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[Full title: (F) The distinctive ritualistic features; (II) Ahnika (daily rituals); (5) Marjara, Upasthana, Vaisvadeva, etc.].

MARJANA AT THE END OF A PADA : The Marjana is to be performed with nine quarters (padaih). of eight syllables. The three Mantras, namely apohistha etc. contain three lines in each Mantra & these lines have eight syllables. The sprinkling of water is to be done at the end of each quarter or line. The sprinkling of water is to be done for nine times, as there are totally nine lines of the three Mantras. The divine lustre would be lost, if the person does not practise it in the prescribed manner (603). 11 ence There are three alternatives about Marjana. It can be done at the end of each re or half of it or at the end of each pada or line. Devala prescribes only the last one & does not allow the other 12 two alternatives. Brhaspati is also of the same opinion. From the Dharmasindhu (p.239-241) it appears that the above method of Marjana is followed by the followers of Bahrca (Rgvedins Barca (Rgvedins & Katyayana (white Yajurvedins) recensions, while the Taittiriyas follow the 'rgante' method of marjana. Thus the statements of

750 the Dharmasindhu would suggest that Devala does not follow the Taittiriya recension of the Veda or that the Taittiriyas do not follow the method, prescribed by Devala. MANTRAS FOR UPASTHANA : 鈽� The Upasthana (Mantras, recited during the worship of the sun in the twilight-worships) is to be performed with the recitation of the four Mantras viz. the three Mantras from Mitrasya etc. Vajasaneyi Samhita 11.62-64) & the fourth, 'Vasavasva' etc. (VS.11.65) during the morning worship, while during the evening adoration, the four Mantras from 'imamme etc.' (VS.21.1-4) are to be recited. Like 13 Devala, Baudhayana Dharmasutra (II/4/7/9-11) also refers to the recitation of Mantras, addressed to Mitra in the morning & with those addressed to Varuna in the evening. But he prescribes the recitation only of two Mantras at both times viz. Mitrasya carsani (Rigveda Samhita 3/59/6) & 'Mitro janan' (Rigveda Samhita 3/59/1) in the morning &'imam me (Rigveda Samhita I.25.19) & tatvayami (Rigveda Samhita I.24.11) in the evening. Thus, in this respect, Devala & Baudhayana are different. The Upasthana-Mantras, recited by Bahrcas (Rgvedins), Taittiriyas (followers of Taittiriya recension of Black Yajurveda) & Katyayanas (followers of white Yajurveda) are quite different from those mentioned by Devala. (Cf.Dharmas indhu pp. 240-242). The Mantra 'Vasavastva is not found in the Rgveda, Samaveda & Atharvaveda Samhitas, which may indicate that the author does not follow any of these samhitas here. I t

HANSHA MEHTA LIBRARY URDHVAPUNDRA * INFLUENCE OF VAISNAVA CULT : The necessity of Urdhvapundra is emphasized at University placess roda the text. All activities like sacrifice, giving gifts, homa (offerings), the study of veda & the offering of water to the Manes become futile, if these are performed without Urdhvapundra (perpendicular mark on the forehead) (172). Even a knower of veda & vedanta is regarded as the vilest person & a thief among men, if he does not possess the Urdhvapundra mark on his forehead (607). This reflects -upon the influence of the vaisnava cult upon the present text. The Bhavisya Purana & Katyayana (quoted in Acaramayukha 38) 14. on the contrary emphasize the necessity of tripundra, in a similar manner. Thus the followers of saiva & vaisnava sects have given importance even to the external aspects of dharma, as indispensible, as they distinguished their sects from the other sects. } The two epithets 'cakrankitatanuh' & 'Lingakitah' refer to the followers of the Vaisnava & Saiva cults, who make the external peculiar marks of wheel & phallus respectively on their body. The text (699) prohibits taking food in the row of such persons. The influence of Vaisnava cult is also indicated by the statements like "He does not remember Govinda at the time of his death' (731) & 'from him Hari is quite away' (727). VAIS VADE VA 1 KRATVARTHA OR PURUS ARTHA : The Vaisvadeva is considered to be Purusartha only (i.e.for effecting some samskaras on the person) by the Mitaksara ( on $ :

752 Yajnavalkya-smrti I. 103), the Smrticandrika (1.213), the Parasaramadhava Yajnavalkya-smrti I.103), (I. I.390) etc., while there is also another view that it is both mw purusartha & also for effecting samskara (the unseen spiritual 15 result) on the food smrtyarthsara p.46 & Laghu-Asu. Smr.I.116). But if it is performed only for effecting samskara on the person, it is not necessary to be repeated, when food is cooked, again on the same day. On the contrary, if it is a Samskara on the food-cooked, it must be performed at each time when it is cooked. Devala prescribes the first alternative, that the vaisvadeva is to be performed only once, evenwhen food is prepared again on the same day (619-622). Thus according to Devala, the 1 vaisvadeva is purusartha only. But it is to be noted that the verse (618), also explictly mentions that it is to be performed for sanctifying or purifying the food. This verse is most probably of a later period than the sutra portion of the text. BLOWING OF FIRE WITH MOUTH : It is necessary to blow the fire to kindle it. Blowing of fire is not to be done with a cloth, or a leaf or hand or a winnowing basket or mouth or a ladle or even with a fan. This is the declaration of the sruti, according to the author (624). If the fire is blown with a leaf or a winnowing basket or hand or mouth, the result is the ill-health, loss of wealth, death, diminishing of life respectively(625). But the katyayana smrti 16 (9.14 & 15) allows to blow it with a fan and the srauta fire even with the mouth. The Grhyasangraha parisista 17 (1.70) also allows the blowing 4 },

} 753 with the mouth, which is quite opposed to the explicit prohibition of Manu (IV. 53) and Gautama (1/9/32). But according to Devala, the fire should be blown with the mouth only, as the sruti declares it to have been produced from the mouth. (VS.31.12). But it is not to be blown only with the mouth, some other material like the dharani (blowing pipe), grass, stick be etc. should kept between the fire and the mouth (626). The last quarter of the verse (626) reminds one of the last quarter of the mantra in the purusasukta of the VS (31.12d). This may: suggest the influence of this samhita on the author.