QUOTES ABOUT WATER

 48 (152). O Maker of the material world, thou Holy One! When the good waters reach the left shoulder, whereon does the Drug Nasu rush

 49 (155). O Maker of the material world, thou Holy One! When the good waters reach the right arm-pit, whereon does the Drug Nasu rush

 A child whom she suckles. The meaning is, Even a child, if he has touched her, must undergo the rites of cleansing. The general rule is given in the Commentary: 'Whoever has touched a Dashtân woman must wash his body and his clothes with gômêz and water.' The ceremony in question is the simple Ghosel, not the Barashnûm, since the woman herself performs the former only (vide infra, § 11 seq.; cf. Introd. V, 16).]

 a holy shape; and down there he makes the waters boil over, and

 A mighty Sage, he flows enrobed in waters and hymns as 'twree a stall that kine may prosper

 A penalty to be undergone by the husband, at least in modern practice: 'If through fear of death or of serious illness she has drunk water before the appointed time, her husband shall make Patet for her fault before the Dastur' (Old Rav. 98 b).]

 A year long shall no worshipper of Mazda sow or water that part of the ground whereon dogs or men have died; he may sow as he likes the rest of the ground; he may water it as he likes

 aapah = water

 aapaH = water

 Aban Niyayesh (Litany to Water)

 abhishhi.nchati = performs' puuja', by pouring water etc. on the idol

 abide in Garô-nmânem), along the path made by Mazda, along the way made by the gods, the watery way they opened

 According to the account of the Brahmayamala, Vashishtha complaining of his ill-success was told to go to the Blue Mountains (Nilacala) and worship parameshvari near Kamakhya (Karma in Assam). He was told that Vishnu in the form of Buddha (Buddharupi) alone knew this worship according to Cinacara. Devi said, "without Cinacara you cannot please Me. Go to Vishnu who is Udbodharupi (illumined) and worship Me according to the Acara taught by Him." Vashishtha then went to Vishnu in the country Mahacina, which is by the side of the Himalaya (Himavatparshve), a country inhabited by great Sadhakas and thousands of beautiful and youthful women whose hearts were gladdened with wine, and whose minds were blissful with enjoyment (Vilasa). They were adorned with clothes which inspired love (Shringaravesha) and the movement of their hips made tinkle their girdles of little bells. Free of both fear and prudish shame they enchanted the world. They surround Ishvara and are devoted to the worship of Devi. Vashishtha wondered greatly when he saw Him in the form of Buddha (Buddharupi) with eyes drooping from wine. "What" he said, "is Vishnu doing in His Buddha form? This map (Acara) is opposed to Veda (Vedavadaviruddha). I do not approve of it (Asammato mama)." Whilst so thinking, he heard a voice coming from the ether saying, "Oh thou who art devoted to good acts, think not like this. This Acara is of excellent result in the Sadhana of Tarini. She is not pleased with anything which is the contrary of this. If thou dost wish to gain Her grace speedily, then worship Her according to Cinacara." Hearing this voice, Vashishtha's hairs stood on end and he fell to the ground. Being filled with exceeding joy he prayed to Vishnu in the form of Buddha (Buddharupa). Buddha, who had taken wine, seeing him was greatly pleased and said, "Why have you come here?" Vashishtha bowing to Buddha told him of his worship of Tarini. Buddha who is Hari and full of knowledge (Tattvajñana) spoke to him of the five Makaras (M: that is, the five commencing with the letter M are Madya, or wine and so forth) which are in Cinacara (Majnanam Cinacaradikaranam) saying that this should not be disclosed (a common injunction as regards this ritual and renders it from the opponents' standpoint suspect). "By practicing it thou shalt not again sink into the ocean of being. It is full of knowledge of the Essence (Tattvajñana) and gives immediate liberation (Mukti)." He then goes on to explain a principal feature of this cult, namely, its freedom from the ritual rules of the ordinary worship above which the Sadhaka has risen. It is mental worship. In it bathing, purification, Japa, and ceremonial worship is by the mind only. (No outward acts are necessary; the bathing and so forth is in the mind and not in actual water, as is the case in lower and less advanced worship.) There are no rules as to auspicious and inauspicious times, or as to what should be done by day and by night. Nothing is pure or impure (there is no ritual defect of impurity) nor prohibition against the taking of food. Devi should be worshipped even though the worshipper has had his food, and even though the place be unclean. Woman who is Her image should be worshipped (Pujanam striya) and never should any injury be done to her (Stridvesho naiva kartavyah)

 Adored of the Devas! all the Devas and Devis - nay, the whole universe, from Brahma to a blade of grass - are His forms (46). If He be pleased, the Universe is pleased. If aught be done to gratify Him, then the gratification of All is caused (47). As the pouring of water at the root of a tree satisfies the wants of the leaves and branches, so by worshipping Him all the Deathless Ones are satisfied (48). Just as, O Virtuous One! all the beautiful Ones are pleased when Thou art worshipped and when men meditate on and make Japa and pray to Thee (49). As all rivers must go to the ocean, so, O Parvati! all acts of worship must reach Him as the ultimate goal (50). Whoever be the worshipper, and whoever be the Devata, he reverentially worships for some desired end, all that is given to him through the Deva he so worships comes from Him as the Supreme (51). Oh, what use is it to say more before Thee, O My Beloved

 After having meditated upon the Devi in this form, and placed a flower on his head, let the devotee with all devotion worship Her with lotus of the heart for Her seat, the ambrosia trickling from the lotus of a thousand petals for the washing of Her feet, and his mind as arghya (143). Then let him offer the same ambrosia as water for rinsing of Her mouth and bathing of Her body, let him offer the essence of the ether to be raiment of the Devi, the essence of scent to be the perfumes, his own heart and vital air the essence of fire, and the ocean of nectar to be respectively the flowers, incense, light, and food offerings (of worship)

 After performing this rite for the longevity of the child, the father should give him a secret name, by which at the time of the investiture with the sacred thread he should be called (143). The father should then finish the Jata-karma by the performance of the usual expiatory and other rites, and then the midwife should with firmness cut the umbilical cfter the cord is cut; therefore all rites relating to the Devas and the Pitris should be performed before the cord is cut (145). If a daughter is born, all the acts as above indicated are to be performed, but the Mantras are not to be said. In the sixth or eighth month the boy should be given the name by which he is usually known (146). At the time of naming of the child the mother should, after bathing him and dressing him in two pieces of fine cloth, come to and place him by the side of her husband, with his face towards the East (147). The father should thereupon sprinkle the head of the child with water taken up upon blades of kusha grass and gold, saying at the time the following

 After Sôshyans comes they prepare the raising of the dead, as it says, that Zaratûst asked of Ahuramazda thus: 'Whence does a body form again, which the wind has carried and the water conveyed (vazîd) ? and how does the resurrection occur?' 5. Ahuramazda answered thus: 'When through me the sky arose from the substance of the ruby, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which bore the material life, and there is no

 After that apostate shouts like this, and because of it, Az-i Dahâk stands up before him, but, through fear of the likeness of Frêdûn in the body of Frêdûn, he does not first remove those fetters and stake from his trunk until Aharman removes them. 57. And the vigour of Az-i Dahâk increases, the fetters being removed from his trunk, and his impetuosity remains; he swallows dowto perpetrate sin, he commits innumerable grievous sins; he swallows down one-third of mankind, cattle, sheep, and other creatures of Ahuramamits grievous sin

 After that he should again sip water twice, followed in each case by the

 After the corpse has been taken out and the stream has flowed three times', the water is clean, and both cattle and men may drink of it at their pleasure, as before

 After the corpse has been taken out, and the sn cattle and men may drink of it at their pleasure, as before

 After the word "Adyayai" say "vidmahe," and then "Parameshvaryyai dhimahi: tannah Kali prachodayat." This is Thy Gayatri which destroys all great sins (63). The inward recitation of this Vidya thrice daily obtains the fruit of the performance of Sandhya. Water should then be offered to the Devas, Rishis, and the Pitris (64). First say the Pranava, and then the name of the Deva (the Rishi or the Pitri) in the accusative case, and after that the words "tarpayami namah." When, however, oblation is offered to Shakti, the Maya Vija Namah the Mantra Svaha (65)

 Afterwards she may drink boiling milk of mares, cows, sheep, or goats, with pap or without pap ; she may take cooked meat without water, bread without wafer, and wine without water

 Afterwards she may drink boiling milk of mares, cows, sheep, or goats, with pap or without pap; she may take cooked meat without water, bread without water, and wine without water

 Afterwards, the wind, in the sam three days, on various sides of the earth; and the three great seas and twenty-three small seas arose therefrom, and two fountains (kashmak) of the sea thereby became manifest, one the Kêkast lake, and one the Sôvbar, whose sources are connected with the

 Afterwards, with a cloud for a jar (khûmb) :: thus they call the measure which was a means of the work :: he seized upon the water and made it rain most prodigiously, in drops like bull's heads and men's heads, pouring in handfuthe production of that rain the demons Aspengargâk and Apâôsh contended with it, and the fire Vâzist turned its club over; and owing to the blow of the club Aspengargâk made a very grier of rain, a groaning and raging are manifest. 13. And ten nights and days rain was produced by him in that manner, and the poison and venom of the noxious creatures which were in the came quite salt, because there remained in the earth some of those germs which noxious creatures ever collect

 Age, being probably associated with a group of abstract deities :: his attributes symbolized :: who are represented by the Adityas. The Mitra-Varuna group of Celestials were the sn, the winds and waters and the seasons. If we assume that they were of Babylonian or Sumerian origin :: deities imported by a branch of Aryan settlers who had been in contact with Babylonian civilization :: their rivalry with the older Aryan gods, Indra and Agni, can be understood. Ultimately they were superseded, but the influence exercised by their cult remained and left its impress upon later Aryan religious thought

 Agni is "sharp faced" (i, 95); he is "the bright, brilliant, and shining one" (iv, I. 7); he is "gold toothed" (v, 22); he sees "even over the darkness of night" (i, 94. 7); he "makes

 Agni overlord of creatures, may he help me; Indra of powers, Yama of earth, Vayu of the atmosphere, Surya of the sky, Candramas of Naksatras, Brhaspati cean of streams, food of lordships overlord, may it help me; Soma of plants, Savitr of instigations, Rudra of cattle, Tvastr of forms, Visnu of mountains, the Maruts of troops overlords, may they help me

 Agni when tied up is connected with Varuna; 'With extending blaze', (with these words) he unloosens (him); verily, instigated by Savitr, he lets loose on all sides the wrath of Varuna that is in him. He pours water down; the waters are appeased; verily by the waters appeased he calms his pain; with three (verses) he pours (it) down, Agni is three fold; verily he calms Agni's pain throughout his wMitra is the auspicious one of the gods; verily with him he unites him, for atonement. If he were to unite him with sherds of domestic pots, he would afflict domestic pots with pain; he ut used for life; verily he afflicts them with pain. He unites (him) with sand, for support, and for healing. He unites (him) with goat-hair; the female goat is Agni's dear form; verily he unites him with his dear form, and thus with brilliance. He unites him with the hairs of a black antelope skin ; the black antelope skin is the sacrifice; verily he unites the sacrifice with the sacrifice. 'The Rudras, having gst gathered him together; verily with them he gathers him together. 'Thou art the head of Makha', he says; Makha is the sacrifice, the firepan is his head; therefore he says thus. 'Ye are the two feet of the sacrifice', he says, for these are the two feet of the sacrifice ; and also (it serves) for support. He hands (the pan) over with one set (of verses), and addresses it with another, to make a pairing. He makes it with a triple stand; these worlds are three; (verily it serves) to obtain these worlds. He makes (it) with the metres; the metres are strength; verily he makes it with strength. He makes a hole with a Yajus, for discrimination. He makes it so great, of equal girth with Prajapati, the beginning of the sacrifice. He makes it with two breasts, for the milking of sky and earth; he makes it of four breasts, for the milking of cattle; he makes it of eight breasts, for the milking of the metres. For him who practises witchcraft he should make it nine cornered; verily gathering together the threefold thunderbolt he hurls it at his foe, to lay him low. 'Having made the great pan', (with these words) he deposits (it); verily he establishes it among the deities

 Ahura Mazda answered: 'As long as the corpse has not been taken out of the water , so long shall that water be unclean and unfit to drink. They shall, therefore, take the corpse out of the well, and lay it down on the dry ground

 Ahura Mazda answered: 'As much as can be watered with such a rill on both sides

 Ahura Mazda answered: 'Fifteen paces from the fire, fifteen paces from the water, fifteen

 Ahura Mazda answered: 'He shall draw out of the water as much of the corpse as he can grasp with both hands, and he shall lay it down on the dry ground; no sin attaches to him for any bone, hair, grease, flesh, dung, or blood that may drop back into the water

 Ahura Mazda answered: 'It is he who cultivates most corn, grass, and fruit, O Spitama Zarathustra! who waters ground that is dry, or dries ground that is too wet

 Ahura Mazda ltivates most corn, grass, and fruit, O Spitama Zarathustra! where he waters ground tg src="../images/red.jpg" width=4 height=4> Ahura Mazda answered: 'It passes to the springf every thousand dogs and every thousand she-dogs, two water dogs are formed, a water dog and a water she-dog

 Ahura Mazda answered: 'It shall be the place on this earth wherein is least water and fewest pl and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful

 Ahura Mazda answered: 'Six steps on each of the four sides. As long as the corphat water be unclean and unfit to drink. They shall, therefore, take the corpse out of the pond, and lay it down on the dry ground

 Ahura Mazda answered: 'Swland and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass, until the murderer of the water dog has been smitten to death and the holy soul of the dog has been offered up a sacrifice, for three days

 Ahura Mazda answered: 'The one who, with a godly intent, with a godly wish, goes astray from the ways of God; the one who with a godly intentor libation water defiled by the dead; or who 'Offers up libations in the dead of the night

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shallcrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters-may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra

 Ahura Mazda answered: 'Theyheir clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the gooaters may enter, then

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer u the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter , O Spitama Zarathustra

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer o the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra

 Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the my Fire, they shall, offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra

 Ahura Mazda answered: 'Thirty paces from the fire, thirty paces from the water, thirty paces from the consecrated bundles of bare/images/red.jpg" width=4 height=4> Ahura Mazda answered: 'Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of baresma three paces from the faithful;' ::

 Ahura Mazda answered: 'Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of baresma; three paces from the faithful; ::

 Ahura Mazda answered: 'Thou shalt chant the cleansing words, and the house shall be clean; clean shall be the fire, clean the water, clean the earth, clean the cow, clean the tree, clean the faithful man. , clean the sun, clean the boundless light, clean all good things, made by Mazda, the offspring of the holy principle

 Ahura Mazda answered: 'Three steps down the stream, nine steps tip the stream, six steps acroswater, so long shall the water be unclean and unfit to drink. They shall, therefore, take the corpse out of the water, and lay it down on the dry ground

 Ahura Napat-apam (the son of waters), and for the waters which Ahura Maeight=8> Ahuramazda ; one towards the west, that is the Arag , and one towards the east, that is the Vêh river. After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so veryhem-vohû of a series (padisâr). All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Vêh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zahâk) of med ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albûrz and goes out through Albûrz , the

 Ahuramazda spoke thus: 'O Zaratûst the Spîtâmân! sawest is the world which I, Ahuramazda, created; and those seven branches thou sawewhich was golden is the reign of King Vistâsp, when I and thou converse about religion, and Vistâsp shall accept that religion and shall demolish the figures of the demons, and the demons desist from demonstration into concealed proceedings; Aharman and the demons rush back to darkness, and care for water, fire, plants, and the earth of Spendarmad becomes apparent. 17. And that which was of silver is the reign of Ardashîr the

 Ahuramazda spoke to Mashya and Mashyôî thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!' 7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed themselves thoroughly; and the first words spoken by them were these, that Ahuramazda created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness . 8. And, afterwards, antagonism rushed into their minds, and their minds were

 Aliments of waters, wine, sugar, and honey

 all the fires, and for the good waters, even for all the waters made by Mazda, and for all the

 All the gods who purified themselvurifies himself for the sacrifice waxes great. Having purified him without he makes him go within. Verily having purified him in the world of men, he leads him forward purified to the world of the gods. 'He is not consecrated by one oblation ', they say; verily he offers four with the dipping-ladle for consecration; the fifth he offers with the offering-ladle; the Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. 'To the purpose, to the impulse, to Agni, hail!' he says, for with purpose does a man employ the sacrifice, planning to sacrifice. 'To wisdom, to thought, to Agni, hail!' he says, for by wisdom and thought man approaches the sacrifice. 'To Sarasvati, to Pusan, to Agni, hail! 'he says. Sarasvati is speech, Pusan t the sacrifice. 'O ye divine, vast, all-soothingine, vast, all-soothing waters; if he said not that praise, the divine waters would descend in angerng waters.' Verily he makes them soothing for this world; accordingly being soothed they approach this world. 'Heaven and earth', he says, for the sacrifice is in heaven and earth. 'Wide atmosphere', he says, for the sacrifice is in the atmosphere. 'May Brhaspati rejoice in our oblation', he says. Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins this sacrifice for him. If he were to say vidheh then he would stumble on the sacrificial post; he says vrdhatu; verily he avoids the sacrificial post. Prajapati created the sacrifice. Being created it went away. It crushed the Yajus, it crushed the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering has the name. With a Rc he sacrifices, to support the sacrifice. 'It was the Anustubh among the metres which supported it', they say. Therefore he sacrifices with an Anustubh, to support the sacrifice. 'It was the twelve "calf-binders" which supported it', they say. Therefore with twelve those who know the 'calf-binders', consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of the god who leads ', he says. By that (the Rc) is connected with Savitr. '(Let every) man choose the companionship' , he says. By that (the Rc) has the Pitrs for its deity.' 'Every man prayeth for wealth', he says. By that (the Rc) is connected with the All-gods. 'Let him choose glory that he may prosper', he says. By that (the Rc) is connected with Pusan. This Rc indeed is connected with all the gods. In that he consecrates with this Rc, he consecrates him with all the gods. The first quarter-verse is of seven syllables; the other three are of eight syllables. The three approach the eight; the four the eight. Because it has eight syllables it is a Gayatri. Because it has eleven syllables it is a Tristubh. Because it has twelve syllables, it is a Jagati. This Rc indeed is all the metres. In that he consecrates him with this Rc, he consecrates him with all the metres. The first quarter verse is of seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he wins cattle. The first quarter-verse is defective by one syllable. Therefore men live on what of speech is defective. He offers with a full (verse) to win Prajapati; full as it were is Prajapati. He offers with a defective (verse), for the creation of offspring, for from what is defective Prajapati created offspring

 All the water in the well is unclean, 'as the well has the length and breadth of a man's stature' (Brouillons d'Anquetil, Vendîdâd, p. 206).]

 along the shores of the land washed by waters towards the east

 also a sovereign at his will over waters, and over plants, and

 Although my mind be fickle and wanting in great devotion to Thee, Yet by Thy mercy Thou should look auspiciously upon me. The cloud gives sweet water to the mouth of the Cataka

 ambhas.h = (n) water

 ambhasaa = by the water

 ambhasi = on the water

 ambu = water

 ambuvegaaH = waves of the waters

 Among waters ric="../images/red.jpg" width=4 height=4> Anahita, the righteous. To all waters created by Mazda. To all

 and be passed through water, rain, or fire, or bes/red.jpg" width=8 heighty-flowing waters. Even their became more and more complickind. The necessitnce of ceremonies in due season, promonvented the numerical figures which have attained universal luence of their culture may be traced in other directions. At the prscience of Comparative Religion

 and fill the vessel (in which the offering is made) whilst repeating the Mula-mantra three parts with wine and one part with water, and having, O Mother! with the Mantra following (164-165

 And having approached these Zaothras in our worship), we present them to the good waters

 And he who created the great bright waters

 And I desire to approach the Haomas with my praise for the propitiation of the good waters

 And I heard a distant gurgle, some wild beast the water drunk

 And if the damsel, from dread of the people, shall produce means of water and plants, there is a sin upon her head

 And marked son./images/red.jpg" width=4 height=4> and men undying, waters an./images/red.jpg" width=4 height=4> And my ear the sea-like voices of the mingling waters greet

 And of the watrd, or the fourth, or the fifth part, according as they are able; and after the corpse has been taken out and the water has been .drawn off, the rest of the water is clean, and both cattle and men may drink of it at their pleasure, as before

 And of the water they shalt draw off the half, or the, third, or the fourth, or the fifth part, according as they are able; and after the corpse has been taken out and the water has been drawn off, the rest of the water is clean, and both cattle and men may drink of it at their pleasure, as before

 and powdered camphor, Gain the ses/red.jpg" width=4 height=4> and prosperity are uages/red.jpg" width=4 height=4> And saw the water, and saw Nak=8> and Sita, who searched for him, knew not whether she sawof the pond. Bending down to smell what seemed to be a flower, she touched her lover's lips, and he kissed her sweetly. Then Sita hid herself, and her face was like to a lotus bloom among lotus blooms. Rama kissed her many times ere she moved or smiled. . . . At length they darted merrily from the pond in bright mo and then they drank cups of honey; the heart of Sita was intoxicated, and she babbled words of love and sweetness. . .

 and subject to the sway of Varuna. Like the Norse giants, they will be let loose to take part in the "Last Battle". An "Asur "bound and confined", but cannot be extinguished; when the end of rlds.

 And the (chief) outlet to this one water (Ardvi Sura Anahita) goes apart, dividing to all the

 And the bird Kamrôs for ever sits in that vicinity; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is opposed to harm, and conveys it there wherewater with that seed of all kinds, and may rain it on the world with the rain

 And the drooping water-lily bends her head beneath the frost

 and the inference was then drawn that water must be fThe use of water would then become the emblem of it new birth :: "born of water;" and it would represent the phenomenon which occurs when the being first emerges into day. The night, which favors connubial intercourse, and the dark interior of the womb, in which for many months, the new creature is gradually formed, are represented by the "dar out of chaos; likewise it was thought

  and the advantage

 and the water of purification, which is ritualistically produced by reciting

 And the waters, on the earth, O Agni

 And they shall letree nights, or a month long, until the birds-begin to fly , the plp the waters from off the earth

 And they shall let the lifeless body lie there, for two nights, or three nights, or a month long, until the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth

 And they sprinkled sacred water from the vases jewel-graced

 And this do I beseech of you, O waters, this, O ye lands, a./images/red.jpg" width=4 height=4> And this do ye therefore grant me, O y/red.jpg" width=4 height=4> And those of them who win bring waters to their o height=8> And Tishtar in seizing the And Tishtar shall gradually (padmanikiha) seize upon the water to distribute

 and to the water-streams as well, and to g

 And to the waters, to the earth, O Agni

 And to these places, pastures, and dwellings with their springs of watd.jpg" width=4 height=4> and turned to water; Then Shiva, seling for Her on his own head.

 and unto tp>

 And water-weges/red.jpg" width=4 height=4> And we present these Zaothrasnd the

 And we sacrs that brim with waters! and

 And we (who guards the plants and

&libation, the two which cause the waters

 And when the birds begin to fly, the plants to grow, the floods to fth, then the worshippers of Mazda shall make a breach in the wall

 And who destroed.jpg" width=4 height=4> And with hymns and holy water they performed the funeral rite

 And, afterwards, the water, fire, and vegetation stand before AhuramaMake Frêdûn alive again! so that he may destroy Az-i Dahâk; for if thomg src="../images/red.jpg" width=4 height=4>&ot be contaminated (gûmîkht), stirs up the wind and atmosphere as taway by it, and was brought out to the borders of the earth, and the wide-formed ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tîstar went down into the ocean in the form of a white horse with long hoofs

 And, again, the wicked Gêh shouted thus: 'Rise up, thou father of us! for in that conflict I will shed thus much vexation on the righteous man and the labouring ox that, through my deeds, life will not be wanted, and I will destroy tl vex the plants, I will vex the fire of Ahuramazda, I will make the whole creation of Ahuramazda vexed.' 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kiss menstruation became apparent in Gêh

 And, dipping water, made the evening prayer

 And, Waters, give us procreant strength

 And, winning waters, wields the mighty thunderbolt

 Apam Napat, O Spitama Zarathushtra! divides the waters amongst

 apsu = in water

 Ardui Sur Bano Yasht (Hymn to the Waters)

 ARDVI ANAHITA; unto all waters, made by Mazda; unto all plants

 around if it be wet; then they shall sprinkle it once over with water, and it shall be clean

 as a lotus leaf never gets wet by water. (5.10)

 As for the genera (khadûînak two, and is suitable for grazing; of which a camel larger than a hoooted, of which the swift horse is the largest, and the ass the least. 10. The third genus is thagest, and the civet-cat the least. The fourth genus s the largest, and the chater, of which the Kar fish is the largest, and the Nemadu the least

 As Heimdal, in his Scef-child form, was sent to mankind by the gods, "Matarisvan

 As I have directed, so should eating and drinking be done. After partaking of food offeredto Thee, the hands should not be washed, but with a piece of c the hands (199). Lastly, after placing a flower from the nirmalya on his head, and wearing a tilaka mark made from the remnants of the oblation on the Yantra between his eyebrows, the intelligent worshipper may roam the earth like a Deva (200)

 As long nooses wherewith to hold the throat of his enemy

 as much Glory as the whole of the waters that run along the earth

 As one is reflected in a looking-glass, so the soul is in the body; as iner, so in the world of the Gandharvas; as in a picture and in the sunshine, so in the worlidth=8 height=8> As other waters falling into Ganga become the water of Ganga, so (182)

 As regards the fish it says that, at the time of excitement, they go forwards and come back in the water, two and two, the length of a mile (hâsar), which is one-fourth of a league (parasang), in the running water; in that coming and going they then rub their bodies together, and a kind of sweat drops out betwixt them, and both become pregnant

 As the sea Vouru-kasha is the gathering place of waters, rise up and gather together, go upe earth and go up the aerial way. Rise up and roll along

 As the sea Vouup the aerial way, and go down on the earth; go down on the earth and go up the aerial way, Rise up and roll along! thou in whose rising and growing Ahura Mazda made the earth

 As the sea Vouru-kasha is the gathering place of waters, rise up, go up the aerial way, and go down on the earth; god roll along! thou in whose rising and growing Ahura Mazda made dth=8 height=8> As the Sun (though one and the same) when reflected in different platters of water appears to be many, so by illusion the one soul appears to be many in the different bodies in which it abides (132)

 As the thirsty seek the water when the parchéd fields are dry

 as the vegetahem up with the water which Tîstar seized, and Tîstar made that water rain down upon the whole earth. 3. On the whole earth plants grew up like hair upon the heads of men. 4. Ten thousand of them grew forth of one special description, for keeping awpirit produced for the creatures; and from those ten thousand, the 100,000 species of plants have grown forth

 As the water of the roadway mixed with that of the Ganges becomes pure, In like

 As the wind hath gone to the waters

 As there were ten varieties of man, and fifteen races from Fravâk, there were twenty-five races all from thehe earth, of the water, the breast-eared, ngs like a bat, those of the forest, with tails, and who have hair on the t=8> as thou hast said, O righteous Zarathustra! I, Ahura Mazda, send the waters from the sea Vouru-kasha down with the wind and with the clouds

 As water gone into the sea does not retain its separateness, so men sunk in the ocean of Kula lose theirs (183)

 As water to the thirsting," Yama said

 As when wears to be disturbed, so when the intelligence is disturbed ignorant men think that i="../images/red.jpg" width=4 height=4>&nbg" width=4 height=4> At that moment the King of Ocean rose serenely above the weltering billows in all his splendour, attended by shining water snakes. He addressed Rama with great reverence, reminding him that according to ancient laws he must remain unfordable, but counselling him the while to seek the aid of the Vanar chief Nala, son ght be constructed to enable the armies to cross the deep. Then

 At the barley harveste made to the gods. A sacrificial cake of the new barley or rice was offered to Indra and Agni, a mess of old grain bher gods, and a cake was also offered to Fawas an important ingredient; or the offering might consist entirely of butter, because "clarified butter is manifestly the sap of these two, Heaven and Earth; . . . he (the offerer) therefore gp> 

 At this point we may pass to the literal Tattvas. Wine here is not merely grape-wine but that which is made from various substances such as molasses (Gaudi), rice (Paishti) or the Madhuka flowh. VI) to be the best. There are others such as wine made from the juice of the Palmyra and Date tree, and aniseed (Maureya wine). Meat is of three kinds, that is, animals of the water, earth, and sky. But no female animal must be slain. Superior kinds of fish are Shala, Pathina, and Rohita. Mudra which every Orientalist whom I have read calls "ritual gesture" or the like is nothing of the kind here, though that is a meaning of the term Mudra in another connection. They cannot have gone far into the subject, for it is elementary knowledge that in the Pañcatattva, Mudra means parched cerh. VI) as

 ation with water (Abhisheka). For innumerable good Spirits surround the initiates in all places and at all times so that no evil touches them. It was of one's protector (Ishtadevata) or one of those signs which were called "Transcendent seals, conquerors of all Demons". This practice again is similar to that of the use by the Indian Tantriks of the Kavaca, and to the practice of Catholics who wear scapulars, "Agnus Dei", and consecrated medals. In order to encourage frequent invocations, as also to count them, the Buddhist Tantriks had Buddhistic chaplets like the Indian Mala and Catholic Rosary. The beads varied from 1,080 (Quaere 1008) to 27. In invoking the Protectors the worshipper held firmly one bead with four fingers (the thumb and first finger of both hands) and then centered his mind on the formula of invocation. Carried on the body, these Rosaries protected from every ill, and made all that one said, a prayer. To use the Indian phrase all that was then said, was Mantra

 aurvato water, and

 Av. anâhita of Âbân Yt. 1, & c.; a female personification of 'unsullied' water, known generally by the epithet ardvî sûra (the Arêdvîvsûr of Chap. XIII), and whose name is also applied to the planet Venus (see Chap. V, 1)

 avasarpati = to slide (as from a waterslide)

 Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water,' & c.

 Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle

 away death. Indrajorsooth, by his holy disciplehood brought the lall be, day and night, the tree, the year along with the seasons, have sprung fnimals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahmakârin. 2 All the creatures of Pragâpati (the creator) severally carry breath in their souls. All these the brahma, which has his, that was set into motion by the gods, that is the brâhmanam (Brahmanical life), the highest brahma, and all the gods, together with immorining brahma: into this all the gods are woven. Producing in-breathing and out-breathing, as well as through-breathing; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly! 26. These things the Brahmakârin fashioned upon the back of the (heavenly) water. He ste, when he has bathed, shines vigorously upon the earth, brown and ruddy

 Away is the Pairika driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. Away is the demon of uncleanness driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree

 awrem., and for the waters, land, and plants, and for this earth and for yon heaven

 Aye! perchance Sarayu's waters seeks he now, serene and brave

 Bade all the waters ripple at his call

 Balarama is an incarnation of the world serpent Shesha. According to the legend, he and Krishna are the sons of Vasudeva and Devakí. It was revealed to Kansa, King of Mat´hurã

 Be the water and plants friendly to us ; be they hostile to him who hateth us and whom we hate

 be unto you, O lands! The life of the /images/red.jpg" width=4 height=4> Be waters and plants in place

 beaver that lives in water is the finest-colored of all skins

 becomes clean; the running wateges/red.jpg" width=4 height=4> Before his coming to the ox, Ah'bînâk,' small in water openly before its ey (zanisn) might be less; and when it became at the same time lean and ill, as its breath went forth and it passed away, the ox also spoke thus: 'The cattle are to be created, and their work, labour, a/red.jpg" width=4 height=4> Before the water and the blazing fire

 Bend lowly down, as 'twere, your beads: be stands amid the water-flood

 beneath the waters and can measure a rippling of the water, not

 beneath the waters, and can measure a rippling of the waters not

 Best sacrificing Priest where waters gather

 bestower, radiant, glorious, possessed of water, possessed of warmth

 Between these trees of such kinds is formed the mountain with cavities, 9999 thousand myriads in number, each myriad being ten thousand. Unto that mountain is given the protection of the waters, so that water streams forth from there, in the rivulet channels, to the land of the seven regions, as the source of all the sea-water in the land of the seven regions is from there

 Between the furrows of the six holes containing gômêz and the "../images/red.jpg" width=4 height=4> Bhava is Shiva, and is His name iVayu Purana says that He is called Bhava because all things come frompouse and giver of life to Bhava

 blessed, with the consecrated waters

 blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairya-sangha

 bodies three times, they shall wash their times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shallll be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra

 Born as a steed in the midst of the waters

 born, or yet to be born; yea, lam

 Brahson representing Brahma, then the performefice, make an image with darbha grass of the Vipra, and himself say this (34). The worshipper shouome here!" and, after doing honour to him by offering water for washing his feet and the like, let him supplicate him, saying, "So long as this sacrifice be not concluded, do Thou deign to remain here," and then make obeisance to him (35). He should then sprinkle the space between the North-East corner of the fire and the seat of Brahma three times with water taken in his hand, and should , returning the way he went, take his own seat. e darbha grass, with the ends of the blades towards the North (36-37). He should then place thereon the ar(filled with water) for sprinkling, and the vesse1 containing ghee, sacrificial fuel, and kush spoon on the darbha grass, and purify them by sprinkling water over them, and then, regarding them with a celestial gaze, uttering the

 bread, till when they shall die they always feed upon water. So, likewise, in the millennium of Hûshêdar-mâh , the strength of appetite (âz) will thus diminish, when men will remain three days and nights in superabundance (sîrîh) through one taste of consecrated food. 3. Then they will desist from meat food, and eat vegetables and milk; afterwards, they abstain from milk food and abstain from vegetable food, and are feeding on water; and for ten years before Sôshyans comes they remain without food, and do not die

 Breathing within; their food water and herbs

 Bright with lily and with lotus, watered by a streamlet fair

 brightness and the seed of the waters come from the high Apam

 Bringing corpses to fire or water an abomination

 bringing waters, both in summer and in winter. This river of mine

ught Agni to Bhrigu as a gift, precious like wealth, of double birth, the carrier, the famous, the beacon of the sacrifice, the ready, the immediately successful messenger. . . . The Bhrigus worshipping him in the abode of the waters have verily established him among the clans of Ayu. The people have established beloved Agni among the human clans as (people) going to settle (establish) Mitra" (i, 60). Oldenberg explains that people going anywhere secure safety by ceremonies addressed to Mitra, i.e. by concluding alliances "Agni has been established among the tribes of me". Oldenberg notes that Mitra is here identified with Agni; Mitra yld in Beowulf, the mysterious child of the sea, became a king overousness. As soon as born from here, he looks over the for in Heaven, who has been looked for on earth :: he who has been looc="../images/red.jpg" width=4 height=4> Brought together from the waters, from the plants, from the trees

 bûr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. First of birds the griffon of three natures was created, not for here (this world), for the Karsipt is the chief, which they call the falcon (kark), that which revelation says was brought to the enclosure formed by Yim. 1 First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that it is the white ermine which came unto the assembly of the archangels. 13. The Kar-fish, or Ariz , is the chief of the water-creatures. 14. The Dâîtîk river is the chief of streams. 15. The Dâraga river is the chief of exalted rivers, for the dwelling of the father of Zaratûst was on its banks, and Zaratûst was born there. 16. The hoary forest is the chief of forests. 17. Hûgar the lofty, on which the water of Arêdvîvsûr flows and leaps, is the chief of summits, since it is that above which is the revolution of the constellation Satavês, theheight=8> but at once the most beneficent waters of the creator anight=8> But if the Nasu has already been smitten by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, the corn on the length of a Frâbâzu all around the dead matter, if the corn be dry; on the length of a Vîbâzu all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean

 But if the Nasu has already been smitten by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, the wood on the length of a Frârâthni all around the dead matter, if the wood be dry; on the length of a Frâbâzu all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean

 But the Pañcatattva have not always their literal meaning. The meaning differs according as they refer to the Tamasik (Pashvacara), Rajasik (Viracara) or Sattvik (Di Maithuna is only sexual union in the ritual of the Vira. To the Pashle to his state, and the Divya, unless of the lower ritual kind, is beyond such things. The result is that the Pañcatattva have each three meanings. Thus "wine" may be wine (Vira ritual), or it may be coconut water (Pashu ritual) or it may mean the intoxicating knowledge of the Supreme attained by Yoga, according as it is used in connection with the Vira are thus threefold, namely, real (Pratyaksha-tattva) where "wine" means wine, substitutional (Anukalpatattva) where wine means coconut water or some other liquid, and symbolical or divine (Divyatattva) where it is a symbol to denote the joy of Yoga-knowledge. The Pashu worships with the substitutional Tattvas mentioned later and never takes wine, the Vira knowledge. There are further modifications of these general rules in the case of the intermediate Bhavas. Thus the author next cited says that whilst the Svabhava Vira is a drinker of wine, the Vibhava Vira worships internally with the five mental Tattvas and externally with substitutes. The Mantra-siddhavira is free to do as he pleases in this matter, subject to the general Shastrik rules. In an essay by Pandit Jayacandra Siddhantabhushana, answering certain charges made against the Tantra Shastra, he, after stating that neither the Vibhava Vira nor Vibhava Pashu need worship with real wine, says that in modern Bengal this kind of worship is greatly prevalent. Such Tantriks do not take wine but otherwise worship according to the rule of Tantra Shastra. It is, as he says, an erroneous but common notion that a Tantrika necessarily means a drinker of wine. Some Sadhakas again in lieu of the material Maithuna, imagine the union of Shiva and Shakti in the upper brain center known as the Sahasrara

 But the sinfulness of him who has drunk water with the word Itha

 But why, it may be asked, do the petals vary in number? Why, for instance, are there 4 in the Muladhara and 6 in the Svadhisthana? The answer given is that the number of petals in any Cakra is determined by the number and position of the Nadis or Yoga "nerves" around that Cakra. Thus, four Nadis surrounding and passing through the vital movements of the Muladhara Cakra give it the appearance of a lotus of four petals. The petals are thus configurations made by the position of Nadis at any particular center. These Nadis are not those which are known to the Vaidya of Medical Shastras. The latter are gross physical nerves. Rut the former here spoken of are called Yoga-Nadis and are subtle channels (Vivara) along which the Pranik currents flow. The term Nadi comes from the root "Nad" which means motion. The body is filled with an uncountable number of Nadis. If they were revealed to the eye the body would present the appearance of a highly complicated chart of ocean currents. Sunation shows that it is moving with varying degrees of force in all di/p>

 by Ahura, purification to the flowing waters, purification to

 By marsh and waterfall and jungle-bush

 By means of the sacrifice Prajapati created offspring; verily he created them by the subsidiary sacrifices; in that he offers the subsidiary sacrifices, verily thus the sacrificer creates offspring. He cuts off from the hind portion, for from the hind portion offspring are born; he cuts off from the thick side, for offspring are born from the thick side; he cuts off without confusion, to prevent confusion of the vital airs. He does not turn (it) round; if he were to turn (it) round, disease would be likely to seize his offspring. 'Go to the ocean, hail!' he says verily thus he produces seed . 'Go to the atmosphere, hail!' he says; verily by means of the atmosphere he begets offspring for him, for in accord with the atmosphere offspring are born. 'Go to god Savitr, hail!' he says; verily, instigated by Savitr, he begets offspring for him. 'Go to day and night, hail!' he says; verim, for in accord with day and night offspring are born. 'Go to Mitration and inspiration on offspring when bornfor their deity. 'Go to the sacrifice, hail!' he says; verily he makes offspring fit for the sacrifice. 'Go to the metres, hail!' he says; the metres are cattle; verily he wins cattle. 'Go to the sky and the earth, hail!' he says; verily on either side he supports offspring when born with the sky and the earth. 'Go to the clouds of the sky, hail!' he says; verily he procures rain for offspring when born; 'Go to Agni Vaiçvanara, hail!' he says; verily he establishes in this (world) offspring when born. He makes a portion of the vital airs, who makes a portion of the intestines; 'Give me mind and heart', he says; verily he summons the vital airs according to their places. When the beast is offered, pain reaches its heart; it gathers round the heart-spit . if he were to place the heart-spit on the earth, he would cause pain to the earth; if on the waters, he would cause pain to the waters; he places it in the meeting-place of dry and wet, to appease both. He should think of whomsoever he hates; verily he causes him pain

 By the name Sharva the Earth is meant; by Bhava is meant Water; by Rudra, Fire; by Ugra, Wind; by Bhuna, Ether; by Pashu-pati is meant the Employer of a priest for sacrifice; by Mahadeva, the Source of Nectar, and by Ishana, the Sun: these are declared to be the Eight Images (78-79)

 By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas, which bestow both enjoyment and liberation, containing Mantras and Yantras and rules as to the sadhana of both Devis and Devas. By Thee, too, have been described many forms of Nyasa, such as those called srishti, sthiti (and sanghara). By Thee, again, have been described the various seated positions (of yoga), such as that of the "tied" and "loosened" lotus, the Pashu, Vira, and Divya classes of men, as also the Devata, who gives success in the use of each of the mantras (50-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, and the rites which are done with the use of skulls, a corpse, or when forbidden both pashu-bhava and divya-bhava. If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54). For the pashu must with his own hand collect leaves, flowers, fruits, and water, and should not look at a Shudra or even think of a woman (55). On the other hand,o whom all opposites are alike, free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of Vira-sadhana, relating to the Pancha-tattva - namely, wine, meat, fish, parched grain, and sexual union of man and woman (58-59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sidhana and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong (61). Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be) with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma (65-66). I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil (67). O Lord of the World! who will practise Yoga or Nyasa, who will sing the hymns and draw the Yantra and make Purashcharana? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed! in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others' wives, but devoted to their own, mindful of the good of their neighbour, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70-72), possessing the knowledge of the Brahman, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73-74)

 by waters towards the east

 c Ye are missiles by name; your houses are in the east; your arrows are Agni; the water, & c

 Call to mind the vermilion-painted temples moist with ichor

 capability, and the waters with our Yasna thus: O ye good waters! since (they are) yours, do

 ceremony (yazishno) and religion of the Mazda-worshippers, the water, earth

 Child of the waters, swift one, the towering onrushing wave most fain to win the prize, with it may he win the prize

 Choosing the waters the sage becometh pure

 clean), and the waters, and the wholesome plants

 Cleansing thee, Soma, in thy stream, thou flowest in a watery robe: giver ofntain made of gold

 complete and sacred offering for the primg src="../images/red.jpg" width=4 height=4> confessions of our debt. O waters, ye who are productive, and ye maternpg" width=4 height=4> consecrated waters, athe stately, and

 Crystal water from the fountain, ber/red.jpg" width=4 height=4> dava = water

 days and nights whestricken, and sits at the gate of hell. 19. The demon Uda is he who, when a man sits in a privairitually on his back , so that he bawls out [and looks out, that cha and chattering heo the] best existence

 dd O ye Maruts, swimming in water, send forth

 Descending from the Lord of Mountains, Moving sinuously like a serpent to the ocean, Flowing by the city of Kasi

 desire to approach the Haoma-water with (my) praise for the beneficial waters, and the two

 Dispeller of countless worldeight=8> distress, O Waters and Plants! O Fate and thou, Law of the worshippers

 distributes the water purified, he moistens the pleasant existences of animals

 Do thou as leader of the song, stirring the waters of the sea

 Doing his duties, his mind as completely dettly strive to free his soul by the knowledge of Div/images/red.jpg" width=4 height=4> Doubtful. This clause is intended, as it seems, against false {footnote p. 46}d the fire before which the oath is taken (see § 54 n.); putting aside §§ 47-49, which are misple penalty for a false oath is described.]

o the cleansing and generative power of th16: the waters are supposed to make females fertile as they make the earth. irth

 down by day and by g src="../images/red.jpg" width=4 height=4> Down in the mighty

 down the seven Karshvare, led by the winds, by the son of the waters, and by the light that dwells in the waters

 dragging and blowing that follow the whirling; and the purified water is expanded

 Draw downward thy opened water-skin

 drive the waters, the plants, and the Fravashis of the faithful

 Durva grass, sun-dried rice, red flowers, Varvara, leaf, andwith the Mantra Hring, and the sacred waters should be invoked into ring with the Avagunthana Mudra, and uttering the Armour Vija, protect itwith the Dhenu-Mudra, cover it with the Matsya-Mudra (36). Making japa of the Mula-Mantra ten times, the Ishta-devata n the joined palms

 Dushyanta, abandoni and secluded hermitage, where he saw the sacred fire of that austere and high-souled Bbeauty. Blossoms from the trees covered tfar-sweeping. A silvery stream went past, breaking on the ba studded with green islands, loved by water fowl, and abounding with t=8> each time a sin of sixty stirs; and if he washes with water that defilement

 Earth, and a seat, and water in a jar

 Earth, water, fire, air, ether, (then) scent, taste, vision, touch, sound, (then) speech, hands, feet, anus and organ of generation, (then) ears, skin, eyes, tongue, and smell, (then) manas, buddhi, ahangkara, and chitta, (and lastly) all the functions of the senses and of life (250-253)

 Eleven seated on the waters

 elf, but to That. He is thus, according to the theory of this practice, led to divinise his functions, and by their constant association with the thought of Brahman his mind is, it is said, purified and led away from all carnal desires. If these functions are set apart as something common or impure, victory is no which Brahman does not enter and which remains the source of distraction. By asng which works first through and then supere state of the Devata he has worshipped. For it is common Indian principle that the end of worship is to assimilate oneself to its object or Devata. Thus it is said in the Agni Purana that. by worship of Rudra one becomes Rudra, by worship of Vishnu one becomes Vishnu, and by worship of Shaktily transforms itself into the likeness of that on which it is set. By thinkecomes sensual. Even before worshrship, and so the Gandharva Tantra says, "He who is not Deva (Adeva) should not worship Deva. The Deva alone should worship Deva." The Vira or strictly the Sadhaka qualified to enter Viracara :: since the true Vira is its finished product :: commences Sadhana with this Rajasik Upasana with the Pañcatattva as Upacara which are employed for the transformation of the sensual tendencies they connote. I have heard the view expressed that this part of the Shastra was really promulgated for Shudras. Shiva knowing the animal propensities of their common life must lead them to take flesh and wine, prescribed these rites with a view to lessen the evil and to gradually wean them from enjoyment by promulgating conditions under which alone such enjoyment could be had, and in associating it with religion. "It is better to bow to Narayana with one's shoes on than never to bow at all. A man with a taste for drink will only increase his thirst by animal satisfaction (Pashupana). Rut if when he drinks he can be made to regard the liquid as a divine manifestation and have thought of God, gradually such thoughts will overcome and oust his sensual desires. On the same principle children are given powders in jam, though this method is not confined to actual children only. Those who so argue contend that a Brahmana should, on no account, take wine, and Texts are cited which are said to support this view. I have dealt with this matter in the Introduction to the Kalivilasa Tantra. It is sufficient to say here that the reply given is that such Texts refer to the unauthorized consumption of wine as by uninitiated (Anabhishikta) Brahmanas. In the same place I have discussed the question whether wine can be taken at all by any one in this Kali age. For, according to some authorities, there is only Pashubhava in the Kaliyuga. If this be correct then all wine-drinking, whether ritual or otherwise, is prohibited

 embodied) Righteousness (which is incarnate in the clean), and the waters, and the

 Even as a youngling shouting with his mothers, the bounteous Steer hath flowed along with waters

 Even as the Soma (sacrifices) come together in competition, so the new and full moon (sacrifices) are sacrifices which come together in competition. Whose sacrifice then do the gods approach and whose not? He, who among many sacrificers first appropriates the gods, sacrifices to them when the next day comes. The Ahavaniya is the abode of the gods, between the fires of cattle, the Garhapatya of men, the Anvaharya pacana of the fathers. He takes the fire; verily he appropriates the gods in their own abode; to them he sacrifices when the next day comes. By means of a vow is Agni, lord of vows, pure, the Brahman is a supporter of vows. When about to undertake a vow he should say, 'O Agni, lord of vows, I shall perform the vow.' Agni is the lord of vows among the gods; verily after announcement to him he uow with the (strewing of the) straw, with the (driving away of the) calves at new moon; and at the back, must be bestrewed', they say; men indeed desire what is bestrewed, and, how much morifice is to be made on the next day, do the gods dwell, who knowing this bestrews the fire. 'The sacrificer should win both beasts of the wild and of the village', they say; in that he refrains from those of the village, thereby be wins them; in that he eats of the wild, thereby he wins them of the wild. If be were to fast without eating, the Pitrs would be his divinity ; he eats of the wild, the wild is power, and so he bestows power upon himself. If he were to fast without eating, he would be hungry; if he were to eat, Rudra would plan evil against his cattle; he partakes of water; that is neither eaten nor not eaten; he is not hungry and Rudra does not plot evil against his cattle. The sacrificer is a bolt, the enemy of man is hunger; in that he fasts without eating, he straightway smites with the bolt the enemy, hunger

 Even as the waters from the mountain ridges, so sprang the; Gods, through lauds, from thee, O Agni

 Even as the wild-bull, when he thirsts, goes to the desert's watery pool

 Even as the wild bull, when he thirsts, goes to the desert's watery pool

 even new water, new flowing, new coming of healing to plants, new growth

 even Shatakrita's

 Even the great Carthaginian god Melekh, who was also held in universal honor throughout all Phoenicia, appears, although Bunsen does not thus identify him, to be no other than Lamekh, the father of Noah.

 Even the water of Ocean

 ever have been actually applied in the form stated in the texts. It may be doubted whether the murder of a shepherd's dog could hauch more whether the murder of a water dog could have been really punished with ten thousand stripes, unncient Persia from what it is elsewhere, or even in modern Persia herself . Nois estimated in money value, that is to say, converted into fines, a conversioay readily be admitted that as early as the time of the last edition of the Veavâets, two hundred strndred istîrs or twelve hundred dirhems, or thirteen hundred and fifty rupees; a stripe is therefore about equal to six rupees . How far that system prevailed in practice, whether the guilty might take advantaghe assent of the judge, we caire-temples came for the most part from that source, and that the sound of the dirhems often made the Sraoshô-karana fall from the hands of the Mobeds. That the system of financial penalties did not, however, suppress the system of bodily penalties, appears from the customs of the Parsis who apply both, and from the Pahlavi Commentary which expressly distinguishes three sorts of atonement: the atonement by money (khvâstak), the atonement by the Sraoshô-karana, and the atonement by cleansing

 every kind, dogs, lands, waters, and plants. 20. The spiritual good works

 Ewald, indeed, says that both Lamekh and Enoch were gods or demi-gods, and that Methuselah was a sort of Mars, while Mahahal-el was a god of light, and Jareda a god of the lowland or of the water.

 exist in the world; the fire says thuswill not heat; and the water says thuswill not flow."

 Fair Indu hath flowed on for rapturous joy, sage, for good fortune, in the waters' lap

 Fair is the juice beloved of Gods, washed in the waters, pressed by men

 fall on Thy lap

 Far where bright Sarayu's waters mix with Ganga's ruddy wave

 Fast from her eyes the woe-sprung waters ran

 First, the meditator has to swing up his consciousness to a certain pitch of intensity, steadiness, quiet, determination and expectancy. Having tuned it to the required pitch, he fixes it on a simple center of attention which is to serve as a starting-point or gate through whichin comes forth through the opening of the water-pipe. From this central point the mental pictures come forth. They are placed round the central conception. From simple to complex in orderly progression the imaginative structure is elaborated. The chief Gods appear successively, followed by the minor deities. Spaces, regions, directions are carefully determined. Attributes, colors, symbols, sounds are all minutely prescribed and deftly worked in, and explications carefully given. A miniature world is evolved, seething with elemental forces working in the universe as cosmic forces and in man as forces of body and spirit. Most of the quantities on this elaborate notation are taken from the body of indigenous religious teaching and mythology. Some are so universal and transeven without a knowledge of the religious technical terms of Tibet. But anyhow, an attentive reading and re-reading reveals something, even to the outsider, of the force of this symbological structure, and makes him intuitively feel that here we are assisting in the unfolding of a grand spiritual drama, sweeping up the mind to heights of exaltation and nobility

 flocks and men were undying, waters and plants were undrying

 Flow onward with that stream wherewith thou gavest splendour to the Sun, speeding the waters kind to man

 Flow onward, Soma, rich in meath, and holy, enrobed in waters, on the fleecy summit

 Fly around with thy chariot water-laden

 follows, thus

 Food is cattle, he takes it himself; verily by himself he fills his desires of cattle, for no one else can grant him his desire of cattle. 'Thee offered to the lord of speech I eat', he says; verily he delights speech with a share. 'Thee offered to the lord of the Sadas I eat', he says, for completion.' (The food) is divided. in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would experience misfortune; if he were to offer it in theficer would be without cattle. 'Thee offered to the lord of speechee offered to the lord of the Sadas', he says, for completion. They eat; they eat at a suitable moment; he givgift. They cleave the sacrifice, if they eat in the middle. They purify it with water; alifice with the gods. The gods excluded Rudra gathered round it (ered will this be for us, if we propitiate him.' That is why Agni is called the 'well offerer' (svistakrt). When it was pierced (by him) they cut off (a piece) of the size of a barleycorn; therefore one should cut off (a piece) the size of a barleycorn. If one were to cut off more, he would confuse that part of the sacrifice. If he were to make a layer and then to sprinkle, lie would make it swell on both sides. He cuts it off and sprinkles it; there are two operations; the sacrificer has two feet, for support. If he were to transfer it (to the Brahman) crosswise, he would pierce the unwounded part of the sacrifice; lie transfers it in front; verily he transfers it in the proper way. They transferred it for Pusan . Pusan having eaten it lost his teeth; therefore Pusan has pounded food for his share, for he has no teeth. The gods said of him, 'He has lost (his teeth), he is not fit for the offering.' They transferred it to Brhaspati. Brhaspati was afraid, 'Thus indeed will this one fall on misfortune.' He saw this Mantra; 'With the eye of the sun I gaze on thee', he said, for the eye of the sun harms no one . He was afraid, 'It will harm me as I take it.' 'On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan I take thee', he says; verily, impelled by Savitr, he took it with the holy power (Brahman) and with the gods. He was afraid, 'It will harm me as I eat.' 'Thee with the mouth of Agni I eat', he said, for nothing harms the mouth of Agni. He was afraid , 'It will harm me when I have eaten.' 'With the belly of the Brahman', he said, for nothing harms the belly of the Brahman. 'With the holy power (Brahman) of Brhaspati', (he said), for he is fullest of the holy power (Brahman). The breaths indeed depart from him who eats this offering; by purifying it with water he grasps the breaths; the breaths are ambrosia, the waters ambrosia; verily he summons the breaths according to their places

 For Agni the first rib; for Sarasvati the second; for Soma the third; for the waters the fourth; for the plants the fifth; for the year the sixth; for the Maruts the seventh; for Brhaspati the eighth; for Mitra the ninth; for Varuna the tenth; for Indra the eleventh for the All-gods the twelfth; for sky and earth the side; for Yama the side bone

 For Ahura Mazda gave him assistance; so did the waters and

 For being thee! For not being thee! For the waters thee! For the plants thee! For all creatures thee

 For defiling the earth and the water: 'If a man wants to irrigate a field, he must first look after the water-channel, whether there is dead matter in it or not . . . . . If the water, unknown to him, comes to a corpse, there is no sin upon him. If he has not looked after the rivulet and the stream, he is unclean' (Saddar 75; Hyde 85)

 For food thee!' (with these wves (icháte) as it were. 'Thou art the impeller', he says, for he brings them up. 'To the gods the servants of the gods have come', he says, for being the servants of the gods they go to the gods. 'The priests, the eager ones', he says; the priests are the priests, the eager ones, therefore he says thus. 'O Brhaspati, guard wealth', he says; Brhaspati holy power he wins cattle for him. 'Let thy oblations taste swe, make pleasant our possessions', he says; Tvastr is the form-maker of the pairings of cattle; verily he p the wealthy ones are cattle; verily he makes cattle abide for him. 'On the impulse of god Savitr', (with these words) he takes up the rope, for instigation. 'With the arms of the Açvins', he says, for the Açvins were the Adhvaryus of the gods. 'With the hands of Pusan', he says, for restraining. 'O offering to the gods, I seize thee with tth; verily with truth which is sacred order he seizes it. He winds (the rope) round transversely, for they fasten a (beast) for killing in front; (verily it serves) for distinction. 'Fear not men', (with these words) he fastens it, for security. 'For the waters thee, for the plants thee I sprinkle', be says, for from the waters, from the plants, the beast is born. 'Thou art a drinker of the waters', he says, for he is a drinker of the waters who is offered in sacrifice. 'O ye divine waters, make it palatable, a very palatable offering for the gods', he says; verily he makes it palatable. From above he sprinkles (it); verily he makes it pure from above; he makes it drink; verily within he makes it pure; from below he besprinkles (it); verily all over he makes it pure

 for help and joy; the waters, the plants, and the Fravashis of

 For him Sarasvat! pours forth water and butter, milk and meath

 For streams and waters go themselves and consume that fat, and are digested

 For the water having been defiled

 For the waters thee, for the plants thee, I sprinkle

 For the whirl of the wind thee, for the rush of Pusan, for the growth of the waters, of the plants

 For the worship of' Shakti, the Pañcatattva are declared to be essential. Without the Pañcatattva in one form or another Shaktipuja cannot be performed (Mahanirvana, V. 23-24). The reason of this is that those who worship Shakti, worship Divinity as Creatrix and in the form of the universe. If She appears as and in natural function, She must be worshipped therewuitless. The Mother of the Universe must be worshipped with these fi, or their substitutes. By their use the universe (Jagad-brahmanda) Mahanirvana (VII. 103-111) says that wine which gives joy and dispels the sorrowhe strength of mind and body is Air; firown on earth and which are the basis of life are Earth, a origin of all creation, is Ether. They thus signify the Power (Shakti) which produces all fiery elements,and the will, knowledge and action of the Supreme Prakriti productive of that great bliss which accompanies the process of creation. (See also Haratattvadidhiti XV, Kamakhya Tantra, Nigamatattvasara IV). The Kailasa Tantra (Purvakhya, Ch. XC) identifies this Pentad (Pañcatattva) with the five vital airs (Pranadi) and the five Mahapreta which support the couch of Tripurasundari

 For unto you the drops proceed like waters gathering to the vale

 for us? When will the springs with a flow and overflow of waters

 for whom long the standing waters, and the running spring-waters

 formed before the sky, the water, the land, the plants, and the Kine of blessed gift. And we

 formed from that much mingling of brilliance and water, and are depicted (manaki-aito)

 Forth from these waters do I come bright, in purity

 Forth they brought the corn and treasure, golden coin and water jar

 forward of water, there are some who are for carriers away, there are some

 fountain of the sea. 15. And at its north side two rivers floweey are the Arag river and the Vêh river; as it is said thus: 'Through orth two such waters, O Ahuramazda!' 16. Both those rivers wind about le again with the water of the wide-formed ocean. 17. As those two riveirs, eighteen navigable rivers flowed out, and after the other waters have flowed out from thoser and Vêh river, whose fertilization (khvâpardârîh) of the world arises therefrom

;from falling? Who the waters and the plants? Who yoked swiftness to winds and c height=8> from his authority both herds and people free from dying, both plants and waters free from