Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nand. interprets this term as denoting ‘a path leading to or fromthe house.’ XIX. 1. M.V, 104. — 2. Y. III, 26. — 6. M.V, 103; Y. III, 26.— 7, 8. Y. Ill, 7, 12, 13. — 14-17. M.V, 73; Y. III, 16. ‘Chapters XIX-XXXII contain the section on Alara, “Holy Usage.”’ (Nand.) 76 VISHNU. XIX, 9. bite Nimba leaves between their teeth, and having stepped upon the stone threshold, they must enter the house. 9. Then they must throw unbroken grains into the fire. 1o. On the fourth day they must collect the bones that have been left. 11. And they must throw them into water from the Ganges. 12, As many bones of a man are contained in the water of the Ganges, so many thousands of years will he reside in heaven. 13. While the term of impurity lasts, they must continually offer a libation of water and a ball of rice to the deceased. 14. And they must eat food which has been bought, or which they have received unsolicited. 15. And they must eat no meat. 16. And they must sleep on the ground. 17. And they must sleep apart. 18. When the impurity is over, they must walk forth from the village, have their beards shaved, and having cleansed themselves with a paste of sesamum, or with a paste of mustard-seed, they must change their dress and re-enter the house. 19. There, after reciting a propitiatory prayer, they must honour the Brahmamas, 13. The duration of the impurity varies according to the caste &c. of the deceased. See XXII. 14. The particle 4a, according to Nand., indicates that factitious salt must also not be used by them, as stated in a Smriti. 15. Nand. refers the particle £a to an implied prohibition to eat fish, which he quotes from a text of Gautama (not found in his Institutes). XX, 6. FUNERAL CEREMONIES. 77 20. The gods are invisible deities, the Brahmazas are visible deities. 21. The Brahmazas sustain the world. 22. It is by the favour of the Brahmavas that the gods reside in heaven; a speech uttered by Brahmazas (whether a curse or a benediction) never fails to come true. 23. What the Bréhmamzas pronounce, when highly pleased (as, if they promise sons, cattle, wealth, or some other boon to a man), the gods will ratify; when the visible gods are pleased, the invisible gods are surely pleased as well. 24. The mourners, who lament the loss of a relative, shall be addressed by men gifted with a tranquil frame of mind with such consolatory speeches as I shall now recite to thee, O Earth, who art cherished to my mind. . XX. 1. The northern progress of the sun is a day with the gods. 2. The southern progress of the sun is (with them) a night. 3. A year is (with them) a day and a night; 4. Thirty such are a month ; 5. Twelve such months are a year. 6. Twelve hundred years of the gods are a Kaliyuga. XX. 1-3. M.I, 67. — 6-9. M. I, 69, 70. — 10. M.I, 71. — 11. M. I, 79. — 12-14. M.I, 72. — 30. Y. II, 11.
23. A year is (with them) a day and a night; 4. Thirty such are a month ; 5. Twelve such months are a year. 6. Twelve hundred years of the gods are a Kaliyuga. XX. 1-3. M.I, 67. — 6-9. M. I, 69, 70. — 10. M.I, 71. — 11. M. I, 79. — 12-14. M.I, 72. — 30. Y. II, 11. 6. The Kaliyuga itself consists of a thousand years only; but it is both preceded and followed by a twilight lasting a hundred years. Itis similar with the three other Yugas. (Nand.) 78 VISHNU. XX, 7. 7. Twice as many (or two thousand four hundred) are a Dvdpara (Yuga). 8. Thrice as many (or three thousand six hundred) are a TretA (Yuga). 9. Four times as many (or four thousand eight hundred) are a Krzta Yuga. 10. (Thus) twelve thousand years make a Katuryuga (or period of four Yugas). 11. Seventy-one Katuryugas make a Manvantara (or period of a Manu). 12. A thousand Katuryugas make a Kalpa. 13. And that is a day of the forefather (Brahman). 14. His night also has an equal duration. 15. If so many such nights and days are put together that, reckoned by the month and by the year, they make up a period of a hundred years (of Brahman) it is called the age of one Brahman. 16. A day of Purusha (Vishzu) is equal in duration to the age of one Brahman. 17. When it ends, a Mahakalpa is over. 18. The night following upon it is as long. 19. The days and nights of Purusha that have gone by are innumerable; 20. And so are those that will follow. 21. For Kala (time) is without either beginning or end. 22. Thus it is, that in this Kala (time), in whom there is nothing to rest upon, and who is everlasting, I can espy nothing created in which there is the least stability. 23. The sands in the Ganges and (the waters pouring down from the sky) when Indra sends rain 21. ‘Kala means Vishzu in this place.’ (Nand.) XX, 31. FUNERAL CEREMONIES. 79 can be counted, but not the number of ‘Forefathers’ (Brahmans) who have passed away. 24. In each Kalpa, fourteen chiefs of the gods (Indras) go to destruction, as many rulers of the world (kings), and fourteen Manus. 25. And so have many thousands of Indras and hundred thousands of princes of the Daityas (such as Hirazyakasipu, Hirazyaksha, and others) been destroyed by Ka4la (time). What should one say of human beings then? 26. Many royal Azshis too (such as Sagara), all of them renowned for their virtues, gods and Brahmanical Azshis (such as Kasyapas) have perished by the action of Kala. 27. Those even who have the power of creating and annihilating in this world (the sun, moon, and other heavenly bodies) continually perish by the act of Kala; for K4la (time) is hard to overcome. 28. Every creature is seized upon by Kala and carried into the other world. It is the slave of its actions (in a former existence). Wherefore then should you wail (on its death) ?
328. Every creature is seized upon by Kala and carried into the other world. It is the slave of its actions (in a former existence). Wherefore then should you wail (on its death) ? 29. Those who are born are sure to die, and those who have died are sure to be born again. This is inevitable, and no associate can follow a man (in his passage through mundane existence). 30. As mourners will not help the dead in this world, therefore (the relatives) should not weep, but perform the obsequies to the best of their power. 31. As both his good and bad actions will follow 27. Here also Kala, the god of time, is another name for Vishnu. (Nand.) 29. The same proverb occurs in the Ramayaaa II, 84, 21, and in the Bhagavadgita II, 27. See Béhtlingk, Ind. Spriiche, 2383. 80 VISHNU. XX, 32. him (after death) like associates, what does it matter to a man whether his relatives mourn over him or no? 32. But as long as his relatives remain impure, the departed spirit finds no rest, and returns to visit (his relatives), whose duty it is to offer up to him the funeral ball of rice and the water libation. 33. Till the Sapizdikaraza! has been performed, the dead man remains a disembodied spirit (and is afflicted with hunger and thirst). Give rice and a jar with water to the man who has passed into the abode of disembodied spirits. 34. Having passed into the abode of the manes (after the performance of the Sapivdikaraza) he enjoys in the shape of celestial food his portion of the Sraddha (funeral oblation) ; offer the SrAddha, therefore, to him who has passed into the abode of the manes. . 35. Whether he has become a god, or stays in hell, or has entered the body of an animal, or of a human being, he will receive the Sraddha offered to him by his relatives. 36. The dead person and the performer of the Sraddha are sure to be benefitted by its performance. Perform the Srdddha always, therefore, abandoning bootless grief. 37. This is the duty which should be constantly discharged towards a dead person by his kinsmen ; by mourning a man will neither benefit the dead nor himself. 38. Having seen that no help is to be had from this world, and that his relations are dying (one after 33. 'See XXI, 12. XX, 45. FUNERAL CEREMONIES. 81 the other), you must choose virtue for your only associate, O ye men. 39. Even were he to die with him, a kinsman is unable to follow his dead relative: all excepting his’ wife are forbidden to follow him on the path of Yama. 40. Virtue alone will follow him, wherever he may go; therefore do your duty unflinchingly in this wretched world. 41. To-morrow’s business should be done to-day, and the afternoon's business in the forenoon; for death will not wait, whether a person has done it or not. 42. While his mind is fixed upon his field, or traffic, or his house, or while his thoughts are engrossed by some other (beloved) object, death suddenly carries him away as his prey, as a she-wolf catches a lamb.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nand. interprets this term as denoting ‘a path leading to or fromthe house.’ XIX. 1. M.V, 104. — 2. Y. III, 26. — 6. M.V, 103; Y. III, 26.— 7, 8. Y. Ill, 7, 12, 13. — 14-17. M.V, 73; Y. III, 16. ‘Chapters XIX-XXXII contain the section on Alara, “Holy Usage.”’ (Nand.) 76 VISHNU. XIX, 9. bite Nimba leaves between their teeth, and having stepped upon the stone threshold, they must enter the house. 9. Then they must throw unbroken grains into the fire. 1o. On the fourth day they must collect the bones that have been left. 11. And they must throw them into water from the Ganges. 12, As many bones of a man are contained in the water of the Ganges, so many thousands of years will he reside in heaven. 13. While the term of impurity lasts, they must continually offer a libation of water and a ball of rice to the deceased. 14. And they must eat food which has been bought, or which they have received unsolicited. 15. And they must eat no meat. 16. And they must sleep on the ground. 17. And they must sleep apart. 18. When the impurity is over, they must walk forth from the village, have their beards shaved, and having cleansed themselves with a paste of sesamum, or with a paste of mustard-seed, they must change their dress and re-enter the house. 19. There, after reciting a propitiatory prayer, they must honour the Brahmamas, 13. The duration of the impurity varies according to the caste &c. of the deceased. See XXII. 14. The particle 4a, according to Nand., indicates that factitious salt must also not be used by them, as stated in a Smriti. 15. Nand. refers the particle £a to an implied prohibition to eat fish, which he quotes from a text of Gautama (not found in his Institutes). XX, 6. FUNERAL CEREMONIES. 77 20. The gods are invisible deities, the Brahmazas are visible deities. 21. The Brahmazas sustain the world. 22. It is by the favour of the Brahmavas that the gods reside in heaven; a speech uttered by Brahmazas (whether a curse or a benediction) never fails to come true. 23. What the Bréhmamzas pronounce, when highly pleased (as, if they promise sons, cattle, wealth, or some other boon to a man), the gods will ratify; when the visible gods are pleased, the invisible gods are surely pleased as well. 24. The mourners, who lament the loss of a relative, shall be addressed by men gifted with a tranquil frame of mind with such consolatory speeches as I shall now recite to thee, O Earth, who art cherished to my mind. . XX. 1. The northern progress of the sun is a day with the gods. 2. The southern progress of the sun is (with them) a night. 3. A year is (with them) a day and a night; 4. Thirty such are a month ; 5. Twelve such months are a year. 6. Twelve hundred years of the gods are a Kaliyuga. XX. 1-3. M.I, 67. — 6-9. M. I, 69, 70. — 10. M.I, 71. — 11. M. I, 79. — 12-14. M.I, 72. — 30. Y. II, 11.
23. A year is (with them) a day and a night; 4. Thirty such are a month ; 5. Twelve such months are a year. 6. Twelve hundred years of the gods are a Kaliyuga. XX. 1-3. M.I, 67. — 6-9. M. I, 69, 70. — 10. M.I, 71. — 11. M. I, 79. — 12-14. M.I, 72. — 30. Y. II, 11. 6. The Kaliyuga itself consists of a thousand years only; but it is both preceded and followed by a twilight lasting a hundred years. Itis similar with the three other Yugas. (Nand.) 78 VISHNU. XX, 7. 7. Twice as many (or two thousand four hundred) are a Dvdpara (Yuga). 8. Thrice as many (or three thousand six hundred) are a TretA (Yuga). 9. Four times as many (or four thousand eight hundred) are a Krzta Yuga. 10. (Thus) twelve thousand years make a Katuryuga (or period of four Yugas). 11. Seventy-one Katuryugas make a Manvantara (or period of a Manu). 12. A thousand Katuryugas make a Kalpa. 13. And that is a day of the forefather (Brahman). 14. His night also has an equal duration. 15. If so many such nights and days are put together that, reckoned by the month and by the year, they make up a period of a hundred years (of Brahman) it is called the age of one Brahman. 16. A day of Purusha (Vishzu) is equal in duration to the age of one Brahman. 17. When it ends, a Mahakalpa is over. 18. The night following upon it is as long. 19. The days and nights of Purusha that have gone by are innumerable; 20. And so are those that will follow. 21. For Kala (time) is without either beginning or end. 22. Thus it is, that in this Kala (time), in whom there is nothing to rest upon, and who is everlasting, I can espy nothing created in which there is the least stability. 23. The sands in the Ganges and (the waters pouring down from the sky) when Indra sends rain 21. ‘Kala means Vishzu in this place.’ (Nand.) XX, 31. FUNERAL CEREMONIES. 79 can be counted, but not the number of ‘Forefathers’ (Brahmans) who have passed away. 24. In each Kalpa, fourteen chiefs of the gods (Indras) go to destruction, as many rulers of the world (kings), and fourteen Manus. 25. And so have many thousands of Indras and hundred thousands of princes of the Daityas (such as Hirazyakasipu, Hirazyaksha, and others) been destroyed by Ka4la (time). What should one say of human beings then? 26. Many royal Azshis too (such as Sagara), all of them renowned for their virtues, gods and Brahmanical Azshis (such as Kasyapas) have perished by the action of Kala. 27. Those even who have the power of creating and annihilating in this world (the sun, moon, and other heavenly bodies) continually perish by the act of Kala; for K4la (time) is hard to overcome. 28. Every creature is seized upon by Kala and carried into the other world. It is the slave of its actions (in a former existence). Wherefore then should you wail (on its death) ?
328. Every creature is seized upon by Kala and carried into the other world. It is the slave of its actions (in a former existence). Wherefore then should you wail (on its death) ? 29. Those who are born are sure to die, and those who have died are sure to be born again. This is inevitable, and no associate can follow a man (in his passage through mundane existence). 30. As mourners will not help the dead in this world, therefore (the relatives) should not weep, but perform the obsequies to the best of their power. 31. As both his good and bad actions will follow 27. Here also Kala, the god of time, is another name for Vishnu. (Nand.) 29. The same proverb occurs in the Ramayaaa II, 84, 21, and in the Bhagavadgita II, 27. See Béhtlingk, Ind. Spriiche, 2383. 80 VISHNU. XX, 32. him (after death) like associates, what does it matter to a man whether his relatives mourn over him or no? 32. But as long as his relatives remain impure, the departed spirit finds no rest, and returns to visit (his relatives), whose duty it is to offer up to him the funeral ball of rice and the water libation. 33. Till the Sapizdikaraza! has been performed, the dead man remains a disembodied spirit (and is afflicted with hunger and thirst). Give rice and a jar with water to the man who has passed into the abode of disembodied spirits. 34. Having passed into the abode of the manes (after the performance of the Sapivdikaraza) he enjoys in the shape of celestial food his portion of the Sraddha (funeral oblation) ; offer the SrAddha, therefore, to him who has passed into the abode of the manes. . 35. Whether he has become a god, or stays in hell, or has entered the body of an animal, or of a human being, he will receive the Sraddha offered to him by his relatives. 36. The dead person and the performer of the Sraddha are sure to be benefitted by its performance. Perform the Srdddha always, therefore, abandoning bootless grief. 37. This is the duty which should be constantly discharged towards a dead person by his kinsmen ; by mourning a man will neither benefit the dead nor himself. 38. Having seen that no help is to be had from this world, and that his relations are dying (one after 33. 'See XXI, 12. XX, 45. FUNERAL CEREMONIES. 81 the other), you must choose virtue for your only associate, O ye men. 39. Even were he to die with him, a kinsman is unable to follow his dead relative: all excepting his’ wife are forbidden to follow him on the path of Yama. 40. Virtue alone will follow him, wherever he may go; therefore do your duty unflinchingly in this wretched world. 41. To-morrow’s business should be done to-day, and the afternoon's business in the forenoon; for death will not wait, whether a person has done it or not. 42. While his mind is fixed upon his field, or traffic, or his house, or while his thoughts are engrossed by some other (beloved) object, death suddenly carries him away as his prey, as a she-wolf catches a lamb.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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