11 - Offering Rice-Cake to The Manes: Feeding Brahmanas. Establishing Fire

Bruhaspati Said: —

1-2. It is said that the vessels of the Pitrus should be made of silver or should be silver-coated ones.¹ The very mention of silver, its sight and gift bring about infinite and everlasting benefit in the heaven. By means of this gift, good sons redeem their ancestors.

1. Cf. Vishnu Dh. S. 79.14-15. Yajnavalkya I. 296 specially recommends silver vessels. Cf. abo Va. P. 74.1-2; Mt. P. 17.19-22. 

3. Formerly, when the earth (in the form of a cow) was milked, it was in a silver vessel that Svadha was milked by them. Whether it is Svadha or anything else, O dear one, whatever is offered in that (silver vessel) by those who seek (benefit), brings everlasting benefit. 

4. The very existence nearby the skin of the black antelope, or its sight or its gift is destructive of demons. It is conducive to the achievement of Brahminical splendour. It accomplishes the redemption of animals and sons. 

5. The gold vessel, the silver vessel, the sesamum seed* the eighth Muhurta of the day, the Kusha grass, the white gingelly seeds and the bundle of three staffs (in the hands of a Sannyasin) --these are the sacred objects that sanctify other things.

* ‘Copper Vessel’ in Va.P. 74.5.

6. This is excellent in the holy rite of Shraddha. This is the eternal injunction of Brahma. It causes the increase and development of longevity, renown, progeny, prosperity, intellect and lineage. 

7. One shall allot the south eastern corner for the construction of the altar. It should be a square with the sides equal to an Aratni (the distance between the tip of the little finger and the elbow). It must be well situated. 

8. I shall mention duly the spot of the Pitrus as ordained (by the sacred literature. It is conducive to the attainment of wealth and longevity. It enhances the strength and brightens the complexion. 

9. Three pitrus and three poles of Khadira wood should be made. The length of the poles should be an Aratni each. They must be embellished with silver bands. 

10. Those pits should be Vitasti (the span or distance between the tips of the thumb and the little finger when they are extended on either side) in depth. The four sides should be four Angulas each. One should make pit facing towards the south-east. They should be firm and free from holes. 

11. The person performing the Shraddha should be clean (in dress) and pure (in mind). He should always sanctify the pits etc. by means of water poured down through the Pavitra (i.e., Kusha grass ring for the ring finger. The ring shall have a tail too). The Shodhana (purification) can be carried out by means of goat's milk or cow's milk or by water. 

12-13. The Tarpana (water libation) is always by means of water alone. Thereby the satisfaction is perpetual both here and hereafter. If the performer of Shraddha has perfect self-control, although he may have all sorts of desires, if he takes three times bath by way of plunging (into the river etc) and worships the Pitrus with mental and physical purity, duly repeating the Mantra, he shall obtain the fruit of a well performed horse-sacrifice. 

14-16. (Partially defective text). One shall establish those pits with sides of four Angulas on the Amavasya (new moon) day. The Yajnas should be twenty-one in number. Then the three worlds can be held by them (?). The performer shall attain nourishment, prosperity, longevity and perpetuation of his line. He shines brilliantly on account of his glory and he gradually attains salvation. A worship carried out by the Brahmanas after due consecration removes sins. It is holy and sanctifying. It yields the fruit akin to that of a horse-sacrifice. The performer shall obtain the benefit of a horse-sacrifice. 

17-18. I shall therefore mention the Mantra which is immortal (or nectarine) and which is composed by Brahma. One shall always repeat three times both at the beginning and at the close of a Shraddha. the Mantra: - “Obeisance to the deities, the Pitrus and to the Great Yogins. Bow to Svadha (food offering to the Manes). Obeisance forever to Svaha (the wife of fire-god).’¹

1. Hemadri regards this as Saptarchis Mantra (vide C.C. (Chaturvarga Chintamani, Shraddha, pp. 1079 & 1208). This mantra is found in Va.P. 74.15-18, Skanda P. VII. 1.206; 11-116, GP. (Achara) 218.6. Our Text however regards VV. 23-29 as Saptarchi Mantra.

19. One should repeat this Mantra with great concentration at the time of offering the rice balls (to Pitrus). The pitrus arrive instantly and the demons flee. 

20. On being regularly repeated at the time of Shraddha by the expounders of Brahman, this Mantra redeems everyone connected with the Pitrus in the three units of time (past, present and future). 

21. A person who is desirous of a Kingdom should chant this Mantra vigilantly (with concentration). It is conducive to the increase of vigour, heroism, wealth, inherent strength, blessings, longevity, and intelligence. 

22. I shall now impart the Saptarchis Mantra which is splendid, which yields all desires and by chanting which regularly one can propitiate the Pitrus. 

23. The Saptarchis Mantra²: —I shall always bow down to the Pitrus both Amurtis (formless) and Samurtis (endowed with forms) who are full of brilliant splendour, who habitually meditate and have the Yogic vision.

2. As noted above, seven verses from 23 to 29 constitute the Saptarchi Mantra and Va.P. 74.21-27 agrees in toto with our text. This is rather a eulogy of the Pitrus in details. As against Hemadri our Purana states that ‘This is what in called the Saptarchi's Mantra’ (V. 30).

24. They are the leaders of (gods like) Indra and others of (Prajapatis like) Daksha and Maricha (i.e., Kashyapa), of the seven sages and of the (other) Pitrus. I shall bow down to them who bestow all desires. 

25-26. They are the leaders of Manu and others of the Sun and the Moon. In all holy rites concerning the Pitrus, I shall bow down to all of them. 

With palms joined in reverence, I shall bow down always to the Pitrus of all stars and planets, of the wind and fire and of the heaven and earth.

27. I shall pay obeisance to the grandfathers. They are the leaders of celestial sages. They are bowed down to by all worlds. They are the saviours of all living beings. 

28. With the palms folded in reverence I shall always bow down to the Yogeshvaras (lords of the Yoga), to Soma (the moon-god), to Yama, to Prajapati, to the cows and to the firegod. 

29. Obeisance to the seven groups of Pitrus in the seven worlds. Salutation to Brahma, the self-born lord with the Yogic vision." 

30. This is called as the Saptarchis Mantra adopted by the groups of Brahmana sages. It is extremely sacred, and glorious. It destroys ailments. 

31. A man who adopts this in accordance with the injunction obtains three excellent blessings (viz. food-grains, longevity and sons). The Pitrus bestow (on men) on the earth (in this very life) plenty of food, long life and good sons. 

32-33b. If a person chants the Saptarshis Mantra everyday with great faith, full devotion, perfect conquest of the sense organs and with great concentration of the mind, he shall become the sole ruler over the earth consisting of seven continents and oceans. 

33b-34a. Whatever is cooked in the house, any type of food, should not be eaten in the house at any time, without first offering it to the Pitrus. 

34b-35. Hereafter, I shall mention in due order the vessels for the Bali (oblation) to Pitrus.¹ Now listen to me as I recount what the benefit is (in using for oblations) in different vessels as mentioned (in the Scriptures).

1. VV. 34b-40 enumerate the different trees, the leaves (i.e., the cups of the leaves) of which (if used for oblations to Pitrus) confer different benefits. The Shraddha Sutra of Katyayana recommends the use of (cups of leaves of) sacrificial trees for Arghya. Though Puranas strongly recommend the use of vessels of metals, cups of leaves are also allowed. (vide Pap. Srushti 8 9.142-43.

In the Palasha (i.e., if the oblation is. kept in the cup made of Palasa leaf and offered) the benefit is Brahmavarchastva (the Brahminical splendour). In the Ashvattha (holy fig tree) it is vasubhavana (outcome of wealth).

36. It is cited that the benefit in (using the cups of) Plaksha leaves is the perpetual overlordship of all living beings. 

In using the vessel of the leaves of Nyagrodha the benefit is nourishment, progeny, wisdom, intellect, fortitude and power of memory. 

37. The Kashmari vessel (i.e., the cup made of the leaf of Kashmari or Gambhari is said to be destructive of demons and conducive to renown. 

It is cited that the benefit in the Madhuka (Ashoka?) vessel is excellent conjugal bliss in the world. 

38. Keeping (oblation) in Phalgu (a kind of fig tree) vessels one shall obtain all desires. In the sun-plant the benefit is excessive lustre and bright illumination in particular. 

39-40a. Keeping the oblation in a Bilva vessel one shall always obtain wealth, intellect and longevity. 

40b-4la. One should always offer the entire food offerings and oblations in these good vessels alone. He shall obtain the fruit of all Yajnas. 

41b-42a. If a person is always engaged in holy rites and earnestly offers flower garlands and sweet scents to the Pitrus, he shines like the sun. 

42b-43a. A person who offers to the Pitrus Guggula etc (fragrant gum resin) and incense along with honey and ghee, obtains the benefit of Agnishtoma sacrifice. 

43b-44. After making the incense mixed with scents of good quality, the devotee of the Pitrus obtains good benefits and welfare both here and hereafter. 

One shall offer to the Pitrus everything thus carefully and promptly. 

45. If a person is pure in mind and body and always offers light unto the Pitrus, he obtains thereby splendid and unequalled vision as well as salvation.

46. There will be brilliance (all around him) on the earth on account of his lustre, renown and splendour and strength. He will shine in the Heaven. 

47-48. He rejoices (i.e., shall rejoice) on the top of the Vimana (aerial chariot) surrounded by Apsaras.

The performer of Shraddha should carry out the worship of the Pitrus by means of fragrant flowers, incense, chanting of Mantras, ritualistic offering of ghee into the fire, and the dedication of fruits, roots and obeisances. He should be pure in mind and body. After worshipping the Pitrus he should worship and propitiate the Brahmanas by means of cooked rice and gifts of money. 

49. Invariably during the occasions of the Shraddha ceremony, the Pitamahas (grandfathers i.e., the manes) assume gaseous forms¹ and penetrate the excellent Brahmanas. Hence, I say this to you.

1. V. 49-51 state why Brahmanas are to be worshipped, fed and gifted at the time of Shraddha. Cf. Aushanasa Smruti V. 4-5 endorsing the belief of Pitrus entering the bodies of invited Brahmins, in gaseous form.

50, One shall worship, honour and propitiate excellent Brahmanas by means of garments, gifts of jewels, food-stuffs, beverages, cows, horses and villages. 

51. If the Brahmanas are honoured and worshipped, the Pitrus become delighted. Hence, one should always endeavour to worship the Brahmanas duly. 

52-54. The Brahmana should perform the rite of Ullekhana with both the hands (scraping the ground), keeping the left hand over the right one. Alert in the performance of the Shraddha ceremony he should perform the Prokshana rite (sprinkling with water by means of the Darbha grass). The learned devotee should have every one of these got ready for offering to the Pitrus. Viz-Darbhas, rice-balls, foodstuffs, different kinds of flowers, offering of scents and ornaments. 

After grinding the collyrium very well he should offer Abhyanga (oil for bath) by the tips of the bunch of Darbha grass, three times duly. 

55-56. One should offer the excellent collyrium to the Pitrus with sacred thread worn over the right shoulder. The same should be offered for the sake of garments and sacred thread kneeling on* the ground.

* "After muttering their names" Va. P. 75.19.

O Brahmanas, Khandana (cutting), Prokshana and Ullekhana shall be done once for the Devapitrus* and three times for (the other) Pitrus.

* The reading devanam "to gods" in Va.P. 75.20 is better.

57. (Defective text) One Pavitra (a ring of Darbha grass) should be worn in the hand. By means of the Chaila mantra, the Pindas (rice-balls) shall be sprinkled once for each of the Pitrus after showing the mirror over the skin of the black antelope (?). 

58. The performer of Shraddha earnestly devoted to the Pitrus should always offer on the ground three Pindas (balls of rice) mixed with gingelly seeds and ghee. He should place the knee on the ground and wear the sacred thread in the normal manner. 

59-60a. He should invoke the father, the grandfather and the great grandfather as well as the other Pitrus of yore. 

He should properly sprinkle the Pindas by means of the Pitrutirtha carefully. He should pour the water in anticlock wise manner. 

606-62. Some men wish to perform the Shraddhas on behalf of maternal grandfather (and other Pitrus of the mother's family) by means of separate cooked rice and different kinds of important food-stuffs. 

He should offer three Pindas in the proper order pressing them with the thumb. They are conducive to the increase of nourishment. He should offer the Pindas by means of both hands placed in between the knees. The left hand should be placed over the right. He should repeat the respective Mantras (as follows for the sake of pouring water in the form of a thin current. 

63. He should discharge the first Pinda towards the south with both hands repeating alertly the Mantra beginning with Namo vah pitarah Shoshaya** etc.

** Va.P. 75.26 reads Shushmai for Shoshaya., Bloomfield records both the readings from VS. in Vedic Concordance, p. 538. 

64. (Defective text). Repeating the Mantra beginning with “Namo vah pitarah saumyah" (Obeisance to ye all, O gentle Pitrus) alertly, (the other Pindas) shall be offered with both the hands *.

*Dharma'rdhe samatandritah hereof is obscure dharma sarvam atandritah (in Va. P. 75.28a) is better. It means "Careful (non-negligent) in all religious performances (?)"

65. The line of Mortar (?) should be sprinkled with water from the water-pot. A new thread of silk, jute or cotton should be offered. 

66. One should avoid woven silk, coloured cloth and Kausheya (a variety of silk). In the Yajna, one should avoid sprinkling water even with an unwashed (i.e., fresh from the loom) cloth (?) 

67. These things do not please (the Pitrus). They say that the collyrium of the Trikakuda type (?) is always excellent. 

68-69. The following things are very excellent (for use in a Shraddha). The oil extracted from the black gingelly seeds and preserved carefully with great effort, sandalwood, Aguru (Fragrant aloe wood), Tamala, Ushira fragrant root of the plant Andropopogon murichatus) lotus, fragrant incense, gum resin and the white Turushka. 

White flowers are excellent. So also, the lotus and the lilies. 

70. All the wild flowers equipped with sweet scent and beautiful form are excellent. So also, the flowers with Nadis (long tubes) as well as the yellow Amaranth flower. 

71-73. There are some flowers which should always be avoided in a Shraddha ceremony. Flowers without fragrance and flowers with obnoxious smell should always be avoided by one who desires nourishment. 

The Brahmanas who are invited (for feast) should invariably sit facing the north. The Yajamana (the performer of Shraddha) should sit facing the south and perform worship in accordance with the injunctions. He should face them and offer the Pindas scrupulously over the Darbha grass. 

74-75. If everything is performed in accordance with this injunction it shall be as though the Pitamahas (manes) are directly worshipped. 

Kusha grasses are excellent as seats if they are green in colour. They must produce a rustling noise. They must be sufficiently thick, straight and smooth and glossy. The length of the Kusha grass shall be Aratni¹ (24 Angulas). They should be consecrated by the holy water of Pitrutirtha. Near the root they must be dark-coloured.

1. Cf. Gobhila Smru. I.21.

76-80. The same also is to be cited about the varieties of rice Shyamaka and Nivara and also about the Durva grass. 

Formerly, Prajapati, the most excellent among the renowned persons, became a horse. His hairs fell on the ground and attained the state of Kusha grass. Hence, Kusha grass is honoured in the holy rites of Shraddha. They should always be offered in Shraddha). The offering of the Pindas must be made on them by one who desires prosperity. 

The children will be endowed with nourishment, lustre, intelligence, fame and splendour. They will always become beautiful and charming. They will get rid of their sins. They will be free of evils. For the sake of Pindas, the devotee with his face to the southern quarter should spread Darbhas only once. The tips of the Darbha grass should be towards the south-east. The injunction is mentioned as follows. The performer of the Shraddha rite should not be dejected or angry. He should not have his mind distracted elsewhere. He should perform Shraddha with his mind concentrating on one place (point) (i.e., the performance of Shraddha) and should be pure-minded.

81. Mantra: “I destroy everything that has impurity in it. The Asuras and Danavas have been killed by me. The Rakshasas, the Yakshas along with the groups of Pishachas, and Yatudhanas have been killed by me".

82. The devotee should restrain himself and repeat the above Mantra while scrubbing the altar once. The wise per former (of Shraddha), the Brahmana who is desirous of auspicious wisdom should certainly go towards the north and throw (Darbha grass). 

83. The Asuras avoid that person who has seen (i.e., adopted and repeated) the Pitrus Mantra. Rakshasas avoid that place where this Mantra is recited. 

84. He should neither see nor touch nor give unclean varieties of cooked rice that are rotten. If the man does not have the Pavitra (a ring of Darbha grass) in his hand (finger) he does not enjoy the fruit of the Shraddha rite. 

85. If a person always performs the Shraddha strictly in accordance with this injunction, the grandfathers (manes) shall bestow on him whatever he desires in his mind. 

86. If the Shraddha is performed thus scrupulously every day, the Pitrus become delighted in their minds and the Rakshasas become dejected. 

87. The following should always be avoided in the Shraddha ceremonies: Shudras, milk of Avi (a variety of sheep), the varieties of grass named Balbaja, Virana and Otuvala, pebbles and Laddus* (a sweetmeat?)

*Va. P. 75-51 reads: lava-varshas cha nityashaḥ.

88-90. These grasses unworthy of Yajnas should be dis carded. One shall abstain from applying collyrium to the eyes, taking oil bath, applying scents and Sutrapranayana (? sewing with threads). The holy rite should be performed with the Kusha grass which grows again (when cut). One shall obtain the benefit of horse sacrifice. The following is the Mantra cited for offering flowers, applying scents and putting on ornaments. 

The Mantra: -"The Kushas and the regrown Kusha grass are sacrificial grass and its regrowth**. Thus, these Pitrus are Devas and the Devas are Pitrus".

** barhino hyupabarhinah in the text is obscure. Va.P. 75-53 reads barhan 'Sacrificial grass' for barhin in the text.

91. For the fulfilment of the holy rite one should perform Homa. For Homa the sacred fire Dakshinagni should be used scrupulously. For other purposes the ordinary fire can be used. 

92-94. The Samits (sacrificial twigs) should be placed within. Then the fire should be placed all round. Then the fire is brightened up with concentrated mind. The following are the Mantras for Homas in the three fires in the proper order: 

(1) Agnaye kavyavahaya Angirase namah (Obeisance to Agni the conveyor of Kavya (food-offering). Obeisance to Angiras. 

(2) Somaya vai...punah (Obeisance to Soma possessed of the Pitrus. Svadha once again to Angiras).

(3) Yamaya Vaivasvate svadha dhruvam. (Obeisance to Yama son of Vivasvan (sun), Svadha is thus, surely offered).

95. The offering should always be made to Agni in the south, to Soma in the north and to Vaivasvata (Yama) in between the two. 

96-98. Upahara (offering of presents), Svadhakara (utterance of Svadha), Ullekhana (scrubbing), Homa, chanting of Mantras, obeisance, Prokshana (sprinkling rite) in particular, application of collyrium, oil bath, offering of rice balls— all these should be done when the fire blazes well with plenty of ghee and fuel. What is performed by Brahmanas in the sacred fire that blazes very well yields the benefit of a horse-sacrifice. One shall scrupulously perform all the holy rites as directed. 

99. For the fulfilment of the holy rite, one should perform Homa in the sacred fire that has plenty of ghee and fuel, that is made to blaze. well in particular, that has no smoke and that has tongues of flame shooting up all round. 

100. If the Yajamana (the sponsor of Shraddha) performs Homa in the fire that is not blazing well or that has not been kindled well, he will become blind here and hereafter. Indeed, this has been heard by us. 

101. That fire ceases to yield benefit which has only very little fuel, which has no flames shooting up all round, which is very unpleasant to the eye or which has flames and smoke curling anticlockwise. 

102. If there is a fire that emits foul smell, that has bluish flame, that appears extremely dark or that burns downwards towards the earth, one should know that failure and defeat lurk there. 

103. That fire is conducive to the fulfilment of holy rite the fire that has leaping flames and that has the top of flames curled up into circle, that resembles the collyrium made of ghee* (?), that has glossy appearance and that curls up clockwise.

*The reading sarpikanjana-sannibha is obscure as fire cannot be black like collyrium; kanchana 'like gold' in Va.P. 75-65 is better.

104. (The devotee) obtains the perpetual honour and reverence from groups of men and women. The Pitrus and the sacred fires should be worshipped by him for an everlasting benefit. 

105. The leaves, fruits and twigs of Bilva and Udumbara trees are very sacred, pure and worthy of being used in a Shraddha. 

106-108. O excellent Brahmanas, the Pavitra (ring of Darbha grass) is conducive to the purity of birth and holy rites. 

The benefit that has already been indicated by me in the case of vessels in the holy rite of Shraddha should be respectively known in its entirety in the case of Samits (sacred twigs) too. 

The devotee shall keep the mind pure and concentrated and repeat, “May I perform the rite in the fire?”. He is then given permission by the excellent Brahmanas who say “You are permitted. Do perform”. He should then take ghee in a vessel and perform Homa in the sacred fire. 

109-111. The following trees are praiseworthy to be consigned to the holy fire. Palasha, Plaksha, Nyagrodha, Ashvattha, Vikankata, Udumbara, Bilva, Chandana—all those trees are worthy of Yajnas. So also, are the trees Sarala, Devadaru, Shala and Khadira. The trees with thorns found in the villages and those that are worthy of Yajnas are also honoured for Samits in accordance with the utterance of Pitrus. 

112-113a. Listen, even as I recount the benefit that accrues to the perfomer of a holy rite by means of Homas in the sacred fire with samits of Shatphala* trees.

*Va.P.75.74 reads Kalkaloyabhih with twigs (of pomegranate trees). 

It is everlasting. It is conducive to the fulfilment of all desires. It has the same benefit as that of a horse-sacrifice. 

113b-115a. The following trees should be avoided in the holy rite of Shraddha: -Shleshmantaka, Naktamala, Kapittha, Salmali, Nipa and Vibhitaka. They are despicable. So also, the trees and grasses Chirabilva, Kola, Tinduka, Balvaja and Kovidara should be discarded by all means.

115b-116a. One should avoid those trees also where birds have their abodes (nests). One shall avoid all other similar trees not worthy of Yajnas. 

116b. In the Mantras of the rites of Pitrus, the word Svadha is added and in the Yajna rites of Devas the word. Svaha is cited.