9 - Propitiation of Pitrus (Rules and Regulations regarding the Ritual concerning Pitrus).

The Sages Said:

1. Bhavani had beon Sati in the previous birth as the daughter of Dakşha. How was she born for the second time as Uma? 

2. The king of the mountains begot her of Mena, the daughter of the Pitrus, who are these Pitrus of whom Mena became the mental daughter? 

3-4. Who are those beings called Pitrus whose grand-son was Mainaka and whose granddaughters were Uma, Ekaparņā, Ekapåtala and Gangā the most excellent one among the rivers? Who was the eldest of all the daughters of Himalaya? All this has been desired to be pointed out by you. Narrate it to us. 

5-7. Good fortune to you. I wish to hear the excellent injunction regarding Shräddha.2 Who are laid down in Smrutis as their sons and how are they Pitrus (manes). How were they born? What were their names? Of what nature are they? Are these Pitrus who are deities unto the Devas, in heaven? Thus I wish to understand the excellent creation of the Pitrus and how the Shraddha performed by us propitiates the Pitrus. 

2. Che. IX to XX of the present Purana describe the Shraddha -Kalpa or the procedure of ancestor-worship in ancient India. It is an important topic and forms an integral part of Hindu Dharma Shastra. It is rooted in the belief in after-death survival of the deceased ancestors and their residance in a particular region or world called Pitrus-loka. This belief is pre-Vedic as it dates from the Indo-Iranian period (vide S.B.E. Vol. IV, p. 262), for the Iranian Fravarshes of Yima-Yama Ancestor-worship for continuation of one's race and prosperity is found in the RV. The Gruhya Sutras and old Smrutis (like Manu and Yajnavalkya) prescribe the procedure of Sraddha which is gencrally followed in the Purånas. For example, Tac Sraddha procedure is found in different Puranas such as A.P. 163.2-42, G.P.I.210, K.P.II 22.20-62, N.P. Ch. 28, Vå.P. Chr. 71-80.

It is noteworthy that in V.V. 5-12 all questions, doubts etc. about the performance of Sriddha ape raised. 

8. What is regarded (in Smrutis) as the reason why they (Pitrus) are not visible? What (type of) Pitrus stay in the heaven and what type in the hell? 

9-12. How do these Śhråddhas proceed to the Pitrus, the Shraddhas that are offered after uttering the names of the father, father's father and great-grandfather against the three Pindas (Rice-balls)? How are they if stationed in the hell, capable of bestowing benefits? Who are these beings named Pitrus? Whom shall we worship again? We have heard that the Devas also worship the Pitrus in the heaven. I wish to hear in detail although it has been heard of many times and the designations are also very clear. It behoves you to recount it. 

Suta Said:

13-15. I shall tell you in detail in accordance with my intellect and what has been heard by me. The Pitrus, the sons of the Devas are born in (all) the Manvantaras. Those who have gone and those who are yet to come are the seniors and the juniors respectively. Those Pitrus have gone by, along with the Devas in the other Manvantaras. I shall decisively recount to you those (Pitrus) who exist now. It is Manu the Śhråddha Deva1 the presiding deity of Śråddhas who will initiate the ceremony of Sråddhas unto them. 

16. Thinking that they (gods) will worship me that lord Brahmå created the Devas.1 But they forsook him and worshipped themselves because they were desirous of the fruits (there of). 

1. The proper name of Indra in this Manvantara. 

17. They were cursed by Brahmå- “You will become deluded and devoid of consciousness. Hence, you do not know anything. Become deluded in the worlds.” 

18. Again and again all of them bowed down to him and requested god Brahmå (for pardon). In order to bless the worlds, the lord spoke to them again. 

19. “Make atonement as a sin of transgression has been committed by you all. Ask your sons. Therefrom you will acquire knowledge and wisdom.” 

20. Thereafter, desirous of comprehending the (mode of) atonement (and to perform it) they asked their sons in secret with their selves duly well controlled. 

21. To them the sons conversant with virtue and piety and possessed of complete control of their souls, explained the different kinds of atonement of sins originating from the mind, words and actions. 

22-26. Regaining their consciousness, the delighted heaven dwellers spoke to their sons— “Indeed, you are our Pitrus (fathers)1 because we have been enlightened by you in regard to virtue, wisdom and disinterestedness in the worldly pleasures. What boon should be given to you?”' 

1. V. 22 explains the paradox why Pitrus who were the Sons of gods became the 'fathers of their own fathers'. Manu III. 201 differs from this text and states that Pitrus sprang from Sages and from the Pitrus were born gods and human beings. 

Again Brahmă spoke to them— “Indeed, you are truthful in speech. Hence, what has been mentioned by you shall be so and not otherwise. This is what is uttered by you—your own sons have been mentioned as your Pitrus (fathers).” They will become (your) Pitrus. Let this boon be given to them. On account of these words of Brahma, the Parameșhthin, the sons attained the status of the fathers (Pitruva) and the fathers attained the status of the sons. Hence, those sons are the Pitrus. This is the status of Pitrutva declared about them (in Dharmashastra). 

27. After declaring in this manner the sons to be the fathers and fathers to be the sons, Brahmä said once again to the Pitrus for the development of their selves. 

28. “If anyone were to perform the Shraddha rites with undesirable Pitrus, the Råkşhasas and the Dänavas will attain the fruit thereof. 

29. On being developed by means of the Shraddhas, and strengthening further the imperishable moon day by day, all the Pitrus will increase. 

30. Soma, the moon god, strengthened and developed by means of the Śhrāddhas, will develop the people too and the entire world along with the mountains and forests, surrounded by the mobile and immobile beings. 

31. If men, desirous of nourishment and development, were to perform Shräddhas, the Pitrus will always bestow on them nourishment and progeny. 

32-33. Those Pitrus and Pra-pitämahas (great grand-fathers) to whom (the younger members of the family) offer three balls of rice in Shraddha against the utterance of (i.e. mentioning) their Gotras and names are present everywhere. They strengthen the subjects (their progeny) by that offering of Shrāddha. Such a behest had been formerly declared by Brahma the Parameshthin. 

34. Thereby all these viz. charitable gift, self-study of the Vedas and power of penance can be achieved. There is no doubt about this that the Pitrus are the bestowers of wisdom on you all. 

35. Thus these Pitrus are the Devas and the Devas are the Pitss. The Devas and the Pitrus are mutually the Pitrus (fathers) of one another. 

36. On hearing these words of Brahmă from Sūta who had completely understood the Brahman (Ātman), all those sages once again asked Sūta as follows. 

The Sages said:

37. How many are the groups of Sages* (Muni-ganaḥ*)? At what time did those groups (come into existence?). They were the ancestors and the most excellent ones among the Devas. They were those who developed and strengthened the Soma (moon) on behalf of the Devas.

*This should be Pitruganah” as in Va.P. 71.36. 

Suta said:

38. Unto you all, I shall relate this most excellent creation of the Pitrus, about which Shamyu formerly asked his father Bruhaspati. 

39. The son Samyu equipped with the good quality of modesty, put this question to Bruhaspati who was seated nearby and who was an expert in all the subjects worthy of being known.1 

40. “Who are these beings called Pitrus? How many are they? What are their (respective) names? How were they born? How did they attain the status of the Pitrus? 

41. Wherefore do the Pitrus perpetually nurture and develop the Yajña? All the holy rites of noble souls have the Shraddha rite at the outset (why is it so?). 

42. To whom are the Shraddha offerings to be given? What is the great benefit when they are offered? What are those holy centres and rivers where Śhråddha performance is everlasting in merit. 

43. What are those places where an excellent Bråhamaņa attains everything after performing Shrāddha? What is the prescribed hour for the rite of Śhraddha? What is the injunction that governs it? 

44. O holy lord, I wish that what has been enquired by me is explained in detail and in the proper sequence.” 

45. Bruhaspati of great intellect, who was asked thus, explained the problem very well and in the due order as he was the most excellent one among those who could unravel questions and problems.

Bruhaspati said:

46. “O dear one, I shall explain the solemn excellent question which you, with due propriety, ask me with proper humility. 

1. In order to explain the full procedure of the performance of Shraddha Shamayu is shown to have raised the points in WV 40-44. 

47-48. None of these was in existence then, none-viz. the heaven, the ether, the earth, the stars, the (four) quarters, the sun, the moon, the day and night. The universe was in complete darkness. Brahma, who was the sole Being (in existence) performed a very austere penance difficult for others to perform.” 

49. Once again, Shamyu spoke to his father who was the most excellent one among persons conversant with Brahman, who had mastered and performed all the Vedic rites and who was the most excellent among those who know everything that should be known. “Of what sort was the penance which Prajapati, the lord of all living beings, performed?” 

Bruhaspati replied:

50. He performed that penance which is the most excellent one among all kinds of penance (which is called) Yoga. Meditating and contemplating, the holy lord created the worlds then by means of that Yoga. 

51. The knowledge and wisdom of the living beings of the past and future, the worlds, all the Vedas, and the immortal Yogas were created then by Brahmå who is the eye of the worlds. 

52. Those worlds are called Shantånaka. It is in them that the brilliant ones well known as Vairāja gods abide. They are the gods of the gods in the heaven. 

53. Even as the outset, Lord Brahma, equipped with the power of Yoga and penance had created the Devas, the eternal ones, endowed with Yogic potentiality. 

54. They are well known as Adidevas (the primordial Devas). They have great inherent strength and vigour. They are worthy of being worshipped by the Devas, the Dänavas and the human beings. 

55. Among them, it is mentioned that there are seven groups honoured and respected by the three worlds. Three of them are formless (Amurutis) and four of them are (Samurtis) embodied ones. 

56. The three sets (Bhavamurtis) who have conceptual forms (i.e. formless ones) are above. Beneath them are the four sets of subtle forms (Sukshmamurtis). 

57. Thereafter are the Devas and thereafter is this earth. This is the series of the worlds. They shower water on this world. It is in them that the clouds take their origin. 

58-61. Rice and other food-grains grow through rain, therefrom is the origin of the worlds (peoples). Since they develop and strengthen the Soma (moon) and the rice (food grains) due to their Yogic power (or by means of their contact), they call them Pitrus (fathers) of the worlds. They are the most excellent ones in the worlds; they have the speed of the mind; they have Svadha for their food, they have sublimated all their desires; they have got rid of greed, delusion and fear; they are devoid of cares and anxieties, they have got rid of their griefs. 

After having discarded their yogic power, they have attained those worlds of very pleasant and beautiful sight. They become divine, meritorious, sinless and noble-souled. Thereafter at the end of a thousand Yugas, they become expounders of Brahman. 

62-64. The Amūrtis (formless ones) attain liberation after regaining their Yogic power. After discarding Vyaktāvyakta (the manifest and the unmanifest), due to their great Yogic power, they disappear like the meteor in the sky (or) like the flash of lightning in a trice. After casting off the multitudes of the bodies through their Yogic power, they attain the state of being worthy of being worshipped and that of namelessness just as the rivers that get submerged in the ocean. By means of holy rites and worship of the preceptors, they strenuously perform Yogic exercises. 

65. Propitiated in the Shraddha, the Pitrus adopt their yogic power and through that yogic power develop and strengthen the Soma whereby the three worlds sustain their lives. 

66. Hence Shraddhas should be offered with great effort (for the acquisition) of the yogic power. Indeed, Yoga is the source of the strength of the Pitrus. Soma (the moon) functions through the Yogic power. 

67. One may feed a hundred thousand Bråhmaņas1 or everyone who comes (at the time of Śhråddha). But hear me, one person who is conversant with Mantras deserves all of them (i.e. feeding one knower of Mantras is on a par with feeding a hundred thousand Bråhmaņas). 

1. V. 67-74 describe the importance of feeding a Yogin-a point emphasized again by him in the following chapters. 

68. One may feed many of these Mantrajñas who may come (to his house). But one Snătaka (i.e. an initiated house-holder) who is propitiated, hear me, deserves all of them (i.c. feeding a Snataka is on a par with feeding many Mantrajñas). 

69. If a thousand Mantrajñas or a hundred Snåtakas or a single master of Yoga, are fed what is taken in by them saves one from a great danger [a master of Yoga is so great that he is on par with a hundred of Snatakas etc.] 

70. Yoga alone (i.e. a man equipped with Yogic power) excels a thousand householders, a hundred Vanaprasthas (forest dweller hermits) and a thousand Brahmachårins (the celibate religious students). 

71. Prajapati has said: An atheist, an evil-doer, a person mixed of castes or a thief cannot have redemption from anything else except (by offering) a charitable gift unto those who have Yogic power. 

72. If the son or a grandson feeds a Dhyanin (one who meditates), the Pitrus become delighted like the farmers who become delighted when there is plenty of rain. 

73. If persons engrossed in meditation are not available one should feed a Brahmachárin. If he is not available one may feed a householder who is Udashina (indifferent to worldly pleasures). 

74. This is what is ordained by Brahmā— “A Dhyanayogin (one who meditates) is greater than one who stands on a single foot for a hundred years subsisting only on the air. 

75-76. Thus this first set of Pitrus of unmeasured vigour has been recounted. This set remains forever, sanctifying all the worlds. 

Hereafter, I shall explain once again all the sets and the Santati (the unbroken line or race) Samsthiti (the existence) and Bhāvana (conception) in their due order.