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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c72: Section II. Antyeṣṭi, Śuddhi

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c72

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Section II. Antyeṣṭi, Śuddhi

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ANTYEṢṬI* (rites after death), ŚUDDHI (purification from impurity due to death, birth and other causes)

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ESCHATOLOGY

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What happens after death to a human being (which is the subject matter of Eschatology) has been a great mystery that has intrigued and baffled mankind in all ages and was a question of vital importance among almost all ancient peoples such as the Indians, Egyptians, Chaldeans, Greeks and Persians. The word Eschatology is derived from a Greek term meaning 'last things' and is applied to the study of opinions that men have held from time to time concerning the future, including such matters as the state of man after life on this earth and the end of the world. It exercises a great fascination over most people and speculation on it can be carried on endlessly. Every religion has its own eschatology. There are two aspects of Eschatology; one is concerned with the destiny of the individual after death, immortality of the soul, sin and punishment, the meaning and content of 'Heaven' and 'Hell'; the other aspect of eschatology has relation to the whole universe, its creation, destination and renovation, and the ultimate end of all things. The first aspect and matters relevant to it from the ancient Indian point of view will be dealt with in this section and the second aspect of Eschatology is reserved for treatment in a later section. In ancient works far more emphasis was laid on the first than on the second, while modern men with a more or less scientific outlook and attitude are inclined to think more of the second aspect.

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Death has been generally looked upon with feelings of awe and terror, though there were men (often philosophically minded) who looked upon it as a blessing and as a release of the spirit from the shackles imposed upon the latter by the body. The terror of death was in many cases due not so much to the pain caused at the time of death but rather to the mystery that surrounds what happens after death and to the thoughts about what the survivors would have to undergo. It is said by C E. Vulliamy in his work 'Immortal man' (p. 2): 'although the idea of that life (ghostly life) ranges from the most dismal and horrible fantasies to the most sublime imaginations, the fundamental thought is always the same, the body dies but not the spirit'. There were several attitudes adopted by primitive as well as civilized people towards death. In the Kathopaniṣad we read (I. 1.20) 'When a man dies there is a doubt, some saying that there is survival after the death of the body and some denying any survival' and Naciketas requests the dreaded God Yama to solve this doubt. There are several beliefs422a even among those who hold that there is survival after death. Some say that there is a world of the dead to which whatever survives goes after death Others believe that the surviving part goes to Heaven or Hell according as the man has been virtuous or sinful in his life on earth. Others believe in transmigration and re-incarnation. Several of the great writers in ancient Greece believed in this last doctrine, as Pindar (in second Olympian Ode), Plato (in Phaedrus and Timaeus) and Herodotus (II. 123) indicate.

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422a Compare C. E. Vulliamy's 'Immortal man' (p. 11).

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The Brahmapurāṇa (chap. 214 verses 34–39) sets out the persons to whom death is happy and easy and not a source of misery and sorrow. A few may be mentioned here.—'He who did not tell lies, he who did not prove false to affection or friendship, who is an *āstika* (a believer in God and the life to come), who is devoted to the worship of gods and the honouring of brāhmaṇas, he who does not bear malice to anyone–these have a happy death.' Similarly, the Anuśāsanaparva of the Mahābhārata (chap. 104. 11–12, chap. 144 49–60) states at length the causes of premature death and of long life. Some of them may be translated here. 'Those who are atheists, do not perform the acts (or sacrifices) proper for them, violate the (dictates of) elders and of śāstras, who do not know what *dharma* is and are evil-doers are short-lived. Those who have no character, who always break all rules of conduct, who have promiscuous sexual intercourse become short-lived and go to Hell. One who is not irritable by temper, speaks the truth, does not cause injury to beings, who bears no malice to any one and who is not crooked—these live for a hundred years' (104. 11–12 and 14).

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Several works specify the signs indicative of the approach of death. The Śāntiparva of the Mahābhārata (chap. 318. 9-17), Devala quoted in the Mokṣakāṇḍa of the Kalpataru (pp. 248-250, about 20 verses), the Vāyupurāṇa (chap. 19 verses 1-32), the Mārkaṇḍeyapurāṇa 43. 1-33 (chap. 40 verses 1-33, Veṅkaṭeśvara Press ed.), Liṅgapurāṇa (pūrvārdha chap. 91) and other Purāṇas contain long lists of the signs of approaching death. It is impossible for want of space to set out in detail these signs. But the gist of a few verses is mentioned by way of sample. The Śāntiparva (chap 318) states that a man who is not able to see the star of Arundhatī which he could formerly see, nor the pole-star nor the full moon, nor his own reflection in another man's eye has only one year to live; he has only a span of six months of life left to him who sees the orb of the moon with a hole in it; a man has only seven days left of life who sees a hole pierced in the orb of the Sun, who smells the odour of a corpse when fragrant substances are near; when the nose and ears bend down, when his teeth and eyes become discoloured, when there is loss of consciousness, and loss of bodily heat, when smoke emerges from the crown of the head, when the left eye begins to ooze moisture all of a sudden--these are indications of the immediate approach of death. Devala states indications that prognosticate life for only one year, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2 months, one month, half a month, 12 days, 4 days, 3 days, 2 days and winds up by saying that one who cannot hear the humming sound in his ear (when closed with fingers) or cannot see the light in the eye is going to die immediately. The Vāyupurāṇa (19.28) and Liṅgapurāṇa 91.30 regard the last two as the worst indications of approaching death⁴²³. The Liṅgapurāṇa (pūrvabhāga chap. 91.24) states that he who cannot see his own reflection in another's eye will not live. There is an interesting paper by Dr R. G. Harshe in the Munshi Diamond Jubilee volume (pp. 246-268) where the learned writer gives the text of two mss. on the prognostications derived from dreams e. g. if a man sees an ass in a dream he is sure to die, or if he sees an old maid then it is an indication of danger, disease and death (p. 251) or if he sees a trident death is indicated (p. 254).

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⁴²³ द्वे चान्न परमेऽरिष्टे एतद्रूपं परं भवेत्। घोषं न शृणुयात्कर्णे ज्योतिर्नेत्रे न पश्यति ॥ वायुपुराण 19.27; नरं वा श्रमणं दृष्ट्वा विद्यान्मृत्युमुपस्थितम्। लिङ्गपुराण (पूर्वभाग 91 19).

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When a man is sinking and is almost on the point of death it was and even now is the practice in many parts of India to take the dying man down from the bedstead and place him on a bed spread on the earth⁴²⁴. For example, the Kauśika-sūtra (80 3) prescribes⁴²⁵: When the man is losing all strength, he (the son or other attending relative) spreads *kuśas* on the grass growing in the shed and takes him down (from the bed-stead) with the *mantra* ‘syonāsmai bhava’ (mayst thou be good to this man, Oh Earth). The Baud P S III 1 18 says that sand should be spread on the ground in the sacrificial shed when it is feared that the sacrificer is dying and *darbha* grass should be strewn on the sand with the sharp ends turned to the south and the dying man should be placed thereon and one (son or the like) should repeat in his right ear the anuvāka beginning with ‘āyuṣaḥ prāṇam santanu’. The Gobhilasmṛti III. 22 and later works like the Pitṛdayitā provide the same procedure.

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⁴²⁴ In Europe a very widespread custom is to take a dying man out of bed and to lay him on the earth or on straw Vide Prof Edgerton's very exhaustive article on ‘the Hour of Death’ in Annals of the Bhandarkar O.R. Institute, vol. VIII pp 219–249.

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⁴²⁵ दुर्बलीभवन्तं शालातृणेषु दर्भानास्तीर्य श्योनास्मै भवेत्यवरोहयति। मन्त्रोक्तावसु मन्त्रयते। यत्ते कृष्णेत्यवदीपयति। कौशिक 80 3–5. अथर्व० 18.2-19 is 'स्योनास्मै भव पृथिव्यनृक्षरा निवेशनी। यच्छास्मै शर्म सप्रथा'॥ ऋ I 22 15 and वाज सं 36 13 are almost the same, reading स्योना पृथिवि भवानृक्षरा० and स्योना पृथिवि नो भवा० respectively; vide निरुक्त 9.32 for explanation of this verse The पितृदयिता (p 74) states यदा कण्ठस्थानगतजीवो विह्वलो देही भवति तदा बहिर्गोमयेनोपलिप्तायां भूमौ कुशान्दक्षिणाग्रानास्तीर्य तदुपरि दक्षिणशिरसं स्थापयित्वा सुवर्णरजतगोभूमिदीपतिलपात्राणि दापयेत्। गोभिलस्मृति III 22 'दुर्बलं स्नापयित्वा तु शुद्धचैलाभिसंवृतम्। दक्षिणशिरसं भूमौ बर्हिष्मत्यां निवेशयेत्॥'

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Mediæval digests like the Śuddhiprakāśa (pp 151–152) state that when a person is moribund, has half closed his eyes and is taken down on the ground (from a bed-stead), his son or other relative should make him give one or more of ten gifts viz of cows, ⁴²⁶ land, sesame, gold, clarified butter, clothes, grain, jaggery, silver, salt These gifts are superior even to a śrāddha performed at Gayā or to even hundreds of Aśvamedhas. The saṅkalpa (verbal declaration of the gift) is made in the words 'I shall make ten gifts for the attainment of heaven (*abhyudaya*), or for the removal of all sins'. After the ten *dānas*, a cow with a calf should be donated if possible ⁴²⁷ (this cow being called *utkrānti-dhenu* 'a cow donated in view of death') and then another cow called Vaitaraṇī with gold (or two pieces of cloth &c) should be donated. The Antyeṣṭipaddhati and the Śuddhiprakāśa (pp. 152-153) set out all the mantras (not vedic) that are to be recited at the time of making the several gifts, which (mantras) are passed over here for want of space. The Antyeṣṭipaddhati, the Antyakarmadīpaka and other works prescribe that when a person is near death, his son or other relative should make him perform Vratodyāpana, sarvaprāyaścitta and the gift of ten *dānas* or if the dying man is unable to do these himself, the son or the other relative should perform these and give the merit thereof to the dying man. A person often resolves upon observing certain *vratas*, but fails to carry out all the details of those vratas to the end. The Vratodyāpana for the dying man is meant to cure all such unfinished vratas. The A. K. D. (pp. 3-4) has a long note about the performance of *vratodyāpana*. Briefly it comes to this. The son or other relative having brought about the purity of the dying man's body by a bath or by sprinkling it with holy water (*mārjana*) or by making him drink Ganges water, having himself taken a bath and performed his daily duties (of *sandhyā*), having lighted a lamp, having bowed to Gaṇeśa and prayed to god Viṣṇu, having placed before him the materials of worship and having repeated the usual saṅkalpa (see note ⁴²⁸), he should honour a brāhmaṇa already invited and should give to him the gold (or silver) set apart for the purpose and the brāhmaṇa should pronounce the words "May all vratas be fulfilled! May there be the attainment of the fruits of *udyāpana* (accomplishment of vrata)". In the sarvaprāyaścitta the son approaches 4 or 3 learned men or one man knowing *adhyātma* (metaphysics) and offers the substitutes (of gold &c.) for sins that involve penances for 6, 3 or 1½ years or makes a declaration and performs the prāyaścitta, after the days of impurity.

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⁴²⁶ दानानि च जातूकर्ण्य आह। उत्क्रान्तिवैतरण्यो च दश दानानि चैव हि। प्रेतेऽपि कृत्वा तं प्रेत शवधर्मेण दाहयेत्। दश दानानि च तेनैवोक्तानि। गोभूमितिलहिरण्याज्यवासोधाम्यगुडानि च। रूप्यं लवणमित्याहुर्दश दानान्यनुक्रमात्॥ शुद्धिम्रकाश p 152. for a similar verse about ten dānas vide गरुडपु. (प्रेतखण्ड)- 44. An Inscription of Vikramāditya, a chieftain under the Kalachuri king Sankama (published in E I vol XIX pp 230) records the gifts of land, coins, house and gold on the occasion of the prāyaścitta in honour of his deceased father.

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⁴²⁷ आसन्नमृत्युना देया गौः सवत्सा तु पूर्ववत् । तदभावे तु गौरेव नरकोत्तरणाय वै । तदा यदि न शक्नोति दातुं वैतरणीं तु गाम् । शक्तोऽन्योऽनुकू तदा दत्त्वा दयाच्छ्रेयो मृतस्य च ॥ व्यास. q. by शुद्धितत्त्व p 300, शुद्धिमकाश p 153. अ. क. दी. p 7. पूर्ववत् means हेमशृङ्गादिना. The गरुडपुराण (प्रेत०) 4 6 says 'नदीं वैतरणीं तर्तुं दद्याद्वैतरणीं च गाम् । कृष्णस्तनी सकृष्णाङ्गी सा वै वैतरणी स्मृता ॥' The idea was that at the door of यम there was a river called वैतरणी, full of blood and sharp weapons and that there those who donated a cow at the time of death cross that terrible river by holding the cow's tail, vide स्कन्दपु VI 226 32-33 for वैतरणी and verse 34 is 'मृत्युकाले प्रयच्छन्ति ये धेनुं ब्राह्मणार्य वै ॥ तस्याः पुच्छं समाश्रित्य ते तरन्ति च तां नृप ॥'. The भाद्धरत्न of लक्ष्मीपति prescribes two *mantras* at the time of donating the वैतरणी cow, one of which is उद्धगे वर्षति शीते वा मारुते पाति वा भृशम् । दातारं त्रायते यस्मात्तस्माद्वैतरणी स्मृता ॥.

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⁴²⁸ अत्र पृथिव्या जम्बूद्वीपे भरतखण्डे आर्यावर्तैकदेशे विष्णोराज्ञया प्रवर्तमानस्य ब्रह्मणो द्वितीयपरार्धे...अमुकतिथौ अमुकगोत्रः...अमुकशर्माहं ममात्मन. (मम पित्रादेः) *(Continued from the last page)* व्रतग्रहणदिवसादारभ्य अद्य यावत्फलाभिलाषादिगृहीतानां निष्कामतया गृहीतानां च अमुकामुकव्रतानामकृतोद्यापनदोषपरिहारार्थं श्रुतिस्मृतिपुराणोक्ततत्तद्व्रतजन्यसाङ्गफलप्राप्त्यर्थं विष्ण्वादीनां तत्तद्देवानां प्रीतये इदं सुवर्णमग्निदैवतं (तदभावे इदं रजतं चन्द्रमदैवतं) अमुकगोत्रायामुकशर्मणे ब्राह्मणार्य दास्ये ओं तत्सत् न मम इति सङ्कल्प्य etc. अ क दी p 4 -

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The sarvaprāyaścitta was to be performed by the dying man or by his son or other relative who was to shave himself, take a bath, drink *pañcagavya*, honour a brāhmaṇa with sandal paste and other things; after having honoured the cow or the money to be paid in lieu of it, and after referring to the several kinds of sins that one may be guilty of (vide note ⁴²⁹) he is to make a gift of a cow (with a calf) to the brāhmaṇa or in lieu of it, of some money. After sarvaprāyaścitta come the ten *dānas* stated above. In the dānas the Kāmastuti⁴³⁰ as studied by the followers of each veda was to be recited. The Garuḍapurāṇa (II. 4. 7-9) further prescribes other dānas called mahā-dānas viz. of sesame, iron, gold, cotton, salt, seven kinds of corn, land and cows when a man is dying and also other gifts called padadānas such as of umbrella, sandals, ring, water-jar, seat, food. The Garuḍapurāṇa (II 4 37) further provides that if a man about to die takes sannyāsa according to the rules laid down for what is called *āturasannyāsa* he never returns to the cycle of births and deaths.

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⁴²⁹ देशकालौ संकीर्त्य मम (मत्पित्रादेर्वा) ज्ञाताज्ञातकामाकामसकृदसकृत्कृतकायिकवाचिकमानसिकसांसर्गिकस्पृष्टास्पृष्टभुक्ताभुक्तपीतापीतसकलपातकानुपातकोपपातकलघुपातकसङ्करीकरणमलिनीकरणापात्रीकरणजातिभ्रंशकरप्रकीर्णकादिनानाविधपातकानां निरासेन देहावसानकाले देहशुद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थमिमा सर्वप्रायश्चित्तप्रत्याम्नायभूतां यथाशक्तयलंकृतां सवत्सां गां रुद्रदेवताममुकगोत्रायामुकशर्मणे ब्राह्मणाय तुभ्यमहं संप्रददे ओं तत्सत् न मम। अ. क दी p 5 अन्त्येष्टि of नारायण has also the words ज्ञाताज्ञात पातकानां निरासार्थ.

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⁴³⁰ क इदं कस्मा अदात्काम कामायादात्। कामो दाता काम प्रतिग्रहीता। कामसमुद्रमाविवेश। कामेन त्वा प्रतिगृह्णामि कामैतत्ते। अथर्ववेद III. 29.7, तै ब्रा II. 2 5.9 (where this Kāmastuti is explained) and Tai Ā III. 10. This कामस्तुति occurs in many ceremonies (such as marriage, adoption etc.). Vide H. of Dh. vol. II p. 1069, and आश्व. श्रौ. V. 13.15 (which reads कामं समुद्रमाविश) and आप श्रौ 14.11.2.

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From ancient times it was a firmly held belief that the thoughts that a dying man entertains at the time of death determine what will happen to his spirit after physical death (this is expressed in the well-known words 'ante matih sā gatih'), that therefore a man should, when death approaches, give up all thoughts of mundane affairs and all earthly attachments, should think of his favourite deity (Hari or Śiva), should inaudibly recite such *mantras* as 'om namo Vāsudevāya'. Several texts insist on making the dying man listen to holy Vedic texts. The Gautamapitr-medhasūtra (I. 1-8) prescribes that one should at the time when one's father, mother, brother, teacher or a brāhmana friend is on his death-bed make the dying man hear the first and last verses of the Veda and certain *sāmans* and should mutter in the dying man's right ear (one sāman) The Ṛgvidhāna provides that one should repeat at the time of death the *sūkta* beginning with 'trātāram'⁴³¹ (?)

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⁴³¹ त्रातारमिति सूक्तं तु अन्तकाले सदा पठेत् । जप्त्वा चैव परं स्थानममृतत्वाय कल्पते । ऋग्विधान q in शुद्धिमकाश p 154 The अन्त्येष्टिपद्धति of नारायणभट्ट (Nir. edition, *pothī* size p. 163 b) reads नानानमिति • स्थानममृतत्वं स गच्छतीति ऋग्विधानवचनात् ॥ The Ṛgvidhāna edited by Jagadīsh Shastri reads (III. 19-20) नानानमिति सूक्तानि अन्तकाले जपेत्सकृत् ।. नानान is the first verse of Ṛg IX 112. It is likely that the editor of शुद्धिमकाश misreads नानानमिति as त्रातारमिति, since त्रातारम् is not a sūkta (hymn) but only one stanza in a hymn.

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The Hir. P. S. I. 1 provides that when it is thought that the *āhıtāgnı* is going to die, he (the son or the like) should mutter in the dying man's ear (if he is a knower of Brahma) the two *anuvākas* of the Tai. Up. II. 1 (beginning with 'brahmavidāpnoti param') and III. 1 (beginning with 'Bhṛgurvai vāruniḥ'). The A. K. D. (p 18) says⁴³² that if the dying man is unable to engage in *japa* he should revolve in his mind the benign form of Visnu or Śiva and should listen to the thousand names (of Visnu or Śiva), the Bhagavadgītā, the Bhāgavata, Bhārata, Rāmāyana, the Upanisads like Īśāvāsya and hymns to Soma.

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⁴³² जपेऽसमर्थश्चेद् हृदये चतुर्भुजं शङ्खचक्रगदापद्मधर पीताम्बरकिरीटकेयूरकौस्तुभ-वनमालाधरं रमणीयरूपं विष्णुं त्रिशूलडमरूधर चन्द्रचूडं त्रिनेत्रं गङ्गाधरं शिवं वा भावयन् सहस्रनामगीताभागवतभारतरामाय णेशावास्याद्युपनिषद पावमानार्दीनि सूक्तानि च यथासम्भवं शृणुयात् । अ. क दी p 18. For विष्णुसहस्रनाम vide अनुशासनपर्व 149 14-120 and अनुशासन 17.31-153 for 1008 names of शिव, vide also शान्तिपर्व 285.74 ff.

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The germs of this idea are found even in the Upanisads. The Chāndogya Up. (in the famous Śāṇḍilya-vidyā, III. 14. 1) remarks 'All this is Brahman. A man should meditate on that (all this) as beginning, ending and subsisting in it (Brahman). Now man is a creature of his will. According to whatever is his will (or thought) in this world, so will he become after departing from this world.'⁴³³ The Praśna Up. III. 10 contains a similar idea. It is here asserted that it is thought power or the will that raises the soul higher and higher, and that the human mind should try to realize the idea that behind all physical transformations the Universe is one and is informed by one all-pervading Essence. Similarly, the Bhagavadgītā puts this idea in a much more clear way. 'The man, who remembering me alone in his last moments, departs from this life, comes to me, there is no doubt about this' (8. 5). But in order to guard against the possible inference that it is only the thoughts at the approach of death that matter whatever the past life led by a dying man may have been, the next verse emphasizes that a man's spirit is engrossed by the thoughts that he has entertained throughout life and that a man can think of spiritual matters or about God at the time of death only if he has been thinking about such matters or about God throughout his life. That verse (8.6) is 'whichever form (or thing) a man remembers when he leaves the body at death, to that alone he goes, having been always (throughout his life) engrossed in meditating over it"

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⁴³³ सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीताथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेत प्रेत्य भवति स क्रतुं कुर्वीत। छा. उप III. 14 1. अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशय ॥ यं य वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । त तमेवैति कौन्तेय सदा तद्भावभावित ॥ भगवद्गीता 8.5-6, vide शाङ्करभाष्य on वे सू I. 2 1 for the explanation of तज्जलान् and on वे. सू IV. 1 12 for quoting the छा. उप and भगवद्गीता 8. 5-6.

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Some of the digests, on the authority of several Purāṇas, prescribe that the dying man should be taken, if possible, near a holy place (*tīrtha*) such as the Ganges. For example, the Śuddhitattva⁴³⁴ (p 299) quotes a passage from the Kūrmapurāṇa to this effect 'a man attains *mokṣa* (final release from *saṃsāra*) by dying in the waters of the Ganges, on land or in water at Vārānasī (Benares) and at the confluence of the Ganges with the sea either on land, in water or in the air.’ Another passage to the same effect is quoted from the ‘Skanda-purāna and it is further said in the same Purāna that for one *gavyūti* from the banks of the Ganges is a *kṣetra* (holy place): ‘gifts, *japa* (muttering of sacred texts), *homa* performed within this extent is equal to doing the same on the Ganges itself, those who die within this *kṣetra* go to heaven and are not born again.’ In the Pujāratnākara⁴³⁵ it is said: ‘Hari is present wherever there is the Śālagrāma stone; one dying near a Śālagrāma stone reaches the highest abode of Viṣṇu’. It was said that a person (even a non-Aryan) dying within one krośa of a Śālagrāma reaches Vaikuṇṭha (world of Viṣṇu) Similarly, one dying in a garden of *tulasī* (Basil) plants or with Tulasī leaf placed in his mouth at the time of death attains *mokṣa* even if guilty of crores of sins. These are popular notions held even up to this day among common people, not thoroughly affected by modern ideas.

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⁴³⁴ कूर्मपुराणम्। गङ्गाया च जले मोक्षो वारणास्या जले स्थले। जले स्थले चान्तरिक्षे गङ्गासागरसङ्गमे ॥ तथा (स्कन्दे)। तीरार्द्गव्यूतिमात्रं तु परित क्षेत्रमुच्यते । अत्र दान जपो होमो गङ्गाया नात्र संशय । अत्रस्थास्त्रिदिव यान्ति ये मृता न पुनर्भवः। शुद्धितत्त्व pp 299, 300. शुद्धिमकाश p 155, गव्यूति is equal to two क्रोशs.

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⁴³⁵ पूजारत्नाकरे। शालग्रामशिला यत्र तत्र संनिहितो हरिः। तत्सन्निधौ त्यजेत् प्राणान् याति विष्णोः परं पदम्॥ लिङ्गपुराणे। शालग्रामसमीपे तु क्रोशमात्रं समन्ततः। कीकटोपि मृतो याति वैकुण्ठभवनं नरः॥ वैष्णवामृते व्यासः। तुलसीकानने जन्तोर्यदि मृत्युर्भवेत् क्वचित्। स निर्भर्त्स्य नरं पापी लीलयैव हरिं विशेत्॥ प्रयाणकाले यस्यास्ये दीयते तुलसीदलम्। निर्वाणं याति पक्षीन्द्र पापकोटियुतोपि सः॥ शुद्धितत्त्व p. 299, शुद्धिमकाश p 155. कीकट is the country of Magadha, which was regarded as a land beyond the pale of Aryanism in the Rgveda (III 53.14). Vide Nir VI 32 where the country of कीकट is said to be अनार्यनिवास. The शुद्धिप्रकाश reads कीटकोऽपि (even a worm) for कीकटोपि, which is better, but might be an emendation.

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There are also dicta about the time when it is best to die. The Śāntiparva of the Mahābhārata states ‘he who dies after the sun has gone to the northern direction (i. e. when the apparent motion of the sun towards the north begins) and on any auspicious *nakṣatra* and *muhūrta* is really one who has a store of merit (with him)’.⁴³⁶ This is based on the ideas of death in *Uttarāyaṇa* and *Dakṣiṇāyana* found in the Upaniṣads. For example, the Chāndogya Up. (IV. 15. 5-6) states ‘Now (if one who knows this dies) whether people perform obsequies for him or not he goes to light (*arcis*), from light to day, from day to the bright half of the moon, from thence to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There is a person who is not human that leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path do not return to the life of man, *yes, they do not return*. There is a similar passage in Chāndogya Up. V. 10. 1-2 where it is said that even householders who know the doctrine of the five fires (*Pañcāgni-vidyā*) and those who in the forest follow the path of faith and austerities (i. e. vānaprasthas and parivrājakas who do not yet know Highest Brahman) go by the path called Devayāna, while (V. 10. 3-7) those, who, living in a village, practise sacrifices, works of public utility and alms, go to smoke, from smoke to night, from night to the dark half of the moon, from thence to the six months when the sun goes to the south, from thence to the worlds of the fathers, from thence to ether (*ākāśa*) and to the moon, where they consume their works and return again the way they came. The Chān Up. (V. 10. 8) refers to a third place where small creatures (like flies, worms &c.) are continually going and returning. The Br. Up. (VI 2. 15-16) contains similar passages about Devaloka, Pitṛloka and the third world of worms, birds and creeping beings. The Bhagavadgītā, basing itself on these Upaniṣad passages, puts the matter succinctly (in 8 23-25) as follows:—'I shall state the times at which devotees departing from this world go, never to return or to return. The fire, the flame, the day, the bright fortnight, the six months of the northern (apparent) motion of the sun; departing from the world in these those who know the Brahman go to Brahman. Smoke, night, the dark fortnight, the six months of the southern (apparent) motion of the sun; dying in these the devotee goes to the lunar light and returns. These two paths, bright and dark, are deemed to be eternal in this world. By the one a man goes never to return, by the other he comes back'. The Vedāntasūtra (IV. 3 4-6) explains that the words 'light' 'day' and others are not to be taken in their literal sense (i. e. as signposts or stages on the paths) but they are to be understood as referring to superintending deities that help the spirits and lead them on the path to the worlds of the Devas or of Pitṛs (i e. they are *ātivāhikas* and *abhimānidevatās*). Śaṅkara on Vedāntasūtra IV. 2. 20 (ataścāyanepi dakṣiṇe) explains that the waiting for the day of Uttarāyaṇa on the part of Bhīṣma (narrated in the Mahābhārata) is only meant as a eulogy of the path called 'arcirādi', that one who has realized Brahma, even if he dies in dakṣiṇāyana, does secure the fruits of his knowledge (viz.

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⁴³⁶ आपक्षे तूतरां काष्ठां सूर्ये यो निधनं व्रजेत्। नक्षत्रे च मुहूर्ते च पुण्ये राजन् स पुण्यकृत्॥ शान्तिपर्व 298.23 q. by the मोक्षकाण्ड of कल्पतरु p. 254.

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teaching Brahma), that Bhīṣma waited for the beginning of uttarāyaṇa to abide by popular ideas and practices and to show that he possessed the power to depart from the world at his will owing to the boon conferred on him by his father. The Yājñavalkya-smṛti refers to the path (devayāna)⁴³⁷ that leads to Devaloka (in III. 193-194, where it reads 'mānasah' for 'amānavah' of the Ch. Up.) and the Pitṛyāna (in III. 195–196). In spite of the interpretations of the Vedāntasūtra (and of Śaṅkara) the popular belief that death in Uttarāyaṇa is best persisted and still persists. For example, the Baud. P. S. (II 7. 21) remarks '(the sages) provide that death during the northern path of the sun, in the bright half of a month, during the day and at the end of a Śrauta sacrifice is best⁴³⁸.' The G. P. S. (II. 7.1-2) remarks: 'It is desirable to avoid dying in the dark half of a month or at night and the following *sūtras* provide for the offering of certain oblations if the death occurs in the dark half or at night.

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⁴³⁷ The words 'devayāna' and 'pitṛyāna' are a legacy from the hoary past. Even in the Ṛg. there are frequent references to them. In Ṛg III. 58 5 the Aśvins are addressed a prayer 'may you come here (to this sacrifice) by the paths leading to the abode of the gods' (eha yātaṁ pathibhirdevayānaiḥ). Ṛg. VII 38 8 also has a similar idea 'may you, being gratified, go by the devayāna paths' (tṛptā yātaṁ pathibhir-devayānaiḥ). In Ṛg- VII 76.2 (addressed to Uṣas) the sage Vasiṣṭha exclaims that he has seen the Devayāna paths when the dawn shone in the East (pra me panthā devayānā adṛśran). Agni is asked to make the devayāna paths easily accessible and to carry the offerings in a pleased mood (Ṛg. X 51.5, sugān pathaḥ kṛṇuhi devayānān vaha havyāni sumanasyamānaḥ) Ṛg. X 98 11 describes Agni as knowing the devayāna paths according to the seasons and a prayer is offered to him to place Aulāna (son of Śaṁtanu) in heaven among the gods (vidvān patha ṛtuśo devayānān-apyaulānaṁ divi deveṣu dhehi). In Ṛg. X 18.1 it is stated that the path of Death is different from devayāna (paraṁ mṛtyo anu parehi panthāṁ yaste sva itaro devayānāt). In Ṛg X 2.7 Agni is said to know the pitṛyāna path (panthāmanu pra vidvān pitṛyāṇam). In the Tai. Br II 6 3 5 it is said 'I have heard of two paths of the Fathers; I have heard about the paths of the gods and mortals' (dve srutī aśṛṇavaṁ pitṝṇām ahaṁ devānām-uta martyānām). The Śat Br. I 9.3 2 remarks 'this is the path called Devayāna or Pitṛyāna.' In the Bṛ. Up. I.5.16 it is said 'there are indeed three worlds, viz. the world of men, the world of *pitṛs* and the world of gods'.

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⁴³⁸ उदगयने आपूर्यमाणपक्षे दिवा कृत्वन्ते श्रेयो मरणमित्युपदिशन्ति॥ बौ. पि. सू. II 7 21 (ed by Dr. Shamsastri, Mysore).

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*FUNERAL RITES* (antyestī) are a saṁskāra. Antyesti is one of the 16 (or more) saṁskāras of a twice-born person performed with Vedic mantras according to Manu II. 16, Yāj. I. 10, Jātūkarṇya⁴³⁹. These saṁskāras were formerly performed for women also (Āśv gr I. 15.12, I. 16 6, I. 17-11, Manu II. 66) but without Vedic mantras (except in marriage) and for sūdras also (Manu X. 127, Yāj I. 10) but without Vedic mantras. The Baud. P. S. III. 1.4 states that there are two saṁskāras of every human being and they are like a debt i e. they must be performed, just as a debt must be discharged viz the saṁskāra on birth and the one on death (mṛtasaṁskāra). Funeral rites and rites after death varied according as the deceased was an āhitāgni (one who had consecrated the śrauta fires) or one who had only kindled the smārta fire, or one who had neither the śrauta fires nor the smārta fire, or a woman, a child, an ascetic (*parivrājaka*), or one dying in a distant land or one dying by accident or committing suicide &c. The śrauta and gṛhyasūtras differ among themselves in many details even on the same topic and the procedure becomes more elaborate in medieval and later times. It would be impossible to state all the differences on each topic in this section. A separate volume would have to be written for the purpose of setting out all the variations and additions from ancient times to modern times, to discuss why and how they arose or were made, to compare the various sūtras and to compare these again with the purāṇas and medieval digests, and to appraise their worth or usefulness. All that can be attempted here is to give the bare outlines of the procedure in different sūtras, smṛtis and digests by way of sample in a chronological order. The Nirṇayasindhu (p. 569 ) expressly says that the last rites differ in each Śākhā, though certain things are common to all 439a Chronological conclusions have been drawn about the relative ages of the sūtras ( as Dr. Caland does), of the smṛtis, purāṇas and nibandhas from the presence or absence of this or that detail or the elaboration of this or that ritual But with all respect to the industrious scholars of the West such conclusions are often tentative or misleading and are purely subjective in many cases and are often due to ignorance or loss of ancient works.

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⁴³⁹ निषेकादिश्मशानान्तो मन्त्रैर्यस्योदितो विधि । तस्य शास्त्रेधिकारोऽस्मिन्ज्ञेयो नान्यस्य कस्यचित् ॥ मनु II. 16. ब्रह्मक्षत्रियविट्शूद्रा वर्णास्त्वाद्यास्त्रयो द्विजा । निषेकाद्या इमशानान्तास्तेषां वै मन्त्रतः क्रियाः॥ या I 10, आधानपुंससीमन्तजातनामान्नचौड़काः। मौञ्जी व्रतानि गोदानं समावर्त्तविवाहका ॥ अन्त्यं चैतानि कर्माणि प्रोच्यन्ते षोडशैव तु॥ जातूकर्ण्य q. in संस्कारप्रकाश p 135 and अन्त्यकर्मदीपक p 1

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439a 439 a. प्रतिशाख भिन्नेष्वन्त्यकर्मसु साधारणं किंचिदुच्यते । निर्णयः p 569.

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Before setting out the rites of cremation contained in the Śrauta sūtras, Gṛhya sūtras and later works, it would be best to give here a translation of the five hymns from the Ṛg. (X. 14–18)⁴⁴⁰. The verses in these hymns are employed by most of the sūtras and are used even now in the cremation rites and most of them occur in the other Vedic Saṁhitās. Varying interpretations have been given of some of these stanzas by Indian and Western commentators and critics Only a few of these have been mentioned in the notes. Besides some stanzas are employed for different details of the cremation rites by the different sūtras All such differences cannot be set out for want of space. The five hymns are so placed that they follow the order of the stages in which the funeral ritual proceeded in fact and is performed even now to a great extent. Vide Appendix for the text of the Ṛgveda hymns without accents.⁴⁴¹

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⁴⁴⁰ The work of Bertram S Puckle on 'Funeral customs' (London, 1926) is a very interesting and instructive one It describes at great length funeral customs in various parts of England, France and other countries in Europe and among Jews and also in other parts of the world. Many of the customs and beliefs that he records bear a close resemblance to customs and beliefs in ancient and modern India, such, as, for example, the alighting of a raven or other black feathered bird on a cottage where a man is very ill as a death warning (p 17), washing and anointing of dead bodies before burial (pp. 34, 36), the hiring of professional women for wailing and shriek-ing for the dead (p 67), condemning burial at night (p 77), the cutting of the hair as a sign of mourning (p. 91), placing meat and drink on the grave for the spirit of the departed (pp 99–100), refusal of burial in the church-yard by the Church for unbaptised children, suicides, lunatics, and those excommunicated (p. 143).

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⁴⁴¹ Vide Appendix.

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X. 14. 1 (O! sacrificer!) worship with an offering Yama, king (of pitṛs), son of Vivasvat, the gatherer of men (that are dead), who sought out the way for many (men who do meritorious acts) and who passed along great (non-terrestrial) heights⁴⁴². 2. Yama was the first to know (find out) the path for us men; that is a pasture (abode) that cannot be taken away (by anybody), that is (an abode) where our ancient ancestors went, each knowing his own way thereto⁴⁴³. 3. Mātali (Indra's charioteer or Indra himself) with the (pitṛs) called *kavya*, Yama with the Aṅgirases and Bṛhaspati with the Ṛkvans become prosperous (or increase in strength); whom (the pitṛs) the gods support and who support the gods; some of them (the gods, Indra and others) are delighted by *svāhā* (by offerings given after uttering that word) and others (pitṛs) are delighted by *svadhā*⁴⁴⁴. 4. O! Yama! Being of one mind with the pitṛs called Aṅgirases come to this (sacrifice) and sit down on the seat (of kuśas). May the *mantras* recited by the wise (priests) bring you (here). May you (O king) delight yourself with this offering! 5. O Yama! (come with the adorable) Aṅgirases and Vairūpas and delight (or exhilarate) yourself. I invoke Vivasvat, your father; (May he delight himself) after sitting on the kuśa grass (spread) in this sacrifice⁴⁴⁵ 6. The Aṅgirases, the Navagvas,⁴⁴⁶ the Atharvans, the Bhṛgus are our pitṛs and love soma (drink). May we secure the good will of those adorable ones! May we be in their gracious favour also! 7. Hasten, hasten⁴⁴⁷ by the ancient paths (to that place) where our forefathers that went before us passed. May you (the departed) see the two kings Yama and god Varuṇa rejoicing as they will. 8. (O departed one!) be united in the highest heaven with the pitṛs, with Yama and with your *iṣṭāpūrta*; leaving here blamable acts (sins), come back to your home! Being endowed with bright lustre, be united with a (new)⁴⁴⁸ body! 9 (Ye evil spirits!) Go away, depart, move aside from this place (the cemetery), the pitṛs made (or assigned) for him (the departed person) this abode Yama gives to him (this) resting place characterized by waters, days and nights. 10. (O departed!) proceeding by a good path, hurry on past the two dappled dogs (of Yama), offspring of Saramā, each having four eyes. Thus approach the pitṛs who will recognize⁴⁴⁹ you and who enjoy delight in the company of Yama. 11. O king Yama! Give him (the departed one) in charge of those two dogs of yours, who are guards, having four eyes each, who guard the path (to pitṛ-loka) and who watch men. May you bestow on him happiness and health! 12. The two messengers of Yama, that have wide nostrils, that are very strong, that are satisfied with difficulty, move among the people. May those two (messengers) restore to us to-day auspicious life in order that we may see the Sun!⁴⁵⁰ 13. Extract Soma juice for Yama (O priests!), offer oblation to Yama.⁴⁵¹ Sacrifice, in which Agni is messenger (carrier) to the gods and which is well prepared reaches Yama. 14. (O priests) offer oblation sprinkled with ghee to Yama and then start. May he keep us (tied) to the worship of gods,⁴⁵² so that we may live a long life! 15. Offer to king Yama an oblation which is extremely sweet. Here is salutation to the sages who were born before us and who made the path for us.

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⁴⁴² X. 14. 1. This verse is explained in Nir X 20. 'Pareyivāṁsaṁ' may also be taken with 'panthāṁ'. The meaning of 'pravataḥ' is rather uncertain. The Tai Ā. VI 1. 1, Śat. Śr. 28 1 20, Baud. P. S. (I. 2), Vaik. Śr. S. 20.22 (p. 311) read 'pareyuvāṁsaṁ'.

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⁴⁴³ It is quite possible to understand 'eva jajñānāḥ' as meaning 'being thus born' (like ourselves), 'eva' being taken adverbially and 'jajñānāḥ' from 'jan' (to be born). Compare A V 18 3.13 यो ममार प्रथमो मत्यानां य प्रेयाय प्रथमो लोकमेतम्। The Parsi scriptures also speak of Yama (Yima) as the first mortal and as the son of Vivanghat Vide Vendidad, Fargard II 1. p 11. (SBE. vol. IV)

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⁴⁴⁴ Kāvyas, Aṅgirases and Ṛkvans are different classes of Pitṛs In Ṛg VII 10 4 the Ṛkvans (singers) are associated with Bṛhaspati. In other places they are associated with Viṣṇu, Aja-Ekapāt and Soma also. The exclamation svāhā is uttered when making an offering to Gods and svadhā when making an offering to pitṛs

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⁴⁴⁵ 'Nisadya' is really a gerund and not a finite verb We have to supply some verb like 'mādyatām' understood from the preceding half. Vairūpas are a subdivision of the Aṅgiras group

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⁴⁴⁶ Navagvas seem to be a subdivision of Aṅgirases, just as 'daśagvas' are, as in Ṛg III 39.5, IV 51 4, V 29 12, X 62.6. The late Mr Tilak in his 'Arctic' home in the Vedas' (pp 162-169) gave a somewhat far-fetched interpretation of these two words which can hardly be accepted as satisfactory in the presence of words like 'atithigva' (Ṛg. I 53 8, I 30 7, II 14 7, IV 26 3, VIII 68.17), 'abhiyugvan' (Ṛg VI 45 15), 'etagva' (Ṛg. VIII 70.7). This verse is explained in Nir XI 19.

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⁴⁴⁷ This and the following three stanzas are addressed to the departed man For the meaning and history of the word Iṣṭāpūrta, vide H of Dh. vol II. pp. 843-845. It means 'the cumulative spiritual result or merit due to the performance of sacrifices and charitable acts'.

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⁴⁴⁸ This appears to postulate the acquisition of a new ethereal body for the departed enabling him to enjoy the pleasures of pitṛloka.

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⁴⁴⁹ 'Suvidatrāṅ'—who will know or recognize you. The Nir. VI.14 explains 'suvidatrāḥ kalyāṇavidyāḥ'.

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⁴⁵⁰ The life implored for here is that of the persons related to the deceased who are left behind on the earth. 'Asutṛpa' according to Sāyaṇa and Oldenberg means 'who steal away the lives of men'. This is a good meaning in view of what is stated in the last pāda of the verse. In translating as done above the word is taken as 'a+su+tṛpa', while Sāyaṇa takes it as 'asu+tṛpa'.

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⁴⁵¹ This and the following two verses are addressed to the priests.

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⁴⁵² 'Sa no deveṣvāyamad'—For the translation of these words given above, compare Rg. IX. 44 5,

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16. The one great (Bṛhat-sāman) passes in three sacrifices (called Jyotir-gaur-āyuḥ) to the six wide expanses⁴⁵³. Tristubh, Gāyatrī and the metres are all centered in Yama.

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⁴⁵³ This is rather a very obscure stanza The A. V. reads 'pavate' for 'patatī'. 'Trikadruka' occurs frequently in connection with Soma (as in Ṛg II 22 1; VIII 92,21). Sāyaṇa explains that for the performance of Trikadruka sacrifices Yama gives protection and that he comes to the six wide ones for supervising over what was done or not done The six are mentioned in Śat Br I.5 1.22 as fire, earth, water, wind, day and night The six wide ones are referred to in Ṛg VI 47 3. The conception is rather vague The meaning probably is that in the Trikadruka sacrifices the Bṛhatsāma is sung and it reverberates throughout the universe (symbolized as the six wide ones) and that all the verses recited in the several metres do the same.

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X. 15. 1. May the Soma-loving⁴⁵⁴ pitṛs, whether of the lower, middling or higher grade, come forward, those pitṛs that attained life (an eternal life or a life of spirit) being kind-hearted and knowing *ṛta* (the rule of right)! May those pitṛs protect us when invoked! 2. Today may this be our salutation to the pitṛs who went (died) before (the birth of this departed one) or who went after (the birth of the departed⁴⁵⁵), also (those pitṛs) that are seated in this world or those who have places among the powerful people. 3. I have known the pitṛs as those who will recognize (me, their descendant) and I have known the stride of Viṣṇu and the child (viz. Agni), the pitṛs who sit on kuśa grass and partake of food and Soma offering at their will, repeatedly come here.⁴⁵⁶ 4. O pitṛs, that occupy kuśa grass! (come) down towards us with your protection, we have prepared for you these offerings; accept them. May you come with very blissful protection and then may grant us happiness that is free from trouble (or evil)!⁴⁵⁷ 5. May the Soma-loving pitṛs invited by us to the dear treasures (offerings) placed on the kuśa grass come! May they hear (our prayers) here! May they speak in favour of us and may they protect us! 6. O Fathers! May you all, bending your knee and sitting to the right side (of the offering) commend our sacrifice; whatever fault we may commit in reference to you through our being (erring) men, do not injure us for the sake of that. 7. O Fathers! sitting in front of (in the lap of) brilliant (flames) may you bestow wealth on (me) the mortal sacrificer! May you give wealth to the sons (of the deceased mortal) and may you impart vigour (to them)! 8. May Yama desiring offerings and enjoying the company of our ancient and rich pitṛs, who came to (or valued) Soma drinks one after another, who were glorious and in whose company Yama (the king of pitṛs) found great delight, partake of (eat) the offerings (given by us) according to his liking⁴⁵⁸ 9. O Agni! come down towards us with the pitṛs that were thirsting and gaping (to reach the world of the gods), that knew about sacrifice and that were authors of stomas by means of prayers (that they offered), that know us well, that are unfailing (in responding to our call), that partake of the *kavya* offering and that sit round the heated milk. 10. O Agni! come with the pitṛs earlier and later (in time) that are unfailing, that partake of the offerings (presented to them), that drink the offerings, that are seated in the same chariot with Indra and the gods, that make obeisances to the gods in their thousands, that sit round the hot milk. 11. O pitṛs called Agniṣvātta⁴⁵⁹, that are good guides! Come (to this rite) and sit down each on his proper seat. Eat (partake of) the pure offerings (offered) on the sacred kuśa grass and then bestow wealth (or prosperity) together with all heroic sons. 12. O Agni Jātavedas! when praised (by us) you, having made the oblations savoury, have carried them and presented (them to the pitṛs). May they eat them as is their wont (or as they are offered with the word svadhā)! O God! May you eat (partake of) the pure offerings! 13. O Jātavedas! you know how many (pitṛs) are there, viz. those who are here (near us), those who are not here, those whom we know and those whom we do not know (because they are remote ancestors). Be gracious to accept as is your habit this sacrifice which is well prepared. 14. (O Agni) Resplendent (or self-ruling) along with those (pitṛs) who (whose bodies) were burnt by fire and also whose bodies were not burnt and who enjoy delight (on account of offerings made) with *svadhā* (or as is their wont) in the midst of the heavens. May you arrange a body as (the deceased) desires that will inspire him to a (new) life (in heaven)!

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⁴⁵⁴ X 15. 1 This and the following seven stanzas were employed as mantras in offering oblations to pitṛs in the rite performed on the day previous to the day (8th tithi) of Aṣṭakā-śrāddha, vide Āśv. gr. II. 4 6.

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⁴⁵⁵ X 15. 2. 'Pūrvāsaḥ' and 'uparāsaḥ' may simply mean 'ancient and modern' 'Pārthive rajasi'—here probably means 'the regions contiguous to or just above the earth'

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⁴⁵⁶ X. 15 3. 'Napātam' is difficult to construe: probably it refers to Agni who is often addressed as 'ūrjo napāt' (Ṛg. I. 58.8, II. 6.2, VI.48.2).

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⁴⁵⁷ X. 15.4. 'Śaṁ yoḥ' is explained by the Nir. IV. 21 as शमनं च रोगाणां यावनं च भयानाम् and रपः in अरपः as meaning पाप.

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⁴⁵⁸ Ⅹ. 15. 8.—अन्नूहिरे is perfect of either वह् with अनु or of ऊहू with अनु. वसिष्ठाः may be taken as meaning 'Vasiṣṭha, his descendants and others' and as the worshippers of Pitṛs or simply means 'rich or dressed in rich clothes.'

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⁴⁵⁹ Ⅹ, 15 11. अग्निष्वात्ता = अग्नि + स्वात्त (from स्वद्) means 'tasted or licked by Agni'.

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*X. 16. 1.* O Agni! Do not burn out this (departed person?), do not singe him all round, do not throw here and there (parts of) of his skin or his body, O Jātavedas (fire)! when you burn him completely, may you send him (the deceased) on to the pitṛs! 2. O Jātavedas! When you thoroughly burn this (departed person), then may you hand him over to the pitṛs! When he (the dead person) follows this (path) that leads on to a (new) life, may he become one that carries out the wishes of the gods⁴⁶⁰! 3. May your eye (of the deceased) go to the Sun, your breath to the wind, may you go to Heaven and earth by your merit or you may go to the waters if you find pleasure there (or if that be your lot)! May you rest (stand) with all your limbs in the herbs! 4 O Jātavedas! May you burn by your heat the goat that is your share! May your flame, may your bright light burn that goat,⁴⁶¹ carry this (departed) to the world of those who do good deeds by means of your beneficent bodies (*flames*). 5. O Agni! discharge again towards the pitṛs (this deceased) who being offered on to you moves about (or wanders) as is his habit. O Jātavedas! may he take on (a new) life and increase his offerings and be united with a new (ethereal) body.⁴⁶² 6. (O dead man!) May Agni who consumes all make free from blemish that limb of yours which the dark bird (crow) has pierced or an ant or a snake or a wild beast struck at and may Soma that entered into the brāhmaṇas do the same⁴⁶³.

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⁴⁶⁰ *X. 16. 2.* The words असुनीतिमेता have in view the words असुनीतिमेतां यथावशं तन्वं कल्पयस्व in X 15 14 above.

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⁴⁶¹ *X. 16. 4* अजो भाग'—This refers to the goat that was optionally carried with the dead body Vide note 486 below and Ṛg. X 16.7 where the cow is mentioned as being burnt with the dead body.

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⁴⁶² *X 16 5.* For the meaning of शेषस्, compare Ṛg. VII 4.7 (न शेषो अग्ने अन्यजातमस्ति).

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⁴⁶³ *X 16 6*—For सोम ..आविवेश, compare 'सोमोऽस्माकं ब्राह्मणानां राजा' शतपथब्रा V. 4.2 3 and 'स यदि सोमं ब्राह्मणाना भक्ष ' ऐ. ब्रा. 35 3 In X.16.7 the idea seems to be that when the corpse is covered with the parts of a slau_htered animal the corpse may not be burnt too quickly.

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7\. (O deceased) put on (yourself) with cows an armour (i e. against fire flames) of Agni (i e. with the skin of the cow) and surround yourself with the thick fat (of the cow), so that (Agni) that overwhelms with his lustre, that takes delight (in destroying things), that is bold and seeks to burn completely may not scatter (all your parts). 8. O Agni! do not destroy this cup that is dear to the gods and the Soma-loving (pitṛs). In this cup from which the gods drink, the immortal gods take delight⁴⁶⁴. 9. I send far away the fire that eats raw flesh: may Agni that carries evil (or sins) go (to regions) where Yama reigns! The other Agni (Jātavedas), knowing everything, may take even here the offering to the gods 10. I, observing the other Agni (Jātavedas) for the purpose of offering a sacrifice to the pitṛs, leave aside the fire that devours raw flesh and that entered your house; may he (the other fire) urge on to the highest world the *gharma* (heated milk or sacrifice⁴⁶⁵). 11. May that fire which carries the *kavya*⁴⁶⁶ offerings offer them to the pitṛs that prosper according to ṛta! May he offer the oblations to the gods and pitṛs! 12. (O Agni!) we who love you have established you and have kindled you. May you loving (the pitṛs) bring here the pitṛs that love us in order that they may partake of the offering! 13. O Agni! May you extinguish (with water) that spot which you burnt (at the) time of cremation! May Kiyāmbu (plant) arise here and may dūrvā creeper spreading its tendrils grow here! 14. O Śītikā (cool plant), O herb full of cooling effect, O Hlādikā (freshening herb) causing delight, may you be well associated with a she frog! May you gladden this fire!

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⁴⁶⁴ X 16. 8. This mantra is repeated as invocation when the praṇītā water is carried forward in the cup As stated below all sacrificial implements are placed on the body of the deceased āhitāgni and burnt But the sage prays that the cup may not be completely destroyed, since it may have to be used in the other world by the departed spirit.

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⁴⁶⁵ X. 16. 10. This verse is rather involved If the words of this verse and the next are literally construed it would seem that the kravyād fire was employed for pitryajña It is possible to hold that kravyād fire was considered as something evil and to be kept distinct from the ordinary or sacrificial fire.

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⁴⁶⁶ X 16.11 Sāyaṇa explains on the assumption that the word is kavyavāhana in this, while the Saṃhitā and the padapāṭha have kravyavāhana. The Vāj S. 19 65 and Tai S. II. 6 12 5 read 'kavyavāhanaḥ'. Here apparently at least the flesh-eating fire is admitted not only in the rites for the pitṛs but also in the rites for gods.

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