Book Iii. Chapter Xiv
*
"The Vishnu Purana", translated by Horace Hayman Wilson, [1840],
p. 320
Chap. Xiv.
Of occasional rddhas, or obsequial ceremonies: when most efficacious, and at what places.
Aurva proceeded.--"Let the devout performer of an ancestral oblation propitiate Brahm, Indra, Rudra, the wins, the sun, fire, the
p. 321
[paragraph continues] Vasus, the winds, the Viwadevas, the sages, birds, men, animals, reptiles, progenitors, and all existent things, by offering adoration to them
p. 322
monthly, on the fifteenth day of the moon's wane (or dark fortnight), or on the eighth day of the same period in certain months, or at particular seasons, as I will explain.
"When a householder finds that any circumstance has occurred, or a distinguished guest has arrived, on which account ancestral ceremonies are appropriate, the should celebrate them. He should offer a voluntary sacrifice upon any atmospheric portent, at the equinoctial and solstitial periods, at eclipses of the sun and moon, on the sun's entrance into a zodiacal sign, upon unpropitious aspects of the planets and asterisms, on dreaming unlucky dreams, and on eating the grain of the year's harvest. The Pitris 1 derive satisfaction for eight years from ancestral offerings upon the day of new moon when the star of the conjunction 2 is Anurdh, Vikh, or Swti; and for twelve years when it is Pushya, Ardr, or Punarvasu. It is not easy for a man to effect his object, who is desirous of worshipping the Pitris or the gods on a day of new moon when the stars are those of Dhanishth, Purvabhdrapad, or atbhish. Hear also an account of another class of Srddhas, which afford especial contentment to progenitors, as explained by Sanatkumra, the son of Brahm, to the magnanimous Purravas, when full of faith and devotion to the Pitris he inquired how he might please them. The third lunar day of the month Vaikha (April, May), and the ninth of Krtika
p. 323
[paragraph continues] (October, November), in the light fortnight; the thirteenth of Nabha (July, August), and the fifteenth of Mgha (January, February), in the dark fortnight; are called by ancient teachers the anniversaries of the first day of a Yuga, or age (Yugdya), and are esteemed most sacred. On these days, water mixed with sesamum-seeds should be regularly presented to the progenitors of mankind; as well as on every solar and lunar eclipse; on the eighth lunations of the dark fortnights of Agrahyana, Mgha, and Phlguna (December--February); on the two days commencing the solstices, when the nights and days alternately begin to diminish; on those days which are the anniversaries of the beginning of the Manwantaras; when the sun is in the path of the goat; and on all occurrences of meteoric phenomena. A rddha at these seasons contents the Pitris for a thousand years: such is the secret which they have imparted. The fifteenth day of the dark half of the month Mgha, when united with the conjunction of the asterism over which Varuna presides (Satbhish), is a season of no little sanctity, when offerings are especially grateful to the progenitors. Food and water presented by men who are of respectable families, when the asterism Dhanishth is combined with the day of new moon, content the Pitris for ten thousand years; whilst they repose for a whole age when satisfied by offerings made on the day of new moon when rdr is the lunar mansion.
"He who, after having offered food and libations to the Pitris, bathes in the Ganges, Satlaj, Vip (Beyah), Saraswat, or the Gomat at Naimisha, expiates all his sins. The Pitris also say, 'After having received satisfaction for a twelvemonth, we shall further derive gratification by libations offered by our descendants at some place of pilgrimage, at the end of the dark fortnight of Mgha.' The songs of the Pitris confer purity of heart, integrity of wealth, prosperous seasons, perfect rites, and devout faith; all that men can desire. Hear the verses that constitute those songs, by listening to which all those advantages will be secured, oh prince, by you. 'That enlightened individual who begrudges not his wealth, but presents us with cakes, shall be born in a distinguished family. Prosperous and affluent shall that man ever be, who in honour of us gives to the Brahmans, if he is wealthy, jewels, clothes,
p. 324
land, conveyances, wealth, or any valuable presents; or who, with faith and humility, entertains them with food, according to his means, at proper seasons. If he cannot afford to give them dressed food, he must, in proportion to his ability, present them with unboiled grain, or such gifts, however trifling, as he can bestow. Should he be utterly unable even to do this, he must give to some eminent Brahman, bowing at the same time before him, sesamum-seeds adhering to the tips of his fingers, and sprinkle water to us, from the palms of his hands, upon the ground; or he must gather, as he may, fodder for a day, and give it to a cow; by which he will, if firm in faith, yield us satisfaction. If nothing of this kind is practicable, he must go to a forest, and lift up his arms to the sun and other regents of the spheres, and say aloud--I have no money, nor property, nor grain, nor any thing whatever it for an ancestral offering. Bowing therefore to my ancestors, I hope the progenitors will be satisfied with these arms tossed up in the air in devotion.' These are the words of the Pitris themselves; and he who endeavours, with such means as he may possess, to fulfil their wishes, performs the ancestral rite called a rddha."
Footnotes
322:1 p. 320 We may here take the opportunity of inquiring who are meant by the Pitris; and, generally speaking, they may be called a race of divine beings, inhabiting celestial regions of their own, and receiving into their society the spirits of those mortals for whom the rite of fellowship in obsequial cakes with them, the Sapindkarana, has been duly performed. The Pitris collectively, therefore, include a man's ancestors; but the principal members of this order of beings are of a different origin. The Vyu, Matsya, and Padma Purnas, and Hari Vana, profess to give an account of the original Pitris. The account is much the same, and for the most part in the same words, in all. They agree in distinguishing the Pitris into seven classes; three of which are without form, or composed of intellectual, not elementary substance, and assuming what forms they please; and four are corporeal. When they come to the enumeration of the particular classes they somewhat differ, and the accounts in all the works are singularly imperfect. According to a legend given by the Vyu and the Hari Vana, the first Pitris were the sons of the gods. The gods having offended Brahm, by neglecting to worship him, were cursed by him to become fools; but upon their repentance he directed them to apply to their sons for instruction. Being taught accordingly the rites of expiation and penance by their sons, they addressed them as fathers; whence the sons of the gods were the first Pitris. So the Matsya has 'The Pitris are born in the Manwantaras as the sons of the gods.' The Hari Vana makes the sons assume the character of fathers, addressing them, 'Depart, children.' Again; the Vyu P. declares the seven orders of Pitris to have been originally the first gods, the Vairjas, whom Brahm, with the eye of Yoga, beheld in the eternal spheres, and who are the gods of the gods. Again; in the same work we have the incorporeal Pitris called Vairjas, from being the sons of the Prajpati Viraja. The Matsya agrees with this latter statement, and adds that the gods worship them. The Hari Vana has the same statement, but more precisely p. 321 distinguishes the Vairjas as one class only of the incorporeal Pitris. The commentator states the same, calling the three incorporeal Pitris, Vairjas, Agnishwttas, and Varhishads; and the four corporeal orders, Suklas, ngirasas, Suswadhas, and Somaps. The Vairjas are described as the fathers of Men, the mother of Um. Their abode is variously termed the Sntnika, Santana, and Soma loka. As the posterity of Viraja, they are the Somasads of Manu. The other classes of Pitris the three Purnas agree with Manu in representing as the sons of the patriarchs, and in general assign to them the same offices and posterity. They are the following:--
Agnishwttas--sons of Marchi, and Pitris of the gods (Manu, Matsya, Padma): living in Soma-loka, and parents of Achchod (Matsya, Padma, Hari Vana). The Vyu makes them residents of Viraja-loka, sons of Pulastya, Pitris of the demigods and demons, and parents of Pvar; omitting the next order of Pitris, to whom these circumstances more accurately refer. The commentator on the Hari V. derives the name from Agnishu, 'in or by oblations to fire,' and tta, 'obtained, invoked.'
Varhishads--sons of Atri, and Pitris of the demons (Manu): sons of Pulastya, Pitris of the demons, residents in Vaibhrja, fathers of Pvar (Matsya, Padma, Hari V.).
These three are the formless or incorporeal Pitris.
Somaps--descendants of Bhrigu, or sons of Kavi by Swadh, the daughter of Agni; and Pitris of the Brahmans (Manu and Vyu P.). The Padma calls them Ushmaps. The Hari V. calls the Somaps, to whom it ascribes the same descent as the Vyu, the Pitris of the dras; and the Suklas the Pitris of the Brahmans.
Havishmantas--in the solar sphere, sons of Angiras, and Pitris of the Kshatriyas (Manu, Vyu, Matsya, Padma, Hari Vana).
jyaps--sons of Kardama, Pitris of the Vaiyas, in the Kmaduha-loka (Manu, but the lawgiver calls them the sons of Pulastya. The Pitris of the Vaiyas are called Kvyas in the Nandi Upapurna; and in the Hari Vana and its comment they are termed Suswadhas, sons of Kardama, descended from Pulaha.
Suklins--sons of Vaishtha, and Pitris of the dras (Manu and Vyu P.). They are not mentioned in the Padma. The Matsya inserts the name and descent, but specifies them as amongst the incorporeal Pitris. It may be suspected that the passage is corrupt. The Hari Vana makes the Suklas sons of Vaishtha, the Pitris of the Brahmans; and gives the title of Somaps to the Pitris of the dras. In general this work follows the Vyu; but with omissions and transpositions, as if it had carelessly mutilated its original.
Besides these Pitris or progenitors, other heavenly beings are sometimes made to adopt a similar character: thus Manu says, "The wise call our fathers Vasus; our paternal grandfathers, Rudras; our paternal great grandfathers, dityas; agreeably p. 322 to a text of the Vedas:" that is, these divine beings are to be meditated upon along with, and as not distinct from, progenitors. Hemdri quotes the Nandi Upapurna for a different practice, and directs Vishnu to be identified with the father, Brahm with the grandfather, and iva with the great grandfather. This, however, is aiva innovation. The Vaishnavas direct Aniruddha to be regarded as one's-self, and Pradyumna, Sankarshana, and Vsudeva as the three ancestors. Again, they are identified with Varuna, Prjpatya, and Agni; or, again, with months, seasons, and years. Nirnaya Sindhu, p. 284. It may be doubted how far any of these correctly represent the original notions inculcated by the texts of the Vedas, from which, in the most essential particulars, they are derived.
322:2 When the Yogatra, or principal star seen, is the chief star or stars of these asterisms or lunar mansions respectively, see the table given by Mr. Colebrooke: As. Res. IX. p. 346. The first three named in the text are stars in Scorpio, Libra, and Arcturus: the second three are stars in Cancer, Gemini, and Orion: and the third are stars in the Dolphin, Pegasus, and Aquarius.
"The Vishnu Purana", translated by Horace Hayman Wilson, [1840],
p. 320
Chap. Xiv.
Of occasional rddhas, or obsequial ceremonies: when most efficacious, and at what places.
Aurva proceeded.--"Let the devout performer of an ancestral oblation propitiate Brahm, Indra, Rudra, the wins, the sun, fire, the
p. 321
[paragraph continues] Vasus, the winds, the Viwadevas, the sages, birds, men, animals, reptiles, progenitors, and all existent things, by offering adoration to them
p. 322
monthly, on the fifteenth day of the moon's wane (or dark fortnight), or on the eighth day of the same period in certain months, or at particular seasons, as I will explain.
"When a householder finds that any circumstance has occurred, or a distinguished guest has arrived, on which account ancestral ceremonies are appropriate, the should celebrate them. He should offer a voluntary sacrifice upon any atmospheric portent, at the equinoctial and solstitial periods, at eclipses of the sun and moon, on the sun's entrance into a zodiacal sign, upon unpropitious aspects of the planets and asterisms, on dreaming unlucky dreams, and on eating the grain of the year's harvest. The Pitris 1 derive satisfaction for eight years from ancestral offerings upon the day of new moon when the star of the conjunction 2 is Anurdh, Vikh, or Swti; and for twelve years when it is Pushya, Ardr, or Punarvasu. It is not easy for a man to effect his object, who is desirous of worshipping the Pitris or the gods on a day of new moon when the stars are those of Dhanishth, Purvabhdrapad, or atbhish. Hear also an account of another class of Srddhas, which afford especial contentment to progenitors, as explained by Sanatkumra, the son of Brahm, to the magnanimous Purravas, when full of faith and devotion to the Pitris he inquired how he might please them. The third lunar day of the month Vaikha (April, May), and the ninth of Krtika
p. 323
[paragraph continues] (October, November), in the light fortnight; the thirteenth of Nabha (July, August), and the fifteenth of Mgha (January, February), in the dark fortnight; are called by ancient teachers the anniversaries of the first day of a Yuga, or age (Yugdya), and are esteemed most sacred. On these days, water mixed with sesamum-seeds should be regularly presented to the progenitors of mankind; as well as on every solar and lunar eclipse; on the eighth lunations of the dark fortnights of Agrahyana, Mgha, and Phlguna (December--February); on the two days commencing the solstices, when the nights and days alternately begin to diminish; on those days which are the anniversaries of the beginning of the Manwantaras; when the sun is in the path of the goat; and on all occurrences of meteoric phenomena. A rddha at these seasons contents the Pitris for a thousand years: such is the secret which they have imparted. The fifteenth day of the dark half of the month Mgha, when united with the conjunction of the asterism over which Varuna presides (Satbhish), is a season of no little sanctity, when offerings are especially grateful to the progenitors. Food and water presented by men who are of respectable families, when the asterism Dhanishth is combined with the day of new moon, content the Pitris for ten thousand years; whilst they repose for a whole age when satisfied by offerings made on the day of new moon when rdr is the lunar mansion.
"He who, after having offered food and libations to the Pitris, bathes in the Ganges, Satlaj, Vip (Beyah), Saraswat, or the Gomat at Naimisha, expiates all his sins. The Pitris also say, 'After having received satisfaction for a twelvemonth, we shall further derive gratification by libations offered by our descendants at some place of pilgrimage, at the end of the dark fortnight of Mgha.' The songs of the Pitris confer purity of heart, integrity of wealth, prosperous seasons, perfect rites, and devout faith; all that men can desire. Hear the verses that constitute those songs, by listening to which all those advantages will be secured, oh prince, by you. 'That enlightened individual who begrudges not his wealth, but presents us with cakes, shall be born in a distinguished family. Prosperous and affluent shall that man ever be, who in honour of us gives to the Brahmans, if he is wealthy, jewels, clothes,
p. 324
land, conveyances, wealth, or any valuable presents; or who, with faith and humility, entertains them with food, according to his means, at proper seasons. If he cannot afford to give them dressed food, he must, in proportion to his ability, present them with unboiled grain, or such gifts, however trifling, as he can bestow. Should he be utterly unable even to do this, he must give to some eminent Brahman, bowing at the same time before him, sesamum-seeds adhering to the tips of his fingers, and sprinkle water to us, from the palms of his hands, upon the ground; or he must gather, as he may, fodder for a day, and give it to a cow; by which he will, if firm in faith, yield us satisfaction. If nothing of this kind is practicable, he must go to a forest, and lift up his arms to the sun and other regents of the spheres, and say aloud--I have no money, nor property, nor grain, nor any thing whatever it for an ancestral offering. Bowing therefore to my ancestors, I hope the progenitors will be satisfied with these arms tossed up in the air in devotion.' These are the words of the Pitris themselves; and he who endeavours, with such means as he may possess, to fulfil their wishes, performs the ancestral rite called a rddha."
Footnotes
322:1 p. 320 We may here take the opportunity of inquiring who are meant by the Pitris; and, generally speaking, they may be called a race of divine beings, inhabiting celestial regions of their own, and receiving into their society the spirits of those mortals for whom the rite of fellowship in obsequial cakes with them, the Sapindkarana, has been duly performed. The Pitris collectively, therefore, include a man's ancestors; but the principal members of this order of beings are of a different origin. The Vyu, Matsya, and Padma Purnas, and Hari Vana, profess to give an account of the original Pitris. The account is much the same, and for the most part in the same words, in all. They agree in distinguishing the Pitris into seven classes; three of which are without form, or composed of intellectual, not elementary substance, and assuming what forms they please; and four are corporeal. When they come to the enumeration of the particular classes they somewhat differ, and the accounts in all the works are singularly imperfect. According to a legend given by the Vyu and the Hari Vana, the first Pitris were the sons of the gods. The gods having offended Brahm, by neglecting to worship him, were cursed by him to become fools; but upon their repentance he directed them to apply to their sons for instruction. Being taught accordingly the rites of expiation and penance by their sons, they addressed them as fathers; whence the sons of the gods were the first Pitris. So the Matsya has 'The Pitris are born in the Manwantaras as the sons of the gods.' The Hari Vana makes the sons assume the character of fathers, addressing them, 'Depart, children.' Again; the Vyu P. declares the seven orders of Pitris to have been originally the first gods, the Vairjas, whom Brahm, with the eye of Yoga, beheld in the eternal spheres, and who are the gods of the gods. Again; in the same work we have the incorporeal Pitris called Vairjas, from being the sons of the Prajpati Viraja. The Matsya agrees with this latter statement, and adds that the gods worship them. The Hari Vana has the same statement, but more precisely p. 321 distinguishes the Vairjas as one class only of the incorporeal Pitris. The commentator states the same, calling the three incorporeal Pitris, Vairjas, Agnishwttas, and Varhishads; and the four corporeal orders, Suklas, ngirasas, Suswadhas, and Somaps. The Vairjas are described as the fathers of Men, the mother of Um. Their abode is variously termed the Sntnika, Santana, and Soma loka. As the posterity of Viraja, they are the Somasads of Manu. The other classes of Pitris the three Purnas agree with Manu in representing as the sons of the patriarchs, and in general assign to them the same offices and posterity. They are the following:--
Agnishwttas--sons of Marchi, and Pitris of the gods (Manu, Matsya, Padma): living in Soma-loka, and parents of Achchod (Matsya, Padma, Hari Vana). The Vyu makes them residents of Viraja-loka, sons of Pulastya, Pitris of the demigods and demons, and parents of Pvar; omitting the next order of Pitris, to whom these circumstances more accurately refer. The commentator on the Hari V. derives the name from Agnishu, 'in or by oblations to fire,' and tta, 'obtained, invoked.'
Varhishads--sons of Atri, and Pitris of the demons (Manu): sons of Pulastya, Pitris of the demons, residents in Vaibhrja, fathers of Pvar (Matsya, Padma, Hari V.).
These three are the formless or incorporeal Pitris.
Somaps--descendants of Bhrigu, or sons of Kavi by Swadh, the daughter of Agni; and Pitris of the Brahmans (Manu and Vyu P.). The Padma calls them Ushmaps. The Hari V. calls the Somaps, to whom it ascribes the same descent as the Vyu, the Pitris of the dras; and the Suklas the Pitris of the Brahmans.
Havishmantas--in the solar sphere, sons of Angiras, and Pitris of the Kshatriyas (Manu, Vyu, Matsya, Padma, Hari Vana).
jyaps--sons of Kardama, Pitris of the Vaiyas, in the Kmaduha-loka (Manu, but the lawgiver calls them the sons of Pulastya. The Pitris of the Vaiyas are called Kvyas in the Nandi Upapurna; and in the Hari Vana and its comment they are termed Suswadhas, sons of Kardama, descended from Pulaha.
Suklins--sons of Vaishtha, and Pitris of the dras (Manu and Vyu P.). They are not mentioned in the Padma. The Matsya inserts the name and descent, but specifies them as amongst the incorporeal Pitris. It may be suspected that the passage is corrupt. The Hari Vana makes the Suklas sons of Vaishtha, the Pitris of the Brahmans; and gives the title of Somaps to the Pitris of the dras. In general this work follows the Vyu; but with omissions and transpositions, as if it had carelessly mutilated its original.
Besides these Pitris or progenitors, other heavenly beings are sometimes made to adopt a similar character: thus Manu says, "The wise call our fathers Vasus; our paternal grandfathers, Rudras; our paternal great grandfathers, dityas; agreeably p. 322 to a text of the Vedas:" that is, these divine beings are to be meditated upon along with, and as not distinct from, progenitors. Hemdri quotes the Nandi Upapurna for a different practice, and directs Vishnu to be identified with the father, Brahm with the grandfather, and iva with the great grandfather. This, however, is aiva innovation. The Vaishnavas direct Aniruddha to be regarded as one's-self, and Pradyumna, Sankarshana, and Vsudeva as the three ancestors. Again, they are identified with Varuna, Prjpatya, and Agni; or, again, with months, seasons, and years. Nirnaya Sindhu, p. 284. It may be doubted how far any of these correctly represent the original notions inculcated by the texts of the Vedas, from which, in the most essential particulars, they are derived.
322:2 When the Yogatra, or principal star seen, is the chief star or stars of these asterisms or lunar mansions respectively, see the table given by Mr. Colebrooke: As. Res. IX. p. 346. The first three named in the text are stars in Scorpio, Libra, and Arcturus: the second three are stars in Cancer, Gemini, and Orion: and the third are stars in the Dolphin, Pegasus, and Aquarius.
