The eminent ascetic (Yativara) expounded to his disciple the code of conduct (Achara Samhita) adorned by the sixfold duties (shat-karmas), the five great sacrifices (pancha-mahayajnas), and the sixteen sacraments (shodasha-samskaras) observed by the Saraswat Dvijas.
1. This land was entirely new to the Saraswats. In the beginning, only the Dravidas resided here; subsequently, the Saraswats arrived and settled. When the Dvija desired to comprehend their adherence to dharma and the true nature of their ritual practices (karma-svaroopa), the revered Yati explained it in comprehensive detail. ||1||
2. "In the ancient era, the title of Brahmana belonged to the Vipra. One became a Brahmana only upon attaining the state of Brahmatva (knowledge of Brahman). It is not like this present age: being born of a Brahmin father through a Brahmin mother, receiving initiation into the sacred Brahma Gayatri— ||2||
3. —performing the five daily sacrifices (pancha-mahayajnas), purified through the sixteen sacraments (shodasha-samskaras), diligently observing daily obligatory (nitya) and occasional (naimittika) rites, reciting the Vedas, attaining mastery over all scriptures (shastras), practicing unblemished dharma upon the righteous path, showing compassion to all living beings, abandoning wrath, abiding as the very seat of peace and knowledge, and remaining ever devoted to the welfare of others (paropakara)—such a person alone is proclaimed a Brahmana by the Shruti. ||3||
4. Sacrificing for oneself (yajana), performing sacrifices for others (yaajana), studying the Vedas (adhyayana), teaching the Vedas (adhyaapana), giving righteous gifts (dana), and receiving righteous gifts (pratigraha)—performing sacrifices oneself, conducting sacrifices through others, reciting the Vedas oneself, teaching the Vedas to others, giving charity oneself, and facilitating gifts from others: these constitute the six priestly duties (shat-karmas). ||4||
5. These are the ordained duties (vihita-karma) for the Saraswats: Vedic study, worship of deities and honoring of guests (atithi-puja), offering libations to ancestors (pitru-tarpana), executing diverse daily and occasional sacrifices, satisfying all living creatures with food (santarpane), offering food to elemental spirits (bhuta-bali), and hosting Brahmin feasts (vipra-bhojana)— ||5||
6. In this manner, they execute the five great sacrifices (pancha-mahayajnas) without fail. Waking at dawn (ushah-kala), bowing reverently to Mother Earth, the consort of Vishnu, meditating on the Supreme Lord, they proceed to perform the purificatory morning ablutions (shaucha-kriya). Using cleansing earth (mrittika), they wash their hands and feet up to the elbows (koorpara), and cleanse their face and ears. ||6||
7. The prescribed method of shaucha is as follows: applying cleansing earth once to the organ, five times to the anus, ten times to the left hand, five times to each of the two feet, and seven times to both hands together, they cleanse the face, hands, and feet with water. ||7||
8. The subsequent rule of rinsing the mouth (gandoosha-vidhi) is thus: four times after urination, eight times after defecation, sixteen times while washing the face, and twelve times after taking meals. The shastra states that this is the count for householders (grihasthas); it is twofold for celibate students (brahmacharis), and fourfold for ascetics (yatis). ||8||
9. For cleaning the teeth, one should use a twig from a thorny tree, a twig from a tree that exudes milky sap, or twigs that bestow renown and honor; or, as convenient, cleaning the teeth using leaves or grass, one must rinse with pure water. On Amavasya and Ekadashi days, such cleaning tools are forbidden (tyajya); purification on those days is accomplished through twenty-four mouth rinses (gandooshas). ||9||
10. Having washed the face thus, filling a vessel with pure water, offering water with mantras to the sacred Tulasi plant, sprinkling that water from the Vrindavana upon the head, applying the sacred clay from the root of the Tulasi (moola-mrittika) on the forehead, and circumambulating, they perform daily worship unto Mother Cow (Go-mata). ||10||
11. Thereafter, they perform achamana. Making the resolve (sankalpa), invoking holy Ganga into the water, purifying it, offering the fivefold libations (pancharghya), they chant sacred river hymns (nadi-stotras). Bathing in pure water, filling a vessel with fresh well water, they prepare the sacred clay (gopichandana) brought from holy pilgrim centers or Dwaraka upon their left palm. ||11||
12. On the forehead, in the shape of a staff (danda) measuring four finger-breadths (angulas); in the center of the abdomen, in the shape of a lamp flame measuring ten finger-breadths; on the chest, shaped like a lotus measuring eight finger-breadths; in the center of the throat, shaped like a lamp flame measuring four finger-breadths; on the right side of the abdomen, shaped like a lamp flame measuring ten finger-breadths; at the base of the right arm, ||12||
13. shaped like a bamboo leaf measuring four finger-breadths; on the neck near the ear, shaped like a lamp flame measuring four finger-breadths; on the left side of the abdomen, shaped like a lamp flame measuring ten finger-breadths; on the left shoulder, shaped like a bamboo leaf measuring four finger-breadths; at the base of the left ear, shaped like a bamboo leaf measuring four finger-breadths; likewise on the back, shaped like a lamp flame measuring four finger-breadths; and upon the head, ||13||
14. shaped like a blazing lamp flame measuring eight finger-breadths. In this manner, bowing to the divine weapons of the twelve-named Lord Vishnu, holding the Chakra seal in hand: one on the right cheek, five on the center of the abdomen, three upon the chest, two on the right flank of the abdomen, three above the breast, two at the base of the right arm, likewise two at the base of the left arm, ||14||
15. one at the base of each ear, and one on the neck—imprinting the Chakra seal thus; one Shankha (conch) seal on the left cheek, two on the left side of the abdomen, three above the left breast, one at the tip of the mark on the right shoulder, one at the base of the left ear, and one on the throat; imprinting the Gada (mace) seal on the forehead, on the left flank, and upon the marked breast; ||15||
16. applying the Padma (lotus) seal at the tips of the respective shoulder marks, along the sides of the chest, on the right flank, on the right breast, and flanking all the nama marks. Over all these divine seals, they imprint the sacred Ashtakshari seal. ||16||
17. Applying the seals in this manner, they stamp the sacred nama seals upon the back, on both cheeks, and across five positions on the head. Continuously donning these sacred marks and concluding upon the crown of the head, they invoke and establish the respective forms of the Supreme Lord upon each sacred mark. ||17||
18. With loving devotion: Lord Keshava resides within the mark on the forehead; Narayana in the center of the abdomen; Madhava upon the chest; Govinda in the throat; Vishnu on the abdomen; Madhusudana on the right shoulder; Trivikrama at the base of the right ear; Vamana on the left side of the abdomen; Sreedhara at the base of the arm; Hrishikesha at the root of the left ear; Padmanabha upon the back; and Damodara resides upon the head. ||18||
19. This arrangement applies during the waxing moon (Shukla Paksha); during the waning moon (Krishna Paksha), twelve deities beginning with Sankarshana abide in these places. The sacred mark (Keshava nama) adorning the forehead shines unbroken through the central groove extending from the bridge of the nose all the way up to the hairline. ||19||
20. Thereafter, performing Sandhyavandana in accordance with scriptural rules, conducting deity worship (deva-puja), Vaishvadeva, scriptural recitation, offering tarpana to the pitrus, presenting food offerings to the elementals (bhuta-bali), making dedication unto Brahman (Brahmarpana), placing food for the crows (vavasa-bali), offering grass to the cow (go-grasa), making the chitraahuti oblations, and honoring the guests seated in the row (pankti), they partake of their meal. ||20||
21. For one who does not wear the upright clay mark (Urdhva-pundra nama) and the sacred Vaishnava seals (Sri-mudre), all acts of deity worship, ancestral libations (tarpana), fire rituals (homa), japa, austerities (tapas), chanting of Pavamana and Vedic suktas, ancestral ceremonies (shraddha), and religious vows (vrata) become entirely futile; every sacred rite turns fruitless. Believe firmly that this is the unanimous verdict accepted by all scriptures. ||21||
22. Next, they perform the sixteen sacraments (shodasha-samskaras): first, Garbhadhana (conception); second, Pumsavana (rite for quickening a male child); third, Seemantonnayana (parting the hair of the expectant mother); fourth, Vishnu-bali; fifth, Jatakarma (birth rites); sixth, Namakarana (naming ceremony); seventh, Nishkramana (first outing); eighth, Annaprashana (first feeding of solid food); ninth, Chaula-karma (tonsure); tenth, Upanayana (sacred thread investiture); ||22||
23. eleventh, Mahanamni-vrata; twelfth, Mahavrata; thirteenth, Upanishad-vrata; fourteenth, Godana (first beard-shaving / gift of cows); fifteenth, Samavartana (graduation from studenthood); and sixteenth, Vivaha (marriage)—these sacraments are conducted with deep piety and devotion. ||23||
24. In this manner, diverse sacred rites exist. When asked to explain how these rites were performed by the Gauda Saraswats, the Yati detailed: Punyaha-vachana (sanctification prayer), Matrika-pujana (worship of the divine mothers), Nandi-shraddha, establishing the sacred fire (agni-sthapana), anvaadhana, the principal fire offering (pradhana-homa), offering consecrated fruit over the head, ||24||
25. adorning with fragrant blossoms, worshipping the sacred fire (agny-upasthana), bowing to the Sun God (surya-vandana), instilling Durva grass juice into the right nostril of the bride, the concluding oblation of the homa (purnahuti), gifting of garments (vastra-dana), feeding of Brahmins (vipra-bhojana), and receiving blessings: this is the first sacrament, Garbhadhana. Second is Pumsavana, beginning with Punyaha-vachana, Matrika-pujana, ||25||
26. Nandi-shraddha, establishing the sacred fire, anvaadhana, and during the principal homa, making a seat of deer-skin, placing one wheat grain and two black-gram seeds in the right hand of the bride, pouring cow's curd over them, and as the husband chants 'Yena prashayami' three times, she must consume it. This is known as Pumsavana. ||26||
27. Squeezing the juice from the tip of Durva grass using the husband's right thumb into the right nostril of the wife, chanting the auspicious sukta named Jeevaputra, gently touching the heart of the wife, both partaking together of the sacred remnants of the homa (homa-shesha), hosting a feast for Brahmins, and receiving their solemn blessings—thus is Pumsavana completed. The Shruti designates this rite as Anavalobhana. ||27||
28. Now I shall describe the third sacrament, Seemanta. In the beginning: Punyaha, Matrika-puja, Nandi-shraddha, establishing the sacred fire, anvaadhana, the principal charu offering, the eight oblations (ashtahuti); tying two wild-fig fruits (atti-phala) to the quill of a three-colored porcupine/wild-boar, and drawing it from the forehead upwards over the head with the tip of darbha grass, ||28||
29. parting the hair into three distinct lines from the graceful forehead to the crown of the head to fashion the seemanta, performing the Svishtakrit-homa to the melodious accompaniment of the Veena, feeding the Vipras sumptuously, offering them dakshina, distributing fruits and tamboola, receiving their pious blessings, and donning the consecrated raw rice grains (mantrakshate) upon the head: this is the Seemanta sacrament. ||29||
30. Fourth is Vishnu-bali: first Punyaha, worship of the array of Divine Mothers (Matrika-jala-pujana), Nandi-shraddha, establishing the fire, anvaadhana, the principal homa; drawing an eight-petaled lotus (ashta-dala padma) to the south, installing the holy water pot (kalasha) upon it, performing the sixteen-fold worship (shodashopachara-puja) to Lord Sri Vishnu— ||30||
31. offering sixty-four oblations using sacred charu, presenting the prescribed symbolic offerings (bali), performing purnahuti, and receiving blessings: this is the procedure of Vishnu-bali. Fifth is the procedure of Jatakarma: immediately upon the birth of the child, the father takes a bath with clothes on (sachaila-snana); Punyaha-vachana in the home; Nandi-shraddha performed with gold; dropping odd numbers of honey and ghee droplets ||31||
32. upon a stone slab, rubbing a piece of gold or silver, placing it in a vessel, applying it to the infant's tongue with a gold coin while chanting sacred mantras, washing the gold, placing it near both ears of the child, turning affectionately towards the infant's ear to recite sacred mantras with devotion, touching the limbs of the child while reciting mantras, ||32||
33. washing the mother's breast with water touched by gold while reciting mantras, having the infant nurse from that very breast, and receiving blessings from learned scholars: this constitutes the Jatakarma. At the commencement of Namakarana (naming ceremony) as well: Punyaha, Matrikarchana, Nandi-shraddha, anvaadhana, and the principal homa are performed. ||33||
34. Uncooked rice must be placed in a cleansed bronze plate. Using a golden stylus, one writes the name of the presiding deity of the birth month, the nakshatra name, and the formal worldly name (vyavahara-nama), and worships them. With deep love, the father whispers the name into the right ear of the child. Touching the child, the concluding Svishtakrit-homa is completed, followed by receiving blessings: such is the procedure. ||34||
35. Seventh is the Nishkramana sacrament: making the solemn resolve (sankalpa), the father takes a holy bath in sacred waters. Adorning the infant, performing Punyaha-vachana together with his wife, visiting the temple of the deity along with the child, bowing to spiritual preceptors and family elders, they carry the infant to the home of the mother's brother (maternal uncle / matula). ||35||
36. Bowing to them there and receiving the blessings of the Brahmins (bhoosuras) constitutes Parinishkramana. Eighth is Annaprashana: Punyaha-vachana, Matrika-puja, Nandi-shraddha, establishing the sacred fire, anvaadhana, the principal homa; thereafter, mixing curd and honey in a vessel, feeding the infant while chanting the mantra 'Annapate...', ||36||
37. placing the child gently on the floor before new books, weapons/tools, clothing, and artistic implements—regarding this as a test of the child's innate life disposition—completing the Svishtakrit and other homas, and receiving the blessings of the bhoosuras: this is Annaprashana. Next, I shall describe the ninth sacrament, Chaula-karma (tonsure). ||37||
38. Punyaha-vachana, Matrikarchana, establishing the fire, anvaadhana, performing the principal homa with four oblations of cow's ghee, ritually shearing the child's hair, bathing the child, Svishtakrit-homa, the mother's ceremonial meal, shaving (vapana), bath, homa, purnahuti, mantrakshate, and receiving blessings: such is the procedure of Chaula-karma. ||38||
39. For Upanayana, in the ceremonial pavilion (mandapa), on the first day at dawn: Punyaha-vachana, Masha-muhurta, Matrikarchana, Nandi-shraddha, establishing the fire, Navagraha-homa, mangalarti, mantrakshate, and receiving blessings; on the following day: Punyaha-vachana, establishing the sacred time-pot (ghatika-sthapana), ||39||
40. the mother serving the ceremonial meal (matru-bhojana), ritual tonsure of the head, purificatory bath, ornamentation, Ganesha puja, establishing the fire, anvaadhana, purification of ghee (aajya-samskara); then the mother bestowing the loincloth (kaupeena), the father granting the upper and lower garments (vastrottareeya), the black antelope skin (krishnajina), and the sacred thread (upaveeta); achamana, homa, recitation of gotra and name, gazing at the Sun God (Bhaskara-veekshane), and the spiritual inquiry of 'Ko'si?' ('Who art thou?'). ||40||
41. Turning the ceremonial calf within the enclosure of hands, whispering the sacred Gayatri mantra into the ear, touching the heart, tying the maunji girdle of sacred grass, presenting the staff of Palasha wood, imparting moral and spiritual instructions (dharmopadesha), concluding the fire sacrifice, receiving ceremonial alms (bhikshe) from mother and father, mangalarti, mantrakshate, taking blessings, and performing the Anupravachana rites: ||41||
42. making the sankalpa, praying to Agni, anvaadhana, performing homas; offering a sweet milk-pudding (payasa) homa as expiation (prayashchitta) for hearing thunder during Vedic recitation, completing the Vedic chanting, and receiving the evening blessings of the assembly of Vipras. On the fourth day: Punyaha-vachana, worship of intellect (Medha-puja / Medharchana), ||42||
43. worshipping the pillar of Palasha wood or Kusha grass, circumambulating, sprinkling consecrated pot-water at its base, and ritually consigning the temporary staff. Gifting garments and dakshina to the Guru, he dons a fresh staff, new yajnopaveeta, antelope skin, and maunji girdle, placing the earlier skin upon the Palasha pillar. ||43||
44. In the month of Shravana under the Shravana nakshatra, Upakarma is performed. Concluding the Svishtakrit and related rites, taking the tenfold purificatory bath, performing the Upakarma sacrifices for Devas, Rishis, and Pitrus, Ganesha puja, ||44||
45. worship of the essential Rishis, anvaadhana, the principal homa chanting the Dadhi-sukta, the Yajnopaveeta-homa, Svishtakrit-homa, gifting of sacred threads, offering tarpana to Devas, Rishis, and Pitrus, and donning the new yajnopaveeta, they partake of a joyous feast with beloved kin and friends. ||45||
46. In his thirteenth year—during the bright fortnight (Shukla Paksha)—the celibate student (brahmachari) undertakes the eleventh sacrament, the Mahanamni-vrata. Making a firm sankalpa, shaving the head, taking the purificatory clay bath (mrittika-snana), Punyaha-vachana, Matrikarchana, Nandi-shraddha, establishing the fire—performing everything as in the Upanayana— ||46||
47. donning a fresh maunji, staff, and antelope skin, practicing rigorous celibacy and austerities (tapas) without wavering for an entire year; at the conclusion of the year, resolving in a sacred open ground outside the town to conclude the Mahanamni-vrata, performing Punyaha-vachana, Matrika-pujana, ||47||
48. Nandi-shraddha, establishing the fire, executing the principal homa, prostrating before the bhoosuras, observing an all-night vigil (jagarana) at that sacred spot, concluding the vow the next day, returning home in the company of the Guru, hosting a feast for the Vipras, and receiving their blessings. Now, twelfth is the Mahavrata: ||48||
49. In his fourteenth year, making the sankalpa, shaving the head, purificatory bath, Punyaha-vachana, Nandi-shraddha, establishing the fire, anvaadhana—all conducted in the manner of Upanayana—performing the homa, donning a new yajnopaveeta, staff, and allied items, remaining in strict celibacy for one full year, abstaining from hair-cutting, ||49||
50. proceeding outside the town to a clean sacred spot, performing the homa in the manner of Mahanamni, returning home to feast the Vipras, and receiving their blessings: this is the Mahavrata. Thirteenth is the Upanishad-vrata, performed in the fifteenth year: sankalpa, shaving the head, bath, Punyaha-vachana, ||50||
51. Matrika-puja, establishing the fire, anvaadhana, all homas performed as in Upanayana, donning the sacred thread and staff, maintaining pure celibacy for a full year without weariness while refraining from hair-cutting, and at year's end, performing the homa outside the town in the manner of Mahanamni: this is the Upanishad-vrata. ||51||
52. The fourteenth sacrament-vow is performed in the sixteenth year (Godana): sankalpa, shaving the head, bath, Punyaha-vachana, Matrika-puja, establishing the fire, anvaadhana, homa conducted as in Upanayana, donning the new sacred thread and staff, abstaining from shaving for one year, ||52||
53. maintaining unbending celibacy, performing the homa outside the settlement at year's end just as in the Mahanamni-vrata, returning home, gifting an adorned milch cow (dhenu) to the presiding priest (yajnika), hosting a sumptuous feast for the Vipras, and receiving their blessings: these are the sacred rites of this vow. ||53||
54. Should any omission or defect occur during the vows beginning with Upanayana, rites such as Godana, Samavartana, and the Maha-Vyahriti offerings exist to eradicate those flaws entirely. Ritual commentators (prayogakaras) affirm that these rites serve as expiation for shortcomings and secure the full spiritual fruits of those observances. ||54||
55. For the fifteenth sacrament, Samavartana (concluding of studenthood): Punyaha-vachana, Masha-muhurta, sankalpa, Godana as scriptural expiation, Matrika-puja, Nandi-shraddha, fire sacrifice, anvaadhana, ritually discarding the primary mekhala girdle, executing the homas, shaving the facial hair, ||55||
56. purificatory bath, donning new garments, applying collyrium (anjana), wearing fine ear-ornaments (kundalas), applying fragrant sandalwood paste, wearing wooden sandals (padukas), holding an umbrella (chhatra), a bamboo staff, flower garlands (srak), gemstones, head-turban (shiro-veshtana), and auspicious twigs; offering the tenfold oblations with solemn declarations (vagdana dashamahuti), kindling the fire with sacred twigs (samidhs), performing the Maha-Vyahriti-homa, consigning the maunji and staff—being blessed through such auspicious ceremonies constitutes Samavartana. ||56||
57. Sixteenth is marriage (Vivaha): A maiden who has attained puberty prior to marriage, one betrothed to another by word of mouth, one previously married, one who has given birth, one afflicted with chronic disease, or one who has had vile associations with other castes must be shunned entirely. Seeking a maiden who captures the groom's heart, who has brothers following her, who is younger than him, and who does not belong to the same gotra (a-sagotra), ||57||
58. finding one of noble lineage (kuleena), graceful form, virtuous character, and matching the groom's horoscope across the astrological agreements—Kuta, Guna, planetary friendship (Graha-mitra), Rajju, Vedha, Nadi, Yoni, Pakshi, Linga, and Bhuta—she must be compatible in all respects. ||58||
59. Examining planetary transitions (graha-dasha-sandhis), prosperity, and lineage progeny, during Uttarayana when Jupiter and Venus are not combust (an-asta), in a newly erected mandapa at an auspicious muhurta: Punyaha-vachana, Matrika-puja, installing the deities in the Nandimukha-mandapa, and tying the sacred wrist-thread (mani-bandhana) upon the bride. ||59||
60. Performing auspicious ceremonies for the groom, adorning him in fine new garments and jewels, preparing a palanquin decorated with fruits and flowers, he arrives at the bride's residence amidst auspicious instrumental music (mangala-vadya); seated in the pavilion with the consent of the bride's father/uncle, he is worshipped with water for the feet (padya), garments, jewels, dakshina, and sacred threads. ||60||
61. A ceremonial curtain of cloth (antarapata) is held between them. The maternal uncle escorts the bride to where the groom stands. The lineages and gotras of bride and groom are proclaimed aloud. They exchange flower garlands. Worshipping the sacred pot (kalasha), placing gold, betel leaves, fruits, and fragrant blossoms in the bride's hands and placing them into the hands of the groom, the mother of the bride pours the sacred water (dhare-ere) at the auspicious muhurta to give her away. ||61||
62. Scattering sacred rice grains, applying cumin-jaggery paste (guda-jeerige), wrapping cotton thread to fashion two protective wrist-bands (kankanas) and tying them, the groom ties the mangalya-sutra. She is draped in beautiful new garments. Then the principal fire offering (pradhana-homa) takes place. By the instruction of her brother, performing the Laja-homa (puffed rice offering), circumambulating the fire, causing her to tread upon the grinding stone (ashmarohana), and then— ||62||
63. —showing the auspicious star (Arundhati), sprinkling consecrated water upon both their heads, offering the Griha-pravesha oblations, and performing mangalarti, the feeding of the Vipras commences. Donning the mantrakshate imbued with Vedic blessings from the Brahmins concludes the rituals of the first day. ||63||
64. On the fourth day, creating the symbolic lake (Sarovara), installing a fresh kalasha, seating four married couples (dampatis), holding rock-salt (sinduppu), making the sankalpa, accompanied by dishes of food and lamps, the maternal uncle and his wife circumambulate with salt and rice grains, performing arati and showering rice grains upon the bride and groom who shine like a majestic royal elephant couple. ||64||
65. Continuing in the pavilion: Punyaharchana, worship of the groom (vara-puja), and kalasha-puja are completed; taking the bride's hand, the ritual gift of the maiden is made chanting the mantra 'Somah prathamo vividhe...'. Showering consecrated rice on their heads and performing arati, the newlyweds partake of their meal. Here concludes the fourth day's rites. ||65||
66. On the fifth day, the newlyweds visit the temple. Receiving divine grace, they return home. Entering the pavilion for the Nagavalli ceremony, they pound rice, fashion icons of the eight divine serpents (Ashta-nagas) from dense dough (ghana-pishta), and worship them. Distributing tamboola and five kinds of fruits, performing worship at the threshold (dvara-puja), and conducting Punyaha-vachana in the house, ||66||
67. engaging in playful water games (jala-kreede), bestowing a new name upon the bride, waving arati, and showering akshata grains—thus concluding the Nagole ceremony. The following day, applying oil and turmeric, they take a purificatory bath (abhyanga) and engage in water games. Adorning them thereafter, performing Punyaha and worshipping the bride and groom in the mandapa, ||67||
68. the ceremonies of the wedding pavilion reach conclusion. With arati and akshata, in a separate hall, a sumptuous feast and tamboola are offered to all guests; adorning the bride's hair with seven varieties of fragrant flowers, dressing them in fine new attire, waving arati, and applying akshata, they honor the assembled in-laws (beegaru). ||68||
69. On an appointed auspicious day thereafter, accompanied by a Vipra, they proceed to the banks of a sacred river, bathe at a pure spot, worship that Brahmin, present him with a kalasha representing the staff of Brahma (Brahma-danda), worship him, respectfully invite the Vipra, perform the sacred rite for the hereafter (aamushmika) with gems, and serve a sumptuous feast to the Brahmins. ||69||
70. 'In a manner that gladdens your heart, I have explained in comprehensive detail all the sacred rites observed by the holy Gauda Saraswats. If any doubt arises herein, ask freely'—thus spoke the eminent Yati, who is like a bumblebee hovering at the lotus feet of the Lord of Lakshmi." ||70||
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