2 - Discussion on Tithis

Tithi is the period required by the moon to gain twelve degrees on the sun to the east (Surya-siddhanta, Tithi Tattva p. 2.). Due to the irregular motion of the moon, the tithi varies between 67 to 50 ghatikas--a finding recorded in the maxim.

Sapta-vruddhir dasha kshayah

As a Tithi is not coterminus with a ‘civil day’ and as every religious rite, be it Vrata, Dana etc. must be done at the exact time of the Tithi (otherwise it becomes fruitless), this topic has been discussed since very old times. As the word is used in the Aitareya Brudhma(UJ and Gruhya and Dharma sutras, the belief in Tithi exists since the 8th O:nt. B.C. Works have been devoted to the discussion of the correct time on a Tithi for observing Vratas. For example, Jimuta-vahana’s Kala-viveka, Hemadri’s CC., Kala-madhava, Nilakantha’s Kala-may ukha, Dharmasindhu and others.

But this very topic has been discussed previously in NP.I.29 and elsewhere and the technical terms like Purna, suddha, viddha etc., the Yugma-Vakya and rules for deciding the Ekadashi fast etc. have been discussed in details in the annotations to those Chapters and verses. Hence, they are not repeated here.

Vasishtha said:

1. It was bearing on this same topic that the saintly residents of the Naimisha forest asked the highly intelligent Suta, the disciple of Vyasa.

2.On being asked, that highly pleased one recounted the greatness of Ekadashi¹ in detail and also the rules of procedure regarding the observance of fast.

1. In the previous Chs. in the NP. I discussed Tithis with reference to the religious rites like Sraddha, Vrata etc., but this verse and the following discus1ion makes it clear that the object of this part is disquisition on all aspects of Ekadashi Vrata only.

Another important point here is the conspicuous absence of Narada. He is neither a listener nor a narrator of NP. Uttarardha as contrasted with NP. Purvardha where he is at least the listener.

3-4a On hearing that statement of the son of Suta, as well as the greatness of the wielder of discus (god Vishnu) that subdues vast multitudes of sins, O king, the excellent Brahmanas again asked Suta who is devoid of impurities and who is well versed in the Puranas.

4b-5. “O bestower of honour, you know the eighteen Puranas. Thanks to the favour of the son of virgin² ‘(i.e.Vyasa) you know the Mahabharata too. Hence, there is nothing in the Puranas or the Smrutis which you do not know.

2.Kanina-A child born of an un-married woman. Mbh. Adi. 60.2 tells us that Vyasa alias Krishna Dvaipayana was born of an unmarried girl (Matsyagandha or Satyavati) on an island in the Yamuna.

6-7a. A doubt is produced in our minds in the story of Raghunatha that is very extensive, containing hundred crores of verses. It behoves you to dispel it by means of factual and detailed explanation.

7b-8a. Is it the end of the Tithi that has to be taken up for the observance of fast. Or is it the root (beginning)? What is the rule regarding this in the rites pertaining to the Devas and those pertaining to the Pitris (manes)? Kindly narrate it as there is nothing that is unknown to you.

Sauti said:

8b. In regard to the Devas (i.e. rites pertaining to Devas) the end-period of the Tithi is to be taken for observing fast. Then it is conducive to the increase of their pleasure.

9. The root (beginning) of the Tithi is declared by the knowers of Time as pleasing to the Pitris. Hence, the tip is taken up for the observance of fast by those who wish to obtain tenfold benefits.

10-12a. The root is to be known for being taken up (for fast) by those who desire for virtue and piety, for the purpose of propitiation of the Pitris. Neither Dvitiya (the second day) nor the Ashtami (the eighth day) nor shashthi (the sixth day) nor Ekadashi (the eleventh day) in a human fortnight, O king, should be taken up by those who wish for virtue, love and wealth, if it overlaps (lit. is pierced by) the previous one.

12b. O excellent Brahmanas, Saptami (the seventh day) in lunar fortnight is always to be taken up only when it overlaps the previous one. If anyone eschews the following, when they overlap the previous ones, he falls into hell. Those Tithis are Darsha, (the New Moon day), Paurnamasa (the Full moon day) and the anniversary day of the father.

13. O king, he will be visited by misfortunes and loss of progeny. O Brahmanas this has been heard by me formerly from Krishna Dvaipayana.

14. That Tithi is called Purvaviddha (overlapping the previous one) if there is even a slight trace of it at the time of sunrise. That Tithi should be considered Prabhuta (full) (if it extends throughout) not excluding the time of sunrise.

In the rite of Parana (break-fast) and in the case of death of men, that Tithi is remembered which exists at that particular time. In the case of rites pertaining to Pitris, if there is contact of the Tithi at the time of sunset, it is called Purna (full).

16. In that case, the Tithi at the time of sunrise is not taken into account. But in the case of rites of the deities, the Tithi at the time of sunrise must be taken into account. The intelligent devotee should get the Tithi confirmed through a thoughtful astrologer.

17. O leading Brahmanas, the bases for the extent of the Tithi are the sun and the moon. The knowers of the time reckon it through the movements of moon and t sun.

18. Due to the fault of the contact of the previous Tithi, these are not worthy of being taken up for worship Those who know about this matter eschew them. O Brahmanas, they eschew all the four Yamas.

19-20.¹ Henceforth, I shall recount the orderly procedure for bath and worship. If they do not attain purity during the day time, the injunctions are so observed for the night. All the duties of the day must be completely performed at night-fall. This rule has been laid down by me in the case of men who observe fast.

1.VV. 19-32 lay down the rules of observing Ekadashi fast by Vishnavas.

21. O leading Brahmanas, if there is even a little of Dvadashi at the time of dawn, the rites of ablution, worship, charitable gift, Homa etc. are to be performed then.

22. The breaking of the fast on a pure Trayodashi day is conducive to the attainment of benefit of (a grant of) land and performance more than a hundred of Yajnas. There is no doubt about it.

23. For this reason, O Brahmanas, the ablution is to be performed along with the rite of Pitri-Tarpana, early in the morning, without reckoning the day of Dvadashi.

24. This Dvadashi, if transgressed (?) by men causes great loss. Like the Sarasvati who is not washed, it dispels virtue and piety.

25. If there be a loss or increase in the period of Dvadashi or if it is available at the sunrise, Dvadashi should be taken advantage of for the purpose of fasting. It is meritorious. One should eschew that Tithi if that overlaps the previous one.

The Brahmana submitted:

 26. O Suta, kindly explain to me how can there be a fast on the Dvadashi day if the previous Tithi happens to extend to Dvadashi.

27-31a. When the day of fast becomes overlapped by the previous Tithi and when there is not even a trace of Ekadashi on the next day, how is the observance of fast enjoined on that day? O son of Suta, pray explain to me.

Sauti said:

        O Brahmanas, when on Dvadashi the previous Tithi is not at all obtainable and the day of the week is Saturday, Sunday or Monday (?) the next day is to be taken up for fasting. Even when there is the risk of contravening many Agamas and when the Brahmanas raise arguments against it, the holy Dvadashi should be observed as the day of fast and the breakfast (Parana) is on Trayodashi (the Thirteenth day of the lunar fortnight).

31b.  When Ekadashi is Viddha (i.e. it is overlapped by the previous Tithi) and it is the month of Shravana, it is the holy Dvadashi     that  should be observed as the day of fast, in both the fortnights. This decision,   arrived at in accordance with the Shastras (sacred lore) has been announced to         you by me.

32a.  What else do you wish to hear? You may be pleased to tell me the same.

The sages said:

32b-33a. O Sauti, tell us the rule regarding the observances on the inaugural days of the Yugas precisely and factually. Similarly, tell us the rules regarding the transit of the sun etc. There is nothing that cannot be understood by you.

Sauti said:

33b-34a. Wise persons know that two of the inaugural days of the Yugas fall in the bright half of the month and two in the dark half. The Tithis in the bright half are to be taken up when they exist in the forenoon, those in the dark half are to be taken up when they exist in the afternoon.

34b-35. The Ayana (the tropical transit) has the part of the day as the basis and the transit time is sixteen Palas (certain unit of time). In the southern portion (transit from the tropic of Cancer) the former one (? the forenoon) is to be taken and in the northern (transit from the tropic of Capricorn) the past one (the afternoon) is considered (for acceptance). In the middle period of Vishuva (equinox), it is glorified as Akshaya (imperishable).

36. O Brahmanas, fast is to be undertaken after knowing precisely the Tithi mentioned for the full year. Otherwise, one is likely to fall into a hell.

37. The man observing fast when it is Purvaviddha breaks Dharma. It is likely to result in death of the progeny and loss of wealth.

38. Just as one eschews the water of the Ganga if it is contaminated by even a drop of liquor, O leading Brahmana, one should avoid the Ekadashi day even if there is the overlapping of Dashami by a single pala (a small unit of time).

39. O excellent Brahmanas, just as one should throw away the Panchagavya if it is defiled by a dog, so one should do, if Ekadashi in both the fortnights, is defiled by Dashami.

40. O excellent Brahmanas, the Purvaviddha Ekadashi Tithi (i.e. the eleventh day with the overlapping of the tenth day) had been formerly given to the Danavas by the scion of the family of the Yadus (i.e. Vishnu) for the propitiation of the noble souls.

41-44a.  O excellent Brahmanas       the   following gifts are  no better than gifts offered to Asuras: the monetary gift given  at the wrong time, the gift to the undeserving, what is given by the angry donor, what is given after dishonouring the recipient, the gift on a        Tithi ‘pierced by’ the previous Tithi; the gift  offered by one who is defiled by ucchishta (leavings of food), what is given unto the fallen ones, what is gifted to the hen pecked ones, what is given without water offerings and what is offered with subsequent and frequent allusions to it. Hence, O Brahmanas, the Ekadashi   Tithi should      not be observed if it is Viddha (i.e. when Dashami overlaps it).

44b-46. Just as the paramour of Shudra woman defiles the previous merits, Sraddha, charitable gifts, Japas, Homas and holy dips, so also the Puja offered to Hari in a Tithi overlapped by the previous one, undergoes rapid decline like darkness at sunrise. Women proud of their blooming youth and overwhelmed by the fish-bannered Lord (i.e. Kama or sexual passion) abandon their ageing husbands. So also the learned men should eschew the Tithi that has the Vedha (ovet1apping). For the enhancement of Dharma, they always adopt other Tithis.