VISHNU PURANA. - BOOK III.
CHAP. X.--Ceremonies
to be observed at the birth and naming of a child. Of marrying, or leading a
religious life. Choice of a wife. Different modes of marrying.
CHAP. X.
Ceremonies to be
observed at the birth and naming of a child. Of marrying, or leading a
religious life. Choice of a wife. Different modes of marrying.
SAGARA then
addressed Aurva, and said, "You have described to me, venerable Brahman,
the duties of the four orders and of the four castes. I am now desirous to hear
from you the religious institutes which men should individually observe,
whether they be invariable, occasional, or voluntary. Describe these to me; for
all things are known, chief of Bhrigu's race, unto you." To this Aurva
replied, "I will communicate to you, oh king, that which you have asked,
the invariable and occasional rites which men should perform: do you attend.
"When a son is
born, let his father perform for him the ceremonies proper on the birth of a
child, and all other initiatory rites, as well as a S'raddha, which is a source
of prosperity. Let him feed a couple of Brahmans, seated with their faces to
the east; and according to his means offer sacrifices to the gods and
progenitors. Let him present to the manes balls of meat mixed with curds,
barley, and jujubes, with the part of his hand sacred to the gods, or with that
sacred to Prajapati. Let a Brahman perform such a S'raddha, with all its
offerings and circumambulations, on every occasion of good fortune.
"Next, upon the
tenth day after birth, let the father give a name to his child; the first term
of which shall be the appellation of a god, the second of a man, as S'arman or
Varman; the former being the appropriate designation of a Brahman, the latter
of a warrior; whilst Gupta and Dasa are best fitted for the names of Vais'yas
and S'udras. A name should not be void of meaning; it should not be indecent,
nor absurd, nor ill-omened, nor fearful; it should consist of an even number of
syllables; it should not be too long nor too short, nor too full of long
vowels; but contain a due proportion of short vowels, and be easily
articulated. After this and the succeeding initiatory rites, the purified youth
is to acquire religious knowledge, in the mode that has been described, in the
dwelling of his spiritual guide.
"When he has
finished his studies, and given the parting donation to his preceptor, the man
who wishes to lead the life of a householder must take a wife. If he does not
propose to enter into the married state, he may remain as a student with his
teacher, first making a vow to that effect, and employ himself in the service
of his preceptor and of that preceptor's descendants; or he may at once become
a hermit, or adopt the order of the religious mendicant, according to his
original determination.
"If he marry,
he must select a maiden who is of a third of his age; one who has not too much
hair, but is not without any; one who is not very black nor yellow
complexioned, and who is not from birth a cripple or deformed. He must not
marry a girl who is vicious or unhealthy, of low origin, or labouring under
disease; one who has been ill brought up; one who talks improperly; one who
inherits some malady from father or mother; one who has a beard, or who is of a
masculine appearance; one who speaks thick or thin, or croaks like a raven; one
who keeps her eyes shut, or has the eyes very prominent; one who has hairy
legs, or thick ancles; or one who has dimples in her cheeks when she laughs.
Let not a wise and prudent man marry a girl of such a description: nor let a
considerate man wed a girl of a harsh skin; or one with white nails; or one
with red eyes, or with very fat hands and feet; or one who is a dwarf, or who
is very tall; or one whose eyebrows meet, or whose teeth are far apart, and
resemble tusks. Let a householder marry a maiden who is in kin at least five
degrees remote from his mother, and seven from his father, with the ceremonies
enjoined by law.
"The forms of marriage are eight, the Brahma, Daiva, the Arsha, Prajapatya, Asura, Gandharba, Rakshasa, and Pais'acha; which last is the worst: but the caste to which either form has been enjoined as lawful by inspired sages should avoid any other mode of taking a wife. The householder who espouses a female connected with him by similarity of religious and civil obligations, and along with her discharges the duties of his condition, derives from such a wife great benefit."
VISHNU
PURANA. - BOOK III. CHAP. IX
VISHNU
PURANA. - BOOK III. CHAP. VIII
VISHNU
PURANA. - BOOK III. CHAP. VII.
VISHNU
PURANA. - BOOK III. CHAP. VI
VISHNU
PURANA. - BOOK III. CHAP. V
VISHNU
PURANA. - BOOK III. CHAP. IV
VISHNU
PURANA. - BOOK III.- CHAP. III
VISHNU
PURANA. - BOOK III.- CHAP. II.
चंद्रकांता
(उपन्यास) पहला अध्याय : देवकीनन्दन खत्री
खूनी औरत का
सात खून (उपन्यास) : किशोरी लाल गोस्वामी
ब्राह्मण की
बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)
SELF-SUGGESTION AND
THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM LONG
VISHNU PURAN-BOOK I
- CHAPTER 11-22
VISHNU PURANA. -
BOOK I. CHAP. 1. to 10
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
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इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
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