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[Full title: Study on the Vratas particularly practised in the 碍腻尘补谤奴辫补 (B): 叠丑奴尘颈诲腻丑补-vrata]

In Indian almanac the year based on tithis begins with caitrapratipadtithi and the whole year is found classed in six 峁泃us among which the 驳峁泂尘补峁泃耻 becomes the first one covering both 箩别峁ａ弓丑补 (惫峁涐梗补) and 腻蝉腻岣峢补 months (尘颈迟丑耻峁嘺). In pan Indian tradition, observance of various socio-religious rites like-驰补箩帽补 (both 艣谤补耻迟补 and 蝉尘腻峁泃补), Vrata, Utsava, 顿腻苍补, 鲍辫补惫腻蝉补 and so on are found practiced and this process is continuing since the Vedic age. Practice of these rites and rituals found recorded in the available Sanskrit texts comprising 蝉奴迟谤补, 耻辫补苍颈峁�a诲, 蝉尘峁泃颈, national epics, 辫耻谤腻峁嘺蝉 and nibandhas etc., Such texts act as the mirrors as to which religious rites should be performed specifically at what time of the year or what should be discarded for attaining good results.

顿腻尘辞诲补谤补 惭颈艣谤补 carefully notices the observance of 叠丑奴尘颈诲腻丑补, a local custom primarily pertaining to the peasant class, prevalent in the erstwhile Assam. In order to reassert it, he puts due importance to this custom in his work, however in a precise form. This custom is claimed to be a unique one and therefore object of acclamation in the context of Assam, because there is no reference to its valued place in any socio-religious custom in diverse Indian society. It therefore becomes a vital reason to exert particularity to its inclusion to the Kamarupa School of Dharmashastra At the end, it becomes a sanskritized religious rite at the hands of the digest-writers of K膩marupa who regularized it particularly for the peasant community of Assam who chiefly depends upon agriculture.

In the present topic i.e., 叠丑奴尘颈诲腻丑补, 顿腻尘辞诲补谤补 惭颈艣谤补 speaks of prohibition of sowing of seeds or plantation on the earth during the period of 叠丑奴尘颈诲腻丑补, besides all types of religious works viz.,-驰补箩帽补, 顿腻苍补, Vrata etc. However, the author of 骋补峁単腻箩补濒补 is found giving some exemptions to the performance of Nityakarma i.e., obligatory rites during this period.^[1]

Generally, the above injunction becomes applicable for seven days taking the last three days of 闯测峁ａ弓丑补 and the first three days of 膧峁Ｄ佱笉补 including the relevant 蝉补峁僰谤腻苍迟颈 day of the months. He indicates a period of three days as the period of 叠丑奴尘颈诲腻丑补 that covers the last day of 闯测峁ａ弓丑补 (痴峁涐梗补) and first day of 膧峁Ｄ佱笉丑补 (惭颈迟丑耻峁嘺) including the 蝉补峁僰谤腻苍迟颈 day in particular.^[2]

During this period Vedic studies, gifts, sacraments and offering of water to the deities and manes, ploughing of land and sowing of seeds would remain suspended as the Mother Earth has to suffer from burning or she is going to attain her annual menstruation.^[3]

Footnotes and references:

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[1]:

产丑奴尘颈 d膩he na 办补谤迟补惫测补峁� vij膩n膩峁� vapana峁� bhuri/
nity膩d峁泃e na kurv墨ta yaj帽ad膩navrat膩ni ca// 骋补峁単腻箩补濒补 II, p. 30

[2]:

mithun膩dau 惫峁涐梗补y膩nte 产丑奴尘颈 d膩ho dinatrayam/
Ibid., p.30

[3]:

na sv膩dhy膩yo va峁�atk膩rau na deva 辫颈迟峁泃补谤辫补峁嘺尘/
hal膩n膩峁� v膩hanmcaiva v墨j膩n膩峁� vapana岣� tath膩//
Ibid., p.30