Dharmashastra : Einführung und Überblick

10. Sakramente und Übergangsriten (samskara)

4. Keshanta = Bartscheren; Samavartana = Schulentlassung; Samskaras für Frauen

von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- 4. Keshanta = Bartscheren; Samavartana = Schulentlassung; Samskaras für Frauen. -- Fassung vom 2004-02-18. -- URL: http://www.payer.de/dharmashastra/dharmash104.htm -- [Stichwort].

Erstmals publiziert: 2004-02-18

Überarbeitungen:

Anlass: Lehrveranstaltung 2003/04

Unterrichtsmaterialien (gemäß § 46 (1) UrhG)

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin.

Dieser Teil ist ein Kapitel von:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Übersicht. -- http://www.payer.de/dharmashastra/dharmash00.htm

Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library

0. Übersicht

• 8. Keshânta = Bartscheren
  • 8.1. Keshânta: Pâraskara-grhya-sûtra II.1
  • 8.2. Keshânta nach A. Hillebrandt
  • 8.3. Keshânta: Manu II, 65
• 9. Samâvartana - Heimkehr (Schulentlassung)
  • 9.1. Heimkehr (Schulentlassung): Pâraskara-grhya-sûtra II.6
  • 9.2. Samâvartana nach A. Hillebrandt
  • 9.3. Samâvartana: Manu III, 2-4
• 10. Samskâras für Frauen: Manu II, 66-68
  • 10.1. Upanayana für Mädchen

8. Keshânta = Bartscheren

8.1. Keshânta: Pâraskara-grhya-sûtra II.1

siehe den Text unter Tonsur = Cûdâkarana:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- 2. Während der Kindheit. -- URL: http://www.payer.de/dharmashastra/dharmash102.htm

8.2. Keshânta nach A. Hillebrandt

"Godâna, Kesanta. — Das »Bartscheren« wird von, den Sûtren mit grosser Übereinstimmung in das 16. Lebensjahr verlegt. Shankhâyana nennt daneben noch das 18. (28, 20), und auf den Familienbrauch verweist noch Pâraskara 2, 1, 4. Ein Kommentar citirt ergänzend die Vorschriften Manu's, wonach der Kesanta für den Râjanya im 22., für den Vaishya im 24. Lebensjahre eintritt (2, 65). Im Übrigen ist das Ritual fast dasselbe wie beim Cüdâkarana (Âshvalâyana 1, 18,1i; Shankhâyana 1, 28, 19; Gobhila 3, 1, 2). Die wesentlichsten Abweichungen fasst Âshvalâyana 1, 18, 3 ff. (auch Kaushika 54, 16 ff) zusammen. Einige sind durch die Natur der Sache geboten, so die Veränderungen in den Sprüchen, in denen für das Wort »Haar« natürlich »Bart« einzusetzen ist. Der an den Barbier gegebene Befehl erstreckt sich auf die Anordnung von Haar, Bart, Körperhaar und Nägeln. Shankhâyana1i, 28, 18 spricht von dem Scheren der beiden Achselgruben beim Bartscheren. Nach Hiranyakeshin 2, 6, 16 schert er die Sikhâ mit ab, nach einigen aber (17) nicht. Gobhila 3, 1 4 sagt, dass der Schüler selbst Haar und Bart und sein Körperhaar scheren lasse. Die übliche Daksinâ sind hier Rinder; eine Kuh Pâraskara 2, 1, 24; ein Rinderpaar Âshvalâyana 1, 18, 8. Umständlicher ist Gobhila, der für einen Brâhmana ein Paar Rinder, für einen Ksatriya ein Paar Rosse, für einen Vaisya ein Paar Schafe zu geben vorschreibt; der Barbier soll einen Bock erhalten (3, 1, 5—9). Der Ceremonie folgen Observanzen. Nach Pâraskara soll der Jüngling ein Jahr lang oder zwölf Tage oder sechs oder wenigstens drei, Keuschheit bewahren und sein Haar nicht scheren (2, 1, 25; s. auch Âshvalâyana 1, 18, 9 und 1, 22, 22). Nochmals wird das Haar- und Bartschneiden später beim samâvartana erwähnt." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 50]

8.3. Keshânta: Manu II, 65

[Section XIV. —Keshanta— Hair-clipping]

65. THE SACRAMENT OF KESHANTA IS ORDAINED FOR THE BRAHMANA IN HIS SIXTEENTH YEAR ; FOR THE KSHATTRIYA IN HIS TWENTY-SECOND YEAR, AND FOR THE VAISHYA TWO YEARS LATER.

Medhâtithi: 'Keshanta'—Hair-clipping is—the name of a particular sacrament. This sacrament should be done, for the Brahmana, in his sixteenth year, from conception. For a knowledge of the exact form of this sacrament our only scurce is the Grhyasûtra, 'Two years later'—i.e., in the year, which is two years later than the twenty-second. Or, the compound may be taken as qualifying 'time' so that the meaning is—'at the time which comes two years later than the twenty-second,'—'for the Vaishya.' The numeral adjective 'two' must be taken as qualifying.years; as the whole verse refers to years. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

This verse is quoted in Purushârthachintâmani (p. 444); —in Hemâdri (Shrâddha, p. 778);—in Smrtichandrikâ (Samskâra, p. 167);—in Samskâramayûkha (p. 637), which explains Dvyadhike as in the twenty-fourth year;—and in Samskâraratnamâlâ (p. 353), which explains râjânyabandhuh as Kshattriya and Dvyadhike as twenty-fourth. Another name for the Keshânta sacrament mentioned in Samskâramayûkha is 'Godâna' which has been etymologically explained as—gâvah keshâh-dîyante chidyante yasmin. This verse is quoted in Parâsharamâdhava (Âcâra, p. 457), where it is said that this rite is what is called 'godâna';—and in Aparârka (p. 67), which adds that the numbers here mentioned are to be counted from birth and not from conception, for if the latter were meant, the word used would have been 'garbhashodasha' like 'garbhâshtama.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Yâjnavalkya 1.36.—'The keshaânta is to be done in the sixteenth year.' Âpastamba-Grhyasûtra, 1.17,1-2.—'The Godâna (Haircutting) in the sixteenth year.' Pâraskara-Grhyasûtra, 2.2.—'When the boy is sixteen years old, comes the keshânta.' Gobila-Grhyasûtra, 3.1.—"Now, the Godâna in the sixteenth year; the keshânta ceremony is described by the description of the Cûdâkarana.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

9. Samâvartana - Heimkehr (Schulentlassung)

9.1. Heimkehr (Schulentlassung): Pâraskara-grhya-sûtra II.6

Übersetzung nach Adolf  Friedrich Stenzler <1807 - 1877>, 1878

Pâraskara-grhya-sûtra II.5.32-35 unterscheidet drei Arten von Snâtaka (Gebadeten):

32. Drei Gebadete sind: ein nach Wissen gebadeter, ein nach Gelübde gebadeter, ein nach Wissen und Gelübde gebadeter.

33. Wer, nachdem er den Veda beendigt, aber das Gelübde nicht beendigt hat, heimkehrt, der ist ein nach Wissen gebadeter.

34. Wer, nachdem er das Gelübde beendigt, aber den Veda nicht beendigt hat, heimkehrt, der ist ein nach Gelübde gebadeter.

35. Wer, nachdem er beides beendigt hat, heimkehrt, der ist ein nach Wissen und Gelübde gebadeter.
 

Sechstes Kapitel.

1. Wenn er den Veda beendigt, bade er.

2. Oder nach achtundvierzigjähriger Lehrzeit.

3. Einige (gestatten das Baden) auch nach zwölfjähriger.

4. Nachdem er vom Lehrer die Erlaubniss empfangen.

5. Der Veda ist: Vorschrift, Anwendung, Erörterung.⁵⁴

⁵⁴ »Vorschrift« sind Aussprüche des Brâhmana, durch welche eine bestimmte Handlung vorgeschrieben wird. - »Anwendung«, d.h. die mantra, Sprüche oder Verse, welche bei den Handlungen anzuwenden sind. - »Erörterung«, d.h. nach Karka s.v.a. arthavâda, Erklärung der Bedeutung. Der Kalpataru erklärt es durch mîmâmsâ.

6. Einige sagen (er soll den Veda) mit den sechs Anga^a (gelernt haben).

^aDie sechs Vedanga sind: Shikshâ (Phonetik), Vyâkarana (Grammatik),  Nirukti (Etymologie), Chandas (Poetik), Kalpa (Ritual), Jyotisha (Astrologie)

7. Nicht nach der blossen Form.⁵⁵

⁵⁵ Jayarâma: na granthamâtre, nicht blos in der wörtlichen Fassung, sondern mit Verständniss des Sinnes.

8. Nach Belieben aber (ist das Baden) des Opferkundigen.⁵⁶

⁵⁶ Wer das Ceremoniell des Opfers genau vollziehen kann, dem wird auf seinen Wunsch das Bad gestattet, wenn er auch mit dem Veda nicht gründlich vertraut ist. Denjenigen Schülern also, welche den erwähnten Bedingungen der Reife zum Abgange nicht entsprechen, darf der Lehrer die Erlaubniss, das Bad zu vollziehen, nicht ertheilen. Vgl. Harihara im Samskâra Kaust. Fol. 165, b.

9. Nachdem er (die Füsse) des Lehrers umfasst, das Brennholz angelegt, tritt er nördlich von dem Verschlage⁵⁷ auf Kuçahalme^a, deren Spitzen nach Osten liegen, östlich von acht Wassergefässen.

⁵⁷ Nach Kp. und Vp. wird ein mit Tüchern umhangener Verschlag errichtet; innerhalb desselben opfert der Schüler verschiedene Spenden, hauptsächlich die unten 2, 10, 3-9 genannten. Die Diener des Lehrers stellen nördlich von diesem Verschlage acht Gefässe mit Wasser in der Richtung von Süden nach Norden auf und legen östlich von denselben die oben erwähnten Kuçahalme hin. Das Abgangsbad des Schülers besteht nun darin, dass er sich in der im Folgenden beschriebenen Weise mit dem Wasser der Gefässe wäscht.

^a Kushagras ⁼ Poa cynosuroides = Desmostachya bipinnata

10. Mit dem Spruche: »Die Feuer, welche in die Wasser eingegangen sind: das zu verbergende, das zu verdeckende, der Strahl, das Geistschlagende, das nicht wankende, das zerbrechende, das Körper verderbende, das Sinnschlagende, diese lasse ich zurück. - Welches leuchtend ist, das ergreife ich hier« - nimmt er aus dem einen Gefässe Wasser.⁵⁸

⁵⁸ Das Feuer, welches in das Wasser eingedrungen (wie RS. 7, 49, 4. 10, 51, 3) ist vielgestaltig, theils den Menschen feindlich, theils freundlich. Der Sinn des Spruches ist nun, dass der Schüler die acht feindlichen Gestalten in dem Wasser zurücklässt, die eine freundliche dagegen in der Handvoll Wasser herausnimmt und sich damit benetzt. Bei Gobhila (3, 4, 14) schüttet er zuerst das feindliche Feuer in einer Handvoll Wasser auf die Erde und benetzt sich dann mit der zweiten. Die Namen der feindlichen Feuer sind mehrfach verunstaltet. Statt mayûkha (Jayarâma mayûsha) steht AS. 16, 1, 7 mroka, bei Bhavadeva, welcher den Spruch bei Gobhila ergänzt, manauka. Es lohnt nicht, die verschiedenen, zum Theil wenig annehmbaren Erklärungen der Commentare mitzutheilen.

11. Damit benetzt er sich, indem er spricht: »Mit diesem benetze ich mich zum Glücke, zum Ruhme, zur Göttlichkeit, zum Gottesglanze.«

12. Mit dem Spruche: »Wodurch ihr Glück bereitet, wodurch ihr den Trank erlangtet, womit ihr die Augen benetztet, welches euer Ruhm ist, o Açvins^a.«⁵⁹

⁵⁹ Jayarâma ergänzt zu der 3 Dual, das Pronomen bhavantau. Das Fehlen des Augments in avamriçatâm soll nach Jayarâma Râmakrshna vedische Licenz sein. Die Erlangung des Trankes soll sich darauf beziehen, dass die Açvins, weil sie dem Cyavana die Jugend wiedergegeben, einen Theil am Somaopfer erlangten (Mahâbhârata 3, cap. 121-125); das Salben der Augen (C. liesst axyau, die anderen axau) auf die Geschichte des Upamanyu (Jayarâma upamanyor axini, s. Mahâbhârata 1, 721 u.f.). Ich zweifle an der Richtigkeit dieser Auffassung; der ganze Spruch scheint bei Pâraskara, wie so häufig, sehr entstellt zu sein, ich weiss aber keine sichere Hülfe. Bei Bhavadeva lautet der, von Gobhila nur durch die drei ersten Worte angedeutete Vers folgendermassen: yena striyam akrinutam yenâpâmrishatam surâm yenâxân abhyashincatam yenemâm prithivîm mahîm yadvâm tad açvinâ yaças tena mâm abhishincatam. Es wird also wohl gar nicht von Augen, sondern von Würfeln die Rede sein. Vgl. AS. 14, 1, 35. 36.

^a Ashvins

"ASHWINS, ASHWINAU (dual), ASHWINÎ KUMâRAS. 'Horsemen.' Dioskouroi. Two Vedic deities, twin sons of the sun or the sky. They are ever young and handsome, bright, and of golden brilliancy, agile, swift as falcons, and possessed of many forms; and they ride in a golden car drawn by horses or birds, as harbingers of Ushas, the dawn. "They are the earliest bringers of light in the morning sky, who in their chariot hasten onwards before the dawn and prepare the way for her."—Roth. As personifications of the morning twilight, they are said to be children of the sun by a nymph who concealed herself in the form of a mare; hence she was called Ashwinî and her sons Ashwins. But inasmuch as they precede the rise of the sun, they are called his parents in his form Pûshan. Mythically they are the parents of the Pându princes Nakula and Sahadeva. Their attributes are numerous, but relate mostly to youth and beauty, light and speed, duality, the curative power, and active benevolence. The number of hymns addressed to them testify to the enthusiastic worship they received. They were the physicians of Swarga, and in this character are called Dasras and Nâsatyas, Gadâgadau and Swar-vaidyau; or one was Dasra and the other Nâsatya. Other of their appellations are Abdhi-jau, 'ocean born;' Pushkara-srajau, 'wreathed with lotuses;' Bâdaveyau, sons of the submarine fire, Bâdava. Many instances are recorded of their benevolence and their power of healing. They restored the sage Cyavana to youth, and prolonged his life when he had become old and decrepit, and through his instrumentality they were admitted to partake of the libations of soma, like the other gods, although Indra strongly opposed them. The Ashwins, says Muir, "have been a puzzle to the oldest commentators," who have differed widely in their explanations. According to different interpretations quoted in the Nirukta, they were "heaven and earth," "day and night," "two kings, performers of holy acts." The following is the view taken of them by the late Professor Goldstücker, as printed in Muir's Texts, vol V. :— "The myth of the Ashwins is, in my opinion, one of that class of myths in which two distinct elements, the cosmical and the human or historical, have gradually become blended into one It seems necessary, therefore, to separate these two elements in order to arrive at an understanding of the myth. The historical or human element in it, I believe, is represented by those legends which refer to the wonderful cures effected by the Ashwins, and to their performances of a kindred sort; the cosmical element is that relating to their luminous nature. The link which connects both seems to be the mysteriousness of the nature and effects of the phenomena of light and of the healing art at a remote antiquity. That there might have been some horsemen or warriors of great renown, who inspired their contemporaries with awe by their wonderful deeds, and more especially by their medical skill, appears to have been also the opinion of some old commentators mentioned by Yâska [in the Nirukta], for some ' legendary writers' he says, took them for 'two kings, performers of holy acts,' and this view seems wise borne out by the legend in which it is narrated that gods refused the Ashwins admittance to a sacrifice on the ground that they had been on too familiar terms with men. It would appear, then, that these Ashwins, like the Rbhus, were originally renowned mortals, who, in the course of time, were translated into the companionship of the gods. . . . "The luminous character of the Ashwins can scarcely be matter of doubt, for the view of some commentators, recorded by Yâska, according to which they are identified with 'heaven and earth,' appears not to be countenanced by any of the passages known to us. Their very name, it would seem, settles this point, since Ashwa, the horse, literally 'the pervader,' is always the symbol of the luminous deities, especially of the sun. . . . "It seems to be the opinion of Yâska that the Ashwins represent the transition from darkness to light, when the intermingling of both produces that inseparable duality expressed by the twin nature of these deities. And this interpretation, I hold, is the best that can be given of the character of the cosmical Ashwins. It agrees with the epithets by which they are invoked, and with the relationship in which they are placed They are young, yet also ancient, beautiful, bright, swift, &c.; and their negative character, the result of the alliance of light with darkness, is, I believe, expressed by dasra, the destroyer, and also by the two negatives in the compound nâsatya (na + a-satya); though their positive character is again redeemed by the ellipsis of 'enemies, or diseases' to dasra, and by the sense of nâsatya, not untrue, i.e., truthful" [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

13. (Und mit den drei Sprüchen:) »Ihr Wasser seid!«⁶⁰ bei jedem Verse.

⁶⁰ Vâjasaneyisamhitâ 11, 50-52.

14. Aus den drei übrigen (benetzt er sich) stillschweigend.⁶¹

⁶¹ Die ganze Handlung wird also folgendermassen vollzogen: Die Worte, welche bei dem ersten Gefässe gesprochen werden, bestehen aus folgenden drei Absätzen:

1. »Die Feuer .... zurück.« (§. 10)
2. »Welches leuchtend .... hier.« (§. 10)
3. »Mit diesem ..... zum Gottesglanze.« (§. 11.)

An die Stelle von b) treten beim zweiten bis zum fünften Gefässe der Reihe nach die vier §. 12. 13 erwähnten Sprüche, das Benetzen selbst aber geschieht bei diesen Gefässen wieder, wie beim ersten Gefässe, mit dem Spruche c). Bei den drei letzten Gefässen wird nur a) gesprochen, das Benetzen aber geschieht stillschweigend.

15. Mit dem Verse: »Löse den obersten«⁶² nimmt er den Gürtel ab, legt ihn nieder, legt ein anderes Kleid an und verehrt die Sonne,

⁶² Vâjasaneyisamhitâ 12, 12.

16. Indem er spricht: »Aufgehend, mit leuchtenden Waffen⁶³ steht Indra mit den Maruts^a da; er steht mit den frühe kommenden da. Du bist der Zehnspender, mache mich zum Zehnspender; zur Kunde⁶⁴ lasse mich gelangen.« - »Aufgehend .... er steht mit den am Tage kommenden da. Du bist der Hundertspender, mache mich .....« - »Aufgehend ..... er steht mit den am Abend kommenden da. Du bist der Tausendspender, mache mich .....«

⁶³ Vgl. krit. Anm. Jayarâma erklärt bhrâjabhrishtir: »durch den eigenen Glanz allen anderen Glanz vermindernd« (hrâsaka).

⁶⁴ âvidam habe ich geschrieben statt âvidan der Handschriften.

Abb.: Indra /Aquarell von Alex Fantalov, 2001 [Bildquelle: http://fantalov.tripod.com/Indian2.htm. -- Zugriff am 2004-02-15]

^a Maruts:

"MARUTS. The storm gods, who hold a very prominent place in the Yedas, and are represented as friends and allies of Indra. Various origins are assigned to them. They are sons of Rudra, sons and brothers of Indra, sons of the ocean, sons of heaven, sons of earth. They are armed with lightnings and thunderbolts, and "ride on the whirlwind and direct the storm." The number of them is said in one place to be thrice sixty, and in another only twenty-seven. In the Râmâyana they are represented to have their origin in an unborn son of Diti, whom Indra dashed into forty-nine pieces with his thunderbolt, and in compassion converted into Maruts. This is also the story told in the Purânas, and they are said to have obtained their name from the words mâ rodih, ' weep not,' which Indra addressed to them. A scholiast on the Veda says, that after their birth from Diti, as above told, Shiva and Pârvatî beheld them in great affliction, and the latter asked Shiva to transform the lumps of flesh into boys; he accordingly made them boys of like form, like age, and similarly accoutred, and gave them to Pârvatî as her sons, whence they are called the sons of Rudra. Other legends are, that Pârvatî, hearing the lamentations of Diti, entreated Shiva to give forms to the shapeless births, telling them not to weep (mâ rodhi); and another, that he actually begot them .in the form of a bull on Prthivî, the earth, as a cow. All these legends have manifestly been invented to explain those passages of the Vedas which make the Maruts the sons of Rudra. The world of the Maruts, called Mâruta, is the appointed heaven of Vaishyas." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

17. Nachdem er saure Milch oder Sesam gegessen, lasse er sich den Schopf, die Haare und Nägel⁶⁵ beschneiden und reinige mit Udumbara- Holz^a die Zähne, indem er spricht: »Zum Speiseessen reihet euch, Soma der König kam herbei; er wird den Mund mir reinigen durch Würde und durch Herrlichkeit.«

⁶⁵ BC Râmakrshna haben nakhân.

^a Udumbara = Ficus glomerata.

18. Nachdem er sich gesalbt und wieder gebadet, nimmt er die Salbe für die Nase und den Mund und spricht: »Erfreue mein Aus- und Einathmen! Erfreue mein Auge! Erfreue mein Ohr!«

19. Mit den Worten: »Väter, werdet rein!« giesse er das Waschwasser für die Hände nach Süden aus, salbe sich und spreche leise: »Möge ich schön sehend werden mit den Augen, schön glänzend mit dem Antlitz, schön hörend mit den Ohren!«

20. Dann legt er ein ungebrauchtes oder nicht mit Lauge gewaschenes⁶⁶ Kleid an, mit den Worten: »Zur Anlegung, zur Ruhmverleihung67, zum langen Leben bin ich alterndes Leibes und lebe hundert Jahre; zur Mehrung der Habe werde ich mich bekleiden.«

⁶⁶ Im Texte wird wohl dhautam vâmautrena zu schreiben sein. Vgl. Kâtyâyana-shrautasûtra 7, 2, 18.

⁶⁷ dhâsyai wird von den Commentaren als Dativ gefasst (paridhânâya); ob es der Conj. Fut. sein könnte: »ich will mich ankleiden, ich will Ruhm erlangen,« ist mir zweifelhaft.

21. Dann das Oberkleid mit den Worten: »Mit Ruhm kommet zu mir, Himmel und Erde! mit Ruhm, Indra und Brihaspati^a! Ruhm und Segen kommen zu mir, Ruhm werde mir zu Theil!«

^a Brhaspati:

"BRHASPATI. In the Rg-veda the names Bnhaspati and Brahmanaspati alternate, and are equivalent to each other. They are names "of a deity in whom the action of the worshipper upon the gods is personified. He is the suppliant, the aacrificer, the priest, who intercedes with gods on behalf of men and protects mankind against the wicked. Hence he appears as the prototype of the priests and priestly order; and is also designated as the Purohita (family priest) of the divine community. He is called in one place 'the father of the gods,' and a widely extended creative power is ascribed to him. He is also designated as 'the shining' and the 'gold-coloured,' and as 'having the thunder for his voice.'" In later times he is a Rshi." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

22. Wenn er nur Ein Gewand hat, so bedecke er sich (noch einmal) mit dem oberen Theile des zuerst angelegten.

23. Dann nimmt er Blumen und spricht: »Welche Jamadagni^a nahm für den Glauben, für die Lust, für den Sinn, die ergreife ich mit Ruhm und mit Segen.«

^a Jamdagni:

"JAMAD-AGNI. A Brahman and a descendant of Bhrigu. He was the son of .Rcîka and Satya-vatî, and was the father of five sons, the youngest and most renowned of whom was Parashu-râma. Jamad-agni's mother, Satya-vatî, was daughter of King Gâdhi, a Kshatriya. The Vishnu Purâna relates that when Satya-vatî was pregnant, her Brahman husband, Rcîka, prepared a mess for her to eat for the purpose of securing that her son should be born with the qualities of a Brahman. He also gave another mess to her mother that she might bear a son with the character of a warrior. The women changed the messes, and so Jamad-agni, the son of Rcîka, was born as a warrior-Brahman, and Vishwâmitra, son of the Kshatriya Gadhi, was born as a priest The Mahâ-bhârata relates that Jamad-agni engaged deeply in study and "obtained entire possession of the Yedas." He went to King Renu or Prasena-jit of the bolar race and demanded of him his daughter Renukâ. The king gave her to him, and he retired with her to his hermitage, where the princess shared in his ascetic life. She bore him five sons, Rumanwat, Sushena, Vasu, Vishwâvasu, and Parasu-râma, and she was exact in the performance of all her duties. One day she went out to bathe and beheld a loving pair sporting and dallying in the water. Their pleasure made her feel envious, so she was "denied by unworthy thoughts, and returned wetted but not purified by the stream." Her husband beheld her "fallen from perfection and shorn of the lustre of her sanctity." So he reproved her and was exceeding wroth. His sons came into the hermitage in the order of their birth, and he commanded each of them in succession to kill his mother. Influenced by natural affection, four of them held their peace and did nothing. Their father cursed them and they became idiots bereft of all understanding. When Parashu-râma entered, he obeyed his father's order and struck off his mother's head with his axe. The deed assuaged the father's anger, and he desired his son to make a request Parashu-râma begged that his mother might be restored to life in purity, and that his brothers might regain their natural condition. All this the father granted. The mighty Kârta-vîrya, king of the Haihayas, who had a thousand arms, paid a visit to the hermitage of Jamad-agni. The sage and his sons were out, but his wife treated her guest with all proper respect Unmindful of the hospitality he had received, Kârta-vîrya threw down the trees round the hermitage, and carried off the calf of the sacred cow, Surabhi, which Jamad-agni had acquired by penance. Parashu-râma returned and discovered what had happened, he then pursued Kârta-vîrya, cut off his thousand arms with arrows, and killed him. The sons of Kârta-vîrya went in revenge to the hermitage of Jamad-agni, and in the absence of Parashu-râma slew the pious sage without pity. When Parashu-râma found the lifeless body of his father, he laid it on a funeral pile, and vowed that he would extirpate the whole Kshatriya race. He slew all the sons of Kârta-vîrya, and "thrice seven times" he cleared the earth of the Kshatriya caste." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

24. Dann bindet er sie sich (an das Haupt) mit den Worten: »Welchen Ruhm Indra den Apsaras^a verlieh, weiten, breiten, die mit diesem verflochtenen Blumen binde ich an, als Ruhm für mich.«

Abb.: Apsaras Menâ [Bildquelle: http://grenier2clio.free.fr/hindou/apsaras.htm. -- Zugriff am 2004-02-14] "APSARAS. The Apsarases are the celebrated nymphs of India's heaven. The name, which signifies 'moving in the water,' has some analogy to that of Aphrodite. They are not prominent in the Vedas, but Urvashî and a few others are mentioned. In Manu they are said to be the creations of the seven Manus. In the epic poems they become prominent, and the Râmâyana and the Purânas attribute their origin to the churning of the ocean. It is said that when they came forth from the waters neither the gods nor the Asuras would have them for wives, so they became common to all. They have the appellations of Surânganâs, 'wives of the gods,' and Sumad-âtmajâs, 'daughters of pleasure.' "Then from the agitated deep up sprung The legion of Apsarases, so named That to the watery element they owed Their being. Myriads were they born, and all In vesture heavenly clad, and heavenly gems: Yet more divine their native semblance, rich With all the gifts of grace, of youth and beauty. A train innumerous followed ; yet thus fair, Nor god nor demon sought their wedded love: Thus Râghava! they still remain—their charms The common treasure of the host of heaven." —(Ramayana) WILSON. In the Purânas various ganas or classes of them are mentioned with distinctive names. The Vâyu Purâna enumerates fourteen, the Hari-vansa seven classea They are again distinguished as being daivika, 'divine,' o laukika, 'worldly.' The former are said to be ten in number and the latter thirty-four, and these are the heavenly charmers who fascinated heroes, as Urvashî, and allured austere sages from their devotions and penances, as Menakâ and Rambhâ. The Kâshi-khanda says "there are thirty-five millions of them, but only one thousand and sixty are the principal" The Apsarases, then, are fairylike beings, beautiful and voluptuous. They are the wives or the mistresses of the Gandharvas, and are not prudish in the dispensation of their favours. Their amours on earth have been numerous, and they are the rewards in Indra's paradise held out to heroes who fall in battle. They have the power of changing their forms; they are fond of dice, and give luck to whom they favour. In the Atharva-veda they are not so amiable; they are supposed to produce madness (love's madness?), and so there are charms and incantations for use against them. There is a long and exhaustive article on the Apsarases in Goldstücker's Dictionary, from which much of the above has been adapted. As regards their origin he makes the following speculative observations :—"Originally these divinities seem to have been personifications of the vapours which are attracted by the sun and form into mist or clouds; their character may be thus interpreted in the few hymns of the Rg-veda where mention is made of them. At a subsequent period . . . (their attributes expanding with those of their associates the Gandharvas), they became divinities which represent phenomena or objects both of a physical and ethical kind closely associated with that life " (the elementary life of heaven)." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

25. Mit dem Turban umwindet er sich das Haupt, mit dem Verse: »Jung, schön gekleidet.«⁶⁸

⁶⁸ Der Vers, welcher nicht in der Vâjasaneyisamhitâ steht, ist hier doch nur mit, den Anfangsworten bezeichnet, weil er schon oben, 2, 2, 9 vollständig angeführt ist.

26. Mit den Worten: »Schmuck bist du, möge mir ferner Schmuck sein!« (befestigt er) die beiden Ohrringe.

27. Mit dem Spruche: »Des Vritra^a«⁶⁹ salbt er beide Augen.

⁶⁹ Vâjasaneyisamhitâ 4, 3, b.

^a Vrtra ist der Dämon der Trockenheit. Er ist der Gegner Indras, der ihn immer wieder überwindet und regnen lässt.

28. Mit den Worten: »Glänzend bist du!« sieht er sich im Spiegel an.

29. Den Sonnenschirm nimmt er in Empfang mit den Worten: »Brihaspati's Bedeckung bist du. Verdecke mich vor dem Bösen, verdecke mich nicht vor Glanz und Ruhm.«

30. Mit den Worten: »Ihr seid zwei Stützen, schützet mich nach allen Seiten!« legt er die beiden Sandalen an.

31. Mit den Worten: »Gegen alle Verderblichen schütze mich überall!« nimmt er den Rohrstab.

32. Wenn er den Zahnputzer und die anderen Gegenstände nimmt, ist der Spruch feststehend; bei dem Kleide, dem Sonnenschirme und den Schuhen⁷⁰ aber nur, wenn sie neu sind.

⁷⁰ Râmakrshna fügt hier noch den Stab hinzu.

9.2. Samâvartana nach A. Hillebrandt

"Entlassung des Brahmacarin. Snâtaka. — Pâraskara 2, 5, 31; Gobhila 3, 5, 21 ff unterscheiden drei Arten von Snâtaka's. Wer die Snataka-ceremonie nach Beendigung des Vedastudiums vollzieht, aber vor Erfüllung seines Gelübdes, heisst ein vidyâsnâtaka; wer, umgekehrt, sein Gelübde erfüllt hat, ehe er den Veda beendigt hat, heisst vratasnâtaka; wer nach Beendigung beider heimkehrt, ist ein vidyâvratasnâtaka; der letzte ist der höchste von den dreien, die beiden andern stehen einander gleich (Gobhila). Vgl. noch STENZLER zu Âshvalâyana 1, 22, 3; Manu 4, 31; Gautama 9 usw. Snâtaka bezeichnet, wie der Name sagt, den der das die Lehrzeit abschließende Bad genommen hat Âshvalâyana 3, 9, 6 citirt als bekannten Ausspruch: »ein grosses Wesen ist der Snâtaka« (cf. auch Gautama g, 74). In der Vorschrift des Bades für den »Heimkehrenden« (samâvartsyamâna, samâvrtta) herrscht in den Sûtren grosse Übereinstimmung, in den Einzelheiten jedoch nicht Als Zeit gibt Hiranyakeshin 1, 9, 3; Vaikhânasa 1, 13 das udagayana an, eine zunehmende Monatshälfte und als Naksatra's Rohini, Mrgasiras, Tisya, Uttare Phalguni, Hasta, Citrâ oder Visâkhe an. Mit dem Bad ist eine Gau-dânika-ceremonie, Haar- und Nagelschneiden (Shankhâyana 3, 1, 2; Pâraskara 2, 6, 17; Âshvalâyana 3, 8, 6; Hiranyakeshin 1, 9,10 ff) verknüpft Die Abfälle werden nach Hiranyakeshin von einer befreundeten Person im Kuhstall, bei einem Udumbara oder einem Darbhabüschel vergraben. Auch Zähneputzen ist vorgeschrieben. Ein Feuer wird auf dem Platze angelegt, wozu man nach Âshvalâyana 3, 8, 4 trockenes oder frisches Holz eines zum Opfer geeigneten Baumes je nach den auf Speise, Wohlstand oder brahmavarcasa gerichteten Wünschen des Heimkehrenden benützt. Spenden, welche der Snâta darzubringen hat, das deva- und pitrtarpana, bestehend, aus Wasserspenden für Agni, Vâyu, Sûrya usw. und die Manen, schreibt Shankhâyana 4, 9. 10 vor. Der vorangestellte Ausdruck snâtah weist auf die Zeit nach dem Abschlussbade; sonst würde man mit dem Sâmbavya Gr. S. und OLDENBERG, wofür auch das Manenopfer bei Hiranyakeshin spricht, dieses tarpana auf den Semesterschluss verlegen können. Pâraskara 2, 6, 9 spricht davon, dass es parisritasyottaratah (Gobhila 3, 4, 8 parivrte) geschehe; bei Âpastamba und Hiranyakeshin wird für die Handlung ein Kuhstall gefordert oder gestattet, den er vor Sonnenaufgang betreten muss. Die Thür ist mit einem nach innen gewendeten Fell zu verhängen (Âpastamba. 12,1i) oder es wird darin von allen Seiten ein Platz dicht bedeckt (Hiranyakeshin 1, 10, 3). Die Sonne soll den Snâtaka an dem Tage nicht bescheinen (Âpastamba 12, 2; »einige« bei Hiranyakeshin 1, 10, 3). Das Wasser muss lau sein, nach Gobhila 3, 4, 11 ein Abguss von allen Opferkräutern und mit Wohlgerüchen versehen. Abweichend von allen andern lautet die Angabe Pâraskaras 2, 6, 9, dass der Schüler nordwärts von der Umhegung sich vor acht Wassergefässe stellt und aus fünf davon unter Sprüchen, aus dreien leise sich besprengt. Als zweite Modalität nennt Âpastamba 13, 1 einen Tîrtha als Badeplatz. Stab, Gürtel, Fell und Behang, also die Schülertracht, werden ins Wasser geworfen (Shankhâyana 2, 13, 8; Hiranyakeshin 1, 9, 10; Vaikhânasa 1, 13), doch kennen andre Sûtrakâra's, soweit sie überhaupt darauf eingehen, auch andre Bräuche. Âpastamba 12, 4 lässt den Gürtel einem Schüler einhändigen, der ihn mit einem Spruch an der Wurzel eines Udumbarabaumes oder in ein Darbhabüschel verbirgt, oder er wird nur abgelegt (Pâraskara 2, 6, 15). Grosse Sorgfalt wird von den Grhyas auf die Beschreibung der Neubekleidung des Gebadeten, die man als den zweiten Teil der ganzen Handlung betrachten kann, verwendet. Âshvalâyana 3, 8, 1 nennt hierzu »einen Schmuck (mani), Ohrringe, ein Paar Gewänder, Sonnenschirm, Schuhe, Rohrstab, Kranz (sraj; die Bezeichnung mâla wird ausdrücklich verpönt), Pulver (zum Einreiben, von ekaklîtaka), Salbe (zum Bestreichen der Hände, Mund u.s.w. anu-limp), Augensalbe (anj), und einen Turban« und zwar für sich und den Lehrer oder für den Lehrer allein (Âshvalâyana 3, 8, 1. 2; Shankhâyana 3, 1, 18). Diese Gegenstände werden unter Sprüchen einzeln genommen und angelegt. Erwähnung verdient vielleicht die Angabe Âshvalâyana 3, 8, u ff., dass ein Brahmane den Kopf, ein Râjanya die Arme, ein Vaisya den Leib, eine Frau den Schooss, solche die vom Laufen leben, die Schenkel salben. Pâraskara 2, 6, 28; Hiranyakeshin 1, 11, 16; Âpastamba 12, 11 erwähnen noch einen Spiegel. Nach Hiranyakeshin 1, 10, 6 ist das Schmuckstück eine Sandel- oder Bâdarakugel mit Gold überdeckt, die mit den Ohrringen an einem Faden aufgehängt, über das Feuer gehalten wird, in das er über sie hinweg opfert, und schliesslich als Schmuck angelegt wird. Âpastamba 12, 8 nimmt eine kleine, an einen Faden gehängte, eingefasste Goldkugel, spült sie im Wasser und bindet sie mit einem Spruch um den Hals, an seine Linke leise eine Bâdarakugel. Die Ohrringe werden in den Saum des Gewandes gebunden, in den Darvi-löffel gelegt und darüber hinweg die Âjyaspenden geopfert. Den Tag verbringt er in Einsamkeit (Shankhâyana 3, 1, 12), schweigend bis die Sterne scheinen (Âpastamba 12, 12). Alsdann geht er nach Osten oder Norden und verehrt unter Sprüchen die Himmelsgegenden, Sterne und Mond (Âpastamba 12, 13). Nachdem er mit einem Freunde sich unterredet, geht er wohin ihm beliebt. Âshvalâyana 3, 9, 3; Hiranyakeshin 1, 12, 5; Âpastamba 13, 2 lassen ihn dorthin gehen, wo man ihn ehren will. Âpastamba Vaikhânasa Hiranyakeshin geben in Verbindung mit der Heimkehr des Schülers die Vorschriften über die Aufnahme von Gästen. Shankhâyana 3, 1, 14 will, dass er zuerst einen Ort besucht, wo man ihn mit einem Rind oder einem Stück Kleinvieh ehrend bewirtet, oder er soll von einer Rinderherde oder einem mit Früchten behangenen Baum seinen Heimweg antreten. Mit Sprüchen muss er auf- oder (von seinem Wagen, Elefanten, Pferde) absteigen. Die Pflichten des Snâtaka sind von Âshvalâyana 3, 5, 15; 9, 6; Gobhila 3, 5; Pâraskara 2, 7, 3 ff.; Shankhâyana 4, 11, von einigen mit ausführlicher Casuistik angegeben. Doch bilden die Ansichten der sista's auch hier die Norm für weitere Fälle (Gobhila 3, 5, 38). Sie geben ein Bild dessen, was man für gute Sitte beim Gebildeten ansah und erinnern an die »Tischzuchten« des frühen deutschen Mittelalters. Aus der grossen Zahl weiterer, z. T. mit den Bestimmungen der Gesetzbücher (Gautama 9; Âpastamba 1, 11 usw.), z. T. auch mit Vorschriften des buddhistischen Vinaya (OLDENBERG zu Pâraskara 2, 7, 3) übereinstimmenden Vorschriften sei die des Shankhâyana 4, 11, 13 über den Lebensunterhalt des Snâtaka hervorgehoben. Ährenlesen, unerbetene oder von Frommen erbetene Gaben, oder Opferdienste sind die Mittel ihn zu erwerben und zwar gilt immer das vorangehende für würdiger als das folgende. Wenn nichts davon möglich ist, kann er auch als Vaisya leben (s. BÜHLER, SBE. II, 225). Die Vorschriften gelten für den Gebadeten nach der Entlassung vom Lehrer bis zur Begründung eines eignen Hausstandes (STENZLER zu Pâraskara II, 8, 1), einige andere gelten für die ersten Tage nach seiner Entlassung, nämlich kein Fleisch zu essen, nicht aus thönernen Gefässen zu trinken, Frauen, Sûdra's, Leichname, Krähen, Hunde nicht anzusehen oder anzureden usw. (Pâraskara 2, 8). Verschiedene dieser Bestimmungen betreffen die Moral. Von dem, was er nicht gesehen oder gehört hat, z. B. soll er nicht sprechen, als ob er es gesehen oder gehört hätte; Dinge, die sein Selbststudium hindern, soll er vermeiden (Gobhila 3, 5, 27) und nach demselben Grhyasûtra soll er sich selbst bewahren »wie ein Ölgefäss«. Manche Vorschrift aber scheint im Aberglauben seinen Ursprung zu haben, so wenn ihm verboten wird »in einen Brunnen zu blicken«. Dahin gehören die auch dem Dharma bekannten Wortveränderungen, die der Snâtaka z. T. boni ominis causa vorzunehmen hat; z. B. wenn er eine schwangere Frau »vijanyû« nennt, einen Nakula »Sakula«, Kapâla Bhagâla, Indradhanuh  (Pâraskara), für bhadra mandra sagen soll (Gobhila 3, 5, 20)." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 61-63]

9.3. Samâvartana: Manu III, 2-4

[SECTION (2)—ENTRANCE INTO THE HOUSEHOLD.]

2. HAVING LEARNT, IN DUE COURSE, THREE VEDAS, OR TWO VEDAS, OR ONE VEDA, HE SHOULD ENTER UPON THE STATE OF THE HOUSEHOLDER, HAVING NEVER DEVIATED FROM THE VOWS OF STUDENTSHIP.

Medhâtithi: The 'learning of Three Vedas' has been mentioned (to the preceding verse); the learning of 'two' and 'one' Veda, not having been mentioned anywhere, are here put forward as alternatives. The term 'veda' in this connection has been explained as standing for Recensional Text ; 'and what is meant is that one should learn three, or two, or one Recension of each of the three Vedas,—and not that three or two or one Recession of a single Veda should be learnt. Because the work to be learnt has been called the 'Triplicate Science.' 'Having learnt'—having got up, by means of the above described course of studentship. 'He should enter upon the state of the householder'—The exact nature of the 'Householder's stage' is going to be described later on (Verse 4,below).—'Enter,' i. e., live; verbal roots having several meanings. The prefix 'â'denotes limit. One who has taken a wife to himself is called 'householder,' which term is used in its conventional, not etymological, sense ; The term 'house' standing for wife ; and he who takes his stand upon that house is called 'Householder.' The term 'âshrama,' 'state,' stands for all those duties, positive and negative, that have been prescribed (for the married man). Just as for the 'initiated boy,' there is 'state of studentship' till the Final Return from the Preceptor's house, so for one who has married, it is the 'state of the Householder.' 'Nor deviated from the vows of studentship,'—i.e., he who has not broken the vows of not having intercourse with women. This epithet has to be regarded as a distinct sentence, in accordance with the usage of stories ; the sense being that 'the boy should not deviate from the vows of studentship' and 'he should enter upon the state of the Householder.'  If the whole were taken as a single sentence, then, as a result of this, one who has deviated from the vows would never be entitled at all to enter upon the Householder's state. If, however, we take the epithet as an independent injunction put forth for the man's benefit (and not as a necessary condition for entering upon Householdership), then deviation from it makes the man liable to the penalty of expiation, but it does not make him unfit to enter upon Householdership. By the words, 'having learnt, he should enter,' all that is meant is that the two acts should come in this order,—entrance upon Householdership following the 'learning ;' and it is not meant that marriage should come immediately after study. Because where the words signify mere sequence, immediate sequence is not always meant. Hence during the time intervening between 'Vedic Study' and 'marriage,' it becomes possible for the boy to carry on the study of Grammar and other Sciences, which help in the understanding of the meaning of Vedic texts. In fact, it is only the learned man that is entitled to Householdership ; and it is not like the ' edic Study,' to which the entirely ignorant boy is entitled. Though during boyhood, the boy is like a lower animal, incapable of understanding what he is entitled to, yet he is made to act either by his Father or by his Preceptor. In fact, the act of 'Vedic Study' by the boy falls within the father's province ; the proper teaching of the child being the 'Father's duty; and the reason for this lies in the fact that it is only when the child has been properly taught that the Father is regarded as having duly fulfilled the injunction of 'begetting a child.' 'Teaching' of the child, again, consists in explaining to him what he should do and what he should not do. And, if the Boy fails to understand his duties when these are explained to him, he is led by the hand, like the blind man, and made to fulfil them ; just as he is caught firmly by the hand and saved from falling into the fire or into the well, in the same manner, he is also saved from drinking and other evils leading to imperceptible effects. Or, again, just as a boy is made, against his wish, to drink a wholesome medicine, so in the same manner, he is also made to do acts prescribed in the scriptures. After he has become capable of understanding things a little, he is directed by means of such words 'you should do such and such an act.' Such being the case, when the Boy has learnt the Veda, he should be instructed by his Father or Preceptor in such words as—'You have learnt the Veda, now you are fit for carrying on an investigation into what is contained in it,—-hence you should now hear lectures on the subsidiary sciences.' It is only when this advice has been given that the father is regarded as having fulfilled the duty of 'begetting a child '; as it has been declared—'the child is begotten only when he comes to understand his own duties.' From all this it becomes established that one should not marry immediately after learning the Veda, until he has learnt what is contained in the Veda ; and the words of the text have to be construed thus—'Having learnt—i.e., after learning has been finished—one should continue to be firm in the vows of studentship (i.e., of continence'). The cessation of continence having become permissible (after the Veda has been learnt), its maintenance is reiterated with a view to indicate that the other vows and restraints—such as the avoidance of honey, meat and the rest—may be withdrawn. The conclusion thus comes to be that, so long as the Veda is being learnt, the Boy should keep all his vows of studentship, but when the learning of the Veda has been completed, and he continues his studies further for understanding what is contained in the Veda, he should abstain from intercourse with women, Though the term 'brahmacarya' 'vows of studentship,' is ordinarily explained as standing for those observances and restraints that are kept up for the proper learning of the Veda, —yet in the present context it has been used in the sense of 'avoiding intercourse with women,'—as we shall show later on. 'In due course'—i.e. according to that order of reading which is well known among students ; i.e, first of all one should read the sixty-four sections of the Samhitâ (of the Rgveda), then the Brâhmana, and so forth, in the same order of sequence in which they may have been studied by his forefathers. In matters like this, no one can rightly say that 'one should not follow either family traditions, or the dictates of morality, or orderly sequence.' The meaning of all this is that 'one should not abandon that Recensional Text which may have been learnt by his father and other ancestors.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. II,1. --1921.  -- z. St.]

The first quarter of this verse; is quoted in Mitâksharâ (on p.24.1.36), in amplification of Yâjnavalkya's statement that 'Studentship is to extend over twelve years ', and the meaning is deduced that twelve years should be devoted to the study of each Veda. This verse is quoted in Madanapârijâta (p. 131); —and in Vîramitrodaya (Samskâra, p. 505), where the note is added that—'If one intends to pen-form the Jyotishtoma and such other sacrifices, which can be performed only with the help of the three Vedas, one has to learn all the three Vedas, the Rk, Yajush and Sâman;—if he is going to perform the Prâkshaumika and the Haviryajnas, he has to learn only two, the Rk and the Yajush;—while if he intends to perform only the Pâkayajnas, he should learn only his own hereditary rescensional Vedic text; in the case of the other Vedas also, he should confine himself to only those rescensions which may have been studied by his forefathers, and not any one at random. The verse is also quoted in Smrtitattva (II, p. 587) in support of the view that every Brahmana is entitled to the study of various Vedic reseensional texts;—in Hemâdri (Dâna, p. 080); in Samskâraratnamâlâ (p. 508);—and in Nrsimha-prasâda (Samskâra, p. 49a) [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Yâjnavalfkya (3. 52).—'Having unfailingly maintained his studentship, he shall marry a girl endowed with good qualities.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

3. WHEN, BY THE DUE OBSERVANCE OF HIS DUTIES, HE HAS ACQUIRED THE VEDA AND HIS HERITAGE FROM HIS FATHER, AND IS SO INCLINED,—HIS FATHFR SHALL FIRST HONOUR HIM, ADORNED WITH GARLANDS AND SEATED UPON A COUCH,  WITH THE "COW,"

Medhâtithi: 'When he has acquired the Veda and his heritage, the father shall honour him first with the cow.' He who has acquired both, the Veda ('Brahman') and the heritage.('dâya') is called 'brahmadâyâdâharah' 'Dâya' (Heritage) is what is given, i.e., property ;—'Brahman' is 'Veda'; — 'harana' is acquiring. It is only when the boy has learnt the Veda and received his share of the ancestral property from his father that he takes to the Householder's state ; a man without any property not being entitled to enter upon that stage. If the father happens to have no property, he should earn wealth by begging for the avowed purpose of marrying his son (and thereby maintaining his line), and then.marry him. Others explain the Veda itself as being the 'heritage ;' and regard the present verse as a reiteration of the foregoing Injunction, for the purpose of indicating that it is to be learnt from the Father. "It having been declared before that it is the Preceptor whose function it is to teach the Veda, why is it that the boy is now spoken of as acquiring the Veda and 'heritage' from his father?" The answer to this is as follows :—For him whose Father is living, the Father himself is the 'Preceptor.' It is only when the Father is not living, or when he is somehow incapacitated, that another person may act as the 'Preceptor.' By the appointing of another man as the 'Preceptor.' the Father's title to act as one ceases. But, whether the Father himself teaches his son or some one else teaches him, it makes no difference. Some people have urged the following argument—"In connection with the Upanayana, it has been laid down as a compulsory duty that the 'gift should consist of some very superior thing' (Gautama, 25.6); from which it is clear that the function is to be performed by some one else (and not by the Father himself)." This is not right. That the Fee should consist of a very superior thing is an Injunction in connection with the Upanayana, the Initiatory Rite ; and whether the Initiator is the Father or some other Preceptor, neither of these persons requires any incentive to perform this function ; and fees are paid only as incentives to service ; nor is any incentive necessary in a case where the person engages in the work under the influence of some other form of prompting. For these reasons, the term 'Fee,' in the context in question, being found incapable of conveying the sense of an incentive to work, must be taken as standing for some such gift as is made for the purpose of some transcendental results, just like the giving of gold. And it is the Father who should make the Boy the owner of enough wealth to enable him to make a gift of the 'superior thing.' If one were to insist upon the following argument— "it is not possible for the term fee to be used in any sense other than what is paid as an incentive to serve, and so long as a word can be taken in its primary sense, it cannot be right to have recourse to any secondary signification." —then, in that case, the said Injunction of the Fee will have to be regarded as applying to such cases where, as in the case of Satyakâma Jabala, neither the Father is alive, nor is there any other Preceptor appointed as the Father's substitute, and where the Boy presents himself (to a Teacher) for Initiation. And it has been already explained that such a boy, having passed his childhood, is fully entitled to have his sacraments performed for himself. Thus, in both cases, it is the Father's function ; he may do the initiating himself or get it done by another Preceptor. 'Inclined'—i.e., who is inclined towards entering the life of the Householder,—and not him who is going to be a lifelong student, even though the latter may be returning home simply for the sake of obeying the rule regarding the completion of study. 'Adorned with garland'—this is meant to include all the details that have been laid down by the authors of the Grhyasûtras in connection with the 'Madhuparka' offering, 'Seated upon a couch'—seated upon a valuable sofa. 'With the cow'—i.e., with the 'Madhuparka' offering. The offering of the cow in the 'Madhuparka' has been prescribed as an optional alternative ; hence the term 'cow' here stands for that particular act (of offering) which is done by means of the cow. 'Shall honour'—- this is the duty of the Father or the Preceptor. 'First'—i.e., before marriage. 'Inclined'—i.e., lying down upon the couch for the purpose of receiving the offering. 'By the strict observance of his duties'—this is a superfluous reiteration ; and it makes no difference whether it is construed with 'acquiring the Veda and his heritage,' or with ' shall honour.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. II,1. --1921.  -- z. St.]^

Medhâtithi (p. 190, 1. 21.)—'Sântânikatayâ'—Apte explains ' sântânika ' as 'a, Bralnnana who wishes to marry for the sake of issue.' This is not quite correct. The word occurs in Manu 11. 1, where Kullûka explains it as 'vivâhârthi,' which has apparently misled the lexicographer. The word really means 'he who is desirous of santana, propagation of his race', and is applied to the Father who, if poor, lias to beg for the purpose of marrying his son. This verse is quoted in Aparârka (p. 70), which adds the following explanation : When the Accomplished Student has been understood (pratîta) as inclined to take a wife;—he being 'brahmadâyahara'—i.e. equipped with study of the Veda, and inherited property, i.e.. being quite able to maintain a family;—if the father be devoid of property, he should acquire enough by means of begging, and then marry; and thus obtain the ' omestic fire,' without which he could not perform, the Pâkayajnas.—'Sragvin' indicates the presence of ornaments;—'talpa' ixsbedstead; when the young man is seated upon it his father 'should worship him first with the cow'—i. e. with the Madhuparka.. [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Âshvalâyana Grhyasûtra (1. 24. 2).—'When an Accomplished Student arrives, one should offer him the honey-mixture.' Âshvalâyana Grhyasûtra (3. 9. 3).—'Where people are going to worship him (the next morning), there he should stay during the night.' Gobhila Grhyasûtra (3. 4. 28. 33).—'Having approached the Âcârya seated in his assembly, he shall look upon the assembly,—sitting down, he shall control his breath;—then the Âcârya shall worship him;—having brought over a chariot yoked with a pair of bullocks...;—he is to ascend the chariot;—starting either eastward or northward, he is to go round.' Âpastamba Dharmasûtra (2. 8. 4. 5).—'The Vedic Student deserves the Cow-honey-mixture;—as also the Âcârya, the Priest, the Accomplished Student, the King endowed with righteousness.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

4. THE TWICE-BORN PERSON, HAVING, ON BEING PERMITTED BY THE PRECEPTOR, "BATHED" AND "RETURNED" ACCORDING TO RULE, SHALL TAKE A WIFE OF THE SAME CASTE AS HIMSELF, WHO IS ENDOWED WITH SIGNS^a.

Medhâtithi: Even on the completion of the observances relating to Vedic Study, the Boy shall "bathe" only when 'permitted by the Preceptor.' 'Bathing' here stands for a peculiar sacrament prescribed in the Grhyasûtras, as the limit for the observances of the Religious Student. Why the term 'bathing' is used in this figurative sense we have already explained above. 'Having returned' — i.e., having gone through a particular consecratory rite consisting of the offering of the Madhuparka, etc., as laid down in the Grhyasûtra, and having returned from the Preceptor's home to his Father's home. All this has been mentioned as supplementary to the Injunction contained in the term 'shall take,' being already known from other sources. The 'return' spoken of here is not a part of the 'marriage.' Hence for him who has learnt the Veda in his father's house, though there can be no 'Return,' yet marriage is done. Some people take the 'Return' to mean that Bath which forms part of the marriage rites. Against this view it might be argued that the participial ending 'ktvâ' (in 'snâtvâ') clearly indicates that the two (Bath and Return) are entirely different. But that ceremony of 'Return' which consists in 'bathing' and which forms part of the marriage rite, is going to be described later ; where a particular form of 'Bathing' with its details is found laid down, [Hence the ' Return' mentioned, in the present verse cannot be regarded as part of Marriage.] Or, the term 'Return' may be taken as intended to connote the renouncing of restraints and observances. In that case, 'returned' would mean ' having resumed the former condition free from all restraint.' Special stress is laid upon the renouncing of restraints in this connection, because the observances and restraints imposed upon the Religious Student are exceptionally hard, which is not the case with the other subsequent stages of life. 'According to rule'-—this is to be construed like the term 'in strict accordance with his duties' (of the preceding verse). 'The twice-born person shall take a wife'— 'Shall take' constitutes the injunction of marriage. Marriage is a sacramental rite, a refining process, as is indicated by the Accusative ending in 'bhâryâm.' "But before marriage there does not exist such a thing as wife for whom the refinement could be effected in the same manner as ornamentation by collyrium is done to the Eye. In fact, it is by means of marriage itself that the wife is brought into existence." In the case of the sacrificial post, we find such injunctions as the 'sacrificial post shall be cut,' and that same piece of wood becomes the post on which the refining process of cutting, &c., has been performed. Exactly in the same manner it is by means of the refining process of marriage performed upon her that the person becomes a 'wife.' The word 'marriage' denotes the taking hold of the hand, which forms the principal factor in the ceremony. To this effect we have the assertion— 'marriage is taking a wife, i.e.,. the taking hold of the hand ;' and in this work also marriage is spoken of as 'the sacrament of taking hold of the hand' (verse 43 below). The offering of parched grain and such other rites are the subsidiary details (of Marriage) ; and all this may be learnt from the Grhyasûtras. Later on (in verse 8) we read—'one shall not marry a maiden with golden hair, &c., &c.;'—and from the use of the term ' maiden ' there it is clear that marriage is a sacrament for maidens, and not for any and every woman ; and we are going to explain later on that in the present context the term 'maiden' stands for the female who has had no intercourse with a male. 'Of the same caste as himself'—i. e., belonging to the same caste. 'Endowed with signs.'—The term 'signs' stands for the colour of the complexion, lines on the body, moles and such other marks which are indicative of unwidowed life, offspring, wealth, and so forth,—which may be learnt from the science of Astrology.—'Endowed'—i.e., equipped—'with these signs ; ' i.e., bearing auspicious marks. Even though indicators of evil are also called 'signs' yet since what is mentioned here is, that one should marry a girl with these signs, it follows that what is meant is the girl with good, auspicious, signs. In fact, the term, 'lakshana,'  'sign,' is used in ordinary parlance in the sense of desirable signs ; e.g., men and women are spoken of as 'endowed with signs' which means that they bear auspicious marks. What we have to consider in this connection is the question of title (Who is entitled to marry ?). Since the Injunction of marriage enjoins a sacrament, a consecration, it comes to be performed just like the Laying of  Fire ; and just as the Laying of Fire serves, through the Âhavanîya and other fires, the purposes of compulsory and voluntary acts, and hence it comes to be performed for the bringing into existence of the Âhavanîya, &c,, as subsidiary to those acts,—so the Marriage also brings into existence the 'Wife' and through her serves the fulfilment of the visible and unvisible ends of man. For example, when desire for sexual intercourse arises in man, there arises the possibility of his having recourse to any and every woman ; but intercourse with maidens and wives of other men being prohibited, the said desire comes to be accomplished only through one's own married wife [The married wife thus serves a visible end]. Then again, there is the saying that 'every religious act shall be done by the husband and wife together,' which shows that it is only as accompanied by his wife that man is entitled to the performance of religious acts; and thus it is clear that the accomplishment of the invisible (transcendental) purposes of man also is dependent upon the wife. In connection with this subject, some people make the following observations :—"As just described, persons, with their sexual desire aroused, have, of their own accord, their marriages done for the purpose of accomplishing their visible ends ; and after they have married, they happen to perform certain religious acts ; and in this case, the marriage might thus turn out to be of use in the fulfilment of religious acts. But in a case where a man's desire for intercourse with women has entirely ceased, there is no marriage at all ;—there being no marriage, the man is not entitled to the performance of religious acts ;—in the absence of such title, the non-performance of acts shall involve no sin ; — consequently, there need be nothing reprehensible in the conduct of the man who does not take to the Householder's life and does not perform any religious acts conducive to the ends of man." This, however, is not right. Religious acts are as much conducive to the fulfilment of man's purpose as sexual desire is, In fact, every man engages in activity only for the accomplishment of some purpose of his. If this were not so (i.e., the entrance into the Householder's state were not essential), then there would be no room for such assertions as 'desisting for a year from entering into the Householder's state, &c., &c.' We shall explain this fully under Discourse VI, in connection with the question of option regarding the Life-stages. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. II,1. --1921.  -- z. St.]

This verse is quoted in Parâsharamâdhava (Âchâra, p. 402) simply as laying down marriage;—in Madanapârijâta (p. 131.) as indicating the necessity for marriage;—also in Vidhânapârijâta (p. 673);—in Vîramitrodaya (Samskâra, p. 507), as indicating that the 'Final Bath' spoken of above (in 1. 245) is meant to bo for the purpose of marriage;—on the ground that the Bath is here spoken of in connection with the twice-born person who is going marry; while we do not meet with any such assertion as 'Having bathed, lie should betake himself to the forest,' or that ' having bathed,' he should take to Renunciation ;—in the same work on p. 585, in support' of the view that Marriage is meant to be conducive to the fulfilment of the man's purpose, the following notes are added :—the term 'dvija' serves to show that it is only the twice-born person endowed with the above-mentioned qualifications that is entitled to marriage ; and it does not mean that any and every twice-born person is entitled to it; and that this is so is clear from the fact that marriage has been laid down only for one who has had his Initiation and has taken the 'Final Bath' of the Studentship. Nor again can the term 'dvija' be taken as precluding others ; as in that case there would be no marriage for the Shûdra. From all this it follows that the present text should be taken as enjoining a particular act as pertaining to a particularly qualified person.—The term 'bhâryâ, 'wife,' has been used in view of the future status of the girl; so that the meaning of the injunction comes to be that 'he should bring into existence a wife by means of the marriage-ceremony.'—The term Savarnâ of the same caste' is meant to indicate that such a marriage would be in its principal form : and it does not preclude the marrying of girls of other castes; this is in fact sanctioned by other texts. The same work quotes the verse again on page 747, as laying down the 'principal' wife ordained for man. Vîramitrodaya again in ils 'Lakshana' section (p. 118) quotes the second half of this verse under the 'the characteristics of women.' It is quoted also in Smrtitattva (p. 940) to the effect that 'Samâvartana' is another name for the concluding rites of Studentship;—in Aparârka (p. 70) as indicating that the 'Bath' is distinct from the Samâvartana ceremony ; —in Hemâdri (Dâna, p. 080);—in Samskâraratnamâlâ (p. 403);—and in Nrsimhaprasâda (Samskâra, p. 49a.). [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Paralelstellen: Vasishtha (8. 1).—'The Householder, with anger and joy under control, when permitted by the teacher, should take up a wife of the same grade as himself, younger in age, not having the same sage (as an ancestor), and who has not had intercourse.' Yâjnavalkya (1. 52).—'Having gone through his studentship intact, he should marry a qualified girl, one who has not belonged to another man, loving and younger in age, who is not a Sapinda.' Âshvalâyana Grhyasûtra (1. 5. 3).—'One should marry a girl who is free from disease and endowed with intelligence, beauty, modesty and other good qualities.' Âshvalâyana Grhyasûtra (3. 9. 4).—'On the completion of his study, he should approach the teacher with presents, and then, permitted by him, he should take the Bath.' Pâraskara Grhyasûtra (2. 6. 1-4).—'Having finished the Veda, he should take the Bath ;...............permitted by the teacher.' Gobhila Grhyasûtra (2. 1. 1. 2).—'One should take to a wife during the Pushya-Asterism,—one who is endowed with commendable qualities.' Gobhila Grhyasûtra (3. 4. 1-3). - 'The Religious Student, having studied the Veda, and having offered presents to the Teacher, should take a wife, after being permitted by the Teacher.' Vyâsa (Vîra-Samskâra, p. 586).—'Having taken the Bath, one should marry a girl of one's own caste, endowed with good qualities.' Daksha (Vîra-Samskâra, p. 586).—'Having, with due effort, studied the Veda both verbally and intelligently, he shall marry a girl endowed with good qualities, after having previously taken the Bath.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

^a "Endowed with signs (lakshana)"

Abb.: Hat sie gute Körpermerkmale? FeminaMiss India [Bildquelle: http://website.lineone.net/~twinklek/missindia/images/ss06.jpg. -- Zugriff am 2004-02-15]

Abb.: Und diese beiden?: Former Miss Universe and Bollywood debutante Lara Dutta (L), and former Miss World Priyanka Chopra, pose together  [Bildquelel: http://simmins.org/LinkedImages/india.jpeg. -- Zugriff am 2004-02-15]

Zu den Lakshana (guten Körpermerkmale) einer Frau siehe Varâhamihira (gestorben 587 n. Chr.), Brhat-samhitâ LXX:

Varâhamihira, Brhat-samhitâ LXX: Characteristics of Maidens: This chapter forms a complementary to LXVIII. 1. One wishing to become the lord of the earth must marry a maiden, the nails of whose feet are glossy, arched, pointed at the tip, and red, the ankle-joints, equal, well-developed (fleshy), beautiful and hidden; the toes, close-touching; and the soles, as lustrous as a lotus. Abb.: Fußabdruck der Glücksgöttin Lakshmî, an Hauseingänge gemalt [Bildquelle: http://www.welcometoindia.com/culture/indexfrm.asp?trad.asp?laks. -- Zugriff am 2004-02-16] [Marriage is looked upon as a sacred link in the life of man in his journey towards perfection. A worthy and fortunate partner, therefore, would greatly help him in accomplishing his earthly ambitions as well as those of the other world. A knowledge of feminine physiognomy will stand one in good stead in the selection of a suitable bride. The metre of verses 1-3, 5 and 7 is Vasantatilakâ.] 2. - 3. Laudable are the feet with tender, unsweating soles, accompanied by the marks of fish, goad, lotus, barley, thunderbolt, plough and sword. So are the shanks that are perfectly round and bereft of hair and veins. The knees should be equal or even and without very prominent joints. The thighs that are plump, hairless and similar to the trunks of elephants, Abb.: Schenkel wie ein Elefantenrüssel [Bildquelle: http://www.indianmasala.com/index.php?dir=thighs&gal=1&pic=divyabharti1.jpg&name=Divya+Bharti&desc=Famous+thigh+show+from+Bobbili+Raja%2FValiban. -- Zugriff am 2004-02-15] Abb.: "wie ein Elefantenrüssel" [Bildquelle: http://www.karlsruhe.de/Zoo/elefantenlesung.htm. -- Zugriff am 2004-02-16] Abb.: Schenkel wie ein Elefantenrüssel the genital organ that is broad and of the shape of the Asvattha (Ficus religiosa) leaf, Abb.: Blatt der Ficus religiosa = Idealform der Vulva [Bildquelle: http://huntbot.andrew.cmu.edu/USDA/17/6725.1760.gif. -- Zugriff am 2004-02-15]  the top of the thighs that is large and arched like the back of the tortoise, Abb.: "Wie der Rücken einer Schildkröte": Lissemys punctata (Indische-Klappenweichschildkröte, Indian flap-shelled turtle) [Bildquelle: http://www.chelonia.org/sexing/sexing_L_punctata.htm. -- Zugriff am 2004-02-16] and the clitoris that is hidden confer immense wealth. 4. The hips that are broad, heavy and fleshy support (i.e. adorn) girdles and are auspicious; Abb.: Ausladende Hüften [Bildquelle: http://www.indianmasala.com/index.php?dir=saree&gal=5&pic=ravali1.jpg&name=Ravali&desc=Well-endowed+South+heroine+inviting+in+a+saree%21. -- Zugriff am 2004-02-15] the navel that is deep, broad and with a whorl from left to right is praiseworthy in women. Abb.: (Vom Betrachter aus gesehen) rechtsdrehender Bauchnabel [Bildquelle: http://www.indianmasala.com/index.php?dir=navels&gal=4&pic=preeti3.jpg&name=Preeti+Jhangiani&desc=Luscious+navel%21. -- Zugriff am 2004-02-15] Vgl.: Indian Masala : Navel Galleries : Sensational Indian Navels. -- URL: http://www.indianmasala.com/index.php?dir=navels. -- Zugriff am 2004-02-15]   5. The waist of a woman being possessed of three folds and devoid of hair; Abb.: "Eine Taille mit drei Falten" the bosoms, round, overlapping, equal and hard;   Abb.: "Der Busen rund,... " [Bildquelle: http://www.indianmasala.com/index.php?dir=masala&gal=21&pic=mumtaj13.jpg&name=Mumtaj&desc=Voluptuous+South+heroine%21. -- Zugriff am 2004-02-16] the breast, tender and hairless; and the neck, adorned with three lines, Abb.: "Den Hals geschmückt von drei Linien" (d.h. mager): Bollywood-Filmstar Simran [Bildquelle: http://www.indianceleb.com/pg/index.php?spgmGal=Bollywood/Simran&spgmPic=1&spgmFilters=#pic. -- Zugriff am 2004-02-17] bestow wealth and happiness. 6. The lower lip which is red like the Bandhujîva (Pentapetes phoenicea) flower, fleshy and shaped like a beautiful ripe Bimba (Coccinia indica) fruit, Abb.: "Lippen wie ..." [Bildquelle: http://missindia1.feminamissindia.com/downloads.html. -- Zugriff am 2004-02-16] Abb.: Bandhujîva (Pentapetes phoenicea) [Bildquelle: http://www.rakuten.co.jp/gardensk/430279/437980/473050/. -- Zugriff am 2004-02-16] Abb.: Bimba (Coccinia indica) [Bildquelle: http://pharm1.pharmazie.uni-greifswald.de/gallery/yamasaki.htm. -- Zugriff am 2004-02-16]   and the teeth that are similar to the Kunda (Jasminum multiflorum) buds, Abb.: Kunda (Jasminum multiflorum) bestow conjugal felicity and abundant wealth on women. 7. Women's speech being full of courtesy, free from roguery, sweet like the notes of the cuckoo or the swan, and not plaintive, confers on them unalloyed happiness. Laudable is the nose that is straight, charming and endowed with equal slopes. So are the eyes that takeaway the lustre of the petals of blue lily [Nymphaea caerulea]. Abb.: Nîlanîraja (Nymphaea caerulea) [Bildquelle: http://www.saddhamma.org/blue_lotus_large.html. -- Zugriff am 2004-02-16] 8. Blessed are the brows that are neither joined together, nor very thick, nor hanging low, but arched like the crescent. So is the forehead which is neither depressed, nor raised, but is shaped like the half-Moon (semi-circular), and is devoid of hair. 9. Praiseworthy are the ears that are sufficiently fleshy, soft, equal and close to the head (or compact). The hair being glossy, blue, soft, curled and single in each pore, confer happiness. So does the head which is even i.e. neither depressed, nor raised. Abb.: Bollywood-Schönheit Malaika Arora Khan [Bildquelle: http://www.indianceleb.com/malaika/. -- Zugriff am 2004-02-16 Abb.: Aishwarya Rai, eine der begehrtesten Bollywood-Schönheiten [Bildquelle: http://www.indianceleb.com/gallery/view_photo.php?set_albumName=Wallpapers&id=Aishwarya_Rai. -- Zugriff am 2004-02-17] [Webpräsenz: http://www.aishwarya-rai.com/. -- Zugriff am 2004-02-17] 10. Young women who have the marks of the following things on their soles or palms attain to the status of queens, viz. water-pot, seat, horse, elephant, chariot, Bilva tree (Aegle marmelos), sacrificial post, arrow, garland, ear-ring, chowry, goad, barley corn, mountain, banner, arch, fish, Svastika, altar, fan, conch, umbrella and lotus. [The commentator tells us that the altar is a quadrilateral figure, narrow in the middle.] Abb.: Sri Chaitanya Mahaprabhu's Lotushände mit Glückszeichen [Bildquelle: http://www.nitaipadakamala.com/carana/GauraLotusHandprints.htm. -- Zugriff am 2004-02-16. -- Dort Erklärung] Die Glückszeichen auf der Fußsohle spielen besonders in der buddhistischen Verehrung der verschiedenen Fußabdrücke Buddhas eine große Rolle: Abb.: Fußabdruck Buddhas mit glücksverheißenden Zeichen (z.B. Svastika, Fisch, Schnecke, Wassertopf), Sri Lanka  [Bildquelle: http://www.buddhafootprint.com/srilanka.html. -- Zugriff am 2004-02-16] 11. A woman attains the status of a queen, when her wrist-joints are hidden, hands similar to the interior of a full-blown lotus, fingers slender, and knuckles far removed. One whose palm is neither sunken, nor raised, and is marked with fine lines (figures of auspicious objects), becomes an auspicious house-wife (i.e. she will not experience widowhood) and enjoys happiness, wealth and prosperity of children for a long time. [The metre is Prthvî.] 12. A line rising from the wrist and touching the root of the middle finger (second finger) on the palm of a woman, or one running vertically from the heel to the root of the toes, would bestow the pleasures of kingship on her. This holds good in the case of a man as well. Abb.: Ûrdhvarekhâ (= Schicksalslinie) [Bildquelle: http://astrospeak.indiatimes.com/articleshow/2568125.cms. -- Zugriff am 2004-02-16] [The woman who has the line on her sole will herself become the ruler of a kingdom or her fortune will enable her husband to rule over it. This line on the palm is called the line of fortune in modern palmistry. The metre is Indravajrâ in this as well as in 14, 23 and 24.] 13. A line rising at the foot of the little finger and going to the space between the first and second fingers, bestows the maximum span of life, i.e. 120 years. If the line is shorter, proportionate reduction in the span will have to be made. Abb.: Lebenslinie (= Herzlinie) [Bildquelle: http://astrospe+ak.indiatimes.com/articleshow/2568511.cms. -- Zugriff am 2004-02-16] [According to the Hara-gaurî-sâmudrika, if the life line (Indian, or heart line, western) touches the foot of the second finger, the span of life is 75 years; if it is a little shorter, 51 or 61 years; if it touches the foot of the third finger, 30 years. Vide the following :— The metre in this and in verses 15 and 16 is Upendravajrâ] 14. The lines at the foot of the thumb indicate the number of children one will have. Big ones represent sons, and slender ones daughters. If these lines are not cut in the middle, the children will live long; and if they are broken and short, they will have a short span of life. Abb.: Kinderlinien [Bildvorlage: http://astrospeak.indiatimes.com/articleshow/2567049.cms. -- Zugriff am 2004-02-16] 15. Thus have I described the auspicious features of women; and those that are contrary to the above, are said to be inauspicious. I shall now briefly enunciate those features that are especially of untoward effects. 16. A woman whose little toe or the next one does not touch the ground, or whose fore-toe is longer than the big one, is the most sinful prostitute. 17. Miserable are the women whose shanks are full of veins, dry (without flesh) or very fleshy, hairy and with calf-muscles raised high. So are those whose genital organ has hairy circles turned to the left, is sunken, and small; and whose belly is shaped like a pot. [The metre is Shâlinî.] 18. A woman whose neck is too short becomes utterly penniless; too long, cause of the extinction of the family; and too broad and flat, cruel. [The metre is Samânikâ in Prakrt prosody] 19. A woman whose eyes are squint or tawny or grey and fickle, is of wicked character; and one who shows dimples in her cheeks, while smiling, is declared an unchaste woman without doubt. 20. A woman with a hanging forehead kills her husband's brother; with a hanging belly, her father-in-law; with hanging buttocks, her own husband. A woman that is too tall, as well as one whose upper lip is covered with too much hair, is harmful to her husband. [The metre is Aupacandasikâ.] 21. Breasts that are hairy, dark (dirty) and too huge, as well as ears that are unequal, produce sufferings. Big, protruding and unequal teeth lead to misery; and black gums to thievishness. 22. Women become unhappy and poor, if their hands are dry (without flesh), full of veins, unequal (or uneven) and marked with the figures of birds of prey (like the vulture), wolves, crows, herons, reptiles (worms ?) and owls. 23. A woman whose upper lip is very high, and the hair rough at the tips, is fond of quarrel. Generally, faults exist in those that are ugly or deformed; and virtues dwell in those that are possessed of a pleasing appearance or form. 24. - 26. The feet with the ankle-joints are said to represent the First Stage of life; the shanks and the knees, the Second; the genital organ, thighs and testicles, the Third; the navel and the hips, the Fourth; the stomach, the Fifth; the heart and the breasts, the Sixth; the shoulders and the collar-bones, the Seventh; the lips and the neck, the Eighth; the eyes and the brows, the Ninth; and the head and the forehead, the Tenth. When the limbs, feet etc., are inauspicious (having bad shape and marks), the effects of the corresponding stages of life will be harmful; and they will be beneficial, when they are auspicious. [As the human span of life is said to be 120 years, each stage will have 12 years of life. If there are auspicious marks on the feet and ankles, the first period will be very happy. This rule has an exception: The duration of each stage will depend on the maximum expectation of life of the subject. For example, if the longevity is 70 years, each period should be taken to last for 7 years only. A limb is said to be inauspicious, if it is dry, without flesh and full of veins. This knowledge may be combined with what Garga says about the limbs and periods, quoted at the end of LXVIII, supra. The following verses of Vâlmîki (VI. 48, 2-14) put in the mouth of Sîtâ refer to many feminine features that bring fortune or misfortune, as the case may be : "Lotuses on the soles of women make them queens of great emperors. These lotuses never fail in their effect. Thin hairs (on the head) that are black and of the  same length, the brows not joined together, the shanks that are round and free from hair, close-knit teeth, the temporal bones, eyes, hands, feet, ankle-joints and thighs being narrow or full, fingers that are even, glossy and possessed of round nails, plump bosoms touching each other with their nipples sunk, a sunken navel tapering upwards, the sides and chest covered up, complexion similar to the lustre of gems, hair on the body being soft, the hands and feet having a nice colour, with full-fledged marks of barley, and the fingers and toes showing no holes in between, and lastly a gentle smile—all these make a woman the crowned queen of a mighty monarch." [Übersetzung: Varahamihira's Brhat samhita = Brhatsamhita : with English translation, exhaustive notes and literary comments / M. Ramakrishna Bhat. -- Delhi : Motilal Banarsidass. -- 2 vol. -- Vol. 2. -- 1982. -- ISBN 81-208-0301-9. -- S. 660-674.]

10. Samskâras für Frauen: Manu II, 66-68

[Section XV.—Sacraments for Females ]

66.  FOR FEMALES, THIS WHOLE SERIES SHOULD BE PERFORMED AT THE RIGHT TIME AND IN THE PROPER ORDER, FOR THE
PURPOSE OF SANCTIFYING THE BODY ; BUT WITHOUT THE VEDIC FORMULAS.

'This whole series' should be done for females, without the recitation of Vedic formulas.—'Series' stands for the entire body of sacraments, beginning with the 'Birth-rites' along with all the acts that constitute their procedure. 'For the purpose of sanctifying'—i.e., purifying—'the body.' This .means that the purpose of the sacraments in the case of females that is the same as that in that of males. 'At the proper time,'—i.e., without letting that time pass which has been prescribed for the several sacraments. The term 'yathâ' here signifies non-transgression, and hence, not signifying 'similarity,' it is compounded according to Pânini 2. 1. 7. The same explanation applies to the compound 'yathâ-kramam' also. In as much as the text has distinctly asserted that it is only the reciting of Vedic formulas that may be omitted, there could be no idea of the sacraments (for females) being performed at a time, or in an order, other than the prescribed ones: so that the prohibition of other times and another order should be taken as merely describing what is already known, and as added only for the purpose of filling up the metre. All that is really meant by the text is that for females the sacraments should be performed without the Vedic formulas. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

This verse is quoted in Smrtitattva (p. 926);—in Madanapârijâta; and yathâkramam is taken to mean that there should be no deviation from the exact order of sequence—such deviation necessitating expiation ;—in Nirnayasindhu (p. 183);—and in Aparârka (p. 30), which explains âvrt as 'kriyâ, act, rite;—'asheshatah' as 'along with all details ', and 'yathâkramam' as meaning that the order of the sacraments should not be disturbed or else the Sarvaprâyashcitta has to be performed.' It is quoted in Vîramitrodaya (Samskâra, at several places, on pages 194, 255, 278, 317 and 403). On p. 194, 'âvrt' is explained as jâtakarmâdikriyâ; and on the term 'amantrikâ ' it is added that what this interdicts is the use of only those mantras that pertain to the primary acts of eating butter, honey and the rest, and not the use of the subsidiary mantras; and this conclusion is in accordance with the principle enunciated in Mîmâmsâ Sûtra 3. 8. 34-35, where it is declared that the qualification of upâmshutva (silence) pertains to only the primary rite of the 'Âtharvana Ishtis' and not to the subsidiary ones.—On p. 255 the verse is quoted in support of the view that the rite of Nishkramana, is to be performed in the case of the female baby also.—Similarly on p. 278, it is quoted to show that the rite of 'Annaprâshana' should be performed for the female baby.—On p. 317, it is made to justify performance of the rite of 'Tonsure' for girls.—On page 403, it is quoted as laying down the performance of all the sacraments-—beginning from the Jâtakarma and ending with the Keshânta ; whereby it is concluded that the Upanayana also for girls is to be done 'without mantras'; another view is noted, whereby the pronoun 'this', 'iyam', in Manu's text is taken as standing only for the first five sacraments, ending with Tonsure, so that Upanayana and Keshânta become excluded from the category. But this view is rejected; and in answer to the argument that "in view of the declaration in the following verse that for women Marriage constitutes Upanayana, the pronoun 'iyam' in the present verse must exclude Upanayana"—it is pointed out that all that the next verse means is that in the case of a person following the opinion of another Smrti and not performing the Upanayana for his girl,—Marriage should be regarded as constituting her Upanayana ; and not that in all cases Marriage should take the place of Upanayana. The conclusion is stated thus :—There are two kinds of girls—'Brahmavâdinî' and 'Sadyovadhû' ;—for the former there is Upanayana, in the eighth year, vedic study, and 'return' (completion of Vedic study) before puberty,—and marriage also before puberty ; while for the Sadyovadhû, there is Upanayana at the time of marriage, followed by immediate 'completion of study,' which is followed immediately by Marriage. But from the assertion in certain Smrtis that there used to be Upanayana for women in a 'previous cycle,' it seems that in the present cycle, it is not to be performed. (See note on the next verse). The above note regarding the two kinds of women is based on a passage in Hârîta Smrti (quoted in Madanapârijâtâ, p. 37), which adds that all this refers to another cycle. The exact words of Hârîta mean as follows :—"There are two kinds of women-—Brahmavâdinî and Sadyovadhû ; for the former, there are Upanayana, fire-laying, vedic study in the house itself and also alms-begging; while for the latter, when the time of marriage arrives, Upanayana should be performed somehow and then marriage." This verse is quoted in Nrsimhaprasâda (Samskâra, p. 400);—and in Smrticandrikâ (Samskâra, p. 60) which explains 'âvrt' as meaning the Jâtakarma and other rites, and adds that this implies that none of the rites is to be omitted for the women. [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Vishnu-Smrti, 27.13, —'The same rites for women are done without mantras.' Yâjnavalkya, 1.13.—'These rites for women are to be performed silently, but Marriage is to be with mantras.' Âshvalâyana-Grhyasûtra, 15 (16.7)—12.—'For the girl, the Âvrta only' ['âvrta' standing for the Jâtakarma and other rites]. Gobhila-Grhyasûtra (Vîra-Samskâra, p. 194).—'For women, these rites are to be performed silently, but the Homa is to be done with mantras.' Shaunaka (Do., p. 278).—'All this rite is to be performed for the girl, without mantras.' Âshvalâyana-Smrti (Do., p. 278).—'The rites beginning with the Jâtakarma and ending with Tonsure are to be done for women, without mantras ; but even in Tonsure, the Homa is to be done with mantras.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

67. FOR FEMALES THE RlTES OF MARRIAGE HAVE BEEN ORDAINED TO BE THEIR 'VEDIC SACRAMENT,' THE SERVING OF THE HUSBANDS THEIR 'RESIDENCE WITH THE TEACHER' AND THE HOUSEHOLD-DUTIES THEIR 'TENDING OF FIRE.'

The 'series' spoken of above would imply that like the ' Birth-rite ' and the other ceremonies, the 'Initiatory ceremony' also should be performed for females ; with a view to preclude this idea, the Text adds (vers 67). The ceremony called 'Upanayana' 'Initiation,' has been called 'Vedic,' because it is gone through for the purpose of studying the Veda. This ceremony, in the case of females, consists of the 'Rites of marriage,'—i.e., those rites that are accomplished by means of marriage. Thus, since 'mariage' has been prescribed for them in place of the 'Initiation,' the former has been described here as becoming the latter; and this can preclude the necessity of 'Initiation' only if the purposes of this latter were taken as served by the 'marriage.' Objection.—" Well, the Initiation may be excluded from women, but the study of the Veda and the keeping of the observances have still got to be performed," With a view to preclude these two also, the Text adds— 'The serving of husband is their residence with the Teacher.' When the woman serves—attends upon and reveres her husband, she does what is meant to be accomplished by 'Residence with the Teacher.' The study of the Veda could be done by the woman only if she resided with the Teacher; and as there is no 'Residence, with the Teacher' in her case, how can there be any studying of the Veda ? 'Household duties';—all that she does in the course of her household work,—e.g., cooking, getting together of articles for household use, general supervision, and so forth, which are going to be described in discourse IX, 'the husband should employ her in saving wealth &c., &c.' (9. 11). These household duties are for the woman what the 'bringing of fuel' in the morning and evening is for the Religious Student (male). The term 'tending of fire' stands for all the observances and vows that the student keeps. By Reason of the 'Marriage' having taken the place of the 'Initiatory Ceremony' (for women), it follows that, just as in the case of men, all the ordinances of Shruti and Smrti and custom become binding upon him after the Initiatory Ceremony, before which they are free to do what they like, and are unfit for any religious duties, — so for women, there is freedom of action before Marriage, after which they become subject to the ordinances of Shrutis and Smrtis. Or, we may interpret the text as follows : — Marriage constitutes the Vedic Sacrament — i.e., Upanayana — for females ; even though marriage is not really the Upanayana, yet it is spoken of as such attributively. The question arising as to whence lies the similarity by virtue of which Marriage is spoken of as Upanayana, the text adds — 'the serving of the husband &c., &c.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

'Vaivâhiko vidhih'—* Sacrament performed with Vedic texts ' (Nandana and Râghavânanda) ;—'Sacrament for the purpose of learning the Veda' (Medhâtithi and Nârâyana). This verse lias been quoted in Gadâdharapaddhati (Kâlasâra, p. 220) to the effect that for women Marriage itself is Upanayana ;—in Smrtichandrikâ (Samskâra, p. 61), which notes that for women, 'attending' on husband takes the place of 'service of the teacher,' and 'household duties' take the place of 'tending the fire', and that for girls also, before marriage, there are no restrictions regarding food and other things;—and in Vîramitrodaya (Samskâra, pp. 403-4), where it is discussed along with the preceding verse (see note on 66). This verse has been taken as excluding women from Upanayana entirely. But the author points out that this is not right; and he sets forth his well-considered opinion at the end (see note on 66); and the present verse he takes only as laying down a substitute for the Upanayana in the case of those women who are not Brahmavâdinîs. Vîramitrodaya proceeds to explain the verse to mean that 'vaidikah samskârah'—' the sacrament which is gone through for the purpose of studying the Veda,'—i. e., Upanayana—consists, in the case of women, in the 'rites of marriage'; i. e., consecration brought about by the marriage-rites, as has been 'declared' by the ancients. It points out that such is the meaning of the verse with the words 'Samskâro vaidikah smrtah' as read by Medhâtithi ; but Mitâksharâ and other works adopt the reading 'aupanâyanikah smrtah' instead of 'samskâro vaidikah smrtah',  which means that marriage rites serve the purpose of Upanayana rite; so that marriage would be for women what Upanayana is for men. This verse is quoted also in Madanapârijâta (p. 37), which also adopts the reading 'aupanâyanikah smrtah'. [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Vishnu-Smrti, 22.32.—'For women Marriage is the sacrament.' Vishnu-Smrti, 27.15.—'The Marriage of women is with mantras.' Yâjnavalkya, 1.13.—'For women, Marriage is with mantras.' Yama (Vîra-Samskâra, p. 402).—' In former times, for girls also there was Upanayana, also the teaching of the Veda and the pronouncing of the Sâvitrî. But she should be taught by her father, uncle or brother, none else. For the girl, alms-begging is to be done in her own home ; and she should avoid the skin, the rags and also matted locks.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

68. THUS HAS BEEN DESCRIBED THE INITIATORY CEREMONY OF TWICE-BORN MEN, — THAT WHICH SANCTIFIES THEM AND MARKS THEIR (REAL) BIRTH. LEARN NOW THE DUTIES TO WHICH THEY SHOULD APPLY THEMSELVES,

The next verse sums up the contents of the section. So far we had the section dealing with the Initiatory Ceremony. All that has been said here pertains to that ceremony. "Well, if so, then the Keshânta (spoken of in 65) would also pertain to the Initiation." Not so, as that sacrament has been laid down as to be performed at its own time, which comes long after the Initiatory Ceremony has been finished. So that, even though it is mentioned in the same context, it becomes connected with other rites by virtue of the force of syntactical connection. Thus it is that some people regard the Keshânta as to be done after the Final Bath (to say nothing of the Initiation). The term 'aupanâyanika' means pertaining to the Upanayana, the initial vowel being prolonged, as in other cases explained before. 'Birth'—being born from their parents; this is what is 'marked'—manifested, perfected—by the said ceremony ; even though born, the boy, before Initiation, is as good as not born; as till then he is not entitled to any religious acts. Hence the ceremony is what 'marks' his birth. 'Sanctifies'—this has been already explained. The duties with which the initiated boy becomes connected—to which he becomes entitled,—those that should be performed by the initiated boy—all these are going to be expounded;—these ' now learn.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Âpastamba-Dharmasûtra, 1.26.9-17.—'Those who are not Shûdras, whose acts are not defective, for them, Upanayana, Vedic study, Fire-laying are all effective;—the Upanayana is a Vedic sacrament for purposes of study : it is the best birth.' Gautama-Dharmasûtra, 1.10.—'The Upanayana is the second birth for the Brahmana.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

10.1. Upanayana für Mädchen

October, November, December, 2002 EDUCATION Starting Vedic Studies Backed by scripture, girls get their sacred thread By V.L. Manjul, Pune, India Ten young brahmin girls received their upanayana, or thread ceremony, commencing the study of the Vedas, on April 2, 2000. Normally this rite of passage is only for boys and not allowed for girls. This was the first ceremony of its kind for girls in Pune, India. The followers of Shankar Seva Samiti organized it with Vedamurti Karmabalekar Shastri as the officiating priest. The girls came with their parents and were initiated into the Gayatri Mantra by their fathers. Many orthodox Hindus are against this concept, but the women priests showed them ample literary references to women's thread ceremonies and Vedic study in the ancient Vedic culture. It was about 25 years ago, in the Ahmednagar district, that the Shanker Seva Samiti organization began teaching women the Vedas as well as training them as priests. Now around 10,000 women are qualified priests. Many are even more popular in the community than their male counterparts because of their enthusiasm, concentration and devotion in doing worship. In all four Vedas, there are references to women ascetics reciting Vedic hymns and even creating mantras. The names of Apala, Ghosha, Shashwati and Indrani are popular in the Vedas. In the Upanishads, Gargi and Maitraiyee are famous women ascetics. The Rig Veda (10.109.4) says, "When a brahmin's wife wears the auspicious thread, she becomes very popular." Other scriptures also mention women wearing the sacred thread. In the Harit Smriti it says, "Brahmin women have the right to a sacred thread ceremony, a fire ceremony, the study of Vedas and a right to sacred begging." The Yama Smriti says, "Performing the thread ceremony for young girls, studying Vedas and recitation of Gayatri Mantra was allowed in ancient times." Paraskar Grihya Sutra (4th-5th century) states, "Those females who have undergone the thread ceremony and those who have not should sleep on their left side with their heads towards the east." P.V. Kane, in the History of Dharmasastra, afforded this topic three-and-a-half pages. Writes Kane: "An interesting question is whether women ever had upanayana performed, or whether they had to wear the sacred thread. Harita Dharmasutra, as quoted in the Smriti-candrika, says, 'There are two sorts of women. Those who are bramavadinis (students of sacred lore) and those that are sadyovadhus (who marry straightaway). Out of these, brahmavadinis have to go through upanayana, keeping fire, Vedic study and begging in one's house (under the parents' roof). But in the case of sadyovadhus, when their marriage is drawing near, the mere ceremony of upanayana should somehow be performed and then their marriage should be celebrated. Therefore bramavadini women had upanayana performed in the eighth year from conception, then studied Vedic lore and finished student-hood at the age of puberty.' " Kane continues, "Yama smriti says, 'In former ages, tying of the sacred thread was desired in the case of maidens. They were taught the Vedas and made to recite the sacred Gayatri verse.'" Kane also indicates that Manusmriti, confirmed the performance of upanayana for girls but hinted to its going out of practice. Though too many neglect their duties, this initiation indicates a growing interest and that a significant number faithfully follow their disciplines. The future sucess of the girls' as well as boys' upanayana depends on how well they study the Vedas and follow their disciplines.    V.L. Manjul." [Quelle. http://www.hinduismtoday.com/archives/2002/10-12/59-girls_thread.shtml. -- Zugriff am 2004-02-01]

Zu Kapitel 10,5: Hochzeitsriten = Vivâha