Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
142. 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. 43. Kala (time) is no one’s friend and no one’s enemy: when the effect of his acts in a former existence, by which his present existence is caused, has expired, he snatches a man away forcibly. 44. He will not die before his time has come, even though he has been pierced by a thousand shafts ; he will not live after his time is out, even though he has only been touched by the point of a blade of Kusa grass. 45. Neither drugs, nor magical formulas, nor 39. This is an allusion to the custom of Sattee. (Nand.) See XXV, 14. 41. This proverb is found in the Mahabhfrata also (XII, 6536, &c.) See Bohtlingk, Ind. Spriiche, 6595. 43. This proverb is also found in the Mahabharata XI, 68, and Ramayana IV, 18, 28, and other works. See Béhtlingk, 3194. 45. ‘ Neither will presents of gold (to Brahmazas) or other such [7] G 82 VISHNU. XX, 46. burnt-offerings, nor prayers will save a man who is in the bonds of death or old age. 46. An impending evil cannot be averted even by a hundred precautions ; what reason then for you to complain ? 47. Even as a calf finds his mother among a thousand cows, an act formerly done is sure to find the perpetrator. 48. Of existing beings the beginning is unknown, the middle (of their career) is known, and the end again unknown; what reason then for you to complain ? 49. As the body of mortals undergoes (successively the vicissitudes of) infancy, youth, and old age, even so will it be transformed into another body (hereafter); a sensible man is not mistaken about that. 50. As a man puts on new clothes in this world, throwiny aside those which he formerly wore, even so the self of man puts on new bodies, which are in accordance with his acts (in a former life). 51. No weapons will hurt the self of man, no fire burn it, no waters moisten it, and no wind dry it up. 52. It is not to be hurt, not to be burnt, not to be moistened, and not to be dried up; it is imperishable, perpetual, unchanging, immovable, without beginning. acts of liberality save him, as the use of the particle 4a implies.’ (Nand.) 47. This proverb is also found in the Mah4bh4rata XII, 6760, Paftdatantra II, 134, and other works. See Bohtlingk, Ind. Spriiche, 5114. 48. This proverb is also found in the Bhagavadgfta II, 28. See Bohtlingk, Ind. Spriiche, 704. 50. Regarding transmigration, see below, XLIV, XLV. XXI, 2, FUNERAL OBLATIONS. 83 53. It is (further) said to be immaterial, passing all thought, and immutable. Knowing the self of man to be such, you must not grieve (for the destruction of his body). XXI.
2See Bohtlingk, Ind. Spriiche, 704. 50. Regarding transmigration, see below, XLIV, XLV. XXI, 2, FUNERAL OBLATIONS. 83 53. It is (further) said to be immaterial, passing all thought, and immutable. Knowing the self of man to be such, you must not grieve (for the destruction of his body). XXI. 1. Now then}, (on the day) after the impurity is over, let him bathe duly (during the recitation of Mantras), wash his hands and feet duly, and sip water duly, (and having invited some Brahmazas), as many as possible, who must cleanse themselves _in the same way and turn their faces towards the north, let him bestow presents of perfumes, garlands, clothes and other things (a lamp, frankincense, and the like) upon them, and hospitably entertain them. 2. At the Ekoddishéa (or Sraddha for one recently deceased) let him alter the Mantras?! so as to refer to (the) one person (deceased) 2. XXI. r-11. Asv. IV, 7; Par. II, 10, 48-53; Sankh. IV, 2; M. III, 247; Y. III, 250, 251, 255. — 12-23. Sankh. IV, 3; V, 9; Y. I, 252-254. Regarding the parallel passages of the Kathaka Grthya-sfitra, see the Introduction. 1. } ‘Having said, in the previous Chapter (XX, 30), that “the obsequies should be performed,” he now goes on to describe that part of the obsequies which has not yet been expounded, viz. the “first Sraddha.” ’ (Nand.) 2. 1The Mantras here referred to are those contained in the description of the Parvaza and other ordinary Sréddhas in Chapter LXXIII. Thus, the Mantra, ‘This is your (share), ye manes’ (LXXIII, 12, 13), has to be altered into, ‘ This is thy (share), father ;’ and so on. Devapala, in his Commentary on the Kashaka Grthyasfitra, gives an accurate statement of all the modifications which the ordinary Mantras have to undergo at the Ekoddish/a.—*Nand. states that not only the Mantras, but the whole ritual should be modified. The nature of the latter modifications is stated by Yagfiavalkya loc. cit. and by Sankhayana loc. cit. G 2 84 VISHNU. XXI, 3. 3. Close to the food left (by the Brahmamzas) let him offer a ball of rice, at the same time calling out his name and (that of) his race. 4. The Brahmavzas having taken food and having been honoured with a gift, let him offer, as imperishable food, water to the Br&hmamzas, after having called out the name and Gotra of the deceased; and let him dig three trenches, each four Angulas in breadth, their distance from one another and their depth also measuring (four Angulas), and their length amounting to one Vitasti (or twelve Angulas). 5. Close by the trenches let him light three fires, and having added fuel to them, let him make three oblations (of boiled rice) in each (fire, saying), 6. ‘Svadh4 and reverence to Soma, accompanied by the manes. 7. ‘Svadha4 and reverence to Agni, who conveys the oblations addressed to the manes. 8. ‘Svadha and reverence to Yama Angiras.’
3‘Svadh4 and reverence to Soma, accompanied by the manes. 7. ‘Svadha4 and reverence to Agni, who conveys the oblations addressed to the manes. 8. ‘Svadha and reverence to Yama Angiras.’ 9. Then let him offer balls of rice as (ordained) before (in Stra 3) on the three mounds of earth (adjacent to the three trenches). 10. After having filled the three trenches with 3. This must be done with the Mantra, ‘This is for you.’ (Nand.) Regarding this Mantra, see note on Sitra ro. 4. The ‘imperishable water,’ akshayyodakam, derives its name from the Mantra, with which it is delivered, expressing the wish that the meal ‘may give imperishable satisfaction’ (akshayyam astu). This is the explanation which Nand. gives of the term akshayyodakam in his gloss on LXXIII, 27. In his comment on the present Sfitra he says that the ‘imperishable water’ must be presented with the (further?) Mantras, ‘ Let arrive’ and ‘Be satisfied.’ See Y.I, 251; Sankh. IV, 2, 5, 6. 10. The whole Mantra runs as follows, ‘ This is for you, father, XXI, 14. FUNERAL OBLATIONS. 85 rice, sour milk, clarified butter, honey, and meat, let him mutter (the Mantra), ‘This is for you.’ 11. This ceremony he must repeat monthly, on the day of his death. 12. At the close of the year let him give food to the Brahmamas, after having fed the gods first, in honour of the deceased and of his father, grand-father, and great-grandfather. 13. At (the Ekoddish¢a belonging to) this ceremony let him perform the burnt-offering, the invitation, and (the offering of) water for washing the feet. 14. Then he must pour the water for washing the feet and the Arghya (water libation) destined for the deceased person into the three vessels containing the water for washing the feet, and the three other vessels containing the Arghya of his three ancestors. At the same time he must mutter and for those after you.’ But in the present case (at a ‘first Sréddha’) the name of the deceased has to be substituted for the word ‘father.’ (Nand.) Although Nand. quotes this Mantra from Asvalayana’s Srauta-sfitra, it seems probable that the author of the Vishwu-sfitra took it from the KAshaka (IX, 6 of the Berlin MS.) 11. The Sftras following next refer to the Sapizdikarana or ‘ceremony of investing a dead person with the rights of a Sapisda.’ 12. ‘He must invite six Brahmazas altogether, four as representatives of the deceased person and of his three ancestors, two for the offering to be addressed to the Visvedevas. The Brahmama, who represents the deceased person, must be fed according to the rule of the Ekoddish/a, and the three Brahmazas, who represent the three ancestors, must be fed according to the rule of the Parvana Straddha, as laid down in Chapter LXXIII.’ (Nand.) 13. The import of this Satra is, that those three ceremonies must not be omitted in the present case, as is otherwise the case at an Ekoddishéa. (Nand.) 14. } The following is a translation of the whole of this Mantra, 86 VISHNU. XXI, 1g.
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.
142. 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. 43. Kala (time) is no one’s friend and no one’s enemy: when the effect of his acts in a former existence, by which his present existence is caused, has expired, he snatches a man away forcibly. 44. He will not die before his time has come, even though he has been pierced by a thousand shafts ; he will not live after his time is out, even though he has only been touched by the point of a blade of Kusa grass. 45. Neither drugs, nor magical formulas, nor 39. This is an allusion to the custom of Sattee. (Nand.) See XXV, 14. 41. This proverb is found in the Mahabhfrata also (XII, 6536, &c.) See Bohtlingk, Ind. Spriiche, 6595. 43. This proverb is also found in the Mahabharata XI, 68, and Ramayana IV, 18, 28, and other works. See Béhtlingk, 3194. 45. ‘ Neither will presents of gold (to Brahmazas) or other such [7] G 82 VISHNU. XX, 46. burnt-offerings, nor prayers will save a man who is in the bonds of death or old age. 46. An impending evil cannot be averted even by a hundred precautions ; what reason then for you to complain ? 47. Even as a calf finds his mother among a thousand cows, an act formerly done is sure to find the perpetrator. 48. Of existing beings the beginning is unknown, the middle (of their career) is known, and the end again unknown; what reason then for you to complain ? 49. As the body of mortals undergoes (successively the vicissitudes of) infancy, youth, and old age, even so will it be transformed into another body (hereafter); a sensible man is not mistaken about that. 50. As a man puts on new clothes in this world, throwiny aside those which he formerly wore, even so the self of man puts on new bodies, which are in accordance with his acts (in a former life). 51. No weapons will hurt the self of man, no fire burn it, no waters moisten it, and no wind dry it up. 52. It is not to be hurt, not to be burnt, not to be moistened, and not to be dried up; it is imperishable, perpetual, unchanging, immovable, without beginning. acts of liberality save him, as the use of the particle 4a implies.’ (Nand.) 47. This proverb is also found in the Mah4bh4rata XII, 6760, Paftdatantra II, 134, and other works. See Bohtlingk, Ind. Spriiche, 5114. 48. This proverb is also found in the Bhagavadgfta II, 28. See Bohtlingk, Ind. Spriiche, 704. 50. Regarding transmigration, see below, XLIV, XLV. XXI, 2, FUNERAL OBLATIONS. 83 53. It is (further) said to be immaterial, passing all thought, and immutable. Knowing the self of man to be such, you must not grieve (for the destruction of his body). XXI.
2See Bohtlingk, Ind. Spriiche, 704. 50. Regarding transmigration, see below, XLIV, XLV. XXI, 2, FUNERAL OBLATIONS. 83 53. It is (further) said to be immaterial, passing all thought, and immutable. Knowing the self of man to be such, you must not grieve (for the destruction of his body). XXI. 1. Now then}, (on the day) after the impurity is over, let him bathe duly (during the recitation of Mantras), wash his hands and feet duly, and sip water duly, (and having invited some Brahmazas), as many as possible, who must cleanse themselves _in the same way and turn their faces towards the north, let him bestow presents of perfumes, garlands, clothes and other things (a lamp, frankincense, and the like) upon them, and hospitably entertain them. 2. At the Ekoddishéa (or Sraddha for one recently deceased) let him alter the Mantras?! so as to refer to (the) one person (deceased) 2. XXI. r-11. Asv. IV, 7; Par. II, 10, 48-53; Sankh. IV, 2; M. III, 247; Y. III, 250, 251, 255. — 12-23. Sankh. IV, 3; V, 9; Y. I, 252-254. Regarding the parallel passages of the Kathaka Grthya-sfitra, see the Introduction. 1. } ‘Having said, in the previous Chapter (XX, 30), that “the obsequies should be performed,” he now goes on to describe that part of the obsequies which has not yet been expounded, viz. the “first Sraddha.” ’ (Nand.) 2. 1The Mantras here referred to are those contained in the description of the Parvaza and other ordinary Sréddhas in Chapter LXXIII. Thus, the Mantra, ‘This is your (share), ye manes’ (LXXIII, 12, 13), has to be altered into, ‘ This is thy (share), father ;’ and so on. Devapala, in his Commentary on the Kashaka Grthyasfitra, gives an accurate statement of all the modifications which the ordinary Mantras have to undergo at the Ekoddish/a.—*Nand. states that not only the Mantras, but the whole ritual should be modified. The nature of the latter modifications is stated by Yagfiavalkya loc. cit. and by Sankhayana loc. cit. G 2 84 VISHNU. XXI, 3. 3. Close to the food left (by the Brahmamzas) let him offer a ball of rice, at the same time calling out his name and (that of) his race. 4. The Brahmavzas having taken food and having been honoured with a gift, let him offer, as imperishable food, water to the Br&hmamzas, after having called out the name and Gotra of the deceased; and let him dig three trenches, each four Angulas in breadth, their distance from one another and their depth also measuring (four Angulas), and their length amounting to one Vitasti (or twelve Angulas). 5. Close by the trenches let him light three fires, and having added fuel to them, let him make three oblations (of boiled rice) in each (fire, saying), 6. ‘Svadh4 and reverence to Soma, accompanied by the manes. 7. ‘Svadha4 and reverence to Agni, who conveys the oblations addressed to the manes. 8. ‘Svadha and reverence to Yama Angiras.’
3‘Svadh4 and reverence to Soma, accompanied by the manes. 7. ‘Svadha4 and reverence to Agni, who conveys the oblations addressed to the manes. 8. ‘Svadha and reverence to Yama Angiras.’ 9. Then let him offer balls of rice as (ordained) before (in Stra 3) on the three mounds of earth (adjacent to the three trenches). 10. After having filled the three trenches with 3. This must be done with the Mantra, ‘This is for you.’ (Nand.) Regarding this Mantra, see note on Sitra ro. 4. The ‘imperishable water,’ akshayyodakam, derives its name from the Mantra, with which it is delivered, expressing the wish that the meal ‘may give imperishable satisfaction’ (akshayyam astu). This is the explanation which Nand. gives of the term akshayyodakam in his gloss on LXXIII, 27. In his comment on the present Sfitra he says that the ‘imperishable water’ must be presented with the (further?) Mantras, ‘ Let arrive’ and ‘Be satisfied.’ See Y.I, 251; Sankh. IV, 2, 5, 6. 10. The whole Mantra runs as follows, ‘ This is for you, father, XXI, 14. FUNERAL OBLATIONS. 85 rice, sour milk, clarified butter, honey, and meat, let him mutter (the Mantra), ‘This is for you.’ 11. This ceremony he must repeat monthly, on the day of his death. 12. At the close of the year let him give food to the Brahmamas, after having fed the gods first, in honour of the deceased and of his father, grand-father, and great-grandfather. 13. At (the Ekoddish¢a belonging to) this ceremony let him perform the burnt-offering, the invitation, and (the offering of) water for washing the feet. 14. Then he must pour the water for washing the feet and the Arghya (water libation) destined for the deceased person into the three vessels containing the water for washing the feet, and the three other vessels containing the Arghya of his three ancestors. At the same time he must mutter and for those after you.’ But in the present case (at a ‘first Sréddha’) the name of the deceased has to be substituted for the word ‘father.’ (Nand.) Although Nand. quotes this Mantra from Asvalayana’s Srauta-sfitra, it seems probable that the author of the Vishwu-sfitra took it from the KAshaka (IX, 6 of the Berlin MS.) 11. The Sftras following next refer to the Sapizdikarana or ‘ceremony of investing a dead person with the rights of a Sapisda.’ 12. ‘He must invite six Brahmazas altogether, four as representatives of the deceased person and of his three ancestors, two for the offering to be addressed to the Visvedevas. The Brahmama, who represents the deceased person, must be fed according to the rule of the Ekoddish/a, and the three Brahmazas, who represent the three ancestors, must be fed according to the rule of the Parvana Straddha, as laid down in Chapter LXXIII.’ (Nand.) 13. The import of this Satra is, that those three ceremonies must not be omitted in the present case, as is otherwise the case at an Ekoddishéa. (Nand.) 14. } The following is a translation of the whole of this Mantra, 86 VISHNU. XXI, 1g.
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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