The Religion and Philosophy of the Veda and Upanishads v1.c28.s3.54

v1.c28.s3.54

On the other hand there are instances in which the aim of man is precisely the opposite from that seen in the working of taboos : he desired to come into the closest possible relations with the object which he desires to provide. Thus in the case of the Çakvarī verses which are already alluded to in the Rigveda the rules for the conduct of the pupil who desires to study the verses are of a peculiar nature. He is required to follow certain rules for a period of from twelve years to a year—in fixing lengths of courses the Brahmans are always accommodating—which include the duty of touching water thrice daily, wearing black garments, eating black food, exposing himself uncovered to the rain : he must not cross flowing water nor save in case of the greatest need go on a ship, because the strength of the Çakvarī rests in the waters. At the end, when he has learned to sing the verses, he must plunge his hands in water in which vegetables are placed.⁶ The whole performance has only one possible meaning : it is a Brahmanized version of a rain spell. Moreover, the ordinary student is encouraged to expose himself to the rain :⁷ the holy youth is not to shrink from the holy element. The same sort of observance in the case of the sun is laid down for students of the Sāmaveda :⁸ they are not to cover themselves from the sun with more than a single garment, and not to allow anything save trees to get between them and the sun. The performer of the Pravargya⁹ ceremony is forbidden to cover himself in the sun, or to defile it by performing before it any of the acts of nature :¹⁰ at night he must make a light, and eat by it, thus creating for himself a presentment of the sun. The performer of the second form of consecration at the Soma offering takes nothing save hot milk in the effort to make complete the state of heat which the performer of the first consecration aimed at.¹