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[Full title: (H) The distinctive expiatory features; (4) Tirthayatra (pilgrimage)].

TIRTHAYATRA AS A MEANS OF EXPIATION: Pilgrimage is also admitted as one of the means of extrication of sin. Even after unknowingly committing sin like bhrunahatya, the person can be free from it by great sacrifices or by visiting sacred places (2155). Visnu S (35/6)7 also points out that the person, committing great sin can be purified by Asvamedha sacrifice or by visiting all the sacred places on the earth. The difference between Devala & Visnu is evident. When the person visits the various sacred places, like rivers, mountains, & other places of pilgrimage, he becomes absolved ofsins & obtains happiness. The various sacred places, namely rivers, mauntains,

818 tirthas, ayatanas etc. throughout India are enumerated. (2156-62). It is thus significant that the topic of pilgrimage 7 is expaciated in the text. The visnu smrti (36/6) & the parasara 8 smrti (XII.58) etc. merely refer to the visiting of sacred places to be a means of purification from sin. The visnu smrti (1/16-17) includes the tirthanusarana among the Dharmas common to all. "In the sutras & ancient smrtis, like those of Manu & Yajnavalkya, Tirthas do not occupy a very prominent position. But in the Mahabharata & the Puranas, they are highly lauded 10 & placed even above sacrifices" This would reflect upon the 鈥� date of the present portion of the text, which may be later than the ancient sutras & smrtis, but may belong to the period of the Mahabharata & the Puranas, the period, when such ideas were current in the society. This does not affect the theory of placing Devala in the early centuries of the christian era (if not earlier still). 2) MUNDANA ON TIRTHAS: It is remarkable that the author does not refer to mundana in the sutra, where he mentions the rites, generally to be followed on tirthas (2164). He clearly states the religious acts, like the practice of certain vows, restrictive rules, fasting, ao bathing inthe secred water for three days, by residing there for days. three The omission of mundana in the sutra portion of the text, "

may indicate that it was introduced in a later period. The verses (2181-2187) that refer to mundana are comparatively of a later period than the sutra portion of the present text. 3.) PRACTICAL RULES ABOUT WORSHIPPING & CIRCUMAMBULATING: Some rules about worshipping & circumambulating the deity are interesting and are of practical necessity for a religious person. The devotee performs various auspicious religious acts on tirtha like beholding the deity (i.e. darsana), touching it, worshipping & bathing it with water mixed with ghee. Among these acts, the performance of each later is superior mode of worship to each earlier (2190). The devotee would also wish to circumambulate the deity. Hence the practical information about the number of times, the pradaksina is to be made for each deity, is also dealt with in verses (2192 & 2193). The pradaksina is to be performed for one, seven, three & four times, respectively for the deities, namely goddess, the sun, vinayaka & visnu, while it should be half only in case of siva, as the somasutra (the channel through which the sacred water flows), is not to be crossed over. 1 鈥� The places, where japa (repeating of mantra), homa (offering of oblation), & namaskara (prostrating the deity) are not to be performed in the temple are mentioned (2194 & 2195). They should not be practised by sitting (1) in front of the deity, (2) at the back side, (3) at the left side, (4) in its proximity, (5) within the garbhamandira (inner part of the temple). If the above acts are performed in a place in front, back or left side of the deity,

820 the person secures death, decay or destruction respectively. They are only to be practised in the sabhamandapa (the open hall), of the temple, sitting to the right side of the deity & not to the left. These rules are quite natural, because, if a person performs the acts in the above prohibited manner, the other persons would be deprived of their right of worshipping etc. of the deity, as that would obstruct their perfect vision of the deity. Thus by sitting in the open hall, one & all can at ease, practise the various acts, as long as they wish, without obstructing others, performing those acts.