28 - Meeting of Pururavas and Pitrus Performance of annual obsequies on the New Moon Day

The sage said: 

1. O Suta! King Pururavas, the son of Ila, used to go to the heaven on the New Moon day in every month. How was it? How did he propitiate the Pitrus (Manes)? 

Suta said: —

2. O Shamshapayani, I shall narrate his power. I shall narrate the contact of the noble-souled son of Ila with the sun as well as with the moon. 

3-5. I shall tell you about the increase and the decrease in the size of the moon that has its essence within, during the two fortnights, the bright one and the dark one. I shall state the decision in regard to one with the Pitrus (Pitrumatah) as well as to one belonging to the Pitrus (Pitryasya). I shall narrate the acquisition of nectar from the moon as well as the propitiation of the Pitrus; I shall mention the sight of the Pitrus viz. the Kavyas, the Agnishvattas and the Saumyas. I shall mention how Pururavas propitiated the Pitrus. I shall mention all these in due order as well as the Parvans.

6. When the sun and the moon come into contact with the star, they stay in Amavasya (New Moon) for a night in the same zone.

7. Then during every new moon day, he (Pururavas) goes to see the sun-god and the moon-god, his natural and paternal grandfathers. 

8. After paying respects to them, he waits there biding his time. He waits for the exudations of nectar from the following moon, for the sake of the Pitrus. 

9. With a desire to perform the monthly Shraddha, Pururavas, the learned son of Ila, worships Soma (the Moon) Pitruman (one with the Pitrus), after resorting to the heaven. 

10-11. He considers both Kuhu (the New Moon merged with the 1st Tithi of the next fortnight) and Sinivali (New Moon mixed with the 14th Tithi). He worships Kuhu when there are two Lavas* of it as balance. He worships Sinivali in accordance with the magnitude of the digit (of the moon). After worshipping it, he bides his time and surveys.

*Lava—a minute division of time (=the sixth part of twinkling of the eye).

12-14. He imbibes the nectar oozing out from the moon for the sake of satisfaction for the whole month, by means of fifteen exudations of the nectar. During the dark fortnight when his arms get burned by (the Sun's) rays** (he pacifies them) by means of honey exuding from the moon immediately. During the fortnights when there are no winds ***(?) the leading king propitiates the Pitrus in the heaven, in accordance with the injunction pertaining to the rite for Pitrus.

**Here Bd.P.V.13a reads: 

krishna-pakshe bhujam pritya dahyamanam tachamshubhih |

This is obscure (to say the least). For this line Va.P.56.12a reads:

krishna-pakshe tada pitva duhyamanam tathamshubhih|

"Then, in the dark half of the month, having drunk (nectar) as it was being milked by the rays in that manner'.

***Bd.P. 14. a reads nirvateshvatha paksheshu 'In windless fortnights' is meaningless. Va. P. 56.13a reads instead: nirvapanartham dattena ‘given as oblation to (for the propitiation of) Pitrus.

15. He propitiates the Pitrus viz. Saumyas, Barhishads, Kavyas and Agnishvattas.1

1. In Shatapatha Br. II 6.1.7, those who performed a Soma sacrifice are Somavantah Pitarah (probably Saumyas here-of); those who offered cooked oblations like Charu were Barhishadah Pitarah; those who offered no sacrifice but were consumed by fire in cremation after death were Agnishvattah Pitaraḥ. Cf. Va. P. 30. 6-7.

Later, during the Smruti period, the classes of Pitrus increased and had different connotations. Thus, here in VV. 18-23 Saumyas are sons of Soma and imbibers of Soma. Householders performing sacrifices are Rutus and Barhishads. The non-performers of sacrifices are Artavas and Agnishvattas. It adds one more division viz. Kavyas, the sons of Kavi (Shukra?) who imbibe ghee vide VV. 72-73 below. 

For more details of this classification vide infra II. ii 10 VV. 59, 75, 93 and 96.

Rutam* (means) what is mentioned as Agni. It is considered to be Samvatsara.

*The reading ruturagnis tu in Va P. 56.14.a is preferable to rutamagnis tu hereof, as rutu (seasons of the year) are considered as Pitru (vide Taittiriya Brahmana 1.4.10.8.

16. The Rutus (seasons) were born of it (i.e., Samvatsara -the year). The Artavas were born of the Rutus. The Artavas are what are called Ardhamasas (half months or fortnights). (Hence) the Pitrus are the sons of Rutus.

17. The Rutus are grand-fathers. The Masas (months) and Ayanas (transits of the sun) are the sons of Abda (year). The Devas are the great-grand-fathers; the (group of) five years are the sons of Brahma. 

18. The Saumyas should be known as born of the moon (Somaja). The Kavyas should be known as the sons of Kavi (Shukra). Upahutas are remembered as Devas. Somajas are remembered as Somapas (Imbibers of Soma). 

19. Ajyapas (Imbibers of oblated ghee) are remembered as Kavyas. The classes of Pitrus are three. They are of three classes namely Kavyas, Barhishads and Agnishvattas.

20-22. Those who are householders as well as Yajvas (performers of sacrifices) are certainly Rutus and Barhishads. Those who are householders but are not Yajvas (performers of sacrifices) are the Artavas and Agnishvattas. The Kavyas are Ashtakapatis (lords of Ashtakas or the eighth day of the lunar fortnights for three months in which Pitrus are to be propitiated). Now understand the five Abdas thereof. 

Their Samvatsara is indeed Agni and Surya (the Sun) is Parivatsara. Soma (the Moon) is mentioned Idvatsara and Vayu is Anuvatsara. Rudra is Vatsara unto them. Those five Abdas constitute a Yuga. 

23. Those (Pitrus) who imbibe the nectar in the heaven every month on the new moon day, are remembered as Kavyas Ushmapas and Divakirtyas. 

24-25. As long as Pururavas was alive, he propitiated them with the nectar, since it exudes from the moon every month and it delights them, it is nectar unto the Somapayin Pitrus, (those who imbibe Soma— the moon). Thus, it is called Saumya Amruta (nectar pertaining to the moon), Sudha and Madhu (honey). 

26. Thirty-three Devas (who are called Cchedanas* (Those who cut off?) drink the fifteen digits of the moon gradually in the dark fortnight, (after turning them) into watery form.

*Probably a misprint for Chanda-jah 'born of Chandas, Veda or prosody'. Cf. Va. P. 56.25a.

27-30. After drinking the nectar for half a month, they go away on the Chaturdashi (fourteenth) day. 

On being drunk thus by all the Devas, the moon reaches a point on the New Moon day when it remains with only a fifteenth part. On the New Moon day, it is developed by Sushumna duly.1 Then, for a period of two Lavas, the Pitrus drink the nectar. With a single ray (ie, the Sushumna) the sun develops the moon when it becomes reduced on being drunk. Again, the Somapayins drink it. When all the digits are exhausted (the sun) develops the moon once again.

1. Vide Supra ch. XXIV, VV. 67-68.

31. Day by day, in due order, a part (a digit) of the moon is developed by the Sushumna. The black digits become reduced and the white ones develop it. 

32. Thus the body of the moon developed by the vigour of the sun, appears sparkling, white and perfectly circular on the full Moon day. 

33. Thus, such is the achievement of the Moon during the two halves, the dark and the bright ones. It is in this manner that the Moon is Pitruman (one with the Manes). He is remembered as being Idvatsara.

34. He is shining and resplendent with his fifteen exudations of nectar. 

Henceforth, I shall recount the Parvans (days of changes of the moon) and the Sandhis (meeting points) of Parvans. 

35. Just as there are knotty joints in the Sugarcane and bamboo, so also there are dark and bright Parvans in the lunar fortnights. 

36. The differences between the full Moon and the New Moon are the knots and joints. The lunar days beginning with Dvitiya constituting the fortnight are the Parvans. 

37. It is on the first of the fortnights that the rite of Anvadhana is performed. Hence, the Pratipat is at the beginning (the first) of all Parvans. 

38. The period of two Lavas in the evening at the beginning of Anumati (the 15th day—the Purnima mixed with the 14th Tithi) is called Dvilava. When the Purnima is mixed with the Pratipad—the next Tithi, the period of two Lavas on that Full moon night* should be known as Aparahna.

*rakayah (of the Raka) of Va.P.56.35 for rakayam here-of is preferable.

39. The period of evening after Aparahna that has elapsed on the first day of the dark half, is also accepted as part of Paurnamasi (Full Moon?) 

40-41. When the sun is stationed at a deviation of half meridian (?) line, at a distance of a Yuga (Yoke) and when the meridian of the moon has risen by the distance of a Yoke (Yuga) that period is called Vyatipata. This is because (the sun and the moon) glance at each other after the elapse of the full Moon (period) and at that time they are on a par with each other.1

1. The text is a bit obscure but Suryasiddhanta XI. 1-2 defines Vyatipata more clearly: "When the moon and the sun are on opposite sides of either solstice and their minutes of declination are the same, it is Vyatipata, the sum of their longitudes is half a circle i.e., 180°. Normally there are 13 vyatipatas in a year.

42. On seeing that period indicated by the sun, (the worshipper) moves towards enumeration (?) That is the period for Vashatkriya. The period is laid down immediately.

43-44. The junction at night in the full fortnight of the full moon is also Purnima (full Moon). Hence, during the night of full Moon, the moon becomes very reddish or (pleasing (?) Virajyate). 

Since during the after-noon when the Vyatipata is full, the moon and the sun in full-fledged form glance at each other, it is called Purnima.

45. Since the Pitrus along with the Devas approve of it, the period previous (?) to the Purnima (i.e., the 14th Tithi with which it is mixed) is remembered as Anumati. 

46. The full Moon day is called Raka, because at that time the moon shines very splendidly in the sky. Wise people say that it is Raka because of the delightful nature (Ranjanat) of the Moon.

47. When the moon and the sun stay in the same star together (ama—close to, nearby) on the fifteenth night from Raka (the full moon day) it is regarded as Amavasya. 

48. After ending or separating (?) that Amavasya day, the sun and the moon see each other after coming together. When this happens, it is called Darsha (the New Moon day). 

49. (Defective Text upon 59). 

On the Amavasya (New Moon) day the period is of two Lavas in the junction of the 15th and the 1st day of a lunar fortnight. It is of the duration (of pronouncing) two letters Ku-hu. There are three periodic changes of the moon. *

*Amavasya which mixed with the pratipad of the next fortnight is called Kuhu.

50. The period when the moon vanishes is Amavasya and it functions from the midday. The moon reaches the sun in half a day and the night. 

51-52. ** Along with the sun it goes to the Samudra period which is in between Kuhu and sinivali in the morning. The periods of contact are two. Invariably it occurs a Midday (?).

**The text is defective and obscure. sangama in V.51h is probably Sangava, 'the second division of the day'. Va.P.46b (if taken for 51a hereof) reads suryena sahasa muktam gatva Pratastanotsavau.

53. On the Pratipat day of the bright half, when the discs of the sun and the moon are being separated, it is the time for Ahuti (oblating of ghee into fire) and the Vashatkriya of Darsha (the New Moon). Amavasya should be known as the Rutumukha (the face of the season) of this Parvan. 

54. When the moon wastes away during the dark half, Amavasya is a Parvan by day time. That is why the sun is eclipsed (Gruhyate—is caught) during the day time on the Amavasya day. 

55-56. It is eclipsed during the day. Therefore, Amavasya becomes reduced by day (?). The names of the days of the lunar fortnight have been fixed by the scholars in accordance with the increase of the digits of the Moon of watery nature. Then both the moon and the sun reveal themselves. 

57. By that path alone it (? the moom) comes out of the solar sphere gradually. The moon touches (remains in contact with) the sun for the whole of the day and night except for a period of two Lavas. 

58. That period of Darsha is the time for Ahuti and Vashatkriya offering of oblation with the utterance vashat. The period comes to an end (within which) the cry Ku-hu is uttered by a cuckoo. 

59. Amavasya measured by that time is declared as Ku-ha. The magnitude of Sinivali is that period of the moon which remains after the moon has decreased in size. 

60-61. The sun enters the Amavasya. Therefore, it is remembered as Sinivali. The period for these except Ku hu is a period of two Lavas for Anumati, Raka and Sinivali. Ku-hu is remembered as having (only the time necessary for the cuckoo to utter) Ku-hu. 

62. When, in the middle of Purnima the Vyatipata (deviation) of the moon and the sun has come together, it is accepted as Pratipat. It is a period of Parvan extending to the Matras. That is also the period in the middle of Ku-hu and Sinivali which is called Samudra (spot or mark) (?). 

63-67. (Partly defective text). The period of Parvan in the sphere of the sun and the fire and the moon is on a par with the digits (Kalasama* —(?) when the digits are equal).

*Kalashrayah dependent on Kalas' in Va. P. 56.58.

Thus, in the bright half, during the night, at the joints of the parvans the glorious moon in a perfect circle is eclipsed. Since the moon is replenished, the Purnima is on the fifteenth digits added on gradually day by day. Hence, fifteen digits (are acquired) by the moon and the sixteenth digit is its own. 

Hence, the complete wastage of the waters (?) of the moon takes place on the fifteenth night. 

Thus, there are the Pitrus, Devas, Somapas, Somavardhanas, Artavas and Rutus. The flourishing and prosperous Devas worship them.

Henceforth, I shall describe the Pitrus who are the partakers of the monthly Shraddhas. 

68-70. (I shall also describe) their movement and the acquisition of the Shraddha along with its principles. 

It is not possible to understand the movement, to and fro, of the dead persons even by means of well-known austerities. How then can it be understood by means of the physical eye? 

These Laukika (worldly) Pitrus are remembered after the Devapitrus (divine Manes). 

The Devas are Saumyas, Kavyas, Ayajvans and Ayonijas.1 All those Pitrus are Devas. The real Devas make them speak.

1. As per Va. P. 56-64, these classes of Pitrus are not born from a womb (ayonija)

71. The human Pitrus are those other than they and they are remembered as Laukikas namely father, grandfather and the great-grandfather 

72. Those who perform Yajnas by means of Saman Mantras are remembered as Somavants. Those who perform Haviryajnas are remembered as Barhishads. 

73. The Homins (those who perform homas) who perform Yajnas on behalf of Ayajyas (those unworthy of Yajnas) are remembered as Agnishvattas. The Sayujyagas (those who attain the salvation of complete identity) are also remembered among them by the Brahmanas on account of the similarity in Dharmas (holy rites).

74. Those who are well-versed in the paths of the holy duties pertaining to their Ashramas (stages in life) and are endowed with faith in rituals do not become weary and exhausted in the end (i.e., at the times of death). 

75-78. If the devotees are engaged in these holy rites till their death in seven ways viz. penance, celibacy, Yajna, progeny Shraddha, learning and charitable gifts, they go to heaven and rejoice there along with those Devas, Pitrus, Sukshmajas (subtle-borns) and Somayajins (those who perform Soma sacrifices). They perform worships like the Pitrus. If water libation is offered by the members of their families and their kinsmen, (the Pitrus known as) Somalaukikas partake of monthly Shraddhas and become contented. These (Pitrus) who partake of monthly Sraddhas are Manushyapitrus (Human Manes). 

79-86. There are some Pitrus other than these. They are entangled in births due to their Karmans. They only have dropped off from the duties of the Ashramas; those who are devoid of Svadha and Svaha; wicked souls with bodies pierced; those who have become ghosts in the abode of Yama; those who bewail their evil actions after reaching the place of torture; long-lived ones; extremely dried ones; those with moustaches; those without garments; those who are over-whelmed with hunger and thirst; those who run about here and there; those who wish to approach rivers, lakes, tanks and wells; those who are desirous of taking away others' food-stuffs; those who are being taken away to different places; those who are being made to fall in different places; those who undergo tortures again and again in the following hells viz. Shalmala, Vaitarani, Kumbhi-paka, Karambhavaluka, Asipatra-vana and Shila Sampeshana due to their own previous actions. These miserable Pitrus remaining there do not perish. If three Pindas (Balls of rice) are given to them on Darbha grasses not by the left (i.e., by the right) by their kinsmen on the ground by reciting their names and Gotras (lineage) they delight those Pitrus who are stationed in the places of ghosts. 

87. Those who do not reach the place of torture, those who fall and drop down in five ways attain the state of immobile beings. At the end of that they are born in low families on account of their own actions. 

88-91. They are born in wombs of different forms in the animal kingdom or they are born in a manner unapproved in religious texts. If they offer Shraddha in the different Births by means of those articles of diet which they themselves subsist by, that Sraddha becomes fruitful. Wherever the creature lives, it acquires food in accordance with what had been offered (as Shraddha previously) at the proper time, duly to deserving persons.1

1. VV. 88-91 justify the performance of Shraddhas.

Just as the calf finds out its mother-cow even when the cows are lost (i.e., when many cows are tethered together) so also the Mantra takes to the Pitrus the food-stuff offered in the Shraddha. 

It is in this manner that Shraddha duly and faithfully offered by means of Mantras is not fruitless. 

92. Kumara (god Skanda) recounted these different things after seeing them with his divine eyes. He is conversant with the departures and arrivals of the dead ones as well as the acquisition of Shraddha by them. 

93. They are remembered as Bahlikas, Ushmapas and Divakirtyas. The dark fortnight is their day and the bright fortnight is the night for their sleep.

94. Thus these Pitrus are Devas and the Devas are the Pitrus. The Rutus (seasons), Artavas and Ardhamasas (half months) are remembered as Pitrus mutually. 

95. Thus these Pitrus, Devas and human Pitrus become pleased when the holy rites are accompanied by faith. When they are pleased the descendants also are pleased. 

96. Thus this search for an investigation into the nature of the Pitrus who imbibe Soma (has been completed). It is this principle of the Pitrus that has been decisively recounted in the Puranas. 

97-100. The period of the Full Moon and the New Moon and the place of torture have been succinctly recounted to you. This is the eternal creation.

The Universal form of creation has been mentioned only partially. It is impossible to enumerate in full. It should be trusted faithfully by one who wishes for prosperity, 

Indeed, this creation of Svayambhuva Manu has been begun by me and narrated in detail and in accordance with the sequence. 

What more shall I describe to you?