14 - Purification Rites; Shraddha Ritual; Sight of a Nude Ascetic to be Avoided

Bruhaspati Continued: 

1. Henceforth, I shall rccount the benefits of all (kinds of) charitable gifts. I shall mention things considered pure and worthy for the Shraddha rite and those which should be avoided therein. 

2. One should perform Agnihotra on a steep snow-capped precipice or fetch snow from there (?). That is sacred and conducive to great welfare as well as longevity. 

3. One should avoid performance of a Shraddha at night1 because Rahu is seen elsewhere(?). As soon as Rahu is seen Shraddha must be performed with all of one's assets.

1. Cf. KP.II.16.8.

4. He who does not perform (Shraddha) at the time of eclipse becomes dejected like a cow sinking into the mud. He who performs it (at the time of eclipse) shall surmount sins like a good boat in the sea.

5. (Defective text) In Vaishvadeva and Soma sacrifices, the flesh of a rhinoceros (or a buffalo) is the greatest offering. It is not through rivalry that we feed with the flesh of a rhinoceros (buffalo) excluding the horns. 

6-9a. (Defective text) Once Tvashtru was the Yajamana (performer of a sacrifice) when the noble-souled lord of Devas was the presiding deity. While the consort of Shachi (i.e., Indra) was drinking the Soma juice, a few drops fell in the middle on the ground. Shyamakas (a kind of rice) grew there. They are successfully used for (propitiating) the Pitrus. The sprays of the Soma juice sticking to and coming out of his nostrils became Ikshu (Sugarcane). Hence, sugarcane is phlegmatic, cool, smooth and sweet. One should perform all the Pitrus rites for the fulfilment of desire with Shyamaka and sugarcane. He who performs Agrayana i.e., the first soma libation at the Agnishtoma Sacrifice (with Shyamaka and Ikshu) attains the fulfilment of desires quickly.

9b-11. Shyamakas having two names, have been laid down in the Smruti texts for the purpose of Yajna. As they have been created by the Devas they are remembered as Akshaya (of everlasting benefit). As regards their qualities or efficacy (in this rite) Prasatikas (kind of rice), Priyangus and grams also are on a par with Shyamakas. Black grams, gingelly seeds, barleys and paddy grains are excellent.

12. Mahayavas, Nishpavas, Madhulikas (a kind of Chitron?) Black rice and black metals are censurable (and hence prohibited) in the Shraddha rite. 

13-21. Rajamasha and other things must be scrupulously avoided. Masuras (variety of pulse are) sacred. Kusumbha (safflower) is the abode of goddess Lakshmi. The following things are sweet and excellent for Shraddha rite.1 Atiyava (during the rainy season) Vrushaka, (name of a plant), Vasaka, Bilva, Amalaka Myrobalan), Mrudvika (grapes) panasa (Jack fruit), Amrata (the hogplum), Dadima (pomegranate), Tavasholamyata (?) Kshaudra, Kharjura (dates), Amra (mango) fruit Kasheru (Scirpus grossus, Linn), Kovidarya, (name of a tree, Hindi Kachnar), Talakanda, Bisa (lotus), Tamala Shatakanda, Madvasuchanta, Kandiki, Kaleya, Kalashka(the pot herb ocimum sanctum), Bhuripurna, Suvarchala, (Ruta Graveolens), Ekamsaksha, Duvishaka, Bubuchetamkura, Kaphalaka, Kana (grains of kana), Draksha (grapes), Lakucha (Artocarpus lacucha) Coca (the fruit of the fan palm), Alabu (gourd), Grivaka, Karkandhu the jujube berry) Madhusahvaya, Vaikankata, Nalikera (coconut) Srungajapa Charushaka (name of species of fruit), Pippali, (picher lumgum) Maricham (pepper), Patola (fruit of Tricho santhes Dioecha) and Bruhati (Brinjals).

1. For list of food, fruits, vegetables etc. recommended for Shraddha. Cf. Vishnu Dh. S. 79.17. 

Out of the lists of plants given here, the following are the corresponding botanical terms given in works like All India Ayurvedic Dictionary, Ayurvediya materia medica, Kirfel's Index to his edition of Ashtanga-hrudaya. 

Talakanda--If =Talaka (yellow arsenic) 

If =Talisa (Abic Weffiana) 

If = Talamuti (Curculigo Orchioides)

Kaleya-- If =Kaliyaka (Coscinium fenestratum) 

=Kala (capparis sepiaria)

Grivaka-Grewia-asiatica (?)

Madhusahvaya--If=madhuyashti (Glycyrrhiza glabra). 

If=Madhuka (Madhuca Indica)

Srungajapa--Sshungavera-synonym of karkatashrung=Rhus Succedanca. 

I am indebted to Dr. Y. Wadhwani of the Sk. Dictionary Deptt. of the Deccan College, Pune for the above information.

Fragrant flesh of stout animals (? pivanti) and all astringent things. Other excellent and sweet things such as Nagara, Dirghamulaka (a kind of radish) Vamsha Karira (shoot of a bamboo), Surasa Sarjaka (the Sala tree) and Bhustruna (andro-pogon schoenanthus) can be offered in the Shraddha rite. I shall mention those things that should always be avoided in the Shraddha rite. 

22-23a. Lashuna (garlic), Grunjana (carrot), Palandu (a kind of onion), Pindamulaka (globular radish) Karambha (groats or flour mixed with curds) and other things that are devoid of taste and smell are to be avoided in the Shraddha rite. The reason for the same is mentioned.1

1. Cr. Va. P. 78.12 and 15; also, Smruti chandrika-Shraddha, pp. 415-416.

23b-24. Formerly, in the course of a war between the Devas and the Asuras, Bali was defeated by the gods. From his limbs wounded by the arrows, drops of blood fell down. It is from them that all these things Lashuna etc were produced. 

25. Similarly, red exudations and salts found in arid lands should be avoided in the rite of Shraddha. Women in their monthly periods should also be avoided. 

26. Water emitting foul smell, water having froth and foams, water from a wayside puddle, water whereby a cow is dissatisfied and water drawn and kept during the night (should be avoided). 

27. The following milk should be avoided by a person with wisdom--the milk of a sheep, that of a deer, that of a camel, that of all animals with a single (i.e., not cloven) hoofs, that of a buffalo and that of Chamara deer.

28. Henceforth, I shall mention the places that should be scrupulously avoided, the persons by whom the Shraddha rite should not be seen and the entire procedure regarding cleanliness and pollution.

29. With great faith one should perform Shraddha by means of fruits, roots and foodstuff available in the forest. He then attains royal position as well as infinite heavenly bliss. 

30. In the Shraddha rite, one should avoid a ground with undesirable noise, which is narrow or impure, pervaded by insects, muddy and dirty and which emits foul smell.1

1. Cf. MK. P. 29.19. 

31-32. Rivers adjoining the sea, their entrances from the south and east and the entire country of Trishanku (to a limit of) twelve Yojanas should be avoided. 

The lands known as Trishanku are bounded on the north by Mahanadi and on the south by the (mountain) Venkata. These tracts of land called Trishankus should be avoided for the Shraddha rite. 

33. The territories of Karaskaras (Karakal in south Kanara), Kalingas, the northern region of the Sindhu as well as the countries where the discipline and virtuous practice of the various stages of life is not in vogue, should be scrupulously avoided.2

2. It is not known why these parts of the country like Orissa, Talangana, Northern region of Sindhu etc. are prohibited for Shraddha; whether they were beyond the pale of Brahmanism and the majority of people were following Jainism and Buddhism when this portion of this text was written.

34. The Nagnas3 (naked) and other persons must not see the well-arranged Shraddha rite. The Shraddha viewed by these do not reach the Pitrus or the Pitamahas (grandfathers).

3. The explanation in VV. 35 ff below shows that the term Nagna includes Jainas, Buddhists, Jivakas (i.e., Ajivakas, the followers of Mankhali Gosala) and such other sects who did not follow Brahmanism. It includes also apostate Brahmanas, atheists and the committers of gross sins (Mahapatakas). Cf. Vishnu Dh. S. 82.3 ff, Mbh. Anushasana 01.43-44 Va.P. 78 & 31, also KP II. 21-3, 234-25. The idea is that mere sight of the sacred Shraddha food by these pollutes it.

Shamyu inquired: 

35-38a. O holy lord, recount to me the Nagnas3 (nudes) and other persons even as I ask you earnestly.

Bruhaspati said: —

The Trayi (i.e., the three Vedas) is declared as the protective covering for all living beings. Those people who out of delusion discard it are called nudes and others. A Brahmana or a Kshatriya or a Vaishya is undoubtedly a Vrushala (Shudra) in the following instances: 

a) One in whom the Vedic stage of life gets dissolved or vanishes i.e., a person who does not strictly adhere to the discipline of the four stages of life as explained in the Vedas. 

b) He who has no support in Vedic stage of life. 

c). He who abandons the Vedic stage of life and seeks liberation elsewhere and 

d). He who does not have a clear vision of the Vedic stage of life. 

38b-42. Formerly, in the battle between the Devas and the Asuras, the Asuras were defeated. They created the heretics like Vruddhashravakis, Nirgranthas, (nude Jainas), Shakyas (Buddhists), Jivaskas and Karpatas.

Those who do not follow piety and righteousness are the people called Nudes. The following also can be called Nagnas: -One who wears matted hair without any specific aim, one who shaves off his head without any specific aim, the Brahmin who moves about naked purposelessly, one who maintains Vratas (sacred rites and observances) without purpose, one who repeats mantras purposelessly. 

They are permanent transgressors of the traditional righteous rites, they maintain their jobs and wives purposelessly* (?), they point out to the acts performed by them (?) they are declared as persons following a means and lowly path. The Shraddha offered or looked at by these goes to the Danavas.

*Vruttikalatraka is obscure.

43. One shall discard the very sight of these viz—the Brahmana slayer, the ungrateful one, the atheist, the defiler of the preceptor's bed, the robber and the ruthless person. 

44-45. Persons of cruel activities are fallen ones. One should avoid all of them. The Shraddha perceived by the following goes to the Asuras and Yatudhanas viz—those who argue and interrupt the discussion on the Devas and the sages; he who condemns the Devas, the Brahmanas and the Vedas. 

46. The Kruta Yuga is said to be Brahminical. The Treta Yuga is that of the Kshatriyas. They say that Dvapara is the Yuga of the Vaishyas and Kaliyuga is remembered as the Yuga of the Shudras. 

47. The Pitrus were honoured in the Kruta Yuga; the Suras were worshipped in the Tretayuga. Wars were always worshipped in the Dvapara Yuga and the heretics were respected in the Kaliyuga. 

48. By merely looking at Shraddhas, all these destroy them viz-one who has no honour, one who is cast off and discarded, the domestic pig and the dog. 

49. What is touched by does or pigs (should not be used in a Shraddha). It should never be seen by persons of chronic diseases, fallen persons and dirty ones.

50. The food offerings that these (above-mentioned ones) look at do not deserve to be used for Havya or Kavya. They are to be abandoned. In emergency cases they are to be consecrated by means of important things. 

51. (Defective text) The Havis offerings (if they are looked at by the above-mentioned ones) should at the very outset be discarded. They can be cleansed with proper (sacred) water. Sprinkling with water is also prescribed. 

52. Or it can be spread over with white mustard or black gingelly seeds. Or with efforts it should have the sight of view of the preceptor, sun, fire or such sacred things*.

*Vasara in the text means "day" but when "the sun" is already mentioned in the compound, the word is superfluous. vastu from Va. P. 78.42 is accepted here.

53-56. The following should be discarded in the Shraddha rite: —the cooked rice and other eatables when they fall on seats and are sat upon, that which is kicked by the foot, that which is seen by impure mobile beings, dried and stale things, that which is burnt too much, that which is licked by fire, that which is spoiled by sandy particles, worms, pebbles and hairs, the oil cake and pounded particles of gingelly seeds, barley etc; the foodstuffs got ready but apparently too saltish; the things that are seen and defiled by dogs or taken up by persons with defects and particles (of four etc.) shaken off by the clothes should be avoided in the Shraddha rite. 

57. There are some persons who profess to be very great wise men merely by speaking against the Vedas. Those recluses (without sacrifices) (Ayajna yatayah) * certainly destroy (a Shraddha) like the dust particles.

* Va. P. 78.47 reads: ayajnayatayo nama for ayajna yatayo of the text.

58-60. One shall avoid greens mixed with curds, food-stuffs devoid of medicinal properties, the egg plant and all kinds of distilled liquors in a Shraddha 

Salt taken from seawater and salt originating from Manasa lake--these two are extremely sacred. They must be put into fire and then taken stretching the hands. They must be placed on the head (?) which is declared as Brahmatirtha. The Prokshana (sprinkling water) rite should be performed in respect of the articles (used in a shraddha).

61-62.1 The process of purification of stones, roots, fruits, sugarcane, ropes and leather is by placing them in water and sprinkling them. All types of wick work vessels can be purified as before. Scraping (brushing) and scratching is the process of purification of vessels made of ivory, bone, wood and horn.

1. VV. 61-67 describe the various methods of purification of different articles including the ground.

63. The process of purification of all types of earthen pots is burning them once again. The same is the process of purification of vessels of precious gems, pearls, corals and shells. 

64. The purification of all types of hair and wool shall be through the Kalkas (powdered particles) of white mustard and gingelly seeds. 

65. The purification of all bipeds is by means of clay and water. The first process of purification of the feet is washing them with water (?).

66. Purification of cotton (garments) is by means of ash. That of fruits, flowers and leaves is by floating them on water. 

67. The purification of the earth (i.e., ground) is by various means. Water can be sprinkled. It can be smeared with cowdung. It can be scraped and scratched. Water can be poured over it in plenty. A cow can be made to tread over it. A portion can be burned or dug. 

68-69. (Defective text) In a village the earth is purified by means of the air that is set in motion when (cows) move out. The process of purification of human beings1 and cattle is prescribed through mud. The excellent process of purification (of many articles etc.) is thus prescribed. Listen to what is not mentioned hitherto, even as I recount it.

70.1 In the morning one must go a distance of an arrow's throw from the house in the south western direction. After covering his head (with a cloth), he should evacuate his bowels. He should never touch his head with his hand.

1. VV. 70-96 below deal with the topic of purification of man--physical, mental and ritual. The defilement due to Ashaucha (whether due to birth or death) technically pertains to eligibility for ritualistic performances.

71. He must do it in a very secluded spot after covering the ground with white grass, or leaves, or wood or pieces of bamboo sticks. 

72. During the daytime, he should face the north and during the night he should face the south. After finishing the work of evacuating the bowels, he should take up some mud and the pot of water without uttering any word.

73. He should take the water pot with the right hand and wash the anus with the left hand. He should apply clay to the anus three times. 

74. On the left hand, clay should be applied ten times slowly and gradually. Then apply clay on both the hands. This is optional. Then apply clay seven times on both the hands. 

75. He should then apply clay to the feet and wash them. He shall then perform the Achamana (ritualistic sipping of water) rite in accordance with the injunctions. The first three water drops have the sun, the fire and the wind as their deities. 

76. One should always keep two Kamandalus (water pots) ready at hand. They must not have holes (as the water will leak out). It is only with the remaining water that one should duly wash one's feet. 

77. (Partially defective text). There is a second type of Achamana in respect to the rites of the Devas. Fasting for three nights is cited (as the rite of expiation?) when one is freed from wicked persons (?) 

78. In respect to protracted cases (? Viprakruțeșhu*) the rite of Kruccha is cited for expiation. After touching a dog or a Chāņdála one shall perform expiation rite of Tapta Krucchra.

*Vå. P. 78.67 reads viprakrishna krucchrsna "with a protracted Krucchra expiation."  

79. After touching human bones, one should observe fast for the sake of purification. If the bones are oily (slimy) it is said that the fast must be for three nights. Otherwise only for one night. 

80-82. (Defective text). The Karaskaras, Kalingas and the Andhras, the Shabaras etc, the northern bank of the Sindhu, the region further to the north- these are the countries of sinners. They are occupied by sinful persons. They are avoided by good people (and) the Brāhmaṇas who have mastered the Vedas. If any one goes there out of attachment or delusion, his sin cannot be removed even if he drinks (holy) water with plenty of gingelly seeds** (the idea seems to be “even if libations are offered by a number of his successors") or even when he goes (as a pilgrim) to Yugandhara (near Kurukshetra). 

** the line: Pitva capobhutilapå gatva capi yugandharam is obscure: It probably means "And even after going to the country called Yugandhara; near Kurukshetra in Haryana and drinking water (at or of Bhutilapa?)" 

83-84. By going to a place devoid of merit, one incurs all types of sins. He can get rid of his sins by climbing the Bhrugutunga, by going to the sacred river Sarasvati, or to the beautiful river Gangå or to the divine river Mahånadi or to the rivers rising in the Himavän or to the other rivers honoured by the sages. 

85. By going to all the holy lakes, rivers and waterfalls, he may be freed from sins. He enjoys infinite bliss in heaven. 

86. In the case of a Brāhmaṇa, it is said that he has defilement for ten nights on account of the death of a relative or a birth in the family. It is prescribed for twelve days in the case of a Kșhatriya. 

87. It is for half a month in the case of a Vaishya and for a full month in the case of a Shudra. The lady in the monthly period becomes pure in four nights. This is true in the case of all castes. 

88. It is laid down that one gets defiled by touching a woman in her menses, a woman in confinement, a dog, a Chåndala, nudes (like Digambara Jainas) Nagnas and others and those persons who had carried a dead body. 

89. The purificatory rite in the above case is as follows. If it is a Brāhmaṇa, he must take a bath along with his clothes. He will be pure by the application of clay twelve times. This alone is the purificatory rite after indulging in sexual intercourse or after vomiting. 

90-91. A man should perform purificatory rite after washing his hands with clay and water. After washing with water, he must take bath and clean his hands with clay once again. He should perform this rite in three stages so that the total number shall be twelve. There should not be any stickiness left. It is thus that the injunction regarding purificatory rites is to be observed in every case at all times. 

92. In washing the feet, one should apply clay three times to each of his feet. This is the purificatory rite in the forest. Henceforth, I shall mention the process of purification pertaining to (i.e. while residing in) the village. 

93. Application of clay fifteen times particularly on hands etc. is purification. One should apply the clay once over and above the prescribed number of times. After the application of the clay one shall wash it with water. 

94-96. In all these cases, if the dirt is not clearly visible the process of purification is by means of water alone. 

If one covers the neck or the head and goes along the streets or bazaars (he becomes impure). If he does not wash his feet, he continues to be impure even after performing the Achamana rite. He should wash his feet and set down the water pot. After performing the Achamana rite, he must sprinkle water for the purpose of consecration. He should also perform the sprinkling rite or the Abhyukshaņa of other articles. Sprinkling is done in the case of flowers etc., grasses and Havis offerings as well. 

97. Articles brought by others must be purified by the Abhyukshaņa rite after placing them down. One must not touch anything if it is not consecrated by the ritualistic sprinkling of water. Whether the rite is Shraddha or it is a rite for the Devas. 

98. An article must be received from the northern side and disposed off on the southern side. A Yajamana (sponsorer of a Shraddha) shall perform every Śhrāddha in a secluded spot. 

99-100. In all rites pertaining to the Devas or the Pitrus there is likelihood of adverse results if one is Ucchishta (i.e. polluted by the leaving of food etc.). 

One should touch the southern altar with the right hand, and with both the hands the offerings unto the Devas and the Pitrus ritualistically scattered in a line. 

(Achamana is the purificatory rite in the following cases: - When one perspires, after getting up from sleep, after urination and evacuation of bowels). 

101-106.1 When one spits, after oil bath, after taking food, after wearing the clothes, when one touches other persons defiled by Ucchishta, after washing the feet, after talking to a person defiled by Ucchishta, after eating, when one is maintaining the physical purity for holy rites, in case of all doubts after untying the knot of the tuft of hair as well as without the sacred thread, (if one touches) aimlessly, on touching a camel or a sheep, on seeing persons who speak words that should not be spoken, touching (particles of food etc.) sticking to the teeth with the tongue producing a loud noise or by means of fingers or on seeing a fallen man. 

1. VV, 101-106 state the importance of Achanana (sipping of water) and circumstance under which this purificatory rite be performed. 

If one performs the Achamana rite out of delusion while remaining standing, he shall continue to be impure. He must sit on a clean spot facing the east or the north. He must be pure in mind and body. He should have washed the feet before hand. The hands should be kept on the lap and he should touch the water. With mental concentration and great purity, he should sip water three times with pleasure. 

107-109a. He should perform the rite of Märjana (sprinkling with water) twice and the rite of Abhyukshana once. He should sprinkle water over the sense-organs, head, chest hands and feet. Whatever is desired by a person who performs Achamana rite thus will be fulfilled. The Vedas, the Yajñas, the austerities, the charitable gifts and the observances of holy rites become fruitful. 

109b-110a. If out of delusion, any one performs a holy rite without performing the Achamana rite, he is an Atheist. Undoubtedly all sacred rites performed by him will be in vain. 

110b-112. Those which are sanctified by means of speech, body and intellect, that which is not touched or that which is not censured are all pure (?) The following should be understood to be pure in that case. Otherwise they are defiled and impure:—the mind, the speech, the body, the fire, the time, the engraving (?) announcement of the purificatory rites, or perpetual ignorance (?) 

If any one, out of delusion, performs it otherwise and makes a mess of the whole rite of purification, the fruit undoubtedly goes to the Piśhāchas and Yåtudhānas. 

113. One who has no faith in the purificatory rite is born among the Mlecchas (barbarians). 

114. A person who does not perform any Yajña, a sinner or a person born as a low animal attains liberation by performing the purificatory rite. The man becomes a dweller of the heaven. 

115. Indeed, the Devas desire purity. This is declared by the Devas. The gods always avoid odious and unclean fellows. 

116-117. Persons of auspicious activities perform justifiably the purificatory rites thrice. 

The gods bestow, whatever is desired in the mind even if it is the most excellent thing in the three worlds, on a person strictly adhering to the Brahminical traditions, who receives guests, who is intelligent, who is pure and clean, who is devoted to the Pitrus, who controls his sense-organs and who has sympathy. 

The Pitrus increase his glory and prosperity.