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References to sacraments such as jatakamma upanayana, vivaha, mayakicca or rites reminding of sacraments famous in the Grhyasutra literature such as namakarana and annaprasana have been made in the Vasudevahindi The first three have been referred to in connection with Usabha, thus ascribing their origin to him³. 1. Vasudevahindi by Dharmadasa, I. 18b. 2. Pabhavati always addressed Vasudeva as 'kumara' After ' 鈥� her rescuing him from the vidyadharas she starts calling him 'ajjaputta: Vasudeva notes the change and marries her, Vasudevahindi by Dharmadasa, 1.31b. Princess Acchara attending to Vasudeva as a dignified guest addresses him as 'deva' (lord), but after marriage as 'ajjautta), Vasudevahindi by Dharmadasa, ITL.93a. 3. These sacraments, varying in number from sixteen to twenty-five, are described in details in the Grhyasutras of the Brahmanical literature. Reference to various sacraments are also to be met with in the Jaina canonical literature; see Jain, op. cit., pp. 150-51, 241-42.

223 Much of the information on this section can be had mostly from the Vasudevahindi by Sanghadasa, the Vasudevahindi by Dharmadasa being silent on the sacraments. So also, the rites of marriage have not been described in this section as they have been dealt with in details in the section on 鈥� Marriage and the position of Women'. Jayakamma : This rite was performed immediately after the birth of the child, whether male or female². The details of this rite are furnished by the description of the rite performed at the birth of Usabha by the Disakumaris³ 1. Vasudevahindi by Sanghadasa, 3, 83. 2. Ibid. 11. 3. The details of the jatakarma rite performed by the Disakumaris differ completely from that given in the Grhyasutras. According to the AGS, the father, before any one else touched the newly born child, gives gold ground in honey to the child; performs medhajanana and touches the child with the recitation of Vedic chants. In the case of the female child all the above rites were performed, without, however, the recitation of mantras (I.15.1-3; also comm. on p. 53.).

224 Disakumaris first of all cut the umbilical cord, keeping a margin of four amgulas from the navel. In that marginal portion of the cord they put jewels with a crest of durva grass over it. Then they bathed the mother and e the child to celebrate the birth. festival Namakarana : 2 This rite was performed after the jatakarma and after the lapse of ten nights³, during which, according to the canonical literature, various small rites were performed 4. 1. Vasudevahindi by Sanghadasa,160. In the jatakarma cutting the umbilical cord and burying it, was an import nt act. was an import nt act. See Jain,op.cit., p.150. 2. Vasudevahindi by Sanghadasa,3, 83. See also AGS, 1.15.5. 3. Before deserting her children, courtezan Kuberasena requests her mother to complete the rites of ten nights. "Dasarayam tava purijjau Tao nae duve muddao kariyao " namamkiyao..%3B // Vasudevahindi by Sanghadasa, 11. the L the 4. On the first three days, jatakarma, vigol and showing of respectively the child to the sun and the moon were performed. On the following seven days celebrations were held. On the eleventh day the impurity was over, and then namakarana was performed. Jain, op. cit., pp 150-51.

225 The child was christianed, and a ring (mudda) inscribed with the name of child 1 as also his sometimes that of its father was put on the child's finger. Personal Names : 3 in the Vasudevahindi From the study of the personal names occuring some facts about naming the child become clear. They are as follows : - 1) Generally the name for a newly. born child was formulated in a particular way. It was also selected from a group of names of the ancestors, both on the side of the mother or that of the father+. 1. Vasudevahindi by Sanghadasa, 11. 2. On the rings of Pajjunna and Kamsa names of Vasudeva and Uggasena respectively were inscribed; Vasudevahindi by Sanghadasa, 83,119. 3. A detailed study of the personal names occuring in the Vasudevahindi(F) has been done by the author, the results of which has been published as in the BDCRI. See "Cultural Ethnography from Vasudevahindi" BDCRI, Vol.23, pp.36-54. 4. See Jamkhedkar, op. cit., pp. 38-40, 51; also the cases from the Vasudevahindi by Dharmadasa of Anadaddhi, 'madiyakuli(la) purisaparmparagayam' (II. 134b), princess Mamdaravati, (II.173a) and the family of the Vidyadhara king Vasava (II.157a). 1

226 1 2) Other factors which influenced a personal name were the deity worshipped, the constellation on which the child was born, the pregnancy desire or dream of the mother or some incident associated with the birth of the child, which could expain the name. 3) Some class-characteristics were also observed in the formulation of the name. The ending pada generally a name comprised two padas in a name which is termed as 'suffix', many times could give clue in inferring the class to which the person belonged². 3 Jemamana or ann prasana : by name is There no reference to the name of this sacrament L in the Vasudevahindi by Sanghadasa In the story of Usabha the Vasudevahindi by Sanghadasa refers to an incident according to which Usabha was nourished on the 1. See Jamkhedkar, op. cit., p.37. in the Vasudevahindi by Dharmadasa names from dohala and an incident associated with the birth are met with; Vasudevahindi by Dharmadasa II,50a,I.18a II. 39a. 2. See Jamkhedkar. op. cit., pp. 42-44. 3. The rite has been referred to as jemamana in the canonical literature. See Jain, op. cit., p.151. In the Grhyasutras, it has been referred to as annaprasana, and was to be performed when the child attained the age of six months. first The food which the child was administered first was both vegetarian and non-vegetarian; AGS 1.16.1-5.

227 juice of fruits from the gardens in the kuru country. When Usabha was one year old, god Sahassamayana presented himself before him in the form of a dwarf (vamana) and gave him sugarcanes to eat¹. This was probably to perform the rite of jema ana. Upanayana : in the Vasudevahindi². Upanayana as a rite has not been referred to When Vasudeva presented himself as a candidate in the contest of Vedic knowledge he is described to be wearing the sacred thread (jannoiya) over his shoulder³. It is not clear whether Vasudeva had really undergone the performance of this ceremony. 1. Vasudevahindi(F), 161. 2. When Vasudeva was eight years old he was taken to a the teacher of arts (kalayariya). Here the word 'upanito' has been used. But the word does not mean the performance of upanayana ceremony which was celebrated at the time of the commencement of education. becomes clear from the occurrence of the same word in This the next line, Rasavaniyagena ya me darago uvanito', Vasudevahindi by Sanghadasa, 118. Vasudevahindi(F), 3. Ibid., 194.

228 Death Rites : Death rites performed in the case of Usabha and the siddhas have been described in the Vasudevahindi by Sanghadasa According to the description, the dead bodies of the monks who had attained salvation (siddhasarirani) were placed in palanquins (sibiga) and were taken in procession with the blowing of trumpets and showers of flowers. The bodies were placed on pyres (citi) of sandal wood, which were circumambulated by gods and gamdhavvas. sprinkling the bodies of siddhas with ghee and honey, the pyres were set on fire magically created by the After Aggikumara gods. The fire was quenched by the Uyahikumara gods with water brought from the khiroda ocean. The bones of Usabha (jinasakahao) were taken by the gods and those of the siddhas were shared by the kings. The common people (jana) and the mahanas took fire to their houses. Mahanas and others tended the fire and worshipped it. Bharaha constructed stupas (thubha) at the place where Usabha died (jinaparinivvanabhumi). Prince Riccajasa and the L 1 others distributed golden necklaces among the mahanas. Samuddavijaya, elder brother of Vasudeva, performed similar rites while cremating the dead body of 1. Vasudevahindi(F), 185.

229 Vasudeva. He sprinkled the pyre (cita) of sandalthe wood, wood of Agura tree and that of the Devadaru tree, with ghee and honey. He also performed other death rites (peyakajja)¹. Gamgarakkhiya is said to have performed death rites as in vogue (lokayapasiddhaim mayakiccaim) after the death of his father 2. A thief, when wounded fatally by Agadadatta, asks him to honour him with cremation (aggisakkara)³ 3.