187 - The origin of Shräddha

Süta said:

1. Hearing all this from Lord Narayana the ascetic Earth asked Him again with folded hands.

Earth said:

2. I have now heard this great narration and the great merit that results from the place. But I wish to know another Secret and it behoves you to tell me that.

3. You told me about Pitruyajña (rites to propitiate the manes) in connection with the hunting adventure of King Somadatta.

4. What is the merit of Pitruÿajña and how is it to be done? Who conceived of this Shraddha, for what purpose and of what nature is it?

5. I wish to know. all this. Please tell me in detail.

Varäha said:

It is quite proper that you ask me this.

6. Because of the weight you have to bear, you have become stupefied. But I shall give you divine intelligence to enable you, O fair one, to grasp the significance.

7. I shall tell you about the origin of Šhräddha, but before that I shall tell you about the origin of heaven and Devas.

8. When there was no light and darkness was spreading everywhere, the idea dawned upon me to create the three worlds with all their moving and non-moving beings.

9. I was then all alone, sleeping on the bed formed by the serpent Shesha and not inclined to activity.

10. I keep awake and fall asleep due to my power of Mäyà, and this Vishnumäyä, O Earth, you are unable to know.

11. Thousands of aeons have passed and thousands will be coming. Still mayä is unintelligible to you.

12. I have held you with this boar form of mine for five hundred divine years. Still you have not known this.

13. That is why you ask me this question. (l shall tell you). My single form became transformed into three, namely Brahmä, Vishnu and Hara.

14. Because of anger I created Išhvara (Hara), the destroyer of Asuras. From my navel appeared a lotus and Brahma was within it.

15. Thus by Vaishnavi mäyä this world came into being and we three gods remain in it in great pleasure.

16. But there was only water everywhere and nothing could be discerned except a banyan tree, the tree of Vishnu’s fame.

17. In this banyan tree I remained as a little boy with my mäyä, seeing in entirety the three worlds that I created. I am holding you, O fair Earth, and you know this.

18. After some time, O goddess, I produced Badavämukha (the marine fire) by my mäyä, to dry up the water.

  19. When the deluge was thus over, Brahma, the grandfather of the worlds, was told by me after meditating for a while.

20. “O Brahmä, create quickly the gods, demons and men.”

 21-22. Thus told, Brahmä took his vessel of water, cleansed himself with the water, and then created Devas—Ädityas, Vasus, Rudras, Ašhvins, and the group of Martus and also, for the liberation of all Brähmanas who are the gods on earth.

23. From the hands arose the Kshatriyas, from the thighs Vaišhyas, and from the feet Shüdras for the service of all.

24. Devas and Asuras who were thus born of Brahma had the power of penance, heroism and strength.

25. To Aditi were born Ädityas, Vasus, Rudras, Ašhvins and the groups of Maruts, all together constituting thirty-three divinities.

26. To Diti were born Asuras, the enemies of gods.

27. Brahma then created Rushis full of penance and resplendent like the sun, and all of them Brahmins well-versed in the shästras. The sons of Brahma then created their sons and grandsons.

28. To Nimi Was born Šhrimän renowned as Ätreya, (being a descendant of Atri) who became great and full of penance even at the time of his birth.

29. He performed penance with full concentration of mind and steadiness of body, in the midst of five fires, standing on one foot, with hands thrown upwards,

30. Feeding himself on fallen leaves and water, remaining in the water in winter, and performing Krucchra and Chändräyana.

31. He performed penance like this for a thousand years O Earth, and then died.

32. Seeing the son dead, Nimi became grief-stricken and was brooding over what had happened day and night.

33. Immersed in this sorrow and thinking deeply what he might do, an idea occurred to him at the end of three days.

34. It was the Dvädašhi day in the month of Mägha and he had become particularly pure. His mind had given up all worldly objects and his intellect had become expansive.

  35. Then with concentration of mind, he began to think of Shräddhakalpa (the rules relating to the conduct of Shräddha).

36. What can be the sort of food, roots and fruits, what items will be fresh and tasty, what will be particularly suitable and so on.

37. The sage then made himself pure (by bath etc), and inviting (seven) Brahmins, propitiated them with everything (that occurred to him to be duly done).

38. Each was separately honoured and then all were seated together and fed with meat, vegetables, roots and fruits.

39. With great attention he then placed Kušha grass with their tips facing south, and gave pinda to Shrimän uttering his name and gotra.

40. Having done this, the sage felt (relieved) that he had discharged the dictates of dharma (with regard to his departed son).

41. When the day came to a close and the sun had set, he performed the ritual that is to be done with meditation and which is conducive to the attainment of Brahman (namely, the worship of Sandhyä).

42. He did it alone, in seclusion, with full control of mind, free from desire and declining even what is offered, sitting steadfast in a clean place,

43. In a seat that is neither very high nor very low and arranged with Kušha grass, (deer)skin and cloth in successive layers, with control of senses, mind drawn inward and fixed on a single object,

44. And practised this Yoga for the purification of self, sitting steady and erect with the chest, neck and head in line,

45. Directing the eyes to the tip of the nose and not looking anywhere else, free from fear and radiant in self. Thus did he do in contemplation of Brahman.

46. My devotees, without anything else in mind, should remain in this manner with full control and direct the mind always towards me.

47. He thus performed the worship of Sandhyå. Then the night set in. He began to think again and his mind became afflicted with sorrow.

48. He began to repent for having done the rite of pinda (for his son), because what he did was never done (or sanctioned) by the sages.

49. “Libation done fora son is improper. Alas, I have foolishly done it out of my love (for him).

50. How will the sages spare me from burning me with their curse? What will Devas, Asuras, Gandharvas, Pišhächas, Uragas and Rakshasas as also my own manes, say about this?”

51. He was thinking in this manner, O Earth, till the whole night passed.

52. When the day dawned and the sun rose, he worshipped Sandhyä and performed rites to be done in fire.

53. He then became again immersed in his earlier thought and was extremely sad. With his mind thus full of grief, he said to himself:

54. “Fie upon my age, fie upon my action, fie upon my strength, fie upon my very life. I do not find in my life the son with all pleasures.

55. The wise say that the sorrow in the mind (because of this) leads to hell called Pütikä. It is the son that saves one from this (sorrow) in this world and (from the hell) in the other world.

56-57. (Even) by worshipping gods, giving munificent gifts and making offerings in fire, scrupulously observing the prescribed rules, a man attains heaven (only) through the son, a grandfather through the grandson and a great-grandfather through the great-grandson. Now that I am without my son Šhrimän, I don’t wish to live.”

58-59. At that time the great sage Närada came to that penance-grove, which was full of hermitages of sages, beautiful with plenty of flowers, fruits and water.

60. Seeing him enter his hermitage beaming with effulgence, (Nimi) honoured him with welcome.

61. He gave him pädya and arghya and seated him properly. Taking the seat, Närada spoke to him.

Narada said:

62. “O you highly intelligent Nimi, cast off your sorrow and listen to me.

63. You are now grieving over one who is not really an object for grief, and though you are intelligent, you also not realise this fact. Those of true learning never grieve over the dead or the living.

64. Grieving over one that is dead, lost or gone, simply makes glad those that are not friends; the departed person never returns.

65. I do not find immortality for any moving or non-moving   being in any of the three worlds. Gods, demons, Gandharvas, men, beasts and birds, all have death; only they wait for their time.

66. Every being that is born is bound to die at the destined time, and it has to respond to the call of death.

67-68. Your son, the great Shrimän, the repository of all opulence, performed extremely difficult penance for a full thousand years, and when it was time for him to die, attained supreme divine beatitude. Knowing all this, you should not give yourself up to sorrow.”

69-70. Thus told by Närada, the great Brahmin Nimi, who was perturbed in mind, prostrated at his feet, and spoke to him with fear and shyness, in a pitiable voice, sobbing and heaving frequently.

 71. “O great sage, the foremost among those who know dharma, I am greatly consoled by your sweet and kind words,

72. Be pleased to listen, whether it be due to affection or friendship, what I say with reverence. What I did out of Love for my (departed) son, instils sorrow incessantly in my mind.

73. I propitiated seven Brahmins with food, fruits, and the rest and then released Pinda over darbha grass spread on the floor.

74. I performed libation also in apasavya (with Yajñopavïta on the left).

75. All this I did because of my sorrow. But it is not something approved by the good, not conducive to the attainment of heaven and not favourable to renown.

76. Being deluded by ignorance, I had lost then my common sense, memory and stamina. I had never heard of it and the gods or sages had never done it.

77. All that I have now is the great fear of the fierce curse that the sages may pronounce on me.”

Närada said:

78. “O great Brahmin, don’t be afraid. Go to your father and seek refuge in him. I don’t find here anything wrong. What you have done is dharma, no doubt.”

79. Thus said by Närada, Nimi entered into meditation and resorted to his father through thought, word and dead. He alone was in his mind who was the originator of his line.

80. When thus meditated upon, the father came to the ascetic son who was tormented by the grief at the loss of his son.

81. He then comforted him in agreeable words “O ascetic Nimi, you performed Pitriyajña (sacrifice for the manes).

82. The Pitriyajña (is a ceremony) declared by Brahmä himself as dharma.

83. A dharma greater than this is Shräddha, which was first done by Brahma himself.”

84. I shall tell you, O fair one, what he heard from Närada, the foremost among those who know the rules, about the Shräddha ceremony and what is to be done to the dead.

85. I give to the person concerned the necessary mental power for this.

86. To every being that is born, the time for death Will certainly occur. Everyone will have to leave (this world) by the order of the lord of death. There is no immortality even for small beings like the ant.

87. Liberation is, of course, there, but that is through the (necessary) actions and by the expiations.

88. There are three (qualities) in the body, - Sattva, Rajas and Tamas. People become short-lived at the close of the aeon.

89. He in whom Tamas predominates does not understand the Sättvika because of the defects in his actions. It is hell, animalhood and demoniac nature that pertains to Tamas. 

90. Those who know the Veda resort to the Sättvika to enter the path of liberation. Knowledge of dharma, godliness and renunciation from Sättvika,

91. Cruelty, cowardice, despondency, aggressiveness, shamelessness, ignorance and ghostliness are the Tämasa qualities.

92. The Támasic person never understands what is told to him. HC is always haughty and heedless.

93. Strength, good speech, fickleness of mind, perseverance, valour and ego are the qualities of the Räjasa person.

94. Forbearance, composure, purity of mind, undivided attention, penance and study of scripture are the Sättvika qualities.

95. Considering all this, sorrow should be given up, because it leads to the ruin of everything.

96. Sorrow consumes the body, intelligence is lost through sorrow, so too humility, courage, righteousness, prosperity, fame, memory and tactfulness.

97. All the dharmas leave the man who is hit by sorrow. Thus the father asked the son to give up his sorrow.

98. O Earth, he who commits injury or speaks falsehood due to the power of love, is tormented in hell because of his own wrong actions.

99. Controlling affection (and attachment) ill everything, one should direct the intellect in matters of dharma for the welfare of the world. This is the truth I tell you. 

100. I say this for all the four castes, what Sväyarnbhuva¹ said to Nimi and others with regard to shräddha.

 1. Sväyambhuvamanu of whom Nimi was the descendant.

101. When (to a dying person) the life-breath has reached the throat and he is full of fear and anxiety, he should be quickly taken out of the house.

102. He should be laid over a layer of Kušha grass. He may not be able to sec anything even when he gets momentary consciousness.

103. Then Brahmins should be asked to recite the scriptures and gifts of gold and money should be made.

104. For welfare in the other world, gift of a cow is particularly efficacious. 

 105. Cows are brought into being by the creator in this world as the embodiment of all gods. They move about yielding nectar (milk). By making gifts of them, all sins are removed.

106. Then should be uttered into the ear, as the life-breath is leaving, the divine scripture.

107. To my devotee who is in this struggling condition, the mantra should be recited in the prescribed manner, and by this means liberation from samsära should be procured.

108. Madhuparka should be quickly brought and administered with the following mantra.

109. The mantra: “Receive this pure madhuparka, which is equivalent to ambrosia, which is the foremost among the means for getting rid of samsãra, which is prescribed by Lord Näräyana, which is honoured by all the gods and which gives relief to the devotees when their bodies are cremated.”

110. With this mantra, madhuparka should be given at the time of death, as it brings about pleasure in the other world. If life departs in this manner, the man does not return to this world.

111-112. When a man is unconscious as he is nearing death, he should be taken to the foot of a big tree and his body should be smeared with ghee, oil and sandal paste, considering them all as giving him effulgence and eternality.

113. He should then be placed in water, with the head on the southern side and bathed invoking all the tirthas in the water.

114-115. Tïrthas like Gayä, the holy rocks, Kurukshetra, the holy rivers Gañgä and Yamunä, Kaušhikî, the purifying Payoshni,

116. The auspicious Gandaki, the strength-giving Sarayü, the nine gardens in the Varäha tirtha in Pindäraka,

117. All other tirthas on earth, the four oceans, all these should be mentally invoked in the water before he is bathed in it.

118. When he is actually dead, the pyre should be duly arranged and the body should be placed on it with the head on the southern side.

119. Meditating on gods like Agni and taking the fire (pot) in the hand, fire should be blazed up and the following mantra uttered:

120. “After doing all difficult actions, knowingly or unknowingly, the man died (lit. reduced to the five elements) when the time for death carne.

121. (O fire), consume this body of his which was the seat for all that was righteous and otherwise, and for all desire and stupefaction, so that he may go to the celestial world.”

122. Then a circumambulation should be quickly done and the fire placed on the head.

123. This is the sort of cremation for all the four castes.

124. Bath should then be taken and the clothes well washed, and returning, pinda should be offered on the ground for the departed. There is Shaucha (pollution) from that time onwards and so one should (during that period) keep aloof from service to god (like worship, etc).