THE GARUDA PURANA 18 страница

17. Dear son, sin, or merit accumulated by previous actions is wasted away steadily when one experiences the fruits thereof whether pleasure or sorrow.

18. It is thus that intelligent men wash off their souls and save them from bondage. If they protect themselves with discretion they are not sullied by the taint of sin.

Ruci said:

19. Noble sires! The paths of activities are condemned in the Vedas as the sequel of ignorance. Still, wherefore do you enjoin the same on me?

The Manes said:

20. It is wrong to say that everything is the result of ignorance and actions constitute the cause of the same. But there is no doubt that action is the cause of extension of learning (or true knowledge).

21. The good never invite trouble by not doing the rites mandatorily enjoined. A self-restraint coupled with it is conducive to salvation, otherwise it leads to fall.

22. What you consider to be the excellent way out with the attitude “O I am washing off” (is wrong); you will be burnt by the sins of dereliction of duty.

23. Even the illusion, like poison (which nullifies other poisons and helps) is conducive to good; as a means for the performance of duties it is not fettering though capable of it.

24. Hence, dear son, find out a suitable girl and marry her. Let not your life be in vain without the assurance of attaining the other world and its benefit.

Ruci said:

25. O sires, I am now an old man. Who will provide me with a wife? It is difficult for a poor wretch to go in for marriage.

The Manes said:

26. O son, If you do not appreciate our advice, our degradation and your fall is certain. You should render our advice into practice.

27. After saying this, O noble sage (Krauncuki), the manes suddenly vanished like lamps blown out by the wind, even as Ruci stood gazing at them.

28. Thus Markan^eya narrated to Krauficuki the entire episode of Ruci involving his conversation with the manes.

CHAPTER EIGHTYNINE.

Story oj Ruci.

Suta said:

1-2. When requested by Krauflcuki Markandeya continued the story: Ruci became worried and anxious on hearing the last utterance of the Manes. In his search for a wife the brahmin sage wandered over the world. He could not get any girl. The utterance of the manes kindled him. He became agitated and excited and began to ruminate.

3. “O what shall I do? Where shall 1 go? How can I secure a wife? How is it possible to uplift myself and my ancestors quickly? ”

4. Thus ruminating he thought of an idea. “O I shall propitiate Brahma the lotus-born god by means of penance! ”

5. He stayed in a forest for a long time leading a disciplined life and propitiating (Brahma). With a concentrated mind he performed divine austerities for full one hundred years.

6. Brahma the patriarch of worlds revealed himself to the sage and said — “I am pleased. Let me hear what you desire. ”

7. Thereupon the sage bowed down and told Brahma the ultimate refuge of the universe what he was desirous of doing at the bidding of the manes.

Brahmd said:

8-9. You shall be a Prajapati (a progenitor of children).

O Brahmin, after begetting children and performing sacred rites, you shall achieve the desired results. Hence, go ahead in your attempt to secure a wife as advised by the manes.

10. With desire in your mind worship the manes who being duly propitiated, will bestow upon you what you •desire.

Won’t they, your grandfathers when propitiated provide you with a wife and sons?

Mdrkanieya said:

-11. After hearing the words of Brahma born of the un276 Garuia Purina manifest, the sage Ruci performed Tarpana unto the manes on the sacred banks of a river.

12. With reverence he thought of the manes with pure and concentrated mind and stooping his shoulders with due devotion the brahmin adored the manes by means of the following verses in prayer.

Ruci said:

13. ‘I bow unto the manes with devotion — the manes whc reside amidst the deities and who are propitiated by the deities during Sraddhas, with mantras ending with ‘Svadha.

14. I bow unto the manes who are propitiated by the sages in the heaven desirous of devotion and salvation by Sr& ddha performed mentally with great devotion.

15. I bow unto the manes whom the Siddhas in heaven propitiate during Sr5ddhas by means of unrivalled divine offerings.

16. I bow unto the manes who are worshipped with devotion by the Guhyakas 1 in heaven who desire an identical prosperity that is the utmost possible.

17. I bow unto the manes who are worshipped by men in the world during Sraddhas with perfect faith and who bestow full nourishment of the desired world.

18. I bow unto the manes who are worshipped by the brahmins in the world for the acquisition of the object of desire as they are the bestowers of Prajapatya (State of being a Progenitor).

19. I bow unto the manes who are propitiated by the dwellers in the forest who exercise full control over their diet and who have dispelled their sins by penance, in their Sr& ddhas with articles produced in the forest.

20. I bow unto the manes who are propitiated by Sam& dhis (mystic trances) by brahmins of great self discipline, righteous activities and self-control over the senses.

21. 1 bow unto the manes whom the great kings propitiate during Sraddhas with every kind of Kavyas (food oblations) as they are the bestowers of fruits of both the worlds.

1. Attendants of Kubera and guards of his treasury.

22. I bow unto the manes who are worshipped by Vailyas devoted to their special functions and who use flowers, incense, foodstuffs aid water for the worship.

23. I bow unto the manes famous throughout the world as Sukalins and worshipped by even Sudras with great devotion.

24. I bow unto the manes who have nectar for their diet and who are propitiated in Patala by the demons who have forsaken their haughtiness and pride.

25. I bow unto the manes who are worshipped in Rasatala during Sraddhas by the Nagas desirous of attaining cherished wishes, by means of offerings not leaving anything.

26. I bow unto the manes who are duly propitiated there itself (in Rasatala) by Sarpas (Serpents) fully equipped with riches, mantras and all food offerings.

27. I bow unto the manes directly who reside either in heaven or on the Earth or in Ether worthy of being worshipped even by Raksasas. Let them accept what is offered by me.

28. I bow unto the manes who retain their reality and who stay in their aerial chariots in airy unembodied forms and whom the YogiSvaras (great yogins) worship in their unsullied minds — the manes who cause the removal of all pains.

29. I bow unto the manes in heaven the Svadhadieted e mbodied ones, who are capable of bestowing all wishes in case the devotee has any charished desire and who are competent to bestow salvation if the devotee has no special desire.

30. Let the manes be propitiated with the Tarpa^a ceremony. The manes bestow the desired objects upon those who desire the lordship of deities, devahood or even greater things or elephants, horses, gems or great mansions.

31. Those who stay in the rays of the moon, or in the disc of the sun or in a white aerial chariot for ever shall be propitiated by this. Let those manes be nourished by the food oblations, water and fragrance.

32. May the manes be propitiated by food and water in sacred rite — the manes who are satiated when the Havis is offered in the fire, who take in food by staying in the bodies of the braChmins and who are delighted by the offerings of Pinda.

33. By this sacred rite delighted may the manes be who are sought to be pleased by gods with the flesh of the Rhinoceros, the black gingelly seeds, of divine origin and pleasing appearance, and by great sages with Kala Saka (Black vegetable).

34. Let those Kavyas (food offerings) which delight the manes worthy of my respect, be present, in their entirety, in these flowers, fragrant water and food offerings prepared by me.

35. Let this sacred rite offer satisfaction to the different manes — who receive worship daily, who are to be worshipped at the end of every month, or on Astakas (the 7th, 8th and 9th days of the lunar fortnight), or at the end of a year or on special occasions of prosperity or victory.

36-37. Some manes white like the moon or the Kunda flower are to be worshipped by brahmins; the manes coloured like the fire and the Sun are to be worshipped by the Ksatriyas;

the manes of golden hue are to be worshipped by the VaiSyas and the manes coloured like the indigo are to be worshipped by the Sudras. Let these manes be delighted and satiated by my offerings of flowers, incense, water and foodstuffs as well as by Agnihoma. I bow unto those manes always.

38. Let those manes be delighted with this rite — the manes who partake of the Kavyas, auspiciously offered for their satiation after giving precedence to the deities and who when delighted create prosperity. I bow unto them.

39. Let the primordial manes of the deities worthy of worship evert by Indra, be satisfied with this sacred rite and let them remove all evil spirits, bad ghosts, goblins of fierce type and miseries of the people. I bow unto them.

40. Let the different types of manes, viz. — Agnisvattas, Barhisads, Ajyapas and Somapas be propitiated by this & raddha.

I have offered Tarpana unto them.

41. Let the groups of manes Agni§vattas, protect the eastern side; let the manes, Barhi$ads, protect the southern sid^;

Ajyapas — west and Somapas — the north.

42. Let the manes accord me protection from evil spirits, ghosts, geni, goblins, all round.

43-48. Let the thirty one sets of manes by whom the entire universe is pervaded be satisfied with what I have offered. The sets are as follows: — The nine sets are these: —

ViSvas, ViSvabhuks, Aradhyas, Dharmas, Dhanyas, Subhananas Bhutidas, Bhutikrts and Bhutis. The six sets are these:

—

Kaly& nas, Kalyadas, Kartps, Kalyas, KalyataraSrayas and the sinless Kalyatahetus. The seven sets are these: — Varas, Varenyas, Varadas, Tustidas, Pustidas, Viivapatrs, and Dhatrs.

The five sets dispelling sins are: — Mahans, Mah^itmans, Mahitas, Mahimavans and Mahabalas. The four sets are: — Sukhadas, Dhanadas. ’ M& rkandeya said:

49. As he (Ruci) was repeating this prayer, a high column of brilliant light came into view suddenly spreading over the sky.

50. On seeing that column of brilliant light enveloping the world, Ruci knelt on the ground and sang this hymn.

Ruci said:

51. I offer my salutations to the manes who are worshipped, disembodied, of brilliant splendour, endowed with divine vision and engaged in meditation.

52. I offer my salutations to the manes who bestow cherished desires and who are the leaders of Indra and other gods, Daksa and Marica and of the seven sages and others.

53. I offer my salutations to the manes who are the leaders of Manu and others, the sun and the moon. He (Manu) uplifted even the manes?

54. With palms joined together I offer my salutations to the manes of stars, planets, wind, fire, sky, heaven and Earth.

55. With joined palms I offer salutations unto Kasyapa Prajapati, Soma, Varuna and all YogeSvaras.

56. I make obeisance to the seven ganas in the seven worlds. I offer salutations to Brahman the self-originated and endowed with yogic vision.

57. I offer salutations to the groups of manes called Somadharas, Yogamurtidharas, and the moon the father of worlds;

58. I make obeisance to the manes who have assumed the form of fire and others as well. The universe is permeated by fire and the moon and it is meet that I make my obeisance to them.

59-60. Those who are in the Cosmic fire, those who have assumed the forms of the moon, sun and fire, those who have assumed the form of the Universe and those who have assumed the form of Brahman — obeisance, obeisance, obeisance unto all those Yogins and manes. I have purified my mind. Let manes, whose diet is Svadha, be delighted. ”

M& rkanieya said:

61. Thus glorified by him (Ruci) those excellent sages, the manes, came out of that brilliant column of light illuminating the quarters.

62. He saw them standing in front smeared and embellished with flowers and fragrant unguents offered by him.

63. Kneeling and then with palms joined in reverence the devout Ruci said like this with respect “Obeisance to you all, obeisance to you all. ”

64. The delighted manes said to the sage, “Choose your boon”. Ruci with stooping shoulders said:

Ruci said:

65. “Brahma has entrusted me with the task of initiating the creation of a new set of people. I wish for a wife satisfactory in every respect, divine in origin and capable of conceiving. ”

The manes said:

66. “O noble sage, presently, here itself a very comely maiden shall be your wife. You will beget of her a son too.

67. O Ruci, he will be renowned as Raucya. He will be the founder of a Manvantara named after him.

68. Many sons will be born to him who will be endowed with strength and valour. They will be noble souls reigning over the world.

69. You will become a Prajapati and create four sorts of people. When your power wanes you will achieve the final goal, well versed in Dharma that you are.

70-71. We will be pleased with the man who will adore us with devotion with this hymn. We will bestow on him the gift of sons, enjoyments, interest in meditation, longevity, health, wealth and a flourishing family. Hence, we are to be adored with this hymn for ever by those who wish for these.

72-73. If any one recites this hymn that delights us in Sraddhas in front of excellent Brahmins taking food we shall be present there delighted by hearing this hymn. Then, undoubtedly the Sraddha shall be everlasting in benefits.

74-76. Even if a Sraddha were to be ASrotriya (not presided over by a Vedic Scholar), even if it be defective, or performed with the money acquired by illegal means, even if the materials used are unworthy of Sraddha, if it is performed untimely, if it is performed in an unworthy place, if it is performed breaking the rules and canons, if it is performed without faith or if the persons performing it are haughty (in spite of all these defects) the Sraddha shall be delightful to us if this hymn is recited.

77. Our satisfaction will last for twelve years if in a Sraddha this hymn pleasing to us is recited.

78-79. This hymn will delight us for twelve years if the Sraddha is in the season of Hemanta (early winter) and for twentyfour years — in Sifira (late winter). It will give us satisfaction for sixteen years if the recitation is in Vasanta orGri$ma (spring and summer).

80. O Ruci! even if the Sraddha is incomplete our satisfaction will be endless if in the rainy season this hymn is recited.

81. If this hymn is read by men at the time of Sraddha in the season of Sarad (autumn) it will give us delight lasting for fifteen years.

82. We will grace with our presence that house in which this hymn is written and preserved, whenever Sraddha is performed.

83. Hence you, O fortunate one, shall recite this hymn elevating us, at the time of Sraddha, in front of brahmins taking food there. ”

CHAPTER NINETY.

Story of Ruci.

M dr k an dry a said:

1. Then from the middle of the river rose up Manorama.

(a comely maiden). The celestial damsel Pramloca was nearby2. Making obeisance to Ruci again and again the celestial damsel Pramloca addressed Ruci the noble soul in sweet words.

3. The noble soul Puskara, son of Varuna, begot a beautiful girl due to my favour.

4. Accept this beautiful girl for wife. Your son will beborn of her who will become a Manu of great intellect.

Mdrkanieya said:

5. Ruci accepted the offer by saying “so be it” and it was as it were he lifted up a woman of good body and mind out of the river.

6. On the banks of that river the noble sage took the hand of the girl duly.

7. The son of Ruci was born of that lady. He became famous as Raucya as narrated by me before.

CHAPTER NINETYONE.

Worship of Hari.

Snta said:

1. Sages Svayambhuva Manu and others meditated on Hari. They became devoted to regular rituals, worship, good conduct, meditation, prayer and recital of names.

2. Hari who is devoid of body, sense organs, mind, intellect, vital breath, ego. (Hari) who is devoid of Ether and fiery essence.

3. Free from water and its attributes, free from Earth, devoid of all living beings.

4. The presiding deity of all living beings, the enlightened, the controller, the lord, the extensive, the sentient, presiding deity of everything, the unsullied.

5. Free from attachment, the great lord, worshipped by all deities, the brilliant, free from Sattva quality, devoid of Tamas quality.

6. Free from Rajas; aloof from three qualities, devoid of all colours, devoid of Kartrtva (the state of being the doer) etc.

7. Free from Vasanas (impressions and evil propensities) the pure, free from all defects devoid of thirst, free from sorrow and delusion.

8. Free from old age and death, the steady, devoid of delusions, having no birth, having no dissolution.

9. Devoid of all conduct of life, the true, the untainted, the supreme lord, free from the states of wakefulness, dream, sound slumber, devoid of names.

10. Presiding deity of the states of wakefulness, of tranquil form, lord of gods, stationed in wakefulness, the everlasting, free from causes and effects.

11-12. Observed by all, the embodied, the subtle, still subtler, endowed with the vision of knowledge, knowing through the ears, the blissful in form, free from the three cosmic forms of ViSva, Taijasa and Prajfla, the fourth imperishable entity.

13. Protector of all, destroyer of all, having the form of the soul of all living beings, free from the attributes of intellect, devoid of support identical with Siva and Hari.

14. Free from disintegration, known and realised through Vedanta (metaphysics), of the form of Vedas, the supreme living being, the auspicious beyond the sense organs.

15-16. Devoid of primary attributes of Sound, Taste, Touch, Colour essence, Colour and Smell, the beginningless, the Brahman, the end of the hole — I am the Brahman.

17. O Mahadeva, a man of controlled sense-organs shall meditate thus. He who meditates thus becomes identical with Brahman.

18. O Vnadhvaja, thus I have expounded the meditation of the supreme god, what else shall I expound to you now?

CHAPTER NINETYTWO.

Meditation on Vifnu.

Rudra said:

1. O the bearer of Sankha, Cakra and Gada, please expound again the process of meditation of Visnu, a knowledge whereof makes a man happy in having fulfilled his task.

Hari said:

2. I shall expound the meditation on Hari that suppresses the machinations of Maya. O Hara, the meditation is of two kinds, one on the embodied and the other on the unembodied.

3-4. The one on the unembodied has already been explained. I shall expound the one on the embodied. By those who seek salvation Hari has to be meditated as refulgent like a crore of suns, the victorious, uniformly resplendent, white as the Kunda flower and cow’s milk, endowed with the large gentle Sankha.

5. Endowed with the discus resembling a thousand suns, fierce with a series of shooting flames, the tranquil, of auspicious face, having the mace in his hand.

6. Equipped with the priceless crown brilliant with gems, having weapons, the omnipresent, the shining, holding the lotus.

7. Wearing the garland of wild flowers, the pure, of even shoulders, having golden ornaments, good garments, of pure body, having good ears, stationed in the lotus.

8. Of golden body having good necklaces, good bracelets, the armlet, equipped with the garland of wild flowers.

9. Having the mark Srivatsa and the gem Kaustubha, Lak$mi’s eyes fixed on him, equipped with the qualities such as Agimik, the originator and the destroyer.

10. Worthy of meditation of the sages, the deities and the asuras, extremely beautiful, stationed in the hearts of living beings from Brahma to a blade of grass.

11. The eternal, the imperishable, the pure, the lord blessing all, Narayana the great God with his earrings shaped like the Makara fish shining profusely.

12. Destroyer of all harassments, worthy of worship, the auspicious, destroyer of the wicked, the immanent soul of all, omniformed, omnipresent, destroyer of evil influence of planets.

13. Having beautiful rings, and shining nails, worthy of being approached as refuge, the pleasing, of gentle form, the great lord.

14. Having all ornaments, smeared with sweet sandal paste, accompanied by all Devas, the doer of what is pleasant to the gods.

15. Seeking the benefit of all worlds, the lord of all, conceiver of all, stationed in the sphere of the Sun, Fire, and Water.

16. Vasudeva, the sole meditator of the universe, should be meditated upon by those who seek salvation “I am Vasudeva”, thus shall the soul be meditated upon Hari.

17-18. Those who meditate like this on Visnu attain the final goal. Formerly, the sage Yajfiavalkya meditated on the supreme lord of gods Visnu, attained the position of the lawgiver and finally the supreme region. O Sankara, lord of gods, you also contemplate over Visnu.

19. Those who recite this Visnudhyana attain the final goal, viz., liberation CHAPTER NINETYTHREE.

Teachings of Ydjhavalkya.

Mahckvara said:

1. O Hari, the destroyer of Ke£ in, how was virtue -expounded by Yajfiavalkya formerly. Please explain to me as the facts are, O Madhava.

Hari said:

2. After making obeisance to Yajfiavalkya who was staying in Mithila, the sages asked him about the various duties of different castes. With due meditation on Visnu the sage of controlled senses expounded the same to them.

Yajfiavalkya said:

3-6. The virtue expounded hereafter is current in that country where the black deer roam about fearlessly. The Vedas in addition to Puranas, Nyaya, Mimamsa, Dharmaiastra, etc. are the basic lore for all kinds of learning and virtue. They are fourteen in number. The expounders of law are: — Manu, Visnu 2, Yama 3, Angiras 4 5, Vasisjha 6, Dak? a, Samvarta, Satatapa 8, 1. A famous personality in Indian Literature. He is said to be a sage present in the court of King Janaka of Mithila. He is also mentioned in the Mah& bh& rata. His name is closely connected with the SuklaYajurveda.

Some hold that the V& jasaneyi Samhitk of the Sukla Yajurveda is known alter his surname V^jasaneya. The Y& jfkavalkya-Smfti is also known after his name. This Smfti seems to be later than Manusmrti. but is widely acknowledged as a Code of Hindu Law. The interpretation of the Mitak$ar& commentary by VijfUtaerfvara on this Snifti, is generally accepted by Indian Law Courts.

2. Author of VifQu-Dharma-Sdtra.

3. Author of Yama-smfti.

4. Author of AAgirasa-smfti or Brhad-ahgirasa-amfti.

5. Author of the VasiHha-dharma-sutra.

6. Author of several smfti-works, Karraa-vip& ka, etc.

Paraiara 1 2, Apastamba, U$anas 3, Vyasa 4, Katyayana 5, Bfhaspati 6, Gautama 7, Sarikha 8 9, Likhita®, Harita 10, and Atri 11.

All these ever engaged in meditation of Vi$nu have become expounders of law.

7. Whatever material or wealth is given at the proper time and place with due faith to the deserving is conducive to virtue.

8. Acting in a way pleasing to others, control of mind, non-violence, charity, self-study of the Vedas, realisation of Atman by means of Yoga — all these arc Dharmas.

9. Scholars in Vedic lore enumerate four and some say three. Whatever that may be those who are engaged in the worship of devas and have realised the soul maintain their own duties.

10. The four castes are Brahmins, K$atriyas, Vaiiyas and Sudras. The first three are Dvijas (Twice born). The rites from Niseka (sprinkling) to the cremation ground are performed with mantras.

1 1. The Garbhadhana 12 rite( conception) is after the mens truation; Pumsavana 13 rite before the throbbing of the child in the womb; Simanta 14 in the sixth or eighth month. The Prasava (delivery) and Jatakarma 16 (birth) and 12-

13. N& makarana (naming) rites the eleventh day. Ni^krama 1 2 (coming out of the house) in the fourth month.

The Annaprti Sana ( feeding with solid food ) in the sixth month and Cud& karaQa (ceremonial cutting of the forelock) as per practice in the family. Thus the sin of seed and conception is nullified. To girls these rites are performed without reciting the mantras) but marriage is performed by reciting the mantras.

1. Author of Par& sara-smfti.

2. Author of Apastamba-dharma-sutra.

3 Author of Ausanasa-dharmasastra 4. Author of Vyasa-siddh& nta.

5. Various references to him are found in Sanskrit Literature.

6. And profusely quoted as the author of a Smfti. Mentioned by Kaufilya.

7. Author of Gautama-dharma-sutra.

8. Author of Sahkha-smrti. Also mentioned in the Mah& bhirata.

9. According to the Mahibhdrata, the brother of SaAkha. The coauthor of Sankha Likhita smrti.

10. An oft-quoted author, who flourished before 600 AD.

11. Author of Atreya-dharma-s& stra. Also mentioned in Manu-smrti.

12. Authorities hold different views about its time.

13. The aim is to beget a male child.

14. literally means parting (the child’s) hair.

13r This rite is performed to ensure the child's welfare.

CHAPTER NINETYFOUR.

Teachings of Yajhavalkya.

YSjhaualkya said:

1. The sacred thread investiture of a brahmin shall be performed in the eighth year from conception or nativity; that of a Kjatriya in the eleventh year and that of Vaiiya in the twelfth year or according to some, as is the convention in the family.

2. After duly investing the disciple with the holy thread the preceptor shall teach him the Vedas along with the Mahavy& hrtu He shall duly instruct him in the rules of hygiene and good behaviour.

3. He shall pass urine and evacuate his bowels with the sacred thread turned round his right ear facing the north if it is during the day or in the Sandhyas i. e. dawn, midday and dusk or facing the south if it is during the night.

4. The brahmin or others strictly adhering to the sacred rites shall hold the penis and stand up and wash it with earth and water till the bad smell and stickiness sure removed.

1. In this rile, the child is taken out of the house for the tint t un e.

2. In this rite the child is fed for the first time with solid food.

9. In this rite, for the first time the child's hair is cut, but ciji (a tuft of hair) is ieft on the head; hence the name cHjikara^a.

5-7. A twice-born shall perform die purificatory ceremony thus. He shall sit on a clean ground facing north or east and perform Upasparsa (ceremonial touching)

with the Brahmatirtha (pure water) between his knees. He shall touch the roots of the little finger, index finger, and the thumb and the tip of the hand respectively called Prajapatitlrtha, Pitftlrtha, Brahmatirtha and Daivatirtha. He shall perform Acamana thrice and Unmarjana (wiping off) twice. He shall touch mouth, etc. ritualistically. The water shall be undisturbed and free from bubbles.

8. The brahmin shall be pure if the water reaches the heart; the Ksatriya if it reaches the throat and the VaiSya if it reaches the palate. A woman and a Sudra shall become pure if the water touches the inner parts once.

9. Bath, Marjanam with the divine mantras, Pranayama, Suryopasthana (worship of the sun) and Gayatrijapa shall be performed every day.

10. Gayatri should always be recited with its Siras (head) and with the Vyahrti prefixed. Pranayama with the Pranava is for three times (for every unit of japa).

11-12 The purity of Pranayama is in the three Rks that constitute the mantra and its deity. In the evening the Savilri shall be recited squatting down till the rise of stars. In the morning the Gayatri shall be recited standing facing the east till the sun rises. Thereafter both in the morning and evening sacrificial rites in fire shall be performed.

13. Then elders shall be bowed to saying “asau aham, ” etc. He shall then with great concentration and faith approach the preceptor for the study of Vedas.

14. He shall recite the Vedas when called upon to do so. He shall give the preceptor whatever he has and serve hkn with mind, body and speech activities.

15. The sacred staff, deerskin, thread andgiidle shall be worn. For sustenance let him beg alms of worthy brahmins.

16. In the morning, midday and the evening the alms shall be sought from brahmins, Ksatriyas and Sudras.

17. After performing the rites in fine he shell take his food with the permission of the preceptor, duly taking in water in theritualistic way. He shall never find fault with the food served.

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