History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c72.92
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c72.92
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v5.c72.92.1
The Āśv. gr. ⁴⁸² (IV. 1 and 2) prescribes in general the ceremonies on the death of an *āhitāgni*, while the Āśv. Śr. S. quoted above deals with what should be done in case the *āhitāgni* dies while engaged in a Soma or other sacrifice. The Āśv. gṛ. remarks 'when an *āhitāgni* dies, one (a son or other relative) should arrange to have a piece of land dug up to the south-east or south-west at a place sloping towards the south or south-east, or according to some towards the south-west. The piece of land dug up should be of the length of a man with upraised arms, of the breadth of one *vyāma*⁴⁸³ and one *vitasti* (twelve finger breadths) in depth. The cemetery (*śmaśāna*) should⁴⁸⁴ be free (open) on all sides. It should abound in herbs, but plants with thorns and with milky juice (should be dug out) as stated before (in Āśv. gṛ. II. 7.5 about vāstu-parīkṣā). From which the waters flow on all sides (that is the spot should be a little higher than the surrounding ground); this should be a characteristic required for that (kind of) cemetery where (the body) is to be burnt. They should cut off the hair on the head, the lips and the body and pare the nails (of the deceased); this has been declared already (in Āśv. Śr. VI. 10.2). They should make provision for plenty of sacrificial grass and clarified butter. In this (funeral rite) they pour clarified butter into curds. This is the *pṛṣadājya* used (in the rites) for *pitṛs*.
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(The relatives of the deceased) carry his sacred fires and his sacrificial vessels in that direction (viz. where the ground is dug up for cremation). After these aged persons, in odd numbers, men and women not going together, carry the dead body. Some say that (the dead body) should be carried in a cart with a seat drawn⁴⁸⁵ by oxen. Some prescribe that a she-animal, either a cow⁴⁸⁶ or a she-goat, of one colour or of a dark colour (should be taken to the cemetery). The (relatives of the dead) tie (a rope) to the left fore-foot and lead it behind (the corpse). Then follow the relations (of the deceased) with their yajñopavītas brought low (round their body) and with the top knot untied (dishevelled), the older ones going first, the younger ones last. Having thus arrived at the spot (of cremation), the performer (of cremation rites) while walking three times round the spot (for cremation) with his left side turned towards it, sprinkles water on it with a *śamī* twig with the verse 'apeta vīta vi ca sarpatātaḥ' (Rg. X. 14. 9). To the south-east on a slightly raised corner (of the spot for cremation), he (son or the like) places the Āhavanīya fire, to the north-west the Gārhapatya fire and to the south-west the Dakṣiṇa fire. Then a person that knows (how to prepare a funeral pile) collects a pile of fuel between the fires (on the dug-up spot).
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Then the performer of the rites spreads *barhis* (kuśas) and a black antelope skin with the hairy part outside on the pile, (the relatives) place the dead body thereon carrying it by way of the north side of the Gārhapatya fire and turning its head towards the Āhavanīya fire. They make the wife of the deceased (belonging to any one of the three higher varṇas) lie down (on the pile) to the north of the dead body, and also place his bow to the north if (the deceased was) kṣatriya. The wife's brother-in-law⁴⁸⁷ (husband's brother) or a representative of the husband or a pupil (of the deceased) or an old servant (slave) should make her rise (from the pile) with the mantra 'udīrṣva nāryabhi jīvalokam' (Ṛg. X. 18. 8); the performer (of the rites) should mutter this verse if a śūdra (servant) makes her rise and he takes away the bow with the verse 'dhanur-hastādādadāno' (Ṛg. X. 18. 9). It has been stated (above what is to be done) in case a śūdra (should perform this act). Having strung the bow he should before the piling up of the things (mentioned below on the dead body) is done, break the bow to pieces and throw it on the pile.⁴⁸⁸ He then should put the following sacrificial implements (on the dead body) viz.
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into the right hand the spoon called Juhū, in the left hand the spoon Upabhṛt, on his right side the Sphya (wooden sword), on his left side the Agnihotrahavanī (the ladle with which the Agnihotra offerings were offered into fire), on his chest, head and teeth respectively the dhruvā (the big sacrificial ladle), the dishes (or the *kapālas*), the pressing stones (used for pressing out Soma juice in a soma sacrifice), on the two nostrils the two small ladles (*sruva*), on the ears the two Prāśitra-haraṇas,⁴⁸⁹ if there be only one then breaking it into two; on the belly the *pātrī* (in which the oblations ar collected before offering) and the *camasa* (cup) in which (the *iḍā* portion) cut off is placed; on his private parts the *śamyā*; on the thighs the two *araṇis* (wood sticks for kindling fire by attrition) and on the shanks the mortar and pestle, on the feet the winnowing baskets (*śūrpa*) or if there be one only, by tearing it in two pieces. Those of the sacrificial implements which have a hollow (into which a fluid can be poured) are filled with *Pṛṣadājya*. The son (of the deceased) should take the upper and the lower mill-stones for himself and the implements made of copper, iron and earthenware⁴⁹⁰.