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[Full title: (F) The distinctive ritualistic features; (II) Ahnika (daily rituals); (3) Snana].

746 3) SNANA : BATH EVEN DURING NIGHT ON ELIPSE ETC. : Generally, the bathing & giving gifts are prohibited to be performed during the night time. Both these acts can be performed even during night on certain occasions like - the eclipse, sankranti marriage, birth, death or voluntary vows (557). MANAS AS NA NA A nice description of the manasasnana (mental bath) is to be found in the text (588-599). One should meditate upon the Purusottama (Visnu), residing in oneself; The Ganges, arising from his feet should be thought of as falling upon one's head & entering the body through the brahmarandra. With it, one should purify the internal & external dirt & become pure like crystal. The three nadis, namely ida, pingala & susumna are respectively the three rivers, Ganga, Yamuna & Sarasvati. One, who thus bathes in this - 路 Manasatirtha which is considered to be the lake of knowledge, with water in the form of meditation, which is destructive of attachment & hatred, he attains the Highest state. One should also think oneself to be Acyuta, Ananta, Govinda & Hari. One should imagine oneself to be blissful, complete, unborn, immortal, eternal, doubtless, unchanging & immutable. One should think oneself to be Brahmana & liberated, not a samsarin, involved in worldly affairs. Thus whosoever performs this Manas asnana, daily, reaches the Highest Brahman, at the end of his life. This bath has been, declared by Harihara & others. It is the best & divine bath, f

, whow 747 superior even to the Mantras nana. He, who, regularly performs this snana is really Narayana. He lives long over-coming the Kalamrtyu (timely death). Some peculiarities of this description are noted below : (1) There is influence of the Vaisnava sect upon the author of the verses. (2) There is also influence of Tantra literature, as there are explicit references to the brahmarandhra & the nadis like ida, pingala & susumna (3) The vivid description of one's own real nature, as identical with the supreme Brahman, is purely vedantic & the Brahman is also referred to at two places. (4) This Manasasnana is said to have been declared by Harihara & others. 1 $ But it is not known, who this Harihara, who declared the Manas as nana is & who are meant by the term 'adibhih'. (5) The description of the Manasasnana is, after all, marvellous & interesting. PURIFICATION OF PERSONS,SUFFERING FROM DISEASES : } : 1 The author prescribes a peculiar method of purification of a woman, suffering from disease, in her monthly course. The lady has to take bath on the 4th day for purification or she may be required to take bath, during course, but as she is suffering from disease, she may be unable to do so. Hence a different method of purification of such a lady is mentioned in the text. (585 & 586). She is not to: be bathed. But another lady, who is not suffering from disease, should touch her & bathe for ten times, wearing fresh garments at each time, after bath. The sick lady becomes pure, by giving meals to the brahmanas on some auspicious day. The same rule is to be followed in case of sick person, who is unable to take bath, but when the bath is quite necessary to be taken by him. (587).

748 8 The Usanas smrti quoted in the S.C. (I.p.121) mentions similar method for the purification of a woman, in her course, but there 9 the woman that touches, the sick lady, has not to change 路 her clothes for ten times, as mentioned by Devala. Similarly, Yama (53), mentions that the other healthy person has to take bath & touch the sick person for ten times for purification of the sick, but he also like Usanas does not mention wearing of new clothes at each time after bath. Yama's prescription is for the purification of a sick person. The Brhatparasara smrti (8/305) also prescribes a rule like Yama for the purification of a - 10 sick person.