Chapter 51 - The Treatise on Rituals (Kalpa)

[Note: Kalpa deals with Vedic rituals. According to the topic discussed, it was classified as śrauta, gṛhya and dharma sūtras. The Nārada Purāṇa divides them under: (1) the Veda, (2) Saṃhitā (3) Aṅgiras, (4) Śānti, and (5) Nakṣatra Kalpa. Nārada Purāṇa borrows mostly from Yājñavalkya Smṛti in this chapter.]

1. O leading sage, henceforth I shall recount to you the treatise on rituals [kalpagrantha], on understanding which [vijñānamātra] a man becomes efficient in holy rites [karmakuśala].

2. There are five Kalpas, viz., (1) Kakṣatra Kalpa (i.e. Kalpa pertaining to the constellations), (2) Veda Kalpa, (3) Saṃhitā Kalpa, (4) the fourth Kalpa is that of Āṅgiras and the (5) fifth one is Śānti-Kalpa.

3. The narration precisely and in detail of the presiding deities of the constellations [nakṣatra-adhīśvara-ākhyāna] is indicated in the Nakṣatra Kalpa. The same thing should be known here also.

4. O leading sage, the injunction regarding the Ṛks etc. for the purpose of the achievement of the Puruṣārthas, viz. virtue, wealth, love and liberation, has been mentioned in detail in the Veda Kalpa.

5. The sages (seers of the mantras), the metres and the deities of the Sūkta-mantras have been specified in the Saṃhitā Kalpa, by the sages who have seen the Reality.

6. In the Āṅgirasa-Kalpa the Ṣaṭkarmans^[1] have been specified by the self-born deity (Brahmā) by way of enjoining black magic and spells.

7. O excellent sage, the modes of subduing the evil portents of divine, earthly and atmospheric origin are separately mentioned in the Śānti Kalpa.

8. These characteristics are succinctly mentioned in the context of defining Kalpa. The special characteristics of these are separate in other Śākhās or Branches.^[2]

9. Since all these are of utility in the Gṛhya Kalpa (i.e. the Kalpa pertaining to the duties of a householder), I shall recount them to you, O excellent Brāhmaṇa. Listen attentively.

10. The Oṃkāra (the syllable Om) and the word Atha—these two words formerly pierced through the throat of god Brahmā and came out (were uttered). Hence these two are auspicious ones.

11. He who has completed the rites mentioned and wishes to do the subsequent ones, shall utter the word Atha. It is sought for the purpose of endless benefits.

12. Kuśa grass which is spread (in a particular way) is extolled for the rite of sprinkling water (in the prescribed way), round the fire. In the desired holy rite, the number (of kuśa grass-blades) should not be less or more, lest it should be fruitless.

13. The rite of Parisamūhana is enjoined as a preventive action against worms, germs, insects, etc. that crawl and move about on the surface of the Earth.

14. O Brāhmaṇa, the three (parallel) lines that are enjoined, should be made equal. It has been laid down that they should not be made smaller or larger.

15. O Nārada, the fat of the demons Madhu and Kaiṭabha has spread over the Earth. So, it should be smeared over the cowdung.

16. It has been mentioned that the cowdung of certain types of cows should not be used in the holy rite of Yajña—viz. the barren cow, the wicked or defiled cow, the cow with afflicted limbs and the cow whose calf is dead.

17. O Brāhmaṇa, the rite of Proddharaṇa (i.e. sprinkling of water upwards) is intended for the purpose of eradicating such terrible beings as moths, etc. that always roam about in the atmosphere.

18. One should scrape or scratch the ground with the Sruvā (sacrificial ladle or spoon) or the Kuśa grass. It has been enjoined by Brahmā for the achievement of Asthikaṇṭaka^[3] (bones and thorns?)

19. The waters represent all the groups of Devas and Manes (Pitṛs). O Brāhmaṇa, hence the sprinkling (the altar) with water has been laid down by sages who are experts in injunctions.

20. It is mentioned that the sacrificial fire should be brought by women endowed with Saubhāgya (good fortune) (i.e. woman having her husband and sons alive) in an auspicious earthen pot. The fire should be placed in the earthen pot sprinkled with water.

21. On observing the wastage (i.e. disappearance by being stolen away by demons) of the nectar, the fire latent in the sacrificial twigs has been placed on the altar by Brahmā and all other deities (for its protection).

22. O Nārada, Dānavas and others are standing (in readiness to create trouble) to the south of the Yajña. For the sake of protection from them, one should establish god Brahmā in that direction.

23. The vessels (intended for consecration and cooking) and all other vessels must be placed in the north; the Yajamāna (the householder on whose behalf the Yajña is being performed) sits to the West. O Nārada, all the Brāhmaṇas sit to the east.

24. The maxim (or situation) is that whether in playing dice, business transactions or performance of sacrifice, if the performer be unconcerned or has an indifferent attitude, that activity goes to ruin.

25. The Brahmā and the Ācārya must be appointed from one’s own Śākhā (branch of Veda) in the course of the rite of Yajña. There is no restriction in the case of the Ṛtviks. They should be invited and honoured according to availability.

26. The two Pavitras (the Kuśa grass twisted into a ring like loop with a tail) must be three Aṅgulas in length. The Prokṣiṇī (the vessel containing the holy water) must be four Aṅgulas in length. The Ājyasthālī (the vessel holding ghee) shall be three Aṅgulas in length and the Carusthālī (the vessel in which the Caru i.e. food offering is kept) must be six Aṅgulas in length.

27. The Upayamana (the Kuśa grass used to place down fire) shall be two Aṅgulas long; the Sammārjana (that used for sweeping) shall be one Aṅgula in length. The Sruvā (sacrificial ladle) is enjoined to be six Aṅgulas long and Srucā (sacrificial spoon) is said to be three and a half Aṅgulas long.

28. The sacrificial twigs are a span in length, the Pūrṇapātra (vessel filled with water) is six Aṅgulas in length. The Praṇītā vessel eight Aṅgulas in length is placed to the north of the Prokṣiṇī vessel.

29. Whatever sacred water is there in the world as rivers and oceans, is present in the Praṇītā vessel. Hence it should be filled with water.

30. O Brāhmaṇa, the Vedikā (sacrificial altar) is said to be naked and devoid of garments (otherwise). Hence a wise man shall clothe it by means of the Darbha grass.

31. The Pavitra consists of three cutters, viz. the thunderbolt of Indra; the discus of Viṣṇu and the trident of Vāmadeva in the form of the Darbhas.

32. The sprinkling must be done from the water taken from the Praṇītā vessel. Thereby the holy rite becomes the yielder of great merit. It is glorified as very sacred.

33. The Ājyasthālī (the vessel holding ghee) shall be made with a Pala weight of metal. The earthen pot shaped by the potter’s wheel is remembered to be demoniac (in character).

34-38. The vessel Sthālī, etc. shaped by means of the hand is said to be divine. The auspiciousness or inauspiciousness of all rites depends on Sruvā. In order to make it sanctified it is warmed in the fire. When it is held at the tip there is no widowhood (?), if it is held in the middle deficiency of progeny (or death of children is the result); if it is held at the root, the Hotṛ dies. Hence it should be held after considering all this. The following six deities resort to the Sruvā at the interval of each aṅgula viz:- Agni, the sun, the moon. Viriñci (i.e. Brahmā), the wind god and Yama. Agni may lead to the destruction of objects of pleasure; the sun may cause sickness; the moon does not yield any special result; Viriñci is the bestower of all desired objects; the wind god is said to be the bestower of prosperity and Yama is considered to be the bestower of death. (Hence the sruva should be held at the fourth or fifth aṅgula).

39. The Sammārjana and the Upayamana are to be made with Kuśa blades of grass. The former one may be of all^[4] the branches (?) and the other of five branches (or blades of darbha grass).

40. In order to make Sruvā and Sruk, it should be known that the trees, Śrīparṇī, Śamī, Khadira, Vikaṅkaṭa and Palāśa are used.

41. A Śruvā, a Hasta (24 Aṅgulas or about 18 inches) long is commendable, and a Sruk of thirteen Aṅgulas is also commendable. This is laid down for the Brāhmaṇas. In the case of others, it should be one Aṅgula shorter.

42. O Nārada, it is laid down (in Smṛtis) that the sprinkling of the vessels is for the destruction of defects (defilement) due to the glances of Śūdras, the fallen ones and donkeys and other beings (at them).

43. If the vessel is not filled up completely, there may be a loop hole in the Yajña. O Brāhmaṇa, if it is filled (completely), the Yajña becomes full.

44. Learned persons have known that eight muṣṭis (a particular measure of capacity-‘handfuls’) make a Kuñci (kiñcit is a misprint), four kuñcis make a Puṣkala^[5] (a particular measure of capacity), four Puṣkalas make one Pūrṇapātra (a full vessel).

45. When the time for Homa has arrived, one shall not offer any seat anywhere. If it is offered, the fire may be excited and may give a terrible curse.

46. Two Āghāras (sprinklings or oblations of ghee) are said to be the two nostrils, the two oblations of Ājya, two eyes, this is said to be the face of Prajāpati and the waist is (formed out) of the Vyāhṛtis.

47. The head, the hands and the feet—these five are said to be of the homa called Pañcavāruṇa (?). O Brāhmaṇa, what is Sviṣṭakṛta (offering belonging to Agni) and the Pūrṇāhutī (the final offering) are the two ears.

48-51. The physical body of the Fire god should be conceived as follows^[6] :—It has two faces, one heart, four ears, two noses, two heads, six eyes, tawny colour, and seven tongues. It has three hands on the left side and four hands on the right side. In the four right hands it holds the Sruk, Sruvā, Akṣamālā (rosary) and Śakti (javelin). It has three girdles, three feet, a vessel for ghee and two chowries. Agni is seated on a ram. It has four horns and the lustre of the morning sun. It has a sacred thread and it is bedecked in earrings and has matted hair. One shall perform the rite of Homa after conceiving the physical body of Agni thus.*

52. The Brāhmaṇa who performs the Homa rite by using (mere) hand for oblating milk, curds, ghee and any fried object becomes the slayer of a Brāhmaṇa.

53. The food that a man eats, his deities also eat; (but) for the prosperous achievement of all desired objects, the gingelly seeds must be used more in the Havis offered.

54. In the course of Homas, three Mudrās (ritualistic gestures or symbolic representations by certain positions of fingers, etc.) should be shown, viz. what is designated as the hind, the she-swan, and the sow. While magic spells and incantations are used, the mudrā called the sow should be used and during the auspicious rites, the gestures of the hind and the she-swan shall be used.

55. The ritualistic gesture called the (female) swine shall be by means of all the fingers; that of the she-swan shall be without the (use of the small finger); the mudrā called ‘the hind’ shall be by means of the three fingers, viz. the middle, the ring finger and the thumb.

56. One shall perform the Homa with gingelly seeds along with curds, honey and ghee the magnitude being the same as (mentioned) before, grasping these with all the five fingers.

57. In all auspicious rites the Kuśa grass-blades should be held closely to the ring finger.

Vināyaka-Kalpa

58. Vināyaka (god Gaṇeśa) has been appointed as the controlling head of Gaṇas (like Puṣpadanta and others—[Mitākṣarā]^[7] for creating as also in warding off impediments in acts (conducive to the attainment of Puruṣārthas), by gods Rudra, Brahmā and Viṣṇu.

59-61a. Understand the symptoms of a person who is haunted (lit. caught hold of) by Vināyaka: In dreams (he sees that) he is carried away by (a stream of) water or is drowned in deep water; he sees men with shaven heads and clothes reddish (blue [Mitākṣarā]) colour, (in dream that) he is riding carnivorous birds (like vultures) and beasts of prey (like tigers). He sees that he is surrounded by Caṇḍālas, donkeys and camels. (He feels that) while he is going he is hotly pursued by enemies (to attack him).

61b-63a. Such a person’s mind becomes distracted or agitated; all his efforts (at success) become fruitless; without any reason, he becomes dispirited. Even though born in a royal family (and endowed with bravery, learning and such other qualities—[Mitākṣarā]); a maiden (though possessing beauty, good family-background etc.) does not get a spouse and a married woman does not become pregnant. A learned Vedic Scholar does not get preceptorship and a student (though endowed with discipline and other virtues) gets no study facility or tuition. A merchant gets no profit nor a husbandman gets profit in his agricultural activities.

63b-c. (For the propitiation of Vināyaka for pacification of troubles) on a meritorious day (with a favourable constellation) such a person’s ablution as per due formalities should be performed with the viscous pulp of white mustard seeds (after extracting oil), while benedictory mantras are being recited by (learned) Brāhmaṇas^[8] (who should perform puṇyāhavācana—[Mitākṣarā]).

64. Clay must be taken from (five places, viz.) the stables of horses, elephants, an ant-hill, from the confluence of two rivers and from a deep lake. Rocana (yellow pigment), scents, Guggulu (gum-resin), etc., must be thrown quickly^[9] (into the water).

65. (Defective) Water must be brought from the deep lake in four pots of the same colour. The Bhadrāsana (the honoured holy seat) must be placed on a red-coloured hide of a bull (when the haunted person is thus seated. Brāhmaṇas should recite Svasti mantras.

66. (After recitation of Svasti mantras, Suvāsinīs—women whose husband and sons are alive—should pour water over the haunted person from the pitcher kept to the eastern side of the Bhadrāsana while the following Mantra is being uttered).

“I sprinkle you with waters endowed with innumerable potencies, flowing in hundred(s) of streams, sanctified by sages (like Manu). May the purificatory waters sanctify you.”

67. (Water from the second pitcher placed to the south should be poured with the following Mantra):—“May king Varuṇa bless you with fortune. May the sun, Bṛhaspati, Indra, Vāyu, (each of them) confer auspicious blessings on you. The seven sages have bestowed blessings on you.”

68. (Incantation while pouring the third pitcher): “May the water goddess destroy for ever whatever is inauspicious (and unlucky) in your hair on the head [Mitākṣarā] the parting of the hair, the forehead, ears and eyes.”

69. (The fourth pitcher is to be poured while reciting the previous three mantras—After water from the fourth pitcher is poured) holding in the left hand blades of Kuśa grass, mustard oil should be oblated (poured over) the head (of the haunted person) with a ladle (spoon) made of Indian fig tree, when the person is thus bathed.

70-71a. (While pouring the mustard oil as oblations the following names of Vināyaka preceded by Oṃ and followed by Svāhā should be uttered per oblation as follows: Oṃ Mitāya Svāhā, Oṃ Sammitāya Svāhā, Oṃ Śatāya Svāhā, Oṃ Kaṭaṅkaṭāya Svāhā, Oṃ Kūṣmāṇḍāya Svāhā, Oṃ Rājaputrāya Svāhā. (Then in fire Caru oblations be given with these very Mantras and the remaining portion of the Caru should be oblated with bali-Mantras to Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, Īśāna, Brahmā and Ananta using each name in the dative case followed by namaḥ ‘Bow to,’ as follows Om Indrāya namaḥ, etc.

71b-75. As an offering (Naivedya) the following articles are to be presented to Vināyaka (and his mother—Pārvatī^[10]):—rice once beaten (half-polished), boiled rice mixed with powder of sesamum seeds, fish both raw and cooked, flesh both raw and cooked, flowers of variegated colours, incense, three kinds of spirituous liquor, radish, Purīs, Apūpa (baked or boiled pies), garland of Voṭa (Vaḍe—in Marathi), boiled rice mixed with curds, milk pudding, flour-cake with raw sugar or jaggery along with laḍḍus [Mitākṣarā].

He should then bow them down with head (with the Mantras as follows)^[11]

The remainings of this offerings should be placed in a winnowing basket which is spread over with Darbha grass, and should place that Bali where four roads meet (with the following invocation.⁷¹⁰²

After offering Arghya (with water, flowers, etc.), he should again offer Dūrvā-grass and mustard-flowers filling the cavity of his folded and joined hands (añjali).

76. (He should then pray)

“Be pleased to bestow on me beautiful form and features, renown, fortune, sons, wealth and grant me all desired objects.”

77. After worshipping Durgā, the consort of Śiva, he should worship Śiva, the Lord of Umā, by means of incense lights, food-offerings, scents, fragrant garlands and unguents.

78. Thereafter the worshipper should wear white garments, garlands of white flowers and apply (sandalpaste like white) unguents to his body. He should feed the Brāhmaṇas and give a pair of clothes to the preceptor (who conducted this worship with full knowledge).

79. After performing the worship of Vināyaka the person desirous of wealth, peace, nourishment, prosperity, longevity and virility should worship the planets.

The rite conducive to Pacification of Planets

80. The nine planets are to be installed in the following order, viz. the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu and Ketu.

81. For attaining auspiciousness, the replica or representation of the planets should be made of what follows respectively:^[12] copper, crystal (silver in ṆP), red-sandalwood, two in gold and silver (gold in Nārada Purāṇa), iron, lead and bell-metal.

82a. Or they may be painted on the canvas-cloth in their respective colours or they may be represented by means of esoteric diagrams with coloured powders or pastes.

82b-83. (The procedure of worshipping planets). Each planet should be worshipped by offering cloths, scents, or unguents and flowers according to the complexion of the planets. They should also be offered scents, Bali (food-offerings), incense and Guggulu (a particular fragrant gum resin). For each (presiding) deity (of the planets), (oblation of) Caru (and Samidhs) be offered (in the fire) with the following (nine) mantras.

84-85. The following are (the Pratīkas of) Mantras of the planets (1) Ā kṛṣṇena (Ṛg Veda I.33.2), (2) Imaṃ devā (VS. 9.40), (3) Agnir mūrdhā (Ṛg Veda VIII.44.16), (4) Udbudhyasva (VS. 15.54), (5)^[13] Yad aryaḥ (Ṛg Veda 2.13.15), (6) Annāt parisrutaḥ, (7) Śan no devīḥ (Ṛg Veda X.9.4), (8) Kāṇḍāt (VS. 13. 20), (9) Ketuṃ kṛṇvann aketave (Ṛg Veda I.6.3) (?).

86. The sacrificial sticks (special to each planet) are as follows: the sun-plant (arka), palāśa (tree), khadira (Acacia catechu), Apāmārga (the Achyranthes aspera) the pippala, udumbara (the Indian fig. tree), Dūrvā and Kuśa grass.

87. To each of the planet one hundred eight or twenty eight sacrificial sticks (that of the sun-plant for the sun, the palāśa twigs for the moon, etc.) smeared with honey or ghee or curds or milk should be oblated.

88-89. The Naivedya offered should consist of the following articles: rice cooked with jaggery, milk-pudding, haviṣya (food partakable to sages), Ṣaṣṭikā grains cooked in milk, cooked rice with curds, Havis (rice cooked in milk) Cūrṇa (rice mixed with sesame), rice mixed with flesh (Mitākṣarā), boiled rice of various colours (due to its various components). These articles should be offered (to each planet) in due order. The wise person should give meal to Brāhmaṇas according to his (financial) ability and the availability of the foodstuffs. The food etc. should be offered after duly honouring them (by washing their feet, etc.).

90. The following is the prescribed religious fee (Dakṣiṇā) for the planets (respectively); a cow, a conch, a (strong) bull, gold, (yellow) cloth, (a white) horse, a black (tawny?), coloured cow, iron (a weapon), a goat.

91. The different articles (offered as Dakṣiṇā) should be a Pala in weight. At the time of monetary gifts this should be said, “O Brahmaṇa, boon has been granted by these: Being worshipped (bless) them.”^[14]

92. “Wealth, nobility, rise in position of leading men are controlled by planets. The existence and the nonexistence of the universe depends on the planets. Hence, planets are highly adorable.”

93-94. The performance of worship every day of Lord sun with red-sandal, etc.) as well as that of god Skanda and the great god Gaṇapati leads to accomplishments of desires, fruits of one’s religious acts and unsurpassed affluence,

95. If a person begins to worship planets without performance of Mātṛyāga (a sacrifice in propitiation of divine Mothers), the Mothers get angry with him and create impediments.

96-97. Those who seek auspiciousness should perform Vasordhārā (a particular libation of ghee at the Agnicayana) by means of holy mantras of Vasu. Gaurī and other holy mothers should be propitiated by them on auspicious occasion.

98. The mothers are sixteen in number viz.—Gaurī, Padmā, Śacī, Medhā, Sāvitrī, Vijayā, Jayā, Devasenā, Svadhā, Svāhā, Mātṛkā, Vaidhṛti, Dhṛti, Puṣṭi, Dṛṣṭi and Tuṣṭi—these sixteen should be worshipped on the occasions or for the sake of prosperity along with the Ātmadevatā (the family deity). They are even superior to Gaṇeśa.

99-100. All the necessary items in the worship should be followed: viz. the invocation, offering of pādya and Arghya, ablution, sandal paste, Akṣatas (raw rice grains), flowers, incense, burning light, fruits, Naivedya, Ācamanīya, betel leaves, areca nut, showing of lights (Nīrājanā) and Dakṣiṇā. All these must be offered for their satisfaction.

The Pitṛ-Kalpa (Śrāddha)^[15]

101-102. I shall now explain to you the Pitṛ-Kalpa which increases wealth and progeny. The following are the occasions for the performance of Śrāddha.: The new moon day; the Aṣṭakā days^[16], Vṛddhi (prosperous occasions like the birth of a son), the dark half of the month, the two Ayanas (southern and northern transits of the sun), availability of suitable Brāhmaṇas (as detailed in the next verse—Mitākṣarā), equinoxial transits of the sun, (the first point of Aries or Libra into which the sun enters at the vernal or autumnal equinox), Vyatīpāta (a particular evil yoga^[17] or time) Gajacchāyā (a particular day^[18]), the solar and lunar eclipses and whenever one feels inclined to perform a Śrāddha.

103-106a. The following Brāhmaṇas are regarded as the “wealth or assets to Śrāddha,^[19] (Brāhmaṇa-sampad [brāhmaṇasampadaḥ] mentioned in the above verse): proficient in (recitation and teaching) all the Vedas, Śrotriya (well-versed in the Vedas), the knower of the meaning of the Vedic texts, a middle-aged person—Mitākṣarā, the knower of the meaning of the Veda-mantras, one expert in teaching and observing the vow of the jyeṣṭhasāma portion of the Sāma-veda,^[20] the expert (as described above) in the trimadhu and trisuparṇa hymns, sister’s son,^[21] a Ṛtvik (a priest officiating at a sacrifice), a son-in-law, the father-in-law, or the maternal uncle who can perform a sacrifice, the knower of the Triṇāciketa hymns, a grandson (through a daughter), the disciples, kinsmen and relatives‡, performers of prescribed karmans, practitioners of austerities, keepers of five (sacrificial) fires, strict followers of the vow of celibacy and those who carefully serve their parents.

106b-109a. The following (Brāhmaṇas) are despicable (and should not be invited for Śrāddha)^[22] :

One affected with heinous diseases (like leprosy), one possessing a surplus limb or deficient in a limb, a squint-eyed person, a son of a remarried widow, a religious student who violates the vow of celibacy, a bastard, one of deformed nails or of conspicuously black teeth, a salaried teacher, a eunuch, a (false) accuser of girls (a girl-teaser or outrager of the modesty of girls), one accused of serious crimes, a traitor of friends, a backbiter or slanderer, one who sells (sacrificial) Soma, one who marries or takes up Agnihotra before his elder brother, one who abandons his parents or preceptor, one maintaining himself on the earnings of unchaste women, the son of a Śūdra, the husband of a divorced woman, a thief, a person fallen from holy rites.

109b-110a. The house-holder himself remaining self-controlled and pure, should invite Brāhmaṇas on the previous day^[23] itself. The invited Brāhmaṇas too must control themselves mentally, verbally and physically.

110b-111a. He should welcome and honour the Brāhmaṇas as they come in the afternoon (on the muhūrta called Kutapa—Mitākṣarā). After they have sipped water as Ācamana he with a Pavitra (of Darbha grass) in his hand (fingers), should seat them in their respective seats.

111b-112a. In the rites pertaining to deities he may have (invited) as many Brāhmaṇas as he can afford. In the rites concerning Pitṛs, he must have odd number of Brāhmaṇas. He should seat them on a ground purified (by smearing with cowdung—Mitākṣarā) covered and sloping to the south.

112b-113a. The two Brāhmaṇas representing deities should be seated with their faces to the east. And each of the Brāhmaṇas representing Pitṛs should be made to face the north (or one Brāhmaṇa for Devas and one for Pitṛs may do). In the case of the Śrāddha of the maternal grandfather, the procedure of Brāhmaṇas representing gods etc. is the same.

113b-114a. He (the householder) gives them water for washing their hands and even number of Kuśa-grass (blades) for the purpose of a seat. When so permitted by Brāhmaṇas, he should invoke the gods with the Ṛk verse Viśvedevas^[24] (Ṛg Veda I- 3.7).

114b-116a. After scattering the barley grains in a vessel along with the Pavitra, he should pour water with the Mantra Śanno devī (Ṛg Veda X.9.4). Repeating the Mantra Yavo'si (VS. 5.26; TS. I.3.11), he should scatter barley grains. He should then pour the arghya water^[25] into the hands, repeating the Mantra Yā divyā (TB. 2.7.15.4). After giving water, serving food, with a lamp lighted, applying fragrant sandals and flower-garlands (he should give them water to wash hands).

116b-117. He should then change^[26] his sacred thread, hang towards the left part of the body over the right shoulder (when he deals with rites concerning Pitṛs—manes) offering Kuśa grass (blades) twice in number to the Brāhmaṇas representing Pitṛs, he should invite his fathers (i.e. father, grand-father and great-grand-father) with the mantra Uśantas tvā nidhīmahi (Ṛg Veda X.16.12, Atharva Veda 18.1). After inviting the Pitṛs, he should, with the permission (of the Brāhmaṇas—representatives of Pitṛs) perform the Japa (undertone recitation) of the mantra Ā yantu naḥ pitaraḥ (Mitākṣarā)

118-119a. The rites to be performed with barley may be performed with gingelly seeds. Offering Arghya along with barley grains put in their vessel according to the ritual he will repeat the mantra Pitṛbhyas sthānam asi (Yājñavalkya Smṛti I.234,) and place the vessel with (its) face downwards.

119b-120a. Wishing to perform Agnau-Karaṇa (offering into sacrificial fire), he takes cooked rice soaked in ghee and formally requests the permission (to offer oblations). If the Brāhmaṇas say “Do so” and permit him he oblates them formally into the fire^[27] as in Pitṛyajña.

120b-121a. After the Homa is over, he will carefully (with great concentration) place the remaining food into vessels. Those vessels may be of whatever material available, but particularly silver vessels are recommended.

121b-122a. After keeping food into the pots, the pots are invoked with the mantra Pṛthivī te pātram (Mānava-śrauta-sūtra II.9.2.) and make the Brāhmaṇa place his thumb on the food with the Mantra Idaṃ viṣṇur vicakrame (Ṛg Veda I.22.17).

122b-125a. He shall then repeat the Gāyatrī along with the Vyāhṛtis and the three Ṛks beginning with Madhu vātā etc. (Ṛg Veda I.90.6-8). After the Japa he must say, “All of you, take food at your leisure”. They also shall take food with restricted speech. (The householder) shall serve them the desirable food and ghee. He shall not be angry. He shall not be in a hurry. Till they are satisfied (the food is offered). (While they take food) he shall repeat the Japa as before. He shall formally ask them “Are you satisfied?” He shall then take the formal permission regarding the leavings of food etc. He shall then take the cooked rice and strew them on the ground. Water shall be offered once for each.

125b-126a. Taking all the strewn food along with the gingelly seeds he shall stand facing the south. He shall place the Piṇḍas near the Ucchiṣṭa (leavings of the food) as in the case of Pitṛyajña. To the maternal grandfather also, the Śrāddha offered is like this. He shall then offer water as Ācamana. He should then request them to give the benediction Svasti and they say it. He should then request them to bless him with benediction. He should pour water on their hands and they utter that blessing.

126b-128. After giving Dakṣiṇā according to his ability, he should seek their permission to say Svadhā; when so permitted by them he should utter the word Svadhā with reference to the concerned Pitṛs on his father’s and mother’s side. Then water should be sprinkled on the ground.

129a. He shall say then “May the Viśve devas be pleased.” When the Brāhmaṇas say this, he shall repeat it.

129b-130a. He should then pray to Brāhmaṇas: “May donors flourish and multiply in our family. May Vedas increase (by recitation, teaching etc.); May my race flourish. May not our faith in Śrāddha and other religious rites dwindle. May we have abundant (gold etc.) to give.”

130b-13la. After saying such pleasing words, he should (go round them and) bid them adieu. He should repeat the mantra Vāje vāje (Ṛg Veda I.10.7?) and with delighted heart take leave of Pitṛs with due formalities.

131b-132a. The Arghya-pātra in which Arghya water given to the Brāhmaṇas was poured, should be placed with its face upwards and the Brāhmaṇas be formally let go (after being blessed by them).

132b- 133a. After accompanying the departing Brāhmaṇas to the border (of the village), he should circumambulate them clock-wise and returning, he should eat the food partaken of by his Pitṛs. On the night of the Śrāddha he (along with the invited Brāhmaṇas) should observe celibacy.

133b-134a. Thus repeating the circumambulation, he shall perform Nāndī and other Yajñas to the Pitṛs during the occasions of prosperity. The Piṇḍas must be made of barley grains and mixed with curds and Karkandhu (the fruit of the Jujube tree).

134b-135a. The Ekoddiṣṭa (śrāddha with a single Brāhmaṇa) consists of one Arghya and one Pavitra. It is devoid of devas.

135b-136a. It has neither the Āvāhana (invocation) nor the Agnaukaraṇa (consigning of cooked food into the fire). The circumambulation is anticlockwise. (Here the difference between the two Śrāddhas is:) Here akṣayyasthāne upatiṣṭhatām should be uttered (instead of akṣayyodaka etc). At the time of bidding goodbye to the Brāhmaṇas, after reciting Vāje vāje he should request with the words abhiramyatām (please do enjoy) and they would say abhiratāḥ (enjoyed). (This is to be performed at mid-day—Mitākṣarā).

136b-137. He shall have four vessels made filled with gingelly seeds and scented water. For the purpose of Arghya, water shall be poured into the vessels of the Pitṛs from the vessel of the Preta (the dead one). At that time the two mantras beginning with Ye Samānāḥ (VS. 19.45) etc. shall be repeated. He shall perform the other rites as before.

138-140a. This rite of Ekoddiṣṭa and Sapiṇḍīkaraṇa is for women also. If the Sapiṇḍīkaraṇa is performed after a year, the food along with the water pot shall be given to a Brāhmaṇa for a year(?). Every month, this rite shall be performed on the day of death. The rite is performed every year, and month as well as on the eleventh day.

140b-141a. The Piṇḍas shall be given to the cows, goats or Brāhmaṇas or consigned to fire or water. While the Brāhmaṇas are present at the place of the meal, the leavings of food of the Brāhmaṇas shall not be swept.

141b-142a. The Pitṛs are delighted for a month with Haviṣyānna (cooked rice soaked in ghee) and for a year with milk pudding. The meat of the following shall be offered in the different months, viz—fish, deer, ram, birds, goats, Pṛṣat deer, Eṇa deer, Ruru deer, boar and hare. If these are offered the Pitāmahas are satisfied.^[28]

142b-145a. If a person staying at Gayā (or at any highly sacred place like Prayāga, Naimiṣa,—Mit.) gives i.e. performs Śrāddha with the flesh of a rhinoceros, a kind of fish called Mahāsalka,^[29] honey, food suitable to sages, flesh of a reci-coloured goat, Mahāśāka (i.e. Kālāśāka or Narcā in Hindi), white goat, he attains eternal benefit (or bliss). That is particularly so, if it is performed on the 13th day of the dark half of Bhādrapada when the constellation Maghā is on that day.

145b-148a. A person who offers Śrāddha from the 1st day of the dark half of Bhādrapada upto the new moon day (with the exception of the fourteenth day which is reserved for those killed with a weapon in battle, etc.) forever gets (as a fruit of performance of Śrāddha on that particular tithi as follows): a (beautiful) girl (of good character and characteristics), (intelligent, handsome) sons-in-law, small beasts like sheep, good-mannered sons, success in gambling, (Harvest in) agriculture profit in commerce, two-hoofed animals like cows, one-hoofed animals like horses, sons with the brilliance of Vedic studies etc., gold and silver (also other metals like lead, zinc), leadership in one’s caste, fulfilment of all desires (of heaven etc.) The (ekoddiṣṭa) Srāddha on the fourteenth day of the dark half of Bhādrapada is (reserved) for persons who die of being struck with weapons.

148b-152a. If a person, full of faith, deep reverence, devoid of arrogance and jealousy performs a Śrāddha with due formalities on every Nakṣatra (constellation) beginning from Kṛttikā (the Pleiades) and ending with Bharaṇi will attain the following desired objects: the heaven, progeny, exuberance of Ātmic (spiritual) powers, bravery or fearlessness, fertile fields, physical strength, a (virtuous) son, prominent social status (in one’s community), popularity, affluence in wealth etc., prominence, auspiciousness, unchallenged command, commerce, agriculture, cows, etc. health, fame, absence of sorrow (due to bereavement of a dear person), attainment of the highest (Brahman) region, money, gold, etc. (mastery over) the Vedas, effectiveness of medicines, metals (except gold and silver), cows, he and she-goats and longevity.

152b-154a. The deities presiding over and propitiated in Śrāddha such as Vasus, Rudras, sons of Aditi (devas) and Pitṛs when satisfied by propitiation through Śrāddha give pleasure to the manes of the performer but these grandsires of human beings bestow longevity, progeny, wealth, learning, heaven, emancipation from Saṃsāra, all pleasure and (even) a kingdom.

154b-155a. In this way are narrated a few special features or particulars of the Kalpādhyāya. The details should be known in Vedic tantras and other purāṇas.

155b-157. He shall attain auspicious goal here and hereafter. The man who devoutly listens to this chapter on Kalpa during the holy rites pertaining to the Devas and the Pitṛs obtains the benefit of the holy rites pertaining to Devas anḍ Pitṛs. He obtains wealth, learning, renown, and sons here and the highest goal hereafter.

158. Henceforth, I shall recount to you the treatise on Grammar which is called the face of the Vedas. I shall recount it succinctly. Listen attentively.

Footnotes and references:

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[1]:

These arc measures of capacity, vide Śabda-Kalpa-Druma III p. 203 where Āpastamba Śrauta Sūtra is quoted.

[2]:

Śaṅkha in the Nārada Purāṇa is probably a misprint for Śākhā as ‘the conch-shell’ is inexplicable in this context.

[3]:

Nārada Purāṇa reads: asthi-kaṇṭaka-siddhyartham. Hence this strange translation. I suggest °śuddhyartham for °siddhyartham, as the emendation. The emendation will mean: “For the purification of bones, thorns etc.” In the Devanāgari script, such slips (si- for śu-) are possible.

[4]:

Probably the reading should have been sapta instead sarva as seven darbha blades are used for the former.

[5]:

These arc measures of capacity, vide Śabda-Kalpa-Druma III p. 203 where Āpastamba Śrauta Sūtra is quoted.

[6]:

Cf. Ṛgveda IV. 58.3 and the description of the fire god in the Smṛti or Paurāṇic verses in the Vaiśvadeva of Ṛgvedins.

[7]:

This is a famous commentary on the Yājñavalkja Smṛti. It was the paramount authority on the Hindu Law in British Courts and even after, before the Hindu Code Bill. Its author, Vijñāneśvara (a.d. 1070-1100) being such an authority I follow his interpretations, as this and the next Kalpa are borrowed from the Yājñavalkya Smṛti by the Nārada Purāṇa.

[8]:

Nārada Purāṇa 63c is a combination of the 1st part of Yājñavalkya Smṛti I.277b and the latter half of Yājñavalkyasmṛti I.278b.

[9]:

For āśu of Nārada Purāṇa, Yājñavalkyasmṛti 1.279 reads apsu.

[10]:

I am following Mitākṣarā on Yājñavalkyasmṛti in interpretation. The Mantras for bowing are:

(a) tatpuruṣāya vidmahe / vakra-tuṇḍāya dhīmahī / tan no dantī pracodayāt //
(b) subhagāyai vidmahe / kāma-mālinyai dhīmahī / tan no gaurī pracodayāt. /

[11]:

Mitākṣarā quotes the Mantras which may briefly be translated here: “May Devas, Ādityas, Vasus Marut-gods, Aśvinīkumāras, Rudras, Suparṇas, serpents, planets, Asuras, Yātudhānas, Piśācas (Goblins), reptiles, Mātṛdevatās, (divine mothers), female evil spirits, Yakṣas, Vetālas, Yoginīs, Pūtanās (goddesses of epidemics, spirits causing yawning etc.), Siddhas Gandharvas, Vidyādharas, men, guardians of quarters, protectors of different worlds, Vināyaka-godlings creating impediments accept this offering.

O great sages beginning with Brahmā, the promulgators of peace! May there be no trouble or impediment or sin or enemies to me. May goblins and departed spirits be statisfied and bring us happiness.”

[12]:

v. 81 is defective as the objects are duplicated and do not make up the number 9 required for the planets. Thus Nārada Purāṇa reads:

tāmrakād rajatād rakta-candanāt svarṇakād api /
hemno rajatādayasaḥ sī sāt kāryā śubhāptaye //

Here rajata ‘silver’ and gold (svarṇaka and heman) are repeated twice. The original verse (Yājñavalkya-smṛti I. 297) is accepted for translation.

[13]:

the mantra should be Bṛhaspate ati yad aryo (Ṛg Veda 2.13.15)

[14]:

The text in Yājñavalkya-smṛti: “A boon has been granted to these planets by god Brahmā.” “Ye planets, when worshipped you worship (reciprocally) the worshippers (by removing their calamaties and conferring blessing on them) Yājñavalkya-smṛti 1.307.

[15]:

The Nārada Purāṇa has borrowed this section from the Srāddha-Prakaraṇa of the Yij. Smṛti I. 217 ff. The printed text has the lines of the Tāj. disarranged with printing mistakes in addition. Please vide Supra ch. 28 and notes, as the topic of Śrāddha is treated there.

[16]:

The 8th day in_the dark half in the months covered in the seasons Hemanta and Śiśira—Āśvalāyana.

[17]:

Vyatīpāta—the day of new moon when it falls on Sunday and the moon is with certain constellation such as Śravaṇa, Dhaniṣṭhā, Ārdrā. 

śravaṇāśvi dhaniṣthā'rdrā nāga-daivatamastake /
yadīmā ravivāreṇa vyatīpātaḥ sa ucyate //

(Bṛhan-manu quoted in SK.D. IV. 531.)

[18]:

A particular constellation (Monier Williams—Sanskrit-English Dictionary 342). But Śabda-Kalpa-Druma II. 290 quotes from Kṛtyacintāmaṇi:

kṛṣṇa-pakṣe trayodaśyām maghāsvinduḥ kare raviḥ /
yadā tadā gaja-cchāyā śrāddhe puṇyair avāpyate //

[19]:

Vide Manu III. 150-169. Cf. Supra 28.6-10 and notes.

[20]:

jyeṣṭha-sāma, sāma-viśeṣas tad-adhyayanāṅga-vratam ca tad-vratācaraṇena yas tad adhite—Mitākṣarā on Yājñavalkya-smṛti I.219

[21]:

The list from “sister’s son to relatives” is for the 2nd preference, if the Brāhmaṇas enumerated in the previous verse are not available—Mitākṣarā on Yājñavalkyasmṛti I.220.

[22]:

Cf. Supra 21.11-18 & notes.

[23]:

Cf. Manu III. 187: vide Padma Purāṇa Sṛṣṭi 9.85.88. and the Matsya 16.17-20, also S. Śrāddha, P. 406.

[24]:

The Smārta Mantra—āgacchantu mahābhāgāḥ etc.—is also recited.

[25]:

The Nārada Purāṇa reads haste pādyaṃ viniḥkṣipet The oddity of pouring water meant for washing feet into the hands being obvious, the Yājñavalkyasmṛti reading (which is the original one) hasteṣvarghyaṃ vinikṣipet is accepted.

[26]:

Nārada Purāṇa reads sapradakṣiṇam but the original text and the actual practice of Śrāddha shows that the reading apradakṣiṇam in the Yājñavalkyasmṛti I.232 is correct.

[27]:

In practice, now-a-days, these are offered in the hand of Brāhmaṇa in stead of in fire. This is sanctioned by Manu.—agnyabhāve tu viprasya pāṇāvevopapādayet (quoted by Mitākṣarā)

[28]:

The Mitākṣarā clarifies that it is haviṣyānna (rice boiled in milk) that should represent each kind of flesh for Śrāddha.

[29]:

Mahākalpa in the Nārada Purāṇa is most probably a misprint as this is a list of food-stuffs).