The Markandeya Purana (Study)
by Chandamita Bhattacharya | 2021 | 67,501 words
This page relates ‘Rules and restrictions of Shraddha’ of the study on the Markandeya Purana, one of the oldest of the eigtheen Mahapuranas preserving the history, civilisation, culture and traditions of ancient India. The Markandeyapurana commences with the questions raised by Rishi Jaimini (a pupil of Vyasa), who approaches the sage Markandeya with doubts related to the Mahabharata. This study examines various social topics such as the status of women, modes of worship, yoga, etc.
Rules and restrictions of Śrāddha
For performing a śrāddha ceremony there are certain rules and restrictions found in the Mārkaṇḍeyapurāṇa. These are to be strictly followed by the person. Some rules which are found in the Mārkaṇḍeyapurāṇa are discussed below-
Places Avoided for Śrāddha Ceremony
One should select a proper place for performing śrāddha ceremony. The Mārkaṇḍeyapurāṇa mentions certain ground to be avoided for performing śrāddha. Such as-ground with full of insects, that is rough and burnt by fire, that is hot with the words of enemies and wicked men that emits foul-smell etc. are to be avoided.[1]
Invitation Time
From the Vedic period, there are some specific time and rules which are to be followed for inviting the Brahmaṇas. In the Mārkaṇḍeyapurāṇa rules are mentioned about the time to invite the Brahmaṇas. Accordingly the performer should invite the Brahmaṇas on the previous day of ceremony in honour of gods and pitṛs.[2] Such direction is found in the Manusmṛti also.[3]
Prohibited Actions for Performers and Invitees
From the Vedic period, there are some hard and fast rules for the śrāddha performers and the invited Brahmins. The Mārkaṇḍeyapurāṇa also explains such rules for both of the performers and the invitees. According to this Purāṇa, if the performer and the Brahmins, who are invited for the śrāddha ceremony, indulges in sexual intercourse after having offered the śrāddha and eats food then the ancestors of the performer and the Brahmin verily lie down in that semen a month.[4] Such limitations are found in the Mahābhārata also.[5] Again eating at a śrāddha or going to a śrāddha is prohibited after inter course with a woman. In that case the ancestors of these two men feed on semen and urine for that month.[6]
Rules and Regulations for Brahmaṇas
The Mārkaṇḍeyapurāṇa mentions about the qualities of Brahmaṇas who deserve the invitation for the śrāddha ceremony. He should be a distinguished Brāhmaṇa learned in the Veda, a Yogī person, he should know the Veda and be mastered in the Jyeṣṭha-sāman, he should have kindled thrice the fire Nāciketā and should know the three verses begun with madhu.[7] He should know the trisuparṇa hymns, the Vedāṅgas, he should be a Ṛtvik priest, a daughter’s son, a son-in-law, a sister’s son, father in law. Again one who is skilled in the business of the sacred fires, who is eminent in austerities, a maternal uncle, parent’s devotee, the disciple, who became relative by marriage and a kinsman etc. may be invited.[8] Again, special importance is shown on Yogins who has been invited for a śrāddha ceremony. Such as a wise man always fed the Yogins at a śrāddha ceremony science the pitṛs trust for support on yoga. Also if a Yogī is given food first, then he can save the person for whom the sacrifice is offered and among thousands of Brahmins, as a boat saves men in water, he saves the performer and the other diners.[9]
Various Kinds of Fleshes that Satisfy the Pitṛs
The Mārkaṇḍeyapurāṇa mentions certain kinds of flesh which can be served at śrāddha ceremony to satisfy the pitṛs. Here it is stated that the fish meat satisfies the pitṛs for two months, venion’s (deer) meat satisfies for three months, hare’s (śaśa) flesh satisfy for four months, birds flesh satisfy them for five months, hog’s flesh satisfy them for six months, goat’s flesh satisfy them for seven months, black antelope’s (black deer) flesh satisfy them for eight months, ruru deer’s flesh satisfy them for nine months, gayal’s (gavaya) flesh satisfy them for ten months, sheep’s flesh satisfy them for eleven months. Again, the flesh of rhinoceros, red-goat etc. provides satisfaction to pitṛs forever.[10] Moreover, the dark tulsi plant (Kāla-śakam) is used in order to pleased the pitṛs.[11] Milk of kine or anything made of milk satisfies the manes for a year.[12] The vessels for keeping milk and other things are referred to.[13] Kṣīravāhinī is mentioned as a proper name for river in uttara-kuru-varṣa.[14]
Persons and Animals who are Unfit to be invited
There are also some strict rules for people who are unfit to be invited in śrāddha ceremony. The Mārkaṇḍeyapurāṇa mentions some types of such persons. Accordingly an incontinent (avakirṇī), a ill or unwell men, a man who have superfluous or deficient limbs, remarried widow’s son, one-eyed man, an adult tress son (kuṇḍa), widow’s son (gola), a traitor to his friends, one who had deformed nails. These persons should not be invited in the śrāddha ceremony. An impotent man, one who had brown teeth, brāhmiṇa who is negligent of his duties, who are cursed by his father, a thief, a slanderer, a seller of soma juice, one who has deflowered his girl child, a physician, one who discarded his father and teacher, a hired teacher, a friend.[15] Besides, the husband of a previously married woman, one who discards or give up or dispose of Vedas, one who leaves the sacred fire, man who has been corrupted by the husband of a Śūdra woman, and those people who habitually practise improper acts are not considered to be fit for invitation in the śrāddha.[16]
Mārkaṇḍeyapurāṇa also mentions some people and animals which are not allowed to join the śrāddha ceremony. These people and animals can destroy the śrāddha ceremony with their glance. They can ruin the śrāddha ceremony by looking at it. For example-a person, who disgrace and injure their family by separating themselves from the śrāddha, a naked man. a criminal, a eunuch or guy, a man repudiated or denied by his relations, a chicken, the village hog, a dog, demon etc also destroy the śrāddha by their sight. Also some people and animals are ejected from the śrāddha ceremony. Such as-who touches a dead body, recently delivered woman,[17] long ill person, by outcastes, by filthy persons who does not nourish the pitṛs. The performer should avoid the sight of a woman who is in her courses and sitting together with bald-pated men and drunken men at a śrāddha.[18]
For the remedy or doing well secluded śrāddha, a person scattering the ground with seasumam. Thus can secure the śrāddha ceremony.[19]
Tools and Materials Used and Unused at Śrāddha
Certain substances and utensils are essential for a śrāddha ceremony. Recommended things are used and prohibited things are avoided in a śrāddha ceremony. The Mārkaṇḍeyapurāṇa also, mentions the use of silver vessel. The silver vessels are highly commended for pitṛs. Also it is stated that if offering to the pitṛs is milked out in a silver vessel, the pitṛs bless them with the śrāddha gifts.[20] This Purāṇa condemns the uses of wealth in śrāddha that is obtained by taking bribes or from a patita, that springs from bride-price and which has been obtained illegally fully are forbidden in the śrāddha ceremony.[21]
The Mārkaṇḍeyapurāṇa also mentions some things which are considered as pure for śrāddha ceremony i.e. daughter’s son, a blanket, sesamum-seed, sacrificial grass, sesamum plant (tila). These things are highly recommended for a śrāddha ceremony. Also anger performing journeys haste is advised to be avoided.[22]
Thus this Purāṇa prescribes or prohibits some customs and things so that a performer of a sacrifice can be highly benefited by his sacred performance and make progress of himself and the society.
Footnotes and references:
[1]:
barjyā jantumatīrukṣitipluṣṭā tathādagninā /
aniṣṭā duṣṭaśabdo’grā durgandhāśraddhakarmaṇi // Mārkaṇḍeyapurāṇa, 29. 19 b-20 a
[2]:
Ibid, 28.31
[3]:
Manusmṛti, 3.187
[4]:
śrāddhaṃ datvā ca bhuktvā ca maithunaṃ yo’nugacchati //
pitarastu tayormāṃsaṃ tasmin retasi śerate / Mārkaṇḍeyapurāṇa, 28.32 b-33 a cf. Vāyupurāṇa, 79.60-61; Brahmapurāṇa, 220.106-108
[5]:
Mahābhārata, 13.125.24
[6]:
yatvā ca yoṣitaṃ śrāddhe yo bhuṅkte yastu gacchati //
retomūtrakṛtāhārāstṃ māṃsaṃ pitarastayoḥ / Mārkaṇḍeyapurāṇa, 28.33 cd-34 a
[8]:
Mārkaṇḍeyapurāṇa, 28.23 b-26
[9]:
yoginaśca sadāśrāddhe bhojanīyā vip aścitā //
yogādhārā hi pitaraḥ tasmāt tā bhojayet sadā /
brāhmaṇānāṃ sahasrasya yogi tvagrāsani yodi //
yajmānaṃ ca bhokṛnśca naurivāṃbhasitārayet / Ibid., 29.29 b-31 a; Varāhapurāṇa, 14.50
[10]:
Ibid., 29.2 b-6 a; 7-8
[11]:
Ibid., 29.7
[12]:
saṃvatsaraṃ tathā gavyaṃ payaḥ pāyasameva ca / Ibid., 29.6 b
[13]:
Ibid., 48.38
[14]:
Ibid., 56.24
[16]:
Mārkaṇḍeyapurāṇa, 28.27-30
[18]:
Mārkaṇḍeyapurāṇa, 29.20 b-22,24,25
[19]:
[20]:
[21]:
Ibid., 29.14 b-15 a
[22]:
Ibid., 28.64 b-65 a, Manusmṛti, 3.235 a