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The Sacred Laws of the Âryas: Âpastamba - Prasna II, Patala 7
Khanda 16
1. Formerly men and gods lived together in this world. Then the gods in reward of their sacrifices went to heaven, but men were left behind. Those men who perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and Brahman in heaven. Now (seeing men left behind), Manu revealed this ceremony, which is designated by the word Srâddha (a funeral-oblation).1
2. And (thus this rite has been revealed) for the salvation of mankind.2
3. At that (rite) the Manes (of one's father, grandfather, and great-grand father) are the deities (to whom the sacrifice is offered). But the Brâhmanas, (who are fed,) represent the Âhavanîya-fire.3
4. That rite must be performed in each month.4
5. The afternoon of (a day of) the latter half is preferable (for it).5
6. The last days of the latter half (of the month) likewise are (preferable to the first days).
7. (A funeral-oblation) offered on any day of the latter half of the month gladdens the Manes. But it procures different rewards for the sacrificer according to the time observed.6
8. If it be performed on the first day of the half-month, the issue (of the sacrificer) will chiefly consist of females.
9. (Performed on the second day it procures) children who are free from thievish propensities.
10. (If it is performed) on the third day children will be born to him who will fulfil the various vows for studying (portions of the Veda).
11. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals.
12. (If he performs it) on the fifth day, sons (will be born to him). He will have numerous and distinguished offspring, and he will not die childless.7
13. (If he performs it) on the sixth day, he will become a great traveller and gambler.
14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture.
15. (If he performs it) on the eighth day (its reward is) prosperity
16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals.
17. (If he performs it) on the tenth day (its reward is) success in trade.
18. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead.
19. (If he performs a funeral-oblation) on the twelfth day, he will become rich in cattle.
20. (If he performs it) on the thirteenth day, he will have many sons (and) many friends, (and) his offspring will be beautiful. But his (sons) will die young.8
21. (If he performs it) on the fourteenth day (its reward is) success in battle.9
22. (If he performs it) on the fifteenth day (its reward is) prosperity.
23. The substances (to be offered) at these (sacrifices) are sesamum, mâsha, rice, yava, water, roots, and fruits.10
24. But, if food mixed with fat (is offered), the satisfaction of the Manes is greater, and (lasts) a longer time,
25. Likewise, if money, lawfully acquired, is given to worthy (persons).
26. Beef satisfies (the Manes) for a year,11
27. Buffalo's (meat) for a longer (time) than that.
28. By this (permission of the use of buffalo's meat) it has been declared that the meat of (other) tame and wild animals is fit to be offered.
Khanda 17
1. (If) rhinoceros' meat (is given to Brâhmanas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time.12
2. (The same effect is obtained) by (offering the) flesh (of the fish called) Satabali,13
3. And by (offering the) meat of the (crane called) Vârdhrânasa.
4. Pure, with composed mind and full of ardour, he shall feed Brâhmanas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil.14
5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Srâddha).
6. (The admissibility of) pupils (and the rest) has been declared hereby.
7. Now they quote also (in regard to this matter the following verse):
8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the15 gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable.
9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, perish in this world.
10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference.
11. On the day before (the ceremony) the (first) invitation (must be issued).16
12. On the following day the second invitation takes place.17
13. (On the same day also takes place) the third invitation (which consists in the call to dinner).18
14. Some declare, that every act at a funeral sacrifice must be repeated three times.
15. As (the acts are performed) the first time, so they must be repeated) the second and the third times.
16. When all (the three oblations) have been19 offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Grihya-sûtra).
17. But the custom of the Northerners is to pour into the hands of the Brâhmanas, when they are seated on their seats, (water which has been taken from the water-vessel.)20
18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brâhmanas with this Mantra: 'Let it be taken out, and let it be offered in the fire.'21
19. (They shall give their permission with this Mantra): 'Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure.' Having received this permission, he shall take out (some of the prepared food) and offer it.
20. They blame it, if dogs and Apapâtras are allowed to see the performance of a funeral-sacrifice.
21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man's bed, the son of a Brâhmana who follows the profession of a Kshatriya, and the son of (a Brâhmana who by marrying first a Sûdra wife had himself become) a Sûdra, born from a Brâhmana woman.22
22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word 'Madhu,' each three times; one who has studied the part of the Veda containing the word 'Suparna' three times; a Trinâkiketa; one who has studied the Mantras required for the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitrimedha); one who keeps five fires; one who knows the Sâman called Gyeshtha; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Aṅgas, and a Srotriya.23
23. He shall not perform (any part of) a funeral sacrifice at night.24
24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it.25
25. (He shall not perform a funeral-sacrifice at26 night), except if an eclipse of the moon takes place.
Footnotes
1. 'Intending to give the rules regarding the monthly Srâddha, he premises this explanatory statement in order to praise that sacrifice.'--Haradatta.
2. The reading 'nihsreyasâ ka' apparently has given great trouble to the commentators. Their explanations are, however, grammatically impossible. The right one is to take 'nihsreyasâ as a Vedic instrumental, for nihsreyasena, which may designate the 'reason'. If the dative is read, the sense remains the same.
3. 'The comparison of the Brâhmanas with the Âhavanîya indicates that to feed Brâhmanas is the chief act at a Srâddha.'--Haradatta.
4. Manu III, 122, 123; Yâgñ. I, 217.
5. Manu III, 255, 278.
6. Manu III, 277; Yâgñ. I, 264, 265.
7. The translation follows the corrected reading given in the Addenda to the Critical Notes.
8. Others read the last part of the Sûtra, ayuvamârmas-tu bhavanti, 'they will not die young'--Haradatta. If the two halves of the Sûtra are joined and Darsanîyâpatyoyuvamârinah is read, the Sandhi may be dissolved in either manner.
9. Manu III, 276, and Yâgñ. I, 263, declare the fourteenth day to be unfit for a Srâddha, and the latter adds that Srâddhas for men killed in battle may be offered on that day. This latter statement explains why Âpastamba declares its reward to be 'success in battle.' The nature of the reward shows that on that day Kshatriyas, not Brâhmanas, should offer their Srâddhas.
10. Manu III, 267; Yâgñ. I, 257.
11. Manu III, 271.
12. Manu III, 272; Yâgñ. I, 259.
13. Manu V, 16, where Rohita is explained by Satabali.
14. Manu III, 128-138, and 149, 188; Yâgñ. I, 225.
15. See Manu III, 141, where this Trishtubh has been turned into an Anushtubh.
16. Manu III, 187; Yâgñ. I, 225. According to Haradatta the formula of invitation is, Svah srâddham bhavitâ, tatrâhavanîyârthe bhavadbhih prasâde kartavya iti, 'to-morrow a Srâddha will take place. Do me the favour to take at that the place of the Âhavanîya-fire.'
17. The formula is, Adya srâddham, 'to-day the Srâddha takes place.'
18. The call to dinner is, Siddham âgamyatim, 'the food is ready; come.'
19. Âpastamba Grihya-sûtra VIII, 2 1, 9. 'He shall eat it pronouncing the Mantra, "Prâne nivishtosmritam guhomi."' Taitt. Âr. X, 34, 1.
20. The North of India begins to the north of the river Sarâvati. The rule alluded to is given by Yâgñ. I. 226, 229, Manu III, 2 10.
21. Yâgñ. I, 235. 20. Manu III. 239.
22. Manu III, 152-166, and particularly 153 and 154 Yâgñ. I. 222-224. Haradatta's explanation of the word 'Sûdra' by 'a Brâhmana who has become a Sûdra' is probably not because the son of a real Sûdra and of a Brâhmana female is a Kandâla, and has been disposed of by the preceding Sûtra.
23. Compare Manu III, 185, 186; Yâgñ. I, 219-221. The three verses to be known by a Trimadhu are, Madhu vâtâ ritâyate, &c., which occur both in the Taitt. Samh. and in the Taitt. Âr. The explanation of Trisuparna is not certain. Haradatta thinks that it may mean either a person who knows the three verses Katushkapardâ yuvatih supesâ, &c., Taittirîya-brâhmana I, 2, 1, 27, &c., or one who knows the three Anuvâkas from the Taittirîya Âranyaka X, 48-50, beginning, Brahmametu mâm, &c. The word 'Trinâkiketa' has three explanations:--a. A person who knows the Nâkiketa-fire according to the Taittirîyaka, Kathavallî, and the Satapatha, i.e. has studied the portions on the Nâkiketa-fire in these three books. b. A person who has thrice kindled the Nâkiketa-fire. c. A person who has studied the Anuvâka, called Viragas. Katurmedha may also mean 'one who has performed the four sacrifices' enumerated above.
24. Manu III, 280.
25. 'The Srâddha is stated to begin with the first invitation to the Brahmans.'--Haradatta.
26. 'The Northerners do not generally receive this Sûtra, and therefore former commentators have not explained it.'--Haradatta.
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