| Philosophy and Religion / Vishnu-smriti (Vishnu sutra) |
Vishnu-smriti (Vishnu sutra / Vaishnava Dharmasâstra)
Srâddhas
LXXIII.1
1. One desirous of celebrating a Srâddha must invite the Brâhmanas on the day before (it is to take place).2
2. On the next day, in the forenoon, if it falls in the bright half of the month, and in the afternoon, if it falls in the dark half of the month, the Brâhmanas, who must have duly bathed and duly sipped water, must be placed by him, in the order of their seniority' (or) of their sacred knowledge, upon seats covered with Kusa grass.3
3. (He must entertain) two (Brâhmanas) facing the east at the Srâddha of the gods (Visvedevâs), and three facing the north at the Srâddha of the manes;
4. Or one only at each Srâddha.
5. After having (worshipped the Visvedevâs and) offered a burnt-oblation: during the recitation of the first Pañkaka (pentad) at a Srâddha repast consisting of undressed grain or performed for the gratification of a special desire45;
6. At a Srâddha repast consisting of meat, during the recitation of the second Pañkaka;
7. At a new moon (Srâddha), during the recitation of the last Pañkaka;
8. On the Ashtakâs (or eighth days) of the (three) dark halves subsequent to the full moon day of the month Âgrahâyana (or Mârgasîrsha)6, during the recitation of the first, second, and last Pañkakas respectively;
9. Likewise on the Anvashtakâs (or ninth days of the dark halves of those months);7
10. He must invite the manes, after having received permission to do so from the Brâhmanas8.
11. Having driven away the Yâtudhânas by strewing grains of sesamum and by reciting the two Mantras (the first of which begins with the words), 'May the Asuras go away;'9
12. He must invite the manes (with the four Mantras), 'Come near, O ye manes,' '(Conduct) them all (here), O Agni,' 'May my (ancestors) come near,' 'This is your (share), O ye manes.' Then let him prepare the water for washing the feet with scented water, which has been mixed up with Kusa grass and sesamum, while reciting (the three Mantras), 'Those standing10,' 'Speech is imperishable,' and 'What my mother (has sinned)[1],' and offer it (to the Brâhmanas); let him prepare the Arghya (or water mixed with Dûrvâ grass, flowers, &c.) and offer it to them; let him offer to the Brâhmanas, to the best of his power, Kusa grass, sesamum, clothes, flowers, ornaments, incense, and lamps; let him take food sprinkled with clarified butter; let him look them in the face with the Mantra, 'O ye Âdityas, Rudras, and Vasus;' let him say, 'I will offer an oblation in the fire,' and if the Brâhmanas say, 'Offer an oblation,' let him offer three burnt-oblations11.'
13. After having consecrated the offerings with the Mantras, 'They, who are my ancestors,' 'This is your (share), O ye manes,' and 'This offering,' he must pour (what is left of) the food into such vessels as happen to be there, or (into golden ones at the offering addressed to the Visvedevâs and) into silver ones (at the offering addressed to the manes), and offer it first to the two Brâhmanas facing the east (who have been invited to the Srâddha of the gods).
14. Afterwards he must offer it to the (three) Brâhmanas facing north (who represent his three ancestors, addressing himself) to his father, grandfather and great-grandfather, (and calling out) their name and race.12
15. While the Brâhmanas are eating the food, let him mutter (the three Mantras), 'Whatever (trickles down) through my fault,' 'With days and nights13,' and 'Whatever (limb) of yours, Agni.'
16. And (let him mutter) the Itihâsa (Epics), Purâna (Legends), and the Dharmasâstra (Institutes of the Sacred Law).
17. Near the leavings let him deposit upon blades of Kusa grass with the ends turned towards the south one ball of rice for his father, while saying, 'Earth is (like) a spoon, imperishable (satisfaction).'
18. With the Mantra, 'Air is (like) a spoon, imperishable (satisfaction,' let him deposit) a second ball for his grandfather.
19. With the Mantra, 'Heaven is (like) a spoon, imperishable (satisfaction,' let him deposit) a third ball for his great-grandfather.
20. With the Mantra, 'Those ancestors who have died,' let him place a garment (upon the balls).
21. With the Mantra, 'Give us sons, O ye manes,' (let him place) food upon them.
22. With the Mantra, 'Enjoy it, O ye manes, partake of it, (each according to his share14,' let him wipe off the grease from his hands with the ends of the blades.
23, With the Mantra, '(Ye waters) imparting vigour15,' let him sprinkle the balls to the right with the wet (remainder of the food), and offer the Argha16, flowers, incense, unguents, and rice, and other victuals and dainties to the Brâhmanas.
24. And (he must offer them, ) a jar with water, which has been mixed up with honey, clarified butter, sesamum, and (ointments, oil, and the like).
25. The Brâhmanas having eaten and being satisfied, let him sprinkle the food (as much as has been left by them) and the grass with the Mantra, 'Mayest thou not fail me,' and strew the food near the leavings; and having asked them, 'Are you satisfied? Is (the Srâddha) finished,' he must first give water for sipping to the Brâhmanas facing the north, and then to those facing the east; and he must sprinkle the place where the Srâddha has been offered (with water, with the Mantra), 'Well sprinkled.' All these rites he must perform while holding blades of sacred grass in his hand.
26. Afterwards he must, while turning his face towards the Brâhmanas facing the east, circumambulate them from left to right, with the Mantra, 'What a crow (may have eaten of my offering),' and turn back again; he must honour them with sacrificial fees, to the best of his power, saying, 'May you be satisfied,' and on their answering, 'We are satisfied,' he must address them with the Mantra, 'The gods and the manes.'
27. After having given (to all) water (with the Mantra, 'May the food and water and whatever else I gave you be) imperishable,' (and calling out their name and race, and having added the Mantra, 'May the Visvedevâs be satisfied,' he must ask, with folded hands, and with an attentive and cheerful mind, the following (benediction) from the Brâhmanas facing the east:
28. 'May the liberal-minded in our race increase in number, and may the (study of the) Vedas and our progeny (also increase). May faith not depart from us, and may we have plenty to bestow on the poor.
29. They shall answer, 'Thus let it be.'
30. (The second half of the benediction shall be, as follows), "May we have plenty of food, and may we receive guests. May others come to beg of us, and may not we be obliged to beg of any one.'
31. After having received this double benediction (through the Brâhmanas saying, 'Thus let it be'),
32. He must dismiss the Brâhmanas, with the Mantra, 'With all food17,' after having honoured them according to custom, accompanied them (as far as the limits of his estate), and taken his leave of them.
LXXIV.18
1. After having worshipped, on each Ashtakâ, the gods and performed, with vegetables, meat, and cakes respectively, a Srâddha (according to the rules given in the last chapter), he must, on each Anvashtakâ19, worship the gods and offer a burnt-oblation in the same way as on the Ashtakâ (i.e. reciting the same three Pañkakas successively), and entertain Brâhmanas in the same way as (directed) before (in the preceding chapter), in honour of his mother, his paternal grandmother, and his paternal great-grandmother, honour them with presents, accompany them (as far as the limits of his estate), and dismiss them.20
2. Then he must dig (six) trenches.21
3. On the border of these trenches, to the northeast of them, he must light fires and place balls of rice.
4. On the border of three of the trenches (he must place balls) for the men, and on the border of the other three (he must place balls) for the women.
5. He must fill the three trenches for the men with water mixed with food.
6. (He must fill) the three trenches for the women with milk mixed with food.
7. (And he must fill up) each triad of trenches singly with sour milk, meat, and milk.22
8. After having filled (the trenches), he must mutter the Mantra, 'May this (food) be imperishable for ye men and for ye women.'
LXXV.23
1. He who makes a Srâddha-offering while his father is alive, must offer it to those persons to whom his father offers (his Srâddhas).
2. (If he offers a Srâddha) while both his father and grandfather are alive, (he must offer it to those persons) to whom his grandfather (offers his Srâddhas).
3. While his father, grandfather, and great-grandfather are alive, he must offer no Srâddha at all.
4. He whose father is dead (but whose grandfather is alive), must first of all offer a ball of rice to his father, after that, two balls to the two ancestors coming before his grandfather (or to his great-grandfather and to his fourth ascendant).
5. He whose father and grandfather are dead (but whose great-grandfather is alive), must first offer two balls to those two, and then offer one ball to the grandfather of his grandfather.
6. He whose grandfather is dead (but whose father and great-grandfather are alive), must give one ball to his grandfather and two balls to the father and grandfather of his great-grandfather.
7. An intelligent man must offer Srâddhas to his maternal grandfather, and to the father and grandfather of him, in the same way (as to his paternal ancestors), duly modifying the Mantras. But the Srâddhas addressed to other relatives, (uncles, brothers, and the like, must be performed) without Mantras.24
LXXVI.25
1. The (twelve) days of new moon, the three Ashtakâs, the three Anvashtakâs, a Mâgha day (i.e. 'day on which the moon enters the lunar asterism Maghâ'), which falls on the thirteenth of the dark half of the month Praushthapada, and the two seasons when rice and barley grow ripe (or autumn and spring):26
2. Thus have the regular times for a Srâddha been declared by the lord of creatures. He who fails to perform a Srâddha on those days, goes to hell.
LXXVII.27
1. The sun's passage from one sign of the zodiac, to another;
2. The two equinoctial points;
3. The two solstitial points particularly;
4. The (Yoga) Vyatîpâta;28
5. The constellation under which (the sacrificer himself, or his wife, or his son) is born;
6. A time of rejoicing (as, when a son has been born, or another happy event happened):
7. These occasions for a Srâddha the lord of creatures has pronounced optional; a Srâddha which is performed on these occasions gives infinite satisfaction (to the manes).29
8. No Srâddha must be performed in the twilight or at night by an intelligent man. A Srâddha may be performed at those times also when an eclipse (of the sun or of the moon) takes place.
9. For a Srâddha which is offered them at the time of an eclipse satisfies the manes, as long as the moon and the stars exist, and procures immense advantages and the satisfaction of all his desires to the sacrificer.
LXXVIII.30
1. By performing a Srâddha on Sunday he procures everlasting freedom from disease.31
2. (By performing a Srâddha) on Monday he becomes beloved32.
3. (By performing it) on Tuesday (he procures) success in battle.
4. (By performing it) on Wednesday (he enjoys) all his desires.
5. (By performing it) on Thursday (he acquires) such religious knowledge as he desires.
6. (By performing it) on Friday (he acquires) wealth.
7. (By performing it) on Saturday (he procures) longevity.
8. (By performing it under the Nakshatra or constellation) Krittikâs (he gains) heaven.33
9. (By performing it under the constellation) Rohinî (he obtains) progeny.
10. (By performing it under the constellation) Saumya (or Mrigasiras he procures) the superhuman power of a pious Brâhmana.
11. (By performing it under the constellation) Raudra (or Ârdrâ he reaps) the fruit of his labours.
12. (By performing it under the constellation) Punarvasu (he procures) land.
13. (By performing it under the constellation) Pushya (or Tishya he procures) prosperity.
14. (By performing it under the constellation) Sârpa (or Âsleshâs he obtains) beauty.
15. (By performing it under the constellation) Paitrya (or Maghâ he enjoys) all his desires.
16. (By performing it under the constellation) Bhâgya (or Pûrvaphâlgunî) he becomes beloved34.
17. (By performing it under the constellation) Âryamana (or Uttaraphâlgunî he procures) wealth.
18. (By performing it under the constellation) Hasta (he acquires) superiority among his kindred.
19. (By performing it under the constellation) Tvâshtra (or Kitrâ he procures) handsome sons.
20. (By performing it under the constellation) Svâti (he procures) success in trade.
21. (By performing it under the constellation) Visâkhâs (he acquires) gold.
22. (By performing it under the constellation) Maitra (or Anurâdhâ he procures) friends.
23. (By performing it under the constellation) Sâkra (or Gyeshthâ he procures) royalty.
24. (By performing it' under the constellation) Mûla (he procures good results in) agriculture.
25. (By performing it under the constellation) Âpya (or Pûrvâshâdhâs he procures) success in sea-voyages.
26. (By performing it under the constellation) Vaisvadeva (or Uttarâshâdhâs he enjoys) all his desires.
27. (By performing it under the constellation) Abhigit (he procures) superiority.
28. (By performing it under the constellation) Sravana (he enjoys) all his desires.
29. (By performing it under the constellation) Vâsava (or Dhanishthâs he procures success in preparing) salt35.
30. (By performing it under the constellation) Vâruna (or Satabhishâ he obtains) freedom from disease.
31. (By performing it under the constellation) Âga ( or Pûrvabhâdrapadâ he obtains) copper vessels.
32. (By performing it under the constellation) Âhirbudhnya (or Uttarabhâdrapadâ he obtains) a house.
33. (By performing it under the constellation) Paushna (or Revatî he acquires) cows.
34. (By performing it under the constellation) Âsvina (or Asvinî he obtains) a horse.
35. (By performing it under the constellation) Yâmya (or Bharanî he procures) longevity,
36. (By offering it) on the first day of a lunar fortnight (he procures) a house and handsome wives.
37. (By offering it) on the second day (he procures) a beautiful daughter (and sons-in-law).
38. (By offering it) on the third day (he enjoys) all his desires.
39. (By offering it) on the fourth day (he procures) cattle.
40. (By offering it) on the fifth day (he procures) handsome sons.
41. (By offering it) on the sixth day (he obtains) success in gaming.
42. (By offering it) on the seventh day (he procures good results in) agriculture.
43. (By offering it) on. the eighth day (he procures success in) trade.
44. (By offering it) on the ninth day (he procures) cattle36.
45. (By offering it) on the tenth day (he procures) horses.
46. (By offering it) on the eleventh day (he procures) sons endowed with the superhuman power of a pious Brâhmana.
47. (By offering it) on the twelfth day (he procures) gold and silver.
48. (By offering it) on the thirteenth day he becomes beloved.37
49. (By offering it) on the fifteenth day (he enjoys) all his desires.
50. For Srâddhas for those who have been killed in battle the fourteenth day is ordained.
51. There are two stanzas on this subject recited by the manes.
52. 'May that excellent man be born to our race, whosoever he may be, who attentively offers a Srâddha in the rainy season38 on the thirteenth of the dark half,
53. 'With milk profusely mixed with honey; and (he who offers such Srâddhas) during the whole month Kârttika and (in the afternoon) when the shadow of an elephant falls towards the east.'
LXXIX.39
1. He must not perform a Srâddha with water collected at night.
2. On failure of Kusa grass he must employ Kâsa or Dûrvâ grass instead.
3. Instead of a garment (he may give) cotton thread.
4. He must avoid (giving) the fringe of cloth, though it be of cloth not yet used.
5. And (he must not give) flowers having a nasty odour, or no odour at all, the blossoms of thorny plants, and red flowers.40
6. He may give white and sweet-smelling flowers, even though grown on thorny plants, and aquatic flowers, even though they be red.
7. He must not give marrow or fat instead of a lamp.41
8. He may give clarified butter or sesamum-oil.42
9. He must not give (the nails or horns) of animals instead of the incense of all kinds (prescribed for a Srâddha).
10. He may give bdellium mixed up with honey and clarified butter.
11. He may give sandal, saffron, camphor, aloe wood, or Padmaka wood instead of an ointment.
12. He must not salt (the dishes) publicly (after they have been cooked).
13. He must not give clarified butter, condiments, or the like (i. e. sour milk, milk, &c.) with his hands.43
14. He must use metallic vessels;44
15. Especially vessels made of silver.
16. He must place (on the sacrificial ground) vessels made of the horn of the rhinoceros, blankets made of the hair of the mountain-goat, the skin of a black antelope, sesamum, white mustard, unbroken grains, (silver and copper vessels and other) purificatory objects, and (a goat and other animals or objects), by which the demons are kept aloof.
17. He must avoid to use pepper, (the onion called) Mukundaka, (the pot-herb called) Bhûstrina, (the leaves, blossoms, or roots of) the Sigru tree, mustard-seeds, (the plant) Nirgundî, (the fruit or leaves of) the Sâl tree, the plant Suvarkalâ, the (pumpkin-gourd called) Kûshmânda, the bottle-gourd, the egg-plant, (the plants or pot-herbs called) Pâlakyâ, Upotakî, and Tandulîyaka, the herbs of the safflower, the Pindâluka (root), and the milk of female buffalos.45
18. And (he must not use the bean called) Râgamâsha, (the lentil called) Masûra, stale food, and factitious salt.46
19. Let him avoid wrath.47
20. He must not shed a tear.
21. He must not be in a hurry.
22. In offering the clarified butter and other (liquids, such as condiments, sour milk, milk, and the like) he must use metallic vessels, vessels made of the horn of the rhinoceros, and vessels made of the wood of the Phalgu tree.
23. There is a Sloka on this subject:
24. 'That which has been offered in vessels made of gold, or of silver, or of the horn of the rhinoceros, or of copper, or of Phalgu wood, becomes imperishable (and brings infinite reward to the sacrificer).'
LXXX.48
1. Sesamum, rice, barley, beans, water, roots, fruits, vegetables, Syâmâka grain, millet, wild rice, kidney-beans, and wheat satisfy (the manes) for a month;
2. The flesh of fishes (excepting those species that are forbidden), for two months;
3. The flesh of the common deer, for three months;
4. The flesh of sheep, for four months;
5. The flesh of birds (of those kinds that may be eaten), for five months;
6. The flesh of goats, for six months;
7. The flesh of the spotted deer, for seven months;
8. The flesh of the spotted antelope, for eight months;
9. Beef, for nine months;
10. Buffalo's meat, for ten months;
11. The meat of a hornless goat, for eleven months;
12. The milk of a cow, or preparations from it, for a year.
13. On this subject there exists a stanza, which the manes utter:
14. '(The pot-herb) Kâlasâka (sacred basil), (the prawn) Mahâsalka, and the flesh of the (crane called) Vârdhrînasa49, (and of) a rhinoceros having no horn, is food which we always accept.'
LXXXI.50
1. He must not place the food upon a chair.
2. He must not touch it with his foot.
3. He must not sneeze upon it.
4. He must drive the Yâtudhânas away by means of sesamum or mustard-seeds.51
5. Let him perform the Srâddha in an enclosed place.52
6. He must not look at a woman in her courses;53
7. Nor at a dog; 8. Nor at a tame pig;
9. Nor at a tame cock.
10. Let him strive to perform the Srâddha in sight of a goat.
11. The Brâhmanas must eat in silence.
12. They must not eat with their heads covered
13. Nor with shoes on their feet;
14. Nor with their feet placed upon a stool.
15. Let not men with a limb too little, or with a limb too much, look at a Srâddha;
16. Nor Sûdras;
17. Nor outcasts.
18. If at the time of a Srâddha a Brâhmana or an ascetic (has come to his house), he must feed him, if (the invited) Brâhmanas permit it.
19. The Brâhmanas must not declare the qualities of the sacrificial dishes, even though asked to do so by their host.
20. As long as the dishes remain warm, as long as (the Brâhmanas) eat in silence, as long as the qualities of the sacrificial food are not declared by them, so long the manes enjoy it.
21. Having brought together (the remainder of) all the sorts of substantial food and (of the vegetables and) the like, he must sprinkle it with water, and place it before the Brâhmanas, who have taken their meal, strewing it on the ground.
22. The leavings (that have remained in the dishes) and what has been strewn (in the manner just mentioned) upon the blades of Kusa grass (spread on the ground) is the share of such (Brâhmanas) as have died before they were initiated, and of husbands who have deserted wives descended from good families.
23. What has dropped on the ground from the dishes, at a sacrifice addressed to the manes, they declare to be the share of servants, provided they be not dishonest or depraved.
LXXXII.54
1. At a (Srâddha) offering to the Visvedevâs let him not enquire (into the qualities or descent of) a Brâhmana (whom he means to invite).
2. But at a (Srâddha offering) to the manes he must enquire as closely as possible (into the qualities and descent of a Brâhmana, whom he means to invite).
3. He must not invite (to a Srâddha) such as have a limb too little, or a limb too much;
4. Nor such as follow an occupation forbidden (by the Veda or by the traditional law)55.
5. Nor those who act (deceitfully) like cats;
6. Nor those wearing the insignia of some particular order, without having a claim to them;
7. Nor astrologers;
8. Nor Brâhmanas who subsist upon the offerings made to an idol which they attend;56
9. Nor physicians;
10. Nor sons of an unmarried woman;
11. Nor sons of the son of an unmarried woman;
12. Nor those who sacrifice for a multitude of persons;
13. Nor those who offer sacrifices for a whole village;
14. Nor those who offer sacrifices for Sûdras;
15. Nor those who offer sacrifices for those for whom it is forbidden to sacrifice (such as outcasts and others);
16. Nor those for whom the ceremony of initiation has not been performed;
17. Nor those who sacrifice for such;
18. Nor those who do work on holidays;
19. Nor malignant informers;
20. Nor those who teach (the Veda) for a fee;
21. Nor those who have been taught (the Veda) for a fee;
22. Nor those who subsist on food given to them by a Sûdra;
23. Nor those who have intercourse with an outcast;
24. Nor those who neglect their daily study of the Veda;
25. Nor those who neglect their morning and evening prayers;
26. Nor those who are in the king's service;
27. Nor 'naked' persons;57
29. Nor those who quarrel with their father;
29. Nor those who have forsaken their father, mother, Guru, holy fire, or sacred study.58
30. All those persons are said to defile a company, because they have been expelled from the community of Brâhmanas. Let a wise man avoid carefully, therefore, to entertain them at a Srâddha.
LXXXIII.59
1. The following persons sanctify a company:
2. A Trinâkiketa;60
3. One who keeps five fires;
4. One who can sing the Sâmans called Gyeshtha;61
5. One who has studied the whole Veda;
6. One who has studied one Vedânga;
7. One who has studied either the Purânas (Legends), or the Itihâsas (Epics), or grammar;62
8. One who has studied one of the Dharmasâstras (Institutes of the Sacred Law);63
9. One purified by visiting sacred places of pilgrimage;
10. One purified by offering sacrifices;
11. One purified by austere devotion;
12. One purified by veracity;
13. One purified by (constantly muttering) Mantras;
14. One intent upon muttering the Gâyatrî;
15. One in whose family the study and teaching of the Veda are hereditary.
16. One who knows the Trisuparna (the text which thrice contains the word Suparna).64
17. A son-in-law;
18. And a grandson. All these persons are worthy (to be fed at a Srâddha);65
19. And, particularly, devotees.66
20, There is a stanza recited by the manes, which refers to this subject:
21. 'May that man be born to our race, who feeds a Brâhmana devotee assiduously at a Srâddha, by which repast we are satisfied ourselves.'
LXXXIV.67
1. He must not offer a Srâddha in a country inhabited by barbarians.
2. He must not visit a country, inhabited by barbarians (excepting on a pilgrimage).
3. By (constantly) drinking water from (or bathing in) a pool situated in a foreign (barbarous) country, he becomes equal to its inhabitants.68
4. Those countries are called barbarous (mlekkha) where the system of the four castes does not exist; the others are denoted Âryâvarta, (the abode of the Âryans).69
LXXXV.70
1. A Srâddha offered at the (Tîrtha or place of pilgrimage called) Pushkaras confers eternal bliss upon the giver;
2. And so does the muttering of prayers, the offering of burnt-oblations, and the practice of austerities in that place.
3. Even by merely bathing at Pushkara he is purified from all his sins.71
4. The same effect may be produced at Gayâsîrsha;72
5. And near Vata (Akshayavata);73
6. And on the Amarakantaka mountain;74
7. And on the Varâha mountain;75
8. And anywhere on the bank of the Narmadâ (Nerbudda) river;
9. And on the bank of the Yamunâ (Jumna);
10. And, particularly, on the Gangâ;
11. And at Kusâvarta;76
12. And at Binduka;77
13. And upon the Nîlgiri hills;
14. And at Kanakhala;78
15. And at Kubgâmra;79
16. And on the Bhrigutunga (mountain);80
17. And at Kedâra;81
18. And on the Mahâlaya (mountain);82
19. And on the Nadantikâ (river);
20. And on the Sugandhâ (river);83
21. And at Sâkambharî;84
22. And at Phalgutîrtha;85
23. And on the Mahâgangâ;86
24. And at Trihalikâgrâma;87
25. And at Kumâradhârâ;88
26. And at Prabhâsa;89
27. And particularly anywhere on (the bank of) the Sarasvatî;90
28. At Gangâdvâra (Haridvâr), at Prayâga (Allahabad), where the Gangâ falls into the ocean, constantly in the Naimisha forest, and especially at Benares;91
29. And at Agastyâsrama;92
30. And at Kanvâsrama (on the Mâlinî river);
31. And on the Kausikî (Kosi river);
32. And on the bank of the Sarayû (Surju river in Oudh);
33. And on the confluence of the Sona (Sone) and Gyotisha rivers;93
34. And on the Srîparvata (mountain);94
35. And at (the Tîrtha situated on the Yamunâ, which is called) Kâlodaka.
36. And at Uttaramânasa (in the Kedâr mountains, in the Himâlayas).
37. And at Vadavâ (in the Dekhan).
38. And at Matangavâpî (in the southern part of Gayâ);
39. And at Saptârsha;95
40. And at Vishnupada;96
41. And at Svargamârgapada (or Rathamârga);
42. And on the Godâvarî river (in the Dekhan);
43. And on the Gomatî (river);97
44. And on the Vetravatî (river);98
45. And on the Vipâsâ (river);99
46. And on the Vitastâ (river);
47. And on the banks of the Satadru (river);
48. And on the Kandrabhâgâ (river);
49. And on the Îrâvati (river);
50. And on the banks of the Indus;
51. And on the southern Pañkanada;100
52. And at Ausaga (?);101
53. And at other such Tîrthas;
54. And on the banks of (other) holy rivers;
55. And anywhere at the birth-place of a deity, (such as Râma, Krishna, and others);
56. And on sand-banks;
57. And near waterfalls;
58. And on mountains;
59. And in arbours (the sporting-places of Krishna);
60. And in woods;
61. And in groves;
62. And in houses smeared with cow-dung,
63. And in 'pleasant spots.'102
64. There are some stanzas recited by the manes, which refer to this subject:
65. 'May that person be born to our race, who will give us libations of water, taken from streams abounding with water, especially if their floods (coming from the Himâlayas) are cool.
66. 'May that excellent man be born to our race, who offers us a Srâddha attentively at Gayâsîrsha or at Vata.'
67. A man must wish to have many sons, because if only one of them goes to Gayâ (and offers a Srâddha to him after his death), or if he performs a horse-sacrifice, or if he sets a dark-coloured bull at liberty103, (he will acquire final emancipation through him.)
LXXXVI.104
1. Now follows the ceremony of setting a bull at liberty, (which should take place)
2. On the days of full moon in Kârttika or Âsvina.
3. When performing this rite, he must first examine the bull.
4. (The bull must be) the offspring of a milch cow having young ones living.
5. He must have all marks.105
6. He must be dark-coloured;106
7. Or red, but having a white mouth, a white tail.. and white feet and horns.
8. He must be one who protects the herd.107
9. Then, after having (kindled) a blazing fire among the cows (in the cow-pen) and strewed Kusa grass around it, let him boil with milk a dish sacred to Pûshan, and offer (two oblations) in the fire with the Mantras, 'May Pûshan follow our cows108,' and 'Here is pleasure109.' And let a blacksmith mark the bull.
10. On the one flank (the right), with a discus; on the other flank (the left), with a trident.
11. After he has been marked, let him wash the bull with the four Mantras, (beginning with the words), 'The golden-coloured110,' and with (the five Mantras, beginning with the words), 'May the divine (waters help and propitiate us').
12. Having washed and adorned the bull, he must bring him near, together with four young cows, which must also have been washed and decorated, and he must mutter the Rudras111, the Purushasûkta, and the Kûshmândîs112.
13. Then let him pronounce in the bull's right ear the Mantra, 'The father of calves;'113
14. And the following (Mantras):
15. 'Holy law is a bull and is declared to have four feet114: him I choose for the object of my worship; may he protect me wholly.
16. 'This young (bull) I give you as husband (O ye calves), roam about sportingly with him for your lover. May we not be deficient in progeny, O king Soma, and may we live long, and may we not be oppressed by our enemies.'115
17. He must drive away the bull together with the calves in a north-eastern direction and give a pair of garments, gold, and a vessel made of white copper to the officiating priest.
18. The blacksmith shall receive as wages as much as he claims, and food prepared with a great deal of butter, and (three) Brâhmanas shall be fed.116
19. Any pool from which the bull drinks after having been set at liberty) that entire pool will refresh the manes of him who has set the bull at liberty.
20. The earth which is anywhere dug up by the bull exulting in his strength, is converted into delicious food and drink to satisfy the manes.
Footnote
1. Âsv. II, 5, 11-14; IV, 7; Gobh. IV, 2-4; Pâr. III, 10, 48-55; Sânkh. IV, 1; M. III, 125, 204-259; Y. I, 225-248; Âpast. II, 7, 17, 11-19; Gaut. XV, Regarding the corresponding section of the Kâthaka Grihya-sûtra, see Introduction. This chapter opens the section on Srâddhas (funeral oblations), which consists of thirteen chapters (LXXIII-LXXXV. Nand.)
2. The Ekoddishta and Sapindîkarana Srâddhas have been described above, XXI. The rules given in the present chapter refer to all the remaining kinds of Srâddhas, See 5-9, LXXIV, LXXVI-LXXVIII.
3. At the Srâddha of the manes the oldest Brâhmana represents the great-grandfather; the one next to him in age, the grandfather; the youngest of the three, the father of the sacrificer. (Nand.)
4. See LXXVIll.
5. The three Pañkakas referred to in Sûtras 5-9 are respectively vv. 1-5, 6-10, and 11-15 of Kâthaka XXXIX, 10. (Nand.) The great majority of the Mantras quoted in Sûtras 11-26 have {footnote p. 233} not been traced in the Berlin US. of the Kâthaka, nor indeed in any other Samhitâ of the Veda, but there can be no doubt that they, belong, to the school of the Kathas, as nearly all are quoted by their Pratîkas in the Kâthaka Grihya-sûtra, and given at full in Devapâla's Commentary on the latter. The above renderings of the Pratîkas rest upon Devapâla's interpretations. That the rules in 5 seq. teach the performance of a Srâddha according to the rites of the Katha school, is confirmed by Nand. in his remarks on 5 seq. and 9 seq.
6. The days referred to are the eighth days of the dark halves of the months Mârgasîrsha, Pausha, and Mâgha.
7. 'And on the Srâddhas taking place on the seventh day of the dark half, as ka indicates.' (Nand.) This statement does not, however, deserve much credit, as such Srâddhas are neither mentioned in our work nor in the Kâthaka Grihya-sûtra.
8. 'The permission of the Brâhmanas has to be asked with the Mantra, "I shall invite (the manes);" and their answer must be, "Invite the,!"' (Nand.)
9. The Yâtudhânas are a class of demons supposed to disturb {footnote p. 234} the effect of a Srâddha. The second Mantra, according to Devapâla, is from the Rig-veda, X, 15, 1.
10. These two Mantras are also quoted, with slight variations, by Sânkhâyana III, 13, 5.
11. The three burnt-oblations have to be accompanied by the recitation of the three Mantras, 'To Soma accompanied by the manes svadhâ namah; to Yama Angiras svadhâ namah; to Agni who takes the offerings addressed to the manes svadhâ namah.' (Nand.)
12. The formula of this invocation, according to Nand., is this, 'To NN., my ancestor, of the Gotra NN., who is like a Vasu, (I offer) this food, svadhâ namah.' The use of the particle ka, according to the same, implies that the maternal grandfather and the other maternal ancestors must also be addressed as ordained below (LXXV, 7).
13. A similar Mantra is quoted, Sânkh, III, 13, 5.
14. Vâgasan. Samh. II, 31; Kâth. IX, 6.
15. Vâgasan. Samh. II, 34.
16. The Argha is a respectful offering, tile ingredients of which vary.
17. Rig-veda VII, 38, 8.
18. 1-8, Âsv. II, 5; Gobh. IV, 2; Pâr. III, 3, 10-12; Sânkh. III, 13, 6; M. IV, 150. Regarding the corresponding section of the Kâthaka Grihya-sûtra, see the Introduction.
19. See LXXIII, 8, 9; LXXVI, 1.
20. Nand. considers the use of the particle ka to imply that the father together with the other paternal ancestors, and the maternal grandfather along with the other maternal ancestors, should also be invoked, which would make in all nine ancestors to be invoked. The first part of this observation appears to be correct, but the maternal grandfather and the rest are neither referred to in the following Sûtras, nor in the Kâthaka Grihya-sûtra.
21. Nand. gives it as his opinion, that nine trenches should be made, three of which are to be for the maternal grandfather, &c. But Sûtra 4 refers to three trenches for the men only, and the Kâthaka Grihya-sûtra expressly mentions the number of six trenches.
22. Nand. renders this Sûtra differently, in accordance with his own theory regarding the number of the trenches.
23. 1. M. III, 220.--4. M. III, 221.--7. Y. I, 228.
24. The Mantras are those quoted above, in Chapters LXXIII and LXXIV. They have to be modified, i. e. the names of the maternal ancestors must be put in, and the verb &c. of the sentence be altered accordingly. (Nand.)
25. I. M. III, 122, 273, 281; IV, 150; Y. I, 217, 260; Gaut. XV, 2; Âpast. II, 7, 16, 4-6.
26. Nand. infers from a passage of Âsvalâyana (Grihya-sûtra II, 4, 3) that Srâddhas to be offered on the day before each Ashtakâ are also intended here. See, however, note on LXXIII, 9. The same proposes two explanations of the term Mâghî: 1. It has to be separated from the following words, and refers directly to the day of full moon in the month Mâgha, and indirectly to the days of full moon in Âshâdha, Kârttika, and Vaisâkha as well, as indicated in a passage of the Brâhma-purâna. 2. It has to be connected with the clause following it. This latter interpretation, on which the rendering given above is based, is supported by Mann (III, 273,274), {footnote p. 241} Yâgñavalkya, (I, 260), according to the interpretations of Kullûka and Vigñânesvara, and by the Vishnu-sûtra itself (LXXVIII, 52).
27. 1-6, 9. Y. I, 217, 218.--6. Âsv. IV, 7, 1; Sânkh. IV, 4.--8. M. III, 280; Âpast, II, 7, 17, 23, 25.
28. This is the seventeenth among the twenty-seven Yogas or astrological divisions of the zodiac. (Nand.)
29. The meaning is, that the Srâddhas mentioned in the chapter are naimittika, 'occasional.' (Nand.)
30. 8-35. M. III, 277; Y. I, 264-267.--36-50. M. III, 276; Y. I, 261-263; Âpast. II, 7, 16, 8-22; Gaut. XV, 4.--52, 53. M. III, 273, 274. Regarding Sûtras 1-7, see the Introduction.
31. Nand. states that the Srâddhas mentioned in this chapter are of the kâmya sort, i.e. 'offered for the gratification of a special desire.'
32. This is Nand.'s interpretation of the term saubhâgyam. It might also be taken in its usual acceptation, as meaning 'happiness.'
33. Those names of the twenty-eight Nakshatras or lunar asterisms, which I have included in parentheses, are from Nand.'s Commentary. Most of the objects which are said to be gained by the Srâddhas mentioned in Sûtras 8-35 are connected etymologically, or through their import, with the names of the particular Nakshatras under which they are performed. Thus the term pushti, 'prosperity,' in Sûtra 13, is etymologically connected with Pushya; the term mitra, 'friend,' in 22, is connected with Maitra; the term râgyam, 'royalty,' in 23, is connected with Sâkra, the name of that Nakshatra being derived from Sakra, a name of Indra, the king of the gods, &c.
34. See 2, note. 2
35. Lavanam means either 'salt' or beauty' or 'medicinal herbs and fruits.' (Nand.)
36. Nand. infers from a passage of Yâgñavalkya (I, 266) that the term 'cattle' here refers to horses and other one-hoofed animals. See, however, the next Sûtra.
37. The term saubhâgyam is stated by Nand. (with reference to Y. I, 2 64) to denote 'superiority among his kindred,' in this Sûtra. But there is no cogent reason for deviating here from that interpretation of the term which he proposes in his Commentary on Sûtras 2 and 16. See above.
38. The term prâvritkâle, 'in the rainy season,' probably refers to one month only of the rainy season, the month Bhâdrapada or Praushthapada. See above, LXXVI, 1, and M. III, 273, 274, with Kullûka's Commentary; Y. I, 260, with Vigñânesvara's Comment.
39. 8, 16. M. III, 226, 227, 235, 257; Âpast. II, 8, 19, 19-22.--19-21, M. III, 229.
40. The use of the particle ka implies, according to Nand., who quotes a text in support of his assertion, that the leaves of the Kadamba, Bèl, Ketaka, and Bakula trees, as well as those of the Barbara plant and of the thorn-apple tree, are also included in this prohibition.
41. 'Or mustard-oil or any other such substance, as ka indicates.' (Nand.)
42. 'Or the juice of plants, as mentioned by Sankha, on account of vâ.' (Nand.)
43. He must give those liquids with a spoon or similar implement. (Nand.)
44. According to Nand., the particle ka refers to other purificatory things, viz. the following seven, 'milk, water from the Ganges, honey, silken cloth, a grandson, blankets made of the hair of the {footnote p. 248} mountain-goat, and sesamum.' The last two are, however, already contained in the above enumeration.
45. The term buffalo's milk' includes here, according to a text quoted by Nand., the milk of sheep, of antelopes, of camels, and of all one-hoofed animals.
46. 'As shown by ka, chick-peas and other grains and herbs mentioned in a Smriti must also be avoided.' (Nand.)
47. 'This rule applies both to the sacrificer and to the guests at a Srâddha.' (Nand.)
48. 1-14. M. III, 267-272; Y. I, 257-259; Âpast. II, 7, 16, 23-II, 7, 17, 3; II, 8, 18, 13; Gaut. XV, 19.
49. This is the first of the two interpretations which Nand. proposes of the term Vârdhrînasa. It is supported by Âpastamba's {footnote p. 250} commentator, Haradatta, and by Âpastamba himself (I, 5, 17, 36). Nand.'s second interpretation, 'an old white goat,' is probably wrong, although it is supported by the authority of Kullûka and Vigñânesvara.
50. 2, 6-9, 11-13, 15, 16, 19. M. III, 229, 236-242.--4, 5. Gaut. XV, 25, 26.--7, 16, 17. Âpast. II, 7, 17, 20; Gaut. XV, 24.--18. M. III, 243.--20. M. III, 237.--21-23. M. III, 244-246.
51. Nand, quotes the following Mantra, which has to be recited on this occasion, 'The Asuras, the Râkshasas, and the Pisâkas have been driven away.' A similar Mantra occurs in the Vâgasan. Samh. II, 29.
52. 'Ka indicates that it must be a place inclining to the south, as stated in a Smriti.' (Nand.)
53. This and the following Sûtras refer both to the host at a Srâddha and to the guests invited by him. (Nand.)
54. 1, 2. M. III, 149.--3-29. M. III, 150 166; Y. I, 222-224; Âpast. II, 7, 17, 21; Gaut. XV, 16-18.
55. The particle ka, according to Nand., in this Sûtra, refers to other categories, mentioned by Atri, viz. persons belonging to the same Gotra, or descended from the same Rishi ancestors as the sacrificer, and unknown persons.
56. 'Ka indicates here that thieves and wicked persons are also intended, as stated in a Smriti.' (Nand.)
57. See LXIV, 5, note.
58. The particle ka here refers to the following further persons mentioned in a Smriti, a shepherd, one who lives by the prostitution of his own wife, the husband of a woman who had another husband before, and one employed to carry out dead bodies. (Nand.)
59. 1-19. M. III, 128-148, 183-146; Y. I, 219-221; Âpast. II, 7, 17, 22; Gaut. XV, 28.
60. Nand. has two explanations of the term Trinâkiketa: 1. One who has thrice kindled the Nâkiketa fire. 2. One who has studied, {footnote p. 254} in consequence of a vow, the portion of the Yagur-veda called Trinâkiketa. See Âpast. II, 7, 17, 22, with Dr. Bühler's note, and the Petersburg Dictionary.
61. Sâma-veda II, 209-211, &c.
62. Grammar is again mentioned here, although it forms part of the Vedângas mentioned in Sûtra 6. But there the Prâtisâkhyas are meant. (Nand.)
63. The number of the Smritis or Dharmasâstras, according to Nand., amounts to fifty-seven. The now current tradition gives thirty-six as their number; but upwards of a hundred works of this description must have been actually in existence. See Dr. Bühler's Introduction to the Bombay Digest, p. xii seq.
64. See above, LVI, 22 3, and Dr. Bühler's note on Âpast. loc. cit. Nand. proposes another interpretation also of the term Trisuparna, 6 one who has thrice kindled a fire in honour of Suparna.'
65. According to Nand., the particles ka and iti refer to the sister's son and other relatives, as enumerated by Yâgñavalkya I, 220, 221.
66. Nand. thinks that ka here refers to ascetics.
67. Nand. quotes a stanza of Devala to the effect that one who has visited the countries of Sindh, of the Sauvîras, Surât, and the adjacent parts, Bengal proper, Kalinga, South Bihâr, and Malwa requires to be initiated a second time.
68. Ka refers to pools belonging to Kandâlas or other degraded castes.' (Nand.)
69. Âryâvarta is the name of the whole tract of land which extends from the eastern to the western ocean, and is bounded by the Himalayas and by the Vindhya mountains in the north and south. See Manu II, 21, 22.
70. Pushkara, according to the common acceptation of the term, is the name of a celebrated place of pilgrimage near Agmîr, the modern Pokur. See Lassen, Indian Antiquities, I, 113. Nand. quotes a Smriti passage to the effect that there are three Pushkaras, and a passage of the Mahâbhârata, in which it is stated that one Pushkara is sacred to Brahman, another to Vishnu, and a third to Rudra.
71. Nand. asserts with regard to the use of the name Pushkara in the singular number in this Sûtra, that it means even a single bath has the consequence here mentioned.
72. Gayâsîrsha is the name of a mountain near Gayâ in Bihâr, a celebrated place of pilgrimage. Compare Yâgñavalkya I, 260.
73. There exists one Akshayavata in Bihâr (Nand.) and another in Prayâga (Allahabad). The 'undecaying banyan-tree' (Aksbay Bat) is an object of worship at Allahabad even now, and was so already in the times of Hwen Thsang. See Cunningham, Ancient Geography of India, p. 389; St. Julien, Voyages des Pèlerins Bouddhistes, II, 278.
74. Nand. states that both the Tîrtha called Amarakantaka on the Mekalâ mountain in the Vindhya range and the whole mountain of that name are meant.
75. 'This is a certain boar shaped mountain.' (Nand.) It seems very probable that the Tîrtha of Bâramûla, the ancient Varâhamûla {footnote p. 257} in Kasmîr, is meant. See Bühler, Kasmîr Report, p. 12, where a 'Varâha hill' is mentioned as adjacent to that town.
76. This Tîrtha 'is situated upon the mountain called Tryambaka, where the Godâvarî river takes its rise.' (Nand.) Tryambaka is the modern Trimbak (the name of a place of pilgrimage situated near Nâsik).
77. 'Binduka is the name of a Tîrtha in the Dekhan. Bilvaka, as other texts read (the MS. on which the two Calcutta editions are based among the number), is the name of another Tîrtha in the Dekhan.' (Nand.)
78. There is one Kanakhala in the Himâlayas, and another near Trimbak. (Nand.)
79. There is one plain of that name in Orissa, and another in Haridvâr. (Nand.)
80. This is the name of a sacred mountain near the Amarakantaka range, according to Nand.; in the Himâlayas, according to others. See the Petersburg Dictionary.
81. Kedâra (the Kedâr mountains?) is in the Himâlayas. (Nand.)
82. These two names are not defined by Nand.
83. This is a river in the vicinity of the Saugandhika mountain. (Nand.)
84. Sâkambharî is the modern Shâmbar, which lies 'in the desert of Marudesa, on the salt lake.' (Nand.)
85. 'Phalgutîrtha is a Tîrtha in Gayâ.' (Nand.)
86. Mahâgangâ, 'the great Gangâ,' is the Alakânandâ river {footnote p. 258} (Nand.), which takes its rise in the Himâlayas and falls into the Ganges
87. 'Trihalikâgrâma means Sâlagrâma. There is another reading, Tandulikâsrama.' (Nand.)
88. This is the name of a lake in Kasmîr, which the god Kumâra by a mighty stroke caused to stream forth from the Krauñka mountain (see Vâyu-purâna); or Kumâradhârâ is situated near the southern ocean in the plain of Ishupâta. (Nand.)
89. Prabhâsa is the name of a Tîrtha near Dvârakâ, on the western point of Kattivar. (Nand.)
90. Regarding the river Sarasvatî and its reputed holiness, see particularly Cunningham, Ancient Geography of India, I, 331 seq., and Manu II, 17.
91. The Naimisha forest is in the northern country. (Nand.)
92. 'Agastyâsrama is situated near Pushkara (Sûtra 1), on the bank of the Sarasvatî. There is another Agastyâsrama in the south, near Svâmisthâna.' (Nand.)
93. The confluence of those two rivers is in the centre of the Vindhya range. For the name of the second, another reading is Gyotîratha. (Nand.)
94. The Srîparvata or Srîsaila, where the Mallikârguna (symbol of Siva) is worshipped, is in the Dekhan. (Nand.)
95. Saptârsha, 'the Tîrtha of the seven Rishis' (Nand.), is perhaps the present Satara, in the country of the Mahrattas.
96. Nand. places this Tîrtha in the centre of Gayâ. There is another of the same name, which is placed on the Kailâsa mountain.
97. The Gomatî (the Gunti, near Lucknow) rises in the Naimisha forest. (Nand.) See 28.
98. The Vetravatî (the modern Betwah, near Bhilsah) is situated in Ahikkhattra. (Nand.)
99. The Vipâsâ (Beas), Vitastâ (Jhelum or Behut), Satadru (Sutlej), Kandrabhâgâ (Chenâb), and Îrâvati (Ravee) are the five rivers of the Pañgâb (Pañkanada in Sanskrit).
100. This is the name of the confluence of five rivers in the Dekhan: the Krishnâ, Venâ, Tunga, Bhadrâ, and Kona. (Nand.)
101. 'Ausaga (v. 1. Augasa; read Ausiga?) means Sûrpâraka' (Nand.), which was situated probably on the mouth of the Krishnâ (Kistna).
102. The term manogña, 'a pleasant spot,' means 'a place close by the house, where sacred basil is planted,' or other such places. (Nand.)
103. See the next chapter,
104. 1-18. Pâr. III, 9; Sânkh. III, 11. Regarding the corresponding section of the Kâthaka Grihya-sûtra, see Introduction.
105. 'I.e. the bull must not be deficient in any limb.' (Nand.) This interpretation is supported by the Grihya-sûtras.
106. Nand. mentions two interpretations of the term nîla, 'dark-coloured:' 1. a bull who is all white, and is therefore said to be of the 'Brâhmana kind;' 2. one whose body is white, whereas his tail, his hoofs, and his face are black, and his horns blue. Cf. L, 25.
107. Nand. interprets yûthasyâkhâdakam by nishektâram, 'one who covers the cows.' My rendering is based upon Devapâla's comment on the corresponding passage of the Kâthaka Grihya-sûtra. See also Pâr. and Sânkh. loc. cit.
108. Rig-veda VI, 54, 5, &c.
109. Vagas. Samh. VIII, 51; Kâth. Âsv. IV, 6, &c.
110. Taitt. Samh. V, 6, 1, 1, 2, &c. Rig-veda X, 9, 4 -8. &c.
111. 'Taitt. Samh. IV, 5, 1-11.
112. See LVI, 7.
113. Nand. states expressly that this Mantra is from the Kâthaka. It is found Kâth. XIII, 9; Taitt. Samh. III, 3, 9, 2; Kâth. Grihya-sûtra XLVII.
114. This term refers perhaps to the 'four feet of a judicial proceeding.' See Nârada I, 11; 2, 9.
115. Taitt. Samh. III, 3, 9, 1, &c. The second half of this Mantra is found in the Kâthaka Grihya-sûtra only.
116. The clause regarding the 'food,' which has been rendered in accordance with Nand.'s Commentary, might also be construed with 'fed,' which would bring the whole into accordance with the precepts of the Kâthaka Grihya-sûtra and of the two other Grihya-sûtras.
YOU MAY ALSO LIKE
