III. On the Religious ceremonies of the Hindus, and of the Brahmens especially.
ESSAY I.
[From the Asiatic Researches, vol. v. p. 345-368. Calcutta, 1798. 4to.]
The civil law of the Hindus containing frequent allusions to their religious rites, I was led, among other pursuits connected with a late undertaking, to peruse several treatises on this subject, and to translate from the Sanscrit some entire tracts, and parts of others. From these sources of information, upon a subject on which the Hindus are by no means communicative, I intend to lay before the Society, in this and subsequent essays, an abridged explanation of the ceremonies, and verbal translations of the prayers used at rites, which a Hindu is bound constantly to perform. In other branches of this inquiry, the Society may expect valuable communications from our colleague, Mr. W. C. Blaquiere, who is engaged in similar researches. That part of the subject to which I have confined my enquiries will be also found to contain curious matter, which I shall now set forth without comment, reserving for a subsequent essay the observations which are suggested by a review of these religious practices.
A Brahmana rising from sleep, is enjoined, under the penalty of losing the benefit of all rites performed by him, to rub his teeth with a proper withe, or a twig of the racemiferous fig-tree, pronouncing to himself this prayer: "Attend, lord of the forest; Soma, king of herbs and plants, has approached thee: mayest thou and he cleanse my mouth with glory and good auspices, that I may eat abundant food." The following prayer is also used upon this occasion: "Lord of the forest! grant me life, strength, glory, splendour, offspring, cattle, abundant wealth, virtue, knowledge, and intelligence." But if a proper withe cannot be found, or on certain days, when the use of it is forbidden, (that is, on the day of the conjunction, and on the first, sixth, and ninth days of each lunar fortnight), he must rinse his mouth twelve times with water.
Having carefully thrown away the twig which has been used, in a place free from impurities, he should proceed to bathe, standing in a river, or in other water. The duty of bathing in the morning, and at noon, if the man be a householder, and in the evening also, if he belong to an order of devotion, is inculcated by pronouncing the strict observance of it no less efficacious than a rigid penance, in expiating sins, especially the early bath in the months of Magha, P'halguna, and Cartica: and the bath being particularly enjoined as a salutary ablution, he is permitted to bathe in his own house, but without prayers, if the weather, or his own infirmities, prevent his going forth: or he may abridge the ceremonies, and use fewer prayers, if a religious duty, or urgent business, require his early attendance. The regular bath consists of ablutions followed by worship, and by the inaudible recitation of the Gayatri with the names of the worlds. First sipping water, and sprinkling some before him, the priest recites the three subjoined prayers, while he performs an ablution, by throwing water eight times on his head, or towards the sky, and concludes it by casting water on the ground, to destroy the demons who wage war with the gods. 1st. "O waters! since ye afford delight, grant us present happiness, and the rapturous sight of the supreme god." 2d. "Like tender mothers, make us here partakers of your most auspicious essence." 3d. "We become contented with your essence, with which ye satisfy the universe. Waters! grant it unto us." (Or, as otherwise expounded, the third text may signify, 'Eagerly do we approach your essence, which supports the universal abode. Waters! grant it unto us.') In the Agni purana, the ablution is otherwise directed: "At twilight, let a man attentively recite the prayers addressed to water, and perform an ablution, by throwing water on the crown of his head, on the earth, towards the sky; again towards the sky, on the earth, on the crown of his head, on the earth, again on the crown of his head, and lastly on the earth." Immediately after this ablution, he should sip water without swallowing it, silently praying in these words: "Lord of sacrifice! thy heart is in the midst of the waters of the ocean; may salutary herbs and waters pervade thee. With sacrificial hymns and humble salutation we invite thy presence; may this ablution be efficacious." Or he may sip water while he utters inaudibly the mysterious names of the seven worlds. Thrice plunging into water, he must each time repeat the expiatory text which recites the creation; and having thus completed his ablution, he puts on his mantle after washing it, and sits down to worship the rising sun.
This ceremony is begun by his tying the lock of hair on the crown of his head, while he recites the Gayatri, holding much cusa grass in his left, and three blades of the same grass in his right hand; or wearing a ring of grass on the third finger of the same hand. Thrice sipping water with the same text preceded by the mysterious names of worlds, and each time rubbing his hands as if washing them; and finally, touching with his wet hand, his feet, head, breast, eyes, ears, nose, and navel, or his breast, navel, and both shoulders only (according to another rule), he should again sip water three times, pronouncing to himself the expiatory text which recites the creation. If he happen to sneeze or spit, he must not immediately sip water, but first touch his right ear, in compliance with the maxim, 'after sneezing, spitting, blowing his nose, sleeping, putting on apparel, or dropping tears, a man should not immediately sip water, but first touch his right ear.' "Fire," says Parasara, "water, the Vedas, the sun, moon, and air, all reside in the right ears of Brahmanas. Ganga is in their right ears, sacrificial fire in their nostrils; at the moment when both are touched, impurity vanishes." This, by the by, will explain the practice of suspending the end of the sacerdotal string from over the right ear, to purify that string from the defilement which follows an evacuation of urine. The sipping of water is a requisite introduction of all rites; without it, says the Samba purana, all acts of religion are vain. Having therefore sipped water as above-mentioned, and passed his hand filled with water briskly round his neck while he recites this prayer, "May the waters preserve me!" the priest closes his eyes and meditates in silence, figuring to himself that "Brahma', with four faces and a red complexion, resides in his navel; Vishnu, with four arms and a black complexion, in his heart; and Siva, with five faces and a white complexion, in his forehead." The priest afterwards meditates the holiest of texts during three suppressions of breath. Closing the left nostril with the two longest fingers of his right hand, he draws his breath through the right nostril, and then closing that nostril likewise with his thumb, holds his breath while he meditates the text: he then raises both fingers off the left nostril, and emits the breath he had suppressed. While he holds his breath, he must, on this occasion, repeat to himself the Gayatri with the mysterious names of the worlds, the triliteral monosyllable, and the sacred text of Brahme. A suppression of breath, so explained by the ancient legislator, Yajnyawalcya, consequently implies the following meditation: "'Om! Earth! Sky! Heaven! Middle region! Place of births! Mansion of the blessed! Abode of truth! We meditate on the adorable light of the resplendent generator, which governs our intellects; which is water, lustre, savour, immortal faculty of thought, Brahme, earth, sky, and heaven." According to the commentary, of which a copious extract shall be subjoined, the text thus recited signifies, "That effulgent power which governs our intellects is the primitive element of water, the lustre of gems and other glittering substances, the savour of trees and herbs, the thinking soul of living beings: it is the creator, preserver, and destroyer; the sun, and every other deity, and all which moves, or which is fixed in the three worlds, named, earth, sky, and heaven. The supreme Brahme, so manifested, illumines the seven worlds; may he unite my soul to his own radiance: (that is, to his own soul, which resides effulgent in the seventh world, or mansion of truth)." On another occasion, the concluding prayer, which is the Gyatri of Brahme, is omitted, and the names of the three lower worlds only are premised. Thus recited, the Gayatri, properly so called, bears the following import: "On that effulgent power, which is Brahme himself, and is called the light of the radiant sun, do I meditate, governed by the mysterious light which resides within me for the purpose of thought; that very light is the earth, the subtile ether, and all which exists within the created sphere; it is the threefold world, containing all which is fixed or moveable: it exists internally in my heart, externally in the orb of the sun; being one and the same with that effulgent power, I myself am an irradiated manifestation of the supreme Brahme." With such reflections, says the commentator, should the text be inaudibly recited.
These expositions are justified by a very ample commentary, in which numerous authorities are cited; and to which the commentator has added many passages from ancient lawyers, and from mythological poems, showing the efficacy of these prayers in expiating sin. As the foregoing explanations of the text are founded chiefly on the gloss of an ancient philosopher and legislator, Yajnyawalcya, the following extract will consist of little more than a verbal translation of his metrical gloss.
"The parent of all beings produced all states of existence, for he generates and preserves all creatures: therefore is he called the generator. Because he shines and sports, because he loves and irradiates, therefore is he called resplendent or divine, and is praised by all deities. We meditate on the light, which, existing in our minds, continually governs our intellects in the pursuits of virtue, wealth, love, and beatitude. Because the being who shines with seven rays, assuming the forms of time and of fire, matures productions, is resplendent, illumines all, and finally destroys the universe, therefore he, who naturally shines with seven rays, is called light or the effulgent power. The first syllable denotes that he illumines worlds; the second consonant implies that he colours all creatures; the last syllable signifies that he moves without ceasing. From his cherishing all, he is called the irradiating preserver."
Although it appears from the terms of the text, ("Light of the Generator or Sun,") that the sun and the light spoken of are distinct, yet, in meditating this sublime text, they are undistinguished; that light is the sun, and the sun is light; they are identical: "The same effulgent and irradiating power which animates living beings as their soul, exists in the sky as the male being residing in the midst of the sun." There is consequently no distinction; but that effulgence which exists in the heart, governing the intellects of animals, must alone be meditated, as one and the same, however, with the luminous power residing in the orb of the sun.
"That which is in the sun, and thus called light or effulgent power, is adorable, and must be worshipped by them who dread successive births and deaths, and who eagerly desire beatitude. The being who may be seen in the solar orb, must be contemplated by the understanding, to obtain exemption from successive births and deaths and various pains."
The prayer is preceded by the names of the seven worlds, as epithets of it, to denote its efficacy; signifying, that this light pervades and illumines the seven worlds, which, "situated one above the other, are the seven mansions of all beings: they are called the seven abodes, self-existent in a former period, renovated in this. These seven mysterious words are celebrated as the names of the seven worlds. The place where all beings, whether fixed or moveable, exist, is called Earth, which is the first world. That in which beings exist a second time, but without sensation, again to become sensible at the close of the period appointed for the duration of the present universe, is the World of Re-existence. The abode of the good, where cold, heat, and light, are perpetually produced, is named Heaven. The intermediate region between the upper and lower worlds, is denominated the Middle World. The heaven, where animals, destroyed in a general conflagration at the close of the appointed period, are born again, is thence called the World of Births. That in which Sanaca, and other sons of Brahma, justified by austere devotion, reside, exempt from all dominion, is thence named the Mansion of the Blessed. Truth, the seventh world, and the abode of BRAHME, is placed on the summit above other worlds; it is attained by true knowledge, by the regular discharge of duties, and by veracity: once attained, it is never lost. Truth is, indeed, the seventh world, therefore called the Sublime Abode."
The names of the worlds are preceded by the triliteral monosyllable, to obviate the evil consequence announced by Menu, "A Brahmana, beginning and ending a lecture of the Veda (or the recital of any holy strain), must always pronounce to himself the syllable om: for unless the syllable 6m precede, his learning will slip away from him; and unless it follow, nothing will be long retained." Or that syllable is prefixed to the several names of worlds, denoting that the seven worlds are manifestations of the power signified by that syllable. "As the leaf of the palasa," says Yajnyawalcya, "is supported by a single pedicle, so is this universe upheld by the syllable om, a symbol of the supreme Brahme." "All rites ordained in the Veda, oblations to fire, and solemn sacrifices, pass away; but that which passeth not away," says Menu, "is declared to be the syllable om, thence called acshara, since it is a symbol of God, the lord of created beings." (Menu, chap. ii. v. 74, 84.)
The concluding prayer is subjoined, to teach the various manifestations of that light, which is the sun himself. It is Brahme, the supreme soul. "The sun," says Yajnyawalcya, "is Brahme: this is a certain truth, revealed in the sacred Upanishads, and in various 'Sac' has of the Vedas.'' So the Bhawishya purana, speaking of the sun: "Because there is none greater than he, nor has been, nor will be, therefore he is celebrated as the supreme soul in all the Vedas."
That greatest of lights which exists in the sun, exists also as the principle of life in the hearts of all beings. It shines externally in the sky, internally in the heart: it is found in fire and in flame. This principle of life, which is acknowledged by the virtuous as existing in the heart and in the sky, shines externally in the ethereal region, manifested in the form of the sun. It is also made apparent in the lustre of gems, stones, and metals; and in the taste of trees, plants, and herbs. That is, the irradiating being, who is a form of Brahme, is manifested in all moving beings (gods, demons, men, serpents, beasts, birds, insects, and the rest) by their locomotion; and in some fixed substances, such as stones, gems, and metals, by their lustre; in others, such as trees, plants, and herbs, by their savour. Every thing which moves or which is fixed, is pervaded by that light, which in all moving things exists as the supreme soul, and as the immortal thinking faculty of beings which have the power of motion. Thus the venerable commentator says, "In the midst of the sun stands the moon, in the midst of the moon is fire, in the midst of light is truth, in the midst of truth is the unperishable being. " And again, "God is the unperishable being residing in the "sacred abode: the thinking soul is light alone; it shines with unborrowed splendour." This thinking soul, called the immortal principle, is a manifestation of that irradiating power who is the supreme soul.
This universe, consisting of three worlds, was produced from water. " He first, with a thought, created the waters, and placed in them a productive seed." (Menu, chap. i. v. 8.) Water, which is the element whence the three worlds proceeded, is that light which is also the efficient cause of creation, duration, and destruction, manifested with these powers, in the form of Brahma, Vishnu, and Rudra: to denote this, "earth, sky, and heaven," are subjoined as epithets of light. These terms bear allusion also to the three qualities of truth, passion, and darkness, corresponding with the three manifestations of power, as creator, preserver, and destroyer; hence it is also intimated, that the irradiating being is manifested as BRAHMA, VISHNU, and RUDRA, who are respectively endued with the qualities of truth, passion, and darkness. The meaning is, that this irradiating being, who is the supreme Brahme manifested in three forms or powers, is the efficient cause of the creation of the universe, of its duration and destruction. So in the Bhawishya purana, Crishna says, "The sun is the god of perception, the eye of the universe, the cause of day; there is none greater than he among the immortal powers. From him this universe proceeded, and in him it will reach annihilation; he is time measured by instants," &c. Thus the universe, consisting of three worlds, containing all which is fixed or moveable, is the irradiating being; and he is the creator of that universe, the preserver and destroyer of it. Consequently nothing can exist, which is not that irradiating power.
These extracts from two very copious commentaries will sufficiently explain the texts which are meditated while the breath is held as above mentioned. Immediately after these suppressions of breath, the priest should sip water, reciting the following prayer: "May the sun, sacrifice, the regent of the firmament, and other deities who preside over sacrifice, defend me from the sin arising from the imperfect performance of a religious ceremony. Whatever sin I have committed by night, in thought, word or deed, be that cancelled by day. Whatever sin be in me, may that be far removed. I offer this water to the sun, whose light irradiates my heart, who sprung from the immortal essence. Be this oblation efficacious." He should next make three ablutions with the prayers: "Waters! since ye afford delight," &c., at the same time throwing water eight times on his head, or towards the sky, and once on the ground as before; and again make similar ablutions with the following prayer: "As a tired man leaves drops of sweat at the foot of a tree; as he who bathes is cleansed from all foulness; as an oblation is sanctified by holy grass; so may this water purify me from sin:" and another ablution with the expiatory text which rehearses the creation. He should next fill the palm of his hand with water, and presenting it to his nose, inhale the fluid by one nostril, and retaining it for a while, exhale it through the other, and throw away the water towards the north-east quarter. This is considered as an internal ablution, which washes away sins. He concludes by sipping water with the following prayer: "Water! thou dost penetrate all beings; thou dost reach the deep recesses of the mountains; thou art the mouth of the universe; thou art sacrifice; thou art the mystic word vasha't; thou art light, taste, and the immortal fluid."
After these ceremonies he proceeds to worship the sun, standing on one foot, and resting the other against his ankle or heel, looking towards the east, and holding his hands open before him in a hollow form. In this posture he pronounces to himself the following prayers, 1st. "The rays of light announce the splendid fiery sun, beautifully rising to illumine the universe." 2d. "He rises, wonderful, the eye of the sun, of water, and of fire, collective power of gods; he fills heaven, earth, and sky, with his luminous net; he is the soul of all which is fixed or locomotive." 3d. "That eye, supremely beneficial, rises pure from the east; may we see him a hundred years; may we live a hundred years; may we hear a hundred years." 4th. "May we, preserved by the divine power, contemplating heaven above the region of darkness, approach the deity, most splendid of luminaries." The following prayer may be also subjoined: "Thou art self-existent, thou art the most excellent ray; thou givest effulgence: grant it unto me." This is explained as an allusion to the seven rays of the sun, four of which are supposed to point towards the four quarters, one upwards, one downwards; and the seventh, which is centrical, is the most excellent of all, and is here addressed in a prayer, which is explained as signifying, "May the supreme ruler, who generates all things, whose luminous ray is self-existent, who is the sublime cause of light, from whom worlds receive illumination, be favourable to us." After presenting an oblation to the sun, in the mode to be forthwith explained, the Gayatri must be next invoked, in these words: "Thou art light; thou art seed; thou art immortal life; thou art called effulgent: beloved by the gods, defamed by none, thou art the holiest sacrifice." And it should be afterwards recited measure by measure; then the two first measures as one hemistich, and the third measure as the other; and, lastly, the three measures without interruption. The same text is then invoked in these words: "Divine text, who dost grant our best wishes, whose name is trisyllable, whose import is the power of the Supreme Being; come, thou mother of the Vedas, who didst spring from Brahme, be constant here." The Gayatri is then pronounced inaudibly with the triliteral monosyllable and the names of the three lower worlds, a hundred or a thousand times, or as often as may be practicable, counting the repetitions on a rosary of gems set in gold, or of wild grains. For this purpose the seeds of the putrajiva, vulgarly named pitonhia, are declared preferable. The following prayers from the Vishnu purana conclude these repetitions: [I omit the very tedious detail respecting sins expiated by a set number of repetitions; but in one instance, as an atonement for unwarily eating or drinking what is forbidden, it is directed, that eight hundred repetitions of the Gayatri should be preceded by three suppressions of breath, touching water during the recital of the following text: "The bull roars; he has four horns, three feet, two heads, seven hands, and is bound by a threefold ligature: he is the mighty resplendent being, and pervades mortal men." The bull is Religious Duty personified. His four horns are the Brahma or superintending priest; the Udgatri or chanter of the Samaveda; the Hotri, or reader of the Rigveda, who performs the essential part of a religious ceremony; and the Ad'hwaryu, who sits in the sacred close, and chants the Yajurveda. His three feet are the three Vedas. Oblations and sacrifice are his two heads, roaring stupendously. His seven hands are the Hotri, Maitravaruna, Brahmanach'handasi, Gravastata, Ach'havac Neshtri, and Potri; names by which officiating priests are designated at certain solemn rites. The threefold ligature by which he is bound, is worshipped in the morning, at noon, and in the evening.]
"Salutation to the sun; to that luminary, O Brahme, who is the light of the pervader, the pure generator of the universe, the cause of efficacious rites." 2d. "I bow to the great cause of day (whose emblem is a full-blown flower of the yava tree), the mighty luminary sprung from Casyapa, the foe of darkness, the destroyer of every sin." Or the priest walks a turn through the south, rehearsing a short text: "I follow the course of the sun;" which is thus explained, "As the sun in his course moves round the world by the way of the south, so do I, following that luminary, obtain the benefit arising from a journey round the earth by the way of the south."
The oblation above-mentioned, and which is called arg'ha, consists of tila, flowers, barley, water, and red-sanders-wood, in a clean copper vessel, made in the shape of a boat; this the priest places on his head, and thus presents it with the following text: "He who travels the appointed path (namely, the sun) is present in that pure orb of fire, and in the ethereal region; he is the sacrificer at religious rites, and he sits in the sacred close; never remaining a single day in the same spot, yet present in every house, in the heart of every human being, in the most holy mansion, in the subtile ether; produced in water, in earth, in the abode of truth, and in the stony mountains, he is that which is both minute and vast." This text is explained as signifying, that the sun is a manifestation of the Supreme Being, present every where, produced every where, pervading every place and thing. The oblation is concluded by worshipping the sun with the subjoined text: "His rays, the efficient causes of knowledge, irradiating worlds, appear like sacrificial fires."
Preparatory to any act of religion, ablutions must be again performed in the form prescribed for the mid-day bath; the practice of bathing at noon is likewise enjoined as requisite to cleanliness, conducive to health, and efficacious in removing spiritual as well as corporeal defilements: it must, nevertheless, be omitted by one who is afflicted with disease; and a healthy person is forbidden to bathe immediately after a meal, and without laying aside his jewels and other ornaments. If there be no impediment, such as those now mentioned or formerly noticed in speaking of early ablutions, he may bathe with water drawn from a well, from a fountain, or from the bason of a cataract; but he should prefer water which lies above ground, choosing a stream rather than stagnant water, a river in preference to a small brook, a holy stream before a vulgar river; and, above all, the water of the Ganges. In treating of the bath, authors distinguish various ablutions, properly and improperly so called; such as rubbing the body with ashes, which is named a bath sacred to fire; plunging into water, a bath sacred to the regent of this element; ablutions accompanied by the prayers, "O waters! since ye afford delight," &c. which constitute the holy bath; standing in dust raised by the treading of cows, a bath denominated from wind or air; standing in the rain during day-light, a bath named from the sky or atmosphere. The ablutions, or bath, properly so called, are performed with the following ceremonies.
After bathing and cleansing his person, and pronouncing as a vow, "I will now perform ablutions, " he who bathes should invoke the holy rivers: "O Ganga, Yamuna, Saraswati, 'Satadru, Marudvid'ha and Jiyiciya! hear my prayers; for my sake be included in this small quantity of water with the holy streams of Parush'ti, Asicni, and Vitasta." He should also utter the radical prayer, consisting of the words "Salutation to Narayana." Upon this occasion a prayer extracted from the Paama purana is often used with this salutation, called the radical text; and the ceremony is at once concluded by taking up earth, and pronouncing the subjoined prayer: "Earth, supporter of all things, trampled by horses, traversed by cars, trodden by VISHNU! whatever sin has been committed by me, do thou, who art upheld by the hundred-armed Chrishna, incarnate in the shape of a boar, ascend my limbs and remove every such sin."
The text extracted from the Paama purana follows: "Thou didst spring from the foot of Vishnu, daughter of Vishnu, honoured by him; therefore preserve us from sin, protecting us from the day of our birth, even unto death. The regent of air has named thirty-five millions of holy places in the sky, on earth, and in the space between; they are all comprised in thee, daughter of Jahnu. Thou art called she who promotes growth; among the gods thou art named the lotos; able, wife of Prit'hu, bird, body of the universe, wife of SIVA, nectar, female cherisher of science, cheerful, favouring worlds, merciful, daughter of Jahnu, consoler, giver of consolation. Ganga, who flows through the three worlds, will be near unto him who pronounces these pure titles during his ablutions."
"When the ceremony is preferred in its full detail, the regular prayer is a text of the Veda. "Thrice did Vishnu step, and at three strides traversed the universe: happily was his foot placed on this dusty earth. Be this oblation efficacious!" By this prayer is meant, "may the earth thus taken up, purify me." Cow-dung is next employed, with a prayer importing, "Since I take up cow-dung, invoking thereon the goddess of abundance, may I obtain prosperity!" The literal sense is this: "I here invoke that goddess of abundance, who is the vehicle of smell, who is irresistible, ever white, present in this cow-dung, mistress of all beings, greatest of elements, ruling all the senses." Water is afterwards held up in the hollow of both hands joined, while the prayer denominated from the regent of water is pronounced: "Because Varuna, king of waters, spread a road for the sun, therefore do I follow that route. Oh! he made that road in untrodden space to receive the footsteps of the sun. It is he who restrains the heart-rending wicked." The sense is, "Varuna, king of waters, who curbs the wicked, made an expanded road in the ethereal region to receive the rays of the sun; I therefore follow that route. " Next, previous to swimming, a short prayer must be meditated: " Salutation to the regent of water! past are the fetters of VARUNA." This is explained as importing, that the displeasure of VARUNA at a man's traversing the waters, which are his fetters, is averted by salutation: swimming is therefore preceded by this address. The priest should next recite the invocation of holy rivers, and thrice throw water on his head from the hollow of both hands joined, repeating three several texts. 1st. "Waters! remove this sin, whatever it be, which is in me; whether I have done any thing malicious towards others, or cursed them in my heart, or spoken falsehoods." 2d. "Waters! mothers of worlds! purify us; cleanse us by the sprinkled fluid, ye who purify through libations; for ye, divine waters, do remove every sin.'' 3d. "As a tired man leaves drops of sweat at the foot of a tree," &c. Again, swimming, and making a circuit through the south, this prayer should be recited: "May divine waters be auspicious to us for accumulation, for gain, and for refreshing draughts: may they listen to us, that we may be associated with good auspices." Next reciting the following prayer, the priest should thrice plunge into water: "O consummation of solemn rites! who dost purify when performed by the most grievous offenders; thou dost invite the basest criminals to purification; thou dost expiate the most heinous crimes. I atone for sins towards the gods, by gratifying them with oblations and sacrifice; I expiate sins towards mortals, by employing mortal men to officiate at sacraments. Therefore defend me from the pernicious sin of offending the gods."
Water must be next sipped with the prayer, "Lord of sacrifice, thy heart is in the midst of the waters of the ocean," &c., and the invocation of holy rivers is again recited. The priest must thrice throw up water with the three prayers: "O, waters, since ye afford delight," &c.; and again, with the three subjoined prayers: 1st. "May the Lord of thought purify me with an uncut blade of cum grass and with the rays of the sun. Lord of purity, may I obtain that coveted innocence which is the wish of thee, who art satisfied by this oblation of water; and of me, who am purified by this holy grass." 2d. "May the Lord of speech purify me," &c. 3d. " May the resplendent sun purify me, " &c. Thrice plunging into water, the priest should as often repeat the grand expiatory text, of which YAJNYAWALCYA says, "It comprises the principles of things, and the elements, the existence of the [chaotic] mass, the production and destruction of worlds." This serves as a key to explain the meaning of the text, which, being considered as the essence of the Vedas, is most mysterious. The author before me seems to undertake the explanation of it with great awe, and intimates, that he has no other key to its meaning, nor the aid of earlier commentaries. 'The Supreme Being alone existed: afterwards there was universal darkness: next, the watery ocean was produced by the diffusion of virtue: then did the creator, lord of the universe, rise out of the ocean, and successively frame the sun and moon, which govern day and night, whence proceeds the revolution of years; and after them he framed heaven and earth, the space between, and the celestial region.' The terms, with which the text begins, both signify truth; but are here explained as denoting the supreme Brahme, on the authority of a text quoted from the Veda: "Brahme is truth, the one immutable being. He is truth and everlasting knowledge." 'During the period of general annihilation, ' says the commentator, 'the Supreme Being alone existed. Afterwards, during that period, night was produced; in other words, there was universal darkness.' "This universe existed only in darkness, imperceptible, undefinable, undiscoverable by reason, and undiscovered by revelation, as if it were wholly immersed in sleep." (Menu, ch. i. V. 5.) Next, when the creation began, the ocean was produced by an unseen power universally diffused; that is, the element of water was first reproduced, as the means of the creation. "He first, with a thought, created the waters," &c. (Menu. ch. i. v. 8.) Then did the creator, who is lord of the universe, rise out of the waters. ' The Lord of the universe, annihilated by the general destruction, revived with his own creation of the three worlds.' Heaven is here explained, the expanse of the sky above the region of the stars. The celestial region is the middle world and heavens above. The author before me has added numerous quotations on the sublimity and efficacy of this text, which Menu compares with the sacrifice of a horse, in respect of its power to obliterate sins.
After bathing, while he repeats this prayer, the priest should again plunge into water, thrice repeating the text, "As a tired man leaves drops of sweat at the foot of a tree," &c. Afterwards, to atone for greater offences, he should meditate the Gayatri, &c. during three suppressions of breath. He must also recite it measure by measure, hemistich by hemistich; and, lastly, the entire text, without any pause. As an expiation of the sin of eating with men of very low tribes, or of coveting or accepting what should not be received, a man should plunge into water, at the same time reciting a prayer which will be quoted on another occasion. One who has drunk spirituous liquors should traverse water up to his throat, and drink as much expressed juice of the moon-plant as he can take up in the hollow of both hands, while he meditates the triliteral monosyllable, and then plunge into water, reciting the subjoined prayer: "O, RUDRA! hurt not our offspring and descendants; abridge not the period of our lives; destroy not our cows; kill not our horses; slay not our proud and irritable folks; because, holding oblations, we always pray to thee!"
Having finished his ablutions, and coming out of the water, putting on his apparel after cleansing it, having washed his hands and feet, and having sipped water, the priest sits down to worship in the same mode which was directed after the early bath; substituting, however, the following prayer, in lieu of that which begins with the words, "May the sun, sacrifice," &c., "May the waters purify the earth, that she, being cleansed, may purify me. May the lord of holy knowledge purify her, that she, being cleansed by holiness, may purify me. May the waters free me from every defilement, whatever be my uncleanness, whether I have eaten prohibited food, done forbidden acts, or accepted the gifts of dishonest men." Another difference between worship at noon and in the morning, consists in standing before the sun with uplifted arms instead of joining the hands in a hollow form. In all other respects the form of adoration is similar.
Having concluded this ceremony, and walked in a round beginning through the south, and saluted the sun, the priest may proceed to study a portion of the Veda. Turning his face towards the east, with his right hand towards the south and his left hand towards the north, sitting down with cusa grass before him, holding two sacred blades of grass on the tips of his left fingers, and placing his right hand thereon with the palm turned upwards, and having thus meditated the Gayatri, the priest should recite the proper text on commencing the lecture, and read as much of the Vedas as may be practicable for him; continuing the practice daily until he have read through the whole of the Vedas, and then recommencing the course.
Prayer on beginning a lecture of the Rigveda: "I praise the blazing fire, which is first placed at religious rites, which effects the ceremony for the benefit of the votary, which performs the essential part of the rite, which is the most liberal giver of gems."
On beginning a lecture of the Yajurveda: "I gather thee, O branch of the Veda, for the sake of rain; I pluck thee for the sake of strength. Calves! ye are like unto air; (that is, as wind supplies the world by means of rain, so do ye supply sacrifices by the milking of cows). May the luminous generator of worlds make you attain success in the best of sacraments."
On beginning a lecture of the Samaveda: "Regent of fire, who dost effect all religious ceremonies, approach to taste my offering, thou who art praised for the sake of oblations. Sit down on this grass."
The text which is repeated on commencing a lecture of the At'harvaveda has been already quoted on another occasion: "May divine waters be auspicious to us," &c.
In this manner should a lecture of the Vedas, or of the Vedangas, of the sacred poems and mythological history, of law, and other branches of sacred literature, be conducted. The priest should next proceed to offer barley, tila, and water to the manes. Turning his face towards the cast, wearing the sacrificial cord on his left shoulder, he should sit down, and spread cusa grass before him, with the tips pointing towards the east. Taking grains of barley in his right hand, he should invoke the gods. "O, assembled gods! hear my call, sit down on this grass." Then throwing away some grains of barley, and putting one hand over the other, he should pray in these words: "Gods! who reside in the ethereal region, in the world near us, and in heaven above; ye, whose tongues are flame, and who save all them who duly perform the sacraments, hear my call; sit down on this grass, and be cheerful. " Spreading the cusa grass, the tips of which must point towards the east, and placing his left hand thereon and his right hand above the left, he must offer grains of barley and water from the tips of his fingers (which are parts dedicated to the gods), holding three straight blades of grass so that the tips be towards his thumb, and repeating this prayer: "May the gods be satisfied; may the holy verses, the scriptures, the devout sages, the sacred poems, the teachers of them, and the celestial quiristers, be satisfied; may other instructors, human beings, minutes of time, moments, instants measured by the twinkling of an eye, hours, days, fortnights, months, seasons, and years, with all their component parts, be satisfied herewith." [The verb is repeated with each term, "May the holy verses be satisfied; may the Vedas be satisfied," &c.] Next, wearing the sacrificial thread round his neck and turning towards the north, he should offer tila, or grains of barley with water, from the middle of his hand (which is a part dedicated to human beings), holding in it cusa grass, the middle of which must rest on the palm of his hand: this oblation he presents on grass, the tips of which are pointed towards the north; and with it he pronounces these words: "May SANACA be satisfied; may Sanandana, Sanatana, Capila, Asuri, Bod'hu, and Parchasic'ha, be satisfied herewith." Placing the thread on his right shoulder, and turning towards the south, he must offer tila and water from the root of his thumb (which is a part sacred to the progenitors of mankind), holding bent grass thereon: this oblation he should present upon a vessel of rhinoceros' horn placed on grass, the tips of which are pointed towards the south; and with it he says, "May fire which receives oblations presented to our forefathers, be satisfied herewith; may the moon, the judge of departed souls, the sun, the progenitors who are purified by fire, those who are named from their drinking the juice of the moon-plant, and those who are denominated from sitting on holy grass, be satisfied herewith!" He must then make a similar oblation, saying, "May Narasarya, Parasarya, Suca, Sacalya, Yajnyawalcya, Jatucarna, Satyayana, Apastamba, Baud'hayana, Vachacuti, Valjav'pi, Huhu, Locacshi, Maitrayani, and Aindrayani, be satisfied herewith." He afterwards offers three oblations of water mixed with tila from the hollow of both hands joined, and this he repeats fourteen times with the different titles of Yama, which are considered as fourteen distinct forms of the same deity. " Salutation to Yama; salutation to Dhermaraja, or the king of duties; to death; to Antaca, or the destroyer; to Vaivaswata, or the child of the sun; to time; to the slayer of all beings; to Audumbara, or Yama, springing out of the racemiferous fig-tree; to him who reduces all things to ashes; to the dark-blue deity; to him who resides in the supreme abode; to him whose belly is like that of a wolf; to the variegated being; to the wonderful inflictor of pains." Taking up grains of tila, and throwing them away, while he pronounces this address to fire: "Eagerly we place and support thee; eagerly we give thee fuel; do thou fondly invite the progenitors, who love thee, to taste this pious oblation:" let him invoke the progenitors of mankind in these words: "May our progenitors, who are worthy of drinking the juice of the moon-plant, and they who are purified by fire, approach us through the paths which are travelled by gods; and, pleased with the food presented at this sacrament, may they ask for more, and preserve us from evil." He should then offer a triple oblation of water with both hands, reciting the following text, and saying, "I offer this tila and water to my father, such a one sprung from such a family." He must offer similar oblations to his paternal grandfather, and great-grandfather; and another set of similar oblations to his maternal grandfather, and to the father and grandfather of that ancestor: a similar oblation must be presented to his mother, and single oblations to his paternal grandmother and great-grandmother: three more oblations are presented, each to three persons, paternal uncle, brother, son, grandson, daughter's son, son in-law, maternal uncle, sister's son, father's sister's son, mother's sister, and other relations. The text alluded to bears this meaning: "Waters, be the food of our progenitors: satisfy my parents, ye who convey nourishment, which is the drink of immortality, the fluid of libations, the milky liquor, the confined and promised food of the manes." [See a remark on this passage below, page 106, note.]
The ceremony may be concluded with three voluntary oblations: the first presented like the oblations to deities, looking towards the east, and with the sacrificial cord placed on his left shoulder; the second, like that offered to progenitors, looking towards the south, and with the string passed over his right shoulder. The prayers which accompany these offerings are subjoined: 1st. "May the gods, demons, benevolent genii, huge serpents, heavenly quiristers, fierce giants, blood-thirsty savages, unmelodious guardians of the celestial treasure, successful genii, spirits called Cushmanda, trees, and all animals which move in air or in water, which live on earth, and feed abroad; may all these quickly obtain contentment, through the water presented by me." 2nd. "To satisfy them who are detained in all the hells and places of torment, this water is presented by me." 3d. "May those who are, and those who are not, of kin to me, and those who were allied to me in a former existence, and all who desire oblations of water from me, obtain perfect contentment." The first text, which is taken from the Samaveda, differs a little from the Yajurveda: "Gods, benevolent genii, huge serpents, nymphs, demons, wicked beings, snakes, birds of mighty wing, trees, giants, and all who traverse the ethereal region, genii who cherish science, animals that live in water or traverse the atmosphere, creatures that have no abode, and all living animals which exist in sin or in the practice of virtue; to satisfy them is this water presented by me." Afterwards the priest should wring his lower garment, pronouncing this text: "May those who have been born in my family, and have died, leaving no son nor kinsman bearing the same name, be contented with [this water which I present by wringing it from my vesture." Then placing his sacrificial cord on his left shoulder, sipping water, and raising up his arms, let him contemplate the sun, reciting a prayer inserted above: "He who travels the appointed path," &c. The priest should afterwards present an oblation of water to the sun, pronouncing the text of the Vishnu purana which has been already cited, "Salutation to the sun," &c. He then concludes the whole ceremony by worshipping the sun with a prayer above quoted: "Thou art self-existent," &c.; by making a circuit through the south, while he pronounces, "I follow the course of the sun;" and by offering water from the hollow of his hand, while he salutes the regents of space and other Deities; "Salutation to space; to the regents of space, to BRAHMA, to the earth, to salutary herbs, to fire, to speech, to the lord of speech, to the pervader, and to the mighty Deity."