DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0366
354 Impregnation-rite.
Some account of these twelve ceremonies ought to precede
a description of the Hindu householder's daily observances ;
for no one whose corporeal frame has not first been purified
by these rites is held qualified to perform the ordinary religious
duties of domestic life.
Turning then to one of the most important of the San-
skaras, marriage, we find that it stands last in the order of
enumeration. It will be necessary, however, to begin by
supposing the recent union of a young couple in wedlock,
so that every one of the Sanskaras—beginning with that
which is believed to be essential to the purification of the
human embryo from its earliest origin in the womb—may
be successively described. It must also be taken for granted
that the newly-married pair in ancient times were of good
family, that they were bent on acting up to the precepts of
their religion, and that they brought with them to their own
home a portion of the sacred fire which witnessed their union,
and which, when once kindled on their own family hearth,
had to be maintained ever afterwards for use in all domestic
ceremonies and sacrifices, including the last sacrifice of all,
the final burning of their own bodies at death.
The first Sanskara, which as a matter of course followed
immediately on every matrimonial union, was called the ' Im-
pregnation-rite' (Garbhadhana). In ancient times no bride-
groom approached the bride till the fourth night after the
completion of the marriage ceremony1. Hence this first rite
was sometimes called £aturthi- karma. During the previous
day the young married woman was made to look towards the
sun, or in some way exposed to its rays. In the evening she
was required to bathe. Her husband also performed his
ablutions and went through other prescribed forms. Before
1 This interval is prescribed by Gobhila, but not by others. The
present interval of two, three, or four years is quite unsupported by the
authority of ancient Sutra-writers and lawgivers.
Some account of these twelve ceremonies ought to precede
a description of the Hindu householder's daily observances ;
for no one whose corporeal frame has not first been purified
by these rites is held qualified to perform the ordinary religious
duties of domestic life.
Turning then to one of the most important of the San-
skaras, marriage, we find that it stands last in the order of
enumeration. It will be necessary, however, to begin by
supposing the recent union of a young couple in wedlock,
so that every one of the Sanskaras—beginning with that
which is believed to be essential to the purification of the
human embryo from its earliest origin in the womb—may
be successively described. It must also be taken for granted
that the newly-married pair in ancient times were of good
family, that they were bent on acting up to the precepts of
their religion, and that they brought with them to their own
home a portion of the sacred fire which witnessed their union,
and which, when once kindled on their own family hearth,
had to be maintained ever afterwards for use in all domestic
ceremonies and sacrifices, including the last sacrifice of all,
the final burning of their own bodies at death.
The first Sanskara, which as a matter of course followed
immediately on every matrimonial union, was called the ' Im-
pregnation-rite' (Garbhadhana). In ancient times no bride-
groom approached the bride till the fourth night after the
completion of the marriage ceremony1. Hence this first rite
was sometimes called £aturthi- karma. During the previous
day the young married woman was made to look towards the
sun, or in some way exposed to its rays. In the evening she
was required to bathe. Her husband also performed his
ablutions and went through other prescribed forms. Before
1 This interval is prescribed by Gobhila, but not by others. The
present interval of two, three, or four years is quite unsupported by the
authority of ancient Sutra-writers and lawgivers.