THE GARUDA PURANA 40 страница

8-9. Not taking back what is given, gifts, study of Vedas, austerities, learning wealth, penance, valour, nobility of birth, health, annihilation of worldly bondage, happiness, knowledge — all these result from Dharma. One gets salvation due to knowledge.

10. Sacrifices, study of V^das and gifts in accordance with the instructions in the Sastras constitute the common virtue of Brahmanas, Ksatriyas and Vaigyas.

11. Sages say that presiding over others’ sacrifices, teaching of Vedas and acceptance of Pratigraha (money gifts etc. ) constitute the extra activity of the highest class.

12. The duty of the kings is to live with weapons and protect all living beings. Rearing of cattle, agriculture, trading and business are the ways of sustenance for Vaigyas.

13. The duty of the Sudra is to serve all other twiceborn people. The duty of a student is residence in the preceptor’s house, maintenance of the sacrificial fire and self-study of Vedas.

14. The student must have three ablutions every day, taking alms, and living in the house of the Guru till his death.

While yet a student he must wear mekhaias (girdles of Kusa grass) matted hair or shave off the hair entirely.

15-16. The duties of a householder are the maintenance of Agnihotra, practice of hereditary duties, indulgence in sexual inter-course with only his wife avoiding the Parva days, the worship of Gods, manes and guests and the grasping of the import of Srutis and Smrtis.

17-18. The duties of a Vanavasin (in the stage of Retirement) are: conquest of senses, maintenance of Agnihotra, wearing of deer-skin lying on the bare ground, residence in a secluded spot, living on milk, bulbous roots, fruits and Nivara grains, avoidance of prohibited activities, thrice ablutions, continuance of rites and worship of gods and guests.

19-21. The duties of a Parivraf (complete renouncer)

Avoidance of all worldly enterprises, begging of alms, residence at the roots of trees, non-acceptance of any gift whatsoever, non iiy'ury to others, equality of vision towards all living beings, bearing of both pleasant and unpleasant, viewing of happiness and sorrow equally, purity internally and externally, restraint on speech, contemplation, curbing of all sense organs, perpetual grasping of the fundamental principle of life and a pure volition.

22. The common characteristics of all walks and stages of life are non-violence, truthful and pleasing words, truthfulness and purity, forgiveness and mercy.

23. Those who strictly adhere to these injunctions attain the greatest goal. I shall now explain the duties of a householder from getting up in the morning to going to bed at night.

24. He must get up in the Brahma Muhurta (An hour and a half before dawn) Think about his Dharma and Artha.

By the end of the night be must finish answering calls of nature and purify himself in mind and body.

25. He must clean his teeth, take his bath and perform Sandhya prayers.

26. Evacuation of the bowels and urination during the day must be done sitting facing the north. During the nights by sitting facing the south. At dusk and dawn he must do as during the day.

27. In shade, darkness, during night or day, if there is any commotion endangering life, a brahmin can sit facing ferny quarter convenient, while passing urine or stools.

28. Neither faeces nor urine shall be passed on cowdung, burning charcoal, anthill, a ploughed field, pure' water, and under way side trees.

29. Earth for purificatory purposes, shall not be taken from under water, temples, anthills, rat holes, faeces of others, or from burning ghafas.

30. The penis must be cleaned once with earth. The left hand must be cleaned twice with earth and both the feet twice with the earth. This is the purificatory wash after passing urine.

31. After passing stools, the penis must be cleaned with earth once, the anus three times, the left palm ten times and the feet ten times (each foot five times). Both the hands must be cleaned with the earth then seven times.

32. The first application of the earth must be half a handful. The second and third ones half of the previous.

33. He who is unable to urinate or evacuate in a sitting posture need do only half of this purificatory process.

34. The purificatory process during the night is either half or one-fourth of the foregoing. This elaborate process is for the hale and hearty. The sick man can do as suits his strength.

35. The twelve types of dirt from human body are — Fat, semen, blood, marrow, saliva, faeces, urine, ear wax, phlegm, tears, grit in the eyes and sweat.

36. Purificatory process is to be continued till full purity is achieved. There is no limit to the number of times of the cleansing process.

37. Purification is twofold— the external and the internal. The external purification is with earth and water. Purity of feelings and volition is the internal cleansing.

38. He shall perform Acamana three times, then he must wipe his face twice. After rubbing with the root of the thumb the mouth shall be touched thrice.

39. The nostril shall be rubbed with the thumb and the index finger. Eyes and ears must be touched frequently with the ring finger and the thumb.

40. The navel shall be rubbed with the little finger and the thumb and the chest with the palm. The head must be touched with all the fingers. The arms shall be rubbed with the tips.

41. By taking the Acamanas the brahmin propitiates IJJcs, Yajus and Samans. By wiping off twice he pleases Atharvangiras and $anmukha.

42. He propitiates Itihasas, Puranas and the six Vedangas. By touching the mouth he propitiates the Ether, nostrils — the Vftyu, eyes — the sun, and the ears — the quarters.

43. By touching the navel he propitiates the Pranagranthis and touching the heart he propitiates the Brahman; the head — Rudra and the tuft — the sages.

44-45. By touching the arms Yama, Indra, Varuna, Kubera, Vasudha and Anala are propitiated. By washing his feet he pleases Vi? nu and by washing hands he pleases Indra and Vi$ou; by touching the joints of fingers he pleases Agni, Vayu, Surya, Indu and the mountains. The lines in the palms represent the rivers, Ganga, etc.

46. Early in the morning after duly performing & auca he must clean his teeth and take his bath.

47. A man becomes impure if the mouth is not washed after the night. Hence, a man must cleanse his teeth carefully.

48-49. Twigs of Kadamba, Bilva, Khadira, Karavira, Vafa, Arjuna, YuthI, Byhati, 1 Jati, Karaiija, Arka, Atimuktaka, Jambu, Madhuka, Apamarga, Sirisa, Udumbara and Asana are good tooth brushes. Trees exuding milk juices, and thorny trees are very good for cleansing teeth.

50. Pungent, bitter and astringent twigs increase wealth, health and happiness. After cleansing the teeth, the twig must be cast off in a pure place. He must then perform Acamana, 51. On new moon days, the sixth day and the ninth day and the first day of the lunar fortnight, twigs must be avoided.

On Sundays too they shall be avoided.

52. If the twigs are not used the cleansing can be done by gargling with water twelve times.

53. By taking bath early in the morning he achieves visible and invisible merits. A person who regularly bathes in the morning and purifies himself deserves the performance of Japa, etc.

54. A man with many pores all over his body exudes dirt always by day and by night. He is extremely dirty. The morning bath purifies him.

55. Like a dip in the holy Ganges the morning ablutions give pleasures to the mind, increase beauty and fortune and remove sorrow and misery.

1. Jasminum aurialetum.

56-58. While taking bath he shall recite this Mantra—

“I am taking my bath as it were in the Ganges to remove ten sins of mine viz — ( 1) Sin of not giving a gift on days when moon enters Hasta star, on the tenth day in the bright half of the month of Jyestha and ten other auspicious occasions, (2)

doing forbidden things, (3) violence, (4) committing adultery, (5) speaking harsh words, (6) uttering falsehood, (7) scandalising words, (8) nonsensical words, (9) coveting another man’s wealth (10) wishing evil of others. ”

59. Thus I have explained briefly the process of ablution of a householder and a Vanaprastha (a man who retires from life).

60. A Yati (or an ascetic) takes three baths during the day, but a student (Brahmacarin) only once. Whenever one takes bath, one shall invoke holy rivers after performing Acamana and meditating on eternal Hari.

61. There are three and half crores of demons named Mandehas. These wicked spirits desire to swallow the rising sun.

62. These demons can be burnt by means of the water sanctified by Mantras which act as fire. Hence, he who does not perform Sandhya prayers actually commits the murder of the sun.

63. The junction of night and day is called Sandhy&.

Its duration is for two Natjikas till the appearance of the sun or the stars.

64. At the end of the Sandhya prayers sacrificial ofFerings of butter must be made personally. What is acquired by performing Homa, by him, cannot be acquired by performing it through others.

65. A Homa done through a Rtvik, Preceptor, one’s own son, brother, nephew or the Vitpati (the king or the leader of society) is as good as a Homa performed by oneself.

66. The Garhapatya fire is Brahma, the Dak$ina fire is Siva and the Ahavanlya fire is Vi? i? u; Kumara (Lord Karttikeya) is truth personified.

67. After the timely performance of Homa the brahmin shall Tecite the Mantras pertaining to the sun. Then with his mind fully concentrated be must repeat the Savitii 1 and Pragava Mantras.

68. There is absolutely no danger for the person who perpetually repeats the Prajiava, the seven Vyahjrtis and the Savitri Mantra consisting of three metrical feet.

69. If a man repeats the Giyatri 1 every day after getting up early in the morning he will never be tainted by sin like the leaf of the lotus by drops of water.

70. The auspicious goddess G& yatrf is described white complexioned, wearing silk garments and having the rosary garland of Akgasutra. She is seated in a lotus.

71-72. The Devas desirous of seeing the goddess seated in the midst of solar zone in the Brahmaloka invoked Her with the Yajus Mantras ‘Tejosi’ 1 etc. [Thou art the light]. The brahmin too shall invoke Her with the same Mantra and after bowing to Her he shall discharge Her (mystically).

73. The worship of all deities must be performed in the forenoon itself. There is no deity greater than Vi? nu and hence, He must be worshipped always.

74-75. An intelligent devotee shall not differentiate among Brahma, Vi$£ U and Siva. There are eight very auspicious things in this world: — brahmins, cow, fire, gold, butter, the sun, water and eighth the king. Hence, everyone shall view, worship and go round these always.

76. The practice of Vedas is in five ways: Reading them, understanding them, transcribing them, deliberating over the’r import and teaching them to disciples.

77. Those who write the meanings of vedic passages, the Yajfia& stras and the DharmaSastras for remuneration for the sake of others will obtain the fruits of vedic practice.

78. He who gives to others manuscripts of Itihasas and Pur& gas is twice blessed with the merit of making a gift of Vedas.

79-80. In the third part of tlje day one shall be engaged in earning the wherewithals for the sake of maintaining the dependants. The dependants are: — mother, father, preceptor, brother, poor people who seek refuge, casual visitors and specially invited guests. The sacrificial fire must be included among them as worthy of ^emg nourished and nurtured.

81. It is the duty of everyone to sustain the dependants by every means. His is the true life who looks after many.

82. Other persons who fill their own bellies are as good as dead, though they live. Even a dog fills its belly.

83. It is from the accumulated and flourishing wealth that all activities (sacred or profane) emerge even as rivers originate from mountains.

84. The earth, the mine of all precious gems, grains, cattle, womenfolk all these can be termed wealth inasmuch as they serve the purpose of wealth.

85. When there is no danger threatening, a brahmin must maintain himself by choosing such a profession as does not entangle him in injury or harm to any living being; if that is not possible, the least form of injury is to be perpetrated.

86. The wealth of a brahmin is of three types the white, the black and the variegated, each again classified into seven sub-divisions.

87. The wealth of others irrespective of their caste is of three types: the inherited, the wealth given out of love and the wealth acquired through the wife (as dowry, etc).

88. The special wealth of a brahmin is of three types that earned as fees for officiating in sacrifices, the fees received: for teaching and the gift received from good people.

89. The special wealth of a Ksatriya is mentiond to be of three types: — the pure wealth acquired by way of revenue, the fines realised and all that which is seized after victory in battle. 90. The special wealth of a Vai$ya is also of three types: —

that acquired through agricultural activities, that received from cattle and cattle products and that from trading activities.

That of a Sudra is the wealth he acquires due to the favour of the other people.

91. Usury, agriculture and trading activities can be pur sued by a brahmin. Doing these himself in times of danger (i. e„ when no other source is available) a brahmin is not tainted by sin.

92. Many means of livelihood have been enumerated by sages. Among them all usury yields the most profit.

93. In the pursuit of agriculture there are dangers due to drought, due to king’s tyrannical activities and due to rodents. But in usury none of these causes any risk.

94. Prosperity does not subside even in bright half or dark half, night or day, summer, rains'or winter.

95. The prosperity achieved by those who thrive on merchandise by going to different countries can be realised by a man practising usury staying at home.

96. Gaining much (in usury) he must propitiate the manes, the gods and the Brahmins. Propitiated thus, they quell the evil effects (of usury) undoubtedly.

97-99. A usurer who donates cloth, cow, gold, etc, and brahmin practising as a husbandman gets absolved from the incidental sin by making gifts of drink and food, vehicles, beds or seats and handing over twenty heads of cattle or a hundred pieces of gold to the king. One fourth, he should keep as reserve; by half, he should sustain himself and by one fourth he should increase the capital.

100. (Thus in brief) there are ten main ways of sustenance, viz: — learning, arts and crafts, salaried profession, service rendered to rich people, cattle breeding, trading activities, agriculture, brokerage and liaison activities, begging alms and usury.

101. Wealth accumulated by brahmins by accepting gifts, by Ksatriyas acquired through weapons, by Vaigyas earned through lawful means and by Sudras by serving others — that wealth is (honourable).

102. The commendable possessions of a brahmin: — a river with plenty of water, vegetables and leaves, sacrificial twigs and Ku£ a grass, the sacrificial fire and the reverberating sounds of Vedic mantras.

103. There is no harm in accepting an unsolicited gift.

'Gods consider it on par with the nectar. Hence, it should not be refused.

104. A man desiring to worship gods and guests may even forcibly take wealth from his preceptor. Hence, one shall accept from anywhere anything that makes them (gods and guests) contented.

105 A meritorious brahmin with few blemishes can accept gifts from good or bad people. A man who is utterly devoid of good qualities sinks in sin if he accepts gifts.

106. Thus (in the third part of the day) a brahmin may pursue any of the above mentioned activities for the sake of sustenance. But immediately thereafter he must perform expiatory rites.

107. In the fourth part of the day he must keep ready clods of earth for the ablution as well as gingelly seeds, Ku£ a grass and flowers. The bath must be taken in natural water.

108. Baths are of eight types: ( 1 ) the daily bath, (2) bath on special occasion, (3) bath for the realisation of desires,

(4)

bath as an ancillary for a sacred rite, (5) bath for removal of dirt, (6) rubbing and scrabbing, (7) Acamana and (8) plunging into a river.

109. A man who has not taken his bath is unfit for performing Japas, sacrificial offerings, etc. The morning bath is for that purpose. It is called the Nitya Snana (the daily bath).

110. The Naimittika Snana (or the bath on special occasions) is the bath taken to wipe off the impurity on account of touching a Candala, corpse, faeces, etc. or a woman in her menses.

111. The Kamya Snana (bath for the realisation of desires) is the bath taken in holy rivers, etc., when the moon enters Pusya star and on similar occasions in accordance with the instructions of an astrologer. A man free from such desires need not take this bath.

112. The Kriyanga Snana (bath as an ancillary rite in the course of a religious ceremony) is the bath taken by a man on the occasion of worships of gods and guests for the recital of special Mantras.

113. Malapakar sana Snana is the bath taken for the removal of bodily impurities and not for any other purpose. It can be taken in ordinary tanks, natural puddles, holy tanks, rivers, etc.

14. This bath is only a natural activity of a man. The waters make the body clean and if it is taken in waters special merits also do accrue.

115. Marjana or rubbing and wiping the body with water repeating Marjana mantra removes sin quickly. The Nitya, Naimittika, Kriyariga and Malapakarsana baths are to be performed in hot or cold water in case there is no holy tank or river nearby.

116. Water taken out (from well) is better than surface water; still better is the water from springs and fountains; still better is the lake water and still better is the river water.

117. The water in a holy place is still better and the Ganges water is the holiest of all. The Gang& water removes all sins committed till death.

118. The Ganges water is better than the water in Gaya or Kuruk? etra. It is the holiest.

119. Baths in the night are recommended on the occasions of birth of a son, the special conjunctions of planets and stars, the transit of the sun from one zodiacal sign to another and at the sight ofRahu (i. e. during lunar eclipse) and not otherwise.

120. The bath early in the morning, at dawn or immediately after sunrise removes even Mahapatakas (deadly sins) since it is on a par with the Praj& patya rite.

121. A person who takes early morning bath regularly for a year with great faith acquires the merit accruing from the performance of Prajapatya for fwelve years.

122. He who wishes for worldly enjoyment as expansive as the moon and the sun shall regularly take the early morning bath for the two months Magha and Phalguna (Mid-Jan. to Mid-March).

123. He who takes the early morning bath and takes only Havisya food in the month of Magha quells all cruel sins within a month.

124. If the devotee takes the bath recalling any one, his mother, father, brother, friend or preceptor he shall receive a twelfth of his merit.

125. Amalaka ( Emlylic Myrobalam) fruits appeal to Lord Vi$nu especially on the eleventh day of the lunar fortnight. A person desiring prosperity shall always take bath with the Amalaka fruits.

126. Distress, fame, shortage of life, wealth, death, health and achievement of all desires are the effects of taking oil bath on the seven days from Sunday to Saturday respectively.

127. A person who observes fast, a person observing rites and a person who has got his hair cropped by a barber shall not take oil bath. He will be blessed by the Goddess of Fortune if he does not touch oil.

128. After performing the bath (in the manner mentioned before), the devotee shall perform Tarpana to the manes, gods and human beings. Standing in water navel-deep he shall raise his head up and contemplate on the manes, etc.

129. “May my manes come and accept my handful water libation. ” Saying this he shall offer three handfuls each of libation towards the sky and towards his right side.

. 130. After wearing dry clothes and sitting on a dry place where Ku£ a grass has been spread, the devotee conscious of the rules shall perform Tarpana and never in a vessel.

131-133. ‘Whatever is cruel and impure in this water that has not subsided so far shall be removed by this, reciting this Mantra he shall take water in his left hand and sprinkle it towards the south west. This will ward off the malignant demons.

134-136. ‘May Indra, Varuna, Brhaspati, Savitr, Bhaga, and the & ges Sanaka and others sanctify me and quell the sins committed by me by words, mind, body or acting and the sins due to taking prohibited food, and acceptance of gifts from sinners and let everything in the world from Brahma to a blade of grass be pleased’, saying this he shall sprinkle three handfuls of water. This is Samk$epatarparia (Tarpana in brief).

137. He shall then worship gods without having any distinction among Brahma and others with the Mantras pertaining to Brahma, Vi$i? u, Rudra, Savitr and Mitra-Varuna.

138. He shall bow to all Devas with their respective Mantras and place flower offerings separately for them saying ‘Namafr’.

139-140. He shall worship Vi? nu who incorporates in Himself all the deities and also Bhaskara (the sun). He who offers flowers or water reciting the Purusa Sukta Mantra has actually worshipped the whole world, the movable as well as the immovable. The devotee shall worship Janardana with other Tantrika Mantras too.

141. Arghya offering must be made at first. The application of unguents, offerings of flowers, incenses and the fruits as Naivedya must be performed in due order.

142. The Marjana and Acamana types of Snana is only with water inside the house. The water is invoked with Mantras and holy waters are psychically invoked with the Aghamarsana Sukta. Everyday this must be done thrice.

143. The procedure of bath has been laid down thus by great men. While taking bath Brahmins, Ksatriyas and VaiSyas have to repeat Mantras. A Sudra has to observe silence during bath and perform Namaskara also silently. 144. Teaching of Vedas is called Brahmayajfta; Tarpana is called Pitryajfia; performance of Homa is Devayajfia; offering of oblations is Bhutayajfia and the hospitality to guests is Nryajfta.

145-146. If these religious rites are performed in a cowshed, tenfold merits accrue; if performed in the chamber of sacrificial fire hundredfold merits accrue; if performed in the abode and presence of enlightened persons thousandfold merits accrue; if performed in holy places hundred thousandfold merits accrue; if performed in temples crorefold merits accrue and if performed in the presence of Visnu endless merits accrue.

147. In the fifth part of the day man must distribute foodstuffs among the Pitrs, gods, human beings and insects.

148. He who first gives excellent food to a brahmin and then shares his food with friends attains S varga (Heaven).

Hence, one must make gifts of food.

149. One should take sweet things first. Savouries and cooked rice must be taken in the middle. Pungent, bitter and astringent things must be taken in the end with water and milk.

150. During nights, green vegetables must be completely or to a great degree abjured. Never should a man take a food stuff exclusively of one taste.

151. The sumptuous food rice, etc of a brahmin is on a par with nectar; that of a K? atriya is like milk; that of a VaiSya is real food and that of a Sudra is like blood.

152. Goddess of Fortune and wealth resides in the place where people observe fast on new moon day for at least a year.

153. The Garhapatya fire is located in the belly; the Daksina fire is located in the back; the Ahavanlya fire is located in the mouth and the Satya fire along with all others is located in the head.

154. He who understands the five types of fires is called Ahitagni. The body, the water, the Soma all these are different types of food.

155-156. The Prana, the fire, and the Sun — these three are the selfsame enjoyers. Reciting the Mantra, “Let food be for my strength. Let there be happiness to the earth, to the waters, to the fire, to the wind and to me also after the food has been digested fully. ' Having rubbed belly with the hand the betel leaf should be chewed.

157-159. The sixth and seventh parts of the day shall be spent listening to Itihasas, Puranas etc. attentively. Then after taking bath the evening prayers should be offered. Thus I have mentioned the daily rites, O brahmin. He who reads this or hears it will attain heaven. KeSava is the author of all these rules of conduct.

CHAPTER TWO HUNDRED AND FOURTEEN.

Dharmafastra.

Brahmd said:

1-2. Now, I shall explain the rules and rites regarding bath since all other rites are based on bath. The person who wishes to take bath shall bring earth, cowdung, gingelly seeds, K. u£ a grass #nd fragrant flowers at the time of bath. He must place all of them on the bank in a secluded place along with the scented water.

3-8. The earth and the cowdung should be divided into three parts. With water and earth he should wash his hands and feet. With the sacred thread worn as usual (Upaviti) and the tuft tied he should perform Acamana silently with the mantra “Om urum hi raja Vanijio 1 Varan& ya nama^’ he must propitiate the water and circumambulate. With the Rk mantra “Om ye te iatam 8.... svarkah svaha” he must whirl the water all round. With the Rk “Om sumitriya na 8.... yaflca vayarii dvi$mak”

he shall take two handfuls of water and scatter it to the north and he shall then wash his feet, calves and hips three times.

9-11. He shall wash his hands and perform Acamana and then bow to the water. With the seven Vyahjrti mantras he shall perform Acamana again. He shall then rub his limbs with earth repeating the mantra “Idam Vi$nuh

4.... pamsure. ”

Then he shall face the sun and take his dip repeating the mantra — “Om apo asman matarah 5.... Lucira putaemi”. 12-13. Then he shall clean the vessels, dip and dip again himself slowly. Repeating the mantra “Om ma nastoke 6.... sadasi tva havamahe’ he shall rub cowdung over the limbs.

14-16. Then he shall dip himself into the water repeating the various Varuna mantras such as “Imam me 7.... satyamrtayak” “Tattva yami.... pramotfh”, etc.

1 7. After plunging again and standing up he shall drink the water from Ku£ a grass.

18-19. The nine IJtks, viz — “Apo hi? {ha and the two following ones, “Devlr& pa” 8 and the next, “Apo deva”; the Elk “Drupadadiva” 8, the Iji “Sanno devi” 10 the Rk“Apo devi” the Ijjtks called “P& vamanyaji” — all these nine Elks must be repeated.

20-21. Repeating the mantra ‘Citpatirma’ 11 he shall slowly plunge again. He shall then repeat the other mantras of Varuna according to his ability.

1. HV. 1. 24. 8.

2. KS. 25. 1. 11.

3. VS. 6. 22.

4. RV. 1. 22. 17.

5. Ibid. 10. 17. 10.

6. Ibid. 1. 114. 8.

7. Ibid. 1. 25. 19.

8. MS. 1. 1. 11.

9. AV. 6. 115. 3.

10. (tV. 10. 9. 4.

11. VS. 4. 4.

22. The first dip and the last dip should be accompanied by the repetition of Pranava, the seven Vyahrtis and the Gayatri.

23. The Marjana should be done inside water. The Aghamar^ana 1 mantra should be repeated thrice.

24. Other Mantras that he remembers correctly can be repeated with great devotion and concentration.

25. He can repeat Pranava and Gayatri as many times as possible. Or he can remember Vi? nu the imperishable.

26. Apafi (waters) constitute the residence of Visnu. He is called Appati, hence Lord Vi$nu and the waters should be remembered. [For Mantras see Text]

27-29. With the Mantra ‘Tad Visnoh’ 2 he should take as many plunges as possible. Gayatri is the Mantra for the remembrance of Visnu. Various mantras should be repeated in the course of the bath.

30. After the bath is over he should wear clean dry cloth. He should wash his hands and feet with earth.

31. He must perform Acamana repeatedly. Bath and Meal are to be taken with mantras repeated. Drupada mantra should be repeated three times. Aghamarsana Mantra 4 is also to be repeated.

32. After Acamana he should repeat the Asu mantra. Then he should worship the sun with flower offerings above the head.

33-34. After scattering water he should repeat the mantra Udu tyam 5, Citram 6 etc. Then he should look at the sun and Tepeat the mantras “Taccak? uh” 7 etc. and " Hamsafr Sucisad 8 etc. and worship the sun with Gayatri.

35-36. The Anuvaka “Vibhraf” etc. and Puru$a Sukta, Siva Sankalpa and Maz^ala Brahmana should be repeated and Japayajfta performed duly.

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