CHAPTER - IV

13days Kriyas
A detailed critical study.
 60

CHAPTER - IV

13days Kriyas - a detailed critical study.

Brahmanical [Hindu] Eschatology is a vast subject in itself. The

concepts, symbols, rituals and superstitions attached to it are innumerable.
A very vast literature has grown around the subject. Vedas themselves-
especially the first of them, the Rgveda-shed light on the ancient belief
concerning the dead and on the ritual of cremation and eventual disposal
of the bones and ashes. The Kalpa Sutras of kswalayana, Bodhayana,
kpastambha and Jaiminiya, which are the most authentic and standard texts
of Vedic institutions of ritual, elaborately set the pattern of belief and
practice concerning death and disposal of the dead. These Kalpasutras are
an invaluable source for the study of Srauta, Smarta sacraments of the
Brahmans in particular and the Hindus in general. The Smrties of
Yajhavalkya, Manu, Parasara, the Dharma Sutras of Bodhayana and
Gautama further provide valuable materials for a study of Brahmanical
Eschatology. The Puranas - especially the Garuda Purana try to state
clearly the ancient views on the disposal of the dead, the transmigration of
the soul, the necessity of offering rice balls and water at specific intervals
for the well-being of the dead. The puranic literature on Eschatology is
very vast with its legends, symbolisms and hair splitting arguments in
favour or against some specific details in the course of rituals. The Maha
Nibandhas or Dharmasastra, digests of still later centuries, provide a fund
of Encyclopedic information on Eschatology. The most prominent of them
are Hemadri’s Caturvarga Cintamani, Devanna Bhatta’s Smrticandrika,
Madhavas Gloss on Parasara Smrti called Parasara Madhaviya,
 61

Kamalakara Bhatta’s Nirnaya Sindhu, Vaidyanatha Diksita’s

Smrtimuktaphala, Nilakantha Bhatta’s Bhagavanta Bhaskara, Kasinatha
Upadhyayas Dharmasindhu and many more texts of this kind composed by
eminent scholars, during the second Millennium. The Praydgas, Paddhaties
and Samuccayas composed in different periods render us great help in
knowing the actual process of improvements of Srauta and Smarta injunc­
tions in the specific field of after death ceremonies. A close examination
of the afore said sources may help a student of Indian ritual in making an
estimate of the Brahmanical [Hindu] Eschatological tradition. The roots
of this tree of tradition are deeply embedded in the Vedas and the fresh
off-shoots and leaves reach to our time. It has an unbroken tradition of
several millennia and it must be approached with greatest care and concern
by a student interested in the field.

The challenge of Buddhism and Jainism, the external aggression on

India causing habitual social and political changes, the Islamic onslaught
which succeeded in tearing the very fabric of Indian culture and the more
recent flood of western ideas and habits have almost made the Indian ritual
*

tradition irrelevant and out of date. The Sastric injunctions are honored
more in their breach than in observance. Nevertheless the tradition, the
Sanatana Dharma is resilient, it appears ever young and it has the strength
to face the challenges posed by the external facts at all times. All the
Grhyasutras unanimously lay down that a householder and his wife should
maintain the Aupasana fire [Grhyagni) [Smartagni] till the death of one of
the two. One who dies first should be cremated with the Aupasana fire.
When the manuals of rituals were composed all the authors pre-supposed
f

the maintenance of Smarta or the Srauta fires by persons who are entitled
to perform these rituals. After the Cremation of one of the couples who has
died first, the other is no longer entitled to keep the sacred fires. In the
 62

event of his or her death later on he or she is to be cremated in the laukika

fire only.

There is no provision for a communal crematorium in the Kalpa

Sutras. No other person can be cremated at a spot where a cremation has
already taken place because, each cremation is followed by "Vedica-
Karana" or Logfhacayana under extraordinary circumstances.

These two conditions are hardly fulfilled today.

Cremation of a dead person is elevated to the status of an I$ti [ Yajna]

and the process of this Yajna begins with the kindling of the aupasana fire
and its transportation to the cremation ground. The Antye?ti comes to an
end with the Asthisancayana three or more days after the cremation. The
cremation fire is not to go off at all till Asthisancayana. Then it is
extinguished with cows milk. These ritualistic necessities cannot be at­
tended to in a community crematorium. The ritual of Antye?ti can not be
performed in its true spirit as Yajna . Ignorance of tradition, lack of faith,
contempt for rituals, non-existence of Vedic education combine to make
the symbolic ritual of cremation practically a meaningless act.

The subject of Anty&tfi is closely related to the allied topics such as

ksauca, Prkyascitta and Sraddha. According to the Puranas, with physical
death a person’s body becomes useless, worth confining to the flames of
fire. But the physical death and cremation of the body do not at all mean
the end of an individual’s journey. The soul, deathless and eternal, still
/

remains confined to its ‘Sujkfroa Sar&ra' also called Linga Sarera or eternal
body. The laws of the physical body destroy a person; it interacts with the
0

elements of nature. But the Suksma Sar§ra or the eternal body of the dead
person remains conscious of itself during the ten days [10 days] following
 63

the cremation and because of the offerings of rice balls and water by the
son or the Karta the dead person gets endowed with a Yatana Sareera.

In addition to the Suk$ma Sarera. [Inspite of destruction of the

pahcabhautika Sarera or physical body] The formation of the Yatana
Sarera helps the dead person either to enjoy or suffer the consequences of
his past deed. The yatana Sarera which is nothing but an envelope or cover
of the Suk$ma Sarera lasts until the human soul happens to take another
physical body - directed by the souls own past deeds or by the will of God.
Such in a nutshell is the view of the ancients as revealed in the Puranas.

In bare outline we may state the eminent stages of obsequious rituals

as practised by the Brahmins in the following words. At the point of death
Dharmasastra expects the dying person to perform Sarvaprayascitta or
complete expiation of the sins committed throughout his life time. He is
even expected to call a Pari$at [assembly] of the learned to give him
instruction about the performance of expiations. On the recommendation
of these the person is expected to get his body shaven and after the bath of
ten [10] kinds, he should proceed with specific expiatory rites. Godana and
Pancagavyaprasana form part of the ritual.

Then at the point of death the person bedecked with Tulasi,

Urdhwapuntfra, Gangamrttika etc., should either be laid on or be seated on
clean floor washed with cowdung water. Either he should recite or listen
to recitation of holy texts from the Vedas, Mahabharata and Puranas. After
death the son or the close relation entrusted with the obligation of
obsequies should perform Sarva prayascitta, Godana, recitation of holy
texts if the dead person did not do this while alive.

Following the death of a parent the son should perform

♦
 64

Kraschrapraayascitta, Sahkalpa for Adhikara Siddhi at the very com­

mencement of the ritual. Then comes the compulsory cutting of the bodily
hairs and the parting of nails followed by a bath. The body of the dead
parent then is brought out of the house and washed with warm water.

The way in which ‘pr§fa snana’ is to be performed gives rise to

differences of opinion. In some places preta is given bath with hot water,
in some other places with cold water and in yet other places with
pancagavya. Which is the proper method?

In Aswalayana Sutra we find a statement that with preta snana the

rites begin1. Similarly Brahmakarma samuccayakaras too accept this. A
book called "Aparakarma Vidhih" Published by Bhagirathi Prakasana
based on Brahmakarma samuccaya states that preta should be given bath
with pancagavya . In Aswalayan Prayogakaras we find reference to
.. ?
pancagavya snana. Garuda Puraha too makes a reference to preta snana .

In ‘Samasmarta mahjari’ we find a line to the effect that relatives

should bathe the corpse4. B&dhayana Grhyasutra says that different kinds
of medicines should be put to water and the preta should be given a bath5.
But B&dhayanas, in practice, get the preta bathed in pure water.
Pancagavyasnana is referred to in only one part of Aswalayana prayoga6.
pancagavya is used in purifying. Since there is a possibility of the dead
body being touched by others it might have been considered necessary to
get it bathed in pancagavya and since they found it in practice the
prayogakaras might have stated accordingly in their prayogas. Garuda
Purana too suggests bathing in ‘Cold water’. In places like Kasi in
Aryavarta the dead body is immersed in Gangajala. Aswalayana
prayogakara too do not accept bathing the preta in hot water. Bathing in
 65

hot water is found only in some parts of Daksina Kannada. Since this has
been in practice for long time we cannot refute it, but this is not the proper
method according to Sutra and Puranas. The corpse is decorated with
Gopicandana and Tulasi Mulamrattika and Naladamala. h\ of the corpse
is then covered with a new long cloth.

Decorating the corpse after bath:

All Sutras, Puranas and prayogas describe the way in which a corpse
is to be decorated after bath. This is found in practice also Aswalayana
Brahmakarma Samuccayakaras say that the corpse should be decorated
w'\X\\Gopicandana, Tulasi Mulamrattika [soil from the place where Tulasi
is planted ]. Aswalayana Sijtrakaras say that the corpse should be deco-
o
rated after removing the hair, beard and nails . Bodhayana Sijtrakaras say
that the corpse should be decorated according to the custom in vogue in
that place9. Prayogkaras too accept this Garuda Puraha Saroddhara says
that candana and gangamrattika [soil from Xhtganga] should be used to
decorate the corpse10. In practice also in some places we find the use of
‘ Tulasi Mulamrattika\ Whether this is right according to the Sastras is a
question to be considered.

Decorating the corpse is advised by Bodhayana, Aswalayana

Sutrakaras, Prayogakaras and Puranas. But Garufa Puarna gives greater
importance to the planting, bringing up and rearing of Tulasi. This natu­
rally leads to the conclusion that decorating the corpse with Tulasimula
soil is holy. Since this decoration is done to a dead body and since Visnu
is particularly fond of Tulasi, Tulasimula is considered to be the best to
be used. Hence its use, in practice, though not stated by the sntrak[ras is
apt. Garufa Purana says that Gangamrattika has to be used in decoration
 66

because it is holy. Tulasimula is also holy. So in place of Gangamrattika

Tulasimulamrattika is accepted.

The next question to be considered is whether the soil has to be

applied to the whole body or not. From the point of view of health applying
earth to the whole body seems to be proper. The dead body has to be kept
for sometime to be seen by the dead man’s close relatives. If the dead body
has t remain in tact and not cause any unhealthy atmosphere it is better to
cover the whole body with earth. But sutrakaras, prayogakaras say
‘decoration’. This is found in practice too. Since it is only decoration how
it is to be done is a question to be considered.

According to Sutrakaras and it seems right to use mrattika for deco­

ration. Even in this decoration there are practical advantages. A person
looks attractive while living but the same body looks horrible after death
as it loses features of life. However many people including women will
have to look at the dead body while performing rites like laying wood on
the pyre, paying homage to the dead etc. They should not feel frightened
while doing this. If a corpse is decorated it looks less horrible and so
relatives can perform the rites without fear. As far as protecting the corpse
from decaying by applying earth is concerned it becomes necessary only
when the dead body is to be kept for more than a day. Then there are other
better methods which one can resort to. If the dead body is to be kept only
for a day there won’t be much change in it and so decoration is enough.
Thus the opinion of the Sruti - Sutrakaras that decorating the corpse is the
best method to be followed seems to be correct.

Pjtheya Srtddha [wearing clothes]:

*/3 part of the cloth used to cover the dead body [corpse cloth] is worn
 67

by the chief mourner. Whether this should be done during the 12 days only
or should be worn on the thirteenth day also is a question to be discussed.

Bodhayanas say that the cloth worn by the chief mourner could be
given away in charity either on the 12th day or on the 13th day11 but the
Aswalayana Sutrakaras say that the both pieces of cloth should be given
away in charity on the 12th day itself . So it is necessary to decide if the
cloth is to be worn till the 12th day or the 13th day.

Rgvediya Aswalayana prayoga describes " Pa theya sraddha". This is

to be observed "Atha dwadase trayodasenhi va" that means either on the
12th or the 13th day. This sraddha relates to preta and in its performance
words like pretatva are used, but this is to be observed on the 12th or
the 13th day i.e. at the end of the sutaka.

Bodhayana sutrakikras say that on the 12th or 13th day the cloth one
is wearing should be given in dana together with patheya. Venkatesiy
prayogakaras depending on Bodhayana prayoga do not deal separately
with patheya sraddha. But they say that one has to wear the cloth [patheya]
till sapin4ikarana and then at the end give it away to a brahmin who is
treated to a good meal . So, according to these prayogakaras, one has to
perform sapin^ikarana on the 12th day and then he has to do patheya
dana14. But sutrakaras say that it could be given away even on the 13th
day - "trayodase va".

Regarding this there seems to be some controveries between the

prayogakaras and the sutrakaras.
s
There is a need to end the controveries. Nirnaya Sindhukaras point to
 68

the need of observing patheya sraddha after sapindikarna*5. in Patheya

sraddha chapter of Aswalayana Brahmakarma samuccaya we have a refer­
ence to this16. The word ‘eva’suggests that patheya sraddha has to be
performed on the 12th day itself. Bodhayana sutrakaras too fix it to be on
the 12th day. But if it is to be performed on the 12th day itself the following
problems crop up.

To perform sraddha ‘kutapadi aparahna' time is very necessary. This

time is limited and the same person has to perform both sapindikarna and
patheya sraddha .This seems impossible.Bodhayana Aswalayana and other
sutrakaras speak of patheya sraddha after sapindikarna. The one who
performs sapindikarna only has the right to perform patheya sraddha. The
statement of Nirnaya Sindhukaras suggests that after sapindikarna preta
will be trying to attain pitrloka . This is the right time for patheya. Since
sapindikarana is performed the previous day itself and since the right time
to perform sraddha comes to an end with sapindikarna and that auspicious
time will be available only on the next day patheya sraddha could be
performed only on the next day.

Since Bodhayana Vehkatesiya prayogakaras mention only patheya

dana and since dtna represents sraddha itself and since this dana can be
given after sapindikarana sutrakaras ‘ dwadasehnV seems to be apt.

There are different kinds of "sraddha as - Annasraddha, Amasraddha,

Hiranya sraddha etc. But sometimes it becomes difficult to observe these
rites in the way mentioned in sastras. In such a case one should observe
uttarottara sraddha - So say the sastrakaras. For example, the son has to
perform his father’s sraddha with Brahmana bhojana, Sankalpa etc. But if
lL
the place, time and situation are not favorable to such performance he can
 69

perform it in Vikalpa that is with a few changes. If one has to leave his
place and go to an unknown place due to unavoidable circumstances or if
he is on his way to pilgrimages and then he has to perform sraddha he can
do so with whatever things available in the place where he is. This is the
opinion of the sutrakaras and smritikaras.

Similarly patheya dana represents patheya sraddha. According to

Bodhayana Venkatesiya prayogakaras patheya dana gives all the benefits
of patheya sraddha, at the same time dana doesn’t require the right time
needed for sraddha. So as per the statement of Bodhayana Venkatesiya
prayogakaras after sapindikarana on the 12th day itself patheya dana is
given . This practice of the Bodhayana sutrakaras is right and acceptable.

Thus enveloped in one sheet of long cloth the corpse is then placed
»
on a ‘Sibika’ with head inclined to the east and upturned face.

Corpse carrying [The rites to be observed while carrying a corpse.]

The prayogakaras19 say that before carrying the corpse to the crema­
tion ground the preliminary work must be completed. Since there are
particular methods to be followed while performing each rite there must
be a Particular method prescribed for carrying the corpse too.

k 'swalayana Brahmakarmasamuccaya prescribes that the corpse must

be brought to the cremation ground with the face upwards and carried in
the South - East or South - West direction . kswalayanas say that the
corpse should be taken in either the south - west or the south - east
direction . In some other places it is said ‘Poorvabhimukah" meaning that
the corpse should be taken towards the East. So what is the right thing to
do will be considered here.
 70

Bodhayana Vehkatesiya prayogakaras do not say anything about

carrying the corpse, but they describe the way in which corpse is to be
decorated and also how to keep the corpse. According to them corpse
should be so placed as to be facing the south . Aswalayana Brahmakarma
samuccaya says that the corpse should be faced to the East with the face
upwards . Bodhayana - Vehkatesiya prayogakaras say that the decorated
corpse should be kept on kusagrass keeping its head to the South. Later in
Manusmriti, it is stated that a brahmin’s corpse must be taken out through
the western door. Regvediya Aswalayana Aparaprayogakaras and
Nirnayasindhukaras follow this view25. But in all pitrikarmas like sraddha
South - West is common in all rites. Since South - West is specially
mentioned and since the west is the main direction in which south - west
is included we can conclude that it is appropriate to carry the corpse
through the western door.

Bodhayana Vehkatesiya prayokaras say that the corpse has to be kept

faced to the south during the ‘Punah Sandhana of Aupasangani.’ This rule
is concerned only with the way in which a corpse is to be kept either on
the way or at the end. This rule does not relate to the way of carrying the
corpse. Bodhayanas say that the corpse should be kept on the stretcher with
M |

the head towards the south and Aswalayanas say that it should be kept with
the head upwards. Though they appear to differ everyone agrees that the
corpse should be kept face upwards. Similarly Bodhayana's statement that
the corpse should be faced southwards is a common rule accepted by all.
What Aswalayana says regarding this refers to keeping the corpse on the
stretcher (Sibika) and not carrying it26. In Aswalayana Apara prayoga it is
said that "Nairutyam vanayet" and according to the statement of
Bodhayana the corpse should be made to face the East wards and also
 Aitten,

Originally branches of trees specially meant for sacrifices

were used in the preparation of the litter. Now-a-$days
even ordinary wood is used in case sacrificial wood is
not available.
 71

according to another statement a brahmin’s corpse should be taken with

face eastward and Nirnaya Sindhukaras too have the same opinion and
Rgveda Apara prayogakaras say that the corpse should be taken in the
South - West direction. The head is considered to be important and hence
when a corpse is carried with its head towards the west it faces east. Thus
though the statements given by different Acaryas are apparently different
they basically mean the same thing. So the instructions we follow are
different only theoretically and not in practice.

Members of the same caste as of the dead person carry this stretcher
t

[Sibika] with the dead body on it to the crematorium.

What kind of Vehicle should be used to carry a eorpse:-

The next question to be discussed about carrying the corpse is how to

carry it. Aswalayana Brahmakarma samuccaya says that people of the same
caste should carry the corpse . But Bodhayana Vehkatesiya prayogakaras
say that the corpse should be carried by a bullock cart or by people
specially meant for it . The other Aswalayana prayogakaras say that the
people of the same caste as the dead person should carry the corpse.
Aswalayana siitrakaras say that the corpse should be tied to the left
-J A „

shoulder of a sheep or a goat and carried . Aswalayana Grahyak'arikaktras

say that either old people should carry it, each one supporting it on his
shoulder or in a cart drawn by bulls . The same is the opinion of th
Aswalayanas too. According to Bodhayana Grahyasutrakaras carrying the
corpse using a bullock cart is given primary importance. If that is not
possible then the corpse should be carried by people meant for it 32
Rgvediya Aswalayana prayogakaras do not mention either goat or bull but
say that the people of the same gotra [clan] as the dead person, or such
 72

relations of his who are not suffering from any disease should carry the
corpse . Since the writings of these prayogakaras are the latest they might
have observed that there is no practice of using a bullock cart or goats and
must have written like this. In samasmarta prayogamanjari it is written that
only close relatives should carry the corpse34.

The main source for deciding the rites of Antyesti Samskara is Garuda
Purana Saroddhara. It says that since the father has allowed the son to play
on his laps while growing it is the duty of the son to carry him. on his
shoulders . One who carries his father’s corpse on his shoulder gets the
benefits of performing an Aswamedha yaga . Then he is relieved of his
pitr runa. This clearly shows that according to Garuda Purana the son
should carry his father’s corpse. But, according to Sutrakaras and
prayogakaras this seems impossible. According to them the eldest son has
to carry the "dahagni" and go in front of the corpse and the other sons
should follow him from behind. In that case the sons of the dead person
”3 *7 n *7
can not carry the corpse^ ' a. Thus the opinion of the Sutrakaras and
prayogakaras differ from the opinion expressed in the Purana. So it is
necessary to consider if the son should carry the corpse or somebody else.

If we accept Sruti - Smriti - Sutra - Purana in the given order the

former always seems to be strong and the latter always weak. Eg: If the
*

opinions expressed by Sruti and Smriti oppose each other then the opinion
expressed by Sruti is considered stronger than the one expressed by Smriti
and if Sutra differs from the one found in Smriti the latter is considered
stronger than the one found in Sutra and if there is difference of opinion
between Sutra and Purana the opinion expressed by Sutra is given greater
importance. However there is also a different opinion which accepts
Purana after Smriti and then Sutra.
 73

If we accept Purarana after Smriti Sutra becomes weak. But if we

accept Sutra after Smriti - Purana becomes weak. The statements of
Sutrakaras are accepted and followed by prayogakaras and are accepted
by the people. The custom prevailing in the society also becomes a strong
deciding factor whenever there is a controversy about a particular rite.

Coming to the point under discussion Sutrakaras and prayogakaras

primarily accept carrying the corpse in a cart and give secondary place to
the method of the corpse being carried by the people of the same caste. The
son has to perform the funeral rites. Then he has to carry that Aupasanagni
himself to the cremation ground. He has to follow the person who carries
the things necessary for the cremation of the body. Thus he has to be the
second one to walk in front of the corpse. Even Vedamantras [hymns] are
prescribed for these rites. So he cannot carry the corpse on his shoulders.

But since most of the funeral rites are prescribed on the basis of
Garruda Purana, one of the famous 18 Puranas ,one cannot easily refute
the opinion expressed in it. So it is necessary to find a way out.

Sutras and prayogas say that the karta, the chief mourner has to carry
fire [agni] in front of the corpse. Then the question arises who is this kartal
Of the 32 Samskaras the first sixteen are to be done by the parents and the
next sixteen by the sons. So it is clear that [funeral] it is the duty of the
son. If the dead person has many sons, who should perform this duty is the
next question to be answered. It is the duty of the eldest son and he himself
lO

has to carry the fire . The other sons have to follow the corpse to the burial
(cremation) ground. From the analysis so far we have found that there are
three methods to carry the corpse and if we accept the Purana Vacana, it
becomes four:-
 74

1] Taking it by a cart.

2] People of the same caste carrying it.

3] Brahmins carrying it and

4] Sons carrying it.

The first one is rarely found. If the cremation ground is far away,
sometimes in places like Varanasi this method is followed. The second
method is followed by people everywhere. Even relatives carry the corpse
as a token of their respect towards the dead. If there are not many relatives
and there is only one son then the corpse is taken to the cremation ground
by brahmins. The fourth one stated in the Purana is not possible always.
If the dead person has only one son he has to become the performer of
funeral rites and so he can not carry the corpse. If the dead person has many
sons then the sons other than the eldest can carry the corpse.

There are different types like Vidhi, nisedha and Arthav'ada in Sruti.
Vidhi comes under the first category. It says what one has to do. Some
other statements like "Linga lota tavya" tell us what would happen if one
engages himself in irreligious actions. Thus they tell us what we should
not do and so are called Nisedha Vakya. Eg: there is a statement prohibiting
IQ
people from doing violence to any living creature . Man does things only
because of their benefits. Some of the benefits of an action are suggested
in " Vidhi vakya" itself but sometimes they are clearly stated and such
statements are called "Arthavada Vakya"40. They support the righteous­
ness of Vidhi Vakyas. They have no independent meaning.
J

Since such statements are found in Sruti itself they are also found in
Smriti and Purana. Similarly the statement of Garuda Purana cannot have
 75

its own meaning. The view that if the dead person’s sons carry the corpse
they get the benefits of performing ‘Aswamedhayaga' can not be taken
literally41. If we take its literal meaning then it means that there is no need
to perform Aswamedhayaga at all. But in some other place it is stated that
to get heavenly abode after death one must perform Aswamedhayaga. So
we have to take the figurative meaning of the statement and conclude that
carrying father’s corpse gives the sons great benefits like the one they get
from A'swamedha. This statement creates a desire in the children that they
themselves should carry the corpse to get the benefits of it which will
enable them to go to heaven after death. Thus this statement comes under
the category of Arthavada.

Even though it is only arthavada and not Vidhi Vakya, still, if it is

possible, why one should not follow it is the next question that arises. If a
dead person has more than one son the eldest has to become the carrier of
Agni and the others can carry the corpse. Thus they can follow the Purana
too. Thus the controversy between the statements of Sutra - prayogakaras
and those of Puranakaras is nullified.

The sacred fire or Smartagni is to accompany the corpse. No one is

to go in between the fire and the corpse. All the close relatives with their
Yajhopaveeta worn like a garland and with dishevelled hair accompany the
corpse and fire to the cremation ground. On the way the stretcher with the
corpse is put down and Rice powder balls are offered on either side of the
corpse. These balls are addressed to two dogs of Yama. Then the body is
carried to the cremation ground. The fire is placed in the North -Western
corner.

Thus the chief mourner carrying the agni has to lead and the others
 76

have to follow him carrying the corpse to the cremation ground. Before
cremating the corpse necessary preparations are to be made. The place has
to be cleaned and the pyre has to be prepared. Until all this is done what
should the performer do, should he hold the fireora he should keep it down.
If he should keep it down where should he keep it and in which direction
are all question to be answered.

The chief mourner carrying the fire enters the cremation ground first.
But before the corpse is actually cremated many things are to be done. The
right place has to be chosen and cleaned, a deep pit has to be dug, pyre has
to be built, it has to be cleaned and the corpse kept on it has to be offered
pinda. Until all this is done it is really necessary to keep the fire in some
place carefully. If that is not done any mishappening may cause serious
repercussions. Aswalayana Brahmakarma Samuccaya says that the fire has
to be kept in the North-West direction of the place where the pyre is to be
built41.

A'swalayanagrahya Sutra42, Aswalayana Sutrakaras43 and

Aswalayana Sutra bhasyakaras all opine that one has to keep the fire in
the North-West. But the Grahyasutra containing Bodhayana Sanjeevini
commentary [Tika] says that the fire should be kept down but does not
prescribe any particular place for it44. It speaks about giving away tilodaka
and then cleaning the place and building the pyre45. It also speaks about
the way to cremate the body . But it does not say where the fire has to
be kept until all these things are done.

Bodhayana Prayogakaras too do not say anything about this.

A'swalayanas speak clearly about this and so what should the Bodhayanas
do, has to be considered.
 77

Bodhayana Grahya Sutra doesn’t say anything clearly about the way
and the place where the fire has to be kept. But, Still it is necessary to keep
it in a safe place. Bodhayana prayoga, explaining the way in which a corpse
is to be carried to the cremation ground finally says that the corpse should
A7
be kept on Ku'sagrass with the head towards the soutn . It says that the
pyre is to be built to the east of the place where the dead body is kept with
40
its head to the south.

Bodhayana Brahmakarma Samuc.caya too says the same thing . They

suggest how the corpse has to be kept and also about tilodaka. Then they
describe the cremation ground. Here the Prayogakaras have not specially
mentioned the establishment of fire. But while describing the way in which
a corpse has to be carried they have said that the chief mourner has to go
first followed by other spices and then by the corpse. Here carrying the
corpse occupies the primary place and others occupy secondary place
[Agnistoma]. Since the primary things are indicated others follow natu­
rally. That is why the prayogakaras have not mentioned anything in
particular about keeping the fire in the right place.

In support of this in Garuda Puranas we find words stating that the

corpse has to be taken to the cremation ground and kept on the ground
facing North and then the place of cremation has to be cleaned50. The
commentators of Garuda Purana clearly suggest in their commentary that
the corpse has to be kept in the west. Bodhayana Grahyasutrakaras too say
that west itself is the right place to keep the corpse. Thus Bodhayana
Sutrakaras and Garuda purana express the same opinion, k'swalayana
Sutrkaras do not say anything about this but Grahya Parisistakaras say that
the fire has to be kept in North - West.
 78

In other different rites [Karmakanda Prakarnas] after establishing the

‘Kala'sa’ homa is performed to the west of it. That is why since the place
where the corpse has to be kept is given but not the place where the fire
has to be kept it could be decided by the suggestion given. Like
Aswalayana Prayogakaras, Bodhayanas also suggest that fire has to be
kept in the west. In karmakanda the order is "Ganapati Sthandila",to left
Punyah sthandila, next homa sthandila.” This is accepted by all. If the same
rule is applied to the fire in the cremation ground, the corpse is kept in the
west and the fire to its left51. To the left of the corpse in the west suggests
North- West. So the agni has to be kept in the North-West.

If the fire is not kept down on the ground the same person who has to
clean the ground and arrange the pyre will have to hold the fire. This is not
possible and so it is necessary to keep the fire down.

Thus the fire taken with corpse has to be kept in the North-West as
agreed upon by Purana vacanas, direction of Sutras and practical solutions
too.

Then the cremation ground is prepared-thorny weeds are rooted out.

In the south-east or south-west of the cremation ground a one foot deep pit
is dug and kept ready for the later cremation ritual.

Formation of the Pyre:-

After taking the corpse to the crematoriaim [burning ground] a pyre

where the corpse has to be kept and burned is to be formed. There are
different opinions about the selection of the place and the formation of the
pyre. Asvalayana Brahmakarma Samuccaya says that a place which is
raised in the middle and is full of medicinal plants should be selected for
 79

burning the corpse. Thorny plants and trees giving out milk should be
removed and the place must be cleaned making it ready for burning the
corpse. Bodhayana says that a piece of land which is free from big trees,
medicinal plants, temples, anthills and a place which is not troubled by
blowing wind should be chosen to burn the corpse.

Aswalayanas say that after choosing the place to form the pyre the
earth should be dug either in the south-west or the south-east of the place.
Sutrakaras and Prayogakaras say that, this pit should slope from the
North-west to the south east and must be twelve [12] inches deep. Then the
pyre must be built on this pit.

Bodhayana vehkatesiya prayogakaras too describe the features of the

place where the pyre is to be formed. They say that in that place three[3]
lines should be drawn from North to the south with a small axe and on it
Kusagrass should be spread pointing towards the south. Then fire wood
should be kept on it from north-west to south-east.

But they do not mention or even suggest a pit. This is not found in
Bodhayana Grahya Sutra too. But in practice, some Bodhayanas [in
Daksinakannada, Kota, Baindoor etc.] dig a pit and then form the pyre.
[This practice is not found in Uttara Kannada]. So we have to consider this
matter.

Digging a pit:-

A'swalayana Sutras prescribe a pit. Which is a feet and a finger wide

and twelve inches deep. Its length should be equal to a man’s height when
he stands with his hands raised. The analysis of these sutras tells us that
the pyre has to be built in the same place where the pit is dug for the
 80

purpose54. Asvalayana Parisistakaras support this55. Prayogakaras too

•» |

accept this. In many matters Asvalayanas seem to follow the Garuda

Purana. ss The words ‘Samlipya', ullikhya, udhratya, in Garuda Purana
point the need for digging a pit. Only after cleaning the place and digging
a pit the pyre has to be built. And after that holy water must be sprinkled
on it. The commentators explaining the Sloka say that soil should be
removed with the holy wood [Samiddha] and the place must be sprinkled
with holy water. In this way the need for digging a pit is accepted by both
Asvalayanas and Garuda purana.

Bodhayanas do not prescribe the digging of a pit. According to them

only three lines are to be drawn in the place with an axe. While describing
the size of the pyre they say that the place must be large enough to spread
a cow hide [Gocarma - matram]. This suggests only length and width and
no depth. Thus even in determining the size we find difference of opinion
between Akvalayanas and Bodhayanas.

Solution:

Digging a pit in the place where the pyre has to be built seems to be
very practicable. If the pyre is built on the pit after lighting the pyre the
corpse and the wood would fall ino the pit after burning. If there is no pit
there is a possibility of some limbs of the corpse falling off on the ground
near the pyre thus causing a fault. If there is a pit the corpse would burn
along with the fire wood and the ashes would collect in the pit. Later it
will become easy for one to gather the bones and the ashes. In that case
there will be no fear of the burning pyre getting spoilt, the fire-wood
getting scattered here and there or the corpse falling off. In case any such
fault occurs one will have to do penance for it. To avoid all these unwanted
things it is better to have a pit. The pit makes it easy to gather the bones
 81

and the ashes, avoids faults and saves one from penance. So it is very
necessary to dig a pit. Bodhayanas who do not dig a pit before building a
pyre have to follow other means of safe- guarding the corpse and the
funeral from any fault. Even the Bodhayanas, in some places, dig a pit
before building the pyre. This may be because of the influence of the
ksvalayanas as well as the usefulness of the act.

Smriticandrikakaras too accept the digging of a pit. Garuda Purana

too supports this.

In this way since it is prescribed by the Smriticandrikakaras as well

as Garuda Purana and since it has many advantages the prescription of
digging a pit by ksvalayanas is proper. In many religious rites we find
Bodhayanas following ksvalayanas. Some of them have done so as far as
digging a pit is concerned. So it is not at all necessary to say that those
who dig a pit before building a pyre have gone against the sastra. If any
says so he is not justified.

Bodhayana vehkatesiya prayoga prescribes the building of the pyre,

keeping the corpse with its head towards the south and tying it with a
woollen thread in the anti clock direction . ksvalayana prayoga speaks
about keeping the corpse with its head towards the south but does not say
anything about tying it with a woollen thread. In practice we find both these
things. So what is acceptable has to be considered.

Neither ksvalayana Sutrakara nor karika and Parisistas accept the

tying of the corpse and the pyre with a woollen thread. Prayogakaras too
have not accepted it. But still, in ksvalayana prayoga we find certain
 82

cautions given about the building of the pyre. It says that experts should
co
be employed to build the pyre and that only the fire wood meant for
‘ Yajna’ should be used to cremate the body. Asvalayana Sutrak'ara too say
that only the one who knows how to build59 it should be allowed to build
the pyre. The commentators of this Sutra too say that only the person who
knows the technique should build the pyre60. Asvalayana Parisistakaras
too are of the same opinion61. There is no need that the builder of the pyre
should either be the performer of funeral rites or a relative of the dead. The
benefit of employing an expert is that he can build the pyre in such a way
that there will be no chance for any mishappening necessitating penance.
In this way right from the sutrakaras upto prayogakaras all accept experts
irrespective of their caste to build the pyre. But neither Bodhayana
Sutrakaras nor Prayogakaras speak about this. They do not say anything in
particular about the builder of the pyre . Since anyone can build the pyre
here there is every possibility of any mishappening like the falling of the
built pyre. If any such things happen one will have to undergo penance. To
avoid all these problems the Bodhayanas have suggested the tying of the
pyre with woollen thread.

This makes it clear that if the builder of the pyre is an expert there is
no need to tie the pyre with a thread. But many times it becomes difficult
to find experts and if an ordinary person builds the pyre there will be a
need to tie the pyre with a thread. Tying the pyre with a thread is not an
essential part of building the pyre but a method to be followed when an
expert builder of pyre is not found.

In the mean time the fire for cremation is consecrated. If the dead
person had given up Aupasana fire at any time since marriage his cremation
can take place only after the Prayascitta of the Punahsandhana or reconse-
 *7&c Pit id tu/Uc& t&e fttpie
U ta &e idiit

Small Pit

NORTH - EAST

This pit slopes down towards the South and the South East.
 83

cration of the Aupasana fire.

After the ritual providing for such reconsecration the son of the dead
man or the relation who undertakes the cremation proceedings should wash
his hands and feet, perform Aqamana and do the Sankaipa for obsequies
wearing his sacred thread on the right shoulder. He should, then, create the
citi by first cleaning and sprinkling the cremation ground with water from
a special pot. Then in the North-West he should havtoag completed rites at
the cremation ground chief mourner and others wearing just one cloth go
to the place where there is a river or a large pool of standing water. They
take one dip in the water. This chief mourner then places the stone with
which he had broken the preta ghata at a specific place not far away from
the water upon it. The chief mourner and others take bath in pot water and
sesame seeds.

Analysis of Preta Ghata:-

The earthen pitcher which the chief mourner fills with water and
breaks after three pradaksinas [Going round the pyre] thrice is called Preta
Ghata. Aswalyana Brahmakarma SamuQcayakrs first lit the pyre and per­
formed the rite of Preta Ghata only after the pyre burnt completely63.

Bodh'ayana Vehkatesiya Prayoga follows a different way. Preta Ghata

is accepted only after "ahgustha bandhana" the mixture of curds, honey,
ghee, sesame and rice64. Thus Bodhayanas accept preta ghata before the
burning of the pyre and Aswalyanas accept it after the burning of the pyre.
Hence there is need for an analysis.

According to the opinion of Bodhayana65 after building the pyre and

preparing other necessary things including the fire either the dead person’s
 84

wife or son should carry the pictcher filled with water either on the head
or on the shoulder and go round the pyre anti-clock wise thrice [three
apradaksina]. Then he or she should make a hole in the pitcher either with
a stone or an axe and go round the pyre anti-clockwise with water pouring
down. After taking three rounds in this way with three mantras he should
break that pitcher in such a way the water is sprinkled on the face of the
corpse with grass. Then the pyre must be lit with the mantra- "Bh'uh
Prathivmgachantu" .Aswalyana prayoga [Brahmakarma Samuccaya] says
that the chief mourner should first light the pyre and then do all the above
said things: making a hole in the pitcher, going round the pyre in anti-clock
direction thrice and breaking the pitcher standing behind the dead person’s
body66. So it becomes necessary to discuss whether the Preta Ghata spota
refers to the corpse or the spirit. Neither books like Garuda Puma
Saroddhra, Smriticandrika which form the basis for apara samskra, nor
books like Nirnaya Sindhu, Manusmriti etc., which are authorities on
practical religious matters refer to Pretaghata in anyway. If we try to find
the origin of this practice we trace it to Siitrakras.

Bodhayana refers to it and the method described by him is accepted

by Venkatesiya Prayogakras - they also prescribe mantras for the sprin-
fsl
kling of water and describe the method of performance . S'ama Smarta
Mahjarikras who depend on Bodhyanas with regard to a few aspects too
describe Pretaghata together with the mantras. They do so even though this
particular rite is not mentioned in their sutras, as this is an acceptable rite.
But Aswalyana Prayoga differs in this matter.

Asvalyana Siitragranthas mostly accept Garuda Puma Sarodh'ara.

Gaduda Puma says that the corpse should be burned only after giving rice
6o A
balls in the hands of the corpse . There is no reference to Preta Ghata in
 85

anyway. After burning the corpse - "Swargya Lokya Swaha” this mantra is
uttered and ghee mixed with sesame is poured on to the fire. The dead
person’s greatness is praised and the performer should take bath and take
neem leaves and sesame water. But there is no reference to Preta Ghata69.
Aswalayana Sutra prescribes "Sahagamana" after the building of the pyre.
It says that the bow specially meant for the Ksatriyas should be kept with
the corpse. It also says that things like the ladle used in agnihotras should
be kept in particular places on the corpse. Finally the corpse should be
burnt along with the pyre with mantras like "Agnaye Swaha, Kamaya
swaha". After the burning of the pyre the chief mourner should take bath
in water resources and give Jalhjali . This is done following the Garuda
Purna. There seems to be no difference of opinion between these two
Aswalayana Parisistakaras say that After the burning of the pyre the chief
mourner should keep the pitcher filled with water on his shoulder and go
round the pyre anti-clockwise thrice with water pouring down continuously
through the whole and finally break the pitcher71. Aswalyanakrika as well
as Bhattakumarila too accept this . Brahmakarma Samuocayakaras based
on Grhya Parisista too narrate Preta Ghata after the cremation. The mantras
like "Vataste vntu" used here seems to have been received from other
sutras. In some places those who came into close contact with Bodhyanas
seem to have started practising Preta Ghata. However, there seems to be
neither great gain nor loss religiously.

Standing to the south of the funeral pyre with a little of water from
the broken pot the chief mourner lets the drops fall of the face, nose, and
ears of the corpse. Then he sets the pyre alight. Then he offers prayers to
fire and chants certain hymns looking at the corpse. Then he ties loosely
with a weak rope a goat to a pole near the pyre so that it could easily cut
the rope and get away. Then he offers fourteen [14] clarified butter
 86

oblations to the fire burning in the funeral pyre. Then seated to the west
of the fire he offers prayers to varuna in Ajya puronuvky Dharma with nine
verses. Then all those who are assembled place Dharmakastha on the pyre.

Dharmakstha Vicarah

Bodhyancarya says that after the funeral pyre is lit the dead person’s
children and relations too should keep pieces of wood on the pyre to enable
the fire to burn still better with the words "Ayam Gharmo Agnih". In some
other edition of Bodh'ayana Sutra [Mysore Oriental] this matter is just
suggested. It is not clearly stated. However, Bodh'ayana Vehkatesiya
Prayoga too says that a piece of wood should be kept on the pyre with the
word "yamgharmo". But neither Aswalayana Sutrakras nor Prayogakras
have referred to this. But in some places even the followers of Aswalayana
observe this rite in practice. This is a matter to be analysed.

Garuda Purna Saroddhra says "Swargaya Lok'aya Swaha". With these

holy words the corpse should be burnt and ghee with sesame seeds should
be poured on the fire. Then the dead person’s good deeds should be praised
and the relatives should express their grief at his death. After this they must
go to the river and take a bath. In between the lighting of the fire and
offering sesame water it does not speak of keeping the pieces of wood on
the pyre. Aswalayana Siitrakaras too say that the burning fire should be
praised and after that the children and relatives should go to the river
without looking back and take bath in the river offering sesame water .
This makes it clear that during the time of he Purna and the Aswalayana
Sutras relatives keeping pieces of wood on the burning pyre was not
considered to be an important part of the funeral rites. As a result the
Prayogakras, depending on these, too didn’t mention this practice . But
if we consider what is there in this practice we find that even the followers
 87

of Aswalayana observ this principle as a part of their funeral rites. If we

try to find the background for this we do not find it in Aswalayana Sutras.
They are based only on Bodh'ayana Sutras. That is why Aswalayana
Prayogakras observe this rite without uttering any mantra.

Even if this rite is not observed it won’t become irreligious. But still
it is observed and its observation has proved useful too. Certain good
practices are to be accepted even when not made compulsory. Thus the
practice followed by each member of the family placing a piece of wood
on the pyre is neither irreligious nor will it cause any repercussions.

The chief mourner and others take bath in pool water and sesame
seeds. Then the chief mourner pours water squeezed from his garment upon
that stone. Then all those who have taken bath spread out wet cloth for
drying, each wearing a warm garment. If the cremation has taken place
during day time then until night falls or if the cremation has taken place at
night, until the sun rises they all stay there near the tank or the river.

Religious rites after leaving the cremation ground:

After cremating the corpse the chief mourner has to go to the river
with his relatives and take bath with his clothes on using soil [Mrattika].
Then they have tn utter their names and gotras and offer holy water. Then
they have to take bath again, do acamana, prnyma etc. and spread kusgrass
in Southward direction. Then they have to take the stone used for breaking
the pot, keep it there and utter their names and gotras and offer sesame
water three times. Then they have to take bath again, have a glimpse of the
sun and go home without looking back and eat ghee on neem leaf, do
acamana and touch water, fire, sesame and cow etc. to purify themselves
and enter home. Sesame water should be sprinkled in the place where the
 88

person breathed his last. Milk and water too should be kept in that place.
All these rites are related to the rite of cremation. Aswal'ayanas and
Bodhaynas agree with each other in all these matters. If the death has taken
place during day time the cremation should take place immediately. Even
if it is during night all the above said rites are to be observed and then the
first day’s rites could be observed. If the dead body is cremated the next
day all the rites including pryasicitta and the rights of the first day and
second day will have to be completed.

Similarly if days pass by like this all the rites right from the cremation
will have to be completed within ten days after doing proper penance each
day. All these will have to be done with proper adjustment of time and in
proper method. According to Bodh'ayanas one has to perform "Nagna
/
pracchdana Sraddha" [covering the naked soul properly] after purifying
himself by touching gold74"75,cow, etc. After this the first day’s rites
begin. But Aswlayana Brahmakarma Smuqqaya says that the rites of the
first day are to be performed first, then "Navasraddha" and then
/

"Nagnapracchd'ana SraddhaIn this way there are differences between two

Sutras. So this matter has to be analysed.

"Gobhila" has expressed his opinion regarding this. According to him,

t

on the day of death after cremation Sraddha should be performed with

clothes and raw rice 7(5. [instead of cooked rice]. But there is no reference
to this in Aswalayana Sutras. But Aswalayana Grhya Parisista says that on
the first day Nagnapracchadana Sraddha should be performed with raw
rice77 etc. Bodh'ayana Sutra too says that after cremation and bath and
offering of sesame water the chief mourner should come home and observe
Nagnapracchadana Sraddha. That is why Bodhayana Sutrakras [based on
Smriticandrika etc.] say that Nagnapracchadana Sraddha should be ob-
 89

7R
served first and then the rites of the first day . At the same time it is also
/

necessary to consider "Nava Sraddha", because Aswalyanas prescribe

/ *
"Nava Sraddha", Nagnapracchadana Sraddha first and then the daily rites,
»

Bodh'ayanas prescribe the daily rites first and then Nava Sraddha. Thus
there is a difference here also.

There is a difference of opinion between Aswal'ayana and Apastambha

about Nava Sraddha. Aswalayanas consider five Sraddhas, while
*• ' *7Q
Apastambha considers six Sraddhas . The same opinion is expressed in
.. on ** (
" Vaysa Smriti", Naradakanda smritietc . Then according to Aswalayanas
sraddha has to be observed on the 1,3,5,7 and 9th days. Apastambha says
/
that Sraddha should be observed even on the 11th day. The same is
accepted by Nirnayasindhu and Dharma Sindhukaras too [The word
Navasrddha is riidhi, [practice like the word Pahkaja]. Since it is observed
only on odd days and comes to an end on the 9th day it is called
NavasrSddha. The same name is in practice. All these five Srddhas are
Navasraddhas. They are to be observed on the prescribed days. Thus the
first Nava sraddha is observed on the first day and then the first day’s rites
i

are completed. Nagnapracchadana Sraddha too has to be observed after

going home after the cremation - this is the opinion of all Smritikras.

All these make us conclude that according to Sutra - Smriti all the
above mentioned rites - cremation of the corpse, taking bath in the river,
offering sesame water, establishing the preta stone and touching a cow,
gold, fire and coin, Nagnapracchadana Sraddha and Navasraddha are to be
performed on the first day itself. All these rites cannot be observed by one
person at the same time. So it becomes necessary to have some acceptable
rules. When we examine all the things to be done we have to consider the
eating of the neem leaves as the first thing to be done after returning home
 90

from the cremation ground. Regarding this the Bodh'ayanas and As-
walayanas express almost the same opinion. After this, according to As-
walayanas one has to complete the rites of the first day, then Nava sraddha
and then Nagnapraqchdana Srddha. But we do not find any reference to this
either in Garuda Puma or in the Smriti popularly followed.
/

Since the first day is also an odd day the Nava Sraddha to be observed
on an odd day is observed there after 83 . [Pathakrmat Arthakramobaliyah].
/

According to Sutrakras Nagnapraqchdana Sraddha is observed to

remove the nakedness of the preta 84. Bhradwja Smriti expresses the
opinion that Nagnapraqchdana Sraddha can be observed while one is
indisposed . Bhragu smrati says that observing Nagna Pracchadana
Sraddha at dusk or night is a waste . So, the time prescribed for Nagna
Pracchdana Sraddha is not certain. However, there is a particular time
✓
prescribed for the first day’s rites and Nava Sraddha. That is why
/

Brahmakarma Samuccayakaras have prescribed Nagnapraqchdana Sraddha

only after the first day’s rites and Nava Sraddha.

If the first day’s rites are observed neither at dusk nor during the night
#
Nagna Pracchdana Sraddha should be observed on the same day.

Smriticandrikakras in their Gobhila smriti say that on the day of death,

after taking bath a pot filled with rice should be covered with a cloth and
tied and then should be given in charity to a pious brahmin and thus
Nagnaprcchadana Sraddha has to be observed. Wyasa Smriti too agrees
with this . Bodh'ayanas say that Nagna pracchdana Sraddha must be
observed in stras. But this we find only in books. Sometimes we do not
t

find them in books but only in Sesasiitras. In the place rice and coin should
s

be spread out, Nagna pracchadana Sraddha has to be observed and then one
 91

has to go to the river in wet clothes and establish the stone going in
southward direction87. Prayoga too says that after cremation the Nagna
i

pracchdana Sraddha has to be completed and then the daily rites are to be
observed.

From the above analysis it becomes clear that Bodh'ayanas have based
their sutra on Smriticandrika, Gobhila Smriti and Vyasa Smrti. They have
also taken support from Gobhila Smriti. prayogakras depending on smriti.
M f

Bodhayanas state that Nagna Pracchadana Sraddha has to be observed first

»

and then the daily rituals. And after these two Nava Sraddhas have to be
observed.

Nitya Vidhi [Daily Rituals] From the first to the ninth day:-

In the mean time the chief mourner begins the Nitya vidhi, that is the
daily ritual to appease the preta:- Tilodaka and Pindapradna. Having cooked
rice in a new copper or earthen vessel the chief mourner performs
mrittikasnna in consolation of the pains suffered by the preta during
cremation. Having performed mrittikasnna thrice followed by acamana the
chief mourner should offer Tila Toyhjali on the stone with which the preta
Ghata had been broken, now placed on Darbhgrass. This offering is to
quench the thirst of the preta generated during the cremation. Everyday the
chief mourner should offer one such offering of water mixed with sesame.
In 10 days total of Ten ig reached or he could offer 10 Tila Toyahjalis
everyday. In which case the total of 100 is reached in 10 days. There are
also other options.

Then he should perform prathame ahani Sraddha, Nava Sraddha, and

ft • ^ «,

Nagnapracchdana Sraddha either all at once, or one after another. After

Sankalpa the chief mourner should:-
 92

1) Ksana
2) Padya
3) Asana
4) Arghya
5) Acchadana
6) Sopaskara Ama
7) Udakumbham Swadksjna
8) Pinda
9) Tilodaka Bhrihgarajapatra
10) Prayer for future welfare of the preta.

After the performance of these rites by the chief mourner near the
Tank or the river all those who had accompanied him to the cremation
ground return home along with him. They should enter the house after
chewing neemleaves and performing Acamana and touching stone, fire,
cowdung, Aksata Sesame oil, water, bull etc. Inside at home in two fresh
earthen pots water and milk should be placed for the purpose of the bath
and drink of the preta. None at home should eat salt or sweet food. Before
accepting his food the chief mourner should offer some of the food to the
preta. This should be done for 10 days. During the next 10 days they should
not change the place of their stay, their food or mattress. They should
abstain, during mourning days from sitting on a high seat, wearing beauti­
ful garments, taking oil bath etc. At night they should sleep almost on floor
or upon light bed spread on the floor never on a cot or a bed.
i

Bodh'ayana Pitrmedha Sutra and Pitrmedha Sesastra supplies the nitya

Vidhi rites. On the same day following cremation the chief mourner should
dig a small pit near a lake or river, there he should establish the 3 stones
[with which the water jar had been broken during cremation], for the
purpose of helping the Ghost to receive Vasodaka and Tilodaka. Treating
these stones as the Ghost of the dead man by proxy the chief mourner offers
 93

Vasodaka thrice in the morning, The tilodaka is offered in the following

manner [only in the morning not in the evening]. On the first day tilodaka
is offered just once. On the second day three times, on the 3rd day five
times. On the 4th day seven times. On the 5th day Nine times. On the 6th
day eleven times. On the 7th day thirteen times. On the 8th day fifteen
times. On the 9th« day seventeen times. This is the method of
Satajal'anjalidana.

After offering Vasodaka and tilodaka the chief mourner wipes a

circular place right in front of the 3 stones. There he spreads darbhagrass,
pointing southward, offers tilodaka, places a rice ball and offers tilodaka,
and honey and performs worship. He offers a piece of thread. It is symbolic
of offering cloth to the preta and thread in place of cloth. To the east of
the circular spot he offers bali and tilodaka and Pahc'amrta. This pinda and
Balipradana are offered every day in the morning and in the evening.

On the first day having performed this udakakriya the chief mourner,
on his return home, digs a small pit very near the house. There he places
a stone, invites the ghost to take its place there and offers vasodaka and
tilodaka even here.

At lunch time every day the chief mourner should offer tilodaka and
rice mixed with sesame, exactly at the spot where death had taken place.
Also at that spot a water jar along with a thread and an oil lamp facing
westward should be kept. All the mourners should eat lunch once a day,
avoid salt, should not sleep on cot and should observe celibacy. In addition
to these daily rites on the first, 3rd, 5th, 7th, 9th, 11th days Navasraddha
is performed. The procedure is simple, just confined to wiping the place,
spreading darbhagrass and offering Pinda and Bali.
 94

Daily Rituals:-

Bodhayana Venkatesiya Prayoga have prescribed daily rituals after

*

the cremation of the corpse and Nagna Prach'adana Sraddha. These daily
rituals have to be done every day during the first ten days after death. These
rituals include establishing the Pretasila, inviting the forefathers to it and
offering them rice balls, sesame water etc. But when do these first day’s
rituals begin, whether it is from the moment of the person breathing his
last or from the time when the cremation takes place is a question that has
to be answered.

According to Aswalayana Brahmakrma samuccaya after the cremation

the chief mourner and others have to go to a river side, take bath, offer
cloth, water [Vasodaka] and sesame water and then the first day’s rituals
have to take place. The rites of the first day are to be taken up either on
the same day at the same time or on other days in the morning somewhere
near a water resource out side the village . The expressions ‘Same day,
Same time, other day’s’ do not make the matter clear. So when does the
first day begin what are the rites to be observed on that day - all these are
to be considered here.
*' , <k

Aswalyana Grhya Sutra does not make any reference to this. But
Aswalyana Grhya Parisistakaras make reference to the rites of the first
day . To satisfy the thirst and hunger of the dead spirit rice balls and water
are to be offered. Kusagrass must be kept in a holy place and the name and
gotra of the dead are to be recited and then sesame water has to be offered
with a wish expressed aloud that the water so offered should reach the dead.
Then Kusgrass must be kept at the top of the Pretasila in Southward
direction and then sesame water together with rice balls is to be offered in
the name of the dead. His name and gotra are to be recited .
 95

The commentators of Yajha Valkya Smriti too say that as long as

impurification [A'sauca] lasts so long rice balls and water are to be of­
fered91. Smriticandrikakaras too say that after the cremation thechief
mourner and others have to take bath in the river, offer Sesame water, come
home, sprinkle holy water and then observe the first day’s rituals . They
quote from Puranas like Brahma Purana to support this view. Whether the
rituals have to take place on all the ten days is another question raised. The
popular opinion is that the best thing to do is to observe the rites on all the
days. If not possible because of disability or otherwise than it is enough to
observe them on the first, fifth and tenth days .

In this way the analysis of Aswalayana Parisista, Smriticandrika and

Yajnavalkya Smriti make it clear that they all express the same opinion-
That is the rites of cremation, taking bath, offering water and purifying the
house all go with the ritual of cremation. What is done after that come
under the first day’s ritual. That is why Aswalayana Brahmakarma
Samucc+ya prescribes first day’s ritual after the offering of the sesame
water.

Bodhayanas prescribe Nagnapracchadana Sraddha first and then the

first day’s ritual."Pathakramd Arthakramo Baliyah".
}
Nagna pracchadana Sraddha includes offering of raw rice whereas
first day’s ritual requires rice balls and so Bodhayanas say that
;
Nagnapracchadana Sraddha has to take place first.

However, since both these rituals are to be held on the first day itself
there will not be any lapse in the observance of the rites whichever is the
method followed. There is some difference in practice because of dif-
ferencea in custom and Sutras on which their prescriptions are based.
 96

Nitya Vidhih [Daily Rituals] From the first to ninth day:-

On the same day following cremation the chief mourner should dig a
small pit near a lake or river, there he should establish the 3 stones [with
which the water pot had been broken during cremation], for the purpose
helping the Ghost receive Vasodaka and Tilodaka. Treating these stones
as the Ghost of the dead man by proxy the chief mourner offers Vasodaka
thrice in the morning and in the evening. In addition in the morning the
tilodaka is offered in the following manner [only in the morning not in the
evening]. On the first day tilodaka is offered just once. On the second day
three times, on the 3rd day five times. On the 4th day seven times, on the
5th day nine times. On the 6th day eleventh times. On the 7th day thirteen
times. On the 8the day fifteen times. On the 9th day seventeen times. This
t

is the method of Satanjalidana.

After offering Vasodaka and tilodaka the chief mourner wipes a

circular place right in front of the 3 stones, there he spreads darbhagarss
pointing southward, offers tilodaks and honey performs and thread in place
of cloth. To the east of the circular spot he offers bali and tilodak and
pancamrata. This pinda and Bali pradana are offered every day in the
morning and the evening.

On the first day having performed this udakakriya the chief mourner
on his return home digs a small pit very near the house. There he places a
stone, entitles the ghost to take its place there and offers Vasodaka and
tilodaka even here.

At lunch time every day the chief mourner should offer tilodaka and
rice mixed with sesame, exactly at the spot where death had taken place.
Also at that spot a water jar along with a thread and an oil lamp facing
 97

westward should be preserved. All the mourners should eat lunch once a
day, avoid salt, should not sleep on cot and observe celibacy. In addition
to these daily rites on the first, 3rd, 5th, 7th, 9th, 11th days Navasradha is
performed. Procedure is simple, just confined to wiping the place spread-
0
.
ing darbhgrass and offering Pinda and Bali.

In the meanwhile if the person dies on an inauspicious day or time or

if he dies during the night or if he dies in an accident the purification will
have to be done either during cremation or on the 10th day and then the
remaining rites are to be carried out. Penance will have to be done as stated
in books like Nirnaya Sindhu.

Asthi Santayana Analysis [Gathering of Bones]:-

Asthi Sancayana is performed on the First, Second, Third, Fourth,

Seventh or the Ninth day after cremation. The Janmanaksatra of the chief
mourner and Dwip’ada and Tripada nakstra are also avoided. As an expia­
tion for the touch of a dog or pig or a man of low caste the bones are
sprinkled with pancagavya and the holy water, which had previous contact
with Tulasi and Saligrama. The Chief mourner then goes to the cremation
ground, sips - Water, performs pranayama and performs sankalpa for asthi
sancayana sr'addha, coming around the funeral pyre which now is turned
into ashes in an anti - clock wise way. He sprinkles milk over the ashes
and the remains of the bones. Then those elders who accompanied him to
the cremation ground pick up the bones and place them in an earthen pot
quietly without making sound. They should all be in odd numbers, those
who pick the bones. Having taken up all the bones rest of the ashes are
searched for the remains of bones. Which are then ms tfeea placed in the
pot. The ashes are then thrown in to a flowing river preferably the Ganga.
Then the chief mourner prepares a pit on a high ground and there he places
 98

the earthen pot with bones in it accompanied by a mantra. The rest of the
pit is filled with loose soil. Then lid is placed on the pot. Then the earthen
pot is buried with more loose soil. So this is no longer visible, then the
chief mourner comes to the voiding place never turning back and takes
bath.

Then follows the vedikardhana. The place of cremation is washed with

cow-dung water and triangular altar of low light is created in that spot. The
altar is decorated with yellow powder. An earthen pot is placed there along
with rice ball, sesame water is sprinkled over this. Two more rice balls are
offered on the altar on either side of the first one. At the south end of the
altar another ball is placed. These are for the preta, the sma'snavasi ‘Rudra ’,
the smasnivasi Preta and the Preta Sakhas respectively After offering
sesame water a sweet dish called polika, a 3 pairs of footwear and 3 little
a.
umbrellas are placed for the comfort of Dahanapati kla, Dahanapati Mrityu
and Dahanapati Yama. Similarly offerings are made to the dogs of Yama.
&A
After he performs Vedikrdhana, the chief mourner should perform As-
thisacayana Sraddha. Placing the Darbh'agrass and facing south the chief
mourner offers ksana, Padye, Asana, Arghya and Acchdana, iAnihoma and
Raw rice. Then on a single berhies he offers a large rice ball to the preta,
offers sesame water to it, worships it and offers prayers before this placing
the pinda at the end of the rice in a stream. At the end the chief mourner
bathes again. There ends the Asthi Sahcayana rite.

Intending to put the bones of the dead person in a holy river the chief
mourner should remove the buried bones at some convenient time after
offering prayers at the Asthisancayana place. Then the bones are cleaned
by sprinkling them with water to the accompaniment of Vedic hymns. Then
Gahga Asthiniksepnga Sraddham is performed by the chief mourner. It is
 99

a Hiranya Sraddha which dous just not accompany the rite of offering rice
balls. Then the bones are embalmed with clay and together with precious
stone well packed one over another with hide of an antelope, woollen cloth,
durbhagrass etc. This well packed Asthi is placed inside a copper box. Then
homa is performed. Hundred and eight oblations of clarified butter and
sesame seeds are offflred to sacred fire. At the end of the homa the chief
mourner should go to an isolated spot of flowing river with the copper box
in hand. He should then perform Mrattikasnna, remove the bones from the
copper box place them on a Paisa tree, sprinkle on them pancagavya and
place them on the stream of water himself facing south. Then again he
should perform a bath, come out of water see the sun and offer daksina to
the brmanas. Thus ends the special rite of Gangasthiniksepana.

If sahkramana, fullmoonday or new moonday falls within the fourth

day after cremation the bones are to be gathered earlier than that . That
means the asthi sancayana has to take place earlier than days like the new
moonday . This rule is accepted by all siitrakras.

There are both physical and spiritual benefits of Asthi Sancayana. Let
us take the material benefits. If the bones are left in the place of cremation
they may rot during the rains and cause environmental pollution. They may
even cause diseases. Dogs eat them as they like the smell of the bones burnt
in fire and if they do so they go mad. When such mad dogs bite human
beings they suffer a lot and they die. Hence gathering of bones is very
essential.

Similarly this rite has spiritual benefits too. Unless asthi Sancayana
is done the rituals of the 10th day cannot take place. If they do not take -
 100

the ‘Pretatva’ of the dead spirit doesn’t leave him. A spirit cannot go to
heaven [Punyaloka] if it is not rid of its pretatva. So Asti sahqayana is very
essential to make the spirit attain heaven.

When we analyse the ‘asthisahcayana rites’ we find a lot of differ­

ences between Bodh'ayana Vehkatesiya Prayoga and Aswalayana
Brahmakarma Samuccaya Prayoga. As such it is also necessary to make a
critical study of this ritual.

Let us first consider the time when this ritual has to take place. Rgveda
Brahmakarma Samuccayakras say that the asthi sahcayana should take
place on the first, second, third, fourth, seventh or ninth days . Sunday,
Tuesday, Saturday as well as ‘Nandayukta tithV are considered to be
inauspicious . Bodh'ayana Vehkatesiya Prayoga doesn’t have any written
evidence regarding this ritual. Bodh'ayana Siitra [Sahjeevini tika] says that
Asthi sahcayana can take place either on even days like the second, fourth
etc., except Saturday, Tuesday or Tripada Naksatra or on odd days. Gath-
enng the bones on the fourth day itself is the usual practice . The
critics analysing this rule too use the term ‘Universal’ [Srvatrikam] sug­
gesting the agreement of all. Bodh'ayana Siitrakras [Mysore Oriental] say
that the bones are to be gathered on the second third, fourth, seventh days
after the fire is completely extinguished100. The same sutra in some other
place says that the asthi sancayana has to take place on the first, third, fifth,
seventh, ninth or eleventh day101. In practice we find the bones being
gathered on the third day in some other places. Let us consider the different
opinions expressed in the Bodh'ayana Siitra itself.

Vaisnava Smriti prescribes asthi sahcayana on the 4th day itself102

Nirnaya Sindhukras say that Visnuktyyana too expresses the same opin-
ion . Depending on these Bodh'ayana Sahjivini Tikakras too accept the
 101

a
4th day as the right time for Asthi Sahcayana. But Praskara say that the
bones are to be gathered on the day next to the cremation or on the third
or the seventh day. K’atyayana too prescribes the day next to the cremation
or the third, fifth,seventh or ninth day as the right time for Asthi Sahcay­
ana104. Yama Smriti says that Asthi sahcayana should be done only on
auspicious days and not on Tuesday, Saturday, Sunday or days of "Yugma
Nak'satra105 ".

Depending on the above sources Bodhayana Siifra accepts asthi Sahc­

ayana on the second, Third, fourth, seventh or ninth days. Aswalyanas too
agree with this. Bodhayana Brahmakarma Samuccayakras too do not insist
that asthi Sahcayana should be done only on the 4th day. They too accept
the above stated days. Since no evidence is available from Sruti regarding
this one has to depend only on Smriti. Evidence from smriti like Praskara,
Yama, Ktyyana, Sama Parisista are available in plenty. So we can conclude
that asthi Sanqayana can be done on the 2nd, 4th, 7th or 9th day except the
inauspicious days. As such we have to conclude that the statement regard­
ing asthi sahcayana to be done only on the 4th day is not acceptable.

According to the custom in practice among people following Praskara

Smriti asthi sanqayana is done on the third day provided it is not inauspi­
cious. Now let us consider how asthi sahcayana is to be done in special
circumstances or times of emergency.

A person may die in an unknown or far away land or the cremation

ground may be very small. In such cases asthi sahcayana cannot be delayed
even to three days or if inauspicious days occur immediately after the
cremation day asthi sanqayana cannot be done immediately but if the bones
are not gathered in time they may rot106. Such unexpected situations are
considered as special circumstances. If one dies in town the space available
 102

in the cremation ground will be limited. Then asthi sancayana cannot be

delayed even for three days. We have to consider alternative arrangements
about this. In a particular place Angira Smriti states that if one dies on
‘caturdasisince the next day is Amvsya cremation and offering of rice
balls and such other rites of the next day have to be done on fcfee that day
itself . Other Smrities say that if new moon day falls within three days
108
of the death of the person the ritual already begun has to be completed
All these make us conclude [by the method of deduction] that under such
special circumstances asthi sancayana has to take place on the first day
itself. Since we get the bones because of cremation and as such asthi
sancayana is considered to be a part of cremation itself and the entire rite
has to be completed on the first day itself109. The elders through their
experience and years of practice too suggest that it is better to gather the
bones on the first day itself and avoid their decay during eclipse or
inauspicious time . Since this practice is supported by Sastras and refers
to special situations the acceptance of Asthi Sancayana on the first day is
advantageous from both practical and spiritual view points.

Smritikras too agree with this practice of gathering the bones on the
day of cremation itself if the death has taken place in a town. If the death
takes place on the day of Sahkramana or a new moon day since other tithis
follow soon the need for asthi sahqayana on the day of cremation itself
doesn’t arise. Because asthi sancayana has to be done only after the
cremation is over and the bones remain "Sthitasva gatih cintaneeva". Since
by the time the body is fully cremated there will be no prohibited tithis one
need not follow the rules applicable to special circumstances. Asthi Sahc-
ayana can be done in the usual course. Similarly when the dead body is not
found and an artificial body[Kritrima Sarira] is cremated asthi sancayana
 103

can be done on the same day. ‘Garuda Puma Sroddhra Vacana11 too
agrees with this view.

The Method of Asthi Saneayana

Asthi saneayana refers to the conserving [Gathering] of bones

Bodh'ayanas say that before the bones are actually gathered it is necessary
to perform a homa113-114. [offering oblations to gods]. One has to take a
decision of performing asthisaheeayana with the statement "asthi saheay-
ana homam Karisye". Bodhayana Siitrakaras and prayogakaras have ac­
cepted this homa. Now it is necessary to decide whether asthisaheayana is
a homa or a karma.

There is no reference to this asthi saneayana homa in Aswalayanas.

Aswalayana Siitrakras, parisistakras and Karikkaras do not accept this. If
we consider homa itself as asthi saneayana then there is no asthi saneayana
for aswalayana. But this conclusion is wrong. Aswalayanas refer to asthi
saneayana and explain the rite as follows. The action by which the bones
are actually gathered itself is called asthi saneayana. It is clear from the
above explanation that the homa can not be asthi saneayana. In their first
Sutra, Aswalayana Siitrakaras suggest the day, naksatra and time suitable
for asthi saneayana and in the second siitra they indicate who is the right
person to perform the karma. Then they describe the actual process in
detail. The place of cremation must be sprinkled with water mixed with
milk by going round the place in an anti clock wise manner115. Bodh'ayanas
and Smasmarta Prayogakras too accept this116-117-118. Since this explana­
tion of the word is accepted by all the actual gathering of bones, keeping
them in a pot and putting them down in the pit-this itself is asthi saneayana.
Garuda puma sroddhara too accepts all these 119.
 104

If the gathering is the actual karma what is the homa mentioned in the
Bodh'ayanas is a questione to be answered.

Karma can be divided into two categories: the main karma and the
subordinate karma [Angakarma]. A karma that helps the other karma is the
Anga karma and the one that is helped is the main karma. Such is the
opinion of the Mimmsakaras*20.

Bodh'ayanas say that while performing sahcayana homa ghee is of­

fered to gods with the chanting of three mantras [incantation] namely
"Avasraja Punaragne", "Sahgacchasva pitrbih" "Yatte krasnah sakun". The
incantation "Avasraja Punaragne " seems to invoke the god regarding
the [remaining] "Sesa" parts of the body. Here the remaining parts of the
body refer to the bones which remain in the place of cremation after the
(Z-
body is burnt. The incantion seems to pray to the fire god to help him unite
with his pitrs by preserving the ‘asthP. This mantra is given great import­
ance in performing sahcayana homa. A detailed analysis of the meaning of
the above mantra makes it clear that the homa is accepted as a part of the
sahcayana karma. Since this homa is performed before the actual gathering
of the bones is done we can call it a purvahga to sahcayana karma. Since
this homa is accepted by all right from the siitrakras to prayogakaras and
since oblations always please gods and since the things offered to ‘agnP
are said to reach gods very quickly performing a homa before asthi
sahcayana is really good. Even though this is not stated in Aswaly'ana Sutra
the Bodh'ayanas perform this homa prior to the actual gathering of the
bones and they are right in doing so.

S'utrakaras say that the sahcayana homa has to be performed with the
kindling of the fire in the pyre itself [dahanagni itself]. After that the fire
 105

has to be taken south wards and one must kindle a fire with the help of the
dahanagni and perform the homa 121 122

Asthi sancayana homa has the same purpose of deliverance from

pretatva just as the cremation of the body has. Since the "Paitrakatantra,
Kravydanmagni and since both these have the same objective it is very
necessary that funeral fire has to be used in the asthi sancayana homa too.

If by any chance, the funeral fire is extinguished then "Agnyudvta"

penance has to be done and then the same agni has to be used in sahcayuana
homa.

Neither Aswalayana Sutrakras nor puranas suggest asthi sancayana

homa. Prayogakras depending on them too have not accepted it. So the
people following Rgveda Aswalyana Sutra do not consider it necessary to
perform this homa. Even the sama vediya R'anayaneya sakh'ak'aras follow­
ing the Bodhayana Sutrakaras too accept offering oblation only through
mantras Sama. Samasmarta mahjarikaras too accept this124.

Whatever it is, we can accept the Asthi sancayana homa as a prelim­

inary part [Purvahga] of Asthi sancayana karma. If the fire used to burn
the body still remains in the pyre the same can be used to kindle the fire
for asthi- sancayana homa. Then the fire has to be put out with the
sprinkling of water and then the bones are to be gathered. If by the time
the asthi sancayana is taken up the fire is extinguished then after proper
penance fresh fire has to be kindled, prayascitta homa to be performed and
then sancayana homa is to be done. This is the opinion of the Bodhayana
Strakras*25.
A
 106

If the bones are gathered on the third day they would be ready earlier
than the time of their gathering. In such cases it is quite possible that dogs
touch them and pollute them. Hence proper expiation has to be done and
only after that the bones are to be gathered. Then only deliverance from
)

Pretava and attainment of heaven [Punya Loka] are possible. Since Sruti,
Smriti Pufana and all Dharmasastras agree with this and such discussions
will enlarge the volume of this book. I leave it without more analysis.

Thus after performing "Kracchra" for the sake of purification the

place where asthi lies must be sprinkled with [Pancagavya, Tulasijala and
A.

Sligrama]. Then the sahkalpa has to be made and after that asthi sahcayana
homa and the actual gathering of the fcones are to be done.

According to the Siitrakaras and prayogakaras , the work of gath­

ering the bones has to be done by an old woman who has already crossed
the menstrual cycle. If such a woman is not there in that family the chief
mourner who has the right to perform all antyesti samsk'aras has the right
to do Asthi sahcayana too. The old woman mentioned above is a special
phenomenon. Since such a woman is experienced and would have seen a
number of other antyesti samskaras she is considered to be the right person
to gather the bones. Youngsters may be inexperienced and may have the
fear of pretas. This is natural as one’s death affects a variety of sentimental
relationships. But the old woman would have crossed the barriers of all
such sentimentalities and unknown fear and so is the right person to do
asthi sahcayana. Moreover she would be free from the problems caused by
menses as she would have already crossed the age limit of menstrual cycle.
Since an old woman is assigned a duty only here we can consider it as a
special duty. Where a speciality is accepted the common too has to be
accepted. Since the chief mourner performs all the rites connected with the
 107

death of a person he is eligible to the asthi sahcayana too when there is no

proper old woman in the family. This opinion of the Sutrakaras is followed
by the prayogakaras too.

Asthi sahcayana sankalpa is done after acamana. A Mixture of water

and milk should be used to extinguish fire. All Sutrakaras share the opinion
that asthi sahcayana is the duty of an old woman. But the Bodh'ayana Sutra
states that the old woman must tie a brinjal with a red black thread, wash
her hands with a branch of ‘ Apamarga',- keep the left foot on the stone and
gather the bones after careful examination ' . First the bones of the
head or teeth should be collected and put in the pot with the mantra
" Uttisthatahstanuvah". After that the bones of the arms with the mantra
"Idanta Ekam" are to be collected. Then the mantra "Paratua Ekam"
referring to the bones on the sides and the waist, "Triteyena Jyotisa"
>
referring to the bones of the thighs "Samve-Sastanuvah" referring to the
bones of the feet have to follow. Finally all the remaining bones have to
be put into the pot with the mantra "Priyodevanam". Then the ash has to
be gathered and buried in the ground. In the place of cremation the ashes
are gathered into a square altar. On the altar darbhagrass is spread pointing
southwards and towards its north three stones are kept pointing south­
wards. In the middle stone Pretaraja, to its south Pretas companion Yama
and to its north Rudra another companion of Preta are to be invoked.
Sesame water has to be offered first followed by Padya, dhupa, depa,
Naivedya, Tamboola etc. After this proper worship sesame water has to be
offered on the Kusgrass, then the name, gotra, etc. of the dead person have
to be recited and afterwards sesame water must be offered again. On the
altar three lines must be drawn with flouer and darbhagrass is to be kept
on it. Again sesame water has to be offered and then on palasa leaf sweets,
eatables, clothes, sacred thread, umbrella, specially made footwear etc. are
 108

to be offered in the name of the preta. In that place a coconut should be

kept, a hut like shed with leaves has to be erected. Again sesame water has
to be offered. The following words are to be recited as a prayer offered to
the gods there "Please accept the clothes, sacred thread and other oblations
offered by me and bless us with good health and long life. After that rice
balls should be given to crows. This is called asthi sahcayana Uttafanga
sraddha.

After this sraddha the bones already gathered should be washed in

milk and placed in a new earthen pot with the mantras- " Ucchmahcamana
Prithvi". Then clarified butter should be put on them with the mantra
"Hiranyagarbha....." and also some gold with the mantra "Hiranya
kaksyaf. The earthen pot is then covered with a piece of cloth with the
mantra "Nalamplavammarohat". With the sacred expression the pot has to
be sprinkled with water and lifted up holding the lower part. It is carried
to a river bank or the shade of a tree where it is placed in a knee-deep pit.
Then the pit must be covered with loose earth with the mantra "Uttistha
prehi". To its west three more pits should be dug which must be filled with
water and sesame. All the mourners including the youngest son have to
sprinkle that water on them selves. With the mantra "Ucchmancaswa
i

Prithvi". After that an arch must be prepared either with Samibranch or

darbh'agrss. The youngest son must enter through this arch first and then
the arch must be broken with the mantra "Asmanvati revati". They must,
then, go to a river bank and take bath and offer water to the preta thrice.
They must take bath again, tie the hair, do acamana and offer water mixed
with sesame and bent grass on the stone representing the Preta. They must
take bath again and offer prayer to the sun. Then they must start reciting
santi mantra and walk towards their house with out turning back. After
entering the house they must ruum (xtJL
f0U/
 109

mustard seeds etc. The Youngest son must enter the house first. To obtain
the entire benefit of this asthi sahcayana karma rice, money etc. Should be
offered to brahmins. The entire karma should be dedicated to brahma. Then
the chief mourner and others can eat food. This is the way in which
Bodh'ayanas do asthi sahcayana.

Aswaalyana Prayogak'aras say that after asthi-sahcayana sahkalpa,

water mixed with milk must be sprinkled with the mantra "Sitikesitikaviti"
and in anti-clockwise direction Aswalayana Sutrakaras accept this.
Bodh'ayanas too agree with this. Bodh'ayanas say that after this the fire must
be extinguished with water and an old woman holding a brinjal in her hands
must start gathering the bones beginning from the head. Aswalayanas do
not say anything about putting out the fire with water.

This is in keeping with the absence of the performance of asthisahcay-

ana homa among Aswalayanas. The fire used to burn the corpse would not
be alive till the fourth day. Samaveda followers and Bodhayana perform
asthisahcayana homa and collect the bones only after that and so they have
to extinguish the fire with water.

Bodhayanas observe the practice of holding a brinjal tied with red and
black thread while gathering the bones but this is not so with aswalayanas.
Samavediyas too agree with this. This is because of the influence of the
Bodhayanas. This is not found in S'ama Smarta Mahjari. This is not
accepted by many sutrakaras. We have to consider whether there is any
physical benefit of this. The old woman has to keep her left foot on the
stone and collect the bones. Critics express the opinion that if the foot is
kept on the stone while collecting the bones it will not get burnt and so
observing this practice is quite useful . Similarly, there are certain
 110

advantages in holding a brinjal tied with red and black thread. The thread
helps in holding the brinjal firmly. Since the brinjal is cold and soft one
can easily pickup the hot bones to the brinjal with its heep as they will
stick to it. This will make the work of asthi sahcayana easier. Bodh'ayanas
say that the bones must be gathered beginning with the bones of the head
moving to the bones of the foot. Quite opposite to this Aswal'ayanas say
that the bones of the foot must be gathered first and then of the other parts
ending with the head . Bodhayanas recite mantras when they gather
bones of each and every part where as Aswal'ayanas do not recite any such
mantras. Let me analyse the reason for this variation. Let me first consider
the method of worship. In some instances the worship begins with, the head
and in some other instances it begins with the foot ' ' . It is usual
custom to begin with the foot and move towards the head while worshiping
- god134 [Deva P'uja]. But since, rites like Sraddha are quite different from
this [opposite to] the worship is done moving from the head to the foot to
please the forefathers [Pitrs]. While observing the sraddha also the worship
of Vaisvadeva is done begining with the foot while that of the forefathers
is done begining with the head. It is stated so in the sruti - siitrasl:> . During
asthi sahcayana all the samskaras are done to the corpse through the bones.
So the bones of the head must be gathered and then those of the body
[breast], stomach, thighs, arms and at last those of the feet. Then the preta
is ‘Avhana’ and the samskara is done.

When there is Dhanistha pahqaka dosa an idol [doll] made with

kusgrass is kept with the corpse and the cremation is done. In such cases
the samskara of the doll has to begin with the head.

Holy books like the Puranas make references to the method of creation
 Ill

as well as destruction. The method of creation is opposite to the method of

destruction - considering in this light it seems proper that the gathering of
the bones should begin with the feet.

Sometimes it becomes necessary to preserve bones for some time so

that they can be dissolved in holy water like that of the Ganges. During
this period of preservation days like New moon day or a day of eclipse may
occur and in such cases it becomes necessary to do penance and also
asthisamsk'ara. The samskara must begin with the head and continue upto
the foot. If the bones are gathered from the foot to the head and preserved
in that order it becomes easy to do the samskara beginning with the head.
If the bones are not kept in that order there is a possibility of mistaking
the bones of the foot with that of the head and vice-versa. This may result
in wrong samskara and make the entire rite useless. So it is very essential
to follow this method of collecting the bones beginning with the foot as
suggested by Aswalayana Sutrakaras and Prayogakaras.

But Bodh'ayanas begin the collection of bones from the head and move
towards the foot. This goes against the method so far discussed. When we
analyse this the following aspects come to light.

Bodh'ayanas J follow the words of Brahma Pur'ana which says that

the bones of the head, breast, arms and feet are to be collected in order,
whereas Aswalayanas follow the Matsya Pur'ana which says that the
bones of the toe should be collected first and then of the feet upto the head.
In practice the latter seems to be more acceptable. Still we cannot say that
what the Bodh'ayanas are doing is wrong. They too have the support of the
Pur'ana and are following their sutras. Still, if they choose to follow the
aswalayana method that too can be accepted as it has spiritual background
and physical advantage.
 112

Bodhayanas prescribe particular mantra to collect the bones of partic­

ular parts of the body. We donot find any such things among the As-
walayanas.

In Taittariya Aranyaka we find the mantra "uttisthah stanuvah". It

means "you had been in harmony with the jivatma so far and continue to
have the presence of the same in future too by the blessings of ‘Savitra’
devata [angel]. Bodhayanas prescribe this mantra for the collection of the
bones of the head with the words lyatra bhumau vranasya tatra gaccha".
Similarly the other mantras prescribed pertain to different limbs of the
body. Aswalayanas do not have this system, may be because mantra
pathana is not essential on all occasions, and mantra pathana by ladies is
against the sastras. It does not mean that what the Bodhayanas are doing
is wrong. For together with the old woman who collects the bones there
will be the chief mourner who can recite the mantra. Even the old woman
herself can recite the mantra as certain veda mantras are recited by women,
and the old woman will be free from menstruation and she would have
undergone the wedding samskara which is considered to be equal to
upanayana samskra.

The Rites of the 10th day following death :

Having got all the required materials ready for the day’s rites, all the
mourners get a complete hair cut, take bath in a river or a large pond, go
out of the village and at a clean spot they create a square altar two span
wide on all sides. With decoration of rice powder 3 lines are drawn on all
sides of this square altar. In the middle of the altar the chief mourner wipes
and prepares 3 mandalas. Dharbhgrass pointing to the south are then spread
over the altar. The 3 pieces of the stone which had received worship during
the earlier days following the cremation are placed on the altar. Preta,
 113

Yama and Rudra are then worshiped here with the offering of P'adya,
acamana etc. 3 rice balls, sesame water, honey, milk, tender coconut, etc.
are then offered. At the end the altar is left behind, all the participants take
bath at the end of these rites.

On the way home the chief mourner performs the Agha Sudhi homa
somewhere in between the sma'sha and the village. In this homa, as in all
other sacrifices concerned with obsequious rites ‘Paitrika Tantra' is used.
All the family members sit behind the fire on an outspread hide of a bull.
And the chief mourner offers 20 oblations of butter. This is a speciality
that is to be noted as there is no other occasion where butter is offered in
a homa. The sacrifice comes to an end quickly. All the mourners follow
/

the bull east-words towards homa, with a branch of the ‘Samee Tree’
sprinkling water on the foot steps of the bull. In between the village and
the cremation ground a piece of stone is placed as marking the boundary
between life and death. Women wear Ahjan in their eyes. Men now use
perfumes. Women leading home with purnakalasa. At home they drink
Pancagavya and eat yavodana. Here ends the rites of the 10th day. Now -
a - days all these are performed with considerable modifications and
ritualistic simplicity.

On the 10th day following Brahmadanda and consent of the Brhmans

the chief mourner and his brothers get a clean hair cut. After bath they
should perform the Nitya Sraddha of the 10th day they take bath again and
pray to the Sun God praying for long life and good health. After another
Brahmadanda and Brhmannujna the chief mourner performs " Carmarohana
ymya homa" in laukika fire. It is a simple homa involving main oblations
of clarified butter to the following details :

1. Somapitraman
2. Agnipitraman
 114

3. Agnikavyavhana.
4. Yama
5. Yamayam and
6. Vivaswn

At the end of the homa vedika p'uja is performed. Piija is offered to

the preta, Rudra, and Yama with offerings such as padya, Arghya, Chatra,
P'aduka, etc. Then bali of cooked rice is offered to the 3 spirits. This is
followed by Pindapradana on the darbhas strewn over clean ground.
Tilodaka is offered followed by Dharmodaka. With the consent of the
Brhmanas the preta sila is then abandoned in the stream of water. Chief
mourner and all others then take a bath in the folowing stream.

After bath kalasapuja is performed for Alaksminrajana. Prayer is

offered to Devinaryani with the words sarvamangala mngalye. Punyhavc-
ana is performed outside the house. In the end kalasa is carried home, all
the people enter home younger ones first, followed by the elders. Food is
cooked and partaken by all the family members.

After the chief mourner gathers the bones he has to perform daily rites
during a period of ten days. If the mourner could not begin the rites together
with the cremation of the corpse itself then he has to begin the rites on an
odd day [i.e. 1,3,5,7,9]. and then complete the rites of the previous days.
After this the rites of the tenth day are observed. When the rites began with
the cremation of the corpse itself the rites of the tenth day begin directly.
Even if the daily rites were begun on some odd day all the necessary
observations would be over by the 9th day and so the tenth day’s rites begin
directly on the tenth day.
***** / *♦

Aswalayana Parisistakaras say that beginning with the first day upto
 115

138-139
the tenth day 100 libations of water should be offered . This can be
done either by way of regular increase every day or by sharing them equally
during the ten days. Rgvediya Brahmakarma Samuccayakaras too agree
with this and Bodhayana Sanjivini Tikkaras too accept this 100 libations
of water.

But Bodhayana Vehkatesiya Prayogakaras say in the chapter on daily

rites that upto the tenth day libations of vsodaka [cloth water], of sesame
water, of rice etc. are to be offered140. In the same chapter they give
directions regarding the offering of sesame water. They say that beginning
with the first day upto the 9th day 17 libations of water should be given.
In the chapter dealing with the rites of the tenth day in Aswalayana Prayoga
it is stated that the rites of the tenth day should be observed either in the
place where oblations were offered daily or in some other place by making
a triangle with soil [earth]. Aswalayana Parisistakaras too say that libation
of water should be given till the tenth day141. But there is no particular
instruction regarding the time upto which daily rites or libations of water,
sesame water etc., are to be offered. So a doubt arises regarding the
performing of daily rites on the tenth day - whether they are to be observed
or not.

Aswalayana Sutrakaras do not give any hint regarding this. Later the
Parisistakaras stated that the libation of water should begin on the first day,
go on increasing day by day and a hundred libations should be completed
on the tenth day. "Taddasaham Samapayet*42". Bodhayana Sutrakras too
say that all the relatives should gather together on the tenth day and the
chief mourner should get a complete hair cut, take bath in a river or a large
pond143. Prayogakras depending on this say that the mourner should take
bath, observe the daily rites and then take up the rites of the tenth day.
 116

Bodh'ayana Sahjivini Tikakaras too suggest the tenth day’s rites are
only after the daily rites*44. If one offers libations of sesame water as
stated by the vehkatesiya prayogakaras during the first 9 days they do not
add upto 100 libations. Only if libations are offered even on the tenth day
the total turns out to be 100. Aswalayana Prayogakras speak about the
offering of rice balls on Kusagrass on the tenth day and Bodhayana Sutra
with the words "Pindante Prabhutam" suggests the performing of daily rites
even on the tenth day. The Prayoga [Gokarna Prati] based on this Bodhay­
ana Sutra too says that on the tenth day the mourner should take bath,
perform his daily rites both in the morning and in the evening and observe
the rites of the tenth day. Thus, even though, clear directions are not given
by prayogakaras it is clear that the daily rites are to be performed on the
tenth day also.

In the chapter dealing with the rites of the tenth day Bodhayana
Vehkatesiya Prayogakaras say that except for the lock of hair on the crown
[Sikha] the mourner should be shaved and then only he should begin the
rites of the day. Aswalayana brahmakarma Samuccayakaras prescribe
shaving after the rites of the tenth day. Similarly some other books of
prayoga say that shaving of the mourner must be done after the daily rites
of the tenth day. These different versions suggest shaving at different
times, in the beginning, in the middle or at the end. So this aspect has to
be analysed.

Bodh'ayana Sahjivini Tikakaras say that after collecting the necessary

things for the rites of the tenth day the sons and other relatives of the dead
should shave themselves, take bath and begin the rites of the tenth day.
The Prayoga depending on this naturally speaks of shaving first and
afterwards the rites of the day. But neither Aswalayana Sutra nor the
 117

remaining Bodhayana Sutra make any mention about the shaving. But
Aswalayana Grahya Parisista prescribes the duties of the tenth day and then
states that after the rites of the tenth day the mourner should be shaved and
afterwards he should offer libation of water to the prefa145. Bodhayana
Sesasutra says that on the tenth day in the beginning itself the brow and
the head of the mourners should be shaved. So it becomes clear that the
difference of opinion arose only after the siitrakaras Grruda Puma pre­
scribes shaving on the tenth day but it doesn’t say whether the shaving
should be done in the beginning or at the end of the day146 . Vyasa Smriti
says "Kuryadante"- suggesting a shave at the end of the rites of the tenth
day. It also makes it clear that one cannot be free from impurification
[Asauca] unless one is shaved1^ .

Praskara Smritik'aras say that shaving has to be done in the forenoon

of the tenth day and then the mourner should take bath with his clothes
on,offer dharmodaka and then observe the other rites of the day148.

Nirnaya Sindhukaras have made an analysis of all these different

opinions. According to some dharmasastrakaras the statement"Kuryadante
Yattiavidhi" in Vysa Smrati doesn’t mean the end of the rites but means
the end of the impurification [Asauca]. Because the hymn comes in the
chapter on Asauca and the critics accept and analyse details chapterwise.
To take "Kuryadante" to mean at the end of Asauca" is convenient to the
aswalayana Prayogakaras. sauca begins with the death of the person and
the daily rites begin with the cremation of the body and continue till the
tenth day. All these ten days he has to be "Asaucnte". He takes up the duties
** /

of a mourner after shaving on the first day and so "Asaucnte" means the
end of the rites of the tenth day. Since the mourner has to complete his
duties first he cannot have a shaving until the rites of the tenth day are
 118

over. So it seems right to shave oneself only after the rites of the tenth day
are over.

Still we cannot refuse the prescription of the Bodh'ayanas outright. In

this regard, Devala Smriti says that the mourner should leave his hair,
beard, nails etc. out side the village149. Praskara Smriti too supports this
view saying that in the beginning of the tenth day itself the mourner should
150
shave himself, take bath with his clothe on and offer Dharmodaka etc.

Bodhayana Pitramedha Sesastra says that on the tenth day the

mourner and other relatives should shave themselves except for the arms,
brows and locks on the crown151.

Bodhayana Sahjivini Tikakaras too say that on the tenth day after
offering the rice balls the sons of the dead should gather the necessary
spices and other things, go to the river bank and get themselves shaved 152
J u
All these statements of Sesastra, Praskara Smrati, Devala Smrati etc.
point to the fact that the shaving has to be done in the beginning of the
tenth day itself.

However, the daily rites are to be observed even on the tenth day and
there are a few special rites meant for the tenth day itself. Bodhayana
Prayogakras do not say anything about the daily rites but we find a
statement meaning ‘after the offering of the rice balls on the tenth day’.
After that shaving and other rites are mentioned . This means that the
daily rites of the tenth day have to be observed and after that before
beginning the rites meant for the tenth day shaving has to be done154. By
doing this we can bring about a compromise between Aswalayanas and
Bodhayanas. Still Gobhila Smriti and Bodhayana Pitramedha Sesastra
 119

states clearly that the shaving should be over before the dissolving of the.
[Silavisarjana] Sila. But according to Aswalayana Prayoga and according
to the Parisista and Smriti etc. based on them the shaving has to take place
t

only after the dissolving of the Sila. We have to accept this difference just
as "Udite juhoti", "Anudite juhoti" are acceptable. Since relief from all
kinds of impurity that started with death of the persons is essential; shaving
is needed either in the beginning or at the end.
f

Agha-Santi Homa [Sacrifice for expiating sin]:-

/

The ritual of the tenth day includes Agha Suddhi [Expiating Sin]
homa. This homa has to take place after the offering of the rice balls and
l

the worship of the stone [Sil puja]. The homa must be performed in a place
between the village and the cremation ground155. But Aswalayana Prayoga
begins with the daily rites, then offering of rice balls to preta, pretasakha,
and preta Raja, then libation of sesame water, dissolution of the stone,
offering of libation of water. Then they must get themselves shaved, take
bath, comehome and take meals156. Bodhayana Vehkatesiya Prayoga says
t
that only after completing the Agha Suddhi Homa the mourners have to
take bath, go home, prepare pahcagavya and drink it and only after this the
tenth day’s rites come to an end. According to this analysis ‘Agha Santi’
iS an inseparable part of the rites of the tenth day. But this is not mentioned
by the Aswalayanas and so how can the tenth day’s rites be considered to
be complete? without completing it how can the eleventh day’s rites be
performed? But Aswalayanas describes the eleventh day’s rites without
making any reference to Agha Suddhi Homa. So this aspect requires
detailed consideration.

Aswalayanas Apara Prayoga is based on many books of which As­

walayanas Grhya Parisista is also one. In these Parisistas we find many
 120

detailed descriptions of aspects which are merely suggested in the sutras.

So it is better to consider what is described in the Parisistas regarding the
rites of the tenth day. Here also we find the mention of Preta, Pretasakha,
Vaivaswata, offering of rice balls, sesame water, baliharana etc., shaving,
take bath in the river, offering libation of water, taking food in one’s own
house etc. But there is no mention of Agha Santi Homa. This pansista is
base on Aswalayana Grhya Sutra. This begins with the statement has to be
done and continued . If we analyse a few sutras here beginning with the
one referring to the performing of Santi Karma upto the 14th part of the
same chapter we find expressions like "Anudufi Skin, cowdung, butter,
Kusagrass etc. and hymns like "Imam Jevebhvah". "Imnri
Vidhavah....." etc. From the analysis of these expressions and the 18th
Suthra which gives the hymn - "Apanah Sosunadagham" it becomes clear
that Agha Santi Homa is prescribed by the Sutrakaras.

According to Bodh'ayana Vehkatesiya Prayoga on the tenth day after

the daily rites rice balls are offered to the preta. After that fire is to be lit
in a place somewhere between the village and the cremation ground and
Agha-Santi Homa has to be performed. As a background to this we have
the seventh Sutra in Bodhayana Grhya Siitra with Sahjivini Tika, which
OL 01 *

states, "Atth grma smasnayormadhye." An ancient Grhya Sutra of

** * 4,
Bodhayanas printed at Mysore Oriental refers to Agha Santi with the words
"Atha grahnesyanupakalpayate" and continues to state as is done in Agha-
Santi Homa that the things like "Anaduhacarma,Sami-Skha, Asmna, Sruk,
Sruva, are to be collected, since these things are used in homa only, it is
f

clear that they are to be collected for the sake of the Agha Santi Homa
itself. The next sentence in the book says "Atha Antarena Grmasca,
Smasnasca Tadvratha laukikgni mupasamdtiaya" meaning that the
 121

santikarma has to take place somewhere between the village and the
cremation ground. Besides the other mantras mentioned in this prayoga
t ,
such as "Nahi te agne tanuvai P'urvam", "Apna Sosunadagham im-
t

ejivavimrataih" "Ydanjana traikakudam" also seem to accept the Santi

t

Karma. So it is right that the Bodh'ayana Prayoga prescribes Agha Santi

Homa, according to the opinion of the Sutrak'aras.
t

Meanwhile if anyone argues that Agha- Santi Homa need not be

I

performed since it is not prescribed by Bodhayana pitrmedha Sesa Sutra

he is not acceptable, Sesa Sutrakars have brought together matters implied
in the statements of the sutrak 'aras and also those which are there in practice
but not officially stated in the books - such is the opinion of the learned
/

about the sesa Sutra. Agha-Santi Homa is suggested by the Sutrakaras

themselves. In addition sesa sutra prescribes agha santi homa in the
following words "Sntva vpayitva S&nti homamkratva-Svobhute
Vrasamutsrajya". The words refer to the rites of the tenth day and it refers
both to the shaving and vrasotsarga of the next day. In between come the
words "Santi Homamkratva". So the words refer only to Agha Santi Homa
and cannot refer to anything else.

Bodhayana Venkatesiya Prayogakras say that the mourner should use

the words "For the expiation of the sin of my father/mother who is now in
the form of preta, I am going to perform a homa before performing
t ,,

Agha-Santi Homa". Bodh'ayana siitra says that mourner should say

11Mratasva Grahasthadharma praptvartham dasamehani kartavvam homam
karisve" meaning that the homa is performed for the sake of the dead
obtaining Grhastha dharma. Bodh'ayana Venkatesiya Prayogakaras too
mention this and they put it within brackets. In Bodhayana Sutra printed
at Mysore oriental Library this matter is not stated as a duty but is implied
 122

in the statements there. Grhya karma samuccaya prayoga (gokarna copy)

depends on this sutra and includes Santi Prayoga. It also says that the
mourner should say "for the sake of expiation of sin of my relatives and
myself, I am going to perform this homa". Thus we find some difference
in the way of doing sankalpa as prescribed by the prayogakaras mentioned
above and Bodhayana sutras. Hence it demands consideration.

If we analyse the 7th sutra of the chapter on rites of the tenth day in
a book which includes criticisms of Bodhayana Sahjivini we find the line
"Mratasya Grhasthadharma praptyartham dasamehani Kartvyam homam
karisye". It prescribes the homa on the tenth day for the sake of obtaining
Grahastha Dharma for the dead. In Grhya karma Samuccaya based on
Bodhayana sutra [Mysore Oriental] we find a statement "Jfiatinam mamaca
>

sarvesam agha nivratyartham Santihomam karisye" suggesting that the

homa is performed for the sake of the expiation of the sin of the relatives
as well as the mourner himself. In the former the purpose of the homa is
the dead person while in the latter it is the mourner and his relatives.
Smritikaras do not say anything about this. But if the person has died at an
inauspicious time its effect would be not only on the dead but will pass on
to his children and relatives. To neutralise its effects and for the welfare
of the entire family "Kala Dosa” Santi is performed. Since the rites are
considered to be inauspicious and the rites performed during the ten days
beginning with the death of the person come to an end only on the tenth
day it is necessary that the mourner and his relatives should get themselves
freed from the inauspiciousness- caused by the death. Only then they will
become eligible to perform# other auspicious rituals. Hence the statement
’ ■* homa is performed for the expiation of sin of the mourner
that Agha Santi
and his relatives seems reasonable and more acceptable.
 123

If we do not accept this we will have to accept that the homa is

performed for the sake of obtaining Grhasthadharma for the dead. Then it
seems right to perform the homa as soon as the death of the person. But
then the question arises whether the homa is to be performed or not when
bachelors [both who have undergone the ceremony of wearing the sacred
thread and those who are to undergo it] die. To avoid all these things it is
better to accept the commonly recommended opinion that the homa is
performed for the expiation of sin of the relatives and the mourner himself.
Since the Bodhayana Sutra including Sahjivini Tika is considered to be
new its opinion can not be authentic.

Aswalayanas, can either perform the "Agha-Santi Homa" or not. The

Sutrakfas and prayogakras have not accepted it but it is in practice in
certain places and it is performed for the expiation of sin and hence it is
acceptable. However, even if it is not performed the funeral rites are not
considered incomplete as this homa is not mentioned by Aswal'ayana
Sutrakaras. But the Bodhayanas have to perform this homa. Because it is
considered to be a part of the funeral rites. The followers of Sama Smarta
Mahjari Prayoga based on Jaimini Sutra and the followers of Ranayaniya
Sakha too have to perform this homa.
.. 9
Bodhayanas say that on the tenth day after the Agha S'anti homa the
* »
preta Sila should be dissolved with the mantra -"Imam Jivebhyah" in a
place between the village and the cremation ground. [Where one has
** f f
performed the homa]. Aswalayanas have not prescribed the agha Shanti
homa so they say that the pretasila should be dissolved in water after the
offering of the rice balls on the tenth day. Thus, once again, there is
difference of opinion. However this does not affect the funeral rites much.
We find, in practice, the dissolution of broken statues and flag posts either
 124

somewhere in the forest or in water. The same we find prescribed in Sastr'as

also. Where there is water such things are dissolved in water and where
there is no water they are flowing in the middle of the village itself.

According to the Aswalayana Prayogakaras the rites of the tenth day

include "Dharmodaka" libation of water thrice in the name of the preta
offered by the relatives and friends. Bodhayanas do not accept this. All
these libations are included in the offering of rice balls and sesame water
itself and is not separately mentioned. Hence "Dharmodaka" is compulsory
for the Aswalayanas but not so for the Bodhayanas.

The Aswalayana Prayogakras say that on the eleventh day the mourner
has to take bath and before performing Vrasotsarga, Ekoddistha etc. He
has to perform a pahcagavya homa and drink pahcagavya or at least drink
pahcgavya. But this is not accepted either by Bodhayana Vehkatesiya
Prayogakras or by Bodhayana sutrakaras. However, they prescribe the
J

drinking of Pahljagavya at the end of Agha-Santi homa.Thus drinking of

pahcagavya is prescribed by both Bodhayanas and Asawlayanas.

Aswalayana Prayogakaras state that after the drinking of the

pahcagavya Pahcahdisnti, Vrasotsarga, Mahikoddistha sraddha one has to
> .. » > a. ’ ..
perform Rudragana Sraddha, Vasugana Sraddha, Sodasa msika Sraddha
and give charities. Bodhayana prayoga says that on the 11 th day dhanistha
pancaka santi, vrasotsarga, nava sraddha, Ekoddistha sraddha and
sodasamsika sraddha. Thus in this two prayogas we find differences in the
prescription of these sraddhas, whether they are a must etc. Bodhayanas
•* i

only suggest them whereas Aswalyanas give them more stress and pre­
scribe more such rituals. Hence an analysis of this matter has been taken
up here.
 125

The dosas like Tripuskara, Dhanisthapahcaka etc are caused by the

stars at the time of death. The moment the person finds himself on the verge
of death all his relatives get defiled [polluted]. Then the chief mourner has
the right only to do pretasamsk'ara. He has no right to do any expiatory or
propitiatory rites. However, the evils caused by the stars at the time of
death will have to be done away with before the pretasmskara. Thus here
is a dilemma catsed. only those who have the right can take up a ritual and
only then the religious sacrifice will give the desired result. Without proper
right if a ritual is observed that will go in vain. So one has to perform the
expiatory rites and then take up the cremation of the dead which is not
possible according to the scriptures. Hence the chief mourner has to take
a solemn vow that he would perform the expiatory rites. Then he has to do
penance [krachrcharana] to obtain the right for cremation and then only he
can perform the funeral rites.

Since he has taken a vow that he would perform the expiatory rites
after the period of pollution is over he has to do them on the 1 ltf> day. Thus
it seems right that on the 11th day he should perform the santikarma first
and then only take on to vrasotsarga.
t it
Sruti, Smriti and Pumas opine that to relieve the dead man from
A 161
Pretatva . Vrasotsarga [setting a bull free] has to be performed. There
are two types of vrasotsarga. One is Kamya vrasotsarga, the other is
pretatva vimocana. The former is to be performed on auspicious days like
the fullmoon day in kartika masa etc. The latter meant for pretatva
vimocana has to be performed on the 11th day it self 163.
 126

Similarly these scriptures also tell us that on the 11th day Ekoddistha
Sraddha also will have to be performed . The Ktyayani smriti says that
whether the mourner is polluted or not he has to perform the Ekoddistha
Sraddha on the 11th day itself165. Similarly the Navasraddha also has to
be done on the 11th day. Thus there are three rituals to be observed
simultaneously. So we have to decide the order in which these are to be
performed. Let me take up this here.

The Rites of 11th day:-

On the 11th day in the morning the entire house is smeared with
cow-dung. The earthen pots are all abandoned. All family members take
Sacelabath [from top to bottom or wetting top hair] and after Acamana
[Sipping water ten times] the chief mourner and all others take Pahcagavya.
i. ' ..
After Pancaka and Tripda Santi performance [if they are necessary],
Vrasotsarga sacrifice is performed. It is an independent rite performed
according to sth'alipaka tantra. Three oblations are offered respectively to
Rudra, Soma and Indra. A male and female cow are the let loose after due
prayers in honor of Rudra. Vrasotsarga sacrifice is performed outside the
home.

After Vrasotsarga Sacrifice at the boundary of the village the chief

mourner and his brothers perform the Mahikoddistha- Sraddham. It in­
volves the following steps:-

1)Sahkalpa.
2) Laukikagni Pratisthapana.
3) Parisamoohana, Paryuksana and Paristarana
4) Agni Alahkarana.
5) Ksana etc. [Nimantrana or Ksana] [appointment of another duty;
appointing some one alse]
6) Anna nivedana.

>
 127

7) 32 oblations in the sacred fires.

8) Agni sameepe pinda pradhana for the appeasement of the Preta followed
by the offering of the Tilodaka, Ahjanbhyahjana, Padya, Arghya, etc.
9) After due prayers ending with ‘Anadhinidhana ’ mantra.
10)The Paristarana is removed Parisamoohana and Paryuksana is
performed. Fees are offered to the priest followed by the Brahmanatarpana.

Bodhayana says on the morning of the 11th day the 10 day mourning
for the dead comes to an end. Pahcagavya is taken by all the mourners, new
Yajhopaveeta is worn and Punyahavachana is perfonlpd. Then the
Vrasotsarga homa follows. But if the death has taken place when the moon
was in any of the five constellations beginning with Dhanistha the chief
mourner should get Dahnisthapahcaka marana Santi performed before
vrasotsarga homa. Punyaha is recited once again for Dhanistha pahcaka
homa. Priests are then chosen to perform* the homa and Kalasaradhana.
On a heap of rice five pots are placed along with 5 golden Icons [Hlfldl-
Prathima] Vasavah, Varunah, Ajaika padyah, Ahirbudhnyah, and pusa are
then worshipped in these Kalasas. The 9 planets are then worshipped, in a
specific mandala. This is followed by Dhanistha pahcaka homa. The homa
is performed according to detailed Agharavattantra. The central
Pakvahoma is offered to savita. This is followed by 10 oblations of
clarified butter, two each of the five foods of the five constellations
beginning with Dhanistha ending with Revati. Then tilakshata homa is
offered to the same god and also to the 9 planets with their Adhipratyadi
Devatas. Again sesame is offered in the fire to Dhanisthapahcake Devatas.
Then caruhoma is offered to 14 [fourteen] forms of Yama. This is followed
by Swistakrat homa and Purnahuti. The planets are worshipped again.
Tender coconut water is offered to them as Arghya. Milk with sarvausadha
is offered as Tarpana to the five Dhanisthapancaka gods and Preta and Preta
gana. The Santihoma thus concludes followed by the offering of sesame
oil filled in a brown vessel to a Brahmana. Black gram [Masa], Green gram
[Mudgah] millet [Yavah], Paddy [Vrihyah], and Priyangu are offered to
Brahmanas as part of the homa. This is followed by Kalasa Marjana,
 128

kala'sadana and conclusion of the Dhanistha pancaka sacrifice.

Vrasotsarga or Leaving a Bull free to roam to please God Rudra:-

On the 11th day two hours after sun-rise all the mourners take bath
and the chief mourner wearsi a Pavitra, performs Pranay'ama and Sankalpa,
pravana Mantracamana and Mantraproksana. Pancagavya is then consume
followed by punyahavacana. With this the period of mourning comes to an
end. Then after another punyaha of the Vrasotsarga the chief mourner
makes Sankalpa for "Vatsa tariya Sah Vaivahena Viddhina Vrasotsarfa
homab". Priests are then appointed for the purpose. The Bull is decorated
with Gandhaksata Vastra etc. This is followed by the homa in the
Agharavattantra. In the Kalasa eleven Rudras are worshipped. The
Kalasapuja to the east of the homa mandala follows the offering of the
Agnimukha oblations. After offering Sodasopacras, Pakvahoma is per­
formed in the sacred fire to Piisa. 26 oblations of clarified butter follow
pakvahoma. Then comes swistakrata and Jayadi homa. The homa is con­
cluded after the usual rites. After Kalasamarjana, Kalasadana, Vrasotsarga
or the rite of leaving bull free takes place in the following manner:-

1) The Bull is taken round the sacred fire.

2) The Bull and the cow are then washed and worshipped.

3) Holding the tails of the cow and the Bull together a stream of water
is poured to celebrate the Dana of the cow and the Bull.
r
4) On the right shoulder of the Bull the picture ofi Sivalihga' is drawn
and Rudra is worshipped offering in the end eight [8] tarpanas. The Bull
is then made to drink the remaining water.
/

5) Prayers are offered to Siva and Parvati.

 129

6) Then the Bull is made to stand facing the 4 directions one after
another and is assured of its freedom to room around freely in the company
of cows.

7) Then the Bull is made to drink water again.

8) Holding tail of the Bull in the left hand water is poured down taking
the name of the dead person for the satisfaction and happiness of the dead
person.

9) Then the Bull standing in the middle of the cows is addressed in

four manners.

10) Then the Bull on its way is addressed.

11) Then the Bull standing in the middle of the cows is once again
addressed in four mantras.
t
12) On the right thigh of the Bull the Sivalinga size space is burnt
with a red hot iron bar and the Bull is let to go.

13) This is followed by giving away a water jar, sesame and clothing
to Br'ahmanas.

14) On that day 12 or 8 Br'ahmanas should be fed for the fulfilment of

Vrasotsarga rite.
t

Ekoddista Sraddha:-
♦ ♦

Ekoddhistha Sraddha is eleventh day homa performed after

Vrasotsarga having performed Aqamana and Pran'ayama the chief mourner
performs the Ekoddistha homa also called ‘Ekaha homa\ This entire
 130

performance is done with the sacred thread worn on the left shoulder. The
sacred fire is established and the homa is performed according to the
paitraka Tantra,. which includes among others Brahma, Agnimukha homa,
Agh'ara caksasi homa, Jayadi homa etc. At the time of the Patrasadana a
vessel for Tilodaka is also kept. Rice is cooked in the sacred fire itself.
After Agnyalankarana sesame water is offered on sacred fire. A few cinders
are taken away for the sthandila and placed in the south and Pakvahuti
offered there on the cinders in the name of the dead person that is the preta.
Then the oblations of the clarified butter are offered on the fire with Purus
askta mantras. 18 in number. Once again uttering each mantra twice 18
oblations are offered. This is followed by another 18 oblations of Ajyahuti,
reciting each mantra once as in the first case. Then sesame water is offered
to the sacred fire. To the west of the fire Darbhagrass is strewn. Over it
tilodaka is offered. A large ‘ Vikira Pinda’ is placed with sesame water
placed on it. Near Vikira Pinda once again- darbha is strewn, sesame water
is sprinkled and in the name of the Preta Pinda is offered pinda is Ad-
f

yamasika Sraddha. Over the pinda sesame water, Ahjanabhyahjana, honey,

Gandha, Garments, Bali, sesame water, Rice are offered one after another.
Reciting the mantra sesame water is sprinkled around the Pinda. Then
Pahcamrita is offered to the satisfaction of the Preta. Daksina is given to
the Br'ahmanas and their blessings are sought. Pinda and Bali are then
removed and offered to crows.

This is followed by the performance of Swistakraddevatadi homa sesa

and visnusmarana. After a bath the mourners return home, take bath, drink
Pahcagavya, wear a new Yajhopaveta recite punyaha and prepare for
Sodasa masika Sraddha.

[Vikira Pinda:- Pinda Pradana is very essential to free an atma from

 131

Preta life. Some times a few persons in a family die without any heirs. In
such cases the preta, will not be freed. However, it is the responsibility of
the family to see that all tmas get freedom from Preta life. So Vikira pinda
is practiced. Here the chief mourner offers pinda to all those pretas
belonging to the family who had no heirs to offer them pinda.]

Garuda Pur'ana which is an authority on funeral rites says that on the

> ,, *
eleventh day first of all a Sraddha has to be performed referring to the preta
by uttering the name and Gotra of the Preta. After Ekoddistha bed and such
other things should be given in charity and then a bull should also be left
free. The features of the bull to be so left are also described in it.166

In Bodhayajsna Sahjivini Tika Siitra it is stated that Vrasotsarga is a

1 ftl *• *• •
part of the ritual of the eleventh day. 8-9 Sutras relating to Ekadasah
chapter describe in detail the need for and the method of Vrasotsarga. After
that the mourner has to take bath, offer evening prayers, get the house
1 6R
purified and sprinkle holy water on one self and all over the house . The
Sutrakaras of this Siitra have prescribed Punyaha and is the last of the
Punyahas to be performed during the course of the funeral rites. Since
Ekoddistha is a special ritual - which has to be performed on the eleventh
day, the usual rule of observing Punyaha can be overlooked.

Still, Prayogakaras like Bodhayana Vehkate'si etc. mention

9

vrasotsarga first and then speak about Ekoddista Sr'adda. It means that after
the homa for the appeasement of Dhanistha Pahcaka, Vrasotsarga has to be
taken up and after it the Ekoddistha. If we follow this it goes against the
opinion of the Puranas which come prior to these prayogas. So an analysis
of the matter is necessary.

Since the peace rituals like dhanistha pahcaka are to be performed at

 132

the end of the Sutra [impurity caused by death], all Prayogakaras prescribe
that vrasotsrga has to be performed before dhanistha pahcaka since the term
Sutakante is used referring to the end of the impurity caused by the death
This accepted by all.

Vrasotsarga is not mentioned by Aswal'ayana Sutra, Grhya Parisista

or Aswalayana Karika. The Aswal’ayana Karikakaras describe the rituals
of the tenth day and then say that on the next day Ekoddistha has to be
1 fs 0
performed. There is no mention of Vrasotsarga here. In Bodhayana
t

Sutra too we do not find any mention of this. Bodhayana Sesasutrakras too
do not state this clearly. Still the book containing Bodhayana Sahjivini
Tika says in its 1-14-8th sutra that on the eleventh day to enable the preta
to obtain Pitruloka after being freed from all sins, Vrasotsarga has to be
done . There is no mention of Vrasotsarga in any ancient Siitrakras.
/ *
Sankha, Paraskara and others who came after the Sutrakras accept
vrasotsarga as obligatory. Garuda Purna too considers Vrasotsarga as a
duty to be performed on the eleventh day. 171-172-173 But to decide
whether Ekoddistha has to be completed first or Vrasotsarga we have to
»

depend on the words of the Smritikaras. Sankha Smriti prescribes

Ekoddistha after Vrasotsarga174. Prayoga Saravali too accepts this175.
Sahjivini Tikayukta Bodhayana Sutra 1-14 - mentions Punyah&vacana after
Vrasotsarga but this doesn’t refer to the last rite of Suddhi Punyaha.

Bodhayana Grhyakarma refers to Punyaha with almost all main ritu­

als. Punyaha is to be performed before Ekoddistha and similarly after
vrasotsarga. So it does not oppose the opinion that Ekoddistha has to take
place after vrasotsarga.

Smritikaras speak about vrasotsarga and Siitrakras about Ekoddistha.

Since Sraddha has to be observed at midday and there is no time fixed for
 133

vrasotsarga it seems better to perform the latter first.

We get examples of many instances where Bodhayanas respect the

method followed in practice. As far as the above mentioned rituals are
concerned we find people performing Vrasotsarga first and then only
Ekoddistha. Since Garuda Purana mentions the duties of the eleventh day
without giving priority to anyone of them it is only proper that vrasotsarga
should take place first and then Ekoddistha.
„ i

Aswalayana Brahmakram Samuccaya prescribes Rudra-Gana Sraddha

f

and Vasu-Gana Sraddha after the observation of Ekoddistha and

Mahikoddistha Sr'addhas. According to them these rites are meant for the
attainment of a better other world together with the deliverance of the
t

pretatma. While performing Rudragana Sraddha the eleven facts of Rudra

such as ‘Ahirbuhnyakapala, Rudra are worshipped. Eleven brahmins are
invited, fed, given charity in cash and kind.

While addressing the hymns to Rudra the sacred thread should be worn
on the right side and while addressing the different faces of Rudra the
1 1 (s
sacred thread should be on the left side . These two Sraddhas are not
accepted by the Vehkatesiya Prayogakaras nor by the Bodh'ayana
Brahmakarma Samuccayakaras. They are not mentioned even in the
.. .. '
Bodhayana Sutra. Ses&strakaras and prayogakaras too have not accepted
this. However this cannot be an excuse for not observing these rites.
Among the Aswalayanas too the Sutrakaras, parisistakaras and Karik'ak'aras
have not mentioned these rites. But Prayogakaras and the Bhagirathi
Publishers have accepted them. So even if the sutrakaras have not men­
tioned them the prayogakaras can accept them.

Let us now examine the background to these rites. Satatapa Smriti

 134

makes a reference to the need for pleasing even brahmins, feeding them
with rice, honey and milk177. Similarly ‘Pracetasa Smriti’ says that if due
to non-availability of necessary things Vrasptsarga cannot be performed
then eleven Rudras should be worshiped . In addition to it a sweet dish
with milk [P'yasam] should be prepared and served to eleven brahmins
Garuda Purana does not make any reference to this. "Vy'asa Smriti" says
that to please Rudra on the eleventh day eleven brahmins should be given
gifts m chanty 180-196

Aswalayana Brahmakarma Samuccayak'aras have accepted many

things prescribed by the smriti- Pur'anas though not stated by the siitrakras.
They do not find them contradictory. Though not stated in the Siitrakaras,
t

smriti, "Satatapa" etc. are acceptable. Hence it cannot be considered wrong

on the part of the Aswalayana Brahmakarma Samuccayak'aras to accept
vasugana,Rudragana Sraddha.

However, it is surprising to find that in many matters such as

vrasotsarga Bodhayanas depend on smrities such as vyasa, Parasara etc.
t »

While in the matter of Rudragana Sraddha they have not accepted

Satatapa's vacana. Besides the Prayogakras too have not accepted Bodhay-
ana Siitrakaras.

If we analyse the background to this we find a big time gap between

the time of the siitrakaras [ Venkatesiya and others]. As a result some of
the rites were prescribed on the basis of what the prayogakaras found in
practice. Thus some of these rites are mixed up with those stated by the
siitrakaras and those in practice. When they found it difficult to give up
the rites already in practice thy tried to support them with whatever
9

background they found. Thus, in the matter of Rudragana Sraddha the stand
of the prayogakaras seems to be on account of their ignorance of what is
 135

stated by the Bodtiayana Siitraklras.

Thus Rudragana Sraddha is accepted by satatapa, Vyasa etc., and

stated by Bodhayanas themselves. Besides their purpose is really sacred.
t

Thus sraddhas are observed for the attainment of a better world by the spirit
of the deadk after getting deliverance from pretatva. So, to please Rudra,
* ..
Rudragana Sraddha should be performed just as vrasotsarga is performed.

But there is a difference in the way of performance that is to be noted

here. In this sraddha nobody has included rites like offering of rice balls,
burning sacrificial fire etc. Only the worship of the brahmins, arranging a
feast and giving charities are stated. This makes us guess that Bodtiayana
Prayogakras considered it unimportant and didn’t accept them. However,
the observation of this Sraddha doesn’t come in the way of the performance
of funeral rights. Since it is not at all harmful, but to some extent useful,
it is better to accept it.
*

The sixteen Masika Sraddha are the following:-

1) Adya Masika
2) Una Masika
3) Dwitiya Masika
4) Traipksika Masika
5) Tritiya Masika
6) Caturtha Masika
7) Pancama Masika
8) Sasta Masika
9) Unasan Masika
10) Saptama Masika
11) Astama Masika
12) Navama Masika
13) Da'sama Masika
14) Ekdasa Masika
 136

15) Dwd'asa Masika

16) Unabdhika M'asika
f t
The Sodasa Masika Sraddhas are performed together in Samana
Tantra. Either Sixteen or less number of Brhmins are offered Ksana Padya,
Arghya, Acamana, Anna Sopaskara and Daksina. After Brhmana Bhojana
Sixteen Pindas are offered worship with sesame, ahjana, flowers, Tuasi and
Bringaraja leaves. At the end comes Brahmarpana. This Sodasa Masika
Sraddhas are all performed together at once on the 11th day to facilitate
t
the performance of Sapindikarana Sraddha on the following day.

After the Sodasa Masika Sraddha and prayer to Sapindikarana either

on the 11th or 12th day Dasadanas, Asta Danas and Upadanas are given by
the chief mourner to different Brhmanas.

The Dasadanas are:-

1) Cow
2) Land
3) Sesame
4) Gold
5) Clarified butter
6) Clothing
7) Grains
8) Jaggery
9) Silver and
10) Salt.

The Asia Danas are;-

1) Cooked Rice
2) Water Pot
3) Cow
4) Clothing
 137

5) Land 6) Bedding
7) Umbrella and
8) Seating

Upa Danas are:-

1) Cooked Rice
2) Water Pot
3) Sandals
4) Water jug
5) Umbrella
6) Clothing
7) Walking stick
8) Metal rod
9) Agnistika
10) Lamp
11) Sesame
12) Betel leaves and nut
13) Chandana and
14) Garland.
t

The Sodasa Masika Sraddha is performed in the following manner:

On the 11th day after Ekoddistha Sraddha Punyaha is recited. 16

Brhmanas are appointed to play the role of the Preta by proxy if the 16
Masika Sraddhas are to be performed all at once. Sarera mantra Pathana
and Brahma Danda Pry'ascitta are undergone and Sahkalpa for the
» .. ’
Sodasamasika Sraddha is spelled out. A specially made Sthandila laukikgni
is established for Ekoddistha homa, which is to be undertaken as part of
t

the Sraddha. The Paitraka Tantra in this homa includes unvdhana,

Apasauya, Paryuksya, Paristarana, Daksinahca pratisthpana, Carunirvap-
ana, Ajya samskra, Sruva sammarjana. After Sritacarumbhigrana the de­
tails of the homa are at once left behind. Ksana is offered. To the 16
 138

*
Brhmanas, Swgata is said, Asana is offered and following the installation
of the Arghya Patra. Arghya is offered after Avhana. After the detail the
Aradhana of the preta is offered by proxy. With the Brhmanas the chief
mourner comes to the fire side behind the sthandila and offers the promi­
nent earn homa to the preta on the fire. Once again he retreats and comes
i

to offer lunch to the 16 Brhmanas as is done in the usual Sr&adha rites.

After they have eaten their lunch the chief mourner offers tilodaka and
‘ Vikira Pinda’’ This is followed by Pinda Pradana.

After spreading the Darbhas pointing south-ward right infront of him,

the chief mourner offers 360 little balls of rice in the name of the preta. In
an Adhikamasa the number increases to 390. In addition to rice ball he
offers sesame water on the Pindas.

In the same manner he spreads south-ward Darbhas once again and

f

offers them 16 or 17 rice balls, One for the masika Sraddha every month.
Sesame water Ahjana, Abhyanjana Madhu, Gandha, Vas'amsi are sepa­
rately offered to 16 or 17 pindas. In the East after spreading Darbhas Bali
is offered along with sesame water. Then Arghya Patra water is sprinkled
over the Pindas. Pancmrata is then offered to the Pindas.

This is followed by awarding Daksina to the Brhmanas showing

respect to them and bidding them farewell. Pindodw'asana and Balyudvsana
are followed by Vyahrati homa in the fire burning Pariastarana blades and
all the other details, which bring the homa to an end. After Brahmarpana
all the pindas are put in flowing water, bali is offered to the crows and
mourners take bath before eating their lunch.

In this Sodasa masika sraddha in the place of the 16 Brahmanas only

their Darbha representations receive worship, food, daksina etc.
 139

Sapindikaranam:-

Sapindikarana is the last prominent rite connected with obsequies. In

recent centuries it is generally performed on the 12th day following a
person’s death. In ancient times it was a custom to be performed at the end
of one full year. During the entire period of which the chief mourner lived
in great austerity. The sapindikarana is the most important of the rites
performed following the death of a person. It is second in importance only
to the rite of cremation it self. The sapindikarana is nothing but an
elaborate Sraddha, in the process of which the Pretatva of the parted soul
is brought to an end. And the dead person is to hell to attain the state of
the pitru with the devise Vasurpa. The outlines of the important ritual
according to Aswalayana tradition is summarised as follows.

On the 12th day on the mourning:-

1) The chief mourner invites six or three Brhmanas to serve by proxy

the role of:- a) Vaiswadevas,

2) Preta

3) The Parvana manes.

*• | 4k-

2) Then comes Acamana, Pavitradhrana, Desakla Smarana and

Sahkalpa which reads like this "Amukagotrasya Amukasarmanah Pratasya
Pretatva nivratyartham amuka gotraih Pretepitra pitmah prapitamahaih
saha sapindikaranam mrataha dw'ada'sehani Parvanaikoddistan karisye iti
sankalpya."

3) The sahkalpa is followed by the usual rites of Parvana sraddha, like

I V ; f

Kalasastpana, Vaisvadeva Sankalpa mantra japa, brahmadanda etc.

 140

f / O-

4) Then ksana is offered to vaisvadevas specially known as Kma and

k'ala, preta and thirdly to the preta pitamahas.

5) After pdapraksalana and Acamana the invited Bvahmanas enter the

sr'addha desa along with the yajaman, the chief mourner.

6) Asana is offered and Arghyapatras are prepared and the entire

course of worship is Undertaken for the vaisvadevas.

7) Then Pretaradana is performed. During the offering of the

Arghyapatra is emptied separately into the Arghyapatras of preta
pitrapitamahhas. This is an important rite in Sapindikarana- The
Arghyapata Samyojuna.

8) The whole course of worship is an offer to the Parvana manes.

9) Then comes Agnaukarana followed by [Anna Nivedana] offering

food to Vaishwadevas, the Preta and Parvana manes. After they eat their
dinner trapti Prasna is asked.

10) This is followed by Pindapradhana to the preta and offering of the

rice balls to the Parvana manes.

11) Then with out mantra Ahjanbhyanjana etc. are offered to the Preta
pinda. The Preta Brhmana is then offered daksina with a request to depart
from the sarddha desa.

12) This is followed by the most important ritual of sapindikarana

sr'addha - the Pinda samyojana i.e. cutting the Pretapinda into 3 pieces and
adding to these pieces to pindas that had already been offered barhis to
Preta prapitamahas.
 141

13) Then comes the usual rites of Prvana sraddha like the offering of
the lepa pinda Agr'ana, Bhaksana, Ahjanbhyahjana and Sadbhirupastha.

14) Then the Brbmanas recite the following statement-Esavoanugatah

A ' 9
Pretah Pitrabhagamavaptavan, Subham Bhavatu Sesnam Jyantam Cir-
181 A
ajivinah . Here comes to an end the voyage of the Preta.

15) Then Vedika is offered to Asomapa Devaganas and lesser

Pitraganas. Then comes vayasa bali offering.

16) Tambula daksina is then given to the Brhmanas, Swadhvacana is

followed by Brahmrpana.
> .. .
17) The invited Brhmanas are treated out side the Sraddha desa, the
chief mourner
fA.
prostrates before them along with others and forgiveness is
sought lap8©of for omission and commission.
f

18) Sapindikarana Sraddha then comes to an end with Visnusmarana

and Punyahavcana.

In Bodhayana the process of Sapindikarana on the I2th day:-

»
1) Before commencing the Sapindikarana Sraddha the chief mourner
should perform the usual Asnna, Mantraproksana followed by sarira satka
mantra japa and Brahmadanda prayascitta .

2) This is followed by sahkalpa for the performance of Sapindikarana,

a
which confers on the preta Samanodakatva and Spindya.

3) After sahkalpa in the south and in the north two fire altars are
established. In the southern aftar the chief mourner’s Aupasana Agni is
placed. In the northern after laukikagni is placed. Agnoukarana homa is
 142

commenced and details upto the cooking of the oblation is covered in the
southern fire first, in the northern fire next.

4) Ksana is offered to the Viswedevas and the manes. After offering

the P'adya the Brahmanas are welcomed home and worship is offered to
Viswedevas called Kma and kala .

5) Dead man’s Predecessors that is the father, grand father, and great
grand father then receive worship from the chief mourner.

6) Then the chief mourner offers worship to the preta now represented
by Brahmana or Darbhamaya kiirca.

7) After thus offering worship to the Visvedevas, the ancestors of the

Preta and Preta itself the chief mourner turns to the sacred fire and offers
ready oblations in the Daksina fire.

8) Oblations are then offered in the northern fire addressed to the

Pret‘.

9) Food is then offered to the vaiswadevas represented in the

Brahmanas, to the ancestors of the Preta and to the Preta itself. The idea
is that the gods and manes receive the food by proxy. After the lunch of
the Brahmanas Uttaraposana, Hastaksalana, Acamana, Arghya, and trapti
prasna offered and mourners prostrate before the Brahmanas who bless
them and permit the chief mourner to perform Pinda pradana.

10) Darbhagrass is strewn, sesame water is sprinkled. Oblation of

Pascad homa are offered and with Brahmana concerned pindas are placed
for preta pita pitamaha and prapitamaha.
 143

11) On another barhis a Pinda is offered to the preta also.

12) Now follows the special and most important rite of the
Sapindikarna Sraddha mixing or samyojana of Pretrghya Patra with
Pitrarghyapatra Preta Pinda and uttargni with Daksingni. First the water in
Pretarghyap'atra is dropped into 3 Pitrargbya Patras. Then with a rope made
of Darbhgrass the Pretapinda is cut into 3 pieces accompanied by mantras.
And 3 pieces are joined to the preta Pitrapitamaba prapitmaha pindas. The
preta is now transformed in to pitr. Henceforth the word preta is not
uttered. If the preta is offered worship in Brahmana by a proxy he is
requested to leave and go home. Pinda samyojana is then followed by
Agnisamyojan i.e. taking the uttaragni and placing it with the Daksinagni
in Daksingni Altar.

13) The central rite is followed by the usual Procedure, Pavana

sraddha i.e. the offerings of mrjana , Ahjana, Abhyahjana and vsmsi.
Parvna piija is performed followed by upastbna and viraycana.

14) Sankslana Jalparisecana is followed by the offering of the cooked

rice Bali to the East of the Pindas.

15) Aksayya Tilodaka offering is followed by Swadhavacana and

offering of the Pahcmrata of the Pindas.

16) Clothing, cash, fruits, etc.etc. are then offered to the Brahmanas
and blessings are sought from them.

The manes are then bid farewell, also the gods and the visvedevas.
The Pindas and the Bali are then taken away and somwarifie to the crows.

17) The chief mourner then completes the remaining rites connected
 144

with Daksingni homa. And concludes the Sapindikarana Sraddha with

Visnu smarana.

Outside the house the mourners performing ceremony apologize to the

Brahmanas for any mistake, prostrate before them and seek their blessings
before bidding them farewell.

18) The mourners then offer sraddhnga tila tarpana then they take
bath, clean up the house, drink pahcagavya and wear new Yajhopaveeta.

19) To exclude all badluck and misfortune Punyh is once again recited
with all the necessary details.

With this ritual sapindikarana comes to an end.

On the same day or the next day Patheya sraddha is performed by the
chief mourner.

Which in its minute form means the offering of rice, Vegetables

coconut with some cash to a Brahmana, who receives worship in the
beginning. Then 13 Brahmanas are fed. And this is known as Sravanrdhana.

Kakabali:-

The religious rite called sraddha is one of the most controversial

topics widely discussed today. Performance of Sraddha includes various
aspects such as Sankalpa, feast to the Brahmanas, P'anihoma etc. Espe­
cially, sahkalpa, Bramanrcan [worship of the brahmins] brahmana bhojana
[finding them] Panihoma or agnaukarana, Pinda pradana [offering rice
balls] Vikirapinda pradana, kakabali etc. are together called sraddha. There
 145

are different types of sr'addhas - Nityasraddha, Naimittika sraddha and

Asthi sahcayana etc., done during aparakarma. Srddhas can be observed
either on a large scale [sthula] or on a small scale [siiksma]. If all the
worships and offerings stated above such as feast to the brahmins,
agnipratisthpana, Pindapradana, etc. are undertaken then such a sraddha is
called sthiilasraddha. But, if the things necessary for all those rites can not
be availed of, then siiksma sraddha has to be performed, eg: Hiranya
sraddha, Ama sraddha etc.

Among these major aspects of sraddha Kakabali is an important one.

However, this particular aspect can be seen as practiced only by certain
group of people. In some places this is not performed at all. Here is a brief
narration of kakabali performance. The relative who is entitled to perform
the sraddha has to bow down before the pinda [Pinda namaslcra]. Then he
must do sahkalpa and sit facing the south direction with his left leg on the
earth and the right leg raised till knee. He has to spread a little
‘ darbhagrass' infront of the pinda, pour a little sesame water on it and keep
a banana leaf or ‘pa/asa’ on it. A little of each of the dishes prepared must
be placed on the leaf. Then wearing sacred thread as usual [Upavita] he
must recite the Gayatri mantra and sprinkle holy water on it. Then he must
go round it in the anti- clockwise- direction. Then he must utter the names
a
and gotras of his ‘pitrs’ utter the word ‘swadha’ and giveaway the offerings.
Then he has to utter the words upon every pinda including the bali and
offer it sesame water . Then he has to mix curds, honey, Ghee, milk and
sesame seeds and uttering the words " Urjahamvahantiramratam............" he
has to pour the pancamrata on all the pindas including the bali. Then he
has to wear his sacred thread, pray to the pinda and cast it off. After the
sraddha the bali must be kept out side the house in a convenient place for
the crows to come and eat it. It is believed that one’s ancestors come in
 146

the form of crows and accept the offer.

The question is we believe in Punarjanma . Then how can the

ancestors exist in the form of crows after their birth as some other beings?
t

Sruti smriti and Acarya state clearly that a spirit takes birth again and
again. A living being dies and takes birth again in the form of some other
being depending upon his karma. That means one who is born has to die
and take another birth after death. This goes on until he reaches salvation.
When such is the case observing sraddha appears meaningless. Sraddha
karma is performed in this world with the intention of satisfying the pitrs
in the other world. But if chose pitrs have taken a different form of life
how can the effect of sraddhakarma reach them? Is it not absurd to do
something that is of no use? How can the two concepts sraddha and rebirth
go together?

Our ancestors have also been aware of this conflict and have answered
the question satisfactorily. It is compulsory for a believer to perform all
the rites stated in sruti and smriti. So he should not question their propriety.
This is true with sraddha also. One has to perform this karma. Similarly
"Pretanama Parityajya yatha Pitr ganeviset." menace the dead spirit is
called pitr after sapindikarana. Until sapindikarana is done the spirit will
be in the form of a preta. sraddha is performed in the name of pitr. If one
has not yet reached the status of pitr sraddha is performed in the name of
the preta itself. As long as one is in the form of a preta he can not enter
the womb of another living being - meaning of the word preta itself
suggests this. While performing sraddhakarma gods like Vasu ,Rudra,
Aditya are invited as they are "Abhimani" gods of pitrs and are supposed
to be representatives of pitrs and the sraddhakarama is addressed to them.
Since they are gods they have unlimited power.
 147

The pitr pitamahas are accepted to be in the form of Vasu, Rudra and
CK
Aditya and are satisfied with different djnas like Annadana. When they are
satisfied they satisfy the pitrs in whatever forms they are, even in the forms
of some other living beings. The satisfied pitrs bless the doer of the sr'addha
with worldly happiness as well as spiritual pleasure. They are blessed with
long life, children and salvation.

To make it more clear a practical example can be given. A pregnant

woman is provided with whatever she desires for.During the seventh month
a rite called "Simanta" is performed. The pregnant woman is given a good
dinner and gifts. The guests wish her well. All these are done not only to
satisfy the woman but also the child in her womb. The satisfied womb and
child in the womb bless the doer with happiness. Thus "Simanta" has
manifold benefits.

Similarly in Sr'addha also Vasu, Rudra, Aditya are satisfied together

with the pitrs and the doer is blessed. This is accepted in the world and
such acceptance is correct also.

It is true that only those karmas should be performed which have some
benefits. Humanbeings involve themselves only in such karmas. Nobody
wants to do something without any returns. However, sraddha has more
than one benefit. As is stated in the sruti and smriti and is clear from the
above analysis it has worldly benefits as well as spiritual. It helps both the
living and the dead. So there can be no objection against its performance.

Venkatesiya prayogakaras also known as Bodh'ayana prayogakra

refers to the offerings to be given to crows. At the beginning of the sraddha
in the sahkalpa one utters words that suggest that the offerings are accepted
in the form of bali. All these things make it clear that kakabali has to be

•x,

f C. ,r
 148

universally accepted.

Bodhayancrya points to this in his grihya suthras he states that the

rice balls should be given to the crows.199 Sanjivini Tika says that the rice
was must be immersed in water and bali should be given to the crows 20°.
So the followers of Yajurveda have to observe this rite of K'akabali. But
neither Aswalayana Brahmakarma Samuccayakras nor Aswalayana
Grhyasutrakras do mention k'akabali while explaining sraddha. But the
author of the book called Aswalayana apara Prayogah explains kakabali in
detail. Similarly the manuscript copy of ‘Smavediya aparaprauoga’ sug­
gests the acceptance of kakabali by people who are followers are Ranayani
sakh'a. "Baleranujna vyasabalim dafva."201 But there is no reference to
•* ^ tA ** » ,.

kakabali in smavediya jaimini Grhyastra. Even a few Aswalayanas include

*
this in their Sraddhakarma even though there are no references to it in their
Prayoga books. Hence the necessity of analysing this controversial concept
called kakabali.

The authors of Aswalayana brahmakarma samuccaya prescribe the

way in which is made . This sahkalpa refers to only the important parts
of this ritual viz Pindapradana, Vaisva devadi worship, the ‘havis ’ used in
the sraddha are also stated. But in practice we can find one doing more
than what is stated in the sahkalpa such as brahmana arcana, bhojana and
panihoma. So sahkalpa does not demand that one should practice only what
is stated at the time of sahkalpa. In some other places, instead of offering
the ‘bali' to crows the pinda itself is offered to them. It is called
vayasapinda. Bodhayana vehkatesiya prayogakras too say that v'ayasa
pinda is the uqcistapinda. They say that pinda must be allowed to float in
water and only bali should be given to crows. Those who depend on
Apasthambha siitra say that pitr prvana pinda must be left in water and
 149

uccista pind must be given to crows. Darmasindhukaras also say that in

pilgrim centers even if sraddha dravya is touched by the crows t is not
considered unholy "kakasvadibhih drastepi na dosah ".'Apastambha
prayoga says " Ucqista pindam vayasebhyo dadyat" - after dispersing of the
brahmanas the pinda is to be given to the crows. Bodhayana vehkatesiya
prayoga also speaks of v’ayasa bali at the time of brahmanddv'asana. Some
apara notes also speak of k'akabali with sankalpa on the tenth day we come
across statements where it is made obligatory on the part of the performers
to be present in the place until the crows eat the bali204. Thus it is certain
that is a strong background to k'akabali. Hence ridiculing sraddha as a
means of offering rice to crows becomes baseless. "How can feeding the
crows satisfy the pitrs! is a question asked by a few. We get enough
evidences in all our dharmagranthas and puranas to believe that pitrs do
take the form of crows and come to accept the bali.

Sruti and Smirti say that one takes rebirth according to ones karmas
in this lifezu ' . Bodhayana dharmasutra tell us that pitrs who are thirsty
come back in the form of crows. This statement is by Bodhayana him self
and in Bodhayana Grhyastra, the sutralcras say that bali should be given to
the crows. This is accepted by prayogakaras too and is found in Practice
also. Garuda Puma says that preta should be addressed with name and gotra
and pinda should be offered . Rice so offered is called kaknna and
suggests that pitr has taken the form of kaktma.

In some places in the puranas we come across statements suggesting

that pitrus taking the form of crows is certain 208 . There fore the crows
requested to accept the bali 209

The followers of Apasthambha sutra offer "vikra pinda" to the crows.

They do not observe vayasa bali separately. This offering is done after
 150

brahmana visarjana [dispersing of the brahmins] together with

brahmanagamana. This kakabali and vayasabali share common features
with regard to time, the mode of performance and the purpose. In
Dharmasindhu "Vikira pinda" is referred to a uccista pinda 210
Nirnayasindhu suggesting that uccista should not be done dissolved until
brahmana visarjana is not over . This makes us conclude that even the
followers of Apastambha have accepted the kakabali of Bodhayana. The
smavedies follow the sutras called Jimini sutras. Though kakabali is not
mentioned in Jaiminisutras. samasmrtha mahjari prayogakras have ac-
cepted v'ayasa pinda . Similarly Knayani were perhaps in close contact
with the followers of Bodhayana. So even though reference to kakabali is
found in Puranas and not in sutras still it is found in practice. Thus it is
clear that the followers of samaveda too observe kakabali ritual. But
Aswalayana has not accepted kakabali separately. Brahmakarma
gt »• . . i
samuccaya smrta sutrakaras too have not included kakabali sraddha in
prayoga. Those who follow him do not even offer the uccista pinda to
crows. Because they feel that there is no connection between kakabali and
sraddha. Other prayogakaras accept it partially and some others accept it
without hesitation. Even among the followers of Brahmakarma Samuccaya
prayogakaras there is difference in the practice of kakbali. Some take it as
a part of their ritual and some do not. Let us consider this further.

In Manusmriti we find a statement suggesting that the rite to be

performed after brahmana bhojana is a must. The words of Manusmriti
teekakras say that after sraddha, vaisvadevabali etc. are to be observed
without failure. Though this balipradha is considered to be butayajha, it is
mainly giving rice to the crows. This bhutayajha is performed after
pitryajna. The statement we find in Dharmasindhukras regarding this
suggests that bhutabali should be given to the crows. So, as per the
 151

instruction of the Dharmasindhukras Vaisvadeva baliharana should take

place only after sr'addha. From the statement of yajhavalkya in Caturvarga
Qintamani, it becomes clear that there is no need of cooking any fresh rice
for the sake of vaisvadeva balihharana after the sr'addha.

Brahmakarma samuccayakras too point to the need of performing

baliharana after sraddha. The expression ‘va/sva’ suggests bhutabali an
hospitable treatment of the guests. Dharmasindhukrs state bali should be
given crows. Purana also make it clear that pitrs accept bali in the form of
crows after the sraddha. Aswal'ayana also seems to accept ‘Kakabali’ in
sr'addha. In this way we find smartaprayogakra making a few adjustment
in the performance of the sraddha based on the rule stated by the siitrakaras.
This might hasecaused a few difference in the method of performing the
rite making it the speciality of a particular group of followers. But there
is no basic difference regarding the different rites to be performed during
the sr'addha. Even though Aswal'ayana does not refer directly to kakabali
as a part of srddha their followers have accepted it as a matter of tradition.
As such there is nothing wrong in accepting the views of either of the two.

If we compare Aswalayana sutra and prayoga it might be found out

that kakabali is not referred to by Aswalayana. It does not mean that what
has come to us as a part of our tradition has to be given up. On the other
hand it becomes very clear that even if one does not perform vaisvadeva
separately at least Kakabali has to be given. If vaisvadeva baliharna is done
there is no need to give k'akbali again. In short, bali has to be given to the
pitrs. Who are supposed, to take the form of crows. This can be either
through kakabali or through vaisvadeva baliharana involving kakabali.
 152

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A.B.S.P.P. 380.

54. sf^rrr 5Rq^ spft spftfYr w%t 3r«r^t spre^M ere sfKHrt sr^mto fjs
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