Kausika Sutra (study)
by V. Gopalan | 1992 | 74,279 words
This essay studies in English the Kausika Sutra—an important accessory text of the Atharvaveda. The Kausikasutra primarily deals with medicinal and Abhicara practices alongside Grihyasutras themes. Being part of the Saunakiya school, it is considered the earliest and most essential among the five Sutra works, influencing subsequent texts. The Kaus...
The Eleventh Adhyaya (chapter)—Funeral rites
Introduction—The funeral rites can be found described in both the 1 Srauta and Grhyasutras. The Srauta-sutras deal with the rites of an Ahitagni while the Grhyasutras describe the rites of an Ahitagni besides an Anahitagni. Even in the Srautasutras, only one fire namely the Daksina is found used in the funeral rites like the single domestic fire of the Grhya cult, the other two being paid only formal or nominal homage. The eleventh adhyaya of the Kaus, deals with funeral rites and ancestral offerings (pitrmedha as it is called at Kausika Sutra 80.1) ? Firstly, under the ritual of the disposal across pre-cremation 3. rites, rites at of the dead we come come 3 the time of cremation and post-cremation rites. The funerals end with the raising of pile at the place where the bones of the dead have been interred and with the return of relatives towards their abodes from the cremation ground. The subsequent offerings begin after the admission of 'preta' to the order of 'pitaras'. The most important among them is the monthly sraddha called Parvana, its exact
316 counter-part in the sraddha cult being the Pindapitryajna. This Pindapitryajna is described in the last part of this eleventh chapter of the Kausika. Pre-cremation Rites: Approach' of Death When a person is threatened with death, he is placed on the darbha grass spread on mats in the house with the recitation of syona smai... (Atharvaveda 18.2.19). Here the earth 4 is addressed to be pleasant to the dead person. Kausika mentions incidentally that if a person dies of the bite of a crow or ant and the like, the wounded placed is to be burned with fire reciting yatte Krsna... (Atharvaveda 18.3.55). 5 The materials necessary are to be collected well before the cremation. Kausika stresses that the dead body is not 6 to be touched by relatives upto the seventh degree. Adorning of the Dead Body The Santyudaka is prepared. The hair, beard, hair on the body and the nails of the deceased are cut off. The dead body is washed. The body is then anointed, adorned with garlands and dressed with a new garment. An oblation to the fire is offered reciting the verse apenam... (Atharvaveda 18.2.27).
317 Carrying of the Dead Body to the Cremation ground 7 8 Ukhas (pots) made of clay are got ready. They are anointed with cow-dung inside and the three sacrificial fires, namely the Ahavaniya, Daksina, and the Grhyagni are put into them one after the other. Reciting uttistha...8 (Atharvaveda 18.3.8) the corpse is raised to carry it to the funeral pile. While reciting pra cyavasva... (Atharvaveda 18.3.9) the dead body, after being raised thrice is made three times to set forth. Introducing a bunch of twigs at the hinder part, two bullocks or two men are yoked to the cart carrying the corpse reciting imau yunajmi... (Atharvaveda 18.2.56). With the recitation of harinis 9 the transfer of the dead body to the place of cremation is carried out. Reciting idam te... (Atharvaveda 18.3.7) the carrying of the fire at the head of the procession to the funeral pile is done. Reciting prajanatyaghnye... (Atharvaveda 18.3.4) a cow is led round the fire and fuel. The verse syona smai... (Atharvaveda 18.2.19) is recited. syonasmai. The dead body is taken down from the cart at the funeral pile and placed on the north of fire. The priests offer oblations into the fire. Preparation of Santyudaka and Funeral Pile After arriving at the place of cremation, holy water 10 is prepared and the place is sprinkled with a kampila branch, and it is cleaned. Reciting udiratam... (Atharvaveda 18.1.44)
318 funeral pile is erected at the south-east, after drawing lines at the place of cremation. Lying of the Widow on the Funeral Pile 11 The wife is made to lie down near the deceased with 12 the verse iyam nari... (Atharvaveda 18.3.1). She is then made to rise with the verse udirsva... (Atharvaveda 18.3.2) 13 Placing the Dead Body on the Funeral Pile A piece of gold which the dead person wears is put on the right hand and besmeared with ajya. The eldest son is caused to take away this piece of gold. With the part of the verse svargam yatah... (Atharvaveda 18.4.56°) the son should wipe the deceased's right hand. Reciting dandam hastad... (Atharvaveda 18.2.59) a staff is taken from the hand of a Brahmin and a bow from the hand of a Ksatriya uttering dhanur hastad... (Atharvaveda 18.2.60). A goad is taken away from the hand of a Vaisya reciting astram...14 Reciting idam pitrbhyah... (Atharvaveda 18.1.46) darbha grass as well as fuel is strewn. The dead person is then laid supine upon the grass strewn with the recitation of ijanascitamaraksadagnim... (Atharvaveda 14.4.14ª). Reciting pracyam tva di sam... (Atharvaveda 18.3.30) the body is placed on the funeral pile. While
319 reciting the above, some place the head in every direction. 15 16 Then at seven pranas1 of the dead person pieces of gold are placed reciting amrtamasi amrtatvaya amrtamasmin dhehi... Arrangement of Sacrificial Vessels and Implements of the Ahitagni An Ahitagni distinguished himself from the rest of the society by his religious regularity. So it was thought necessary to accord him a special funeral. The antelope-skin belonging to him is spread on the darbha grass, the hair of the skin facing downward. His dead body is placed there supine. The sacrificial vessels filled with a mixture of curds and clarified butter are placed on his limbs properly. The spoon juhu is placed in the right hand and the spoon upabhrt in his left. The big sacrificial ladle dhruva is placed on the neck and the agnihotrahavani on the face. The Sruva is placed on the nostrils. The sacrificial utensils are addressed with juhurdadhara dyam..., dhruva a roha... (Atharvaveda 18.4.5,6) while the above are laid a about and upon the body to be burned with it. The Prasitraharanas last> 17 are placed on the temple.
320 Reciting imamagne camasam... (Atharvaveda 18.3.53) the laying of the ida-bowl on the head of the corpse upon the funeral pile is done. Reciting deva yajnam... (Atharvaveda 18.4.2) a sacrificial cake is placed on the chest. The sphya is placed on the left side and the upavesa is placed on the right. The patri is placed on the belly and the mortar and pestle are placed on the knees. The Sakata is placed on the hips and the rest of sacrificial materials are placed between the thighs. The winnowing basket is placed on the feet. The earthernwares are taken away and vessels made of iron are placed safely. The relatives or sons of the dead take the millstone. Distribution of the Limbs of the Animal to be burned with Corpse Reciting apasyam yuvatim.. yuvatim ..., prajanatyaghnye... (Atharvaveda 18.3.3,4) over the cow to be sacrificed, she is led round the pyre in reverse direction. The cow is then immolated from behind in the south-west. Reciting ati dravasvanau... (Atharvaveda 18.2.11) the two kidneys of the accompanying sacrificial animal are put in the hands of the dead, the right kidney in the right hand and the left in the left hand. The heart of the animal is placed on the heart. Reciting agnervarma.. (Atharvaveda 18.2.58) the dead man's face is covered with omentum, having seven fissures. The limbs of the animal are placed on the corresponding limbs of the dead, the right limbs on the right ones and the left limbs on the left ones.
321 Oblation on the Chest of the deceased After enveloping the gosala with a piece of skin, a goat is tied to the south of the pyre, with the recitation of ajo bhaga... uttva vahantu... (Atharvaveda 18.2.8, 22). The performer of the rites then offers an oblation on the chest of the deceased in the Grhya fire with the verse asmadvai tvamajayatha ayam tvadadhi jayatama sau svaha... (Cf. Tait.Ar. vi.2.1; 4.2; Asv.Gr.iv.3.27-). Likewise oblations are offered into the different fires reciting agnaye svaha, kamaya svaha, lokaya svaha... (Cf.Asv. Gr.iv.3.26). 18 The Pyre Set on Fire 19 Reciting mainamagne vi d'ahah..., sam tapa. a rabhasva prajananta... (Atharvaveda 18.2.46; 3.71; 2.34.5) the youngest son lights the fire. When the fire is set ablaze, eleven oblations to Yama' are offered with the sruva reciting pareyivamsam pravato mahih... (Atharvaveda 18.1.49), yamo no gatum prathamo viveda... (Atharvaveda 18.1.50), angi raso nah pitaro navagva... yo mamara prathamo martyanam..., yenah pituh pitaro ye pitamahah... (Atharvaveda 18.3.13; 2.49). Reciting Sarasvatim devayan to havante..., Sarasvatim pitaro havante..., Sarasvati ya saratham yayatha... Sarasvati vratesute... idam te havyam ghrtavatsarasvati ..., indro ma marutvan.. (Atharvaveda 18.1.41, 42, 43; 7.68.1.2; 18.3.25) •
322 offerings to Sarasvati are made. The anusthatr offers oblations into another (fire) from the right. Then Upasthana to Ahitagni is performed reciting a rohata janitram jatavedasa. (Atharvaveda 18.4.1-15). Reciting mitravaruna pari mamadhatam... (Atharvaveda 18.3.12) the performer washes his hands. Reciting varcasa mam... (Atharvaveda 18.3.10-11) he sips water. While reciting vivasvanna... (Atharvaveda 18.3.61) the performer offers oblation on the north, at the end of the cremation ceremony, in the fire. 20 Departure from Cremation Ground Post-Cremation Rites: While departing from the cremation ground seven pebbles are put into the hands of each person present at the cremation ground. Scattering the seven pebbles one by one from the downward palm of the left hand, all go away without looking back led by Brahma. A kind of libation with apagha... (Atharvaveda 4.33.1) is done to counter the darsanadosa. All mutter a prayer to Indra with ma pra gama... (Atharvaveda 13.1.59) praying not to cut off their desired objects. Welfare Rite on the First Day The eldest son of the deceased, while reciting uduttamam... 21 (Atharvaveda 18.4.69) pours water on the attendants. Reciting payasvatih... (Atharvaveda 18.3.56) the tufts of Kusa grass are strewn in a pool or river. On crossing a stream after
1 323 cremation the verse asvavatim... (Atharvaveda 18.2.31) is to be recited. Upasthana is done by the relatives after sighting the stars reciting naksatranam ma samkasasca pratikasascavatam... (Cf. Vait.Su.ll.13). Offering Samyaki faggots, the Brahman mutters the following... ya sya traya gatam... Sipping and besprinkling himself with holy water, the Brahman sprinkles the eastern entrance of the house reciting nissalam... (Atharvaveda 2.14.1). 22 Touching Different objects for Purification After the purification of the house at the eastern entrance by the Brahman, the relatives are made to enter the house by the priest reciting urjam bibhrat... (Atharvaveda 7.60.1). They are made to touch a stone, a cow, fire or water on their return to the house. Reciting yavo'si yavayasmaddveso yavayaratim... the relatives are made to touch barley. Reciting khal vaka sya... they are made to touch khalva and khalakal a grains. With the recitation of vyapadyabhyam... (Atharvaveda 433 and 34) the Samyaki faggots are placed on the fire. The relatives smell the smoke of the same. Karma on the Second Day The fire is kindled and sthalipaka is offered once with yadyat... 23 An oblation on the back of Vanyavatsa cow, after causing her to be milked on the site of the funeral
324 pile reciting vaisvanare haviridam juhomi... (Atharvaveda 18.4.35) is offered. Some say that the Sthali paka is to be prepared in her milk. 24 Karma on the Third Day' 25 Reciting ye agnaya... (Atharvaveda 3.21.1) oblation to relics is given. Stirring the mantha with the help of Palasa ladle oblation to relics is offered with the help of two Kampila staff. I Sprinkling of the Cremation Spot (Bones) The cremation spot of a Brahmin is besprinkled with water mixed with milk, and also with the plants mentioned reciting upa dyam..., Sam te nihara... (Atharvaveda 18.3.5, 60). A ksatriya's bones are besprinkled with water mixed with honey and a Vaisya's with water only. The verse avasrja.!. (Atharvaveda 18.2.10) is addressed after the bones are sprinkled, requesting Agni to release and instal the deceased among the manes. Asthi Samcayana and Its Deposition Reciting by Padas ma te mano..., yatte angam... (Atharvaveda 18 .2.24, 26) the besprinkled bones are collected, first of all the skull. Afterwards, all the bone-pieces are placed
325 in an urn and they are scattered with the powder of all fragrant substances. The bones are then raised with the recitation of 'Utthapinis' and are carried away with the recitation of 'harinis'. They are then deposited at the root of a tree. While reciting syona smai bhava... (Atharvaveda 18.2.19) it is prayed at the time of deposition of bonerelics that the deceased be furnished with a broad refuge. This asthi samcayana takes place on the fourth day according to Kesava. } Later observances Later, they are to keep observances for three nights without eating delicious food or for ten nights according to some authorities or as the custom in the family. After the expiry of three days, preparing Vaivasvata Sthalipaka two offerings to Vivasvant are made reciting vivasvanna... (Av 18.3.61 and 62). A third offering is given with these verses recited together. A fourth offering is given to Anumati. The rest of the Sthalipaka, besprinkled with Santyudaka is then consumed. Reciting a pracyavatam... (Atharvaveda 18.4.50) the giving of daksina of at least ten kine is carried out. The Kartr should observe Yamavrata for a period of twelve days. He should remain single-clothed or triple-clothed partaking of only havis. He should wash his hands both in the morning and evening. A Brahmacari, should he happen to be a Kartr. must lie down on bare ground and perform Svastyayana.
Pitrmedha Another funeral ceremony is the Pitrmedha. mound2 .26 over the remains of the dead is erected. 326 Here a Materials for the Pitrmedha The materials necessary for the Pitrmedha are to be collected before the said ceremony. Eleven cauldrons made of potter's wheel are ordered to be manufactured. Two vessels of clay one having hundred holes and the other thousand holes are got ready. A stone crucible, sand, conch-shell, saluka, a boat, two black and red threads, savyarajju, four spikes of a santa tree, four enclosures, hooks and many other accessories are collected. Pitrnidhana-kala 27 At the time of Magha, one should lie down reciting magham bhut (let there be no sin!) At the time of autumn one should deposit reciting samyatvagham (let the sin subside). In summer one should deposit reciting nidahyatamagham (let the sin be burnt out). Deposition at the time of new-moon day leads the manes to feel at home. The Avasana or the AsthigTha The place of asthigrha, where the bones are to be deposited should be even, green, unburnt, celebrated,
327 sloping towards the east or north. The place should be without thorns and should be full of trees and herbs. An 28 should be chosen for the one desirous of elevated place heaven. Rites on the Fourteenth day A cow is got ready and Yamasarasvata offerings are performed at the village. Reciting the Samproksanis the sprinkling with a Kampila branch is carried out. Transfixing the branch at the south-east, ploughing with a plough and surrounding the same with branches, the bone-relics are removed from the root of the tree with the recitation of punardehi... (Atharvaveda 18.3.70) where they had been deposited. The bone-relics are then placed in a garment reciting yatte Krsna... (Atharvaveda 18.3.55). Scattering the bits of many flavoured substances, the bone-relics are then raised with the Utthapini verses and they are carried with the harini verses. Rites, should the Bone-relics, get lost In case the bones are not found at the place where they were deposited, a very quaint procedure is followed. Particles of dust from that spot are taken and the asthigrha is strewn with it. Orelse, spreading a garment near the edge of water, the perfomer should invoke the name of
328 to fall of the deceased. Whatever creature that happens/is regarded as representative of the bones. The same is then raised with Utthapini verses and carried away with the harinis. Otherwise, a purusa is arranged with the help of the tips of six thousand Palasa sticks and this is raised and carried away. Making of the Shed and Arrangement of Bone-relics A shed is made in the village with entrance at the north north 29 30 and the south. The bone-relics are brought into the shed before Sun-set reciting a yata... (Atharvaveda 18.4.62). Reciting acya janu... (Atharvaveda 18.1.52) they are arranged at their place. Reciting sam visantu... (Atharvaveda 18.2.29) the bone-relics arranged are caused to lie down. Reciting etad vah pitarah patram... (Cf. V.S. ii.32 h, Visnu Smrti, 73.12) three water-goblets are brought. Three Brahmins well-bathed, and well-anointed are made to drink madhumantha. Brahma. Madhuparka is brought for The arrival of the cow is communicated. The right part of the cow is given as food for Brahmins and the left for manes. Vapa homa and other Rites before Internment 31 Reciting vaha vapam jata vedah... three offerings of vapa are made. Reciting imam yama... (Atharvaveda 18.1.60) a fourth offering is given to Yama. With twentyone Yavas, a dish of rice and sesamum is prepared. A Prapaka is also prepared.
329 All Sagotrajas eat the food from the cauldron pot containing barley. Pinda is offered for the deceased. Reciting ye te mantham... (Atharvaveda 18.4.42) an offering of articles mentioned in the verse is carried out inside the hut. is given for the members of the clan to play on their instruments (Vina). Then the instruments are played. Order Reciting mahayata pitrn... an empty pot is placed inside the shed and the same is struck with an old shoe by the reciter of the verse. The mantra kasye mrjana... (Atharvaveda 18.3.17) is recited as the woman go three times round the relics leftwise with dishevelled hair and beating their right thighs. The same act is carried out in the middle of the night and also at the later part of night. 32 Rites on the New-moon Day The bones are removed on the morning of the amavasya day from the mandapa. They, are then raised with the Utthapinis and carried away with the harinis. Preference is given to the New-moon day in the case of sma sana performances. The Smasana The measures for the erection of smasana are the disti, kudisti, vitasti, nimusti, aratni, pada and prakrama.
1 330 Reciting imam matram mimimahe...33 (Atharvaveda 18.2.38) the elaborate measurement of the place of internment of the bone-relics is carried out. The measurement of the mandapa may be seven measures from the south, seven from the north, five from the east and three from the west. Orel se it may be nine measures from the south, nine from the north, seven from the east and five from the west. The mandapa may be eleven measures from the south, eleven from the north, nine from the east and seven from the west. For the devadarsins, followers of a school of the Atharvaveda, the measurement is eleven from all sides. For the Saunakins the measurement happens to be odd i.e., circular or square. The entrance at the south should be on the left, the Sila and istika being odd in number. is done Surrounding the Spot with an Enclosure supported by Spikes Reciting imam matram mimimahe... (Atharvaveda 18.2.38) measuring from the south/and uttering varayatamagham..., a varana enclosure is erected and a spike or stake is transfixed. Measuring from the east and uttering Samebhyo'stvagham... a samila enclosure is erected and a spike is transfixed. Measuring from the north and uttering Samyatvagham..., an udumbara enclosure is erected and a stake is transfixed. Measuring from the west and uttering Santamagham... a palasa
331 enclosure is erected and a stake is transfixed. The verse amasi... (Atharvaveda 18.2.45) is addressed following the process of measurement. Making a Hole in the Middle and Deposition of Bones Reciting stuhi srtam... (Atharvaveda 18.1.40) a hole is dug in the middle of the measured space and the substances Pasi, sikata, usodumbara, samkha, saluka, perfumes and bits of sami are scattered into them. Uttering nissiyatamagham a tattered garment is spread. Uttering asampratyagham and vi lumpatamagham... a second tattered cloth is spread. Reciting etada roha..., dadami I . . (Atharvaveda 18.3.73; 2.37) • the deposition of the bones in the hole is carried out by the youngest. Reciting edam barhih... (Atharvaveda 18.4.52) the bones are assembled so as to form a human figure, by the eldest of the family. The verses ma te mano.. yatte angam..., indromodapuh... (Atharvaveda 18.2.24, 26; 3.25-27) are addressed at the time of internment of bone-relics. and mixed grains are to be put upon the bones while reciting yaste dhana... (Cf.18.3.69; 4.26, 43), dhana dhenuh... Sesamum (Atharvaveda 18.4.32), etaste asau dhenavah... (Atharvaveda 18.4.33) and yaste dhanya astu... 33
332 Building of Monument and Rites before Erection Reciting idam kasambu... (Atharvaveda 18.4.37) the bone-relics 34 in the hollow are viewed by the 'fellows' of the deceased. Reciting ye te jiva..., ye te purve parangatah... (Atharvaveda 18.4.57; 3.72) the two dishes filled with ghee and honey are placed at the head of the human figure formed with the bones. Reciting eight verses starting from apupavan... (Atharvaveda 18.4. 16-23) eight more dishes are placed in the eight directions and reciting lokakrtah... (Atharvaveda 18.4.24) the eleventh is placed in the centre with water. Uttering sahasradharam Satadharam... (Atharvaveda 18.4.36) the bones are sprinkled with water. Reciting parno raja... (Atharvaveda 18.4.53) the laying of the middle palasa leaf down upon the nine dishes is 35 carried out and also upon the perforated plates. Reciting urjo bhaga... (Atharvaveda 18.4.54) the dishes are covered with stones and bricks. Reciting utte stabhtami... (Atharvaveda 18.3.52) a lump of clay is placed upon each and every limb. Uttering nissiyatamagham... covering with the old tattered cloth darbhas are strewn. Reciting idamidva u, upa sarpa, a sau ha... (Atharvaveda 18.2.50; 3.49; 4.66) a pile is raised over the interred bones to the left in the burial place. Uttering yatha yamaya... (Atharvaveda 18.4.55) the pile is heaped up and the same is patted with splints of wood or bricks (going around it) to the left. Reciting srnatvagham, the thick of reeds is placed at the top (head). But some prohibit this act.37 36 བན, :བས CHAINA.
333 Consecrating the Sarastambakatika by uttering antarhitamagham, it is placed in such a way that the smasana is 38 40 shielded from the village. Sprinkling from the left, the Kumbhas are broken. Reciting sameta visva... (Atharvaveda 7.21.1) all the relatives take a bath and offer 'dhruvana' 39 at the other corner of the smasana. Reciting the verses Atharvaveda 18.3.10; 61-67, agnervarcasa mam vivasvamindra kratum, those standing behind the kartr and the relatives stand opposite the pile. Reciting samindhata... (Atharvaveda 18.4.41) the samka suka fire is blazed up. Reciting asminvayam..., yadripram..., sise mrddhvam... (Atharvaveda 12.2.13, 40, 19) the act of washing the hands and feet is done. The hands and feet are wiped by means black wool. Reciting ime jiva..., udicinaih... (Atharvaveda 12.2.22.29°) the council is addressed and the effacement of the tracks is done, Uttering mrtyoh padam... (Atharvaveda 12.2.30) something is done to (symbolic) boats. Reciting param mrtyo... (Atharvaveda 12.2.21) a bunch of twigs is thrown in the southeast direction. Causing to make saptanadirupas and filling them with water and reciting a rohata saviturnavametam sutramanam mahimu su... (Atharvaveda 12.2.48°; 6.6.3.2) embarking on a symbolical boat containing gold and barley is caused to be done. Reciting asmanvati riyata..., utthisthata pratarata sakhayah... (Atharvaveda 12.2.26, 27) the symbolical act of crossing over northward is done. The same acts 41 which are done at the time of return from the funeral ground are now performed. Vaivasvata Sthalipaka is
334 prepared and is offered to Vivasvat. After returning home, Pindapitryajna is carried out. Pindapitr Yajna The Pindapitryajna as a matter of rule is dealt with in the Srauta-sutras, where as the Sraddha, taking place always on the Parvan day afternoon is described in the Grhyasutras. Dr.Caland opines that the Pindapitryajna is a Srauta ceremony while the Sraddha is a Grhya one. of the Grhyasutras refer to their Srauta sutras with reference 43 42 to the Pindapitryajna descriptions. The Kausika also Some describes the Pindapitr yajna ceremony in detail and the same is presented below. Time for Pindapitryajna and Preparation of Havis The Pindapitryajna is performed on the afternoon of the New Moon day. Reciting mitravaruna pari mamadhatam... (Atharvaveda 18.3.12) washing of hands is carried out at the beginning of Pindapitryajna. Reciting varcasa mam... (Atharvaveda 18.8.10(11), rinsing of mouth is done. The praisakrt is commanded to clean the mortar, pestle, winnowing basket, the copper vessel, I and grass. Having the sacred thread worn over the left shoulder and with eyes fixed on the intermediate regions
335 44 of the south-east oblations are placed on the winnowing basket covered by a single pavitra. Reciting idamagnaye... three oblations are offered with the fist turned down. The act of scattering the grains on the mortar and crushing them thrice is done reciting idam vah pitaro havih (This is the oblation for you manes!). Here Kausika Sutra stresses that havis alone is all in the Pitryajna." The Praisakrt is further commanded to wash the cauldron, put it over fire, pour water into it and churn the same with a sharp cooking implement. Thus the preparation of havis is being carried out. 45 Digging of the Pit Having the sacred thread worn over the left and fixing the eyes on the intermediate regions of the south-east, a 46 pit is dug outside reciting udiratam... (Atharvaveda 18.1.44). Reciting apahata asura raksamsi ye pitrsada... (Cf VS ii.29°; Katy.Sr. iv.1.8; Asv.Sr. ii.6.9%; Sankh.Sr.iv.4.2; Ap.Sr. 1.7.13; Gobh.iv.3.2), dirt is thrown on the south-western direction. Sprinkling the pit and two hands and reciting etadvah pitarah patram... the pit is filled with water. Passing over the interior and putting the sour-cream or butter in the pit, the same is put off in the southern direction.
335 Setting of Lighted stick and other rites 47 Reciting usanta... (Atharvaveda 18.1.5-6) two pieces of wood are lighted and one of the two is appropriated. The verse ihaivaidhi dhanasanih... (Atharvaveda 18.4.38) is recited and one of the two lighted sticks is taken up and set up in the dirt uttering ye nikhatah samindhate ye tatrsurye satyasa... (Atharvaveda 18.2.34; 4.41; 3.47, 48). The necessary materials are respectfully approached and are brought. The sacred grass is loosened at the cord and they are scattered after sprinkling them with water reciting barhisadah pitara upahutanah pitaro'gnisvattah pitaro ye nah pitah pitaro ye'smakam. Uttering the three verses udiratam etc. (Atharvaveda 18.1.44-46) the pots of water are brought forward. A lighted brand is carried three times about and is flung away followed by the act of sprinkling. Offering of Oblations Reciting ye rupani...48 (Cf. VS.ii.30, Kay.Sr.iv.1.9; Asv.Sr.ii.6.2; Sankh.Sr. iv.4.5%; Ap.Sr. 1.8.7, Ap.Sr. Gobh.iv.4. 3 oblations are offered and the Kumbhipaka is mixed with ghee. Reciting agnaye kavyavahanaya... (Atharvaveda 18.4.71) the first oblation is offered. Reciting somaya pitrmate... 49 (Atharvaveda 18.4.72) the second offering is given. Reciting yamaya pitrmate..., svadha pitrbhyah... (Atharvaveda 18.4.74, 78) the third oblation is given. Reciting yad vo agnih...
337 (Atharvaveda 18.4.64) the offering of rice-grains with the stirring stick is given. Reciting sam barhih... (Atharvaveda 7.98.1) ricegrains along with sacrificial grass are offered. After sprinkling, the havis is drawn out with the ladle, having the sacred thread worn around the right shoulder, reciting 50 dyaurdarviraksita... The havis is then mixed with ghee. Pindapitryajna Proper 51 Three combined Pindas are placed on the barhis reciting etatte pratatamaha... (Atharvaveda 18.4.75). Reciting idam vah patnibhyah, three Pindas for the wives are placed to the south of these Pindas. Reciting idamasamsunam...52 Pinjuliranjana thrown in ghee is placed over Pindas. Reciting vaddhvam yoyavata... (Cf. VS ii.32 b; ii.7.6; Sankh.Sr. iv.5.2; the pitaro ma vo'to'nyatpitaro Kat.Sr. iv.1.16; Asv.Sr. Donner, Pindapitryajna, p.26) the Sutras are placed on the Pindas. Reciting anjate ! vyanjata... (Atharvaveda 18.3.18) smearing the Pindas with butter is done. Reciting ye ca jiva ye te purve paragata... (Atharvaveda 18.4.57; 3.72) the Pindas are continually sprinkled with clarified butter. Reciting atra pitaro madayadhvam yathabhagam yathal ok ama vr sayadhvam... (Cf. TS i.8.5.1; VS ii.31ª; Maitr.S. i,10.3.19; Katy.Sr. iv.l.13; Asv.Sr. ii.7.1; Laty. Sr.ii.10.4; Sankh.Sr. iv.4.11; viii.2.13; the
J 338 Gobh. iv.3.11) japa is done at every pitrpinda. Reciting atra patnyo mada yadhvam yathabhagam yathalokamavrsayadhvam, japa is done at the Patnipindas. Looking at the antaragni from the right, three Pranayamas are done. Reciting ami madanta pitaro/patnyo yathabhagam yathal okamavrsayisata, standing opposite every Pinda is done. Uttering apo'gnim... (Atharvaveda 18.4.40) agni is sprinkled with water. Reciting putram pautramabhitarpayantih... (Atharvaveda 18.4.39) mouth is rinsed and uttering mama pratatamahastatamahastatah sapatnikastrpyartvacamantu... (Cf. Asv. Sr.ii.6.14) sprinkling is done from the left. Reciting viranme pratatamaha datta, viranme tatamahadatta, viranme pitaro datta, manes are requested to grant valourous sons. Reciting namo vah pitarah... (18.4.81 etc.) the pitr-upasthana is done. Reciting aksan... (Atharvaveda 18.4.61) the posterior hem of the garment is 53 shaken off. Reciting para yata... (Atharvaveda 18.4.63) the manes are dismissed after their feast of Pindas. The hymns yanna idam pitrbhih saha mano'bhuttadupahvayami... are muttered by the performer. Again the Narasamsa stoma (RV x.57.3-6) is also invoked. After taking the avasista odona left in the Carusthali, it is given to a Brahmin. If a Brahmin is not available, it is put down in water., Kausika says in this connection that according to some, it is to be given to one's own
} 339 54 55 56 slave. The middle Pinda should be given to the wife desirous of a son. Reciting a dhatta pitaro... (Cf. VS ii.33; Kat. Sr. iv.1.32; Sankh. Sr. iv.5.8; Asv.Sr. ii.7.13; Gobh.iv. 3.27). if the sacrificer has another wife, the other Pinda should be given to her. The easternmost Pinda is given to the one learned in the Vedas. The grains lying scattered on the left are given to the dasi wife of the Yajamana or female slave should they happen to be truants. Upasthana and Pratyanayana of the Fire Reciting ar vacyupa samkrame ma paracyupa vastatha annam pranasya bandhanam tena badhnami tva mayi, the vessel for sprinkling and fuel are taken and a prayer not to cut 57 us off from the desired object is made. The faggots are then placed over the fire. The fire is then fed reciting tvamagna idita a tvagna idhimahi... (Atharvaveda 18.3.42; 4.88). Reciting abhuhuta... (Atharvaveda 18.4.65) the withdrawal of the "extended" (pranita) fire is done. If all happens to be pranita fire homa is done by the Ahitagni in the Daksina fire. The Anahitagni performs homa in the Grhyagni. Reciting idam cinme krtamasti, idam cicchaknavani, pitarascinma vedan... the Agni upasthana is done for favour of gods.
340 At the end of Pindapitryajna a beautiful sutra is given in the Kausika Sutra "The gods recognize him who sacrifices. Men recognize him who gives away his wealth in dana and the manes recognize him and him only who offers Sraddha or the Pindapitryajna rites. 58 Conclusion Thus the last sacrament in the life of a Hindu has been described at length in this eleventh chapter of the Kausika Sutra The funeral ceremonies though often tedious are of the simplest type. The next world is nothing but the replica of this earth, and the needs of the dead are the same as those of the living. The whole performance is of the most primitive kind, and speaks of a period of remote antiquity. As the Samskaras after the death alone lead one to heaven, the funerals have been described meticulously in this chapter of the Kausika Sutra ⑆
341 REFERENCES 1. It should however be noted that the funeral rites are not described in all the Grhyas. But the Sraddha rite is invariably described in all the Grhyasutras. 2. atha pitrmedham vyakhyasmah | Kausika Sutra 80.1. 3. The ritual texts recognize only cremation which therefore must be adjudged the normal mode of disposing of the dead in the Vedic and subsequent times. 4. It is further prayed that the Svadhas which he made during his life-time drip him with honey. It is also requested that he be united with the Fathers, the Yama. 5. Ghee, curdled-butter, goat, cow, new cloth and gold. The other materials include the pure fire, the darbhas, sesame, sandal log, Gopicandana, Tulasi, Flour, Two copper vessels, Milk, Branch of Palasa etc. 6. saptagotrinah sparsa na kurvanti IKesava, Kausika Sutra 80.10. 7. These are to be carried to the cremation ground with the dead body. 8. This verse is one of the utthapinis. 9. Afa zarucet Hut Efeoftryan | Atharvaveda 18.2.11-18. 10. Sami branch is usually used. Ref. As.Gr. 4.2.10. 11. The custom of lying of the widow on the funeral pyre with her husband, though not practised now-a-days, was popular upto the time of the sutras.
342 12. The dead person is addressed here and the meaning of the verse runs thus... "O mortal! She has followed the eternal law. Grant her progeny and prosperity in the world. The wife lies down on the left side according to Baudhayana. Asvalayana opines that she be placed near the head on the north. 13. Here the woman is asked to rise up to the world of life and she is further invited to become the wife of him who holds her hand and who is willing to marry her. Usually a younger brother of the dead performs this rite. 14. The pratika seems to be a modification of one of the two verses immediately preceding. 15. kecit pratidirsa sirah kurvanti | Kesava, Kausika Sutra 80.53. But Kausika Sutra adds here that Uparibabhrava prohibits this act. ... Aryafrana: netyuparibabhavah Kausika Sutra 80.54. 16. The seven Pranas are the mouth, two ears, two nostrils and two eyes. 17. The Prasitraharanas are those in which the portion of the sacrificial food belonging to the Brahman is placed. 18. Here some say that the oblations are offered in the Daksinagni. Kausika Sutra 81.32. 19. These are Yamya homas. Eleven verses are used to accompany the eleven oblations to Yama, after the lighting of the funeral pile. 20. Cremation is regarded as an offering into the sacred fire, conducting the corpse to heaven as a sacrificial gift.
343 21. The Brahmins take bath immediately after the cremation. 22. yasya traya gatamanuprayanti deva manusyah pasavasca sarve | 23 24 tam no devam mano adhi bravitu sunitirno nayatu dvisate ma radhama || yadyatkravyadagrhaye| di krvyada nante parechuh | divo nabhah sukram payau duhana isamurja pinvamanah || tasyah payasi | sthalipaka ityeke | Kausika Sutra 82. 23, 24. 25. Kesava says that there is no rite on the third day at Kausika Sutra 82.25. 26. The mound that is built is a symbol of Death. 27. The time of pitrmedha is indicated in Kesava's introduction to the Pitrmedha kandika thus... atha pitrmedha ucyate | ... samvatsare kuryaditisrutih | athava samvatsara madhye ...| Kesava, Kausika Sutra 83. Introduction. 28. An elevated place is symbolic of Heaven. 29. That at the north is jivasamcara Kausika Sutra 83.26. - 30. That at the south is pitrsancara Ibid. - 31. baha varsam jatavedah pitrbhyo yatratanyetya nihitanparakai | maidasah kulya upa tanyavantu satya esamasisah santu kabhah || See Kausika Sutra 45.14 and Cf. VS XXX V. 20; Asv.Gr.ii.4.13; Sankh. Gr. 111.13.3; Par. Gr. 111.3.9; Gobhiv. 4.22; Mantrbr.ii.3.16. 32. The entire rites from vinavadana upto the women going round the relics are called 'dhruvana' or fanning of the bonerelics. This is part of the procedure called nidhana. 33. Kesava has given this verse in his Paddhati at the end of Kausika Sutra 85 th Kandika.
344 34. Either the relatives or all are to look at them as deposited in the hollow, while the priest repeats this verse. 35. A very old dish is used in this act of sprinkling along with water. 36. According to the commentary the pile is of uneven number of sticks or bricks. 37. pratisiddhamekesam | Kausika Sutra 86.13. - 38. The mound is a symbol of death and many devices are placed to separate the world of living from that of the dead. The Rgveda refers to a stone as, such a barrier. RV X.8.3-4. 39. The 'dhruvana' is part of the procedure called nidhana. Kesava at Kausika Sutra 86.16 explains dhruvana thus trih prasavyam parikirnakesyah pariyanti daksinavarunaghna iti dhruvanani | - 40. This is Subha Karma says Kesava at Kausika Sutra 86.19. 41. Scattering the seven pebbles from the downward palms of the left hand each should go home without looking back. The eldest son of the deceased pours water on the attendants. Brahmins take bath. After sighting the stars the relatives return home. On their return they touch a stone, a cow or fire or water. At last, the Samyaka faggots are placed in the fire. 1 42. Cal and. Alt.AR.C., pp.15-17; Cf. Hillebrandt, Rituallitteratur by Hillebrandt pp. 114-115. 43. Sankhayana Grhyasutra IV.1.13 = Sank. S.S. IV, 3. seq; Asv. Gr.S. II, 5,3 3 = Ashvalayana Shrautasutra II, 6 seq; Par.G.S.III, 3, 10 = Kat. S.S. IV.1. UNIVERSE DRAS
345 44. idamagnaye kavyavahanaya svadha pitrbhyah prthividhadabhyah idam somaya pitrmate svadha pitrbhyah somavadabhyah pitrbhyo vantariksasadabhyah idam yamaya pitrmate svadha pitrbhyasca divisadabhyah | 45. haviddayaiva pitryajnah | 46. The size of the pit is initially stated as pradesa matra tiryagamgurima • Kausika Sutra gives the opinion of some others also and according to them, the trench's size is put ask parvamatrim - Kausika Sutra 85.14, 15. 47. The materials to be approached and collected are the sprinkling instrument, sacrificial grass, water pot, copper vessel, ladle, ghee, spoon for stirring, cauldron, cloth, collyrium and unguent. 48. ye rupani pratimuncamana asurah santah svadhaya caranti | tvam tanagne apa se duransatya nah pitrnam santvasisah || 49. Three handfuls in all, are scattered downwards. 50. Kausika Sutra 88. 5-10. 51. The ball of rice was called Pinda, because it was supposed to constitute the body of the Preta. 52. idamasanabhidabhasamananam strinam pumsam prakirnavasirnanam yesam vayam dataro ye casmakampajivanti tibhyah sarvebhyah sapatnikebhyah svadhavadaksayyamastu | 53. The commentary paraphrases, 'uttarasicamavadhuya...' to mean that one is to perform an additional sprinkling next after the worship of the Pindas. 54. nijaya dasayetyeke - Kausika Sutra 89.4.
346 55. madhyamapindam patnyai putrakamayai prayacchati 56. a dhatta pitaro garbha kumaram puskarajam | yatheha puruso'satu || Kausika Sutra 89.5. a tvaruksadavrsabhah prniragriyo medhavinam pitaro garbhama dadhuh | sa te sresthacaya jayatam sa some sama gayatu || 57. Standing opposite the house is also done at this juncture. 58. yo ha yajate tam deva vidvaryo dadati tam manusya, yah sraddhani kurute tam pitarasate pitarah | 1