The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)
English·1879–1910·trans. Julius Jolly·261 passages
The text · part 9 of 13
92. He who observes the usages established among the virtuous, who is a believer in revelation, and free from ill-will, lives a hundred years, even
84. ‘‘*Or repugnant to the final liberation,” as the use of the particle 4a implies.’ (Nand.) See Manu VI, 37.
85. The use of the particle 4a, Nand. argues from Manu IV, 176, implies that acts which may cause future pain should also be avoided.
88. The use of the particle 4a, according to Nand., implies that he must also observe auspicious rites and established customs, as ordained by Manu 1V, 145. The latter injunction is, however, expressly given in the next Sitra.
1. He must persist in keeping his mind and his organs of sense under restraint.
2. Restraint of the mind implies restraint of the senses.
3. One who has acquired complete command over himself, gains this world and the next.
4. One who has no command over himself, reaps no fruit from any of his acts (whether worldly or tending to the acquisition of spiritual merit).
5. Self-restraint is the best instrument of purification; self-restraint is the best of auspicious objects ; by self-restraint he obtains anything he may desire in his heart.
6. The man who rides (as it were) in a chariot drawn by his five senses and directed by his mind (as the charioteer), who keeps it on the path of the virtuous, can never be overcome by his enemies (lust, wrath, and greed), unless the horses (unrestrained by the charioteer) run away with the chariot. .
7. As the waters (of all streams) are stored up (and reabsorbed) in the ocean, which, though being filled with them, remains unmoved and _ tranquil, even so that man, in whose mind the passions are stored up (and dissolved), obtains perfect calmness : but not he who strives after the gratification of his desires.
LXXII. 7=Bhagavad-gita II, 70. This chapter treats of duties which are common to all the four orders. (Nand.)
232 VISHNU. LXXIII, r.
LXXIII.
1. One desirous of celebrating a Sraddha must invite the Brahmawas on the day before (it is to take place).
2. On the next day, in the forenoon, if it falls in the bright half of the month, and in the afternoon, if it falls in the dark half of the month, the Brahmazas, who must have duly bathed and duly sipped water, must be placed by him, in the order of their seniority ! (or) of their sacred knowledge, upon seats covered with Kusa grass.
3. (He must entertain) two (Braéhmamzas) facing the east at the Srdddha of the gods (Visvedevas), and three facing the north at the Sraddha of the manes ;
4. Or one only at each SrAddha.
5. After having (worshipped the Visvedevds and) offered a burnt-oblation: during the recitation of the first PafiZaka (pentad) at a Sraddha repast con-
Or one only at each SrAddha.
5. After having (worshipped the Visvedevds and) offered a burnt-oblation: during the recitation of the first PafiZaka (pentad) at a Sraddha repast con-
LXXIII. 1-32. Asv. II, 5, 11-14; IV, 7; Gobh. IV, 2-4; Par. III, 10, 48-55; Sankh. IV, 1; M. III, 125, 204-259; Y.I, 225- 248; Apast. Il, 7, 17, 11-19; Gaut. XV. Regarding the corresponding section of the Ka/haka Grrhya-sfitra, see Introduction. This chapter opens the section on Sraddhas (funeral oblations), which consists of thirteen chapters (LXXIII-LXXXV. Nand.)
1. The Ekoddish‘’a and Sapindikarana Sraddhas have been described above, XXI. The rules given in the present chapter refer to all the remaining kinds of Sraddhas. See 5-9, LXXIV, LXXVI-LXXVIL
2. 'At the Sraddha of the manes the oldest Brahmaza represents the great-grandfather ; the one next to him in age, the grandfather; the youngest of the three, the father of the sacrificer. (Nand.)
5-9. The three Pafiéakas referred to in Sfitras 5-9 are respectively vv. 1-5, 6-10, and 11-15 of Kashaka XXXIX, 10. (Nand.) The great majority of the Mantras quoted in Sftras 11-26 havep. 233 sisting of undressed grain or performed for the gratification of a special desire’;
6. At a Srdddha repast consisting of meat, during the recitation of the second PafiZaka;
7. At a new moon (Sr4ddha), during the recitation of the last PafiZaka ;
8. On the Ash/akAs (or. eighth days) of the (three) dark halves subsequent to the full moon day of the month Agrahayama (or Margasirsha)!, during the recitation of the first, second, and last PafiZakas respectively ;
g. Likewise, on the Anvashéak4s (or ninth days of the dark halves of those months) ;
10. He must invite the manes, after having received permission to do so from the Brahmazas?.
11. Having’ driven away the Y4tudhanas by strewing grains of sesamum and by reciting the two not been traced in the Berlin MS. of the KasAaka, nor indeed in any other Samhita of the Veda, but there can be no doubt that they belong to the school of the Ka/has, as nearly all are quoted by their Pratikas in the Kashaka Grrhya-sfitra, and given at full in Devap4la’s Commentary on the latter. The above renderings of the Pratikas rest upon Devap4la’s interpretations. That the rules in 5 seq. teach the performance of a Srdddha according to the rites of the Kaéha school, is confirmed by Nand. in his remarks on 5 seq. and 9g seq.
5. 1See LXXVIIL
8. The days referred to are the eighth days of the dark halves of the months MArgasirsha, Pausha, and Magha. , g. ‘And on the Sréddhas taking place on the seventh day of the dark half, as £a indicates.’ (Nand.) This statement does not, however, deserve much credit, as such Sraddhas are neither mentioned in our work nor in the Ka¢haka Grzhya-sftra.
10. 1‘The permission of the Brahmaaas has to be asked with the Mantra, “I shall invite (the manes);” and their answer must be, “ Invite them.” ’ (Nand.)
10. 1‘The permission of the Brahmaaas has to be asked with the Mantra, “I shall invite (the manes);” and their answer must be, “ Invite them.” ’ (Nand.)
11. The Yatudhanas are a class of demons supposed to disturb
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Mantras (the first of which begins with the words), ‘May the Asuras go away ;’
12, He must invite the manes (with the four Mantras), ‘Come near, O ye manes,’ ‘(Conduct) them all (here), O Agni,’ ‘May my (ancestors) come near, ‘ This is your (share), O ye manes. Then let him prepare the water for washing the feet with scented water, which has been mixed up with Kusa grass and sesamum, while reciting (the three Mantras), ‘ Those standing,’ ‘Speech is imperishable, and ‘What my mother (has sinned)!,’ and offer it (to the Brahmazas); let him prepare the Arghya (or water mixed with Darva grass, flowers, &c.) and offer it to them; let him offer to the Brahmazas, to the best of his power, Kusa grass, sesamum, clothes, flowers, ornaments, incense, and lamps; let him take food sprinkled with clarified butter; let him look them in the face with the Mantra, ‘O ye Adityas, Rudras, and Vasus;’ let him say, ‘I will offer an oblation in the fire,’ and if the Brahmamas say, ‘ Offer an oblation,’ let him offer three burnt-oblations 2.
13. After having consecrated the offerings with the Mantras, ‘ They, who are my ancestors,’ ‘This is your (share), O ye manes,’ and ‘This offering,’ he must pour (what is left of) the food into such vessels as happen to be there, or (into golden ones at the offering addressed to the Visvedevds and) into silver the effect of a Sraddha. The second Mantra, according to Devapala, is from the Rig-veda, X, 15, 1.
12. } These two Mantras are also.quoted, with slight variations, by Sankhayana III, 13, 5.— ? The three burnt-oblations have to be accompanied by the recitation of the three Mantras, ‘To Soma accompanied by the manes svadha nama#; to Yama Angiras svadh4 namaf; to Agni who takes the offerings addressed to the manes svadha nama4.’ (Nand.)
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ones (at the offering addressed to the manes), and offer it first to the two Brahmavzas facing the east (who have been invited to the Sraddha of the gods).
14. Afterwards he must offer it to the (three) Brahmazas facing the north (who represent his three ancestors, addressing himself) to his father, grandfather, and great-grandfather, (and calling out) their name and race.
15. While the Brahmamas are eating the food, let him mutter (the three Mantras), ‘Whatever (trickles down) through my fault, ‘With days and nights?,’ and ‘ Whatever (limb) of yours, Agni.’
16. And (let him mutter) the Itihdsa (Epics), Puraza (Legends), and Dharmasdstra (Institutes of the Sacred Law).
17. Near the leavings let him deposit upon blades of Kusa grass with the ends turned towards the south one ball of rice for his father, while saying, ‘ Earth is (like) a spoon, imperishable (satisfaction).’
17. Near the leavings let him deposit upon blades of Kusa grass with the ends turned towards the south one ball of rice for his father, while saying, ‘ Earth is (like) a spoon, imperishable (satisfaction).’
18. With the Mantra, ‘Air is (like) a spoon, imperishable (satisfaction, let him deposit) a second ball for his grandfather.
19. With the Mantra, ‘ Heaven is (like) a spoon, imperishable (satisfaction,’ let him deposit) a third ball for his great-grandfather.
20. With the Mantra, ‘Those ancestors who
14. The formula of this invocation, according to Nand., is this, ‘To NN., my ancestor, of the Gotra NN., who is like a Vasu, (I offer) this food, svadha namak.’ The use of the particle 4a, according to the same, implies that the maternal grandfather and the other maternal ancestors must also be addressed, as ordained below (LXXV, 7).
15. 'A similar Mantra is quoted, Sankh. III, 13, 5.
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have died, let him place a garment (upon the balls).
21. With the Mantra, ‘Give us sons, O ye manes,’ (let him place) food upon them.
22. With the Mantra, ‘Enjoy it, O ye manes, partake of it, each according to his share?,’ let him wipe off the grease from his hands with the ends of the blades. .
23. With the Mantra, ‘(Ye waters) imparting vigour ',’ let him sprinkle the balls to the right with the wet (remainder of the food), and offer the Argha?, flowers, incense, unguents, and rice, and other victuals and dainties to the Brahmamas.
24. And (he must offer them) a jar with water, which has been mixed up with honey, clarified butter, sesamum, and (ointments, oil, and the like).
25. The Brahmamzas having eaten and being satisfied, let him sprinkle the food (as much as has been left by them) and the grass with the Mantra, ‘ Mayest thou not fail me,’ and strew the food near the leavings; and having asked them, ‘Are you satisfied? Is (the Sraddha) finished,’ he
- must first give water for sipping to the Brahmazas facing the north, and then to those facing the east ; and he must sprinkle the place where the Sraddha has been offered (with water, with the Mantra), ‘Well sprinkled.’ All these rites he must perform while holding blades of sacred grass in his hand.
26. Afterwards he must, while turning his face towards the Brahmamas facing the east, circumambu-
22. 1 Vagasan. Samh. II, 31; Kash. IX, 6.
23. 1) Vagasan. Samh. HI], 34.—?The Argha is a respectful offering, the ingredients of which vary.
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late them from left to right, with the Mantra, ‘What a crow (may have eaten of my offering),’ and turn back again; he must honour them with sacrificial fees, to the best of his power, saying, ‘May you be satisfied,’ and on their answering, ‘We are satisfied,’ he must address them with the Mantra, ‘The gods and the manes.’
27. After having given (to all) water (with the Mantra, ‘May the food and water and whatever else I gave you be) imperishable,’ (and) calling out their name and race, and having added the Mantra, ‘May the Visvedevds be satisfied,’ he must ask, with folded hands, and with an attentive and cheerful mind, the following (benediction) from the Bréhmazas facing the east:
28. ‘May the liberal-minded in our race increase in number, and may the (study of the) Vedas and our progeny (also increase). May faith not depart from us, and may we have plenty to bestow on the poor.’
29. They shall answer, ‘ Thus let it be.’
30. (The second half of the benediction shall be as follows), ‘May we have plenty of food, and may we receive guests. May others come to beg of us, and may not we be obliged to beg of any one.’
31. After having received this double benediction (through the Brahmamzas saying, ‘ Thus let it be’),
32. He must dismiss the Brahmazas, with the | Mantra, ‘With all food’, after having honoured them according to custom, accompanied them (as far as the limits of his estate), and taken his leave of them.
32. 1 Rig-veda VII, 38, 8.
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LXXIV.
1. After having worshipped, on each Ash/aka, the gods and performed, with vegetables, meat, and cakes respectively, a Sr4ddha (according to the rules given in the last chapter), he must, on each AnvashtakA!, worship the gods and offer a burnt-oblation in the same way as on the Ash/fakds (i.e. reciting the same three Pafi#akas successively), and entertain Brahmamzas in the same way as (directed) before (in the preceding chapter), in honour of his mother, his paternal grandmother, and his paternal great-grandmother, honour them with presents, accompany them (as far as the limits of his estate), and dismiss them *.
2. Then he must dig (six) trenches.
3. On the border of these trenches, to the northeast of them, he must light fires and place balls of rice.
4. On the border of three of the trenches (he must place balls) for the men, and on the border of the other three (he must place balls) for the women.
LXXIV. 1-8. Asv. II, 5; Gobh. IV, 2; Par. III, 3, 10-12; Sankh. III, 13, 6; M. IV, 150. Regarding the corresponding section of the Ka/haka Grzhya-sfitra, see the Introduction.
1. 1See LXXIII, 8, 9; LXXVI, 1. —?Nand. considers the use of the particle 4a to imply that the father together with the other paternal ancestors, and the maternal grandfather along with the other maternal ancestors, should also be invoked, which would make in all nine ancestors to be invoked. The first part of this observation appears to be correct, but the maternal grandfather and the rest are neither referred to in the following Sftras, nor in the Kashaka Grthya-sftra.
The first part of this observation appears to be correct, but the maternal grandfather and the rest are neither referred to in the following Sftras, nor in the Kashaka Grthya-sftra.
2. Nand. gives it as his opinion, that nine trenches should be made, three of which are to be for the maternal grandfather, &c. But Sftra 4 refers to three trenches for the men only, and the K&shaka Grihya-sfitra expressly mentions the number of six trenches.
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5. He must fill the three trenches for the men with water mixed with food.
6. (He must fill) the three trenches for the women with milk mixed with food.
7. (And he must fill up) each triad of trenches singly with sour milk, meat, and milk.
8. After having filled (the trenches), he must mutter the Mantra, ‘May this (food) be imperishable for ye men and for ye women.’
LXXV.
-1. He who makes a Sr4ddha-offéring while his father is alive, must offer it to those persons to whom his father offers (his Sraddhas).
2. (If he offers a Sraddha) while both his father ‘and grandfather are alive, (he must offer it to those persons) to whom his grandfather (offers his Sraddhas).
3. While his father, grandfather, and greatgrandfather are alive, he must offer no Sr&ddha at all.
4. He whose father is dead (but whose grandfather is alive), must first of all offer a ball of rice to his father, after that, two balls to the two ancestors coming before his grandfather (or to his great-grandfather and to his fourth ascendant).
5. He whose father and grandfather are dead (but whose great-grandfather is alive), must first offer two balls to those two, and then offer one ball to the grandfather of his grandfather.
4. Nand. renders this Sftra differently, in accordance with his own theory regarding the number of the trenches.
LXXV. 1. M. III, 220.— 4. M. III, 221.— 7. Y. I, 228.
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6. He whose grandfather is dead (but whose father and great-grandfather are alive), must give one ball to his grandfather and two balls to the father and grandfather of his great-grandfather.
7. An intelligent man must offer Sraddhas to his maternal grandfather, and to the father and grandfather of him, in the same way (as to his paternal ancestors), duly modifying the Mantras. But the Sraddhas addressed to other relatives, (uncles, brothers, and the like, must be performed) without Mantras.
LXXVI.
1. The (twelve) days of new moon, the three Ashfakas, the three Anvashéak4s, a Magha day (i.e. ‘day on which the moon enters the lunar asterism Magh4’), which falls on the thirteenth of the dark half of the month Praush¢dapada, and the two seasons when rice and barley grow ripe (or autumn and spring) :
4. The Mantras are those quoted above, in Chapters LXXIII and
LXXIV. They have to be modified, i.e. the names of the maternal ancestors must be put in, and the verb &c. of the sentence be altered accordingly, (Nand.)
LXXVI,. 1. M. III, 122, 273, 281; IV, 150; Y.I, 217, 260; Gaut. XV, 2; Apast. II, 7, 16, 4-6.
They have to be modified, i.e. the names of the maternal ancestors must be put in, and the verb &c. of the sentence be altered accordingly, (Nand.)
LXXVI,. 1. M. III, 122, 273, 281; IV, 150; Y.I, 217, 260; Gaut. XV, 2; Apast. II, 7, 16, 4-6.
1. Nand. infers from a passage of Asvalayana (Grzhya-sdtra II, 4, 3) that Sraddhas to be offered on the day before each Ash/aka are also intended here. See, however, note on LXXIII, 9. The same proposes two explanations of the term MAghi: 1. It has to be separated from the following words, and refers directly to the day of full moon in the month Magha, and indirectly to the days of full moon in Ash4dha, Karttika, and Vaisakha as well, as indicated in a passage of the Bréhma-puraza. 2. It has to be connected with the clause following it. This latter interpretation, on which the rendering given above is based, is supported by Manu (III, 273,274),
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2. Thus have the regular times for a Sraddha been declared by the lord of creatures. He who fails to perform a Srdddha on those days, goes to hell.
LXXVII.
1. The sun’s passage from one sign of the zodiac to another ;
2. The two equinoctial points ;
3. The two solstitial points particularly ;
4. The (Yoga) Vyatipata ;
5. The constellation under which (the sacrificer himself, or his wife, or his son) is born ;
6. A time of rejoicing (as, when a son has been born, or another happy event happened) :
7. These occasions for a SrAddha the lord of creatures has pronounced optional; a Sraddha which is performed on these occasions gives infinite satisfaction (to the manes).
8. No Sraddha must be performed in the twilight or at night by an intelligent man. A Sraddha may be performed at those times also when an eclipse (of the sun or of the moon) takes place.
g. For a Sr&ddha which is offered them at the time of an eclipse satisfies the manes, as long as the moon and the stars exist, and procures immense advantages and the satisfaction of all his desires to the sacrificer.
Yagtiavalkya (I, 260), according to the interpretations of Kullfika and Vigfanesvara, and by the Vishwu-sfitra itself (LXXVIII, 52).
\LXXVIL. 1-6, 9. Y. I, 217, 218.—6. Asv. IV, 7, 1; SAnkh. IV, 4.— 8. M.III, 280; Apast. Il, 7, 17, 23, 25.
4. This is the seventeenth among the twenty-seven Yogas or astrological divisions of the zodiac. (Nand.)
7. The meaning is, that the Sraddhas mentioned in this chapter are naimittika, ‘ occasional.’ (Nand.)
(7] R
242 VISHNU. LXXVIII, r.
LX XVIII.
1. By performing a Sraddha on Sunday he procures everlasting freedom from disease.
2. (By performing a Sra4ddha) on Monday he becomes beloved'.
3. (By performing it) on Tuesday (he procures) success in battle.
4. (By performing it) on Wednesday (he enjoys) all his desires.
5. (By performing it) on Thursday (he acquires) such religious knowledge as he desires.
6. (By performing it) on Friday (he acquires) wealth.
7. (By performing it) on Saturday (he procures) longevity.
4. (By performing it) on Wednesday (he enjoys) all his desires.
5. (By performing it) on Thursday (he acquires) such religious knowledge as he desires.
6. (By performing it) on Friday (he acquires) wealth.
7. (By performing it) on Saturday (he procures) longevity.
8. (By performing it under the Nakshatra or constellation) Kvzttikas (he gains) heaven.
LXXVIII. 8-35. M. III, 277; Y. I, 264-267. — 36-50. M. III, 276; Y.1, 261-263; Apast. II, 7, 16, 8-22; Gaut. XV, 4.— 52, 53.
M. III, 273, 274. Regarding Sftras 1-7, see the Introduction.
1. Nand. states that the Sraddhas mentioned in this chapter are of the kamya sort, i.e. ‘offered for the gratification of a special desire.’
2. } This is Nand.’s interpretation of the term saubhagyam. It might also be taken in its usual acceptation, as meaning ‘ happiness.’
8-35. Those names of the twenty-eight Nakshatras or lunar asterisms, which I have included in parentheses, are from Nand.’s Commentary. Most of the objects which are said to be gained by the Sraddhas mentioned in Sfitras 8-35 are connected etymologically, or through their import, with the names of the particular Nakshatras under which they are performed. Thus the term pushdi, ‘ prosperity,’ in Stra 13, is etymologically connected with Pushya ; the term mitra, ‘friend,’ in 22, is connected with Maitra; the term ragyam, ‘royalty,’ in 23, is connected with Sdkra, the name of that Nakshatra being derived from Sakra, a name of Indra, the king of the gods, &c.
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9. (By performing it under the constellation) Rohizi (he obtains) progeny.
10. (By performing it under the constellation) Saumya (or Mvzgasiras he procures) the superhuman power of a pious Brahmama.
11. (By performing it under the constellation) Raudra (or Ardr4 he reaps) the fruit of his labours.
12. (By performing it under the constellation) Punarvasu (he procures) land.
13. (By performing it under the constellation) Pushya (or Tishya he procures) prosperity.
14. (By performing it under the constellation) Sarpa (or Asleshds he obtains) beauty.
15. (By performing it under the constellation) Paitrya (or Magh4 he enjoys) all his desires.
16. (By performing it under the constellation) Bhagya (or Parvaphalgunt) he becomes beloved?.
17. (By performing it under the constellation)
ryamava (or Uttaraphdlgunt he procures) wealth.
18. (By performing it under the constellation) Hasta (he acquires) superiority among his kindred.
19. (By performing it under the constellation) Tvash¢ra (or Kitra he procures) handsome sons.
20. (By performing it under the constellation) SvAti (he procures) success in trade.
21. (By performing it under the constellation) Visékhds (he acquires) gold.
22. (By performing it under the constellation) Maitra (or Anuradha he procures) friends.
23. (By performing it under the constellation) Sakra (or Gyesh¢#é he procures) royalty.
24. (By performing it under the constellation) Mala (he procures good results in) agriculture.
22. (By performing it under the constellation) Maitra (or Anuradha he procures) friends.
23. (By performing it under the constellation) Sakra (or Gyesh¢#é he procures) royalty.
24. (By performing it under the constellation) Mala (he procures good results in) agriculture.
16. 1See 2, note. R 2
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25. (By performing it under the constellation) Apya (or Parvdshadsds he procures) success in sea-voyages.
26. (By performing it under the constellation) Vaisvadeva (or Uttarashadsds he enjoys) all his desires.
27. (By performing it under the constellation) Abhigit (he procures) superiority.
28. (By performing it under the constellation) Sravava (he enjoys) all his desires.
29. (By performing it under the constellation) VAsava (or Dhanish¢#Aas he procures success in preparing) salt}.
30. (By performing it under the constellation) Varuza (or Satabhisha he obtains) freedom from disease.
31. (By performing it under the constellation) Aga (or Pdrvabhddrapada he obtains) copper vessels.
32. (By performing it under the constellation) Ahirbudhnya (or Uttarabhddrapad4 he obtains) a house.
33. (By performing it under the constellation) Paushza (or Revatt he acquires) cows.
34. (By performing it under the constellation)
svina (or Asvini he obtains) a horse.
35. (By performing it under the constellation) YAmya (or Bharat he procures) longevity.
36. (By offering it) on the first day of a lunar fortnight (he procures) a house and handsome wives.
29. !Lavazam means either ‘salt’ or ‘beauty’ or ‘medicinal herbs and fruits.’ (Nand.)
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37. (By offering it) on the second day (he procures) a beautiful daughter (and sons-in-law).
38. (By offering it) on the third day (he enjoys) all his desires.
39. (By offering it) on the fourth day (he procures) cattle.
40. (By offering it) on the fifth day (he procures) handsome sons.
41. (By offering it) on the sixth day (he obtains) success in gaming.
42. (By offering it) on the seventh day (he procures good results in) agriculture.
43. (By offering it) on the eighth day (he procures success in) trade.
44. (By offering it) on the ninth day (he procures) cattle '.
45. (By offering it) on the tenth day (he procures) horses.
46. (By offering it) on the eleventh day (he procures) sons endowed with the superhuman power of a pious Brahmaza.
47. (By offering it) on the twelfth day (he procures) gold and silver.
48. (By offering it) on the thirteenth day he becomes beloved.
49. (By offering it) on the fifteenth day (he enjoys) all his desires.
44. } Nand. infers from a passage of Yagilavalkya (I, 266) that the term ‘cattle’ here refers to horses and other one-hoofed animals. See, however, the next Sfitra.
(By offering it) on the thirteenth day he becomes beloved.
49. (By offering it) on the fifteenth day (he enjoys) all his desires.
44. } Nand. infers from a passage of Yagilavalkya (I, 266) that the term ‘cattle’ here refers to horses and other one-hoofed animals. See, however, the next Sfitra.
48. The term saubhagyam is stated by Nand. (with reference to Y. I, 264) to denote ‘ superiority among his kindred,’ in this Sftra. But there is no cogent reason for deviating here from that interpretation of the term which he proposes in his Commentary. on Sftras 2and 16. See above.
246 VISHNU. LXXVIII, go.
50. For Sraddhas for those who have been killed in battle the fourteenth day is ordained.
51. There are two stanzas on this subject recited by the manes :
52. ‘May that excellent man be born to our race, whosoever he may be, who attentively offers a Sraddha in the rainy season! on the thirteenth of the dark half,
53. ‘With milk profusely mixed with honey; and (he who offers such SrAddhas) during the whole month Ké4rttika and (in the afternoon) when the shadow of an elephant falls towards the east.’
LXXIX.
1. He must not perform a Sraddha with water collected at night.
2. On failure of Kusa grass he must employ Kasa or Darva grass instead.
3. Instead of a garment (he may give) cotton thread.
4. He must avoid (giving) the fringe of cloth, though it be of cloth not yet used.
5. And (he must not give) flowers having a nasty odour, or no odour at all, the blossoms of thorny plants, and red flowers.
52. * The term pravrzfkale, ‘in the rainy season,’ probably refers to one month only of the rainy season, the month Bhadrapada or Praush/hapada. See above, LXXVI, 1, and M. III, 273, 274, with Kullfika’s Commentary ; Y. 1, 260, with Vigtanesvara’s Comment.
LXXIX. 8, 16. M. III, 226, 227, 235, 257; Apast. II, 8, 19, 19-22.— 19-21, M. III, 229.
5. The use of the particle 4a implies, according to Nand., who quotes a text in support of his assertion, that the leaves of the Kadamba, Bél, Ketaka, and Bakula trees, as well as those of the Barbara plant and of the thorn-apple tree, are also included in this prohibition.
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6. He may give white and sweet-smelling flowers, even though grown on thorny plants, and aquatic flowers, even though they be red.
7. He must not give marrow or fat instead of a lamp.
8. He may give clarified butter or sesamum-oil.
9. He must not give (the nails or horns) of animals instead of the incense of all kinds (prescribed for a SrAddha).
10. He may give bdellium mixed up with honey and clarified butter.
11. He may give sandal, saffron, camphor, aloe wood, or Padmaka wood instead of ‘an ointment.
12. He must not salt (the dishes) publicly (after they have been cooked).
13. He must not give clarified butter, condiments, or the like (i.e. sour milk, milk, &c.) with his hands.
14. He must use metallic vessels ;
15. Especially vessels made of silver.
12. He must not salt (the dishes) publicly (after they have been cooked).
13. He must not give clarified butter, condiments, or the like (i.e. sour milk, milk, &c.) with his hands.
14. He must use metallic vessels ;
15. Especially vessels made of silver.
16. He must place (on the sacrificial ground) vessels made of the horn of the rhinoceros, blankets made of the hair of the mountain-goat, the skin of a black antelope, sesamum, white mustard, unbroken grains, (silver and copper vessels and other) purificatory objects, and (a goat and other animals or objects), by which the demons are kept aloof.
4. ‘Or mustard-oil or any other such substance, as a indicates.’ (Nand.)
8. ‘Or the juice of plants, as mentioned by Sankha, on account of va.’ (Nand.)
13. He must give those liquids with a spoon or similar implement. (Nand.)
16. According to Nand., the particle a refers to other purificatory things, viz. the following seven, ‘ milk, water from the Ganges, honey, silken cloth, a grandson, blankets made of the hair of the
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17. He must avoid to use pepper, (the onion called) Mukundaka, (the pot-herb called) Bhistrzza, {the leaves, blossoms, or roots of) the Sigru tree, mustard-seeds, (the plant) Nirguvat, (the fruit or leaves of) the Sal tree, the plant Suvarala, the (pumpkin- gourd called) Kashmdnda, the bottlegourd, the egg-plant, (the plants or pot-herbs called) Palaky4, Upof¢akt, and Tazdulityaka, the herbs of the safflower, the Pizd4luka (root), and the milk of female buffalos.
18. And (he must not use the bean called) RagamAsha, (the lentil called) Masfra, stale food, and factitious salt.
19. Let him avoid wrath.
20. He must not shed a tear.
21. He must not be in a hurry.
22. In offering the clarified butter and other (liquids, such as condiments, sour milk, milk, and the like) he must use metallic vessels, vessels made of the horn of the rhinoceros, and vessels made of the wood of the Phalgu tree.
23. There is a Sloka on this subject :
24. ‘ That which has been offered in vessels made of gold, or of silver, or of the horn of the rhinoceros, or of copper, or of Phalgu wood, becomes imperishable (and brings infinite reward to the sacrificer).’
mountain-goat, and sesamum.’ The last two are, however, already contained in the above enumeration.
17. The term ‘ buffalo’s milk’ includes here, according to a text quoted by Nand., the milk of sheep, of antelopes, of camels, and of all one-hoofed animals.
18. ‘As shown by 4a, chick-peas and other grains and herbs mentioned in a Smrsti must also be avoided.’ (Nand.)
19. ‘This rule applies both to the sacrificer and to the guests at a Sraddha.’ (Nand.)
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LXXX.
1. Sesamum, rice, barley, beans, water, roots, fruits, vegetables, Sy4maka grain, millet, wild rice, kidney-beans, and wheat satisfy (the manes) for a month ;
2. The flesh of fishes (excepting those species that are forbidden), for two months;
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LXXX.
1. Sesamum, rice, barley, beans, water, roots, fruits, vegetables, Sy4maka grain, millet, wild rice, kidney-beans, and wheat satisfy (the manes) for a month ;
2. The flesh of fishes (excepting those species that are forbidden), for two months;
3. The flesh of the common deer, for three months ;
4. The flesh of sheep, for four months ;
‘5. The flesh of birds (of those kinds that may be eaten), for five months ;
6. The flesh of goats, for six months ;
7. The flesh of the spotted deer, for seven months;
8. The flesh of the spotted antelope, for eight months;
g. Beef, for nine months;
10. Buffalo’s meat, for ten months;
11. The meat of a hornless goat, for eleven months ;
12. The milk of a cow, or preparations from it, for a year.
13. On this subject there exists a stanza, which the manes utter:
14. ‘(The pot-herb) K4lasdka (sacred basil), (the prawn) Mahdsalka, and the flesh of the (crane called) Vardhrtzasa}, (and of) a rhinoceros having no horn, is food which we always accept.’
LXXX. 1-14. M. III, 267-272; Y. I, 257-259; Apast. Il, 7, 16, 23-II, 7, 17, 3; I, 8, 18, 13; Gaut. XV, 15.
14. ! This is the first of the two interpretations which Nand. proposes of the term V4rdhrivasa. It is supported by Apastamba’s
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LXXXI.
1. He must not place the food upon a chair.
2. He must not touch it with his foot.
3. He must not sneeze upon it.
4. He must drive the Yatudhd4nas away by means of sesamum or mustard-seeds.
5. Let him perform the Srdddha in an enclosed place.
6. He must not look at a woman in her courses ;
7. Noratadog; 8. Nor ata tame pig;
9g. Nor at a tame cock.
10. Let him strive to perform the Sraddha in sight of a goat.
11. The Brahmazas must eat in silence.
12. They must not eat with their heads covered ;
13. Nor with shoes on their feet ;
14. Nor with their feet placed upon a stool.
15. Let not men with a limb too little, or with a limb too much, look at a SrAddha ;
16. Nor Sidras; 17. Nor outcasts.
commentator, Haradatta, and by Apastamba himself (I, 5, 17, 36). Nand.’s second interpretation, ‘an old white goat,’ is probably wrong, although it is supported by the authority of Kullika and Vigfianesvara.
LXXXI. 2, 6-9, 11-13, 15, 16, 19. M. III, 229, 236-242. — 4, 5. Gaut. XV, 25, 26.— 4, 16, 17. Apast. Tl, 7, 17, 20; Gaut. XV, 24.— 18. M. III, 243.— 20. M. III, 237. — 21-23. M. UI, 244-2406.
4. Nand. quotes the following Mantra, which has to be recited on this occasion, ‘The Asuras, the R4kshasas, and the Pis&zas have been driven away.’ A similar Mantra occurs in the Vagasan. Samh. II, 29.
5. ‘Ka indicates that it must be a place inclining to the south, as stated in a Smriti.’ (Nand.)
6. This and the following Sfitras refer both to the host at a Sraddha and to the guests invited by him. (Nand.)
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18. If at the time of a Sraddha a Brahmaza or an ascetic (has come to his house), he must feed him, if (the invited) Brahmamas permit it.
This and the following Sfitras refer both to the host at a Sraddha and to the guests invited by him. (Nand.)
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18. If at the time of a Sraddha a Brahmaza or an ascetic (has come to his house), he must feed him, if (the invited) Brahmamas permit it.
19. The Brahmazas must not declare the qualities of the sacrificial dishes, even though asked to do so by their host.
20. As long as the dishes remain warm, as long as (the Brahmamas) eat in silence, as long as the qualities of the sacrificial food are not declared by them, so long the manes enjoy it.
21. Having brought together (the remainder of) all the sorts of substantial food and (of the vegetables and) the like, he must sprinkle it with water, and place it before the Brahmamas, who have taken their meal, strewing it on the ground. '
22. The leavings (that have remained in the dishes) and what has been strewn (in the manner just mentioned) upon the blades of Kusa grass (spread on the ground) is the share of such (Brahmavzas) as have died before they were initiated, and of husbands who have deserted wives descended from good families.
23. What has dropped on the ground from the dishes, at a sacrifice addressed to the manes, they declare to be the share of servants, provided they be not dishonest or depraved.
LXXXII.
1. At a (Sraddha) offering to the Visvedevds let him not enquire (into the qualities or descent of) a Brahmaza (whom he means to invite).
LXXXII, 1, 2. M. III, 149.— 3-29. M. III, 150-166; Y. I, 222-224; Apast. II, 7,17, 21; Gaut. XV, 16-18.
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2. But at a (Srdddha offering) to the manes he must enquire as closely as possible (into the qualities and descent of a Brahmaza, whom he means to invite).
3. He must not invite (to a Sraddha) such as have a limb too little, or a limb too much;
4- Nor such as follow an occupation forbidden (by the Veda or by the traditional law) 1.
5. Nor those who act (deceitfully) like cats ;
6. Nor those wearing the insignia of some particular order, without having a claim to them;
7. Nor astrologers ;
8. Nor Brahmazas who subsist upon the offerings made to an idol which they attend ;
9. Nor physicians;
10. Nor sons of an unmarried woman ;
11. Nor sons of the son of an unmarried woman ;
12. Nor those who sacrifice for a multitude of persons ;
13. Nor those who offer sacrifices for a whole village ;
14. Nor those who offer sacrifices for SQdras ;
15. Nor those who offer sacrifices for those for whom it is forbidden to sacrifice (such as outcasts and others);
16. Nor those for whom the ceremony of initiation has not been performed ;
17. Nor those who sacrifice for such ;
4. 1 The particle 4a, according to Nand., in this Sftra, refers to other categories, mentioned by Atri, viz. persons belonging to the same Gotra, or descended from the same Azshi ancestors as the sacrificer, and unknown persons.
Nor those who sacrifice for such ;
4. 1 The particle 4a, according to Nand., in this Sftra, refers to other categories, mentioned by Atri, viz. persons belonging to the same Gotra, or descended from the same Azshi ancestors as the sacrificer, and unknown persons.
8. ‘Ka indicates here that thieves and wicked persons are also intended, as stated in a Smrtti.’ (Nand.)
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18. Nor those who do work on holidays ;
19. Nor malignant informers ;
20. Nor those who teach (the Veda) for a fee;
21. Nor those who have been taught (the Veda) for a fee;
22. Nor those who subsist on food given to them by a Sfddra ;
23. Nor those who have intercourse with an outcast ;
24. Nor those who neglect their daily study of the Veda ;
25. Nor those who neglect their morning and evening prayers ;
26. Nor those who are in the king’s service ;
27. Nor ‘naked’ persons ;
28. Nor those who quarrel with their father ;
29. Nor those who have forsaken their father, mother, Guru, holy fire, or sacred study.
30. All those persons are said to defile a company, because they have been expelled from the community of Brahmazas. Let a wise man avoid carefully, therefore, to entertain them at a Sraddha.
LXXXIII.
The following persons sanctify a company : 2. A Trinaiketa ;
27. See LXIV, 5, note.
29. The particle 4a here refers to the following further persons mentioned in a Smrti: a shepherd, one who lives by the prostitution of his own wife, the husband of a woman who had another husband before, and one employed to carry out dead bodies. (Nand.)
LXXXIIL. 1-19. M. III, 128-148, 183-186; Y. I, 219-221; Apast. II, 7, 17, 22; Gaut. XV, 28.
2. Nand. has two explanations of the term TrinAfiketa: 1. One who has thrice kindled the Nafiketa fire. 2. One who has studied,
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3. One who keeps five fires ;
4. One who can sing the SAmans called Gyeshéha ;
5. One who has studied the whole Veda;
6. One who has studied one Vedanga ;
7. One who has studied either the Purdzas (Legends), or the Itihdsas (Epics), or grammar;
8. One who has studied one of the Dharmasdstras (Institutes of the Sacred Law);
g. One purified by visiting sacred places of pilgrimage ;
10. One purified by offering sacrifices ;
11. One purified by austere devotion ;
12. One purified by veracity ;
13. One purified by (constantly muttering) Mantras ;
14. One intent upon muttering the Gayatrt ;
15. One in whose family the study and teaching of the Veda are hereditary.
16. One who knows the Trisuparza (the text which thrice contains the word Suparza).
in consequence of a vow, the portion of the Yagur-veda called Trinakiketa. See Apast. II, 7, 17, 22, with Dr. Biihler’s note, and the Petersburg Dictionary.
4. Sama-veda II, 209-211, &c.
4. Grammar is again mentioned here, although it forms part of the Vedaéngas mentioned in Sfitra 6. But there the Pratisékhyas are meant. (Nand.) °
See Apast. II, 7, 17, 22, with Dr. Biihler’s note, and the Petersburg Dictionary.
4. Sama-veda II, 209-211, &c.
4. Grammar is again mentioned here, although it forms part of the Vedaéngas mentioned in Sfitra 6. But there the Pratisékhyas are meant. (Nand.) °
8. The number of the Smrztis or Dharmas4stras, according to Nand., amounts to fifty-seven. The now current tradition gives thirty-six as their number; but upwards of a hundred works of this description must have been actually in existence. See Dr. Bihler’s Introduction to the Bombay Digest, p. xii seq.
16. See above, LVI, 23, and Dr. Biihler’s note on Apast. loc. cit. Nand. proposes another interpretation also of the term Trisuparaa, ‘one who has thrice kindled a fire in honour of Suparaa.’
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17. A son-in-law ;
18. And a grandson. All these persons are worthy (to be fed at a Srdddha) ;
19. And, particularly, devotees.
20. There is a stanza recited by the manes, which refers to this subject:
21. ‘May that man be born to our race, who feeds a Brdhmaza devotee assiduously at a Sraddha, by which repast we are satisfied ourselves.’
LXXXIV.
1. He must not offer a Sraddha in a country inhabited by barbarians.
2. He must not visit a country inhabited by barbarians (excepting on a pilgrimage).
3. By (constantly) drinking water from (or bathing in) a pool situated in a foreign (barbarous) country, he becomes equal to its inhabitants.
4. Those countries are called barbarous (mleékha) where the system of the four castes does not exist; the others are denoted AryAvarta (the abode of the Aryans).
18, According to Nand., the particles 4a and iti refer to the sister’s son and other relatives, as enumerated by Y4gfiavalkya I, 220, 221.
19. Nand. thinks that 4a here refers to ascetics.
LXXXIV. 2. Nand. quotes a stanza of Devala to the effect that one who has visited the countries of Sindh, of the Sauviras, Sur4t, and the adjacent parts, Bengal proper, Kalinga, South Bihar, and Malwa requires to be initiated a second time.
3. ‘ Ka refers to pools belonging to Kamndalas or other degraded castes.’ (Nand.)
4. AryAvarta is the name of the whole tract of land which extends from the eastern to the western ocean, and is bounded by the Himflayas and by the Vindhya mountains in the north and south. See Manu II, 21, 22.
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LXXXV.
1. A Sraddha offered at the (Tirtha or place of pilgrimage called) Pushkaras confers eternal bliss upon the giver;
2. And so does the muttering of prayers, the offering of burnt-oblations, and the practice of austerities in that place.
3. Even by merely bathing at Pushkara he is purified from all his sins.
4. The same effect may be produced at Gayésirsha ;
5. And near Vata (Akshayavada) ;
6. And on the Amarakazéaka mountain;
7, And on the Var4ha mountain;
3. Even by merely bathing at Pushkara he is purified from all his sins.
4. The same effect may be produced at Gayésirsha ;
5. And near Vata (Akshayavada) ;
6. And on the Amarakazéaka mountain;
7, And on the Var4ha mountain;
LXXXV. 1. Pushkara, according to the common acceptation of the term, is the name of a celebrated place of pilgrimage near Agmir, the modern Pokur. See Lassen, Indian Antiquities, I,
113. Nand. quotes a Smriti passage to the effect that there are three Pushkaras, and a passage of the Mahabharata, in which it is stated that one Pushkara is sacred to Brahman, another to Vishau, and a third to Rudra.
3. Nand. asserts with regard to the use of the name Pushkara in the singular number in this Sfitra, that it means even a single bath has the consequence here mentioned.
4. Gayasirsha is the name of a mountain near Gay4 in Bihar, a celebrated place of pilgrimage. Compare YAgfiavalkya I, 260.
" g. There exists one Akshayava/a in Bihar (Nand.) and another in Prayaga (Allahabad). The ‘undecaying banyan-tree’ (Akshay Baé) is an object of worship at Allahabad even now, and was s0 already in the times of Hwen Thsang. See Cunningham, Ancient Geography of India, p. 389; St. Julien, Voyages des Pélerins Bouddhistes, II, 278.
6. Nand. states that both the Tirtha called Amarakam/aka on the Mekala mountain in the Vindhya range and the whole mountain of that name are meant,
7. ‘This is a certain boar-shaped mountain.’ (Nand.) It seems very probable that the Tirtha of Baramfila, the ancient Varaha-
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8. And anywhere on the bank of the Narmada (Nerbudda) river ;
g. And on the bank of the Yamuné (Jumna) ;
10. And, particularly, on the Ganga;
11, And at Kusdvarta ;
12. And at Binduka; 13. And upon the Nilgiri hills; 14. And at Kanakhala; 15. And at Kubgamra; 16. And on the Bhvzgutunga (mountain) ;
17. And at Kedara; 18. And on the Mahdalaya (mountain); 19.’ And on the Nadantika (river); 20. And on the Sugandhé (river); 21. And at Sakambhari; 22. And at Phalgutirtha; 23. And on the
mila in Kasmir, is meant. See Biihler, Kasmir Report, p. 12, where a ‘ Varéha hill’ is mentioned as adjacent to that town.
11. This Tirtha ‘is situated upon the mountain called Tryambaka, where the GodAvart river takes its rise.’ (Nand.) Tryambaka is the modern Trimbak (the name of a place of pilgrimage situated near N&sik).
12. ‘Binduka is the name of a Tirtha in the Dekhan. Bilvaka, as other texts read (the MS. on which the two Calcutta editions are based among the number), is the name of another Tirtha in the Dekhan.’ (Nand.)
14. There is one Kanakhala in the Himflayas, and another near Trimbak. (Nand.)
15. There is one plain of that name in Orissa, and another in Haridvar. (Nand.)
16. This is the name of a sacred mountain near the Amarakan/aka range, according to Nand.; in the Himflayas, according to others. See the Petersburg Dictionary.
17. Kedara (the Kedar mountains?) is in the Himlayas. (Nand.)
(Nand.)
16. This is the name of a sacred mountain near the Amarakan/aka range, according to Nand.; in the Himflayas, according to others. See the Petersburg Dictionary.
17. Kedara (the Kedar mountains?) is in the Himlayas. (Nand.)
18, 19. These two names are not defined by Nand.
20. This is a river in the vicinity of the Saugandhika mountain. (Nand.)
a1. Sakambhart is the modern Sh4mbar, which lies ‘in the desert of Marudesa, on the salt lake.’ (Nand.)
22. ‘Phalgutirtha is a Tirtha in Gay.’ (Nand.)
23. Mahagang4, ‘the great Gang,’ is the Alakananda river
[7] s
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Mahdgang4; 24. And at Trihalikagrama; 25. And at Kuméradhaéré; 26. And at Prabhdsa; 27. And particularly anywhere on (the bank of) the Sarasvati ;
28. At GangAdvara (Haridvar), at Prayaga (Allahabad), where the Gang4 falls into the ocean, constantly in the Naimisha forest, and especially at Benares;
29. And at Agastydsrama ;
30. And at Kazvasrama (on the Ma§lint river) ;
31. And on the Kausikt (Kosi river) ;
32. And on the bank of the Sarayt (Surju river in Oudh) ;
33. And on the confluence of the Sova (Sone) and Gyotisha rivers ;
34. And on the Sriparvata (mountain) ;
(Nand.), which takes its rise in the Himalayas and falls into the Ganges.
24. ‘Trihalikagrama means Sélagrfma. There is another reading, Tazdulikasrama.’ (Nand.)
25. This is the name of a lake in Kasmir, which the god Kumfra by a mighty stroke caused to stream forth from the Kraufika mountain (see Vayu-purdza); or Kumaradhéré is situated near the southern ocean in the plain of Ishupata. (Nand.)
26. Prabhdsa is. the name of a Tirtha near Dvaraka, on the western point of Kattivar. (Nand.)
24. Regarding the river Sarasvati and its reputed holiness, see particularly Cunningham, Ancient Geography of India, I, 331 seq., and Manu II, 17. ‘28. The Naimisha forest is in the northern country. (Nand.)
29. ‘Agastyasrama is situated near Pushkara (Sfitra 1), on the bank of: the Sarasvatt. There is another Agastydsrama in the south, near Svamisthana.’ (Nand.)
33. The confluence of those two rivers is in the centre of the Vindhya range. For the name of the second, another reading is Gyottratha. (Nand.)
34. The Sriparvata or Srisaila, where the Mallikarguna (symbol of Siva) is worshipped, is in the Dekhan. (Nand.)
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35. And at (the Tirtha situated on the Yamuné, which is called) K4lodaka.
36. And at Uttaramdnasa (in the Kedar mountains, in the Himalayas).
37. And at Vadav4 (in the Dekhan).
38. And at Matangavapt (in the southern part of Gay4);
39. And at Saptérsha; 4o. And at Vishzupada;
41. And at Svargamargapada (or Rathamarga) ;
42. And on the Godavart river (in the Dekhan);
43. And on the Gomati (river);
44. And on the Vetravatt (river) ;
45. And on the Vip4sa (river) ;
46. And on the Vitasta (river) ;
47. And on the banks of the Satadru (river);
48. And on the Xandrabhaga (river) ;
49. Andon the frAvatt (river) ;
50. And on the banks of the Indus ;.
And on the Gomati (river);
44. And on the Vetravatt (river) ;
45. And on the Vip4sa (river) ;
46. And on the Vitasta (river) ;
47. And on the banks of the Satadru (river);
48. And on the Xandrabhaga (river) ;
49. Andon the frAvatt (river) ;
50. And on the banks of the Indus ;.
51. And on the southern Paffanada ;
52. And at Ausaga(?);
53- And at other such Tirthas;
39. Saptarsha, ‘the Tirtha of the seven Azshis’ (Nand.), is perhaps the present Satara, in the country of the Mahrattas.
40. Nand. places this Tirtha in the centre of Gay4. There is another of the same name, which is placed on the Kailésa mountain.
43. The Gomat? (the Gunti, near Lucknow) rises in the Naimisha forest. (Nand.) See 28.
44. The Vetravatt (the modern Betwah, near Bhilsah) is situated in Ahikghattra. (Namd.).
45-49. The Vip4s4 (Beas), Vitast4 (Jhelum or Behut), Satadru (Sutlej), Kandrabhagé (Chenab), and Irvatt (Ravee) are the five rivers of the Paiig&b (Paiifanada in Sanskrit).
51. This is the name of the confluence of five rivers in the Dekhan: the Kréshn4, Ven4, Tunga, Bhadra, and Kona. (Nand.)
52. ‘Ausaga (v. 1. Augasa; read Ausiga?) means Sfrparaka’ (Nand.), which was situated probably on the mouth of the Krishn4 (Kistna).
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54. And on the banks of (other) holy rivers ;
55. And anywhere at the birth-place of a deity, (such as Rama, Kyvzshaa, and others) ;
56. And on sand-banks; 57. And near waterfalls; 58. Andon mountains; 59. And in arbours (the sporting-places of Kyvzshza); 60. And in woods; 61. And in groves; 62. And in houses smeared with cow-dung ; 63. And in ‘pleasant spots.’
64. There are some stanzas recited by the manes, which refer to this subject:
65. ‘May that person be born to our race, who will give us libations of water, taken from streams abounding with water, especially if their floods (coming from the Himalayas) are cool.
66. ‘May that excellent man be born to our race, who offers us a Sraddha attentively at Gaydsirsha or at Vafa.’
67. A man must wish to have many sons, because if only one of them goes to Gayé (and offers a Sraddha to him after his death), or if he performs a horse-sacrifice, or if he sets a dark-coloured bull at liberty’, (he will acquire final emancipation through him.)
LXXXVI.
1. Now follows the ceremony of setting a bull at liberty, (which should take place)
2. On the days of full moon in K4rttika or Asvina.
3. When performing this rite, he must first examine the bull.
63. The term manogfia, ‘a pleasant spot,’ means ‘a place close by the house, where sacred basil is planted, or other such places. (Nand.)
67. 1 See the next chapter.
LXXXVI. 1-18. Par. III, 9; SAnkh. ILI, 11. Regarding the corresponding section of the Kashaka Grrhya-sfitra, see Introduction.
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4. (The bull must be) the offspring of a milch cow having young ones living.
5. He must have all marks.
6. He must be dark-coloured ;
LXXXVI. 1-18. Par. III, 9; SAnkh. ILI, 11. Regarding the corresponding section of the Kashaka Grrhya-sfitra, see Introduction.
p. 261
4. (The bull must be) the offspring of a milch cow having young ones living.
5. He must have all marks.
6. He must be dark-coloured ;
7. Or red, but having a white mouth, a white tail, and white feet and horns.
8. He must be one who protects the herd.
9. Then, after having (kindled) a blazing fire among the cows (in the cow-pen) and strewed Kusa grass around it, let him boil with milk a dish sacred to Pfshan, and offer (two oblations) in the fire with the Mantras, ‘May Pdshan follow our cows!,’ and ‘Here is pleasure*’ And let a blacksmith mark the bull :
10. On the one flank (the right), with a discus; on the other flank (the left), with a trident.
11. After he has been marked, let him wash the bull with the four Mantras, (beginning with the words), ‘The golden-coloured’, and with (the five Mantras, beginning with the words), ‘May the divine (waters help and propitiate us’) *.
12. Having washed and adorned the bull, he must bring him near, together with four young cows,
5. ‘I.e. the bull must not be deficient in any limb.’ (Nand.)
This interpretation is supported by the Grzhya-sfitras. "6, Nand. mentions two interpretations of the term nila, ‘darkcoloured :’ 1. a bull who is all white, and is therefore said to be of the ‘Br&ahmaaa kind;’ 2. one whose body is white, whereas his tail, his hoofs, and his face are black, and his horns blue. Cf. L, 25.
8. Nand. interprets yfithasya4adakam by nishektéram, ‘one who covers the cows.’ My rendering is based upon Devapila’s comment on the corresponding passage of the K4skaka GrzhyasQtra. See also Par. and Sankh. loc. cit.
9. 1 Rig-veda VI, 54, 5, &c.—? Vagas. Samh. VIII, 51; Kash. Asv. IV, 6, &c.
which must also have been washed and decorated, and he must mutter the Rudras!, the Purushasdkta, and the Kishm4zdis 3.
13. Then let him pronounce in the bull’s right ear the Mantra, ‘ The father of calves;’
14. And the following (Mantras) :
15. ‘Holy law is a bull and is declared to have four feet}: him I choose for the object of my worship; may he protect me wholly.
16. ‘This young (bull) I give you as husband (O ye calves), roam about sportingly with him for your lover. May we not be deficient in progeny, O king Soma, and may we live long, and may we not be oppressed by our enemies.’
17. He must drive away the bull together with the calves in a north-eastern direction and give a pair of garments, gold, and a vessel made of white copper to the officiating priest.
18. The blacksmith shall receive as wages as much as he claims, and food prepared with a great deal of butter, and (three) Brahmawzas shall be fed.
19. Any pool from which the bull drinks after
12. 1 Taitt. Samh. IV, 5, 1-11. — ? See LVI, 7.
18. The blacksmith shall receive as wages as much as he claims, and food prepared with a great deal of butter, and (three) Brahmawzas shall be fed.
19. Any pool from which the bull drinks after
12. 1 Taitt. Samh. IV, 5, 1-11. — ? See LVI, 7.
13. Nand. states expressly that this Mantra is from the Kashaka. It is found Kavh. XIII, 9; Taitt. Samh. III, 3, 9, 2; Kash. Grihyasitra XLVI.
15. 'This term refers perhaps to the ‘four feet of a judicial proceeding.’ See Narada 1, 11; 2, 9.
16. Taitt. Samh. ITI, 3, 9, 1, &c. The second half of this Mantra is found in the Kashaka Grzhya-sftra only.
18. The clause regarding the ‘food, which has been rendered in accordance with Nand.’s Commentary, might also be construed with ‘ fed,’ which would bring the whole into accordance with the precepts of the Ka/Aaka Grzhya-sfitra and of the two other Grzhyasitras.
—_——- enp. 263 having been set at liberty, that entire pool will refresh the manes of him who has set the bull at liberty.
20. The earth which is anywhere dug up by the bull exulting in his strength, is converted into delicious food and drink to satisfy the manes.
LXXXVII.
1. Now on the day of full moon in the month Vaisékha he must spread out upon a woollen blanket the skin of a black antelope (together with the horns and hoofs), after having adorned the former with gold and the latter with silver, and after having ornamented the tail with a string of pearls.
2. After that, he must cover (that part of the blanket which is not covered by the skin) with sesamum,
3. And he must adorn the navel with gold.
4. He must cover (the skin) with a couple of new garments.
5. He must place all sorts of perfumes and jewels upon it.
LXXXVII. 1. The particle atha, ‘now,’ indicates the beginning of a new section, treating of gifts. It comprises Chapters LXXXVII-XCIIL (Nand.) The commentator infers from a corresponding passage of the Matsya-puraza, that the following further tules are implied in this SQtra. The ceremony may also take place on the full moon days in the months Magha, K4rttika, and Ash4dha, on the twelfth day after the summer solstice, and during an eclipse of the sun or moon. The silver on the hoofs must weigh five Palas, and the gold on the horns ten Suvarvas (or two Palas and a half). The place must be pure, smeared with cow-dung, and covered “ Kusa grass.
‘The SkAnda-puraza states that the eyes must be adorned with jewels.’ (Nand.)
5. ‘ And garlands of flowers and other objects must be placed upon it, as 4a indicates.’ (Nand.)
p. 6
6. After having placed on its four sides (beginning with the eastern side) four metallic dishes (of copper, silver, white copper, and gold respectively) filled with milk, sour milk, honey, and clarified butter respectively, (and having poured out water) he must give (the skin, seizing it by the tail), to a Brahmaza, who is an Agnihotrin 1, decked with ornaments, and clad in two garments.