The sovereign among ascetics (Yatindra) expounded in detail to the Dvija the customs, observances, traditions, and principles (achara-vichara, reeti-neeti) of the Saraswats.
1. "O Gurudeva, through your nectar-like words, I have come to understand the nature of hatred and jealousy that exists in the world. Kindly enlighten me on the sequence, method, and customs observed by the Saraswat Dvijas in various auspicious rituals (mangalacharas)." To this inquiry, the venerable Yati spoke: ||1||
2. Through penance (tapas), the vow of celibacy (brahmacharya-vrata), and restraint of the senses (indriya-damana), keeping lust (kama), anger (krodha), and mental resolves under control, the inner consciousness (antahkarana) becomes pure; hence, the suffix Sharma is added to the name [of Brahmins]. For the dynamic Kshatriyas, Varma; for Vaishyas, Gupta; and for Shudras, Dasa is appended. Everyone on earth knows this ordinance of Yama. ||2||
3. When a child is born, before the umbilical cord (garbha-nala) is severed, the father performs the Jatakarma. Within twelve days, Namakarana (naming ceremony); in the fourth month, Nishkramana (first outing); in the sixth month, Annaprashana (first feeding of solid food); in the first, third, or fifth year, Chaula (tonsure). Counting from conception, at the fifth, eighth, ninth, tenth, or sixteenth year, when Jupiter is auspicious (Guru-bala), during Uttarayana and Vasanta Ritu (spring season), ||3||
4. in the five-month span beginning with Magha, Upanayana (sacred thread investiture) is performed. In the month of Shravana under the Shravana nakshatra, Upakarma; at the age of thirteen, the Mahanamni vrata; at fourteen, the Mahavrata; at fifteen, the Upanishad-vrata; and at sixteen, Godana (first shaving/gift of cows)—these are conducted strictly adhering to the injunctions of the shastras (shastrokti). ||4||
5. For Kshatriyas, the time for Upanayana is from eleven to twenty-two years during Greeshma Ritu (summer); for Vaishyas, from twelve to twenty-four years during Sharad Ritu (autumn). For Kshatriyas and Vaishyas, marriage is determined based on the gotra and pravara of their family priests (purohitas). ||5||
6. During the Chaula-karma, the child's mother must not be in her menstrual period (rajasvale). There is the authoritative injunction of Vashistha (Vashisthokti) stating that if Upanayana is performed outside Vasanta Ritu, or during Krishna Paksha, during inauspicious planetary positions/tithis, or on forbidden study days (anadhyaya), Punar-upanayana (re-investiture) must be performed. ||6||
7. In auspicious ceremonies such as weddings, the lagna (ascendant) must be pure (shuddha). It must be free from defects across the hora, drekkana, navamsha, dvadashamsha, and trimshamsha. Those well-versed in these sciences exercise utmost vigilance while performing the samskaras. ||7||
8. Lack of purity in the panchanga, defects of the transit period (sankramana-kala), the placement of the Moon in the 6th, 8th, or 1st houses (shashta-ashtama-prathama sthanas), and the impurity of the rising and setting divisions constitute an inauspicious moment (durmuhurta). Over and above this, Gandanta, the malefic planetary hexad (Papa-shadvarga), Bhrigu-shatka (Venus in the 6th), Kujashtama (Mars in the 8th), a lagna occurring during poisonous duration (visha-ghatika), the defect of Ashtamangara in the bride and groom's lagna, and furthermore, ||8||
9. nakshatras resembling the dry date (kharjoorika pattern), nakshatras afflicted by an eclipse, nakshatras occupied by cruel planets, innately malefic nakshatras, ku-navamsha, unseasonal thunder, unseasonal rain, Mahapata, and Vaidhriti—thoroughly examining a lagna to ensure it is free from these twenty-one classical defects, and calculating Gulika, Yamakantaka, and Ardha-prahara, these Saraswat Dvijas secure an auspicious time (shubha-kala). ||9||
10. Examining tara-bala (strength of nakshatra), day of birth, nakshatra, tithi, weekday, the setting-and-rising period of Vishnu (Vishnudaya-samadhi-kala), sara-chakrardha-yoga, calendar date, panchaka, and the extreme solar heat at the end of the year—even if the slightest flaw is observed, always discarding the last five days of the solar year, one must select an exalted lagna. ||10||
11. In the fifth year, fifth month, and on the fifth day, they initiate young boys into learning the alphabet (Aksharabhyasa). Worshipping Lord Vighnesha and Goddess Sharada, they offer sweet rice pudding (gudodana / payasa). It must be during Uttarayana, and must avoid Ashtami, Chaturdashi, Amavasya, and Pratipada. ||11||
12. Drawing thread from cotton, designating it as Brahma, they twist it into three strands (muppuri). Skillfully tying a knot representing Vishnu, visualizing Rudra upon it, they invoke the nine deities into each individual strand: Omkara, Agni, Naga, Soma, Pitru, Prajapati, Vayu, Surya, and the Vishvedevas. ||12||
13. They establish these nine deities within it. Householders (grihasthas) wear four sacred threads (upaveetas / yajnopaveetas) of nine strands each as prescribed by mantras—one for Shrauta rites, one for Smarta rites, one as an upper garment (uttariya), and one for general clothing—while celibate students (brahmacharis) wear a single thread. ||13||
14. The upaveeta extends from the shoulder down to the navel. Meditating on the respective deities within it, they keep it on. During the purification from birth impurity (vriddhi-sutaka) or death impurity (kshaya-sutaka), in marriages and maunji investitures, upon contamination or desecration, exceptionally during the period of Chaturmasya, during minor observances (upavrata), during Upakarma, and during Shraddha, a new upaveeta is donned. ||14||
15. For sacred rites, they take a cleansing clay bath (mrittika-snana) and drink panchagavya according to scriptural injunctions. They sprinkle and partake of the exalted foot-wash water of Sri Vishnu (Vishnu-padodaka) three times: the first sip accomplishes righteous conduct (saddharma); the second secures the attainment of moksha; the third accumulates boundless spiritual merit (punya-sanchaya). Partaking of it after a meal yields the fruit of a hundred Chandrayana fasts. ||15||
16. For the termination of ritual impurity (sutaka-nivritti), observance of vows, expiation of sins (pataka-nivarana), ritual tonsure (vapana), funeral and ancestral rites (oordhvadehika-shraddha), and during Upakarma, applying fresh Tulasi leaves, earth from the root of the Tulasi plant (moola-mrittika), and dung of a cow accompanied by its calf (gomaya), bathing, and consuming panchagavya from the cow, they become thoroughly purified. ||16||
17. Through Tulasi and cleansing earth (mrittika), freedom from physical impurity is achieved first; through gomaya, liberation from sins is likewise attained. The fourfold classification of bath (chaturvidha-snana) is considered praiseworthy for all sacred undertakings: for purification, the Mantra-snana chanting 'Apo hishtha...'; Abhimantrika-snana recited with ten Gayatri mantras; Agneya-snana using sacred ash (bhasma); and Kapilya-snana (wiping) with a damp cloth. ||17||
18. Meditation on Sri Hari within the heart is Manasika-snana; sipping consecrated holy water (tirtha-prashana) is Antarika-snana. These six types of baths are deemed appropriate for Sandhya prayers, japa, Shraddha, and deity worship (devarchana). White complexion for Brahmins, red for Kshatriyas, yellow for Vaishyas, and dark complexion for Shudras—thus were the four varnas designated. ||18||
19. First making the initial resolve (sankalpa), recitation of sutras, sprinkling water (marjana), expiation of sins (aghamarshana), and libations to deities and ancestors (devadi-tarpana)—the Dvijas perform this five-limbed bath (panchanga-snana). Following this sequence, for inner purification, I shall now explain the method of preparing panchagavya. ||19||
20. Nine tolas of curd, twenty-one tolas of milk, three tolas of ghee, three tolas of cow urine (gomutra), nine tolas of cow dung (gomaya), a measure of darbha grass equal to the thumb, and a ceremonial bunch (koorcha) of twenty-one tolas—consecrating these with tender mango shoots, chanting the Go-sukta, and reciting the mantra 'Yat-tvag-asthi-kritam papam...', one must perform achamana and consume it three times. ||20||
21. Holding the nostrils firmly with the ring finger, little finger, and the thumb, inhaling through the left nostril while reciting the Gayatri mantra twice along with ten Omkaras, retaining the breath within while mentally chanting the mantra thrice, and exhaling the air through the right nostril—this is Pranayama. ||21||
22. These three actions are called Pooraka (inhalation), Kumbhaka (retention), and Rechaka (exhalation). This is the method observed by brahmacharis. Holding the nose with all five fingers, householders perform salutations in this manner. Though prostrations for Brahmins, Kshatriyas, Vaishyas, and Shudras are designated respectively up to the ears (karnanta), abdomen (udaranta), waist (katyanta), and knees (janvanta), performing salutation touching up to the ears (shravananta-namaskara) has become the standard established custom for all. ||22||
23. For Vipras, a graceful upaveeta made of cotton; for Kshatriyas, of hemp (sanabu); for Vaishyas, of sheep's wool. However, these people wear cotton threads alone. The shastra states that the sacred girdle (mekhala) is of darbha grass for Dvijas, of bowstring hemp for Kshatriyas, and of wool for Vaishyas; yet Vaishyas also wear the maunji of darbha grass. ||23||
24. For Vipras, black antelope skin (krishnajina); for Kshatriyas, spotted deer skin (harinajina); for Vaishyas, goat skin (ajajina). For Vipras, ochre/saffron robes (kashaya-vasana); for Kshatriyas, madder-dyed red garments (manjishtha); for Vaishyas, yellow attire. ||24||
25. For Vipras, a staff of Palasha wood reaching up to the head; for Kshatriyas, reaching up to the forehead; for Vaishyas, a staff of Bilva wood reaching up to the tip of the nose. Bathing at dawn (usha-kala), carrying the staff and water-pot (kamandalu), praising the Sun God, one must beg for alms (bhikshe) in the town only at the dwellings of noble lineages, avoiding wicked and fallen persons (patitas). ||25||
26. Brahmins solicit saying 'Bhavati bhiksham dehi', Kshatriyas say 'Bhiksham bhavati dehi', and Vaishyas say 'Bhiksham dehi bhavati'. The father imparts spiritual initiation (upadesha) to the young boy; in his absence, the paternal grandfather, paternal uncle, or his own elder brother may impart the upadesha. ||26||
27–28. The sixteen sacraments (shodasha-samskaras) accompanied by scriptural rites and mantras are prescribed for the Brahmins (bhoosuras); Upanayana and marriage are twofold for Kshatriyas and Vaishyas; while for Shudras, marriage is conducted solely through ritual procedures (tantrokta). While performing achamana and partaking of consecrated water (tirtha), the palm must be held in the shape of a cow's ear (gokarna), taking in an amount just enough to submerge a single black-gram bean (uddu). If it is less or more, expiation (prayashchitta) must be observed by taking it again. A pregnant woman past her seventh month is ineligible to participate in Chaula. The Vipra imparts upadesha to Kshatriyas and Vaishyas. In scriptural study (adhyayana), sacrificial performance (yajana), acceptance of gifts (pratigraha), and during the rites of Shraddha, he alone holds authoritative qualification. ||27–28||
29. When the wife enters the seventh month of pregnancy, the husband must not perform Chaula, construction of a house (griha-nirmana), ritual tonsure (vapana), sea-bathing (samudra-snana), long-distance journeys, laying foundational pillars (stambhana), or consecrating idols (sthapana). Just as during Pitru Paksha, shaving (kshaura) is strictly prohibited. ||29||
30. On the day of an eclipse (grahana), sages (rishis), ascetics (yatis), and widows must not take food. If it is a solar eclipse (surya-grahana), four quarters (prahara / four javas) prior; if a lunar eclipse (chandra-grahana), three quarters prior, brahmacharis and householders may take food. If a total lunar eclipse occurs and culmination/release (moksha) happens at midnight, taking food during the day is prohibited. ||30||
31. If an eclipse releases within two javas of the night and is not a total eclipse, one may take a meal in the first part of the night. In a total solar eclipse, if release occurs into the night, brahmacharis and householders must not eat during the night. ||31||
32. Before a month, a season (ritu), a solstice (ayana), or a year passes, one must receive the sacred branding of heated metal seals (tapta-mudradharana). Failing to do so causes sins to multiply and permeate the body. The Shruti proclaims that if a person dies in such a state, moksha shall not be attained. ||32||
33. If Dashami extends beyond 55 ghatikas, the fast is observed on Dvadashi, and the fast-breaking (parane) is performed on Trayodashi. If Dashami is less than 55 ghatikas and Dvadashi exceeds 60 ghatikas, naturally two fasts occur; when Dashami exceeds 55 ghatikas and Dvadashi exceeds 60 ghatikas, ||33||
34. they fast on Dvadashi. When Dvadashi exceptionally coincides with Shravana nakshatra (Shravana Dvadashi), a two-day fast is observed; both the tithi and nakshatra must extend until midday. Because the sun rises twice during this conjunction, the fasting vow of that nakshatra is undertaken. Thus do Vedic followers observe fasts on Ekadashi and Dvadashi. ||34||
35. When Navami lasts for only a pala (12 minutes) and Dashami is complete, the fast falls on the day of Dvadashi. When Navami, Dashami, and the subsequent tithi overlap, fasting likewise falls on Dvadashi. The vow encompassing the final java of Dashami, the eight javas of Ekadashi, and five javas of Dvadashi—totaling fourteen javas—is known as 'Ekadashi'. ||35||
36. Ritual impurity (sutaka / ashaucha) is of three kinds: miscarriage/abortion is Shrava; impurity due to death is Shava; and when a pregnant woman gives birth, it is called Prasoota. If a female child dies within three years of age, purification for family kin (gotra-jnatis) is immediate (tat-kala shuddhi). From three years until the betrothal of marriage (vagdana), it is one day. ||36||
37. If she passes away after betrothal but before the wedding, ashaucha lasts for three days for her family and the groom's lineage; for the parents, it is one day up to three years of age, and thereafter until death, three days. ||37||
38. If a maiden passes away after marriage, ashaucha lasts ten days for the husband's lineage. If a miscarriage occurs within four to six months of pregnancy, it is one day of ashaucha for her and her husband. After seven months of pregnancy, a birth impurity (prasoota-sutaka) of ten nights applies. ||38||
39. When a male child is born, if he dies before the eruption of teeth, purification is immediate for lineage members. If death occurs between teething and tonsure (chaula)—up to three years of age—it is one night. From three years until Upanayana, three nights; after Upanayana, ten nights of ashaucha. ||39||
40. For the young child's parents, if death occurs before the appearance of teeth, it is one night; from teething up to three years until chaula, three nights; after chaula or past three years of age, ten nights of ashaucha. When dual impurities (sutaka-dvaya) occur concurrently: ||40||
41. When a ten-night death impurity (marana-sutaka) is in force, and a concurrent equal or lesser birth or death impurity (vriddhi-kshaya sutaka) overlaps with it, upon the conclusion of the death impurity over the ten nights, the birth impurity cannot be summarily erased. One must observe and cross both impurities; only if they are of equal duration do they conclude together. ||41||
42. Within the ten nights of death impurity (kshaya-sutaka), all other impurities become subsumed. Therein, for the performer of the funeral obsequies, the impurity departs only at the conclusion of the final rites. After the ten nights of kshaya-sutaka have passed, on the following day, only upon performing the Ekoddishta pinda-pradana does the impurity depart from him. In the case of birth impurity (vriddhi-sutaka), purification occurs on the morning of the eleventh day. ||42||
43. If an infant born to a householder dies before completing two years of age, the body must be buried in the earth; after two years, it must be cremated. Among pious householders, an ascetic of the Kuteechaka order, women, and brahmacharis must be cremated. Those who die of smallpox, an ascetic of the Bahoodaka order, a person afflicted with leprosy, and a Paramahamsa ascetic must be interred in the earth (samadhi). ||43||
44. If a Yati, Hamsa, or one dwelling in water passes away, there is neither sutaka nor regular funeral rites; there is no ashaucha whatsoever. If anyone meets an unnatural or untimely death (durmarana), Narayana Bali must be performed. Those who die in distant, unknown paths or fall victim to smallpox are interred in the earth, and funeral rites are performed using an effigy of Palasha leaves (Palasha-vidhi); thus do they attain an auspicious state (sadgati). ||44||
45. When a maiden attains puberty, on the first day she is considered as a Chandali; on the second day, a fallen woman (patite); on the third day, a washerwoman (agasagitti); and on the fourth day, a Shudra woman (shudrangane). On the fifth day, she becomes eligible for sacred ancestral and divine offerings (havya-kavya). If menstruation recurs within eight to ten days, purification is attained through a simple purificatory bath alone. ||45||
46. If a woman begins menstruation within twenty-four ghatikas of the night, if she gives birth within twenty-one ghatikas, or if it occurs within nineteen ghatikas, these are accounted to the first day. Beyond these ghatikas, they merge into the following day without deduction. Thus, three viewpoints exist among the learned in this regard. ||46||
47. Within sixteen days of menstruation, the rite of conception (Garbhadhana) is performed; at five months, Pumsavana is performed; and between the seventh and tenth months, Seemanta. When the mother of an infant is in her menses, one must not touch her. The six sacraments beginning with Chaula and Upanayana are never performed during Dakshinayana or during planetary combust periods (maudhya). ||47||
48. After Upanayana is performed according to the rules detailed earlier, donning the upaveeta, staff (danda), antelope skin (ajina), sacred robes, water-pot (kamandalu), and maunji girdle, begging for food saying 'Bhavati bhiksham dehi', living on alms, performing the threefold daily baths and Sandhyavandana, executing the five daily sacrifices (pancha-mahayajnas) and sacred fire rites (agni-karya), touring pilgrimage centers, and practicing non-violence—such is a true Brahmachari. ||48||
49. Marrying a maiden possessing the aforesaid virtues at an auspicious moment (shubha-muhurta), managing domestic affairs, regularly performing daily ablutions, japa, and pancha-mahayajnas, honoring guests who visit the home, engaging in the sixfold scriptural duties (shat-karmas), abandoning wicked actions, and remaining dedicated to virtuous deeds—such is a true, noble householder (Sad-grihastha). ||49||
50. As householders, they beget children and administer all sacred sacraments (samskaras) unto them. Arranging their marriages, they relinquish a life of worldly indulgence. Proceeding to the forest along with their lawful wife, subsisting on roots and tubers, they engage in continuous meditation on God. Vanaprastha is considered forbidden (varjya) in the Kali Yuga. ||50||
51. In the fourth order of life (Sannyasa Ashrama), there are four divisions: 1. Kuteechaka, 2. Bahoodaka, 3. Hamsa, and 4. Paramahamsa. One who begs alms only at the houses of close family kin, resides in his own hermitage/house despite taking renunciation, maintains his hair (kesha), upaveeta, threefold staff (tridanda), and water-pot (kamandalu), and remains absorbed in meditation is a Kuteechaka. ||51||
52. Wearing the attire of a Kuteechaka, he renounces son, daughter-in-law, and family. Begging alms at only seven designated households while remaining in deep meditation is the sannyasi known as Bahoodaka. One who dons the dress of a Kuteechaka, conducts himself like a Bahoodaka, carries a single staff (eka-danda), and remains absorbed in meditation is a Hamsa sannyasi. ||52||
53. Relinquishing the ritual duties of the preceding three ashramas, wearing a loincloth (kaupeena), a bundle of patched cloth for cover, carrying a japa rosary, staff, and water-pot, sleeping on a black antelope skin, renouncing all worldly attachments (sarva-sanga-parityagi), abandoning the tuft of hair (shikha) and upaveeta, subsisting on alms, wearing ochre robes (kashaya-vastra), and imparting spiritual counsel—such is a Paramahamsa. ||53||
54. Upon his demise, his body must be interred in a samadhi. Over that sacred site, an icon of the Supreme Lord must be consecrated. No funeral rites (kriya) should be conducted. Lineage descendants must not observe sutaka or perform sesame-water libations (tila-tarpana); there is no ritual impurity. Seekers of liberation call such ascetics Apa-sannyasis. When a newly initiated celibate youth takes renunciation directly, he is called a Bala-sannyasi. ||54||
55. Such spiritual orders exist among the Gauda Saraswats. Following celibacy (brahmacharya) and householder life (grihasthashrama), this ashrama exists in three ways: the exalted state of Paramahamsa among ascetics, and Bala-sannyasa. For householders embracing renunciation in old age for liberation, there is immense veneration and paramount spiritual authority within the community (jati). ||55||
56. Among these Vipras, four types of householders exist based on livelihood: Kusoola-dhanyaka, Kumbhi-dhanyaka, Pavana-svasthanika, and Traiyahika. One who possesses a store of grain and wealth sufficient to maintain life for three years, and lives through unsought alms (ayachita bhaikshya), commerce, agriculture, or earnings from capital interest ||56||
57. is a Kusoola-dhanyaka. One who possesses sufficient provisions to maintain his family for six days or one year, subsisting through conducting sacrifices for others (yajana), teaching the scriptures (adhyapana), and receiving righteous gifts (pratigraha), is a Kumbhaka-dhanyaka. One who has wealth sufficient to maintain his family for three days, subsisting through yajana and adhyapana, is a Traiyahika. ||57||
58. One who subsists purely by teaching scriptures (adhyapana), maintaining the sacred fire as an Agnihotri, and performing japa, anushthana, and obligatory rites during festive occasions like Purnima and Amavasya is known as a Svasthanika. In this manner, maintaining these distinctions and executing the rites ordained by the Vedas, these Vipras earn widespread acclaim and praise from the people. ||58||
59. In the north-eastern (Ishanya) quarter of the house, the wedding dais (mandapa) should be erected in an aesthetically pleasing rectangular shape with four pillars. It should measure thirty-seven inches in length, five inches in breadth, and six inches in height, adorned with rangoli, festive buntings (torana), and artistically decorated seating platforms (hase). ||59||
60. If a young woman enters into remarriage, reaches puberty prior to marriage, consumes alcohol, associates intimately with other castes, partakes of prohibited food, consumes meat contrary to scriptural tenets, or if a widow conceives—under such circumstances, she becomes a fallen woman (patite). In the shastras, there is no expiation (prayashchitta) for this. ||60||
61. Men also become patitas when they engage in forbidden contact with other castes, fail to undergo Upanayana up to sixteen years of age, consume liquor and meat, cohabit with outcaste (mleccha) women, or plow the land directly with a plow. ||61||
62. Widows must completely abandon all attachment to other men and immerse themselves in japa and meditation. They must wholeheartedly renounce auspicious fragrant perfumes, sumptuous rich delicacies, oil baths (abhyanga), betel leaves (tamboola), and diverse worldly indulgences. Eating only one meal a day, aspiring continually for the state of moksha, they must remain steadfast in the meditation of Sri Hari. ||62||
63. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi—these eight limbs of Yoga (Ashtanga Yoga) are ever associated with ascetics (yatis). One's biological son, a daughter's son born of mere cohabitation, one born of a second or third union, a child born out of wedlock, a son given away in adoption, and a son accepted in adoption—all these are considered kinds of brothers/sons. ||63||
64. All these are sons who exhaust the wealth in one's hands; they have their own rights governed by karmic debts (rinanubandha). There are eight forms of marriage recognized by scripture: Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paishacha. Among these, these people perform the exalted Brahma marriage. ||64||
65. In this manner, performing seasonable rites, ensuring purity of lagna to the greatest extent possible, observing rules of sutaka, upaveeta, purificatory baths, and daily rites (sad-ahnikas) without any deficiency, through which the Saraswat Dvijas fulfill their lives—all these have I recounted to you by the grace of the Lord of Lakshmi. Thus did the venerable Yati expound to the Dvija the sacred methods of ancestral rites (Para-shraddha) and traditional observances practiced on this earth by the Saraswat Dvijas. ||65||
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