77 
1884.] of Religion in the Himalaya. 
changes in religion which occurred between the eighth and twelfth 
centuries of our era. 
Nandi-srdddha .—The Ndndri or NAndi-srdddha is also called the Ah- 
hyudika-srdddha, and though not universally observed here is sometimes 
introduced into the preparatory ceremonies. It opens with an invocation 
of Ganesa. The celebrant then draws a figure of a conch and discus on 
the ground and makes an asaiia or throne of three stalks of dzi&-grass, on 
which he places 2 b pdtra or small brass-vessel like a lota and on it the 
pavitra.^ Water, barley and sesamum are then applied, with appro¬ 
priate mantras, and in silence, sandal, rice and flowers. The materials 
for the ceremony are then sprinkled with holy water whilst repeating a 
prayer. Next comes the 'prdna.ydma^ a prayer for the presence of the 
deities in the house, a story of the adventures of seven hunters on the 
Kalanjar hill and the sanJcalpa or dedication. Then the enumeration 
of the ancestors for three generations on both the paternal and maternal 
sidef and their adoration. This is accompanied by the invitation, &c., as 
in the preceding ceremonies for each of the twelve ancestors named and 
by special mantras which are too tedious for enumeration here. 
Kalasa-sthdpana .—The Jcalasa-sthdpana or consecration of the water- 
pot is usually observed and commences with the washing of the kalasa 
or vessel with sandal, curds and rice and covering it with a cloth. 
Beneath it is placed a mixture of seven sorts of grain, and then the per¬ 
son who causes the ceremony to be undertaken places his right hand on 
the ground whilst the celebrant repeats the mantra :—‘ Orp, maid dyauh 
prithivi cha na imam yajnam mimiJcsliatampipritdn no hharimahhih.’’ Then 
barley is thrown into the vessel and a hymn is chanted whilst water is 
poured over the vessel. Then the kusa-hrahmaX is placed on it and sandal, 
* The pavitra is made from -a single stalk of Tcusa grass tied in a Iknot of the 
form of a figure of eight. Each stalk has three leaves which some suppose are em¬ 
blematic of the deity. 
t In the male line an addition is made to the name to show the degree : thus 
tb> father has the addition vasu svarupa, the grandfather that of rudra svarupa, and 
the great-grandfather that of ddihja svarupa. Another addition is made to show the 
caste : thus a Brahman is called sarmma, a Kshatriya is called varmma, and a Vaisya 
or Sudra is called gupta. Amongst Brahmans the real names of females are not 
given : the first wife of a Brahman is called sundari and the second and others mun- 
dari. In other castes the real names are given as in the case of males. Thus Eama- 
pati Brahman’s father, known in life as Krishnadatta, would, at a ceremony under¬ 
taken by Ramapati, be called Krishnadatta sarmma vasu svarupa, and Ramapati’s 
mother, if the first wife of his father, would be called Krishnadatta sundari vasu 
svarupq,. 
X This consists of fifty stalks of the grass tied together and separated at one 
end into four parts by pieces of the grass placed at right angles to each other and to 
the bundle itself. The projecting edges of these pieces prevent the bundle falling 
completely into the pot or vessel. 
