69 - The procedure of repeating the mantras 

Sanat Kumara said: 

1. Henceforth, I shall mention the procedure of repetition of the Mantras of the sun god whose physical body is the Veda, on the propitiation whereof, one shall attain things wished for on the earth, 

2-6.¹ (Mantra) Tara=Om, = Medha=gha attached with rechikä=r, rati=ņa joined with netra=i, that is joined with visarga: bhrugu=sa endowed with våmakarna =u and marut =ya which has become asana = seat of Vahni=ra, the rest is aditya. (Om ghruņih Surya aditya is the mantra). This is the mantra which is the bestower of worldly pleasure and salvation, The sage of the mantra is Devabhaga, the metre is Gayatri and the deity is the Sun. The bija is maya=hrim, the Shakti is ramă Shrim. The utility of it is what is seen and what is unseen. Sattva in the dative is said to be hrudaya = namah, Brahma in the dative is said to be dvițh = svaha, in the shikha = vasat, Vishnu in the dative (should be uttered), Varma=hum is said to be Rudra in the dative, agni in the dative, netra =vaushat (should be said) afterwards, Sattva in the dative is said with astra = phat. Tejo Jvālamani hum phat svaha is the series of the mantra. Then again placing the six-syllabled mantra within hrim and shrim he should make the nyasa of six limbs. 

1. The mantra of Surya runs thus 

Om ghrunih surya adityah.

7-8. He should perform nyåsa¹ (fixation) in the head, heart, in the belly and in the back by means of their names ending in the dative case. Thereafter he shall fix Aditya, Ravi, Bhanu, Bhaskara and Surya on the head, in the face, in the heart in the rectum and in the feet. He shall fix five short vowels= (0, e, i, a) beginning with Sadya -Om using (the words) in the dative case. They will end in hrudaya =namah (om adityaya namah etc.) 

1. These verses give the method of fixation in the following manner: 

Satyaya tejojválamani hum phat svaha, hrudayaya namah; Brahmane tejojvålåmani hum phat svaha, shirase svaha; Vishnave tejojvälámani hum phat svaha, shikhayai vasat; Rudraya tejojvålamani Kavachaya hum phat svah hum; Agnaye tejojvålämani hum phat svaha netratrayaya vaushat, Sarvaya tejojvālamani hum phat svaha, Karatalaprushthabhyam astraya phat. The nyasa rite in the fingers is performed in the similar way. Then again the fixation is done by adding hrim in the beginning and Shrim in the end. According to some scholars the mantra of Surya begins with Om hrim and ends with shrim and to others it begins with Oma shrim and ends with hrim. 

2. The verse gives the direction of the nyasa. We have a clear conception of the method from Raghava Bhatta’s commentary on Sharada Tilaka, p. 582. He states thus: Om Adityaya namah, om Ravaye namah, om bhånave namah, om bhaskaraya namah, am suryaya namah. 

3. These verses give the method of Mandalanyasa which is as follows; Om hrim tejojvålámani hum phat svaha chandramandalaya shrim. Om hrim tejojvālamani hum phat, bhåskaramandalaya shrim, Om hrim tejojvålåmani vahnimandalaya shrim. But regarding the nyasa there is difference of opinion. 

9. He shall fix eight syllables beginning with tara (om) etc. placing them between hrim and shrim on the head, face, neck, chest, belly, navel, penis and rectum. 

10. He shall perform nyasa of the sphere of the moon beginning on the head and ending with the neck with vowels followed by bindu and the word, the disc of the moon in the dative, while doing this he should meditate on the moon. 

11. All the sparshas, i.e., the consonants (beginning with ka and ending with ma) added with bindu should be uttered. Then he should utter the disc of the sun in the dative and then meditating on the sun pradyotana (the lustrous one) he should fix them (the letters) beginning with the neck and ending with navel. 

12-15. Then uttering ya etc. with bindu one shall fix them from the navel to feet along with the disc of the fire in the dative. While doing this he should meditate on fire. This is called mandalanyasa (the placement of the disc) which is the giver of great brilliance. The excellent sadhaka shall fix the disc of the moon in the dative preceded by the letters beginning with a and ending with that and followed by namah in the end. (am somamandalaya namah). They should be fixed beginning from the head and ending with the heart. The letters from da to Kșha and the disc of fire ending in the dative case should be fixed with good concentration to the places beginning with the heart and ending with feet. This nyasa (fixation) is of the nature of fire and moon and is the bestower of all siddhis. 

16. One shall perform the nyasa rite of the syllables of the alphabets ending in jaya=m with bindu and should utter puruşhatmane namah. He will do the vyäpaka nyasa finally. This is called hamsanyasa. 

17-18. He shall fix eight vowels twice and then five other consonants and then five consonants. In this order he shall use all letters. He shall fix nine planets beginning with the sun. He shall fix them respectively in the adhara = mūladhåra (rectum), penis, navel, heart, and throat, in the orifice of the mouth, in the middle of the eye-brows on the forehead and in the Brahmarandhra (the cerebral orifice). 

19. He shall again perform the three nyåsas, viz the hamsa, agnisoma and mandalatraya (the three spheres). With the mulamantra he shall perform the vyåpaka rite. 

20-21. After performing nyasa, one shall meditate on the sun in his lotus-like heart. The sun is conceived as holding two lotuses and the gestures of gifts (dana) and assurance (abhaya) with his hands. He wears ear-rings, bracelets, on the upper arms and necklaces. His physical body is made of trayi (the three vedas. After meditating thus, the repeater of the mantra shall perform japa eight hundred thousand times. 

22-23. To the one-tenth of the number of japa, he shall duly perform homa in the fire with red lotuses or gingelly seeds. At the outset he should worship pitha where there is the location of dharma etc. Then he should worship (in four corners) the Shaktis named Prabhūtå, Vimala, Sara and Samaradhya, then Paramamukha in the middle and end the disc of the sun. 

24-27. After worshipping the disc of the moon and the fire he should worship the disc of the sun. The shaktis associated with the Pitha are diptă (illuminated), sūksmå (suble), jaya (victorious), bhadrā (gentle), Vibhuti (prosperity), vimala (devoid of impurities), amoghå (non-futile), vidyutå (lightning) sarvatomukhi (facing all round). Excepting the three short vowels (a, i, u) and the neuter r, r, l, l all the vowels possessed of fire - rå and indu-m, are the bijas of the shaktis (i.e., ram, rim, rum, rem, raim, rom, raum, ram, rah). The shaktis preceded by by these bijas (seeds) are to be worshipped. The seat should be worshipped with the pithamantra beginning with tara =om. It is of the nature of Brahma, Vishnu, and Shiva which are joined with saura in the dative and ending with Yogapithātmane the pitha is of the nature of yoga, then he should utter hrudaya -namah. 

28. Dhruva-om, viyut - ha with bindu, kham, Khakho - lkåya hrut-namah is the mantra. To this nine-syllabled mantra the learned worshipper should objectify the form of the deity. 

29. One should worship the cosmic witness of the worlds after duly invoking him in the conceived form. Thereafter, he should worship six limbs and in the quarters he should worship eight limbi. 

30. After worshipping Aditya in the middle and Ravi, Bhanu, Bhaskara and Surya in the four quarters with sadya = om and with these four short vowels. 

31. The shaktis are to be worshipped in the intermediate quarters with the first letters of their respective names. They are Usha, Prajna, Prabha and Sandhya. Then he should worship Brahma etc, 

32-33. Aruna should be worshipped in the front. So also, Soma, Guru (Jupiter), Bhrugu (Venus) should be worshipped. Aryama and others are to be worshipped in the quarters. As before he should worship Mars, Råhu and Ketu in the corners. The intelligent devotee shall worship Indra and others as well as Vajra (thunderbolt) etc as before. 

34. Thus worshipping the sun favourably disposed to the devotees, he shall, with full concentration, offer arghya to the sun-god every day. 

35. Sitting on a good ground he shall perform the pranayama and after doing nyasa as stated before, he worships the pitha of the Sun as before, he should make a mandala (mystic diagram) of the Sun and worship the pitha of the Sun as before. 

36-37. After meditating on the sun, he should offer divine and mental services. He should a place beautiful copper vessel that can hold a prastha measure of water on the mystic diagram drawn by red sandal paste and fill it with water while he should repeat the alphabets in the reverse order (from kşha to a) and mula mantra. 

38-39. The water should be conceived as emerging from the Sun’s disc like the ocean of nectar. He should put saffron, yellow pigment, black mustard, sandal and red-sandal, Kara-vira, japa (chinese rose), kusha grains of Sāli and Shamyaka rice. He should put gingelly seeds, bamboo shoots and barley grains also in the water. 

40. After invoking the sun with his ancillaries and the surrounding deities, he should worship him as before, by means of sandal pastes, flowers, incense, lamps, food offerings (naivedya) etc in accordance with the prescribed rules. 

41. After performing pranayama three times he should do anganyása as before. He shall write Shuddhabīja = Vam in his right hand by means of sandal paste. 

42-45. With that (i.e., with the hand) he shall cover the arghya vessel and repeat the mantra with singleness of mind for one hundred and eight times. He shall worship the sun again. Then lifting the arghya vessel with both the hands he should kneel on the ground and raise the vessel up to the head. Then he should fix his vision on the sun in the sky along with his surrounding deities. Then worshipping the sun mentally again he should repeat the mulamantra intellectually conceiving himself as one with him. Then meditating the sun in the mandala drawn by red sandal paste, he should offer arghya. Then offering handful of flowers he should repeat the mantra hundred and eight times. 

46-47. Every day or on Sunday he shall offer arghya to vivasvăn. Being thus propitiated, the Sun bestows riches, fame and happiness on him. He grants sons, nay, everything that is desired. This is called arghyadana (the offering of arghya). It increases span of life and health. 

48. It is the bestower of wealth, grains, animals, welfare, landed property, friends and womenfolk. It yields splendour, virility, fame, glory, learning, riches and worldly pleasures. 

49. One who is devoted to the propitiation of Gayatri, one who is devoutly engaged in worshipping Sandhya (dusk and dawn prayer), a brahmin who regularly repeats this mantra in this way, never falls into misery. 

50-52. After worshipping (the deity) in this manner, the nirmalya (the remains of an offering to the deity) should be handed over to Vikartana. The bija called Martanda Bhairava fascinates the three worlds (runs like this): Viyat=ha, vahni=ra, marut=va, sadyanta=au, arghīša=u is attached with bindu. If this bija is enclosed with bimba bīja = thrim, it bestows all desired objects. 

Everything should be known as before, by the learned man. The mantra of the moon runs thus: bhrugu-sa, jala =va endowed with bindu = and manu=au, then soma in the dative and ends with hrudaya =namah. 

53. This king of mantras consists of six syllables. Its sage is considered to be Bhrugu, the metre is pankti and the deity is known to be Soma. 

54. The first (i.e., svaum) is the bija, namah is the shakti. The purpose is for the acquisition of everything. One shall perform the rite of shadanga nyasa by means of six long vowels adding to the bija. 

55. One shall make meditation on the moon whose face is like that of the full moon, whose lustre is that of the crystal, whose face shines with the dark forelocks, who holds the desired Kumuda (lily) and who wears a necklace of pearls. 

56. One shall repeat the mantra for six hundred thousand times (rutulakşha). To a tenth of it (i.e., sixty thousands) he shall perform homa with milk-pudding and ghee. This should be done after one has ended the worshipping of the moon in the pedestal. 

57. By the mulamantra one should conceive the deity there and should worship the moon in the proper procedure. The ancillary worship angapūjä should be performed in the filament of the lotus and in the petals the following shaktis should be worshipped. 

58. The shaktis are Rohini, Kruttika, Revati and Bharani, then again Råtrida, Ardra, Jyotsnå (moon light), Kala (digit) that has the lustre similar to that of the necklace (i.e., white). 

59. All of them are auspicious. They wear white garlands and clothes spotlessly. They are bedecked in pearl necklace. They are endowed with heavy bosoms. They are fair and possessed of folded hands. 

60. All of them are drawn towards their lover mentally. They are slow in conquetry due to intoxication of passion. These lotus-eyed ones with faces resembling the full moon are to be worshipped. 

61-62. The eight planets beginning with the sun are to be worshipped at the tips of the petals. The sun, the son of the earth (i.e., Mars), Budha (Mercury), the Saturn, the preceptor of the gods (i.e., Jupiter), Rahu, Venus and Ketu are to be worshipped at the tips of the petals. They are of these colours respectively: red, pink, white, blue, yellow, smoke-coloured, white and black. 

63. They have placed their left hands on their thighs. With their right hands they show the gestures of fearlessness. The intelligent devotee shall worship the guardians of the worlds and their weapons outside it (i.e., the lotus). 

64. The Mantra, thus propitiated, will grant desires of one’s soul. 

One should keep fast on the full-moon day and offer the arghya when the moon appears. 

65-68. He shall make three mystical diagrams on the ground extending from east to west. Sitting on the lower diagram, he shall place the articles of rituals in the middle one. He shall worship Soma in the third diagram with lotuses drawn properly. But this should be done after completing the worship of the pedestal. The knower of mantra should place a silver vessel, in front. Then filling it with sweet-smelling cow milk and touching it, he should repeat the mantra for one hundred and eight times. Then the knower of the mantra should offer arghya to the moon for attaining siddhis by means of Vidyamantra. 

69. According to this procedure he should perform the rite every month with alertness. Within a year the man attains the desired objects in the earth. 

70. (Vidyamantra) One should utter first Vidye Vidyamålini, then utter chandriņi, Chandramukhi, the vidya-mantra is said to end with dvitha. The whole mantra runs thus: Vidye vidyamalini chandriņi chandramukhi svaha. 

71. He who thus repeats steadily the mantra of the lord of lilies (i. e. the moon) before long achieves wealth, grains, sons, grandsons and good fortune. 

72-73. Henceforth, I shall recount the mantra of Angaraka (Mars). It bestows wealth and sons (the mantra runs thus) Tara=om, vyoma = ha joined with dirgha=å and indu=., this (ha) again is equipped with indu=., sánta = sa attached with (vi) sarga =:, chandīšhau=dual kha attached with bindu=., and Visarga =: respectively (the whole mantra is: Om ham ham ah kham khah). 

This great mantra of Mangala (Mars), consisting of six syllables, is the bestower of every desire. 

74. The sage is Virūpāksha, the metre is Gayatri and the deity is Kuja. After performing the anganyasa rite with the six syllables of the mantra one should meditate on the son of the earth (i.e., Mars). 

75. One should meditate the son of the earth seated on a ram bearing red garments and limbs and holding the trident, sword, club and gesture of granting boons by means of his hands. He is born of the sweat of Ishana. 

76. He should repeat the mantra nine hundred thousand times. By the tenth portion of the mantra repeated) he should perform homas into the fire with the fuel born of Khadira (catechu) tree. He shall worship Kuja (Mars) in the pedestal of Shiva. 

77-80. After propitiating the angas first, he should worship the twenty-one forms of Angáraka in twenty-one squares. The following are the twenty-one forms of the son of the earth: Mangala, Bumiputra (son of earth), Runaharta (remover of debts), Dharmaprada (bestower of wealth), sthirasana (having a steady seat), Mahākāya (of huge body), Sarvakarmarodhaka (obstructor of all rites), Lohita (red one), Samaganām krupäkara, (merciful unto the singers of Saman), Dharmātmaja (son of earth), Bhauma the son of earth), Bhūmida (bestower of lands), Bhūminandana (son of earth), Angāraka (Mars), Mahisūnu (son of earth) Sarvarogåpaharaka (remover of ailments), Vrushţikartā (the cause of rains), Vrushțihartā (remover of rain), Sarvakäryärthasidhida (bestower of fulfulment of all tasks). 

81. The repeater of mantras shall worship Mangala and others in order as they are seated in their respective places. He shall also worship Indra and others with Vajra etc. Thus, the mantra becomes effective. 

82. A fawn-eyed lady, desirous of a son, shall observe the rite pertaining to Mars). The commencement of the vrata in the month of Mårgashira (Nov-Dec) or Vaishakha (April-May) is specially recommended. 

83. She shall get up at the rise of Aruna (i.e., before dawn). After completing necessary activities, she must cleanse her teeth with apămärga twigs (the plant Achyranthes Aspera) with control of speech. 

84. After the bath she shall wear red clothes and red garlands of flowers. She shall smear herself with red unguents. The food offerings and other requisites shall also be of red colour and should keep them ready. 

85. She shall invite qualified brahmins and worship the Mars in accordance with his permission. She shall sit on a red seat on the ground smeared with cowdung of a red cow. 

86. After sipping the water thrice and remembering the place and time she shall utter the desired object. She shall perform the nyasa rite of the names of the Mars in her own limbs. 

87. The chaste lady shall make a nyasa (fixation) of Samaganaṁ krupäkara in the face. Dharatmaja in the nostrils, Kuja in the eyes, Bhauma on the forehead. 

88. She shall fix Bhūmida in the middle of the eyebrows, Bhūminandana on the head, Angāraka in the tuft of hair, Mahisuta all over the body. 

89. She shall fix them Sarvarogapaharaka in both the arms and the wise one then fix vrushtikarta in places beginning with the head and ending with the feet. 

90. She shall fix vrushtikarta in the places beginning from the feet and ending with the head. Then she shall fix in the end in all quarters Sarvakāryārthasiddha. 

91. After quickly fixing the son of the earth, thus in the navel, heart, head and the face, in one’s own body, she shall, as before, meditate on Dharåtmaja (son of earth). 

92-95. Then after worshipping with mental offerings, she shall place arghya. She shall get a triangle inscribed in a copper-plate and within it twenty-one squares drawn. She shall invoke Angaraka there and worship him with red flowers etc. After worshipping the ancillary deities first, she should worship Mangala and others in the twenty-one squares. After worship ping Chakra. Ara and Bhūmija in three corners of the triangle she should worship again Indra and others and Vajra etc outside of it. After offering the incense and the lamp she should offer cooked food of wheat as naivedya. 

96. She shall fill a copper vessel with pure water and put red sandal, red flowers, fruits and rice grains therein. She shall then offer the arghya to Mangala reciting the following couple of mantras. 

97-98. O son of earth of great splendour, O lord of the sweat of the pinaka-bearing lord (Shiva), seeking a son I have sought refuge in you. Accept the arghya, obeisance to you. O lord resembling the red coral and the japa flower (China rose), O son of Mahi, O highly blessed one, accept this arghya. Obeisance to you. 

99. The twenty-one names mentioned above should be used in the dative case ending with namah and beginning with tara = Om and then she should bow down. The circumambulations are of the same number. 

100. She should say: I bow down to Mangala who was born of the womb of the earth, whose lustre is like that of the cluster of lightning, who is a bachelor and who holds a sword in his hand. 

101. With charcoal of Khadira she shall make three lines. Then with concentration of mind she shall wipe them off with her left foot while repeating the following two mantras. 

102. For the removal of misery and ill-fortune, for the sake of obtaining a male child, I am wiping off the three marked lines by means of my left foot. 

103. In order to do away with indebtedness, for the achievements of desired object of my heart, I am wiping off the three black lines originating from the three births. 

104. Then taking flowers in her hand she should eulogise the son of Dharani (earth) while meditating on his lotus feet for the achievement of Puja with all its ancillaries. 

105-112. Obeisance to you, the remover of debts and the destroyer of misery and penury. O son of earth, be of perpetual bestower of good fortune and happiness on me. O lord, you resemble molten gold, your lustre is similar to that of the mid-day sun, you bestow happiness, good fortune and destroy indebtedness and poverty. O lord, you are the cause of all happiness. O king of planets. obeisance be to you. O lord of Devas, be graceful to us. O lord, you are the receptacle of all goodness. Devas, Danavas, Gandharvas, Yakshas, Rakshasas and serpents attain welfare and obtain the fulfilment of desire (by your grace). Obeisance to that son of earth by propitiating whom the people in the world obtain happiness. Obeisance to that son of earth who bestows misery on people when it is in retrograde motion and who bestows happiness and good fortune on being worshipped. Obeisance to you, O Mangala, you shine in the sky, you are the cause of welfare and of riches and progeny. O Bhauma, be pleased with me, O Mangala, bestower of auspiciousness, O Rudra incarnate, O ram-vehicled lord, give sons, riches and fame. 

113. After eulogising thus and bowing to him she shall dismiss the son of earth. After giving gifts in accordance with her capacity she shall receive blessing of the brahmins. 

114-115. After giving fees to the preceptor, she shall partake of the naivedya offerings given to the deity. She shall observe these rites every Tuesday for a year. After performing homa with sesame seeds she shall feed fifty brahmins. 

116. She shall give away a gold image of Bhauma (Mars) to the preceptor. She should worship (Mars) in a jar placed on the mystic diagram for achieving the fortune of getting a son. 

117. A woman who is devoted to the ritualistic vow like this shall obtain fortunate sons. A man should perform this vrata for the removal of indebtedness and the acquisition of wealth. 

118-120. A brahmin should repeat the Vedic mantra of Agnirmūrdhã etc. For the completion of worship, I shall recount the Gayatri of Angaraka. At the end of the word Angårakāya (to Mars) one should utter Vidmahe (we know). At the end of syllables Shaktihastaya (to one who has shakti in his hand) one should utter Dhimahi (we meditate). Thereafter he shall utter the syllables Prachodayāt also (the Mars should guide us). This is the Gayatri of Mars. It bestows all desires upon those who repeat it. 

121-122. This is the mode of worship of Bhauma. Hence forth, the mantra of Budha is mentioned. The end of the (syllable) pha= ba united with indu=., Karna = u, then budha with her in the dative case and in the end it end in hrut-namaḥ. (the mantra runs thus: Bum Budhaya namah.) This is the mantra of Budha consisting of six syllables (rasārņā). Brahma is known to be its sage. The metre is pankti and the deity is Budha, the bestower of all desired things on men. 

123-125. The first syllable (i.e., bum) is the bija, namah is the shakti. The application of it is for attaining everything. (He shall meditate upon Budha thus:) I salute Budha with great devotion, who is adorned with yellow garments and ornaments. His left hand is placed over his knee and the right hand shows the gesture of assurance. After meditating thus, he shall repeat the mantra ten thousand times after keeping his senses controlled. With one tenth of it (the repeated mantra) he shall perform homa with ghee. He shall worship in the pedestal mentioned before. He shall worship Budha along with angas (ancillaries), Matrus (mothers), Dikpalas (guardians of the quarters and their weapons). 

126. When the mantra becomes ripe in this way, the repeater of the mantra shall achieve his desires. Everyday he shall repeat the mantra a thousand times and continue it for ten days. 

127. There is no doubt that his affliction arising from the planet will soon disappear. The procedure for the propitiation of Budha has been recounted. Now listen to the mode how Jupiter should be propitiated. 

128-129. The mantra of Jupiter: The word Bruhaspati is used in the dative case preceded by its initial letter ba along with indu and agha = r (i.e., Brum). It ends in namah. The mantra consists of eight syllables. Brum Bruhaspataye namah The sage of it is Brahma, the metre is anuşhtup, the deity is the preceptor (of gods) and the bija is the first syllable (i.e., brum hrut=namah is the Shakti. The nyasa rite should be performed with a long vowel with the pair of fire (ra and indu=m. 

130-131. He shall remember the preceptor of gods thus: He has placed his left hand on the heap of jewels, with his right hand he is scattering them. He is bedecked in yellow flowers, ornaments, unguents and garments. He is the storehouse of vidyas. He has golden lustre. The mantra should be repeated hundred thousand times. With one tenth (of the mantra repeated) he should perform homa either with ghee or cooked food. 

132-133. He shall worship the deity in the pedestal of dharma, along with the ancillaries, guardians of the quarters and their weapons. When the mantra is ripe in this way, the repeater of the mantra shall achieve his desire. 

134. By performing homa for three days with the nisha flowers soaked in ghee for two thousand times, the repeater of the mantra attains clothes and lands soon. 

135-136. The mode of propitiation of Jupiter has been recounted. Now, listen to that of Shukra (Venus). The mantra of Shukra runs thus: Give unto me the cloth, Shukriya i.e., Shukra in the dative case, which ends with thadvaya = svaha and begins with dhruva = om. This mantra consists of eleven syllables. Brahma is its sage, the metre is virat, the deity is the proceptor of Daityas, the bīja is Dhruva = Om and the Shakti is Vasupriya. 

137-138. The six sadanga nyasa shall be performed with one, two, one, two, three and two syllables of the mantra. The intelligent devotee shall meditate on Shukra who has white garments, unguents and ornaments, who hands over wealth by means of his left hand and shows the gesture of teaching by means of his right hand. He shall repeat the mantra ten thousand times and perform homa a thousand times with ghee. 

139. He shall worship the deity in the pedestal of dharma etc. with the ancillaries, Indra and others and their ornaments. On Friday, he shall perform homa with white flowers and sweet scents. He who performs this twenty-one times obtains silk garments, and jewels. All these mantras are to be preserved as secrets. They should not be given to anybody. They may be given to a devoted disciple or one’s own son.