Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c10.s1.43

c10.s1.43

Gopāla Bhaṭṭa then takes up the topic of bath at home (Gṛha-snāna) and ceremonies connected with it. Both cold and hot water, mixed with Tulasi leaves, may be used in house-bath, the former on the special occasion of Naimittika or Kāmya Snāna and the latter on all occasions. The efficacy of hot bath is supposed to lie in the fact that contact with fire lends additional sanctity to the water. Before bath, Āmalaki (Emblic Myrobalan), Tila (Sesamum) and Taila (Oil) should be used, except on forbidden days. The Vaiṣṇava should perform Ācamana, Prāṇāyāma and Nyāsa; and, summoning all the holy waters of Gaṅgā in the reservoir of water, he should think of self-purification by the holy Ganges proceeding from the feet of Kṛṣṇa. Then he should put on fresh clothes; elaborate instructions are given regarding the kind of clothes to be worn. He should then sit down in due form on a seat made of prescribed kinds of wood, besmear his body with the preparation of sandal-paste and Gopi-candana, and paint Tilaka marks, consisting of Ūrdhva-puṇḍra (upright and perpendicular mark on the forehead), Nārāyaṇī Mudrā, figures of Vaiṣṇava Avatāras (the Fish, Tortoise etc.), or of the Vaiṣṇava weapons such as Śaṅkha, Padma etc., on twelve different parts of the body. The method and merit of drawing these marks, especially the distinctive Ūrdhva-puṇḍra, are dealt with in some detail, possibly because in later Vaiṣṇavism these became the peculiar sectarian marks. Gopāla Bhaṭṭa cites a large number of texts to eulogise them and their proper wearing, but he allows freedom with regard to the drawing of different figures, and says that these may be worn, as one wishes, in accordance with the established sectarian usage (Sāmpradāyika Śiṣṭācāra).