45 - The Procedure of offering Pindas (in the Gayä-Yätrã)

Offering of Pinda (balls of rice) to Pitris—Pinda-däna has an important place in the pilgrimage to Gayä. This chapter has a close textual similarity with the Vãyu P. 108. 12ff.

As the NP. has borrowed a number of verses from the Gayä Yäträ section of the Väyu P., it is not necessary to locate every verse that way. A few verses are however noted below as a specimen:

   NP                            Vayu p. (Ch. 108)

8b-9a.

20

9b-10a.

23

10b-11a.

22

11b-12a.

28

12b-13a.

29a.

13b-14a.

30 etc.etc

Vasu continued:

1. O Mohinï, listen, I shall now recount to you the merit accruing from Preta-Šhilâ (a part of Shilä—or a stone slab which is a hill supposed to have been placed on Gayäsura’s head to stabilise him). By offering Pindas (balls of rice) at it, one uplifts one’s forefathers (from their present status in after life).

2. The foot of the Šhila is covered by a hill* called Prabhâsa. Being pleased with sages (who propitiated him), Prabhâsa emerged out of the big-toe of the Šhilâ.

*The reading Prabhåsenätrina in the NP is meaningless. It should have been Prabhasenadrina as Prabhåsa is the name of a hillock at Gayä. The Vayu which gives a full-fledged Gayä Måhätnya reads this line thus: acchaditah shilapadah prabhasenadrina yatah|| 108.13

3. God Shiva abides in that “toe” ‘(of the Shilâ) and hence is glorified as Prabhâsešha. It is a part of the big toe of the Shila and that whole is called Preta-Šhilâ.

4a. A person who offers balls of rice (Pindas) there (at the Preta-Šhilâ) redeems his forefathers from ghost-hood.

4b-6a. The man who takes bath at the meeting-place of the great river Phalgu and Prabhâsa hill, will himself become Vämadeva. Hence it is remembered as Väma-tirtha*.

*The verse in the NP reads

Vãmadevah svayam bhuyad Vãma-Tïrtham tatah smrutam/5a. This verse as printed in the NP (and translated above) is irrelevant in the context, as the next verse shows that the Tïrtha became Räma-Tïrtha when Räma took bath in the great river Phalgu. The editors of the NP printed atri for original atri and brought in Vämadeva from the blue. The original verse in the Vou P. is as follows:

Mahänadi-prabhasädruyoh sañgame snäna-krun narall|

Ramo devyä saha snäto Räma-Tïrtham tatah smrutam||—108.16

“Råma along with his queen Sitä took bath at the meeting place of Mahänadi (Phalgu) and Prabhåsa hill. Thence-forth it came to be remembered as Räma-Tirtha”.

At Gayä actually there is a Räma-Tirtha as mentioned in the verse in the Vou P. but no Råma-Tirtha is noted in the NP. In the next verse both the Vayu and the NP note that Rama was requested to take bath in the Phalgu. This agreement shows the Printing mistakes of the NP text about Vâmadeva and Atri (for adri)

When, on being requested Rama performed ablution in the Mahänadï (Phalgu), that place of bath came to be known as Rãma-Tïrtha since then. It completely purifies all the people.

6b-7a. Whatever sins have been committed by men in thousands of their previous births—all that sin gets dissolved (by taking a bath in Räma Tïrtha).

7b-9a. Having taken bath while chanting the Mantra: “O Rama! Rama of mighty arms who afford protection (and freedom from fear) to gods! O Lord of gods! I shall pay obeisance to you. May my sins perish.”, a man should perform Shräddha. He who offers Pindas (balls of rice to Pitris) at Rama-Tïrtha is honoured in the world of Vishnu.

9b-11. After bowing him down, one should go to refulgent Shiva, Prabhâsešha. After paying homage to Šhambhu (Shiva), one should offer oblation (food with Kušha-grass, sesame and water) to Yama (with the prayer): O lord of gods! You are the waters as well as the Lord of luminaries. Annihilate instantly my sins committed by me with my mind, word and deed.” (As the legend goes, when Gayäsura began to move) god Yama occupied the rear of the Šhilä (to stabilise it with his weight.)

12. Then the hill (viz. Šhilä) was ordered by Dharmaraja, “Do not go (move)” and hence it came to be remembered as “Na-ga” (motion-less). Yama-räja and Dharma-raja have stationed themselves here to bring stability and fixity.

13-14a. (After offering bali to these two gods, one should offer bali to their two dogs Šhyäma and Šhabala with the Mantra) “I shall offer Pinda to two dogs Šhyâma (a black-coloured dog) and Shabala (a dog of variegated colours) born of the family of Vaivasvata. May they be non-violent to me.”

14b-15a. In the holy Tïrtha, on the Preta-Šhilâ and other places, the person should invoke the Pitris with the offerings of Charu (an oblation of rice) along with ghee. He should then offer the Pindas chanting the mantras.

15b-16a. On the hillock near Gayâ known as Pretaparvata, the person should meditate on the Pitris with self-restraint and concentration. He should wear the sacred thread over the right shoulder and passed under the left arm. Facing the south, he should meditate thus:

16b-19a. “May the following highly fortunate ones who have been protected by you come here—viz. Anala (the fire-god) who is the conveyor of oblations to Pitris (Kavya-väha), Yama, Aryaman, the Pitri-devatäs (the manes as deities) who are consumed by fire (Agnisvätta), deceased ancestors (of a particular class) who imbibe Soma juice.” I have come here to Gayâ for offering balls of rice to those of my ancestors (Pitris) who had been born in the family and who are my kindred. May all of them attain permanent satisfaction by the efficacy of this Šhräddha.”

19b-20. He should then perform the Ächamana rite and repeat the five items in the almanac and restrain the breath assiduously. He should then perform the Sañkalpa rite (of vowing solemnly the performance of Šhràddha) thus: (This is) “For the the acquisition of the world of Brahma from which there is no return.” After performing this Samkalpa (rite of taking the solemn vow), he should duly perform Shräddha in due order.

21. After first sanctifying the spot with the Pañchagavya ingredients severally, he should invoke the Pitris, worship them and offer Pindas to them with the mantras.

22-23. After offering Šhräddha to Sapindas (nearest kins to whom the Pindas—rice balls—are due), to their south he should spread over Kusha grass over which he should offer once the libations of gingelly seeds and water. The Pitri-Tirtha (holy water intended for the manes) should be assiduously taken in a single handful. He should then offer the everlasting Pinda with a handful of fried barley-meal.

24. He should offer gingelly seeds, ghee, curds, honey etc. along with the articles for the balls of rice. He should invoke the kinsmen onto the Kušha grass by means of gingelly seeds etc.

25. If the Šhrâddha is for a lady, the Mantras must be uttered using the feminine gender suitably. The invocation of the Pitris is as before and he should offer the Pindas too as before.

26. In regard to the offering of Pindas to a couple of one’s own Gotra or of a different Gotra, the Šhraddha, the Pinda or the water libation, if not offered separately, becomes futile.

27-28. He should put gingelly seeds in the vessel of the Pindas and fill it with auspicious waters. With the following Mantra he should sprinkle the Pindas in the (clock-wise) form of a circle three times. He should bow down to all of them and crave their forgiveness. After bidding farewell to the Pitris and performing the Ächamana rite, he shall cite the Devas as witnesses.

29.1   O Mohinï, in all the places, the offering of the Pindas should be in this manner. In the offering of the Pindas at Gayä one shall not think much of the time.

1. VV. 15-29 describe the procedure of Šhräddha at Gayä.

30. One must not perform Gayâšhrâddha during the intercalary lunar month, on the birth day, at the setting of Jupiter and Venus, and when the Jupiter is in the Simharašhi (Leo).

31. A mendicant who does not want to offer Pindas should after going to Gayâ, exhibit his staff. By placing his staff at the Vishnu-pada (the foot-print of Vishnu), he is liberated along with his ancestors.

32. It is laid down in the scriptures that the Pindas to be offered at Gayä can be made of milk pudding, powdered fried grain, pounded gingelly seeds, Charus, rice grains etc.

33. O blessed lady, on seeing Gayà, even a sinner guilty of great sins shall be sanctified and deserve holy rites. He who performs Shräddha attains the world of Brahma.

34. Even a person who performs thousands of horse-sacrifices does not attain that benefit which one attains in the Phalgutïrtha.

35. After reaching Gayä, the pilgrim should offer the Pi4çlas of which the Pitris are very fond. Delay should not be made, nor should any obstacles be put therein.

36-37. (Mantra)- ‘Balls of rice are offered by me to these viz.—Father, grandfather, great-grandfather, mother, grand-mother and great-grandmother, maternal grandfather and his father, maternal great-grandfather and others. May these Pindas reach them and be of everlasting benefits.1

1. VV. 36-37 show the breadth of outlook of the performer of Shraddha in offering Pindas. cf. Våyu 110. 23-59.

38. I am giving this Pinda for the uplift of those persons in our family who are dead but who have not as yet attained salvation.

39. I am giving this Pinda for the uplift of those persons among our kinsmen and their families who have not as yet attained salvation.

40. I am giving the Pinda for the uplift of those persons who are dead before cutting their teeth or even while they were in the foetus stage.

40. I am giving the Pinda unto those men some of whom are burnt in fire (that is who are cremated properly) and others who are not properly cremated, and those who were killed by lightning or by thieves.

42. I am giving the unto those men who died in the forest fire, who were killed by lions and tigers and those who were killed by fanged or horned animals.

43. I am giving this Pinda to those who died by hanging themselves, those who were killed with poison or through weapons and those who had committed suicide (otherwise).

44. I am giving this Pinda to those who died due to thirst and hunger in the forest or on the way to the forest and those who were killed by goblins, ghosts or spirits.

45. I am giving this Pinda to those who are lying -in hells—Raurava, Tamisra and Kalasütra in order to uplift them.

46. I am giving this Pinda to redeem those persons who are lying in many different cells of torture and those who have gone to the world of the dead.

47. I am giving this Pinda for the deliverance of those persons who had attained miseries due to imprecations and curses and were killed.

48. I am giving this Pinda for the uplift of those persons who have been subjected to the control of emissaries of Yama in all the hells.

49. I am giving the Pinda unto those who are born in the wombs of animals, or those who have become birds, worms, and reptiles or those who are born among the vegetable kingdom.

50. I am giving Pinda to those who wander among thousands of other species of beings and to whom human birth is inaccessible.

51. I am giving this Pinda to my Pitris, kinsmen and others stationed in the heaven, firmament or the Earth and to those who were not consecrated after death.

52. Some of my Pitris may be remaining in the form of ghosts. May all of them always attain satisfaction with this Pinda.

53. Pinda has been given by mc to those who were or were not my kinsmen and to those who had been my kinsmen in other births. May this reach them and may this be of everlasting benefit.

54-56. Pinda has been given by me to those who died in my father’s family, to those who died in my mother’s family, to those kinsmen of preceptors, father-in-law and other relatives who were dead, those who were devoid of sons and wives, in my family and hence had been deprived of these Pindas; those who had gone astray due to the omission of holy rites, those who were born blind, those who were lame, those who had been deformed, those who had been prematurely delivered of and those of my family whether known or unknown. May it reach them and be of everlasting benefit.

57. I am giving Pinda along with Svadhâ to those who were born in my father’s family (tracing the origin) to Brahma, to those who were born of my mother’s family and to those who are somehow connected with mc in both the families.

58. May the Devas, Brahma, Išhâna and others bear me my witnesses that I have come down to Gaya and performed the rites of redemption to my Pitrus.

59. O lord, Gadâdhara, I have come to Gayâ for the rites of my Pitris. You alone are the lord and witness thereof. I am now free from the three types of debts.:

60. On the next1 day the intelligent devotee should purify himself (in body and mind) and go to Pretaparvata (the mountain of the dead).

1. This is the 2nd day of Gayä Yäträ. Preta-Parvata is a hill to the NW of Gayâ at a distance of four miles (Gavyüti). The Brahma-Kunda mentioned here is the foot of the NE part of Preta-Parvata (Tristhalï-Setu p. 355). Compare the text from v. 60 ff. with Vou p. 110. 8 ff.

After taking a holy dip in the Brahmakunda, the intelligent person should perform Tarpana rite to the Devas and others.

61. At the Pretaparvata, the pilgrim should, with self-control and purity, invoke the Pitris. After performing the Samkalpa rite as before, he should offer the Pindas.

62-63. Just as the serpents afraid of Garuda, the Asuras terrified of the holy rite of Šhràddha, run away from that devotee. Their number shall be as many as that of the gingelly seeds taken by the men in the holy rite of the Pitris, after worshipping the great Pitri-deities by means of their own Mantras. O Mohini, there also he should perform all the rites as before.

64-66a. So also, he should scatter the powdered fried grains mixed with gingelly seeds on that Pretaparvata saying— “With these fried grains of barley powdered and mixed with gingelly seeds may all the Pitris of mine be satisfied— those Pitris who may remain in the form of ghosts. Beginning with Brahma and ending with a blade of grass whatever living being mobile or immobile there may be, let it be entirely satisfied with the Pinda offered by me.”

66b. At the outset this is the procedure in the Mânasa* lake among the five holy Tïrthas.1

*The five Tïrthas are Uttara-mänasa, Udichi-tirtha, Kanakhala, Dakshina-Mânasa and Phalgu. Phalgu Tirtha is the same ag Gayä-Šhiras vide P. 111.1-22.

1. As per Väyu Ch. 111 these Pañcha-Tîrthï rites are to bc performed on the 3rd day of this Yäträ.

67. With the Kušha grass in the hand, the pilgrim should sprinkle his head with water after the Ächamana rite. He should then go to the northern Mânasa lake and perform the rite of ablution repeating this Mantra.

68. “I am taking the holy dip in the northern Mânasa lake for the purity of myself, for attaining the world of the sun etc. and for the liberation of my Pitris.”

69-70. After the holy bath, he should duly perform the rite of Tarpana for the Devas and others. “May every one— Devas, sages, Pitris and human beings, beginning with Brahma and ending with the blade of grass—may all the Pitris, mothers, maternal grandfathers and others be satisfied.”

He shall perform the rite of Šhrâddha along with the offerings of the Pindas in accordance with the injunctions laid down in one’s particular Sütra.

71. in Ashtakas Vruddhi-Šhrâddha, at Gayâ, and on the anniversary of death, one should offer Shriddha separately to one’s mother but on all other occasions with her husband (i.e. with one’s father.) **

**Cf. Väyu P. 110.17.

72. (Mantra) Om Obeisance be to lord Bhänu (the sun) who has the forms of the moon, of Mars, of Mercury, of Jupiter, of Venus, of Saturn, of Râhu, and of Ketu.”

73. By bowing down to the sun and worshipping him, the devotee shall take Pitris to the world of the sun. Here there is the Mänasa lake and beyond that is the northern Manasa.

74. Observing silence, the pilgrim should go from the northern Mânasa to the Southern Mânasa*. To the north of it, is the Udichïtïrtha which is the bestower of liberation.

*The three Tïrthas constituting Mänasa are Udichi-Tirtha of the North, Kanakhala (in the middle) and Dakshina Mänasa to the South.

75. To the north of the hill Mundaprustha the devotee should perform the Tarpana rite of Devas, sages and Pitris. The holy centre of Kanakhala is in the middle. It yields salvation to the Pitris.

76. After taking bath (in Kanakhala Tïrtha), the man shines like gold and attains sanctity. Hence, this holy centre is well known as the excellent Kanakhala Tirtha.

77. To the South of it is the Tïrtha (holy bathing place) called Dakshina Mânasa (Southern Mânasa). Thus three Tirthas are cited in the Dakshina Manasa (as its constituents).

78-79. After duly bathing in them, the pilgrim should perform the Šhräddha separately (at each) (saying) “O Divakara sun) I am bathing in the for the destruction of the masses of sins of Brähmana-slaughter etc. and for liberation.” With this Mantra he should perform the rites of ablution, worship and Šhräddha along with the offerings of Pindas.

80-81a. “I bow down to the sun-god for the redemption of the Pitris and their satisfaction as well as for the increase of sons, grandsons, wealth, prosperity, longevity, and health.” After looking at the sun and worshipping him silently the devotee should repeat this Mantra.

81b-82. “May the deities of Pitris, ‘Kavyavâha’ (fire god) and others be propitiated along with my Pitris. May the partakers of Svadhà be propitiated”. Thereafter, he should go to Phalgutirtha that is the most excellent of all holy centres.

83. The performer shall attain liberation always, thanks to the Šhräddha of the Formerly when he was requested by Brahma, Vishnu became the holy Tïrtha Phalguka.

84. It had originated from the Dashinägni (sacrificial fire) that is the sacred river of Phalgu. It yields plenty of fruits. Cows will be Kâmadhenus. The Phalgu water will facilitate the growth of fruits. The earth yields water (?)

85-86. Since this comes under the creation (of Lord himself) above [or from under-ground], Phalgutïrtha is never futile. There is no doubt that all the sacred rivers and bathing places in all the worlds come to Phalgutïrtha for taking bath. The Gañgâ is the water coming out of the foot of Vishnu, But the Phalgu is the primordial Vishnu himself.1

1- vayu 111. 16.

87. Hence, they know that Phalgu is superior to Gañgä. From the plunge into the waters of the Phalgu, one derives the benefit equal to thousands of horse-sacrifices.

88. “I am taking bath today in the holy Phalgutïrtha which is the watery form of Vishnu. It is for facilitating the attainment of Vishnu’s world by the Pitris and for the achievement of worldly pleasures and liberation.”

89. After bathing in the Phalgutïrtha the man should perform the rites of Tarpana and Šhrâddha along with the Pindas as prescribed in his own Sütra. He shall bow down to Brahma.

90. “Obeisance to lord Šhiva, Išhâna, Purusha, Aghora, Vämadeva, Sadyojata, Šhambhu.”

91-93. After bowing down to lord Brahma the Pilgrim should worship with the above mantra. After taking bath in the Phalgutïrtha, after visiting lord Vishnu and after bowing down to the lord, the devotee takes himself along with the Pitris to the region of Vishnu,

“Om obeisance to Vâsudeva. Bow to Samkarshana, to Pradyumna, to Aniruddha, to Shridhara and to Vishnu. By taking bath in the Pañchatirthi (the collection of the above five holy bathing places) the devotee takes his Pitris to the world of Brahma.

94. If anyone does not make Vishnu bathe in fivefold nectars or does not embellish Vishnu with flowers, garments, etc. his Šhrâddha goes futile.

95. The place bounded by Nägaküta, Grudhraküta, V Vishnuküta and Uttaramänasa is called Gayâšhiras. It is also called Phalgutirtha.

96-97. The excellent Phalgutirtha is beneath the mountain Mundaprushtha. By performing Shraddha there, all the Pitris shall attain salvation. At Gayâšhiras the devotee should offer Pindas of the size of the leaf of a Šhamï tree. The devotee shall lead into the permanent Brahman, the person uttering whose name he had offered the Pindas.

98. The Lord of unmanifest form, after assuming the form of the mountain Mundaprushtha or the form of Phalgutirtha etc., bows down to Vishnu.

99. He who has assumed the state of non-manifestation by taking the form of (Preta) Šhilâ-parvata, the Phalgu, etc.—that Ädi-Vishnu presented manifest form as Gadädhara the wielder of the mace.

100. Thereafter,1 the devotee shall go to the forest called Dharmâranya where Dharma (god Väma)2 is well established. After taking bath in the tank of Matañgaväpi the devotee should perform the rites of Tarpana and Šhräddha.

1. This is on the 4th day from entering Gayä.

2. Although B. M. Barua regards Dharma and Dharmäranya as referring to the Buddha Gaya (Buddha-Gayä I, p. 22). I follow Kane (H. D. IV 664 Ft. Note 1501) and interpret Dharma as Yama-Dharma. It may be noted that along with the Aranyas (forests, Parks) viz. Pushkara and Naimisha, Dharmäranya is recommended for Pinda-dåna (Pd. P. Srushti II. 73) .

101-102. After going there and bowing down to Matañgešha the devotee shall utter this Mantra: -

“The deities are the authorities, Shambhu and the. guardians of the worlds (quarters) are the witnesses. After coming to Matañga Kshetra, atonement for redemption of the Pitris has been performed by me in this Matañga (väpi). At the outset, the devotee should perform Šhräddha etc. in the well called Brahmatirtha.

103-104. By performing (the Šhràddha etc) in between the well and the sacrificial post (viz. Brahma-Yüpa) the devotee shall redeem Pitris. After bowing to Dharma, and Dharmešhvara, the devotee shall bow down to the tree Mahäbodhi (tree of great enlightenment).

Thus the duties of the second day of (pañcha-tïrthï) pilgrimage to Gayä1 have been recounted to you by me. It is conducive to the happiness of the Pitris by means of holy dips, Tarpana rites, offering of balls of rice, worship, obeisance, etc.

1. This 2nd day of the Pancha-Tïrthi rites is the 4th day from entering Gayä.