Vratas depicted in the Gangajala (study)
by Maitreyee Goswami | 2018 | 55,000 words
This page relates ‘study on the Bhishmashtami-vrata’ of the study dealing with the Vratas (vows) depicted in the Gangajala—a Smriti-Nibandha, i.e., a text belonging to the Kamarupa School of Dharma-shastra literature which deals with social topics, religious rites and local traditions. The term Vrata refers to ritual vows aimed at spiritual and moral purification. This essay explores its socio-religious implications reflecting medieval Assam.
Go directly to: Footnotes.
Part 2.2 - A study on the Bhīṣmāṣṭamī-vrata
[Full title: Study on general Vratas in the Gaṅgājala II (B): Bhīṣmāṣṭamī-vrata]
From the mythological information, it is found that due to a curse pronounced by sage Vasiṣṭha, Gaṅgā, the wife of Śāntanu gave birth to Devavrata, who was no other than the eighth Vasu, in human form”.[1]
He was familiar to the world by the epithet Bhīṣma, due to his terrible promise to practice brahmacarya right from his boyhood, first to facilitate his father Śantanu to marry Satyavatī and secondly, to materialize the initiatives of the latter to install her son into the royal throne of Hastināpura. Śāntanu, instantly bestowed his son Devavrata, the blessing icchāmṛtyu i.e., a power by which he could prevent his death till he desires to die. This desire was found indirectly in the holy battle field Kurukṣetra in a positive sense where the shower of arrows from Arjuna caused him to take refuge on a make-shift bed of arrows above the ground till the uttarāyaṇa occurs to succumb to his injuries.
The rare qualities viz., self-sacrifice, intent devotion to truth, trust, worthiness, valour, multifarious knowledge, self-restraint etc. that enriched the person of distinction, quickly attracts the attention of the ancient Indian thinkers. The author of the Mahābhārata and Purāṇas and the medieval digest-writers and others had spent no time to accord Bhīṣma the dignified status of Pitāmaha, the grand-father of all generations without distinction of class whatsoever. Bhīṣmāṣṭamī is a sacramental annual rite sanctioned to perform on the eighth bright half of Māgha by all the four castes in every year.[2] It is a Kāmyavrata when offering of water and food with sesame is executed and nitya when śrāddha is performed according to its prescribed injunction.
Dāmodara Miśra has suggested some regulations as to the performance of Bhīṣmāṣṭamī applicable to the Kāmārūpa School of medieval Assam. Accordingly he incorporated two particular mantras in his work.[3] In the context of tarpaṇa and praṇāmamantra where the gotra i.e., Vaiyāgra-padya, Pravara i.e., saṃskṛti etc., relating to Bhiṣma comfortably find place. Regarding the performance of śrāddha pertaining to Bhiṣma, Dāmodara Miśra says that, the particular tithi should be extended up to midday for its completion.[4] But if it happens that, the particular Aṣṭamītithi enters into Kumbha i.e., (phālguna) and the Ravi i.e., (Sūrya) also happens to rise thereon in the morning, then the whole sacramental rites of Bhīṣma including religious bath, śrāddha, tarpaṇa etc., get injunction to accomplish them on the previous day[5] i.e., within the scope of Makara (Māgha), as it is exclusively a calendric rite. Again if there occur two transitions of the Sun in a month or two aṣṭamītithi in makara then, the second Aṣṭamitithi will get preference for the performance of Bhīṣmāṣṭamī. Here, in this cluster, if the second day enters into the scope of Kumbha (phālguna), then all rites pertaining to Bhīṣmāṣṭamī must observe on the previous day i.e., on the first day of the cluster.[6]
Another injunction concerning śrāddha in Malamāsa, is that, if by chance makara experiences Malamāsa or Adhimāsa, still the rites relating to Bhīṣmāṣṭamī need to be performed in that prescribed tithi and month, as the month is being occupied by the Sun.[7] Bhīṣmāṣṭamī is considered as one of the popular rites which belongs to the solar school of the Indian astrology. Kamalakara Bhatta having referred to Padmapurāṇa, highlights the merits that could be derived from the observance of Bhīṣmāṣṭamī by performers.[8] Accordingly, by the offering of water with sesame and performing Ekoddiṣṭaśrāddha to Bhīṣma on the eighth bright half of māgha, the performer may beget progeny. Another verse quoted by P.V. Kane suggestes that, the performers of Bhīṣmāṣṭamī become free from sins committed by them, in a year immediately after its observance.[9]
Dhavalanibandha, a posterior work pertaining to Bhīṣmāṣṭamī insists on the performance of this vrata at least, either in the form tarpaṇa or śrāddha, the act of which as said could generate gratification of desire of the performer who actually performs it.[10] Further Nirṇayasindhu states that–if people irrespective of class, beginning with twice-born etc., do not offer tarpaṇa to Bhīṣma, then the virtue they earn in years will vanish.[11]
Dhavalanibandha, further refers to the worship of Bhiṣma which is a posterior work pertaining to Bhīṣmāṣṭamī where the performer requires to recite a specific mantra meant for offering the arghya.[12] It is observed that, the same tarpaṇamantra is found accepted in the Nirṇayasindhu[13] Dāmodara Miśra also accepted it, of course, with a minor alteration and perhaps having considered its importance, he has given it a place in Kamarupa School of Dharmashastra The impact of Bhīṣmāṣṭamī can be proved from the instance of the observance of this vrata by some families in Barpeta district particularly in Patacharkuchi.[14]
Footnotes and references:
[1]:
tathā bhīṣmah śāntanabo gañgāyāmamitadyutih/
vasuvīryāt samabhanbmahāvīrjyoh mahāyaśāh// Mahābhārata, I. 57
[2]:
māgha śuklāṣṭamyāṃ sarvesāṃ varṇānāṃ bhīṣma tarpaṇam śrāddha ñca kartavyaṃ/
tadtu kāmyaṃ nityaṃ ca// Smṛticintāmaṇi, p. 40
[3]:
[5]:
[6]:
[8]:
[9]:
śuklāṣṭamyāṃ tu māghasya dadyāt bhīṣmāya yo jalam/
saṃvatsarakṛtaṃ pāpaṃ totkṣanādeva naśyati // History of Dharmaśāstra,V.v. p. 364
[11]:
brāhmaṇādyāśca ye varṇā dadyurbhīṣmāya no jalam/
saṃvatsarakṛtaṃ teṣām puṇyam naśyati sattam // Nirṇayasindhu, p. 333
[12]:
[13]:
Bhatta, Kamālakara, Nirṇayasindhu, p. 333