51 - The Treatise on Rituals (Kalpa)

Kalpa deals with Vedic rituals. According to the topic discussed, it was classified as shrauta, Gruhya and Dharma sutras. The NP, divides them under: (1) the Veda, (2) Samhita (3) angiras, (4) Shanti, and (5) Nakshatra Kalpa. NP. borrows mostly from Yaj. Smr. in this chapter. 

1. O leading sage, henceforth I shall recount to you the treatise on rituals, on understanding which a man becomes efficient in holy rites. 

2. There are five Kalpas, viz., (1) Nakshatra Kalpa (i.e., Kalpa pertaining to the constellations), (2) Veda Kalpa, (3) Samhita Kalpa, (4) the fourth Kalpa is that of Angiras and the (5) fifth one is Shanti Kalpa. 

3. The narration precisely and in detail of the presiding deities of the constellations is indicated in the Nakshatra Kalpa. The same thing should be known here also. 

4. O leading sage, the injunction regarding the Ruks etc. for the purpose of the achievement of the Purusharthas, viz. virtue, wealth, love and liberation, has been mentioned in detail in the Veda Kalpa. 

5. The sages (seers of the mantras), the metres and the deities of the Sukta- mantras have been specified in the Samhita Kalpa, by the sages who have seen the Reality. 

6. In the Angirasa Kalpa the shatkarmans² have been specified by the self-born deity (Brahma) by way of enjoining black magic and spells. 

2. These are measures of capacity. vide SKD III p. 203 where Apastamba Shrauta Sutra is quoted.

7. O excellent sage, the modes of subduing the evil portents of divine, earthly and atmospheric origin are separately mentioned in the Shanti Kalpa. 

8. These characteristics are succinctly mentioned in the context of defining Kalpa. The special characteristics of these are separate in other Shakhas or Branches *.

* Shankha in the NP. is probably a misprint for Shakha as “the conch-shell' is inexplicable in this context. 

9. Since all these are of utility in the Gruhya Kalpa (i.e., the Kalpa pertaining to the duties of a householder), I shall recount them to you, O excellent Brahmana. Listen attentively. 

10. The Omkara (the syllable Om) and the word Atha—these two words formerly pierced through the throat of god Brahma and came out (were uttered). Hence these two are auspicious ones. 

11. He who has completed the rites mentioned and wishes to do the subsequent ones, shall utter the word Atha. It is sought for the purpose of endless benefits. 

12. Kusha grass which is spread (in a particular way) is extolled for the rite of sprinkling water (in the prescribed way) round the fire. In the desired holy rite, the number of kusha grass-blades) should not be less or more, lest it should be fruitless. 

13. The rite of Parisamühana is enjoined as a preventive action against worms, germs, insects, etc. that crawl and move about on the surface of the Earth. 

14. O Brahmana, the three (parallel) lines that are enjoined, should be made equal. It has been laid down that they should not be made smaller or larger. 

15. O Narada, the fat of the demons Madhu and Kaitabha has spread over the Earth. So, it should be smeared over the cowdung. 

16. It has been mentioned that the cowdung of certain types of cows should not be used in the holy rite of Yajna-viz. the barren cow, the wicked or defiled cow, the cow with afflicted limbs and the cow whose calf is dead. 

17. O Brahmana, the rite of Proddharana (i.e., sprinkling of water upwards) is intended for the purpose of eradicating such terrible beings as moths, etc. that always roam about in the atmosphere. 

18. One should scrape or scratch the ground with the Sruva (sacrificial ladle or spoon) or the Kusha grass. It has been enjoined by Brahma for the achievement of Asthikantaka* (bones and thorns?) 

* NP. reads: asthi-Kantaka-siddhyartham. Hence this strange translation. I suggest Suddhyartham for siddhyartham, as the emendation. The emendation will mean: “For the purification of bones, thorns etc.” In the Devanagari script, such slips (si-for shu-) are possible. 

19. The waters represent all the groups of Devas and Manes (Pitris). O Brahmana, hence the sprinkling (the altar) with water has been laid down by sages who are experts in injunctions. 

20. It is mentioned that the sacrificial fire should be brought by women endowed with Saubhagya (good fortune) (i.e., woman having her husband and sons alive) in an auspicious earthen pot. The fire should be placed in the earthen pot sprinkled with water. 

21. On observing the wastage (i.e., disappearance by being stolen away by demons) of the nectar, the fire latent in the sacrificial twigs has been placed on the altar by Brahma and all other deities (for its protection). 

22. O Narada, Danavas and others are standing in readiness to create trouble) to the south of the Yajna. For the sake of protection from thein, one should establish god Brahma in that direction. 

23. The vessels (intended for consecration and cooking) and all other vessels must be placed in the north; the Yajamana (the householder on whose behalf the Yajna is being performed) sits to the West. O Narada, all the Brahmanas sit to the east. 

24. The maxim (or situation) is that whether in playing dice, business transactions or performance of sacrifice, if the performer be unconcerned or has an indifferent attitude, that activity goes to ruin. 

25. The Brahma and the Acharya must be appointed from one's own Shakha (branch of Veda) in the course of the rite of Yajna. There is no restriction in the case of the Rutviks. They should be invited and honoured according to availability. 

26. The two Pavitras (the Kusha grass twisted into a ring like loop with a tail) must be three Angulas in length. The Prokshini (the vessel containing the holy water) must be four Angulas in length. The Ajyasthali (the vessel holding ghee) shall be three Angulas in length and the Charusthali (the vessel in which the Charu i.e., food offering is kept) must be six Angulas in length. 

27. The Upayamana (the Kusha grass used to place down fire) shall be two Angulas long; the Sammarjana (that used for sweeping) shall be one Angula in length. The Sruva (sacrificial Ladle) is enjoined to be six Angulas long and Srucha (sacrificial spoon) is said to be three and a half Angulas long. 

28. The sacrificial twigs are a span in length, the Purnapätra (vessel filled with water) is six Angulas in length. The Pranita vessel eight Angulas in length is placed to the north of the Prokshini vessel. 

29. Whatever sacred water is there in the world as rivers and oceans, is present in the Pranita vessel. Hence it should be filled with water. 

30. O Brahmana, the Vedika (sacrificial altar) is said to be naked and devoid of garments (otherwise). Hence a wise man shall clothe it by means of the Darbha grass. 

31. The Pavitra consists of three cutters, viz. the thunder-bolt of Indra; the discus of Vishnu and the trident of Vamadeva in the form of the Darbhas. 

32. The sprinkling must be done from the water taken from the Pranita vessel. Thereby the holy rite becomes the yielder of great merit. It is glorified as very sacred. 

33. The Ajyasthali (the vessel holding ghee) shall be made with a Pala weight of metal. The earthen pot shaped by the potter's wheel is remembered to be demoniac (in character). 

34-38. The vessel Sthāli, etc. shaped by means of the hand is said to be divine. The auspiciousness or inauspiciousness of all rites depends on Sruva. In order to make it sanctified it is warmed in the fire. When it is held at the tip there is no widowhood (?), if it is held in the middle deficiency of progeny (or death of children is the result); if it is held at the root, the Hot dies. Hence it should be held after considering all this. The following six deities resort to the Sruva at the interval of each angula viz: Agni, the sun, the moon. Virinchi (i.e., Brahma), the wind god and Yama. Agni may lead to the destruction of objects of pleasure; the sun may cause sickness; the moon does not yield any special result; Virinchi is the bestower of all desired objects; the wind god is said to be the bestower of prosperity and Yama is considered to be the bestower of death. (Hence the sruva should be held at the fourth or fifth angula). 

39. The Sammarjana and the Upayamana are to be made with Kusha blades of grass. The former one may be of all* the branches (?) and the other of five branches (or blades of darbha grass). 

40. In order to make Sruva and Sruk, it should be known that the trees, Shriparni, Shami, Khadira Vikankata and Palasha are used. 

41. A Shruva, a Hasta (24 Angulas or about 18 inches) long is commendable, and a Sruk of thirteen Angulas is also commendable. This is laid down for the Brahmanas. In the case of others, it should be one Angula shorter. 

42. O Narada, it is laid down (in Smrutis) that the sprinkling of the vessels is for the destruction of defects (defilement) due to the glances of Shudras, the fallen ones and donkeys and other beings (at them). 

43. If the vessel is not filled up completely, there may be a loop hole in the Yajna. O Brahmana, if it is filled (completely), the Yajna becomes full. 

44. Learned persons have known that eight mushtis (a particular measure of capacity-”handfuls') make a Kunchi (kiñchit is a misprint), four kunchis make a Pushkala² (a particular measure of capacity), four Pushkalas make one Pūrna-patra (a full vessel). 

45. When the time for Homa has arrived, one shall not offer any seat anywhere. If it is offered, the fire may be excited and may give a terrible curse. 

46. Two Agħaras (sprinklings or oblations of ghee) are said to be the two nostrils, the two oblations of Ajya, two eyes, this is said to be the face of Prajapati and the waist is (formed out) of the Vyahrutis. 

47. The head, the hands and the feet- these five are said to be of the homa called Pañcha-vāruņa (?). O Brahmana, what is Svishtakruta offering belonging to Agni) and the Purnahuti (the final offering) are the two ears. 

48-51. The physical body of the Fire god should be conceived as follows*: --It has two faces, one heart, four ears, two noses, two heads, six eyes, tawny colour, and seven tongues. It has three hands on the left side and four hands on the right side. In the four right hands it holds the Sruk, Sruva, Akshamala (rosary) and Shakti (javelin). It has three girdles, three feet, a vessel for ghee and two chowries. Agni is seated on a ram. It has four horns and the lustre of the morning sun. It has a sacred thread and it is bedecked in earrings and has matted hair. One shall perform the rite of Homa after conceiving the physical body of Agni thus. * 

* C. RV. IV. 58.3 and the description of the fire god in the smruti or Pauranic verses in the Vaišhvadeda of Rugvedins.

++ Probably the reading should have been sapta instead sarva as seven darbha blades are used for the former.

52. The Brahmana who performs the Homa rite by using (mere) hand for oblating milk, curds, ghee and any fried object becomes the slayer of a Brahmana. 

53. The food that a man eats, his deities also eat; (but) for the prosperous achievement of all desired objects. the gingelly seeds must be used more in the Havis offered. 

54. In the course of Homas, three Mudras (ritualistic gestures or symbolic representations by certain positions of fingers, etc.) should be shown, viz. what is designated as the hind, the she-swan, and the sow. While magic spells and incantations are used, the mudra called the sow should be used and during the auspicious rites, the gestures of the hind and the she-swan shall be used. 

55. The ritualistic gesture called the (female) swine shall be by means of all the fingers; that of the she-swan shall be without the use of the small finger); the mudra called the hind' shall be by means of the three fingers, viz, the middle, the ring finger and the thumb. 

56. One shall perform the Homa with gingelly seeds along with curds, honey and ghee the magnitude being the same as (mentioned) before, grasping these with all the five fingers. 

57. In all auspicious rites the Kusha grass-blades should be held closely to the ring finger.

58. Vinayaka (god Ganesha) has been appointed as the controlling head of Ganas (like Puşhpadanta and others-Mit. = Mitakshara* for creating as also in warding off impediments in acts (conducive to the attainment of Purusharthas), by gods Rudra, Brahma and Vishnu.

* This is a famous commentary on the Yajnavalkya Smruti. It was the paramount authority on the Hindu Law in British Courts and even after, before the Hindu Code Bill. Its author, Vijnaneshvara (A.D. 1070-1100) being such an authority I follow his interpretations, as this and the next Kalpa are borrowed from the Yaj. Smr. by the NP.

59-61a. Understand the symptoms of a person who is haunted (lit. caught hold of) by Vinayaka: In dreams (he sees that he is carried away by (a stream of) water or is drowned in deep water; he sees men with shaven heads and clothes red dish (blue Mit.) colour, (in dream that) he is riding carnivorous birds (like vultures) and beasts of prey (like tigers). He sees that he is surruonded by Chandālas, donkeys and camels. (He feels that while he is going he is hotly pursued by enemies (to attack him). 

61b-63a. Such a person's mind becomes distracted or agitated; all his efforts (at success) become fruitless; without any reason, he becomes dispirited. Even though born in a royal family (and endowed with bravery, learning and such other qualities -Mit.); a maiden (though possessing beauty, good family-background etc.) does not get a spouse and a married woman does not become pregnant. A learned Vedic Scholar does not get preceptorship and a student (though endowed with discipline and other virtues) gets no study facility or tuition. A merchant gets no profit nor a husbandman gets profit in his agricultural activities. 

63b-c. (For the propitiation of Vinayaka for pacification of troubles) on a meritorious day (with a favourable constellation) such a person's ablution as per due formalities should be performed with the viscous pulp of white mustard seeds (after extracting oil), while benedictory mantras are being recited by (learned) Brahmanas** (who should perform punyahaváchana-Mt.).

** NP. 63c is a combination of the 1st part of Yaj. 1. 277b and the latter half of Yaj. I. 278 b.

64. Clay must be taken from (five places, viz.) the stables of horses, elephants, an ant-hill, from the confluence of two rivers and from a deep lake. Rochana (yellow pigment), scents, Guggulu (gum-resin), etc., must be thrown quickly* (into the water).

* For áshu of NP., Yaj-1.279 reads apsu.

Svaha, Om Küshmandāya Svaha, Om Rajaputraya Svāha. (Then in fire Charu oblations be given with these very Mantras and the remaining portion of the Charu should be oblated with bali- Mantras to Indra, Agni, Yama, Nirruti, Varuņa, Váyu, Soma, Ishāna, Brahma and Ananta using each name in the dative case followed by namah 'Bow to,' as follows Om Indrāya namah, etc. 

65. (Defective) Water must be brought from the deep lake in four pots of the same colour. The Bhadrāsana (the honour ed holy seat) must be placed on a red-coloured hide of a bull (when the haunted person is thus seated. Brahmanas should recite Svasti mantras. 

66. (After recitation of Svasti mantras, Suvasinis-women whose husband and sons are alive-should pour water over the haunted person from the pitcher kept to the eastern side of the Bhadrâsana while the following Mantra is being uttered). 

“I sprinkle you with waters endowed with innumerable potencies, flowing in hundred(s) of streams, sanctified by sages (like Manu). May the purificatory waters sanctify you.” 

67. (Water from the second pitcher placed to the south should be poured with the following Mantra): “May king Varuna bless you with fortune. May the sun, Bruhaspati, Indra, Vayu, (each of them) confer auspicious blessings on you. 'The seven sages have bestowed blessings on you.” 

68. (Incantation while pouring the third pitcher): “May the water goddess destroy for ever whatever is in auspicious (and unlucky) in your hair on the head (Mit.) the parting of the hair, the forehead, ears and eyes.” 

69. (The fourth pitcher is to be poured while reciting the previous three mantras -After water from the fourth pitcher is poured) holding in the left-hand blades of Kusha grass, mustard oil should be oblated (poured over the head (of the haunted person) with a ladle (spoon) made of Indian fig tree, when the person is thus bathed. 

70-71a. (While pouring the mustard oil as oblations the following names of Vinayaka preceded by Om and followed by Svaha should be uttered per oblation as follows: Om Mitaya Svähā, Om Sammitāya Svaha, Om Shataya Sväha, Om Katankataya.

71b-75. As an offering (Naivedya) the following articles are to be presented to Vinayaka (and his mother—Parvati*): rice once beaten (half-polished), boiled rice mixed with powder of sesamum seeds, fish both raw and cooked, flesh both raw and cooked, flowers of variegated colours, incense, three kinds of spirituous liquor, radish, Puris, Apūpa (baked or boiled pies), garland of Vota (Vade-in Marathi), boiled rice mixed with curds, milk pudding, flour-cake with raw sugar or jaggery along with laddus (Mit.).

* I am following Mitakshara on Yaj. in interpretation. The Mantras for bowing are: 

(a) tatpurushaya vidmahe / vakra-tundāya dhimahi / tan no danti prachodayāt //

(b) subhagayai vidmahe / kama-málinyai dhimahi / tan no gauri prachodayat. / 

He should then bow them down with head (with the Mantras as follows** 

**Mit. quotes the Mantras which may briefly be translated here: “May Devas, Adityas, Vasus Marut-gods, Ashvini-kumăras, Rudras, Suparpas, serpents, planets, Asuras, Yātudhanas, Pishachas (Goblins), reptiles, Mátru-devatas, divine mothers), female evil spirits, Yakşhas, Vetalas, Yoginis, Putanas (goddesses of epidemics), spirits causing yawning etc.), Siddhas, Gandharvas, Vidyadharas, men, guardians of quarters, protectors of different worlds, Vinåyaka-godlings creating impediments accept this offering. 

O great sages beginning with Brahma, the promulgators of peace! May there be no trouble or impediment or sin or enemies to me. May goblins and departed spirits be statisfied and bring us happiness.”

The remainings of this offerings should be placed in a winnowing basket which is spread over with Darbha grass, and should place that Bali where four roads meet (with the following invocation +

After offering Arghya (with water, flowers, etc.), he should again offer Durva -grass and mustard-flowers filling the cavity of his folded and joined hands (anjali). 

76. (He should then pray) 

“Be pleased to bestow on me beautiful form and features, renown, fortune, sons, wealth and grant me all desired objects.” 

77. After worshipping Durga, the consort of Shiva, he should worship Shiva, the Lord of Uma, by means of incense, lights, food-offerings, scents, fragrant garlands and unguents. 

78. Thereafter the worshipper should wear white garments, garlands of white flowers and apply (sandalpaste like white) unguents to his body. He should feed the Brahmanas and give a pair of clothes to the preceptor (who conducted this worship with full knowledge). 

79. After performing the worship of Vinayaka the person desirous of wealth, peace, nourishment, prosperity, longevity and virility should worship the planets. 

The rite conducive to 

Pacification of Planets

80. The nine planets are to be installed in the following order, viz. the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Råhu and Ketu. 

81. For attaining auspiciousness, the replica or representation of the planets should be made of what follows respectively: * copper, crystal (silver in NP), red-sandalwood, two in gold and silver (gold in NP), iron, lead and bell-metal. 

* v. 81 is defective as the objects are duplicated and do not make up the number 9 required for the planets. Thus, NP reads: tamrakad rajatad rakta-chandanåt svarnakad api |

hemno rajatadayasah sisat karya shubhaptaye ||

Here rajata ‘silver’ and gold (svarnake & heman) are repeated twice. The original verse (Yaj. I. 297) is accepted for translation.

82a. Or they may be painted on the canvas-cloth in their respective colours or they may be represented by means of esoteric diagrams with coloured powders or pastes. 

82b-83. (The procedure of worshipping planets). Each planet should be worshipped by offering cloths, scents, or unguents and flowers according to the complexion of the planets. They should also be offered scents, Bali (food-offerings), incense and Guggulu (a particular fragrant gum resin). For each (presiding) deity of the planets). (oblation of) Charu (and Samidhs) be offered in the fire) with the following (nine) mantras. 

84-85. The following are (the Pratikas of) Mantras of the planets (1) A krushnena (RV.I.33.2), (2) Imam deva (VS.9. 40), (3) Agnir murdhā (RV.VIII.44.16), (4) Udhudhyasva (VS. 15. 54), (5) * Yad aryah (RV.2.13.15), (6) Annat parisrutah, (7) Shan no deviḥ (RV.X.9.4), (8) Kändåt (VS. 13. 20), (9) Ketum krunvann aketave (RV.1.6.3) (?).

* the mantra should be Bruhaspate ati yad aryo (RV. 2.13.15) 

86. The sacrificial sticks (special to each planet) are as follows: the sun-plant (arka), palásha (tree), khadira (Acacia catechu), Apåmärga (the Achyranthes Aspera) the pippala, Udumbara (the Indian fig. tree), Durva and Kusha grass.

87. To each of the planet one hundred eight or twenty-eight sacrificial sticks (that of the sun-plant for the sun, the palasha twigs for the moon, etc.) smeared with honey or ghee or curds or milk should be oblated. 

88-89. The Naivedya offered should consist of the following articles: rice cooked with jaggery, milk-pudding, havishya (food partakable to sages), Shashtika grains cooked in milk, cooked rice with curds, Havis (rice cooked in milk) Chūrna (rice mixed with sesame), rice mixed with flesh (Mit.), boiled rice of various colours (due to its various components). These articles should be offered to each planet) in due order. The wise person should give meal to Brahmanas according to his (financial) ability and the availability of the foodstuffs. The food etc. should be offered after duly honouring them (by washing their feet, etc.). 

90. The following is the prescribed religious fee (Dakshina) for the planets (respectively); a cow, a conch, a (strong) bull, gold, (yellow) cloth, (a white) horse, a black (tawny?), coloured cow, iron (a weapon), a goat. 

91. The different articles (offered as Dakshina) should be a Pala in weight. At the time of monetary gifts this should be said, “O Brahmana, boon has been granted by these: Being worshipped (bless) them.”**

** The text in Yaj: “A boon has been granted to these planets by god Brahma.” “Ye planets, when worshipped you worship (reciprocally) the worshippers (by removing their calamaties and conferring blessing on them) Yaj. I.307. 

92. “Wealth, nobility, rise in position of leading men are controlled by planets. The existence and the nonexistence of the universe depends on the planets. Hence, planets are highly adorable.” 

93-94. The performance of worship every day of Lord sun with red-sandal, etc.) as well as that of god Skanda and the great god Ganapati leads to accomplishments of desires, fruits of one's religious acts and unsurpassed affluence. 

95. If a person begins to worship planets without performance of Mátru-yāga (a sacrifice in propitiation of divine Mothers), the Mothers get angry with him and create impediments. 

96.97. Those who seek auspiciousness should perform Vasordhara (a particular libation of ghee at the Agni-chayana) by means of holy mantras of Vasu. Gauri and other holy mothers should be propitiated by them on auspicious occasion. 

98. The mothers are sixteen in number viz. Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Devasena, Svadha, Svaha, Matruka, Vaidhruti, Dhruti, Pushti, Drushti and Tushti—these sixteen should be worshipped on the occasions or for the sake of prosperity along with the Atmadevata (the family deity). They are even superior to Ganesha. 

99-100. All the necessary items in the worship should be followed: viz. the invocation, offering of padya and Arghya, ablution, sandal paste, Akshatas (raw rice grains), flowers, incense, burning light, fruits, Naivedya, Achamaniya, betel leaves, areca nut, showing of lights (Nirajana) and Dakshina. All these must be offered for their satisfaction. 

* The Pitri-Kalpa (Shraddha)

101-102. I shall now explain to you the Pitri-Kalpa which increases wealth and progeny. The following are the occasions for the performance of Shraddha.: The new moon day; the Ashtaka days**, Vruddhi (prosperous occasions like the birth of a son), the dark half of the month, the two ayanas (southern and northern transits of the sun), availability of suitable Brahmanas (as detailed in the next verse-Mit.), equinoxial transits of the sun, (the first point of Aries or Libra into which the sun enters at the vernal or autumnal equinox), Vyatipata (a particular evil yoga * or time) Gajacchaya (a particular day **), the solar and lunar eclipses and whenever one feels inclined to perform a Shraddha.

* The NP has borrowed this section from the Shraddha-Prakarana of the Yáj. Smruti I. 217 ff. The printed text has the lines of the Yaj. disarranged with printing mistakes in addition. Please vide Supra ch. 28 and notes, as the topic of Shraddha is treated there. 

** The 8th day in the dark half in the months covered in the seasons Hemanta and Shishira-Aśhvalayana. 

*Vyatipata-the day of new moon when it falls on Sunday and the moon is with certain constellation such as Shravana, Dhanishtha, Ardra,

Shravanashvi Dhanishtha’rdra naga-daivatamastake |

Yadima ravivarena Vyatipatah sa uchyate ||

(Bruhan-manu quoted in SKD. IV. 531.)

**A particular constellation (MW. 342). But SKD II. 290 quotes from Krutya-chintamani:

Krishna-pakshe trayodashyam Maghasvinduh kare ravih |

Yada tada gaja-cchaya shraddhe punyair avapyate ||

103-106a. The following Brahmanas are regarded as the “wealth or assets to Shraddha, †  (Brahmana-sampadah mentioned in the above verse): proficient in (recitation and teaching) all the Vedas, Shrotriya (well-versed in the Vedas), the knower of the meaning of the Vedic texts, a middle-aged person-Mit., the knower of the meaning of the Veda-mantras, one expert in teaching and observing the vow of the Jyeshtha-sama portion of the Sama-veda, † † the expert (as described above) in the tri-madhu and tri-suparna hymns, †† sister's son, a Ritvik (a priest officiating at a sacrifice), a son-in-law, the father-in-law, or the maternal uncle who can perform a sacrifice, the knower of the Trinachiketa hymns, a grandson (through a daughter), the disciples, kinsmen and relatives ††, performers of prescribed karmans, practitioners of austerities, keepers of five (sacrificial) fires, strict followers of the vow of celibacy and those who carefully serve their parents.

†Vide Manu III. 150-169. Cr. Supra 28.6-10 and notes.

††Jyeshtha-sama, sama-visheshas tad-adhyayananga-vratam cha tad-vratacharanena yas tad adhite-Mit. on I. Yaj 219. 

††The list from “sister’s son to relatives” is for the 2nd preference, if the Brahmanas enumerated in the previous verse are not available-Mit. on Yaj I. 220. 

106b-109a. The following (Brahmanas) are despicable (and should not be invited for Shraddha) *: 

*Cf. Supra 21.11-18 & notes.

One affected with heinous diseases (like leprosy), one possessing a surplus limb or deficient in a limb, a squint-eyed person, a son of a remarried widow, a religious student who violates the vow of celibacy, a bastard, one of deformed nails or of conspicuously black teeth, a salaried teacher, a eunuch, a (false) accuser of girls (a girl-teaser or outrager of the modesty of girls), one accused of serious crimes, a traitor of friends, a backbiter or slanderer, one who sells (sacrificial) Soma, one who marries or takes up Agnihotra before his elder brother, one who abandons his parents or preceptor, one maintaining himself on the earnings of unchaste women, the son of a Shudra, the husband of a divorced woman, a thief, a person fallen from holy rites. 

109-110a. The house-holder himself remaining self-controlled and pure, should invite Brahmanas on the previous day ** itself. The invited Brahmanas too must control themselves mentally, verbally and physically.

**Cf. Manu III. 187: vide Pd. P. Srushti 9.85.88. and the Matsya 16.17-20, also S. Shraddha, P. 406. 

110b-111a. He should welcome and honour the Brahmanas as they come in the afternoon (on the muhurta called Kutapa-Mit.).  after they have sipped water as Achamana he with a Pavitra (of Darbha grass) in his hand (fingers), should seat them in their respective seats. 

111b-112a. In the rites pertaining to deities he may have (invited) as many Brahmanas as he can afford. In the rites concerning Pitris, he must have odd number of Brahmanas. He should seat them on a ground purified (by smearing with cow dung Mit.) covered and sloping to the south. 

112b-113a. The two Brahmanas representing deities should be seated with their faces to the east. and each of the Brahmanas representing Pitris should be made to face the north (or one Brahmana for Devas and one for Pitris may do). In the case of the Shraddha of the maternal grandfather, the procedure of Brahmanas representing gods etc, is the same. 

113b-114a. He (the householder) gives them water for washing their hands and even number of Kusha-grass (blades) for the purpose of a seat. When so permitted by Brahmanas, he should invoke the gods with the Ruk verse Vishvedevas * (RV.I.3.7).

*The Smarta Mantra-agacchantu mahabhagah etc.-is also recited.  

114b-116.  After scattering the barley grains in a vessel along with the Pavitra, he should pour water with the Mantra Shanno devi (RV.X. 9.4). Repeating the Mantra Yavo’si (VS. 5. 26; TS. I. 3. 11), he should scatter barley grains. He should then pour the arghya water ** into the hands, repeating the Mantra Ya divya (TB. 2. 7.15. 4).  after giving water, serving food, with a lamp lighted, applying fragrant sandals and flower-garlands (he should give them water to wash hands).

**The NP reads haste Padyam vinihkshipet. The oddity of pouring water meant for washing feet into the hands being obvious, tlıc Yaj. reading (which is the original one) hasteshvarghyam vinikshipet isaccepted.  

116b-117. He should then change† his sacred thread, hang towards the left part of the body over the right shoulder (when he deals with rites concerning Pitris-manes) offering Kusha grass (blades) twice in number to the Brahmanas representing Pitris, he should invite his fathers (i.e., father, grand-father and great-grand-father) with the mantra Ushantas tva nidhimahi (RV. X. 16. 12, AV. 18.1).  after inviting the Pitris, he should, with the permission (of the Brahmanas representatives of Pitris) perform the Japa (undertone recitation) of the mantra A yantu nah pitarah (Mit.) 

†NP reads sapradakshinam but the original text and the actual practice of Shraddha shows that the reading apradakshinam in the Yaj. I. 232 is correct. 

118-119a. The rites to be performed with barley may be performed with gingelly seeds. Offering Arghya along with barley grains put in their vessel according to the ritual he will repeat the mantra Pitribhyas sthanam asi (Yaj. Smr. I. 234,) and place the vessel with (its) face downwards. 

119b-120a. Wishing to perform Agnau-Karana (offering into sacrificial fire), he takes cooked rice soaked in ghee and formally requests the permission (to offer oblations). If the Brahmanas say “Do so” and permit him he oblates them formally into the fire †† as in Pitri-yajna.

†† In practice, now-a-days, these are offered in the hand of Brahmana instead of in fire. This is sanctioned by Manu.  

Agnyabhave tu viprasya panavevopapadayet (quoted by Mit.) 

120b-121a.  After the Homa is over, he will carefully (with great concentration) place the remaining food into vessels. Those vessels may be of whatever material available, but particularly silver vessels are recommended. 

121b-122a.  after keeping food into the pots, the pots are invoked with the mantra Pruthivi te patram (Manava-Shrautasutra 11. 9. 2.) and make the Brahmana place his thumb on the food with the Mantra Idam vishnur vichakrame (RV. I. 22. 17). 

122b-125a. He shall then repeat the Gayatri along with the Vyahrutis and the three Ruks beginning with Madhu vata etc. (RV. I. 90. 6-8).  after the Japa he must say, “All of you, take food at your leisure”. They also shall take food with restricted speech. (The householder) shall serve them the desirable food and ghee. He shall not be angry. He shall not be in a hurry. Till they are satisfied (the food is offered). (While they take food) he shall repeat the Japa as before. He shall formally ask them “Are you satisfied?” He shall then take the formal permission regarding the leavings of food etc. He shall then take the cooked rice and strew them on the ground. Water shall be offered once for each. 

125b-126a. Taking all the strewn food along with the gingelly seeds he shall stand facing the south. He shall place the Pindas near the Ucchishta (leavings of the food) as in the case of Pitriyajna. To the maternal grandfather also, the Shraddha offered is like this. He shall then offer water as Achamana. He should then request them to give the benediction Svasti and they say it. He should then request them to bless him with benediction. He should pour water on their hands and they utter that blessing. 

126b-128.  after giving Dakshina according to his ability, he should seek their permission to say Svadha; when so permitted by them he should utter the word Svadha with reference to the concerned Pitris on his father’s and mother’s side. Then water should be sprinkled on the ground. 

129a. He shall say then “May the Vishve devas be pleased.” When the Brahmanas say this, he shall repeat it. 

129b-130a. He should then pray to Brahmanas: “May donors flourish and multiply in our family. May Vedas increase (by recitation, teaching etc.); May my race flourish. May not our faith in Shraddha and other religious rites dwindle. May we have abundant (gold etc.) to give.”

130b-131a.  after saying such pleasing words, he should (go round them and) bid them adieu. He should repeat the mantra Vaje vaje (RV. I.10.7?) and with delighted heart take leave of Pitris with due formalities. 

131b-132a. The Arghya-patra in which Arghya water given to the Brahmanas was poured, should be placed with its face upwards and the Brahmanas be formally let go (after being blessed by them). 

132b-133a.  after accompanying the departing Brahmanas to the border (of the village), he should circumambulate them clock-wise and returning, he should eat the food partaken of by his Pitris. On the night of the Shraddha he (along with the invited Brahmanas) should observe celibacy. 

133b-134a. Thus, repeating the circumambulation, he shall perform Nandi and other Yajnas to the Pitris during the occasions of prosperity. The Pindas must be made of barley grains and mixed with curds and Karkandhu (the fruit of the Jujube tree). 

134b-135a. The Ekoddishta (Sraddha with a single Brahmana) consists of one Arghya and one Pavitra. It is devoid of devas. 

135b-136a. It has neither the Avahana (invocation) nor the Agnaukarana (consigning of cooked food into the fire). The circumambulation is anticlockwise. (Here the difference between the two Shraddhas is:) Here akshayyasthane upatishthatam should be uttered (instead of akshayyodaka etc). At the time of bidding goodbye to the Brahmanas, after reciting Vaje vaje he should request with the words abhiramyatam (please do enjoy) and they would say abhiratah (enjoyed). (This is to be performed at mid-day-Mit.). 

136b-137. He shall have four vessels made filled with gingelly seeds and scented water. For the purpose of Arghya, water shall be poured into the vessels of the Pitris from the vessel of the Preta (the dead one). At that time the two mantras beginning with Ye Samanah (VS. 19.45) etc. shall be repeated. He shall perform the other rites as before. 

138-140a. This rite of Ekoddishta and Sapindikarana is for women also. If the Sapindikarana is performed after a year, the food along with the water pot shall be given to a Brahmana for a year(?). Every month, this rite shall be performed on the day of death. The rite is performed every year, and month as well as on the eleventh day. 

140b-141a. The Pindas shall be given to the cows, goats or Brahmanas or consigned to fire or water. While the Brahmanas are present at the place of the meal, the leavings of food of the Brahmanas shall not be swept. 

141b-142a. The Pitris are delighted for a month with Havishyanna (cooked rice soaked in ghee) and for a year with milk pudding. The meat of the following shall be offered in the different months, viz-fish, deer, ram, birds, goats, Prushat deer, Ena deer, Ruru deer, boar and hare. If these are offered the Pitamahas are satisfied. *

*The Mitakshara clarifics that it is havishyanna (rice boiled in milk) that should represent each kind of flesh for Shraddha.  

142b-145a. If a person staying at Gaya (or at any highly sacred place like Prayaga, Naimisha, -Mil.) gives i.e. performs Shraddha with the flesh of a rhinoceros, a kind of fish called Mahasalka, ** honey, food suitable to sages, flesh of a red-coloured goat, Mahashaka (i.e. Kalashaka or Narca in Hindi), white goat, he attains eternal benefit (or bliss). That is particularly so, if it is performed on the 13th day of the dark half of Bhadrapada when the constellation Magha is on that day.

** Mahakalpa in the NP is most probably a misprint as this is a list of food-stuffs). 

145b-148a. A person who offers Shraddha from the 1st day of the dark half of Bhadrapada upto the new moon day (with the exception of the fourteenth day which is reserved for those killed with a weapon in battle, etc.) forever gets (as a fruit of performance of Shraddha on that particular tithi as follows): a (beautiful) girl (of good character and characteristics), (intelligent, handsome) sons-in-law, small beasts like sheep, good mannered sons, success in gambling, (Harvest in) agriculture, profit in commerce, two-hoofed animals like cows, one-hoofed animals like horses, sons with the brilliance of Vedic studies, etc., gold and silver ( also other metals like lead, zinc), leader ship in one’s caste, fulfilment of all desires (of heaven etc.) The (ekoddishta) Shraddha on the fourteenth day of the dark half of Bhadrapada is (reserved) for persons who die of being struck with weapons. 

148b-152a. If a person, full of faith, deep reverence, devoid of arrogance and jealousy performs a Shraddha with due formalities on every Nakshatra (constellation) beginning from Kritika (the Pleiades) and ending with Bharani will attain the following desired objects: the heaven, progeny, exuberance of Atmic (spiritual) powers, bravery or fearlessness, fertile fields, physical strength, a (virtuous) son, prominent social status (in one's community), popularity, affluence in wealth etc., prominence, auspiciousness, unchallenged command, commerce, agriculture, cows, etc. health, fame, absence of sorrow (due to bereavement of a dear person), attainment of the highest (Brahman) region, money, gold, etc. (mastery over) the Vedas, effectiveness of medicines, metals (except gold and silver), cows, he and she-goats and longevity. 

152b-154a. The deities presiding over and propitiated in Shraddha such as Vasus, Rudras, sons of Aditi (devas) and Pitris when satisfied by propitiation through Shraddha give pleasure to the manes of the performer but these grandsires of human beings bestow longevity, progeny, wealth, learning, heaven, emancipation from Samsara, all pleasure and (even) a kingdom. 

154b-155a. In this way are narrated a few special features or particulars of the Kalpadhyaya. The details should be known in Vedic tantras and other puranas. 

155b-157. He shall attain auspicious goal here and here after. The man who devoutly listens to this chapter on Kalpa during the holy rites pertaining to the Devas and the Pitris obtains the benefit of the holy rites pertaining to Devas and Pitris. He obtains wealth, learning, renown, and sons here and the highest goal here after. 

158. Henceforth, I shall recount to you the treatise on Grammar which is called the face of the Vedas. I shall recount it succinctly. Listen attentively.