Āṅgirasa Smṛti

[001]

The Smṛti of Aṅgiras

The Earlier Aṅgiras Text

The twice-born, prostrating themselves before the sage Āṅgirasa, who was the very image of fire, said to him: "Tell us all the righteous laws (dharma)." // Ang_1.1 //

Out of affection for them, he then declared: "Listen! I shall proclaim all those supreme Vedic laws which lead to liberation." // Ang_1.2 //

Dharma is said to be that which is a scriptural injunction (codanā); anything else is so only by extension. That codanā is to be known by its indicators and other such signs; when enjoined by the Śruti (the revealed scriptures), it grants liberation. // Ang_1.3 //

That alone is codanā which is characterized by the indicators found in the Śruti, such as the optative mood (Liṅ), the imperative mood (Loṭ), and the gerundive suffix (Tavya)—not that which is enjoined by the Purāṇas (a class of post-Vedic narrative scriptures) or the Smṛtis (Codes of Tradition). // Ang_1.4 //

On Not Performing Rites Mentioned in the Purāṇas

A follower of the Veda shall not perform ritual actions (karma) with the mantras mentioned in the Purāṇas. [002] He shall perform all rites only with those mantras declared in the Veda. // Ang_1.5 //

A Vedic karma is destroyed merely by the utterance of a mantra from a Purāṇa in the middle of the rite. Therefore, one shall not act in that way. // Ang_1.6 //

One may act according to the Purāṇas in those matters which are worldly.

The Vyāhṛtis in the Absence of Mantras

In the absence of a specific mantra, the Vyāhṛtis (sacred utterances) are indeed prescribed for all circumstances. // Ang_1.7 //

Through syntactical connection, implication, or meaning, where there is no contradiction, other specific mantras may be suitable for those respective ritual actions. // Ang_1.8 //

Wherever no penance (prāyaścitta) is seen for us, for that, this divine and most great prāyaścitta has been declared. // Ang_1.9 //

These are the sacred Vyāhṛtis. That sacred verse (ṛc) is of Viṣṇu and Śiva. It is the appeaser of all sins and the sole bestower of desired objects. // Ang_11.10 //

It was established by Viṣṇu in ancient times for the purpose of performing rites of prāyaścitta. There is no mantra equal to the Vyāhṛtis; there is no recitation (japa) equal to the Vyāhṛtis. // Ang_1.11 //

There is no sacred ford equal to the Vyāhṛtis; there is no austerity (tapas) equal to the Vyāhṛtis. There is no sacrifice equal to the Vyāhṛtis; there are no rites equal to the Vyāhṛtis. // Ang_1.12 //

[003]

Therefore, they are seen everywhere solely for the purpose of prāyaścitta. Thus, for all Vedic and worldly duties, // Ang_1.13 //

when there is an omission due to negligence or a complete abandonment due to deliberate intent, they are the supreme purifiers and saviors for both the ignorant and the wise. // Ang_1.14 //

The Vyāhṛtis, when joined with that sacred verse (ṛc), are the deliverers.

On the Transgression of Jātakarma and Other Rites

If the jātakarma (birth rite) and the nāmakarma (naming rite) are not performed, the Vyāhṛtis are prescribed. // Ang_1.15 //

They are said to be accomplished in a single day, and likewise for the rite of naming. Similarly, upon the non-performance of the annaprāśana (first feeding of solid food) and then the caula (first haircut), // Ang_1.16 //

the supreme Vyāhṛtis are prescribed, to be accomplished in two days. Afterwards, the mauñjī (sacred thread ceremony) must be performed. And upon the non-performance of the mauñjī, // Ang_1.17 //

during its primary period from the tenth to the sixteenth year, the nights are said to be three, four, five, six, seven, eight, nine, and so on. // Ang_1.18 //

Reciting them is his expiation. What of other rites for which there is no expiation? // Ang_1.19 //

For such a case, these have been declared by the good, the constant expounders of the Veda. Having recited these divine Vyāhṛtis solely for prāyaścitta, // Ang_1.20 //

(having become purified), one should then immediately begin that particular rite. [004] The preparation of food for any śrāddha (ancestral rite) may always proceed. // Ang_1.21 //

Specifically, the formal declaration of intent (saṃkalpa) for it shall not be made.

If Ritual Impurity Arises After the Śrāddha Cooking Has Begun

If, by chance, during the rite, ritual impurity from birth (sūtaka) befalls the priests (ṛtvij), // Ang_1.22 //

it shall not be an impediment for them to perform that rite. For that rite, having first bathed properly with mantras, // Ang_1.23 //

one should then perform the rite. For that duration, there is no sūtaka for them. At the time of the karma, that āśauca (ritual impurity) immediately dissolves. // Ang_1.24 //

When the karma is completed, it rises again of its own accord.

If a Death Occurs on the Street After the Cooking Has Begun

If, after the cooking for a śrāddha has begun, a corpse should fall on that street, // Ang_1.25 //

the śrāddha is not polluted by it.

If a Death Occurs on the Street Before the Cooking Has Begun

If it occurs before the start of cooking, it shall be an impediment to the śrāddha. // Ang_1.26 //

A corpse fallen on the street after the cooking has begun is not an impediment. If sūtaka should arise in the middle of a rite that has been commenced, // Ang_1.27 //

even though it has occurred, the rite shall not be impeded by it. [005] Therefore, a śrāddha that has been commenced should be carried out even during sūtaka. // Ang_1.28 //

From the start of the cooking, the entire rite, up to the satisfaction of the ancestors, should be performed according to rule.

The Śrāddha in Relation to Darśa, Pūrṇamāsa, Iṣṭi, and Paśubandha Sacrifices

A single śrāddha is an impediment to all vows and kṛcchra penances. // Ang_12.29 //

An impediment even to that is the Paurṇamāsa (full moon sacrifice) and the Dārśika (new moon sacrifice). If a Paurṇamāsa, a Darśa, or a Paśubandha (animal sacrifice) falls on the same day, // Ang_1.30 //

having first completed it, one should then perform the śrāddha. By performing the sacrifice that falls on the day of the ancestral rite, all the Vasus, Rudras, and Ādityas, // Ang_1.31 //

and all the ancestors (Pitṛs), grandfathers, and all the great-grandfathers in those forms, // Ang_1.32 //

will become eternally satisfied. Through undertaking the dīkṣā (ritual initiation), their satisfaction will be even greater. // Ang_1.33 //

The Śrāddha During a Great Dīkṣā

The monthly dīkṣā for that month, which is part of the yearly cycle, shall not be performed. The yearly rite for one's parents is not considered to be for the paternal uncle and others. // Ang_1.34 //

A rite that falls within a great dīkṣā shall be considered null and void. For one who is undergoing a great dīkṣā, its performance must surely be at the end of it. // Ang_1.35 //

[006]

Those dīkṣās that are longer than twenty-four days are to be known as "great."

During a Short Dīkṣā

Those that are shorter than that, lasting three, six, or so days, // Ang_1.36 //

are to be known as "short." An ancestral rite falling within them may either be performed then or at its conclusion; any other rite is absorbed by it. // Ang_1.37 //

On the Extension of a Dīkṣā

A karma that falls within a great dīkṣā during sacrificial sessions (sattras) is thus null and void. Is it to be said that it should not be performed at all if the dīkṣā is somehow extended? // Ang_1.38 //

If that śrāddha arrives unavoidably by a stroke of fate, one should perform it only at the end of the dīkṣā. And when, again, // Ang_1.39 //

by a stroke of fate, the dīkṣā happens to be extended and becomes great due to some other reason, then if it is performed at the end, it is as good as done. // Ang_1.40 //

No Sacraments Are to Be Performed for One Who Dies During a Dīkṣā

They say that the śrāddha for him takes place. But one should not perform the saṃskāras (sacraments/rites of passage) for those who die during a dīkṣā, nor even look at them. If one transgresses, one must perform the saṃskāra. // Ang_1.41 //

[007]

Thus the supremacy of Vedic karma has been established by the great-souled, dharma-knowing, truth-seeing knowers of Brahman. // Ang_1.42 //

Vedic karma is superior to charity, pilgrimage, vows, and even kṛcchra penances. Therefore, the Vedic rite shall prevail. // Ang_1.43 //

One must perform a Vedic karma only when pure, not when impure. For Brahmins, impurity will arise from āśauca. // Ang_1.44 //

On the Untouchability of Ritual Impurity from Birth

During ritual impurity from birth (sūtyāśauca) and ritual impurity from death (mṛtāśauca), one shall not perform Vedic karma. There should be no untouchability in sūtyāśauca, but it does indeed exist in āśauca [from death]. // Ang_1.45 //

In either case, one should not eat upon the death of a great elder. A fast of a day and a night is the opinion for all. // Ang_1.46 //

Eating at an improper time is prescribed in āśauca [from death], but not in sūtyāśauca. In both, one should perform only the twilight prayer (sandhyā) mentally with mantras. // Ang_1.47 //

If there is a cumulative āśauca from one, two, three, four, or eight women, then for one who is in a state of cumulative āśauca, // Ang_1.48 //

there is no partaking of solid food, and the sandhyā prayer must be a rite performed in water.

In Case of Continuous Ritual Impurity

For one who lives in a village of a hundred kinsmen and is in a state of continuous sin, // Ang_1.49 //

and for whom sūtaka arises again immediately after a previous sūtaka ends, without interruption, // Ang_1.50 //

[008]

after observing this for a year, he should then diligently and respectfully leave that village. It is the rule that the śrāddha for his parents should be performed immediately in another region. // Ang_1.51 //

When a continuous chain of sin that obstructs the śrāddha occurs for him, then after observing it for a year, he should immediately go to another region. // Ang_1.52 //

If, however, no obstacle to the śrāddha arises, then he should perform the śrāddha right there, wearing the sacred thread. // Ang_1.53 //

If one is afflicted by three types of sūtaka at once, or by one after another, he should wear the sacred thread. // Ang_1.54 //

One who is without the sacred thread is unfit for all ritual actions. In the absence of that thread, he should wear a cloth or a deerskin // Ang_1.55 //

according to the rule, but there is no mantra for this. The mantra exists only for the thread. One without a top-knot (śikhā) is likewise unfit.

If the Top-Knot is Cut by an Enemy

If his top-knot is cut by an enemy, he should immediately wear hair from a cow's tail on his ear and, being pure, should perform a Prājāpatya penance. // Ang_1.56 //

Through a new saṃskāra, he becomes pure; there is no doubt in this. // Ang_1.57 //

[009]

If Cut in the Middle

If the top-knot is cut in the middle, he is purified by a Prājāpatya penance.

If Lost Due to Disease or Other Causes

If the entire top-knot is lost due to disease or in a calamity, // Ang_1.58 //

or unintentionally by fire, then only a new saṃskāra is the remedy. One should not perform it before the hair of the top-knot has regrown. // Ang_1.59 //

Until then, hair from a cow's tail must be worn according to the rule. If it does not grow back properly due to old age or disease, // Ang_1.60 //

With Hair After the Age of Seventy

then after the age of seventy, if there is hair growing before, behind, // Ang_1.61 //

on the sides, or all around, a top-knot should be made with effort. If this is not possible, what then, if that place is completely bare or even all around? // Ang_1.62 //

To indicate his Brahminhood, he should wear those hairs. Otherwise, it will not be so; therefore, one should act thus. // Ang_1.63 //

Thus, after eight years have passed, one may enter the third stage of life. The top-knot and the sacred thread—this pair is the root of Brahminhood. // Ang_1.64 //

By any means whatsoever, one should wear the top-knot and the sacred thread. [010] If the top-knot is cut by enemies five times, // Ang_1.65 //

his Brahminhood is lost, even with a new saṃskāra.

On Sexual Intercourse When a Śrāddha is Obstructed

When an obstacle to a śrāddha arises, such as continuous sūtaka, // Ang_1.66 //

without having performed that śrāddha, one must not approach a woman at all. If a child is conceived at that time, one must perform the vow for killing a Brahmin. // Ang_1.67 //

If it happens once, one should perform three Prājāpatya penances. For repeated intercourse, one should perform the Cāpāgrayāna penance. // Ang_1.68 //

A new initiation (upanayana) is prescribed for him by the expounders of Brahman. One who has entered another's body should not, in that body, approach his own wife. // Ang_1.69 //

Nor, having entered it, should he approach that person's wife. If he were to perform such an act, he would cause that family, his own family, // Ang_1.70 //

and himself to fall into the terrible hell named Raurava. If the offering for the Triprāyaka śrāddha is lost, // Ang_1.71 //

then having prepared it again and offered the caru (sacrificial porridge) with the Prāṇa oblations and others, after thirty-two oblations, the rite is completed with the remainder. // Ang_1.72 //

That which is the Triprāyaka śrāddha, its completion is the conclusion. In the afternoon and at midday, it should be freshly cooked. // Ang_1.73 //

From a separate cooking, there is a meal for him; on the second day, there is none. [011] There should only be the feeding of the Brahmins; one should perform this until the rite is complete. // Ang_1.74 //

After the completion, the commencement of the death anniversary rite is prescribed. Taking all the remainder, one should offer three or nine rice balls (piṇḍas). // Ang_1.75 //

He should then eat the remainder; this is also the rule in the Triprāyaka rite. With effort, in great fear, there may be a large feast afterwards. // Ang_1.76 //

If the Bride Menstruates Before the Lājahoma

If the bride should menstruate before the lājahoma (the rite of offering parched grain), then with the mantra "Haviṣmatī," and with one hundred pots of water according to rule, // Ang_1.77 //

having bathed her according to the rule and wrapped her in two garments, and having her bow twice with effort, a pair of oblations called "Yuñjāna" // Ang_1.78 //

should be offered with consecrated ghee into a separate, established fire. Afterwards, the main procedure should be employed, up to the dismissal of the Brahmins. // Ang_1.79 //

Releasing the girdle, he should place that wife at a distance. Afterwards, on the fourth day, immediately after she has bathed, // Ang_1.80 //

he should perform the rites of Pravāhana and others according to the rule. For both of them, there shall then be a vow of consuming only milk, according to the rule. // Ang_1.81 //

The aupāsana (the domestic fire ritual) fire-offering for her is prescribed from its commencement.

If it Occurs After the Lājahoma

If she menstruates after the lājahoma, then after her bath, // Ang_1_82 //

[012]

but before the concluding oblation, silently and without mantras, giving her two garments and covering her with them, thereafter, // Ang_1.83 //

when the third day has passed, on the fourth day, in the second watch of the day, with one hundred un-consecrated pots of water, // Ang_1.84 //

having had her anointed, he should complete the remaining rites.

If it Occurs on the Second Day, Before the Aupāsana Has Begun

If, on the second day, before the aupāsana has begun, // Ang_1.85 //

she menstruates, then after sprinkling her with water using the Haviṣman mantra, and giving her two garments silently, without mantras, // Ang_1.86 //

and covering her with them, afterwards, with a thousand pots of water on the fourth day, he should perform the anointing with mantras. // Ang_1.87 //

With Pañcagavya, white sesame seeds, mustard seeds, and all types of grains, he should offer one hundred and eight oblations with the Vyāhṛti and the Gāyatrī. // Ang_1.88 //

One thousand and eight oblations are supreme for removing all faults. Having offered the Āyuṣya Sūkta with caru or parched grain, // Ang_1.89 //

and having finished the remainder of the fire-offering, he should complete the remainder of the rite. Afterwards, she attains purity for that rite alone. // Ang_1.90 //

Then on the fifth day is the acceptance of the aupāsana. Union with her should occur after a month, according to the rules of the conception rite. // Ang_1.91 //

Due to mutual opposition regarding their house, field, and mind, [013] for those whose rites for the deceased are obstructed, their sūtaka lasts until the completion of those rites. // Ang_1.92 //

For those who obstruct the rites for the deceased with the desire to seize the property, their sūtaka shall last until the completion of those rites. // Ang_1.93 //

On Daily and Occasional Rites During Ritual Impurity

Until the completion of those rites, they shall not perform any auspicious karma, nor daily, occasional, or optional rites, nor the Brahmayajña and so on. // Ang_1.94 //

No scriptural study, no fire-offering, no entering an assembly.

On Obstructing Rites for the Deceased

One should perform the sandhyā mentally and not eat sweet foods. // Ang_1.95 //

If one performs these things out of delusion, the deceased will not tolerate it. He will give a terrible curse; therefore, the obstruction of his rites // Ang_1.96 //

should not be done even in thought. Such an act is declared to be like that of a caṇḍāla (outcaste). It is a terrible and wicked deed; one should not act in such a way. // Ang_1.97 //

One Should Not Cause Extreme Injustice and Other Such Acts in the Kali Yuga

Extreme injustice, extreme malice, extreme cruelty, even in the Kali age, extreme transgression, and extreme violation of scripture—one should not do or cause these to be done. // Ang_1.98 //

If one does so out of delusion, he will be immediately destroyed. The doer, the one who causes it to be done, the instigator, and the obstructor, // Ang_1.99 //

[014]

and their helpers—all of them will be swiftly destroyed. A house, field, and so on are not eternal for an auspicious doer. // Ang_1.100 //

For the sake of these things, a mortal should not commit this kind of sin. Knowing that sūtaka is approaching, for one who has already begun a rite, // Ang_1.101 //

there should be no abbreviation of its parts; this is the opinion of Manu. Even when sūtaka has arrived for one who has begun a rite, // Ang_1se.102 //

he should perform the parts of the rite at their proper times. He is not in a state of sūtaka then. Immediately after it has passed, he is so again. // Ang_1.103 //

On the Śrāddha, Piṇḍapitṛyajña, etc., for One Whose Father is Alive

Even one whose father is alive should perform the Piṇḍapitṛyajña. The monthly śrāddha, the fire-offering, the Aṣṭakā, and the Pitṛyajña— // Ang_1.104 //

after the passing of his father, he should perform the offering of the rice ball (piṇḍa). By this, he becomes a performer of śrāddha, not by offering the piṇḍa for his mother. // Ang_1.105 //

If, while the father is alive, an occasional śrāddha arises, his son should give offerings to the very same ancestors to whom the father would give. // Ang_1.106 //

Likewise, if the grandfather is alive, to whomever he himself would give, to them his grandson should give. The same applies if the great-grandfather is alive. // Ang_1.107 //

[015]

On the Śrāddha for the Grandfather and Others When One's Father Has Become a Renunciant, an Outcaste, or is Otherwise Disqualified

When the father has become a renunciant, is an outcaste, is of unsound mind, or is of unsteady character, the son himself should perform the śrāddhas that were his father's duty. // Ang_1.108 //

He is not the performer of the śrāddha according to rule at those specific times. By not performing them, he would immediately fall to the level of a caṇḍāla. // Ang_1.109 //

One becomes qualified for śrāddha merely by the giving of the piṇḍa. When he is chosen as a priest (ṛtvij), he does not become the main performer. // Ang_1.110 //

By giving the piṇḍa for his father, he becomes the performer of the śrāddha. To establish his right to perform śrāddha, he should perform on the eleventh day // Ang_1.111 //

the Pārvaṇa śrāddha according to its rules, after the final rites for his father are complete. Then he should engage in that rite, having become one with Brahman. // Ang_1.112 //

Every year on the anniversary of the death, he should perform the śrāddha. Afterwards, he should perform the worship; if not on that day, then on the next. // Ang_1.113 //

For him who has become one with Brahman, who has the form of all the gods, the state of being a Pitṛ (ancestor) is attained. Through that form, he should worship him. // Ang_11.114 //

On that śrāddha day, with devotion, he should worship him as a god according to the rules. Such worship of him, for the rite named śrāddha, // Ang_1.115 //

[016]

is for the sake of establishing the right of performance. Therefore, he should worship him in this way. One should never worship the mother as a Pitṛ. // Ang_1.116 //

The fatherhood that passes to the mother is minor, a mere remnant. Just as it is not effective for its purpose, so too is the motherhood. // Ang_1.117 //

Regarding the Wives of Paternal Uncles and Others

For the wives of paternal uncles and others, there is only a semblance of wifehood. For them, it is said, there is no motherhood in that sense. // Ang_1.118 //

Both fatherhood and motherhood are lost through adoption. When that rite is performed again, it arises through the status of being the birth-mother, and so on. // Ang_1.119 //

Fatherhood and motherhood reside in one place only. They do not reside elsewhere, even through a hundred thousand rites. // Ang_1.120 //

Regarding a Secondary Mother

If, for a secondary mother, one invokes motherhood out of greed for wealth and performs a rite, it certainly does not go to her. // Ang_1.121 //

If a dull-witted person, out of greed and delusion, confers motherhood on other women and performs a rite, he immediately falls to the level of a caṇḍāla. // Ang_1.122 //

If one willfully superimposes the identity of one person onto another and performs a saṃskāra, that karma becomes fruitless, and he too attains the state of an outcaste. // Ang_1.123 //

Fatherhood resides primarily in the progenitor alone; elsewhere it is secondary. If a rite is performed by others invoking this secondary status, the rite must be done again. // Ang_1.124 //

[017]

Sonship is acquired through the prescribed ritual of adoption, and not otherwise, with the permission of relatives, the king, and the learned. // Ang_1.125 //

Even a Brother's Son Who is Married and Has Performed the Rites

A brother's son, by the verbal consent of his parents, regardless of being older or younger, attains sonship, even if he is married and has performed the rites. // Ang_1.126 //

Even he attains it only if he is the only son; the rule is not so for both. He would be the primary son of his birth-father and the secondary son of the other. // Ang_1.127 //

The relationship of maternal uncle, paternal uncle, son, and so on—whatever is the primary relationship for someone, the rite should be performed invoking that. // Ang_1.128 //

He who, having abandoned the primary relationship, performs a rite out of negligence, invoking the paternal uncle or other, must perform that rite again. // Ang_1.129 //

In Case of Confusion of Gotra, Name, or Relationship

If, through confusion of gotra (patrilineal clan), name, or relationship, one performs a rite on a blameless day, he must perform that rite again according to the rule. // Ang_1.130 //

If one has been initiated, the rite is performed with him as the initiator. For the giver of knowledge, with him as the teacher; for the giver of devotion, with him as the bestower. // Ang_1.131 //

For one who gives protection, with him as the protector; for a paternal uncle, with him as such. Having invoked the respective relationship, one should perform the respective rite. // Ang_1.132 //

If it is done otherwise, it should be performed again correctly. [018] When the Main Performer is Far Away, One Should Act as His Agent

When the primary performer is nearby, another should not perform the rite with his own relationship. // Ang_1.133 //

He should perform it as his agent, having been sent or chosen by him. If, when the performer is far away, the rite is performed by one not chosen as his agent, // Ang_1.134 //

that rite must be performed again, from the saṃkalpa onwards.

Only the Śrāddha is to be Performed for One Adopted by Mere Verbal Agreement

A son adopted by mere verbal agreement, who is married and has performed the rites, // Ang_1.135 //

should never perform the new-moon rites (darśa) and others for his adopter. He should properly perform only the śrāddha for that man and his wife. // Ang_1.136 //

He should do so with effort every year, but he should not perform the darśa and other rites. One should perform rites with effort only for virtuous relatives. // Ang_1.137 //

For the corrupt, the vile, the fallen, and the performers of forbidden acts, one should not perform any rite with effort; one should not even perform the bathing rite. // Ang_1.138 //

For the wicked and the fallen, the sūtaka is said to last until the cremation.

Who is Authorized to Perform the Pot-Breaking Ceremony for the Fallen and Outcaste

For those who have lost their caste, are ritually inactive, and are fallen—be it one's mother, son, // Ang_1.139 //

father, brother, wife, or husband—one should abandon these wicked people mutually with the breaking of a pot. One should not act thus for others. // Ang_1.140 //

[019]

On Performing the Last Rites for the Unclaimed Dead

By performing the last rites for an unclaimed corpse, one obtains the fruit of a horse sacrifice. Here, the final disposal of the corpse is meant by the word "saṃskāra." // Ang_1.141 //

On the Failure to Perform the Last Rites

He who, without performing the last rites for a corpse, eats out of desire, instantly obtains the entire mass of sin committed by that deceased person. // Ang_1.142 //

To appease that fault, one should then perform the Cāpāgre Snāna rite. If not, one should perform the Ukthya sacrifice, with effort for a whole month. // Ang_1se.143 //

The Duties of an Ascetic, with the Permission of Brahmins

With the permission of Brahmins, one may perform a rite, especially the rite for the ancestors and the rite for the deceased. If not for them, then also for an ascetic. // Ang_1.144 //

An ascetic too, having obtained the permission of Brahmins and bathed, with wet clothes, may perform the rite for the deceased. If not, that is not his duty. // Ang_1.145 //

Even a rite prescribed by scripture, if it is against the opinion of many Brahmins, should be performed again with their permission. // Ang_1.146 //

That rite which is tainted by the sin of disrespect and hatred from many Brahmins, and which lacks their permission, that rite one must perform again. // Ang_1.147 //

Rites Performed by an Unauthorized Person When the Authorized Performer is Present Must Be Redone

If a rite is performed by an unauthorized person while the authorized performer is nearby, [020] for the sake of wealth, livelihood, house, or field, that rite must be performed again. // Ang_1.148 //

Ritual Impurity from Performing Rites for One of a Different Gotra

Whoever in any way cremates a deceased person of a different gotra, he too, like the members of that gotra, shall be in a state of sūtaka for ten days. // Ang_1.149 //

On Neglecting the Death Anniversary of One's Parents

For neglecting the death anniversary out of delusion, one should perform two kṛcchra penances, a recitation of the Gāyatrī ten thousand times, and the gift of a cow. // Ang_1.150 //

Thus, this expiation is declared for up to thirty-five years; beyond that, he becomes an outcaste, O great-souled ones. // Ang_1.151 //

Expiation by Bathing in a River

One hundred baths in a great river are declared by the good as the expiation for one who has abandoned the ancestral rites for his parents, along with a new saṃskāra. // Ang_1.152 //

I declare to you that river baths are the expiation for Brahmins in all circumstances and for all rites, with the permission of Veda-knowers. // Ang_1.153 //

Indeed, no expiation equal to bathing has been prescribed. Therefore, bathing in all circumstances, especially at sacred fords, is superior. // Ang_1.154 //

Recitation of the Saṃhitā and Other Texts

A complete recitation of the Śruti, or a recitation of the Vyāhṛtis, or a recitation of the Gāyatrī, or else a recitation of the Mahārudra, // Ang_1.155 //

or a recitation of the Puruṣasūkta, or a single recitation of the Saṃhitā—these are prescribed by the good as expiation even for great sinners. // Ang_1.156 //

[021]

The Glory of the Veda

By uttering a single syllable of the Veda, one obtains the fruit of all divine names. However many names of Hari are recited by the twice-born, // Ang_1.157 //

though they be innumerable, endless, and removers of all stains, a single syllable of the Veda is equal to them. With such divine syllables, // Ang_1.158 //

which are immeasurable, the Veda is composed, being the very embodiment of Nārāyaṇa. By reciting such a Veda, a sinner // Ang_1.159 //

is immediately freed from all sins; of this there is no doubt.

The Brahmin's Right to the Veda

For the recitation of such a Veda, a Brahmin indeed has the right, // Ang_1.160 //

but no other, and only one who has been consecrated by the rites. And among them, only one who is pure and has performed his daily duties. // Ang_1.161 //

And among them, one who is pure, especially on special days. The Veda is inherently pure from the pure. By its utterance, in an instant, // Ang_1.162 //

the endless names of the gods, all of which destroy sin, are considered to have been recited repeatedly. On this, there should be no deliberation. // Ang_1.163 //

Having bathed, one should begin that Veda, so auspicious. [022] On Beginning Without Bathing

If, out of delusion, one begins without bathing, he becomes a sinner. // Ang_1.164 //

From bathing, all ritual actions are certainly accomplished; there is no doubt.

Bathing is the Root of All

This Brahmanic state is rooted in bathing; this austerity is rooted in bathing. // Ang_1.165 //

All sacrifices are rooted in bathing; this world is rooted in bathing. In all duties, everywhere, bathing alone is considered supreme. // Ang_1se.166 //

In all states of impurity, bathing is declared to be the savior.

Bathing as a Component of the Rite for Touching an Untouchable, etc.

On touching an untouchable, and on eating forbidden foods, // Ang_1.167 //

on being defiled, and on being polluted, on being rendered unfit for rites, and in other situations that cause loss of caste, // Ang_1.168 //

in all cases of sūtaka, in all rites involving āśauca, bathing alone is proclaimed as supreme, above all kṛcchra penances and vows. // Ang_1.169 //

At the beginning and end of all sacrificial sessions (sattras), it alone is declared. On eating forbidden foods, that same bathing is stated. // Ang_1se.170 //

In these cases of performing forbidden acts, the primary baths are chiefly purifying. Therefore, one should always perform them with effort for purification. // Ang_1.171 //

If not, what then can purify?

Bathing After Vomiting

Upon vomiting during one's own rite, one should immediately enter water with one's clothes on. // Ang_1.172 //

[023]

There is bathing for vomiting due to indigestion or as a result of taking medicine.

Situations Where Bathing is Not Required After Vomiting

Even in the case of vomiting, a full immersion is required. But if it is caused by a fly, // Ang_1.173 //

no immersion should be performed; only the washing off of the defilement is to be done with effort, and the wearing of clean clothes. // Ang_1.174 //

On Vomiting Vegetables, Roots, etc.

If one vomits vegetables, roots, fruits, leaves, or things with pungent or bitter tastes immediately, it is not a cause for bathing; but if after a long time, it is. // Ang_1.175 //

When there is vomiting due to illness, then bathing according to rule should be performed immediately, with the Aghamarṣaṇa rite. // Ang_1.176 //

On Vomiting at Night

If vomiting occurs at night, due to illness or indigestion, bathing in warm water is prescribed if it is before midnight. // Ang_1.177 //

After that, it should be done in the morning; this is the statement of Śākala.

On Abandoning One's Own Gotra and Adopting Another

By abandoning one's own gotra and adopting another, // Ang_1.178 //

one immediately becomes an outcaste; he is purified again by a saṃskāra. The abandonment of one's own gotra and the adoption of a different gotra— // Ang_1.179 //

this pair is declared to apply only to a woman, not to a man. [024] The Ardhodaya Conjunction

The new moon that is conjoined with the Śravaṇa nakṣatra, the Vyatīpāta yoga, and a Sunday, in the month of Pauṣa or Māgha, // Ang_1.180 //

is the Ardhodaya conjunction, equivalent to a crore of solar eclipses. If one bathes in this conjunction, and performs a hundred baths at the tip of the bow-bridge (Dhanuṣkoṭi), // Ang_1.181 //

one who has neglected his ancestral duties for thirty years is purified thereby. In a Mahodaya conjunction, if one devotedly performs a thousand baths, // Ang_1.182 //

or causes them to be performed, he becomes pure from previous sins. Otherwise, there is no expiation for such a sinner. // Ang_1.183 //

Therefore, such a sinner should carefully watch for that conjunction.

The Duty of a Son Whose Mother Ascended the Pyre with a Man Other Than Her Husband

If a virtuous woman, through error, ascends the pyre with a man other than her husband, // Ang_1.184 //

how are the rites to be performed afterwards for those born from her? The gods, it is said, were long beset by this worry. // Ang_1.185 //

Afterwards, a divine voice arose, with clear words and syllables: "For union with a man other than her husband, a six-year kṛcchra is prescribed. // Ang_1.186 //

For abandoning her life out of delusion, a great sin, for that act of hers, a six-year penance is prescribed, multiplied by six. // Ang_1.187 //

It should be performed always with charity, devoid of greed and deceit, to appease that act of taking her own life. // Ang_1.188 //

[025]

Having first performed the Cāpāgrayāna rite, one should perform a hundred baths there. For a fortnight, with effort, daily, with loving devotion, // Ang_1.189 //

its appeasement is achieved by this and not by one and a half thousand immersions. By the grace of the Brahmins and by reciting the Kūṣmāṇḍa hymns, // Ang_1.190 //

daily, three times a day, there itself, one should afterwards perform the normal rites. Then she becomes pure through these auspicious rites. // Ang_1.191 //

Expiation According to Caste Difference

The expiation is doubled for union with a king, tripled for union with a Vaiśya, and quadrupled for union with a Śūdra; thus is the expiation declared. // Ang_1.192 //

On the Remarriage of a Woman

If a woman is remarried by foolish and wicked fathers, brothers, and others, then all of them will go to hell. // Ang_1.193 //

That remarried woman becomes a partaker of the great hell Raurava. Her husband, along with his ancestors, goes to the hell Kālasūtra. // Ang_1.194 //

The giver (of the bride) goes to the hell named Aṅgāraśayana.

The Expiation for This

To appease that fault, this is the supreme prāyaścitta: // Ang_1.195 //

The giver, going to Setu (Rameswaram), at Dhanuṣkoṭi, with concentration, bathing three times a day and eating only barley gruel, // Ang_1se.196 //

shall reside there with effort for a year, constantly. While confessing the sin he committed, daily with effort, // Ang_1.197 //

he should perform a hundred Taptakṛcchra penances at all the sacred fords. Then he becomes pure. And the husband, in turn, // Ang_1.198 //

[026]

to appease his fault, performing three holy Cāndrāyaṇa vows with effort, should reside there for three seasons, unwearied. // Ang_1.199 //

Daily drinking Pañcagavya according to its rule, weeping, and shamelessly reciting the Kūṣmāṇḍa hymns and others before the people, // Ang_1.200 //

and the Gāyatrī named Drupadā, and the Gāyatrī, mother of the Vedas, reciting them a thousand times at the three junctures of the day, and performing the auspicious penance called Tapta, // Ang_1.201 //

according to the rule, and then through a new saṃskāra, and by the Puṭagarbha rite, he becomes pure there. // Ang_1.202 //

If not, he should perform a hundred Tapta penances after a new initiation. If she, having left both husbands, performs a thousand baths at Setu, // Ang_1.203 //

and eats only barley gruel, she is purified in a year. If she is childless; if she has children, she will surely fall with them. // Ang_1.204 //

She, along with the children born of that union, will attain the state of a caṇḍāla.

Purification of Oneself Alone After Mistakenly Marrying a Daughter or Sister

If, out of long-standing confusion, one marries his sister or daughter by mistake, upon realizing it, after performing a thousand Cāndra penances, // Ang_1.205 //

and after the Cāpāgrayāna rite, and by the Puṭagarbha rite, // Ang_1.206 //

and by performing the birth rites and others, he becomes pure for himself alone. To others, he is like a Śūdra. He should then support her. // Ang_1.207 //

[027]

Abandoning his former duties, he should live with devotion to her, reciting prayers.

If a Son is Born

If children are born to her, he should place them among the caṇḍālas. // Ang_1.208 //

Then he himself, eating only barley gruel daily, should wander the earth, proclaiming his sin for as long as he lives, worshiping Hari. // Ang_1.209 //

He should reside constantly in holy places and wander the earth with devotion. If a widow is given in marriage by deceivers through great delusion, // Ang_1.210 //

and one marries her, upon knowing the truth, he immediately falls to the level of a caṇḍāla. To appease that fault, he should act as before. // Ang_1.211 //

The entire rite should be understood by the wise as doubled.

A Woman Married One, Two, Three, Four, or Five Times

A woman who has been married one, two, three, four, or five times, // Ang_1.212 //

in very vile times that are full of sin—if she is discovered, one should question her well, investigate, and deliberate. // Ang_1.213 //

Having ascertained the truth about her, one should then perform the prāyaścitta. Wherever she went and whomever, along with her relatives, // Ang_1.214 //

she deluded by trickery and deceived by her excessive conduct, having identified each one and spoken with them, and having sufficiently heard their accounts, // Ang_1.215 //

[028]

and then having related everything to the Śrotriyas (learned Brahmins), and having informed the king or relatives, one should then perform the prāyaścitta. // Ang_1.216 //

In such deeds, she certainly becomes a mere field (for procreation).

She is a wife only to the first husband, but not a wife to the second, at any time, for the performance of religious duties, neither for him nor for the other man. // Ang_1.217 //

In Comparison to Her, a Prostitute is Superior

A veśyā (prostitute/courtesan), though fit only for pleasure, is superior to her. // Ang_1.218 //

If one eats in the same row with her during these rites, or eats together with her, it is a wicked act that causes loss of caste. // Ang_1.219 //

For the purification of that sin, one should, according to rule, be covered in a pit in the earth, having dug it for a period of one watch (three hours) or two ghaṭikās (forty-eight minutes). // Ang_1.220 //

After being lifted out of it, one should then perform the birth rites (jātakarma) and others anew. One should also perform a thousand Taptakṛcchra penances according to rule. // Ang_1.221 //

With a controlled self, subsisting on barley, he should perform the Cāpāgrayāna rite; then he becomes pure. He should perform five thousand baths, either himself or through a Brahmin. // Ang_1.222 //

Then he becomes pure for himself alone. He is not fit for others. Thus spoke Bhṛgu in ancient times. // Ang_1.223 //

If a virtuous woman has intercourse with her husband who, she knows, has entered another's body, she is purified by subsisting on barley for three months, and not otherwise. // Ang_1.224 //

A chaste wife, knowing her husband has entered another's body, should especially protect him, but should not engage in physical intimacy at all. // Ang_1.225 //

[029]

The connection established in the past was between the two consecrated bodies. There is no connection between the souls; therefore, there is none if the body is different. // Ang_1.226 //

The soul does not touch the other body; through that, one does not incur loss of caste. This is so even for the gods; what then to say of human beings? // Ang_1.227 //

Deities of Ungraspable Form and Deities of Graspable Form

There is a very great difference and a supreme hierarchy between the gods of ungraspable and indivisible form and those with graspable and divisible bodies. // Ang_1.228 //

This is clearly evident. Therefore, those gods who are ungraspable are the highest and most supreme, to be worshipped by the gods with graspable bodies. // Ang_1.229 //

They are superior and more worthy of reverence, and thus are not inferior.

Offerings for a Deity of Ungraspable Form

One should not offer to them the food that has been offered to the others. // Ang_1.230 //

By that, a very great offense would arise; one should not act thus. Food offered to a deity with a graspable and divisible body // Ang_1.231 //

is always unfit for a deity of ungraspable and indivisible form, just as the Veda is for a Śūdra. One who is skilled in Vedic and Smārta rites should not offer to a god that which has been prepared for the sake of the ancestors. // Ang_1.232 //

[030]

On Mixing Offered and Unoffered Food

One should not mix unoffered food with nivedita (food offered to a deity) for the sake of taste. // Ang_1.233 //

Likewise, one should not add salt to food that has already been offered. After the offering, one should not, with effort, add ghee, // Ang_1.234 //

oil, or salt to what has been taken from it. One should not make it a leftover (ucchiṣṭa), nor press it with one's hand. // Ang_1.235 //

One should not break it apart out of ignorance, nor should one sprinkle it with water. One should not perform the pariṣecana rite; one should place it in the mouth silently. // Ang_1.236 //

One should receive it within, and not crush it even with the teeth. This is the supreme, pure, and very rare sacred remnant (nirmālya). // Ang_1.237 //

It is fit to be eaten even by the gods, with effort and great devotion. One should accept it as a side dish during the great occasion of the offering. // Ang_1.238 //

Regarding the Consumption of the Lord's Consecrated Food

When the time comes to eat the offered oblation (haviṣ), one should not perform āpośana (ritual water-sipping with a meal), sprinkling, or the pariṣecana rite. // Ang_1.239 //

If one does so out of delusion, one goes to the hell Raurava. Having taken the food from the cooked portion and placed it in a separate vessel, // Ang_1.240 //

making it pleasantly warm and preparing it, one should then worship with leafy vegetables and other things.

On Offering Excessively Hot Food

He who, out of delusion, offers to a god food that is unbearably hot, very hot, or still in the cooking pot, becomes a resident of hell. // Ang_1.241 //

[031]

The Method of Offering

Therefore, having taken the food and placed it in a separate vessel, // Ang_1.242 //

and having with effort made it pleasantly warm, made it into a heap, and poured ghee over it, very pure, very excellent, fit for a king, and beautiful, // Ang_1.243 //

accompanied by vegetables, savories, and fruits, one should offer it to the god. That food, too, one should afterwards give with concentration and effort. // Ang_1.244 //

Without sprinkling, without pariṣecana, and without the preliminary Prāṇa oblations, without making it a leftover, one, being pure, should give it with effort. // Ang_1.245 //

The Method of Acceptance

One should not grind offered items with the teeth. One should not break them or make a sound, but should consume them silently like water. // Ang_1.246 //

One should eat with effort that which is juicy or has fruit, without making a sound. Even fruits that are hard like wood, one should consume with effort from the throat. // Ang_1.247 //

Giving to Children

One should give it to children if one does not accept it oneself. If one does accept it, then at night, seated in a pure place, // Ang_1.248 //

without making any sound, one should eat it with betel leaves and so on.

A Householder's Warm Water Bath at Night

A householder should not bathe at night; if he does bathe, it should be with water // Ang_1.249 //

[032]

that is warm, in his house, with a Brahmin as witness and fire as witness. One who is able should not bathe with warm water; if one is unable, then one may do so. // Ang_1.250 //

On Oil Massage

One who has been anointed should bathe thus for the health of the body. That bath is said by the good to be for that purpose; one should not perform daily rites with it. // Ang_1.251 //

Nor occasional rites, nor even the worship of the gods. Only after having performed the host of daily and other duties according to rule, // Ang_1.252 //

should one then take an oil-massage bath, but not in the middle of the day. If one takes such a bath at midday or in the forenoon, // Ang_1.253 //

The Midday Bath

for the midday duties, one must perform another bath according to rule. Having done so, one may begin that rite; one should not perform that rite with the former bath. // Ang_1.254 //

That bath is indeed declared to be for the purpose of removing dirt.

The Bath After Shaving

Likewise, the bath after shaving is said to be unfit for ritual action. // Ang_1.255 //

He who performs a Vedic rite after a bath from shaving, without another bath in between, does not obtain its fruit. // Ang_1.256 //

He may even incur sin; therefore, a wise person should not act thus. // Ang_1.257 //

[033]

Oil Massage at Dawn, Dusk, Festivals, etc.

One should not perform an abhyaṅga (oil massage/anointing) at dawn or dusk, nor on festival days, // Ang_1.257 //

during an eclipse, at the time of a śrāddha, during any vows, during sacred Vedic initiations, at night, or in a holy field or sacred ford. // Ang_1.258 //

After sleeping, eating, or weeping, after traveling a long distance, when thirsty, when extremely hungry, sick, or ill, one should not perform it under any circumstances. // Ang_1.259 //

Without having performed one's daily duties, after vomiting, after being severely beaten, after being cursed or having cursed, after killing other men by deceit, // Ang_1.260 //

after stealing the wealth of the poor, one should never do it. After sending away one's kinsmen, and after disrespecting one's elders and relatives, // Ang_1.261 //

when great and necessary duties are present that must be performed according to scripture, without performing them out of foolishness, // Ang_1.262 //

a twice-born should not suddenly perform an anointing of the body.

The Oil-Massage Bath in Relation to the Sodakumbha and Nāndī Śrāddhas

Hārīta says that one should perform only the Sodakumbha śrāddha after an oil-massage bath, but Manu says not with this. // Ang_1.263 //

One should perform śrāddhas with a bath taken after a previous bath, but never with the oil-massage bath alone. // Ang_1.264 //

[034]

One may perform the Nāndī śrāddha with those two (baths); this is remembered as a secondary option. The bath, the oil-massage bath, is for one who is unable, at any time. // Ang_1.265 //

It is indeed sufficient for the performer of the Sodakumbha and Nāndī śrāddhas.

Śrāddha After Bathing in a River a Krośa Away

One should not perform the śrāddha for one's parents after bathing in a river that is a krośa (about two miles) away. // Ang_1.266 //

After a great Avabhṛtha bath, a bath for a corpse, or a bath in the rains, or a bath that is part of such a rite, one should immediately perform the rite called śrāddha. // Ang_1.267 //

The Formal Declaration of Intent

For every rite, everywhere, having controlled the breath with mantras, one should make the saṃkalpa (formal declaration of intent) in the form of the spoken words, "I shall perform." // Ang_1.268 //

One should not perform any daily or optional rite without a saṃkalpa. That saṃkalpa may be mental, but the verbal one is superior. // Ang_1.269 //

The auspicious Śruti has said so with the words "of which...". The place and time must be stated in the saṃkalpa. If, in that, // Ang_1.270 //

the lunar day (tithi) is stated as the time, and there is a reversal, that rite is immediately nullified. Therefore, one must perform it again. // Ang_1.271 //

Redoing the Śrāddha if the Order of Parents is Reversed

If the śrāddha for both parents falls on the same day, it must be performed in their proper order. If the order is reversed, one must perform it again. // Ang_1.272 //

A śrāddha performed out of delusion on a day other than the proper one must also be performed again.

[035]

Redoing a Śrāddha Performed on a Void Lunar Day

Likewise, a śrāddha performed with effort on a śūnyatithi (a 'void' or inauspicious lunar day) must also be performed again. // Ang_1.273 //

At the end of a period of ritual impurity (sūtaka), this fault of the śūnyatithi never applies to the śrāddha rite. Therefore, one should perform it then and there. // Ang_1.274 //

The Compassionate Śrāddha After the Father's Śrāddha

After the father's śrāddha, one should perform the śrāddha for compassionate relatives. If that is done otherwise, one must perform it again on the next day. // Ang_1.275 //

Having performed the śrāddha for a specific occasion even with uncooked food on that day, one should perform it again properly with cooked food, and not otherwise. // Ang_1.276 //

The Śrāddha for Mother and Father on the Same Day with Cooked Food

A man, even in distress, should always perform the death anniversary śrāddha for his parents with cooked food, never with uncooked grain. // Ang_1.277 //

During eclipses and other occasions, if one is able, one should perform them with cooked food. If not, being pure, one may do so with uncooked grain, endowed with all its proper rules. // Ang_1.278 //

When two muhūrtas of the eclipse have passed, one should perform the śrāddha with cooked food. Even if one is able, one should not perform such a śrāddha in a shorter time. // Ang_1.279 //

The Śrāddha During a 'Circular' Eclipse

A cākrika grahaṇa (a 'circular' total eclipse) is primary; an eclipse at the solstice is secondary. That which afflicts the central part like a flower-like circle, // Ang_1.280 //

[036]

which is broad with a dark mark and circular, lasting for three watches, that eclipse is called cākrika and is gratifying to the ancestors. // Ang_1.281 //

It will occur once in five hundred years.

Prohibition of Food During an Eclipse; Not for the Old, Children, and the Sick

For three watches before this cākrika eclipse, men should not eat at all, except for the old, children, and the sick. // Ang_1.282 //

Not in the afternoon if it is at midday; not at midday if it is in the forenoon; not in the forenoon if it is at dawn, except for parched grains only. // Ang_1.283 //

There is no fault in drinking breast milk, even during the eclipse itself. // Ang_1.284 //

This rule is stated for barley gruel, milk, or water for a period not exceeding a year; one should not do it for longer than that. // Ang_1.285 //

In a primary solstice eclipse that occurs repeatedly, or when a corner is just touched, or when it lasts for a shorter time, // Ang_1.286 //

two watches, two and a half watches, three watches, three and a half watches, and four watches, in that order, // Ang_1.287 //

the rule for eating is determined according to the difference in one's capacity. I shall declare the decision for all of this. // Ang_1.288 //

Understand this in your heart: it depends on the absence of indigestion at that time.

[037]

Thus situated, I speak again: from one watch, from one and a half watches, // Ang_1.289 //

if a person with the power to digest feels hungry at that time, no fault is stated by the good, if it happens by a stroke of fate. // Ang_1.290 //

If one has indigestion, then a very great fault would arise. Therefore, eating should be avoided by all discerning people for two watches. // Ang_1.291 //

For the Extremely Sick and Others

A very great and special exception is further stated: for one who is extremely ill, who takes medicine, who suffers from excessive hunger, // Ang_1.292 //

who is greatly afflicted by cruel planets, who is possessed by a piśāca, who is tormented by rites of subjugation, attraction, enmity, immobilization, and eradication, // Ang_1.293 //

and especially for one who has fainted from severe beatings, eating at that time is never a fault. // Ang_1.294 //

For one on the verge of death, for one who has long given up food, and especially for one whose death is feared from not eating, // Ang_1.295 //

this practice of eating at that time shall not be a fault. For all castes and for all residents of the stages of life, // Ang_1.296 //

the primary and common duty is to be free from indigestion at that time. The periods of three watches and so on, which are enjoined in various places, // Ang_1.297 //

are all to be understood as intended for different kinds of people.

[038]

For One with Desires and One Without Desires During an Eclipse That Sets

Regarding the moon or the sun in a grastāstaga (an eclipse that sets while in progress), according to the view of the scriptures, // Ang_1.298 //

one who is without desire should eat after knowing it is over and then bathing. But if one desires the worlds of the moon and the sun, one should not eat. // Ang_1.299 //

There is no doubt about this. For one who desires those worlds, the abandonment of food is a fault. Thus says Prajāpati. // Ang_1.300 //

The Agnihotra Sacrifice

Due to the abandonment of the prescribed Agnihotra, one who has drunk his mother's breast milk will not be able to tolerate the impurity from his father's death. Therefore, one should perform it before that. // Ang_1.301 //

The Adopted Son

A nearby brother's son, who is young and has not yet performed the rites, or one who has performed the three rites—such an adopted son is considered superior. // Ang_1.302 //

The Giving by the Parents and the Taking

A couple should give a son, and a couple should receive one. // Ang_1.303 //

The right to give and to receive him belongs to them alone. For Brahmins, the adoption of a son should be done from among the sapiṇḍas. // Ang_1.304 //

Or it should be done from among the sagotras; one should not have it done from elsewhere. An uninitiated adopted son, whose rites have not been performed by his father, // Ang_1.305 //

does not obtain that wealth; what then to say of his livelihood?

[039]

His sonship is established by the jātakarma and other rites, not otherwise. // Ang_1.306 //

With great joy, up to the sacred thread ceremony, completely and in all respects. A son given by his kinsmen, for whom all the paternal rites have been performed, // Ang_1.307 //

if he himself performs them, then he obtains the entire, supreme livelihood. By the recitation of every mantra on behalf of the father, // Ang_1.308 //

the adopted son acquires the land; before that, it is not secured. By reciting the Hiraṇyakakṣyā mantras three times, // Ang_1.309 //

and having distanced those kinsmen, he obtains everything against their will. If an adopted son is initiated by another father and is devoted to him, // Ang_1.310 //

then all that wealth becomes common to the kinsmen. The adopted son himself should perform the rites for his father with effort. // Ang_1.311 //

If not that wealth immediately, it goes to his kinsmen. If this adopted son is not of the same gotra, he is always weak. // Ang_1.312 //

There is no doubt about this, in the scriptures, in this world, and in the next. If there is a sister there, one should not look at her face. // Ang_1.313 //

The Adoption of a Son Must Be Performed

By some means or other, the adoption of a son must be performed by a great-souled, dharma-knowing man when his own strength wanes. // Ang_1.314 //

This body is said by the wise to be like a bubble of water.

[040]

There is no certainty for living beings of their life in the next moment. // Ang_1.315 //

Therefore, always thinking of his own welfare, he should do this.

For One Without a Son, There is No Heavenly World

For one without a son, there is no heavenly world, but for one with a son, there is heaven. // Ang_1.316 //

The worlds of Brahmā and others are always under his control.

One with a Son is One with a Sacrificial Fire

One with a son is always one with a sacrificial fire; one with a son is considered a śrotriya. // Ang_1.317 //

A man with a son is a direct knower of Brahman; only one with a son is fortunate. Whatever duties are his, they will be accomplished at that very moment by this son. // Ang_1.318 //

On this, there should be no deliberation. One without a wife is not one with a son; rather, he is without a son. // Ang_1.319 //

One without a fire cannot be one with a son; one without a son is considered to be without a fire. Through a son, the gift of immovable property and other fruitful gifts, // Ang_1.320 //

and whatever is great and difficult for all to obtain in this world, a man with a son should perform. One should always perform Vedic, worldly, and auspicious rites for a son. // Ang_1.321 //

Therefore, a healthy man should never neglect his wife when she is in her fertile period. If a fool neglects her, he incurs the sin of killing an embryo. // Ang_1.322 //

[041]

On the day of the bath after menstruation, that man, whether young or a śrotriya, is not fit for the ancestral offerings; if he has a son, he becomes fit. // Ang_1.323 //

Seeing the Face of a Son Immediately Upon Birth

By the mere birth of a son, a man is freed from his debts. Therefore, a man should immediately look at the face of his newborn son. // Ang_1.324 //

For one who does not see his face, freedom from debt does not occur. Therefore, by any means whatsoever, a man should do this. // Ang_1.325 //

A wise man should procure a son, especially if he is weak.

The Vṛttidatta and Other Types of 'Given' Sons

One may arrange for a vṛttidatta (a son 'given' for livelihood), or else a mauñjīdatta (a son 'given' for the sacred thread ceremony), // Ang_1.326 //

or a vivāhadatta (a son 'given' for marriage), or else a yajñadatta (a son 'given' for a sacrifice). A vṛttidatta will save eight families; a mauñjīdatta, sixteen. // Ang_1.327 //

A vivāhadatta will save thirty-two, and a yajñadatta will save sixty-four families of his, easily and immediately. // Ang_1.328 //

He who supports his life with the livelihood given by a sonless man is known as a vṛttidatta, a son who brings meritorious worlds. // Ang_1.329 //

He for whom the sacred thread ceremony is performed in this world with another's wealth is called a mauñjīdatta, a son superior to the former. // Ang_1.330 //

Likewise, another son who bestows the next world is the one named vivāhadatta; he is twice as meritorious as the previous one. // Ang_1.331 //

Superior to him is the yajñadatta, a son beloved of the ancestors. All these sons are for the completion of those respective rites only. // Ang_1.332 //

[042]

They become so through the gift of wealth, and not otherwise. Therefore, the virtuous, desiring to see the next world, do not accept wealth from one person for these rites. // Ang_1.333 //

Having accepted it from the good, bit by bit, from here and there, // Ang_1.334 //

slowly and over a long period of time, one should perform those rites. When these great rites are performed in this way, // Ang_1.335 //

they are not the sons of one man; therefore, one should act thus in their case.

Adoption from Other Families

When a son is unavailable among the sagotras and sapiṇḍas, // Ang_1.336 //

one may take a son from relatives or others, but not from other castes.

Adoption from the Same Varṇa

One should perform this adoption only from the same varṇa, not from other varṇas. // Ang_1.337 //

By doing it from other varṇas, one immediately falls from one's own varṇa.

On Adopting from a Different Gotra

If a son adopted is from a different gotra, he brings fulfillment to his family for three generations; after that, it inevitably becomes mixed. If done with effort, it will save them. // Ang_1.339 //

A son from a different gotra should not be adopted; he belongs to the adopter. The adopted son obtains the inheritance, but the lineage belongs to the giver. // Ang_1.340 //

Therefore, an adopted son should cause his own sons to be initiated with mantras into the gotra of his birth-father at the time of their sacred thread ceremony. // Ang_1.341 //

[043]

If he does not cause his adopted son's sons to enter his own gotra, then the adopted son's son, or his son, belongs to both gotras. // Ang_1.342 //

The Abandonment of Both Gotras in Marriage

This being so, when the marriage of those born in this lineage comes about, one must then carefully and with effort avoid both gotras. // Ang_1.343 //

To know the reason for this connection to two gotras, one should perform the marriage of those born from him with two ancestral sages. // Ang_1.344 //

The Dual Gotra in Salutations and Other Rites

In daily salutations, in the twilight prayer, and in optional salutations, the entire lineage of sages is in one gotra and also in the other gotra. // Ang_1.345 //

Having accepted the two lineages of sages and joined them, one should then state only one gotra, whether it has one, two, or three sages, // Ang_1.346 //

or five or seven sages, or nine or eleven sages. Thus, a single gotra may have thirteen sages, // Ang_1.347 //

and thus a gotra may even have fifteen sages. Thus, gotras born from the practice of adoption // Ang_1.348 //

exist on earth. Therefore, a member of a gotra, after investigating them and asking, should abandon his doubt. Only these many gotras on earth // Ang_1.349 //

are established by scripture: some with one sage, some with two, three, or five sages. // Ang_1.350 //

Only these are established by scripture everywhere, not others. Through the lineage of the first adopted son and his adopted sons, // Ang_1.351 //

Brahmins are seen down to the seventeenth sage.

The Original Gotra of the Adopted Son's Descendants

Therefore, one should cause the sons of an adopted son to enter the original gotra. // Ang_1.352 //

If, without this entry, they have obtained a single gotra, and if later, out of delusion, the gotra of his birth-father // Ang_1.353 //

is to be avoided in marriage and other rites, then in time, without knowing the previous history, if they marry into the gotra of his birth-father, // Ang_1.354 //

a great disaster will surely arise. If the previous history is known, one should abandon that wife and support her like a mother. // Ang_1.355 //

Afterwards, one should perform three kṛcchra penances. To remove that fault, if children are born from her, // Ang_1.356 //

one should place them unhesitatingly among the caṇḍālas; this is the decision. Therefore, one should not adopt a son from a different gotra under any circumstances, // Ang_1.357 //

if one is wise, knows the dharma, and especially knows the precedents and consequences. One should perform the adoption of a son only from among the sagotras, according to the scripture. // Ang_1.358 //

[045]

No Marriage, Homa, etc., for a Brother's Son

For a bhrātṛja (a brother's son), there is no marriage ceremony, no formal acceptance rite, and no homa to be performed; sonship is established by mere verbal agreement. // Ang_1.359 //

The Adoption of a Brother's Son and Others

When brother's sons are available, one should not adopt another kinsman, nor one who is distant. One who is adopted thus is a thief. // Ang_1.360 //

At the time of adopting a son, one should please the minds of his parents with gifts and other things, and make arrangements for future duties. // Ang_1.361 //

Having made a firm oath with relatives, the king, and other people, and having established the status of that son, saying, "Thus it shall be," // Ang_1.362 //

and "Even if a biological son is born later, I shall do thus, without a doubt," and having made this firm, one should then adopt the son. // Ang_1.363 //

If not, a great fault will surely arise; there is no doubt.

On the Birth of a Biological Son After an Adoption

He who, after adopting another's son, upon the birth of his own aurasa (the biological son, specifically of the lawful wife), // Ang_1.364 //

acts contrary to what was said before and, out of delusion, harms the adopted son, speaking ill of him and saying, "Let him not be mine from today," // Ang_1.365 //

that sinner, that great monster, is a heavy burden on the earth. A righteous king should beat him and banish him from the country. // Ang_1.366 //

[046]

He should seize all his property. If not, in that kingdom, the rain-god will not rain, and unrest will arise in the nation. // Ang_1.367 //

What is Said at the Time of Giving a Son Must Be Done

At the time of giving a son, the words spoken by the adopter to his parents cannot be disregarded later. // Ang_1.368 //

By his relatives, by that king, by those people who gave and caused to be given, by their wives, by their sons, or by anyone else, // Ang_1.369 //

the words spoken at the time of giving the son, whether small or great, impossible or possible, should not be transgressed. // Ang_1.370 //

He who, having spoken firmly before people for his own purpose, then tries to alter it, or she who, being a fool, does so, // Ang_1.371 //

does not go to the world above and incurs the sin of killing an embryo.

On Transgressing the Word of a Husband or Father

Those women who, desiring the welfare of their own sons, rashly disregard the previously spoken words of their husband, will surely go to hell. // Ang_1.372 //

Whatever words of the husband or father were spoken before, // Ang_1.373 //

if the wife or son, out of foolishness, speaks a falsehood prompted by foolishness, saying, "That was misheard, harsh, cruel, and against our interests," // Ang_1.374 //

or "We did not even make the adoption"—these wicked-souled speakers, after rebuking them with words, scorning them, and slapping them on the cheeks, // Ang_1.375 //

one should quickly banish from the country and properly honor the good.

The Equal Share of an Adopted Brother's Son

For an adopted brother's son and for a biological son born afterwards, an equal share is always prescribed. For another, however, // Ang_1.376 //

The Quarter Share for One of the Same Gotra

a quarter share is for one of the same gotra and others. Thus says the Grandsire (Brahmā). // Ang_1.377 //

An aurasa, though younger in age, is undoubtedly the elder. An adopted son, though older in age, after the death of the adoptive father, // Ang_1.378 //

whether initiated, married, with a son, or a performer of sacrifices, should not, with effort, initiate the aurasa son who is born. // Ang_1.379 //

The adopted son is ritually the younger, even if he is older in age. The aurasa, though younger in age, is the elder; there is no doubt in this. // Ang_1.380 //

When the Adopted Son Initiates the Biological Son

Therefore, the adopted son, being ritually junior, should not initiate the one born later, who is ritually his elder. // Ang_1.481 //

[048]

If, out of delusion or negligence, he does initiate such a one, both of them will surely become fallen. There is never any rivalry between them. // Ang_1.382 //

Adoption by a Widower, Ascetic, etc.

A widower, an ascetic, a student, one who is trusted, or a woman whose husband is far away should not adopt a son; nor should a man whose wife is far away or who is in a state of sūtaka. // Ang_1.383 //

The right belongs to the united couple, to both of them. Never separately, in giving or receiving him. // Ang_1.384 //

The giving of a son and his reception is a joining of two pairs representing the place of birth and procreation. // Ang_1.385 //

If the minds of the two pairs—the place of birth and the place of procreation—are happy, unwavering, firm, and content, then a man may do it. // Ang_1.386 //

A couple should please the minds of the other couple with clothes and other gifts, and make a firm oath for the sake of future actions, // Ang_1.387 //

surely in front of witnesses, in the presence of gods and Brahmins, and having informed the king and relatives, they should then receive the son. // Ang_1.388 //

On Making a Vow at That Time and Not Fulfilling It

After the oath, if men transgress the rules that were established before, the king should banish them from the kingdom. // Ang_1.389 //

[049]

Among Wives, She Who is Present at the Adoption is the Mother; the Other is a Stepmother

At the adoption of a son, she who stands nearby becomes his mother. A sapatnī (co-wife or step-mother) who is far away becomes a stepmother, not otherwise. // Ang_1.390 //

Other Mothers, Maternal Grandfathers, etc.

If two or three wives are present, then just by being nearby, with a heart pleased by the adoption along with the husband, // Ang_1.391 //

all are to be known as mothers, and he is a son of many mothers. At that time, the adopted son is so; on this, there should be no deliberation. // Ang_1.392 //

The fathers of all of them are also considered his maternal grandfathers. In all śrāddhas, he should then offer to all the maternal grandfathers in order, // Ang_1.393 //

either by combining them in a single rice ball or separately. Or he may offer separate rice balls for them, merely by the recollection of the Smṛti texts. // Ang_1.394 //

Due to the equality of the statements, the option is indeed equal. One may act according to one's preference, or as was done before. // Ang_1.395 //

Thus should one act afterwards; this is the decision everywhere.

The Father of a Stepmother is Not a Maternal Grandfather

The father of a stepmother does not become a maternal grandfather. // Ang_1.396 //

The Libation for the Stepmother

A stepmother receives two handfuls of water in the daily libation.

[050]

She never receives three handfuls like one's own mother. // Ang_1.397 //

A remarried woman and her husband receive two handfuls. Whether she is childless or has a son, she is considered equal to that. // Ang_1.398 //

The Śrāddha for Her in the Aupāsana Fire

One should perform the śrāddha for her in the Aupāsana fire, not in a secular fire. If one does so out of negligence, his family will be destroyed. // Ang_1.399 //

The Wife's Fire

Since the day of a wife's death is said to be equal to the day of a father's death, what foolish-minded, discerning man // Ang_1.400 //

would perform the rite for his equal in a secular fire? While living, she is a wife; when dead, she belongs to the group of mothers. // Ang_1.401 //

The Rule for Adopting a Brother's Son

After seeing his wife for a long time separately, for one who has performed the three rites and marriage, and has not obtained a son for twelve years after her first menstruation, // Ang_1.402 //

the adoption of a son is prescribed; this is the primary rule for his adoption. In that case, if there is a son of a direct younger brother, just born, // Ang_1.403 //

he is said by the good to be the best. If he is separated by one degree, that son is inferior. Thus, by two or three degrees of separation, // Ang_1.404 //

[051]

a brother's son becomes inferior. Immediately after taking breast milk from another, that adopted son becomes inferior. // Ang_1.405 //

Thus, among the other nine, separately after the birth-homa, according to the difference in days, the adopted son becomes inferior. // Ang_1.406 //

Then, if it is the son of an elder brother, he is inferior to that; there is no doubt. And if a brother is separated by one, two, or three degrees, // Ang_1.407 //

his son is likewise inferior. And then, the sons of a stepmother are to be understood as inferior to the eldest. // Ang_1.408 //

By the path of scripture, those sons are indeed inferior. Thus, the sons of a paternal uncle's son are also of a separate kind. // Ang_1.409 //

They are said to be inferior, and likewise those of the same gotra. They are to be known as such. What more is to be said if they are of a different gotra? // Ang_1.410 //

Knowing this, a wise man, considering the time and place, should perform the adoption of a son according to the rules. // Ang_1.411 //

In Partition, Brothers are Equal

In partition, brothers are equal; their sons are indeed equal to them. Having adopted them, they do not receive a quarter share upon the birth of a son. // Ang_1.412 //

They receive an equal share, for they are equal to the aurasa. A son born of the dharmapatnī (the lawful wife for religious rites) is called aurasa by the wise. // Ang_1.413 //

A son born of a second or other wife does not attain equality with him.

[052]

Sons Born of Desire

The expounders of Brahman call the son of the dharmapatnī an aurasa. // Ang_1.414 //

All sons of a second or other wife they call kāmaja (a son born of desire, i.e., from a secondary wife). The son of the dharmapatnī attains seniority and respect over the adopted son, // Ang_1.415 //

even if born later and younger. But if they are sons of a second or other wife, through the paternal and other rites, in time, they become equal to the sons of the dharmapatnī. // Ang_1.416 //

There is no doubt about this. Nevertheless, I shall state one more thing: he who is born is the one who performs that duty. // Ang_1.417 //

An adopted son, though older in age, does not have authority in that duty. An adopted son of the dharmapatnī, whether the father is alive or not, // Ang_1.418 //

if the father has two wives and the adopted son performs the rites for one of them, // Ang_1.419 //

he becomes equal to the aurasa, if one exists. Thus says Manu. If a daughter's son is adopted, or a brother's son of the same kind, // Ang_1.420 //

they are always considered equal to the aurasa, being devoted to dharma. The parents of an adopted son are always said to be the adopters. // Ang_1.421 //

Fatherhood, through adoption, resides in them, not in the birth-parents. Therefore, after the gift and the homa, they are considered his parents. // Ang_1.422 //

Fatherhood and motherhood reside in one place only. They do not reside elsewhere, even through a hundred thousand rites. // Ang_1.423 //

The fatherhood that passes to the mother is minor, a mere remnant. Just as it is not effective for its purpose, so too is the motherhood. // Ang_1.424 //

[053]

For the wives of paternal uncles and others, there is only a semblance of wifehood. For them, therefore, one should not invoke that motherhood. // Ang_1.425 //

A son by mere acknowledgement from the Prajāpatis, or a paternal uncle's son, or one of the same gotra, whether elder or younger, does not become so; nor one of a different gotra, nor one who is hostile to the gotra. // Ang_1.426 //

Any son who has come from the same gotra and is accepted, who is other than from one's own loins, does not become a son by mere acknowledgement. // Ang_1.427 //

The son of the dharmapatnī, though a student, is not equal to the son of a second or other wife, though a householder, with a son, and a keeper of the sacred fire. // Ang_1.428 //

The son of the dharmapatnī, though a child, is not equal to the son of a second or other wife, though a youth, a keeper of the sacred fire, and with ten sons, as enjoined. // Ang_1.429 //

He alone is the primary performer in the rites for the ancestors; there is no doubt. Even if he is uninitiated, all rites are performed through his authority. // Ang_1.430 //

He should have that subsequent rite performed through the eldest.

The moment a son is born to the dharmapatnī (धर्मपत्नी), the other, secondary sons, // Ang_1.431 //

even those born before from a second wife and others, immediately become junior. By the birth of the son of the dharmapatnī (धर्मपत्नी), and also by the performance of the adoption rites, // Ang_1.432 //

the sons of the second wife and others immediately suffer a reduction in status, as declared in the Śruti. If he becomes the performer of the rites for that wife, he is the son of the second wife. // Ang_1.433 //

[054]

Special Rules for the Adopted Son and Others

If an adopted son is superior, and if the father is still alive, whether he is near or far, that adopted son, // Ang_1.434 //

if he is the performer of the rites for the father's wife, is desired as the master of her sons. But if the son of the second wife is the performer of the rites, then the adopted son // Ang_1.435 //

immediately attains a lower status, provided there is no son of the eldest wife. The father and his dharmapatnī (धर्मपत्नी) are always equal for the adopted son. // Ang_1.436 //

His other wives are to be given the sacraments if there is no son. If there is a son, he alone shall be the performer of their rites, and no other. // Ang_1.437 //

He is always declared to be so; he is not weak on account of this. If the rite for the first wife has been performed by the adopted son, // Ang_1.438 //

while another son exists, by that act alone he becomes superior. His quarter share becomes an equal share; such is the power of the rite performed by him. // Ang_1.439 //

Therefore, if there is an adopted son, a wise man, who is the son of the wife junior to the eldest, should himself perform the rite for his father's wife. // Ang_1.440 //

If the rite for his father's domain has been performed by the eldest adopted son, he gains superiority over that man's own son. // Ang_1.441 //

If, while the father is alive, the rite for his eldest wife has been performed by the adopted son, he immediately becomes superior to the biological son. // Ang_1.442 //

If, while other sons exist, the rite for the father is performed by the adopted son, he does not thereby gain any superiority or authority. // Ang_1.443 //

[055]

If, however, that rite is performed for his eldest, childless wife, in her presence, then the adopted son certainly becomes superior to the biological son. // Ang_1.444 //

If the rite for the father is subsequently performed by that adopted son, he is still not the primary performer; the primary performer is indeed the biological son alone. // Ang_1.445 //

This aurasa (औरस) son is superior to all other sons.

The Different Kinds of Wives, and Therein, the Dharmapatnī

The aurasa (औरस) is the son of the dharmapatnī (धर्मपत्नी), and the dharmapatnī (धर्मपत्नी) is only she // Ang_1.446 //

whom he married first, whether she was a young girl or a woman of bad qualities. She alone is declared by the knowers of dharma (धर्म) to be his dharmapatnī (धर्मपत्नी). // Ang_1.447 //

The Second Wife

She who is married after her, whether of good family, beautiful, or older in age, is not his dharmapatnī (धर्मपत्नी); she is remembered as a second wife, a bhoginī (भोगिनी). // Ang_1.448 //

If, while he has a son from his first marriage bed, he marries again out of desire, that second woman is a bhoginī (भोगिनी) and is not called a dharmapatnī (धर्मपत्नी). // Ang_1.449 //

The Seniority and Juniority of Sons

The son born of the dharmapatnī (धर्मपत्नी) is remembered as the eldest son. For a man who marries due to the lack of a son from his previous wife, she // Ang_1.450 //

who is married for the sake of dharma (धर्म) is called the dharmapatnī (धर्मपत्नी).

The Bhoginī

If, while a wife, son, grandson, or great-grandson exists in the family line, // Ang_1.451 //

another woman is married, she is a bhoginī (भोगिनी), also known by the name kāñcanā (काञ्चना).

[056]

The Wives Known as Bharmaṇā, Vāvātā, and Others

All the names of a bharmaṇā (भर्मणा, a kept woman), all of them entirely, // Ang_1.452 //

she acquires; therefore, that second wife is called kāñcanā (काञ्चना). She does not become a dharmapatnī (धर्मपत्नी); the other is remembered only as a bhoginī (भोगिनी). // Ang_1.453 //

Since this woman is maintained by payment (bharmaṇa), she is known as such. She is addressed by all terms for gold and is also called vāvātā (वावाता). // Ang_1.454 //

The other, the third wife, acquires all the ill-reputed names known on earth, and is thus known as the third. // Ang_1.455 //

Some know her as parivṛttī (परिवृत्ती, one who is exchanged); she is to be known as vimalā (विमला, the impure). The expounders of Brahman have called her haridrā (हरिद्रा), hariṇī (हरिणी), and kalyā (कल्या). // Ang_1.456 //

The sons of all these wives are progressively weaker, one after the other. They are inferior to the son of the dharmapatnī (धर्मपत्नी), even if they are much older in age. // Ang_1.457 //

The first wife is called dharmapatnī (धर्मपत्नी), subhagā (सुभगा, the fortunate), and mahiṣī (महिषी, the queen). She is also called satkarṇī (सत्कर्णी) and kalyāṇī (कल्याणी) by the knowers of dharma (धर्म). // Ang_1.458 //

The son of the dharmapatnī (धर्मपत्नी), though a child or even without the sacred thread ceremony, while the sons of other wives exist, even if they have been consecrated by rites, // Ang_1.459 //

is supreme in the rites for the ancestors; therefore, he is the one who gives the fire. Whatever primary rite there is, it should be properly performed through him. // Ang_1.460 //

The other sons may recite all the mantras according to the rule; this is the whole great dharma (धर्म). // Ang_1.461 //

[057]

This has been briefly prescribed. Until this is done by him, that deceased father does not attain the next world. // Ang_1.462 //

He is not freed from the state of a preta (प्रेत, a departed spirit), being greatly afflicted by hunger and thirst, wandering for refuge anywhere, running, stumbling, and roaming. // Ang_1.463 //

Constantly desiring water, he remains in the world of spirits (pretaloka) with his head hanging down, sick, tonsured, disabled, dull-witted, confused, and miserable. // Ang_1.464 //

He dwells thus forever. Therefore, that aurasa (औरस) son alone is the savior.

The Authority of the Son of the Dharmapatnī by Mere Touch

The son born of the dharmapatnī (धर्मपत्नी), even if he cannot yet recognize the letters of the alphabet, // Ang_1.465 //

should, after bathing, perform the mere touching of the rites for the deceased, without mantras. By that alone, his father is fulfilled and becomes exceedingly happy. // Ang_1.466 //

He properly attains the state of an ancestor (pitṛtva) and becomes eternally blissful. The sons of their respective mothers are said to be the primary performers of their rites. // Ang_1.467 //

But while the aurasa (औरस) sons exist, due to their primacy, they alone are declared to be the superior performers in those respective rites, not the sons born of other mothers. // Ang_1.468 //

If the son of the dharmapatnī (धर्मपत्नी) is a mere infant, unable to speak, or if his speech is unclear or clear, or if he is alive or has died, // Ang_1.469 //

then by any son who is next in line, or by his equal, or by a brother, a disciple, or another relative, // Ang_1.470 //

everything should be caused to be performed with mantras. In that rite, whatever is the primary part, for that child, // Ang_1.471 //

[058]

The Authority of Presence and Mere Touch

his mere touch must be effected. His presence alone is required here, as the sole cause of great satisfaction for the deceased. // Ang_1.472 //

By his mere presence and touch, that deceased person becomes exceedingly happy. There is no doubt; therefore, one should act thus. // Ang_1.473 //

These have been declared by the great-souled ones as saviors for the deceased. These are remembered as the causes of great satisfaction. // Ang_1.474 //

Things That Give Extreme Satisfaction in Śrāddha and Other Rites

The jakārapañcakaṃ (जकारपञ्चकम्, the five things beginning with 'J'), the presence of the son of the dharmapatnī (धर्मपत्नी), the performance of his duties, likewise the eclipse śrāddha (श्राद्ध), // Ang_1.475 //

the Gayā śrāddha (गयाश्राद्ध), and also the śrāddha (श्राद्ध) with vegetables in the month of Phālgunī, likewise the gift of a young girl (gaurī), and the release of a bull (vṛṣotsarga), // Ang_1.476 //

the mahālaya (महालय) period, and the panasa (पनस, jackfruit)—all these are supreme. They are declared to be the sole sources of extreme satisfaction and liberation. // Ang_1.477 //

The five 'J's, related to one's place of birth and so on, are the first saviors for the deceased. After that is the presence of the aurasa (औरस) son // Ang_1.478 //

at the time of death, or that of the son of a second wife. The rite for the deceased that is favorable to the next world should be performed // Ang_1.479 //

with mantras. Likewise for the deceased, the eclipse śrāddha (श्राद्ध) should be performed, and then the Gayā śrāddha (गयाश्राद्ध). // Ang_1.480 //

[059]

The śrāddha (श्राद्ध) in Phālgunī is gratifying. The śrāddha (श्राद्ध) that is performed with one hundred and eight vegetables is a singular savior. // Ang_1.481 //

The Gift of a Gaurī is Gratifying to the Ancestors

The gift of a gaurī (गौरी), the release of a bull (vṛṣotsarga), this fortnightly mahālaya (महालय), the planting of the tree named panasa (पनस)—these are remembered. // Ang_1.482 //

They are declared to be beloved of all the ancestors. The five 'J's, O child, are for the satisfaction and swift salvation of one who has gone to the next world; thus it has been said, and not otherwise. // Ang_1.483 //

The Five 'J's

• jalārdhaṃ (जलार्धं, a half-handful of water)
• jāhnavītīraṃ (जान्हवीतीरं, the bank of the Ganges)
• janārdanamahāsmṛtiḥ (जनार्दनमहास्मृतिः, the great remembrance of Janārdana/Viṣṇu) // Ang_1.484 //
• jvalano (ज्वलनो, fire)
• jananotpannasutasānnidhyam (जनन उत्पन्नसुतसान्निध्यम्, the presence of a son born of one's own loins)

This is called the jakārapañcakaṃ (जकारपञ्चकम्), said to be the liberator from birth. // Ang_1.485 //

The Definition of the Eclipse Śrāddha

The śrāddha (श्राद्ध) which one performs for the satisfaction of the ancestors, surrounded by one's wife and others, immediately upon the beginning of the eclipse, with the food prepared at that time, // Ang_1.486 //

after bathing according to that very rule, is called the eclipse śrāddha (श्राद्ध). This, indeed, the Lord of Gods, the blessed creator of beings, // Ang_1.487 //

declared to be equal to sixteen śrāddhas (श्राद्ध) and superior to a hundred great gifts, as he told the great-souled Gaya. // Ang_1.488 //

The śrāddhas (श्राद्ध) at Gayā, in Phālgunī, and with vegetables are equal to this.

[060]

Likewise, the gift of a gaurī (गौरी) and the release of a bull (vṛṣotsarga). // Ang_1.489 //

These are great and without substitute; thus say Manu, Kātyāyana, Aṅgiras, Kutsa, Vatsa, Agni, Bharata, Viśvāmitra, Śuka, and others. // Ang_1.490 //

There is no other ancestral rite equal to these, even in the three worlds. Therefore, he who performs even one of these // Ang_1.491 //

is fulfilled, meritorious, and a savior of his ancestors. Thus they rejoiced over him who plants a panasa (पनस) tree. // Ang_1.492 //

We do not know who he is. Is he the father of Dūrvāsā, or the pot-born Agastya, or Dadīci, or Śibi, or Nahuṣa, or Nala? // Ang_1.493 //

Or Māndhātā, or Alarka, or the great Hariścandra, or Gaya, or the glorious Rāma? Is he one of these, or perhaps not? // Ang_1.494 //

He is a collective embodiment of them, descended to this earthly plane for the welfare of the worlds. Of this there is no doubt; thus say Brahmā, Śiva, and Hari. // Ang_1.495 //

The Great Distinction of One Who Plants a Jackfruit Tree

They spoke of the planter of the panasa (पनस). Behind him, on its unripe fruit, in the form of thorns, constantly taking refuge, // Ang_1.496 //

the one hundred and eight special divine śrāddha (श्राद्ध) vegetables reside. Therefore, from that time, it became a thousand vegetables. // Ang_1.497 //

Of this divine form, which is the very life-breath of the ancestors, the embodiment of all gods, and composed of all mantras, // Ang_1.498 //

[061]

the embodiment of all sacrifices, great holy fords, rivers, fires, and beauty, of the entire host of scriptures and traditions, vows, penances, and ambrosial food, // Ang_1.499 //

a treasure-house of purity, a form that attracts the ancestors—he by whom the planting of this tree is done, through its shade, leaves, and roots, // Ang_1.500 //

or by its fruits, unripe fruits, wood, or even its shade, the satisfaction of the ancestors is accomplished, whether intentionally or unintentionally. // Ang_1.501 //

To speak of the fruit of his merit is not possible for the Guru (Bṛhaspati), or for Brahmā, or even for the king of serpents (Śeṣa) in a thousand years. // Ang_1.502 //

In ancient times, all the vegetables that are causes of ancestral satisfaction, having performed austerity, by a boon from Brahmā, took refuge in the panasa (पनस). // Ang_1.503 //

The Alarka Śrāddha

Alakā, alarka, kārūṣā, acyuta, cūta, anara, and amarāḥ—among these seven, acyuta and alarka are the three that are ageless. // Ang_1.504 //

Through the variation of recitation in each month, twelve types are remembered. Hence, the number is thirty-six for these three. // Ang_1.505 //

From the unripe fruit of one type of these monthly varieties, and from the difference between the unripe and ripe fruit of the other eleven, // Ang_1.506 //

[062]

a twofold nature is indeed attained. And for the unripe fruit, again, a twofold nature arises from the distinction between fresh and dry. // Ang_1.507 //

Likewise, for the ripe fruits, a twofold nature arises again. And that amalaka (आमलक) of Caitra is to be used until Āśvina, along with the sacred grass. // Ang_1.508 //

Divine Vegetables Fit for Śrāddha

Vārukaḥ (वारुकः), karmajaḥ (कर्मजः), śāriḥ (शारिः), śrīparṇaṃ (श्रीपर्णं), śrīkaraḥ (श्रीकरः), śamī (शमी), yugadaḥ (युगदः), yugmadaḥ (युग्मदः), ramyaṃ (रम्यं), vajraparṇī (वज्रपर्णी), karīṣakī (करीषकी), // Ang_1.509 //

kāravallī (कारवल्ली), trayī (त्रयी), kāruḥ (कारुः), kāmakṛt (कामकृत्), kāmavārakaḥ (कामवारकः), kāmavāhī (कामवाही), kāmadūraḥ (कामदूरः), the two types of śākuṭa (शाकुट), agrimā (अग्रिमा), // Ang_1.510 //

kāmapraṃ (कामप्रं), kāmadaṃ (कामदं), kamraḥ (कम्रः), kaliṅgaḥ (कलिङ्गः), kalivārukaḥ (कलिवारुकः), ajaśrīḥ (अजश्रीः), that called ajacarmā (अजचर्मा), dārukaḥ (दारुकः), dharmadaḥ (धर्मदः), damaḥ (दमः), // Ang_1.511 //

kulaṃ (कुलं), kārī (कारी), manurmānī (मनुर्मानी), rājaśrīḥ (राजश्रीः), śekharī (शेखरी), nalaḥ (नलः), nālakaṃ (नालकं), kārakaḥ (कारकः), khādyaḥ (खाद्यः), gāyatraḥ (गायत्रः), harilocanaḥ (हरिलोचनः), // Ang_1.512 //

haridaśvaḥ (हरिदश्वः), hayagrīvaḥ (हयग्रीवः), kāruṇyaḥ (कारुण्यः), kanakapriyaḥ (कनकप्रियः), kārmukaḥ (कार्मुकः), karmakṛt (कर्मकृत्), kāryaḥ (कार्यः), dhairyadaḥ (धैर्यदः), mānakṛt (मानकृत्), kuṇiḥ (कुणिः), // Ang_1.513 //

śaracchrīkaḥ (शरच्छ्रीकः), maṅgalakaḥ (मङ्गलकः), kuṇḍaḥ (कुण्डः), akuṇḍaḥ (अकुण्डः), guḍapriyaḥ (गुडप्रियः), phalaśrīḥ (फलश्रीः), madhuragrīvaḥ (मधुरग्रीवः), dānadaḥ (दानदः), kaṭukaḥ (कटुकः), kṣamī (क्षमी), // Ang_1.514 //

[063]

mānmathaḥ (मान्मथः), madhurasrāvā (मधुरस्रावा), vajraghnaḥ (वज्रघ्नः), vajrapañjaraḥ (वज्रपञ्जरः), valmīkajaḥ (वल्मीकजः), bālarājaḥ (बालराजः), bālaputraḥ (बालपुत्रः), bṛhadrathaḥ (बृहद्रथः), // Ang_1.515 //

karṇakāraḥ (कर्णकारः), akṣirogaghnaḥ (अक्षिरोगघ्नः), pratīhārī (प्रतीहारी), valīmukhaḥ (वलीमुखः), śarmakṛt (शर्मकृत्), netrarogaghnaḥ (नेत्ररोगघ्नः), dhānyadveṣī (धान्यद्वेषी), daridrahṛt (दरिद्रहृत्), // Ang_1.516 //

kuśalaḥ (कुशलः), karmasukhakṛt (कर्मसुखकृत्), kaṇṭhahṛt (कण्ठहृत्), kanakaprabhaḥ (कनकप्रभः), viśvākaraḥ (विश्वाकरः), pippalaghnaḥ (पिप्पलघ्नः), kṣunmūlaḥ (क्षुन्मूलः), kṣunnivāraṇaḥ (क्षुन्निवारणः), // Ang_1.517 //

agnidhāmā (अग्निधामा), dharānāthaḥ (धरानाथः), dharāvāsaḥ (धरावासः), dharāśrayaḥ (धराश्रयः), adrirājaḥ (अद्रिराजः), dharmadeśī (धर्मदेशी), dharmāśrayakaraḥ (धर्माश्रयकरः), prarāṭ (प्रराट्), // Ang_1.518 //

aniketaḥ (अनिकेतः), nimigrīvaḥ (निमिग्रीवः), nīlanetraḥ (नीलनेत्रः), marutpatiḥ (मरुत्पतिः), maṇimālaḥ (मणिमालः), bṛhannālaḥ (बृहन्नालः), nāradaḥ (नारदः), likucaḥ (लिकुचः), naṭaḥ (नटः), // Ang_1.519 //

kumbhāḍaḥ (कुम्भाडः), kuṇḍalī (कुण्डली), cakraḥ (चक्रः), śaityakarmā (शैत्यकर्मा), śatākaraḥ (शताकरः), kalyāṇādhāraḥ (कल्याणाधारः), īśānaḥ (ईशानः), īśānaḥ (ईशानः), dakṣiṇāspadaḥ (दक्षिणास्पदः), // Ang_1.520 //

śatavallī (शतवल्ली), mahāvallī (महावल्ली), cakravallī (चक्रवल्ली), nipānakṛt (निपानकृत्), droṇapriyaḥ (द्रोणप्रियः), droṇarājaḥ (द्रोणराजः), gulmahṛt (गुल्महृत्), kaṭumūlakaḥ (कटुमूलकः), // Ang_1.521 //

nityaśrīkaḥ (नित्यश्रीकः), nityapuṣpaḥ (नित्यपुष्पः), nirmūlaḥ (निर्मूलः), bahupuṣpakaḥ (बहुपुष्पकः), plakṣarājanyasaṃbhūtaḥ (प्लक्षराजन्यसंभूतः), hetimūlaḥ (हेतिमूलः), niśāpriyaḥ (निशाप्रियः), // Ang_1.522 //

mahādāhakaraḥ (महादाहकरः), aśvatthaḥ (अश्वत्थः), sundaraḥ (सुन्दरः), parvatāśrayaḥ (पर्वताश्रयः), kardamāḍhyaḥ (कर्दमाढ्यः), kardamādhaḥ (कर्दमाधः), sūpasthānaḥ (सूपस्थानः), surāspadaḥ (सुरास्पदः), // Ang_1.523 //

pūrṇapātraṃ (पूर्णपात्रं), śarmapātraṃ (शर्मपात्रं), śātakumbhaḥ (शातकुम्भः), sthirākaraḥ (स्थिराकरः),

[064]

kāvyaśrīḥ (काव्यश्रीः), śrīkaraḥ (श्रीकरः), śrīgaḥ (श्रीगः), parāgaśrutidīpanaḥ (परागश्रुतिदीपनः), // Ang_1.524 //

mahāmālī (महामाली), jīvamālī (जीवमाली), pāśāḍhyaḥ (पाशाढ्यः), pāśaduḥsahaḥ (पाशदुःसहः), prathitaḥ (प्रथितः), prāṇataraṇaḥ (प्राणतरणः), devarājapriyaḥ (देवराजप्रियः), paṇaḥ (पणः), // Ang_1.525 //

sadyomūlaḥ (सद्योमूलः), paṇyamatiḥ (पण्यमतिः), garadūṣaḥ (गरदूषः), gaṇatrigaḥ (गणत्रिगः), guhāvāsaḥ (गुहावासः), guhāścayaṃ (गुहाश्चयं), bharaṇyaṃ (भरण्यं), munivanditaḥ (मुनिवन्दितः), // Ang_1.526 //

munipriyaḥ (मुनिप्रियः), dantaripuḥ (दन्तरिपुः), śarmakṛt (शर्मकृत्), charmamatsarī (चर्ममत्सरी)—these are the divine vegetables enjoined in the śrāddha (श्राद्ध) rite. // Ang_1.527 //

Through their combination with a souring agent and without it, they become twofold. Then again, among these, // Ang_1.528 //

some, like śākuṭaka (शाकुटक), are known to be of three types—from the root, from the stem, and from the leaf—and some by the distinction of being dried. // Ang_1.529 //

By being cooked with water and oil, separately or together, and by the distinction of being a powder or a paste, with effort, they become a thousand. // Ang_1.530 //

The Glory of the Jackfruit Tree

Placing all these in one scale-pan, the lotus-born (Brahmā), placing the panasa (पनस) in the other pan, weighed them with his hand. // Ang_1.531 //

Then the panasa (पनस) became slightly heavier.

[065]

The bṛhatī (बृहती, eggplant) then became equal to three hundred, in the sight of all. // Ang_1.532 //

Ginger (ārdraka) was equal to six hundred, and sesame (tila) was equal to one hundred. Thus, this trio was established on the balance scale from that day onwards. // Ang_1.533 //

On earth, virtuous Brahmins, in the sacred rite of śrāddha (श्राद्ध), with effort, procure the trio of sesame, ginger, and eggplant, which is equal to a thousand vegetables, for the extreme satisfaction of the ancestors. // Ang_1.534 //

Sesame, black gram, rice, barley, green gram, wheat, and vegetables; // Ang_1.535 //

ten kinds of kāśa (काश) grass, ten kinds of darbha (दर्भ) grass, both primary and secondary; ten kinds of rhinoceros meat, pretaparpaṭa (प्रेतपर्पट) and bhūtapā (भूतपा); // Ang_1.536 //

Brahmins like Vāmadeva and others, special hymns for the ancestors (pitṛsūkta); holy places like Gayā, and the banyan tree; // Ang_1.537 //

the fourteen holy spots of Bindumādhava and Viśveśa; the deities beginning with Īśāna, and Gadādhara and Maheśvara; // Ang_1.538 //

the Bhāgīrathī, the Phalgunī, the Yamunā, and the Sarasvatī; all the hymns for the ancestors, especially those related to Viṣṇu; // Ang_1.539 //

hymns that destroy demons, purifying hymns, and other such things—these are the special materials for śrāddha (श्राद्ध), extremely beloved of the ancestors. // Ang_1.540 //

All of these are equal to the one panasa (पनस), which is the great cause of imperishable merit. When this panasa (पनस), the foundation of all śrāddha (श्राद्ध), is obtained // Ang_1.541 //

on the holy day of the death anniversary, the ancestors, being eternally satisfied and well-pleased, immediately become full-bellied. Thus says the Śruti. // Ang_1.542 //

[066]

This being so, that mortal who plants a panasa (पनस) tree with a devoted heart, whether intentionally or unintentionally, with great devotion or without devotion, // Ang_1.543 //

with knowledge or without knowledge, anywhere on earth, is declared by the good to be one who has performed a thousand Gayā śrāddhas. // Ang_1.544 //

He who plants a panasa (पनस) along with mango, banana, and other trees, and carefully nurtures these auspicious trees, // Ang_1.545 //

along with campaka (चम्पक), pāṭalī (पाटली), madhūka (मधूक), and other beautiful trees, with sandalwood, spandana (स्पन्दन), and nīpa (नीप) trees—by their shade and their fruits, // Ang_1.546 //

by their leaves, flowers, and wood, and by various special vegetables, performing his duties with effort, along with a thousand crore of his lineage, // Ang_1.547 //

attains the world of Brahmā here and then attains union with him. He who, upon seeing a panasa (पनस) tree anywhere, being of great mind, // Ang_1.548 //

with its wood, leaves, flowers, unripe fruit, and ripe fruit, by any of these means, accomplishes that satisfaction of the ancestors, // Ang_1.549 //

or who, immediately upon obtaining its fruit, or even upon seeing it, gives it with devotion to Brahmins for the satisfaction of the ancestors— // Ang_1.550 //

that great fool who, upon seeing an unripe jackfruit, a leaf, or a fruit, remains silent without performing the rite for the satisfaction of his ancestors, // Ang_1.551 //

all his ancestors curse him in anger. Therefore, upon merely seeing the excellent substance of the panasa (पनस), // Ang_1.552 //

by some means or other, with a leaf or a fruit,

[067]

with an unripe fruit or with its shade, for the sake of satisfying the ancestors, // Ang_1.553 //

he should cause at least something of these to be given to Brahmins. By that alone, the ancestors become eternally satisfied. // Ang_1.554 //

This being so, any fortunate man who possesses a panasa (पनस) tree and does not, with its substances, constantly and with devotion, perform the rite for their satisfaction, becomes a sinner. // Ang_1.555 //

In ancient times, the Brahmin Gālava, upon seeing some seeds, with devotion bought five or six of them and, though hungry, for the love of his ancestors, // Ang_1.556 //

ate them himself with his wife and thus satisfied his ancestors. By that alone, they became supremely satisfied for more than a hundred years, // Ang_1.557 //

and were immersed in an ocean of bliss; so we have heard. In ancient times, in the holy forest of Kuśa, Māṇḍavya, the best of Veda-knowers, // Ang_1.558 //

on the path through the great Vindhya forest, by chance, in the month of Kārtika, saw a panasa (पनस) tree and the sun, bowed silently, and after a moment's reflection, // Ang_1.559 //

seeing its sacred leaves fallen on the ground, he, being skilled in all rites, gathered them. // Ang_1.560 //

Quickly making a leaf-cup with his own hands, he hurried to a worthy Brahmin boy who was longing for water, // Ang_1.561 //

and who was preparing to drink, considering how he might drink the water that was on the ground. // Ang_1.562 //

The great Māṇḍavya, remembering his ancestors, gave it for their satisfaction, as one drinks various juices. Then they too, arriving very swiftly, // Ang_1.563 //

[068]

by that alone were satisfied more than by a hundred Gayā śrāddhas. They became exceedingly joyful and, seeing him of great effulgence in person, // Ang_1.564 //

with auspicious blessings, said, "We are supremely satisfied," and, "You are a great and fulfilled soul. // Ang_1.565 //

You are a knower of the essence of scripture and dharma (धर्म); you have brought us satisfaction." Having spoken thus and conversed with him, they went to the abode of the discus-wielder (Viṣṇu), // Ang_1.566 //

before his very eyes, to a place especially sought after by the best of gods. Such is the greatness of this tree. // Ang_1.567 //

The glorious panasa (पनस) is the great, supreme, and beloved one of the ancestors. Kāra (कार), kāravallī (कारवल्ली), kāruka (कारुक), kālika (कालिक), and karut (करुत्)— // Ang_1.568 //

these five, before Brahmā, while the gods were listening, spoke these words out of sorrow: "We also have thorns, // Ang_1.569 //

and they are even more numerous, rough, and very large. Why, O Lord, did you not grant us the same status as it?" // Ang_1.570 //

Thus, with extreme dejection, again and again, afflicted with sorrow, they wept. To them, in that state, the Lord, // Ang_1.571 //

laughing again before the gods, spoke these words:

The Weeping

"Seeing the supreme glory of that one whose great majesty and splendor are innate from birth, // Ang_1.572 //

and being unable to bear it, desiring equality with it, you have wept before me. // Ang_1.573 //

[069]

Therefore, from this day forth, those in the world who, due to poverty, are unable to perform even one of the one hundred and eight śrāddhas (श्राद्ध), // Ang_1.574 //

at certain special times, may somehow, by weeping, attain the supreme fruit of performing a śrāddha (श्राद्ध)." // Ang_1.575 //

The Praiseworthiness of the Kāra Vegetable

"Since you have spoken extremely sour words before me, while the gods were listening, therefore, you, O kāra (कार), in the rites of śrāddha (श्राद्ध), // Ang_1.576 //

shall always be used with a souring agent. Be fulfilled! O kāravallī (कारवल्ली) and others, because of the similarity of your thorns, // Ang_1.577 //

and since you desire equality with it in your hearts, we now accept you. You shall indeed be fit for all śrāddhas (श्राद्ध). // Ang_1.578 //

That equality belongs to the three of you only when you are combined, not separately. But you do not have the equality of the thousand vegetables or of the bṛhatī (बृहती) trio. // Ang_1.579 //

By my word, only your fitness for śrāddha (श्राद्ध) is granted. The thorny bṛhatīs (बृहती), in their minds, had previously desired equality with the panasa (पनस) on account of their thorns. // Ang_1.580 //

Knowing this behavior of yours, they remained silent.

[070]

Being extremely clever, very skilled, and discerning, and knowing their heart and such arrogance, // Ang_1.582 //

knowing all this, I shall now ordain in the worlds; listen. On my manvādis (मन्वादि), on the four yugādis (युगादि), // Ang_1.583 //

on the holy aṣṭakās (अष्टका), on the saṃkrāntis (संक्रान्ति), and during a vṛddhi (वृद्धि) rite, and on occasional rites, they shall be unfit in that way. // Ang_1.584 //

Among them, those that are cruel shall be supreme in the rite for the deceased (preta-karma), but not in others. This is the boundary I have set. // Ang_1.585 //

The Glory of the Urvāru (Cucumber)

In the meantime, created by the gods, very beautiful, covered with leaves, flowers, great vines, unripe and ripe fruits, // Ang_1.586 //

the urvāru (उर्व्वारु, cucumber) came with great haste from the Kailāsa mountain, bowed with folded hands, and said, "What is my destiny?" // Ang_1.587 //

Thus it spoke to the Lord of the worlds, the blessed Grandsire (Brahmā). Seeing it in that state, created by Śambhu, the Lord of the worlds, at the mere word of Gaurī, // Ang_1.588 //

a pure embodiment, who had come with great humility, affectionate to the great elders, // Ang_1.589 //

of pure essence, free from pride, knowing it to be beautiful in every way, the Lord, praising it highly, spoke before the gods: // Ang_1.590 //

"You, O urvāru (उर्व्वारु), were created by Sthāṇu (Śiva) at the word of Bhavānī. By your very nature, you are great, calm, self-controlled, and great-minded. // Ang_1.591 //

You are beloved of your elders, humble, and ever affectionate to them.

[071]

Devoid of any arrogance, from this day forth on earth, // Ang_1.592 //

in divine and ancestral rites, in auspicious and new rites, in occasional, daily, and optional rites, in all of them, // Ang_1.593 //

in all special rites, for children, the old, the sick, and others, you shall be ever-present and always fit, in the ten stages of your unripe form // Ang_1.594 //

and in the ten stages of your ripe form. Be eternal, eternal! Always be extremely beloved and supreme to the ancestors. // Ang_1.595 //

You shall be the Vasanta of Mādhava, the Grīṣma of Mṛtyuñjaya, the Mahāvarṣā of Saptatantu, and again, the Śarat of Kālī. // Ang_1.596 //

You shall be the Hemanta of Vanarājanya, the Śiśira that is cool and auspicious, a source of happiness, a doer of good, and a cause of eternal welfare. // Ang_1.597 //

Be renowned among all, equal to the auspicious jackfruits and mangoes, and to bananas, and at times even superior. // Ang_1.598 //

Be praised by the learned, honored by kings, and acceptable everywhere with sixteen of your kind. Be ever pleasing to all eyes. // Ang_1.599 //

Always be fully developed, O urvāru (उर्व्वारु), and greatly enhanced. In the rite of Marut, from the scattering of your seeds // Ang_1.600 //

until the production of fruit and seed, always, by the three iṣṭis (इष्टि) for it, you shall be pure, great, and refined by mantras. // Ang_1.601 //

Be beloved of the thirty-three crore gods." Thus praised, worshipped, instructed, and ordained, O sinless one, // Ang_1.602 //

[072]

it was made to be the sole cause of the extreme satisfaction of the ancestors. Such an urvāru (उर्व्वारु) is declared to be acceptable in śrāddha (श्राद्ध) rites. // Ang_1.603 //

The Fault in Omitting the Cucumber

He who, out of foolishness, omits this one in śrāddhas (श्राद्ध), immediately becomes a traitor to his ancestors; of this there is no doubt. // Ang_1.604 //

He is a traitor to the gods, a traitor to the Śruti, and a traitor to all. He is a destroyer of rules and a slayer of śrāddha (श्राद्ध). I shall now declare these rites. // Ang_1.605 //

The Ninety-Six Śrāddhas

The ninety-six are declared to be: the new moons (amā), the manvantaras (manu), the yugādis (yuga), the solstices/equinoxes (krānti), the dhṛti and vyatīpāta yogas, the mahālaya period, the three aṣṭakās (अष्टका), and the gajacchāyā (गजच्छाया) yoga. // Ang_1.606 //

These same monthly śrāddhas (श्राद्ध), when performed every month, become one hundred and eight. These are they. Furthermore, // Ang_1.607 //

the death anniversary of one's parents is said to be inviolable in any way. The sun in the first quarter, the poet in the second, // Ang_1.608 //

thirteen in the third; this is the explanation of the new moon. Now the meaning of the new moon statement is clearly explained again. // Ang_1.609 //

The ninety-six are declared as follows:

• 12 New Moons (amāvāsyā)
• 14 Manvantaras
• 4 Yugādis
• 12 Solstices/Equinoxes (saṃkrānti) // Ang_1.610 //
• 13 Dhṛti yogas and 13 Vyatīpāta yogas
• 15 days of Mahālaya
• 12 Aṣṭakās // Ang_1.611 //
• 1 Gajacchāyā yoga // Ang_1.612 //

These, being prescribed to be performed monthly, are now said to be twelve. All of these together // Ang_1.613 //

[073]

become one hundred and eight śrāddhas (श्राद्ध) that are prescribed for a great-souled Brahmin to perform with effort every year. // Ang_1.614 //

The new moons are fixed at the end of each month, always. On this day, the pitṛyajña (पितृयज्ञ, ancestor sacrifice) is also enjoined to be performed. // Ang_1.615 //

This rite, mentioned in the Śruti, is the sole cause of the extreme satisfaction of the ancestors. It is enjoined by the authors of the Smṛtis as the archetype (prakṛti) of all śrāddhas (श्राद्ध). // Ang_1.616 //

There is no śrāddha (श्राद्ध) superior to this anywhere. This alone is what is stated in the Śruti. If this alone is performed, // Ang_1.617 //

all other śrāddhas (श्राद्ध) are considered performed. Or, the śrāddha (श्राद्ध) that is performed on this day is also called the archetype (prakṛti) by the expounders of Brahman, due to the Śruti concerning all other ancestral rites. // Ang_1.618 //

That by the performance of which the performance of all others is accomplished is called the archetype (prakṛti) by some expounders of Brahman. // Ang_1.619 //

The Darśaśrāddha (New-Moon Śrāddha)

By the performance of the darśa (दर्श) rite, all śrāddhas (श्राद्ध) are considered performed. Therefore, all three worlds simply remain silent. // Ang_1.620 //

For this reason, the supreme darśa (दर्श) rite is not abandoned by anyone. When this darśa (दर्श) rite alone is performed, in any manner whatsoever, // Ang_1.621 //

all other rites are considered performed; this is the established custom of the world. A formal śrāddha (श्राद्ध) is not performed on that day by everyone. // Ang_1.622 //

[074]

It is performed by some accomplished person on earth. Even by that rite performed with mere water, // Ang_1.623 //

all rites are considered performed; this is the single, certain conclusion of all. That excellent Brahmin who is the performer of such a darśa (दर्श) rite // Ang_1.624 //

is himself an agnihotrī (अग्निहोत्री), a performer of the darśa (दर्श) sacrifice, and others. He is a performer of the Soma sacrifice and all sacrifices. One who abandons it is a killer of a Brahmin. // Ang_1.625 //

He is a karmacaṇḍāla (कर्मचण्डाल, an outcaste in ritual matters). Seeing that sinner, that Brahmin-killer, approach, one should not honor him even with a word. // Ang_1.626 //

The archetype śrāddha (श्राद्ध) is the darśa (दर्श) alone, and no other. Its status as the archetype is declared from its being the foremost of the ancestor sacrifices (pitṛyajña). // Ang_1.627 //

That pitṛyajña (पितृयज्ञ), mentioned in the Śruti, is enjoined on that very day.

The Darśa and the Annual Śrāddha are Equal

The darśa (दर्श) and the death anniversary (mṛtāha) are equal; they can never be // Ang_1.628 //

abandoned by anyone. He who abandons them falls low. The death anniversary of one's parents must be performed with cooked food, and not with anything else. // Ang_1.629 //

One should not perform it with gold instead of food, nor with a homa (होम) without food, nor with a piṇḍadāna (पिण्डदान) without food, nor with mantras alone, nor with dice, nor with blades of grass, nor with mantras alone, nor with sorrow. // Ang_1.630 //

Rather, that rite is accomplished by the offering into the fire, the feeding of Brahmins, and the offering of rice balls. If not, one attains the state of a caṇḍāla (चण्डाल). // Ang_1.631 //

The Darśa and the Annual Śrāddha Must Not Be Abandoned

The death anniversary must not be transgressed, and the darśa (दर्श) rite is likewise.

[075]

It can be performed in some way even by the weak. // Ang_1.632 //

By the destitute, the weak, or especially by the sick, by those who are afflicted, who are fleeing, or who are living in an unknown place, // Ang_1.633 //

by those who have lost their rites, who have lost their wealth, or who are as good as dead, the śrāddha (श्राद्ध) known as the death anniversary cannot be abandoned in any way. // Ang_1.634 //

Such is the death anniversary, fixed annually according to the lunar calendar. It must be so; if it were determined by any other means, // Ang_1.635 //

it would not be absolutely necessary. If a rite is not fixed, the rule accepted by scripture is that a fixed rite must be repeated. // Ang_1.636 //

(The manvādi dates are given by this mnemonic verse:) The lunar days are: tithi-agni (3rd), not a tithi, tithi-āśā (10th); in the dark fortnight, ibha (8th), anala (3rd), grahāḥ (9th); tithi-arka (12th), not śiva (11th), aśva (7th); amā-tithi (15th). These are remembered as the manvādis. // Ang_1.637 //

Therefore, they are said to be "fixed" (kḷpta). After them, the saṃkrāntis (संक्रान्ति) are remembered. Because they follow the sun's passage through the zodiac, they are said to be "unfixed" (akḷpta). // Ang_1.638 //

The Nature of Saṃkrānti

Two solstices (ayana), two equinoxes (viṣuva), four ṣaḍaśītis (षडशीति), and four viṣṇupadīs (विष्णुपदी)—these twelve transits (saṃkrama) are remembered. // Ang_1.639 //

The sun's transit into the fixed signs is to be known as viṣṇupadā (विष्णुपदा). The transit into the dual signs is to be known as ṣaḍaśītimukha (षडशीतिमुख). // Ang_1.640 //

The northern and southern solstices certainly occur in Cancer and Capricorn. The two equinoxes are to be known when the sun transits into Libra and Aries. // Ang_1.641 //

The Auspicious Time of Saṃkrānti

When the transit occurs during the day, the entire day is declared to be auspicious.

[076]

When the sun's transit occurs at night, there is a rule for all rites. // Ang_1.642 //

For the pair of solstices, the northern and southern, a special rule is stated. The auspicious time is declared to be after the event for one and before it for the other. // Ang_1.643 //

In all saṃkrāntis (संक्रान्ति), that specific time is remembered as conferring merit. The nāḍīs (नाडी, periods of 24 minutes) that are closest to the event are remembered as the most auspicious. // Ang_1.644 //

Two solstices (ayana), two equinoxes (viṣuva), four ṣaḍaśītis (षडशीति), and four viṣṇupadīs (विष्णुपदी)—these twelve transits (saṃkrama) are remembered. // Ang_1.645 //

Thirty nāḍīs are remembered for Cancer, and twenty for Capricorn. For Libra and Aries, ten nāḍīs on either side are the rule. // Ang_1.646 //

For a ṣaḍaśīti (षडशीति), sixty praṇāḍikās (प्रणाडिका) after the event are stated as auspicious. For a holy viṣṇupadī (विष्णुपदी), sixteen before and sixteen after. // Ang_1.647 //

If the southern solstice occurs at midnight or later, one should perform the rite on the previous day; for the northern solstice, on the following day. // Ang_1.648 //

The Kutapa Period for a Śrāddha with Cooked Food

Whatever ancestral rite, if it is a śrāddha (श्राद्ध) with cooked food, one should perform it during the kutapa (कुतप) period. For a rite other than this, this // Ang_1.649 //

rule is not proclaimed; there is no doubt, according to the eternal knowers of dharma (धर्म). For a śrāddha (श्राद्ध) with cooked rice only, and for all twelve saṃkrāntis (संक्रान्ति), // Ang_1.650 //

and for others as well, the kutapa (कुतप) period is said to be primary.

They are remembered for bathing, charity, libations, and other rites that are different from that. These specific times are prescribed for those respective occasions. // Ang_1.651 //

[077]

But for the accomplished performer of śrāddha, everywhere, there is one time. The kutapa period, by the word of the Veda, is declared as primary, and no other. // Ang_1.652 //

And that, on the day when the southern solstice occurs, // Ang_1.653 //

one should perform it during the northern solstice, indeed the northern solstice itself. But where there is a loss of the kutapa period, one should act thus. // Ang_1.654 //

The Darśa, Saṃkrānti, and Other Śrāddhas

So that one may obtain the entire fruit of the rites of the pair of solstices, śrāddha, and so on, one should act thus in this kutapa period during the northern solstice. // Ang_1.655 //

The saṃkrāntis are said by the wise to be "unfixed" (akḷpta). Likewise, the twenty-six dhṛti and vyatīpāta yogas // Ang_1.656 //

are all indeed said to be "unfixed" only.

The Mahālaya Period

The mahālayas are of many kinds: some say fifteen days, // Ang_1.657 //

some sixteen, others ten, some five, some three, and some just one. // Ang_1.658 //

They are said by the good to be of six kinds. The aṣṭakās are remembered as twelve. When the moon is in the Maghā nakṣatra, whose deity is the ancestors, and the sun is in the Hasta nakṣatra, // Ang_1.659 //

and the lunar day is the thirteenth, that is proclaimed as the gajacchāyā yoga.

The Deities of the Śrāddha

Which rites are known as having only three deities? // Ang_1.660 //

Which have six deities? And which have nine?

[078]

Among them, the death anniversary is said to be the one with three deities. // Ang_1.661 //

The darśa śrāddha has six deities, and the aṣṭakās have nine. During the aṣṭakās, a vṛddhi rite, at Gayā, and on the death anniversary, // Ang_1.662 //

one should perform the śrāddha for the mother separately; elsewhere, with her husband. If it is performed separately when it should be performed with the husband, // Ang_1.663 //

it becomes an obstacle to the great joy of her union with the ancestors. The paternal group should be first, then the maternal group, // Ang_1.664 //

and then the group of the maternal grandfathers with their wives.

Circumambulation to the Left and a Bare Forehead in Ancestral Rites

Where the paternal group is first, there should be circumambulation to the left (apradakṣiṇa), // Ang_1.665 //

the sacred thread on the right shoulder (apasavya), and a bare forehead. Wherever there is apasavya, there is apradakṣiṇa // Ang_1.666 //

and a bare forehead; this is remembered as a principal component of the rite.

No House Decoration There

Where these three are present, there should be no house decoration. // Ang_1.667 //

Circumambulation to the Right and Other Rites for the Maternal Group

Where the maternal group is first, there should be circumambulation to the right, the sacred thread on the left shoulder (savya), a sectarian mark on the forehead, and an auspicious bath. // Ang_1.668 //

House decoration and other auspicious things should also be done. The order of the ancestors is also always primary. // Ang_1.669 //

It should begin with the great-grandfather, have the grandfather in the middle, and end with the father; this is the characteristic of its recitation. // Ang_1.670 //

[079]

The Viśvedevāḥ According to the Type of Śrāddha

And their Viśvedevāḥ are those named Satya. The word 'vṛddha' (great/ancestral) should be used for all four. // Ang_1.671 //

Likewise for the maternal group and the third group (maternal grandfathers). Their recitation should be in the order of birth. // Ang_1.672 //

Anything contrary to this is entirely wrong. This should be known. They are all deities. // Ang_1.673 //

The ancestors are the Vasus, the grandfathers are the Rudras, and the great-grandfathers are said to be the Ādityas; such are their groups. // Ang_1.674 //

The Determination of Sāpiṇḍya

The performance of a single śrāddha, called pātheya (viaticum), for the fourth ancestor before these three is declared by the wise. // Ang_1.675 //

Thus is the determination of sāpiṇḍya, known as the seven generations.

Ritual Impurity for Ten, Three, and One Day

The ritual impurity (sūtaka) for their descendants is proclaimed for that long. // Ang_1.676 //

After them are those called samānodaka (sharing libations of water), and then the sagotrins (of the same clan). After that, it is to be known that their sūtaka is for // Ang_1.677 //

three days, then one day, and afterwards, only bathing is indicated. This continues in order as far as it goes. Only bathing is stated. This has been spoken of in passing. // Ang_1.678 //

[080]

The jīvacchrāddha (śrāddha for oneself while living) is said to be distinct from all other śrāddhas. // Ang_1.679 //

It has forty deities, or, as some say, it is combined with five more; thus it is remembered as twofold. // Ang_1.680 //

Furthermore, some śrāddhas are with deities, and others are without deities. These are now stated. // Ang_1.681 //

The vṛddhi śrāddha, the Gayā śrāddha, the śrāddha for one killed in battle, the dadhi śrāddha, the tṛṇa śrāddha, and all the new-moon and other śrāddhas // Ang_1.682 //

are known as being with deities. All the preta śrāddhas (for the recently deceased) and all the sodakumbha śrāddhas (with a pot of water) are declared to be without deities. // Ang_1.683 //

Rites to be Performed in the Preta-Śrāddha

In all preta śrāddhas, the formal declaration of intent (saṃkalpa) is remembered as primary. The permission (abhyanujñā) is also supreme, and here the invitation (āvāhana) is meant. // Ang_1.684 //

Water for the feet (pādya), respectful water offering (arghya), perfume, incense, lamp, flowers, and only sesame seeds are offered silently, without any Vedic mantra. // Ang_1.685 //

The worship should be performed there, as well as the piṇḍadāna and the gift of the fee (dakṣiṇā). Curd, ghee, and a garment are absolutely necessary here. // Ang_1.686 //

One should perform it in the forenoon and not wait for the kutapa period. One should offer the rice balls to crows or vultures, or if not, to aquatic creatures; one should not dispose of them elsewhere. // Ang_1.687 //

[081]

Those Authorized for the Ekoddiṣṭa Śrāddha

For a brother, sister, son, master, and maternal uncle, // Ang_1.688 //

and for a friend, teacher, father, mother, and sister, and for a father-in-law and brother-in-law, one should perform the ekoddiṣṭa (for a single ancestor), not the pārvaṇa (for three ancestors). // Ang_1.689 //

Śrāddhas With and Without Rice Balls

The yugādi, saṃkrānti, and manvādi śrāddhas, as well as the preta śrāddha and others, are known as being without rice balls (apiṇḍaka); the others are with rice balls (sapiṇḍaka). // Ang_1.690 //

If the mahālaya is considered as sixteen days, the gajacchāyā is not included, for it contributes to the number ninety-six when the mahālaya is fifteen days. // Ang_1.691 //

By whatever number, or by the sixfold method, the status of mahālaya is accomplished, and the fruit is accordingly special. // Ang_1.692 //

It is thus proclaimed everywhere that from greater effort comes a very great fruit; on this, there should be no deliberation. // Ang_1.693 //

The Mahālaya Period

This fortnightly mahālaya is proclaimed to be of two kinds: with a single Brahmin and with multiple Brahmins. // Ang_1.694 //

First, I shall state the nature of the single-Brahmin option. For all the mahālayas, until the end of the fortnight, only those // Ang_1.695 //

who were chosen on the first day, or for the others, should be fed.

[082]

They alone, and no others, should be employed. At the end of the fortnight, the śrāddha fee // Ang_1.696 //

should be given only once; it should not be given on each occasion. But in the multiple-Brahmin option, different Brahmins // Ang_1.697 //

should be employed every day, separately. And the fee should be given separately for each ancestor, // Ang_1.698 //

or if not, Brahmins should be selected according to the rule for each group. The mahālaya is known by the good as having six or nine deities. // Ang_1.699 //

This sixfold mahālaya should be performed in this way, and one should not act otherwise. // Ang_1.700 //

The Single Mahālaya Rite

If one performs it specially with various deities, that is the sakṛnmahālaya (single mahālaya rite). What is it? It is remembered as // Ang_1.701 //

being equal to the Gayā śrāddha, a supreme and great rite, indescribable by all scriptures, a special great śrāddha. // Ang_1.702 //

The performer of such a śrāddha should perform the mahālaya śrāddha combined with six deities, or with nine deities, or with Viṣṇu, or with Dhurilocana. // Ang_1.703 //

He who performs it by the single-rite option, or by one of the previously mentioned options, // Ang_1.704 //

by some option, becomes a performer of the mahālaya. If not, the Śruti says that he should perform some meritorious special śrāddha that is equal to the Gayā śrāddha. // Ang_1.705 //

[083]

The Praiseworthiness of Bharaṇī and Other Days in Mahālaya

Each day is equal to a Gayā śrāddha; on the Bharaṇī nakṣatra day, it is equal to five Gayā śrāddhas. // Ang_1.706 //

On a vyatīpāta yoga day, it is equal to ten; in the middle of the fortnight, twenty. On the twelfth day, they say it is a hundred, and on the new moon day, a thousand. // Ang_1.707 //

The Time of Mahālaya

Taking the full moon of Āṣāḍha as the starting point, the fifth fortnight after it is called mahālaya, for the prosperity of the ancestral śrāddha. // Ang_1.708 //

The Mahālaya for Ascetics

In that fortnight, one should perform the śrāddha for ascetics on the twelfth day.

For Those Who Died a Violent Death

On the fourteenth day, one should specially perform the rite for those who died a violent death. // Ang_1.709 //

For Virtuous Married Women

For virtuous married women (sumaṅgalī), a single śrāddha is stated for the ninth day. For the wives of non-śrotriyas, as long as their husbands are alive // Ang_1.710 //

in the world of the living, one may or may not perform it; both are options. This practice exists if it is a single mahālaya rite. // Ang_1.711 //

It is considered equal to all the ancestral duties. If that fortnight has passed, then in the next dark fortnight, // Ang_1.712 //

or in another such fortnight, or in yet another of that kind, as long as the sun is in Scorpio, one should perform it. // Ang_1.713 //

[084]

When the sun is no longer in Scorpio, and the month of Dhanus (Sagittarius) has arrived, the ancestors, seeing the non-performance of the śrāddha, // Ang_1.714 //

immediately become ready to give a curse. Therefore, until then, one should devotedly perform the śrāddha called mahālaya // Ang_1.715 //

according to the rule; if not, a great fault will arise. By some means or other, one should perform a single śrāddha, // Ang_1.716 //

which is equal to the annual śrāddha for the father.

Libations on the Day After Mahālaya

All the rules of the annual śrāddha apply to the single mahālaya rite. // Ang_1.717 //

Therefore, the libation (tarpaṇa) is on the next day. As many ancestors as were addressed in the śrāddha, one should propitiate them on the next day. // Ang_1.718 //

Libations Before Sunrise

With the remaining sesame and darbha grass, before sunrise. If one's father is deceased, he is authorized for this libation. // Ang_1.719 //

He whose father is deceased is always authorized for libation.

Śrāddha for One Whose Father is Alive

In the monthly śrāddha, the pitṛyajña, and the nāndī śrāddha, one whose father is alive may always be the performer; the performance is remembered as being up to the homa. // Ang_1.720 //

In the first two, always; and in the nāndī śrāddha, always, // Ang_1.721 //

his son should give offerings to the very same ancestors to whom the father would give.

[085]

When the father has fallen from his caste, has become a renunciant, is sick, or is afflicted by a single disease, // Ang_1.722 //

his son should perform the ancestral rites that were his duty.

Those Authorized to Use the Vedic Fire in Śrāddha

The śrāddha for one's parents, one's own wife, and a co-wife's mother, // Ang_1.723 //

and for one's maternal grandfather and his wife, should be in the Aupāsana fire. The śrāddha for all others should be in a secular fire. // Ang_1.724 //

For childless paternal uncles and elder brothers, and for all their wives, it must be performed in a secular fire according to the rule. // Ang_1.725 //

It must not be abandoned by anyone out of duty. Only the annual śrāddha should be performed, with the same status as the father's śrāddha. // Ang_1.726 //

The Aṣṭakā and Monthly Śrāddha

On the eighth day of the dark fortnight of Māgha, at night, one should perform the homa with mantras, with an offering of curd instead of cakes. // Ang_1.727 //

Then on the ninth day, one should devotedly perform the śrāddha according to the rule, with the procedure of the monthly śrāddha alone. // Ang_1.728 //

By that alone, the remaining eleven aṣṭakās are surely considered performed; this is said to be a simplified method. // Ang_1.729 //

Just as by the darśa śrāddha all ancestral rites are considered as good as performed, so too this is proclaimed as a simplified method. // Ang_1.730 //

All rites should be performed separately according to the rule. The one hundred and eight are proclaimed, but sometimes, specially, // Ang_1.731 //

for one who is unable, a certain simplified method is stated. But a capable twice-born should perform all the śrāddhas every year according to the full procedure; // Ang_1.732 //

if not, a fault is declared.

The Procedure of Śrāddha

And now the entire procedure of śrāddha is stated by me. // Ang_1.733 //

The Invitation

The nimantraṇa should be performed on the previous day, according to the rule.

Those Worthy of Invitation

It should always be done for Brahmins who know the Veda, never for those who do not. // Ang_1.734 //

He in whose belly the food is digested by the study of the Veda saves his lineage, ten generations before and ten after. // Ang_1.735 //

That Brahmin who constantly studies the Veda, is established in Brahman, is of good conduct, and maintains the sacred fire—he is the fire that carries the offerings to the ancestors. // Ang_1.736 //

On Inviting One Devoid of the Veda

That śrāddha which is purified by mantras, if one gives it to one who is without mantras, that food in his belly surely weeps; there is no doubt. // Ang_1.737 //

It curses the giver, and itself, for being such. The food situated in his heart curses the sacrificer and the giver. // Ang_1.738 //

For however many morsels of the oblation that lowly one eats, so many spikes he swallows upon reaching Yama, the son of Vivasvat. // Ang_1.739 //

They cut off the hand of the giver and the tongue of the other.

[087]

They also take out the eyes of the one who watches and the pair of ears of the one who listens. // Ang_1.740 //

If a Brahmin of one's own Vedic school is unavailable, one may invite others to eat.

A Brahmin of One's Own Vedic School is Praiseworthy

Especially in the śrāddha for one's parents, one should invite those of one's own Vedic school. // Ang_1.741 //

The gift of a daughter and the ancestral śrāddha should be given with effort only to those of a pure lineage, never to those of an impure lineage. // Ang_1.742 //

Those Unfit to be Fed

One with disease, one of wicked intellect, one devoted to wicked conduct, one who is faulty, one who is always hateful, one with bad nails, one with blackish teeth, // Ang_1.743 //

one whose body is always impure, one of bad complexion, one who is ugly, one who makes a living from astrology, one who does the work of a slave, one who lives only by serving a Śūdra, // Ang_1.744 //

one who sacrifices only for a Śūdra, one nourished by a Śūdra, one who lives in a Śūdra's house, one devoted to accepting gifts from a Śūdra, and one who is a perpetual beggar, // Ang_1.745 //

likewise a seller of twigs, a cruel person, a self-conceited person, one who curses, an exceedingly arrogant person, one who is unacceptable, one who neglects his rites, a reviler of the Veda, // Ang_1.746 //

a seller of the Veda, a village priest, one who hates Brahmins, and one intent on seizing the property of Brahmins, // Ang_1.747 //

one who covets another's wife, a wicked person, one who thinks only of another's wife, one who has abandoned his wife, an adopted son, and a seller of his son, // Ang_1.748 //

one who starves his parents, and a betrayer of his teacher, one whose mind is intent on hoarding wealth, a harsh rich man, // Ang_1.749 //

[088]

a merciless person, one who is averse to charity, an atheist, a slanderer of others, a priest for jewelers, goldsmiths, washermen, and others, // Ang_1.750 //

one who eats too much and is insatiable, one who speaks ill, a hypocrite, a dull-witted person, one who has abandoned Vedic rites and toils only in other scriptures, // Ang_1.751 //

an atheist, a fatalist, a debtor, one who has abandoned the Veda, one who has abandoned bathing, one who has abandoned the twilight prayer, one who has ceased shaving, // Ang_1.752 //

one who is half-shaved, a contemptible person, one who is indecently exposed, a worthless person, a hunchback, and also a blind person, a deaf person, a confused person, an ostentatious person, // Ang_1.753 //

an insane person, a weak person, a dejected person, an angry person, one with bad nails, one who is addicted, the son of an adulteress, the son of a widow, an uninitiated person, an impure person, one who is in another's ritual impurity, // Ang_1.754 //

one who eats another's food, one who is dependent on another, a farmer, a usurer, a lustful man, one who serves a king, one who serves a Vaiśya, one who serves a Śūdra, one of evil intent, // Ang_1.755 //

an extremely fickle person, a weary person, and the husband of a woman who has no sons or husband, likewise the husband of a pregnant woman, one whose food is unfit to be eaten, a sinner, // Ang_1.756 //

the son of a non-śrotriya, one who wears clothes made by an artisan, a very deceitful person, a singer, one with a wound, one who speaks of base things, one who speaks of trivial things, // Ang_1.757 //

a jester, an actor, one skilled in drama, one who does the work of a basket-maker, one who has a base livelihood, one who lives by being an agent, and one who lives on a daily wage— // Ang_1.758 //

one should not feed these with effort. After the day of invitation, one should avoid them for three days and then select others with great care. // Ang_1.759 //

[089]

One who has eaten at a monthly śrāddha should be avoided for a fortnight. One who has eaten at a śrāddha less than a month ago should be avoided for a month. // Ang_1.760 //

For a nagnaśrāddha, for a year; for a navaśrāddha, for half of that. For a ṣoḍaśa śrāddha, for a year and a half; for a sapiṇḍīkaraṇa, for two years. // Ang_1.761 //

Having avoided such a Brahmin, one may afterwards accept him for a śrāddha rite. One who has partaken of a śrāddha with uncooked food from a Śūdra should be completely avoided for three years. // Ang_1.762 //

One who constantly eats at a śrāddha for a king or a Vaiśya should be avoided for a year. In the rites for a village caṇḍāla, // Ang_1.763 //

one who accepts an uncooked-food śrāddha should not be looked at on that day. A priest for a divākīrtya (a low-caste person) is not to be spoken to for a day and a night. // Ang_1.764 //

A priest for potters is not to be spoken to at an auspicious time. On Sunday, Tuesday, and Friday, always, // Ang_1.765 //

a priest for a butcher is not to be spoken to with effort. During the parvan days and yogas, a priest for a Brahmin prostitute // Ang_1.766 //

is not to be looked at. If they are seen, one becomes purified by reciting the anuvāka of Agni from the Manva. // Ang_1.767 //

If one who accepts gifts at a holy ford is seen on a śrāddha day, or one who lives by a holy ford, or their priest, // Ang_1.768 //

when they are seen, one should look at the sun, thinking, "Let us see the sun."

[090]

The Selection

He whose conduct and history for three generations are very clear, // Ang_1.769 //

such a one who is pure, calm, not greedy, not hypocritical, content with what comes by chance, a śrotriya, a Veda-knower, pure, // Ang_1.770 //

a keeper of the sacred fire, of a young age, intelligent, born of a good family, and free from any expectation of a return favor, a pleasant-faced Brahmin— // Ang_1.771 //

having examined such a one, one should properly select him for the śrāddha rite. First, having made the saṃkalpa, being pure, with a pavitra ring on his hand, // Ang_1.772 //

holding darbha grass, having performed breath control, unhurriedly, without anger, and with a pleasant face, one should make the saṃkalpa with spoken words. // Ang_1.773 //

Having stated the place and time, and then the specific rite, and having addressed the regular ancestors and gods, // Ang_1.774 //

one should first make the saṃkalpa, "I shall perform this rite."

Giving Darbha Grass for Favor

"The place of the Viśvedevāḥ is here in the Āhavanīya fire. // Ang_1.775 //

A moment's attention should be given; may your favor be granted today." Saying this, one should give darbha grass into the right hand of the Brahmin. // Ang_1.776 //

This is declared to be the selection (varaṇa). The same applies to the ancestors.

The Worship of the Ritual Diagram

After performing the selection, and when "Om Tat" has been said, // Ang_1.777 //

[091]

having made a pure ritual diagram (maṇḍala) with cow dung according to the rule, and having first worshipped the diagram for the gods and for the ancestors, // Ang_1.778 //

on the western side of the diagram, when the Brahmin has been welcomed, one should pour the water for the feet there and wash them over the diagram. // Ang_1.779 //

Washing Below the Ankles

In a śrāddha, it is best to wash the feet below the ankles. By water that has touched the body hair, the ancestors go to a terrible hell. // Ang_1.780 //

If the foot-washing water touches the body hair, to remove that fault, one should wash up to the knees. // Ang_1.781 //

The Section on Sipping Water (Ācamana)

At the beginning and the end, for the foot-washing water, for the seat of grass (viṣṭara), for the scattering of food (vikira), and for the offering of the leftover rice ball, sipping water (ācamana) is remembered in these six instances. // Ang_1.782 //

On the Eater Sipping Water Before the Performer

If the eater performs the act of sipping water before the performer has done so, that water is like the urine of a dog; therefore, one should avoid it. // Ang_1.783 //

The Direction for the Gods and Others to Eat

One should offer everything in a pārvaṇa śrāddha with the gods facing north and the ancestors facing south, according to the rules of god-worship. // Ang_1.784 //

The Time for the Three Selections

Some have spoken of the śrāddha three times: at night on the previous day, in the morning of that day,

[092]

and again in the kutapa period of that day. // Ang_1.785 //

Others perform the śrāddha only once due to the fault of repetition (jāmitā). Having performed the selection in its place, they perform the entire śrāddha. // Ang_1.786 //

Then the mantra is "Om Bhūr Bhuvaḥ Suvaḥ" ending with "Svāhā."

The Seat of Grass

With "Ayaṃ vo viṣṭaraḥ...", one should give the viṣṭara. // Ang_1.787 //

The word 'svadhā' is prescribed everywhere in the place of the ancestors. With this very mantra, their worship is enjoined. // Ang_1.788 //

This is the supreme and great mantra for the worship of the ancestors. It should be used on the śrāddha day. The mantras are the regular ones. // Ang_1.789 //

Having addressed the Viśvedevāḥ and the ancestors and recited their names, with the aforementioned mantra, one should present the viṣṭara. // Ang_1.790 //

One should give the seat with the name in the sixth case, and say, "May a moment be granted." One should grant the moment with darbha grass or by touching with the hand. // Ang_1.791 //

One should say, preceded by 'Om', "May you obtain it." Having made the arghya, it is said to be 'made' or 'to be made'. // Ang_1.792 //

Having spread darbha grass on the ground, place the vessel upside down on it. Then, covering it with darbha grass, lift it, // Ang_1.793 //

sprinkle it, and place barley in the vessel. After adding 'Om Bhūr Bhuvaḥ Suvaḥ', perfume, whole grains, flowers, and so on, // Ang_1.794 //

[093]

one should give that water into his hand as the arghya offering. The invitation (āvāhana) may be before or after this; it is optional. // Ang_1.795 //

If one intends to perform it, one should do so with the Vyāhṛtis. Or, saying 'Yā divyā...' or 'Devā vo 'rdhyam...', // Ang_1.796 //

one should give that arghya to the gods and then to the ancestors in order. For the invitation of the Viśvedevāḥ, the pair of mantras beginning 'Uśantastvā...' is stated for both. // Ang_1.797 //

Some recite another verse here: one beginning 'Viśvedevāsa...' and another 'Viśvedeva...'. // Ang_1.798 //

They also recite 'Āgacchantu...' for the gods. In the place of the ancestors, some recite 'Uśantastvā...' and 'Āyantu na...'. // Ang_1.799 //

This has been stated. It is said to be optional; what is not stated does not negate what is. // Ang_1.800 //

Since it is not mentioned in the Veda, perfume, whole grains, barley, incense, lamp, silk cloth, and the sacred thread—all these one should give with the Vyāhṛtis or silently, as one pleases. // Ang_1.801 //

The Agnaukaraṇa

Then one should perform the agnaukaraṇa if it is prescribed first in one's own Sūtra. // Ang_1.802 //

If some rites have been performed with unstated mantras, then due to their being in addition to the rites of the original saṃkalpa, // Ang_1.803 //

[094]

The Section on Renewing the Saṃkalpa

it becomes somewhat faulty. Due to that very fault, having made a new saṃkalpa, one should perform the preceding rite. // Ang_1.804 //

One should know this to be the case in all such rites with a saṃkalpa. If not, a single saṃkalpa would be for a single purpose. // Ang_1.805 //

In the case of the regular ancestral rite, until its completion according to the rule, if an unstated mantra is recited, one should make a new saṃkalpa. // Ang_1.806 //

If a rite proceeds with only the stated mantras, a new saṃkalpa should not be made in the middle of that rite. // Ang_1.807 //

Therefore, having made the saṃkalpa, one should begin the agnaukaraṇa.

The Order and Manner of Serving Food

Having spread darbha grass with tips pointing south according to the rule, // Ang_1.808 //

and having taken food from the cooked portion and spread a base of ghee, then taking food with a ladle, one should offer the oblation with the mantra from the Śruti that is recited in each school, // Ang_1.809 //

'Somāya...'. With the remainder, one should offer to Yama and then to Agni. // Ang_1.810 //

This is a mere dedication of the offering, done with the sacred thread on the right shoulder. Having recited it, and then having poured water around to the left, // Ang_1.811 //

without mantras, according to the rule, having taken up the remaining food, one should place half in the Brahmin's vessel, after giving water for the hand. // Ang_1.812 //

Then, having poured ghee on the vessel for the gods as before, according to the rule,

[095]

one should serve the food, rice pudding, savories, vegetables, and fruits. // Ang_1.813 //

At the end, one should serve milk, honey, ghee, and soup.

On Serving Soup First

If soup is served first, and then another item is served, // Ang_1.814 //

that śrāddha becomes demonic; therefore, one should not act thus.

The Rakṣoghna Mantra (Demon-Slaying Mantra)

Having poured ghee over the food and sprinkled it with the Gāyatrī mantra, and then // Ang_1.815 //

having covered the food with curd, one should recite the hymn 'Ahamasmi...' which is found within the rakṣoghna (demon-slaying) section of the Śruti, according to the rule. // Ang_1.816 //

Recitation by Someone Else for One Who is Unable

If one is himself unable to perform the act of reciting the mantra, it should be caused to be recited with effort by some other Brahmin. // Ang_1.817 //

These mantras are not said to be for the sacrificer (yajamāna) in this rite; the chanting of the Veda is praised for the destruction of demons. // Ang_1.818 //

That chanting can indeed be done by Brahmins in this rite.

Hot Food Should Be Given

The food and items which are here, along with the vessel, still on the stove— // Ang_1.819 //

from these very vessels and ladles, having taken it out little by little, when it is still warm, // Ang_1.820 //

one should then serve it to the Brahmins. The ancestors partake of the warm vapor; that which is without warmth is not for the ancestors. // Ang_1.821 //

[096]

Of this there is no doubt. Afterwards, the food is as before. Having given water into the Brahmin's hand and sprinkled it with the Gāyatrī, then, // Ang_1.822 //

just as one ritually sprinkles water around the Āhavanīya, Dakṣiṇa, and Gārhapatya fires with mantras, according to the rule, // Ang_1.823 //

one should sprinkle water around the Brahmin with the mantra 'Satyaṃ tvartena...'. Then, having touched all the food with the mantra 'Pṛthivī te...', // Ang_1.824 //

and having had him sip water, one should offer it to the ancestors and others. This offering into the fire (homa) and the sipping of water are primary. // Ang_1.825 //

Mantras to be Recited

The sacrificer should recite these three mantras with his voice. These three mantras are said to be primary here in the śrāddha. // Ang_1.826 //

Likewise, some mantras are enjoined for the offering of the rice balls. If these are not recited, the śrāddha becomes fruitless. // Ang_1.827 //

Therefore, with great effort, the three mantras for the fire-offering, or two, or even the one 'Pṛthivī te...' stated for touching the food, // Ang_1.828 //

and the mantra 'Amṛtopastaraṇam...', and the five mantras for the Prāṇa oblations beginning with 'Prāṇāya...'— // Ang_1.829 //

these should be recited properly with the voice in the śrāddha rite. If not, it is not a śrāddha; with these mantras, it becomes one. // Ang_1.830 //

Afterwards, in the piṇḍadāna also, the mantras should be recited with devotion.

[097]

The Chanting of the Veda to Destroy Defects in Mantras

When the meal has begun, one should with effort cause the chanting of the Veda— // Ang_1.831 //

the Ṛg, Yajur, and Sāma—from the mouth of a Brahmin. By this, the faults of deficiency created by the demons // Ang_1.832 //

are immediately destroyed; therefore, one should act thus. The chanting should be done in such a way that the voices of other Brahmins are not heard. // Ang_1.833 //

It should be done by oneself or caused to be done by another's mouth with effort; if not, a great fault will arise. // Ang_1.834 //

If the performer is unable to recite the Veda, he should devotedly repeat only the mantra 'Namo vaḥ pitaro...'. // Ang_1.835 //

Or 'Idaṃ Viṣṇu...', or the Vyāhṛtis, or the Gāyatrī according to the rule. Or the Viṣṇu Arāṭa mantra, or the Vaiṣṇavī Gāyatrī. // Ang_1.836 //

If not, the Puruṣa Sūkta, or the Tryambaka mantra. Or the 'Ā vo rājānam...' mantra, or the Madhu-trayam. // Ang_1.837 //

Or the 'Namo brahmaṇya...' mantra, or any of the ten Śānti hymns. Or, if he has mastery over it, that verse, or the Gāyatrī which removes all deficiencies. // Ang_1.838 //

The mantras 'Pratadviṣṇu...', 'Irāvatī...', and 'Dhenumatī...'—the sacrificer himself should recite these with great love for the ancestors. // Ang_1.839 //

At the end of the meal, standing in front, he should ask, "Is it well-prepared?" Having said, "Are you satisfied?" twice, he should give that food. // Ang_1.840 //

[098]

He should scatter it there near the vessel, standing in front of it. He should give the leftover rice ball, and then the final water for sipping. // Ang_1.841 //

All these are from the custom of the elders, not from direct injunction. For the sake of the Sūtrakāra and the Veda, prosperity is stated. // Ang_1.842 //

If not done, there is no sin. But for the others, in those specific rites, silently with Vedic mantras // Ang_1.843 //

not stated here, a great delay becomes an obstacle. Of this there is no doubt. Whatever śrāddha mantra is stated, // Ang_1.844 //

by its proper recitation alone, that rite is good. Otherwise, what would it become? This should be well considered by the good. // Ang_1.845 //

Therefore, only by the recitation of the śrāddha mantras, whatever delay there is, only that much is authoritative. // Ang_1.846 //

Any other is not enjoined by rule and becomes an obstacle to the rite, not a facilitator. // Ang_1.847 //

Therefore, a wise man should perform only as much as is enjoined by the Sūtra and the Veda, for the complete happiness // Ang_1.848 //

of himself, the Brahmins, the eaters, and for following the path of scripture.

That Which is Contrary to Scripture Must Be Abandoned

One should perform it exactly as prescribed. Whatever is extra and contrary to scripture // Ang_1.849 //

should be completely abandoned; one should do what is enjoined. After the Brahmins have eaten, due to the performance of rites beyond the scripture that have // Ang_1.850 //

[099]

occurred, a new saṃkalpa is stated; one should not act otherwise. With darbha grass cut once with their roots, one should cut through the middle of the water. // Ang_1.851 //

Sprinkling with 'Śundhantāṃ pitaraḥ...' and consecrating with 'Āyantu...', and then spreading the grass with the mantra for a single cutting, // Ang_1.852 //

one should then give the libation of sesame water with the mantra 'Mārjayanta...'. Then, on the darbha grass cut once, in three places, // Ang_1.853 //

one should give the three rice balls with the mantra 'Etatte...'. Then the mantra 'Yanme mātā...' and 'Pitṛbhyaḥ...'. // Ang_1.854 //

"Here, O ancestors... and there... may these be pleasing to me." "Those who are related... and by whom we were born..." // Ang_1.855 //

Having eaten or smelled it with 'Vīraṃ dhatta...', then again, with the mantra 'Mārjayanta...', as before, giving the sesame water, // Ang_1.856 //

and anointing with collyrium and oil, and having torn a cloth according to the rule, with the mantra beginning 'Namo vaḥ...', he should perform the prostrations. // Ang_1.857 //

Then the mantra 'Gṛhānna...' and the verse 'Ūrjaṃ vahantī...'. Then the mantras 'Uttiṣṭhata pitaro...' and 'Mano nvāhuvā...'. // Ang_1.858 //

Then again 'Punarna...' and 'Yadantarikṣam...'. Having recited these mantras in order, one should then worship those rice balls. // Ang_1.859 //

By whom the worship of the ancestral rice balls is done with blades of darbha grass, with rice grains, whole grains, flowers, sesame seeds, and barley, // Ang_1.860 //

the ancestors are pleased by that for as long as the moon, sun, and earth exist.

[100]

Circumambulation and Prostration to the Ancestors by Sons, Wives, and Others

A wise person should worship the rice balls with clothes according to his ability. // Ang_1.861 //

And with fees, betel leaves, incense, lamps, and so on. With circumambulations and prostrations, along with sons, grandsons, and others, // Ang_1.862 //

with wives and family members. If not, his family will not prosper, but will decline slowly over time. // Ang_1.863 //

Those very rice balls are the ancestors, residing in that form for the sake of worship; on this, there should be no deliberation. // Ang_1.864 //

For the ancestors are invisible, having taken the form of air, or having assumed the form of space, always, at different times. // Ang_1.865 //

They, who are eternally of the form of space, at the time of śrāddhas (श्राद्धस्), when invoked with devotion, immediately assume an airy form. // Ang_1.866 //

They arrive with the speed of mind, and then again at the time of the rice ball offering, they enter into it for the welfare of their sons for a brief moment. // Ang_1.867 //

They are said to remain there to accept that worship. Therefore, one should perform that worship with effort, according to the rule. Then, if one desires a son, // Ang_1.868 //

After Wiping the Middle Rice Ball

he should give the middle piṇḍa (पिण्ड) to his lawful wife (dharmapatnyai (धर्मपत्न्यै)) with the mantra "Ādhatta pitaraḥ..." ("Accept, O Ancestors..."). Then she, being controlled and pure, // Ang_1.869 //

taking it with devotion in her cupped hands, facing east, and observing silence, [101] should consume it according to the rule, sip water, and afterwards, for three nights, // Ang_1.870 //

she should eat only once, after her husband has eaten, being pure. She should pass that time feeling joyful and exceedingly happy, or dejected and somber, // Ang_1.871 //

meditating on the great Rudra. By that alone, she then obtains a son who wears a garland of lotuses. // Ang_1.872 //

There is no doubt in this, provided she is not menstruating (rajasvalā (रजस्वला)).

On Feeding a Śūdra on the Śrāddha Day

One should not, with effort, feed a śūdra (शूद्र) in the house on the day of a śrāddha (श्राद्ध). // Ang_1.873 //

One should not give the leftovers of the śrāddha (श्राद्ध) to śūdras (शूद्रस्) or to wicked people.

On Burying the Ancestors' Eating Vessels

In a śrāddha (श्राद्ध), one should have the leftover vessels of the ancestors hidden. // Ang_1.874 //

Having dug a hole and placed them within, they should not be visible during the śrāddha (श्राद्ध).

The Sodakumbha Rite

Whether the sāpiṇḍya (सापिण्ड्य) rite has been performed or not, for one's mother, father, or another, // Ang_1.875 //

a twice-born should give food and a pot of water (sodakumbha (सोदकुम्भ)) for a year. Without a deity, the pārvaṇa (पार्वाण) śrāddha (श्राद्ध) and the sodakumbha (सोदकुम्भ) are without dharma (धर्म). // Ang_1.876 //

One should perform it daily until the end of the year, with the procedure of a formal declaration (saṃkalpa (संकल्प)). One should perform this śrāddha (श्राद्ध) every day, always, except on the new moon day (amāvāsyā (अमावास्या)). // Ang_1.877 //

One should not perform that sodakumbha (सोदकुम्भ) śrāddha (श्राद्ध) during the monthly rite (anumāsike (अनुमासिके)).

No Libation with Sesame in the First Year

In the first year, the libation with sesame (tilatarpaṇam (तिलतर्पणम्)) should not be performed. // Ang_1.878 //

[102]

The Śrāddha-Component Libation After Sapiṇḍīkaraṇa

This has been stated for the annual rite (ābdika (आब्दिक)) and the uniting with the ancestors (sapiṇḍana (सपिण्डन)) within the year. If the sapiṇḍīkaraṇa (सपिण्डीकरण) is performed on the eleventh or twelfth day, // Ang_1.879 //

then before that, one should properly and immediately perform the libation (tarpaṇa (तर्पण)) that is a component of the śrāddha (श्राद्ध). Likewise, one should perform the new-moon rite (darśa (दर्श)) separately every month. // Ang_1.880 //

If the libation (tarpaṇa (तर्पण)) is not performed again, his ancestors alone will become terribly distressed, fearing a return to the state of a departed spirit (pretatva (प्रेतत्व)). // Ang_1.881 //

To dispel their fear, the component libation (aṅgatarpaṇam (अङ्गतर्पणम्)) in the monthly rites should be performed according to the rule, immediately; there is no doubt. // Ang_1.882 //

Every month, one should then perform the new-moon rite (darśa (दर्श)), the śrāddha (श्राद्ध), the libation (tarpaṇa (तर्पण)), and so on, without fail; if not, a great fault will arise. // Ang_1.883 //

After the meal of the śrāddha (श्राद्ध), for the purification of the hands of those Brahmins, water should be given into their hands with sesame (tilaiḥ (तिलैः)) six times from a bunch of darbha (दर्भ) grass. // Ang_1.884 //

If not, that hand-purification will simply not occur. "May my lineage (gotra (गोत्र)) prosper, O God, by the grace of the ancestors." // Ang_1.885 //

Saying this, one should then perform that worship at the feet of the Brahmins. Having accepted the grace of the Viśvedevāḥ (विश्वेदेवाः) and the grace of the ancestors, // Ang_1.886 //

receiving it on one's head, and after the gods and ancestors have said, "May it be well," one should also give the water for imperishability (akṣayodaka (अक्षयोदक)). // Ang_1.887 //

When they have said, "May it be so," one should give into their hands the śambara (शम्बर) offering with sesame (tila (तिल)) and whole grains, in the proper order, and say, "I shall have the svadhā (स्वधा) recited." // Ang_1.888 //

[103]

And also the svāhā (स्वाहा). Having requested, "Let it be recited," and when they have said so, one should then recite that supreme verse (ṛce (ऋचे)) and pour the stream of water. // Ang_1.889 //

First to the fathers, and then to the grandfathers, and likewise to the great-grandfathers, let the svadhā (स्वधा) be recited. // Ang_1.890 //

"May you say, 'Om Svadhā' (ॐ स्वधा)." "May the svadhās (स्वधास्) be accomplished." And likewise again for the gods. // Ang_1.891 //

"May the fathers be pleased," and then the grandfathers, and then the great-grandfathers. He should then pour water into their hands. // Ang_1.892 //

Silver for the Ancestors, Gold for the Gods

Then, for the complete success of the śrāddha (श्राद्ध), one should joyfully give a fee (dakṣiṇā (दक्षिणा)) according to one's ability. For the ancestors, silver (rajataṃ (रजतं)) is supreme. // Ang_1.893 //

And gold (hiraṇyaṃ (हिरण्यं)) for the gods, reciting "Vājevājeti...". "Arise, O ancestors," and "May the deities follow." // Ang_1.894 //

Having thus dismissed them, and when asked, "What should be done with all the remaining food?" and it is said, "Let it be eaten by those who are dear," // Ang_1.895 //

one should then, with folded hands, perform the worship of the ancestors with the verse "Svāduṣaṃ sada...". // Ang_1.896 //

Having received their blessing and prostrated according to the rule, and having followed them out according to the rule, one should leave them at the boundary of one's house. // Ang_1.897 //

If not, those auspicious and supreme Vyāhṛtis (व्याहृतिस्) are prescribed for all situations. If not, then the supreme and most excellent vāmadevāya mantra (वामदेवाय मन्त्र). // Ang_1.898 //

[104]

By reciting that sacred formula (manunā (मनुना)), whatever defect has arisen in the middle of this ancestral rite (paitṛke (पैतृके)), whether knowingly or unknowingly, // Ang_1.899 //

great faults arising from the performer, the eater, the materials, the time, and so on, and those born of greed, delusion, ignorance, mind, body, and specific actions, // Ang_1.900 //

great offenses, very cruel, and for which there is no other remedy—all of them, by the power of the remembrance of that great mantra, // Ang_1.901 //

are immediately dissolved, and the rite also becomes exceedingly successful. It takes effect immediately. Therefore, that most excellent formula (manum (मनुम्)), // Ang_1.902 //

joined with the twelve-syllable 'Namo', should be recited once. By that alone, that rite becomes supremely gratifying. // Ang_1.903 //

It becomes complete, successful, whole, free from any deficiency, devoid of any negative consequence, and superior to a hundred Gayā śrāddhas (गयाश्राद्ध). // Ang_1.904 //

Of this there is no doubt; therefore, one should recite that mantra.

The Seven Pure Things, such as Leftovers, in a Śrāddha

Leftovers (ucchiṣṭaṃ (उच्छिष्टं)), Śiva's remnants (śivanirmālyaṃ (शिवनिर्माल्यं)), vomit (vamanaṃ (वमनं)), the pretaparpaṭa (प्रेतपर्पट) plant, // Ang_1.905 //

the daughter's son (dauhitraḥ (दौहित्रः)), the kutapa (कुतप) period, and sesame (tilāḥ (तिलाः))—these are the seven pure things in a śrāddha (श्राद्ध). Milk is called 'leftover' (ucchiṣṭam (उच्छिष्टम्)) because it has been drunk by the calf. // Ang_1.906 //

At the prayer of Bhagīratha, Śiva, to curb the arrogance of the Gaṅgā, concealed her in the forest of his matted hair and then released her downwards. // Ang_1.907 //

Therefore, the Gaṅgā is his remnant (nirmālyaṃ (निर्माल्यं)), and she is remembered as supremely pleasing. She is eternally pure. Through contact with her, the Gaṅgā is the purifier of the fallen. // Ang_1.908 //

[105]

She alone is said to be without fault. The other seven rivers that are different from her may at times be impure. But she, having fallen from Śiva's body, // Ang_1.909 //

is supremely and singularly pure; no other river is equal to her. By contact with her water, whatever ancestral rite (paitṛyaṃ karma (पैतृयं कर्म)) is performed, // Ang_1.910 //

it will be immediately freed from a thousand impurities. The ancestors become eternally satisfied, and the grandfathers lose their hunger and thirst. // Ang_1.911 //

The great-grandfathers attain union with the supreme Lord (Pārameśvara). Even others born in the lineage, for a thousand generations of that family, // Ang_1.912 //

will be brought to the abode of Viṣṇu at that very moment. Rivers grant fruit for three nights during the two sacred solstices (ayana (अयन)), // Ang_1.913 //

during an ardhodaya (अर्धोदय) or mahodaye (महोदये) conjunction, a circular eclipse (cākrike grahaṇe (चाक्रिके ग्रहणे)), or on a padmakāpilaṣaṣṭhī (पद्मकापिलषष्ठी). But for other occasions, // Ang_1.914 //

rivers grant fruit only through bathing (avagāhana (अवगाहन)), recitation (japa (जप)), and other rites performed with effort according to the rules. But the auspicious Jāhnavī is not so. // Ang_1.915 //

By seeing, touching, and meditating upon her, she liberates beings from the cycle of birth. From the moment after that, the Gaṅgā, born from the body of Bhārgava, // Ang_1.916 //

and all rivers between Leo and Cancer become rajasvalā (ritually impure, like a menstruating woman). For three days, they are not to be touched, especially the foremost rivers. // Ang_1.917 //

The Great Rivers

Godāvarī, Bhīmarathī, Tuṅgabhadrā, and Veṇikā, Tāpī, and the divine Payoṣṇī are the foremost rivers in the south. // Ang_1.918 //

The purifying Narmadā, and Yamunā, and the great river Sarasvatī, Viśokā, and Vitastā as well— // Ang_1.919 //

[106]

when the southern solstice arrives, after bathing, for a period of three days, they become ritually impure (rajasvalāḥ (रजस्वलाः)). // Ang_1.920 //

But she, due to her connection with Śambhu, is proclaimed as eternally pure. Jāhnavī is the chief of rivers, the sole purifier of all worlds. // Ang_1.921 //

Hlādanī, Pāvanī, Kāmā, Kāmanīyā, Kalāvatī, Karakā, and Kaluṣaghnī—these rivers, called Nāgāḥ, from the fourth day // Ang_1.922 //

onwards, are said to be ritually impure (rajasvalāḥ (रजस्वलाः)) for three nights. Likewise, from the seventh day onwards, certain other rivers: // Ang_1.923 //

Nalinī, Nirmalā, Nārā, Gurvī, Garbhā, Garā, Dharā, Kṣurikā, Kāśikā, and Śyāmā—these ten are proclaimed as ritually impure (rajasvalāḥ (रजस्वलाः)). // Ang_1.924 //

Dāridryanāśinī, Deyā, Bāhudā, Bahulā, Balā, Śarmiṣṭhā, Śayanā, and Svāpā—these nine rivers are ritually impure (rajasvalāḥ (रजस्वलाः)). // Ang_1.925 //

They are said by the wise to be so for three nights from the tenth day onwards. Taptā, Tāpā, Tāpasā, Viśvāmitrā, and Bṛhadvarā, // Ang_1.926 //

Dhenā, Senā, Sanā, and Somā—these nine rivers are ritually impure (rajasvalāḥ (रजस्वलाः)). They are said to be ritually impure from the thirteenth day onwards. // Ang_1.927 //

Kalikā, Varuṇā, Vāmā, Somadā, Mahilā, and Kalā, [107] Tvaritā, Lulitā, and Tārā—these rivers are remembered as being ritually impure (rajasvalāḥ (रजस्वलाः)) for three nights from the sixteenth day onwards. // Ang_1.928 //

Gārutmatā, Gatimatī, Gatidā, and Gaṇavāritā, // Ang_1.929 //

Guṇāḍhyā, Guṇadā, and Śeṣā—these seven rivers are proclaimed as ritually impure (rajasvalāḥ (रजस्वलाः)) from the nineteenth day onwards. // Ang_1.930 //

Śātadru, Śatadru, Varaṇī, Vāruṇī, and Rasā, Hiraṇyadā, Haimavatī, Gajavāsī, and Manasvinī— // Ang_1.931 //

these nine become ritually impure (rajasvalāḥ (रजस्वलाः)) from the twenty-second day onwards. Karatoyā, Kālatoyā, Varṣatoyā, and Saradrasā, // Ang_1.932 //

Antarjalā, Kheyatoyā, Bṛhattoyā, and Sravajjalā—these are to be known as ritually impure (rajasvalāḥ (रजस्वलाः)) from the twenty-fifth day onwards. // Ang_1.933 //

From the twenty-eighth day onwards, whatever are constantly called "rivers" by people, and are dug from time to time, // Ang_1.934 //

whether they flow into a river or the ocean, or originate from mountains, or are born anywhere, small or large, filled with water, // Ang_1.935 //

filled with rainwater, or dug-out water, or salty waters—all of them are said by the good to become ritually impure (rajasvalāḥ (रजस्वलाः)) at the end of the month. // Ang_1.936 //

Now, by way of context, the nature and greatness of all these rivers have been specially proclaimed. // Ang_1.937 //

It should be known that what has been said applies to them. Those that have perennial water are proclaimed as superior among rivers that join the ocean. // Ang_1.938 //

Their greatness is also declared by their location in a holy field and so on. A holy field is also to be known from the confluence of a pair of rivers. // Ang_1.939 //

[108]

A river with water produced by digging is said to be inferior. A river with more water from digging is remembered by all as superior to that. // Ang_1.940 //

A river whose water flows for a distance of five yojanas is superior. One that has a steady flow of water from its origin // Ang_1.941 //

is supreme and most excellent; she is called Gaṅgā. The Gaṅgā is the foremost of rivers; her water in the śrāddha (श्राद्ध) rite // Ang_1.942 //

is proclaimed as supremely purifying. Vomit (vamanaṃ (वमनं)) is said to be honey (madhu (मधु)). That pretaparpaṭa (प्रेतपर्पट) plant is the direct remover of the ancestors' sorrow. // Ang_1.943 //

The kutapa (कुतप) is a rhinoceros-horn vessel, or again, it is remembered as the daughter's son (dauhitra (दौहित्र)). By Śiva's remnant (śivanirmālya (शिवनिर्माल्य)), the defect of a śrāddha (श्राद्ध) is appeased. // Ang_1.944 //

When a rite must be redone, through the use of Śiva's remnant (śivanirmālya (शिवनिर्माल्य)), the fault that has arisen is destroyed. I shall now state these cases. // Ang_1.945 //

The Section on Redoing a Śrāddha

If a Brahmin vomits, the fire is extinguished, a piṇḍa (पिण्ड) is broken, a piṇḍa (पिण्ड) is joined with a lump of dough, or the lamp is extinguished; // Ang_1.946 //

if one knowingly eats with a menstruating woman or an orphan; if one eats during ritual impurity (aśauca (अशौच)), touches one who is impure, or forgets the homa (होम); // Ang_1.947 //

if a guest arrives, or if the formal declaration (saṃkalpa (संकल्प)) is made through confusion about the day; or if the śrāddha (श्राद्ध) for both parents is performed in the wrong order on the same day— // Ang_1.948 //

on that day there should be a fast (upavāsaḥ (उपवासः)), and the śrāddha (श्राद्ध) should be redone on the next day. [109] If, during the first śrāddha (ādyaśrāddha (आद्यश्राद्ध)), the eating Brahmin vomits, // Ang_1.949 //

one should perform a homa (होम) according to the rule with the mantra "Yatte kṛṣṇa...". If the Brahmin eating at the sixteen śrāddhas (ṣoḍaśaśrāddha (षोडशश्राद्ध)) should vomit, // Ang_1.950 //

an offering for the deceased (pretāhuti (प्रेताहुति)) must be made in a secular fire according to the rule.

On Vomiting Leftovers in a Monthly Śrāddha and Others

If, in a monthly rite (anumāsike (अनुमासिके)), one vomits after having eaten, // Ang_1.951 //

while eating a morsel, one should declare the satisfaction of the ancestors. If, in a new-moon or monthly śrāddha (श्राद्ध), a Brahmin vomits from his mouth, // Ang_1.952 //

or likewise, if there is vomiting during a mahālaya (महालय) śrāddha (श्राद्ध) for the father and others, one should complete the remainder of the śrāddha (श्राद्ध) as if for the grandfather and others. // Ang_1.953 //

On Touching a Leftover While Being a Leftover

If one, while eating at a śrāddha (श्राद्ध) rite, is touched by another who is also ritually impure from eating (ucchiṣṭena (उच्छिष्टेन)), he should not eat the remaining food. What is the fate of the performer's śrāddha (श्राद्ध)? // Ang_1.954 //

One should worship the seat and other things with the name and gotra (गोत्र) of that place. Then, having abandoned the food, one should offer caru (चरु) in the fire. // Ang_1.955 //

One should offer oblations with the Puruṣasūkta (पुरुषसूक्त) for up to thirty-two oblations. Having completed the remainder of the homa (होम), one should complete the remainder of the śrāddha (श्राद्ध). // Ang_1.956 //

If a Brahmin vomits when one is not nearby, one should cook again and perform the piṇḍadāna (पिण्डदान) according to the rule. // Ang_1.957 //

Upon knowing of the touching of a leftover, one should abandon that vessel. Having set aside that vessel and smeared the ground, // Ang_1.958 //

[110]

having quickly arranged for him, one should serve all the food. Having sprinkled water around afterwards, he may feed him; this does not cause a fault. // Ang_1.959 //

On Touching Each Other

If two Brahmins, while eating in the row of a śrāddha (श्राद्ध), should touch each other, they should leave the food, and after eating, perform a Cāndrāyaṇa penance. // Ang_1.960 //

If one who is ritually impure from eating is touched by a dog or a śūdra (शूद्र), one is purified by fasting for a night and consuming Pañcagavya (पञ्चगव्य). // Ang_1.961 //

When a śrāddha (श्राद्ध) is obstructed, by reciting the Somasūkta (सोमसूक्त) for Indra, and by the meal for Agni and others, the śrāddha (श्राद्ध) is indeed complete. // Ang_1.962 //

The recitation of the Somasūkta (सोमसूक्त) for Indra and the meal—this threefold procedure has been properly stated. The rule here is also stated. // Ang_1.963 //

If any Brahmin vomits after the piṇḍadāna (पिण्डदान), causing an obstruction to the śrāddha (श्राद्ध), then by the recitation of that hymn, // Ang_1.964 //

the completion of the śrāddha (श्राद्ध) is to be known. If it is before that, during the rite for the gods,

On Vomiting During the Grandfather's or Viṣṇu's Portion

or if there is vomiting during the portion for the grandfather, the one after him, or Viṣṇu, // Ang_1.965 //

then the completion is known to be through a homa (होम) alone. If it is for both, then again, the completion of the śrāddha (श्राद्ध) is remembered as being through the recitation of that hymn and a homa (होम). // Ang_1.966 //

On Vomiting During a Darśa Śrāddha and Others

If the Brahmin in the place of the father vomits during a darśa (दर्श) rite, the meal of that śrāddha (श्राद्ध) is then prescribed to be with freshly cooked food. // Ang_1.967 //

[111]

If it is an annual (ābdike (आब्दिक)) or monthly (anumāse (अनुमासे)) rite, there should be a fast on that day. On the next day, the śrāddha (श्राद्ध) must be redone with a meal, and not otherwise. // Ang_1.968 //

If only one Brahmin is eating and he vomits, whether in an annual, new-moon, or monthly rite, // Ang_1.969 //

one should establish the fire and perform the homa (होम) according to the rule. One should worship the seat and other things with the name and gotra (गोत्र) of that place. // Ang_1.970 //

One should abandon the food and then offer caru (चरु) in the fire. With the five mantras beginning with 'Prāṇa', for up to thirty-two oblations, // Ang_1.971 //

having completed the remainder of the homa (होम), one should complete the remainder of the śrāddha (श्राद्ध). The performance of the śrāddha (श्राद्ध) immediately with freshly cooked food is remembered. // Ang_1.972 //

This is stated only for the darśa (दर्श) and other rites, never for the annual rite. For the annual rite, the place of the Brahmin is remembered as being on the next day. // Ang_1.973 //

The Meaning of Fasting

Abstention from cooked foods, along with the observance of virtues, // Ang_1.974 //

is to be known as a fast (upavāsaḥ (उपवासः)), devoid of all enjoyments.

The Sāpiṇḍya of a Childless Woman

For a childless wife, one should perform the sāpiṇḍya (सापिण्ड्य) with the husband's mother and others. In the case of following him in death, the son does it with the father. // Ang_1.975 //

On Following in Death

She who has followed her lord in death is worthy of the piṇḍa (पिण्ड) offering with him, // Ang_1.976 //

[112]

even in her heavenly abode, until the dissolution of the universe. Having duly joined the wife's piṇḍa (पिण्ड) with the husband's piṇḍa (पिण्ड), // Ang_1.977 //

and having divided that piṇḍa (पिण्ड) into three parts, one should place it among the three ancestors, the mother and others. One should perform it with the husband's father and others, and likewise the wife's with the husband. // Ang_1.978 //

Whether she is a co-wife or not, there is no difference; thus says Gobhila.

The Sixteen Rites on the Eleventh Day

Some have stated a different view here; I shall state that opinion. // Ang_1.979 //

If a couple has died, having ascended the same funeral pyre, the ekoddiṣṭa (एकोद्दिष्ट) and the sixteen rites should be performed separately on the eleventh day. // Ang_1.980 //

When the twelfth day arrives, one should offer a single piṇḍa (पिण्ड) for the two. One should place it among the piṇḍas (पिण्डस्) of the grandfather and others, joining it with the father's. // Ang_1.981 //

Some, having divided that very piṇḍa (पिण्ड) into two, then place the northern part of the piṇḍa (पिण्ड) in the paternal group, // Ang_1.982 //

and the southern part of the piṇḍa (पिण्ड) in the maternal group.

The Śrāddha for Sahagamana on the Same Day or the Next

Here, some have again stated another method. // Ang_1.983 //

If she follows her husband on the same day or the next, the purification is with the husband, and the śrāddha (श्राद्ध) should be on a single day. // Ang_1.984 //

Where the death is paternal, that is said to be primary. Some say the maternal is primary; thus, two opinions are remembered. // Ang_1.985 //

[113]

Pracetas stated his own opinion here; I shall declare it. For one who dies with her husband, on the day of death or the next, // Ang_1.986 //

the ritual impurity (āśaucaṃ (आशौचं)) is with respect to the death, but the cremation and other rites are not for both. Again, another alternative has been stated by some great sages there. // Ang_1.987 //

If a chaste wife follows her husband on another day by ascending his pyre, the purification from the husband's impurity is after ten days, and the two śrāddhas (श्राद्धस्) should be separate at the same time. // Ang_1.988 //

Ritual Impurity, Death, etc., for Them

If the wife who is following her husband is menstruating (ārtavā (आर्तवा)), her relatives should place her husband in a vat of oil (tailadroṇyāṃ (तैलद्रोण्यां)) or salt. // Ang_1.989 //

After three nights, they should perform the cremation with her. The śrāddha (श्राद्ध) for both should be on a single day; this is the decision. // Ang_1.990 //

The ekoddiṣṭa (एकोद्दिष्ट) and the sixteen rites for the husband are on the eleventh day. When the twelfth day arrives, one should offer a single piṇḍa (पिण्ड) for the two. // Ang_1.991 //

One should place it among the piṇḍas (पिण्डस्) of the grandfather and others, joining it with the father's. I shall now state another, auspicious opinion of the expounders of Brahman. // Ang_1.992 //

If a chaste woman, upon seeing her husband being cremated, follows him, their śrāddha (श्राद्ध) should be performed separately on the eleventh day. // Ang_1.993 //

The erection of the memorial stone and all other rites should be performed separately for the father and mother, with mantras, in one place. // Ang_1.994 //

Having performed the rites up to the sixteenth separately, on the twelfth day, one should perform the sāpiṇḍya (सापिण्ड्य) for the mother with the father, who has been freed from the state of a preta (प्रेत). // Ang_1.995 //

[114]

The Joining of That Piṇḍa

Having duly joined the wife's piṇḍa (पिण्ड) with the husband's piṇḍa (पिण्ड), and having divided that piṇḍa (पिण्ड) into three parts, one should place it among the three ancestors, the mother and others. // Ang_1.996 //

The Case Where the Mother's Sāpiṇḍya is Not Performed

Here, Viṣṇu stated his opinion to Sulabhā. When the father's sapiṇḍatva (सपिण्डत्व) is performed, the mother's sapiṇḍana (सपिण्डन) is not. // Ang_1.997 //

By the performance of the father's sapiṇḍatva (सपिण्डत्व), hers is also considered done. The sapiṇḍīkaraṇa (सपिण्डीकरण) rite should not be performed separately for women. // Ang_1.998 //

The Sāpiṇḍya of the Adoptive Father by the Adopted Son

If a son given is from another gotra (गोत्र), he should then perform the sapiṇḍana (सपिण्डन) for his adoptive father with his father's ancestors. // Ang_1.999 //

The Duty of an Adopted Son

There is no dispute here. Such an adopted son, though of a different gotra (गोत्र) himself, should join his father to that gotra (गोत्र). // Ang_1.1000 //

Properly, with the grandfather and others who are of the ancient, single gotra (गोत्र), he should join the father of the adopted grandson with the great-grandfather and others, // Ang_1.1001 //

having properly abandoned the grandfather of the other gotra (गोत्र). Then, there is no doubt, he should join his son with that great-grandfather. // Ang_1.1002 //

Having properly investigated and abandoned them, he should perform the joining with his own gotra (गोत्र) members according to that rule; if not, a mixing of ancestors (saṃkara (संकर)) will occur. // Ang_1.1003 //

From that, a very great and unavoidable fault will surely arise. [115] The descendant of an adopted son, with effort, at the sapiṇḍīkaraṇa (सपिण्डीकरण) of his father, // Ang_1.1004 //

should with effort abandon the grandfather; his son, the great-grandfather; and his son, the great-great-grandfather. // Ang_1.1005 //

Thus should the descendant of an adopted son act in the mother's sāpiṇḍa (सापिण्ड) rite.

An Adopted Son from a Different Gotra

If an adopted son is from a different gotra (गोत्र), then in his lineage, for the descendants down to the fourth generation, there is a great difficulty. // Ang_1.1006 //

When the sapiṇḍīkaraṇa (सपिण्डीकरण) rite for them arrives, // Ang_1.1007 //

it will surely happen. Afterwards, from the fifth generation onwards, in order, for those born in that lineage, there must be great // Ang_1.1008 //

watchfulness and vigilance, as is always remembered in the Smṛtis. Therefore, a sonless man should adopt a son from the same gotra (sagotre (सगोत्रे)). // Ang_1.1009 //

All the rest has already been properly explained by me before. If a biological son is born after the adoption of a son, // Ang_1.1010 //

the one who is born is superior to the one who was given, according to dharma (धर्म), in all rites.

Duties Beginning Six Months Before the Father's Śrāddha

From six months before the śrāddha (श्राद्ध) of one's parents, from that time, // Ang_1.1011 //

one should constantly be mindful of the śrāddha (श्राद्ध), telling certain stories, and remain with his relatives, and with certain special dear ones. // Ang_1.1012 //

Sesame (tila (तिल)), black gram (māṣa (माष)), rice, barley, jaggery, green gram, and honey; [116] certain tubers, roots, and so on; cloth, cotton, and so on— // Ang_1.1013 //

having collected these, one should carefully store a piece of divine sandalwood, divine vetiver, and guggul resin, and bury them in the earth. // Ang_1.1014 //

One should hide some dried unripe fruits for the sake of the śrāddha (श्राद्ध). Some he should carefully place in trees, and some underground in the earth, // Ang_1.1015 //

in grain bins, in fine cloths, and again in pots and jars. He should store and place them thus, and even bury some. // Ang_1.1016 //

If excellent things are seen, then deciding, "This is for the śrāddha (श्राद्ध)," and speaking only with his own people, // Ang_1.1017 //

having hidden them with effort, he should store and protect them. The ancestors, being satisfied by the talk of it and by that story, always // Ang_1.1018 //

cause him to prosper with their blessings, and are themselves saved.

Satisfaction from Talk

They are satisfied by the story in heaven and in the world of the ancestors, constantly. // Ang_1.1019 //

Their satisfaction comes from the story, from the remembrance, from the utterance, and from the words; from conversing about their deeds and from circulating their beloved things. // Ang_1.1020 //

Even One with an Existing Fire, Three Days Before

With effort, three days before, even one who has an existing fire should properly consecrate the fire for the śrāddha (श्राद्ध) by the rite of re-establishment. // Ang_1.1021 //

Things to be Avoided on the Śrāddha Day

On that day, one should not perform any other homa (होम) except the aupāsana (औपासन) according to the rule; if he does, he will fall. // Ang_1.1022 //

[117]

No Charity, Recitation, etc., on the Śrāddha Day

Charity, study, worship of gods, recitation (japa (जप)), homa (होम), vows, and so on—one should not perform these on the śrāddha (श्राद्ध) day before the dismissal of the Brahmins. // Ang_1.1023 //

One should not give fruits, flowers, water, or whole grains to those who are sipping water. Nor rice, curd, buttermilk, ghee, vegetables, vessels, grass, or a place to sit. // Ang_1.1024 //

Nor wood, roots, tubers, pots, books of knowledge, or ornaments. Nor a loan, wealth, grain, cloth, or a favor. // Ang_1.1025 //

Auspicious news, anger, flattery, harsh speech, punishing a child, holding onto it, and conversing with it should be avoided. // Ang_1.1026 //

Speaking loudly, clapping hands, laughing in vain, improper talk, speaking with wicked people, and instructing the wicked— // Ang_1.1027 //

one should not do these things with effort, especially on the annual death anniversary.

If the Death Anniversary Falls on a New-Moon Day

If a death anniversary (mṛtāha (मृताह)) falls on a new-moon day (darśe (दर्शे)) or other such day, one should perform the mṛtāha (मृताह) first. // Ang_1.1028 //

Afterwards, one should perform the darśa (दर्श). This is stated only for one's parents.

If the Śrāddha of the Maternal Grandfather and Others Falls on the Death Anniversary

The great sages have declared that the śrāddha (श्राद्ध) for the maternal grandfather, his wife, and a stepmother is equal to the father's śrāddha (श्राद्ध). // Ang_1.1029 //

If a manvādi or other śrāddha (श्राद्ध) falls on a new-moon day, one should perform it. The purpose of the darśa (दर्श) is accomplished by that, merely due to the identity of the deity. // Ang_1.1030 //

Whether it is with piṇḍas (पिण्डस्) or without, if the deity is the same, that śrāddha (श्राद्ध) need not be performed separately. But if the deity is different, // Ang_1.1031 //

[118]

When a Regular and an Occasional Rite Coincide

if a regular and an occasional rite coincide, the occasional rite should be performed first. If it is the annual rite, then one should perform it due to its proximity. // Ang_1.1032 //

First the father's śrāddha (श्राद्ध), then the mother's śrāddha (श्राद्ध). After that, the maternal grandfather's, and then his wife's. // Ang_1.1033 //

After that is the stepmother's; after that, it is proclaimed for the wife. It is remembered in the order of son, brother, paternal uncle, maternal uncle, and so on. // Ang_1.1034 //

If Multiple Śrāddhas Occur on a New-Moon Day

If the death anniversaries of compassionate relatives, who are different from the father and others, fall on a new-moon day or other such day, then // Ang_1.1035 //

after completing the darśa (दर्श) and other rites, one should perform the compassionate śrāddha (श्राद्ध). Some say that if the death anniversary of a wife, a paternal uncle, or his wife falls // Ang_1.1036 //

on a new-moon day or other such day, one should perform it first, and then perform the darśa (दर्श) and other rites. // Ang_1.1037 //

Therefore, in this matter, acting according to one's preference is praised, for one's own satisfaction is paramount. // Ang_1.1038 //

In truth, I say again: if it is only the paternal uncle, and he is of supreme importance, or his wife, or one's own wife, // Ang_1.1039 //

and if she is great or very great in her role as a mother, then one should perform her death anniversary first, and then // Ang_1.1040 //

[119]

perform the darśa (दर्श) and other rites. But if they are not, and are mentioned only in name, then one should perform the darśa (दर्श) and other rites first, // Ang_1.1041 //

and afterwards, the śrāddha (श्राद्ध) for the compassionate relatives; this is the rule. This is proclaimed everywhere, for one's master or friend, // Ang_1.1042 //

for one's priest and teacher, according to the difference in proximity. The performance of the śrāddha (श्राद्ध) is also stated for a benefactor. // Ang_1.1043 //

The performance of the śrāddha (श्राद्ध) is stated according to the difference in their respective actions. In all cases, the self-satisfaction of a learned person is the highest good. // Ang_1.1044 //

The Rule for Certain Individuals

There is another special rule; I shall state it here. One whose father is unknown (yatastātaḥ (यतस्तातः)), one whose livelihood is unknown (yato vṛttiḥ (यतो वृत्तिः)), one whose life-origin is unknown (yato jīvaḥ (यतो जीवः)), one whose mother is unknown (yataḥ prasūḥ (यतः प्रसूः)), // Ang_1.1045 //

one whose śrāddha (श्राद्ध) date is self-adopted, or one with a 'fallen' or 'abandoned' father (bhraṣṭatyaktapitā (भ्रष्टत्यक्तपिता))—such a one, being devoted to the darśa (दर्श) and other śrāddhas (श्राद्धस्), should perform the death anniversary śrāddha (श्राद्ध). // Ang_1.1046 //

If a son is born during a time of extreme conflict with the father, while fleeing, and the father is lost, and likewise the mother, // Ang_1.1047 //

who died after a short time, and he was then raised by the villagers of that place, and thus, by fate, lived and grew up, // Ang_1.1048 //

and in his childhood, was recognized by those who merely saw him, and by them was initiated and taught, with his gotra (गोत्र) known or unknown, // Ang_1.1049 //

with his village, father, and so on unknown, and his caste known only from people's talk— [120] that learned and great-souled man is remembered as a yatastātaḥ (यतस्तातः, one whose father is unknown). // Ang_1.1050 //

Likewise, another, due to a different set of circumstances, is called yatotpattiḥ (यतोत्पत्तिः, one whose origin is unknown), being born in an unknown village. // Ang_1.1051 //

He who, in his childhood, from the age of twelve, does not know the means of his own livelihood and whose father is lost, is called yatotpattiḥ (यतोत्पत्तिः). // Ang_1.1052 //

He who does not know his mother, being devoid of his own people, and likewise his father and all others, is called a yataḥ prasūḥ (यतः प्रसूः, one whose mother is unknown). // Ang_1.1053 //

All these, born in times of calamity, whose fathers and other relatives are lost, and who have obtained life by fate, // Ang_1.1054 //

and who were recognized and raised by some who merely saw them—all of them, due to their different circumstances, are remembered by those respective names. // Ang_1.1055 //

These four are said by the good to have lived a life of extreme sorrow in their early childhood, and then, in their youth, to have attained prosperity. // Ang_1.1056 //

By a stroke of fate, they became learned or performers of rites. He who, knowing his father's death-date only from his childhood, // Ang_1.1057 //

for the sake of the śrāddha (श्राद्ध), having considered the new moon of Mārgaśīrṣa and other dates from the perspective of scripture, or having heard it from the good, // Ang_1.1058 //

is called by the expounders of Brahman one whose śrāddha (श्राद्ध) date is self-adopted.

The Rite for a Fallen Father

He whose father became 'fallen' (bhraṣṭaḥ (भ्रष्टः)) through drinking liquor and other such acts, // Ang_1.1059 //

after his death, his son, knowing the rules, should perform the rite for the fallen (bhraṣṭakriyā (भ्रष्टक्रिया)) after twenty-four years have passed. // Ang_1.1060 //

[121]

The śrāddha (श्राद्ध) for such a wicked soul should then be performed. The performer of the rite for such a father is remembered as a bhraṣṭapitā (भ्रष्टपिता, one with a 'fallen' father). // Ang_1.1061 //

He does not become a bhraṣṭapitā (भ्रष्टपिता) merely by the fall of his father, but from the time of performing such a rite. // Ang_1.1062 //

The Commencement of Rites for One Completely Fallen, After Twenty-Five Years

He also becomes so, and a tyaktapitā (त्यक्तपिता, one with an 'abandoned' father) is also spoken of. He who knowingly attained the state of a caṇḍāla (चण्डाल) and was also excommunicated and abandoned by his own people— // Ang_1.1063 //

for such a deceased father, the son, after twenty-five years, according to the scripture, // Ang_1.1064 //

having performed penances for six years, multiplied by six, with extreme kṛcchras (कृच्छ्रस्), great kṛcchras (कृच्छ्रस्), hot kṛcchras (कृच्छ्रस्), and over a hundred Parāka and Atiśata penances, // Ang_1.1065 //

with Cāpāgra baths and fasts, with a thousand mantra-consecrated pots, and with a thousand cows, should perform only his consecration rite according to the rule. // Ang_1.1066 //

He who thereafter performs such a śrāddha (श्राद्ध) every year is to be known as a tyaktapitā (त्यक्तपिता). These sons, always, // Ang_1.1067 //

and others of this kind, all of them being devoted to dharma (धर्म), should perform the death anniversary śrāddha (श्राद्ध) after the darśa (दर्श) and other śrāddhas (श्राद्धस्). // Ang_1.1068 //

The performance of their śrāddha (श्राद्ध) is for their own sake alone, to be free from any negative consequence; if not, a great fault will arise. // Ang_1.1069 //

Or, it is for the removal of the great fault that has arisen from them, or for the attainment of the status of a performer of rites; if not for this, then for him alone, // Ang_1.1070 //

[122]

a negative consequence would arise from the abandonment of the śrāddha (श्राद्ध); therefore, one should act thus. On their death anniversaries, one should always perform charity, acts of dharma (धर्म), and so on. // Ang_1.1071 //

This rule is stated for before the feeding of the Brahmins, especially for wicked souls, for the appeasement of their previous faults. // Ang_1.1072 //

After their śrāddha (श्राद्ध) meal, one should not have a large feast.

The Śrāddha-Component Libation on the Next Day

On the next day, with effort, the libation with sesame (tilatarpaṇam (तिलतर्पणम्)) that is a component of the śrāddha (श्राद्ध) // Ang_1.1073 //

should be performed immediately, either before or after. The recitation of sacred texts (abhiśravaṇam (अभि श्रवण)) may be caused to be done by one person alone. // Ang_1.1074 //

At the time of abandoning the food, one should not recite the Annasūkta, nor wear the sacred thread on the right shoulder (prācīnāvītikaṃ (प्राचीनावीतिकं)). But in the agnaukaraṇa (अग्नौकरण) homa (होम), that is said to be necessary. // Ang_1.1075 //

The Sacred Thread on the Left Shoulder at the Time of Dedication

At the time of dedicating the offering, the sacred thread should indeed be on the left shoulder (savyam (सव्यम्)). One should not recite the Madhuvātā (मधुवाता) verses at the end of the meal. // Ang_1.1076 //

One Should Not Scatter Food

One should not perform the scattering of food (vikiraṃ (विकिरं)). Whatever the daily duties are, all of them, everywhere, should be performed after applying the sectarian mark according to the rule. // Ang_1.1077 //

[123]

After the five great sacrifices (pañcayajña (पञ्चयज्ञ)) from the offered food, and before the worship of a guest (atithi (अतिथि)), one should perform their annual and other rites. // Ang_1.1078 //

In their śrāddha (श्राद्ध), by the mere act of dedication, everything is considered done.

On Vomiting

Even if vomiting occurs, whether of the Brahmin in the place of the ancestors or another, // Ang_1.1079 //

one should not perform the rite again; one should complete the remainder of the śrāddha (श्राद्ध). In their foot-washing, there should be no worship of the ritual diagram. // Ang_1.1080 //

Only the water for washing the feet should be given. All these rules are remembered only for the death anniversary (mṛtāha (मृताह)). // Ang_1.1081 //

They are not to be known for the darśa (दर्श) and other rites; there, the rules should be performed as stated. Any alteration is extremely contemptible. // Ang_1.1082 //

This is stated for the death anniversary (mṛtāha (मृताह)) alone, not for any other rite, anywhere.

At the end of the śrāddha (श्राद्ध) or on the next day, he who is capable of performing the ancestral rite (pitṛkarmaṇi (पितृकर्मणि)), // Ang_1.1083 //

but out of delusion does not silently hold a great feast for the Brahmins—his ancestors will be only half-satisfied; of this there is no doubt. // Ang_1.1084 //

On the Performer Not Eating

That fool who, having performed a śrāddha (श्राद्ध), does not eat the food partaken of by the ancestors, along with his beloved sons, kinsmen, and Brahmins who expound Brahman, // Ang_1.1085 //

along with his teachers, elders, the good, and guests who have arrived—his ancestors will not be satisfied at all. Therefore, he should eat to his full satisfaction. // Ang_1.1086 //

After the Brahmins have eaten, to the children of his lineage, the things they desire, such as savories and fruits, // Ang_1.1087 //

[124]

should be given freely. By that alone, they will become supremely, exceedingly, and completely satisfied, and greatly delighted. // Ang_1.1088 //

They will be worshipped. Therefore, one should fulfill the wishes of a child for the sake of satisfying the ancestors, especially on those days. // Ang_1.1089 //

When "Are you satisfied?" is spoken three times by the son of the ancestor, they then think in their minds, "We are so." // Ang_1.1090 //

"We have become satisfied. And if you too are satisfied, then we are satisfied. If not, what satisfaction is there for us today?" // Ang_1.1091 //

They stand with a distressed mind. Therefore, one should first eat well, just as the performer does the act of eating. // Ang_1.1092 //

Our ancestors would not be satisfied if he does not eat with his beloved sons and kinsmen. When the Brahmins have been adorned, the house should be adorned. // Ang_1.1093 //

The adornment of the wife and others, and the feeding of other virtuous Brahmins, and the subsequent meal for them that is held on that day— // Ang_1.1094 //

all that is for their pleasure; it shall not be otherwise. Whatever is to be done, all of it should be done with effort. // Ang_1.1095 //

After the Brahmins have eaten and after the dismissal of the ancestors, before that, the performer of the śrāddha (श्राद्ध) should not give away even a tiny thing himself, // Ang_1.1096 //

nor should he say with his words, "I shall give."

The Three Measures of Sesame

He should perform the rite of the three measures of sesame (tila (तिल)) when that day arrives. // Ang_1.1097 //

[125]

Sweets should be made of sesame, especially sesame paste, sesame powder, sesame cakes, and also roasted sesame. // Ang_1.1098 //

He should perform worship with sesame, have a face of sesame, and perform the demon-slaying rite. He should perform the scattering with sesame in the complete absence of other materials. // Ang_1.1099 //

He should do what is proper with sesame; sesame seeds have Soma as their deity. Soma is the foundation of the ancestors; the oblation is offered to Soma alone. // Ang_1.1100 //

That Soma, pleased by the ancestors, is the excellent ancestral offering given by them. It is the sole generator of Soma's satisfaction; therefore, the oblation is offered to Soma. // Ang_1.1101 //

It generates the growth of his digit (kalā (कला)), and that digit is drunk by them, the ancestors, the Vasus and others. Therefore, with sesame, the ancestors should always be specially worshipped in all śrāddhas (श्राद्धस्). // Ang_1.1102 //

The Darśa Śrāddha in the Form of a Libation

In the absence of all materials, especially, with water mixed with sesame, // Ang_1.1103 //

the darśa (दर्श) and other śrāddhas (श्राद्धस्) must be performed with mantras. "Svadhā, Namaḥ, I propitiate the father, the grandfather, // Ang_1.1104 //

and the great-grandfather," and likewise those in the form of Vasus and others, joined with their name and gotra (गोत्र). Even after performing the śrāddha (श्राद्ध), its component libation (aṅgatarpaṇa (अङ्गतर्पण)) must be performed. // Ang_1.1105 //

The rites for the deceased begin with the water-and-sesame offering. Therefore, the good have called the water-and-sesame offering // Ang_1.1106 //

the first śrāddha (श्राद्ध), as it is a substitute for śrāddha (श्राद्ध). All of them, desiring the welfare of the weak, have said this. // Ang_1.1107 //

[126]

Having previously examined the scriptures rooted in the Śruti (श्रुति), Manu and the other great-souled ones declared that sesame seeds are of such a nature. // Ang_1.1108 //

A śrāddha (श्राद्ध) exists with sesame; without it, in all cases, it is nothing. With the primary materials of sesame and water, the entire ancestral rite is accomplished. // Ang_1.1109 //

Water is especially the beginning of all rites. They are the supreme causes here. Therefore, O best of Brahmins, // Ang_1.1110 //

the clouds, relying on water, rain heavily. Water is present there; that is the supreme place. // Ang_1.1111 //

A village with abundant fuel and water is the best of all regions. A riverbank is especially said to be a hundred times superior to that. // Ang_1.1112 //

All righteous duties should be constantly performed there. A river is to be known as having water; it should never be without it. // Ang_1.1113 //

Thus the Āṅgirasa.

Thus ends the Earlier Āṅgirasa text in the Smṛti of Aṅgiras.

[127]

The Later Āṅgirasa Text

Chapter One

Having bowed to the universal form, the God who is Lord of the three worlds, Aṅgiras spoke this for the sake of revealing dharma (धर्म). // Ang_2,1.1 //

Now I shall declare from the beginning the authority for the three: for dharma (धर्म), for the assembly (pariṣad (परिषद्)), and for the order of penance (prāyaścitta (प्रायश्चित्त)). // Ang_2,1.2 //

Penance (prāyaścitta (प्रायश्चित्त)) is prescribed by the law-givers as having four feet. The assembly (pariṣad (परिषद्)) is said to be tenfold, or threefold in summary. // Ang_2,1.3 //

Whatever has been stated by authority, all that was stated by Aṅgiras. The authority of the immeasurable is attained with difficulty. // Ang_2,1.4 //

Therefore, Aṅgiras created this holy Dharmaśāstra, [128] which illuminates the approach, the vow, the injunction, the practice, and the purification. // Ang_2,1.5 //

That dharma (धर्म) is to be known as created, based on its own foundation. And by four instruments, the eternal dharma (धर्म) has been proclaimed. // Ang_2,1.6 //

Having first declared what has been said by the law-givers, they should afterwards grant grace according to the deed and the person's ability. // Ang_2,1.7 //

That supreme Dharmaśāstra which was proclaimed by the sages in ancient times is the authority for all, describing the laws of the world. // Ang_2,8.8 //

For it is not possible, even for the wise and intelligent, to declare anything else by transgressing the words of those great-souled ones. // Ang_2,1.9 //

An act done by one's own opinion, devoid of the knowledge of the rules, is entirely fruitless, like the game of children. // Ang_2,1.10 //

Thus, in the Dharmaśāstra of Aṅgiras, the first chapter, entitled 'Introduction'.

[129]

Chapter Two

Hereafter, I shall declare the characteristics of the approach. For one who has approached according to the rule is worthy of the injunction of a vow. // Ang_2,2.1 //

A sinner, being without doubt, should not eat before he has approached the assembly. By eating, he increases his sin where the assembly (pariṣad (परिषद्)) is present. // Ang_2,2.2 //

In a case of doubt, one should not eat until the matter is decided. It must be done according to authority, as long as the injunction lasts. // Ang_2,2.3 //

Having committed a sin, one should not hide it; being hidden, it grows. Whether it is small or great, one should confess it to the knowers of dharma (धर्म). // Ang_2,2.4 //

For they are the physicians for sinners and the knowers of sin, just as accomplished physicians are for the sick who are in pain. // Ang_2,2.5 //

When a penance (prāyaścitta (प्रायश्चित्त)) has arisen, a fortunate twice-born, devoted to truth, gentle, and endowed with sincerity, will always attain purity. // Ang_2,2.6 //

[130]

Having bathed with his clothes on, observing silence, with wet garments, and with a concentrated mind, a Kṣatriya or a Vaiśya should then go to the assembly (pariṣad (परिषद्)). // Ang_2,2.7 //

Then, being afflicted, he should quickly approach, prostrating himself on the ground with his limbs and his head, and should not utter anything. // Ang_2,2.8 //

Then, seeing him who has approached with prostration, the Brahmins, having seated him on a pure seat, ask what his purpose is. // Ang_2,2.9 //

"What is your purpose, or for what reason, or what do you seek, O twice-born? State in the assembly (parṣadi (पर्षदि)) all that is your purpose for your own welfare." // Ang_2,2.10 //

Thus, in the Dharmaśāstra of Aṅgiras, the second chapter, entitled 'Approaching the Assembly'.

Chapter Three

The king shines by truth; the sun shines by truth. Fire shines by truth; everything is established in truth. // Ang_2,3.1 //

The three worlds—earth, atmosphere, and heaven—are also established in truth. For us and for all, truth alone is the supreme path. // Ang_2,3.2 //

[131]

If you speak the truth, you will surely attain happiness. But if you are seized by untruth, you will never be purified. // Ang_2,3.3 //

Men who desire purification are purified by truth alone. Therefore, state the truth, from its beginning, middle, and end. // Ang_2,3.4 //

Thus permitted by them, he should state the whole truth. When the matter has been confessed, he who has the purpose should be sent away. // Ang_2,3.5 //

When that sinner has been sent away, the readers of dharma (धर्म), as is proper, should then deliberate there, consulting one another. // Ang_2,3.6 //

Considering what is said in the authoritative laws, what would be an act of grace, the composition of the assembly (pariṣad (परिषद्)), and the gravity of the acts, // Ang_2,3.7 //

and having ascertained the place, the time, and any other circumstances of the act, the assembly (pariṣad (परिषद्)) should prescribe the penance (prāyaścitta (प्रायश्चित्त)). // Ang_2,3.8 //

What is decided by all, and what does not take away life—one person, appointed by the assembly (pariṣad (परिषद्)), should call him and announce it. // Ang_2,3.9 //

"Listen, O Brahmin, to this vow which is prescribed for you. [132] That must be done with effort; otherwise, it will be in vain for you." // Ang_2,3.10 //

"And when it has been completed by you, then the declaration of your purity must be made with all effort, not by honoring Brahmins with your wealth." // Ang_2,3.11 //

Thus, in the Dharmaśāstra of Aṅgiras, the third chapter, entitled 'The Ordinance of Penance'.

Chapter Four

Prāya (प्राय) is said to be austerity (tapas (तपस्)), and citta (चित्त) is said to be resolve. From the union of austerity and resolve, it is remembered as prāyaścitta (प्रायश्चित्त). // Ang_2,4.1 //

Having made the mind equal to the penance (prāyaścitta (प्रायश्चित्त)), it is given. That which is done by the assembly (parṣadā (पर्षदा)) is remembered as prāyaścitta (प्रायश्चित्त). // Ang_2,4.2 //

Four or three Brahmins who know the Vedas, keep the sacred fires, are well-established, and have determined what is to be done and not to be done— // Ang_2,4.3 //

these seven are famed as the prescribers of penance. [133] With twenty-one others who have come to form the assembly, // Ang_2,4.4 //

twice-born who have performed the Vedic vows and whose essence is the Sāvitrī alone; of ascetics who know the Self, of meditators who know the Self, and of initiated students of the Śirovrata, even one can be an assembly (pariṣad (परिषद्)). // Ang_2,4.5 //

Thus I have said before: for those who are content with their own livelihood, one after another, the status of an assembly is declared. // Ang_2,4.6 //

For minor acts, this assembly is small; for medium acts, it is medium. For the consideration of great sins, it is a hundred or even more. // Ang_2,4.7 //

Those Brahmins who are beyond this, who are merely bearers of the name, have no status as an assembly, even if they are multiplied a thousand times. // Ang_2,4.8 //

By birth, body, and knowledge, by conduct and by scripture, and by dharma (धर्म) as prescribed, Brahminhood is ordained. // Ang_2,4.9 //

[134]

Just as a painting is slowly revealed by many colors, so too is Brahminhood by sacraments preceded by mantras. // Ang_2,4.10 //

Thus, in the Dharmaśāstra of Aṅgiras, the fourth chapter, entitled 'The Definition of the Assembly'.

Chapter Five

A cāturvedya (चातुर्वेद्य, a knower of the four Vedas), a vikalpī (विकल्पी, an expert in interpretation), a knower of the Vedāṅgas (aṅgavid (अङ्गविद्)), a reader of the Dharmaśāstra (dharmapāṭhakaḥ (धर्मपाठकः)), and three men from the chief stages of life—this is the minimum ten-member assembly (parṣad (पर्षद्)). // Ang_2,5.1 //

Those best of the twice-born who are masters of the four Vedas, even without their respective Aṅgas, are remembered as cāturvedyas (चातुर्वेद्यस्). // Ang_2,5.2 //

He who knows the authority of the three—of dharma (धर्म), of the assembly (parṣadaḥ (पर्षदः)), and of the order of penance (prāyaścitta (प्रायश्चित्त))—that twice-born shall be a vikalpī (विकल्पी). // Ang_2,5.3 //

One who has certainty in grammar, metrics, ritual, phonetics, the course of the celestial bodies, and etymology shall be a knower of the Aṅgas (aṅgavid (अङ्गविद्)). // Ang_2,5.4 //

One who is initiated in Vedic knowledge and vows, endowed with good lineage and character, and knows many Dharmaśāstras, is called a reader of dharma (धर्म) (dharmapāṭhakaḥ (धर्मपाठकः)). // Ang_2,5.5 //

Beyond the stage of studentship, an elder is said to be from the other stages of life. Of these elders, they are the ones who have been proclaimed. // Ang_2,5.6 //

[135]

The assembly (pariṣad (परिषद्)) for kings is remembered as double that of Brahmins, and for Vaiśyas, it is triple; the vow is remembered as being proportional to the assembly. // Ang_2,5.7 //

A Brahmin for Brahmins, a reader for Kṣatriyas, and the questioner for Vaiśyas—they are remembered as the givers of the vow. // Ang_2,5.8 //

A Brahmin who is not the preceptor (aguruḥ (अगुरुः)) for Kṣatriyas, or not the sacrificing priest (ayājakaḥ (अयाजकः)) for Vaiśyas, after prescribing a penance, should himself perform a Taptakṛcchra penance. // Ang_2,5.9 //

Having thus indicated the rule for the castes, Kṣatriyas and others, I shall declare the supreme penance for those who have engaged in such acts. // Ang_2,5.10 //

A Śūdra is purified by time, being devoted to the welfare of cows and Brahmins, or by charity, or by fasts, being devoted to the service of the twice-born. // Ang_2,5.11 //

Or, following the path of Kṣatriya duties, with a Brahmin as an intermediary, the vow should be prescribed for him. // Ang_2,5.12 //

Therefore, upon encountering a Śūdra who is established on the path of dharma (धर्म), a penance should be given, devoid of the knowledge of dharma (धर्म) and Veda. // Ang_2,5.13 //

[136]

By whatever dharma (धर्म) an afflicted person is satisfied, or by whatever vow, he is to be saved by the grace of Brahmins, every one of them. // Ang_2,5.14 //

Thus, in the Dharmaśāstra of Aṅgiras, the fifth chapter, entitled 'The Account of the Prescribers of Penance'.

Chapter Six

The strength of the assembly (pariṣad (परिषद्)) is in the rule, and the strength of the rule is in the assembly. The strength of the performer is in his proper confession. // Ang_2,6.1 //

Where the assembly (pariṣad (परिषद्)) is incompetent, or there is a rule without an assembly, or the act is stated otherwise, his purification is difficult to obtain. // Ang_2,6.2 //

When the assembly and the rule are both strong, the sin does not descend upon that union. // Ang_2,6.3 //

Having encountered this union, the sin perishes, just as a little salt does when thrown into a great body of water. // Ang_2,6.4 //

For the purification of deeds, this union is primary. That substance, through contact with the ear, purifies the speakers. // Ang_2,6.5 //

The sin of the performer, which is being appeased by dharma (धर्म) according to scripture, goes entirely to the prescriber; I shall tell you the parts. // Ang_2,6.6 //

The Guru is the chastiser of the self-controlled; the king is the chastiser of the wicked. [137] The chastiser of those with hidden sins is Yama, the son of Vivasvat. // Ang_2,6.7 //

The Guru, the king, or Yama, when he chastises according to dharma (धर्म), is freed from sin; the chastised one attains good, being struck by fear. // Ang_2,6.8 //

When the penance (prāyaścitta (प्रायश्चित्त)) has been performed and the Brahmin's sin is burned away, I ask in truth, where then does that sin reside? // Ang_2,6.9 //

It goes neither to the doer nor to the assembly member (pārṣadam (पार्षदम्)). Through contact with the wind and the sun's rays, it dissolves like water. // Ang_2,6.10 //

Burned by the triple fire of their wisdom, it is destroyed; of this there is no doubt, just as frost is by the sight of the sun. // Ang_2,6.11 //

He who speaks partially, and he who is outside the assembly (parṣadaḥ (पर्षदः))—both those fools go to hell by that action. // Ang_2,6.12 //

He who speaks unknowingly, or he who, knowing, speaks otherwise—the fault is on both of them, on both sides. // Ang_2,6.13 //

Of those who give unknowingly and of those who, knowing, do not give, a great fault arises; therefore, one should always speak after knowing. // Ang_2,6.14 //

That penance (prāyaścitta (प्रायश्चित्त)) which is given by those who have assembled but are ignorant, [138] that sin, becoming a hundredfold, falls upon the givers themselves. // Ang_2,6.15 //

But those Brahmins who are well-established, who are masters of dharma (धर्म), the Veda, and its auxiliary sciences, are able to save them and to grant grace to themselves. // Ang_2,6.16 //

Thus, in the Dharmaśāstra of Aṅgiras, the sixth chapter, entitled 'The Account of the Practice of Penance'.

Chapter Seven

Those twice-born who, knowing the penances (prāyaścitāni (प्रायश्चितानि)), do not give them to the afflicted who are seeking them, they go to the same fate as them. // Ang_2,7.1 //

Therefore, upon encountering an afflicted person, especially a Brahmin, the path of the assembly should not be abandoned by those who know, by turning away. // Ang_2,7.2 //

The Penance Should Be Spoken

For his deed, the injunction of a vow should be given by the givers for the sake of authority. It should be instructed out of ignorance, or all of it in order. // Ang_2,7.3 //

If anyone, out of fear, should save a Brahmin who is afflicted by fear, by thus rescuing him from sin, he obtains a fruit equal to his. // Ang_2,7.4 //

By those who are not requested, not invited, and not asked according to the rule, [139] a penance (prāyaścitta (प्रायश्चित्त)) should not be given, even by twice-born who know it. // Ang_2,7.5 //

Therefore, it should be given by people after getting permission from the assembly (parṣadam (पर्षदम्)), and not while others are speaking; thus, dharma (धर्म) is not diminished. // Ang_2,7.6 //

For great sins, the assembly (parṣat (पर्षत्)) is a hundred; for the greatest, a thousand. For secondary sins, fifty; for minor sins, a small number is the decision. // Ang_2,7.7 //

The Five Great Sinners

A Brahmin-killer, a gold-thief, a liquor-drinker, a defiler of the Guru's bed, and he who associates with these—he is the fifth of the fallen. // Ang_2,7.8 //

The Fallen Ones

The killer of a woman or a man, the defiler of a maiden, and the killer of cows—these four are proclaimed as fallen (patitāḥ (पतिताः)), just like the Brahmin-killer and the others. Secondary sins are innumerable, and they are like cow-killing and so on. // Ang_2,7.9 //

Thus, in the Dharmaśāstra of Aṅgiras, the seventh chapter, entitled 'The Enumeration of Sins'.

Chapter Eight

On Accepting Gifts

That fire-keeping Brahmin who accepts gifts from a Śūdra [140] attains the same state as the eaters and goes to an animal womb. // Ang_2,8.1 //

On Eating a Śūdra's Food

He who, while studying the Veda, eats a Śūdra's food, the fruit of his Veda goes to the Śūdra, and he himself attains the state of a Śūdra. // Ang_2,8.2 //

On Praising a Śūdra and Uttering a Blessing

By smelling, drinking, seeing, touching, and accepting, by praising and by saying "Svasti," one becomes an eater; there is no doubt. // Ang_2,8.3 //

These faults arise here from the acceptance of a Śūdra's food. I shall now declare the exception which was stated by Manu in ancient times. // Ang_2,8.4 //

Whether it is raw or cooked, he who partakes of a Śūdra's food, that eater, and the Brahmin who is his priest, eats sin. // Ang_2,8.5 //

It Should Be Accepted and Given to Others

For one's Guru, fire, and guests, and especially for one's servants, it should be accepted and given away; one should not eat it oneself. // Ang_2,8.6 //

Of One Who Studies While Nourished by a Śūdra's Food

For one who is nourished by the essence of a Śūdra's food and studies constantly, [141] whether reciting prayers or offering oblations, there is no upward path. // Ang_2,8.7 //

On Eating for Six Months

He who eats a Śūdra's food continuously for six months becomes a Śūdra while still alive, and after death is born as a dog. // Ang_2,8.8 //

That twice-born who dies without having abstained from a Śūdra's food, especially a fire-keeper, he shares the fate of a Śūdra. // Ang_2,8.9 //

Except for cooked food from Brahmins, a twice-born may accept wheat and other grains from a Kṣatriya, all grains from a Vaiśya, but no grain whatsoever from a Śūdra. // Ang_2,8.10 //

All that should be without water and devoid of perfume and garlands. A twice-born should accept what is given according to the rules for the castes. // Ang_2,8.11 //

That grain which is in a field, or on a threshing floor, or even a single grain, may be accepted at all times, even from a Śūdra, said Aṅgiras. // Ang_2,8.12 //

Milk which has been permitted by a worthy person and is pure, or that which is for a specific purpose, made with curd or milk, // Ang_2,8.13 //

may be accepted from worthy persons, even from Śūdras and common folk. But in a Śūdra's house, milk or curd // Ang_2,8.14 //

should not be drunk by one who has renounced it; it is indeed like a Śūdra's food. [142] In a fire-sanctuary, in a cow-pen, and in the houses of a river or a Brahmin, // Ang_2,8.15 //

at a well, and in a forest, milk and curd may be drunk. Raw meat, curd, ghee, grain, milk, and medicine, // Ang_2,8.16 //

jaggery, juice, and buttermilk—these may be eaten always. Uncooked sour gruel, betel, roasted grain, and sesame, // Ang_2,8.17 //

fruits, oil-cake, and also medicine—these pure things, which are not to be refused, may be accepted always. // Ang_2,8.18 //

If a Brahmin, especially a student (brahmacārī (ब्रह्मचारी)), during ritual impurity (sūtake (सूतके)), should unknowingly drink water, or eat, or touch, // Ang_2,8.19 //

for drinking water, he should perform the consumption of Pañcagavya (पञ्चगव्य). If he eats, a fast of three nights; for touching, bathing is ordained. // Ang_2,8.20 //

Thus, in the Dharmaśāstra of Aṅgiras, the eighth chapter, entitled 'The Prohibition of a Śūdra's Food and Other Things'.

Ninth Chapter

Having eaten food during impurity from birth or death, within ten days, [143] a Brahmin, for eating a Brahmin's food, should drink vajra (वज्र) for ten nights. // Ang_2,9.1 //

For a Kṣatriya, half is obtained; for a Vaiśya, it is fifteen nights. But for eating a Śūdra's food, he is purified by three months. // Ang_2,9.2 //

A fire-keeper, for eating the food of Brahmins, Kṣatriyas, and Vaiśyas, is purified in three nights. For eating the food of a śrotriya (श्रोत्रिय) fire-keeper, he should perform the penance for five nights. // Ang_2,9.3 //

After this, for initiated students, there is no month-long impurity, nor for any of those initiated for a sacrifice, nor for a king with all his treasures. // Ang_2,9.4 //

During a sacrifice or a charitable rite, cooked food is censured. One should perform the vajra (वज्र) penance for five nights; for a medium offense, six days. // Ang_2,9.5 //

Likewise, for other forbidden foods, one should perform it for three days. In times of non-distress, one should live by begging, even while residing at home with prepared provisions. // Ang_2,9.6 //

In times of distress, one should perform the vajra (वज्र) penance for ten nights; in normal times, for three days. For all the fallen, after eating their food, one should perform the Cāndrāyaṇa penance. // Ang_2,9.7 //

One morsel is to be diminished each day of the lunar month; otherwise, he becomes fallen. Or, for a śrotriya (श्रोत्रिय), this may be done for a whole year. // Ang_2,9.8 //

A student (brahmecārī (ब्रह्मचारी)), an ascetic, one seeking knowledge, one who supports his Guru, a traveler, and one of diminished livelihood—these six are remembered as mendicants. // Ang_2,9.9 //

For one who is sick, poor, or separated from his family, or who has gone on a journey, the life of a mendicant is ordained. // Ang_2,9.10 //

A student (brahmacārī (ब्रह्मचारी)) bitten by a dog should perform this penance for three days. [144] A householder for two nights, or a fire-keeper for one day. // Ang_2,9.11 //

If bitten above the navel, the penance is doubled. On the face, it is double that, and on the head, it is fourfold. // Ang_2,9.12 //

After this, an initiated student is purified by bathing alone. In all circumstances, he who has renounced the world is purified by himself. // Ang_2,9.13 //

Whether he is under a vow or not, a twice-born bitten by a dog, upon seeing the fire being offered oblations, immediately becomes pure. // Ang_2,9.14 //

A Brahmin woman bitten by a dog should cast her gaze upon the moon. If the moon is not visible, what should be the penance? // Ang_2,9.15 //

She should look in the direction where the moon has gone. By the path of the moon, she is purified, and she is purified by Pañcagavya (पञ्चगव्य). // Ang_2,9.16 //

Thus, in the Dharmaśāstra of Aṅgiras, the ninth chapter, entitled 'The Rule of Penance for Eating Forbidden Food'.

Chapter Ten

If one strikes a cow with a stick and kills it, a penance of double the govrata (गोव्रत, the cow-killing penance) is ordained for him. // Ang_2,10.1 //

The Definition of the Stick

It should be as thick as a thumb and as long as an arm. [145] Moist and with leaves, it is called a stick. // Ang_2,10.2 //

On the Death of Cows from Confinement and Other Causes

If a disease arises in cows from confinement, tying, or yoking, or if death occurs, the one who caused it is responsible. // Ang_2,10.3 //

One should perform one quarter of the penance for confinement, two quarters for tying, three quarters for yoking, and the full penance for killing it. // Ang_2,10.4 //

Cows should not be tied with coconut fiber, nor with bark, nor with Muñja grass, nor with tree-bark. Having tied them with these, one should stand holding an axe. // Ang_2,10.5 //

One should tie them with Kuśa or Kāśa grass, with the head facing south. If it is caught in a noose or in a fire, no penance is prescribed. // Ang_2,10.6 //

[146]

If there is grief in that case, what should be the penance? By reciting the Pātamānīya hymn, one is freed from all sin. // Ang_2,10.7 //

For breaking a cow's bone or cutting its tail, or for breaking its horn, one should drink barley-water for half a month. // Ang_2,10.8 //

For a wound, one should apply oil with the hand and provide fodder until the wound is healed. // Ang_2,10.9 //

For a broken bone, or a broken horn, or a broken hip, there is no penance for six months as long as it lives. // Ang_2,10.10 //

For a broken horn, a broken bone, or for flaying the skin, one should drink vajra (वज्र) for ten nights, until it is well. // Ang_2,10.11 //

Except for branding and marking, or for breaking it in, one is not at fault for confinement or tying for the purpose of protection at night. // Ang_2,10.12 //

[147]

If a cow dies despite efforts made with an instrument for its treatment or for the extraction of a malformed fetus, no fault is incurred there. // Ang_2,10.13 //

If one gives medicine, oil, or food for the welfare of a cow or a Brahmin, for the sake of preserving the life of living beings, no penance is prescribed. // Ang_2,10.14 //

For an elephant, a horse, a tiger, a rhinoceros, a black deer, a wolf, a lion, a dog, a boar, a peacock, and other birds, // Ang_2,10.15 //

a crow, a swan, a vulture, a ṭiṭṭibha, or a khañjarīṭaka—the penance should be known as the same as for a cow; thus said the blessed Manu. // Ang_2,10.16 //

If a twice-born, having returned from his teacher, commits a sin out of delusion, no penance should be sought for him; listen to the rule for him. // Ang_2,10.17 //

What is done unintentionally is doubled if done intentionally. A man, having committed sins, is then burned by remorse. // Ang_2,10.18 //

By giving up his wealth at home, he is purified by the complete renunciation. Or he who, with certainty, pleases Brahmins with abundant wealth. // Ang_2,10.19 //

Penance for Children, the Elderly, and Women

For women who have sinned intentionally, half the penance should be prescribed. A male under twelve years of age is also liable for half. // Ang_2,10.20 //

[148]

For one who has passed eighty years of age, the full penance is reduced by half. For those who are eunuchs, children, the elderly, women, and so on, having considered all of them, one should prescribe one quarter of the penance. // Ang_2,10.21 //

Thus, in the Dharmaśāstra of Aṅgiras, the tenth chapter, entitled 'The Account of Penance for Injury'.

Chapter Eleven

A cow-killer, engaged in a secondary sin, should consume barley-water, unsalted and coarse, eating only at the sixth mealtime. // Ang_2,11.1 //

Having shaved his head, he should live in a forest or a cow-pen, covered with the cow's hide. For two months, bathing and anointing with cow's urine are ordained. // Ang_2,11.2 //

The act of washing the feet should be done with water only. Like one under a vow, he should carry a staff and a girdle with mantras. // Ang_2,11.3 //

He should follow the cows daily and always drink their dust. He should stand when they stand and follow when they walk. // Ang_2,11.4 //

Having served and bowed to them, at night he should sit in the vīrāsana (वीरासन) posture. [149] The learned man should recite the gomatī (गोमती) vidyā and the Oṃkāra of the Veda. // Ang_2,11.5 //

A cow that is sick, accursed, or in fear of thieves, tigers, and other dangers, or has fallen or is stuck in mud—he should rescue it with all his might. // Ang_2,11.6 //

In heat, rain, or cold, or when a strong wind is blowing, he should not protect himself without first protecting the cow according to his ability. // Ang_2,11.7 //

He should not report a cow eating in his own or another's house, field, or threshing floor, nor a calf drinking milk. // Ang_2,11.8 //

That cow-killer who follows the cows according to this rule is freed from the sin of cow-killing; of this there is no doubt. // Ang_2,11.9 //

Having completed the vow, he should give eleven bulls and cows. If he has no property, he should offer his all to Veda-knowers. // Ang_2,11.10 //

This holy kṛcchra (कृच्छ्र) penance was prescribed by Aṅgiras himself, and by learned knowers of dharma (धर्म), for the destruction of secondary sins. // Ang_2,11.11 //

Thus, in the Dharmaśāstra of Aṅgiras, the eleventh chapter, entitled 'The Penance for Killing a Cow'.

Chapter Twelve

Hereafter, I shall declare the auspicious rule of penance, by studying which, and by hearing and remembering which, the twice-born are liberated. // Ang_2,12.1 //

He should bathe three times a day, or bathe once and drink milk. [150] Having bathed in the morning, he should begin his daily recitation. // Ang_2,12.2 //

He should recite the Sāvitrī or the Vyāhṛtis (व्याहृतिस्) eight thousand times, placing Oṃkāra at the beginning and also between each repetition. // Ang_2,12.3 //

If able, he should maintain the vīrāsana (वीरासन) posture or another seat. The seat should be pierced with spikes, and he should always sleep on the ground. // Ang_2,12.4 //

In the absence of cow's milk, there should be cow's curd. In the absence of curd, there should be buttermilk; in the absence of buttermilk, barley-water. // Ang_2,12.5 //

Whichever of these is available, that he should drink. The twice-born should drink that barley-water mixed with cow's urine. // Ang_2,12.6 //

This holy kṛcchra (कृच्छ्र) penance was prescribed by Aṅgiras himself. Beginning with the Praṇava, it is remembered by the name vajra (वज्र, thunderbolt). // Ang_2,12.7 //

This penance is ordained for those who are joined with sin. Those joined with great sins are purified by three years of this. // Ang_2,12.8 //

Then for secondary sins, one should prescribe the time accordingly. For the prescribed time, the Brahmin is the cause. // Ang_2,12.9 //

Brahmins are the field; Brahmins are the deity. By the grace of Brahmins, the sun shines in the sky. // Ang_2,12.10 //

There is no field equal to a Brahmin, no fire equal to a Brahmin. There is no rule above a Brahmin, no god beyond a Brahmin. // Ang_2,12.11 //

[151]

Of those who recite, who offer oblations, and also of the virtuous who give, the Brahmin, who is well-born from the field of fire, is superior today. // Ang_2,12.12 //

It never spills, never suffers, never perishes. An offering made in a Brahmin's mouth is superior to one made in the Agnihotra fire. // Ang_2,12.13 //

For gods, ancestors, and beings, there is some benefit from someone. In a Brahmin are all the gods, and he is the god of all. // Ang_2,12.14 //

He who wishes to worship any imperishable deity should, with all means and effort, always please the Brahmins. // Ang_2,12.15 //

May the dust of the Brahmins' feet purify me—they who are the cause of the attainment of all prosperity, the banners that destroy the host of rising calamities, the bridges across the endless ocean of existence. // Ang_2,12.16 //

Thus, in the Dharmaśāstra of Aṅgiras, the twelfth chapter, entitled 'The Account of the Nature of the Kṛcchra and Other Penances'.

Thus the Later Āṅgirasa.

Thus the Smṛti of Aṅgiras.