and purnima days; if he does, he loses virility’; ‘One should not talk or sit with woman in menses’; ‘One born in union during menses period is called ‘Abhisasta’.’ 5. Aapasthambha says that among even days, the latter is better than the former - ‘Great men say that in Rtukala, in the period from 4th night upto 16th night, among even nights, the latter is preferable to the former.’ Here union in 4th night is permitted if menses flow has stopped. Katyayana says with this in mind - ‘Woman in menses becomes pure by bath on fourth day’. Haaritha - ‘After bath on fourth day, on even nights’. Gobila in the same vein - ‘When the woman in menses becomes free from the menstrual flow, that is the time fit for union.’ 6. Parasara - Woman in menses becomes pure on the fourth day after bath. Only after stoppage of menstrual flow, she can do karmas for Devas and Pitrus. As long as there is menstrual flow, she is impure. Only after its stoppage, she becomes fit for union and work at home. She is known as chandali on first day, killer of brahmana on second day and washerwoman (rajaki) on third day. The sin that would accrue by uniting with chandali et al will attach by union with woman in menses. 7. Sruti in the same vein - In the three days one should observe vrata (vow). The fourth night is recommended for avoidance because of opinion that menstrual flow might persist or son would be born who would be of short life and poor. Vyasa in the same manner - By union in the fourth night, son would be born who would be of short life and poor; in 5th night, daughter who would beget son; in 6th, son of medium quality; in 7th, daughter who would be barren; in 8th, wealthy son; in 9th, beautiful daughter; in 10th, good son; in 11th, sinful daughter; in 12th, very good son; in 13th, daughter who would mix castes; in 14th, son who would be knower of dharmas, grateful, Atmagnani, of firm resolve and king of earth by good qualities; in 15 th, daughter who would be

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queen, enjoy many pleasures, beget many sons and be chaste; in 16th, son who would have vidya, beauty, truth and victory over sense organs and be refuge for all beings. 8. Yagnavalkya - Thus, one, who unites once in one night with woman who has thinned due to rules of woman in menses, on night excluding stars of Makha and Mulam and having strength of Chandra, will beget male child of handsome marks. 9. Brihaspati - If the blood (sonitha) of woman is more, female child would be born; if the semen (sukla) of man is more, male child would be born. Hence, for increase of semen, man should eat food,0000 which would improve virility and is soft; woman should be made to eat less food; then he will beget male issue. 10. Manu - If the semen of man is more, male child would be born; if the blood of woman is more, female child would be born; if both are equal, eunuch, male and female would be born; If semen is not virile and is less, pregnancy will not result. If male semen is divided into two, embryo gets separated in two. 11. Yama - During union, if man deposits his semen in two ways, embryo becomes two. 12. In Sayaniyam - Auspicious days for impregnation: In sukla and Krishna pakshas, tithis other than shashti, ashtami, panchadasi, chaturthi and chaturdasi; days of Chandra, Guru, Sukra and Budha. Recommended stars: Sravanam, Rohini, Hastam, Anusham, Swati, Revati, Mulam, Uthirams and Sathabhishak (Sadayam). Stars of medium result: Pushyam, Sravishta (Avittam), Mrigasirsham, Asvini, Chitra and Punarvasu. The rest are useless. If Rushabha, Mithuna, Kataka, Simha, Kanya, Tula, Kumbha, Dhanus and Meenam have purity in Ashtama and support of good Grahas, they are auspicious. 13. Devala on union when many wives are present - When Rtukala of many women is at the same time, one should unite in order of varnas starting from brahmana; or, unite first with woman having no son; or, at least in order of marriage. 14. Parasara on sin in not uniting in Rtukala - Man who does not unite with wife after bath after menstruation will get the blemish of killing embryo. 15. Bodhayana - Pitrus live in the semen of man for the month when he does not unite with wife who has bathed after menstruation and is near at hand. There is no fault if wife is not nearby or if man is incapable. Devala in the same vein - A healthy man, who does not unite with wife who has bathed after menstruation, gets the blemish of killing embryo. Man, who does not unite for three years with wife in periods favourable for conception, gets the blemish of killing foetus. One who does not unite during Rtukala, unites during period other than Rtukala and discharges semen in place other than wife’s vagina are of equal sin. Forbidding during period other than Rtukala is in the event of wife not being desirous. If not, it will contravene the word ‘yathakami’. Gautama in the same manner - Union is right during Rtukala and also in period other than forbidden. 16. Aapasthambha - Sruti also says: Enjoying pleasures not opposed to dharma, one should protect women – ‘Protect your lineage attentively; the seeds of others should not be laid in your wives.’ 17. Mahabharata - Agnihotram is the strength of Vedas; Danam and enjoyment are the strength of wealth; Sexual enjoyment and son are the strength of wife; Good conduct and fame are the strength of sastram. 18. Vyasa - There is no fault if man living abroad unites with wife anytime in Rtukala, other period, day or night. 19. Vyasa again - For man who is diseased, in prison and abroad and for one who does not unite during Parva, there is no fault of transcending Rtukala. 20. Bodhayana - Prajapati says that there is no prayaschitta for one who discharges semen in the face of wife. 21. Vyasa - One should not unite even in mind with other men’s wives. He should unite only with wife during Rtukala, thinking that adultery is frightful in this world and the next. This rule of uniting during Rtukala is for man who has no son. 22. In Kurmapurana in the same vein - Till son is born, man should unite during Rtukala.

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23. Vasishtha also - If one looks at the face of son, born and living, he is rid of Pitru debt; he gets the state of Deva. Brahmana, even at birth, has three debts. By brahmacharya, he repays the debt of Rishis; by yagnas, the debt of Devas; by getting son, the debt of Pitrus. Man becomes complete by getting son. One without son is not praised in this world and the next. His birth is useless; his lineage is destroyed. One with son attains undecaying worlds. For one without son, there is no world. Passages in Sruti and Smriti like ‘O man! You alone are born as son. That itself is immortality for you’ are true with even one son. 24. Manu in the same vein - When the eldest son is born, man becomes ‘Putravan’ (one who has son). He becomes free from debt to Pitrus. Hence that son alone is eligible for all wealth. Passages like ‘Give ten sons to her. One should desire for many sons, as one at least will go to Gaya’ are in praise of many sons. Hence man with one son is not at fault if he transgresses Rtukala with desire for many sons. 25. Hence Manu - ‘The first son, who is the cause of repaying the debt to Pitrus and for getting the state of Deva, is ‘Dharmaja’ (born of dharma); the other sons are called ‘Kamaja’ (born of desire).’ 26. In Sayaniyam - Calculating from the star in which conception takes place, delivery will occur in 9 th, 10th or 12th star. Birth will take place in 12th star from the star of Garbhadhanam (impregnation). Hence one should unite with knowledge of auspicious star. Decorating himself with things liked by woman and with firm resolve, one should lie down in bed near his wife for two yamams (six hours). 27. In Apararka - One with diksha (ceremonial vow) should not sleep in place where women sleep. One who has performed sraadha should not unite with woman. 28. Vyasa - One who wishes for long life should not unite with woman, who has not taken bath, is diseased, in periods or pregnant. He should not unite with woman, who is unwilling, angry, despicable, diseased, unfavourable, desirous of other man, not desirous of him, belonging to other, hungry or has overeaten. He should also be free from these qualities. After bath, wearing garland and sandalpaste, one should unite happily with woman. 29. Sandilya - One should not unite with wife who is pregnant, dirty, grey - haired, in periods or diseased. A hungry man should not unite. There should be no discharge of semen in other places (other than wife’s vagina). One should sleep with wife, who has bathed, is wearing good dress and ornaments, is of pure mind and free from disease; he should also be in the same condition. To those who indulge in too much of intercourse, loss of virility, increase of disease, poverty (Alakshmi), hindrance to good actions and loss of beauty, long life and fame will happen. 30. Samvartha - For one who unites with woman in periods or eight months pregnant, prayaschitta (expiation) is ‘Atikruchram’. 31. Bharadvaja - If one unites with woman in period other than Rtukala, he should wear his Upaveeta in his back in ‘Niveeti’ (hanging like a garland) position. 32. Manu - One should unite with woman in Rtukala with upaveeta in normal position and at other times, with upaveeta in Niveeti position. Man should be without clothing and woman with clothing; if both are unclothed, they will attract sin. If one unites in Rtukala, he should take bath; at other times he should do purification like after urination. 33. Gautama - If one unites with woman, he should do purification; it should not be delayed. 34. Aapasthambha - One should take bath. Or he should wash off all matter, do achamanam and sprinkle water on limbs. After union, he should not sleep with her the whole night. 35. Gautama - One should unite with clothing kept separately for the purpose of union. Upto union, he can sleep with his wife; after union, he should sleep separately. 36. In Kaladarsam - The period from 4th day after noticing menstrual blood until 16th day is called Rtukala. Even days will generate male child and odd days female. In these two categories, the latter day is better than the former day. One should avoid Moolam, Makham and five Parvas. In both pakshas, the five days of chaturdasi, ashtami, darsam (amavasya), purnima and sankranti are called Parva. 37. In Kurmapurana - Union with woman is not permitted on days of shashti, ashtami, amavasya, purnima, dvadasi, chaturdasi and janmatrayam.

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Pumsavanam: 1. Aapasthambha - As soon as pregnancy comes to light, Pumsuvanam should be performed. Pumsuvanam is the name of the karma; by doing this, the woman begets son. This is eulogy, as begetting son is uncertain. The ‘u’ after ‘s’ is ‘chandasam’ (Vedic usage). Aasvalayana read it as ‘A’ only. The meaning is that after pregnancy is confirmed, Pumsavanam should be performed in third or fourth month in Pushya star. 2. In Kaladarsam - Pumsavanam should be performed in 3rd or 4th month. It should be done after pregnancy has come to light; it is well known that pregnancy will come to light only at that time. 3. Yagnavalkya - Garbhadhanam in Rtukala and Pumsavanam before the movement of foetus in uterus should be done. 4. But Brihaspati says: after the movement of the foetus in uterus - Garbhadhanam in Rtukala and Pumsavanam after the movement of foetus in uterus should be done. 5. Paijavapa - In 2nd or 3rd month before movement of foetus in uterus. 6. Bhaskara - In 2nd or 3rd month on day of male star in association with Chandra. 7. In Ratnakosa, male stars have been listed - Hastam, Mulam, Sravanam, Punarvasu, Mrigasirsham, and Pushyam are male stars. 8. Jatukarnya - Pumsavanam should be done in 2nd or 3rd month, or after pregnancy is confirmed, or along with Seemantham. 9. In Dharmodyotam - Pumsavanam should be done in 3rd month and Seemanthonnayanam in 6th or 7th month. If Pumsavanam is not done before, it should be done first, followed by Seemanthonnayanam. Some say that as it is a basic samskara, it is samskara for all pregnancies; hence Pumsavanam is required only in the first pregnancy. Others say that Aapasthambha says that the woman will beget son; his opinion applies to every pregnancy; this samskara is required in every pregnancy for begetting son.

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Seemanthonnayanam: 1. Paijavapa - Seemanthonnayanam should be performed in 4th or 5th month. 2. Yagnavalkya - Seemanthonnayanam should be performed in 6th or 8th month and Jatakarma after childbirth. 3. Lokakshi - Seemanthonnayanam should be performed in 3rd month. 4. In Kaladarsam - Seemanthonnayanam should be performed in 4th, 6th or 8th month. 5. Sankar - Seemanthonnayanam may be performed after movement of foetus or upto time of delivery. Note that in case of obstacle in prime time, it can be done later upto time of delivery. 6. Kasyapa - Seemanthonnayanam should be performed in 6th, 7th, 8th or 9th month or at least before delivery. 7. As this is a woman’s samskara, it should be done only once. It need not be done in every pregnancy. Aapasthambha in the same vein - Seemanthonnayanam should be performed in first pregnancy in 4th month. 8. In Sankhyayana Grihyam - Seemanthonnayanam should be performed in first pregnancy in 7 th month. 9. Haaritha - For dvija women, who have undergone Seemantha samskara once, whatever be the number of pregnancies, all of them are deemed to have undergone the samskara. 10. Devala - Woman, who has undergone the samskara once, remains with the samskara in all pregnancies. 11. Some do it for every pregnancy, considering that it is a samskara of the foetus. Vishnu in the same vein - Seemantham is said to be woman’s samskara. Some consider it as samskara of the foetus and do it in every pregnancy. Respective Grihyas should be referred for details in this regard. 12. Satyavrata on woman who has delivered without Seemantham - In case woman without Seemantham has delivered, Seemantham should be done to her and the baby. 13. Gargya - In case woman has delivered before Seemantham, the baby should be kept in a box and Seemantham should be performed. If the pregnant woman’s husband has died or gone abroad, her brother - in - law, Guru or Sapinda (husband’s paternal relative) may do the Seemantham.

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Jatakarma: 1. Vishnu - Once the child is born, the father should take bath and perform Jatakarma as stipulated in his Grihya. 2. Samvartha - Once the child is born, bath with clothes as worn is stipulated for the father. 3. Jabali - Naimittika (required by occasion) and kamya (desire - prompted) baths should be had in cold water. 4. Vasishtha - In case of birth of child, ‘Avabhruta’ (ablution at close of yaga), Surya sankramanam and eclipse occurring at night, one can have bath at night; otherwise not. 5. Vyasa - Bath and danam should not be done at night; if they are required by occasion, they can be done at night. Danam given during eclipse, marriage, sankramanam, pilgrimage, harti and delivery is called naimittikam (required by occasion). There is no fault in doing it at night. Danam given on birth of child and in pilgrimage, even at night, is of inexhaustible merit. 6. Sankhyayani on the speciality of bath at night - One should take bath at night in the presence of Agni with water brought during day and kept with gold. 7. Manu - As soon as child is born, before cutting of umbilical cord, Jatakarma is stipulated. The baby should be fed at that time gold, honey and ghee with mantra. 8. Paijavapa - Jatakarma should be done immediately on birth of the child. If it cannot be done for reason beyond control, it should be done after the period of pollution is over. Pollution is not there before cutting of umbilical cord; pollution occurs after cutting of umbilical cord. 9. Vyasa - At the time of birth of child, Naandi sraadham should be performed before the umbilical cord is cut. If material is not available at that time, it should be done after the period of pollution. 10. This sraadham should be done as ‘Aama’ foodgrains) or ‘Hiranya’ (gold). Prachetas - Woman, sudra, one who cooks his own food and one who wishes to do Jatakarma should do Aama sraadham as per Paarvana rules. 11. In Jatakarma sraadham, cooked food is forbidden. In Adipurana - In Jatakarma sraadham, cooked food should not be served even in case of brahmanas. Those who eat it become pure by chandrayana (kind of prayaschitta). 12. Bodhayana - Brahmana can do Hiranya sraadha in absence of cooked food or brahmanas, in pilgrimage, in childbirth and in eclipse. Sudra should always do Hiranya sraadham only. 13. Vrudha Yagnavalkya - On birth of child, whatever danam is given, be it gold, land, cow, horse, goat, cloth, bed, seat, brahmana can accept; he should avoid only cooked food. If he eats, he should observe chandrayanam. For gnatis (paternal relatives) alone, there is no bar, as Manusmriti says so. 14. Sankar says that on this day danam may be given to gnatis also - To all gnatis should be given male and female servants, cows, gold foodgrains etc. 15. Vyasa - As soon as the child is born, Devas and Pitrus come towards him; hence that day becomes meritorious and praiseworthy. That day one should give gold, land, cow, horse, chariot, umbrella, goat, cloth, garland, bed, seat and house. During birth of child, one can accept gold, foodgrains, cow, cloth, mixed food, jaggery and ghee. 16. Parasara - Danam given in field and on the occasions of marriage, sankramanam, eclipse, death, birth of child and vyathipatham is of inexhaustible merit. 17. Sankar’s statement: ’During childbirth, there is no harm in accepting danam of jaggery etc. before cutting of umbilical cord’ and similar statements of Haaritha and Paijavapa imply that before umbilical cord is cut, Jatakarma and Naandi sraadham should be done. 18. Satyavrata in the same vein - ‘In childbirth, before umbilical cord is cut, Jatakarma and Naandi sraadham should be done’. In the matter of acceptance of danam, whole of that day is creditable in view of many smritis. Vrudhamanu - Danam can be accepted during the whole of the day of childbirth. 19. Yagnavalkya - The day of birth of child is free from defect, as the ancestors are born that day. 20. Haaritha - The day of birth of child is meritorious, owing to the happiness of the ancestors. 21. Gautama - The time before cutting of umbilical cord is meritorious; some say this about the whole of that day. Vedanta Spiritual Library | www.celextel.org

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22. Sankar - There is no fault in accepting danam before cutting of umbilical cord; some say this about the whole of that day. 23. In Sangraham - As the day of childbirth is meritorious, danam should be given; others can accept. 24. Jatukarnya - If child is born during the period of pollution of death, Jatakarma and Namakaranam should be done after the period of pollution of death is over. If child is born during the period of pollution of birth of some other child, Jatakarma and Namakaranam may be done immediately. 25. In Purnasagraham - There is no pollution in eclpse, Ganga and childbirth. Even if one had taken food, one can take bath and give danam etc. 26. Prajapati - In case of childbirth when there is pollution, the karta becomes pure temporarily. In Smrityarthasaram - After childbirth, father should take bath and perform Naandi sraadham, whether it is night, sandhya time or eclipse; he can do this even in the middle of some other pollution. 27. Sruti specifies Ishti in case of childbirth to Aahitagni - In case of childbirth, he should do Vaisvanara Ishti with ‘Purodasam’ (oblation of ground rice) in 12 ‘kapalas’ (vessels). That child will be pure, lustrous, eater of food, virile and have wealth of cows. This Ishti is ‘kamya’ (desire - driven optional), as there is expectation from the child. This Ishti should be performed in Parvakala, after pollution is over. Jatakarma should be done immediately after birth. 28. In Smritiratnam - On birthday (star) every year, all should take bath, wear auspicious things and do Pooja to Guru, Devas, Agni and brahmanas. Every year on the day of birth star, one should do Pooja to Pitrus, Devas and Brahma and also celebrate in a big way.

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Namakaranam: 1. Manu - On the 10th or 12th day from the day of childbirth, Namakaranam (naming ceremony) should be done. If done afterwards, a day of good tithi, day of week and star should be chosen. 2. Gobila - Namakaranam should be done after 10 or 100 days or one year. 3. In Bahuvrichaparisishtam - Namakaranam should be done after 10 or 100 days or one year from day of birth. 4. Yagnavalkya - Namakaranam on 11th day, Nishkramanam in 4th month, Annaprasanam in 6th month and Chowlam as per family tradition should be done. 5. In Smritiratnam - Father should do Namakaranam on 10th day. If father is not there or not fit, another person or elder in the clan should do Jatakarma etc. 6. Sankar - Father or elder in the clan should give the name of Kuladevata or related to star. 7. Vyasa - Some say that Namakaranam may be done on 10th day; some, 12th day, some, after one month; some, on 18th day. 8. Bharaskara - On 10th day, the woman who has delivered should be got up and Naandi and Namakaranam should be done. 9. Sankar - On 10th day, the woman who has delivered should be got up and Naandi should be done. 10. Manu - The name should be indicative of auspiciousness for brahmana, strength for kshatriya, wealth for vaisya and criticism for sudra. 11. Surname of Sarma for brahmana, surname indicative of protection for kshatriya, indicative of well being for vaisya and slavery for sudra should be added to the name. Examples - Bhadra Sarma, Sakti Pala, Dhana Pushta, Heena Dasa. Some accept meaningfulness for the surnames. In that case examples are Sumati, Dhritarashtra, Nidhipala, Pasusakha etc. 12. Yama - Surnames are Sarma and Deva for brahmana, Varma and Trata for kshatriya, Bhuti and Datta for vysya and Dasa for sudra. Name as per Manu’s instruction should be added first. Bhadra Sarma and Bhadra Deva are names for brahmana; similar for others. 13. Aasvalayana - For all the four varnas, surnames of Sarma, Varma, Gupta and Dasa respectively should be added after the name. 14. Aapasthambha - On 10th day, after the woman who has delivered has taken bath, mother and father should do Namakaranam for the child. If Namakaranam is done thus on 10th day, the woman who has delivered should take bath after getting out of the delivery room. For purity she should take bath on 11th day also. Mother and father should do Namakaranam together; Sruti also says this. 15. Aapasthambha - Name should have 2 or 4 letters, starting with word ‘su’; with ‘kvi’after that, indicative of action; dirgham(long), ‘visargam’ at the end; ‘ghoshavat’ (soft consonant) letter at the beginning; ‘antastha’ (semi - vowel) letter in the middle. Example - Girda:, Varda:, Hiranyada: etc. Another way without these characteristics - The word which has ‘su’ as prefix is specially good; ‘Sujata:, Sudarsana:’ etc. 16. Paijavapa - Father should give a name, which has 1,2,3,4 or many letters, starting with ‘ghoshavat’ letter, ‘antastha’ in the middle, long ‘visarga’ at end and ‘krudantam’ and not ‘dattidantam’. 17. Bodhayana - The name should at least refer to Rishis, Devatas and ancestors. 18. Sankar - Father should give name related to Kuladevatas and stars. 19. Manu on names for girls - For girls, name should be easy to pronounce, not cruel, with clear meaning, attractive, auspicious, with ‘dirgha’ (long) letter at end and benedictory. 20. Bharaskara - Name of girl should have odd number of letters and end with ‘Aa’. 21. Sankar - If name ending with ‘e’ is given to girl, the clan gets purified. 22. Aapasthambha - For girl, name should have odd number of letters, like’ Sree:, Yasoda, Parvati’. 23. Note the requirements as per Grihya and family tradition.

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Piercing the Ears: 1. In Sayaneeyam - Piercing the ears (Karna vedhanam) in Karthik, Pousha, Phalguna and Chaitra months in Sukla paksha on auspicious day is creditable. The artisan should pierce the ear of the baby on the lap of mother, who has not yet grown teeth, with needle having two threads.

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Nishkramanam (Taking baby out in open): 1. Manu - In 4th month of the baby, nishkramanam from the house of birth should be done. 2. In Smritichandrika - Nishkramanam should be done on 12th day. Some say that it should be done in 4th month. 3. Sankar - In 4th month the baby should be made to have darshan of Surya. 4. Yama - In 3rd month the baby should be made to have darshan of Surya and in 4th month, darshan of Chandra. 5. In Smrityarthasara - Nishkramanam and darshan of Chandra, Surya and Devas should be enabled on 12th day or 3rd or 4th month.

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Annaprasanam: 1. Manu - Annaprasanam (first feeding of child with solid food) and auspicious activities of family tradition should be done in 6th month. 2. Yama - Annaprasanam and auspicious activities of family tradition should be done in 6 th or 8th month. 3. Lokakshi - It should be done in 6th month or after teething. 4. Sankar - It should be done before close of a year; some say, afterwards. 5. Aapasthambha - In 6th month from birth, after performing Naandi and Punyahavachanam, Prasanam (feeding) with mantras should be done to the child, of mixture of curd, honey, ghee and cooked rice. Meaning is that 6th month as calculated from the day of birth. 6. Brihaspati - He says that Annaprasanam should be done after 150 days within 180 days; Note requirements from respective Grihyam. 7. Markandeya - In the presence of Devata, cooked rice with honey, ghee and gold from a golden vessel should be fed to the decorated child on the lap of the mother; then ‘payasam’ (sweet pudding of rice) should be fed. Mother should then leave the child on the ground. 8. Markandeya on testing of livelihood - Then in the presence of child, the materials for sculpture and weapons should be kept for testing. Whichever article is first touched by the child indicates the future means of livelihood of the child.

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Discussion of Chowla: 1. Manu - The three varnas of dvijas should get Chudakarma (ceremony of tonsure) done in 1 st or 3rd year as per family tradition, as stipulated in Sruti. A Sruti passage says: ‘Where arrows fall like boys with many tufts of hair’. 2. Yagnavalkya - In 6th month, annaprasanam and tonsure as per family practice should be done. 3. Sounaka - Chowla (ceremony of tonsure) should be done in 3rd year or as per family practice. Meaning is that the tradition of when and how Chowla is done in the family should be followed. 4. Yama - After the 1st year ends, either in 2nd or 3rd year, Chowla should be done as per family practice and Veda. 5. Paijavapa - Chowla in 3rd year. 6. Sankar - Chowla in 3rd or 5th year. 7. Lokakshi - After most of 3rd year is over, Chowla should be done. The tuft of hair is on the right side for Kamujas and Vasishthas; on the left for Bharadvajas; on both sides for Athreyas and Kasyapas. Clean shaven head for Bhrugu gotra persons. Five tufts of hair for Angirases. Some have line of hair; some say that for auspiciousness, tuft can be kept somewhere on the head. Tuft of hair may be kept as per family practice. 8. Aapasthambha - The tufts of hair should be as many as the number of Rishis in one’s Pravaram; or tuft may be as per family practice. 9. Here number of years should be calculated from birth. Aapasthambha - Chowla should be done in Punarvasu star after more than half of 3rd year from birth is completed. By Punarvasu all specified stars should be considered. 10. Vyasa - It can be done in stars - Asvini, Sravanam, Svati, Chitra, Pushyam, Punarvasu, Sravishta, Revati, Jyeshta, Mrigasirsha and Hastham. It should not be done in birthstar, Purvaproshtapada, Uthiraproshtapada and Krithika stars. Tithis of Prathama, Chaturthi, Navami, Chaturdasi and Shashti and days of Saturday, Sunday and Tuesday and nighttime are forbidden. 11. Garga - When mother is pregnant, chowlam of child should not be done, as death will occur from tool. 12. Narada - Chowlam should not be done to child of less than 5 years, if mother is pregnant. After 5 years, it can be done even if mother is pregnant. If karmas from Garbhadhanam till Chowlam are not done in prescribed times, Ajyahomam with vyahritis should be done, followed by Prayaschitta. Out of these, for every lapse, pada (quarter) kruchram should be done; for lapse in Chowlam, half kruchram is prescribed. If transgression has occurred knowingly, twice the Prayaschitta should be done.

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Jatakarma etc.of Women: 1. Yagnavalkya - Karmas from Jatakarma till Chowlam should be done to female children without mantra and marriage with mantra. 2. Manu - Jatakarma etc. should be done for girls entirely without mantra and in time as prescribed. 3. Gobila - In addition to performing these karmas for girls without mantra, homa should also be done without mantra. 4. Katyayana says that Prayaschitta is specified if these karmas are not done for girls also in time - If samskaras like upanayanam are not done in time, the Sarvaprayaschitta should be done after homa. Homa done with five mantras separately is called Sarvaprayaschitta. 5. In Chandrika it is stated that for females also, if the time for upanayanam is exceeded, vratyaprayaschitta should be done. 6. Manu says that for females, marriage alone is upanayanam - It is stated that for females, marriage alone is upanayanam. Service of husband is living in Gurukula. Attending to household work is Agnikaryam. Hence in case of females also, the rules, ‘Before upanayanam, living, talking and eating as one pleases are permissible, but not afterwards’ apply equally. 7. The statement of Haaritha, ‘Women are of two types - brahmavadinis and sadyovadhus. Of them, for brahmavadinis, upanayanam, Agnikaryam, study of Vedas and living on alms in their own home are all there. For sadyovadhus, upanyanam should be done somehow at the time of marriage prior to marriage ceremony’ refers to the dharma of previous kalpa. 8. Yama in the same vein - In the previous kalpa, for women also, upanayanam, study of Vedas and Gayatri japa were prescribed. None other than father, his brother and her own brother should teach Veda to women. They should do living on alms in their own homes. Deerskin, bark of tree and matted hair should not be worn by them. 9. In Smrityarthasara - These samskaras should be done as per family practice for the sake of eliminating the faults due to seed and living in uterus. They should be done without mantra for females. Marriage should be done with mantra. If prescribed time is exceeded, vyahriti homa should be done prior to the karma. If any one karma has lapsed timewise, quarter kruchram is specified; if the lapse has occured knowingly, prayaschitta is twice.

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Aksharabhyasam (Beginning of Study): 1. Markandeya - After 5th year has set in, Vidyarambham should be done during the time Vishnu is awake, eliminating Shashti, Prathama, Ashtami, Riktatithis, Parvas, Saturday and Tuesday, in auspicious time. 2. In Sayaneeyam - Akshararambham should be done after 5th year has set in for the child, in Uttarayana in month other than Kumbha masa, when Surya is in Kataka and in auspicious time as per sastra. If it is day of Surya, Sukra or Guru (Sunday, Friday or ThursdaY), even a fool will become scholar. If it is day of Chandra or Budha (Monday or Wednesday), loss of strength and if it is day of Angaraka or Sani (Tuesday or Saturday), destruction will happen. The creditable stars are: Sravanam, Punarvasu, Pushyam, Rohini, Sravishta, Swati, Sadayam, Anusham, Jyeshta, Hastham and Chitra. 3. Markandeya - After performing Pooja to Vishnu, Lakshmi, Saraswati, authors of sutra for one’s vidya and one’s vidya, Ajyahomam in their names, getting blessings of brahmanas with dakshina and worshipping brahmanas, Guru facing east should perform Akshararambham to child facing west. From then on, Anadhyayana days, two Ashtamis and Parvas should be avoided.

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Dharmas prior to Upanayanam: 1. Aapasthambha - Children do not become impure by touching woman in menses etc. prior to Annaprasanam. Some say that this goes upto one year. Some say, till the child understands directions. Some say, upto upanayanam. Only after upanayanam, the child is subject to dos and donts of sastra. Upanayanam is the dividing line for this condition. There is Smriti on this matter. 2. Daksha - Child is considered as child only from birth till the age of eight. Till upanayanam, there is no fault in food, drink, words and telling lies. After upanayanam, there is fault if he indulges in forbidden acts. This should not lead to doubt that there is no bar in drinking liquor etc.; as Gautama has said, ‘brahmana should always avoid liquor’. ‘Always’ forbids liquor for one who has not yet undergone upanayanam. One should not doubt that before upanayanam, there is no brahminhood; as Haaritha and Yagnyavalkya identify caste from birth, ‘brahmana is one born of brahmana father and brahmana mother’; Manu prescribes upanayanam only for brahmana, ‘in eighth year from conception, upanayanam should be done to brahmana’. 3. Gautama - Before upanayanam, it is not faulty to behave as he pleases, tell lies and eat old food etc. He should not eat offerings kept for oblation. He should not be attached to women. It is not fault to pass urine and faeces without consideration of direction. He need not do achamanam as per rules. Washing off leavings, cleaning of anus and sprinkling of water in case of touching woman in menses etc. are required. When he is impure, touching him does not render others impure. He should not be used in homa and baliharanam. He should not be asked to pronounce Veda. He may be asked to pronounce Veda in Preta karma only. Rules operate from time of upanayanam. Behaving as one pleases excludes ‘mahapatakas’ (great sins). If he does mahapatakam, there is Prayaschitta. Old man, 80 years, boy less than 16years, women and the diseased should observe Prayaschitta of half the extent. If sin occurs to boy over 5 years and under 11 years, his father or close relative/ friend should observe Prayaschitta for him. For boy less than 5 years, there is no fault, sin or royal pumishment; hence no Prayaschitta also. It should be noted that though it says ‘prior to upanayanam’ here in a general manner, behaving as one pleases should be only upto the age of 6 years. Thereafter father et al should make the boy engage in varna dharmas. If they do not, they are candidates for Prayaschitta and punishment, as given in Mitakshara. If the child takes away and eats the balance of Purodasam (oblation of ground rice) from homa and of offering from Vaisvadeva, parents should stop it. Even if upanayanam has not taken place in time, there should be no contact with women; he should remain a brahmachari. There is no room for doubt that the term ‘brahmachari’ indicates the dharmas applicable to brahmachari; as he is equal to sudra till upanayanam, he has no karma till then as per Vasishtha smriti. There is no fault in his passing urine and excreta while standing, in forbidden places like public path and without regard to direction. As per the rule, ‘woman and sudra should do achamanam once’, he should also do achamanam once. Even for boy less than 6 years, cleansing with water the place of food leavings, cleansing the anus after passing excreta and sprinkling of water on touching woman in menses etc. should be done for protection from spirits and ghosts. 4. Saatatapa also stipulates this - ‘From the age of 6, he should do cleansing etc. on his own; bath is required in case of touching woman in menses etc.’ 5. Gautama says that by touching him there is no impurity. Before the age of 6, for boy who has not undergone upanayanam, there is no impurity on touching chandala et al. Hence touching him does not require bath. Haradatta says that touching the boy after his eating or passing urine or excreta does not require achamanam. 6. In Smritichandrika, special mention is made - There is impurity in touching the child after his touching chandala et al; as there is no mention of age in the passage, ‘Bath with clothes as worn is required for one who has touched chandala, woman who has delivered baby, woman in menses and corpse’. He should not be asked to engage in Aupasana homa and Vaisvadeva baliharanam, as he cannot pronounce mantra. He can pronounce mantra only in Preta karma. 7. Manu has also stipulated the same. 8. The above has been mentioned in Smrityarthasaram also.

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9. Aapasthambha also stipulates the same. Vasishtha - The boy should not pronounce mantra except in Udakadanam, Pretakaryam and Pitrukaryam.

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Upanayanam: Proper Time for Upanayanam: 1. Manu - Upanayanam should be done in 8th year from conception for brahmana, 11th year for kshatriya and 12th year for vaisya. The idea behind the stipulation of age is as follows: Sruti says that the three varnas of brahmana, kshatriya and vaisya are born with the three chandas, Gayatri, Trishtup and Jagati. Upanayanam for the three varnas is prescribed with these three chandas. Hence it would be creditable if the age of upanayanam is equal to the number of letters in the respective chandas. Sruti says about the number of letters in chandas, ‘Gayatri is of 8 letters, Trishtup of 11 and Jagati of 12.’ This refers to each pada of the chandas, as Sruti says elsewhere, ‘Gayatri is of 24 letters, Trishtup of 44 and Jagati of 48’. Haaritha - Upanayanam should be done in years corresponding to the number of letters in the pada of their respective chandas. Hence upanayanam in 8, 11 and 12 years respectively for the three varnas is significant. 2. Yagnavalkya - Upanayanam should be done in 8th year from conception or birth for brahmana, 11th year from conception for kshatriya and 12th year from conception for vaisya. Some say that the calculation of years should be as per family practice. 3. Sruti - Upanayanam should be done for 8 year old brahmana. 4. Aapasthambha - Upanayanam should be done in 8th years from conception for brahmana, 11th years for kshatriya and 12th years for vaisya. The Rtus (seasons) should be Vasantham (spring), Grishmam (summer) and Sarad (autumn) respectively. As the number of years is in plural here 8th years from conception, it is possible to do upanayanam in any of those 8 years. But in 3 years from birth, there are samskaras upto chowlam; in 4th year even aksharabhyasam is not there; owing to incapacity upanayanam cannot be done until then. Hence the plural here refers by kapinjaladi nyaya to the three years of 6,7 and 8. Hence they say that these three years are important according to Aapasthambha. Some say that 8th year from conception alone is proper time; not the rest; the plural is ‘chandasam’. Guidance should be taken from respective family practice. 5. Gautama - Upanayanam should be done in 8th year for brahmana, 11th year for kshatriya and 12 th year for vaisya; calculation of years from conception. 6. Gautama on ‘kamya’ (optional) upanayanam - Kamya upanayanam in 9th or 5th year. 7. Angiras - Upanayanam should be done in 5th year for brahmana desirous of lustre of Brahman and in 9th year for one desirous of long life. 8. Manu - Upanayanam should be done in 5th year for brahmana desirous of power of Brahman, in 6th year for kshatriya desirous of strength and in 8th year for vysya desirous of wealth. 9. Angiras - If upanayanam is done in 6th or 12th year for kshatriya, there will be growth of strength and life. If done in 8th or 14th year for vysya, there will be growth of agriculture etc. and life. 10. In Smritiratnam - Through upanayanam in 7th or 8th year, brahmana attains power of Brahman and long life; in 9th or 10th year, kshatriya attains brilliance and proper food etc.; in 11th or 12th year, vysya attains vitality and cattle. 11. Bodhayana - To one desirous of power of Brahman, long life, brilliance, proper food etc., vitality, cattle, sharp intellect, nourishment, brother and all of these, upanayanam should be done in respective years from 7th to 16th. 12. Bharadvaja - Upanayanam may be done in spring for brahmana, in summer for kshatriya, in autumn for vysya, in rainy season for rathakara and in inter for all. 13. In Chandrika - The auspicious seasons for upanayanam are spring for brahmana, summer for kshatriya and autumn for vysya. Or 5 months starting from Magha are auspicious for all. 14. In astrology also - Upanayanam is creditable in 5 months starting from Magha. 15. In Dharmasara Sudhanidhi - Upanayanam can be done in spring for brahmana, summer for kshatriya and autumn for vysya. Or 5 months starting from Magha are stipulated for all.

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16. VrudhaVasishtha - Upanayanam should be done in uttarayana for brahmana and kshatriya and in dakshinayana for vaisya. It should not be done on day of Anadhyayanam and sankramanam. Upanayanam demanded by occasion (naimittika) can be done even on Anadhyayana day. If upanayanam is done in Jyeshta month for seemanthaja (eldest) son, he will become a simpleton; he will die too. 17. Vrudha Gargya - In upanayanam done as Prayaschitta, days of Anadhyayanam and Krishna prathama etc. are prescribed. Sukla chaturdasi In upanayanam done after prime time and Krishna prathama in repeat upanayanam are creditable. 18. In Apararga - Upanayanam should not be done when Chandra is weak, Sukra is in 8 th house, Surya is ‘niramsa’, day of Anadhyayanam and in ‘kalagraha’. Surya in the first part of Rasi is called ‘niramsa’. ‘Kalagrahas’ are nine tithis - the four tithis from trayodasi, three tithis from saptami and chaturdasi and ekadasi. Guru, Sukra, Angaraka and Budha are respectively the lords of the four Vedas - Rik, Yajur, sama and Atharva. Upanayanam should be done on the day of the lord of the respective branch of Veda in the week. 19. In Sayaneeyam - Days of week of Guru, Sukra, Angaraka and Budha are creditable for upanayanam of the followers of Rik, Yajur, Sama and Atharva Vedas respectively. 20. Vrudha Gargya - The 3 days of week from Wednesday and the day of Chandra are very good for upanayanam. It is good to perform upanayanam on the day of the lord of the branch of Veda when he is strong in centre. Knowers of sastras say that if he is not strong, mixture of varnas will take place. Suitable for commencing and closing the vrata for the three varnas are: three stars from Hastam, Pushyam, Sravishta, Revati, Asvini, Mrigasirsha, Punarvasu and Sravanam; good tithi; time of strength of Chandra. 21. Yagnavalkya on the cause of brahmanaism - Brahmanas, kshatriyas and vysyas are called ‘dvijas’ as they are born from mother first and born through upanayanam for the second time. 22. Vasishtha also - First birth from mother and second birth in upanayanam. 23. Manu - First birth from mother, second birth in upanayanam and third in Yaga diksha. In the second birth called upanayanam, Savitri herself is mother and the Acharya, the father. 24. Acharya is called father as he gives Savitri herself, who is of the form of all Vedas; as the boy has no Vaidic activity prior to upanayanam. 25. Aapasthambha - Acharya gives birth to the student from Vidya. That birth is greater. Mother and father give birth only to the body.

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Secondary Time for Upanayanam: 1. Manu - Upanayanam does not go beyond permitted time upto end of 16th year for brahmana, 22nd year for kshatriya and 24th year for vysya. The age is twice the recommended age in prime time kalpa. 2. Vyasa - The secondary time (gouna kalam) for upanayanam for the three varnas is upto 16, 22 and 24 years. Meaning is that thereafter even secondary time is not there. 3. Yagnavalkya - The secondary time for upanayanam for the three varnas is upto 16, 22 and 24 years. 4. Aapasthambha - Time for upanayanam does not get transgressed upto 16th, 22nd and 24th year for the three varnas. 5. Gautama - Time for upanayanam does not get transgressed upto 16th year for brahmana. 6. Manu - Those of the three varnas, who do not undergo upanayanam even in secondary time, are called ‘vratyas’ as they have not received the initiation of Savitri; they are despised by disciples. With them, who have not done Prayaschitta as per rules, relations like study of Vedas, teaching of Vedas, giving girl in marriage and acceptance of danam should not be had even in adversity. 7. In Chandrika - For vratya, who has not done Prayaschitta, one should not do upanayanam, teaching of Vedas, performing yagas and marriage. 8. Yama - Those of all varnas, who have not undergone upanayanam even in secondary time, are ‘fallen’, vratyas; hence fit to be ignored by persons of good conduct. 9. Bodhayana - As they are ‘fallen’ after secondary time, one should not do upanayanam, teaching of Vedas, performing yagas and marriage for them; here, ‘in absence of Prayaschitta’ should be added. 10. Yagnavalkya stipulates Prayaschitta for one who has not undergone upanayanam even in secondary time - After secondary time is over, he is ‘fallen’, not having right to any dharmas, not fit for danam of Savitri and is called ‘vratya’. He has no right except to the Prayaschitta kratu called ‘vratyastoma’. Though he has no wife, knowledge of Vedas and Adanam, he has right to that kratu only, due to the support of sastra. 11. Vasishtha stipulates different Prayaschitta - One who has not undergone upanayanam even in secondary time should observe Uddalaka vrata. The procedure for that - Taking only kanji (gruel) of barley for two months; milk for one month; curd of milk and whey for half month; ghee for 8 days; food obtained without begging, for 6 days; water for 3 days; fast without even water for one day. Or, he should attend ‘avabhruta’ (closing ceremony) of Asvamedhayga; or he should do at least vratyastoma yaga. ‘Food obtained without begging’ refers to havishyam (offering in oblation) in all vratas; he can take it only once a day. 12. Aapasthambha - One should wait for getting the strength to observe the vrata of brahmachari and then perform upanayanam soon. For a capable person, there is Prayaschitta for exceeding time beyond 8 years. If capable, there is Prayaschitta even after exceeding the secondary time. He should observe dharma of brahmachari for 2 months, except for Agni paricharanam, study of Vedas and service to Guru. Upanayanam can then be done. For one year thereafter, he should take bath thrice a day. One who is not capable may do as per his capacity. He should be made to study Vedas thereafter. 13. Jaimini’s statement, ‘For one who is beyond 16 years, upanayanam should not be done; he is ‘vrushala’ (sudra) refers to one who has not done Prayaschitta. 14. In Smrityarthasara - Upanayanam should be done for the three varnas respectively in 8 th, 11th and 12th year from conception or birth. If not done, gouna kala (secondary time) is upto 16 th, 22nd and 24th year. He who has not undergone upanayanam even during that period is unfit for danam of Savitri and is called vratya. If he does Prayaschitta, upanayanam etc. can be performed for him.

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Preparation of Sacred Thread etc. 1. Manu - Upavita (sacred thread) for brahmana is cotton thread, for kshatriya it is jute thread, for vaisya it is thread of goat’s hair. It should have been folded thrice, kept in left hand and made into thread with raised right hand. 2. In Grihyaparisishtam - Upavita has three srings; each string has three threads. Yagnopavita has total of 9 threads. 3. Devala - Yagnopavita should be made of 9 threads; Sruti also refers to 9 threads - ‘trivrut’. 4. Katyayana - String of 3 threads should be prepared from downside and that of 9 threads from upside. 5. Brihaspati - Cotton grown in clean ground should be used. Thread prepared by brahmana woman, with husband alive, should be used. 6. In Smritisaram - In case of cut or loss of upavita, one should become pure by bath and receive thread made by unmarried girl or widow. 7. In Madhaviyam - Upavita should be made of 9 threads. It should be twisted from below if 3 threads and from upside if 9 threads. 8. In Chandrika - The string prepared with raised right hand by folding thrice and twisting is called ‘urdhva vrutam’. 9. Devala on Devata for each thread - Devatas for the 9 threads respectively are Omkara, Agni, Bhaga, Soma, Pitrus, Prajapati, Vishnu, Dharma and all Devatas. In temple outside village or cowpen or riverbank or any other clean place, rolling thread 96 times in four fingers, making it into three threads, washing with three ‘Aapohishta’ mantras and folding thrice with Gayatri mantra, it will become 9 threads. It should be made into three rolls. Pitrus are pleased with this. One should clap thrice. This pleases Devas. Taking clay in left hand pronouncing ‘Bhu:’, leaf, flower or fruit should be offeed to it pronouncing vyahritis. Then sanctifying with mantras, ‘Bhuragnim’, one should prostrate to Hari, Brahma and Iswara. For wearing it, mantra ‘yagnopavitam’ is prescribed; with that mantra or vyahriti one can wear it. 10. This mantra is specified in Grihyaparisishtam. Bodhayana also specifies the same. 11. Devala on rule for knot - The string should be rolled 2 or 3 times and knotted only once. 12. Katyayana - Upavita has 9 threads. It has one knot. Upavita should measure such that if held round the backbone and navel, it should touch the waist; it should not be higher or lower than that. 13. Vasishtha and Saatatapa - If upavita is above navel, there will be reduction in life; if below, reduction in tapas; hence it should be worn at navel level. 14. Devala on the situation of non - availability of such upavita - Upavita should never be worn above the level of breast and below the navel. 15. Bhrigu - Sastra says that upavita is one for brahmachari; two for grihastha and vanaprastha and one for sanyasi. 16. Devala - Upavita is one for brahmachari; two or three for snathaka (one who has completed Gurukulavasa). If uttariya (upper cloth) is not there, third upavita is specified for that purpose. 17. In Smritisara - Upavita is one for person who has studied one Veda; he can wear as many upavitas as the number of Veda branches he has studied. They say that one who desires long life can wear many upavitas. 18. Bharadvaja - Chanting Devata’s name and mantra, upavita should be worn on the neck by inserting the right hand and head through it. For grihastha and vanaprastha, chanting of mantra and achamanam is prescribed for wearing each upavita. Two upavitas must be worn in Sroutha and smartha karmas; third upavita for uttariya (upper cloth). That is prescribed in lieu of uttariya. One upavita for brahmachari and sanyasi, eight or ten upavitas for grihastha and four for vanaprastha are prescribed. If dvija is without upavita even one day, he becomes sudra. He will be born a dog in next birth. One, who has cut upavita due to anger or greed, shold observe three kruchras; incapable person should observe at least one kruchram.

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19. Bhrigu - One should always wear upavita, with hair tied in tuft. Any karma done without this is equal to not done. This does not mean that this rule applies only during time of karma. Bhrigu himself says: ‘One must not remove from his body upavita, which is sanctified with mantra. If he wishes well, he should wear it always. He should never remove it; even if he removes once, dvija will require Prayaschitta.’ 20. Vyasa - Karma done without tuft of hair and upavita is Rakshasa (demoniacal). All karmas will be useless. Hence upavita should be worn before Agnisandhanam etc. in upanayanam. 21. Bhrigu - In case hair is found in upavita, the hair should be removed, Gayatri mantra should be chanted 10 times and upavita should be wetted with sanctified water. Upavita, which has snapped, fallen on ground or prepared after food, must be discarded. Footwear, cloth, upavita, decoration, garland and kamandalu (water pot), used by other must not be used. 22. Manu - In case of damage to mekhala (waist band), deerskin, dandam (staff), upavita and kamandalu, they should be discarded in water and new ones taken with mantra. 23. Pitamaha - Karmas laid down in Veda like bath, danam, japam etc. by one, who does not know the rules of upavita, are useless. The fool, who does not know the rules of upavita, wears heavy upavita in vain, like a cow wears the rope. 24. If upavita as per rules above is not available, Devala - Dvijas should wear upavita of cotton, silk, jute, threadlike portion of bark of tree or grass. 25. Gobila - Upavita may be of cotton thread, cloth or string of kusa grass. Only in the absence of cloth, string may be used. Rishyasringa says, ‘In absence of upavita, karmas may be done with cloth on; if cloth is not there, string of three strands’. Aapasthambha specifies string in lieu of cloth: ‘One should always wear uttariya (upper cloth); or, atleast string’. 26. Haaritha - All varnas can wear, on occasions like Mahadanam, upavita made of pearls or gold. 27. In Smrityarthasara - When performing karmas,cloth or string of 9 threads should be used as upavita. Being pure and sitting in clean place, taking four fingers of right hand together, rolling thread 96 times in those fingers, making it into three threads, washing with three ‘Aapohishta’ mantras, twisting anti - clockwise upwards three times, folding thrice with Gayatri mantra, twisting clockwise, it will become 9 threads. It should be made into three rolls and knotted properly, while praying to Trimurtis. 28. Bodhayana - After bath and achamanam, taking thread from pure brahmana unmarried girl or widow, going east or north outside the village, rolling 96 times in size of 4 inches, use that roll etc. 29. Bodhayana again - One who has studied four Vedas must wear four upavitas; three Vedas, three upavitas; two Vedas, two upavitas; one Veda, one upavita. 30. Manu - Wearing upavita like a garland in the neck is called ‘Niveetam’. Taking right arm inside that string is called ‘upavitam’. Taking left arm inside that string is called ‘Prachinavitam’. 31. Sruti also says the same. It also mentions karmas for upavita etc. - Niveetam in human - related karmas like Rishi tarpanam, Prachinavitam in Pitru karmas like Pitru yagnam and Upavita in Deva karyas like Agnihotram are creditable. 32. Vyasa - If upavita is on left shoulder and right arm has been taken out of that, it is called ‘upavitam’. If upavita is on right shoulder and left arm has been taken out of that, it is called ‘prachinavitam’. If it hangs on the neck, it is ‘niveetam’. Upaviti position is definitely required in temple, cowpen, homa, japa, study of Vedas, food, presence of brahmanas, praying to Gurus, sandhyas and association with the virtuous. This is ancient rule. 33. Aapasthambha - One must be in Upaviti position while praying to Gurus, elders and guests and in homa, japa, food, achamanam and study of Vedas. 34. Some explain on the basis of these rules that on other occasions upavita is not required. Others say that this explanation cannot be supported because it would contradict many smritis and conduct of the virtuous. Some smriti passages are: ‘Upavita should never be removed; it should remain on the body’; ‘One should always wear upavita, with hair tied in tuft’. 35. They say that in case of damage to upavita within four days after upanayanam, Sarvaprayaschitta homa and Anagnatadi mantra japa must be done and yagnopavita must then be worn again.

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Determination of Danda (Staff): 1. Manu - Brahmana should use danda made of bilva and palasa; kshatriya, banyan and teak; vysya, peepal (asvatha) and fig (udumbara), based on compatibility of nature. Brahmana has relation with lustre of Brahman; bilva is a form of lustre of Brahman, as Sruti says, ‘Bilva came up at the place from where Surya came up’. Brahmana is connected wih Gayatri; as Sruti says, ‘Palasa is connected wih Gayatri’, both have the connection with Gayatri. Hence brahmana is eligible to use them both. Banyan and kshatriya are of same varna, as Sruti says, ‘Of trees, banyan is kshatriya; king is kshatriya’. Teak strong; kshatriya is also strong. As both are strong, kshatriya is eligible to use them both. Peepal and vysya have relation with vigour. Sruti says, ‘Asvatha (peepal) is vigour of Maruts; Maruts are vysyas among Devas’. Fig and vysya have connection with cattle. That vysya looks after cattle is well known. Fig is form of cow, as Sruti says. Hence vysya is eligible to use them both. Though dual phrase is used, option is the intent. Witness - 1. Yama - The danda for brahmana is bilva or palasa; for kshatriya, banyan or teak; for vysya, fig or ichi; because of commonality of nature. If these are not available, all can take danda of any tree, which is fit for yagna. 2. Gautama - For all varnas, any tree fit for yagna can be used as danda. 3. Aapasthambha - Danda of Palsa for brahmana; dandamade from branch of banyan tree and upside down for kshatriya; ‘Ilandai’ or fig for vysya. Some specify that tree fit for yagna is danda for all irrespective of varna. 4. Manu - Danda is specified of height upto head for brahmana; upto forehead for kshatriya; upto nose for vysya. Dandas should be straight, undamaged, attractive, not frightful for men, with skin and unspoilt by fire. 5. Gautama - Dandas should be undamaged by creepers etc., bent down from top like sacrificial post, with flat faces and measuring upto head, forehead and tip of nose. 6. Vyasa - Dandas must be measuring upto head, forehead and tip of nose and bent down from top like sacrificial post. 7. Sankar - For the three varnas, dandas should measure upto head, forehead and shoulder. 8. Vasishtha - For the three varnas, dandas should respectively measure upto chest, forehead and head. 9. In Kurmapurana - Dvija should have danda made of bilva or palasa and measure upto head. Or he can have danda made from tree fit for yagna, beautiful and undamaged. 10. Bodhayana - Dandas must measure upto head, forehead and tip of nose and made from tree fit for yagna.

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Determination of Ajinam (Deerskin): 1. Gautama - The skins of black antelope, ruru (kind of deer) and goat are uttariyas (upper cloths) for the three varnas. 2. Manu also prescribes the same. 3. Aapasthambha - Skin must be used as uttariya. 4. Bharaskara - The skin of Ena (kind of black antelope) is uttariya for brahmana; ruru (kind of deer) skin for kshatriya; goat or cow skin for vaisya. Or all can have cow skin as uttariya. 5. Brihaspati - The skins of black antelope, ruru (kind of deer) and goat are uttariyas (upper cloths) respectively for the three varnas. Or all can have cow skin as uttariya. 6. Sankar - The skins of black antelope, ruru (kind of deer) and goat are uttariyas (upper cloths).

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Determination of Cloth: 1. Gautama - ‘Sanam’, ‘kshaumam’, ‘chiram’, ‘kutapam’ and undyed cotton cloths are suitable for all. ‘Sanam’ is woven from jute. ‘Kshaumam’ is woven from bark of tree, ‘atasi’ or ‘kshuma’ (linseed). ‘Chiram’ is woven from darbha grass etc., some say it is white silk. ‘Kutapam’ is wool woven from hilly sheep’ hair. 2. Gautama again - Some say that dyed cloth is also suitable. In that case, dye of tree is suitable for brahmana; dye of ‘manjishta’ (madder plant) for kshatriya; yellow dye for vysya. 3. Aapasthambha - Sanam, kshaumam and ajinam are the cloths respectively for the three varnas. Some say that cotton dyed with ‘kashayam’ is for brahmana; dyed with manjishta for kshatriya; yellow dye for vysya. 4. Manu - Sanam, kshaumam and avikam are specified for the three varnas. Avikam is woven from sheep’s hair. 5. Vasishtha - Cotton cloth, white and ‘ahata’ (new, unwashed) for brahmana; kshaumam with dye of manjishta for kshatriya; silk of yellow dye for vysya. 6. Prachetas - ‘Ahata’ is slightly white, new, with borders and unused cloth. It is pure in all karmas. 7. In upanayanam, as per procedure, first the loin cloth (kaupina) should be worn; then ‘ahata’ cloth; then uttariya of skin of black antelope. 8. Yama in the same vein - One of the following should be worn: cotton cloth, kshaumam, kutapam, skin, balbajam (kind of coarse grass), wool. Undergarmaent must be white cloth. 9. Aapasthambha sutra says, ‘Cloth cut from the weaving loom the same day must be tied with mantras’; hence it must not be concluded that a part of used cloth can be used as kaupina. This principle also comes up in the statement, ‘On fourth day a different cloth must be tied and the previous cloth removed with mantra’. Hence meaning is that the cloth should be worn above the kaupina. 10. In Sarani - Smritisangraha - ‘Seating on the right side boy wearing kaupina and pure’. 11. In Trikandi - For the boy, wearing kaupina, achamanam, parishechanam, aposanam, pranahuti etc. are there. 12. Bharadvaja - Brahmachari must wear upavita, ajinam, mekhala, danda, kamandalu, cloth of his varna and kaupinam. On fourth day, mekhala, danda, skin and upavita should be worn new, discarding the old. Cloths may be retained. 13. Saatatapa - On the fourth day, after bath and doing auspicious things, Guru, along with three brahmanas and the disciple, should go east or north of the village; not in other directions. If palasa tree is not there in east or north directions, he should go in the direction where it is there, reach the tree, perform punyahavachanam with the brahmanas, sprinkle holy water on the foot of the tree, spread water with cowdung in that area, worship Brahma in the tree, go round and prostrate. He should then make the disciple wear new kaupina, danda, ajinam, upavita and mekhala, make him discard the old kaupina etc. and get them tied properly on the tree branch. The disciple should give danam of cloth to Guru and dakshina to brahmanas. This ‘balasakarma’ is mentioned in smritis and written about in Grihya bhashyam etc. 14. In Smrityarthasara also - The three varnas must have dandas respectively of palasa, banyan and peepal or tree fit for yagna, measuring upto head, forehead and nose. They should also wear kaupina and katisutra (waistband). They must be new. For three days after upanyanam, the boy must avoid food of salty and pungent taste, sleep on ground and observe vrata (vow) with brahmacharya. On fourth day, he should discard kaupina, danda, skin, mekhala and upavita. There is no rule for discarding cloths. 15. As wearing kaupina on the day of upanayanam is established from many smritis, it appears necessary. Authority for wearing kaupina from a part of the cloth above is rare.

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Determination of Mekhala (Girdle): 1. Manu - For brahmana, mekhala must be rolled from ‘munja’ grass, of three strings, equal and soft. For kshatriya, mekhala is ‘bowstring’made of ‘moorva’ grass. For vysya, mekhala is rolled from jute threads. If ‘munja’ grass is not available, kusa, asmantaka or balbaja grass may be used; after rolling of strings three times, it will have knots - 1, 3 or 5; this is suitable for all varnas. The statement, ‘If ‘munja’ grass is not available’ includes ‘moorva’ and jute also. The alternatives of grass do not specify ‘in the order of varnas’. Asmantaka is a tree; ‘balbaja’ is a kind of grass. 2. Vyasa - Mekhala for brahmana must be made from ‘munja’ grass. If munja is not available, kusa can be used. Knots can be one or three. 3. Yama - (as per Manu’s statement), 3.Paitinasi, 4.Vasishtha, 5.Prachetas, 6.Gautama, 7.Bodhayana and 8.Aapasthambha have prescribed the same. 4. Samvartha says that katisutra (mekhala) should be worn - Sroutha smatha karma performed without katisutra is entirely useless. Sruti says that he is naked. 5. This is same for brahmachari and grihastha; as it is known that in the absence of katisutra, any karma is fruitless and even if wearing cloth, he is naked.

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Bhikshacharanam (Begging for Alms): 1. Manu - Taking his favourite danda, after performing Surya upasthanam and going round Agni, brahmachari should do bhikshacharanam (wandering about begging for alms). Brahmana, who has been initiated into upanayanam, should beg saying, ‘Bhavati bhiksham dehi’; kshatriya, ‘Bhiksham bhavati dehi’; vaisya, ‘Dehi bhiksham bhavati’. 2. Gautama - The three varnas should use the term ‘bhavati’ respectively at beginning, middle and end. 3. Bodhayana - Brahmana should beg saying, ‘Bhavati bhiksham dehi’; kshatriya, ‘Bhiksham bhavati dehi’; vaisya, ‘Dehi bhiksham bhavati’. 4. It should be known that though bhikshacharanam has been specified as part of upanayanam, this rule applies always. 5. Manu on rules of bhiksha (alms) as part of upanayanam - The first bhiksha must be begged from mother, sister, mother’s sister or whichever woman would give without disrespect. 6. Gautama - The first bhiksha must be begged from mother or whichever woman would give without disrespect or that kind of brahmana. First bhiksha must be begged from woman; not from pregnant woman or widow. 7. Author of Karika - The first bhiksha must be begged from mother or whichever woman would give without disrespect; then from father, outsiders, Acharya and relatives. 8. Vasishtha - First bhiksha must be sought from man who would not disrespect; or similar woman. He should say to man, ‘Bhavan bhiksham dadatu’ and to woman, ‘Bhavati bhiksham dehi’. He should first beg from mother. Upto close of mounjikarma, he should beg for ‘Aamam’ (uncooked grains); later, upto samavartanam, he should beg for cooked food. 9. It is also mentioned in Grihya tatparya darsanam about ‘Aama’ bhiksha - For three days, ‘Aama’ bhiksha every day and later, Anna bhiksha must be sought. 10. Vyasa on the rules for brahmachari’s daily bhiksha - Wearing uttariya (upper cloth) as per Grihya, taking danda and vessel and prostrating to Surya and Guru, he should go silently for bhiksha to dvijas’ homes. 11. Manu - Brahmachari should be pure and seek bhiksha every day from the homes of those who have knowledge of Veda and are performing yaga and those who are excellent in performing their karmas. He should not beg in the houses of Guru and his gnatis (paternal relatives) and relatives. If other houses are not there, he can beg in relatives’ homes; if relatives are not there, in gnatis’ homes; if they are also not there, homes of gnatis of Guru. If those who are well versed in Vedas and yagna are not there, he can then beg from others’ homes. He should not beg in homes of those who are blighted by ‘mahapatakas’ (great sins). 12. Yagnavalkya - For his basic requirement, brahmachari should beg from faultless brahmanas. The three varnas should use the term ‘bhavati’ respectively at beginning, middle and end. 13. In Gautama’s statement, ‘Bhiksha can be had from all varnas except the cursed and ‘fallen’ and Vyasa’s statement, ‘The three varnas can beg from homes of same varna or all varnas’, the term ‘all’ refers to the natural three varnas; that too, if people of same varna are not available. Bhavishyapurana in the same vein - Bhagavan said that if people of same varna are not available, one can beg from all except for sudra. 14. “If bhiksha is not available one can beg from all four varnas” refers only to emergency. Vishnu in the same vein - One can beg only from kshatriyas and vaisyas, who observe achara and karmas and are virtuous; in emergency one can beg from all four varnas. 15. Angiras - If one does not get food, he can take from sudra only ‘aama’ (grains) enough for one time. 16. Parasara - If dvija, who is studying Veda, eats food from sudra, the sudra will get the strength of Veda; the dvija will become sudra. 17. Yagnavalkya - Brahmachari brahmana should not eat somebody’s food except in emergency. Only in sraadham he can eat without harm to his vow of brahmachari (discarding liquor, meat etc.). Manu also –Brahmachari should eat only food from bhiksha every day; food not from only one person. Eating food from bhiksha is said to be equal to fasting. If requested in karmas for Devas Vedanta Spiritual Library | www.celextel.org

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and Pitrus, he can eat like a sanyasi, discarding liquor, meat etc. This does not affect his vow of brahmacharya. 18. Atri - The greatness of saints engaged in austerities and eating only vegetables, drinking only water and drinking only gruel of barley is not equal to one - sixteenth of that of brahmachari who eats only food from bhiksha. The austerity of taking only the urine of cow, boiled to golden colour, for 12 years is not equal to eating food from bhiksha. 19. It is not correct to say that as bhikshacharanam is credited with strength, it is not compulsory, as Manu has laid down prayaschitta if it is not done. 20. Manu - If brahmachari, free from diseases, does not do bhikshacharanam and samidhadhanam for 7 days, he should observe Avakirni vrata (vow). 21. Yama - One should not take bhiksha more than required for his food. One who takes more bhiksha due to desire attracts the sin of thief. One who gives to brahmana the food from bhiksha attains to terrible naraka; the one who eats also attracts sin. Hence one must not take bhiksha more than required. 22. In Smritisangraha - Brahmachari must not make all of food from bhiksha as leavings (uchishta). If he cannot eat whole of the food in the plate, he should bury it in ground; or leave it in water. 23. Aapasthambha on if the food from bhiksha is more by chance - One must not make all of food from bhiksha as leavings (uchishta). If he cannot eat whole of the food in the plate, he should bury it in ground; or leave it in water; or give it to Arya (not sudra); or give it to sudra servant of Acharya. 24. Aapasthambha again - In evening and morning he should take bhiksha in a bowl. He should not take bhiksha from Pratiloma jatis and ‘fallen’ persons. The dharma from yaga, danam and homa and the children, cattle, Brahmic lustre and food of women, who refuse bhiksha to good brahmachari, will be jeopardised by that brahmachari; hence brahmacharis asking for bhiksha should not be refused. 25. This refers to brahmachari who observes vows and studies Veda. Vasishtha and Parasara - The king should punish the village where brahmacharis without observance of vow and Vedic study take bhiksha and live on it; because it is giving food to thieves. 26. Atri - If one eats bhiksha, salt and vegetable dishes given direct from hand (without spoon), the one who eats becomes impure; the giver also does not attain to swarga. 27. Manu - After taking bhiksha and giving that food to Guru as much as required and doing achamanam, the brahmachari should purify himself, sit facing east and eat. 28. Gautama - If Guru is not near at hand, the disciple should inform his wife, son, co - student or srotriya and then eat. 29. Aapasthambha - The disciple should keep the food from bhiksha near the Acharya and inform him. He should eat whatever Acharya gives. If Guru is not near at hand, the disciple should inform his wife or son; if they are also not there, he should inform other srotriyas and eat whatever they give. Bhikshacharanam should not be done for oneself. After eating, the disciple must wash the plate himself. Others may wash the bhiksha bowl. Some say that he should wash both himself. 30. Haaritha - If one does ‘Paryagnikaranam’ (carrying fire round the food) to the required quantity of food from bhiksha, show it to Surya and takes the permission of Guru, that food is equal to Amruta (nectar); the brahmachari who eats it will get Brahmasidhi (knowledge of Vedas). 31. Yagnavalkya - After informing Guru of Bhiksha food, taking his permission, doing Agnikaryam (Samidhadhanam) (if not done in morning) and doing Aaposanam, he should eat the food with respect and without criticism. 32. In Chandrika - One should eat in plate of metal or clay; he should then wash the plate himself. 33. Vasishtha - Sanyasi must only eat 8 kavalas (mouthful) of food; vanaprastha, 16; grihastha, 32. Brahmachari may eat as much as desired. 34. Aapasthambha - Aahitagni, bull and brahmachari must eat as much as desired; then only they reach their goal; if not, they do not attain.

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Sandhyopakramam: (Commencement of Sandhya) 1. Vyasa - Learning Gayatri from Guru, the brahmachari must begin Sandhyavandanam from that evening. He should do Samidhadhanam and Bhikshacharanam both times (morning and evening). Even if he were to take food in sraadham, he should do bhikshacharanam for Guru. 2. Gautama - No Sandhyavandanam till upanayanam. After upanayanam, he should do Sandhyavandanam from that evening every day three times. 3. Prachetas - On the day of upanayanam, the disciple must learn Gayatri from Guru. He should do Sandhyavandanam after Sunset. Learning Gayatri from Guru, he should do Sandhyavandanam from that evening properly with all mantras of Sandhyavandanam. 4. In a different Smriti - From the evening of the day of upanayanam, he should do worship of Sandhya. Brahmayagna should be started the next day at noon. In case of one who has not commenced study of Veda, in Brahmayagna, he should chant Gayatri in place of Veda; rest is same. 5. Jaimini - No Sandhya etc. till Brahmopadesam. After Brahmopadesam, he should do all karmas starting from Sandhyavandanam at noon.

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Samidhadhanam: 1. Yagnavalkya - Then he must do Samidhadhanam (placing of wooden sticks as oblation in fire) both times. 2. Manu - Dvija, who has been initiated into upanayanam, must do Samidhadhanam, Bhikshacharanam, sleeping on ground and service to Guru till Samavarthanam. He should bring samit (fuel sticks) from a distance and keep them at a height. He should do homa in mrning and evening with the samit without sloth. In order to see that beings on the ground do not attach to the sticks, the sticks should be kept on a rope etc. at a height. 3. Sumantu - Brahmacharya, tapas, bhikshacharanam and Agnikaryam in both Sandhyas must be done. 4. Some say that worship of Agni is only in the evening. Aapasthambha on that - Samidhadhanam must be done both in morning and evening as instructed in Grihyam. Some say that it is only in the evening. 5. Lokakshi - Some say that Agnipooja is only in evening. 6. Paijavapa on the rules for bringing Samit - Samit should be brought before Sunset from the forest in the northeast direction without hindrance. 7. Aapasthambha - One should not go after Sunset for bringing Samit. 8. Vyasa - Samit should be from palasa tree. If not available, teak, vanni, rohitakam, peepal, Arka or vanji may be used. 9. Katyayana on the size of Samit - Samit should not be thicker than thumb. Samit, which is without skin, with worms, broken lengthwise, with two branches, without knot and not strong, should not be used in homas. Samit, which is broken haphazardly, broken lengthwise, short, crooked, with holes, thin, long and thick and damaged, will spoil attainment of aim. 10. Aapasthambha - Samit, not sprinkled with ater, should not be used in homa in Agni. 11. Haaritha - In former times, Mrityudeva caught hold of brahmachari for persecuting him. Agnideva released the brahmachari. Hence brahmachari must worship Agni. The day brahmachari does not do Samidhadhanam, Mrityu will catch hold of him; hence he should do Samidhadhanam. 12. Bodhayana - Iswara, the cause of the world, gave the people to Mrityu; He did not give brahmachari alone. Then Mrityu asked for a share of brahmachari also. Iswara said, ‘ The night when he did not do Samidhadhanam is the time for you’. Hence on the day brahmachari does not do Samidhadhanam, Mrityu draws away his life in the night. Hence brahmachari must do Samidhadhanam. 13. Gautama - If Samidhadhanam and bhikshacharanam are not done for 7 days, Ajyahoma must be performed. 14. Brihaspati - One, who does not observe vow of brahmacharya for 7 days, must do Avakirni vrata (vow). 15. Manu - If an unhindered brahmachari does not do Bhikshacharanam and Samidhadhanam for 7 days, he must observe Avakirni vrata (vow).

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Prayaschitta in case of not doing Jatakarma etc. in time: 1. Katyayana - If the time for certain karmas has arrived when certain other karmas have already been delayed and not done, the delayed karmas should be done first, followed by the rest. Prayaschitta is prescribed for any karma not done in its due time. After doing the prescribed prayaschitta, the delayed karma must be done. In case karmas from Garbhadhanam till Chowlam are not done in time as prescribed, quarter kruchram in case of adversity and half kruchram in normal time for each lapsed karma is specified. For brahmana, if upanayanam has not been done from 8 years within 16 years, Ajyahoma must be done with 8 mantras starting from ‘Imam me’ and vyahritis. Naandi may be done together. After doing Jatakarma etc. properly, upanayanam is to be performed. If not, he will be equal to sudra.

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Number of Brahmanas to be fed: 1. Bhaskara - In the first Rtu (season), 10 or 12 brahmanas must be fed; in each Rtu, 2 brahmanas; in Seemantham, Pumsavanam and Namakaranam, many brahmanas; in Chowla, 50; in upanayanam, 100; in marriage, according to one’s ability; in Aadanam, 100 brahmanas must be fed. If not capable, one must feed as per his capability and then do the karma. If money is taken in danam for performing upanayanam and brahmanas are fed with that money, the fruit of brahmana nature goes entirely to the person who gave the money. One who takes money in danam from sudra will go to naraka.

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No Upanayanam if Mother is in menses or pregnant: 1. In Prayogaparijatham - When mother is pregnant or in menses, marriage or uanayanam for son should not be done. If done, there will be danger to the embryo, the son and the parents. 2. In Varadarajiyam - The opinion of knowers of Smriti is that if mother is in menses before Naandi sraadham, upanayanam should not be done. If done in violation of this rule, the ‘vatu’ (brahmachari) will become a ‘vratya’ (heretic), not fit for karmas. He will not be fit for study of Vedas, vrata (vow) and marriage. If upanayanam is repeated with brahmanas’ permission and after taking Brahmakurcha panchagavyam, he will be fit for karmas; no doubt. If the mother is pregnant, Chowlam for son should also not be done. It can be done before fifth month of pregnancy; not later. Saunaka says that if the wife is pregnant, karta should not perform house construction and upanayanam for son after sixth month. If wife is pregnant, upanayanam may be done before five months; not later.

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Upanayana Kartas: 1. Vyasa - Upaneta (preceptor who performs upanayanam ceremony), who is brahmana, attached to Vedas, knower of dharma, born in a good family, has a family and is free from sloth, anger and restlessness, should be chosen; sanyasi should not be chosen. 2. Vishnu - Upaneta should observe three kruchras (kind of penance) and the disciple also three kruchras. Upaneta should chant Gayatri every day. He should chant purificatory mantras. 3. VrudhaVasishtha - Father, grandfather, brother, gnatis and brother - elders can be upanetas; out of these, the latter is fit if former in order of preference is not there. 4. Aapasthambha - The ignorant man who performs upanayanam and his disciple, both move from darkness to further darkness. Hence in upanayanam, Acharya should be sought out, who is born in good family, knower of Vedas and attentive to dos and donts. 5. Bodhayana - Father is the best for performing samskaras (purificatory ceremonies) like Jatakarma. In absence of father, one born in own family, relative from other gotra, one who is of the same sutra born in Aryavartam, brahmana for all varnas and srotriya of same varna are suitable. In all varnas grihastha is the best. Widower is the worst. Brahmacharis of same gotra, called upakurvana and naishtika are of medium suitability. Vanaprasthas and sanyasis have no right to perform upanayanam. One who has conquered sense organs, tolerates heat and cold etc., has done tapas and danam, truthful, scholar, person of great memory, observes discipline, pure, free from doubt, born in good family, observes Sroutha karmas, capable of punishing and blessing, free from defects and good in Gayatri mantra is called Acharya. If upaneta is not there in both families (father’s and mothers’), the boy, on reaching the age of eight from conception, should approach for upanayanam, one who is from the same branch of Veda, or from same gotra or of same Pravara (line of ancestor rishis) or from different gotra.

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Upanyanam of Twins etc.: 1. In Sangraham - To twins born from same pregnancy, upanayanam should be done in the same altar in the same lagnam by the same Acharya. Chowlam, upanayanam, Jatakarmam, Namakaranam, the four Vedavratas and upakarmam should be done at the same time for twins. 2. In Kaladarsam - If the twins are both male, both female or one male and the other female, Jatakarma etc. should be done at the same time. Even If the mothers are different, if the babies are born in the same lagnam, Jatakarma etc. should be done in the same lagna for the two babies. 3. Details if mothers are different - Upanayanam for both babies in the same lagnam is auspicious. But two Acharyas must do it in two altars separately. One should worship his Pitrus in Naandi. To two babies, who are brothers born of two different mothers in the same lagna, upanayanam should be done in the same lagna. Acharya may do for one and father for the other. Or, brother or father’s brother amy do.

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Upanayanam of Dumb, Mad etc. boys: 1. In Smritiratnam - Suitable samskaras are prescribed for eunuch, blind, deaf, paralysed, senseless, one who has garbled speech, lame, hunchback, dwarf, long - sick, thin, limbless, mad, insane, dumb, one who lies down always, one who lacks vital organs and the impotent person also. Some say that there are no samskaras for dumb and insane persons. As they have no right to karmas, they are not bound to undergo samskaras. Their progeny is fit for samskaras and yaga. Some say it differently. 2. In other Smriti - Upanayanam should not be done for dumb and insane persons, as they have no right to karmas. Sruti says that their progeny is fit for samskaras and yaga. As Sruti says, ‘brahmana is one who is born of brahmana woman and man’, the implication of Sruti is that though dumb and insane persons are not entitled to do karma, they have a right to samskara. Acharya should do everything in the case of upanayanam of dumb or insane person. He should see him in auspicious time. He can chant Gayatri, touching the disciple. In the case of marriage of dumb or blind boy etc., rituals other than accepting the girl, Panigrahanam and Saptapadi should be done through brahmana. Saptapadi for a lame boy can be done through a brahmana. Some say that kunda and golaka, born of dvija, are also eligible for samskaras. Kunda is one who is born of a woman from a man in adultery when husband is alive. One who is born after the death of husband is golaka. Some knowers of puranas say that Pratiloma jatis of dvijas have also got samskaras. 3. Vyasa - One who is capable of absorbing Vedic knowledge and performing homa is fit for upanayanam. One may or not do upanayanam for the dumb etc. 4. Aapasthambha - Upanayanam is samskara prescribed in Veda for one who desires to learn Vedas. Hence it is not applicable to the dumb etc. It is not correct to say that just as vratas (vows) are observed separately in the study of each Veda, upanayanam should also be observed separately. Sruti says that Gayatri is taught for all Vedas. Hence by teaching Gayatri, all Vedas become taught; the same upanayanam applies for all Vedas. Upanayanam should be done separately only for Atharvana Veda, as Sruti says so clearly. 5. Aapasthambha says that there is no upanayanam for the ‘fallen’ - Upanayanam is only for those who are not sudras, nor ‘patitas’ (the ‘fallen’). It was mentioned earlier that the statement in Gautama sastram that prior to upanayanam, one can live as desired does not include ‘mahapatakas’ (great sins). 6. In Smrityarthasara - Samskara should be done suitably in the case of eunuch or the blind. Some say that the dumb and the insane are unfit for samskara. As they have no right to karmas, they are not bound to undergo samskaras. Their progeny is fit for samskaras, as Smruti says, ‘brahmana is one who is born of brahmana woman and man’. Some say that another person should do samskara (in the case of dumb and insane). Homa should be done by Acharya. The basis is that upanayanam is taking the boy to the Acharya following the rules or taking him to Savitri or making him pronounce Savitri; the remaining acts can be done as per one’s capability. 7. Bodhayana et al have instructed on the rules for upanayanam of the senseless, deaf, dumb et al. Note the same from those references.

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Determination of Sons like Aurasa (12) et al: 1. In Smritiratnam - The twelve categories of sons, who are eligible for samskaras like upanayanam if they are from the three varnas, are - Aurasa, Putrikaputra, Kshetraja, Gudhaja, Kaneena, Pounarbhava, Dattrima, Kritha, Kritrima, Dattatma, Sahodha and Apavidhdha. 2. Manu on the marks of Aurasa et al - Son born to wife of same jati, married while she was still in pre - puberty stage (kanya), is Aurasa son. He is the best of sons. Kshetraja is son born to wife of dead, eunuch or diseased husband through ‘niyoga’ (intercourse) of Gurus. Dattrima is son of the same jati, taken ritualistically with water from natural father or mother of the boy in emergency, when the recipient has no son. Kritrima is son of the same jati, who knows good and bad and has qualities of service like a son and who is adopted as son. Gudhaja is son, born to wife living at home, but to another man, not identified, but known to be of same jati. This son is regarded as the son of the husband of the mother. If the son of some other parents is abandoned by both or one of them and if he is adopted as son, he is called ‘Apavidhdha’. If a unmarried woman begets a son secretly while at her father’s home, the son is called ‘Kaneena’. He is regarded as the son of the man who marries that woman later. If a woman, who is known or not known to be pregnant, is given in marriage and boy is born later, the boy is called ‘Sahodha’; he is regarded as the son of the man who married that woman later. If a boy is bought from his parents to satisfy the buyer’s desire, he is called ’Krithaka’, whether he is eqal or not in qualities to the buyer. If a woman, abandoned by husband or after husband’s death, marries another and begets son, that boy is called ‘Pounarbhava’. If a boy has lost his parents or is abandoned by them without reason and if he entrusts himself to another, he is called ‘Svayamdatta’. 3. Yagnavalkya - ‘Aurasa’ is son born to legitimate wife of same varna. Putrikaputra is equal to him. (Putrikaputra is the daughter’s son, who by agreement becomes the son of her father). Son born to wife through brother - in - law (husband’s brother) or ‘sapinda’ (paternal relative of husband) is ‘kshetraja’. Gudhaja is son, born to wife living at home, but to another man of same varna. Son born to unmarried girl is ‘kaneena’. He is regarded as the son of his maternal grandfather. If this son is born after marriage of the girl, he is regarded as the son of the husband who marries her. Son born to woman through her second marriage is ‘pounarbhava’; this is same, whether she was violated or not. If both parents or one of them give their son in danam, the son is ‘datta’. Son sold by parents is ‘kreetha’. If a boy is regarded as son by another person by himself, the son is ‘svayamkruta’. If a boy gives himself in danam to another person, saying he is his son, the son is called ‘svayamdatta’. If woman is pregnant before her marriage, son born to her after her marriage is ‘sahodhaja’. If a boy, abandoned by his parents, is adopted by someone, who has no son, he is then called ‘apavidhdha’. 4. Manu - The wise say that the 11 sons mentioned earlier are in lieu of son so that karmas like sraadham do not lapse. 5. The passages supporting adoption of secondary sons and performing their upanayanam etc. refer to dharma of a different yuga. They have been forbidden in Kaliyuga, as it is stated, ‘Many types of sons were accepted by the sages of yore; in this Kaliyuga the powerless dvijas cannot accept those sons’. 6. Manu explains the procedure for getting ‘kshetraja’ son and the slander involved and prohibits it finally - In absence of son, a woman, with the permission of elders like husband, can obtain favourite progeny from her brother - in - law (husband’s brother) or ‘sapinda’ (paternal relative of husband) in ‘niyoga’. The male in niyoga should apply ghee all over his body and he can produce a son silently in the night. He should not produce a second son. If that woman becomes pregnant, that male and that woman should behave like father - in - law and daughter - in - law. Niyoga has not been mentioned anywhere in mantras of marriage. In the rules of marriage also, there is no mention of remarriage for a woman. This has been denigrated as animal behaviour unsuitable for humans. This started in Vena’s rule as king. That king, who enjoyed the entire earth, lost his judgement due to lust and caused mixture of varnas. From that time the virtuous despise one who allows a woman with no son to unite with brother - in - law et al.

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7. Brihaspati on the above view of Manu - Manu mentions niyoga and then prohibits it himself. In Kaliyga, owing to reduced power, this cannot be done by others. In Krita, Treta and Dvapara yugas, men had a large stock of tapas and wisdom. Men in Kaliyuga face reduction in that power. Maharishis in previous yugas regarded many as sons as per their wish. In this Kaliyuga the men, who are denuded of power, cannot assume sons in that manner. The virtuous despise kshetraja and pounarbhava sons. They also criticise kaneena, sahodha, gudhaja, putrikaputra, data, apavidhdha, krita, kritrima, and dattrima sons.

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Matter of Svikara (ceremonial adoption of son): 1. The prohibition of ‘datta’ here pertains to one who is not of the same gotra. Saunaka - Brahmanas should adopt sons from ‘sapindas’ (paternal relatives). If not available, adoption can be from person of the same gotra; not from others. Kshatriyas should adopt from the same jati or from gotra same as that of Guru. Vysyas should adopt from vysya jati and sudras from sudra jati. All varnas should adopt only from gnatis (paternal relatives); not from others. Sudras alone can adopt daughter’s son or sister’s son in emergency. Hence sages, while talking about dharmas in Kaliyuga, refer to ‘adopting sons other than datta and aurasa’ and say further that secondary sons other than datta should not be adopted. Hence datta should be adopted from brother only, if available. 2. Manu - Manu said that out of many brothers born to same mother and same father, if one has son, the other brothers also are deemed to have son. Manaviya commentary says that when brother has son, son should not be adopted from outsider. Vignaneswara on this - ‘The statement of Manu, ‘Bhratrunam ekajatanam’ is meant to prohibit adopting outsider’s son when brother’s son is suitable for adoption and is meant not to talk about the status of son’. 3. In Kaladarsam also - The implication of Manu’s instruction is that one, who has no son, should adopt brother’s son if available; not others. If not, the principle, ‘patni duhitarah’ will not match. 4. It is stated, ‘One who has entered into a different gotra loses affinity, impurity (as per rules) and status of gnati of his gotra; these three accrue to him in accord with his new gotra.’ Manu has stated, ‘Dattaputra, though coming from another gotra, if having all good qualities, will inherit wealth of the father who has adopted him. He will not get the gotra or wealth of his natural father. He cannot do sraadham etc. of his natural father. Danam of Pinda follows inheritance of gotra and wealth.’ Another Smriti states, ‘For one who has entered into another gotra, Jatakarma etc. should be done as per his new gotra of entry. By giving in danam, the gotra of birth retreats. Datta gets Parivetta’s status, role, impurity (as per rules) and Sroutha smartha karmas as per his new gotra of entry.’ All the references in these statements to a different gotra apply to one who is unable to get from his own gotra. 5. Smriti in the same vein - In absence of sons in one’s own lineage, sons in mother’s lineage are good. If not available there also, an outsider can be adopted as dattaputra. The progeny in one’s own lineage is the best; in mother’s lineage, of medium value; in another gotra, worst. Dattaputra must be adopted as per rules in one’s sutra. 6. Katyayana - The girl, not yet married, but only given in danam, does not have the status of wife; she becomes wife only after saptapadi. Likewise dattaputra becomes a son only after performing Jatakarma etc. Even if he has been given in danam by the natural father, datta, for whom Jatakarma etc. have not been done, does not get the status of son; how can he get the right to wealth. 7. Prajapati - One, who is of age suitable to be father to the son being adopted, can adopt him and give him name, gotra etc. as for Aurasaputra. At the age of 5, 7, 8 or 9 years, the parents should give the son; the couple should adopt. 8. In Sangraha also - To adopt within 12 days of birth is best; upto Chowlam, it is of medium value; after upanayanam, worst. Adopting a married person will destroy the lineage. One with asrama should not be given. In emergency one without asrama can be given; in emergency second son, who is brahmachari, can be given. 9. In another Smriti - A widow is not entitled to give away her son or adopt a son. As per Bodhayana, father is also not entitled to give the eldest son. 10. Daksha - Even in great adversity, the eldest son must not be given. A widow also must not give; one who gives will go to naraka. Widow without issue can adopt son with permission of father, brother et al; if she does otherwise, she will go to naraka. In adversity, mother following dharma can give, if she wishes, her son, like Sunassepa, who is not the eldest, is a brahmachari and within 12 years of age.

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11. Aapasthambha says, ‘Giving and accepting son in danam and selling and buying son must not be done’. Yagnavalkya says, ‘Things other than wife and son can be given in danam without affecting family’. These statements refer to eldest son and only son. 12. Vasishtha in the same vein - Eldest son should not be given, nor accepted in danam; same with only son. He is for the growth of the lineage of ancestors. A woman must not give, nor accept son without permission of husband. One who adopts son must call relatives, inform the king and perform homa with vyahritis at home and adopt son, who is a close relative and near at hand. 13. In Bahvruchabrahmanam in Sunassepakhyanam - Eldest son must not be given. 14. Saunaka - Man having only son must not give danam of son; one having many sons can only give. 15. Bodhayana also - Parents are entitled to give in danam or leave or sell their son, born of their semen and blood. In the case of only son, he should not be given, nor taken. He is for the growth of the lineage of ancestors. A woman must not give, nor accept son without permission of husband. 16. Manu’s statement, ‘In emergency, the son given with sanctified water by mother or father is datta’ refers to mother giving the son with permission of her husband and not to widow. After adopting dattaputra, if aurasa (biological) son is born, datta is entitled for one - fourth of wealth. 17. Jabali talks about the merit of adoption of son - The dattaputra protects the father who adopted him because of the adoption. Datta becomes true son. The father who adopted him also becomes free from debt of Pitrus. The mantra of adoption indicates this: ‘I adopt you for dharma and growth of lineage’. 18. The passage, ‘One who abandons his own lineage and goes into another’s lineage is called ‘kandaprushta’ due to that sin; he is unfit for all karmas as he has left the lineage of his father’ refers to svayamdatta or one who has been given after marriage. The rules for adoption of son have been given by Saunaka, Bodhayana et al.

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Determination of Guru et al: 1. Manu - Father, who does karmas like Garbhadhanam as per rules and nourishes with food, is called ‘Guru’. One who performs upanayanam for disciple and teaches him Vedas with Kalpasutras and Upanishads is called ‘Acharya’. One who teaches at least a part of Veda or Vedangas like Vyakarana for a living is known as ‘Upadhyaya’. Acharya is higher in greatness than 10 upadhyayas; Father greater than 100 Acharyas; Mother greater than 1000 fathers. 2. Yagnavalkya - After doing samskaras like Garbhadhanam, one who teaches Veda is ‘Guru’. One who does only upanayanam and teaches Veda is ‘Acharya’. One who teaches some parts of Veda is ‘Upadhyaya’. One who guides in performance of yaga is called ‘Ritvik’. Out of these, the former is greater than the latter in order of preference; Mother is greater than all of them. 3. In performing upanayanam, father is the most important; if father is not there, elder brother, being equal to father, is important. If both of them are not there or are not capable, another can perform upanayanam. Brihaspati - Father should perform upanayanam for his son wearing danda etc. and teach him Veda and sastras like Manu’s. 4. Manu on elder brother being equal to father - As father takes care of children, elder brother should nourish hs younger brothers, who in turn must treat the elder brother like father. 5. Yama - Father, who has not learnt and taught Veda and does ignoble acts must not perform his son’s upanayanam. 6. Aapasthambha - One from whom the disciple learns dharmas is ‘Acharya’. The disciple should never act with malice against him. 7. Sankar - One who teaches Veda for a salary is called ‘Upadhyaya’. 8. Vishnu - Upadhyaya is one who teaches after taking the price. 9. manu - Ritvik is one who is chosen to do Aadanam, Pakayagnas and yagas like Agnishtomam. 10. Devala - Among men, upadhyaya, father, elder brother, king, mother’s brother, father - in - law, protector, mother’s father, father’s father, person of upper varna, and father’s brother are known as ‘Gurus’. Among women, mother, mother’s mother, wife of Guru, father’s sister, mother’s sister, mother - in - law, father’s mother, elder sister and foster - mother are ‘Gurus’. Thus Gurus are mentioned in two categories through mother and father. Of all Gurus, five persons are the worthiest: one who protects, the father, one who teaches vidya, elder brother and one who nourishes with food. Of these, the first three are more worthy. Mother is wothier than all of them. 11. In Smritiratnam - Father, mother, Acharya, wife of Acharya, elder brother, father’s father and father’s mother are the worthiest Gurus. One must treat as Guru the person from whom he learnt a Rik, half a Rik, one word or even one letter. 12. Vyasa - Mother’s father, mother’s brother, father’s brother, father - in - law, Acharya, elder brother, snataka (one who has graduated from Gurukulam) and Ritvik are worthy of respect like Guru. One must behave like with mother with mother’s sister, wife of mother’s brother, elder sister, foster mother, father’s sister, father’s mother, wife of father’s brother and wife of Guru. 13. Manu - One must behave with respect like with mother with father’s sister, mother’s sister and elder sister. Mother is greater than these persons. 14. Vyasa on the cause of greatness of mother - Even if one serves his mother for many ears, who is capable of returning the debt of mother, who carries him for 10 months in her stomach, suffers from pains and troubles, becomes unconscious, delivers and then likes her children more than her own life. 15. Sankar - Unless one does the yaga ‘Soutramani’, the son does not get relieved of the debt to his father and mother till he is alive. 16. The Puranic passage, ‘Mother and father are Gurus of man by dharma; of them, father is greater, as seed is important; if father is not there, mother; if mother is also not there, elder brother’ is in respect of Mahaguru. Smriti in the same vein - One who produces son, performs his upanayanam, teaches him Veda and arranges his livelihood is called ‘Mahaguru’. He is the best among those deserving of worship.

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17. Manu says that for brahmachari, Acharya is greater than mother and father - Biological father and Acharya are both fathers. Of the two, Acharya is the greater father. The birth called upanayanam performed by him is eternal in this and the next world for brahmana. Know that it is ordinary like for animals that after mother and father generate the child out of lust, the child grows limbs in the womb of mother and is born. The birth given through Gayatri as per rules by Acharya, who is well versed in Vedas, is the true birth. That is the birth without old age and death. 18. Manu talks about the greatness of Acharya in a different manner - It should be known that one who helps in a large or small way by teaching sastras is also Guru. The implication of Manu’s words is that if one who has taught only meagre sastra is to be regarded as Guru, what about one who has taught in a large way. 19. Gautama - Acharya is the best of Gurus; some say it is the mother. 20. Vishnu says that even if the preceptor is young, he is greater - Whether the preceptor is younger or of equal age, the behaviour with him must be like with Guru. 21. Manu tells this with a story - The brahmana, who performs upanayanam and teaches dharma, even if younger in age, is like father to the disciple who is older. A young brahmana scholar, son of Angiras, taught vidya to his pitrus (father’s brother et al). Accepting them as disciples, he called them ‘children!’. The elders became angry and asked Devas about this matter. Devas said: What the boy called is but right. The ignorant man is child; the preceptor of mantra becomes father. Sages have also said thus - By being old, greying of hair, wealth and closeness in relation, one does not become great. One who has studied Veda along with Vedangas is great for us. Devas came to know that one is not old due to grey hair; though young, one who has studied Veda is old. Brahmana, though suffering himself, should not disrespect Acharya, father, mother and elder brother. Acharya is form of Paramatma. Father is form of Hiranyagarbha (Brahma). Mother is form of earth. Brother is form of one’s kshetra (place). Sons can never compensate even after many years for the suffering undergone by parents for the children. One should always do things pleasing for parents and Acharya. All penances fructify only if these three persons remain happy. The best penance is said to be serving these three persons. One should not observe another dharma without their permission. These three are the three worlds, three asramas, three Vedas and three Agnis. One who does not commit any sin to them will conquer all three worlds. With a shining body, he will shed lustre in swarga like Deva. This dharma is not only for brahmacharis, but also for grihasthas, as indicated by the word ‘grihi’. 22. Manu again - By devotion to mother, one wins this world; by devotion to father, the intermediate region; by service of Guru, Brahmaloka. To one who respects these three persons, all dharmas bear fruit. To one who does not respect these three persons, all dharma karyas are fruitless. As long as they are alive, no other dharmas should be performed (without their permission). One should keep serving them. He should be attentive to doing things that are liked by and good for them. By serving these three persons, all other dharmas are deemed to have been observed. This is the best dharma; others are inferior dharma. 23. Vyasa - Those, who work with malice against upadhyaya, father and mother in mind or in action, commit the sin of killing of foetus. There is no sinner worse than him. 24. Devala - As long as father and mother are alive, one should leave everything else and keep serving them. If parents become very pleased with the qualities of their son, the son will get (the fruit of) all dharmas. 25. There is no god equal to mother; no Guru equal to father; there is no way their help can be compensated. 26. Vyasa - Those, who leave or disrespect upadhyaya and Guru due to attachment or delusion, go to many narakas. One who disrespects elder brother, who is equal to father, goes to terrible naraka in the next world due to that sin. 27. Manu - One should not act against Acharya, Pravakta (teacher of meaning of Veda), father, mother, Guru, brahmana, cow and one in penance. Manu gives the exception - If Guru is arrogant, ignorant of dos and donts and follows evil path, he can be left.

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28. Yama says that father, even if faulty, must not be left - Upadhyaya and disciple can be left if they have become impure through sin and performing yagas for unqualified persons; father must not be abandoned. 29. Manu - Though the son of Guru, who has studied Veda, is younger or of equal age or is disciple, he must be respected like Guru, if he is Ritvik in yaga or is seen directly. 30. Vyasa - Agni is Guru of dvijas. Brahmana is Guru of varnas. Husband is Guru of women. Guest is Guru of all. 31. Manu - Know that ten year old brahmana and hundred year old kshatriya are father and son respectively. Of them, brahmana is father. The kshatriya should treat him with respect.

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Reasons for Respect: 1. Yagnavalkya - One should properly adore those who possess vidyas like Sruti and Smriti, karmas like yaga, ripe age, relation and wealth. Even sudra over 90 years of age and possessing these characteristics in a large measure is worthy of respect. 2. Manu - Wealth, relation,age, karmas like yaga and vidya - these five are reasons for respect. Of these, the latter is superior to the former in that order. In the three varnas, one who has these five qualities, some of them in large and good measure, is fit for adoration. Sudra over 90 years old is also worthy of respect. 3. Gautama - Wealth, relation, jati, karma, vidya and age are reasons for respect. Of these, the latter is stronger than the former in that order. Knowledge of meaning of Veda is stronger than all else, as it is at the root of dharma.

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Those fit to be given way: 1. Manu - One should give way to the person, mounted in a wheeled cart, chariot etc., aged over 90 years, diseased, carrying load, woman, grihastha brahmana (recently graduated from Gurukula), king (and exemplary person and one who is proceeding for marriage). If all of them join together on the road, out of them, the ‘snathaka’ (graduate) and king are worthy of respect. If these two come across, the king should give way to the graduate. 2. Yagnavalkya - Old man, carrier of load, king, ‘snathaka’, woman, diseased, one who is proceeding for marriage and one who is in cart should be given way. Of them, king deserves respect; ‘snathaka’ deserves greater respect than king. 3. Sankar - Boy, old man, mad man, intoxicated man, diseased, carrier of load, woman, king, ‘snathaka’ and sanyasi should be given way. Brahmana should be given way first. Some say that it is the king who should be given way first; that is not correct. Brahmana, who is Guru and great, is superior to king; hence it is brahmana, who should be given preference. If brahmanas come in a group, one should behave in accord with their vidya etc. 4. Vyasa - Brahmana, pregnant woman, king, blind man, old man, carrier of load, diseased and weak person must be given way. 5. Bodhayana - Brahmana, cow, king, blind man, old man, sufferer from carrying load, pregnant woman and weak man must be given way. 6. Gautama - One should give way to the person, mounted in a cart, chariot etc., old man, diseased, newly married woman, ‘snathaka’ (recently graduated from Gurukula) and king. King should give way to brahmana. 7. Aapasthambha - Coronated king must be given way, if he does not come across brahmana. If he comes across, brahmana should be given preference. Everyone should give way to carriers like chariot, elephant and cart, sufferer from carrying load, diseased and woman. Lower varnas should give way to higher varnas. All should give way to idiot, the ‘fallen’ man, mad man and intoxicated man in order to protect themselves; not for dharma. 8. The space to be left free in cross direction while giving way is also stated - 5 aratnis for chariot, 4 aratnis for elephant and 2 aratnis for small cows and humans. One aratni is one cubit less two inches (about 16 inches).

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Abhivadanam (Reverential Salutation): 1. Yagnavalkya - (After Agnikaryam), one should do ‘Abhivadanam’ to elders uttering his name. Prostration done for getting blessings is called ‘Abhivadanam’. 2. Manu - Brahmana, prostrating to an elder, should mention his own name, ‘(Devadatta) namaahamasmi’ after ‘Abhivadaye’. Finally, he should say, ‘Bho:’. Calling by name the elder to whom prostration is offered being not proper, he should be called with ‘Bho:’. This sound has the power of all names,. ‘Abhivadaye (devadatta) naamahasmi Bho:’ is the salutation. 3. Gautama - If one meets a known person, he should give out his name, followed by ‘Ahamayam’ and do Abhivadanam. Haradatta explaining this - If one meets a person, who knows the rule of blessing, he should pronounce his name loudly, followed by ‘Aham’ and ‘Ayam’. Some say that instead of ‘Ayam’, the term ‘Asmi’ may be used. They use ‘Bho:’ at the end. The phrase they use is: ‘Abhivadaye Haradattohamayamasmi Bho:’; some say, ‘Haradattanamaham’; some others ‘Haradattasarma namahamasmi Bho:’, as per the statement, ‘the name of brahmana ends with ‘sarma’’. Know that the practice as per family tradition must be used. 4. Bharadvaja - Scratching cow on its back, prostrating to peepal tree, prostrating to all Gurus, one should do ‘Abhivadanam’ to brahmanas. 5. Manu - ‘Abhivadanam’ should be done first to one from whom worldly knowledge, Vedic knowledge or Brahmasastra knowledge is received. 6. Aapasthambha - In the morning, one should stand and do ‘Abhivadanam’ to Guru, saying ‘(Yagna) sarmaham Bho:’. ‘Abhivadanam’ should also be done to other elders in the village in forenoon before lunch. When one returns from outstation trip, he should do ‘Abhivadanam’. One who wishes for Swarga and long life should do ‘Abhivadanam’ to elders. Brahmana should keep his open right hand to his ear; kshatriya with hand to his chest; vysya with his hand to his waist; sudra with his hand to his foot. They should do ‘Abhivadanam’ with folded hands. 7. Vishnu - By doing ‘Abhivadanam’ with one hand, the entire dharma done with mind right from birth becomes fruitless. 8. This applies to dvijatis. Vishnu has himself said, ‘Blessings should be given to disciples; Prostrations to Guru should be done, touching his feet; Prostrations to scholars should be done, touching one’s ears; ‘Abhivadanam’ to idiots should be done with one hand’. 9. Aasvalayana - Touching the Guru’s left foot with left hand and right foot with right hand, touching one’s ears with hands, keeping right hand over left hand, uttering one’s name, touching the Guru from knee down to foot, prostration should be done at the feet. 10. This ‘Abhivadanam’ should be done standing opposite the person who is being offered sautations. Aapasthambha - When a person who is elder in age, vidya etc. arrives, the ‘pranas’ (life - breath) of the younger person try to go up and out. By getting up and doing ‘Abhivadanam’, the younger person regains the ‘pranas’. 11. Aapasthambha again - When many persons meet, if their ages are known, ‘Abhivadanam’ should be done first to the eldest of them; then, to the remaining people in the order of seniority of age. ‘Abhivadanam’ should not be done to person in a higher or lower ground, if he is not Guru; ‘Abhivadanam’ should be done if he is Guru. ‘Abhivadanam’ should be done to a person, who is not Guru, on a higher ground by climbing up to the same level ground. By the same principle he should get down and do ‘Abhivadanam’ if the other person is on lower ground. ‘Abhivadanam’ to anybody should be done after getting up from one’s place. An impure person should not do ‘Abhivadanam’; ‘Abhivadanam’ should not also be done to an impure person. An impure person should not utter blessings. Women are regarded as equal in age to their husbands; hence ‘Abhivadanam’ should be done to elder brother’s wife et al. ‘Abhivadanam’ should not be done wearing footwear or turban or carrying in hand samit (firewood for homa), kusa (darbha) etc. 12. Manu - One should not sit on bed, seat etc. used by Guru et al. If Guru et al arrive while one is on bed, seat etc., he should stand up and do ‘Abhivadanam’. 13. To one who is in the habit of doing ‘Abhivadanam’ to elders always and serving them, lifespan, wisdom, fame and strength swell.

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14. Bodhayana - ‘Abhivadanam’ should not be done by as well as to one who is sitting, lying down or unclean. If possible, one should not be unclean even for a short time. ‘Abhivadanam’ should not be done by as well as to one who carries Samit, water - pot, flower and food. A young man should not do ‘Abhivadanam’ from close quarters to the young wives of Guru, elder brother, father’s brother et al. 15. Sankar - ‘Abhivadanam’ should not be done with water - pot, flower and ghee in hand, while doing bhikshacharanam, in unclean condition, doing Devakaryam or Pitrukaryam and lying down. 16. Aapasthambha - ‘Abhivadanam’ should not be done with Samit, flower, kusa, ghee, water, clay, food and rice in hand and also to one doing japa and homa. 17. Manu - The wives of Gurus of same varna are worthy of reverence like Guru. If they are of different varna, they are to be revered only by standing up and doing ‘Abhivadanam’. Disciple, knowing good and bad and over 20 years of age, should not do ‘Abhivadanam’ to young wife of Guru by touching her feet. 18. In Smrityarthasara - ‘Abhivadanam’ should not be done to woman in periods, woman who has delivered, woman who murdered her husband, woman who destroyed her embryo, heretic, ‘fallen’, one who has lost jati, great sinner, atheist, gambler, thief, ungrateful person, intoxicated, inattentive, mad, one who is walking, unclean person, one who vomits, one who yawns, one who is washing teeth, one who is applying oil, one who is bathing, one who is doing japa or yaga or is in a crowd and one who carries Samit, flower, kusa, Agni, water - pot, offering to God or food got in alms. If he does ‘Abhivadanam’ to such a person, brahmana gets purified by observing fast for one day. If he does ‘Abhivadanam’ to one in darkness, in bed, wearing footwear, unclean and engaged in japa, pooja and homa, he should observe fast for three days. ‘Abhivadanam’ should not be done to these six people - one at a distance, in water, one who is walking, arrogant due to money, diseased and intoxicated. If brahmana does ‘Abhivadanam’ to kshatriya and vaisya, fasting for one day is prescribed; to sudra, fasting for three days; to washerman, chandala, observance of chandrayana. 19. Saatatapa - Kshatriyas et al interested in wealth should do ‘Abhivadanam’ to brahmana with respect, bending his head down and prostrating in full. Even if kshatriya et al possess knowledge, karmas, qualities, sastric observance etc., brahmana should not do ‘Abhivadanam’ to them. If brahmana does ‘Abhivadanam’ to kshatriya or vysya, what is the prayaschitta for him? He gets purified by prostrating to eight or ten brahmanas. If brahmana salutes sudra, he gets purified by taking bath with clothes on and doing ‘Abhivadanam’ to a hundred brahmanas. He should worship Vishnu or Siva (the three - eyed God). By doing ‘Abhivadanam’ to an excellent brahmana also, he becomes purified. 20. Vishnu - Prostration can be offered to brahmanas in all assemblies, yagas and in residences of kings; but no ‘Abhivadanam’. By having darshan of a group of brahmanas, masses of sins get destroyed; by prostrating, auspiciousness is obtained; by doing pooja, undecaying state is attained. 21. In Smritiratnavali - One who is 81 years and 4 months of age is worthy of prostration; worthier of worship than Vishnu. This applies to men of same varna. Reason: Manu - ‘Giving daughter in marriage, prostrating and invoking in sraadham, one, whose country and place and family including three earler generations are not known, should not be done’. 22. In Chandrika - Even an elder should do ‘Abhivadanam’ to a younger person during Sandhya time; except for son, disciple, daughter’s son, son - in - law. 23. In Smritibhaskaram - One can prostrate to all persons of same jati at all times; the persons to whom prostration is offered should bless; one of equal age should reciprocate by prostrating. 24. Vrudhamanu - Whenever ‘Abhivadanam’ is done, the feet should be touched. For brahmanas, at least folding of hands is required; it is considered as prostration. 25. In Smrityarthasaram - It is not a must that feet should be touched in ‘Abhivadanam’; it is optional. In ‘Abhivadanam’ and prostration, return salutation is required. The persons to whom prostration is offered should bless; one of equal age should reciprocate by prostrating. Elder and chaste women are fit for prostration. Prostration should be offered to idol of God and Tridandi Yati (sanyasi with three staffs), if one comes across. If not, one gets purified with one day’s fast. Vedanta Spiritual Library | www.celextel.org

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26. In Smritiratnam - ‘Abhivadanam’ should not be done to one holding ‘sruk’ (spoon used in yaga), unknown person, weak person, enemy, diseased, one in yoga, one in tapas and younger person. 27. Manu - One of those who live in the same town and not having qualities like vidya, even if elder by 10 years, will be considered as friend. If he is older, he will be considered as ‘Jyeshtha’ (elder). If a person has vidya like music and is older by 5 years, he is friend. Among srotriyas (brahmanas well versed in Vedas), one who is older by three years is friend. Brother et al, older by a few years, are friends. If older, ‘Abhivadanam’ can be done. 28. Aapasthambha - When one comes across brahmana who is younger and is friend, he should enquire about his well being; if kshatriya, enquire about health; if vysya, absence of loss; if sudra, health. If one comes across srotriya on the way and a woman in a fearful forest etc., he should not proceed without talking to them. The woman should be asked, ‘Sister, what should I do for you; do not fear’ respectfully like addressed to mother or sister. 29. Manu - When one comes across brahmana who is younger or of equal age, he should enquire about his well being; if kshatriya, enquire about health; if vysya, happiness; if sudra, health. Another’s wife and unrelated woman should be addressed as ‘Bhavati’ (respectful ‘you’), ‘Subhage’ (blessed woman) or ‘Bhagini (sister). 30. Yama - Brahmana should say ‘svasti’; kshatriya, ‘Ayushman’ (long life); vysya, ‘vardhatam’ (may grow); sudra, ‘svagatham’ (welcome). 31. Bhavishyatpurana also says - It is proper that brahmana should say ‘svasti’ to men of all varnas. Yama explains the meaning of the term ‘svasti’ - That which is pleasure free from disease and distress in all the three worlds and in which all desires reside is called ‘svasti’. 32. Vyasa - The armour may perhaps be destroyed by arrow or javelin; the blessing of brahmana cannot be destroyed even by many thunderbolts. 33. Manu - When mother’s brother, father’s brother, father - in - law, Ritvik, Gurus come, even if they are younger, one should stand up and announce ‘I am (Devadatta)’; ‘Abhivadanam’ should not be done. 34. In Smritiratnam in the same vein - If Ritvik, father’s brother, father - in - law and mother’s brother are younger, one should stand up and talk first. 35. Bodhayana also lays down the same. 36. Gautama also lays down the same and says, ‘’Abhivadanam’ should not be done’. 37. When Vasishtha and Aapasthambha lay down ‘Abhivadet’, it has been explained in Smritichandrika that it only means that one should stand up opposite and talk. Haradatta explains that when younger Ritvik et al salute, the elder person should stand up and return the salutation; he should not just sit as he likes as with others. 38. Gautama on the importance of ‘Abhivadanam’ to Guru et al - ‘Abhivadanam’ should be done to Guru in the morning. When one goes to father et al, he should prostrate every day touching their feet. If returning from outstation, one should go to their place and prostrate. To whom - Mother, father, their relatives, elder brothers, upadhyaya et al who teach vidya, their Acharyas. If all of them are met at the same place, first prostration is to thue best of them. 39. Aapasthambha - When one goes after sunrise to the Acharya for Vedic study, he should do ‘upasangrahanam’ (respectful salutation by touching feet); at other times he should do ‘Abhivadanam’. One who has completed ‘Samavarthanam’ (completion of Gurukula course) should also do ‘upasangrahanam’ to all his Gurus every day. If one returns from outstation also, he should do ‘upasangrahanam’ to them. When Acharya and Pracharya (Acharya’s Acharya) are together, one should do ‘upasangrahanam’ to Pracharya first and then to Acharya; Acharya should stop him at that time. 40. Manu - If Acharya’s Acharya comes, one should behave with him in the same way as with Guru. When one is in Guru’s home, he should not prostrate to mother and father, if they come there, without Guru’s permission. 41. Aapasthambha - One should behave in the same way as with Guru with the person, who, though not the Acharya, is respected for vidya and achara.

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42. Aapasthambha on the form of ‘upasangrahanam’ - With one’s right hand, one should catch the right foot of the Acharya on the top as well as the palm along with ankle (some say, ‘with the toe finger’). This is called ‘upasangrahanam’. Some say that with both hands, one should catch both feet. 43. Manu on this matter - One should catch the feet of Guru with opposite hands; left foot with left hand and right foot with right hand. 44. Bodhayana - Touching one’s ears and then touching from below the knees upto feet of Acharya is called ‘upasangrahanam’. 45. This should be done to the wives of Gurus also. Manu also - The wives of Gurus of same varna are worthy of adoration as Guru. Mother’s sister, wife of mother’s brother, mother - in - law and father’s sister are worthy of adoration as the wife of Guru; they are equal to the wife of Guru. One should prostrate with ‘upasangrahanam’ every day to brother’s wife of same varna. ‘Upasangrahanam’ should be done to the wives of other relatives on one’s return from outstation. No ‘upasangrahanam’ should be done to the wife of Guru, if young. 46. In Smrityarthasaram - Announcing one’s gotra and name and saying ‘Aham bho abhivadaye’, touching one’s ears, catching the right foot of Guru with right hand and his left foot with left hand and bending down one’s head is ‘upasangrahanam’. The term ‘Guru’ here includes mother, one who brought up with breast milk, father, father’s father et al, provider of food, protector from fear, Acharya, one who performed upanayanam, teacher of mantravidya and their wives. ‘Upasangrahanam’ should be done to them. One who has completed Samavarthanam should behave as with Guru with the person who teaches Veda, though he may be younger or of same age.

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Pratyabhivadanam (Returning of Salutation) 1. Manu - If a brahmana does ‘Abhivadanam’, the person who receives it should say, ‘Ayushman bhava sowmya’ - ‘Nice one! Have a long life’. Commentary on Manusmriti says that the name of the prostrating person should be uttered with ‘plutam’ (lengthened sound) at the end and ‘a’ be added, e.g. ‘Ayushman bhava sowmya Devadattaa,a’. 2. Aapasthambha - When men of the first three varnas do ‘Abhivadanam’, the name of that person should be uttered ending with lengthened sound and extra ‘a’ in the ‘Pratyabhivadanam’, e.g. Champaa,va; Vishnaa,va;, Pinakapanaa,ya;, Agnisii,u;. This is mentioned in the commentary of Haradatta. 3. Haradatta et al are of the opinion that the last sound of the name must be lengthened and extra ‘a’ added. 4. In Smritichandrika and Parasaramadhaviyam, the explanation differs from the statement of Manu. As per this, ‘Ayushman bhava sowmya Devadattaa’ is to be used. But the virtuous agree that adding extra ‘a’ at the end is proper. 5. Manu - A well read man should not do ‘Abhivadanam’ to one who does not know ‘Pratyabhivadanam’, as the latter is equal to sudra. A wise man should say ‘Abhivadaye aham’ to one who does not know how to utter ‘Pratyabhivadanam’ immediately after the former announces his name; the same with all women. 6. Patanjali - One should say ‘Devadatta aham’ to a person, like the case of woman, who does not know ‘plutam’ (lengthened sound) of name while uttering ‘Pratyabhivadanam’. 7. Yama - The brahmana who does not know how to say ‘Pratyabhivadanam’ or blessing will go to naraka; this is certain. One who does not say ‘Pratyabhivadanam’ to the person who does ‘Abhivadanam’ will be born a tree in which eagles and crows live. One who does not say blessings to the person who does ‘Abhivadanam’ immediately shares the sins of the latter. Hence one should bless immediately. Even in the case of a chandala, one should bless like ‘Dring liquor’; if done like this, there is no decline in dharma. 8. Manu - One should not utter the name of a Dikshita, even though he is younger. If he is opposite, one should say, ‘Bho yajamana’; if he is away, ‘tatra bhavan yajamana:’. 9. In Smritiratnam - One should not utter the names of Acharya, his son, Acharya’s wife, Dikshita, Guru, father, father’s brother, mother, mother’s brother, well - wisher, scholar, father - in - law, yati (sanyasi) and mother’s sister.

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Dharmas of Brahmachari: 1. Samvartha - Brahmachari should do Vedic study looking constantly at the Guru’s face. He should do ‘bhikshacharanam’ (asking alms) both in morning and evening with discipline. After showing the food obtained in alms to Guru, he should eat facing east silently and with purity. 2. Daksha - Both vanaprastha and grihastha should take bath both in morning and at noon. Bath is specified in the three sandhyas for sanyasi and in morning only for brahmachari. 3. Vishnu - One should bathe like a staff. This means that no scraping the body to remove dirt is to be done. 4. Aapasthambha - One should not scrape the body to remove dirt while bathing. 5. In Chandrika - Brahmachari should always wear mekhala (girdle), deer - skin, staff, upavita, loin cloth and katisutra (waist - band). 6. Yama - Brahmachari living in Guru’s home should wear staff, kamandalu (water - pot), Veda and mekhala. He should eat food got by him in alms. Veda here means handful of darbha grass. 7. Yagnavalkya - He should serve the Guru. He should be attentive for his Vedic study to remain with him. He should go for Vedic study only when called by Guru. He should inform Guru of things he got. 8. Manu - He should utter Omkara before and after Vedic study. If not pronounced at the beginning, Veda will slip away; if not pronounced at the end, Veda will be destroyed. He should prostrate at the feet of Guru at the beginning and end of Vedic study. 9. Angiras - He should do ‘Abhivadanam’ to Guru at the beginning and end of Vedic study and on return from outstation. 10. Manu - He should make effort in Vedic study and in acting to do good to Guru, whether instructed by Guru or not. He should stand looking at Guru’s face with folded hands and with control of body, speech, intellect, sense organs and mind. He should sit in front of Guru when told so by him, with the hands not concealed in cloth, with good achara and being attentive. He should always use lower quality food, cloth and decoration in the presence of Guru. He should get up from bed before Guru and go to bed after him. While in lying down position, he should not hear Guru’s words, nor talk to him. Hearing Guru’s words and talking to him should not be done sitting, eating, standing and looking elsewhere. 11. Method - Hearing Guru’s words and talking to him should be done by disciple standing with Guru sitting, following Guru with Guru walking, standing opposite if Guru comes in opposite direction, walking fast behind Guru while Guru walks fast, standing opposite if Guru is looking elsewhere, going near Guru if he is far and standing with head bent down if Guru is lying down or in lower level ground. In the presence of Guru, the disciple’s bed, seat etc. should be at a lower level; he should also not sit as he likes. Here ‘Nityam’ refers to other asramas also. The disciple should not utter the Acharya’s name separately even in his absence. He should utter along with words of eulogy like ‘great man’ etc. He should not mimicry the walk, talk and actions of Guru for fun. 12. The disciple should close his ears if he is at a place where ‘parivada’ or ‘ninda’ of Guru is talked; he should go to another place. ‘Parivada’ is speaking about fault which does not exist in a person; ‘ninda’ is speaking about fault which exists in a person. One who indulges in ‘parivada’ will be born a donkey; one who talks ‘ninda’, a dog. ‘Paribhokta’ (one who enjoys more than his Guru) will be born a worm; one who has jealousy towards his Guru will be born an insect. 13. Further - One should not worship the Guru from a distance or with anger. He should not adore the Guru while he is himself beside a woman, nor while Guru is beside a woman. If he is in a vehicle or seat, he should get down and do ‘Abhivadanam’. He should not stand in such a manner that the wind blowing on him blows on the Guru, whether it is wind from the front, back or sides. When he is standing at a distance from where Guru cannot hear him, he should not speak. 14. Further - The disciple should not sit together with the Guru in a vehicle drawn by bull, horse or camel, in upper floor, on floor spread, mat, stone seat, wooden plank or boat. When Acharya is busy with some other work like yaga, if his disciple or son teaches Veda, even if he is younger or of same age, he is deserving of same respect as the Guru.

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15. But he should not do to the son of Guru the following: massaging limbs, bathing, eating ‘uchchishta’ (left - over), washing the feet. He should not do to the wife of Guru the following: applying oil, bathing, massaging body, decorating hair. Women have the power to sway a man to be controlled by desire and anger and leading him down the wrong path, whether he is an idiot or scholar. A man should not be alone even with mother, sister or daughter; as the sense organs are powerful, they pull even the wise. Guru should teach the disciple in a simple manner and for his good. One who is interested in dharma should speak pleasing and soft words. One, whose speech and mind are always pure and well controlled, will attain to all fruits found in Vedanta (Moksha). 16. Further - Even while in trouble, one should not utter words hurtful to others. One should not act in malice against others, nor think maliciously. One should not utter words, which will cause distress to others, as it will hinder attaining to good realms. Brahmachari living in Gurukula should obey the following rules with sense organs under control for developing his tapas. Every day he should take bath, be pure and do tarpanam to Devas, Rishis and pitrus, Pooja to Devatas, and Samidhadhanam. He should avoid honey, meat, perfumes, flowers, liquids, women, eatables turned sour, troubling living beings, applying oil, applying collyrium to eyes, using footwear and umbrella, desire, anger, greed, music, instrument, gambling, quarrel, criticism of others, telling lies, looking at women with desire, embracing them and harming others. 17. Yagnavalkya - The disciple should avoid honey, meat, applying oil, applying collyrium to eyes, left over food, cruel words, company of women, harm to living beings, seeing Sun during sunrise and sunset, telling lies, criticism of others etc. Left - over food here refers to food left by those other than Guru. Vasishtha also - ‘Left - over food of those other than Guru is not fit to eat’; ‘If disciple is diseased, he can eat the entire left - over food of Guru.’ 18. In Madhaviyam - The disciple should not look in mirror; wash teeth; he can eat the left - over food of Guru as medicine, not out of desire. 19. Aapasthambha - One can eat the left - over food of father and elder brother. 20. Gautama decries eating the left - over food of the wife and sons of Guru in view of the common rule that one should treat Guru’s wife and sons like Guru himself - The disciple should not do the following: - eat the left - over food of Guru’s wife and sons, bathe them, decorate them, wash their feet, massaging the body and touch their feet while prostrating. 21. Gautama again - He should avoid honey, meat, perfumes, flower, sleep during day, applying collyrium to eyes, applying oil, cart, footwear, umbrella, desire, anger, greed, delusion, talking too much, instrumental music, bathing in hot water etc., washing teeth, glee, dance, singing, speaking of others’ faults and fear. He should also avoid within the sight of Guru, wrapping cloth etc. around neck, sitting with one leg on top of the other thigh, leaning against wall, pillar etc., sitting with legs stretched, spitting, laughing, yawning and clicking fingers. 22. Manu - He can be with head tonsured, matted hair and tuft, or matted hair only. 23. Katyayana - Brahmacharis should tonsure hair along with tuft till Samavarthanam (completion of Gurukula course). This applies to Samavedis. 24. Sumantu - Brahmachari’s dharmas are brahmacharya, tapas, bhikshacharanam, Agnikarya in both sandhyas, study of Vedas and service to Guru. He should do all that a disciple can do and a servant can do and then stand beside Guru. He should be a servant, doing everything for Guru, being capable in all activities. One cannot attain swarga only by bath, homa and service to Agni, but only with worship of Guru. 25. Yama - Brahmachari should not be self - ruled, but under the control of Guru; he should get up before Guru in his home; go to bed after him. He should conquer the generative organ, stomach, sleep, laziness, anger and (lure of) money. He should avoid perfume, flowers, umbrella, bed, washing teeth, old food etc., artificial salt, scraping off dirt while bathing, talking with sudras and disrespecting Guru.

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26. Vyasa - He should not eat if Guru has not eaten; not drink if Guru has not drunk. He should not sit while Guru is standing and sleep when Guru has not slept. He should not step on flowers cast off by Guru, his bed, ceremonial footwear, ordinary footwear, seat and shadow etc. He should learn Veda in time till Guru is satisfied. He should never sit on Guru’s seat of darbha, plank, ceremonial seat and bed. 27. Samvartha - If brahmachari sleeps during day when he is not diseased, he should worship Surya in Parva time after bath and chant Gayatri 108 times. One who eats the same food without doing bhikshacharanam while he is healthy or eats without taking bath should chant Gayatri 108 times. There is no rule regulating the number of handfuls of food for brahmachari. For other asramas, there is regulation of 32, 16 and 8 handfuls of food. If brahmachari eats without doing ‘Aaposanam’ (sipping of water with mantra) when there is no emergency, or if he talks while eating, he should chant Gayatri 108 times. 28. Haaritha - The disciple for whom upanayanam has been performed should stay in Guru’s home. He should not do anything disagreeable to Guru with mind, speech or body, while in Guru’s home. He should observe brahmacharya, sleeping on ground and worship of Agni. He should make available to Guru water - pot, grass for cow and firewood. He should learn Veda as per rules; one who studies without rules does not get the fruit of his study. The evil man, who does any dharma without observing the rules, does not get the fruit of the dharma. Hence for obtaining the fruit of study, brahmachari should observe Vedavratas. He should learn from Guru all achara like ‘soucham’ (purity). Getting up from bed before the Guru, he should give him clay, toothstick, cloth etc. and after Guru’s bath, he should bathe like a staff. 29. Narada - The disciple should serve the Guru with a pure heart till he learns all vidya. He should behave with Guru’s wife and sons as with Guru. 30. Haaritha - He should not mount horse, elephant, chariot, and bull; not cross large rivers; not do any big act of bravado or disagreeable act. 31. Aapasthambha - He should be under the full control of Acharya. Even if ordered by Acharya, he should not do despicable acts. He should do acts good for Guru; he should not speak against Guru. In Guru’s presence he should sit on the floor. He should lie down on the floor. He should not eat food kept for Devatas or Pitrus. He should not consume salty, caustic food, liquor and meat; not sleep during day; not see drama; not go to place of gambling, crowded places in utsavas (religious feativals) etc.; not carry tales among people. He should stay in place not crowded by people. He should not act as per his wish in places where Guru moves about more. He should speak only necessary words to women. He should have patience, control of sense organs, freedom from sloth, shame and firm courage. 32. Sankar - Without learning Vedas and Vedangas, he should not learn other vidyas. 33. Haaritha - The vidya for brahmana is Veda alone; Vedangas are meant for understanding the meaning of Vedas. 34. Laghuvyasa - To one who does not know the meaning of Veda, learning Veda and Sastras is a waste like eating rice - husk. The animal carrying load does not enjoy the benefit of it; so also brahmana not knowing meaning of Veda does not get the benefit of Veda. Like Gnana and Karma jointly becoming a good means for mukti (liberation), knowledge of Veda and meaning of Veda together is the best; if they are separated, it is not good. Better than learning all four Vedas without knowing their meaning is learning only a small portion of Veda along with its meaning. 35. In Chandrika - One should always listen to Dharmasastra, Sabdasastra (grammar), Puranas, Itihasas and stories of Gods and great souls. 36. Vasishtha - One should learn that Veda, as stipulated in which his samskaras like upanayana were performed. If he leaves that Veda, he will be ‘fallen’. He should not do karma mentioned in another Veda. One who does like that is called ‘Sakharanda’. 37. Narada on the means of getting vidya - One who is afraid of debt as snake, satisfaction of sense organs as naraka and women as Rakshasis will get vidya. The cause of termites building a large pit out of small particles of clay is not their strength; but their effort. Vidya must be learnt gradually; distance covered gradually; hill climbed gradually. Vedanta Spiritual Library | www.celextel.org

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38. Narada on impediments in getting vidya - Gambling, interest in listening to stories, attachment to drama, desire for women, laziness and sleep - these six are impediments to vidya. Service to Guru, giving much money and teaching vidya known to him - these three are the means of getting vidya; fourth means is not seen. 39. Yama on rules for teaching vidya - Guru should always get up in the morning, wash his teeth, bathe and do homa and then teach his disciples. 40. Gautama - Guru should teach without beating the disciple. If it is not possible to teach by warning with words, he should beat with thin rope or piece of bamboo. 41. Manu - If wife, son, servant, disciple or own brother commits mistake, they should be beaten with thin rope or piece of bamboo. Beating can be on the back and never on the head. One who beats contrary to this will get the sin of a thief. 42. Yama - Guru, who does not teach his disciple even after his stay for one year, gets the disciple’s sin. 43. Manu - Tapas (penance) in the form of performance of his prescribed karmas and Brahmagnana are the best means for Liberation for a brahmana. He removes his sins by tapas; he attains Liberation through Brahmagnana. Brahmana, who has been given samskaras like upanayana, should live in Gurukula as prescribed and earn tapas in the form of discipline. Brahmana should observe many rules and vratas (ritual vows) like Prajapatya and learn Veda together with Upanishads and Vedangas. 44. Aapasthambha - In the rules laid down in this ‘Discussion of Dharmas of Brahmachari’, the term ‘tapas’ has been used. If one transgresses these rules, Veda slips away from him and also his son. Even if used in Brahmayagnam etc., it becomes useless; this is the meaning. It causes hardship; it becomes the cause for naraka. It reduces lifespan also. As men in Kaliyuga transgress rules, no Rishis (seers of mantras) come up; meaning is that this is because transgression of rules is unavoidable.

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Veda Vratas: 1. Aapasthambha - To retain Vedas in oneself , vratas (religious vows) must be observed. Prajapatyam, Soumyam, Aagneyam and Vaisvadevam are the vratas. 2. Bharadvaja - We explain the commencement and completion of vratas. In Uttarayana in Suklapaksha in Parva in auspicious star, vratas, viz. Hotruvratam, Upanishadvratam, Sukriyam and Godanam must be done. 3. Bodhayana - There are four Vedavratas: Hotruvratam, Sukriyavratam, Upanishadvratam and Aaranyavratam. In Uttarayana in Suklapaksha, Sukriyavratam must be commenced. Godanam to be done in 16th year. 4. Aasvalayana - There are four Vedavratas: Mahanamni, Mahavratam, Upanishad and Godanam; to be done in Uttarayana in Suklapaksha in auspicious star. Godanam to be done in 16th year. 5. Garga - Savitravratam, Aaranyakavratam and Vedavratas must be done as per rules; Veda should be studied after that. To be done in Uttarayana in Suklapaksha in auspicious star on ‘Adhyayana’ day. The stars prescribed for Chowla apply to this also. 6. Bharadvaja - In Uttarayana in Suklapaksha in Parva in forenoon, four Vedavratas must be done. In Dakshinayanam in Sravana month in Parva, Soumyavrata may be done. Vratas like Prajapatyam may also be done. 7. Dattatreya - All four Vedavratas must be done. The stars prescribed for Chowla apply to this also; some think it is as for Upakarma; the same in other vratas. 8. Aapasthambha - Soumyavratam, also called Sukriyavratam must be done as per rules. The four vratas starting with Prajapatya may be done in one day. After commencing Prajapatyavratam, doing Vedic study and completing that vrata, one should commence Soumyavratam and complete the same; followed by commencement of Aagneyam and its completion; finally commencement of Vaisvadevam and its completion. 9. In Smrityarthasaram - From upanayanam till upakarma, Savitrivratam must be observed; then, Vedavratas and Aaranyakavratam. In every vrata, tonsuring of head is required. If not done, 3,6 or 12 kruchras must be observed and then the vrata again.

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Repeat Upanayanam: 1. Aapasthambha - One who has left deerskin, mekhala (girdle), staff or bhikshacharanam (begging alms) is fit for repeat upanayanam as per rules. 2. Parasara - One who has left deerskin, mekhala (girdle), staff, bhikshacharanam (begging alms) or vratas is fit for repeat upanayanam. 3. Vyasa - One who goes to Sindhu, Souviram, Saurashtra, Chandala desas, Anga, vanga or Kalinga must undergo repeat upanayanam. If one goes to Himavatdesam, Kausika, Vindhya or western part of traditional desa for reason other than pilgrimage, repeat upanayanam is prayaschitta (expiation) for him. 4. In Adipurana - If brahmana goes to Saurashtra, Sindhu, Sauvira, Avantya or Dakshinapada, he should undergo repeat samskara. 5. Bodhayana - The following will spoil the vrata of brahmachari: He should not eat left - over food of anyone other than father or elder brother. He should not eat along with woman. He should avoid honey, meat, food in sraadham, food in place where baby has been delivered, milk of cow which has delivered within the last ten days, milk of pregnant cow, mushroom, resin, the burnt part of clarified butter, food in crowd, food from sudra and food from prostitute. If these are used, the previously performed upanayanam becomes null and void; repeat upanayanam is required. 6. Men of all three varnas have to undergo repeat upanayanam if they consume unknowingly liquor or urine or excreta. 7. If brahmachari does obsequies (Pretakarya) to anyone other than mother, father or Acharya, repeat upanayanam is required. 8. Manu - Men of all three varnas have to undergo repeat upanayanam if they consume unknowingly human urine, excreta or liquor. If brahmachari does obsequies (Pretakarya) to anyone other than mother, father or Acharya, he will lose brahmacharya. 9. Parasara - If he has consumed excreta or urine, he should observe Prajapatya kruchra for purity. By taking Panchagavyam after bath, he becomes pure. Know that this is prior to repeat upanayanam. 10. Vishnu in the same vein - If man of any of the three varnas consumes meat of pig, chicken or cow, he should undergo repeat upanayanam after Prayaschitta. 11. Yama - If brahmana consumes liquor or cow’s meat, he becomes pure by doing taptakruchram and repeat upanayanam. 12. Saatatapa - If brahmana consumes different forms of garlic or milk of camel, human, elephant, horse or ass, he should do taptakruchram and repeat upanayanam. 13. In Sangraham - If brahmana eats food from chandala unknowingly, he has to observe chandrayana. If he eats knowingly, he has to observe Abdakruchram. Repeat upanayanam is required in both cases. 14. In the matter of Aparakriya - In case one for whom Aparakriyas have been done returns from abroad, he has to be immersed in a pot of ghee, bathed and Jatakarma etc. must be done. 15. In Grihyaratnam - If brahmana goes to Anga, Vanga, kalinga, Saurashtra, Avanti and Mathsyam, he has to undergo repeat upanayanam. If it is for purpose of pilgrimage, there is no folly. If he consumes excreta or urine or liquor or if he crosses sea, repeat upanayanam is required. If he does obsequies to anyone other than father, mother’s father, Acharya, Upadhyaya or mother’s brother; or, if he consumes the left - over food of anyone other than father, elder brother and Acharya; or, if he consumes liquor, meat, food for corpse, polluted food, food from prostitute or food from sudra, brahmachari should undergo repeat upanayanam. If upanayanam has been performed for younger brother before elder brother, repeat upanayanam is required for him after the upanayanam of the elder is performed. If brahmachari unknowingly commits acts leading to his downfall as indicated by Maharishis, repeat upanayanam is required. 16. Manu says certain things have to be avoided in repeat upanayanam - Tonsure, mekhala, staff, bhikshacharanam and vratas must be dispensed with in repeat upanayanam. One need not also await suitable time like vasanta rtu etc.

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17. In Samskaramanjari - Now we shall tell about repeat upanayanam. There is special feature in Samidhadhanam: it is done with mantra, ‘Punastvaditya:’. Then vratya prayaschitta homa with the two mantras, ‘yanma atmana:, punaragni:’; then Pakvanna homa with mantra, ‘saptate agne’. From ‘svishtakrut’ upto ‘Denuvarapradanam’, all the rest is same as first upanayanam. 18. Now another method - Guru’s left - over food should at least be consumed. Dakshinadanam, mekhala etc. are dispensed with. The rest should be done as told in one’s Grihyam. Different rule After doing upto ‘paridi’ and doing ‘Aadanam’ of palasa samit, vratya prayaschitta should be done. 19. Yet another method - If one consumes ghee, sanctified by chant of Gayatri 100 times by brahmanas, he is deemed to have observed prayaschitta. 20. Among all these various views, understand the regulation that repeat upanayanam has to be done with due regard to the severity of the cause of it.

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Duration of Period of Brahmacharya: 1. Manu tells about the end of the period of brahmacharya in accord with the efficiency of the brahmachari in study of Veda - Brahmachari should observe the vrata (vow) of studying three Vedas from Guru for a period of 36 years, 18 years, 9 years or till study is complete. 2. Yama - He should live in Gurukula for 12, 24 or 36 years; for each Veda, he should observe vrata. 3. Yagnavalkya - He should observe 12 or 5 years for each Veda. Some say that the period is till end of study of Vedas. Godanam should be done in 16th year. 4. Bodhayana - Brahmacharya should be observed for 48 years, 24 or 12 years or one year per Kandam. As lifespan is uncertain and Aadanam is to be done befor greying of hair, Brahmacharya has to be observed at least till absorption of Veda. 5. Aapasthambha - Brahmachari, having undergone upanayanam, should live in Gurukula for 48, 36 or 12 years. The minimum is 12 years; this is for person who is not capable. 6. Devala also – Brahmacharya vrata should be observed for 48 years. If not capable, the period should be 24 or 12 years. 7. Gautama - Brahmacharya has to be observed for 12 years for learning one Veda. In the case of learning many Vedas, period of 12 years is required per Veda or at least till completion of study of that Veda. 8. Bharadvaja - Elders say that brahmacharyam is for 48 years after upanayanam. Some say that it is till completion of study of Veda. Some say that it is till Godanam. 9. Daksha - Brahmacharya should be observed till Veda is absorbed from Guru and Vedavratas are in force. Then ‘snanakarma’ (ritual bath at Samavarthanam) should be done and he should become grihastha. 10. Vyasa - Brahmachari should learn Veda as per rules with meaning, observe vratas properly and do Samavarthanam. After studying one Veda, observing Vedavratas and offering dakshina to Guru, brahmachari should take leave of Guru if not capable (of further study) and do Samavarthanam and marry; or take sanyasa.

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Determination of Godanam: 1. Garga - Godanam should be performed in 16th year from birth in Uttarayana in Purnima on tithis and days suitable for Chowlam. If Vedic study is completed before 16 th year, Godanam can be done at that time, followed by Samavarthanam. 2. Prachetas - Godanam should be performed in 16th year or earlier; or in any year as desired. It should be done before ‘snanam’ (ritual bath at Samavarthanam). 3. Bharadvaja - Godanam should be performed in 16th year, followed by brahmacharya for one year. In Godana vrata, Agni is Devata. 4. Aapasthambha - Godanam may be done in different star; it should be done in 16th year. In Godana vrata, Agni is Devata. 5. Laghuvyasa - After having learnt Vedas like Rik, knowing their meaning and observing vratas as per rules, one should do Samavarthanam. 6. All this is in respect of one who is capable of achieving all of this at the same time. If not capable, he can complete vratas at least and do Samavarthanam. Yagnavalkya also - After completing study of either Veda or vrata or both and offering dakshina to Guru, ‘snanam’ should be done with his permission. 7. Hence it is clear that ‘snathakas’ are of three kinds. Haaritha also - ‘Snathakas’ are of three kinds vidyasnathaka, vratasnathaka and vidyavratasnataka. One who does ‘snanam’ after completing Vedic study without completing vratas is vidyasnathaka; One who does ‘snanam’ after completing vratas without completing Vedic study is vratasnathaka; One who completes Vedic study as well as vratas and then does ‘snanam’ is vidyavratasnataka. It may therefore be seen in Smritichandrika that vratasnataka should complete Vedic study and understand meaning of Veda after marriage. 8. Garga - After observing brahmacharya vrata for 36 years, 12, 6 or 3 years, or 1 year and 6 months, or 3 months or 12 days or at least 3 days and doing Godana vrata, Samavarthanam should be done.

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Rules for Snathaka: 1. Vyasa - Brahmana must serve Guru, attain vidya and offer cow as dakshina to Guru and, with his permission, do ‘snanam’ as per rules. The Godana mentioned here includes also anything, which pleases the Guru. 2. Manu - Offering one or more of the following as far as possible - land, gold, cow, horse, umbrella, footwear, foodgrains, clothes, vegetables - to Guru, brahmachari should earn his pleasure. There is no compulsion to give anything to Guru before ‘snanam’. While doing ‘snanam’, he should certainly give dakshina to Guru as per his capacity. 3. Laghu Haaritha - There is nothing in this world, which will rid the disciple of his debt to Guru, even if Guru had only taught him only one letter from Veda. 4. This danam of dakshina to Guru is necessary for one who enters another asrama; as Smriti says, ‘One should be in the asrama of his choice after giving dakshina to Guru’. 5. Gautama says that in case one is incapable of giving dakshina, he can do ‘snanam’ with Guru’s permission - After completing education, one must ask Guru as to what he should offer as dakshina. He should then do as Guru instructs or, with his permission, do ‘snanam’.

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Dharma of Naishtika (Perpetual) Brahmachari 1. Daksha - Brahmachari is of two kinds according to Dakshasastra - the first is Upakurvana and the second, Naishtika. 2. Of them, the dharma of Upakurvana has been explained. Now the dharma of Naishtika will be set out. Yagnavalkya - Brahmachari, who is Naishtika, should live with the Acharya only. In Acharya’s absence, he should live in the presence of Acharya’s son or wife or Agni. If he follows this rule, keeps his body under control and conquers the sense organs, he will go to Brahmaloka. He will not be born again on earth. Naishtika is one who observes these rules till death. He should live throughout his life with the Acharya et al without exercising any freedom. 3. Manu - If he wishes to live in Gurukula throughout his life, he should serve the Guru with discipline till his death. One who serves this way will go to the undecaying Brahmaloka. In the event of death of the Acharya, he should live with Guru’s son, who has vidya, or with Guru’s wife or Guru’s Sapinda (paternal relative), as if he were living with Guru. In the absence of any of them, he should always be engaged in bath, seat and walking around and serve Agni with homa and ready his body for union with Brahman. One who observes brahmacharya this way without fail will reach high state; he will not be born again on earth. 4. Haaritha - Brahmana, whose tongue, generative organ, stomach and hands are under control, should spend his life in brahmacharya with his Acharya in a way similar to Sanyasi. In the absence of Acharya, he should live with his son, disciple or family man. For him, marriage or Sanyasa is not prescribed. If he observes these rules without indolence, he will not be born again on earth after his death. One, who serves the Guru with proper observance of Naishtika brahmacharya, will receive Brahmavidya and Liberation as its fruit. 5. Brihaspati - The Naishtika brahmachari, who observes Sandhyavandanam, Agnikaryam, study of Veda, bhikshacharanam, sleeping on ground and compassion till death, will go to Brahmaloka. 6. Vasishtha - He should have his speech under control, eat the food from alms in the 4 th, 6th or 8th kala, be subservient to Guru and wear matted hair or at least matted tuft. When Guru walks, he should walk behind him; when Guru is seated, he should keep standing. He should be keen on Vedic study, inform Guru of the alms got and eat with his permission. He should refrain from lying down on cot, washing teeth, applying collyrium to eyes, applying oil and lying down in daytime; he should take ‘trishavana’ bath. 7. Yama - Those, who observe Naishtika brahmacharya till death, reach Brahmaloka; they are not born again on earth. 8. Haaritha - Brahmanas, who observe brahmacharya, become immortal after death. 9. This statement refers to Brahmanishtha - one who is intent only on Brahman. Because Sruti says, ‘All the four asramis reach meritorious world; of them, one who is Brahmanishtha, attains immortality from which there is no return to earth. 10. Vishnu says that this Naishtika brahmacharya is compulsory for hunchback et al - Brahmacharya is a must for hunchback, dwarf, blind by birth, eunuch, lame and the seriously ill till the end of their lives; no doubt. 11. in Chandrika - As the lame et al lack limbs and efficiency, they have no right to karma; hence sastra prescribes Naishtika brahmacharya for them. 12. It is not that Naishtika brahmacharya is prescribed only for hunchback et al and not for others. Because if it is so, the following statements of Vyasa et al setting out options will face contradiction: ‘Brahmachari may marry if he wishes to become grihastha; or, he may spend his life in brahmacharya, making sankalpa (resolve) accordingly; or, he may become vaikhanasa or sanyasi as he wishes‘. Naishtikatva is not prescribed for hunchback et al with partiality. One should not entertain doubt that in case Naishtikatva applies to others also, it will contradict the Sruti statement, ‘Agnihotram should be done till the end of life’. This staement of Sruti is not in this context. There is indeed no contradiction because the Sruti passage applies to those who enter Grihasthasrama because of desire for wife etc. 13. Jabali also - If one desires Grihasthasrama, he should do Agnihotram throughout his life.

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14. One should not think that the Naishtikatva specified in Smriti is adversely affected by the requirement of Agnihotra in Sruti. Because Naishtikatva also is rooted in the Sruti passage, ‘The second type of Brahmachatri should spend his life in Gurukula only’. 15. It is incorrect to say that if there are two kinds of brahmacharis, the asramas become five in number and this will result in contradiction to the statement, ‘Asramas are four’ by Aapasthambha and others. Just like Agnihotra is of two kinds, ‘nitya’ (compulsory every day) and ‘kamya (as desired), the difference being based only on sankalpa (resolve), here also the difference among brahmacharis is relevant, being based on resolve only. Hence Aapasthambha explains certain dharmas - Naishtika should stay till his death in Gurukula with the discipline of upakurvana, performing Samidhadhanam etc. 16. Gautama - The discipline of Samidhadhanam, bhikshacharanam etc. prescribed for upakurvana applies to Naishtika also. Gurukula stay is till death. He should serve the Guru and spend rest of his time chanting Veda. If Guru is not there, he should live with Guru’s son; if he is also not there, he should live with Guru’s disciple, who is old in age and vidya, or Agni. Naishtika, living thus and having conquered sense organs, will go to Brahmaloka. 17. Manu on conqueror of sense organs - He is said to have conquered sense organs, who is not affected by happiness or sorrow respectively on hearing praise and criticism, touching silk and wool, seeing agreeable and disagreeable forms, tasting sweet and bitter food and smelling pleasant and unpleasant things. 18. Manu again - If brahmachari discharges semen in dream state not under the influence of lust, he should bathe, worship Surya and chant the Rik ‘Punarmam’ three times. He should sleep alone everywhere; he should not discharge semen. If he does so knowingly, he is said to have spoiled his brahmacharya vrata. I shall now mention the eleven sense organs listed by the wise ancients. Out of ears, skin, eyes, tongue, nose, organ of excretion, generative organ, hands, feet and speech, the first five are sense organs of cognition; the balance five are sense organs of action. The eleventh sense organ is called ‘Mind’. By its nature of sankalpa (resolve), mind drives both the above kinds of sense organs to act. By conquering mind, all the ten sense organs are conquered. Like a charioteer controlling the horses, one, who knows the faults inherent in things, should strive to control the sense organs, which tend to move among worldly things that carry him away. If the sense organs are allowed to attach to things, he commits folly; if they are controlled well, he attains the goal. 19. Samvartha - If brahmachari spills semen purposely, he should do ‘Avakirni’ prayaschitta; if it is not done knowingly, he is purified by bath. 20. Bodhayana - If brahmachari unites with woman, he is called ‘Avakirni’. He should do homa of a donkey. Devata for the animal and ‘Purodasa’ (oblation) is Nirruti or Rakshas or Yama. ‘Prachidravadhanam’ must be done from generative organ. Heart etc. should be offered in water in homa. It means that the rest should be done in ‘Loukikagni’. 21. Vasishtha - If brahmachari unites with woman, he should do homa of donkey with Rakshas as Devata in ‘Loukikagni’ in forest or cross - roads. Or he should do homa of charu (oblation of rice) to Nirruti as Devata. 22. Aapasthambha - ‘Avakirni’ should do homa of donkey to Nirruti as Devata as per the rules for ‘Sthalipaka’. The balance of Havis (material offered as oblation) should be eaten by sudra. 23. ‘Avakirni’ should do homa of donkey, blind in one eye, to Nirruti as Devata as per rules of ‘Sthalipaka’ in the night in cross - roads. 24. Haaritha - ‘Avakirni’ should do homa of donkey as per rules of ‘Sthalipaka’ to Nirruti as Devata in cross - roads. ‘Srapanam’ (placing) on ground of animal and ‘Purodasa’. ‘Avadhanas’ should be offered in water in homa; then homa with ghee. 25. Gautama - ‘Avakirni’ should do homa of donkey to Nirruti as Devata in cross - roads. He should wear its skin as dress with the hairy side on top, carry red coloured pot of clay and beg alms in seven homes saying ‘Give alms to me, Avakirni’. He becomes purified if he observes this procedure for one year.

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26. Manu - If he eats that food from alms from seven homes only once a day and bathes thrice, he becomes pure after one year. 27. Samvartha - If brahmachari unites with woman out of the passion of lust, he should observe ‘Prajapatya kruchram’ for the whole of one year with discipline. He should also do homa with ‘Purodasa’ in Parva days. He should also do homa of ghee in Agni with all homa mantras. 28. Sandilya - ‘Avakirni’ brahmachari becomes pure if he does yaga with donkey and eats food from alms with discipline for one year. This is the same for all the three varnas. The period of one year applies to union with vaisya woman. 29. Sankha and Likhita - Brahmachari should take ‘trishavana’ bath for one year if he has united with vaisya woman; if it is with kshatriya woman, the period is two years; if it is with brahmana woman, the period is three years. 30. The rest of Prayaschitta will be covered in ‘Prayaschitta Prakaranam’.

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Dharmas of Snathaka (one who has taken ceremonial bath after completion of Gurukula study): 1. Manu - If snathaka suffers from hunger, he can ask for money from kshatriya king, yajamana who performs yaga or disciple; not from others. This is the restriction of sastra. A capable snathaka brahmana should for no reason suffer from hunger. If he has money, he should not wear dirty or torn clothes. He should shave his head and moustache, cut his nails, keep his sense organs under control, wear white clothes and be attentive to Vedic study and actions beneficial to him. He should also wear bamboo staff, water - pot, upavita, handful of darbha grass and gold ear - rings. 2. Vyasa - He should wear bamboo staff, undergarment, upper cloth, two yagnopavitas, water - pot, umbrella, turban, footwear, gold ear - rings and handful of darbha grass. He should keep his hair shaved, be clean and attentive to Vedic study. He may wear flower on the outside of tuft of hair. Wearing white cloth and perfume, he should have presentable appearance. 3. In Smritiratnam - He should decorate himself as per his capacity by wearing white clothes, sandal paste, flowers, perfumes, tooth cleaning and ornaments. 4. Bodhayana - He should wear undergarment, upper cloth, bamboo staff, water - pot, two upavitas, turban, footwear of leather and umbrella. 5. Gautama - Snathaka should always be clean, of good smell and take regular bath. By prescribing good smell, wearing of flowers with no smell is forbidden. 6. Gobila also - Garland with no smell should not be worn, except for golden garland. 7. Vridha Vasishtha - O King! Everything mentioned for Chowla in ‘snanakarma’ should be followed. It should be done in auspicious day and lagna. He should do homa to Agni of samit (fuelwood sticks) of trees fit for yagna, or paddy, barley etc. with vyahritis or all homamantras. He should go to holy tirthas, eat little food and refrain from eightfold intercourse with woman. The eight parts are: thinking of women, speaking of them, playing with them, looking with longing at them, talking secrets with them, resolving in mind (to do these things), attempting (to do these things) and deriving pleasure in actual intercourse. 8. In Katakagrihya - ‘Snanakarma’ should be done on the day before the marriage. It can be done on any day before marriage. If done on the day of marriage, bath with water and ‘sakalahoma’ are not there. This is upto seeing the stars. Marriage should be done only at night. No marriage in daytime on the day of ‘snanam’. 9. In Sangraham - If one who has done ‘snana’ dies before marriage, he will not reach good state. Hence one whose marriage is imminent should do ‘snanakarma’. 10. Daksha - Brahmana should not be without asrama even for one day. If he does so, he should do prayaschitta.

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Discussion of Marriage 1. Vishnu - One should study Veda with effort, know its meaning, do samavarthanam and marry a girl of auspicious marks. 2. Manu - Brahmana should do ‘snanam’ with Guru’s permission, do samavarthanam as prescribed and marry a girl of same varna and with auspicious marks. He should not marry girl of tawny hair and eyes, with extra parts, with prolonged disease, hairless on body, with too much hair on body, of severe speech and red coloured. He should not marry girl with name of star, tree, river, lowly person, mountain, bird, snake and ‘dasa’ or of terrible name. He should marry girl of parts not less, sweet name, walking like swan and elephant, having thin hair on body and head and thin teeth and soft features. 3. Yama - He should not marry girl who is very short or tall, very thin or fat, of red eyes, too white in complexion and who will be cause of husband’s death. 4. Narada - Girls with prolonged disease, serious disease, less parts, one who has united with man earlier, bold and one who loves another man are defective. Hence one should not marry them. 5. Vyasa - One should not marry girl with moustache, manly appearance, hard tone of speech, very thin, voice of crow, uncontrolled eyes and round eyes. One should not marry girl with hairy legs, raised ankles and having depression in cheeks while laughing. One should not marry girl with cruel shine, white nails, red eyes, fat hands and legs, is too short or tall, with joined eyelashes, teeth with too much gap, terrible face, fat calf areas of legs, is very hairy on body, one of twins, with bad teeth, depressed eyelashes and is cat - eyed. One should not marry girl who has no relatives, is diseased from birth, born in lowly family, with too much hair or no hair, too black, red coloured, with extra parts, less parts, impure, hairy on body, hunchback, diseased, evil - natured, evil - speaking and having no parents. 6. Saatatapa - One, who marries a girl with the voice of swan, colour of clouds and eyes like honey, will grow. 7. Manu on the rules of marriage with girl of same varna - The girl eligible for marriage with brahmana should not be ‘sapinda’ of mother and not of same gotra as of father and not have united with men earlier. One who has equal ‘pinda’ is ‘sapinda’; one who does not have equal ‘pinda’ is ‘asapinda’. ‘Pinda’ is body; ‘Sapinda’ nature comes through contact of body part. How - For son, ‘sapinda’ nature with father exists through contact of body part. In the same way ‘sapinda’ nature exists with father’s father et al through contact with father’s body part. In the same way ‘sapindyam’ (sapinda nature) exists with mother through contact with her body part.; also with mother’s father et al through mother’s contact. In the same way ‘sapidyam’ exists with mother’s sister, mother’s brother, father’s brother and father’s sister et al through body contact. This also applies to husband and wife as they produce a new body. This extends to the wives of brothers because of commonality of body contact. Hence wherever the term ‘sapinda’ is used, commonality of body contact, either direct or through family history, is to be understood. The commonality of body contact is known from Srutis also. In Kathopanishad - ‘This body has five sheaths. Bone, tendon and bone marrow are got from father and skin, flesh and blood from mother’. Sruti passages like ‘Angadangat’ are also evidences. 8. Aapasthambha - Father appears as if he were produced separately. 9. Vignanesvariyam states: ‘If ‘sapindyam’ is to be established through ‘pindas’ given in sraadhams, ‘sapindyam’ will not apply to mother’s family, brother, father’s brother et al. Hence if we go by the overall effect and accept traditional meaning of the term, we would have missed the effect of part. 10. In Smritichandrika - In the karma of dana of ‘pinda’, ‘sapindyam’ comes to the giver and the recipients of pinda and the recipients of ‘Lepa’ (offering of remnants of food sticking to hand). The three ancestors starting from the fourth from father are recipients of ‘Lepa’; the three starting from father are recipients of pinda. The giver of pinda is the seventh. ‘Sapindyam’ exists among these seven persons mutually. If ‘sapindyam’ is taken based on pinda, one should not think that ‘sapindyam’ will not happen with brother, father’s brother et al. It is only that the commonality of karma is associated with commonality of aim.

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11. Sarvabhouma on this - By saying thus, even if ‘sapindyam’ is accepted with brother, father’s brother et al, sapindyam will not come for one’s daughter, sister, mother’s brother and his daughter because commonality of karma does not exist. Then passages like ‘Panchamat saptamat’ will become meaningless. Hence ‘sapindyam’ by mentioning ‘Lepabhaja:’ refers to the nature of sharers of wealth (dhanabhagis) and doers of Aparakriyas et al described by Manu, Gautama et al in passages like ‘Anantarassapindoya:’ and ‘Putrabhave’. 12. There could be an extension of this saying that if ‘sapindyam’ is determined based on commonality of contact of body part, either direct or through family history, everyone may somehow have commonality of contact of body part with everyone else in this beginningless samsara (cycle of births and deaths). This faulty argument has to be dismissed thrugh the words of Manu et al. 13. Manu also - Sapindyam stops with the seventh person in the line. 14. Gautama - One who is going to be grihastha should marry a girl, who is equal to him in jati and family, has not been given to anyone else and is younger than him. One should marry from family not having the same Pravara (line of ancestors). One should marry beyond seven generations in line of father or the actual progenitor and five generations in line of mother. 15. Sankar - One should marry girl who is equal to him, does not have the same Pravara and is beyond five and seven generations in the lines of mother and father. 16. Vasishtha - One should marry girl who does not have the same Pravara, has not united with a man earlier, is younger and is beyond five and seven generations in the lines of mother and father. 17. Paitinasi - One should marry girl who does not have the same Pravara and is beyond five and seven generations in the lines of mother and father. 18. Vishnu - One can marry girl who is not of same gotra, who does not have the same Pravara and is beyond five and seven generations in the lines of mother and father. 19. Yagnavalkya - One who followed brahmacharya without violation of rules, should marry girl, who has good distinctive marks, has not been accepted by another man before, who is pleasing to the mind and the eyes, not ‘sapinda’, is younger in age and eats lesser food, is free from disease, has brother, does not have the same gotra and Pravara and is beyond five and seven generations in the lines of mother and father. Aapasthambha stipulates: ‘If one marries a girl, with whom mind and eyes get attached, dharma etc. will grow’. 20. Brihaspati on lesser age - A 30 year - old brahmana can marry a 10 year - old girl; a 21 year - old boy can marry a 7 year - old girl. 21. Angiras - One should not accept a girl, who is older in age or of larger body build. One should accept a girl younger by 2,3 or 5 years. 22. Vishnu - One can accept a girl three times younger; 24 year - old boy can accept 8 year - old girl. One should not accept a girl younger only by one year; hence it is clear that accepting girl younger only by months is forbidden. 23. Narada - A boy, wishing for long life, should not marry a girl of lesser parts, extra parts, taller than him, older than him and diseased. ‘Free from disease’ refers to eight major diseases: Wind, spleen enlargement, bladder - stone, leprosy, dropsy, fistula, archas and diarrhoea. The qualification of having brother is due to fear of dharma of ‘putrika’ (daughter’s son). 24. Manu on this - One should not marry a girl, who has no brother or whose father is unknown, due to the doubt of ‘putrikadharma’. This shows that even due to the sankalpa (resolve) in father’s mind, the girl becomes ‘putrika’. Hence Gautama says that some opine that even due to the sankalpa (resolve) in father’s mind, the girl becomes ‘putrika’. Manu on ‘putrika’ - A father who has no son, while giving away his daughter in danam, should make sankalpa that ‘the son to be born of this daughter of mine shall do my sraadham etc.’, do danam accordingly and make her ‘putrika’. 25. Vasishtha also - The father should say, ‘I am giving you this decorated daughter of mine, who has no brother. The son to be born of her should become my son’ or, ‘This daughter herself is my son’. 26. Meaning of one whose Arsha and gotra are not the same - Arsha is Pravara; gotra is well known. Hence it means that the girl should not have equal Pravara or gotra, as smriti says so.

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27. Bodhayana - Pravaras where the same Rishi’s name appears are equal Pravaras; except for Angiras and Bhrigu. Bodhayana also talks more about Bhrigu and Angiras groups - Marriage should not be done by people with three Pravaras if two Pravaras are equal; Marriage should not be done by people with five Pravaras if three Pravaras are equal. 28. Here as it states ‘Asapindam’, daughter of father’s sister or mother’s sister or mother’s brother is forbidden. ‘Asagotram’ means that even if ‘Sapindyam’ is not there and she is born in a different lineage, equal gotra is forbidden. ‘Asamanapravaram’ means that even if ‘Sapindyam’ is not there and gotra is not equal, equal Pravara is forbidden; e.g. though there is difference in gotra of Yaska, Vadula and Mounamoha, there is equality owing to Pravaras - Bhargava, Vaidahavya and Savedasa. 29. Meaning of ‘Panchamat saptamadurdhvam’ - Add: ‘‘Sapindyam’ ceases beyond 5th generation in line of mother and 7th generation in line of father.’ Hence the term ‘sapinda’ determines meaning based on the power of part like the word ‘pankaja’. Hence 6 ancestors starting from father are sapindas. Future 6 generations starting from son are sapindas. Himself is the seventh. If there is difference in child, calculation has to be done from the person from whom difference arises. Add everywhere: till 7th. There is no sense of wife with a girl who is sapinda or of equal gotra or Pravara. Vignaneswara says that even if sense of wife is there with diseased etc. girl, it is useless. Vignaneswara et al have determined that the statement of Vasishtha, ‘For unmarried women, ‘sapindyam’ is known to be for three generations’ refers to ‘Aasoucha’ (impurity). 30. Some think that the girl born in the gotra of one’s mother also should not be married, based on Saatatapasmriti, ‘If one marries daughter of mother’s brother, girl born in mother’s gotra and girl of equal pravara and unites with her, he should observe chandrayanam’ and Vyasasmriti, ‘Some say that girl from mother’s gotra is not to be married’. 31. In Akhandadarsam - Keeping ‘kutastha’ in the centre and counting from him on both sides, one can marry the 8 th generation girl beyond 7 generations in father’s line. In the same way, keeping kutastha in the centre, one can marry 6th generation girl beyond 5 generations in mother’s line. 32. As it is acceptable thus to many smritis, it ie established that marriage is suitable only beyond 5 and 7 generations and not within that limit. Narada also - Girl within 5 and 7 generations in mother’s and father’s lines respectively, or girl of same gotra or of equal Pravara is not to be married. 33. Vishnu - One who marries girl within 5 and 7 generations in mother’s and father’s lines respectively, or girl of same gotra is considered to have united with Guru’s wife. 34. Vyasa’s statement, ‘Girl of the 5th generation in mother’s line and 7th in father’s line can be married as per rules’ means that girl beyond that limit can be married. Hence Marichi - ‘Though those who marry girls of the 5th and 7th generations observe good karmas, they become ‘fallen’ and get sudra nature.’ 35. Manu - If one unites with daughter of father’s sister, his own sister, or daughter of mother’s sister or brother, he should observe chandrayanam. A wise man should not marry these three persons; as these three are gnatis, one should not unite with them; one who unites will become ‘fallen’. 36. Vyasa - If birth and name are unknown, one can marry without doubt. One must attentively avoid sapindas of mother. (In Kaliyuga) Brahmanas will lose wisdom and sinfully marry daughter of mother’s brother, daughter of father’s sister and girl who has been purchased. 37. Saatatapa - I shall tell the prayaschitta for the fool, who marries girl of same gotra or of equal Pravara. Not considering her as wife, he should protect her as mother. If he abandons her, he should observe atikruchra. 38. Aapasthambha - If one unites with girl of same gotra or of equal Pravara, he will lose his brahmana nature. The son born of her will be chandala (outcaste). 39. In Kalpasara - One who has married girl of same gotra unknowingly, should nourish her as mother. After observing chandrayanam, he should marry another girl. If son is born of girl of same gotra due to ignorance, he should observe Abdakruchram and padakruchram and, at the end of vrata, he should peform two oblations of ‘mindahuti’. The son born of her is free from fault; he will belong to

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Kasyapa gotra. One who marries the above girl knowingly should observe the prayaschitta for one who united with his Guru’s wife. The son born of her is chandala; not fit for any karma. 40. In Smrityarthasara - One who marries and unites with girl of same gotra knowingly should observe the prayaschitta for one who united with his Guru’s wife. The son born of her is chandala. The man should nourish his wife as mother. If the marriage and union occur due to ignorance, purity occurs from chandrayanam. The son born of her will belong to Kasyapa gotra. 41. Aapasthambha - One should not give his daughter in marriage to boy of same gotra; also not to relatives of her mother like the son of mother’s brother et al. 42. In Parasara Madhaviyam - The sons and daughters of sister of one’s fathar’s father or mother and brother of father’s mother are known as ‘Pitrubandhus’ (Relatives of father). The sons and daughters of sister of one’s mother’s father or mother and brother of mother’s mother are known as ‘Matrubandhus’ (Relatives of mother). Marriage with these Pitrubandhus and Matrubandhus is not in accord with sastras. 43. Sumanthu - If one marries daughter of father’s sister or mother’s sister, or daughter of mother’s brother or girl of same gotra as mother, he should observe chandrayanam. He should nourish her like mother. 44. Paitinasi - Daughter of father’s sister or mother’s sister or mother’s brother are equal to one’s sister; hence one should not marry them. One, who marries girl of same gotra or daughter of mother’s brother, should observe chandrayanam, even if he were equal to a Rishi. 45. Gautama - One who kills brahmana, drinks liquor, unites with Guru’s wife, unites with daughter in mother’s line within 5 generations or daughter in father’s line within 7 generations or one’s own sister, steals gold (wealth), is atheist with no belief in existence of God, who frequently does forbidden karmas knowingly and who does not abandon the ‘fallen’ and abandons those who are not ‘fallen’ due to hatred are all known as ‘fallen’ persons. Those who instigated others in evils are also ‘fallen’. 46. In Chandrika - The offsprings in the lineages of mother and father are not fit for marriage. One can marry girls beyond 5 generations in mother’s line and beyond 7 generations in father’s line. 47. Statements like ‘one can marry the fourth’ are in respect of other jatis. 48. Sankar - Children born of a brahmana, but with women of different jatis or different women of same jati are ‘sapindas’. They have separate ‘impurity’ (aasoucham). ‘Aasoucham’ will be covered separately in ‘Aasoucha Prakaranam’. ‘Sapindyam’ for these persons continues only for 3 generations. 49. Author of Akhandadarsa also says - ‘Paitinasi’s statement, ‘beyond three generations in mother’s line and 5 generations in father’s line’ should be explained as applicable to kshatriya girl. It has been established in Varadarajiyam that the above passage of Paitinasi applies to kshatriya girl on the strength of Kanva’s statement, ‘One can marry kshatriya girl beyond 3 generations in mother’s line and beyond 5 generations in father’s line. One can marry girl of the same varna only beyond 5 generations in mother’s line and beyond 7 generations in father’s line.’ 50. In Vignanesvariyam also - The contradiction among smritis is denied by saying that Vasishtha’s statement on ‘beyond 5 and 7’ and Paitinasi’s statement on ‘beyond 3 and 5’ are meant only to prohibit generations within those limits and not to prescribe other requirements. The limits of 5 and 7 refer to same jati. Sarvabhoumiyam states that as per Sankha’s statement cited earlier, in case of different jatis, ‘sapindyam’ is only upto 3 generations. 51. The reason for people trying to marry ‘the fourth girl’ et al is only delusion, due to ignorance of what applies to girl of same jati and of the fact that the passage, ‘one can marry the fourth (generation) girl’ applies to girl of different jati. The reason may be wrong tradition; there is no other basis. Even if a statement of Rishis is found with effort and if it contradicts the established smritis of Manu and Yagnavalkya, it is to be abandoned; it is stated, ‘Smriti opposed to Manusmriti is not praiseworthy’ and ‘All munis are on one side; Yagnavalkya on the other side; hence know that the dharmasastra propounded by him alone is authority’. If there is contradiction with sastra, even ‘lokachara’ (practice followed by many) is to be abandoned.

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52. Katyayana in the same vein - Like we abandon Smriti opposed to Veda, ‘lokachara’ opposed to Smriti should be abandoned. 53. Vasishtha also - What is prescribed by Sruti and Smritis is dharma. If these are not available, ‘sishtachara’ (conduct of the virtuous) alone is authority. The meaning is that ‘sishtachara’ opposed to sastra is not authority. 54. Gautama also - Dharmas followed in Desa (country), jati and family (race) are authorities if they are not opposed to sastras. 55. Hence as marriage with girls of different varna is forbidden in kaliyuga and as Manu, Yagnavalkya et al have permitted marriages only beyond 5 and 7 generations and as faults have been mentioned in respect of marriage within those limits, marriage within 5 and 7 generations is forbidden. 56. The relatives on the side of stepmother until 5 generations are also forbidden in the same manner, as ‘sapindyam’ extends there also. 57. Sumantu also - All the wives of father are mothers. Their brothers are mother’s brothers; their daughters are the daughters of mother’s brother; their sisters are mother’s sisters; their children are the children of mother’s sister. Hence one should not unite with them; if united, he would have committed mixing of varnas. 58. Sapindyam is mentioned in Smriti also - As father has sapindyam with his wife of producing a body, sapindyam extends to son et al with stepmother and her ‘sapindas’ through contact of body part of father. Hence in the statements cited earlier, the ordinary term,’ matru’ has been used (for mother); the term ‘janani’ (mother who gave birth to him) has not been used. Hence it is necessary to avoid the relatives of stepmother like those of mother. 59. (One should avoid the sister of brother’s wife and her daughter, and the sister of father’s wife and her daughter.) 60. As the term ‘pitru’ has been used (for father) and not ‘janaka’ (father who gave birth to him), the line of father other than janaka should also be avoided upto 7 generations. Gautama also - One should marry those who do not have equal Pravara. In father’s line, beyond 7 generations; in case of true father, the same way. Yagnavalkya smriti says, ‘Son born of another’s wife through niyoga by her husband’s brother, who has no son, is eligible to inherit the wealth of both the fathers and do sraadham for both; another Smriti says, ‘he is the son of two fathers - actual and nominal; the descendant of two families’. 61. About ‘datta’ (given in danam) son Smriti says: ‘The ‘datta’ son does not inherit the gotra and wealth of his original actual father. One, who underwent upanayanam and then became ‘datta’ son, has two gotras. One, who does not know his gotra, receives the gotra of the person who does upanayanam for him. If he knows his gotra, he receives two gotras like ‘datta’.’ Paitinasi also Datta, the son who was sold (kreeta), kritrima (adopted son from same jati) and putrikaputra (daughter’s son, agreed as own son) have two gotras; they are known as ‘dvyamushyanas’. Hence it has been determined in Vignanesvariyam, Akhandadarsam, Varadarajiyam etc. that marriage is to be done only beyond 5 and 7 generations in both families. 62. But some like the author of Chandrika - Only those who are connected in ‘Ekakriya’ (single kriya) with ‘Ekoddesya’ (single purpose) are said to be ‘sapindas’. Markandeya also - ‘Three generations starting from father are recipients of ‘pinda’; three above them are recipients of ‘lepa’; yajamana is the seventh. Thus connection is only upto seven persons’. 63. Thus since daughter of mother’s brother et al are not in the ambit of ‘ekapinda’ (common pinda), they become ‘asapindas’; hence marrying them is proper. Statements like ‘Beyond 5 generations in mother’s line; girl of same gotra as mother not allowed’ apply to ‘putrikakarana’ (making daughter’s son as own son) and progeny of woman accepted in marriages like Aasura. This is because mother has the same gotra as father and determination of same gotra based on previous gotra of mother is not correct. Smritis say that mother has the same gotra as father. 64. Lokakshi says that Putrikaputra has the same gotra as mother - Prajapati says, ‘Putrikaputra has to perform danam of pinda and water to mother with the gotra of mother’s father’.

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65. Markandeya on marriage like Aasura - ‘Uttarakriyas (post - death ceremonies) to woman who has been married as per Brahma system etc. have to be done with the gotra of her husband. Uttarakriyas to woman who has been married as per Aasura system etc. have to be done with the gotra of her father.’ Hence know that as ceremonial danam with water in Putrikakaranam and marriages like Aasura is not there and as father’s sapindyam and gotra are not cancelled and as sapindyam etc. continue for mother with her father, the matters relating to ‘Asapindasayamatu:’ etc. relate to Putrikaputra. We shall now answer the question: As son is sapinda with mother and as sapinda of mother is sapinda of son also, why the term ‘Matu:’? If at any time mother’s father and mother abandon Putrikaputra, their sapindyam will then get cancelled and marriage with girl who is sapinda of mother becomes possible. This is not allowed; hence involvement of father. For the son of woman whose sapindyam with her mother and father stands cancelled owing to Braahma etc. type marriage, marriage with daughter of mother’s brother and others within 5 and 7 limits is acceptable. It is settled that the statements forbidding marriage with the daughter of mother’s brother et al refer to the sons of women taken in marriages like Aasura etc. and to Putrikaputra. The passages supporting marriage with the daughter of mother’s brother et al refer to the sons of women taken in marriages like Braahma etc.

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Marriage with daughter of Mother’s brother: 1. Narada - In some provinces, they abridge sapindyam and marry the 3rd in mother’s generation and 5th in father’s generation. The fourth can marry the fourth or fifth generation girl; not the 6 th generation girl. 2. In Shattrimsanmatham - The view of Paarasara, Angiras and Yama is that one can marry a girl, 3rd in mother’s or father’s line. 3. In Chaturvimsatimatham - The view of Paarasara, Angiras and Yama is that one can marry a girl, 3rd and 4th in mother’s or father’s line. 4. In Smritisaram - In some provinces some people abridge sapindyam and marry daughter of mother’s brother and father’s sister.The 4th can marry 5th generation girl; the 6th can marry 5th; the 5th can marry 4th and not 5th. The prohibition of 5th in marrying 5th girl refers to father’s line and not mother’s. 5. In Smritiratnam - Eating along with one who has not undergone upanayanam and marrying daughter of mother’s brother et al are said to be faultless in Southern areas. Crossing the seas, eating meat, living on use of weapons and drinking liquor are not prohibited for those in Northern areas. 6. Brihaspati - Dvijas in Southern areas marry daughter of mother’s brother. In Central areas, carpenters and masons eat cow’s meat. All people eat fish. Women are not chaste. In Northern areas, women drink liquor. They touch women in menses. The husband’s brother marries woman, who has lost her husband, if she has no son. Thus acharas and dharmas relating to area, jati and family (race) have been set by our ancestors. They should be safeguarded in the same way. If not, people will face disturbance. Nowadays contrary acharas are noticed in Southern areas. Marriage with daughter of mother’s brother is criticised because of relationship with mother. Uniting with brother’s wife, who has lost her husband, is also criticised heavily. This achara is seen in other areas. Contrary acharas of this type should not be dispensed with. In Persia, marrying a girl, who is sisterly relative, is seen. Some say that one who has eaten in ‘ekoddishta sraadham’ should not be nominated for another sraadham again. While collecting back foodgrains loaned in spring season, some take twice the quantity in autumn. In case the amount of money given in loan grows to twice, some enjoy the land kept in mortgage with them without paying compensation. Some say this is not allowed. As Dharma relating to the province, jati etc. also is authority if it is not opposed to sastra, the king should consult sastras and guide all activities. 7. Hence in marriages like Braahma etc., as mother has lost her sapindyam with her gotra, daughter of mother’s brother can be married as she is asapinda. The same applies to the daughter of father’s sister. But the reason why marrying the similarly - placed sister of mother is not allowed is that it is opposed to common practice, though it is not opposed to sastra. Even if it is as per dharma, what is opposed to common practice should not be done. Manu on that - Even if it is as per dharma, what is opposed to common practice should not be done, as it will not bestow good state in future. 8. Varahamihira also - First one should consider achara prevalent in the area. What is right in a particular province should only be done in that province. Scholars prohibit what is opposed to common practice. Hence a wise man should follow the path commonly followed in that area. 9. In the midst of Andhraites among the residents of Southern provinces, the best among those who have learnt three Vedas and the virtuous who follow the stipulations of Vedas marry the daughter of mother’s brother et al. Among Dravidas (Tamilians) also, the virtuous like them marry ‘the fourth’ et al. They do not marry the sister of mother, her daughter et al. Many says that the conduct of the virtuous is also authority - The conduct of the virtuous, Smriti and Veda are the three authorities for Dharma. The practice to be adopted should be determined based on achara of dvijas who are virtuous and followers of Dharma and not opposed to the province, family (race) and jati practices. 10. Aapasthambha - Whichever acharas have come down traditionally from ancestors of a particular group, those acharas do not spoil that group; but not others.

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11. Devala - Bhrigu’s view is that whichever acharas have been practised as right in a particular province, those acharas can be pracised in that province alone. Whoever are Devas, or brahmanas; whichever is water, or clay; whichever is ‘soucham’ (purity measure), or dharmachara in a particular province; they should not be disregarded in that province. It is Dharma in that province. Whatever is laid down as dharma in a particular province, city or village or the place of residence of knowers of three Vedas, that should not be changed. 12. Bodhayana - In Southern provinces (south of Narmada river and north of Kanyatirtham), contrary achara is of 5 types. In the same way in the Northern provinces (south of Himalayas and north of Vindhyas) also. We shall first talk about the Southern provinces. Eating with one who has not undergone upanayanam, eating with woman, eating old cooked rice, uniting with daughter of mother’s brother and uniting with daughter of father’s sister are the five contrary acharas. We shall now talk about the Northern provinces. Selling woollens, drinking liquor, selling horse etc., living on use of weapons and crossing the seas are the 5 contrary acharas. If one adopts the achara of Southern provinces in the North or the achara of Northern provinces in the South, he will get blemish. Those acharas have authority in the respective provinces. Hence adoption and abandonment should be as per local practices. 13. Gautama says that this is false. Bodhayana says next, ‘As there is direct opposition to Smriti’; this is not to cancel what is stated earlier; but because of Gautama’s statement. It has been explained in Chandrika that marrying the girl who is mother’s sapinda is not acceptable to Gautama, as it is opposed to the Smritis of the virtuous. 14. Aapasthambha’s statement, ‘In actions done for one’s own pleasure, there is no sastra. One who acts that way will go to naraka’ amounts to prohibition of marriage with daughter of mother’s brother, who is sapinda to mother. Vasishtha’s statement, ‘If dharmas of provinces and family (race) are not opposed to Vedas, they are authorities’ favours this stand, as there is no contradiction with Veda. Favourable Sruti is also there, i.e. ‘O Indra! Come to this yagna of ours by the best routes. Come and accept the Havis offered by us. That is why those who are performing this yaga have offered to you homa of the fat cooked in ghee etc. Here two examples - This fat is ssuitable for you just as the daughter of mother’s brother or father’s sister is suitable for marriage for a man. Hence marriage with daughter of mother’s brother et al is upheld by Devanabhattopadhyaya, the author of Smritichandrika saying that this marriage is right based on Sruti, Smriti and achara; also by other wise persons in line with the achara of their provinces.

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Lineages (Families) to be rejected in Marriage: 1. Manu - The following ten families must be rejected in marriage, though they might be very good and richly endowed with cows, goats, money and foodgrains. They are - Devoid of achara spelt out in Srutis and Smritis; devoid of male progeny, due to fear of the cessation of lineage; devoid of Vedic study; too hairy on body, as it is the form of Nirruti - Sruti says, ‘Body which is uncouth and too hairy must be offered in homa to Nirruti Devata, as that is the body of Nirruti’; having piles; having tuberculosis; having diseases like dropsy; having epilepsy; having white leprosy and having other leprosy. Due to fear of contracting the disease, these are to be rejected. 2. Yagnavalkya - Girl should be taken from a large family of srotriyas, famous for 5 persons in father’s line and 5 in mother’s. One should not take girl from family having communicable diseases like leprosy, epilepsy etc., though the family may abound with sons, grandsons, cows, servants and villages. 3. Yama - One should reject family whose Pravara is unknown, family of Ritviks, handicapped family, family of persons having extra body parts, family having dropsy, or white leprosy, family too lusty, too hairy on body, having epilepsy, or jaundice, too tall, too short and too coloured. 4. Manu - One who looks for raising the greatness of his family should always establish relations with superior people; discard the lowly. One should establish marital relations with those purified by good deeds, knowers of Srutis and Smritis, those who observed brahmacharya as per rules, those born in great families, those with marital relations with great families, those who are generous, happy, doing good to the righteous, righteous themselves, those with equanimity of vision, free from anger and graceful. Those unfit for marital relations are thieves, tale - bearers, eunuchs, atheists, those who live on abhorrent means, those with uncouth appearance, those who have enmity with the valourous, those who offend the king, those who take away and enjoy brahmanas’ wealth and miserly people. One should also attentively reject families with no progeny, or begetting only females, and having adulterous relation with other men. Man follows the conduct of father or mother or both. One born in evil family cannot give up his nature. 5. Haaritha - Son may take after the quality of his mother’s brother; daughter, the quality of her father. Man adopts the conduct of his mother. 6. Vishnu - One should examine horse through its male progenitor, girl through her mother, land through the grass and family through achara.

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Marriage with Girl not from same varna: 1. Manu permits marriage with girl not from the same varna with some restrictions - For men of all three varnas, girl from the same varna is the best in the first marriage. For those who marry again due to lust, the following are the best. For sudra, girl from the same varna alone is suitable. For vaisya, girl from the same varna and sudra girl are suitable. For kshatriya, girl from the same varna and vaisya and sudra girls are suitable. For brahmana, girl from the same varna and kshatriya, vaisya and sudra girls are suitable. First one should marry girl from the same varna only. Later if there is desire for enjoyment, one can properly marry girls not from the same varna. Thus, girls from four varnas are suitable for brahmana; for kshatriya, three varnas; for vaisya, two varnas and for sudra, one varna. 2. Manu adds that in case brahmana and kshatriya are unable to wed girls from the same varna first, they can marry girl not from the same varna; but never sudra girl first - No dharmasastra says that even in danger, brahmana and kshatriya can marry sudra girl; they can accept only due to desire. 3. Manu about the blemish of marrying sudra girl first - Dvijas, who marry sudra girls due to infatuation, make their progeny and the families get sudra nature. 4. Manu says that marrying only sudra girl and begetting child through her are sins for brahmana Brahmana who marries and unites with sudra girl without marrying girl from the same varna will go to naraka. If he begets child through her, he will lose brahmana nature. 5. Manu establishes his opinion after quoting others’ views - The view of Atri and Gautama is that one who marries sudra girl becomes ‘fallen’. Saunaka’s view is that he becomes ‘fallen’ by begetting child through sudra girl and not by uniting with her alone. He feels that he should not unite with her during Rtukala (period favourable for conception). Bhrigu opines that without begetting child through girl from the same varna, if brahmana begets child only through sudra girl, he becomes ‘fallen’. As Manu’s dharmasastra is told through the mouth of Bhrigu, Bhrigu’s opinion is all Manu’s opinion also. 6. Yagnavalkya - No need to write separately, as it is same as Manu’s view. In Chandrika also, it is the same. 7. Paitinasi - If brahmana girl is not available, girls from other varnas may be accepted. For sudra girl, man from all three varnas can become husband as ‘Pratiloma’. 8. Jatukarni - Brahmana can observe ‘snathaka’ vrata if he does not get brahmana girl. He can get sons through girl of kshatriya or vaisya varna. 9. Narada - For brahmana, girls from the other three varnas can become wives. This is ‘Anuloma’. For sudra girl, men from the upper three varnas can become husbands. This is ‘Pratiloma’. For kshatriya, girls from vaisya and sudra varnas can become wives. For vaisya, sudra girl can become wife. For vaisya girl, man from upper two varnas and for kshatriya girl, man from the upper one varna can become husband. 10. Vishnu - For dvija, sudra girl can never become wife suitable for dharma. She will be there only for pleasure for the brahmana who has lost discrimination due to lust. 11. Vyasa - The semen of dvija, which drops in the organ of a sudra woman, wails shouting ‘Ha,ha’ and curses him: ‘I fell in a sinful pit; this sinner who lost discrimination due to lust will push me into naraka; may this fellow go to naraka soon’. 12. Vasishtha - Some say that one can marry sudra girl without mantras. That should not be done. The family will go down quickly; it will stop one from attaining swarga. 13. Manu - There is no prayaschitta for one who drinks from the lips of a sudra woman, lies down with her in the same bed and begets son through her. He becomes ‘fallen’. Even high families go down by resorting to painting, sculpture etc., lending money on interest, begetting sons through sudra woman alone, selling cow, horse, chariot etc., doing agriculture, service to king, performing yaga for the ‘fallen’ et al, atheistic intellect and not studying Veda. 14. This marriage with woman not from the same varna pertains to different yuga, as it is prohibited in Kaliyuga. (This entire chapter therefore is not applicable to Kaliyuga).

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Characteristics of Vara (Bridegroom): 1. Manu - If a vara, who is superb in family etc., handsome and of the same varna is available, the wise father of girl should marry her off even if it is prior to the marriageable age (8 th). 2. Yama - Wise persons should give girl in marriage after examining seven qualities of the vara family, virtuousness, health, age, vidya, wealth and relations; the rest need not be examined. 3. Vishnu’s statement, ‘In danam of girl, the brahmana’s family (lineage) should be investigated; Vedic knowledge and wealth need not be examined. The same in sraadham also; vidya is not important’ only signifies that lineage is prime; it is not for rejecting vidya. Hence Aasvalayana said that lineage must be investigated first. 4. Aapasthambha - Vara, with relatives, good conduct, good look and proficiency in sastra and who is free from disease is the best. 5. Gautama - Daughter should be given to vara with vidya, observance of prescribed karmas, relatives and good conduct. 6. Saatatapa - Vara should be one, who likes the girl and who has good lineage, conduct, appearance, scholarship, wisdom and youth. 7. Yagnavalkya - Vara should have qualities mentioned above, be of same varna, should have studied Veda, have been examined for potency, be youthful, wise and popular among people. 8. Katyayana - Women have been created for bearing child. Woman is called kshetra (field); man has bija (seed). Kshetra should be given to one who has bija; hence bija should be examined. 9. Narada on the method of testing bija - One, whose bija floats in water and urine has sound and is bubbly, is man. One who is contrary is ‘shanda (eunuch). Scholars have found in sastras that eunuch is of 14 types. Some of them can be treated; some cannot be. We shall discuss them. The 14 types are - Nisarga shanda, baddha, paksha shanda, Gurusapa shanda, roga shanda, Devakopa shanda, earshya shanda, sevya, vatharethas, mukhepaka, aakshipta, moghabija, saalina and anyaapati. Nisarga shanda is one who by nature is without penis and testicles. Badha is one who has lost testicles by being cut off. Pakshashanda is one who is capable of uniting with his wife only once in a fortnight. Those who lost potency owing to curse of Guru, disease or anger of Devas are respectively Gurusapa shanda, roga shanda and Devakopa shanda. One who gains potency in jealousy is earshya shanda. One who gains potency owing to service of a woman is sevya shanda. One who lost semen due to ‘vata’ (wind) is vatarethas. Mukhepaka is one who has manliness only in face, but not in sexual organ. Aakshipta shanda is one whose semen is restricted. Moghabija is one whose semen is not capable of impregnation. Saalina is one who lost manliness due to lack of courage or disturbance. Anyaapati is one who is manly with women other than his wife. Of these 14 types, the first two are incurable. Paksha shnda is also to be rejected. The next three can be tested upto one year. Mature girl can abandon the four starting from earshya shanda like a ‘fallen’ man. Woman can test aakshipta and moghabija for six months after marriage and if he is still impotent, she can abandon him and remarry. Saalina improves when he unites with a courageous woman; his wife should instruct him secretly. Anyaapati can be abandoned and the woman can remarry. These are the words of Brahmadeva. The statement that a woman can remarry thus applies to different yuga, as Kaliyugadharma states that woman cannot remarry. 10. Katyayana - Mad man, ‘fallen’, one who has leprosy, eunuch, one of same gotra, blind, deaf and epileptic are defective; they cannot be varas. The defects of girl were also told earlier. Wise people should not give daughter to people at a long distance, those who have not learnt vidya, those who adopt the route to Liberation, the valourous and the poor. 11. In Aparargam - Severity, harsh words, troubling and non - observance of prescribed karmas show that the man is born in mixed jati.

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Time for Kanyadanam: 1. Bodhayana - Daughter, who is ‘nagnika’, should be given to brahmachari of good qualities. If such a person of good qualities is not available, kanya should be given to one of lesser qualities. Marriage should not be postponed till her attaining puberty (going into menses). 2. Vasishtha - When daughter is nagnika, she should be given in danam with the fear of arrival of Rtukala (period of menses). If unmarried girl has attained puberty, the father will get sin. 3. Vasishtha on the characteristics of Nagnika - Girl is called ‘Nagnika’ till the time she does not conceal her parts to be concealed with shyness in front of men. Till the time she does not wear (regular) dress, plays in dust and does not know faults, she is called ‘Nagnika’. 4. Samvartha - Daughter should be given in marriage while she does not feel shy, plays in dust and stands in the route of cows. Eight year old girl is called Gowri; 9 year old, Rohini; 10 year old, Kanya; beyond this, she is called ‘Rajasvala’ (mature - going into menses). 5. To say that beyond 10 years of age, girl is ‘Rajasvala’ is the opinion about some people, because there is no rule that every girl will go into menses at that age. He says also - If the father does not give his daughter in danam even after she attains 12th year, he gets every month the sin of drinking her blood. If unmarried girl becomes ‘rajasvala’, her father, mother and elder brother, all three go to naraka. One who gives in danam, girl who is Gowri attains swarga; Rohini, Vaikuntha; Kanya, Brahmaloka; Rajasvala, naraka called Rorava. Hence daughter should be given in marriage before she becomes ‘Rtumati’ (going into menses). It is praiseworthy to give daughter in marriage in her 8th year. Somadeva enjoys the girl when hair starts growing on her body, Gandharva enjoys at the time of seeing menstrual blood and Pavaka enjoys at the time she starts developing breasts. 6. Yama - Girl is called Gowri in 8th year; Nagnika in 9th year; Kanyaka in 10th year; Vrishali in 12th year. Vrishali is same as Rajasvala, as Devala says, ‘Barren woman is called vrishali; woman whose all children have died and is childless is also vrishali; girl who has become rajasvala before marriage is also vrishali’. 7. Aapasthambha - Eight year old girl is called Gowri; 9 year old, Rohini; 10 year old, Kanya; beyond this, she is called ‘Rajasvala’ (mature - going into menses). In 12th year, girl goes into menses; this is based on general observation; not to say that girl goes into menses only in 12 th year, as sighting of menstrual blood happens even before 12th year in case of some. 8. Yama and Samvartha - 10 year old girl is Kanya; beyond that, she is Rajasvala. 9. Hence it is established that till the girl goes into menses she is Kanya. That is why Yama says, ‘Before girl attains puberty she should be given in marriage’. 10. Manu also - Thirty year old man should marry 12 year old girl. 11. Know that this is with reference to not having gone into menses. That is why Brihaspati - If unmarried girl living with her father attains puberty, her father gets the sin of killing of embryo. She will be called ‘vrishali’. One who marries her due to infatuation is called ‘vrishalipati’. He is unfit for conversation and sitting in row together (‘pankthi’). He is always impure (aasoucham). Every day he gets the sin of killing brahmana. He can expiate the sin of uniting with her for one day, by taking food from bhiksha (alms) for three years and doing japa. If he unites with vrishali for one month, he will become sudra in this birth itself. He will be born a dog after death. 12. Narada - The number of Rtukalas (periods favourable for conception between menses periods) gone by for unmarried girl, that many Brahmahatyas go to her father. 13. Yagnavalkya - The father, who does not give his daughter in marriage, gets the sin of killing of embryo in every Rtu (menses period). 14. Vyaghrapada - The time specified for upanayanam of boys is suitable for marriage of girls. In place of upanayanam of girls, Manu prescribed marriage. 15. Yama - Grandfather (Brahma) said that marriage is the upanayanam for girls. Hence 8 th year from conception or from birth is most recommended. If there is doubt that adharmic marriage may result in the absence of favourable place and time or equal vara may not be available, marriage of girl can be performed even in younger age. When the girl is younger, if a vara of good qualities is available, marriage can be done due to fear of place and time, though the age for marriage has not yet arrived. Vedanta Spiritual Library | www.celextel.org

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16. Prajapati accepts the marriage of young girl and mentions the speciality of samskara - In case girl, married before completion of 2 years of age, dies, she should not be buried; cremation with mantra should be done. 17. Manu’s statement, ‘Even if girl has attained puberty, she may live in her father’s home till her death; daughter should never be given to man of no good qualities’ is meant to discourage giving daughter to vara of no good qualities when vara of good qualities is available and not to impose blanket ban on giving daughter to vara of poor qualities. 18. Yama and Bodhayana in the same vein - In case vara of good qualities is available, girl may be given even when she is ‘nagnika’. If superior vara is not available in proper time, daughter should be given to ordinary vara at least. One should not keep her unmarried till she attains puberty. 19. Yama says that in case father does not get his daughter married even after she has attained puberty, she can pick up on her own equal vara - In case daughter not given in marriage lives with her father in her 12th year, her father will get the sin of killing of embryo. That girl may choose her husband on her own. 20. Know that choice by girl like this can be made after 3 years from the time of sighting of menstrual blood. Bodhayana also - The father who does not give his daughter, who has attained puberty, in danam for three years, will get the sin equal to killing brahmana; no doubt. This is in case nobody has asked him for his daughter. Manu’s view is that in case the father does not give his daughter even when asked by vara, he will get the sin of killing of brahmana for every occurrence of menses individually. The daughter, who has attained puberty, should await her father’s order till completion of 3 years. In 4th year, she on her own can get equal vara. If equal vara is not available, inferior vara should at least be chosen by her. 21. Manu - The daughter, who has attained puberty, should await her father’s order till completion of 3 years. Later she on her own can get equal vara. By getting vara on her own in this manner without being given by her father, she does not get any sin; nor does the husband get any sin. The daughter, who chooses her own husband, should not take ornaments given earlier to her by her father, mother or brother. If she takes, she becomes a thief. Husband, who accepts girl in this manner, should not give any dowry to her father. Her father loses relationship with her because he spoiled the girl’s Rtus (menses periods, followed by periods favourable for conception).

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Rules in case of Girl going into menses in the midst of Marriage: 1. Atri - During marriage when the time for homa is approaching, if the girl gets her periods, what to do? Making the girl bathe and worshipping Agni, ‘ahuti’ (oblation) should be done with ‘yajana:’ mantra and then homa is to be performed. If the girl gets her periods after completion of Pradhana homa, the rest of the activities are to be performed after 3 days. 2. In Smritibhaskaram - If the girl gets her periods while commencing the ‘vivaha homa’, the souple should have separate bed, seat, food etc. After she takes bath on 4 th day, ‘vivaha homa’ should be performed in that Agni as laid down; this is the summary of Smritis. 3. Yagnavalkya says that the king should punish the father who first gives the girl in danam and then takes her away - Daughter can be given in danam only once. One who steals the girl who has been given in danam is to be punished like a thief. 4. Manu - Dividing wealth is only once. Giving daughter in danam is also only once. Giving other things in danam is also only once. These three are only once for the righteous. After giving daughter to a person, one should not give her to another person. One who gives that way will get the sin of ‘Purushanruta dosha’. The meaning is that he will get the sin mentioned in the sastra, ‘One who speaks untruth in the matter of horse will get the sin of killing a hundred people. One who speaks untruth in the matter of man will get the sin of killing a thousand people’. 5. Kasyapa - Kanyas of 7 types called ‘Punarbhu’ should be rejected, as they are from inferior lineage. These 7 types are: girl given in word; girl given in mind; girl who has undergone ‘kankana bandham’ (fastening of marriage - string around the wrist); girl who has been given in danam with ceremonial water; girl who has undergone ‘Panigrahanam’ (clasping hands); girl who has gone round Agni; girl born of ‘Punarbhu’. These girls will burn away the lineage like fire. Tree burnt in fire comes to life sometimes after a long time. The lineage burnt by relation with ‘Punarbhu’ will never come to life. 6. Manu - The virtuous of ancient or present times never have given girl to a new person, after agreeing earlier to give to another person. 7. Bodhayana - ‘Punarbhu’ is of 7 types: girl given in word; girl given in mind; girl who has gone round Agni; girl who has walked seven steps (saptapadi); girl who has been enjoyed; pregnant girl; girl who has delivered. If one accepts her, he will not get child or dharma. 8. Aapasthambha - Girl who has been given to another in word or with ceremonial water, girl who covers her body with shirt etc., girl with reddish hair, girl who walks like a bull, girl with no shine, hunchback, girl with wide knees, girl with no hair, girl with small body, girl who became daughter of another lineage, girl who has sighted menstrual blood, girl who guards field etc., girl friend, girl born after vara, but in the same year and girl older than vara should be rejected. 9. Statements like the above rejecting girl already given to another person refer to girl who has been given to vara free from blemish. Because Narada - The king should punish like a thief, one who has given his daughter to a person as per rules and later not actually giving him. 10. Gautama - Even if committed, girl should not be given in adharma. 11. Yagnavalkya - Even a girl already given can be given to another very good vara if he is available afterwards. 12. Kasyapa - Girl already given to vara not from good lineage, not having good conduct, eunuch et al, the ‘fallen’ man, epileptic, vara in evil occupation, diseased, pretender and vara of same gotra can be given to another vara, if she has not undergone samskara with vivaha mantras. A person who gives the girl to another person without the above reasons should be punished. He should be made to pay the expense incurred by the previous vara with interest. 13. Saatatapa - If the vara to whom word was given is devoid of good qualities and conduct, the girl can be given to another vara who has good qualities and conduct. There is no fault in rejecting vara who has no good qualities and conduct. 14. Katyayana - If the vara originally chosen is from different jati, ‘fallen’, eunuch, in evil occupation, of same gotra, slave or diseased for long, the girl already given can be given to another vara with dress and ornaments. If girl who has been accepted with per proper rituals is condemnable, diseased, living in far away place and given in deceit, she can be abandoned. Vedanta Spiritual Library | www.celextel.org

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15. Narada - One should not criticise faultless girl falsely; also faultless vara. If the fault is genuine, there is no sin in leaving these two. 16. Know that these statements apply to leaving before Saptapadi. In Chandrika - If the vara’s fault comes to light or if he dies after danam in word, but before Saptapadi, the girl can be given to another; not after Saptapadi. 17. Manu - The status of ‘Patni’ (wife) comes through the mantras uttered in marriage. Scholars should know that this has its finality in Saptapadi. The meaning is that even if the fault of girl or vara comes to light, the girl or vara should not be abandoned. 18. Yama - By danam in word or with ceremonial water, the vara does not become husband of the girl. He becomes husband after Panigrahanam and Saptapadi. 19. Vasishtha - In marriage which binds man and woman, first ‘varana’ (choice) and then samskara called Panigrahanam is done. In between these two, if fault (of Vara) comes to light the choice (and agreement) is not in force. The girl can be given to another. The meaning is that the man does not become husband merely by danam. 20. Vyasa - If vara dies after danam in word or before Saptapadi, the girl can be given to another. The same is in the case of vara of same gotra. If the samskara of marriage is not done, the girl can be given to another. 21. By this it is clear that even if vara dies before Saptapadi, there is no widowhood for the girl. 22. Vasishtha in the same vein - After giving the girl by agreement in word and with ceremonial water, if vara dies before samskara is done with vivaha mantras, that girl belongs to her father and not to the vara. 23. Katyayana - After choosing and agreeing about the girl, if vara goes abroad and does not return, the girl can wait upto three sightings of menstrual blood and then marry a different vara. 24. Narada - After choosing and agreeing about the girl, if vara goes abroad and does not return, the girl can wait upto three sightings of menstrual blood and then marry a different vara. 25. Manu on the speciality of sulka dana (offer of money by boy to girl’s father) - If vara dies before marriage, but after giving sulka, the girl should be given to her brother, if she agrees. If the vara who gave sulka and dowry for the girl does not come back, the girl can be given to another as per rules after waiting for a year. If vara dies after danam in word, his brother should marry the girl. 26. Katyayana - If the original vara to whom danam in word was given does not come back, the girl is given in danam in word to another and before marriage the first vara comes and if he has better qualities than the second, the girl should be given to him only. If the girl is given in danam to many and if all of them come before marriage, the first intended vara should get the girl. If others come after marriage, they should receive their money back. 27. Vasishtha says that the girl can be given to another even after Panigrahanam - Even after Panigrahanam, the girl who has only undergone the vivaha samskara, can be given in marriage to another if she has not attained puberty. In another Smriti - If vara dies before Saptapadi, the girl can be given to another. Some say that this applies upto union with the boy. Some say that this is even after sighting of first menstrual blood. Some say that this is upto becoming pregnant. 28. Narada - Even if a girl is married, if she has not united with the boy, she is like Kanya only. She can be given in marriage to another. Bodhayana - Even after danam and vivaha homa, if the boy dies, the girl can be given to another in marriage if first menstrual blood has not been sighted. Manu - Girl can get different husband in 5 conditions: if the boy goes abroad and does not return, dies, becomes sanyasi, is eunuch or ‘fallen’. 29. These statements referring to remarriage even after Saptapadi apply to marriages in earlier yugas. Because 30. Vyasa - Remarriage of girl already married, greater share for elder son, killing of cow, begetting son through brother’s wife and carrying ‘kamandalu’ (water - pot) - these five are prohibited in Kaliyuga. 31. Kratu - Begetting son through husband’s brother, remarriage of girl, killing of cow in yaga and carrying kamandalu should not be done in Kaliyuga.

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32. Bodhayana - Rule followed in earlier yuga should not be followed in this yuga. That was the dharma of the previous yuga, like husband’s brother begetting son through widow. 33. In Chandrika also - Begetting son through husband’s brother, killing of cow, carrying of kamandalu, remarriage of girl who has not attained puberty and making man into sacrificial animal and doing yaga - these five must be avoided in Kaliyuga. The statement of Yagnavalkya and others, ‘Brother - in - law, sapinda or person of same gotra can unite with widow who has no son, in her period favourable for conception, with elders’ permission, after applying ghee on his body; he can unite till she becomes pregnant; if he unites afterwards, he will be ‘fallen’. The son born this way is called ‘kshetraja’, should be discarded in Kaliyuga. ‘Gomedham’ is torturing the cow. ‘Kamandalu’ refers to carrying kamandalu (water - pot) made of clay. Bodhayana et al have said, ‘Brahmadeva and sages have prescribed kamandalu for brahmanas’ purity. Hence it should always be carried’. ‘Akshata’ refers to girl who has not attained puberty. ‘Purushamedham’ is a yaga. The meaning is that these should not be resorted to in Kaliyuga. 34. Narada says that even ‘Akshata’ girl is not allowed - Even ‘Akshata’ (girl who has not attained puberty), if she has undergone Panigrahanam, will be called ‘Punarbhu’ in remarriage and she should not be married. 35. Yagnavalkya also - Whether the girl is ‘Akshata’ or ‘kshata’ (girl who has not or has attained puberty), she will be called ‘Punarbhu’ if she goes for remarriage. 36. Narada says that the king should punish one who gave the girl without disclosing her defect - The king should levy the penalty of ‘Purvasahasam’ on one who gives a defective girl without disclosing her defect in advance. ‘Purvasahasam’ is 750 coins. 37. Yagnavalkya says, ‘One who cheats by giving girl without disclosing her defect should be levied a penalty of ‘Uttamasahasam’. One who rejected a girl with no defect should also face the same penalty. One who defames falsely should also face a penalty of 100 coins’. Chandrika says that this statement of Yagnavalkya refers to severe defect in the girl. ‘Uttamasahasam’ is 1800 coins. 38. Narada - One who rejects a girl free from defects, after accepting her, should be punished. He should marry that girl only.

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Persons Eligible for Kanyadanam 1. Yagnavalkya - Father, father’s father, brother, relative in same lineage and mother are eligible for Kanyadanam (giving girl in danam) in the order of preference. If they do not give danam in time, they will get the sin of killing of embryo in every monthly menses occurrence. If nobody is there, the girl can choose an eligible vara (bridegroom). 2. Narada - Father can give his daughter in danam on his own. Those eligible for Kanyadanam are: with father’s permission, brother, mother’s father, mother’s brother, relative in same lineage and other relatives; if none of them is there, mother who is able; if she is not there, persons from the same jati. If none of them is available, the girl can inform the king and choose on her own vara, known to her, of the same varna and equal to her in lineage, conduct, strength and sastra. She can observe dharmas with him and beget children. Action taken by one who has lost control of himself through intoxication etc., though independent, is deemed to have been taken (complete). 3. Manu - To whomsoever father, or brother with his permission, gives in danam, the girl should serve him throughout his life. After his death also, she should not transgress the ordinary rules. The choice of only two persons in this context (for Kanyadanam) is only to establish their primacy and not to reject others.

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Types of Marriage like Braahma etc. 1. Manu - There are 8 types of marriages for all the four varnas, which will do them good here and hereafter. I shall briefly tell about them. Braahmam, Daivam, Aarsham, Praajapatyam, Aasuram, Gaandharvam, Rakshasam and Paisacham are the 8 types. Of these, Paisacham is the worst. Mention of Praajapatyam after Aarsham instead of before it is due to fear of loss of metre in the verse. 2. Manu tells their characteristics in 8 verses - Braahma dharma is calling on his own vara, learned in Vedas and observing karmas and giving girl in danam to him after decorating her with special dress, ornaments etc. Here ‘dharma’ means marriage, as marriage is means to dharma. ‘Brahma’ means dharma; As dharma is in large measure, this marriage is called ‘Braahmam’. 3. Giving girl in danam to Ritvik in yaga like Jyotishtomam as per rules is ‘Daivam’. As danam is given to one who is entitled to acts related to Devas, it is called ‘Daivam’. 4. A ‘Gomithuna’ is a cow and a bull together. ‘Aarsham’ is taking one or two ‘Gomithunams’ from vara for dharma and giving the girl to him in danam as per rules. While teaching vidya, Rishis used to do so without specifying remuneration for fear of sale of vidya and they used to accept minor service etc. from the disciple. The marriage is called ‘Aarsham’ because of commonness with this. 5. Telling the vara and the girl to do dharma jointly, getting vara to say also, worshipping him and giving him the Kanya is ‘Praajapatyam’. As Prajapati has the nature of grihastha primarily and here also grihastha nature is primary, it is called ‘Praajapatyam’. 6. Getting vara to give money beyond capacity to girl or her relatives and giving Kanya in danam to him in violation of sastras and prevalent practices is ‘Aasuram’. As it is the practice of Asuras to snatch others’ belongings improperly, this marriage is called ‘Aasuram’ due to commonness with that practice. 7. When Kanya and vara, owing to mutual liking, join right upto sexual union, it is called ‘Gaandharvam’. This is ‘Gaandharvam’ as it is based on passion. Gandharvas are well - known for passion. Sruti also says so. Bhagavan Valmiki said, ‘Gandharvas are highly passionate; Nagas are highly furious’. 8. While carrying the girl away by force, breaking and slaughtering those who come in the way and appropriating the wailing girl is ‘Rakshasam’. As this is primarily based on violence, it is called ‘Rakshasam’. 9. Uniting in a secret place with girl, who is in sleep, intoxication and inattention is the most sinful ‘Paisacham’, the 8th type of marriage. As this is similar to the action of goblins, it is ‘Paisacham’. 10. Manu tells about the fruit of marriages like Braahmam - If the son of girl who was married in ‘Braahmam’ is doer of dharma, he will release from sin twentyone generations - the previous ten generations, the succeeding ten generations and himself. The son of girl, married in ‘Daivam’ will release from sin 15 generations - previous 7, succeeding 7 and himself; son of girl in ‘Aarsham’, 7 generations - previous 3, succeeding 3 and himself; son of girl in ‘Praajapatyam’, 13 generations previous 6, succeeding 6 and himself. 11. Manu also tells about the fruits of the four types of marriages in this world after mentioning the fruits in the world hereafter - In all the four marriages like Braahmam, sons born will have the lustre of a great brahmana, be liked by the virtuous, have good appearance, virtue and good qualities, have wealth, fame and objects of enjoyment and be mindful of dharma. They will also live a hundred years. 12. Manu now tells about sons born after marriages like Aasuram - Sons born in the four balance marriages will be violent, given to falsehood and haters of Veda dharmas. Through irreproachable marriages, irreproachable children will be born. Through blameworthy marriages, blameworthy children will be born. Hence one should refrain from blameworthy marriages. Here blameworthy means forbidden; if not, the rule that marriages like Gaandharva are acceptable for kshatriyas will look futile.

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13. Yagnavalkya - Calling the vara and giving him in danam girl decorated as per one’s capacity is ‘Braahmam’. The son born of her will purify 21 generations of the giver - the previous 10, the succeeding 10 and himself. Giving in danam to Ritvik in yaga is ‘Daivam’. Getting two cows as fee and giving girl in danam is ‘Aarsham’. Son born in ‘Daivam’ marriage will purify a total of 14 generations including previous and succeeding. Son born in ‘Aarsham’ marriage will purify a total of 6 generations including previous and succeeding. Giving Kanya in danam and saying, ‘Both of you observe dharma jointly’ is ‘Praajapatyam’. Son born in this marriage will purify the previous 6 generations, the succeeding 6 and himself. Getting money and giving girl in danam is ‘Aasuram’. ‘Gaandharvam’ is vara and the girl making signal and uniting. ‘Rakshasam’ is stealing the girl in war. ‘Paisacham’ is taking the girl deceitfully. 14. Manu - The first six types of marriage are as per dharma for brahmana; the four from ‘Aasuram’ are as per dharma for kshatriya; the same except Raakshasam are as per dharma for vaisya and sudra. Scholars say that the first four marriages are exemplary for brahmana, Rakshasam for kshatriya and Aasuram for vaisya and sudra. Manu also on other opinion - Three out of the five starting from ‘Praajapatyam’ are as per dharma. Paisacham and Aasuram should never be done. It is clear that this opinion is common to all. 15. In Chandrika - The first four are good for brahmana; Gaandharva and Rakshasa for kshatriya; Aasuram for vaisya and sudra. Paisacham is not good for anyone. 16. Vatsa says that if other marriages do not happen, Paisacham can be resorted to – If all other methods fail, one can get a girl, who is alone, at least by stealthy marriage. 17. Aapasthambha - The first three are good; of them the former is better than the latter. Progeny is born in accordance with the type of marriage. 18. Bodhayana - Marriages are of 8 types. After examining (adherence to) sastra and good conduct, giving the girl to brahmachari, who likes her, is Braahmam. Decorating the girl with good dress and ornaments and giving her to vara saying, ‘Do dharma with her’ is Praajapatyam. Out of Lajahomas, after the first homa is over, giving to the father of Kanya, a bull and a cow is Aarsham. While giving dakshinas in yaga, giving the girl along with dakshina to Ritvik at the altar is Daivam. Uniting in mutual love of girl and vara is Gaandharvam. Influencing the relatives of the girl with wealth and getting her is Aasuram. Appropriating the girl using force is Rakshasam. Taking away girl overcome by sleep, intoxication or inattention is Paisacham. Of these, the first four are appropriate for brahmana. The former of them is better than the latter. The latter four are for kshatriya et al. Of them, the latter is inferior to the former. Of the eight, the sixth and seventh are suitable for kshatriya, as wealth and strength are primary for kshatriya. The fifth and eighth are suitable for vaisya and sudra, because they will have wives who do not follow many rules as they work in agriculture and service. Some say that Gaandharvam is commendable for all, as the union is based on mutual love. Progeny is born in accord with the type of marriage. 19. Gautama - The eight marriages are as before. The first four are good; some say that six are good. 20. Some say that Aarsha marriage is also not commendable, as fee is collected in that. Manu also - In Aarsha marriage, some say that ‘Gomithuna’ can be collected; but this is not appropriate. Whether the fee is small or large, it amounts to sale. 21. Some explain this verse in a different way - In Aarsha marriage, some call ‘Gomithuna’ as fee; this is falsehood. Purchase suitable for trade will be small or large, depending on place and time. In Aarsha marriage, as the Gomithuna is laid down, it is not purchase. 22. Devala also - The first four marriages do not deviate from dharma, as danam is given with ceremonial water and there is no fee. They are suitable for brahmanas. They protect both the lineages (of girl and vara). 23. Aapasthambha also - Giving danam to father of the girl in Aarsha marriage is also seen in a Veda. That Sruti - ‘Hence vara should give a chariot and 100 cows to girl’s father. Accepting them, the girl’s father should give gifts in the form of land, ornaments etc. to vara and the girl and falsify that it is purchase.’ This danam is driven by desire, for begetting sons like Rishis. Hence this danam is for dharma and not for purchase. As Srutis say, ‘One without wife is not eligible for yaga’, one with wife alone is eligible for dharma. As marriage is for doing dharma, the danam for that is for dharma Vedanta Spiritual Library | www.celextel.org

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only. The word ‘kraya’ (purchase) found in one Smriti is actually in praise; it does not mean actual purchase. Why? As the relation of the couple is for dharma only. Hence as danam is meant for dharma, and as Smriti says that all danas should be given with ceremonial water, vara should give danam to girl’s father with water only. The girl’s father also should give danam of the girl with ceremonial water only. 24. As it is stated that 100 cows are to be given, it is as per dharma if, after receiving in excess of one ‘Gomithunam’ from the vara, the girl’s father returns it in the form of house, land, ornaments etc. It should not be doubted that as money is taken, the marriage is Aasuram. If girl’s father takes money for his enjoyment, it is Aasuram. Gautama also - To influence the girl’s relatives through money is Aasuram. Haradatta says that if the money is given to girl and marriage conducted, it is not Aasuram. 25. Manu says that taking money from vara for the girl’s dress, ornaments etc. is not faulty - If the girl’s relatives do not enjoy the money received from the vara for the girl, but give it to her, it is not sale. It will be honouring girls. 26. Manu confirms the same in 8 verses - Father, brother, husband and brother - in - law, desirous of auspiciousness, should honour women and decorate them with dress and ornaments. Devatas are pleased with the family where women are honoured. All dharmic acts are fruitless in the family where women are not honoured. The family, where daughter, sister, woman in family et al feel grieved, will be destroyed soon. If they are happy, that family will always grow. The homes where female relatives curse, not being honoured, are fully destroyed like through ‘Abhichara’ (black magic). Hence people, desirous of wealth, should honour these women with dress, ornaments and food on festive days etc. Auspiciousness will continue in the family, in which husband is happy with his wife and wife is happy with her husband. If woman is not happy, she will not make her husband happy. If husband is not happy, the growth of progeny will not happen. If woman is happy, that whole family will shine. If she is unhappy, that entire family will not shine. The meaning is that accepting money from the vara for the girl’s decoration is therefore not flawed. 27. Manu says that if girl’s father et al accept money for their use, it is faulty - The girl’s father should not accept any fee. One who accepts out of greed is said to have sold the girl. If girl’s relatives enjoy money meant for the girl, or servants, dresses or vehicles received as fees, those sinners go to naraka. 28. Even if he is sudra, the giver of girl should not accept any fee. One who accepts fee indeed sells the girl indirectly. We have not heard even in previous births about sale of girl on receipt of money hidden in the name of fee. 29. Samvartha - The foolish sinners who sell the girl fall into terrible naraka and remain there till the time of Pralaya. The girl purchased with money cannot become wife. She is not eligible for karmas for gods or Pitrus, as she is equal to servant. As the man who married her is ‘vrishalipati’, he is not eligible to sit in (brahmanas’) row or conversation. 30. Yama - One who receives money by sale of human being, will live on the urine and excreta of that person in his next birth. The foolish sinners who sell girl fall into terrible naraka. They burn their lineage upto seven generations. One who sells the girl for his living actually consumes the urine and excreta of that girl as well as the vara. 31. Question: Devala says that accepting girl as per rules by giving fee is the sixth type of marriage called Aasuram. How is it that Manu et al also accepted this? Answer: If the previous marriages do not happen, then Aasuram can be resorted to as emergency measure. 32. Narada also - In the marriages well known as 8 types, the former is better than the latter. If the former does not happen, the latter is also creditable. 33. In Chandrika also - The remarks of Kasyapa and Manu critical of Aasura marriage are meant to reject the inferior marriage if better marriage is possible.

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34. Here some opine - Gautama et al have forbidden sale of land, saying, ‘Land, paddy, barley, sheep, horse, bull and cow should not be sold’ and ‘There is no sale of non - moving objects’. Still Vignaneswara says that since danam of land is praised saying ‘One who gives land in danam and one who receives the same acquire merit and certainly go to swarga’, land should be sold, even if sale were necessary, in the form of danam along with gold and ceremonial water. In the same manner, here sale of girl and Aasura marriage are forbidden. Also danam of kanya is praised through passages like: ‘One who gives kanya in danam does not go to naraka; Danam of kanya is giver of great strength and equal to yaga called Visvajit; One who gives girl in danam as per rules gets the fruit of performing 100 times 100 yagas like Jyotishtomam, Atiratram etc.; Danas of these ten - Kanya, horse, til, elephant, female servant, house, land, chariot, girl and milch cow - are Mahadanas.; Danam of a thousand chariots is equal to the dana of girl; Danas of food, vidya, girl, abhaya (fearlessness), cow, land, gold, horse and elephant are superior.’ As right to Sroutha and Smartha karmas like Agnihotra etc. is obtained only after Panigrahanam, marriage is essential for observing karmas. Hence, in case it is not possible to get the girl without giving money, as Smriti says ‘For brahmanas, marriage with ceremonial giving of water is the best’, money should be given with ceremonial water and girl should also be accepted with ceremonial water. 35. It should not be doubted that as Saptapadi etc. are absent in marriages like Aasuram, the religious status of husband and wife is also absent, as the samskara of marriage is laid down after acceptance of the girl even in those marriages. Devala also - In marriages like Gaandharva, the marriage rituals must be gone through with Agni as witness afterwards. 36. In Grihyaparisishta also - In Gaandharva, Aasura, Paisacha and Rakshasa marriages, the acceptance of girl first, followed by homam is laid down. 37. Hence Vasishtha says that the religious status of wife is not obtained only by kidnapping the girl by force - The girl, who has been kidnapped by force, can be given to another man, in case marriage rituals have not been undergone; she is like unmarried kanya only. 38. Manu on a particular part of marriage - Catching hold of the hand of kanya by the bridegroom is called Panigrahanam. This samskara has been prescribed in the marriages of women with men of same varna. In the case of marriages of women with men of different varna, the following is the rule: If a lower varna woman marries a man of higher varna, she should catch hold of an arrow if she is kshatriya; a whip if she is vaisya; the edge of the dress of the bridegroom if she is sudra.

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Two auspicious observances at the same time are forbidden: 1. Sangrahakara on two auspicious observances coming together - Marriage of boys, born of same mother, in the same year is forbidden. If they are born of different mothers, there is no bar. For girls also, the same rule applies; no doubt. 2. Varahamihira - As per Gargya’s instruction, marriage of children, born of same mother, in the same year is forbidden. 3. This is about performing the two marriages within 3 ritus. Garga also - marriage of children, born of same mother, in the same year within 6 months is forbidden. The marriages can be performed in another village; they should not be done in the same house. 4. Angiras - Marriage of children, born of same mother, in the same year is forbidden. Both auspicious ceremonies should not be done within 6 months. If the year differs, marriage can be done after 3 months. In Phalguna and Chaitra months, as the year differs, there is no need to have a gap of 6 months for performing marriage and upanayanam. After marriage of son, marriage of daughter should not be celebrated within 6 months. Upanayanam should not be peformed after marriage. Marriage can be performed after upanayanam. 5. Saatatapa - Mandanam and mundanam should not be performed in the same year. Mandanam means marriage and mundanam means upanayanam. Mandanam should be perormed first and mundanam later. 6. In Sridhariya - Daughter’s marriage within 6 months of son’s marriage, upanayanam within 6 months of marriage and chowlam within 6 months of upanayanam should not be done. 7. Garga - Marriage of son and daughter, born of same mother, should not be performed at the same time; nor upanayanam. 8. In Smritiratnam - After one auspicious ceremony is performed in the family, another one should not be done. If done without taking care, inauspiciousness will happen. 9. Angiras - After performing marriage of daughter, marriage of another daughter should not be performed within 4 days; afterwards it can be done. 10. Garga - People who know opine that after performing marriage of daughter, marriage of another daughter should not be performed within 4 days. In one home, only one auspicious ceremony should be performed. One who does many will be destroyed. In one home two auspicious ceremonies should not be done; a gap of 90 days should be maintained. If essential ceremony has to be performed, it can be done with another Acharya’s guidance. 11. Narada - Bhargava says that on the same day in different lagna, son’s marriage can be performed after daughter’s marriage. Manu, Vasishtha, Parasara et al say that marriages of son and daughter, born of same mother, can be performed in different months. Garga et al say that they can be performed on the same day in different lagnas. Vasishtha, Atri and Parasara say that these marriages can be performed even in the same lagna on the same day, but in different amsa; or in another village or in a different hall. 12. Brihaspati - Performing marriages of brothers on the same day in the same lagna, but in different amsa, is auspicious. These dharmas are laid down in accordance with different areas and family acharas. If two auspicious ceremonies are performed in the same house, whether in same or different lagnas, one of them will be destroyed; the other will prosper. One person should not perform the marriage and upanayanam of children, born of the same mother, on the same day. The same person should not perform the auspicious ceremonies for two sons or two daughters. Keeping a gap of 6 or 4 months or one year is auspicious. 13. Saatatapa - Two Agnikaryams (rituals in front of Fire) should not be done for children born of the same mother. This rule does not apply to children born of different mothers. After son’s upanayanam, marriage of daughter should not be performed within 6 months. After daughter’s marriage, upanayanam of son should also not be performed within 6 months. 14. These statements apply to children other than twins. In Kaladeepam, it is mentioned about twins In the case of twins, auspicious ceremonies can be performed for two brothers, two sisters and brother and sister at the same time. The ceremonies can be done even if mothers are different. Among twins, the child born earlier is the elder. Vedanta Spiritual Library | www.celextel.org

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Determination of seniority in twins: 1. Manu - As there is no difference among children born of different wives of same varna, seniority is not determined based on mother. Seniority is based on birth. This rule is also mentioned for Subramania Ahvanam performed in Jyotishtoma yaga. Among twins, the one born earlier is elder. 2. In Sangraha also - Among twins, the one born earlier is said to be elder. As some foetuses are born after a long gestation period, senirity and Aadanam are dependent on birth only. 3. The Smriti passage, ‘In the case of babies in the same womb, be it male or female, the baby born first is younger and the one born later is elder’ refers to foetuses in up and down positions in the womb and not to those in side - by - side positions. Badarayanasmriti says that in the case of two foetuses in side - by - side positions, the one born earlier is the elder in Jatakarma etc. 4. Another Smriti on ‘Datta’ - If ‘Aurasa’ (own son) is born after adoption of ‘Datta’ son, it is not correct that ‘Datta’ is elder. The meaning is that Aurasa’s marriage can be performed before Datta’s. Datta cannot marry in his Janaka’s (biological father) gotra with homa. There is no bar for his son et al. One, born in the family of person who adopted the issue, can marry girl in the family of person, who gave the issue in danam after ten generations. Gautama says that this should also not be done. 5. For sons born of different mothers, marriage should be performed based on seniority determined by birth till the father is alive. Some say that after father’s death, this rule does not apply.

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Bar on marriage etc. for the first - born in Jyeshta month: 1. Angiras forbids celebrations in the month of birth and in Jyeshta month in respect of son born after Pumsavana samskara - Upanayanam, vrata, choulam, first marriage, snanam etc. are forbidden for the son born in the first conception in the months of birth and Jyeshtha. 2. In Kaladarsam also - Marriage should not be done for the son or daughter born in the first conception in Jyeshtha month. 3. In Ratnamala also - Marriage should not be done for the son or daughter born in the first conception in the month of birth, in the star of birth, on the day of birth and in Jyeshtha month. 4. Atri - Auspicious ceremonies should not be done for the son or daughter born in the first conception in the star of birth, on the day of birth, in the month of birth and in Jyeshtha month. Some perform upanayanam, marriage, Pratishtha etc. in those months/ days also. 5. Narada - Marriage should not be done for the son or daughter born in the first conception in the month of birth, in the star of birth, on the tithi of birth and day of birth. Marriage should not be done in Jyeshtha month for couple born in first conception. It is better if one of them is alone eldest; otherwise it is forbidden. 6. Garga - It is not good to do marriage for the eldest daughter as bride and eldest son as groom. The combination of both eldest is known as medium. Only one being eldest is auspicious.

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Months in which Marriage is forbidden: 1. Ashadha, Proushtapada, Magha and Margasirsha are four months in which samskaras for the three varnas are forbidden. 2. Mathsya - When Guru is in Simha rasi, in Adhikamasa, in ‘moudhyam’, ‘balyam’ and ‘vardhakam’ of Guru and Sukra, when Guru is in Janma and in Jyeshtha month in the case of the the eldest, auspicious ceremonies should not be performed. 3. Garga - Sages such as Kasyapa say that marriage should not be performed when Guru is in Simha rasi and Surya in Dhanur rasi. 4. Narada - Girl, who is married when Guru is in Simha rasi in Utharaphalguni star, is fortunate. Girl, who gets married when Guru is in Magha and Purvaphalguni stars, will be widowed. This is true of people north of Narmada river. Vyasa - That marriage should not be celebrated when Guru is in Simha rasi applies to areas north of Narmada; it is not forbidden in the south. 5. In Sridhariyam - That marriage should not be celebrated when Guru is in Simha rasi applies to areas north of Narmada; it is not forbidden in the south. 6. In Arnavam - Annaprasanam for boy and marriage in the month of birth and in birth star are prohibited in areas north of Narmada. Many agree that in areas south of Narmada, auspicious ceremonies like marriage in the month of birth are recommended as good. 7. Vyasa - Annaprasanam, Aatithyam, marriage and Vastukarma may be done in day or in night. The rest should be done only in day. When Surya is in Meenam, Dhanus and Simha rasis, chowlam, annaprasanam, marriage and upanayanam should not be performed. The months of Magha, Phalguna, Vaisakha and Jyeshtha are auspicious. Karthika and Margasirsha are medium; the rest are deplorable. When Surya is in Ardra star, no auspicious ceremony should be performed in 10 stars starting from Ardra. Gargya said that Pousha and Chaitra are auspicious; Brihaspati said that these are not auspicious. Some Maharshis say that Sravanam is auspicious; some disagree. The soura months of Kanya, Kumbha and Kataka are not auspicious. One should avoid the four chandra months starting from Ashadha and the month of Pousha. Gautama et al think that marriage can be done in all months. 8. Aapasthambha - All months other than Magha, Phalguna and Ashadha are good for marriage. 9. Aasvalayana - Some agree that marriage can be done in all months. 10. In Sangraha - Some say that in Dakshinayanam, Karthika, Aasvayujam and Sravanam are good for marriage; the other months are not good. 11. Vyasa on rule on this matter - Marriages not as per dharma can be done in all months. 12. Daksha - Brahmana can observe Rakshasam, Aasuram, Gandharvam and Paisacham type of marriages even in prohibited months and tithis. 13. In Grihyaparisishta - One has to look for good period only in marriages as per dharma; not in marriages not as per dharma. 14. Bodhayana - In case there is contradiction between statements in Jyotisha (astrology) and Smriti, Smriti should be followed, ignoring Jyotisha. 15. Vyasa - In the period between Vishnu’s ‘sayanam’ and ‘uththanam’, upanayanam, marriage or a big celebration should not be performed. 16. In Smrityarthasara - If man who is blind, leper, with rotten nails, maimed or lame, decides on the time of muhurtham, the family will be destroyed. 17. Devala prohibits celebration of humans in between that of Devas - When the celebration of Devas is in progress, there should be no celebration of humans; one who does it will be destroyed.

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Testing of Growth: 1. Aapasthambha - If the bride and her relatives agree, the following test may be done. The seeds of paddy, barley etc., the dust of the altar of Somayaga, the soil from field, cowdung and soil from cremation ground should be kept hidden in separate rolls and the bride asked to touch any one of them. Prosperity will depend on the material in the roll she touches. If it is seed, growth in progeny will happen; if it is dust of the altar of Somayaga, growth in yagna; if it is soil from field, growth of foodgrains; if it is cowdung, growth in cows; if it is soil from cremation ground, no growth, it is deplorable. 2. Aasvalayana - Eight materials should be kept hidden in eight rolls, the mantra ‘Rutamagre’ should be chanted and the bride should be asked to pick one of the rolls. Know that if the chosen roll contains soil from field, she will have children with food; if soil from cowpen, she will have cows; if soil from yaga altar, brahmatejas (splendour of Brahman); if soil from tank, everything; if soil from place of gambling, she will be characterless; if dust from road crossing, she will be a wanderer; if soil from infertile field, she will lack good fortune; if soil from cremation ground, she will kill her husband. 3. Haaritha - Marriage in exchange is forbidden. Two daughters should not be given to one man. Two sisters should not be given to two brothers. Smriti faults union with sister of father or mother, wife of mother’s brother, daughter - in - law, step - mother, sister, daughter of Acharya, wife of Acharya and own daughter and says that one who has union with them commits the sin of union with Guru’s wife. Sangrahakara says that either directly or by tradition, or by directions such as ‘mother - in law and wife of elder brother are equal to mother’ and ‘all wives of father are mothers’, one should not marry the aforesaid relatives.

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Rules for time of Kanyadanam: The statement “One should marry bride, who has had her food; receiving Gayatri ceremonially is also similar. The giver of Kanya should observe fast and give the bride to vara after worshipping him” relates to marriage not as per dharma. Vyasa in the same vein - Only in Gandharvam and Aasuram marriages, marrying bride after she has had her food is done. Kasyapa said that in marriages like Braahmam food should not be taken. 1. Saatatapa - In marriages like Braahmam, first homam and then acceptance of bride are done. In marriages like Aasuram this will alter. Or the order of these ceremonies will depend on directions in one’s Grihya. 2. Vyasa - The giver of Kanya should face east and the recipient should face north. If so the couple as well as the giver will have long life. 3. Skanda also - The giver should face east and give the young bride with ceremonial water to vara who faces north. 4. Vasishtha - In marriage and danam of cow, the giver should face east and the recipient north. 5. In Aagneya Puranam - One should face east while giving Kanya in danam. The vara should face west and look at the bride from foot to head in auspicious lagna. 6. Know that the contradiction in Smritis here refers to alternatives. 7. Vyasa - The giver of Kanyadanam should hold with his left hand the hand of the girl who is decorated with fine clothes and ornaments, pronounce his gotra together with the names of three ancestors starting from his great - grandfather and similarly the names of the ancestors of the bridegroom starting again from his great - grandfather and give the girl in danam. In Naandi sraadham and marriage, the order is from great - grandfather upto father; in other functions the order is from father to great - grandfather. 8. Daksha - Danam should be done pronouncing the gotra and names of ancestors starting from great - grandfather. 9. Jamadagni - Holding the girl with his left hand, starting from great - grandfather - - 10. In Devi Puranam - Uttering the gotra first, followed by the names of great - grandfather, grandfather, father and girl and similarly the bridegroom’s gotra etc., one should do the danam. The bridegroom should stand and hold the sitting girl’s hand including her thumb and accept her by saying Rik mantras like ‘Grunhami’ etc. 11. In case the Agni is put out before commencing Aupasana, marriage should be done again. 12. In Sangraha in same way - In case the Agni is put out before commencing Aupasana, marriage should be done again. If Agni is put out after commencement of Aupasana, no need for marriage again. In case Agni is put out before Pravesa homa for Rigvedis, Aupasana for Yajurvedis and Lekhahoma for Samavedis, marriage should be done again. 13. Bodhayana - In case the Agni is put out before commencing Aupasana, marriage should be done again. 14. Bodhayana himself describes the procedure for fresh marriage - One should discard Ankuram, Pratisaram, Varanam, Pratigraham and Vastraachadanam. 15. Bodhayana on Agni being put out in case of Upanayanam, Marriage, Jatakarma and cremation - In case Agni is put out within four days in Marriage and Upanayanam, twelve days in Jatakarma and before Sanchayanam in cremation, one should sprinkle water with mantra ‘Apahataha’ and perform Sthandila samskara, establishing Agni, Paristaranam etc. and Prayaschitta homa and homa with mantras like ‘Ayascha’.

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Time for Commencement of Aupasana: 1. Aapasthambha on time for commencement of Aupasana - After Aagneya Sthalipakam, one should perform homa with his hand of rice or ‘yava’ (barley) in two Aahutis. Aupasana should be started in the night after completing Aagneya Sthalipakam, if 9 nazhigas (216 minutes) have not elapsed. Tatparyadarsanam states that Aupasana should be done the next day in the evening at the time of Agnihotra in case of lapse of 9 nazhigas. 2. In Smritiratnam - Considering three parts in a night, Sthalipakam and Aupasana homa may be performed in the first part; in the second part, only Sthalipakam may be done and not Nityahoma; in the third part, neither Sthalipakam nor Nityahoma. 3. Vyasa - In case of marriage in the night, Aupasana should be done then and there. In case time has been crossed in the night, Aupasana should be commenced the next day in the evening. Homa time in the morning is till end of Sangava and in the evening till 9 nazhigas after sunset.

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Commencement of Sthalipakam: 1. Aapasthambha - The bridegroom and the bride, after Aagneya Sthalipakam, should fast on Parva days (Amavasya and Pournami) and perform Sthalipakam the next day without Rishabhadakshina. Some say ‘Purnapatram is dakshina’. 2. This means that after Aagneya Sthalipakam, if Parva comes before Sesha homa, Sthalipakam should be performed. Elders also say - “During marriage if Parva comes befoe Sesha homa Sthalipakam should be performed as per procedure. If Amavasya or Pournami, Sthalipakam should be done.” 3. Here the statement that it can be done in Amavasya also refers to the following Pournami having dosha like moudhyam. Gautama on this - “Commencement of Pakayagna and Anvarambhanam should be done first in Purnima, not in Amavasya. If the following Purnima has dosha like moudhya, then what to do? Then, in Amavasya itself, one should perform the yaga for Purnima as well as Amavasya. Postponing to another occasion will result in sin for the performer. It will spoil lifespan, wealth and fame. Hence postponement should not be done.” 4. As the time for Purnima is upto Amavasya, one should perform Purnima Sthalipakam on days like Panchami prior to Amavasya and also Amavasya Sthalipakam in due time. This means that one should not perform both Sthalipakams on Prathama day. 5. There are sayings - “If moudhyam, Adhikamasam and eclipses of Sun or moon occur, Anvarambham should be done in the next Parva”; “If Aashadha month, Adhikamasa, Sankramnm or Eclipse occurs, Anvarambham (commencement) should be done in the next Parva”. These mean that Anvarambham should be done only in the next Parva, as Smriti texts say that there is dosha in beginning when there is moudhyam etc. e.g., Vriddha says that if Purnima next to Aadhanam occus in Malamasa (same as Adhikamasa), Anvarambham should not be done. 6. In Smrityarthasaram - Even in Vasanta ritu, if Malamasa etc. occur, karma should not be commenced; nor should Sthalipakam be commenced. “The first Ishti should not be performed if Eclipse or Adhikamasa occurs during the first Parva; same with moudhyam of Guru and Sukra. Sthalipakam after marriage should be performed in Uttarayanam. If performed in the four Pitrumasas, he will be destroyed. Commencement of Ishtis on Darsa (Amavasya) and Pournami and of Agnihitram, Pratishtha etc. should not be done in Malamasa. If started in good time, there is no bar for third Ishti etc. Aupasanagni, where homam is done without Sthalipakam in three ritus or three months, becomes Loukikaagni.” This applies to one who has gone far from his place, as Smriti says ‘Knowers of Veda say that Aupasanagini, where homam is done without Sthalipakam even after one ritu, becomes Loukikaagni.’

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Adhivedanam (Marrying an additional Wife): 1. Manu - One can discard a wife, who drinks liquor, is of bad conduct, is not favourable to her husband, suffers from sinful disease, who tortures or always spends too much and he can marry again. One can discard a wife, who is barren since maturity, in 8th year; who delivers dead children, in 10th year; who bears only female children, in 11th year and he can remarry. If the wife speaks hateful words, she can be discarded instantly and the husband can remarry; but if she has a son, this should not be done. If the wife is of good conduct and is favourable in attitude, but happens to suffer from prolonged illness, she can be discarded with her permission; she should not be dishonoured. If the first wife leaves the home owing to anger at remarriage, she should be forced to stay at home or sent to her father’s home. 2. Yagnavalkya - One can discard a wife, who drinks liquor, is afflicted with prolonged illness, is of bad conduct, is barren, is used to losing money, speaks hateful words, delivers only female children or hates her husband and he can remarry. The first wife should be looked after; if not, much sin will accrue. Where the couple are harmonious, the three Purusharthas - Dharma, Artha and Kama grow. One, who discards a wife, who is obedient, is quick in action, has delivered a courageous son and speaks kind words and remarries, should give away one - third of his wealth to her. If he has no wealth, he should at least provide for her basic needs of food, clothing etc. 3. In Parasara Madhaviyam - One can discard a wife, who poses obstacles to dharma, is vampish, is given to too much of anger or talks unkind words and can remarry for protecting dharma. 4. Daksha - The first wife is called ‘Dharmapatni’; the second is only for pleasure. With her, only carnal pleasure can be enjoyed, not the strength of dharma. Only if the first wife is free from fault, she will be called ‘Dharmapatni’. It is not improper to discard a wife who has faults and to remarry. 5. In Smritiratnam - One who wishes to remarry for carnal pleasure should please the first wife with wealth before remarrying. 6. Bodhayana - One can discard a wife who is barren in 10th year, who bears only female children in 12th year, who delivers dead children in 15th year and one who speaks unkind words instantly. He can then remarry. 7. Aapasthambha - One should not remarry when his wife has faith in dharma and has children. If one of these two is absent, he can remarry; before Aadhanam. As there is bar on remarriage when wife is present, it means that after her death, whether before or after Aadhanam, one can remarry for dharma even if he already has a son. 8. Saatatapa - One can discard a wife, who drinks liquor, is afflicted with prolonged illness, is given to cheating, is barren, bears only female children, speaks hateful words, is used to losing money, or hates her husband and he can remarry. 9. In another Smriti - If one is to discard a wife who has illness, bears only female children, is barren, is mad, is post - menopause, but is free from fault, remarriage in such a case can be for pleasure, not for dharma. 10. Garga - Grihastha should have only one wife. He can marry another wife for pleasure only. He should not marry a girl for a third time, but can marry for a fourth time. Arka (Sun - plant) Marriage: 11. Garga - One who marries a third wife out of delusion or ignorance, will lose wealth, foodgrains and lifespan. Even if he has long life, he will suffer from illness. For marrying a fourth wife, one should marry Arka plant. He should go out of the village in east or north direction to a place where Arka plant is available. After performing auspicious acts as proper and cleaning the earth, he should marry the Arka plant with proper clothing, Pratisaram (Rakska cord around wrist) etc. After performing Vivaha homam as per his Veda sakha, he should dedicate the Agni to himself and observe brahmacharya for three days. After observing brahmacharya at least for one day, he can marry the fourth wife without doubt. 12. Second, fourth marriages should be done if there is no progeny or wife is dead, as it is clear from many Sruti texts that one can take many wives for dharma and for progeny.

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Time for Second etc. marriages: 13. Gargya - Marrying a different wife is auspicious in odd years; if in even years the husband will face destruction. 14. Vasishtha - One who has lost his wife can marry in the same year. He can do so even in the next Ayanam. Muni Sounaka says that he can marry in odd or even month.

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Parivedanam (Marriage of younger brother before the elder): 1. Garga - When the elder brother born of the same mother is unmarried, his younger brother should not marry. When the elder brother has not done Aadhanam, the younger brother should not do Aadhanam; if he does, he will be a fallen man. 2. Yama - If the younger brother marries and does Aadhanam before his father’s brother’s sons, or his father’s other wife’s sons, there is no fault. 3. Saatatapa - The younger brother does not attract any fault if he marries ahead of an elder who is a eunuch, lives in a distant country, fallen man, sanyasi or one who is attached to yogasastra. 4. Katyayana - The younger brother does not attract any fault if he marries ahead of an elder who lives in a distant country, is a eunuch, has a single testicle, of a different mother, is attached to prostitute, fallen man, is akin to sudra, very ill, inert, dumb, blind, deaf, hunchback, dwarf, bereft of limbs, old, eternal brahmachari, likes agriculture related to king, likes expanding wealth, is detached from marriage, cheat, mad or thief. In such cases the elder brother also does not attract the fault of Parivitti. Inert or dumb man can also marry. Still if the younger brother marries before him, there is no fault. 5. Parasara - If the elder brother has gone to another country for dharma or wealth, the younger brother should wait for him for 12 years. 6. Vasishtha - If the elder brother, who has gone to another country for dharma or wealth, is not married and is not doing Agnihotram, the younger brother should wait for him for 12 years. If the elder has gone for any other purpose, the younger should wait for him for 8 to 10 years. 7. Gautama - If the elder brother, who has gone to another country as a student, is not married and has not done Aadhanam, the younger brother should wait for him for 12 years. 8. Sankar - Same as vasishtha. 9. Waiting thus is in respect of one who is not mad etc. In Chandrika also - It is not proper to wait for one who is mad, sinner, fallen, eunuch or who suffers from consumptive disease. In the case of mad, inert, eunuch and fallen men, there is no marriage, samskara, Aasoucham (defilement) or udakadanam. Manu says that Arka marriage can be done for them. 10. Manu and Saatatapa - The younger brother who marries and performs Agnihotram when his elder brother is not married is known as Parivetta; the elder is known as Parivitti. 11. Parasara - Parivitti, Parivetta, the wife of Parivetta, one who gave her in danam and the Purohit who performed that marriage - all five go to naraka. The fault of Parivedana is not attracted in the case of hunchback, dwarf, eunuch, stammerer,inert, blind from birth, deaf and dumb men. In the case of the son of father’s brother or of step - mother, there is no fault of Parivedana. The younger brother, who is Parivetta, has no right for Agni, Vedas, tapas and sraadham. When the elder sister is due for marriage, but not married, the younger sister should not go for marriage. In case the elder sister has any defect, there is no fault in the marriage of the younger sister. 12. Parasara again - The younger sister who gets married ahead of her elder sister is called ‘Agredidhishu’, whereas the elder sister in this case is called ‘Didhishu’. 13. Bodhayana - Parivitti, Parivetta, the wife of Parivetta, one who gave her in danam and the Purohit who performed that marriage - all five go to naraka. 14. In case the younger sister has ‘Patityam’, Prayaschittam has to be done before her marriage. Yama - In case the girl commits the sin in youth without discrimination, her father has to follow the rules for half the Prayaschittam. She has to be married only after purification through Prayaschittam. If not, the man who marries her will also become ‘Patita’ (fallen). 15. Vyasa says that if one marries a Patita, he becomes also Patita. One who shares Patita’s vehicle, bed, seat etc. for one year knowingly becomes also a Patita. One who does yagna, marriage, Vedic teaching and eating food knowingly with a Patita becomes a Patita instantly. 16. Devala - Same as above. 17. Aapasthambha - Even after Prayaschittam, one should not have any relationship with a Patita.

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18. Aapasthambha proves logically that children born to Patitas are also Patitas. He refutes the argument that the children born to a Patita man cannot be Patitas as his wife is not a Patita. Haaritha is also of the same view. Because - Woman is like the pot for curd. If one makes ghee out of curd made in a pot with milk touched by a dog, that ghee is not used for yagas etc. Similarly good people do not relate to a child born of semen defiled by being in the body of a Patita. 19. Bodhayana - One who is associated with a Patita for one year becomes also Patita. One who does yagna, marriage and Vedic teaching with a Patita becomes a Patita instantly. 20. Bodhayana also - Children born of Patitas, if desired, should do Prayaschittam, ¾ of that for a Patita. This also applies to women. 21. Male child of Patita becomes Patita; not female child. Vasishtha says that daughter of Patita can be accepted in marriage without dowry and after doing Prayaschittam. 22. Yagnavalkya - Same as above. 23. Haaritha also - Daughter of Patita should be made to fast for a whole day without clothes, made to wear white clothes the next morning and utter loudly that she does not belong to family of Patita, nor they belong to her and then she can be accepted in marriage on the banks of a tirtha or at his home. 24. Yagnavalkya says about the benefit of such marriage - As the maintenance of lineage by the birth of son, grandson and great - grandson and attainment of Swarga by following dharma are possible only in association with women, women should be protected.

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Method of Protecting Women: 1. Manu - Men should always ensure no freedom for their women. They should keep women attached to worldly matters under their control. Father before marriage, husband during youth and son during old age should protect a woman. Woman does not deserve freedom. Women should be protected carefully even from association with minor evils. If not protected, they might cause misery to both the lineages. Knowing this dharma as the best for all varnas, even weak husbands should protect their wives. One who protects his wife becomes the protector of his progeny of sons and grandsons, good conduct, himself and his dharma. The husband enters his wife in the form of semen, becomes foetus and is born as son. As he is born again through his wife thus, she is known as ‘Jaya’. Whichever type of husband woman gets, she begets that type of son. Hence for the purity of the progeny, wife should be protectd. Nobody can protect women by use of force. It is possible to protect her by adopting the following means. She should be made to work in gathering and spending money, keeping materials including her body clean, following dharma, cooking food and taking care of the house. Even if they are kept at home, they cannot be said to be protected by their well - intentioned husbands. Women, who protect themselves, are only protected. Women will be spoiled by drinking liquor, association with evil persons, separation from husband, roaming outside, sleeping at wrong time, living in other persons’ homes etc. Women do not care for beauty and age; they will enjoy men, whether handsome or ugly. Even if protected with effort at home, as they are inclined to desire on seeing men, unsteady mind and natural absence of love, they start disliking husband. Man has to take extra effort to protect women knowing this type of nature of women, which has come down from the time Brahma started creation. Manu says that woman has as her nature right from the start of creation, lying down always, sitting, decorating herself, desire, anger, crookedness, conspiracy against others and bad conduct. Woman picks up the qualities of her duly married husband, like a river joning the sea. Women, who bear children, are very fortunate, worthy of adoration and add lustre to the home, are equal to Lakshmi; there is no difference between them. Women have been created to bear children and men to produce progeny. Hence Veda mentions Aadanam with wife as a normal feature. It is obvious that woman is alone responsible for delivering a child and protecting it and for day - to - day activities. Woman performs various functions - bearing of children, dharmic acts, service, superior pleasure and attainment of Swarga for oneself and ancestors. If husband has to go to another country for work, he should arrange for all needs of his wife. If woman has to struggle for food and clothing, even if she were good, she will become evil. When the husband has arranged for food and clothing and left for another country, the wife should remain at home, taking care of her chastity. If food and clothing are not available, she can earn her living by blemishless activities (like spinning etc.). When Dvijas (men of the first three varnas) marry women of their own varna and other varna, seniority and respect for the women occur in accordance with their varna. The woman of same jati should only do bodily service to the husband and daily observance of dharmic acts; not woman of a different jati. One, who gets such services done by a woman of jati different from his, even when woman of his own jati is available, becomes a brahmana chandala, as mentioned earlier. (Brahmana chandala is one born of a brahmana woman to a sudra father). Married couple should so conduct themselves that there will be no separation and transgression. 2. Daksha - If wife is favourable, there is no asrama greater than Grihastha. A grihastha attains dharma, artha and kama through his wife. It is certain that wife being favourable alone is swarga and her being hostile is naraka. Even in swarga it is rare to find mutual love in a couple. If one of them is loving and the other does not respond, what greater misery can there be? For the pleasure of the grihastha, wife alone is responsible. Wife is called ‘Patni’ only when she is aware of grihastha dharmas, knows her husband’s mind and is subordinate to him. For one, whose wife is hostile, in addition to sorrow, there will be quarrel, disharmony and mutual recrimination. For one who has two wives, these features are specially applicable. Women are all like leaches. Even if a woman is adored with ornaments, dress, food and pleasures, she will demean her husband. The poor leach draws only blood; woman draws wealth, mind, flesh, vitality and pleasure. Woman, who was bashful in childhood and given to bodily pleasures in youth, considers her husband like a Vedanta Spiritual Library | www.celextel.org

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3.

4.

5.

6. 7. 8.

grass in old age. If she is not stopped out of misplaced love while initially indulging in bad actions, she cannot be stopped later, like a disease ignored. Woman, who is always favourable, happy, able, chaste and child - bearing is Lakshmi herself. Woman, who is always joyous, able in position and regard and doing acts liked by husband is alone ‘Jaya’; otherwise she is ‘Jara’ (old and eaten up). A husband, who abandons in youth his wife, who is faultless and obedient, will face being a woman and widow for seven generations. A wife, who disgraces her husband, who is poor, diseased and idiotic, will be born after death as dog and pig again and again. Woman, who fasts and observes austerities while her husband is alive, steals the life of the husband; she will go to naraka. One, whose disciple, wife, child, brother, friend and dependent are obedient, is honoured in the world. Yagnavalkya - Woman, who does not resort to other men while her husband is alive or dead, will get fame in this world. She will be happy along with Parvati in the next world. Women should act as told by their husbands. This is the best dharma for women. She should await the return of her husband, who is afflicted with great sins, after purification. Women should be honoured with ornaments, dress, and food by husband, brother, father, relatives, mother - in - law, father - in - law and brother - in - law. She should keep things in right places at home and be capable, joyous, economical in spending money and obedient to husband and prostrate to the parents of husband. While husband is away to another place, she should avoid sport, bathing luxuriously, witnessing crowds and festivals, laughter and visit to others’ houses. Woman should be protected by father in childhood, husband in youth and son in old age and by close relatives in the absence of these. She is never entitled to freedom. Woman, who acts to the liking and welfare of husband, is of good conduct and has conquered her senses, attains fame in this world and good state in the next. When wife of same varna is there, husband should not get any dharmic act done by woman of another varna. When there are many wives of same varna, dharmic acts should not be got done by anyone other than the eldest. Sankar - Woman should not go out of house without information. She should not be without top cover dress; not walk fast; not talk to other men other than trader, sanyasi, old man and doctor. She should not show her navel; she should wear her dress till the ankle; not show off her breasts; not laugh without closing her mouth. She should not hate her husband and his relatives. She should not be in the same place with prostitute, evil woman, woman of evil practices, sanyasini, astrologer woman, cheating woman and fraudster. Due to association, good conduct will be affected. Parasara - Wife, who dishonours her husband, who is poor, diseased or idiotic, will be born many times as dog and pig in later births. When husband is alive, woman, who observes fast and vrata reduces the lifespan of husband; she will also go to naraka. Manu says that vratas observed without permission of husband will go to Rakshasas. One should not talk to woman, who wreaks evil to relatives and persons of same jati and harms the foetus. Harming the foetus is twice as harmful as Brahmahatya. There is no Prayaschitta for it; one should keep her away. Markandeya - Vratas etc. observed by woman without permission from father, husband and son are fruitless. Katyayana - Same as above. Mahabharata states that the woman who has rendered service of husband reaches a good state and that woman who has not done so, but has observed vratas only does not attain a good state “The Lokapalaka, Yama then said: O blemishless one! Grieve not. Return. You will not reach auspicious spheres. How can you, who were always averse to own dharma, attain auspicious spheres? Husband has been established by all Devas as God for woman. O woman! You did not know your God owing to delusion. Worship of husband alone is dharma for woman with husband in the world.”

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9. Manu - Other than husband, there is no separate yaga, vrata or fast for women. By serving her husband, woman is honoured in Swarga. Husband alone is the giver of pleasure to woman during period of fertility and other times and in this world and the next. Even if husband is of bad conduct, loves another woman or is devoid of good qualities, wife should consider her husband as God; not leave him. Woman, who desires to get the world obtainable through merit of dharmas performed with husband, should not do anything not to the liking of her husband while alive or even after his death. In childhood, youth and old age, even while at her own home, she should not do anything of her own will. Woman should be under the control of father in childhood, husband in youth and in case of death of husband, that of sons; she should not be free. She should not desire to be separate from father, brother or sons. If separate, she will bring about downfall of both the lineages. Woman should be always happy, capable in household work, keep utensils etc. clean and not incur too much of expense. 10. Katyayana - One who has many wives should get service for Agnihotra etc. from wife of same varna. If there are many of the same varna, he should get it done by the eldest, who is faultless. Or, he should entrust it to wife who has borne good sons, is obedient and capable, who speaks kindly and is pure. If not possible, he should get it done by wife in the order of seniority every day. If that is also not possible, wife should do the service alone or together with others. 11. In Dharmasara - Lakshmi resides with all her aspects in a home where there is no quarrel and the residents are respected. 12. Vyasa - A chaste woman should always worship her husband with all three instruments - mind, speech and body, even if he were ugly, of bad conduct, of evil nature, diseased, of evil spirits, drunkard, angry, old, idiot, dumb, blind, deaf, terrible, poor, miserly, inferior, afraid, given to gambling or women. 13. In Ratnavali - Similar. 14. Vyasa - Sitting at the entrance to home, looking out of the window, bad words, laughter etc. are prohibited for a chaste woman. A chaste woman, who is not affected by desirous looks of others, being touched in a crowd, show of wealth etc. and who is true to her husband in mind, seech and body is ornament of the world. Woman, who does not go to another man even if prayed devotedly, caught by force or adored with dresses etc. is chaste. Woman, who does not look even if looked at by other men, laugh even if other men laugh with her or talk even if talked by other men, is chaste. Woman, who is youthful and is beautiful, expert in music and dance and is still not affected by another man equal to her, is chaste. Woman, who does not desire another man, endowed with youth and handsomeness and capable of attracting women, is very chaste. Woman, who eats after husband has finished eating, grieves when husband grieves, is happy when husband is happy, wears dirty clothes when husband is away in another country, sleeps after husband has slept, wakes up before him and does not even think of another man is chaste. She should be devoted to father - and mother - in - law. She should be helpful in husband’s dharmic activities; not spend too much; be keen on karmas; be pure in her body; do auspicious deeds; always speak kind words to husband. She should decorate her house and keep all materials in the house clean. When husband returns from field, forest or village, she should get up, speak kind words, make him sit on a seat and make him happy by giving him water for washing feet. She should have unlimited quantities of food, give food in time, be humble, take care of foodgrains, and offer seat, food, danam, honour and kind words in time as appropriate to gurus, sons, friends, relatives, workers, male and female servants, guests, bhikshus, sanyasis et al. She should save on household expenses and not spend all of the money given by husband. But she should not save out of money given for danam. Without husband’s permission, she should not give money to relatives. She should avoid drink and food not liked by husband. She should avoid the following in front of husband - massaging oil, bath, brushing teeth, combing hair, eating, vomiting, sleep, wearing dress and ornaments. Woman who does not respond to the call of husband immediately will be born a crow in 15 births. Woman who dishonours husband out of lust, anger or jealousy will go to naraka in 7 births.

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15. Atri - Woman who cheats her husband with her Pranas or money will be born as a worm many times and then Chandali. Japa, tapas, pilgrimage, sanyasa, repeated chanting of mantras and worship of Devatas - these six are negative factors for women and sudras. 16. Vyasa - Chaste woman, who desires husband’s long life, should not hate turmeric, kunkumam, sindooram, anjanam, blouse, betel - leaves, auspicious ornaments, combing and pleating hair and ornaments for hands, ears etc. Woman who gives Argyam in early morning to Sun will not attain widowhood in 7 births. Devatas are happy when she makes design of mandalam outside the house and worships there with Akshatas etc. without mantras. Lakshmi resides with all kalas in the house which shines with auspicious objects and cleaning with cowdung etc. Woman, who does not offer bali to Jyeshtha Devi according to her capacity out of the food she is going to eat, will attain naraka. Women, who desire for sons, grandsons and wealth, should offer bali to Jyeshtha Devi every day. 17. Valmiki - For women, father, son, self, mother and friends will not be the refuge; husband is the only refuge in this world and the next. As women are of unsteady mind, they do not hold on to help, lineage, vidya, danam and acquisitions. For chaste women with good conduct, truth, adherence to sastras and equality, husband is the best. Veena without string will not make sound; chariot without wheel will not run; though having many sons, woman without husband will not be happy. 18. Vyasa - For a chaste woman, keen on service of husband, there is no sin in this world and the next. Chaste woman, established in dharma, is verily Parvathi; no doubt. None can dishonour her at any time. 19. Bodhayana - Woman keen on good of husband will attain to Swarga.

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Dharma of Pregnant Woman: 1. Yagnavalkya - 16 nights from the day of start of menses are called period of ‘Ritu’ (fertility). The couple should unite in even nights in this period. 2. Parasara - If a woman, after post - menses bath, does not unite with her husband, she will attain to naraka. She will also attain widowhood in many births. Husband, who does not unite with wife after post - menses bath, is guilty of killing of foetus; no doubt. Garbhadhanam has been covered in detail earlier. 3. In Smritichandrika - Pregnant woman should not sit on grinder and pestle; go under water; stay in deserted house; sit on snakepit; grieve mentally; scratch on ground with nails, charcoal and ash; lie down always; work hard; sit on husk, charcoal, ash, bone and tile; conspire; stretch body; have hair untied and body impure; lie down with head in north or in ditch, without dress, grieving or wet feet; speak inauspicious words; laugh. She should worship mother - and father - in - law. She should do auspicious deeds, be clean - faced and do things to the liking and good of husband. 4. In Smritiratnam - Pregnant woman should not—eat, bathe in sandhya times; go near foot of tree any time; be lying down always; stay in the shade of cot. She should bathe in warm water mixed with herbs. She should have raksha; wear ornaments; do Vastu pooja; do danam; do Parvati’s Naktavrata on Tritiya. She should observe these rules specially during pregnancy. Son born to such a woman will have long life. Otherwise the offspring will be affected; no doubt. 5. Yagnavalkya - If pregnant woman is not given what she desires, her offspring will be affected by disfigurement or death; hence one should do what she desires. 6. In Susrutham - From the start of pregnancy, woman should avoid—physival labour, hard work, heavy eating, sleep during day, wakefulness at night, grief, fear, getting into vehicles, squatting with legs bent up, discharge of blood. If she is given objects of her desire, she will beget son of courage and long life. 7. Pregnancy should be recognised by signs. The signs have been mentioned oin Susrutham exhaustion, tiredness, thirst, uneasiness in thighs, vibration in vagina. 8. Brihaspati - Same as above. 9. Kasyapa - Pregnant woman should avoid, in addition to those in item 3 above, carving, getting on to elephant, horse, pungent food. 10. In Garbhopanishad - In Ritu period, through union, the semen and blood mix. In 7 days, it becomes a bubble. In 15 days, it becomes semi - solid; in 1 month, it becomes hard. In 2nd month head is formed; in 3rd month, feet; in 4th month, fingers, belly, waist; in 5th month, spine; in 6th month, nose, eyes, ears. In 7th month, it becomes a jiva. In 8th month, it attains fullness. In case of predominance of semen, male child is formed; in case of blood, female child; if both semen and blood are equal, eunuch. If conception takes place from agitated parents, the child becomes blind, lame, hunchback, dwarf. Due to force of Vayu, if semen enters in two streams, twins are conceived. In 9 th month, the foetus is complete in all respects; it remembers previous births and past good and bad deeds and wails thus—I went through many thousands of births; ate several kinds of foods; drank milk from many breasts; I go through birth and death again and again; Immersed in the sea of sorrow, I do not know the way of emancipation; when I come out of this uterus, I shall take refuge in Sankhya, Yoga etc. which will give me good results and destroy evil; I shall worship Maheswara; I shall take refuge in Bhagavan Narayana. I did so many acts for the sake of relatives; benefitted by them, they went away. I am alone being burnt due to those sins. The being, grieving thus, comes out of the small orifice of vagina of mother and suffers a lot. On being born, it is touched by Vishnu’s vayu and forgets all about previous births and becomes inert. 11. Yagnavalkya - The jiva, born out of the mixture of semen and blood, is of liquid form having the five essential dhatus (elements) in the 1st month. It hardens in 2nd month; in 3rd month, parts of body and sense - organs develop; it gains the qualities of Panchabhutas - space, air, fire, water and earth. In 4th month the parts of body become firm; in 5th month blood forms; in 6th month, strength, complexion, nails, hair develop; in 7th month, mind, consciousness, nerves, bones, blood vessels etc. develop; in 8th month, skin, flesh, memory develop. In this month, the quality of ‘Ojas’ keeps travelling from mother to the foetus and back to the mother frequently. That is why the child born in Vedanta Spiritual Library | www.celextel.org

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8th month is lifeless. In 9th or 10th month, the baby is pushed out like an arrow, from the small orifice in the machine of mother’s body by strong airs of delivery. ‘Ojas’ is the object in the heart, clean, somewhat reddish and acidic.

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Widows’ Dharmas: 1. Yagnavalkya - A widowed woman should not live separate from mother, father, son, brother, mother - in - law, father - in - law or uncle; if separate, she will be despised. This is applicable if she observes brahmacharya in view of Vishnusmriti, which says that if husband dies, wife can die along with him or live with brahmacharya. 2. Vyasa - Woman, who observes brahmacharya after her husband’s death, will reach Swarga and enjoy pleasures with husband. Widow’s hair binds her husband; hence she should shave her head. She should eat once; not second time. She should observe vratas of fast for 3 days, 5 days, 15 days and 1 month. She may observe ‘kruchchras’ (prayaschittas) like Chandrayanam. She should maintain life with barley food, fruits, vegetables, milk vrata etc. till life ebbs. If she lies down in a cot, she will push her husband into naraka; hence she should lie down on floor only. She should not have luxurious bath; not use perfumes. She should offer tarpanam every day with kusa and til to her husband, his father and his grandfather by uttering their names and gotra. She should consider Vishnu as her husband and worship. She should meditate on Vishnu as her husband. Widow who observes thus is also called chaste (Pativrata). 3. Aasvalayana - Widow without son or with child son should approach her father or relatives and live with discipline. She should do japa like sudra. She should worship Surya every day and meditate on husband alone. Nothing else is laid down. 4. Parasara - Widow who observes brahmacharya goes to Swarga, like famous brahmacharis. 5. Manu - After death of husband, widow should have light food with pure flower, root, fruit etc and shrink her body. She should not utter even the name of another man. One who observes brahmacharya in this manner will go to Swarga, like brahmacharis like Sanaka. If widows, sanyasis and brahmacharis use one of the three items, betel - leaf, nut or lime, it will be equal to meat. If they use all three, it will be equal to liquor. 6. Aapasthambha - Widow should observe, as long as she lives, bath,food one time, sleeping on floor, brahmacharya and avoidance of pungent food, salt, honey and meat.

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Anugamanam (Joining Husband on Funeral Pyre): 1. Vishnu - After death of husband, wife should either observe brahmacharya or die on his funeral pyre. 2. Parasara - Man has 3 ½ crores of hair; wife, who does Anugamanam will live in Swarga for 3 ½ crores of years. 3. Haaritha - Same as above; she purifies the lineages of her mother, father and husband. 4. Parasara says that she will not enjoy Swarga alone; but like a snake - charmer would charm a snake from its pit, she would spirit away her husband forcefully from naraka, even if he happens to be there and enjoy with him in Swarga. 5. Trikandi - A Pativrata wife will spirit away her husband from naraka, if he happens to be there because of sins and enjoy with him in Swarga for 10000 years per each hair of hers. Messemgers of Yama run away from a distance on seeing her husband. 6. Sankar, Angiras - That Pativrata will enjoy in Swarga with her husband for a period lasting that of 14 Indras, adored by Apsara women. Wife, who does Anugamanam, makes her husband sinless, even if he is guilty of killing brahmana or friend or of being ungrateful. Wife, who enters the fire on death of her husband, is equal to Arundhati and is honoured in Swarga. Woman is not freed of her birth as woman till she enters fire on death of her husband. 7. Angiras - For Pativrata women, there is no dharma other than entering fire, on death of husband. Know that Pativrata is that woman who suffers while husband suffers, is happy while husband is happy, is emaciated while husband is away in another country and dies on his death. 8. Upamanyu - Whether wife is of brahmana varna or of other caste, if she is childless, there is no course for her other than Anugamanam. 9. In Vignanesvariyam on this matter - This dharma applies commonly to all women right upto chandala caste, unless they are pregnant or have small children. 10. In Smritiratnam also - Same as above. 11. Ourva - Women, who have small children, are pregnant, not attained maturity or in menses period should not do Anugamanam. 12. In a different Smriti - Same as above. 13. In a different book - If women who are impure after child - birth or in menses are desirous of Anugamanam, they are purified by doing so. Some say that Anugamanam is prohibited for pregnant women and is optional for others. 14. Vyasa through the guise of story of dove - That chaste female dove entered the dazzling fire. It then got its husband, who was wearing nice armlets. The male dove reached Swarga along with its female and enjoyed there, praised by Devas. 15. There is also prohibition on Anugamanam in Smriti for brahmana woman. Paitinasi - By the order of Brahma, there is no Anugamanam for brahmana woman. It is the best dharma for women of other varnas. 16. Virat - Wife should act harmoniously with husband while he is alive. On his death, she should not do Anugamanam. She should live and do dharma which will be good for the husband. If she does Anugamanam, she will attract the sin of suicide. 17. Angiras - If brahmana woman does Anugamanam, she does not reach Swarga, nor does she get her husband to Swarga. 18. Vyaghrapada - “Brahmana woman should not die along with her husband, overcome by grief. If she dies, she will get the sin of suicide. If she is alive, she will get the fate of a sanyasi.” Vignanesvariyam, Madhaviyam, Smritiratnam and other such books state that the above statements refer to a separate funeral pyre, not the same pyre of her husband. Hence Usanas says that brahmana woman should not get on to another pyre; for other women, this is the best dharma.

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19. But in Apararga - The following statement applies to women other than brahmana women - “If husband dies in another country, Pativrata wife should embrace her husband’s footwear and enter fire with faith. Know her power. She will not enjoy Swarga alone; but like a snake - charmer would charm a snake from its pit, she would spirit away her husband forcefully from naraka, even if he happens to be there bound cruelly by ropes by Yama’s servants, and enjoy with him in Swarga, adored by Deva women, for the period of 14 Indras.” 20. Vignanesvara - Sruti says ‘One should not die, desirous of Swarga, before the end of his or her lifespan’. This does not mean that Anugamanam is improper. One, who is desirous of Moksha, should not reduce his or her lifespan for the sake of Swarga. In the rest of her life, removing mental impurities by performing nitya and naimittika karmas; by attaining Atmagnanam through sravanam (hearing), mananam (meditation) and nididhyasanam (contemplation); one can attain Moksha, which is attainment of Brahman, of the form of eternal and unparalleled Bliss. Hence one should not lose life for the sake of short - lived and inferior pleasure; this is the meaning. Hence Anugamanam is suitable for wife, desirous of Swarga and not Moksha, like other kamya karmas. 21. This Anugamanam will bring merit to both wife and husband if adopted by Pativrata woman; if adopted by sinful woman, her sins get attenuated. Vyasa and Saatatapa say that if even women, who dishonoured husband with evil mind and were adverse to husband, do Anugamanam even out of desire, anger, fear or delusion, become freed from sin. Pativrata woman, who does acts liked by husband right from beginning, reaches auspicious worlds along with husband, if she does Anugamanam. 22. In Puranasaram, Narada says to a brahmana woman - O woman! Sin accrued out of association with other man or other reasons gets destroyed on entering fire. If Pativrata woman, keen on service of husband, does Anugamanam, the couple reach Swarga for certain.

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Censure of unchaste woman: 1. Yagnavalkya - Unchaste woman should be kept at home in a powerless, unattractive and dishonoured condition with just enough food for living and be made to sleep on floor. 2. Manu - Woman, who unites with another man other than husband with desire for child, is censured in this world and will not reach a good state hereafter. She will be born a wolf; caught by terrible diseases. Even if husband is inferior, if woman lusts after another superior man, she will be despised in this world; she will be called ’Parapoorva’. Son born from another man is not a son; similarly son born of woman other than wife is also not a son. No Sastra permits a second husband for a Pativrata woman. 3. Sruti - Woman cannot have two husbands. 4. Yagnavalkya - Sin generated out of adultery is purified through Ritu. If woman bears a child through adultery or is guity of killing of foetus or husband or great sin, she should be abandoned. Purification through Ritu refers to mentaladultery. If woman bears a child with a sudra man, she should be abandoned. Manusmriti says that if women of brahmana, kshatriya and vaisya varnas, on union with sudra man, do not become pregnant, they get purified through Prayaschittam; others do not. Smriti says that woman who unites with disciple or Guru or kills husband or pratilomaja should be abandoned. Abandonment means keeping her away from pleasures and dharmic deeds; not total abandonment, as rules state that husband should keep the guilty woman at his home only, but subdued. 5. Usanas - Adulterous wife should be given low class dress and food, dishonoured, made powerless and made to observe Prayaschittam including Chandrayanam or Prajapatyam. 6. Yagnavalkya - Vrata stipulated for men who unite with women other than wife should be enforced on woman who unites with men other than husband. 7. Bhrigu - Man 80 years old or less than 16 years old, women and sick persons shall observe half the Prayaschittam. 8. Manu - After Prayaschittam, woman should not be treated with contempt. This is because prior to marriage, Soma, Gandharva and Agni enjoyed woman and gave her cleanliness, sweet words and general purity. Hence women are pure. 9. Aapasthambha stipulates Prayaschittam for man who renounces wife without any reason and woman who renounces husband without reason - Man who renounced wife should wear donkey skin with hair outside and beg for alms in 7 homes saying ‘Please give bhiksha to this man who renounced wife’; he should do this for 6 months. Woman who renounced husband should observe Prajapatya kruchchram for 6 months.

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Dharmas of Grihasthas (Householders): 1. Daksha - Grihastha has 9 vidhas, 9 eashaddanas, 9 karmas, 9 vikarmas, 9 prachchannas, 9 prakasyas, 9 saphalas, 9 nishphalas and 9 adeyas. These navakas (9 things) will glorify the grihastha. Vidhas (customs): - To be done - On arrival of elders at home, getting up with full attention of mind; eyes; face and kind words; saying ‘please come’; speaking kind words right at beginning (i.e. without waiting for the guest to speak); honouring; following the guest. Eashaddanas (small gifts): - Minimum to be given - Giving the guest place; water; grass for sitting; washing the feet with water; application of oil; seat; facility for sleeping; food; drinking water. Even poor people can afford to give these. Grihastha should not eat without the guest having eaten. Karmas: - To be done - Sandhyavandanam; ritual bath; japa; homa; Brahmayagna; Devapuja; Vaisvadevam; Awaiting guest; honouring the guest as per capacity. Vikarmas: - Karmas not to be done - Bearing tales; untruth; cheating; kama (desire); anger; absence of love; hate; hypocrisy; treachery. (Also, dance, music, agriculture, service, trade, making salt, , carrying weapons - these are inferior for a brahmana). Prachchannas (secrets not to be made public): - Age; wealth; household secret; mantra; sexual union; medicine; austerity (tapas); gift (danam); disgrace. Prakasyas (Matters to be made public): - Lending for interest; closure of loan; danam; adhyayanam (Vedic study); sale; giving daughter away; vrishabhotsarjanam; sin committed in secret; freedom from blame. Saphalas (Fruitful acts): - Giving to mother; father; guru; friend; humble follower; helpful person; poor; orphan; man of good conduct. Nishphalas (Fruitless acts): - Giving to evil person; flattering bard; boxer; bad doctor; gambler; cheat; angry man; wanderer; thief. Adeyas (materials not to be given): - Common materials; materials obtained by begging; materials on pledge; materials on deposit; wife; wife’s belongings; wife’s property obtained as gift; materials on temporary deposit; entire wealth when descendant is there. These 9 materials are not to be given to others even in emergency. If given, the giver should do Prayaschittam. Lakshmi does not leave in this world as well as the next, a brahmana, who observes the above 9 sets of 9 each. Praise of Grihasthasrama: 2. Manu - Out of men of the four asramas, grihastha is said to be the best as Veda directly stipulates karmas like Aadhanam to him and he protects men of the other three asramas. As all rivers and rivulets merge in the sea, men of all asramas join the grihastha. Grihastha, who does karmasanyasa, removes sins generated out of karmas and studies Vedas with discipline, gets son and wealth and lives comfortably. Brahma has said that son is called ‘Putra’ as he saves father from the naraka called ‘Put’. One, who does karmasanyasa and performs karmas with no desire thus, removes sins and reaches the best state. 3. Here sanyasa means abandoning kamya karmas, i.e. karmas with desire for fruit. Bhagavad Gita says thus - Wise men say that abandoning kamya karmas is sanyasa. It is not abandoning nitya karmas (karmas to be done daily compulsorily). One should not leave yagna, danam and tapas; they must certainly be done. They are purifying agents for the wise. My view is that one should do these karmas without attachment and desire for fruit. O Arjuna! One who performs karmas without attachment and surrenders them to Brahman is not affected by sins like lotus leaf by water. Yogis perform karmas with mind, speech and body and sense - organs without attachment and for purification of mind. One who performs karmas without expecting fruits attains Mukti; others are bound. 4. Daksha - One who performs karmas is alone called ‘Grihi’. One who has abandoned svakarmas does not become a grihastha merely by living at home and having wife and children. As Devas, humans and animals are dependent on grihastha for their daily survival, he is superior to men of other asramas. Just as all living beings depend on mother for survival, all bhikshus depend on grihastha for survival. Grihastha is said to be the support of all the four asramas. If he grieves, people of other asramas grieve. The stem of a tree is supported on its root. Branches arise from the stem. Leaves are there in the branches. If root is destroyed, all the rest perish. Hence one should protect the grihastha somehow. The king and people of other asramas should protect and honour the grihastha. One who has the qualities of compassion, bashfulness, forgiveness, faith, knowledge, sacrifice and gratefulness is said to be the best grihastha. Vedanta Spiritual Library | www.celextel.org

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5. Vyasa - One who chants Vedas every day, wears yagnopavita, speaks truth and has conquered anger attains Brahmasayujya. One who performs without break sandhyavandanam, ritual bath and brahmayagna and is free from jealousy, is soft and has conquered sense - organs attains best worlds. Grihastha, free from desire, fear, anger, greed and delusion, who has not left Gayatri japa and performs sraadhas becomes liberated. One, who does good to parents, cows and brahmanas, performs yagas, and is devoted to Devas is honoured in Brahmaloka. One, who is after dharma, artha and kama, worships Devatas, adores Devatas every day and has patience and compassion is said to be grihastha. By merely living at home one does not become a grihastha. He should perform good karmas as per capacity; leave bad karmas. By leaving delusion and attaining high level of yoga, he becomes free from the bondage of samsara; no doubt. 6. Parasara - One who satisfies Pitrus by sraadham, Devas by yagnas, guests by food, Rishis by Vedas, Brahma by son, bhutas by bali and all beings by kindness reaches auspicious worlds. Sanyasis and brahmacharis, who eat food obtained from alms, survive on grihastha. Hence grihasthasramam is the best. Grihastha, who observes all rules, attains best worlds. 7. Yagnavalkya - Chanting of Vedas, yagas, brahmacharya, tapas, self - control, faith, fast and independence are causes of Atmagnanam. Atma should be known by this path by people of all asramas. Atma must be understood through listening to Vedanta; enquired through intellect. Then Atma will be known indirectly. Dvijas, who, with great faith, resort to lonely land and worship this true Atma, attain to Paramatma. They reach in sequence Devatas of Agni, daytime, bright half (Sukla paksha), Uttarayanam, Devaloka, Surya and Vidyut (lightning). Then Manasa Purusha reaches them to Brahmaloka. There is no return for them to this samsara. Those, who conquer Swarga by yagna, danam and tapas, reach in sequence Devatas of smoke (dhumam), night, dark half (Krishna paksha), Dakshinayanam, Pitruloka and Chandra and enjoy the fruits of merit. Then they reach Vayu, rain, water and earth and become sukla (semen) through foodgrains like paddy and are born as living beings. They reach upper worlds again in the same way. One who does not gert to follow these two routes is born as snake, worm, insect etc. Grihastha, who earns money through proper means, is kind to guests, performs nitya and naimittika sraadhas, speaks truth and is keen on Atmagnanam, also attains Mukti. 8. For people of all asramas, attainment of Atma is achievable through direct experience. Worshippers reach Brahman by Archiradi marga (the route of light - Agni, daytime etc.) Those who perform kamya karmas attain Swarga by Dhoomadi marga (the route of smoke etc.) and return to earth on the exhaustion of merit. The import is that Mukti is not only for Sanyasi; but also for the grihastha, who performs karmas and is tattvagnani (knower of Truth). 9. Sruti also - Knower of Brahman becomes Brahman itself. Worshippers reach in sequence Devatas of Agni, daytime, bright half (Sukla paksha), Uttarayanam, Year, Surya, Chandra and Vidyut (lightning). Then Manasa Purusha reaches them to Brahmaloka. This is the Devayana route. Performers of karmas reach in sequence Devatas of smoke (dhumam), night, dark half (Krishna paksha), Dakshinayanam, Pitruloka, Akasa and Chandra and enjoy the fruits of merit. Then they return via Akasa, Vayu, smoke, cloud, rain, water and earth and become foodgrains like paddy, barley, herbs, trees, sesame, urid dal etc. To come out of these states is very tough. They join him who eats the paddy etc. and reach woman through semen. If those jivas had performed good karmas, they are born in one of the three advanced varnas. If they had done bad karmas, they are born in despicable births like dog, pig, chandala and the like. The import of Chandogya Sruti is that worshippers reach Paramapadam (Supreme state) by Archiradi marga, while performers of karmas reach auspicious worlds by Dhoomadi marga and return to earth again by the route of Akasa etc. 10. Manu - One who observes dharmas as mentioned in Sruti and smritis attains fame in this world and reaches glorious and auspicious worlds later. 11. Bhagavan also - One who observes entire Varnasrama dharma and worships Me attains Gnana in the same birth and reaches auspicious state.

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12. Bodhayana - Brahmana, who always wears yagnopavita and carries kamandalu, chants Veda every day, keeps off food of sudra, unites with wife in Ritu period and performs homas as laid down, never falls from Brahmaloka. Grihastha, who is austere, chants Veda, performs yaga and has conquered sense - organs, should produce progeny in woman of same varna. He pays off debts to Rishis by chanting Veda, to Indra by Somayaga and to Pitrus by son and enjoys in Swarga. He wins worlds by son; gets joy by grandson; reaches Swarga by great - grandson. Veda states that brahmana is born with three debts. Freedom from debt happens through progeny. As long as progeny is there, he reaches imperishable worlds. One, who has a good son, reaches the previous 7 generations and future 7 generations and himself, thus totalling 15 people, to glorious state. Hence one should beget a son. By producing a son, one produces himself. Son is himself so says Sruti. Acharyas say that Grihasthasrama is the only one that exists, as others do not have progeny. 13. Gautama - Grihastha is the point of genesis of other asramas, as others do not have the right to produce progeny. As Sruti specifically stipulates Grihasthasrama, that is the only asrama. Persons produced by grihastha alone get the right to be in the four asramas, as producing progeny is prohibited by Sastra in respect of others. Children produced by people of other asramas in violation of Sastra’s prohibition are not entitled to any asrama. Saatatapa Smriti states that Sanyasis, tapasvis and brahmacharis who violate their asrama rules are chandalas. Children born to them should be made to live with chandalas. In all Vedas, Dharmasastras, Puranas and Itihasas, it is only grihasthas who are described and praised in a majority. Hence that is the only asramam. Many teachers think that the other asramas are specified for those who lack power. Gita also states that Janaka et al attained Sidhdhi by performing karmas. 14. Aapasthambha - It is certain that for the best of those who are knowers of Vedas in text and meaning, Vedas are the only authority in matters beyond the senses. Jaimini says that what is stipulated in Veda is dharma. Hence they say that conduct in violation of Vedic karmas is not authority. It amounts to saying that as karmas like Agnihotra are alone stipulated with clear import in all branches of Vedas, Grihasthasrama alone is the best, if Vedas are authority. But burning ground is mentioned for grihasthas in statement: ‘they reached cremation ground’; here cremation ground refers to ‘Pitrumedha’ stipulated after many karmas like Agnihotra; this does not mean that they became ghosts and remained in burning ground. This is because good fruit of Swarga is mentioned after the karma of cremation ground: - ‘the performer reaches Swarga’. Further, Veda says that producing progeny is immortality: - ‘O Mortal! You are born as your son; that is immortality for you; you do not die, as you exist in the form of son’. This is sensible. Father himself is seen directly as a separate entity. It is only that their bodies are different. They appear the same. If the sons observe the prescribed karmas, they enhance the fame and stay in Swarga of their grandfathers et al; thus the succeeding generation enhances the fame and residence in Swarga of the previous generations. They reside in Swarga till the Mahabhutapralaya. Bhavishya Puranam says that even after dissolution, they become the seeds of the next creation. Brahma’s saying is also there to support the glory of Grihasthasrama - “Let us stay with those who chant Veda, unite with woman in non - prohibited period, produce progeny, are devoted and do tapas, yagnas and danam in the land between Ganga and Yamuna (Antarvedi); they alone are our benefactors. One who follows other asrama is destroyed and becomes dirt.” But if it is argued that just as the sons who observe the prescribed karmas enhance the fame and stay in Swarga of their ancestors, the sons who observe prohibited karmas enhance the infamy and stay in naraka of their ancestors, Aapasthambha says - ‘Those who commit sins in a lineage get destroyed themselves; they do not spoil the ancestors. If a leaf in a tree is spoiled by worm etc., that leaf will fall off; it does not bring down the branch or the tree. Similarly for the ancestors, there is no relationship with the karmas of their successors on earth. This is an example. Just as there is no doership for the father et al in karmas of son, there is also no relationship for them with the fruit of karmas. The following is the reason for saying that sinners alone perish. This creation from Devas down till animals is that of Hiranyagarbha and Rishis like Marichi. They continue in their positions without being affected. For example - The bodies of great meritorious persons like Vasishtha shine brilliantly, like the Vedanta Spiritual Library | www.celextel.org

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mandalam of Saptarishis. Sruti also says - ‘Stars are actually the brilliance of the meritorious’. This is proof of the fact that ancestors are not affected by sons’ misdeeds. It is possible that a person in another asrama can conquer the perishable world with his own body by the balance of merit left after enjoyment or by arduous tapas; he may attain sidhdhi by mere will; it only means that it is not the greatness of his asrama that is responsible for it. Know that grihasthasrama is praised in this manner. Because Aapasthambha says that one who is careful in observing Sastra in all asramas attains wellbeing and fearless state. 15. Vasishtha - It is only grihastha who performs yaga; tapas; he is the best among persons of the four asramas.

Note: Some sections dealing with dharmas of Vanaprastha and Sanyasa asramas follow. OM TAT SAT

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