Note 169 — Volume II. (continued 2)

The Rajodarsan: garbhadâna. 13. What is commonly known as the rajodarsan (rajas, “pollution,” darsana, “seeing”) is the time during which women remain impure for four days after the menstrual period, and while in this state do not touch the drinking water or cook for the household. This is, it is hardly necessary to say, consistent with the common practice of the most primitive tribes.169 The pollution is removed by the rajasnân or ceremonial bathing on the fourth day. Immediately on marriage follows the “impregnation rite,” garbhadâna. In ancient times no bridegroom approached the bride till the fourth night after the completion of the marriage ceremony. This interval is prescribed by Gobhila. The present interval of two, three, or four years in the case of child-marriages is quite unsupported by the authority of ancient lawyers. Dhanvantari (in the Susruta) declares that the Garbhadâna should not take place till a girl is sixteen. Dr. Bühler has shown from the Vivaha Mantras that, in olden times girls were married long after they had reached the age of puberty, and infant marriages were unknown; moreover that the human husband is the fourth husband, the three gods, Soma, Visvavasu, and Agni, being the first three at the period of a girl’s becoming marriageable. As it should take place on the fourth day, the consummation rite was sometimes called Chaturthi karma. During the previous day the young married woman was made to look towards the sun, or in some way exposed to the rays. In the evening she was required to bathe. Her husband also performed his ablution and went through other prescribed forms. Before approaching his wife he was careful to secure the solemn imprimatur of religion on an act which might lead to the introduction of another human being into the world. He therefore repeated two mantras or texts of the Rig Veda (X, 184), the first of which may be thus translated,—“Let (all-pervading) Vishnu prepare her womb; let the Creator shape its forms; let Prajapati be the Impregnator; let the Creator give the embryo.”170 At present, in Bengal, the girl is subjected to a period of isolation which exactly corresponds to that described by Mr. Frazer in the case of various primitive races, the idea being that at this period of her life dangerous influences emanate from the girl which it is necessary to counteract. In Upper India the rite appears to consist in the worship of the kula devata or family god, and if the head of the family is rich or illiterate, a Brâhman is employed to read the Durgapâtha or songs in honour of the goddess Durga. This rite is intended to obviate the danger of a miscarriage.