190 - Other details about Shräddha

The title given is Shrãddhapitruyajñanishchayaprakaranam (determination of shraddha and Pitriyajña).

Earth said:

1. “O Lord, when men or animals die, some go to hell while others go to heaven.

2. This world is like a dream. Here the good and bad are the result of one’s own actions. It is sustained by the power of your mäyä.

3. O Lord, who are the manes that eat the essence of Shräddha? They have existence in the fire according to the actions done.

4. How are the rules of Pinda to be observed month after month? Who are those that eat in Shräddha and what are the rituals for the manes? I very much desire to know this for certain.”

5. Asked thus by Earth, Lord Näräyana in the form of the boar replied.

Varãha said:

6. Well have you asked, O Earth, in your eagerness to see the establishment of dharma. I shall tell you what you seek to know.

7. The enjoyers in Pitriyajña are the father, grand-father and great-grand-father.

8-9. The sañkalpa for the Pinda should be made on the particular day in the month in the particular fortnight and on the day in which the nakshatra is in combination with the particular tithi. The Šhräddha done then yields great result. 

10. O fair one, listen. I shall tell you all about Šhräddha which the learned do with great attention.

11. Some of the twice-born perform the rite called Brahmayajña, some perform Devayajña in fire.

12. Others perform Bhütayajña and yet others Manushyayajña when they live the life of a householder.

13. I shall tell you about the Pitriyajña. Those who perform a single one or a hundred of this, remain in Inc. This, I tell you, is the truth.

14. O Mädhavi, in havya as well as katya¹, Agni (fire) is the mouth of Devas,

1. Havya is the offering for gods and Kavya the offering for manes.

15. In all sacrifices I am the Uttarägni, I am the Dakshinägni and I am the Ähavanïyägni.²

2. These are the three forms of fire laid down for various ceremonies.

16. I am the fire and the purifier in all matters relating to sacrifices for gods.

17. For Vaišhvadeva may be engaged a pure Brahmachärin, a mendicant in holy tirthas and an anchorite in the Vanaprastha stage.

18. These are to be worshipped for the sake of gods, but should not be chosen for ritualistic feeding in Shräddha. I shall tell you who are the twice-born that are to be engaged in Šhräddha.

19-20. O Mädhavi, the sort of people that are to be fed in Pitriyajñas are those that are superior, contented, forbearing, calm, having full control of the senses, taking pleasure and sorrow alike, truthful, propounding dharma, well versed in Vedic knowledge and eating well.

21. The offering should first be made in fire in tirthas sacred for Devas and then to the Brahmin.

22. In the Pitriyajñas the rules for different castes relating to Siddha should be observed.

23-24. During Shraddha in Pitriyajña, the food should not be seen by dogs, fowls or pigs. The performer should not see those Brahmins who are forbidden eating in his company, who have not undergone sacred rituals, who apply themselves to all kinds of work and who eat anything without discrimination. 

25. The Šhräddha that is seen by the prohibited persons is considered ‘Räkshasa’. I have ordained already the offering in such Šhräddha to Bali when he overpowered the three worlds.

26. Such a Shräddha is taken to be one without mantras and rituals. Therefore, the wise should avoid such people in Šhräddha.

27. One should keep oneself pure during Šhräddha and, making the Brahmin pleased, he should be fed free from the sight of others.

28. The manes should then be invoked with mantra according to the prescribed rules. Three pindas should then be offered, together with condiments, for the father, grand-father and great-grand-father.

29-30. Water with sesamum should be given every month after bowing to the goddesses who are the carriers of such water, namely Käšhyapi and Ajayä. When done in this way, the manes doubtless become propitiated.

31-32. I have made the supreme soul reside in the bodies of gods. From the body of gods, O beautiful goddess, three beings came out. They are the Pitrudevas (manes-gods) who enjoy pindas given for the manes.

33. The Devas, Asuras, Gandharvas, Yakshas, Räkshsas and Pannagas, all in airy form, watch the pitfalls during performance of Šhräddha.

34. Upon those who perform Pitriyajña with due attention, the manes bestow long life, fame, strength, effulgence, wealth, sons, kine, women and health.

35. Such men, by their actions, go to the auspicious world beyond. After death, they will never have to be born as animals.

36. The householder who worships the manes, gods become the saviour of those (of his ancestors) who are tormented in hell.

37. He who fully propitiates the Brahmin according to rules in Šhräddha makes the manes propitiated and enables them to go to the world of eternity.

38. Those who worship the manes attain supreme beatitude and, being thus blessed, reach the Sättvic white path.

39. I shall tell you another thing in brief, O fair one, please listen.

40. Those who are engulfed in the darkness of ignorance and are obstinate, are tormented in hell, bound by their own hundreds of strings of attachment.

41-42. For such people who thus suffer endless torment, if their sons or grandsons offer libation in any pool of water on new-moon day, propitiation is obtained (and they are able to leave the hell).

4344. Those who perform Šhräddha duly propitiating the Brahmins and offer in solemnity to the manes and water with sesamum, also are freed (from the fear) of hell and get permanent satisfaction.

45. Water with sesamum should be in a vessel of Udumbara wood. Calling the Brahmins in reverence, should be given to them according to the means for the salvation of manes.

46. The gift of a blue bull avoids the torments of hell. When water is poured on the tail of such a bull (while making the gift), the manes become propitiated for sixty thousand years.

4748. If the blue bull, when released by its horn, digs up a clod of mud by the horn, then the manes of the donor that have fallen in hell, get released, and together with them, the donor goes to the world of Soma.

49-50. By the merit of releasing a blue bull in this manner, they delight themselves in the Somaloka for sixty thousand and sixty hundred years free from hunger and thirst.

51. This is the duty of the householder with his sons and grandsons. They, thus, save their fallen manes and themselves remain in happiness.

52. O fair one, the householder is the source moving animals and flying birds.

 53. Thus the state of being the householder is the base wherein dharma gets firmly established.

54. The householder who performs Shräddha every month in the proper tithi in the particular fortnight, liberates all his ancestors.

55. The sacrifices, gifts, learning of scripture, fasts, baths in holy waters, agnihotra, however carefully done following the rules, do not generate the merit in magnitude that the performance of Šhräddha generates for a householder.

56. The manes emanated from the bodies of Brahmä and Vishnu¹. They are the father, grand-father and great-grandfather. These are, O Earth, the manes-gods.

57. Since these devatäs invoked in Shräddhas are the creations of Kašhyapa, gods like Indra and others do not know them.

58. Išhvara (Rudra) does not know this although they came out of his body. Similarly, Brahma too-does not know. This is because of my mäyä.

59. Thus are Brahma and Rudra kept out by my mäyä.

60. I shall now tell you another thing relating to Pitriyajña. Do not give food in Shräddha to the Brahmin before offering it to Fire.

1. From later stanzas, it appears that Rudra also should be added here.

61. (I shall narrate to you a story). O Earth, after taking sañkalpa, darbha grass was Strewn on the floor and pinda was placed on it.

62. But the manes-gods became afflicted by indigestion and could not cat any more. They went to Soma to report their sorrow.

63. Soma saw them suffering from indigestion. Still he extended to them welcome.

Soma said:

64. “Who are you, O gods? Wherefrom did you arise? Why are you in grief now?”

They replied to Soma:

65. “O Soma, please listen to us. The three of us are manes gods. We arose from Brahma, Vishnu and Hara respectively.

66. We are the gods for Shräddha. The pindas for the manes were offered to us. But we developed indigestion and hence our sorrow.”

Soma said:

67. “shall be your friend and be the fourth with you three. We shall seek the means for our well being.”

68. So said by Soma, they went with him in pursuit of the means for their relief.

69. They went to Brahma who was resting in the peak of Meru surrounded by great sages.

70. Soma, the son of Atri, prostrated before Brahmä and told him.

71. “These manes-gods are afflicted by indigestion. They have come here with me seeking your favour. Be pleased to rid them of their ailment.”

72. Brahma meditated for a while and soon saw before him Išhvara.

73. Brahmä then spoke to the great lord of Yoga.

  .74. “O lord, these manes who are suffering from indigestion, have come to me with Soma seeking my help. It will be good of you to tell me how these have come into being.”

75. Thus asked by Brahma, Išhvara meditated for a while entering into his divine Yoga, and saw there Lord (Vishnu) in his Yogic form.

76. He was wonder-struck at this and then spoke to Brahma.

77. “These are the creations of Vishnu by his maya. They are the exalted manes-gods.

78. The father is the god from Brahma as he arose out of you. The grandfather is the god from Vishnu as he arose out of The great-grand-father is the god from Rudra as he arose out of myself.

79. They are assigned as manes-gods in Shräddha performed by men. They are created by the mäyä of Vishnu for the sake of Brahmins.

80-81. If it is that they have come to you with Soma, having developed indigestion when they were propitiated in Pitriyajña, I shall tell you how their indigestion can be cured and they can be made happy. Please listen, O Brahma, grandfather of the whole world.

82-83. There is the resplendent Fire with his tawny banner, the son of Shändilya. When men perform Šhräddha, they should first make offering to him. The pinda should be eaten along with him.”

84. When Išhvara said like this, Brahma called in his mind Fire, and he immediately appeared before him.

85. The all-consuming Fire with all his effulgence was associated with the five Yajñas by Brahma by the power of my mäyä.

86. Brahma then spoke to Fire. “O you consumer of all offerings, the first pinda offered should be eaten by you.

87. What is left after that will be partaken by the gods and the Maruts. Then should be eaten the wholesome food of the Shräddha (by the Brahmins).

88. The pinda after that is eaten along with Soma.”

89. Thus told by Brahma, O Earth the manes-gods departed with Soma. In the Pitriyajña (therefore), food is eaten together.

90. So, O Earth, in Shräddha the first offering is for Agni, after honouring Brahmins for the sake of manes.

 91. Then is the pinda on the floor over strewn darbha grass. There, the first pinda is for father who arose from Brahma.

92. The middle one is for grand-father who arose from Rudra and the third is for great-grand-father who arose from Vishnu.¹

1. This is at variance with the earlier statement that the grand-father arose from and the great-grand-father from Rudra.

93. Those who perform Shräddha with mantras according to the rules laid down, get blessings of the manes. The twice-born perform Shräddha by the strength of my mäyä.

94. I shall now tell you who are the Brahmins that are ineligible to be fed in Shräddha.

95. Eunuchs, artists, those who condemn the king, those with bad nails or irregular teeth, or are blind or pot-bellied,

96. Dancers, singers, those dependent on the dramatic stage, those who teach Veda for money, those who perform sacrifice for anybody,

97. Those in the service of the king, traders, those of a mixed origin though born to a Brahmin woman, those who have fallen into depravity,

98. Those who have not undergone the samskäras, those who do the deeds of Šhüdras for their living, those who serve Shüdras, astrologers, those who perform sacrifice for the public,

99. Those under initiation (for some ceremony), usurers, those who sell mercury, those living upon Vaišhyas,

100. Thieves, inscribers, beggars, platform-builders, those that live in hills and mountains, dissemblers,

101. Those that do any kind of action, those that offer for sale everything—these should not be called for eating in Shräddha.

102. Those who have gone far away and earn their living there, those engaged in the sale of mercury or of sesamum, and actors are considered Rãjasa in Shräddha by the wise (and may be called in the absence of others).

103. But the rest in the list should be considered Räkshasa in the form of the Brahmin. They should not be seen in Šhräddha.

104. If such prohibited persons are found eating in Shräddha, the manes become-subjected to serious sorrow for a period of six months.  

105. For this expiation should be done quickly.

106. Clarified butter should be poured in fire and the sun should be looked at. 

107. The grand-father, father and great-grand-father should be invoked again and sandal paste, flowers, incense and water with sesamum should be offered and then the Brahmin fed according to rules.

108. I shall tell you another thing briefly, please listen. The Brahmin who is purified by knowledge is purified by mantra.

109. One who never partakes of the food for the dead, should not be insisted upon taking food in Shräddha but may be given food in Vaišhvadeva.

110. If such persons are given the food for the dead, then one has to do expiation.

   111. He goes to hell, but T shall tell you what expiation he has to do.

112. On Dvädashi day in the month of Mägha he should take rice cooked in milk together with ghee, after propitiating Brahmins with meat and honey.

113. In order to make himself pure, he should make the gift of a cow with calf and then perform Shräddha again calling Brahmins and giving them unguents.

114. The Brahmachärin should purify himself by giving up the twig for cleaning teeth.

115. It should not be used at all on new moon days.

116. If one uses the twig for cleaning teeth on new moon day, he causes torment for Soma and the manes.

117-118. When the day dawns and the sun is rising, one should perform morning duties and invite Brahmin and see to his shaving and pairing of nails. He should then be given oil for bathing and unguents.

119. Rice should then be cooked well with all purity and the Shräddha should be commenced at noon.

120. The Brahmin should be welcomed and water given for Pädya. He should be led into the house.

121. Seat should then be given and the manes should be invoked in him. Arghya should be given then and the sandal paste and the garland.

122. Incense and lamp should follow, as also cloth and water with sesamum. The plate for eating should be placed before him.

123. The place should then be marked off by a streak of ashes. The rites in fire should then be done and a circle of water made round the rice.

124. No separate sañkalpa need be made then regarding the manes. The Brahmin should be requested to eat at ease.

125. The Rakshoghna mantra should be recited. When the Brahmin is fully satisfied with the food served, Vikira¹ should be done.

1. Vikira is scattering of cooked rice in a streak the plate in which the Brahmin invoked as manes eats.

126. The ritual of offering pinda should then be done laying darbha grass on the floor and facing south.

127. should be offered for the three manes, father and others. The pindas should be worshipped for the sake of progeny.

128. The Brahmin should be given akshata in the hand, and after making him pleased with dakshinä, his words of blessing should be obtained, and then released.

129. As long as the pindas remain on the floor, so long do the manes remain in the house.

130. Becoming clean after washing hands, shäntyudaka (water for peace) should be offered to the three deities that carry the libation to the manes, namely Vaishnavi, Käšhyapi and Akshaya,² after prostrating in the floor.

2. The name given earlier is Ajayä.

131. One should eat the first pinda oneself, the second should be given to the wife and the third thrown into water. This is the rule in Šhräddha.

132. The manes-gods should then be released and obeisance made to them.

133. Done in this way, the manes-gods become pleased and they bless with long life, wealth and progeny.

134. The Šhräddha should be performed with Brahmins of high knowledge; otherwise it will be in vain.

135. He who performs Shräddha without mantra or ritual, gives part of the merit to my Asura devotee.

136. The moment the Brahmin Without knowledge takes the plate for eating in Šhräddha, it is snatched away by the Räkshasas.

137. O fair one, I have now told you about the rites relating to the manes, its origin, the gifts to be made and merit that accrues from it.

138. O Earth, what else do you now wish to know?