Vīramitrodaya

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Salutations to the glorious Gaṇeśa.

Here begins the Samayaprakāśa of the Vīramitrodaya.

May that unprecedented body of the Man-Lion (Nṛhari) protect us—whose terrifying frown is made dreadful by the fierce movement of His brow, which dances with the bristling and spreading of His mane in a fit of rage; whose dreadful gaze roams about; before whom the mountain-like serpent bows down completely; from the fearsome expanse of whose tearing apart of His enemy's naked body, the edge of the great cauldron of the golden cosmic egg shatters. // 1 //

May that Nṛsiṃha, whose great and furious impetuosity is kindled by the great demon's attack, which is repelled by the drops of nectar flowing from the moon entangled in the tips of His mane; who licks the entire circle of the horizons with His tongue, which is like a flame of sacrificial fire—may He, with His force, quell my sin, which is like a rutting elephant. // 2 //

May that flute-bearer, who delights in dallying with Rādhā, grant you abundant and lasting well-being—He who causes the fall of the lofty family-crests of the enemies of the gods, chief among them Kaṃsa, who destroy the world; the peacock feathers in His crest, with their eye-like spots, dance upon His forehead like a swarm of loving bees around guñjā berries, eager to behold the beauty of His lotus-face, sweet with its hidden smile. // 3 //

May that dancing Dhūrjjaṭi (Śiva) protect you—who, by the playful, wandering, and spreading expanse of His dance, agitates His beloved other half; whose footfalls cause the mountains, the earth, the serpent king, and the tortoise lord to sink down and rise up; from whose hissing a multitude of serpents with trembling hoods leap forth; and whose moving, matted locks, by their striking, make the sky resound like a great drum. // 4 //

May Heramba (Gaṇeśa), who has begun His great plunge into the great ocean, submerging His temples, and who is praised, as it were, by the sky-flooding serpents, agitated by the flapping of His trunk and by the clamorous humming of swarms of bees circling His temples—may He, who offers a supporting hand to the sky, grant you lasting well-being. // 5 //

She who sees the three worlds all at once with Her three eyes, and protects the ten directions with Her ten arms; who places one foot upon the lion and the other upon the highest realm; who has slain Her enemies—may that Mahiṣamathanī, the Slayer of the Buffalo Demon, destroy for you the buffalo demon of delusion. // 6 //

There was, in the lineage of the Sīkāśīrāja, a universal sovereign over all the earth, an ornament to the circle of kings, like the moon in the ocean: the glorious Medinīmalla by name, a wrestler upon the earth with the weight of his mighty forces. He resembled the mighty Bhīma, gladdening the world by crushing the wicked and fulfilling the desires of supplicants, his fame as white as the brilliance of the serpent king Ādiśeṣa. // 7 //

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A king named Medinīmalla was born in the circle of the earth, renowned as a wrestler upon the earth. Desirous of battle, of incomparable majesty, the resting place of fortitude, he advanced upon the circle of his enemies with the great strides of his valor, just as the sun advances upon the darkness. With his virtues, profound as Mount Meru, he was like another mountain. // 8 //

From that king Medinīmalla arose a king named Arjuna, an unequalled man, whose arms were as long as Arjuna's. With his fame, as white as the moon, which spread forth and filled the world, he was of irresistible valor. By the bestowal of his arrows, he was the Arjuna to the wicked. He acquired the glory of sovereignty and was the abode of innumerable virtues. // 9 //

King Arjuna's intellect was pure; his forbearance, incomparable; his knowledge, flawless; his mind, the sole abode of profundity; and his generosity, a destroyer of the afflictions of the poor and distressed. Since he protected the lands and routed his foes, his fame, arising from the qualities of its cause, was also 'arjuna' (white, pure). // 10 //

From that king Arjuna, a lord of immense majesty was manifest: Malakhāna by name, the sole repository of courtesy, boundless in virtues, an ocean of beauty. He was an Indra to the entire circle of the earth, unconquerable by his enemies, shattering the wicked and acquiring great fame through the rise of his mature valor. // 11 //

While he ruled this earth with statesmanship, the world became free of enmity. The impetuous charge of the great elephant was imagined to be equal to that of the lion; the hawk played joyfully with the birds; the crocodile sported with the fish. What more? In the deep forest, there was the 'sport of the tiger' (śārdūlavikrīḍitam) with the deer. // 12 //

From Malakhāna was born Pratāparudra, who was like Rudra (Śiva) in the three worlds through his valor. His glory, as white as snow, illuminated the directions, and his majesty surpassed the might of the ocean. // 13 //

Pratāparudra placed his pure wealth upon the supplicant, his fame upon the face of the world, his virtue upon his son, the earth, and his mind upon Rudra (Śiva). // 14 //

Born from Pratāparudra, King Madhukarasāha shone forth, protecting the earth up to the seas, and setting fire to the forest of his enemies. // 15 //

That king Madhukarasāha, of mighty zeal, shone forth. He was a Pṛthu through his meritorious enjoyments, a master through his yogic practices that brought about benefit, prevented the rise of the wicked, and created union with happiness. The whole world rested upon the support of his pillar-like arms. // 16 //

Victorious is the gracious king Madhukara, who has shamed his enemies. He removes the afflictions of his subjects, reveals the great rise of his splendor, and delights his court with the fullness of his aesthetic sentiments, like the full moon which causes the water lilies to bloom, is the lord of the twice-born, and the ruler of the lunar mansions (nakṣatras). // 17 //

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Having placed the burden of the earth upon Vīrasiṃha, a lion among kings, Madhukarasāha, having burned away his impurities in the fire of knowledge, attained heaven. // 18 //

King Vīrasiṃha, a veritable Nṛsiṃha (Man-Lion), came to be. He was profound within, confounding the host of his enemies, delighting in the waves of dance and music, and possessing fine elephants and horses. // 19 //

When he set forth on a campaign, not a single enemy, amidst the hosts of elephants, was left remaining on the battlefield. Instead, they stood wretched in the hollows of dense forests, out of fear, casting their bewildered and frightened eyes all around in every direction. // 20 //

The generosity of King Vīrasiṃha, who surpassed a lion in valor—what was not superior to what? His generosity surpassed the wish-fulfilling tree; his fame, the ocean of milk; his wisdom, the preceptor of Indra; his great substance, Mount Meru; the greatness of his valor, the forest fire; and his splendor, the god of love. // 21 //

While Vīrasiṃha, an Indra to the entire circle of the earth, was making the supplicant free from the need to ask and his adversary free from his wealth in a single moment, the wish-fulfilling cow could only contemplate desire in her mind, the wish-fulfilling tree was but a mere concept, and the wish-granting gem, its purpose rendered futile, fell to contemplating its own mine. // 22 //

Wandering and wandering without confusion, for a long time it made the circuits of the three worlds. Having trodden the path of Viṣṇu's foot above the pot of the cosmic egg, and having covered the cosmic egg as if it were its own flock of geese, that same swan of his brilliant fame now serves as the crest-jewel for all beings in the universe. // 23 //

When King Vīrasiṃha, a lion among men, displays the force of his generosity, he considers the ocean a mere drop of water and the golden mountain a mere speck. // 24 //

When he makes a great circle of his mighty bow, Vīrasiṃha is the Pāṇḍava (Arjuna) who, with the dance of his eye, conquered Khāṇḍava. But when he bears a mind eager for liberal giving, then this man of noble heart is described by the people as Karṇa. // 25 //

Having joined all virtues—valor, generosity, profundity, fortitude, compassion, charity, and others—to Juhārasiṃha, the crest-jewel who bears the burden of the earth and whose arms rival the serpent king in bearing the heavy load of the world;

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the meritorious Vīrasiṃha, his own form merging into Brahman, himself remained without attributes (nirguṇa). // 26 //

While the glorious and steadfast King Juhārasiṃha, who shatters his foes with the knitting of his brow, ruled this earth like a father, following the path of just policy free from calamities, the rivers flowed with sweet water, the trees bore fine fruit, the land was fertile, the Brahmins were purified by the sound of Vedic chants, and the people were free from sorrow. // 27 //

At the advance of King Juhārasiṃha, a lion among rulers, into battle—with his fierce warriors, mighty in their frenzied dance of war, who began their sport with force, whose mighty clamor filled the shores of the sky and the trench of the milky ocean—who in the circle of the earth, though rich in valor and generosity, was not made to feel fear? // 28 //

The roar of the deep-throated heroes, the pageantry of the elephants, the wonder of the prancing of the lofty steeds of the armies, and the capture of water-forts, great mountains, and forest-forts by the enemies—all these last only so long as King Juhārasiṃha is not resolved upon battle. // 29 //

If this great-minded one sets his mind to giving, the golden mountain feels fear and Karṇa walks away in shame. Dadhīci is belittled, Bali is made false, and the wish-fulfilling tree itself becomes utterly tarnished. // 30 //

By the excellence of his various austerities—palaces, lakes, gifts of elephants, gems, and land—the realms of Indra, Candra, Varuṇa, Brahmā, Īśa, and Viṣṇu have been conquered. The earth is held in the grasp of his bow and arm. Where, indeed, does the valor of King Juhārasiṃha not stand vigilant? // 31 //

In the festival of singing the fame of King Juhārasiṃha, Brahmā, exceedingly eager, became four-faced; Smara's destroyer (Śiva) became five-faced; and Skanda became six-faced. Seeing its expanse, the wise Creator fashioned the mountains, the sky, the rivers, the three worlds, the directions, and the earth composed of seven continents. // 32 //

Unable to reach the flowers of the divine tree due to its height, all the celestial women together praised the equal generosity of the glorious King Vīra Juhārasiṃha. But as for the divine tree, its neck bent low under the unbearable weight of shame, they praise at length its easily attainable flowers. // 33 //

He who is Bhīma, and also Sahadeva, whose formidable flank shines in battle; who is the source of a family of glorious wealth, ever possessing the great fame of Arjuna on the circle of the earth;

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who has the splendor of Karṇa, the prowess of Kṛtavarman, and the firmness of Bhīṣma; who is as unyielding in battle as Duryodhana—if, out of wrath, he were to become Yudhiṣṭhira, who could stand before him? // 34 //

His son, an ornament to his lineage, was named Vikramāditya, a joy to the hearts of the virtuous. He was renowned as a string of villages of good fame, who by the abundance of his majesty and the greatness of his power, which shattered his enemies, began a new era of valor. He was tall, with broad shoulders and a bolt-like arm, and his praise resounded throughout the world. // 35 //

Fulfilling desires by the bestowal of his hand, he is the beloved of the lotuses (the sun); possessing the splendor of divine garments, his brilliant majesty is manifest; he is ever free from faults. Arising here from the high mountain-like lineage of the enemy of Jambha (Indra), he is a bringer of bright dawns. This pure son of the king, Vikramāditya, indeed creates a good day. // 36 //

He who makes the supplicant's multitude meaningful with his own wealth, having rendered the divine trees meaningless; who has made the enemy kings worthless; whose burgeoning intellect rivals that of the preceptor of the gods (Bṛhaspati); who is praised in his assembly by many virtuous men for his honors, conveyances, and other gifts—that brother, born again for the delight of the host of good poets, is indeed Vikramāditya. // 37 //

His charity extends to the limit of the poor man's desire; the start of his battle, to the limit of his enemy's destruction; his anger, to the limit of his speech; the path of his valor and fame, to the limit of the horizons; his courtesy, to the limit of protecting the earth; and his devotion to Hari, to the limit of his life. The highest good of Vīra Vikramāditya, the sun of valor, increases beyond all bounds. // 38 //

This lord of men has altered the splendor of the golden mountain, made the body of Kailāśa white, and clearly illuminated the circle of the directions. He did not wear the serpent king on his ear, but he did place the Gaṅgā, hidden in his matted locks, on his head. The sovereignty of his fame flourishes. // 39 //

In the illustrious Dūravāra lineage, a crest-jewel of the glorious Gopācala, there was a lord of Brahmins renowned as the learned Haṃsa, descended from the glorious Haṃsa. Lakṣmī and Sarasvatī, free from conflict, long served him, their enjoyer, who was enriched by virtues that were equally pleasing to them both. // 40 //

The line of smoke from his sacrifices, performing a dancer's sport in all directions and sub-directions, was thought by the people to be the loosened braid of the dancing-girls of his brilliant fame. // 41 //

From him, like fire from kindling-wood, was born Paraśurāma Miśra, a man of unequalled majesty, a crest-jewel of kings, a frown to the name of the earth-bearers. A warrior, possessing many virtues, wealthy, a mine of splendor for supplicants on earth, a delight to Ramā (Lakṣmī). // 42 //

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Having gone in ancient times to the city of the enemy of the cities (Vārāṇasī), he acquired flawless knowledge, obtaining the glorious Caṇḍīśvara, a jewel among Agnihotrins, as his weighty preceptor. That same pure knowledge, shining brightly and becoming stable through his great effort, how many fruits does it not produce even today in his lineage, like a wish-fulfilling vine? // 43 //

Having worshipped the lotus-face of his preceptor, and spurned the dance on the faces of the Four-Faced (Brahmā), Sarasvatī, here, adorned with figures of speech, full of aesthetic sentiment, and endowed with virtues, performs her dances upon his tongue. // 44 //

The line of smoke from his sacrifices appeared to the deer-eyed women of the horizons like a line of hair on the belly, a single line of collyrium on the boundary of the eyes, a musk-leaf design on the tablet of the forehead, a parting of the hair on the head, or a swarm of bees above, agitated by the desire for the fragrance of their tresses. // 45 //

From that Paraśurāma Miśra—a repository of brilliant fame, a repository of flawless knowledge, a repository of beautiful poetry, a repository of smṛti (sacred tradition), and a repository of the splendor of śruti (revealed scripture)—was born in this world, through the merit of his good deeds, Mitra Miśra, whose dignity was no less than his father's. // 46 //

By the command of the glorious Vīrasiṃha, which brought hundreds of desired tasks to swift completion, the learned Mitra Miśra composed the glorious Vīramitrodaya in the city of the destroyer of cities (Vārāṇasī) for the delight of the world—a work that is the sole abode of dharma (sacred duty) and artha (worldly prosperity), composed of sacred injunctions, a mirror to the world of ritual action, the great sunrise for the lotus of smṛti, and composed of śruti. // 47 //

Having taken to heart the entire meaning declared by the sages Hārīta, Gobhila, Parāśara, Nārada, and others, the jewel among scholars, Mitra Miśra, at the behest of the glorious King Vīrasiṃha, composes the Samayaprakāśa (The Illumination of Time). // 48 //

Therein, in the Kālaprakāśa (Illumination of Time), this is the sequence to be declared: First, the nature of eternal Time, then the defining adjuncts of Time are stated. Then, in order, the determination of the year (saṃvatsara), the solar transit (ayana), and the seasons (ṛtu). Then, in order, the ascertainment of the months (māsa), the fortnights (pakṣa), and the lunar days (tithi). And the general deliberation on which tithis are acceptable and unacceptable. After the determination of the first tithi (Pratipad), the determination of the second (Dvitīyā). At the end of the determination of the third tithi (Tṛtīyā), the determination of the fourth (Caturthī) is taught. After the determination of the fifth tithi (Pañcamī), the determination of the sixth (Ṣaṣṭhī) is declared. At the end of the determination of the seventh tithi (Saptamī), the general determination of the eighth (Aṣṭamī). Afterwards, Kṛṣṇa's birthday (Janmāṣṭamī) is ascertained in detail. The determination of the ninth tithi (Navamī), and then the determination of Rāma Navamī. {MV-S_7} Following that, the determination of Mahānavamī is declared. Afterwards, the determination of the tenth tithi (Daśamī), then the determination of the eleventh (Ekādaśī). At the end of the determination of the twelfth tithi (Dvādaśī), the ascertainment of the thirteenth (Trayodaśī). Then, the general determination of the fourteenth tithi (Caturdaśī) is proclaimed. Herein, the determination of Narasiṃha Caturdaśī is proclaimed. Then, in this context, the ascertainment of the Jayantīs. The determination of the fourteenth tithi in the months of Jyeṣṭha, Kārtika, and Māgha. Then, Śivarātri and its concluding meal (pāraṇā) are proclaimed therein. Then, the rites of the fifteenth tithi (Pañcadaśī), the determination of the rites of Śrāvaṇī. In that context, the three kinds of time for the Utsarga ceremony for Vedic study. Following that, the determination of the fifteenth tithi in Kārtika. Following that, the determination of Holikā, then the determination of the festival days (parvan). The determination of the time for a single meal (ekabhakta) and a night meal (nakta) during an eclipse. Following that, the determination when nakta and ekabhakta are both applicable. Then, the ascertainment of unsolicited food (ayācita) and fasting on a lunar mansion (nakṣatra). After the determination of the solar ingress (saṅkrānti), the intercalary month (malamāsa) is ascertained. Then, the determination of prescribed and proscribed acts in an intercalary month. The deliberation on what is to be done and not done during the juvenility, etc., of Jupiter and Venus. Among the times for ancestral rites (śrāddha): the new moon day (amāvāsyā), the aṣṭakās, the anvaṣṭakā. Then, the day before the aṣṭakā, the vṛddhi rite, the dark fortnight (pakṣa). Then, the dark fortnight of Āśvayuj, and therein the Bharanī nakṣatra. The thirteenth and fourteenth tithis are ascertained here in order. Then, the miscellaneous times for śrāddha, then the days for optional (kāmya) śrāddha. Then, the beginnings of the cosmic ages (yugādi), the ends of the cosmic ages (yugānta), then the beginnings of the Manvantaras. The beginnings of the Kalpas, the Vyatīpāta and Vaidhṛti yogas, and the omitted day (avama). Then, the time for the new-grain śrāddha, then the day for the new śrāddha. Then, the time for the offering to the deceased (pretapiṇḍa) is proclaimed at the end. The time for the travel-śrāddha (pātheyaśrāddha) is declared after departure. The time for the collection of bones, and for the offering of water to the deceased. Then, the rites for the deceased when a new moon day falls within the ten-day impurity period. Following that, the times for the sixteen śrāddhas are declared. The determination of the pārvaṇa and other śrāddhas when a tithi is divided over two days is declared. {MV-S_8} The definition of the afternoon (aparāhṇa), etc., and the ascertainment of the kutapa period. Then, the proper time for śrāddha and the times forbidden for offering the piṇḍa. Miscellaneous times, the sacred tithis beginning with Pratipad. Then, the tithis that are sacred due to the lunar mansion, day of the week, etc. Hereafter, the deliberation on what is to be done and not done at night. Following that, the prohibition on serving at a crossroads. Also stated are the things to be avoided on specific tithis and at specific times. Then, the rites for festival days, the dharmas of the cosmic ages, and the things to be avoided in each age. The dharmas of the Kali age and the things to be avoided in the Kali age are then stated in particular. Then, the time for initiation (dīkṣā), and its exceptions are proclaimed. Then, the time for naming, and after that, the times for establishing the sacred fires. Then, the time for the animal sacrifice, then the time for the Cāturmāsya sacrifices and other rites. Thus, herein, the time has been determined with particularity by the scholar Mitra Miśra, after having examined all the smṛtis.

Therein, first, the authorities for the existence of Time are the śruti and other scriptures. As it is said: The Ṛgveda-śruti says: "Therefore, one should give at the proper time; one should not give at the improper time." Here, after 'time,' 'in the prescribed' and 'in the forbidden' are to be supplied respectively. The Yajurveda says: "He sacrifices to him at the proper time, when the time has come." And, "He was born when the time of the year, month, etc., had come." And, "I alone am Time; I am not of Time." The Sāmaveda asks: "What is the twilight? What is the time of the twilight?" The Manusmṛti says: "Time, and the division of time..." Yājñavalkya says: "The times for śrāddha are proclaimed..." Likewise, in the Yogaśāstra, direct perception is also stated as a proof, for yogins, through a particular kind of meditative concentration (saṃyama)—comprising concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi)—directly see past and future time. The followers of the Upaniṣads say that the proof is also the witness-perception (sākṣipratyakṣa), which is inferred from the otherwise inexplicable memory of one who has woken from sleep: "I slept happily; I knew nothing." The followers of Jaimini say: "It is perceptible by all the senses." A Purāṇa is also a proof: "This blessed Lord, Time, is without beginning, without end, without decay, supreme." Therefore, Time exists. It is of two kinds: indivisible (akhaṇḍa) and divisible (sakhaṇḍa). The first, say the logicians (Tārkikas), is different from God. The Vedāntins and the modern logicians say it is non-different. On its non-difference from God— The śruti says: "He is the maker of all, the knower of all, the source of Himself, the knower, the Time of time, endowed with qualities, the knower of all lores. He is the lord of the primary matter (pradhāna) and the knower of the field (kṣetrajña), the master of the qualities (guṇas), the cause of the world's transmigration, existence, and bondage." The 'Time of time' means: because He measures (kalanāt) the created time in the form of the year, etc. {MV-S_9} In the Viṣṇudharmottara also— "Time, without beginning or end, is known as Rudra and Saṅkarṣaṇa. Because He measures (kalanāt) all beings, He is proclaimed as Kāla (Time). Because He draws together (karṣaṇāt) all beings, He is known as Saṅkarṣaṇa. And because He destroys all beings, He is proclaimed as Rudra. Being without beginning or end, He is the great, supreme Lord." Thus it is said.

[Determination of the Year]

By this, the argument that an additional entity, Time, is established by inference from the concepts of priority and posteriority, because there is no deciding factor among space (ākāśa), etc., is refuted, since the śruti itself serves as the deciding factor. Be that as it may. This [indivisible] Time has no use in ritual action other than for the recollection of unseen results, and so it is not examined here. But Time in the form of the year (saṃvatsara), etc., which is delimited by the motion of the sun and other celestial bodies, is examined because it is appointed as the locus for action by śruti and smṛti texts such as, "One should sacrifice with the full-moon sacrifice on the full-moon day," and "At a certain place, at a certain time, by a certain means..." And its being measured by the motion of the sun, etc., is stated in the Viṣṇudharmottara: "O twice-born, the measure and number of that which is subtle and most subtle, as well as most great, should be known by the wise according to the motion of the planets." And its measurement by directly perceptible actions like the blink of an eye (nimeṣa) is stated in the same text— "A mātrā is equal to a short syllable; a nimeṣa is proclaimed as such. O best of the Bhṛgus, a time more subtle than this is not perceptible! Just as matter more subtle than an atom is not perceptible. Two nimeṣas are to be known as a truṭi; a prāṇa is said to be ten truṭis. A vināḍikā is six prāṇas; a nāḍikā is said to be sixty of those. A day-and-night (ahorātra) is always proclaimed as sixty of those. And thirty muhūrtas are proclaimed in a day-and-night. Therein, O Rāma, fifteen are said to be always of the day. Likewise, O Rāma, fifteen are said to be always of the night. When the sun gradually ascends to the northern point, then, O mighty-armed one, the length of the day increases. And as the day, O Rāma, attains increase, so too an increase of the muhūrtas contained within it is proclaimed." And so on. Therein, since in the śruti the units of time from the nimeṣa onwards are stated as parts of the year, the year (saṃvatsara), being the whole, is examined first on account of its primacy. The year (saṃvatsara) is a specific period of time consisting of twelve months, based on the etymology 'in it (asmin) the solar transits (ayana), seasons (ṛtu), months (māsa), fortnights (pakṣa), lunar days (tithi), etc., dwell (vasanti) well (samyak)' and from the śruti, "Twelve months are a year." It is of five kinds. {MV-S_10} Due to the divisions of solar (saura), Jovian (bārhaspatya), civil (sāvana), lunar (cāndra), and sidereal (nākṣatra). And so it is in the Jyotiḥśāstra (Science of Astronomy)— "In order, they are solar, Jovian, civil, lunar, and sidereal. The years are, in order, mātulapātālātulavimalavarāṅgāni." The meaning of this is: By the convention of calculators, the kaṭapayādi system uses letters for numbers. A pure vowel has the value of zero. Therein, the number is gathered by the letter of the class. Thus, in mātula, the number five is obtained from the letter 'ma', the fifth of the 'pa' class; the number six from 'ta', the sixth of the 'ṭa' class; the number three from 'la', the third of the 'ya' class. And so, by the rule 'the numbers go from right to left,' when they are combined, the solar year (saura saṃvatsara) consists of three hundred and sixty-five civil days. Likewise, the word pātāla indicates the number three hundred and sixty-one. A Jovian year (bārhaspatya saṃvatsara) is measured by that many sunrises. Likewise, the word atula indicates the number three hundred and sixty. A civil year (sāvana saṃvatsara) is measured by that many sunrises. Likewise, the word vimala indicates the number three hundred and fifty-four. A lunar year (cāndra) is measured by that many sunrises. Likewise, the word varāṅga indicates the number three hundred and twenty-four. A sidereal year (nākṣatra saṃvatsara) is measured by that many sunrises. But, if it is asked how a year with an extra month can consist of twelve months, since the extra month makes it thirteen, the answer is no. Because of the statement, "A month is said by Bādarāyaṇa to be of sixty days," a single month of sixty days preserves the number twelve. The śruti "There is a thirteenth month" refers to the end of the thirteenth new moon, so there is no fault. As for the sixty years beginning with Prabhava, they are divisions of the Jovian year alone. As stated in the Viṣṇudharmottara: "When the moon and sun are in the constellation of Dhaniṣṭhā, conjoined with Jupiter, beginning from the bright fortnight of Māgha, that is known as the beginning of the sixty-year cycle." And they are— Prabhava, Vibhava, Śukla, Pramoda, then Prajāpati; Aṅgirā, Śrīmukha, Bhāva, Yuvā, Dhātā, and Īśvara; Bahudhānya, Pramāthī, and Vikrama, then Vṛṣa; Citrabhānu, Subhānu, and Tāraṇa, Pārthiva, Vyaya; Sarvajit, Sarvadhārī, and Virodhī, Vikṛti, Khara; Nandana, and Vijaya, Jaya, Manmatha, and Durmukha; Hemalamba, Vilamba, and Vikārī, Śārvarī, Plava; Śubhakṛt, Śobhana, Krodhī, Viśvāvasu, and Parābhava; Plavaṅga, Kīlaka, Saumya, Sādhāraṇa, and Virodhakṛt; Paridhāvī, Pramādī, and Ānanda, Rākṣasa, Anala; Piṅgala, Kālayukta, and Siddhārtha, Raudra, Durmati; {MV-S_11} Dundubhī, Rūdhirodgārī, Raktākṣī, Krodhana, Kṣaya. Mādhava says that these, Prabhava and the rest, are also lunar. The solar year begins when the sun is in Pisces or Aries. The Jovian year begins with Jupiter's transit through a mean zodiac sign. The lunar year begins from any given day or from any given tithi. The civil year begins from any given lunar mansion, etc. Now, their application. Therein, the lunar year is used for the forehead-mark vow (tilakavrata), the annual vow (vratābdika), the annual śrāddha, etc. The tilakavrata is mentioned in the Bhaviṣya Purāṇa: "On the first tithi (Pratipad) of the bright fortnight in spring, when the Kiṃśuka and Aśoka trees are in bloom, one should perform ablutions, having taken a vow. One should make a mark of sandalwood paste on the tablet of the forehead. From then on, for a full year, the face should be kept adorned with this mark, like the sky with the moon." Here, since the commencement is prescribed on the first tithi, it is understood that this vow is to be accomplished according to the lunar year. Regarding the annual śrāddha, in the Brahmasiddhānta: "For the annual śrāddha, the month is known to be lunar." The solar year is for vows related to one's auspicious birth, etc. In the Viṣṇudharmottara, beginning with the question, "O Blessed Lord, by what action is one not born in the womb of an animal?", and after describing the nature of the vow with the words, "On the sun's ingress into Aries, a man who fasts...", it concludes with, "Performing this desired vow for a year, one is not born among the Mlecchas or among animals." Similarly, where actions are stated in connection with a solar ingress (saṅkrānti) and it is said, "One should perform it for a year," there the year should be taken as solar. In penances such as, "A killer of a Brahmin should observe the vow for twelve years," the civil year is used. From the statement of Jyotir-Garga: "The division of lifespan and inheritance, and also the performance of penance, should be done by the civil year, as also the propitiation of enemies." The Jovian year is for the gift of barley, etc.— From the Viṣṇudharmottara: "In the Saṃvatsara, the gift of sesame is of great fruit. Likewise, in the Parivatsara, the gift of barley, O best of the twice-born! In the Idāpūrva, of clothes, and in the Anupūrvaka, of grains. In the Itpūrva, the gift of silver is also said to be of great fruit." Here, Sam, Parī, etc., are the beginnings of the word 'vatsara'. {MV-S_12} By this, the five years named Saṃvatsara, Parivatsara, etc., are indicated. This group of five is called a yuga (cycle). And so, beginning with Prabhava, the Brahmavaivarta Purāṇa states: "Saṃvatsara is the first, the second is Parivatsara, Idāvatsara is the third, and the fourth is Anuvatsara. Idvatsara is the fifth; this period is called a yuga." The Jovian year is sometimes called the 'lapsed year' (luptasaṃvatsara). And so, Vasiṣṭha says: "If Jupiter, having entered an accelerated motion, does not return to enjoy the remaining portion of the previous sign, then, including the portion already enjoyed and that which is beyond the retrograde motion, it is called a lapsed year of twelve months." 'Natural' means different from retrograde or accelerated motion. The meaning is this: If Jupiter, in accelerated motion, does not return to the same sign to enjoy the remaining portions of the previous sign, having adopted its natural motion, then from that day, including the portion already enjoyed and the portion enjoyed in acceleration, for twelve months, it is a lapsed year. An exception to this: "If Jupiter is in accelerated motion in Aries, Scorpio, Taurus, or Aquarius, there is no lapse of time, says the blessed Yama." Parāśara says: "When Jupiter, having enjoyed a sign for ten or eleven months, moves to the next sign, and does not enjoy the previous one again, the wise do not call it a lapsed year." The prohibition of actions in a lapsed year is stated in the Rājamārtaṇḍa: "If Jupiter in accelerated motion does not return to that sign, it should be known as a lapsed year, condemned in all rituals." Vyāsa states an exception to this: "When the preceptor of the gods (Jupiter) is in accelerated motion while in Taurus, Scorpio, or Pisces, even if he does not return to the previous sign, they say it is auspicious for marriage." Thus ends the determination of the year.

Now the ayana is determined. Therein, although the word ayana means 'path' in general, according to the lexicon "ayana means path, way, road," here ayana means a group of three solar seasons. From the Taittirīya-śruti: "Therefore the sun moves for six months to the south and six to the north." {MV-S_13} In the Viṣṇudharmottara also, beginning with the three solar seasons, it is said, "A group of three seasons is an ayana." In the Siddhāntaśiromaṇi also: "When the sun is in the six signs beginning with Cancer and Capricorn, these are the southern and northern ayanas." Since this is prescribed in connection with the sun's motion, it is indeed solar. Some, however, say that the six months beginning with Mārgaśīrṣa are the northern transit (udagayana) and the six months beginning with Jyeṣṭha are the southern transit (dakṣiṇāyana). Mādhava says that the basis for this should be sought in the Jyotiḥśāstra. The application of these two, the northern and southern, is as follows: "In the northern transit, in the waxing fortnight, under an auspicious lunar mansion, the tonsure ceremony, sacred thread ceremony, first shaving, marriage, etc." And: "Mātṛ, Bhairava, Vārāha, Nārasiṃha, Trivikrama, and the slayer of the buffalo demon should be installed in the southern transit." And so on, as stated in the respective contexts, should be understood there. And it is stated generally in the Jyotiṣaratnamālā: "House-entry, consecration of deities, marriage, tonsure, vow-investiture, and so on—an auspicious act should be performed in the northern transit; what is condemned should be done in the southern." Thus ends the determination of the ayana.

Now the season (ṛtu) is determined. It consists of two months. And so the Taittirīya-śruti says: "He places a pair. Therefore the seasons are in pairs." A pair means two months. From the śruti: "Madhu and Mādhava are the spring seasons; Śukra and Śuci are the summer seasons; Nabhas and Nabhasya are the rainy seasons; Iṣa and Ūrja are the autumn seasons; Sahas and Sahasya are the winter seasons; Tapas and Tapasya are the cool seasons." Here, the dual number in 'ṛtū' is with reference to the two months that constitute it. And here, the words Madhu, etc., are names for Caitra, etc. And so, in the Mādhavīya: "The month of Caitra is called Madhu; Vaiśākha is Mādhava. The month of Jyeṣṭha is Śukra; Āṣāḍha is called Śuci. The month of Nabhas is Śrāvaṇa; Nabhasya is called Bhādra. Iṣa is the month of Āśvayuja; Kārtika is called Ūrja. Sahas is the month of Mārgaśīrṣa; Sahasya is called Pauṣa. The month of Māgha is called Tapas; Tapasya is known as Phālguna." And these seasons, from the previously cited śruti "Madhu and Mādhava," are sixfold. And from the śruti, "There are six seasons." {MV-S_14} As for the statement in the Aitareya Brāhmaṇa, "There are twelve months, five seasons," the fivefold nature is reconciled in that very text: "by the combination of winter and the cool season." Combination means unification. That is the meaning. The seasons, beginning with spring, are each of two kinds: solar and lunar. Therein, since Caitra and the others are lunar, the seasons composed of them are lunar. The śruti also says: "The moon is the sixfold Hotṛ priest; he arranges the seasons." In the Ṛgveda-śruti: "One (the sun) looks upon all the worlds; the other (the moon) is born again, arranging the seasons." Here, from "looks upon," the sun is stated as the generator of motion and other actions; from "the other," the moon alone is stated as the arranger of the seasons. Some say that because of the indicator "is born again," the arrangement of the seasons belongs to the moon, but this is not so. Because the sun's being born again and again is also stated in the śruti. But, if it is asked how there can be a two-month season when there is an intercalary month, the answer is, because of the statement, "A month is said by Bādarāyaṇa to be of sixty days," a single month of sixty days preserves the unity. The solar season is stated in the Viṣṇudharmottara: "Two solar months, O Rāma, are called a season." In the Viṣṇu Purāṇa also: "Two solar months are a season." Baudhāyana also has said: "Spring is in Pisces and Aries." Although the statement of Baudhāyana states the solar nature only for spring, it should be understood for the following seasons as well, by considering the statement of the Viṣṇudharmottara. Their application is to be seen in the śruti, smṛti, Purāṇas, etc. Therein, the śruti says: "A Brahmin should establish the sacred fires in spring; a Rājanya should establish them in summer; a Vaiśya should establish them in autumn," and so on. Also, "A chariot-maker in the rainy season." Āśvalāyana says: "The aṣṭakā rites are on the eighth days of the four latter fortnights of winter and the cool season." In the Viṣṇudharmottara also, in the vow of the six forms, separate special worships are stated for the six seasons beginning with spring. In the same text, bathing, anointing, and other gifts are mentioned for summer, and the gift of beverages. In the Devī Purāṇa, the gift of sesame in the rainy season, and the gift of food in autumn. Mādhava says, the gift of clothes in winter and the cool season. Likewise, the distinction between divine and human ordeals is stated in connection with specific seasons and should be seen in the respective texts. Thus ends the determination of the season.

Now the month is determined. It is of four kinds, by the division of lunar, solar, civil, and sidereal. And so, in the Jyotiḥśāstra: "The first is the civil month, the second is called lunar, the third is sidereal, and the fourth is the solar month." {MV-S_15} Their definitions are in the Viṣṇudharmottara: "At the end of the full moon, the moon exceeds the sun by six signs; then, O Rāma, it is half a month, without a doubt. Thus, by a twelfth part on each tithi in succession, the moon, at the end of the dark fortnight, is conjoined with the sun. From the beginning of their separation to the next conjunction, the month is called lunar by the wise. In a civil month, thirty sunrises are known. A solar month is proclaimed by the sun's passage through a zodiac sign. A sidereal month is said to be by the revolution of all the lunar mansions." The lunar month is of two kinds: beginning with the dark fortnight (kṛṣṇādi) and beginning with the bright fortnight (śuklādi). Therein, the one beginning with the dark fortnight is shown in the cited Viṣṇudharmottara. Hārīta states the one beginning with the bright fortnight: "That is proclaimed as the beginning of the month wherein Indra and Agni are offered oblations. Agni and Soma are known in the middle, and the Fathers and Soma at the end." Here, by the words Indra-Agni, Agni-Soma, and Pitṛ-Soma, the first day after the new moon, the full moon, and the new moon are indicated. Because on the first day, the sacrifice to Indra-Agni is prescribed; on the full moon, the one to Agni-Soma is prescribed; and on the new moon, in the Piṇḍapitṛyajña, Soma associated with the Fathers is prescribed. Thus, a month beginning with the bright fortnight is established. The rule concerning these two is stated by Trikāṇḍamaṇḍana: "The lunar month is also of two kinds: beginning with the bright fortnight or beginning with the dark fortnight. Some do not accept the month beginning with the dark fortnight. Even those who desire it do not prefer it south of the Vindhya mountains." Here, since the one beginning with the dark fortnight is forbidden south of the Vindhyas, north of them there is an option between the two. Even there, the one beginning with the bright fortnight is primary, and the one beginning with the dark fortnight is secondary. Because of the statement in the Brahma Purāṇa: "In the month of Caitra, on the first day, in the bright fortnight, when the sun has risen, Brahmā created the world. He then set in motion the calculation of time, the planets, the Nāgas, the seasons, the months, the years, and the lords of the years." The year is not different for those who follow the dark-fortnight-first system. And because the intercalary month is stated only with reference to the bright-fortnight-first system, and is impossible with the dark-fortnight-first system. {MV-S_16} Although any aggregate of thirty tithis is a lunar month because it is composed of tithis, yet, because the terms Caitra, etc., are not used for it, it is not mentioned anywhere in dharmaśāstra as a third type. Similarly, in the solar month, etc., the word 'month' is secondary. Otherwise, it would lead to the assumption of multiple powers of the word. And there is no lack of a deciding factor. Because the Siddhāntaśiromaṇi shows that the calculation of the moon's phases by their waxing and waning is the very basis for the application of the word 'month': "They are measured (mīyante) or disappear (māsyante) in their own phases by waxing and waning; these months are known as māsas, comprising thirty tithis." Some, however, say that in all months, either the solar and lunar are primary, or the solar alone is the primary meaning of the word 'month'. This is incorrect. It contradicts the cited statement of the Siddhāntaśiromaṇi. The use of the word 'month' for all four types is not contradictory, like the use of the word 'son' for the twelve kinds of sons, by the principle of the 'umbrella-bearers' (chatrinyāya). The acceptance of secondary months in various contexts is also not contradictory, based on scriptural statements. By the maxim, "A scriptural statement bears no excess burden." In the absence of a specific proof, only the lunar month is to be accepted. Similarly, the words Caitra, etc., are also designators of the lunar month alone. Because multiple meanings are improper. And because they denote a specific month. And because of the force of the derivation shown by Pāṇini in the rules "Time conjoined with a lunar mansion" and "This is its full moon, in the sense of a name." And this derivation is not possible in a solar month, for although a full moon conjoined with Citrā, etc., may sometimes occur when the sun is in Pisces, etc., full moons conjoined with Aśvinī, Puṣya, or Maghā are never possible when the sun is in Virgo, Sagittarius, or Capricorn. And it should not be argued, "How can it be Caitra when there is no conjunction with the lunar mansion?" Because a conjunction at some time is sufficient for that designation. And so Cyavana says: "The last and penultimate months are known to have three mansions; Phālguna is also considered to have three mansions. The remaining months are known to have two mansions, by the arrangement beginning with Kṛttikā." 'Last and penultimate' means Āśvina and Bhādra. And this having three mansions, etc., is by conjunction with two or three lunar mansions, for example, a conjunction with either Kṛttikā or Rohiṇī on Kārtikī; a conjunction with either Mṛgaśiras or Ārdrā on Mārgaśīrṣī, and so on. And it should not be argued, "How can it have two mansions, when in the Padma Purāṇa, regarding Kārtikī, a conjunction with Bharaṇī is also stated: 'When the southern one is sometimes on it'?" Because what is intended is a conjunction with either Kṛttikā or Rohiṇī at the final moment of the full moon. The lunar nature of Caitra, etc., is clearly stated in the Jyotiḥśāstra: "Whichever lunar month is completed while the sun is in Aries, etc., that is to be known as Caitra, etc. If two are completed, the latter is the intercalary month." Brahmagupta also: "In whichever lunar month the sun's ingress into Aries occurs, that is Caitra. {MV-S_17} Similarly, Vaiśākha, etc., by conjunction with the ingress into Taurus, etc." How these two definitions do not fail to apply to intercalary months, etc., will be explained. As for the civil and sidereal months, since the words Caitra, etc., are not used for them, the question of their being denoted by those words does not even arise. The rule for the primary and secondary months is in the Brahmasiddhānta: "The month delimited by the new moon is for the Brahmin. For the king and the Vaiśya, it is delimited by the solar ingress and the full moon, respectively." Jyotir-Garga: "The solar month is for marriage, etc.; the civil month is known for sacrifices, etc. For the annual rite and rites for the ancestors, the lunar month is praised." 'Annual rite' means the yearly one. 'Rites for the ancestors' means the six-monthly one, etc. Likewise, the same author: "The division of lifespan and inheritance, and also the performance of penance, should be done by the civil year, as also the propitiation of enemies." 'Propitiation' means keeping an agreement. As the Pāṇḍavas did for the Kauravas. Pitāmaha: "In rites for the gods and for the ancestors, the month is known to be lunar." In the Viṣṇudharmottara: "The sacrifices based on lunar mansions and the ayanas should be performed with the lunar month, which is based on the revolution of the stars." In the Brāhma Purāṇa: "For rites based on tithis, one should specify the dark-fortnight-first month; for vows, the bright-fortnight-first; and for marriage, etc., the solar-first month in the performance of the rite." Thus ends the month.

Now the day. It is of four kinds. That is stated in the Viṣṇudharmottare: "A day in the lunar measure is proclaimed by a single tithi. A civil day is known by a single day-and-night. A solar day is said to be by the sun's passage through a zodiac sign. A sidereal day is said to be by the moon's passage through a lunar mansion." 'By passage through a sign' means by the thirtieth part of the sign being traversed. Thus ends the day.

Now the fortnight (pakṣa). It is of two kinds, by the division of bright and dark. And so, in the Ṣaṭtriṃśanmata: {MV-S_18} "Therein, there are two fortnights in a month, the bright and the dark, in order. The bright causes the waxing of the moon; the dark is characterized by the waning of the moon." Āśvalāyana states their application: "In the northern transit, in the waxing fortnight, under an auspicious lunar mansion, the tonsure ceremony, sacred thread ceremony, first shaving, and marriage." And, "The aṣṭakā rites are on the eighth days of the four latter fortnights of winter and the cool season," etc. Thus ends the fortnight.

Now the tithi is determined in general. Therein, a tithi is the period of time it takes for the moon's disc to reach maximum separation from the sun's disc after their closest conjunction, or to reach closest conjunction after their maximum separation. This period, for each of the fifteen phases—named Pratipad, Dvitīyā, etc., which are distinct from the eternal phase called Amā that is common to all—is designated by the words Pratipad, Dvitīyā, etc., by established convention, for the bright and dark fortnights respectively. And so it is said in the Prabhāsa Khaṇḍa of the Skānda Purāṇa: "(*)O Goddess, the great phase called Amā is said to be the sixteenth part. It is the supreme illusion, abiding as the body-bearer of embodied beings."

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(*) The meaning of this is: That which is the great illusion (mahāmāyā), the fundamental support, abiding as the body-bearer of embodied beings, is said to be the great phase (mahākalā) named Amā, measured as the sixteenth part of the moon's disc, the bearer of the moon's body. It is eternal, without waxing or waning, and is also called a tithi. The other fifteen phases, which are useful for the transaction of daily life, which wax and wane, are the fifteen tithis. Thus the statement that there are sixteen tithis is not contradictory.

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"From Amā to the full moon, whatever are the phases of the moon, they are called tithis, sixteen in number, O beautiful-faced one!" In the Ṣaṭtriṃśanmata also: "Therein, there are two fortnights in a month, the bright and the dark, in order. The bright causes the waxing of the moon; the dark is characterized by the waning of the moon. The tithis, beginning from the first of the fortnight, are known to be fifteen in order. In the dark fortnight, they end with the new moon; in the bright, with the full moon." And that tithi is of two kinds: complete (pūrṇā) and divided (khaṇḍā). Therein, the one that extends from one sunrise to the next is complete. From the statement in the Nāradīya: "The sixty nāḍikās beginning from the time of sunrise are known as complete." {MV-S_19} And from the statement in the Skānda Purāṇa: "All the tithis, beginning with Pratipad, from one sunrise of the sun to the next, are known as complete, with the exception of Harivāsara (Ekādaśī)." Some, however, say that a tithi extending from sunrise to sunset is also complete for actions that are to be accomplished within a single day. From the statement of Parāśara: "That tithi which pervades the three twilights is always to be revered. Therein, the rule of pairs is not to be regarded, except for Harivāsara." 'Pervading the three twilights' means pervading the morning, midday, and evening twilights. Not the two morning twilights and the evening twilight, because the number is invested in the whole, not separately, as in "He offers three oblations." And because in expressions like "He who recites at the three twilights," that is the established meaning. Therefore, they say that for actions to be accomplished within a day, a tithi that pervades only that period is also complete. A tithi other than a complete one is divided. Therein, since a complete tithi exists on only one day, and there is no doubt about the performance of the action prescribed for that tithi on another day, it is not subject to determination.

A divided (khaṇḍā) tithi (lunar day), however, requires determination because it exists on two days. Since a primary rite, due to its subordinate elements, should be performed only once, and it is unjust to repeat it, the doubt arises as to when it should be performed.

In the case of a prohibition (niṣedha), however, even a divided tithi does not require determination. This is because of the statement of the elder Gārgya: "Both injunctions (vidhi) and prohibitions (niṣedha) operate by taking time as their occasion (nimitta). The injunction applies on a venerable (pūjya) tithi; the prohibition, on the mere presence of the time. The venerability of tithis is their fitness for the performance of a rite. A prohibition, being in the nature of abstention, requires only the mere presence of the time."

Here, the status of time as an occasion (nimitta) means that it is not a subordinate element to be produced (anupādeyatvaṃ), not that it is a true occasion in the technical sense, for that would lead to all rites becoming occasional (naimittika). And this is not a desired conclusion. In texts such as, "On the new moon day, one should give to the ancestors," the case endings (the seventh, locative case) indicate that the time is a subordinate element (aṅga). It should not be argued that this is also a locative of occasion (nimittasaptamī), because a case expressing a syntactic relation (kārakavibhakti) is stronger than one governed by a preposition or adverb (upapadavibhakti). If this were so, it would lead to all rites becoming optional (kāmya). But they are also obligatory (naimittika) because scripture states a negative consequence for non-performance. It should not be argued that where only repetition (vīpsā) is mentioned, the text should be understood as referring to an occasion, and not to time in the case of an optional rite. Some hold this view, arguing that even when time is mentioned as an occasion, it is present and can be understood as a subordinate element, as there is nothing to indicate otherwise. In reality, however, even if it is present, it is not accepted in the performance of an optional rite, as in the case of the Bārhadgira chant; rather, some other time is accepted. In the Jyotiṣṭoma sacrifice, however, the season of spring is established by a different sentence that lacks the element of repetition. This is discussed at length elsewhere.

The statement "the prohibition, on the mere presence of the time" is not a direct scriptural assertion but is arrived at by reasoning. The author states this with the words, "A prohibition, however..." and so on. The meaning is this: In sentences of injunction, the meaning is that the enjoined act is a means to a desirable end. In prohibitions, however, the meaning is that an act, prompted by natural inclination at a specific time, is a cause of an undesirable result. Thus, in a text like "On the sixth tithi (ṣaṣṭhī), oil...", it is understood that performing an oil massage on the sixth tithi leads to an undesirable consequence. Therefore, this prohibition applies on both days when the sixth tithi is present.

{MV-S_20}

Therefore, it is established that since a prohibition is determined by its presence for the entire duration of the tithi, a divided tithi does not require determination in the case of prohibitions. It should not be argued that if all prohibitions are established by this reasoning to be effective only for their specific duration, then the repetition of this rule in the Skānda Purāṇa for anointing, etc., is redundant: "For anointing, bathing in the ocean, cleaning the teeth, and sexual intercourse, and also at birth and death, the tithi that is coextensive with that time is to be observed." This is because in the same Skānda Purāṇa, in the verse: "On the Manvādi, on the Yugādi, at an eclipse of the moon and sun, on the Vyatīpāta, and on the Vaidhṛti, the rite is coextensive with that time," the mention of anointing, etc., is for the sake of an example to praise the rule that the Manvādi, etc., are coextensive with their time. The meaning of "the tithi that is coextensive with that time" is that it pervades the time, that is, the time of performance (anuṣṭhānakāla), of those acts of anointing, etc., by being its locus. Some, however, maintain that this verse states that the tithi is coextensive with that time only for those acts of anointing, etc., which are enjoined. This is incorrect, because for cleaning the teeth and sexual intercourse, no injunction is seen on specific tithis, but rather prohibitions are seen. Therefore, even in the case of a divided tithi, for rites enjoined at a specific time-of-day (aharbhāga), the tithi that is coextensive with that specific time-of-day is to be accepted. As stated by the elder Yājñavalkya: "Whatever is the time for a particular rite, the tithi coextensive with that time is to be used. One should perform rites with that tithi; increase or decrease are not the cause." The time of the rite in the form of a time-of-day (aharbhāga) consists of three muhūrtas (a 48-minute period) and is divided into morning (prātaḥ), forenoon (saṅgava), midday (madhyāhna), afternoon (aparāhṇa), and evening (sāyāhna). As stated by Parāśara: "From the first streak of light after the sun has risen, three muhūrtas are known as the morning (prātaḥ); this is the fifth part of the day. The forenoon (saṅgava) is three muhūrtas; midday (madhyāhna) is known to be the same. After that, three muhūrtas are designated as the afternoon (aparāhṇa). The fifth part of the day is known as the evening (sāyāhna). Whatever is enjoined in these periods, the wise should perform at that time." As for the twofold or threefold division of the day, it is to be accepted where it is enjoined for a specific rite. In the absence of that, only the fivefold division is to be used, according to the knowers of dharmaśāstra. Their reasoning is as follows: Here, the statement "Whatever is enjoined in these periods, the wise should perform at that time" is not an injunction, as that is already established by the original injunction itself. Rather, what is enjoined is that whatever rite requires a specific time should be performed in one of these periods. This is a case of enjoining a required element, similar to the text, "The Maitrāvaruṇa priest prompts and recites." Therefore, this is a general rule. This applies to rites other than fasting (upavāsa), which will be explained later, as it is to be accomplished over a day and a night. Consequently, if the tithi pervades the time of the rite (karmakāla) only on the previous day, or is connected with it even for a part, the previous day is to be chosen. In the first case, because the rule of time-scripture is fulfilled; in the second, because at least some time is obtained.

{MV-S_21}

For the same reason, if this is the case only on the next day, the next day is to be chosen. If the connection is unequal on the two days, the day on which it is greater is to be chosen. If the connection is equal for a part of the day, then for a rite that is begun in the morning and completed in the morning, the tithi present at the time of the commencement of the principal part is to be accepted. As stated by Baudhāyana: "Whatever is the enjoined time for a rite, the tithi that is desired at its commencement should be used, not the one that is absent at the commencement." Here, the pairing rule text (yugma-vākya) does not apply. But for a rite that is begun earlier and completed at midday, etc., the pairing rule texts (yugma-vākya), etc., to be mentioned later, do apply. This is the general principle when the tithi pervades or does not pervade the two days. The Madanaratna, however, states that even if there is a partial connection on two days, whether equal or unequal, if the time is sufficient for performance on only one of them, then it should be done on that day. If it is sufficient on both, then the determination is made by the pairing rule texts (yugma-vākya), etc. If it is not sufficient on either, but there is a connection with a part of the rite, then if the connection is equal, the rule of commencement applies; if it is unequal, the rule of greater extent applies.

Now, the texts that determine the matter, such as the yugma-vākya, are stated. The yugma-vākya is found in the Nigama: "The pairs of Yugma-Agni, Yuga-Bhūta, Ṣaṭ-Muni, Vasu-Randhra; Dvādaśī joined with Rudra, and Pūrṇimā with Caturdaśī; Pratipad also with Amāvāsyā—the pair of these tithis is of great fruit. This, when reversed, is of great fault and destroys merit previously acquired." Here, Yugma = Dvitīyā (2nd); Agni = Tṛtīyā (3rd); Yuga = Caturthī (4th); Bhūta = Pañcamī (5th); Ṣaṭ = Ṣaṣṭhī (6th); Muni = Saptamī (7th); Vasu = Aṣṭamī (8th); Randhra = Navamī (9th); Rudra = Ekādaśī (11th). In the pairs of Yugma-Agni (2nd-3rd), Yuga-Bhūta (4th-5th), Ṣaṭ-Muni (6th-7th), Vasu-Randhra (8th-9th), Rudra-Dvādaśī (11th-12th), Caturdaśī-Pūrṇimā (14th-15th), and Amāvāsyā-Pratipad (15th-1st), there is a mutual conjunction (vedha) of the tithis. The statement that this is of great fruit implies an injunction of a specific time, which is when the tithi for the rite is delimited by its conjunction with the other tithi of the pair. "This, when reversed" means when the first tithi of a pair is conjoined with the tithi preceding it, or the second tithi is conjoined with the tithi following it, it is of great fault. This is not a praise of the rule of prior conjunction by the principle of "censure implies praise of the opposite" (na hi nindā), because there is no syntactical unity. Nor is it the postulation of an independent prohibition, as that would lead to a split in the sentence. And there is no lack of a deciding factor, because a restrictive rule (niyamavidhi) is simpler, whereas a prohibition is more complex. There is another yugma-vākya in Āpastamba and other texts which contradicts this yugma-vākya: "Pratipad should be with Dvitīyā; Dvitīyā with Pratipad. Tṛtīyā, when conjoined with Caturthī, is fruit-bearing. Caturthī, when in Tṛtīyā, gives great and meritorious fruit." And so on.

{MV-S_22}

Likewise, there is the kharva-darpa-vākya (rule of decrease/increase) of Vyāghra and Uśanas: "Decrease (kharva), increase (darpa), and destruction (hiṃsā) are the threefold characteristics of a tithi. The latter two, decrease and increase, are venerable; destruction should be on the previous day." Kharva = equality (of duration); darpa = increase; hiṃsā = decrease (i.e., a shortened tithi). Likewise, there is also the śukla-kṛṣṇa-pakṣa-vākya (rule for waxing/waning fortnights) in the Viṣṇudharmottara: Vajra said: "O Lord of lords of gods, O Śaṅkara! If a nakṣatra or a tithi has partially passed, how should one who knows this perform a fast?" Īśvara said: "That tithi is for the whole day and night on which the sun rises. One should perform rites with that; increase and decrease are not the cause. That tithi is for the whole day and night on which the sun sets. One should perform rites with that; increase and decrease are not the cause. In the bright fortnight (śuklapakṣa), the tithi on which the sun rises is to be accepted. In the dark fortnight (kṛṣṇapakṣa), the tithi on which the sun sets is to be accepted." Here, the śukla-kṛṣṇa-pakṣa-vākya serves to regulate the application of the sunrise and sunset tithis enjoined in the preceding verses. Some, however, maintain that the sunrise and sunset tithis are regulated for divine and ancestral rites respectively, according to the verse: "For a rite for the gods, the tithi on which the sun rises is to be known. For a rite for the ancestors, the tithi on which the sun sets is to be known." This is incorrect. It would lead to the beginning and conclusion of the section having different subjects. Furthermore, the sākalya-vacana (rule of completeness), to be mentioned later, enjoins pervasion at sunset even for divine rites. The intention of the cited verse is only to enjoin the pervasion at sunset for ancestral rites. The mention of pervasion at sunrise for divine rites is merely a restatement (anuvāda) for the sake of praise, like the statement, "Wearing the sacred thread over the left shoulder, he milks for the gods." Likewise, the sākalya-vacana of Devala: "The tithi which the sun has reached when it rises, that tithi is to be known as complete for bathing, giving, vows, etc. The tithi which the sun has reached when it sets, that tithi is to be known as complete for bathing, giving, vows, etc." Here, this is the rule of application: The yugma-vākyas pertain to divine rites. The kharva-darpa-vākya pertains to ancestral rites. As stated in the verse of Vyāsa and the Nigama: "For the regulation of the venerability of Dvitīyā and other pairs, etc.; for the ekoddiṣṭa śrāddha, etc., and for the vṛddhi śrāddha, etc., the rule is of decrease, increase, etc."

{MV-S_23}

Here, in "for the regulation of the venerability, etc.," the word 'etc.' includes all divine rites. In "ekoddiṣṭa, etc.," the word 'etc.' includes all ancestral rites other than the ābhyudayika śrāddha. In "vṛddhi, etc.," the compound is an atadguṇasaṃvijñāna-bahuvrīhi, referring to those divine rites like the daiva-śrāddha and ancestral rites that possess divine characteristics like wearing the sacred thread over the left shoulder, which, being occasioned by an event like the birth of a son, have an unfixed time and thus do not require determination. In "decrease, increase, etc.," the word 'etc.' includes equality; the rule for them is the kharva-darpa-vākya. This is the meaning. When the yugma-vākyas contradict each other, and for tithis not covered by them, such as Daśamī, etc., the rule is determined by the śukla-kṛṣṇa-vākya, because it enjoins a required element. For this reason, the mention of fasting (upavāsa) at the beginning of the śukla-kṛṣṇa-pakṣa-vākya is merely an indicator for all divine rites. It should not be argued that the rule from the śukla-kṛṣṇa-vākya applies only to fasting, and for other rites, due to the contradiction between the two opposing yugma-vākyas, there should be an option. This is because, although the context is fasting, the plural in "one should perform rites (karmāṇi) with that" indicates its application to all rites. As for the Devala-vākya, its purpose is to establish that the rite should be performed in the prescribed time-of-day (aharbhāga). When a tithi is determined to be acceptable on the previous or next day by a yugma-vākya, etc., but that tithi is absent during the prescribed time-of-day, one might think that the rite should be performed on the tithi itself, by the maxim of the transgression of the subordinate for the sake of the principal (guṇamukhyavyatikramanyāya), since the tithi is primary and the time-of-day is subordinate. This verse prevents that. And this sākalya-vacana (rule of completeness) applies to rites other than Manvādi, etc. For those, it is superseded by the previously cited verse, "On the Manvādi, etc." The Eastern school of thought does not dispute the first half of the verse "For the pairs of Dvitīyā, etc." But in "for the ekoddiṣṭa, etc., the rule is of decrease, increase, etc.," they interpret it as follows: ekoddiṣṭa is the basis (prakṛti) of the midday śrāddha, and by an atadguṇasaṃvijñāna-bahuvrīhi compound, it refers to midday śrāddhas. This is because the primary ekoddiṣṭa is to be performed on the day after the impurity period and thus does not require determination. By "vṛddhyādau," the forenoon śrāddha is meant. "Decrease (hrāsa) and increase (vṛddhi)" refer to the moon's phases; their basis (ādiḥ) is the dark and bright fortnights (kṛṣṇa-śukla-pakṣau). The rule (codanā) related to them is the śukla-kṛṣṇa-pakṣa-vākya. This is the meaning. Alternatively, hrāsa and vṛddhi are the dark and bright fortnights; they are the occasion (nimitta) for the rule (codanā) or determination (nirṇaya). This is the meaning. The final meaning is this: for śrāddhas requiring determination, other than the afternoon śrāddha, the determination is made by the śukla-kṛṣṇa-vākya. For the afternoon śrāddha, however, because of the Pariśiṣṭa text, which is supported by the reasoning given in the Nigada— "The tithi on which the sun sets, the ancestors worship that. The afternoon was given to them by the Self-born (Brahmā)." —the tithi pervading sunset is to be used in both fortnights. Although the śukla-kṛṣṇa-vākya also applies to divine rites on Daśamī, etc., and thus does not pertain only to ancestral rites, the verse "the rule is of decrease, increase, etc." serves to establish that for śrāddhas other than the afternoon śrāddha, the śukla-kṛṣṇa-vākya is the deciding factor. Thus there is no fault. For this reason, in the question-verse of the śukla-kṛṣṇa-vākya, the mention of fasting (upavāsa) is an indicator for such ancestral rites as well. The kharva-darpa-vākya, etc., however, are without foundation, as they are not written by the Eastern commentators.

{MV-S_24}

If it does have a foundation, it pertains only to the new moon day (amāvāsyā), because it has syntactical unity with the Pariśiṣṭa text: "When the fourteenth tithi fills the fourth quarter of the day, and the new moon is decreasing, then the śrāddha is desired." Also, the mention of "increase and decrease are not the cause" in the verse "Whatever is the time for a particular rite" is said by them to refer only to the bright and dark fortnights. This is incorrect. When the words hrāsa and vṛddhi can refer to the decrease and increase of the tithi mentioned in the first half of the verse, it is improper to make them refer to the decrease and increase of the moon, which is not mentioned at all. It would also require a metaphorical interpretation (lakṣaṇā) if it were to refer to the sacrifice. Furthermore, since the first half of the verse establishes the rule that the yugma-vākya applies only to divine rites, it is fitting that, for the sake of consistency, the second half should also establish a rule that the śukla-kṛṣṇa-vākya applies only to ancestral rites. To establish a rule that the śukla-kṛṣṇa-vākya applies to ancestral rites in a way that deviates from this would create a discrepancy (vairūpya). By this, the view expressed in the Vivekatithitattva, that the word 'etc.' in 'ekoddiṣṭādi' refers to the pārvaṇa (śrāddha), the word 'etc.' in 'vṛddhyādi' refers to decrease and equality, and the word 'etc.' in 'hrāsavṛddhyādi' refers to the verse "on which it sets," and thus, when there is doubt in an ekoddiṣṭa or pārvaṇa śrāddha due to the increase, decrease, or equality of the tithi, the determination is made by the śukla-kṛṣṇa-pakṣa-vākya and the sunset-verse respectively—that view is also refuted, because the fault of discrepancy is the same. Furthermore, the mention of doubt by the word 'vṛddhyādi' is pointless, since all rules of determination apply only when there is doubt. Even when these rules exist, if the tithi pervades the time of the rite, there is no doubt. Therefore, they do not give rise to doubt; rather, it is the divided nature of the tithi that does, as has been stated. The rule that "on which it sets," etc., pertains to the pārvaṇa śrāddha is also incorrect. For although this verse is in proximity to the word aparāhṇa (afternoon), a careful consideration of verses like: "A divine rite should be done in the forenoon, an ancestral one in the afternoon. And for a śrāddha, the afternoon is superior to the forenoon," shows that it refers to the afternoon of a day divided into two parts. Thus, there is no harm if it applies to all ancestral rites. For even the ekoddiṣṭa, though begun in the first half of the kutapa period, is completed in such an afternoon. And thus, general verses like: "For a rite for the gods, the tithi on which the sun rises is to be known. For a rite for the ancestors, the tithi on which the sun sets is to be known." And: "The divine rite is when the sun has risen; the ancestral, when the sun has set. For two muhūrtas and for three parts of the day, that tithi is for offerings to gods and ancestors." are justified. Otherwise, if they were to apply only to the pārvaṇa śrāddha, it would be an unwarranted restriction. It should not be argued that since the pārvaṇa śrāddha alone has a connection with the afternoon from its commencement to its completion, the verse "on which it sets" should apply only to it. This is because the pārvaṇa śrāddha of the bright fortnight is also begun in the forenoon, and thus does not have a connection with the afternoon from commencement to completion.

{MV-S_25}

This is stated in relation to the pārvaṇa śrāddha: "A wise man should perform the śrāddha in the forenoon of the bright fortnight, and in the afternoon of the dark fortnight, but he should not transgress the rauhiṇa muhūrta." Therefore, "on which it sets," etc., does not enjoin a tithi pervading sunset for the pārvaṇa śrāddha, but is merely a restatement of the pervasion at sunset for all ancestral rites, which is already established by the kharva-darpa-vākya. By this, the Mārkaṇḍeya verse: "When a divine rite is to be performed, the tithi on which the sun rises is to be known as complete; for an ancestral rite, the one of the afternoon (āparāhṇikī)," is also explained as pertaining to all ancestral rites, despite its proximity to the word aparāhṇa. Therefore, by the reasoning stated, it is established that for ancestral rites, the determination is from the kharva-vākya; for divine rites, from the yugma-vākya; and when the yugma-vākyas conflict, and for tithis not covered by them, from the śukla-kṛṣṇa-vākya.

Where a tithi conjoined with the previous one (pūrvaviddhā) is to be accepted, as determined by a yugma-vākya, etc.—for example, Tṛtīyā conjoined with Dvitīyā—there, the Tṛtīyā is acceptable only if it is present for three muhūrtas or more before sunset on the day of Dvitīyā, but not if it is present for less than that. Similarly, where a tithi conjoined with the following one (uttaraviddhā) is to be accepted, as determined by a yugma-vākya, etc.—for example, Dvitīyā conjoined with Tṛtīyā—there, it is acceptable only if the Dvitīyā is present for three muhūrtas or more after sunrise on the day of Tṛtīyā, but not if it is present for less than that. This is because of the verse of Paiṭhīnasi: "In both cases, tithis conjoin with the preceding and following tithi for three muhūrtas. This is known as a general rule." And the verse from the Viṣṇudharmottara: "The divine rite is when the sun has risen; the ancestral, when the sun has set. For two muhūrtas and for three parts of the day, that tithi is for offerings to gods and ancestors (havyakavyayoḥ)." The past participle in "when it has set" (astamite) refers to an action in progress, meaning "when it has begun to set," because the day does not exist after sunset. Here, it is enjoined that a tithi pervading sunrise should be present for two muhūrtas, and one pervading sunset should be present for three muhūrtas. It is not that the presence for two or three muhūrtas is enjoined for a tithi that is already pervading sunrise for divine rites or sunset for ancestral rites, because a qualification of the subject of an injunction is not intended. For this reason, the Śivarahasya states generally for all religious duties: "The tithi which, having been reached, the sun sets, if it extends for three muhūrtas, the wise know it to be complete for all religious duties." In the Viṣṇudharma verse, the mention of two muhūrtas should be seen as an alternative rule (anukalpa). Because of the presence of the word 'api' (even) in the verse of Dakṣa: "A decreasing tithi of three muhūrtas should not be performed; an increasing tithi of even two muhūrtas should be performed."

{MV-S_26}

And because the prohibition of a three-muhūrta decreasing tithi in the first half of the verse presupposes its potential acceptance, which implies that a three-muhūrta tithi is acceptable in cases of increase and equality. In reality, however, for the sake of syntactical unity between the two halves of the verse, and by connecting the word 'api' from the second half to the first, it is more proper to understand it as praising the two-muhūrta alternative, rather than as an independent prohibition, which would cause a split in the sentence. By this, the view of Mādhava—that this is an independent prohibition and therefore a tithi touching the fourth muhūrta is to be accepted—is also refuted. Similarly, where a pūrvaviddhā or uttaraviddhā tithi is prohibited, there too, if the preceding tithi is the one that conjoins, as Pratipad does with Dvitīyā, then the following tithi is conjoined if the Pratipad is present for three muhūrtas or more after sunrise. If the following tithi is the one that conjoins, as Dvitīyā does with Pratipad, then it is so if the Dvitīyā is present for three muhūrtas or more before sunset on the day of Pratipad, and not for less. This is because of the verse of Paiṭhīnasi: "In both cases, tithis conjoin with the preceding and following tithi for three muhūrtas. This is known as a general rule." As for verses like: "For a vow, fast, or gift, if there is even one ghaṭikā..." And: "At the time of sunrise, whatever tithi there is, even if slight..." —which state that even a tithi of less than three muhūrtas is complete, they are merely for the praise of the three-muhūrta conjunction, by the maxim of the Āgneya cake on eight potsherds, and because of the use of the word 'api' (even) in "even if slight." Enough of this. This determination applies to rites other than fasting (upavāsa), etc., which are accomplished over a day and a night. In the case of fasting, however, when a tithi is pure on the previous day but is absent or present for less than three muhūrtas on the next day, the previous day is to be chosen, even if it does not form a pair, because a tithi of less than three muhūrtas is not subject to the rule of pairs. But when a tithi is conjoined for three muhūrtas on the previous day and is present for three muhūrtas or more on the next day, the determination is made by the yugma-vākya. It should not be argued that even if the next day is subject to the yugma-vākya, the previous day should be chosen because it pervades the entire day-and-night period on the previous day. This is because the rules of pairing and of being present at the time of commencement are stronger. Also, a fast is of the nature of a resolve (saṅkalpa), and that is enjoined for the morning by the verse, "A wise man should make the resolve in the morning." Therefore, the next tithi has the primary time. So some say. In the Hemādri and Madanaratna, however, it is said that in the case of a fast, where a tithi conjoined with the previous one is prohibited, as Dvitīyā conjoined with Pratipad, there, if the Dvitīyā, though conjoined with a Pratipad of less than three muhūrtas, is present on the next day even for less than three muhūrtas, then the next day is to be chosen. This is because of the statements about the vitiating conjunction in the Ṣaṭtriṃśanmata, the Nigama, and other smṛtis: "Half a ghaṭikā, or a third part, or even a small amount, defiles the tithi, just as a drop of liquor defiles a full pot of the five products of the cow (pañcagavya)."

{MV-S_27}

And: "This conjunction of every kind is a vitiating factor for a fast." And, in the context of fasting: "A conjunction of even a single ghaṭikā defiles the following tithi." And because of the verses of Baudhāyana, the Nigama, etc., which state that even a small portion of a tithi present at sunrise is to be accepted: "For a fast, the tithi at sunrise; for a night-meal (nakta), the one at sunset." And: "In the regulation of a vow or fast, whatever tithi there is, even for a single ghaṭikā, at sunrise, that tithi is to be accepted; the opposite is for an ancestral rite." And: "At the time of sunrise, whatever tithi there is, even if slight, it should be considered complete, for it is born from the sunrise." But when even a small portion is not available on the next day, then one should fast even on a day conjoined with a prohibited preceding tithi. As stated by Ṛṣyaśṛṅga: "If days not conjoined with prohibited ones are not available, then the Ekādaśī tithi, even if conjoined for five muhūrtas, is to be accepted. A man should fast on other days when they are conjoined for half that time." The construction is: "If days not conjoined with prohibited ones are not available." The acceptance of an Ekādaśī conjoined for five muhūrtas is to be understood when Daśamī is for five muhūrtas and on the next day Ekādaśī is for two muhūrtas and Dvādaśī has been elided. The Madanaratna says the conjunction is for five muhūrtas starting from dawn (aruṇodaya). "Conjoined for half that time" is an indicator for any prohibited conjunction, in accordance with verses like "Half a ghaṭikā, a third part," etc. Where it is said that a pūrvaviddhā tithi is to be accepted, there the special rule is that the conjunction must be for three muhūrtas. This is proper.

Thus ends the general determination of the tithi in the Samayaprakāśa of the treatise called the glorious Vīramitrodaya, composed by the glorious Mitra Miśra—son of the glorious Paraśurāma Miśra, who was the son of the glorious scholar Haṃsa; who was prompted by the glorious Vīrasiṃhadeva, the sun that causes the lotus of the earth, which is the circle of the four oceans, to bloom, the son of the glorious Mahārājādhirāja Madhukarasāha, who was the son of the glorious Mahārājādhirāja Pratāparudra, whose lotus-feet were irradiated by the cluster of rays from the crest-jewels of the entire circle of vassal kings; who was proficient in all branches of knowledge, a lion to the great elephant of the world's poverty, and the life-giving herb for the learned.

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[Determination of Pratipad]

Having thus determined the tithi in general, the tithis are now determined in particular. Therein, Pratipad is determined first, on account of its primacy. For fasts on Pratipad, whether in the bright or dark fortnight, the previous day is to be chosen. This is from the verse of Jābāli: "Pratipad and Pañcamī are to be fasted on when conjoined with the previous tithi." And because the Brahmavaivarta Purāṇa prohibits the one conjoined with the following tithi (paraviddhā): "Pratipad, Pañcamī, Bhūtā, Sāvitrī or Vaṭapūrṇimā, Navamī, and Daśamī—these are not to be fasted on when conjoined with the following tithi." As for the verse of Āpastamba: "Pratipad should be with Dvitīyā; Dvitīyā with Pratipad," that pertains to divine rites other than fasting. It also pertains to a Pratipad fast that does not fall in the afternoon, according to a verse to be cited later. This acceptance of the uttaraviddhā for divine rites other than fasting applies to the dark fortnight. For the bright fortnight, the rule "Pratipad also with Amāvāsyā" enjoins only the pūrvaviddhā. It should not be argued that this rule should also be restricted to fasting alone. This is because it is improper to restrict the yugma-vacana, which is specific to Pratipad of the bright fortnight, by general fasting-verses that are common to both bright and dark fortnights. Nor should it be argued that the general verses should be restricted by the specific yugma-vacana. This is because, in that view, the yugma-vacana must also necessarily apply to divine rites other than fasting. If the rule for fasting could be established by that alone, the general verses would become redundant. Mādhavācārya, however, holding the view of restriction, says that due to the Āpastamba verse, even for a fast in the dark fortnight, the next day is to be accepted. For other divine rites, however, it is undisputed that the dark-fortnight Pratipad is uttaraviddhā and the bright-fortnight one is pūrvaviddhā. This rule, that the bright-fortnight Pratipad is pūrvaviddhā for fasting and other divine rites, applies not when it is present for three muhūrtas in the evening, but only when it is present in the afternoon (āparāhṇikī). As stated in the Skanda Purāṇa: "Pratipad should be performed when it is facing, that is, when it falls in the afternoon." As for the view of the Gauḍa school, that this verse is without foundation, and that if it has a foundation, it pertains to ancestral rites in the afternoon because of the use of the word 'yat' (which), and that it is simpler to enjoin the quality of 'facing' for the afternoon rite for the ancestors which is already established by another verse—that is incorrect. If that were so, the injunction of 'facing' with specific mention of Pratipad would be pointless. It also contradicts the verse of Vyāsa cited by Mādhava: "That Pratipad is to be known which falls in the afternoon. A divine rite and an ancestral rite should be performed on it, said Manu." The argument that the use of the word 'yat' makes the afternoon quality the subject of the injunction is also incorrect. By the reasoning stated, it is understood that the quality of being in the afternoon is enjoined for the 'facing' tithi. The use of the word 'yat' is not a fault, even if it requires a remote construction, as in "When he offers in the Āhavanīya fire."

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But when a 'facing' afternoon tithi is not available, then the next day is to be chosen, due to the general verse, "Pratipad should be with Dvitīyā." Mādhava, however, says that even in that case, the one pervading the evening (sāyāhna) is to be accepted, as it is an alternative. The rest should be understood from the general determination. The Pratipad of the bright fortnight of Caitra, however, for anointing, etc., connected with the beginning of the year, should be the one at sunrise. As stated in the Brāhma Purāṇa: "In the month of Caitra, on the first day, in the bright fortnight, when the sun has risen, Brahmā created the world." If it is present or absent on both days, the previous day is to be chosen. This is from a verse cited in the Jyotirnibandha: "On Pratipad of the bright fortnight of Caitra, whichever day of the week it is at sunrise, that is the lord of the year. If there are two sunrises, the former is to be taken; if there are no sunrises, the former is also to be taken." And from the statement of the elder Vasiṣṭha: "At the beginning of the year, at the beginning of spring, and in the kingdom of Bali, Pratipad should always be performed when conjoined with the previous tithi, by the wise." The Pratipad for the commencement of Navarātra, however, should be conjoined with the following tithi, from the verse of the Devī Purāṇa: "Pratipad conjoined with Amā should not be used for the worship of Caṇḍikā. It should be performed when it is conjoined with Dvitīyā, etc., even for a single muhūrta." And from the Brahma Purāṇa, which begins with Pratipad: "These three tithis are proclaimed as superior, O son of Kuru! In the months of Kārtika, Āśvayuja, and Caitra, O Bhārata!" As for the statement in the Devī Purāṇa: "Listen, O King! I shall declare the procedure for the worship of Caṇḍikā. In the bright fortnight of Āśvina, on the auspicious day of Pratipad," and then, "It should be performed on a pure tithi that is ascending. Having discarded the first sixteen or twelve nāḍikās, it should be performed in the afternoon by those desiring offspring." —the rule that the afternoon tithi is to be accepted should be understood to apply when Pratipad is absent on the next day. This is because the Mārkaṇḍeya and Devī Purāṇas prohibit the pūrvaviddhā: "The Pratipad of Āśvina which may be bright and conjoined with the previous tithi—one who desires good should not perform the Navarātra vow on it." A special rule for Navarātra will be stated later. The Pratipad for the festival of Bali (Balyutsava) is the previous one, from the previously cited verse, "At the beginning of the year, at the beginning of spring."

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And from the Padma Purāṇa: "Śivarātri and the day of Bali should be performed when conjoined with the previous tithi." Other special rules will be stated in the context of the festival of lights (Dīpotsava). The Pratipad for Holākā is the one at sunrise. As stated in the Bhaviṣya Purāṇa: "When the month of Madhu (Caitra) has begun, on Pratipad, when the sun has risen." If it is so or not so on both days, the previous one is to be taken, from the verse "At the beginning of the year, at the beginning of spring." This tithi, for the worship of Kāma, should be taken when conjoined with the morning. As stated in the Purāṇasamuccaya: "When the dewy season has passed, on the fifteenth day of the bright fortnight, in the morning, when the spring season has arrived, having eaten a mango blossom with sandalwood paste, truly, O Pārtha, a man will be happy for a year." For the Mahattapa vow on Pratipad of the bright fortnight of Bhādra, since it is a vow to Rudra, the 'facing' tithi is to be accepted. As stated in the Brahmavaivarta Purāṇa: "In all vows to Rudra, the 'facing' tithi should be performed."

Now Dvitīyā is determined. For all divine rites, the bright-fortnight Dvitīyā should be the next day, and the dark-fortnight one should be the previous day. When the Nigama verse "Yugma-Agni," which teaches the acceptability of the paraviddhā, conflicts with the Āpastamba verse: "Pratipad should be with Dvitīyā; Dvitīyā with Pratipad," and the Brahmavaivarta verse: "Pratipad should be 'facing,' O best of the twice-born, and Dvitīyā also!" —the rule is established by the Mārkaṇḍeya verse: "In the bright fortnight, the tithi on which the sun rises is to be accepted. In the dark fortnight, the tithi on which the sun sets is to be accepted." Some, however, say that in the verse "Yugma-Agni," due to its proximity to "Pūrṇimā with Caturdaśī," the entire verse automatically pertains to the bright fortnight, and so the verse "in the bright fortnight" does not serve to establish a rule. This is incorrect, because it is improper to restrict the general scriptural terms yuga, etc., on the basis of mere proximity, and also because of the proximity to "Pratipad also with Amāvāsyā," which applies to both fortnights. Therefore, the previously stated rule is better. If this is so, it may be asked, if the yugma, etc., verses apply to all tithis for divine rites, then the Viṣṇudharmottara verse, which teaches the acceptability of the parānvitā (conjoined with the following) for fasting alone, would be redundant: "Ekādaśī, Aṣṭamī, Ṣaṣṭhī, Dvitīyā, and Caturdaśī, Trayodaśī, and Amāvāsyā should be fasted on when conjoined with the following tithi."

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If this verse did not exist, then because the Nāradīya verse: "Tṛtīyā, Ekādaśī, Ṣaṣṭhī, and also the Aṣṭamī tithi—these tithis destroy the fast if they are below the conjunction," states that Tṛtīyā vitiates Dvitīyā, a paraviddhā Dvitīyā would be prohibited for fasting, and would thus apply only to divine rites other than fasting. But since the Viṣṇudharmottara verse again enjoins the parānvitā for fasting, and there is a conflict between the injunction and the prohibition, the rule is established by the śukla-kṛṣṇa-vākyas. Thus, here, by taking the mention of fasting as merely an indicator, the applicability of the paraviddhā and pūrvaviddhā to all divine rites, according to the rule of the bright and dark fortnights, is established. In all such cases, where a matter has been determined generally, and then a specific prohibition is followed by another specific injunction, this should be seen as the purpose. The rule that the pūrvaviddhā Kṛṣṇa-Dvitīyā is to be accepted applies only if it touches the forenoon. As stated in the Skanda Purāṇa verse: "Pratipad should be performed when it is 'facing,' that is, when it falls in the afternoon. And Dvitīyā should be performed in the forenoon, O Lord, in the same way!" The word 'ca' (and) is in the sense of 'but'. 'In the same way' (tādṛśī) means 'facing,' i.e., pūrvaviddhā. If this verse were to enjoin both the forenoon quality and the pūrvaviddhā quality, it would lead to undue complexity. Since the pūrvaviddhā quality is already established, it only enjoins the forenoon quality where that is applicable, and thus it pertains only to the dark fortnight. In this verse, although from the sight of the words 'forenoon' and 'afternoon', a twofold division seems to be intended, yet, since the afternoon quality, which is absent in a tithi that pervades only the evening, is impossible in the twofold division, the afternoon quality must be explained by adopting the fivefold division. And so, by association, the forenoon quality must also be explained by the fivefold division, with the etymology "the first part of the day is the forenoon," meaning a connection with the morning time (prātaḥ-kāla). If it is asked, in this interpretation, since this tithi is acceptable simply because it is pure, this verse would be redundant. Not so. If this verse did not exist, then a tithi that begins after leaving the entire morning time on the previous day, and is present for three muhūrtas or more on the next day, would have to be accepted as the previous day's, being in the dark fortnight. But with this verse, since it lacks the forenoon quality, and since the verses prohibiting the paraviddhā, such as "Yugma-Agni," etc., apply to the next day, the acceptability of the next day is established. Thus, the purpose of this verse is established by exclusion. But how can the yugma, etc., verses, which have been regulated by the śukla-kṛṣṇa-vākyas to apply to the bright and dark fortnights, apply in the dark fortnight? It is said: The śukla-kṛṣṇa-vākyas act as regulators only when the yugma, etc., verses conflict with verses like "Dvitīyā with Pratipad."

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But when those verses are connected with the specific verse "in the forenoon," with the meaning "that which is conjoined with Pratipad and is acceptable, is the one in the forenoon," then since only such verses conflict with the "Yugma-Agni" verse, the regulation is in terms of the bright and dark fortnights. But for a tithi that begins after leaving the entire morning time and is present for three muhūrtas or more on the next day, since there is no verse stating the acceptability of the pūrvaviddhā, the yugma-vākyas would indeed apply. A tithi that is present for less than three muhūrtas on the next day, even if it does not touch the forenoon, is to be accepted as the previous day's, because there is no doubt, and the verses prohibiting the paraviddhā do not apply. The Eastern school, however, does not cite this verse. In the view of Mādhava and Anantabhaṭṭa, all Dvitīyās are the next day's. And so, Mādhava says: "If Dvitīyā is absent in the morning of the previous day and is present for three muhūrtas on the next day, that Dvitīyā is to be fasted on as the next day's; otherwise, it is pūrvaviddhā." On the Dvitīyās of the dark fortnight in the four months beginning with Śrāvaṇa, for the vow called Aśūnyaśayana, the tithi pervading moonrise is to be accepted, because it is enjoined at moonrise. That this is a moonrise vow is known from another Purāṇa verse: "An offering (arghya) should be given to the moon with curd, unbroken rice, fruits, etc." The vow is stated in the Bhaviṣya Purāṇa: "Listen, O Bhārata, to the Dvitīyā called Aśūnyaśayana, by fasting on which a woman does not suffer widowhood, O lord of men!" Here, "by fasting on" (upoṣya) means worship, not abstention from food, because another Purāṇa enjoins a night-meal (nakta): "Having bowed to Hari in the temple at night, one should eat in silence." If moonrise occurs on both days, or on neither, the next day is to be chosen. The Madanaratna says this is because another Purāṇa enjoins it when conjoined with Jayā (Tṛtīyā): "In the four dark fortnights in the months beginning with Śrāvaṇa, one should perform the vow called Aśūnya; with Jayā, the fruit is greater." The Kārtika-Śukla-Dvitīyā for the worship of Yama should be the one in the afternoon. As stated in the Skānda Purāṇa: "On the bright Dvitīyā of Ūrja (Kārtika), one should worship Yama in the afternoon." In the Bhaviṣya Purāṇa: "The first is in the month of Śrāvaṇa, the second in the month of Bhādra, the third in the month of Āśvayuja, the fourth is in Kārtika."

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"In Śrāvaṇa, it is called Kaluṣā; in Bhādra, Gīrmatā; in Āśvina, Pretasañcārā; in Kārtika, it is considered Yāmyakā." Having said this, and having stated a vow on the first, the worship of Sarasvatī on the second, and a śrāddha on the third, it is said for the fourth: "On the Dvitīyā of the bright fortnight of Kārtika, O Yudhiṣṭhira, Yama was formerly fed by Yamunā in her own house and worshipped. Therefore, this Yama-Dvitīyā is famous in the three worlds. On this day, O Brahmin, men should not eat in their own homes. For the sake of nourishment, one should eat from the hand of one's sister, with affection. Gifts should be given to sisters according to the rules. All sisters should be worshipped; in their absence, adopted ones." 'Adopted ones' (pratipannakāḥ) means those who are considered as sisters, according to Hemādri. Thus ends the determination of Dvitīyā.

Now the determination of Tṛtīyā. Tṛtīyā, other than Rambhā-Tṛtīyā, should be accepted when conjoined with Caturthī for all divine rites, including fasting. It is said in the Brahmavaivarta Purāṇa: "Having excluded the Tṛtīyā called Rambhā, O best of the twice-born, for all other rites, the one conjoined with Gaṇa is praised." Gaṇa = Caturthī. Āpastamba says: "Tṛtīyā, when conjoined with Caturthī, is fruit-bearing. It brings non-widowhood to women and bestows sons and grandsons." Here, since the praise of Tṛtīyā conjoined with Caturthī is heard, its enjoinment is understood. And the prohibition of Tṛtīyā conjoined with Dvitīyā is heard. And so, in the Skanda Purāṇa: "The Tṛtīyā that is conjoined with Dvitīyā should never be performed by those observing a vow, O Tāta, who are intent on dharma, kāma, and artha! Having left aside the one Tṛtīyā called Rambhā, which increases merit. And on this, a verse has been spoken by the sages, O son of Kṛttikā!" And in the Brahmavaivarta Purāṇa: "Tṛtīyā should not be performed when impaired by Dvitīyā, O Lord! The base man who performs it when conjoined with Dvitīyā..."

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"...that man is freed from the dharma performed for a year. And: The man who performs it conjoined with a remainder of Dvitīyā, O best of kings, he goes to the terrible hell called Kālasūtra. The deluded woman who performs it conjoined with a remainder of Dvitīyā, she obtains widowhood, say the wise." In the Skanda Purāṇa: "Tṛtīyā should not be performed as a tithi conjoined with Dvitīyā. The deluded woman or man who performs it, O Śikhidhvaja, conjoined with Dvitīyā, O Tāta, is deprived of former merit. Widowhood and misfortune will result, there is no doubt. Even if a kalā or a kāṣṭhā of Dvitīyā is seen, that Tṛtīyā should not be performed; the one conjoined with Gaṇa should be performed, if the performer of the vow desires the supreme secret, O Śikhidhvaja!" In the Bhaviṣyat Purāṇa: "Tṛtīyā should never be performed with Dvitīyā." Here, from the hearing of "having excluded the one called Rambhā" and "having left aside the one Tṛtīyā called Rambhā," it is understood that for the Rambhā vow, Tṛtīyā conjoined with Dvitīyā is to be accepted. And there is a direct injunction, as stated in the Skanda Purāṇa: "Bṛhattapā and Rambhā, Sāvitrī and Vaṭapaitṛkī, Kṛṣṇāṣṭamī and Bhūtā—these tithis should be performed when 'facing'." And: "Kṛṣṇāṣṭamī and Rambhā, Tṛtīyā and Paṭapaitṛkī, Bṛhattapā also, O Brahman, should be performed as a 'facing' tithi." And thus, the "Yugma-Agni" yugma-vākya also pertains only to the Rambhā vow. It should not be argued that the prohibitions of Tṛtīyā conjoined with Dvitīyā and the injunctions of Tṛtīyā conjoined with Caturthī apply only to fasting, in accordance with the verse of Bṛhaspati: "Ekādaśī, Aṣṭamī, Ṣaṣṭhī, Paurṇamāsī, Caturdaśī, Amāvāsyā, and Tṛtīyā—these should be fasted on when conjoined with the following tithi." This is because in verses like "for all other rites, the one conjoined with Gaṇa is praised," the conjunction with the following tithi is mentioned for rites other than fasting as well. The "Ekādaśī, Aṣṭamī" verse teaches the conjunction with the following tithi for fasting on specific tithis.

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It does not negate the conjunction with the following tithi for other rites. If it had both meanings, it would lead to a split in the sentence. Some, however, say that the injunction of Tṛtīyā conjoined with Dvitīyā pertains to the bright-fortnight Tṛtīyā, and the prohibition pertains to the dark-fortnight Tṛtīyā. It should not be argued that in this case the Rambhā verse would be redundant. This is because, due to the previously cited "Ekādaśī, Aṣṭamī" verse, one would have to accept the paraviddhā for the Tṛtīyā of the bright fortnight for fasting, and the Rambhā verse can be justified as an exception to that. This is incorrect. The opposite could also be argued with equal force: that the injunction of Tṛtīyā conjoined with Dvitīyā pertains to the dark-fortnight Tṛtīyā, and the prohibition to the bright-fortnight Tṛtīyā. Furthermore, the verse: "In the bright fortnight, the tithi on which the sun rises is to be accepted. In the dark fortnight, the tithi on which the sun sets is to be accepted," indicates the opposite meaning. Here, for the Tṛtīyā of the dark fortnight, the acceptability of the one conjoined with Dvitīyā is understood from "the tithi on which the sun sets." For the same tithi of the bright fortnight, the acceptability of the one conjoined with Caturthī is understood from "the tithi on which the sun rises." In reality, however, a regulation of the subject of the injunction and prohibition based on the division of the bright and dark fortnights is not logical. If that were so, it would lead to the restriction of the many previously cited verses that prohibit Tṛtīyā conjoined with Dvitīyā and enjoin Tṛtīyā conjoined with Caturthī. In our view, however, there is no such restriction of the verses. This is because we accept that the prohibitions of Tṛtīyā conjoined with Dvitīyā and the injunctions of Tṛtīyā conjoined with Caturthī, with the exception of the Rambhā vow, apply even in the bright fortnight. And the verse "for all other rites" is contradicted in your view. Only the yugma-vākya is restricted in our view to the Rambhā vow. This is the difference. This conjunction with Dvitīyā, even if slight, is to be avoided, not just one of three muhūrtas. This is understood from verses like "conjoined with a remainder of Dvitīyā" and "even if a kalā or a kāṣṭhā." For this reason, Tṛtīyā conjoined with Caturthī, even if slight, is to be accepted, without regard for the three-muhūrta rule or the time of the rite. This prohibition of even a slight conjunction with Dvitīyā, and the acceptance of a slight following Tṛtīyā, applies only to vows to Gaurī, according to the practice of the learned (śiṣṭācāra). For other vows, the three-muhūrta duration of the prohibited conjunction with Dvitīyā, etc., should be respected. But when even a slight Tṛtīyā is not available on the next day, then for all vows, the one conjoined with Dvitīyā is to be accepted. As stated in the verse of the elder Vasiṣṭha: "Ekādaśī, Tṛtīyā, and Ṣaṣṭhī, and also Trayodaśī, should be performed even if conjoined with the previous tithi, if they are not on the next day." When Tṛtīyā is pure on the previous day and increases on the next day, then some say that even the pure one should be rejected and the one conjoined with Caturthī should be accepted, because its excellence is understood from verses like "conjoined with Gaṇa is praised."

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Others, however, say that in such a case, since the prohibitive verses do not apply, and since no verse is found which states that even when a tithi is pure and of increased duration, the succeeding conjoined Tṛtīyā should be taken; and since verses like "conjoined with Gaṇa" serve as determiners only when there is a doubt, such as whether to take a tithi conjoined with the preceding or the succeeding day when it is conjoined by both Dvitīyā and Caturthī; and since in a case like this, the tithi is complete and no doubt arises, the determining verses like "conjoined with Gaṇa" do not apply—therefore, the preceding Tṛtīyā should be taken.

This is the summary:

In all divine rites, including fasting, other than the Rambhā vow, a Tṛtīyā conjoined with Dvitīyā should not be taken, but rather one conjoined with Caturthī.

In vows to Gaurī, one conjoined with even a small amount of Dvitīyā is to be avoided; there is no regard for Dvitīyā being of three muhūrtas.

Likewise, in a vow to Gaurī, even a Tṛtīyā conjoined with a Caturthī of less than three muhūrtas is to be accepted. In other vows, the three-muhūrta rule for the conjoining and conjoined tithis, Tṛtīyā and Dvitīyā, must be followed.

But when even a small amount of Tṛtīyā is not available on the succeeding day, then even one conjoined with Dvitīyā is to be accepted for all vows. In the Rambhā vow, however, only the one conjoined with Dvitīyā should be taken. If that is not available, then even one conjoined with Dvitīyā that is pure and of increased duration, being complete, should be taken as the preceding one.

Thus ends the determination of Tṛtīyā.

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[Determination of Caturthī]

Caturthī should be taken when conjoined with Pañcamī, from the verse "Yuga-Bhūta."

Ekādaśī and Ṣaṣṭhī, Amāvāsyā and Caturthikā, should be fasted on when conjoined with the succeeding day; the others, when conjoined with the preceding.

This is also from a verse of Vṛddha Vasiṣṭha.

For the Vināyaka vow, however, a Caturthī conjoined with Tṛtīyā should be taken.

It is said in the Brahmavaivarta Purāṇa:

The Tṛtīyā that is conjoined with Caturthī is fruit-bearing. And Caturthī conjoined with Tṛtīyā gives the fruit of great merit. It should be performed by those observing a vow, O child, to please Gaṇanātha.

Here, by the force of the qualifier 'Gaṇanātha', it is understood that for a vow to Gaṇanātha, a Caturthī conjoined with Tṛtīyā should be taken.

And so, the verse from the Bhaviṣyat Purāṇa:

Tṛtīyā should be performed when conjoined with Caturthī, and so should Caturthikā. One should never perform it when conjoined with Pañcamī.

And the verse from the Skanda Purāṇa:

Caturthī should be performed when conjoined with Tṛtīyā, O Lord!

Both of these apply to a vow to Gaṇanātha.

And in the Siddhivināyaka vow, a Caturthī pervading midday should be taken.

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For Gaṇanātha's Caturthī, one conjoined with the mother (mātṛ) is praised. If it pervades midday only on the next day, then it is on the next day.

This is from a verse of Bṛhaspati. The meaning of "if on the next day, then on the next day" is this: if it pervades midday only on the succeeding day, then on that succeeding day it is conjoined with Pañcamī. In other cases, however, the one conjoined with the mother (mātṛ) should be taken. And because in the Gaṇapatikalpa, it is understood that midday is the time of the rite (karma-kāla):

Having bathed in the morning with white sesame seeds, one should worship at midday, O King!

And when it is conjoined with the mother on the preceding day but pervades midday only on the succeeding day, then due to the quality of being conjoined with the mother, the Vināyaka vow should be performed on the succeeding day, because the time of the rite pervades it on that day.

Likewise, in a vow to the serpent deities (nāgadevatā), a Caturthī pervading midday should be taken.

Where Yuga is at midday, one should fast and worship the serpent lords. Having nourished them with milk on Pañcamī, a restrained man should break his fast. His venomous nature perishes, and serpents do not harm him.

This is because the worship of Nāga is prescribed at midday. This much is the distinction: when it pervades midday only on the preceding day, then the preceding day is to be taken. In other cases, only the one conjoined with Pañcamī should be taken, because Pañcamī is the tithi of the Nāgas, and its conjunction is praised.

Some, however, say that in a vow to the serpent deities, as in the Vināyaka vow, the one conjoined with Tṛtīyā should be taken.

This is incorrect, for lack of authority. If it is said that the previously cited verses from the Bhaviṣyat Purāṇa and Skanda Purāṇa are the authority, that is not so. Because they are of general application. There, it is understood only that Caturthī should be taken when conjoined with Tṛtīyā, not that Nāga-caturthī should be conjoined with Tṛtīyā. In accordance with the previously cited Brahmavaivarta verse, we understand the true meaning of these two verses to be that a Caturthī that pleases Gaṇanātha should be taken when conjoined with Tṛtīyā. Therefore, in a vow to the serpent deities, when there is a doubt about which Caturthī to accept due to its pervasion of midday on both days, etc., the succeeding one should be taken, from the yugma-vākya. But when it pervades midday only on the preceding day, then due to the greater strength of the scripture on the time of the rite, the preceding one should be taken.

As for the verse that prohibits a Caturthī conjoined with Pañcamī:

Dvitīyā, Pañcamī, Daśamī, and Trayodaśī, and Caturdaśī, when they conjoin, destroy the preceding and succeeding tithis for a fast.

it applies to the Vināyaka vow.

In a vow to Gaurī, however, a Caturthī conjoined with Tṛtīyā should be taken, because Tṛtīyā is the tithi of the deity Gaurī, and its conjunction is praised.

In the Bhaviṣyat Purāṇa, it is stated regarding a vow to Gaurī on Caturthī:

Having worshipped Vināyaka on Caturthī, O descendant of Yadu, one becomes free from all obstacles and attains the fulfillment of one's purpose.

Having said this, it is stated immediately after:

{MV-S_38}

One should worship Nidrā, Rati, Śivā, Bhadrā, Kīrti, Medhā, Sarasvatī, Prajñā, Tuṣṭi, and Kānti on that very day. One who desires knowledge should especially worship Sarasvatī.

In the Liṅga Purāṇa also:

On Caturthī, having performed the worship of Gaṇeśa and of Gaurī according to the rules, a man obtains success and good fortune, in order.

In the Nāradīya Purāṇa also:

On the Caturthī of the bright fortnight of Māgha, a wise man should worship Gaurī. That Caturthī is called Varadā; Gaurī, well-worshipped there...

And the verse:

If Jayā is complete, and Caturthī again decreases, then that very Jayā should be performed; one should not perform it when conjoined with Nāga.

This verse also, by the maxim of "how much more so" (kaimutya-nyāya), states that in a vow to Gaurī, a Caturthī conjoined with Tṛtīyā should be taken. This is the meaning of this verse: When on the succeeding day, Caturthī is conjoined with Pañcamī due to its decrease, but on the preceding day, Jayā (Tṛtīyā) pervades the entire day, then even a pure Tṛtīyā should be taken for the Caturthī vow, not a Caturthī conjoined with Pañcamī, which is full of faults. This verse does not state that a pure Tṛtīyā should be taken for a Caturthī vow, because its purpose is to prohibit a Caturthī conjoined with Pañcamī. If it had both meanings, it would lead to the fault of splitting the sentence.

Some, however, accepting that this verse applies to the Vināyaka vow, interpret it differently: When on the preceding day, Jayā is complete at midday, but on the succeeding day, Caturthī ends before midday due to its decrease, then since Caturthī is absent at the time of the rite on both days, in response to the question of which day should be taken, this verse "If Jayā is complete..." is introduced. Even if Jayā pervades midday, the preceding Caturthī conjoined with Jayā should be taken, not the succeeding Caturthī conjoined with Nāga.

Gaurī's Caturthī, the worship of Vaṭa and the cow, the worship of Durgā, the Durmara and Holikā, the worship of the calf, and Śivarātri—these, when succeeding, destroy the king and his kingdom.

From this verse of the Purāṇasamuccaya also, it is understood that in a vow to Gaurī, a Caturthī conjoined with Tṛtīyā should be taken. Gaurī's Caturthī = the Caturthī related to a vow to Gaurī. The worship of the cow = the Bahulā-caturthī related to it. The worship of the calf = Vatsa-dvādaśī.

Some, however, say that the Caturthī of the bright fortnight should be taken when conjoined with Pañcamī, and the Caturthī of the dark fortnight when conjoined with Tṛtīyā, from the verse "In the bright fortnight, the tithi is to be known..." and so on.

This is incorrect. The previously stated regulation for the acceptance of a Caturthī conjoined with Tṛtīyā is better.

Saṅkaṣṭa-caturthī, however, should be taken when it pervades moonrise, because in the text for it, moonrise is prescribed as its time.

Thus ends the determination of Caturthī.

---

{MV-S_39}

[Determination of Pañcamī]

In all divine rites, including fasting, Pañcamī should be taken when conjoined with the preceding day, from the yugma-vākya "Yuga-Bhūtānām."

In the Skanda Purāṇa also:

Pañcamī should likewise be performed when conjoined with Caturthī, O Lord!

In the Bhaviṣyat Purāṇa also:

Pañcamī should be performed with Caturthī, not conjoined with Ṣaṣṭhī.

And because in the verse of Vasiṣṭha:

Ekādaśī and Ṣaṣṭhī, Amāvāsyā and Caturthikā, should be fasted on when conjoined with the succeeding day; the others, when conjoined with the preceding.

it is stated that Pañcamī, which is included in the word 'others' as being different from those enumerated, should be conjoined with the preceding day for a fast.

Therefore, although from the Śivarahasya and Saurapurāṇa:

Generally, the end of the tithi should be fasted on by those desiring the fruit of divine rites.

it is understood that since the end of the tithi is stated as a subordinate element of the fast, when a tithi is divided, the one conjoined with the succeeding day should be taken for a fast; yet, since this is a general injunction, it is indeed proper that Pañcamī should be conjoined with the preceding day for a fast, due to the previously cited specific verses. With this in mind, the word 'generally' (prāyaḥ) is used in "generally, the end."

As for the contradictory verse:

Pañcamī should be performed when conjoined with Ṣaṣṭhī, O Nārada!

it applies to the Skanda fast, because it is stated in the latter part of that verse:

For the Skanda fast, a Pañcamī conjoined with the succeeding day should be accepted.

And it also applies to a vow to the serpent deities, from the verse:

The Pañcamī of the bright fortnight of Śrāvaṇa is proclaimed as Nāga-pañcamī. Leaving that aside, other Pañcamīs are beneficial when joined with Caturthī.

Here, from the mention of Śrāvaṇa, it should be understood that for a vow on the Pañcamī of the bright fortnight of Mārgaśīrṣa, the preceding one is to be taken.

Some, however, state a regulation for the contradictory verses concerning Pañcamī based on the division of the bright and dark fortnights.

This is incorrect. Because in the verse cited by Mādhava and others:

Pañcamī should be performed when conjoined with Caturthī, not with the succeeding day, in rites for the gods and for the ancestors, in the bright fortnight as well as in the dark.

it is stated that Pañcamī in both fortnights should be conjoined with the preceding day. Here, the mention of ancestral rites is for the sake of an example. Just as in an ancestral rite, in accordance with the afternoon, etc., a Pañcamī conjoined with Ṣaṣṭhī is abandoned and a Pañcamī conjoined with Caturthī is accepted, so too in a divine rite.

And it should not be argued that in a divine rite, since the forenoon is the time of the rite, and the scripture on the time of the rite is stronger, only a Pañcamī conjoined with the succeeding day should be accepted. Because the previously cited specific verses are even stronger. And in such a case, the verse on completeness, "whichever tithi it reaches," is justified.

{MV-S_40}

Otherwise, the verse on completeness would be without scope. For this very reason, the statement that Pañcamī is conjoined with the preceding day only for a fast, but for other divine rites it is the succeeding one, is also incorrect. Because from "in a divine rite," it is understood that it is conjoined with the preceding day for all divine rites, and because the verses stating a Pañcamī conjoined with the succeeding day are given a specific scope by the verse on the Skanda fast.

But surely, from the yugma-śāstra in the Nigama of Vyāsa, it is understood that a Pañcamī conjoined with Caturthī should be taken. But from the yugma-śāstra cited by Āpastamba and others, in the form:

Pratipad should be with Dvitīyā, and Dvitīyā with Pratipad. The Tṛtīyā that is joined with Caturthī is fruit-bearing. And Pañcamī should be performed when conjoined with Ṣaṣṭhī, O Nārada!

it is understood that a Pañcamī conjoined with Ṣaṣṭhī should be taken. And so, since there is a conflict between the yugma-śāstras, and another regulating verse is required, the regulation by the śukla-kṛṣṇa-śāstra is proper.

True. The regulation by the śukla-kṛṣṇa-śāstra is indeed applicable. To refute that very regulation, it is said in the verse of Hārīta, "in the bright fortnight as well as in the dark." Therefore, it is proper that the contradictory yugma-śāstra of Āpastamba, etc., applies to the Skanda fast. Therefore, the previously stated regulation is superior.

Thus ends the determination of Pañcamī.

---

[Determination of Ṣaṣṭhī]

Now Ṣaṣṭhī is determined.

And it, in all divine rites other than the Skanda vow, should be taken when conjoined with Saptamī, from the yugma-vākya "Ṣaṭ-Munyoḥ."

Ekādaśī, Aṣṭamī, Ṣaṣṭhī, Dvitīyā, and Caturdaśī, Trayodaśī, and Amāvāsyā should be fasted on when conjoined with the succeeding day.

This is also from a verse of the Viṣṇudharmottara. The mention of fasting is merely indicative of all divine rites, as was said in the determination of Dvitīyā.

Ṣaṣṭhī conjoined with Nāga should be avoided in both fortnights. In a divine rite, it should be the latter; in an ancestral rite, conjoined with the preceding.

This is also from Sumantu, who, after prohibiting one conjoined with Pañcamī, enjoins one conjoined with Saptamī, indicated by the word 'latter', for a divine rite.

Ṣaṣṭhī conjoined with Nāga, and Saptamī conjoined with Śiva, and Ekādaśī conjoined with Daśamī should not be fasted on in any way.

This is from the Śivarahasya and Saurapurāṇa.

Ṣaṣṭhī conjoined with Nāga, the sun conjoined with Rudra, and Viṣṇu conjoined with Kāma—those days should not be taken.

This is also from the Nigama, which prohibits a tithi conjoined with the preceding day. Here too, the mention of fasting is as before. Nāga is Pañcamī.

{MV-S_41}

Śiva and Rudra are Aṣṭamī. The sun (divākara) = Saptamī. Kāma is Trayodaśī. Viṣṇu is Dvādaśī.

The conjunction with Pañcamī, however, from the Skanda Purāṇa verse:

Nāga with twelve nāḍīs, Dik with fifteen, and Bhūta with eighteen nāḍīs defile the succeeding tithi.

is of six muhūrtas, not the general three muhūrtas.

Skanda-ṣaṣṭhī, however, from the Brahmavaivarta verse:

Kṛṣṇāṣṭamī, Skanda-ṣaṣṭhī, and Śivarātri-caturdaśī—these should be performed when conjoined with the preceding day; the pāraṇa should be at the end of the tithi.

should be taken when conjoined with Pañcamī. Kṛṣṇāṣṭamī = the Aṣṭamī of the dark fortnight. Some say it is the Aṣṭamī related to the Kṛṣṇāṣṭamī vow to Rudra, famous in the Vrataprakāśa, or Janmāṣṭamī. This verse is for the purpose of a counter-injunction (pratiprasava) for the Skanda vow, regarding the Ṣaṣṭhī conjoined with a Pañcamī of twelve nāḍīs, which is generally prohibited for all divine rites. And so, it should be known that even for the Skanda vow, one conjoined with a Pañcamī of less than twelve nāḍīs should be taken. Because if it were acceptable everywhere due to its purity, the verse would be meaningless.

Moreover, the verse "Nāga with twelve nāḍīs..." is not for the purpose of stating that a Pañcamī of twelve nāḍīs defiles the succeeding tithi everywhere, as that would be complex. Rather, where defilement is already established, it is for the purpose of enjoining the measure of twelve nāḍīs by restating the defilement. In the Skanda vow, however, since it is stated that only the one conjoined with the preceding day should be taken, there is no defilement, and so it should be performed even when conjoined with a Pañcamī of twelve nāḍīs.

As for the verse of Vasiṣṭha:

Ekādaśī, Tṛtīyā, Ṣaṣṭhī, and also Trayodaśī should be performed even if conjoined with the preceding day, if they are not on the next day.

it does not apply to all divine rites. Because a Ṣaṣṭhī conjoined with a Pañcamī of six muhūrtas on the preceding day cannot decrease by more than three muhūrtas, and so it will necessarily exist for three muhūrtas on the succeeding day, making the phrase "if they are not" inapplicable. Rather, it is for the purpose of a counter-injunction: if it is not on the next day at the time of a single meal (ekabhakta), etc., such as midday, then the one conjoined with the preceding day, which is prohibited everywhere except for the Skanda vow, should also be performed. And this is proper, because the scripture on time is stronger. This is also determined to be the view of Hemādri, who says that the conjunction of twelve nāḍīs, etc., applies to rites other than a night meal (nakta), single meal (ekabhakta), etc.

The Ṣaṣṭhī of the dark fortnight of Bhādrapada is Candra-ṣaṣṭhī. And it should be taken when it pervades moonrise.

One should perform the Candra-ṣaṣṭhī vow on the Ṣaṣṭhī of the dark fortnight in the month of Bhādrapada; a conjunction with the preceding day is praised.

{MV-S_42}

When Ṣaṣṭhī is at moonrise on the preceding day and in the forenoon on the succeeding day, then in the dark fortnight, that very one at moonrise should be fasted on with effort.

This is from a verse.

Thus ends the determination of Ṣaṣṭhī.

---

[Determination of Saptamī]

Now Saptamī is determined.

And it, in all divine rites, should be taken when conjoined with the preceding day, from the yugma-vākya "Ṣaṭ-Munyoḥ."

From the Brahma Purāṇa verse:

Ṣaṣṭhī and Saptamī, O Tāta, are mutually dependent. The Saptamī tithi should be performed when conjoined with the preceding day, O best of the twice-born!

From the verse of Paiṭhīnasī:

Pañcamī and Saptamī, and Daśamī and Trayodaśī, Pratipad and Navamī—these tithis should be performed when they are facing.

But surely, from the verse:

Ṣaṣṭhī, Ekādaśī, Amāvāsyā, and Aṣṭamī conjoined with the preceding day, and Saptamī conjoined with the succeeding day—this group of five tithis should not be fasted on.

since a conjoined tithi is prohibited only for a fast, let the acceptability of a tithi conjoined with the preceding day be for that alone. And even there, from the Bhaviṣyat Purāṇa verse:

Saptamī should be performed when conjoined with Ṣaṣṭhī, not with Aṣṭamī. For the worship of Pataṅga,[^1] they say the fast is on Ṣaṣṭhī.

[^1]: Pataṅga is the sun.

and from the Skanda Purāṇa verse:

Saptamī conjoined with Ṣaṣṭhī should always be performed, O Tāta! Where Ṣaṣṭhī and Saptamī are, there Ravi (the sun) is present.

let it apply only to solar fasts.

This is not correct. Because in the Brahmavaivarta verse:

Saptamī should not be conjoined with Aṣṭamī, nor Aṣṭamī with Saptamī. In all vow-texts, Aṣṭamī is auspicious when succeeding.

a tithi conjoined with the succeeding day is prohibited for all vows. And since "for the worship of Pataṅga," etc., can be taken as indicative, it is proper that a tithi conjoined with the preceding day applies to all cases.

But when it begins after sunset on the preceding day, and on the succeeding day, due to the decrease of the tithi, it is conjoined with an Aṣṭamī of three muhūrtas, and thus a pure or preceding-conjoined tithi is not available, then by the maxim "an improper assumption is made regarding a subordinate element," and since it is not proper to abandon the principal element for the sake of a subordinate one, even if there is no verse, by transgressing the prohibition, the one conjoined with Aṣṭamī should be accepted as the time for the subordinate element.

The Saptamī of the bright fortnight of Māgha should be taken when it pervades the dawn (aruṇodaya).

{MV-S_43}

The Saptamī of the bright fortnight of Māgha is equal to a solar eclipse. Bathing is prescribed there at the time of dawn.

This is from a verse.

On the Saptamī of the bright fortnight of Vaiśākha, for the worship of the Gaṅgā, the one pervading midday should be taken, from the practice of the learned.

Thus ends the determination of Saptamī.

---

[Determination of Aṣṭamī]

Now the determination of Aṣṭamī.

And it, for vows in general, should be the succeeding one in the bright fortnight and the preceding one in the dark fortnight.

Aṣṭamī of the bright fortnight and Caturdaśī of the bright fortnight should not be performed when conjoined with the preceding day; they should be performed when conjoined with the succeeding day. Aṣṭamī of the dark fortnight and Caturdaśī of the dark fortnight should be performed when conjoined with the preceding day; never when conjoined with the succeeding day. In rites such as fasting, this is the eternal law.

This is from the Nigama.

In a festival of Śiva and Śakti, however, it is always the succeeding one.

When Aṣṭamī is in conjunction with Navamī, it is a great festival for Śiva and Śakti in a Śiva-kṣetra, in both fortnights.

This is from the Padma Purāṇa.

For a fast, however, in both fortnights, Aṣṭamī should be taken when conjoined with the succeeding day.

For a fast, Saptamī, by its conjunction, destroys the succeeding day. In both fortnights, this is the rule for fasting.

This is from a verse of the Nāradīya, which prohibits a tithi conjoined with Saptamī in both fortnights.

As for the mention of fasting in the previously cited Nigama verse, "Aṣṭamī of the dark fortnight...", it applies to a fast for Rudra.

In all vows to Rudra, the tithi that is facing should be performed. In other vow-texts, one should fast as prescribed.

This is from a verse.

As for the Brahmavaivarta verse:

Kṛṣṇāṣṭamī, Skanda-ṣaṣṭhī, and Śivarātri-caturdaśī—these should be performed when conjoined with the preceding day; the pāraṇa should be at the end of the tithi.

the Madanaratna says it refers to Janmāṣṭamī.

The Aṣṭamī of the bright fortnight of Bhādra is Dūrvāṣṭamī. And it should be taken as the preceding one.

Śrāvaṇī, Durgā-navamī, Dūrvā, and Hutāśanī, Śivarātri, and the day of Bali should be performed when conjoined with the preceding day.

This is from Bṛhad-Yama.

{MV-S_44}

The Aṣṭamī tithi of the bright fortnight in the month of Bhādrapada should be known as Dūrvāṣṭamī; the succeeding one is not prescribed.

This is also from the Purāṇasamuccaya.

As for the statement:

In the Rauhiṇa muhūrta on Aṣṭamī, whether preceding or succeeding, that Dūrvāṣṭamī should be performed, but one should avoid Jyeṣṭhā and Mūla.

the mention of the succeeding one should be understood to be when there is a conjunction with Jyeṣṭhā, etc., on the preceding day.

Dūrvāṣṭamī should always be avoided when conjoined with the Jyeṣṭhā or Mūla lunar mansion.

And:

Dūrvā worshipped in the Aindra lunar mansion (Jyeṣṭhā) destroys offspring, not otherwise. In Mūla, it destroys the husband's life; therefore, one should avoid it.

This is from a prohibition.

And this should not be performed when the sun is in Virgo or when Agastya has risen.

In the month of Bhādrapada, in the bright fortnight, the Aṣṭamī called Dūrvā should be performed only when the sun is in Leo, never when the sun is in Virgo.

This is from the Skānda Purāṇa.

O Tāta, he who worships the one born of nectar when Agastya has risen, suffers widowhood and prior sorrow for ten and five years.

This is also from a statement of fault in the same text.

In this very context, the Jyeṣṭhā vow is mentioned in the Laiṅga Purāṇa:

The bright Aṣṭamī in the Jyeṣṭhā lunar mansion, when the sun is in Virgo, is remembered as great. For the removal of misfortune, one should worship Jyeṣṭhā there.

And this should be taken when conjoined with the Jyeṣṭhā lunar mansion. If it is so on both days, the succeeding one should be performed.

Aṣṭamī should be performed with Navamī, there is no doubt. In the month of Bhādrapada, in the bright fortnight, conjoined with the Jyeṣṭhā lunar mansion. On whichever day at night one performs the full worship of Jyeṣṭhā...

This is from the Skānda Purāṇa. The conjunction with the lunar mansion is after midday. If it is before midday, it is the preceding day.

On whichever day Jyeṣṭhā is, after or before midday, on that day is the oblation and worship; if it is less, then on the preceding day.

This is from a verse.

And this, being prescribed by the tithi, should be performed on the tithi alone if the lunar mansion is absent. If it is prescribed by the lunar mansion, then on the lunar mansion alone.

The annual vow stated for the tithi, which has Jyeṣṭhā as its deity, and the Nīlajyeṣṭhā vow, which is prescribed for the lunar mansion alone...

Mādhava says that the Nīlajyeṣṭhā vow mentioned in the Mātsya Purāṇa is also prescribed by the tithi.

When on Aṣṭamī, the day of the week is Sunday and the lunar mansion is also Jyeṣṭhā, it is called Nīlajyeṣṭhā, rare over many ages.

{MV-S_45}

In the definition of it in the Skānda verse, from the locative in "on Aṣṭamī," its primacy is understood, like "one should offer the Jayā oblations."

The Madanaratna and others, however, say it is a vow of the lunar mansion, because the word Nīlajyeṣṭhā refers to the lunar mansion.

For the conclusion of the Mahālakṣmī vow on the dark Aṣṭamī of Āśvina, the one pervading moonrise should be taken.

Whether preceding or conjoined with the succeeding day, it should always be taken at moonrise. Even if of three muhūrtas, it is to be worshipped, and if it extends upwards on the next day.

This is from the Saṅgraha. "Extends upwards" = if it extends upwards from moonrise for three muhūrtas on the next day, then the next day; otherwise, the preceding day.

As for the statement:

The worship of Śrī should not be begun when the sun has entered Virgo. That vow should not be concluded when the sun is in the last part of Hasta. A tithi abandoned by four faults is said to destroy son, good fortune, kingdom, and life. Therefore, it should be avoided with all effort when the sun is in Virgo. It should be especially avoided if it is defiled by Navamī. One should not fast on Aṣṭamī on a three-day or omitted day. Conjoined with Navamī, it destroys the son; when the sun is in Hasta, it destroys oneself.

the prohibition of a tithi conjoined with Navamī is when it is not of three muhūrtas after midnight, from the mention of "three muhūrtas." The prohibition of a three-day conjunction, etc., applies to the first commencement. For the performance of a sixteen-year vow that has already been started, there would be public censure.

Thus ends the Mahālakṣmī-aṣṭamī.

The Aṣṭamī of the bright fortnight of Āśvina is Durgāṣṭamī. And from the general determination itself, it should be performed when conjoined with Navamī. Although its being conjoined with the succeeding day is from the general determination, it should not be performed when conjoined with Saptamī even for a little. And so, in the Smṛtisaṅgraha:

He who performs Mahāṣṭamī when it is conjoined with a particle of Saptamī, out of delusion or ignorance, goes to hell. Where there is a kalā of Saptamī and Aṣṭamī is on the next day, this is said to be a thorn, causing the destruction of sons and grandsons. Aṣṭamī joined with Saptamī destroys sons, destroys cattle, destroys the kingdom with its king, and destroys the born and the unborn.

This is from the prohibition of a tithi mixed with Saptamī.

As for the statement:

When the sun has risen on Saptamī, and Aṣṭamī is on the next day, one should perform the festival of Durgā there, not on the other day.

{MV-S_46}

it applies to the case where, beginning from the dark Aṣṭamī of Āśvina, the awakening of the Goddess is mentioned on the dark Aṣṭamī in the Devī Purāṇa:

In Virgo, in the dark fortnight, having worshipped on the eighth day, one should awaken the Goddess on Navamī with the sounds of songs and musical instruments.

As for the statement:

The act of worship should be between Bhadrā and Bhadrakālī. Therefore, Durgāṣṭamī should be performed by the wise when conjoined with Saptamī.

And in the Madanaratna:

The bright Mahāṣṭamī in the month of Āśvina is auspicious. It should be performed when conjoined with Saptamī, and especially with Mūla.

And in the Nirṇayāmṛta:

I am Bhadrā and Bhadrā is I; there is no difference between us. Worshipped in Bhadrā, I will grant all success.

This is from the Devī Purāṇa. And in the same text:

He who performs my worship, O great king, having abandoned the Viṣṭi karaṇa, does not obtain the full fruit; by that, I am dishonored.

By this, the acceptability of a tithi conjoined with Saptamī is stated. This is when Aṣṭamī in the form of a kalā, kāṣṭhā, etc., is absent on the succeeding day.

As for the verse:

When the sun sets, having reached Aṣṭamī, one should perform the festival of Durgā there, not on the other day. Know that there will be famine where one worships on Navamī.

it is when Navamī is absent on Daśamī.

When Navamī is not at sunrise on the other day, then one should perform Aṣṭamī conjoined with Saptamī, O King!

This is from the Smṛtisaṅgraha, says the Madanaratna. In reality, from the previously cited Devī Purāṇa, it appears that this applies to the dark Aṣṭamī.

And it is said that one with a son should not fast here. In the Kālikā Purāṇa:

One with a son should not perform a fast on Mahāṣṭamī. In one way or another, with a pure soul, the votary should worship the Goddess.

And it is said in the Hemādri, in the Skanda Purāṇa, that it is most praised when conjoined with Mūla:

The Aṣṭamī of the bright fortnight when the sun has entered Virgo, conjoined with the Mūla lunar mansion, is remembered as Mahānavamī. The Goddess, worshipped on Navamī, gives the desired fruit.

{MV-S_47}

It is said that this also should not be performed when conjoined with Saptamī. In the Nirṇayāmṛta, in the Durgotsava:

Aṣṭamī, even if conjoined with Mūla, should always be avoided by the wise, if it is defiled by even a particle of Saptamī.

Thus ends the determination of Durgāṣṭamī.

The Aṣṭamī of the bright fortnight of Pauṣa, conjoined with Wednesday, is Mahābhadrā. It is said in the Bhaviṣyottara:

In the month of Puṣya, O Goddess, when Aṣṭamī of the bright fortnight falls on a Wednesday, then it is called Mahābhadrā, of great merit.

This very one, conjoined with Bharaṇī, is Jayantī. And so, in the same text:

In the month of Puṣya, O Goddess, on the auspicious Aṣṭamī, O daughter of the mountain, when the meritorious lunar mansion which is called Raudra in the world occurs, then that auspicious Aṣṭamī is the great, meritorious Jayantī.

Raudra = Bharaṇī, because its deity is cruel. The Kalpataru says it is Ārdrā. That is not so, because its conjunction there is impossible.

Now Kṛṣṇa-janmāṣṭamī is determined.

Although from the Viṣṇudharmottara:

The dark Aṣṭamī in the month of Nabhas, conjoined with the Prajāpati lunar mansion...

and from the Bhaviṣyottara:

In the month of Bhādrapada, on the eighth day of the dark fortnight, at midnight...

it is understood to be in Śrāvaṇa and Bhādra; yet, for the sake of simplicity in assuming a single source, it should be understood that by taking the full-moon-ending month, it is in Bhādra, and by taking the new-moon-ending month, it is in Śrāvaṇa. And so, the verse "in a tithi-rite, the dark-fortnight-first" does not here prescribe that Śrāvaṇa is full-moon-ending, but rather, for the sake of simplicity, it applies to cases other than this. As for Bhādra, although from the śruti on Bhādra, it would be new-moon-ending—because the complexity of assuming a source śruti is not a fault when it leads to a result—yet, from the verse "in a tithi-rite, the dark-fortnight-first," just as in rites for other tithis, resorting to secondary meaning for the word for that month is not a fault, so too here, resorting to secondary meaning is not a fault.

And it is of two kinds: pure, and conjoined with Saptamī. Therein, both kinds are again of two kinds: extending after sunrise or not. And that too is of two kinds, by the division of having or not having a conjunction with Rohiṇī. Therein, when it does not extend after sunrise at all, there is no doubt, because Aṣṭamī is absent on the next day. But when it does extend after sunrise, whether pure or conjoined, if the conjunction with Rohiṇī is on only one of the two days, that one is to be taken.

{MV-S_48}

The dark Aṣṭamī in the month of Nabhas, conjoined with the Prajāpati lunar mansion, if it is available even for a muhūrta, that should be fasted on; it is of great fruit. If the Rohiṇī lunar mansion is conjoined with Aṣṭamī even for a muhūrta in a day-and-night, that should be fasted on as most meritorious.

This is from the Viṣṇurahasyā. Therefore, Hemādri, Mādhava, and others say that if the Rohiṇī conjunction is only on the succeeding day, even a pure tithi pervading midnight on the preceding day should be abandoned.

The learned (śiṣṭāḥ), however, fast on the preceding day. Their reasoning is this: Here, since midnight is the time of the rite (karma-kāla) in the manner to be explained, and the scripture on the time of the rite is stronger than all others, and since that is absent on the succeeding day, the preceding day is to be taken. And it should not be argued that the succeeding day should be taken in accordance with the scripture on the Rohiṇī conjunction. Because that is for the purpose of stating a connection with a subordinate fruit, like the scripture on the conjunction with Wednesday, etc., and is not a determiner. Otherwise, from the Padma Purāṇa:

The pretahood of those who have gone to the realm of ghosts is destroyed by men who have performed the Aṣṭamī of the month of Śrāvaṇa conjoined with Rohiṇī. What more with Wednesday, or especially with Monday? What more when conjoined with Navamī, it gives liberation to a hundred million of the family.

one would have to abandon an Aṣṭamī conjoined with Rohiṇī at midnight on the preceding day and perform the succeeding one conjoined with Wednesday, etc. And this is not a desired consequence. Because from "it gives liberation to a hundred million of the family, what more with Wednesday," etc., it is understood to be for the purpose of stating a connection with a subordinate fruit, like "if he desires that it should rain, he should offer..." And by this, the view of Ācāryacūḍāmaṇi that the conjunction with Wednesday, etc., is a determiner is refuted. The author of the Tithitattva and others also hold that the conjunction with Wednesday, etc., is not a determiner. And so, the Viṣṇurahasyā verse:

The dark Aṣṭamī in the month of Nabhas, conjoined with the Prajāpati lunar mansion, if it is available even for a muhūrta...

should also be interpreted as being for the purpose of a connection with a subordinate fruit.

As for the mention of sunrise in the Skānda verse:

If Aṣṭamī is a little at sunrise, and Navamī is complete...

it refers to moonrise, because it forms a single sentence with another verse, "at the rising of the lord of the stars." And it should not be argued that from the verse:

If there is no kalā of Rohiṇī by day or by night, one should perform it when conjoined with the night, especially conjoined with the moon.

an Aṣṭamī conjoined with the night should be taken only when there is no Rohiṇī conjunction on the succeeding day. Because that verse is merely a restatement of the duty to perform the vow on a pure Aṣṭamī, which is established by reason, even when there is no conjunction with even a small amount of Rohiṇī on that day. Thus, the view of the learned is flawless.

When there is a Rohiṇī conjunction on both days, or on neither, a pure tithi of increased duration should be taken as the preceding one, as there is no reason to transgress it.

{MV-S_49}

In the case of a conjoined tithi of increased duration, if the Rohiṇī conjunction is at midnight on only one of the two days, that one should be taken, due to the praise for the Rohiṇī conjunction. If the conjunction is only on the preceding day, from the Vahni Purāṇa verse, which is for the purpose of a counter-injunction to the prohibition of a tithi conjoined with Saptamī to be mentioned later:

If on Aṣṭamī conjoined with Saptamī, Rohiṇī is at midnight, that Aṣṭamī will be meritorious as long as the moon and sun endure.

If the Rohiṇī conjunction is at midnight on both days, then the succeeding one should be taken.

Aṣṭamī conjoined with Saptamī should be avoided with effort. Even if conjoined with the lunar mansion, Aṣṭamī conjoined with Saptamī should not be performed.

This is from the Brahmavaivarta verse. For this very reason, in the case of a conjoined tithi of increased duration, if the Rohiṇī conjunction transgresses midnight on both days, and Aṣṭamī is present at midnight on both days or is absent, the succeeding one should be taken. If it is present on only one of the two, that one should be taken. In all cases of an Aṣṭamī without a Rohiṇī conjunction, when it is present at midnight on both days or on only one, this same reasoning should be seen.

And it should not be argued that from the Viṣṇurahasyā verse cited by the Gauḍas:

In the absence of the Rohiṇī lunar mansion, Aṣṭamī that is setting should be performed. Having performed the fast there, the pāraṇa should be at the end of the tithi.

in the absence of Rohiṇī, the preceding one should always be taken. Because the verse is baseless, not being recorded by Hemādri and others. Or, if it has a basis, it applies to the case where there is no Rohiṇī conjunction at midnight on the succeeding day.

And here, the worship at midnight and the fast are both principal elements. From the Bhaviṣya Purāṇa:

When the dark Aṣṭamī is with Rohiṇī at midnight, the worship of Śauri on it destroys the sin of three births.

And from the previously cited verse, "that should be fasted on; it is of great fruit." The worship mentioned in the Bhaviṣya Purāṇa:

One should worship the god three times, especially by day and night, and also at midnight, with various kinds of flowers.

is a subordinate element, as it has no connection with a fruit. And it should not be argued that in this case, since the worship and the fast have different fruits, or even if they have the same fruit, since they are enjoined independently, there would be the undesirable consequence of performing each one separately, like the Citrā and Udbhid sacrifices. Because from the Bhaviṣya verse:

Having performed the worship of Hari with a fast, one does not suffer there.

a combination is understood, like the Ādhāna and Pavamāneṣṭi sacrifices from the verse "one should offer oblations for twelve nights." And in the view of the author of the Bhāṣya, from the mention of a fruit, it is only optional (kāmya).

The dark Aṣṭamī in the month of Nabhas, conjoined with the Prajāpati lunar mansion, should be performed year after year for the pleasure of the wielder of the discus.

{MV-S_50}

From the hearing of repetition (vīpsā), its obligatory nature (nityatva) is established. And it should not be argued that here, from the hearing of the fruit "for the pleasure," there would be the fault of splitting the sentence due to two objects, the fruit and the occasion. Because that fault does not apply when there are multiple dissimilar objects. And it should not be argued that if it were obligatory, a penance would be heard for its non-performance. Because even if one is not stated specifically, the general statement, "A hundred prāṇāyāmas should be performed for the removal of all sins," would apply here as well. Thus it is flawless.

Thus ends the determination of Janmāṣṭamī.

Now the determination of its pāraṇa (breaking of the fast).

Therein, in a fast on Aṣṭamī alone, if Aṣṭamī continues on the day of the pāraṇa, it should be performed at its end. In the Viṣṇudharmottara:

Jayantī and Śivarātri should be performed when conjoined with Bhadrā and Jayā. Having performed the fast, one should perform the pāraṇa at the end of the tithi.

Here, the word Jayantī means Janmāṣṭamī alone, because the pāraṇa is prescribed at the end of the tithi alone.

In a fast on Aṣṭamī conjoined with Rohiṇī, however, if both continue on the day of the pāraṇa, it should be performed at the end of both. From the Padma Purāṇa:

Aṣṭamī conjoined with Rohiṇī should be performed when conjoined with Saptamī. One should fast there and perform the pāraṇa at the end of the tithi and the lunar mansion.

And this pāraṇa at the end of both is when there is sufficient time for a meal before the mahāniśā (deep night) at the end of both.

One should not perform the pāraṇa at night, except for the Rohiṇī vow. Here, one should perform it even at night, avoiding the mahāniśā.

This is from the Brahmāṇḍa Purāṇa cited in the Gauḍa treatises. The mahāniśā is the one-yāma portion of the night after one and a half yāmas. From the smṛti:

The mahāniśā is known as the middle of the middle two yāmas.

The Rohiṇī vow here is the Aṣṭamī vow mentioned in that context, because of the context. And so, the prohibition of pāraṇa at night in the Garuḍa Purāṇa, etc.:

In all fasts, the pāraṇa is desired during the day. Otherwise, there is a loss of merit, except for the dhāraṇa-pāraṇa. The arrival of another tithi at night is tāmasic; during the day, taijasic. He who performs the pāraṇa in the tāmasic time attains a tāmasic state.

applies to pāraṇas other than that of Janmāṣṭamī.

But when at such a time, the end of both is not available, then it should be performed at the end of either one.

{MV-S_51}

One should perform the praised pāraṇa, O Bhārata, at the end of the lunar mansion or of the tithi.

This is from the Vahni Purāṇa, in the context of Janmāṣṭamī.

But when there is not sufficient time for the pāraṇa before the mahāniśā, then one should perform it even there.

When there is a break of the tithi or the lunar mansion, or at the end of the lunar mansion, one should perform the pāraṇa even at midnight on the other day.

This is from a verse cited in the Hemādri. "At midnight" = in the mahāniśā. Because the counter-injunction is appropriate there, where eating is prohibited. "At the end of the lunar mansion" is also indicative of the end of the tithi.

The Gauḍas, however, reading "one should not perform it at midnight," say that if the end of both or either is at midnight, then the pāraṇa is not at midnight, but only during the day, because it forms a single sentence with the exception "avoiding the mahāniśā."

As for the Kālādarśa verse:

A votary should perform the pāraṇa at the end of the tithi or at the end of the festival.

the Madanaratna says it applies to one who is unable. Hemādri, however, says that the pāraṇa at the end of both is for one who is able, for one who is unable it is at the end of either, and for one who is even more unable, at the end of the festival.

Thus ends the determination of Janmāṣṭamī in the Samayaprakāśa of the treatise named Vīramitrodaya, composed by the honorable Mitra Miśra—son of the honorable Paraśurāma Miśra, who was the son of the honorable Haṃsa Paṇḍita; who was prompted by the glorious King Vīrasiṃhadeva, who was the sun causing the lotus of the earth encircled by the four oceans to bloom, son of the glorious Mahārāja Madhukarasāha, who was the son of the glorious Mahārājādhirāja Pratāparudra; whose lotus feet are illuminated by the rays from the crest-jewels of the entire circle of vassal kings; who is a lion to the great elephant of the world's poverty, the very life of the learned, and proficient in crossing the ocean of all lores.

---

[Determination of Navamī]

Now Navamī is determined.

And it should be taken when conjoined with Aṣṭamī, from the yugma-vākya "Vasu-Randhrayoḥ."

In the Padma Purāṇa also:

Aṣṭamī conjoined with Navamī, and Navamī conjoined with Aṣṭamī, is a tithi like Ardhanārīśvara, of Umā and Māheśvara.

In the Bhaviṣya Purāṇa also, in the Dvādaśīkalpa:

Aṣṭamī should be performed with Navamī, and likewise Navamī.

"Likewise" means with Aṣṭamī.

The conjunction of Navamī with Aṣṭamī is also stated by way of prohibition in the Skanda Purāṇa, etc.

{MV-S_52}

Navamī should never be performed with Daśamī, O Tāta!

This is from the Skanda Purāṇa.

Navamī and Ekādaśī, when conjoined with the tenth...

...then it should be especially avoided, just as Gaṅgā water is by liquor. //

And this is from the Padma Purāṇa.

Dik is Daśamī.

The rule that Navamī should be conjoined with Aṣṭamī, and the prohibition that it should not be conjoined with Daśamī, are both shown in the Brahmavaivarta Purāṇa:

Navamī should be performed when conjoined with Aṣṭamī by those who desire fruit. One should never perform Navamī, O Tāta, when it is conjoined with Daśamī. //

An objection is raised: Although the Navamī of the dark fortnight should be conjoined with Aṣṭamī, let the Navamī of the bright fortnight be conjoined with Daśamī, on the strength of the verse, "In the bright fortnight, the tithi on which the sun rises is to be accepted." This is not correct. Because in the previously cited verses, the conjunction with Daśamī is directly prohibited.

If it is argued that the previously cited prohibition, being general to both the dark and bright fortnights, should be restricted to the dark fortnight, this is not so. The reason you give for restriction, "In the bright fortnight, the tithi is to be accepted...", is also a general rule. Therefore, it is established that in both fortnights, Navamī should be conjoined with the preceding day.

The Navamī of the bright fortnight of Caitra is Rāma-navamī, and it should be taken when it pervades midday.

When the sun entered Aries, in the ascendant sign of Cancer, the Supreme Person manifested Himself with His parts in Kosalyā. //

From this verse of the Agastyasaṃhitā, it is known that midday is the time of birth. And in Jayantīs, the time of birth is itself the time of the rite (karma-kāla) in the form of worship, as is seen in Janmāṣṭamī, etc.

It is said that this same tithi, if it is conjoined with midday and also with the Punarvasu nakṣatra, is most meritorious. In the same text:

If the Navamī of the bright fortnight of Caitra is conjoined with Punarvasu, and is also conjoined with midday, it becomes most meritorious. //

If that Rāma-navamī touches midday on both days, or touches midday on neither day, or touches only a part of midday on both days, then the one conjoined with Punarvasu should be taken.

If even a slight conjunction with the Punarvasu nakṣatra is seen on the bright Navamī of Caitra, that tithi is meritorious and grants all desires. //

This is from a verse of the Agastyasaṃhitā.

When there is a conjunction with Punarvasu on both such days, then the one that is conjoined with Punarvasu at midday should be taken, because a conjunction with the nakṣatra at the time of birth is praised, like the conjunction with Rohiṇī.

{MV-S_53}

When it is present at midday on both days, and is also conjoined with Punarvasu at midday on both days, then the succeeding day should be taken.

When on both days it is present at a time other than midday, and the conjunction with Punarvasu is also at a time other than midday, then the succeeding day should be taken.

When on both days it is conjoined with midday, or on both days it is not conjoined, or on both days it is conjoined with a part of it, and in all cases there is no conjunction with Punarvasu, then the succeeding day should be taken.

When it is present at midday on the succeeding day, but is conjoined with the nakṣatra on the preceding day, then the succeeding day should be taken.

When it is present at midday on the preceding day, but is conjoined with Punarvasu on the succeeding day, then the succeeding day should be taken.

This is because in all cases, the one conjoined with Aṣṭamī is prohibited.

Navamī conjoined with Aṣṭamī should be rejected by those devoted to Viṣṇu. The fast should be on Navamī, and the pāraṇa (breaking of the fast) on Daśamī. //

This is from a verse of the Agastyasaṃhitā.

The repetition in stating these cases, for the sake of clarity, should not be considered as excessive redundancy.

Here, some argue as follows: From the verse, "Navamī conjoined with Aṣṭamī should be rejected by those devoted to Viṣṇu," they think that Vaiṣṇavas, who are devoted to Viṣṇu, should not fast on a Navamī conjoined with Aṣṭamī, but should fast on one conjoined with Daśamī, while non-Vaiṣṇavas may fast even on one conjoined with Aṣṭamī.

This is incorrect. When the qualifier "by those devoted to Viṣṇu" can be justified as being part of the instruction that "all this should be done by good people who are devoted to Viṣṇu," it is improper to accept it as a qualifier of the agent that would lead to an injunction of an Aṣṭamī-conjoined tithi for non-Vaiṣṇavas.

In reality, because the word Viṣṇu refers to Rāma, who is a form of Viṣṇu in this context, "by those devoted" refers to those initiated into his mantra. Even in an injunction of a qualified rite, what is heard—

On that day, the vow of fasting should always be performed.

—is connected with the present context, because the word 'always' (sadā) requires a limit for its obligatory application. Therefore, the obligatory nature (nityatva) of this vow, which is understood from the use of the word 'always', applies only to those initiated into the Rāma-mantra.

An objection is raised: In verses that indicate its obligatory nature by stating a fault for non-performance, such as:

The deluded mortal who, on the day of Śrī Rāma-navamī, does not perform the fast, is cooked in the Kumbhīpāka hells. // He who performs other vows without having performed the Rāma-navamī vow, the best of all vows, does not obtain their fruit. //

and so on, since general words like 'mortal' (martya) are heard, why is this not for everyone? This is not so. That obligatory nature, from "by those devoted to Viṣṇu" and "On that day, it should be performed...", is only for those initiated into the Rāma-mantra, not for all.

{MV-S_54}

In the world, too, many learned people (śiṣṭāḥ) who are not initiated into the Rāma-mantra are seen not fasting on Rāma-navamī.

The optional (kāmya) performance, enjoined by verses like:

Whatever fruit is obtained by making great gifts again and again at Kurukṣetra during a solar eclipse, that is obtained from the Rāma-navamī vow. //

is for everyone.

If it is argued that just as "by those devoted to Viṣṇu" is connected with the injunction of the obligatory rite, so too it should be connected with the injunction of the optional rite, that is not so. Because the performance of an optional rite on a divided tithi is prohibited, and the verses that determine a divided tithi are subordinate only to the injunction of an obligatory rite, it is proper that the phrase "by those devoted to Viṣṇu," which is part of them, should be connected only with the obligatory rite.

Here, the pāraṇa, when the fast is on a pūrvaviddhā tithi, should be performed only after Navamī has passed, because of the general verse, and because of the specific verse, "the pāraṇa is on Daśamī." And here there is no possibility of a pāraṇa at night, etc.

Thus ends the determination of Rāma-navamī.

The Navamī of the bright fortnight of Āśvina is Durgā-navamī; it is also Mahānavamī.

And so, in the Bhaviṣya Purāṇa:

The Aṣṭamī of the bright fortnight of Āśvayuj, conjoined with Mūla, is named Mahānavamī, most rare in the three worlds. //

Here, the mention of Mūla is indicative.

In the same text, beginning with the worship of Durgā:

In the worship of Durgā, the Navamī conjoined with the three nakṣatras beginning with Mūla is declared to be great. On it, one should worship Durgā, the slayer of the buffalo demon. //

And this, for fasting, etc., should be taken when conjoined with Aṣṭamī.

And so, in the Padma Purāṇa:

Śrāvaṇī, Durgā-navamī, Dūrvā, and Hutāśanī, Śivarātri, and the day of Bali should be performed when conjoined with the preceding day. //

And from the Skānda Purāṇa:

One should never perform Navamī, O Tāta, when it is conjoined with Daśamī. //

And for the animal sacrifice (balidāna), the Navamī connected with sunrise should be taken.

If the succeeding tithi is empty at sunrise, and the preceding one is complete, the animal sacrifice should be performed there in that region, which is auspicious. // If the animal sacrifice is performed on Aṣṭamī, O King, there will be loss of sons! //

This is from the Devī Purāṇa.

As for the verse in the same text:

If the bright Navamī of Āśvayuj is present for a muhūrta or a kalā, that entire tithi should be known as complete by those who desire wealth, knowledge, and victory. //

{MV-S_55}

This is from the Saura Purāṇa. This also pertains only to the animal sacrifice.

As for the verse of Nārada:

The animal sacrifice is praised on Navamī in the afternoon. One should avoid Daśamī there; no deliberation is needed on this. //

the Madanaratna says it is a prohibition when the tithi is pure and of increased duration.

Enough of this digression. The details should be seen in the determination of Navarātra.

Thus ends the determination of Navamī.

---

[Determination of Daśamī]

Now Daśamī is determined.

And for it, there is no verse stating a division of what is to be rejected and what is to be accepted, as there is for other tithis. For other tithis, sometimes a pūrvaviddhā tithi is to be accepted, and sometimes an uttaraviddhā. For Daśamī, there is no such regulating verse. Therefore, if Daśamī pervades the time of the rite (karmakāla) on both days, either the preceding or the succeeding day may be taken by choice.

A complete Daśamī should be taken, whether joined with the succeeding or the preceding day. Because it is not defiled, that tithi is sarvatomukhī (facing all directions). //

This is from the Skanda Purāṇa. 'Complete' means on both days, because no specific time of the rite is mentioned. In other cases, the preceding one should be taken.

And Daśamī should be performed with Durgā, O best of the twice-born! //

This is stated in the Skanda Purāṇa itself. 'With Durgā' means conjoined with Navamī.

An objection is raised: Since the verse "A complete Daśamī should be taken, whether joined with the succeeding or the preceding day" leads to a lack of regulation, which results in an option, and since an option is flawed by eight faults, and it is improper for mere human choice to prevail, some regulating scripture must necessarily be accepted. This is true.

In the bright fortnight, the tithi on which the sun rises is to be accepted. In the dark fortnight, the tithi on which the sun sets is to be accepted. //

This regulation, stated by Mārkaṇḍeya, does exist. Therefore, there is no unrestrained exercise of human choice. For this very reason, it is stated by way of negation:

When the meaning of the scripture is indifferent, human choice is the regulator. //

This being so, the verses that prohibit the paraviddhā—

The Pūrṇā conjoined with Nandā, the Dvādaśī in Capricorn in the bright fortnight, and the one with the lost moon due to Bhṛgu—these are remembered as fruitless. //

—in the Kūrma Purāṇa. Here, Pūrṇā = Daśamī. It is understood that when conjoined with Nandā = Ekādaśī, it is fruitless.

{MV-S_56}

Pratipad, Pañcamī, Bhūtā, Sāvitrī or Vaṭapūrṇimā, Navamī, and Daśamī—these are not to be fasted on when conjoined with the succeeding day. //

This is in the Brahmavaivarta Purāṇa.

Ṣaṣṭhī conjoined with Nāga, Saptamī conjoined with Śiva, and Daśamī conjoined with Ekādaśī should not be fasted on in any way. //

These verses in the Śivarahasya, Saurapurāṇa, etc., apply only to the dark fortnight, not to cases of pervasion, etc. Here, the mention of fasting is primarily indicative of all rites. This is the summary.

Thus ends the general determination of Daśamī.

The Daśamī of the bright fortnight of Jyeṣṭha is Daśaharā.

On the Daśamī of the bright fortnight, in the month of Jyeṣṭha, on a Tuesday, in the Hasta nakṣatra, the pure river descended from heaven. // Because it removes ten sins, it is remembered as Daśaharā (*). //

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(*) The ten sins are stated by Manu as follows:

Harshness, falsehood, and also slander of every kind, and incoherent speech, are the four kinds belonging to speech. // The taking of what is not given, and violence not according to the rules, and intercourse with another's wife, are the three kinds belonging to the body. // Coveting the property of others, thinking of evil in the mind, and adherence to falsehood, are the three kinds of mental action. //

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This is from the Skanda Purāṇa.

A special combination of yogas is stated there:

In the month of Jyeṣṭha, in the bright fortnight, on Daśamī, with Wednesday and Hasta, in the Garā, Ānanda, and Vyatīpāta yogas, with the moon in Virgo and the sun in Taurus. // A man who bathes in this ten-fold yoga is freed from all sins.

And here, the day on which there is a greater number of these yogas should be taken.

The Daśamī of the bright fortnight of Āśvina is Vijayā-daśamī.

Beginning with it, in the Purāṇasamuccaya:

On Daśamī, men should properly worship Aparājitā, facing the northeast direction, in the afternoon, with effort. //

And this, if it is the succeeding day and conjoined with Śravaṇa, should be taken.

If Daśamī is present for a little at sunrise, and Ekādaśī is complete, at the time when it is in the Śravaṇa nakṣatra, that tithi is called Vijayā. //

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This is from the statement of Kaśyapa. In other cases, the one conjoined with Navamī should be taken.

The complete tithi that is conjoined with Navamī, on it Aparājitā should be worshipped. //

This is from the Purāṇasamuccaya.

Thus ends the determination of Daśamī.

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[Determination of Ekādaśī]

Now Ekādaśī is determined.

And it, for all rites, should be taken only when conjoined with the following day, from the yugma-vākya "conjoined with Rudra (11th) is Dvādaśī."

Ekādaśī should not be performed when conjoined with Daśamī, O Lord! // A pūrvaviddhā tithi should not be performed—Tṛtīyā and Ṣaṣṭhī, Aṣṭamī, Ekādaśī, and Bhūta—by those who desire dharma, kāma, and artha. //

This is also from the prohibition of a pūrvaviddhā tithi in the Skanda Purāṇa and Bhaviṣya Purāṇa.

For the Vāstu-pūjana performed by a Vaiśya on the bright Ekādaśī of Caitra, the one pervading the afternoon should be taken.

There, in the afternoon, Vāstu, the sustainer of the lineage of Vaiśyas, should be worshipped with offerings of water, garlands, clothes, and various colors. //

This is from the Brahma Purāṇa, in that context.

On the bright Ekādaśī of Āṣāḍha, etc., the sleep of Viṣṇu, etc., should be performed.

Therein, in the Brahma Purāṇa:

On the bright Ekādaśī of Āṣāḍha, the blessed Lord Hari always sleeps on the serpent-couch in the ocean of milk. // On the bright Ekādaśī in the month of Kārtika, one should awaken the sleeping Keśava at night, full of faith and devotion. //

In the Bhaviṣyottara also:

When the month of Bhādrapada has arrived, on the day of the bright Ekādaśī, the turning of the side of Viṣṇu occurs, which destroys great sins. //

'Turning of the side' (kaṭidānam) means the act of turning over.

In the Varāha Purāṇa, etc., however, the sleep, etc., are stated for the bright Dvādaśīs of these same months.

On the Dvādaśī of the month of Āṣāḍha, which brings all peace and is auspicious, he who, knowing this, has my rite performed by this procedure, // that man is not lost in the cycles of worldly existence, age after age. //

And:

And this Dvādaśī, O King, was created by me for the awakening, for the benefit of all worlds, by me who sleep on Śeṣa. //

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And also in the Bhaviṣya Purāṇa cited by Hemādri:

On the Dvādaśī of the bright fortnight are the festivals of sleep and turning over. //

And here, the statement of some that the word Dvādaśī refers to Ekādaśī is not correct. There is no authority for such a view, and it would lead to the fault of metaphorical interpretation (lakṣaṇā).

Pratipad is said to be the tithi of Dhanada (Kubera) for the Pavitrāropaṇa rite. Dvitīyā, the tithi of the goddess Śrī, is remembered as the best of tithis. // Tṛtīyā is of Bhavānī, and Caturthī of her son. Pañcamī is of Dharmarāja, and Ṣaṣṭhī of Guha. // Saptamī is said to be of Bhāskara (the sun), and Aṣṭamī is remembered as of Durgā. Navamī is of the Mātṛs, and Daśamī is said to be of Vāsuki. // Ekādaśī is of the Ṛṣis, and Dvādaśī of the wielder of the discus (Viṣṇu). Trayodaśī is of Anaṅga (Kāma), and Caturdaśī is said to be of Śiva. // And Paurṇamāsī, O best of sages, is remembered as my tithi. For whichever god there is a particular nakṣatra and a particular tithi, // for that god, on that, the sleep, turning over, etc., should be performed.

It would also contradict this verse of the Matsya Purāṇa.

Therefore, the injunction of an alternative time is better.

In some texts, the sleep and awakening are stated for the full moon days of Āṣāḍha and Kārtika.

And so, Yama says:

In the ocean of milk, on the couch of Śeṣa, Hari goes to sleep on Āṣāḍhī. He gives up sleep on Kārttikī; on them, one should always worship Him. // He quickly destroys sins such as the killing of a Brahmin.

Here, Āṣāḍhī and Kārttikī are the full moon days, because they are most commonly used in that sense there.

At the end of the bright fortnight of Āṣāḍha, the blessed Madhusūdana attains His own illusion, the yogic sleep, on the serpent's body. // He sleeps for four months, until Kārttikī arrives. During that time, special rites such as sacrifices are not performed. //

And in the Viṣṇudharmottara, it is clearly stated "at the end of the fortnight."

By this, the interpretation of the Kalpataru, that Āṣāḍhī, "of Āṣāḍha," is Ekādaśī, and Kārttikī, "of Kārtika," is Ekādaśī, is refuted.

Therefore, it is established that the full moon day is also one of the times.

In the Viṣṇudharmottara, however, the sleep and awakening are stated for a period of five days beginning with Ekādaśī.

On the Ekādaśī of the bright fortnight of Āṣāḍha, Janārdana is praised by the gods, ṛṣis, and hosts of Gandharvas and Apsarases, //

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who go to him and praise him continuously for five days. And they perform a festival, filled with song and dance. // Then for four months, He observes yogic sleep. And the sleeping one is attended by ṛṣis equal to Brahmā. // In the bright fortnight of Kārtika, for that same five-day period, the gods, with Indra, go and awaken the Lord of gods. // Therefore, one should perform a great festival then as well.

And here, the statement of some that the sleep and awakening are only on Ekādaśī, and the four days are for worship, is not correct. Because from "Then for four months" and "they awaken the Lord of gods," it is understood that these are to be performed after the five-day festival.

Therefore, it is proper that this is also another alternative time.

And these times are regulated according to one's capacity (śakti) and according to one's tradition (sampradāya).

And these rites of sleep, turning over, and awakening should be performed at night, in the twilight, and during the day, respectively.

Sleep at night, rising during the day, turning over in the twilight. //

This is from the Bhaviṣya Purāṇa.

Viṣṇu does not sleep during the day, nor does He awaken at night. //

This is also from the Viṣṇudharmottara.

And so, the Brahma Purāṇa verse, "one should awaken the sleeping one at night," should be interpreted, for the sake of syntactical unity with the Bhaviṣya verse, as "one should awaken during the day the one who was sleeping at night." Otherwise, it would lead to an option. And compared to that, it is more proper to transgress the proximity of the word's function. Otherwise, if by its force the word's function were also not transgressed, it would lead to the even greater fault of not transgressing the word itself, and the principle of exclusion (paryudāsa) would be abolished.

Some, however, having no faith in "sleep at night," perform the awakening even at night. But that is improper, because the verse is accepted by all treatises, such as the Hemādri.

And here, the sleep, turning over, and awakening are praised when they occur on Dvādaśī in the parts of the night, etc., at the beginning, middle, and end of Anurādhā, Śravaṇa, and Revatī, respectively.

And so, in the Bhaviṣya Purāṇa:

Viṣṇu sleeps in the first quarter of Maitra (Anurādhā), turns over in the middle of Śruti (Śravaṇa), and the slayer of the Suras' enemies awakens at the end of Pauṣṇa (Revatī), after four months. // In the months beginning with Āṣāḍha, O King, of Mādhava, on the Dvādaśī of the bright fortnight are the festivals of sleep and turning over. //

When on Dvādaśī, in the parts of the night, etc., there is no conjunction with those parts of the nakṣatras, but there is a conjunction with the nakṣatra itself, then the sleep, etc., should be performed in those parts of the night, etc., that are conjoined with the nakṣatra itself.

When there is no conjunction with the quarter, it should be done with the nakṣatra alone. //

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This is from a verse of the Varāha Purāṇa.

Viṣṇu does not sleep during the day, nor does He awaken at night. When there is a conjunction of the nakṣatra with Dvādaśī, the conjunction with the quarter is not the cause. //

This is also from the Viṣṇudharmottara.

When on Dvādaśī, in the parts of the night, etc., there is no conjunction with even the nakṣatra itself, then the sleep, etc., should be performed on Dvādaśī itself, in the twilight.

And so, in the Varāha Purāṇa:

On Dvādaśī, at the time of the junction, when there is no possibility of the nakṣatras, in the bright fortnights of the months beginning with Āṣāḍha, are the sleep, turning over, etc. //

"At the time of the junction" is connected with sleep, etc. The time of the junction is the twilight period. This meaning is also accepted by Hemādri and others.

Thus ends the time of Viṣṇu's sleep.

On this same bright Ekādaśī of Āṣāḍha, the commencement of the Cāturmāsya vow is stated in the Mahābhārata:

On the Ekādaśī of the bright fortnight in Āṣāḍha, having fasted, a restrained man should perform the Cāturmāsya vow, whatever it may be. // If this is not possible, it should be performed with effort when the sun is in Libra.

Now the Ekādaśī vow is determined.

Therein, in verses such as this from the Nāradīya:

In every fortnight, a fast should be performed on Ekādaśī.

wherever the word 'fast' (upavāsa) is heard, a resolve to abstain from food for eight yāmas is enjoined. Because it is accepted that the word upavāsa, a synonym for a specific vow, means a resolve.

As for sentences containing 'not' (nañ) in conjunction with words like 'vow' (vrata), 'rule' (niyama), 'duty' (dharma), such as:

One should not eat on Ekādaśī, in either of the two fortnights. This is the duty of a forest-dweller and an ascetic.

and so on, there too, as in "one should not look at the rising sun," a resolve is enjoined by metaphorical interpretation (lakṣaṇā). The censure of eating there, by the maxim "censure does not proceed to censure," is for the praise of the vow, not for the postulation of an independent prohibition, as that would be complex.

In verses such as:

One should not drink water from a conch shell, nor eat the flesh of a tortoise or a pig. One should not eat on Ekādaśī, in either of the two fortnights. //

however, because of the reading in the context of prohibitions and the absence of conjunction with words like 'vow', it is a prohibition of eating only. There is no authority for a metaphorical interpretation of a resolve there. And it should not be argued that this is for the sake of simplicity in assuming a single source.

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Because that is a later consideration. Otherwise, it would contradict the Niṣādasthapati maxim (a. 6, pā. 1, adhi. 13). Here, 'eating' (bhojana), which is prohibited, is the act of consumption as known in smṛti and common practice, not the cessation of all eating. For this very reason, when a householder is faced with both a vow and a prohibition of eating on a Kṛṣṇa-ekādaśī, etc., the injunction is:

When a fast is prohibited, one should arrange for some food to be eaten.

And it should not be argued that from the otherwise inexplicable nature of this injunction, the word 'eat' (bhuji) means eating any edible thing. Because this verse is meaningful in preventing a fast undertaken due to passion, aversion, etc.

And this prohibition, by the maxim of the prohibition of eating kalañja meat, is obligatory (nitya).

And this applies to everyone, in the dark and bright fortnights.

A mortal over eight years old, and not yet eighty, who eats in my kingdom on Viṣṇu's day, is a sinner. He is to be killed by me, punished by me, and exiled from my country. //

This is from Nārada.

A householder, a Brahmacārī, and also one who has established the sacred fires should not eat on Ekādaśī, in either of the two fortnights. //

This is from the Agni Purāṇa.

Here, some say that the mention of eight years is indicative of the sacred thread ceremony, and the mention of eighty is indicative of one's capacity. This is not so, for lack of authority.

And it should not be argued that this contradicts the verse:

A householder and a Brahmacārī who practices austerity by not eating becomes an avakīrṇī (one who has broken his vow) by the loss of the Prāṇāgnihotra. //

Because this verse is for the purpose of preventing the repetition of fasting that would be obtained by the maxim of expansion in its own place, in order to achieve the threefold result in the performance of a Prājāpatya penance enjoined in verses like:

By one meal a day, a night meal, and unsolicited food, and by one fast, a quarter of a kṛcchra is declared. // This, multiplied by three, is a Prājāpatya.

For this very reason, "practices austerity by not eating" uses the present tense to mean the practice of not eating for as long as the austerity lasts. "By the loss of the Prāṇāgnihotra" is merely an explanatory statement (arthavāda), like "by that, food is made." The Prāṇāgnihotra is a specific rule connected with eating, enjoined as obligatory by the text, "Whatever food first comes, that is the oblation." Its loss, in the absence of its basis, eating, is not a fault. Therefore, it is an arthavāda.

Hemādri, however, says that this verse is for the purpose of preventing the austerity of fasting until death for a Brahmacārī and a householder.

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As for the verse of Sāṅkhyāyana:

One who has established the sacred fires, a bull, and a Brahmacārī—these three attain success by eating; their success is not in not eating. //

that is for the purpose of preventing the loss of study, the Agnihotra, etc., due to lack of strength in the absence of eating. This is because of the reason-like statement, "their success is not in not eating." And because the Agnihotra, etc., are śrauta (based on śruti), it is proper that they should supersede the smārta (based on smṛti) cessation of eating.

And so, the injunction of an obligatory fast operates without conflicting with the Agnihotra, etc. An optional (kāmya) fast, however, supersedes even the obligatory śrauta Agnihotra, etc., because the strength of the object of the injunction is greater than the strength of the authority. And the supersession of an optional smārta rite by an optional śrauta rite is desired, because its strength is greater due to its being śrauta.

By this, the view of some, that an obligatory or optional smārta fast is superseded by the śrauta Agnihotra, etc., is refuted.

Enough of this digression upon a digression.

Therefore, in the prohibition, all have the right in both fortnights.

In the vow, however, in its obligatory performance, those other than householders have the right in both fortnights. But a householder has it only in the bright fortnight.

One should not eat on Ekādaśī, in either of the two fortnights. This is the duty of a forest-dweller and an ascetic; a householder, always on the bright one. //

This is from the statement of Devala.

One should not eat on Ekādaśī, in either of the two fortnights. A Brahmacārī and a woman; a householder, always on the bright one. //

This is also from the Bhaviṣyottara.

As is the bright, so is the dark; Dvādaśī is always dear to me. The bright one should be performed by householders, for it increases enjoyment and offspring. // The dark one, by those who desire liberation; thus it is shown by them.

This is also from the Bhaviṣya Purāṇa.

As for general verses like:

As is the bright, so is the dark; there is no difference whatsoever.

they should be restricted to those other than householders.

And so, some say that since a fast is not obtained for a householder by the general verse, the verse "a householder, always on the bright one" is an injunction of a fast on the bright fortnight for a householder.

Others, however, say that because of the word 'only' (eva), as in "one should not say thirty-four, one should say only twenty-six" (a. 9, pā. 4, adhi. 2), the power of the injunction is blocked, and it would lead to a split in the sentence. Therefore, since an injunction of a fast on the bright fortnight for a householder is impossible, and since there is no other injunction, and its being a restatement is impossible, the general injunctions of fasting on both Ekādaśīs are not restricted to the subject of forest-dwellers and ascetics. Rather, it is only the fast on the dark fortnight contained within it that is so restricted, in the sense that "he who fasts also on the dark one, that is the forest-dweller and the ascetic."

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And so, they say that since the fast on the bright fortnight alone is obtained for a householder from the general injunction itself, "only the bright one" is a restatement.

Others, however, say that since the fast is obtained for a householder from the general verses themselves, the verse "only the bright one" is for the purpose of restriction (parisaṅkhyā), like "here only they sow, from here they reap."

In any case, it is established that for a householder, it is only the bright one.

As for the verse that prohibits a fast on Kṛṣṇa-ekādaśī:

On a solar ingress, during a fast, and on the day of Kṛṣṇa-ekādaśī, and during an eclipse of the moon and sun, a householder with a son should not fast. //

Mādhava and others say that this is for the purpose of indicating a greater fault for a householder with a son, even though there is a prohibition of the dark fortnight for householders in general.

This is not so. Since the general injunction has been restricted to those other than householders, and since "a householder, always on the bright one" is meaningful either as an injunction of the bright one for a householder or as a restatement, and since the view of restriction is not proper due to the fault of splitting the sentence, and since a fast on the dark fortnight is not obtained for a householder, a prohibition is impossible. Therefore, the verse "on the day of Kṛṣṇa-ekādaśī" cannot be for the purpose of indicating a greater fault for a householder with a son.

Hemādri and others say that this verse is for the purpose of an exclusion (paryudāsa) for a householder with a son, with respect to the dark Ekādaśī between Śayanī and Bodhinī, which is enjoined for a householder by the verse:

The Kṛṣṇa-ekādaśī that falls between Śayanī and Bodhinī, that alone should be fasted on by a householder, never any other dark one. //

And this is for those other than Vaiṣṇavas.

By men always endowed with devotion, devoted to Viṣṇu, a fast should be performed on Ekādaśī in every fortnight. //

And:

As is the bright, so is the dark; as is the dark, so is the other. He who considers them equal is called a Vaiṣṇava. //

From these verses of the Nāradīya and Tattvasāgara, it is understood that he should fast on all dark Ekādaśīs.

And an optional (kāmya) Ekādaśī vow should be performed by all in both fortnights.

A householder with a son, and one with relatives, should perform the optional Vaiṣṇava vow in both fortnights. //

This is from a verse cited by Hemādri.

As for the cessation of fasting on a Sunday, etc., by prohibition or exclusion, from verses like:

On a Sunday, a solar ingress, and an Ekādaśī other than the bright one, a householder with a son should not perform a pāraṇa or a fast. //

that is of a fast prompted by that occasion, not of an Ekādaśī fast that has that as its locus.

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The prohibition of a fast prompted by that occasion is stated here. For one prompted by another occasion, there is neither an injunction nor a prohibition. //

This is from a verse of Jaimini.

For this very reason, the Viṣṇudharmottara verse also agrees:

An Ekādaśī conjoined with a Friday or Sunday, or with a solar ingress, should always be fasted on; it increases sons and grandsons. //

And the fast prompted by a Sunday, etc., is stated by Saṃvarta:

The new moon day, Dvādaśī, and a solar ingress, especially, these are praised tithis, and so is Sunday. // Bathing, recitation, oblation, and worship of the deities, a fast, and also giving—each one is said to be purifying. //

In "pāraṇa and fast," because of the conjunction with the word pāraṇa, which is a synonym for completion, the word upavāsa refers to the commencement of the fast. Therefore, the meaning is that a vow of fasting on a Sunday, etc., should be performed by one other than a householder with a son. It is not a separate prohibition of a pāraṇa prompted by that. Because there is no pāraṇa prompted by a Sunday, etc.

And it should not be argued that the pāraṇa of a fast prompted by a Saturday, enjoined by the verse:

Having fasted for seven days of the week, with the senses restrained in seven ways, one is freed at that very moment from the sin of seven births. //

is prompted by a Sunday. And likewise, that the pāraṇa of a fast enjoined for the day before a solar ingress by the verse:

Always on the two solstices, always on the two equinoxes, during an eclipse of the moon and sun, on Vyatīpātas and festival days, // he who, having fasted for a day and a night, bathes, performs a śrāddha, gives, and recites, with a pleased mind, that becomes imperishable for him. //

is prompted by the solar ingress. Because from verses like "one should perform the pāraṇa on the next day," Sunday, etc., are the locus as being the next day, but the pāraṇa is not prompted by it. Because there is no verse like "one should perform the pāraṇa on Sunday." And because a pāraṇa prompted by a Kṛṣṇa-ekādaśī is in no way possible, as no fast on Daśamī is enjoined. And it should not be argued that in that case, it is a prohibition of a pāraṇa that has that as its locus, and that for this reason, in "a fast prompted by that," only the fast is mentioned. Because it would lead to the undesirable consequence of no pāraṇa for an Ekādaśī on a Sunday that falls on a Dvādaśī. Therefore, the interpretation as stated is proper.

And as for the prohibition of a fast on the day of a śrāddha by the verse:

When a śrāddha is performed on a Vyatīpāta, a householder with a son should not fast. //

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that applies to cases other than Ekādaśī.

When a fast is obligatory (nitya), and a śrāddha is occasional (naimittika), one should then perform the fast, having smelled what has been offered to the ancestors. //

This is from the statement of Vṛddha Yājñavalkya.

On whichever day the śrāddha of one's father or mother falls, O Guha, and on that same day, O Tāta, the Ekādaśī vow falls, // or any other vow, O Skanda, what should be done then, listen to that. So that the śrāddha is not lost, nor the fast, O Guha! // In a disputed matter, this is considered the supreme solution, intended for the benefit of all men, O peacock-rider! // When a fast falls on the day of a śrāddha, then having performed the śrāddha, whatever is the remainder of the food, // taking all that food in the right hand, O peacock-rider, one should smell it. By that, O peacock-rider, the śrāddha becomes satisfying to the ancestors, and the vow is not broken. //

This is also from the Skanda Purāṇa.

And as for the verse:

The woman who, while her husband is alive, performs a fast or a vow, shortens the life of her husband and goes to hell. //

that also applies to a case without the husband's permission.

A wife should always perform vows, etc., only with the consent of her husband. //

This is from the statement of Kātyāyana.

A woman, indeed, who is not permitted by her husband, father, or son, whatever vow, etc., she performs, that becomes fruitless for her. //

This is also from the Mārkaṇḍeya Purāṇa. Here, the mention of father, etc., applies to a case where the husband is not present, and to a widow, because of the verse, "a woman does not deserve independence."

And this should be performed by a widow in both fortnights.

A widow (raṇḍā) and an ascetic, without Ekādaśī, O great-minded one, are cooked in the Andhatāmisra hell until the dissolution of the elements. //

From the conjunction of 'widow' and 'ascetic' in this verse.

And so, it is flawless that a married woman, like a householder, has the right only on the bright fortnight.

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Now, the conjunction for the Ekādaśī vow is determined.

And it is of two kinds: complete (sampūrṇā) and conjoined (viddhā).

Therein, the one that begins two muhūrtas before sunrise and continues until the next sunrise is complete.

The Ekādaśī that is conjoined with the two muhūrtas before the time of sunrise is complete; the other is declared to be conjoined. //

This is from the Bhaviṣya Purāṇa.

For this very reason, in the Skanda Purāṇa:

All the tithis, beginning with Pratipad, from one sunrise of the sun to the next, are known as complete, with the exception of Harivāsara (Ekādaśī). //

the completeness that is generally stated is excluded for Ekādaśī, which is a synonym for Harivāsara.

And here, of the two things that are generally established—its beginning from sunrise and its continuing until the next sunrise—which are stated as completeness, only the former is excluded for Ekādaśī, not the latter, for the sake of syntactical unity with the Bhaviṣya verse.

Therefore, it is established that Ekādaśī is complete only when it continues from the dawn (aruṇodaya) until the next sunrise.

As for the verse:

From the time of sunrise, sixty nāḍikās are the complete Ekādaśī.

that enjoins a completeness which is an alternative, as will be explained.

It is conjoined (viddhā) when it touches Daśamī at dawn (aruṇodaya). The one that pervades the entire dawn and ends before the second sunrise is neither conjoined nor complete, but only a fragment. Therefore, it is proper that the one conjoined with the two muhūrtas before sunrise is complete.

As for the word aruṇodaya in verses like:

At the time of dawn, if there is a conjunction with Daśamī...

that also means two muhūrtas.

As for the Brahmavaivarta Purāṇa:

Four ghaṭikās in the morning are desired as the dawn. // And: The aruṇodaya-vedha is three and a half ghaṭikās. //

Here too, it is indicative of two muhūrtas, for the sake of simplicity in assuming a single source.

And this aruṇodaya-vedha is only for Vaiṣṇavas.

If the dawn is conjoined with Daśamī, it should not be fasted on by a Vaiṣṇava; that is not the Ekādaśī vow. //

This is from the Gāruḍa Purāṇa.

As for the verse on sūryodaya-vedha:

This, even when touched by Daśamī at sunrise, is always condemned.

Mādhava and others say that it applies to those other than Vaiṣṇavas, by elimination.

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Some, however, say that the aruṇodaya-vedha is also for everyone, because of the general statement on conjunction. The mention of Vaiṣṇavas is for the purpose of a regulation, that for Vaiṣṇavas, it is only the aruṇodaya-vedha. And so, both kinds of conjunction, which are generally obtained, apply to non-Vaiṣṇavas. Therein, the aruṇodaya-vedha applies to an optional vow.

If Ekādaśī pervades for three ghaṭikās before sunrise, it is called a doubtful Ekādaśī, to be rejected by those who desire dharma. // For the sake of prosperity of sons and kingdom, one should fast on Dvādaśī. Therein is the merit of a hundred sacrifices, and the pāraṇa is on Trayodaśī. //

This is from the Gāruḍa Purāṇa. And it should not be argued that this should be restricted to Vaiṣṇavas alone. Because for them, a general prohibition of fasting is stated by "it should not be fasted on."

When there is an increase of Ekādaśī or Dvādaśī, it also applies to the obligatory fast for everyone.

One should avoid an Ekādaśī conjoined with Daśamī when it is increasing. When the moon is on a path of decrease, one should perform it when conjoined with Daśamī. //

This is from the Bhaviṣya Purāṇa. 'Moon' (soma) = Ekādaśī.

An Ekādaśī conjoined with a remainder of Daśamī should be fasted on then, when there is not a muhūrta of the Dvādaśī tithi on Trayodaśī. //

This is from the Viṣṇurahasya. Here, from the statement "when there is not," it is implied that if there is, then the one conjoined with Daśamī should not be performed.

When there is no increase of Ekādaśī or Dvādaśī, then the aruṇodaya-vedha does not apply, but only the sūryodaya-vedha. Otherwise, the sūryodaya-vedha would be meaningless. And so, when there is no increase, the one conjoined at dawn is pure. But in the case of sūryodaya-vedha, when there is no increase, it is the succeeding one.

In the absence of an alternative, one should perform the conjoined one, but not the entering one even in the absence of an alternative. //

From this verse, 'conjoined' = conjoined at dawn; 'entering' = conjoined at sunrise, they say.

In all cases, it is undisputed that an Ekādaśī conjoined at dawn should always be rejected by Vaiṣṇavas.

Even a pure Ekādaśī, if there is an increase (vṛddhi) of Ekādaśī or Dvādaśī, is to be rejected.

Where there is a complete Ekādaśī which extends with an increase into Dvādaśī, the fast should be done on Dvādaśī, and the pāraṇa on Trayodaśī. //

This is from the statement of Nārada. 'Complete' is defined as:

When, O Brahmin, it is conjoined with the two muhūrtas before sunrise.

When there is an increase of Dvādaśī alone, beginning with a complete tithi, Vāsa says:

When Ekādaśī is elided, and Dvādaśī is on the next day, Dvādaśī should be fasted on there, if one desires the supreme state. //

And it should not be argued that this applies to Smārtas. Because for them, in such a case, an injunction of a fast on the pure tithi will be stated.

A Vaiṣṇava is one who has received initiation into a Viṣṇu mantra.

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He who has received the initiation stated in the Vaikhānasa and other āgamas is a Vaiṣṇava. //

This is from statements such as this.

And so, if the sons, etc., of a Vaiṣṇava are non-Vaiṣṇavas, this determination does not apply to them. This should be noted.

And here, the prohibition of a conjoined tithi, by the maxim of the separateness of the connection, is for the sake of the vow (vratārtha) and for the sake of the person (puruṣārtha). Its being for the sake of the vow is from the context. Its being for the sake of the person is from the mention of an undesirable result for the person, in verses like:

Gāndhārī fasted on one conjoined with a remainder of Daśamī. Her hundred sons were destroyed; therefore, one should avoid it. // Where the Ekādaśī tithi is followed by Daśamī, there will be destruction of offspring, and after death, one goes to hell. //

And from the injunction of a penance:

This, conjoined with a remainder of Daśamī, was formerly given to Jambha. Having fasted on it through error, a twice-born should perform a penance. // A man, having performed a quarter of a kṛcchra, should give a cow with its calf. Half a suvarṇa of gold should be given, along with a droṇa of sesame seeds. //

So say some.

The truth, however, is that by the maxim "a mention of a fruit for a subordinate element is an explanatory statement," the mention of hell, etc., for the transgression of a prohibition that is for the sake of the rite is merely a condemnatory arthavāda. The penance also, though not connected with a specific rite, by the maxim of the absence of a qualified agent, is for the sake of the vow to be performed on the next day, like the Abhyuditeṣṭi. This is proper. Enough of this digression upon a digression.

Thus ends the determination of Ekādaśī for Vaiṣṇavas.

Now, for Smārtas.

Therein, Ekādaśī, though of two kinds by the division of pure (śuddha) and conjoined (viddhā), is of nine kinds for each.

A pure (śuddha) and a conjoined (viddhā) Ekādaśī are each divided into three kinds: short, equal, and long. / Each of these is again divided into three kinds by the shortness, equality, and length of the Dvādaśī. //

This is from a scriptural statement.

Here, in 'short, equal,' etc., the reference is primarily to the abstract quality.

The one that ends at the moment immediately preceding the second sunrise is equal (samā); the one that ends before that is short (nyūnā); the one that continues after sunrise is long (adhikā).

And here, the conjoined (viddhā) one, in the view of all, is only by conjunction at sunrise (sūryodaya-vedha). Because an eighteen-fold division based on conjunction at dawn (aruṇodaya-vedha) is impossible, as such a degree of decrease and increase is impossible.

And they are:

1. A pure, short Ekādaśī followed by a short Dvādaśī.
2. A pure, short Ekādaśī followed by an equal Dvādaśī.
3. A pure, short Ekādaśī followed by a long Dvādaśī.
4. A pure, equal Ekādaśī followed by a short Dvādaśī.
5. A pure, equal Ekādaśī followed by an equal Dvādaśī.
6. A pure, equal Ekādaśī followed by a long Dvādaśī.
7. A pure, long Ekādaśī followed by a short Dvādaśī.
8. A pure, long Ekādaśī followed by an equal Dvādaśī.
9. A pure, long Ekādaśī followed by a long Dvādaśī. Thus also for the conjoined (viddhā) one, making eighteen kinds.

Therein, the summary verses for the determination, in the ancient treatises, are:

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For the first six, the preceding day is the rule; in the next two, there is a regulation / for the householder and the ascetic; for the ninth, it is on the succeeding day. // For the first three conjoined ones, it is the preceding day; in the next two, there is a regulation. / For the remaining ones, it is on the succeeding day; the seventh, however, is by regulation. //

Mādhava, however, states eight kinds:

1. A pure, not-long Ekādaśī followed by a not-long Dvādaśī.
2. A pure, not-long Ekādaśī followed by a long Dvādaśī.
3. A pure, long Ekādaśī followed by a long Dvādaśī.
4. A pure, long Ekādaśī followed by a not-long Dvādaśī. Thus also for the conjoined (viddhā) one.

In either case, the determination is the same, because 'not-long' can occur through equality or through decrease (kṣaya).

Therein, in the first case, there is no doubt at all.

In the second case also, it is the preceding day.

This is from the Skānda Purāṇa:

When a pure Ekādaśī is equal or short, and the succeeding Vaiṣṇavī (tithi) is equal, short, or long, / one should fast on the Ekādaśī, not on the pure Vaiṣṇavī (tithi) itself. //

Here, 'a pure Ekādaśī' means 'when it is pure'. 'Equal or short' means 'not-long'. 'Succeeding' means the Vaiṣṇavī (tithi), which is Dvādaśī.

As for verses such as:

If Ekādaśī is complete, and on the next day there is Dvādaśī, / then, having abandoned Ekādaśī, one should fast on Dvādaśī. //

they are to be applied when Ekādaśī is also long (adhikā). This is because it forms a single sentence with another verse: "Even a complete Ekādaśī should be abandoned if both increase." Or, they apply to Vaiṣṇavas, because for them, a fast on the succeeding day is established when Dvādaśī alone increases. Anantabhaṭṭa, Mādhava, and others are in disagreement on this point.

Hemādri, however, says that in this second case, the verses enjoining a fast on a pure Ekādaśī apply to a householder (gṛhastha), while those enjoining a fast on a pure Dvādaśī apply to an ascetic (yati).

This is from the verse:

Where there is a complete Ekādaśī, and on the next day there is Dvādaśī, / there, Dvādaśī should be fasted on, and the pāraṇa should be on Dvādaśī itself. // The soul does not enter a womb again; thus said the blessed Lord Hari.

And here, he says that from "the soul does not enter a womb again," an ascetic is understood. A clear, authoritative verse on this matter is written in the Pṛthvīcandrodaya under the name of the Nāradīya:

A pure Ekādaśī is complete; on Dvādaśī there is nothing at all. / And Dvādaśī exists on Trayodaśī; what should be done then? // The preceding day should be performed by householders; the succeeding, by ascetics. //

In the third case, however, for all, it is only the succeeding day.

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This is from the statement of Nārada:

Where there is a complete Ekādaśī, and at dawn it is present again, / the succeeding day should be performed by all, when Dvādaśī is on the next day. //

In the fourth case, however, there is a regulation based on the distinction between a householder and an ascetic.

This is from the statement of Nārada:

On the first day, it is complete, pervading the entire day and night. / And on Dvādaśī, O Tāta, it is seen again. // The preceding day should be performed by householders, and the succeeding by ascetics, O Lord! //

The mention of 'ascetic' (yati) is indicative of those other than householders, because it is proper to use metaphorical interpretation for a secondary term.

And from the verse, which begins with a complete tithi:

When at the time of dawn again, there is one ghaṭikā, / a fast is enjoined there for a forest-dweller and an ascetic, // and for a widow, there, if Dvādaśī is not on the next day.

And from the word 'and' (ca) in "and for a widow" (vidhavāyāśca), a widower is also included, because of the similarity of being deprived of one limb of the pair.

Some, however, say that the mention of 'householder' and 'ascetic' is indicative of one with desire (sakāma) and one without desire (niṣkāma).

This is from the statement of Mārkaṇḍeya:

Where there is a complete Ekādaśī, and at dawn it is present again, / one with desire should fast on the preceding day; one without desire should observe the succeeding one. //

And it should not be argued that, in accordance with the previously cited verses, the terms 'with desire' and 'without desire' should refer to a householder and an ascetic.

This is because of the statement in the Skanda Purāṇa, which enjoins a fast on the succeeding day even for a householder without desire:

A householder without desire should always perform the succeeding Ekādaśī, / whether Dvādaśī is present at dawn or not, O best of the twice-born! //

In the case of desiring the pleasure of Viṣṇu, however, in such a situation, a fast should be performed on both days.

This is from the statement of the Skanda Purāṇa:

Where there is a complete Ekādaśī, and at dawn it is present again, / and Trayodaśī is at the time of dawn, which of them should be fasted on? // Both tithis should be fasted on there by those devoted to pleasing Viṣṇu. //

Some, however, say that "both should be fasted on" does not enjoin the repetition of a single fast, but rather, because it forms a single sentence with the preceding text, it is for the purpose of stating that both tithis are to be fasted on, some people on the preceding day and some on the succeeding.

As for the conjoined, not-long Ekādaśī followed by a not-long Dvādaśī, on it, the conjoined tithi itself should be fasted on.

This is from the statement of Nārada:

If, by chance, three tithis are accomplished on one Ekādaśī day, / there, the merit is of a hundred sacrifices, and the pāraṇa on Dvādaśī is fruitful. //

And from the statement of Ṛṣyaśṛṅga:

If Ekādaśī is not available and Dvādaśī is complete, / the one conjoined with Daśamī should be fasted on; the sage Uddālaka has said so. //

And here, the not-long nature of the conjoined tithi occurs through equality and through decrease (kṣaya). Therein, when it is through decrease, all except a householder with a son should fast on the conjoined tithi itself.

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This is because of the exclusion of a fast for those with a son in verses such as:

He who performs a fast on a day of Ekādaśī-elision (kṣaya), / his sons perish, just as for one who offers a piṇḍa in the Maghā nakṣatra. //

And so, in the Padma Purāṇa verse:

When an Ekādaśī conjoined with Daśamī does not increase on the next day, / that very tithi of elision should be fasted on by ascetics and householders, //

the word 'householder' (gṛhin) should be seen as referring to a householder other than one with a son.

For them, however, it is only on Dvādaśī.

This is from the statement of the Bhaviṣya Purāṇa:

When a day-elision (dinakṣaya) has occurred, one should not fast on a tithi conjoined with Daśamī. / A pure Dvādaśī should be fasted on, and the pāraṇa should be on Trayodaśī. //

And here, since the prohibition of a conjoined tithi in a day-elision applies to one with a son, it should be noted that the fast on Dvādaśī also applies to him.

When it is not-long through equality, however, even those with a son should fast on the preceding day, because the exclusion of a fast on a conjoined tithi for them, in verses like "in a day-elision," applies only in the case of elision (kṣaya).

For this very reason, the verse of the Bhaviṣya Purāṇa cited by Hemādri is consistent:

When Ekādaśī, even for a single kalā, is not on the next day and does not increase, / then that conjoined tithi should be fasted on by householders with a son. //

Here, from the prohibition of increase (vṛddhi), equality is understood.

For ascetics, however, when it is not-long through equality, it is the succeeding day.

This is from the statement of the Viṣṇurahasya:

When the preceding day is mixed with Daśamī, and the succeeding Dvādaśī is complete and pure, / that pure Dvādaśī, O King, should be fasted on by those who desire liberation. //

When it is not-long through decrease (kṣaya), however, it is the preceding day, in accordance with the Padma Purāṇa verse, "by ascetics and householders."

As for the verse of Sumantu:

Even in a day-elision, a pure Dvādaśī should be fasted on by those who desire liberation. / An Ekādaśī conjoined with Daśamī should never be fasted on. //

it should be interpreted as referring to equality, by taking the word 'elision' (kṣaya) to mean, by metaphorical interpretation, the absence of increase. Otherwise, the Padma Purāṇa verse would be without scope. And it should not be argued that, in accordance with this verse, the Padma Purāṇa verse itself should be taken, by metaphorical interpretation, to refer to equality. Because it would lead to the impropriety of "the succeeding day in case of elision, the preceding in case of equality."

The Madanaratna, however, says that in the case of equality and elision, for ascetics, it is the succeeding day, from the previously cited verses of Sumantu and the Viṣṇurahasya. The mention of 'ascetic' in the Padma Purāṇa refers to an ascetic who is desirous of liberation and has taken the vow of celibacy, a forest-dweller, who is similar to an ascetic in his observance of rules.

As for what is said in the Tithitattva and other works—

One should perform the conjoined one if the other is not available, but not the entering one even if the other is not available. //

—that from this verse of the Kūrma Purāṇa, there is never an injunction of a fast on a conjoined tithi, that is incorrect. Because this verse, not being cited by Ācāryacūḍāmaṇi and others, is baseless; or, if it has a basis, it can be justified as applying to one who does not desire liberation. Otherwise, the verse of Ṛṣyaśṛṅga, which is for the purpose of a counter-injunction for a tithi conjoined at sunrise, and which is cited even by Ācāryacūḍāmaṇi and others—

If days not conjoined with prohibited ones are not available, /

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then the Ekādaśī tithi, even if conjoined for five muhūrtas, is to be accepted. //

—would become meaningless.

As for the conjoined, not-long Ekādaśī followed by a long Dvādaśī, it is the succeeding day.

This is from the statement of the Brahmavaivarta Purāṇa:

When Ekādaśī is elided, and on the next day there is Dvādaśī, / a pure Dvādaśī should be fasted on, if one desires the supreme state. //

The Gauḍas, however, reading the second half as:

When the moon is in a state of decrease of the fortnight, one should skip the one conjoined with Daśamī.

say that in the bright fortnight, one conjoined with Daśamī should be rejected, but in the dark fortnight, one conjoined with Daśamī should be accepted.

To this, the following must be said: Is it enjoined here that the prohibition of a conjoined tithi applies only to the bright fortnight, or that the injunction of a conjoined tithi applies only to the dark fortnight? In the first case, it would lead to the undesirable consequence of having to perform a conjoined tithi in the dark fortnight even when Ekādaśī and Dvādaśī are both increasing. In the second case, it would lead to the undesirable consequence of rejecting it in the bright fortnight even when it is not long. And this is not a desired consequence, as it is not accepted even by them.

As for the verse in the Madanaratna:

Ekādaśī conjoined with Daśamī should be performed by men in all cases, / whether it is present at dawn or not, because the fast is obligatory. //

which is interpreted as "whether Dvādaśī is present at dawn on Trayodaśī or not," and it is said that even if Dvādaśī is present on Trayodaśī, the fast is on the conjoined tithi, that is incorrect. It would lead to a contradiction with the previously cited verse, "When Ekādaśī is elided," etc. And because the word 'dawn' (prātaḥ) does not refer to the time of dawn on the third day. The meaning of the verse is this: In a Daśamī-conjunction, whether Ekādaśī is present at the time of the resolve (saṅkalpa) at dawn or not, the fast must be performed in all cases.

In reality, however, in the Hemādri and other works, the verse is cited as "conjoined with Dvādaśī, by men," and so there is no fault.

As for the conjoined, long Ekādaśī followed by a long Dvādaśī, it is the succeeding day for all, because the verses prohibiting a conjoined tithi apply there without restraint.

As for the conjoined, long Ekādaśī followed by a not-long Dvādaśī, it should be fasted on by all as the succeeding day.

This is from the statement of Pojha:

The Ekādaśī tithi should be performed when joined with Dvādaśī in all cases, / whether Dvādaśī is present on Trayodaśī or not. //

And from the statement of the Kūrma Purāṇa:

Ekādaśī, Dvādaśī, and Trayodaśī in the last part of the night— / there, the merit is of a hundred sacrifices, and the pāraṇa is on Trayodaśī. //

And in this case, when Dvādaśī is not-long due to elision (kṣaya), a householder with a son should not perform the fast, from the statement of the Kūrma Purāṇa.

This is from the statement of the Kūrma Purāṇa:

Ekādaśī, Dvādaśī, and Trayodaśī in the last part of the night— /

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one who is endowed with sons and grandsons should not perform a fast. //

But only a night-meal (nakta).

This is from the statement of Vṛddha Parāśara:

When Ekādaśī has increased and Dvādaśī has undergone elision, / that Dvādaśī is known as elided; a night-meal is enjoined there. //

Some, however, say that since a fast is prohibited due to the day-elision, one should eat something, from the verse, "When a fast is prohibited..."

This is not so, because a night-meal, etc., are specifically prescribed.

As for the verse of Praceta:

If Ekādaśī has increased, especially in the bright or dark fortnight, / an ascetic should perform the succeeding one; a householder should fast on the preceding one. //

it applies to a pure tithi, because it forms a single sentence with the many verses such as, "Where there is a complete Ekādaśī..."

Mādhava, however, says that from this verse, this regulation applies even to a conjoined tithi.

And here, in those cases where a fast on a conjoined tithi is applicable, the worship and the resolve for the vow should be performed at night.

This is from a smṛti verse cited by Anantabhaṭṭa:

One who fasts on a conjoined tithi, having abandoned eating for the day, with a composed mind, / should worship Viṣṇu at night and make the resolve then. //

In those cases where a fast on a pure tithi is applicable, if on the preceding day, Daśamī is before midnight, then from general verses such as, "A wise man should make the resolve at dawn," and "Divine rites should be performed in the forenoon," they should be performed at dawn itself.

But when the conjunction with Daśamī is after midnight, then the worship and the resolve for the vow should be performed after midday.

This is from a verse cited by Anantabhaṭṭa:

Because of the fault of conjunction with Daśamī after midnight, / one should avoid the four māsas for the resolve and worship. //

And so, in the smṛti verse:

Where Ekādaśī is available after midnight, / one should not perform a fast there, if one does not desire a kalā of Daśamī. //

the mention of 'fast' (upavāsa) should also be interpreted as being for the purpose of prohibiting a fast in the form of a resolve at dawn, not for the purpose of prohibiting the fast itself, says Anantabhaṭṭa.

Hemādri, however, says it applies to the first commencement, because the prohibition of desire in "if one does not desire" is most fitting for the first performance.

Others, however, say that from this verse, the defiling nature of the kapāla-vedha (conjunction at the skull, i.e., midnight) is also obligatory, just like the aruṇodaya-vedha. For this very reason, even the author of the commentary on the Kālanirṇayadīpikā has not refuted this. Therefore, they say that the kapāla-vedha is regulated by local custom.

In reality, however, in the verse:

For some, a conjunction with Daśamī even at midnight is desired. / At the time of dawn, however, there is no room for deliberation. //

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The conjunction which the teachers who are dear to Hari call kapāla-vedha— / this is not my view, because the night is desired to be of three yāmas. //

since the maxim of "how much more so" (kaimutika-nyāya) is shown, it is proper that the verses on kapāla-vedha are only for the praise of the aruṇodaya-vedha.

[Determination of the Pāraṇa]

And it (the pāraṇa), even when Dvādaśī is short, shorter, or shortest, should be performed by means of apakarṣa (the ritual pulling-back) of the morning and midday rites to the time of dawn (uṣaḥkāla).

This is from the statement of the Padma Purāṇa:

When Dvādaśī is short on the day of the pāraṇa, / one should then perform both the morning and midday rites at the time of dawn. //

And it should not be argued that since the time of dawn is short, how can so many rites be performed? This is because, by the force of the injunction, their performance is possible by the supersession of number, etc.

For this very reason, a fault is stated in the Padma Purāṇa for transgressing Dvādaśī:

This Dvādaśī, when transgressed by men, is a cause of great loss. / It causes the destruction of dharma.

And the apakarṣa applies only to smārta rites, not to śrauta ones, because the latter are stronger. And because the former has scope in its application to those who are not entitled to śrauta rites.

Likewise, there is no apakarṣa for an optional (kāmya) rite.

And here, from the mention of 'morning and midday', there is no apakarṣa for occasional (naimittika) rites of bathing, etc., enjoined for a specific time, such as a solar ingress, Vyatīpāta, etc., or for the annual śrāddha, etc.

Likewise, even when Dvādaśī is long, the apakarṣa of the midday rite should be performed at dawn.

This is from a verse cited by Mādhava:

For all fasts, the pāraṇa is indeed at dawn. //

But when the time of dawn falls within the first quarter of Dvādaśī, then the pāraṇa should be performed at its end.

This is from the statement of the Viṣṇudharma:

The first quarter of Dvādaśī is called Harivāsara. / Having transgressed that, one devoted to Viṣṇu should perform the pāraṇa. //

Thus ends the determination of the Ekādaśī pāraṇa.

Thus ends the determination of Ekādaśī.

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[Determination of Dvādaśī]

And it should be taken when conjoined with Ekādaśī, from the yugma-vākya, "Dvādaśī conjoined with Rudra (11th)."

And from the Skanda Purāṇa:

And Dvādaśī should be performed when conjoined with Ekādaśī, O Lord! / It should always be performed by the wise and by men who are devotees of Viṣṇu. //

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And from the verse of Gārgya:

Ekādaśī and Ṣaṣṭhī, Amāvāsyā and Caturthikā / should be fasted on when conjoined with the succeeding day; the others, when conjoined with the preceding. //

And here, the mention of fasting is indicative of all rites.

And when a fast on Ekādaśī and a fast on Dvādaśī are applicable on the same day, then both fasts should be performed together (tantreṇa).

But when the two fasts are applicable on different days, due to the tithis being complete, then having performed the pāraṇa conjoined with the Ekādaśī fast with water, one should begin the Dvādaśī vow, says Mādhava.

And this same principle should be noted in all cases where two fasts are applicable.

The Damanotsava is stated for the bright Dvādaśī of Caitra in the Rāmārcanacandrikā, beginning with:

On the Dvādaśī of the bright fortnight of the month of Caitra is the Damanotsava.

And there, only the day of the pāraṇa is intended.

This is from the statement in the same text:

If on the day of the pāraṇa, Dvādaśī is not available even for a ghaṭikā, / then Trayodaśī should be taken for the offering of the sacred thread and Damana flowers. //

And the offering of the sacred thread (pavitrāropaṇa) is enjoined for the bright Dvādaśī of Śrāvaṇa.

This is from the statement of the Viṣṇudharma:

In the bright fortnight of Śrāvaṇa, when the sun is in Cancer, / on Dvādaśī, the offering of the sacred thread to Vāsudeva is remembered. //

[Determination of Śravaṇa-dvādaśī]

Therein, in the Viṣṇudharmottara:

That Dvādaśī which is conjoined with Śravaṇa, O Rāma, is great. / He who has fasted, bathed, and worshipped Janārdana on it, // that knower of dharma obtains without effort the fruit of twelve Dvādaśīs.

And this conjunction, even if slight, is fruit-bearing.

This is from the statement of the Nāradīya, in the context of Śravaṇa-dvādaśī:

The conjunction of the tithi and the nakṣatra, or of the yoga itself, O king! / If it is available even for two kalās, it should be known as lasting for eight yāmas. //

The 'yoga' is the Rohiṇī-yoga, etc.

Therein, as for the one which is conjoined with Śravaṇa on only one day, whether it is pure, pure and long, conjoined, or conjoined and long, there is no doubt.

When, in the case of a conjoined and long tithi, there is a conjunction with Śravaṇa on both days, then the one conjoined with Ekādaśī should be taken.

This is from the statement of the Mātsya Purāṇa:

When Dvādaśī, touching Śravaṇa, touches Ekādaśī, / that is the Vaiṣṇava yoga, called Viṣṇuśṛṅkhala. //

In the Hemādri, however, the reading is 'not touching Śravaṇa'. And it is explained that the word vaṇā is feminine.

And then, the two fasts should be performed together (tantreṇa).

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But when, in the case of a pure and long tithi, there is a conjunction with Śravaṇa on both days, then it is the succeeding day.

This is from the Bṛhannāradīya:

The one that pervades sunrise should be taken for the Śravaṇa-dvādaśī vow.

But when there is no conjunction with Śravaṇa on Dvādaśī at all, then the Śravaṇa-dvādaśī vow should be performed on Ekādaśī itself, when it is conjoined with it.

This is from the statement of the Nāradīya:

When the ṛkṣa (lunar mansion) of Śravaṇa is not obtained on Dvādaśī at all, / then Ekādaśī conjoined with Śravaṇa, which destroys sin, should be fasted on. //

And a special name for this is in the Bhaviṣya Purāṇa:

When the bright Ekādaśī is conjoined with Śravaṇa, / that tithi is called Vijayā, granting victory to devotees. //

And in the case of a conjoined and long tithi, if there is no conjunction with Śravaṇa on the succeeding day, then such a tithi, even if conjoined with Daśamī, should be taken.

This is from the Vahni Purāṇa:

Where there is Daśamī and Ekādaśī, that tithi should not be fasted on. / But if it is conjoined with Śravaṇa, it is auspicious and grants all desires. //

And when the fasts of Ekādaśī and Śravaṇa-dvādaśī are applicable on different days, then one who is able should perform both.

This is from the statement of the Bhaviṣya Purāṇa:

Having fasted on Ekādaśī, one should fast on Dvādaśī. / There is no violation of the rule there; the deity of both is Hari. //

When one has undertaken the Ekādaśī vow and the Śravaṇa-dvādaśī vow, but is unable to perform both, then having fasted on Ekādaśī, one should perform only the worship on Dvādaśī.

This is from the statement of the Mātsya Purāṇa:

On Dvādaśī of the bright fortnight, if there is the Śravaṇa nakṣatra, / having fasted on Ekādaśī, one should worship Hari on Dvādaśī there. //

One who has not undertaken the Ekādaśī vow, however, should fast on Dvādaśī itself.

This is from the statement of the Nāradīya:

Having fasted on the meritorious Dvādaśī conjoined with the Vaiṣṇava ṛkṣa, / a man obtains without doubt the merit that arises from Ekādaśī. //

And here, even if the conjunction with Śravaṇa is at any time, the resolve (saṅkalpa) is at dawn, says Hemādri.

And this is said to be great in Bhādrapada.

This is from the Skanda Purāṇa:

The bright Dvādaśī in the month of Bhādrapada, conjoined with Śravaṇa, / is known by the name Mahatī; it is of great fruit for a fast. //

And this is most praised when conjoined with Wednesday.

This is from the Viṣṇudharmottara:

In a Śravaṇa-dvādaśī conjunction, when there is a Wednesday, / that Dvādaśī is proclaimed as Atyantamahatī (Extremely Great). //

And the pāraṇa of the fast on the occasion of the Śravaṇa-dvādaśī vow, if both continue on the day of the pāraṇa, should be performed at the end of both; this is the primary rule.

{MV-S_77}

Some say this is from the Nāradīya:

When a fast occurs due to the conjunction of a tithi and a nakṣatra, / the pāraṇa should not be performed until one of them has ended. //

The Madanaratna, however, says that although it appears here that the pāraṇa is at the end of either the tithi or the nakṣatra, it should be performed only at the end of the tithi, not at the end of the nakṣatra alone, even if it is in the middle of the tithi.

This is because in the Viṣṇudharmottara, the end of Śravaṇa is excluded for the pāraṇa:

Whichever tithis are proclaimed as meritorious due to a conjunction with a nakṣatra, / one should perform the pāraṇa at the end of the ṛkṣa, except for Śravaṇa and Rohiṇī. //

And it should not be argued that in that case, it should not be at the end of Rohiṇī either. Because from the verse of the Vahni Purāṇa in the section on fasts prompted by a Rohiṇī conjunction, "one should perform it at the end of the nakṣatra or of the tithi," it is desired there, but there is no such verse here.

Thus ends the determination of Śravaṇa-dvādaśī.

[Determination of the Other Mahādvādaśīs]

Therein, in the Brahmavaivarta Purāṇa:

Unmīlinī, Vañjulinī, Trispṛśā, Pakṣavarddhinī, / Jayā, and Vijayā, and Jayantī, and Pāpanāśinī // These eight Dvādaśīs are of great merit, removing all sins, O twice-born! / Four arise from the conjunction of tithis, and the other four likewise. // Arising from the conjunction of nakṣatras, they quell powerful sin. / When a complete Ekādaśī increases and is present again, / that is called Unmīlinī, O best of the Bhṛgus, and is said to destroy sin. // When one fasts on Dvādaśī and performs the pāraṇa on Dvādaśī, / that is called Vañjulī, and is said to destroy ten thousand murders. // When the first (tithi) is at dawn, Dvādaśī for the whole day, / and Trayodaśī at the end, O Bhadrā, that is proclaimed as Trispṛśā. // When the new moon or full moon increases, it is Pakṣavarddhinī. / Having left aside Ekādaśī, one should fast on Dvādaśī there. // When conjoined with Puṣya, Śravaṇa, Punarvasu, and Rohiṇī, / these eight Dvādaśīs, when fasted on, have equal fruit separately. //

Four arise from the conjunction of tithis, and four from the conjunction of nakṣatras, making eight. The 'first' is Ekādaśī. Some say 'at dawn' (aruṇodaye) means 'at sunrise' (sūryodaye). In Pakṣavarddhinī, for one who is unable to perform two fasts, only the fast on Dvādaśī is enjoined, as in the Śravaṇa-dvādaśī vow. The 'first of Puṣya' means Punarvasu.

And here, in those prompted by the tithi, there is no deliberation.

{MV-S_78}

Śravaṇa-dvādaśī has already been determined.

In the others prompted by a nakṣatra, however, venerability is not from a slight conjunction, as in Śravaṇa-dvādaśī, but only when it is present from sunrise until the next sunrise, or until sunset.

This is from the general verse:

From Kṛttikā to Bharaṇī, the seven-day week of the stars, / these do not purify the entire tithi by mere conjunction. //

In the case of Śravaṇa, it was said to be so because of a specific verse.

And these eight mahādvādaśīs are optional (kāmya), because a fruit is heard in "of great merit," etc.

As for the verse that states a negative consequence for non-performance:

Those in the world who, by my command, do not perform the eight Dvādaśīs, / their abode is in the city of Yama until the dissolution of the elements. //

it is without authority.

Thus ends the determination of the other mahādvādaśīs.

For the worship of the calf stated for the dark Dvādaśī of Kārtika, the tithi pervading the evening (pradoṣa) should be taken, because it is enjoined for that time. If it pervades that time on both days, it is the preceding day, from the recollection, "The worship of the calf and of the Vaṭa tree should be performed on the first day."

Thus ends the determination of Dvādaśī.

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[Determination of Trayodaśī]

Therein, the bright Trayodaśī should be performed when conjoined with the preceding day.

This is from the statement of the Brahmavaivarta Purāṇa:

Trayodaśī should be performed when conjoined with Dvādaśī, O sage! //

And from the specific statement in the Nigama for the dark-fortnight Trayodaśī:

Ṣaṣṭhī, Aṣṭamī, and Amāvāsyā, and Trayodaśī in the dark fortnight, / these should be performed when conjoined with the succeeding day; the others, when conjoined with the preceding. //

As for what is stated by Vṛddha Vasiṣṭha:

Dvitīyā, Pañcamī, Vedha, Daśamī, and Trayodaśī, / and Caturdaśī, for a fast, destroy the preceding and succeeding tithis. //

that applies to the bright Trayodaśī, because in the Nigama, a specific statement is made with emphasis on the dark fortnight: "Trayodaśī in the dark fortnight."

But when Trayodaśī is not on the next day, then the one conjoined with the preceding day should be performed.

Thus said Vasiṣṭha:

Ekādaśī, Tṛtīyā, and Ṣaṣṭhī, and also Trayodaśī, / should be performed even if conjoined with the preceding day, if they are not on the next day. //

And for a fast, this same determination applies.

As for the verse of the Viṣṇudharmottara:

Ekādaśī, Aṣṭamī, Ṣaṣṭhī, Dvitīyā, and Caturdaśī, /

{MV-S_79}

Trayodaśī, and Amāvāsyā—these should be fasted on when conjoined with the succeeding day. //

that applies to the dark Trayodaśī. Otherwise, it would contradict the verse of Vṛddha Vasiṣṭha: "Dvitīyā, Pañcamī, Vedha, Daśamī, and Trayodaśī..." Therefore, by the division of the dark and bright fortnights, both are justified.

And here, the acceptability of the one conjoined with the preceding day is not when it pervades only the evening, but when it pervades the afternoon (aparāhṇa).

This is from the Skanda Purāṇa:

Trayodaśī should be performed which is of the afternoon. //

Madana-trayodaśī in Caitra, however, should be taken when it pervades midday.

In that context, it is said:

At midday, one should worship with devotion, with perfumes, flowers, unbroken rice, etc. //

And it, being in the bright fortnight, is conjoined with the preceding day.

Likewise, Śani-trayodaśī should be performed when conjoined with the preceding day and pervading the evening (pradoṣa).

The definition of pradoṣa is:

Pradoṣa is for three muhūrtas after the sun has set. //

In the Skanda Purāṇa:

Then, when the sun is red, having bathed, the restrained votary, / having then gone to the place of worship, should worship Śiva in the evening. //

If it pervades the evening on both days, or touches a part of it, the succeeding day should be taken, because it begins from the time of the resolve, "A wise man should make the resolve for a fast, vow, etc., at dawn."

And from the verse of Jāvāli:

When a tithi always pervades the evening on both days, // the night-meal (nakta) should be on the succeeding one, because it is on both. //

If it touches a part of it, the one where it is greater should be taken. 'Greater' means pervading a time sufficient for the worship of the god and for eating. If it is equal, it is the succeeding day.

The bright Trayodaśī of Mārgaśīrṣa is Anaṅga-trayodaśī.

This is from the statement of the Viṣṇu Purāṇa, which begins with "in the bright fortnight of Mārgaśīrṣa":

This was performed by Anaṅga (Kāma); therefore, it is Anaṅga-trayodaśī. //

Although here, from the general determination, one pervading the afternoon and conjoined with the preceding day is obtained, yet, from the verse of Saṃvarta:

Kṛṣṇāṣṭamī, Bṛhattapā, Sāvitrī, Vaṭapaitṛkī, / Anaṅga-trayodaśī, and Rambhā should be fasted on when conjoined with the preceding day. //

even one conjoined with the preceding day that pervades the evening is accepted. Otherwise, since it would be obtained from the general determination itself, this verse would be meaningless.

{MV-S_80}

Likewise, the dark Trayodaśī of Kārtika should be taken when it pervades the evening.

This is from the statement of the Skānda Purāṇa:

In the dark fortnight of Kārtika, on Trayodaśī, at the face of the night, / one should place a lamp for Yama outside; untimely death is destroyed. //

Thus ends the determination of Trayodaśī.

---

[Determination of Caturdaśī]

Therein, Vyāsa says:

The bright Caturdaśī should always be taken when conjoined with the succeeding day for a vow. //

In the Padma Purāṇa:

Ekādaśī, Aṣṭamī, and Ṣaṣṭhī, and Caturdaśī in the bright fortnight, / these should be performed when conjoined with the succeeding day; the others, when conjoined with the preceding. //

In the Bhaviṣya Purāṇa:

Caturdaśī should always be performed conjoined with Trayodaśī, not otherwise. / It should be conjoined with Paurṇamāsī, and Paurṇamāsī with Caturdaśī. //

In the Nāradīya Purāṇa:

Tṛtīyā, Ekādaśī, Ṣaṣṭhī, Paurṇamāsī, and Caturdaśī / should not be performed when conjoined with the preceding day; they should be performed when conjoined with the succeeding. //

In the Vārāha Purāṇa:

Ekādaśī with Daśamī, and Aṣṭamī with Saptamī, / and Ṣaṣṭhī with Pañcamī, and Caturdaśī with Trayodaśī, // a man should not perform rites on these when conjoined with the preceding day. / Ṣaṣṭhī conjoined with Nāga, Maheśvara conjoined with Bhānu, / and Caturdaśī conjoined with Kāma—these mixed tithis are remembered as impure. //

Maheśvara is Aṣṭamī. Aṣṭamī and Caturdaśī in the bright fortnight.

The bright Caturdaśīs of Caitra and Śrāvaṇa should be taken when they pervade the night.

And so, Baudhāyana says:

The bright Caturdaśī of the month of Madhu (Caitra) and Śrāvaṇa, / that should be taken when it pervades the night; the succeeding one goes to the forenoon. //

'Succeeding' means belonging to another month.

And from a verse written in the Hemādri:

Because at night, O Śūlabhṛt, the Bhūtas and Śaktis roam, / therefore, on that Caturdaśī, when it is present, their worship should be performed. //

The bright Caturdaśī of Bhādra should pervade three muhūrtas. Even if it pervades two muhūrtas, the one pervading sunrise should be taken.

This is from the verse, "For a divine rite, the one at sunrise should be taken."

{MV-S_81}

And from the yugma-vākya, "and Pūrṇimā with Caturdaśī."

And this is the practice of all the learned (śiṣṭa).

Some, however, say that the one pervading midday should be taken, and they present as proof an indicator in a verse of the Bhaviṣyottara.

As follows:

At midday, at the time of eating, having come up from the riverbank, / that Śīlā saw a group of women in red clothes, // worshipping the god with devotion on Caturdaśī, each separately. //

This is not so. Because, unlike in the Vināyaka vow, "at midday, one should worship, O King," no injunction is heard here. And because the indicator is in an explanatory statement (arthavāda), and no other proof is seen to support it, and because it contradicts the direct verse, "For a divine rite, the one at sunrise should be taken," the one at sunrise should be taken, not the one at midday. This is the summary.

The learned also perform the vow on the one at sunrise.

The dark Caturdaśī, however, should be taken when conjoined with the preceding day.

Āpastamba says:

Aṣṭamī in the dark fortnight, and Caturdaśī in the dark fortnight, / should be performed when conjoined with the preceding day; never when conjoined with the succeeding. //

As for the Nāradīya:

Aṣṭamī, Ekādaśī, and Ṣaṣṭhī, and Caturdaśī in the dark fortnight, / Amāvāsyā, and Tṛtīyā should be performed when conjoined with the succeeding day. //

And in the Brahmavaivarta:

Caturdaśī conjoined with Darśa (Amāvāsyā), and conjoined with Paurṇamāsī, O Lord! //

that applies to a fast.

This is because it forms a single sentence with the specific verse of the Padma Purāṇa, and because it contradicts the previously cited verse:

Ekādaśī, Aṣṭamī, and Ṣaṣṭhī, and Caturdaśī in both fortnights, / Amāvāsyā, and Tṛtīyā—these should be fasted on when conjoined with the succeeding day. //

'Both fortnights' means 'belonging to both fortnights'.

In a vow to Śiva, however, the Caturdaśīs of both fortnights should be taken when conjoined with Trayodaśī and pervading the afternoon.

And so, in the Skanda Purāṇa:

Caturdaśī should be performed when conjoined with Trayodaśī, O Lord! / by my devotees, O mighty-armed one, which is of the afternoon. // It should not be performed when conjoined with Darśa, nor ever when conjoined with Rākā. //

From the indicator in the Lord's statement, "by my devotees," it is known that it applies to His vow.

And from the verse:

In all vows to Rudra, the tithi that is facing should be performed. //

And also:

Aṣṭamī in the dark fortnight, and Caturdaśī in the dark fortnight, /

{MV-S_82}

should be performed when conjoined with the preceding day; never when conjoined with the succeeding. // In rites such as fasting, this is the eternal dharma. //

This also applies to a vow to Rudra, because it forms a single sentence with the previously stated verse. In vows other than that, from the previously cited Padma Purāṇa verse, "Caturdaśī in both fortnights," and from a similar verse of Vṛddha Vasiṣṭha, the one conjoined with the succeeding day should be taken.

Thus ends the general determination of Caturdaśī.

[Determination of Nṛsiṃha-caturdaśī]

And it should be taken when it pervades the evening (pradoṣa).

Thus it is said in the Hemādri, in the Nṛsiṃha Purāṇa:

In the bright fortnight of Vaiśākha, on Caturdaśī, at the face of the night, // is the meritorious vow of my birth, which destroys sin. / It should be performed year after year, for the sake of my satisfaction. //

If it pervades it on both days, or partially and equally, it is the succeeding day. If it pervades unequally, then the one with the greater pervasion. If it does not pervade it on both days, it is the succeeding day, because on the succeeding day there is a secondary pervasion, and on the preceding day there is an absence of it.

As for what is said there:

Then at the time of midday, in a river, etc., in clear water, / having then put on a garment, one should begin the rite of the vow. //

that applies to the commencement of the vow in the form of a resolve, not to indicating that midday is the time of the principal rite, because it would contradict the previously cited verse.

And this is most praised with a special conjunction.

It is said in the same text:

My vow on a Saturday, with the conjunction of the Svātī nakṣatra, / with the conjunction of the Siddhi yoga, and in the Vaṇija karaṇa as well, // is obtained by men by chance, with the conjunction of good fortune. / Even without these conjunctions, my day is a destroyer of sin. //

And this is obligatory only for worshippers of Nṛsiṃha.

It is said in the same text:

All the social classes have the right to my vow. / By my devotees, devoted to me, it should be performed with special care. //

Thus ends the determination of Nṛsiṃha-jayantī.

[Here, by Association, Other Jayantīs are Stated]

In the Purāṇasamuccaya:

Matsya was on the day of Hutabhuk (Tṛtīyā) in the bright fortnight of Madhu (Caitra); Kūrma, on the full moon of Mādhava (Vaiśākha); Vārāha, on the day of Girijā's son (Caturthī); in Nabhas (Bhādra), on what was Bhūta (Caturdaśī); in the bright fortnight of Mādhava (Vaiśākha); //

{MV-S_83}

Siṃha (Nṛsiṃha), in the bright fortnight of Bhādrapada, on Haritithi (Dvādaśī); Śrī Vāmana, in Mādhava (Vaiśākha); Rāma (Paraśurāma), on Gaurī's tithi (Tṛtīyā); after that, Rāma (Dāśarathi) was on the Navamī of Madhu (Caitra); // Kṛṣṇa, on the Aṣṭamī of Nabhas (Śrāvaṇa); and in the bright fortnight of Āśvina, on what was Daśamī, Buddha; Kalki was on the bright Ṣaṣṭhī of Nabhas (Śrāvaṇa), in order. // At midday were Vāmana and the two Rāmas; Matsya and Kroḍa (Vārāha) in the afternoon part; / Kūrma, Siṃha, Buddha, and Kalki in the evening; Kṛṣṇa at night; and when times are equal, the former. //

Thus ends the determination of the Jayantīs.

On the bright Caturdaśī of Jyeṣṭha, having performed the austerity of the five fires for the entire day, a golden cow should be given in the evening.

This is from the statement of the Mātsya Purāṇa:

In Jyeṣṭha, one who performs the five-fire austerity and gives a golden cow in the evening goes to heaven. / On Aṣṭamī and Caturdaśī, this is remembered as a vow to Rudra. //

The dark Caturdaśī of Kārtika is Dīpāvalī.

This is from the statement of the Bhaviṣya Purāṇa:

In Kārtika, in the dark fortnight, on Caturdaśī, at the rise of day, / a bath must be performed by those who fear hell. //

Kārtika here is full-moon-ending. Here, from the hearing of 'at the rise of day', the Gauḍas say it is pervasion of the morning time. The Southerners, however, say the reading is 'at the rise of the moon'. In their view, the one pervading moonrise should be taken. If it pervades it on both days, or on neither, it is the preceding day.

This is from a verse cited in the Pṛthvīcandrodaya:

On the Caturdaśī conjoined with the preceding day, in the other than bright fortnight of Kārtika, / at the time of dawn, one should perform a bath there with effort. //

And on this same night, the offering of lamps should be performed.

This is from the verse:

Then at the time of evening, one should give beautiful lamps.

The bright Caturdaśī of Kārtika is the Pāṣāṇa-caturdaśī vow.

This is from the statement of the Devī Purāṇa:

In Kārtika, in the bright fortnight, which is Pāṣāṇa-caturdaśī, / on it, one who eats stones should worship Gaurī with a night-meal (nakta). //

This very one is Vaikuṇṭha-caturdaśī. It should be taken when it pervades the night.

This is from the statement of the Bhaviṣya Purāṇa:

In the bright fortnight of Kārtika, on Caturdaśī, O king! / one who has fasted should worship Hari at night, with the senses restrained. //

Since this very day is the day of the consecration of Viśveśvara, for the worship, etc., prompted by that, the one pervading dawn should be taken.

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This is from the statement of the Sanatkumāra Saṃhitā:

In the year named Hemalamba, in the glorious month of Kārtika, / in the bright fortnight, on Caturdaśī, towards the rise of dawn, // on the tithi of Mahādeva, in the Brāhma muhūrta, at Maṇikarṇikā, / having bathed, the goddess Viśveśvarī worshipped Viśveśvara. //

The bright Caturdaśī of Māgha is called Āraṭantī. It should be taken when conjoined at dawn.

This is from the Brahma Purāṇa:

On the bright Caturdaśī of Māgha, from the body of Viṣṇu, rays / issued forth, in the form of sesame seeds, by the hundreds and thousands. // At the time when the sun has not risen, while the stars are still shining, / the king Yama, the sun of dissolution, should be worshipped there. //

[Determination of Śivarātri]

Its nature is in the Śivarahasya:

From then on, O divine sage, the dark Caturdaśī of Māgha / is called Śivarātri; it is dear to the enemy of the three cities. //

And here, the word 'night' (rātri) is indicative of the tithi, and the word 'Śiva' is indicative of the vow to Śiva, from the context. Therefore, this word Śivarātri refers to the tithi suitable for the special vow to Śiva.

In the Skanda Purāṇa, however:

The dark Caturdaśī that falls between Māgha and Phālguna / is known as Śivarātri, the most excellent of all sacrifices. //

As for what is in the Bhaviṣya Purāṇa:

On the dark Caturdaśī in Phālguna is the worship of Śiva. / Having fasted on it with effort, one should avoid worldly objects. //

That is with reference to a month ending with the full moon (paurṇamāsānta), for the sake of syntactical unity with the previously cited verse.

This Śivarātri vow (vrata) should be known as comprising fasting (upavāsa), worship (pūjā), and a vigil (jāgaraṇa).

And so, in the Nāgarakhaṇḍa:

By the power of the fast, and by the force of the vigil, / and by the worship of the liṅga on that Śivarātri, // one obtains imperishable enjoyments and attains union with Śiva.

And in the Sahyakhaṇḍa:

Having himself worshipped the liṅga, with a fast and a vigil, / even unknowingly, the sinless hunter attained the state of a Gaṇa. //

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In the Brahma Purāṇa:

In Māgha, on the dark Caturdaśī, the supreme vow should be performed. / Having fasted, O beautiful-faced one, on Caturdaśī, O lady of excellent vows! /

Having said this, worship, vigil, etc., for each watch of the night are stated.

And in the Skanda Purāṇa, having said:

On the dark Caturdaśī, he did not obtain any animal, / not even a small one for the sustenance of life; he remained afflicted with hunger. //

it is stated:

The bilva leaves struck by the tip of his bow, O bestower of honor, / fell, O great king, upon the head of Śambhu on the ground. // There he remained, O king of kings, sleepless for the entire night. / The hunter remained for the rest of the night, with a fixed gaze and without meat. // When it became a clear dawn, having seen Śaṅkara there, / he was nourished, O best of men, with bilva leaves, roots, and bulbs. //

As for the mention of one or two of these elements in some places, as in:

Or, one should pass Śivarātri with worship and a vigil.

even there, because it begins with "or" (athavā), indicating an alternative rule (anukalpa), it should be explained as applying to one who is unable.

Likewise, in other places:

He who observes an unbroken vow and fasts on Śivarātri, / obtains all desires and rejoices with Śiva. //

And elsewhere:

Whatever man, by some special merit, though without water, / performs a vigil there, he attains equality with Rudra. //

These apply to one who is unable.

This Śivarātri vow, like Janmāṣṭamī, by the maxim of the inseparability of the conjunction, is both obligatory (nitya) and optional (kāmya). Therein, its obligatory nature is stated in the Skanda Purāṇa, from the hearing of a negative consequence (pratyavāya) for its non-performance:

There is nothing higher than the highest; Śivarātri is higher than the highest. / The creature who does not worship with devotion the Lord Rudra, the lord of the three worlds, // wanders through a thousand births; there is no doubt about this.

And from the hearing of repetition (vīpsā):

Year after year, O great goddess, a man or a devoted wife / should worship the great god on Śivarātri with devotion, for the sake of desire. //

And from the verse:

If the ocean should dry up, if the Himālaya should waste away, / Meru, Mandara, Laṅkā, Śrīśaila, and Vindhya too, //

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these may move at some time, but the vow of Śiva is immovable.

'Immovable' means 'to be performed obligatorily'.

Its optional nature (kāmyatā) is also stated in the Skanda Purāṇa from the hearing of a fruit (phala):

He who, having worshipped Śiva, keeps a vigil on Caturdaśī, / he never drinks the milk from his mother's breast again. // If one desires imperishable enjoyments and the fulfillment of desires in heaven, O god, / having performed the rite as stated in the āgamas, one obtains the supreme state. / My devotee, O goddess of the gods, who fasts on Śivarātri, // obtains imperishable divine status as a Gaṇa, and the imperishable command of Śiva. / Having enjoyed all enjoyments, upon death he is born as a king. //

A special rule for the optional vow is in the Īśāna Saṃhitā:

A votary should perform this vow in this way every year. / It may be for twelve years, or for twenty-four years. // A man obtains all desires, both hereafter and in this world.

And that all are entitled to it is stated in the same text:

The vow called Śivarātri destroys all sins. / For all men, down to the Caṇḍāla, it bestows worldly enjoyment and liberation. //

The rules for entitlement are in the Skanda Purāṇa:

The dark Caturdaśī that is in the month of Māgha or at the beginning of Phālguna, / that tithi should be known as meritorious, the destroyer of all sins. // Non-violence, truth, non-anger, celibacy, forgiveness, compassion, / a tranquil soul, free from anger, an ascetic, and free from envy— // to him this should be given, O goddess, if he is a follower of his guru's feet. / He who gives it otherwise, that giver goes to hell. //

And this Śivarātri should pervade midnight (ardharātravyāpinī) and be conjoined with Trayodaśī; it is then praised.

When Trayodaśī, O goddess, by the measure of its duration in the day, / is for the vigil, and Caturdaśī is complete at night, that is Śivarātri. //

This is from the Śivarahasya.

For this very reason, the conjunction (vedha) here is not only a conjunction during the day, but, like Janmāṣṭamī, it is also a conjunction at night (rātri-vedha).

And so, in the Skanda Purāṇa:

Because at night the Bhūtas, Śaktis, and the wielder of the trident roam, / therefore, when that Caturdaśī is present, their worship should be performed. //

Because the Bhūtas, the Śaktis who are also Yoginīs, and Śaṅkara the wielder of the trident roam at night, therefore, when that tithi is present, the worship should be performed. So says Hemādri.

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When it pervades midnight on two days, the preceding one should be taken.

And so, in the Skanda Purāṇa:

Kṛṣṇāṣṭamī, Skandaṣaṣṭhī, and Śivarātri-caturdaśī, / these should be performed when conjoined with the preceding day; the pāraṇa should be at the end of the tithi. //

In the same text:

Janmāṣṭamī and Rohiṇī, and Śivarātri likewise, / should be performed when conjoined with the preceding day; and the pāraṇa at the end of the tithi and the lunar mansion. //

In the same text:

Śrāvaṇī, Durgā-navamī, and also Dūrvāṣṭamī, / should be performed when conjoined with the preceding day, as also Śivarātri and the day of Bali. // Jayantī and Śivarātri should be performed when conjoined with Bhadrā and Jayā. / The Śiva-caturdaśī that is between Māgha and Phālguna, // conjoined with Anaṅga, that tithi should always be performed.

And:

At the time of sunset, if Caturdaśī is present, / that night is Śivarātri; it is the most excellent of all. //

In the Vāyu Purāṇa:

When the sun has set on Trayodaśī, for just four nāḍis, / and it is conjoined with Bhūta, one should perform the Śivarātri vow there. //

In another smṛti cited by Mādhava:

Caturdaśī pervading the evening (pradoṣa) should be taken for Śivarātri. / Because the vigil is at night, one should fast on it. //

Here, because of the reason "because the vigil is at night," the word pradoṣa should be understood as referring to the night.

In the Nāradīya Saṃhitā:

The Māgha-kṛṣṇa-caturdaśī that is conjoined with midnight, / he who performs the Śivarātri vow there obtains the fruit of an Aśvamedha. //

Mādhava and the author of the Tithitattva, however, say that in such a case, the latter day should be taken because it has a greater duration.

That is incorrect, because it would lead to the verses of the Padma Purāṇa, etc., being without scope:

When the conjunction with Jayā is after midnight, / Śivarātri should be performed when conjoined with the preceding day by those dear to Śiva. //

But when Trayodaśī extends beyond midnight, and on the next day Caturdaśī does not pervade midnight, then the latter day should be taken.

And so, a Purāṇa verse cited by Hemādri and Mādhava:

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If the day of Bhūta in the dark fortnight of Māgha, O king, is conjoined with Pañcadaśī, / one should never perform the night of Śiva, which is dear to Śiva, when it is conjoined with Jayā. //

"Conjoined with Jayā" means conjoined with Jayā (Trayodaśī) well after midnight; one should not perform it, that is, not fast on it. Rather, because of the gain of the entire day and a greater part of the night, one should perform the latter day. This is the meaning.

And so, the verse, "In the Śivarātri vow, one should avoid Bhūtā conjoined with Kāma," and the verse from the Kāmika:

When Caturdaśī is on two nights, the former should be rejected, the latter is auspicious.

should be known to apply only to such a case. Otherwise, there would be a contradiction with the many verses that establish the preceding day.

When the preceding day alone pervades midnight, or the succeeding day alone pervades midnight, the one pervading that time should be taken. It is said in the Nāradīya and Īśāna Saṃhitās:

On the dark Caturdaśī of Māgha, the primeval god, in the deep of night, / manifested Himself in the form of a liṅga, with the splendor of a million suns. // The tithi pervading that time should be taken for the Śivarātri vow. / The Māgha-kṛṣṇa-caturdaśī that is conjoined with midnight, // he who performs the Śivarātri vow there obtains the fruit of an Aśvamedha.

Here, in "there," "while performing" is to be supplied.

Whether on the preceding day or the succeeding day, Caturdaśī is in the deep of night, / on whichever day it is seen to pervade, on that day a man should perform the vow. //

The nature of the deep of night (mahāniśā) is stated by Devala:

The deep of night is two ghaṭikās of the middle of the two middle yāmas of the night.

As for what is said in the Skanda Purāṇa:

At the beginning, in the month of Mārgaśīrṣa, or on the day of the festival of lights, / one should undertake it, or in the month of Māgha, and thus fast for twelve months. //

This is an optional (kāmya) Śivarātri vow for each month. There too, since the injunction is for worship, fasting, and a vigil, and since that is to be accomplished over the entire night, it should be performed on the day with the greater pervasion of the night.

If the pervasion of the night is equal on both days, then from the verse:

In all vows to Rudra, the tithi that is facing should be performed. / In other vow-texts, one should fast as prescribed. //

and in accordance with the previously cited verses, the preceding day should be taken.

And that this great Śivarātri is more praised when it falls on a Sunday or Tuesday, and most praised when it falls on a Śiva-yoga, is stated in the Skanda Purāṇa:

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When the dark Caturdaśī of Māgha falls on a Sunday, / or on a Tuesday, O goddess, the supreme vow should be performed. // And with the conjunction of the Śiva-yoga, it becomes the most excellent of all.

And the trispṛśā (three-touching) is most praised in another Purāṇa:

If there is even a kalā of Trayodaśī, and Caturdaśī in the middle, / and Śinīvālī at the end, one should worship Śiva on this trispṛśā. //

The procedure for the worship of Śivarātri is stated in the section on vows to Rudra, so it is not written here.

Now, the pāraṇa for this is stated in two ways in the Skanda Purāṇa.

From the verse:

Kṛṣṇāṣṭamī, Skandaṣaṣṭhī, and Śivarātri-caturdaśī, / these should be performed when conjoined with the preceding day; the pāraṇa should be at the end of the tithi. //

if the tithi ends during the day on the next day, then it is at that time. If not, it is during the day.

And so, in the Skanda Purāṇa:

Fasting on Caturdaśī, and the pāraṇa on Caturdaśī, / is obtained by hundreds of thousands of good deeds, or perhaps not. // Brahmā himself with his four faces, and I with my five, / am not able, O Pārvatī, to state the fruit of each morsel. // Whatever sacred waters exist within the cosmic egg, / they are present here when the pāraṇa is performed on Bhūtā (Caturdaśī). //

From this verse, and from the smṛti verse written in the Kālādarśa, Madanaratna, Mādhava, etc.:

If it pervades until sunset on the next day, / one should perform the pāraṇa during the day; by the pāraṇa, one is not tainted by fault. //

And from the condemnatory verse:

The arrival of another tithi at night is tāmasic; during the day, taijasic. / He who performs the pāraṇa in the tāmasic time attains a tāmasic state. //

Mādhavācārya, however, says that if the tithi extends beyond three yāmas, the pāraṇa should be in the morning.

Thus ends the determination of Śivarātri.

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[Determination of Paurṇamāsī]

And it, for rites other than the Sāvitrī vow, should be the succeeding one.

Darśa (Amāvāsyā) and Pūrṇā (Paurṇamāsī) should never be performed when conjoined with Bhūta (Caturdaśī), / having excluded, O best of sages, the supreme Sāvitrī vow. //

This is from the Brahmavaivarta Purāṇa.

Thus, the yugma-vākya, "and Paurṇimā with Caturdaśī," applies to the Sāvitrī vow.

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The yugma-vākya for Amāvāsyā, "Pratipad also with Amāvāsyā," should be seen as applying to rites other than the Sāvitrī vow.

And here, the prohibition of a pūrvaviddhā tithi is not when it is present for three muhūrtas, but when a Caturdaśī of eighteen nāḍīs is present.

Bhūta defiles the succeeding tithi with eighteen nāḍīs.

This is from a specific verse.

Mādhava, however, says that this verse means that where a bhūtaviddhā tithi is to be performed, as in the Sāvitrī vow, one of eighteen nāḍīs should not be taken.

But that was refuted earlier.

The Vaṭasāvitrī vow is on the fifteenth tithis of Jyeṣṭha. There, the pūrvaviddhā should be taken.

Kṛṣṇāṣṭamī, Bṛhattapā, Sāvitrī, Vaṭapaitṛkī, / Anaṅgatrayodaśī, and Rambhā should be fasted on when conjoined with the preceding day. //

This is from the Nigama.

Sāvitrī = the Paurṇamāsī related to that vow. Vaṭapaitṛkī = the Amāvāsyā related to the same.

In the month of Jyeṣṭha, in the bright fortnight, on Paurṇamāsī, the vow was / performed by her in ancient times with great devotion; this I have told you, O king! //

This is from the Skanda Purāṇa, in the context of the Sāvitrī vow.

And on Amāvāsyā in Jyeṣṭha, at the root of a banyan tree, the virtuous woman, / having fasted for three nights, should worship by this procedure. //

This is also from the Bhaviṣya Purāṇa.

In the Hemādri, however, this is also stated for the Bhādrapada Paurṇamāsī.

The Gauḍas, however, say it is on Caturdaśī, from the verse of Parāśara:

When the sun is in Aries or Taurus, one should designate that as Sāvitrī. / Those who worship Sāvitrī on the dark Caturdaśī of Jyeṣṭha, // at the root of a banyan tree, with a fast, they do not suffer widowhood.

For the Rakṣābandhana rite stated for Śrāvaṇa Paurṇamāsī, the one pervading the afternoon (aparāhṇa) should be taken.

Then, at the time of the afternoon, a beautiful protective amulet, / one should have made with auspicious, unbroken rice, white mustard seeds, and adorned with gold. //

This is from the Bhaviṣya Purāṇa.

And here, from the mention of "then" (tataḥ), this is a subordinate element of the previously performed Upākarma. Therefore, some say that just as the avoidance of eclipses, solar ingresses, etc., applies there, so too it applies here.

Others, however, say that since there is no proof of its being a subordinate element, and since "then" is established by the sense of an unbroken festival day and is thus not an injunction, there is no avoidance of eclipses, solar ingresses, etc.

And this should not be performed during Bhadrā.

Two things should not be done in Bhadrā: Śrāvaṇī and Phālgunī.

This is from the Saṅgraha.

On this same day is the birth of Hayagrīva.

On Śrāvaṇī, in the Śravaṇa nakṣatra, Hari with the horse's head was formerly born.

This is from a verse.

On this same day, the Śravaṇākarma is stated. There, the one pervading sunset (astamaya) should be taken.

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From the sūtra of Āśvalāyana, which begins with "On Śrāvaṇī Paurṇamāsī, the Śravaṇākarma," and says, "when the sun has set, having cooked the sthālīpāka..."

The ritualists (yājñikāḥ), however, say that since this is a modification (vikṛti), it should be performed on the remaining festival day.

On this same day is the Upākarma.

Therein, Yājñavalkya says:

The Upākarma of the Vedas should be on Śrāvaṇī, or with Śravaṇa, / or when the herbs have appeared, with Hasta on the fifth of Śrāvaṇa. //

'Adhyāya' means Veda, from the etymology 'that which is studied'. 'Upākarma' is the name of the rite that consecrates the Veda. 'Śrāvaṇī' means Śrāvaṇa Paurṇamāsī. Although from the sūtra "Time conjoined with a lunar mansion" (Pāṇ. 4.2.3), any tithi conjoined with Śravaṇa could be obtained, yet here only Śrāvaṇa Paurṇamāsī is intended, because it is specifically mentioned in the verses of Pāraskara and others.

And so, Pāraskara says: "Now, the Upākarma of the Vedas, when the herbs have appeared, with Śravaṇa on Śrāvaṇī Paurṇamāsī, or on the fifth of Śrāvaṇa with Hasta." And because Śravaṇa is mentioned separately. Likewise, in "on Āṣāḍhī, on Prauṣṭhapadī," etc., it should be understood. 'With Hasta' means on any day conjoined with Hasta. Some, however, say that although the time in the form of a nakṣatra is known from 'with Hasta', since a tithi is also desired, and while some unspecified day is being considered, Pañcamī itself, being in proximity, is connected. Therefore, they say it means on a Pañcamī conjoined with Hasta. "When the herbs have appeared" and "of Śrāvaṇa" are connected with all options.

Baudhāyana also states another time: "Having performed the Upākarma on Śrāvaṇī Paurṇamāsī or on Āṣāḍhī, one should study the Vedas."

Manu also:

Having performed the Upākarma according to the rules on Śrāvaṇī or Prauṣṭhapadī, / a Brahmin, being restrained, should study the Vedas for four and a half months. //

The word 'api' (also) includes the Śravaṇa, Hasta, and Pañcamī of Bhādrapada.

Kātyāyana also: "Having performed the Upākarma in the northern transit, a knower of dharma should then study."

Gobhila also: "on Prauṣṭhapadī with Hasta." 'Prauṣṭhapadī' is to be supplied with 'having reached'. Therefore, it means on any day in the month of Bhādrapada conjoined with Hasta.

Āśvalāyana, however, having begun the Upākarma with "Now, the Upākarma of the Vedas, when the herbs have appeared, on the fifth of Śrāvaṇa or with Hasta," says, "they call it the annual rite."

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By this, of the two months related to the rainy season, Śrāvaṇa and Bhādrapada, since Śrāvaṇa has been prescribed first, he praises the performance in Bhādrapada, which is established by the naming of the rite. In Bhādrapada also, it is on Śravaṇa, Hasta, or Pañcamī, because in the sūtra of Āśvalāyana, after stating the month, nakṣatra, and tithi, when another month is stated, it is logical that only the previously stated month is superseded, due to the subordinate similarity, as it comes to mind more quickly, not the nakṣatra, etc. And because they are desired, they are to be taken.

And these times are regulated according to one's own gṛhya text. And for those whose school (śākhā) states many times, they are to be taken in the order of their mention in the text, because the order of mention has no other purpose.

And so, the Bahvṛcas (followers of the Ṛgveda) should perform it on any day in the month of Śrāvaṇa conjoined with Śravaṇa. And if that day[^1] is afflicted by a solar ingress, eclipse, ritual impurity, etc., then on a Pañcamī conjoined with Hasta; if that is not possible, then on a pure Pañcamī or a pure Hasta. If that is not possible, and if the herbs have not appeared, it should be performed in Bhādrapada when conjoined with such a nakṣatra, etc.

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[^1]: And on that day.

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And so, in the Bahvṛcagṛhyakārikā:

If the herbs have not appeared in that month due to lack of rain, / then in the month of Bhādrapada, it is desired with Śravaṇa. //

Thus, if there is an eclipse, etc., in Śrāvaṇa, the first commencement is in Bhādra, because it is prescribed for the absence of that and is thus a secondary time.

The Yājuṣas (followers of the Yajurveda) should perform it in the order of Śrāvaṇa Paurṇamāsī, etc. The Sāmagas' (followers of the Sāmaveda) order is Hasta, etc. Even if it is mentioned in a different order in a sūtra, from the verse:

The knowers of the Sāma and Yajur Vedas perform the Upākarma in order, / on Hasta, Śravaṇa, and the festival day, when they are not afflicted by an eclipse or solar ingress. //

this very order should be adopted.

The affliction by a solar ingress, eclipse, or ritual impurity is stated in a smṛti cited in the Madanaratna and many other treatises:

On a solar ingress, during an eclipse, and also during a period of birth or death impurity, / one should not perform the gaṇaśrāddha; this is the word of Nārada. // If the Upākarma is on the first festival day when it is afflicted by a fault, / the twice-born in that kingdom will be afflicted by sorrow, grief, and disease. //

A special rule on this is from Gārgya:

If the solar ingress or eclipse is before midnight, / one should perform the Upākarma; if it is after, it is not a fault. //

And:

If an eclipse or solar ingress is before midnight, / one should not perform the Upākarma then, on Śrāvaṇī or with Śravaṇa. //

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As for the prohibitive verses such as:

Trayodaśī, etc., a period of nine days should always be avoided / in all auspicious rites, during an eclipse of the moon and sun. //

And:

From Dvādaśī to Tṛtīyā is remembered as the conjunction for a lunar eclipse. / From Ekādaśī to Caturthī is proclaimed for a solar eclipse. // For a partial eclipse of either, three days on both sides are stated.

they apply to other auspicious rites.

And so, a smṛti says:

In an obligatory rite, an occasional rite, recitation, oblation, and sacrificial rites, / in Upākarma and Utsarga, the conjunction of an eclipse is not considered. //

And so, if Śravaṇa is present on the day before or after an eclipse, the Upākarma should not be omitted there.

And when the festival day is afflicted by an eclipse or solar ingress, the rule for the time is stated in the Smṛtimahārṇava:

If a solar ingress or eclipse occurs on the festival day, / it is desired on the fifth day conjoined with Hasta in that month. //

And:

If a solar ingress or eclipse occurs on Paurṇamāsī, / the Upākarma should be performed on the fifth day by the Vājasaneyins. //

By 'Vājasaneyins', those for whom the fifth day is stated in their gṛhya text are indicated. This is because it forms a single sentence with the general verse, "If a solar ingress or eclipse occurs on the festival day." Otherwise, if both "by the Vājasaneyins" and "on the fifth day" were enjoined, it would lead to a split in the sentence. And it should not be argued that the verse "If a solar ingress or eclipse occurs on the festival day" should be restricted by this one, and not by metaphorical interpretation, because restriction is more logical than metaphorical interpretation. Otherwise, to make the verse on the Āgneya cake have the same meaning as "he divides the puroḍāśa into four," one would have to resort to metaphorical interpretation in the Āgneya verse as well. This is not so. In the present case, if it were restricted, a pure Pañcamī would also have to be enjoined, leading to a split in the sentence, so metaphorical interpretation is indeed proper. Therefore, those for whom Pañcamī is not stated in their gṛhya text should perform it on Prauṣṭhapadī or Āṣāḍhī, from the previously cited verse of Manu, and from the Kūrma Purāṇa:

In the month of Śrāvaṇa, on Paurṇamāsī, O best of the twice-born, / or on Āṣāḍhī or Prauṣṭhapadī, the Upākaraṇa of the Veda is remembered. //

The followers of Baudhāyana, however, should perform it on Āṣāḍhī alone, because for them, only a pure Āṣāḍhī is stated.

The Sāmagas, however, should perform it in the Hasta nakṣatra when the sun is in Leo. This is from the previously cited verse of Gobhila, "on Prauṣṭhapadī with Hasta." Here, in 'Prauṣṭhapadī', Prauṣṭhapada is the solar month in the form of the sun in Leo.

{MV-S_94}

When the sun is in Leo, in the Puṣya nakṣatra, in the forenoon, they should go outside. / The Chandogas, having gathered, should perform the Utsarga of all the Vedas. // In the bright fortnight, with Hasta, the Upākarma is in the afternoon.

This is from a verse of Gārgya. And this applies only to the Chandogas.

As for the verse:

The Upākarma should be in the afternoon, and the Utsarga in the morning.

that also applies only to the Chandogas. For others, however, since it is a divine rite, it is in the forenoon.

The Upākṛti should be on Paurṇamāsī, in the forenoon only.

From this verse of Praceta, the forenoon is also prescribed. And it is logical that this applies to those other than the Chandogas, from a consideration of the Gārgya verse.

In the Prayogapārijāta, however, it is said that it is in the afternoon for all.

Here, if the festival day is divided, the one present at sunrise (audayika) should be taken.

And so, in the Kālikā Purāṇa:

On Caturdaśī, the two demons Madhu and Kaiṭabha were born. / They stole the Vedas from the lotus-born one who was accepting them. // Having killed those two demons who dwelt in the netherworld, the god, / having brought back those Vedas, the guru of the world himself gave them to him. // Brahmā, having regained the Vedas, again on the festival day at sunrise... / Therefore, when it is conjoined with Bhūta, the Upākaraṇa is desired. // One should avoid the time of the demons, for fear of the theft of the Vedas.

In the Bhaviṣyottara also:

When the end of Śrāvaṇa has arrived, on Paurṇamāsī, at the rise of day, / a wise man should perform a bath according to the rules of śruti and smṛti. // Then he should offer libations to the gods and ancestors with the best of water. / The Upākarma is said to be during the day, and the libation to the ṛṣis. //

"At the end of Śrāvaṇa" is with reference to a secondary lunar month.

Hasta and Śravaṇa, if they are divided, should also be taken as the ones present at sunrise.

And so, in the Gṛhyapariśiṣṭa:

Conjoined with Dhaniṣṭhā and Pratipad, and with the Tvāṣṭra ṛkṣa, / the followers of the Ṛg, Yajur, and Sāma Vedas should perform the Śrāvaṇa rite. //

Tvāṣṭra is Citrā. And it should not be argued that 'Śrāvaṇa' here is not the name of this rite, but of the Śravaṇākarma. Because Vyāsa himself has given this name.

And so, Vyāsa says:

The rite that is with Śravaṇa, conjoined with Uttarāṣāḍha, / the study performed for a year is destroyed from that moment. //

{MV-S_95}

The Śrāvaṇa rite that is performed conjoined with Dhaniṣṭhā, / that rite should be known as fruitful, named Upākaraṇa. //

And this rule of the audayika applies when the pervasion of the time of the rite is not possible.

And here, the rule that the festival day is the one at sunrise applies to all schools of the Yajurveda. This is because the verses cited earlier, "conjoined with Dhaniṣṭhā and Pratipad," etc., state the festival day at sunrise for all followers of the Yajurveda.

And it should not be argued that from the verse of the Bahvṛcapariśiṣṭa:

The Taittirīyakas should perform the Śrāvaṇī on the festival day at sunrise. / The Bahvṛcas should perform it in Śravaṇa, when it is free from an eclipse or solar ingress. //

since it is stated only for the Taittirīyas, it applies only to them. This is not so, because the mention of 'Taittirīya' here is for the purpose of indication. How else could the Bahvṛcas be mentioned as being of equal rank? For a co-mention is logical only for those of equal rank. It is not possible to say, "This should be done by Brahmins, this by Kṣatriyas, this by the Kaṭhas." But it is logical to say, "This should be done by Vaiśyas." Thus, the co-mention "by the Bahvṛcas in Śravaṇa" is logical with "by the Yājuṣas on the festival day."

Moreover, the author of the Bahvṛcagṛhyapariśiṣṭa is concerned with prescribing the duties related to the rite for the Bahvṛcas only, not for the Taittirīyas. And so, whatever is heard there related to the Taittirīyas, their time, etc., is merely a restatement (anuvāda) in that part. And a restatement is of what is already established. And in the present case, the establishment is from the verses of the Kālikā Purāṇa, etc., which enjoin the festival day at sunrise. The Kālikā Purāṇa also enjoins the sunrise quality for the festival day that is established by one's own gṛhya text. And the establishment of the festival day is, without distinction, for all Yājuṣas. And so, it is logical that the restatement applies to them.

As for the verse:

Śrāvaṇī, Durgā-navamī, Dūrvā, and Hutāśanī, / should be performed when conjoined with the preceding day, as also Śivarātri and the day of Bali. //

that also does not enjoin a pūrvaviddhā tithi for those other than the Taittirīyas, but rather applies to rites other than the Upākarma. Or, it applies to the Upākarma performed by the Chandogas.

Moreover, here, the injunction of a specific quality of the festival day, namely, its being at sunrise, is logical, because it is desired and because of the co-mention.

And it should not be argued that the verse should be interpreted as "only the Taittirīyakas should perform the Upākarma on the festival day at sunrise." In that case, there would be a split in the sentence due to the restatement of a qualified subject. And it should not be argued that the verse should be interpreted as "only the Taittirīyakas on the sunrise day," and the sunrise quality of the festival day is obtained from proximity. This is not so, because although the Upākarma is in proximity, the festival day cannot be obtained from proximity. If that were so, since Śravaṇa would be present from proximity, and the sunrise quality would be obtained for it as well, the second half of the verse would be meaningless.

And it should not be argued that in your view also, there would be a split in the sentence due to the injunction of two qualifiers, the sunrise quality of the festival day and its being free from an eclipse or solar ingress. This is not so. Just as in the case of the injunction of a specific substance by two words for the substance, both of which are etymologically derived, such as 'one-year-old' and 'tawny-eyed', here too, by two words whose meanings are established elsewhere and are etymologically derived, a qualified festival day itself is enjoined. Thus, there is nothing improper.

{MV-S_96}

Others, however, desire an injunction of an Upākarma qualified by its being performed by a Taittirīyaka on the festival day at sunrise. And there is no fault of complexity in a qualified injunction, nor is there metaphorical interpretation in the word 'Taittirīyaka'. If that were so, in "a king should sacrifice with the Rājasūya," etc., there would be the undesirable consequence of metaphorical interpretation to mean the three social classes. And the re-injunction of what is stated in the gṛhya text is due to the difference of the agent; otherwise, there would be the undesirable consequence of the abolition of many smṛtis on one subject, they say.

That is not so. Smṛtis are independent authorities. It is logical that for each smṛti there is an injunction. A Pariśiṣṭa, however, being in the nature of a supplement, is dependent on its root text (śeṣin) for its context. Therefore, it cannot legislate independently without first restating (anuvāda) the context from its root text.

Here, the audayika tithi should also be one that reaches the saṅgava (late morning).

And so, Gārgya says:

If Śrāvaṇī Paurṇamāsī is after the saṅgava, / then the audayikī should be taken; at other times, it is not audayikī. //

In the Nigama also:

On Śrāvaṇī or Prauṣṭhapadī, if Pratipad conjoins for six muhūrtas, / the Upākarma and Utsarjana of the Vedas should be performed there. //

'Festival day' is indicative of Hasta and Śravaṇa.

At sunrise, when it touches the saṅgava, in Śruti (Śravaṇa), on the festival day, and in Arkabha (Hasta), / the followers of the Ṛg, Yajur, and Sāma Vedas should perform the Upākarma in Nabhas (Śrāvaṇa) in order. //

This is from a verse cited in the Pṛthvīcandrodaya.

And this Upākarma should not be performed in an intercalary month (malamāsa). And so, Kātyāyana says:

There should be a postponement in the performance of the Upākarma when there is an increase of time.

And so, in the verse:

There is no postponement for the Daśahārās, nor for the four Yugādis, / nor for the Upākarma and Mahāṣaṣṭhī; this is said from Vṛṣādi. //

since the non-postponement is enjoined with the statement of the reason that it is prescribed by the solar reckoning, and since it is prescribed for the Chandogas by the solar reckoning, this verse of Ṛṣyaśṛṅga applies to them.

Some, however, say that like the juvenility of Venus, etc., it does not apply to the second Upākarma.

And so, in the Smṛtisaṅgraha:

During the juvenility, old age, or invisibility of Jupiter and Venus, / and also in an intercalary month, saṃsarpa, malamāsa, etc., O twice-born, // the first Upākarma should not be performed; if performed, it destroys the rite.

The word 'etc.' (ādi) includes retrograde and accelerated motion. The details should be seen in the determination of the intercalary month.

A special rule on this is in the Mādhavīya:

{MV-S_97}

When the time for the Upākaraṇa of the Veda has arrived, while the sun is in Cancer (kulīra), / the Upākarma should not be performed; it should be performed when it is in Leo. //

But surely, from the Nigama verse:

On Śrāvaṇī, the Śrāvaṇī rite should be performed according to the rules. / The Upākarma should be performed when the sun is in Cancer. //

since it is enjoined when it is in Cancer, how can there be a prohibition?

True. This is not a prohibition, but a specific injunction for Leo, like "one should not say girā girā."[^2]

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[^2]: In the Jyotiṣṭoma sacrifice, it is heard, "one should praise with the Yajñāyajñīya." There, by 'Yajñāyajñīya', the sāman that arises from the ṛk "yajñāyajñā vo girāgirā ca dakṣase," which contains the words 'yajñāyajñā', is meant. And in it, the word 'girā' is read. There, by the Sāmavedins who sing the source-chant (yonigāna), it is sung with the letter 'ga' as "gāyīrā girā." But by the Brāhmaṇa text, "having made it airaṃ, one should sing," a song with the word 'irā', after dropping the letter 'ga' from the word 'girā', is enjoined. And so, since the source-chant and the Brāhmaṇa-chant are of equal strength, and there is no deciding factor, and their use would be optional, having stated a fault in the chant without the letter 'ga' by "one should not say girā girā; if he were to say girā girā, the Udgātṛ would swallow himself," the word 'irā' without the letter 'ga' is enjoined to be sung. Likewise, here too, since the verses "in the Upākaraṇa of the Veda" and "on Śrāvaṇī" are of equal strength, and the Upākarma could be performed optionally in Leo or Cancer, the arrangement is made by the verse "north of the Narmadā" on the basis of a difference of region. This is the intention.

---

And so, since both Leo and Cancer are established, and there is no regulation, he states a regulation based on a difference of region.

In the Prayogapārijāta, Bṛhaspati says:

In the region north of the Narmadā, it should be performed when it is in Leo. / And in the south, one should perform the Upākarma when the sun is in Cancer. //

The meaning of this is: When the Upākaraṇa is established everywhere, and the Upākaraṇa is also established in the southern region, then by this verse, what is performed in the south should be in Cancer, and what is in the north, in Leo.

As for the verse:

When the sun is in Leo, in the Puṣya nakṣatra, in the forenoon, they should go outside.[^3] /

---

[^3]: The reading in the Nirṇayasindhu, etc., is "in the forenoon, in a place without an opening." And it is explained as "in a place free from faults such as an eclipse."

---

The Chandogas, having gathered, should perform the Utsarga of all the Vedas. // In the bright fortnight, with Hasta, the Upākarma is in the afternoon.

Here, the injunction of the sun in Leo for the Sāmagas, by its connection with both parts of the verse, is for the purpose of establishing it as obligatory, with the result of setting aside the regulation of Cancer and Leo based on a difference of region. Thus, there is nothing improper.

And this Upākarma should be performed by Brahmacārins, householders, and forest-dwellers, because it is obligatory. And its obligatory nature is because it revitalizes the mantras which are subordinate elements of the obligatory rite in the form of the Brahmayajña.

{MV-S_98}

And that it is revitalizing is stated by Kātyāyana:

The Upākarma with the Utsarga that is performed annually by the twice-born according to the rules, / by that, there is a revitalization of the Vedas. // Whatever rite is performed by the twice-born with Vedas that are not stale, / even if they are playing, that always becomes a cause of success for them. //

From "having performed the Upākṛti, one should study," it is also for the sake of the obligatory study, and thus must be performed by all. And study is for all. Therein, for Brahmacārins, it is established by the very fact that celibacy is for that purpose. For householders, however, the study for retention is stated by Āśvalāyana: "One who has returned home should study according to the rules of a Brahmacārī; others, according to the rules; some say, one who has taken a wife, according to the Prājāpatya rule." 'According to the rules of a Brahmacārī' means with the specific rules with which a Brahmacārī studies, with those a returned student should also study. 'Others', that is, Brahmacārins, should study 'according to the rules', that is, according to the procedure stated in their own texts. Likewise, 'one who has taken a wife', that is, a householder, should also study with the rules stated for a Brahmacārī, but not with duties such as begging. This is the meaning.

And because it is for the sake of the study for retention, the obligatory performance for all is stated by Gobhila:

The Upākarma and Utsarjana are desired even for forest-dwellers, / because they are subordinate elements of the study for retention for householders and Brahmacārins. //

'Brahmacārins' means perpetual students (naiṣṭhika), because for temporary students (upakurvāṇa), it is already established by the fact that it is for the sake of study. From "they should be taught, having begun," the performance by a teacher who is a householder is also stated.

Thus ends the time of Upākarma.

Now, Utsarjana.

Therein, Manu says:

In Puṣya, a twice-born should perform the Utsarjana of the Vedas outside. / Or, when the bright fortnight of Māgha has arrived, in the forenoon, on the first day. // (Manu 4.96)

'Puṣya' means Pauṣa. 'Outside' means outside the village. 'Utsarjana' means the absence of study of the dark fortnight, not the absence of all study.

Having thus performed the Utsarga of the Vedas outside according to the rules, / one should cease for a night and a day, or for a day and a night. // (Manu 4.97) From then on, however, he should study the Vedas with restraint in the bright fortnights. / He should study the Vedāṅgas and the secret texts in the dark fortnights. // (Manu 4.98)

This is from Manu. "On the first day" is also connected with "in Puṣya."

{MV-S_99}

When the Upākarma is on Śrāvaṇī, then it is in the forenoon on the bright Pratipad of the month of Puṣya; when it is on Prauṣṭhapadī, then in Māgha. This is a regulated option, because Manu himself has prescribed the study for four and a half months:

Having performed the Upākṛtya on Śrāvaṇī or Prauṣṭhapadī according to the rules, / a Brahmin, being restrained, should study the Vedas for four and a half months. // (Manu 4.95)

'Four and a half months' means those which have a half as their fifth, that is, four and a half.

Yājñavalkya, however, also states another time:

In the month of Pauṣa, on Rohiṇī, or on the Aṣṭakā, / at the water's edge, one should perform the Utsarga of the Vedas outside according to the rules. //

The Rohiṇī of the month of Pauṣa is only in the bright fortnight, because there is no proof for the supersession of the bright fortnight prescribed by Manu. "On the Aṣṭakā" is also connected with "of the month of Pauṣa." Therefore, it means on the dark Aṣṭamī of Pauṣa.

Āpastamba says: "On the Paurṇamāsī of Taiṣya, or on Rohiṇī, he should cease." 'Taiṣya' is also connected with 'on Rohiṇī', from the previously cited verse of Yājñavalkya.

Baudhāyana says: "Having performed the Upākṛtya on Śrāvaṇī or Āṣāḍhī, he should perform the Utsarga on Taiṣyā or Mādhyā." It should be understood as: having performed the Upākṛtya on Āṣāḍhī, he should perform the Utsarga on Taiṣyā; having performed the Upākṛtya on Śrāvaṇī, he should perform it on Māghyā. This is in acceptance of the statement of Āśvalāyana, "one should study for six months."

Having begun the Utsarjana, Āśvalāyana says: "On the middle Aṣṭakā, having offered an oblation of food to these deities, they go to the water." By this, although the dark Aṣṭamī of Māgha is understood, yet here, by intending the locative case to mean proximity, Māghī itself is stated, like "they proceed with the Agnīṣomīya on the northern altar," as explained by the commentator (vṛttikṛt). For this very reason, in the Baḍvṛcagṛhyakārikā, Māghī itself is stated:

The Utsarjana of the Vedas is prescribed on Māghī Paurṇamāsī.

And these options are regulated according to one's own gṛhya text.

Gārgya, however, states the time of Utsarjana for the Sāmagas:

When the sun is in Leo, in the Puṣya nakṣatra, in the forenoon, they should go outside. / The Chandogas, having gathered, should perform the Utsarga of all the Vedas. //

But when, with the sun in Leo, Hasta is first and then Puṣya, then the Utsarjana should be performed in Puṣya when the sun is in Cancer. It is said in the Chandogagṛhyapariśiṣṭa:

In the month of Prauṣṭhapada, if Puṣya is before Hasta, / then a twice-born should perform the Utsarga of the Vedas in Śrāvaṇa. //

{MV-S_100}

If Puṣya, which is in Śrāvaṇa, is before the Hasta that is in Prauṣṭhapada, then he should perform the Utsarga in Śrāvaṇa itself. This is the meaning. Prauṣṭhapada and Śrāvaṇa, with reference to the solar months beginning with Pisces, refer to Leo and Cancer respectively, because their Upākarma is prescribed by the solar reckoning.

For those who are extremely diligent in their studies, another time is stated in the Khādiragṛhya:

One should perform the Utsarjana in Puṣya, or on the day of the Upākarma.

And this option, from the śruti cited by Mādhava, "whatever Veda he studies for a year," is based on śruti.

And this, being a divine rite and from the previously cited verses, should be performed by all in the forenoon. If the festival day is divided, the one pervading the saṅgava should be taken, as was said in the determination of the time of Upākarma.

Kātyāyana states that this should be performed annually for the sake of Vedic study:

The Upākarma with the Utsarga that is performed annually by the twice-born according to the rules, / by that, there is a revitalization of the Vedas. // Whatever rite is performed by the twice-born with Vedas that are not stale, / even if they are playing, that always becomes a cause of success for them. //

Thus ends the determination of the time of Utsarjana.

The Amāvāsyā at the end of Darśa and Āśvina should be taken as the one pervading the morning for the anointing bath.

In Iṣa, on Bhūta and Darśa, and on the first day of Kārtika, / when it is Svātī, one should perform the anointing bath at the rise of the sun. //

This is from the Brāhma Purāṇa.

For the offering of lamps, however, the one pervading the morning should be taken.

Thus, in the morning on Amāvāsyā, O king, / having performed the pārvaṇaśrāddha with curd, milk, ghee, etc., // having given lamps in the evening, and having worshipped Lakṣmī according to the rules, / one should eat, well-adorned and resplendent in white clothes. //

This is from the Bhaviṣya Purāṇa.

If it is present on two days, it is the latter.

If Darśa is conjoined with the night for a single daṇḍa, it is on the next day. / Then, having left the preceding day, the succeeding day is the night of happiness. //

This is from a Jyotirvacana.

On this very day, in the last part of the night, the expulsion of Alakṣmī (Alakṣmī-niḥsāraṇa (अलक्ष्मीनिःसारण)) should be performed.

When midnight (niśītha (निशीथ)) has thus arrived, and the people's eyes are half-closed with sleep, // then Alakṣmī (Alakṣmīḥ (अलक्ष्मीः)) is driven out from their own courtyards by the joyful women of the city, with the beating of winnowing baskets (śūrpa (शूर्प)) and small drums (ḍiṇḍima (डिण्डिम)).

This is from the Bhaviṣya Purāṇa.

For the burning of the three cities (Tripurotsava (त्रिपुरोत्सव)), the Kārtika Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) that pervades the twilight (sandhyā (सन्ध्या)) should be taken.

{MV-S_101}

On Paurṇamāsī (Paurṇamāsyāṃ (पौर्णमास्यां)), in the twilight (sandhyāyāṃ (सन्ध्यायां)), the festival of the three cities (Tripurotsavaḥ (त्रिपुरोत्सवः)) should be performed.

This is from the Brahma Purāṇa.

On Phālguna Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) is Holākā (Holākā (होलाका)).

And for it, the one pervading the evening twilight (pradoṣa (प्रदोष)) should be taken.

At the coming of night (niśāgame (निशागमे)), Holākā (Holākā (होलाका)) should be worshipped, facing all directions.

This is from a scriptural statement.

And this should not be performed during Bhadrā (Bhadrā (भद्रा)), from the previously cited verse, "Two things should not be done in Bhadrā (Bhadrāyāṃ (भद्रायां))."

And thus—

The rite enjoined in Bhadrā (Bhadrāyāṃ (भद्रायां)) and the worship of Holā (Holāyāḥ (होलायाः)).

this statement from a spurious treatise should be rejected.

Therein, if the evening twilight (pradoṣa (प्रदोष)) is present on both days, the succeeding day is to be taken, because the preceding day is afflicted by Bhadrā (Bhadrā (भद्रा)).

But when the pervasion of the evening twilight (pradoṣa (प्रदोष)) and the affliction of Bhadrā (Bhadrā (भद्रा)) occur only on the preceding day, and if some time free from Bhadrā (Bhadrā (भद्रा)) remains before sunrise for the lighting of the Holākā (Holākā (होलाका)),

then even if it transgresses the evening twilight (pradoṣa (प्रदोष)), it should be performed then.

When the one tithi is for more than two yāmas on the fourteenth day, // one should light the Holā (Holāṃ (होलां)) at the end of Bhadrā (Bhadrā (भद्रा)), even at the end of midnight.

This is from the Bhaviṣyottara.

As for statements such as—

When the tail (pucca (पुच्छ)) of the Viṣṭi (Viṣṭeḥ (विष्टेः)) occurs after midnight, // one should light the fire in the evening twilight (pradoṣa (प्रदोष)), which bestows happiness and good fortune.

they are without foundation.

But when a time free from Bhadrā (Bhadrā (भद्रा)) is not available on the preceding day, and on the succeeding day there is no pervasion of the evening twilight (pradoṣa (प्रदोष)), then it should be performed on the preceding day itself, in the tail of Bhadrā (Bhadrā (भद्रा)).

Whatever rites there are on earth, whether auspicious or inauspicious, // all of them succeed in the tail of Viṣṭi (Viṣṭi (विष्टि)), there is no doubt.

This is from the statement of Lalla.

And this should be known to be the case when, on the succeeding day, the Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) ends before three and a half yāmas.

But when the Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) is of that duration or longer, and Pratipad (Pratipad (प्रतिपद्)) is increasing on the second day, then it should be performed even in the evening twilight (pradoṣa (प्रदोष)) of Pratipad (Pratipad (प्रतिपद्)).

When the full tithi is for three and a half yāmas on the second day, // and Pratipad (Pratipad (प्रतिपद्)) is increasing, then that is remembered as Holikā (Holikā (होलिका)).

This is from the Bhaviṣya Purāṇa.

As for statements such as—

Śrāvaṇī, Durgā-navamī, Dūrvā, and Hutāśanī, // should be performed when conjoined with the preceding day, as also Śivarātri and the day of Bali.

which enjoin a tithi conjoined with the preceding day, they should be known to apply when there is an absence of Bhadrā (Bhadrā (भद्रा)) on the preceding day.

But when there is Bhadrā (Bhadrā (भद्रा)) on the preceding day and a lunar eclipse on the succeeding day, then Holākā (Holākā (होलाका)) should be performed on the preceding day itself in the tail of Bhadrā (Bhadrā (भद्रा)), says Divodāsa.

Others, however, say it should be performed during the time of the eclipse itself.

{MV-S_102}

For all social classes, there is ritual impurity (sūtaka (सूतक)) at the sight of Rāhu (Rāhu (राहु)). / Having bathed, one should perform the rites, but should avoid cooked food. //

From this verse, they say it is understood that it should be performed after bathing.

Thus ends the determination of Holākā.

---

[Determination of the Festival Day]

Although from the two sentences, "On Paurṇamāsī (Paurṇamāsyāṃ (पौर्णमास्यां)), one should sacrifice with the full-moon sacrifice; on Amāvāsyā (Amāvāsyāyām (अमावस्यायां)), one should sacrifice with the new-moon sacrifice," it is understood that the new- and full-moon sacrifices (darśa-pūrṇamāsau (दर्शपूर्णमासौ)) with their subordinate elements are enjoined for the festival day (parvan (पर्वन्)), yet, for the sake of syntactical unity with other sentences such as, "The deities accept on the preceding day; one should sacrifice on the succeeding day," and "One should sacrifice at the beginnings of the fortnights; one should observe the preparatory rite at the ends of the fortnights," it is only the commencement (upakrama (उपक्रम)) on the festival day (parvan (पर्वन्)) that is enjoined by them; the completion is on Pratipad (Pratipad (प्रतिपद्)) itself.

Here, 'acceptance by the deities' means the preliminary consecration of the fires (anvādhāna (अन्वाधान)) and the resolve concerning the deities.

'Ends of the fortnights' (pakṣāntāḥ (पक्षान्ताः)) = the full-moon days; 'beginnings of the fortnights' (pakṣādayaḥ (पक्षादयः)) = the Pratipad (Pratipad (प्रतिपद्)) days.

The plural number is used with reference to the individual instances.

The preparatory rite (upavāsaḥ (उपवासः)) is the resolve to observe the rules and restraints that are subordinate elements of the sacrifice.

Alternatively, since it will be stated that the words Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) and Amāvāsyā (Amāvāsyā (अमावस्या)) refer to the junction-point (sandhi (सन्धि)), and since that is extremely subtle and it is impossible to perform even the commencement there, here, by metaphorical interpretation (lakṣaṇā (लक्षणा)), the words Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) and Amāvāsyā (Amāvāsyā (अमावस्या)) enjoin the two-day period consisting of the festival day (parvan (पर्वन्)) and Pratipad (Pratipad (प्रतिपद्)), which are on either side of the junction-point, for the sake of the entire performance.

And thus, in "one should sacrifice at the junction-point (sandhau (सन्धौ))," the word sandhi (सन्धि) also refers, by metaphorical interpretation, to such a two-day period.

And so, the statement "one should sacrifice around the junction-point" is also supported.

With this in mind, Baudhāyana says:

Because of the subtlety of the time of the junction (sandhi (सन्धि)), the domain of the junction is stated. / The ancients call proximity the domain, either on the preceding day or on the succeeding. //

In either case, the preliminary consecration (anvādhāna (अन्वाधान)) is on the festival day (parvan (पर्वन्)).

Even there, the entire festival day (parvan (पर्वन्)) is not the time for the preliminary consecration (anvādhāna (अन्वाधान)), but only the first three parts.

The time for the main sacrifice (yāga (याग)), however, is the fourth part of the festival day (parvan (पर्वन्)) and the first three parts of Pratipad (Pratipad (प्रतिपद्)).

And so, Laugākṣi says:

They know three parts for the preparatory rite, and four for the sacrifice (yāga (याग)). / One should discard the last two parts, in the sacrifice (yāge (यागे)) and in the rite of the vow (vratakarmaṇi (व्रतकर्मणि)). //

'Of the preparatory rite' means of the preliminary consecration (anvādhāna (अन्वाधान)).

'The last' means the last parts of the festival day (parvan (पर्वन्)) and Pratipad (Pratipad (प्रतिपद्)). The meaning is: in the sacrifice (yāge (यागे)), the last part of Pratipad (Pratipad (प्रतिपद्)) is to be discarded; in the rite of the vow (vratakarmaṇi (व्रतकर्मणि)), that is, the preliminary consecration (anvādhāna (अन्वाधान)), the last part of the festival day (parvan (पर्वन्)) is to be discarded.

And this is in the case of a two-day (dvyaha (द्व्यह)) performance.

In the case of a single-day (sadyaskāla (सद्यस्काल)) performance, however, it will be stated that the preliminary consecration (anvādhāna (अन्वाधान)) is also in the fourth part of the festival day (parvan (पर्वन्)).

And that preliminary consecration (anvādhāna (अन्वाधान)) is in the morning itself.

"On the day one observes the preparatory rite, on that day, in the forenoon itself, having offered the morning oblation," from the statement of Gobhila.

Likewise, the sacrifice (yāga (याग)) is also in the morning itself.

{MV-S_103}

The fourth part of the festival day (parvaṇaḥ (पर्वणः)) and the first three of Pratipad (Pratipadaḥ (प्रतिपदः)), / that is known as the time for the sacrifice (yāga (याग)); it is stated by the wise to be in the morning (prātaḥ (प्रातः)). //

This is from a scriptural statement.

And from the śruti, "Sacrifice in the morning," etc.

And the morning time (prātakālaḥ (प्रातकालः)) is by the fivefold division.

From the first streak of light after the sun has risen, three ghaṭikās indeed, / are proclaimed as the morning time (prātaḥkālaḥ (प्रातःकालः)); that is the fifth part of the day. //

This is from a scriptural statement.

In the fourfold, etc., divisions—

That very time, joined with one and a half, is called the morning (prātaḥ (प्रातः)). //

The use of that word by modern writers is metaphorical, because multiple meanings are improper.

Thus, the time for the sacrifice (yāga (याग)) and the preliminary consecration (anvādhāna (अन्वाधान)) having been determined, when the festival day (parvan (पर्वन्)) and Pratipad (Pratipad (प्रतिपद्)) are complete, there is no doubt.

But when they are divided, there are four possibilities.

The junction may be before the turning-point (āvartanāt (आवर्तनात्)), at the turning-point, after it, or at night.

Therein, in the first two cases, the sacrifice (yāga (याग)) is on that day, and the preliminary consecration (anvādhāna (अन्वाधान)) is on the preceding day.

If the festival day (parva (पर्व)) ends in the forenoon or at midday, / having observed the preparatory rite on the preceding day, the sacrifice (yāga (याग)) is desired on that day. //

This is from the statement of Laugākṣi.

Here, the words 'forenoon' and 'midday' refer to the part before the turning-point and the turning-point itself.

The forenoon is before the turning-point (āvartanāt (आवर्तनात्)); the afternoon (aparāhṇaḥ (अपराह्णः)) is after it. / Midday (madhyāhnastu (मध्याह्नस्तु)) is their junction, which is called the turning-point (āvartanam (आवर्तनम्)). //

This is from a statement read in that context.

And thus, the word afternoon (aparāhṇa (अपराह्ण)) read in this context should be understood from this statement to mean the part after the turning-point.

In the last two cases, however, although from the statement of Laugākṣi:

If the festival day (parva (पर्व)) ends in the afternoon (aparāhṇe (अपराह्णे)) or at night, / having observed the preparatory rite on that day, the sacrifice (yāga (याग)) is desired on the next day. //

it is understood without distinction that one should perform the preliminary consecration (anvādhāna (अन्वाधान)) on the day of the junction and the sacrifice (yāga (याग)) in the morning, yet, in the case of an afternoon junction, when the moon is not seen on the next day, the preliminary consecration (anvādhāna (अन्वाधान)) is on the day of the junction and the sacrifice (yāga (याग)) is in the morning.

If Dvitīyā (Dvitīyā (द्वितीया)) is for two muhūrtas on Pratipad (Pratipadi (प्रतिपदि)) in the afternoon, / the preliminary consecration (anvādhānaṃ (अन्वाधानं)) is on Caturdaśī (Caturdaśyāṃ (चतुर्दश्यां)), because the moon is seen on the next day. //

From this statement of Baudhāyana, it is enjoined that when the moon is seen, the sacrifice (yāga (याग)) is on the day of the junction.

Here, the preliminary consecration (anvādhāna (अन्वाधान)) on Caturdaśī (Caturdaśī (चतुर्दशी)) should be understood to be only when there is some entry of Amāvāsyā (Amāvāsyā (अमावस्या)) on the day of Caturdaśī (Caturdaśī (चतुर्दशी)).

When Caturdaśī (Caturdaśī (चतुर्दशी)) fills the fourth quarter of the day, / and Amāvāsyā (Amāvāsyā (अमावस्या)) is decreasing, then the ancestral rite (śrāddham (श्राद्धम्)) is desired. //

{MV-S_104}

This is from the statement of Baudhāyana.

The ancestral rite (śrāddham (श्राद्धम्)) is also indicative of the preliminary consecration (anvādhāna (अन्वाधान)).

For this very reason, some say that Mādhava explained the statement of Baudhāyana:

On Caturdaśī (Caturdaśyāṃ (चतुर्दश्यां)), in the fourth quarter, where Amā (Amā (अमा)) is not seen, / and on the next day there is Pratipad (Pratipad (प्रतिपद्)), the rite for the ancestors, etc., is on the day of Bhūta (Caturdaśī). //

as "Amā (Amā (अमा)) is not seen as complete, but is seen as slight."

Hemādri, however, says:

When Caturdaśī (Caturdaśī (चतुर्दशी)) is complete, and Dvitīyā (Dvitīyā (द्वितीया)) is decreasing, / the caru (चरु) and the iṣṭi (इष्टि) are on Amā (Amāyāṃ (अमायां)); the rite for the ancestors, etc., is on the day of Bhūta (Caturdaśī). //

From this statement, even if there is no entry of Amāvāsyā (Amāvāsyā (अमावस्या)) on Caturdaśī (Caturdaśī (चतुर्दशी)), if the moon is seen on Pratipad (Pratipad (प्रतिपद्)), one should perform the preliminary consecration (anvādhāna (अन्वाधान)) on Caturdaśī (Caturdaśī (चतुर्दशी)) and the iṣṭi (इष्टि) on the next day.

"Dvitīyā (Dvitīyā (द्वितीया)) is decreasing" is indicative of the sighting of the moon.

In the case of a night junction, however, it is always the preliminary consecration (anvādhāna (अन्वाधान)) alone.

This is from the statement of Laugākṣi, "in the afternoon (aparāhṇe (अपराह्णे)) or at night."

And this should not be considered to apply only when the moon is not seen, as in the case of an afternoon junction.

Because if the preliminary consecration (anvādhāna (अन्वाधान)) is performed in an afternoon junction when the moon is not seen, what need is there to state it for a night junction? By the maxim of "how much more so" (kaimutika-nyāya (कैमुतिकन्याय)), the scripture on the night junction would become meaningless.

For this very reason, it does not apply only to Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) either.

Because it would be established by the mention of the afternoon (aparāhṇa (अपराह्ण)) alone.

And here, when the junction-tithis are equal, it is as it stands.

But in the case of increase (vṛddhi (वृद्धि)) and decrease (kṣaya (क्षय)), Laugākṣi states a special rule concerning the junction of the festival day (parvan (पर्वन्)):

Whatever ghaṭikās of the succeeding tithi are fewer or more, / half of them should be subtracted and added, in decrease and increase, on the first day. //

The meaning of this has been clarified by Mādhava.

Whatever increase of Pratipad (Pratipadaḥ (प्रतिपदः)) there is, add half of it to the festival day (parvaṇi (पर्वणि)). / Having subtracted half of the decrease from it, the junction (sandhiḥ (सन्धिः)) should always be determined. //

'Having subtracted' means 'having made it less'.

But surely, if this is so, when the junction is in the afternoon on the preceding day, and on the succeeding day only the fourth part of Pratipad (Pratipad (प्रतिपद्)) remains, how can the determination be made by the scripture on the junction, since there is no time for the sacrifice (yāga (याग)) on the succeeding day? True.

Where the junction (sandhiḥ (सन्धिः)) is in the afternoon (aparāhṇe (अपराह्णे)), one who performs the sacrifice (yāgaṃ (यागं)) in the morning on the next day, / even in the fourth part of Pratipad (Pratipad (प्रतिपद्)), is not tainted by fault. //

By this statement of Vṛddha Śātātapa, which states the absence of fault, the performance is enjoined even in the fourth part.

And this applies to Paurṇamāsī (Paurṇamāsī (पौर्णमासी)).

On Amāvāsyā (Amāvāsyāyāṃ (अमावस्यायां)), however, since the sacrifice (yāga (याग)) is prohibited when the moon is seen, it has been said that in an afternoon junction, it is the sacrifice (yāga (याग)) itself.

Hemādri, however, considering that "Where the junction (sandhiḥ (सन्धिः)) is in the afternoon (aparāhṇe (अपराह्णे))" is not an ancient sage's statement but a verse of Maṇḍana, has said that even on Paurṇamāsī (Paurṇamāsī (पौर्णमासी)), in an afternoon junction, if there is time for the sacrifice (yāga (याग)) on the next day, then the sacrifice (yāga (याग)) is there; if not, it is on the preceding day itself.

{MV-S_105}

On Amāvāsyā (Amāvāsyāyāṃ (अमावस्यायां)), however, the iṣṭi (इष्टि) is when the moon is seen; this is agreed upon by all.

For this very reason, a penance is stated for that by Kātyāyana:

On the day of the sacrifice, if the moon is seen in the western direction, / having offered oblations there with the vyāhṛtis (व्याहृतिभिः), one should give a staff (daṇḍaṃ (दण्डं)) to a twice-born. //

And it should not be argued that since the moon can also be seen on Caturdaśī (Caturdaśī (चतुर्दशी)), and since Gobhila has excluded the preliminary consecration (anvādhāna (अन्वाधान)) there by "when one does not see it in the east, then one should observe the preparatory rite," how can it be performed there?

Because by the maxim, "And in a conflict between a subordinate element and its quality, because it is for its sake" (a. 12, pā. 2, adhi. 9), in such a case, it is proper to perform even the preliminary consecration (anvādhāna (अन्वाधान)), which is a subordinate element.

For this very reason, the śruti says, "Some, having seen it, observe the preparatory rite."

Āpastamba also, in the context of "one should observe the preparatory rite," says:

On the day it is not seen, that day is Amāvāsyā (Amāvāsyāṃ (अमावस्यां)), or on the day when they will not see it on the morrow.

And it should not be argued that because in the Taittirīya Brāhmaṇa:

This is indeed the iṣṭi (इष्टि) of the good-minded, for him who sacrifices and whom the moon rises upon afterwards; for him, there is prosperity in this very world.

And likewise, in the Aitareya Brāhmaṇa:

Before Amāvāsyā (Amāvāsyāyāṃ (अमावस्यायां)), when the moon rises, he sacrifices.

the excellence of the performance of the sacrifice (yāga (याग)) at moonrise is understood, how can the sacrifice (yāga (याग)) be prohibited there?

Some say this is not so. Because only the rising (abhyudaya (अभ्युदय)) is heard, and since that is possible on Pratipad (Pratipad (प्रतिपद्)) also, this does not mean that the sacrifice (yāga (याग)) should be performed on the day the moon is seen.

That is not so. Because the verb 'ud-i' preceded by 'abhi' means direct perception.

For this very reason, in another śruti also, "He, born from the oblations, was seen afterwards," the performance of the sacrifice (yāga (याग)) is understood even when the moon is seen. Therefore, Hemādri says that these statements are with reference to the scriptural sighting.

In reality, however, since it was previously established that the sacrifice (yāga (याग)) is to be performed even on the day the moon is seen in a night junction, it is proper that they apply to that.

Mādhava, Āpastamba, and the author of the Bhāṣyārthasaṅgraha, however, say that from the previously cited statements of the Taittirīya and Aitareya, for the followers of the Āpastamba and Āśvalāyana (Āśvalāyana (आश्वलायन)) schools (śākhin (शाखिन्)), in an afternoon junction, the sacrifice (yāga (याग)) is only when the moon is seen.

For others, however, such as the followers of Baudhāyana, Kātyāyana, etc., the sacrifice (yāga (याग)) is not performed when the moon is seen.

In the Smṛtyarthasāra, however, it is said that the determination is always by the scripture on the junction, and so, even in an afternoon junction, it is always the preliminary consecration (anvādhāna (अन्वाधान)) alone.

As for the statements prohibiting the sacrifice (yāga (याग)) on the day the moon is seen, they are merely for the purpose of identifying it, not for determining it.

{MV-S_106}

But surely, if this is so, when the time for the sacrifice (yāga (याग)) is being determined, if there is an increase of the fortnight due to an increase of the tithi, the sacrifice (yāga (याग)) might fall even on the seventeenth day from the preceding day of sacrifice.

And that would contradict the statement of Āpastamba:

The desired iṣṭi (abhīṣṭeṣṭiḥ (अभीष्टेष्टिः)) is on the sixteenth day; the middle one, on the fifteenth day; / the lowest (jaghanya (जघन्य)) iṣṭi (इष्टि), on the fourteenth day; it is sinful on the seventeenth day. //

Not so. Because the word iṣṭi (इष्टि) refers to the preliminary consecration (anvādhāna (अन्वाधान)).

If it referred to the sacrifice (yāga (याग)), since the sacrifice (yāga (याग)) is not obtained on the fourteenth day, the statement that it is the lowest (jaghanya (जघन्य)) there would be inconsistent.

Therefore, the meaning of the sentence is that in cases of general increase and decrease, the preliminary consecration (anvādhāna (अन्वाधान)) is on the sixteenth, fifteenth, and fourteenth days, respectively.

The prohibition of the preliminary consecration (anvādhāna (अन्वाधान)) on the seventeenth day is merely a restatement of what is obligatory (nityānuvādaḥ (नित्यानुवादः)), since it is in no way obtained there.

For this very reason, Baudhāyana says:

Here, the places of the preparatory rite (upavasathasya (उपवसथस्य)) are the fourteenth, fifteenth, and sixteenth days, but not the thirteenth or seventeenth. // Where the preparatory rite (upavasathaṃ (उपवसथं)) falls on the thirteenth from the day of sacrifice, / or on the seventeenth, that should be avoided with effort. //

And this preliminary consecration (anvādhāna (अन्वाधान)) on the sixteenth, etc., day should be understood to be in the case of a two-day performance.

In the case of a single-day (sadyaskālatve (सद्यस्कालत्वे)) performance, however, the preliminary consecration (anvādhāna (अन्वाधान)) occurs even on the seventeenth day.

And that single-day performance is in a specific Paurṇamāsī (Paurṇamāsī (पौर्णमासी)), as stated by Kātyāyana:

If the junction (sandhiḥ (सन्धिः)) is after the late morning (saṅgavād (सङ्गवाद्)) and before the sun's turning-point, / that Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) should be known as the tithi for the single-day (sadyaskāla (सद्यस्काल)) procedure. //

And this single-day performance is optional.

The preliminary consecration, the spreading of the grass, and the preparatory rite—these are on the preceding day for the Paurṇamāsī (Paurṇamāsyām (पौर्णमास्याम्)). / If the junction of the festival day (parva (पर्व)) is before the turning-point, then the entire rite is performed on a single day, or optionally. //

This is from the statement of the Saṅgraha.

And thus, what is stated generally for Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) in "one should observe the preparatory rite on the preceding or succeeding Paurṇamāsī (Paurṇamāsīm (पौर्णमासीम्))," beginning with that, and "or on a single day in the morning,"

the single-day performance should be concluded as applying only to a junction before the turning-point, for the sake of simplicity in assuming a single source śruti.

And this applies to those other than the Vājasaneyins (Vājasaneyin (वाजसनेयिन्)).

For them, however—

On whichever day the third junction of the festival day (parvaṇaḥ (पर्वणः)) is from midday onwards, / that is the kharvikā (खर्विका), according to the Vājasaneyins (Vājasaneyin (वाजसनेयिन्)); having observed the preparatory rite on it, the iṣṭi (इष्टि) is on the next day. //

—the author of the Bāṣyārthasaṅgraha has stated a two-day performance even there.

"This third one."

Here, 'this' refers to Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) alone, not Amāvāsyā (Amāvāsyā (अमावस्या)), because its twofold nature, from the afternoon and night junctions, has been stated before.

For this very reason, Āpastamba, having begun with Paurṇamāsī (Paurṇamāsī (पौर्णमासी)), has said:

The Vājasaneyins (Vājasaneyinaḥ (वाजसनेयिनः)) teach the kharvikā (खर्विकां), the third one.

{MV-S_107}

And this, in a two-day performance, is only when the third part of Pratipad (Pratipad (प्रतिपद्)) is available, not when the fourth part is available, because that has been enjoined only for an afternoon junction by the sentence, "If the junction (sandhiḥ (सन्धिः)) is in the afternoon."

And here, when the iṣṭi (इष्टि) is at the junction of the festival day (parva (पर्व)), the final element of the rite should be performed on Pratipad (Pratipad (प्रतिपद्)) itself.

If the iṣṭi (इष्टि) is completed without having entered Pratipad (Pratipad (प्रतिपद्)), / having brought the fire again, the entire iṣṭi (इष्टि) should be performed by the best of sacrificers. //

This is from the statement of Gārgya. 'The fire' is to be supplied after 'having brought'.

Thus ends the determination of the time for the primary rite.

Now, for the modified rite.

Therein, for the modified rites (vikṛtīnām (विकृतीनाम्)) of the new- and full-moon sacrifices, such as the iṣṭi (इष्टि) and the animal sacrifice (paśubandha (पशुबन्ध)), although a two-day performance is obtained by extension (atideśa (अतिदेश))—

With whichever iṣṭi (इष्टि), animal, or Soma one sacrifices, one should sacrifice on Amāvāsyā (Amāvāsyāṃ (अमावस्यां)) or on Paurṇamāsī (Paurṇamāsyāṃ (पौर्णमास्यां)).

—by this statement, a single-day performance is enjoined.

Likewise, in a modified rite of the new-moon sacrifice, Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) is also enjoined, and in a modified rite of the full-moon sacrifice, Amāvāsyā (Amāvāsyā (अमावस्या)) is also enjoined. Thus, an absence of regulation is also enjoined. This has been established in the fifth-to-last section.

Baudhāyana, however, also adds the lunar mansion, saying, "or on a lunar mansion."

And that is from Kṛttikā (Kṛttikāḥ (कृत्तिकाः)) to Viśākhā (Viśākhe (विशाखे)).

Kṛttikā (Kṛttikāḥ (कृत्तिकाः)) is the first, Viśākhā (Viśākhe (विशाखे)) is the last; these are the lunar mansions of the gods. In them, one should perform whatever one intends to do.

This is from the Taittirīya-śruti.

And Revatī (Revatī (रेवती)) also.

"Whatever is before Soma, that one should perform on Revatī (Revatyāṃ (रेवत्यां))," is stated in the same text.

And this does not apply to the new- and full-moon sacrifices, because the time of Paurṇamāsī (Paurṇamāsī (पौर्णमासी)), etc., which is from the context and has no other scope, supersedes the lunar mansion, which is stated without context and has scope, just as the fifteen-fold and seventeen-fold nature are superseded by the accent of the Dīkṣaṇīyā (Dīkṣaṇīyā (दीक्षणीया)) and the low tone (upāṃśutva (उपांशुत्व)).

Therein, a special rule for the festival day (parvan (पर्वन्)).

From the statement of Gobhila:

The greatest separation of the sun and moon is Paurṇamāsī (Paurṇamāsī (पौर्णमासी)); the greatest proximity is Amāvāsyā (Amāvāsyā (अमावस्या)).

it is understood that the words Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) and Amāvāsyā (Amāvāsyā (अमावस्या)) refer to a moment of greatest proximity and separation. And since it is impossible to perform the entire rite with its subordinate elements there, the sentence "If with an iṣṭi (इष्टि)..." enjoins the modified rite for the day-and-night period of the junction, which is indicated by the words Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) and Amāvāsyā (Amāvāsyā (अमावस्या)), at the turning-point or before it.

And since the primary rite is also enjoined there at the junction of the festival day (parva (पर्व)), and the primary and modified rites would thus fall at the same time, and since the primary rite was begun on the preceding day and it is impossible to perform another rite in between, and since the morning time is enjoined for the primary rite by direct statement, the ritualists say that having performed the primary rite, the modified rite should be performed.

They also cite a sentence based on reason:

If the junction of the festival day (parva (पर्व)) is before the turning-point, / having performed the primary rite in it, for the modified rite, //

{MV-S_108}

the sacrifice (yāgaḥ (यागः)) is then; if it is after, / then the modified rite is on that day, and the primary rite on the next. //

And it should not be argued that if the junction is after the turning-point, and the modified rite is first, the time for the preliminary consecration (anvādhāna (अन्वाधान)) of the primary rite, which is enjoined by direct statement, would be superseded.

Because the preliminary consecration (anvādhāna (अन्वाधान)) is a subordinate element, and its time is properly superseded by the time of the modified rite, which is connected with the principal element, by the maxim, "And in a conflict between a subordinate element (aṅga (अङ्ग)) and its quality (guṇa (गुण)), because it is for its sake" (a. 12, pā. 2, adhi. 9).

Likewise, the Soma sacrifice (sutyā (सुत्या)), although it is a primary rite, should be performed on that very day, from the statement, "If with an iṣṭi (इष्टि)..."

The Āgrayaṇa (Āgrayaṇaṃ (आग्रयणं)), however, is before the full-moon sacrifice and after the new-moon sacrifice.

On whichever day Amāvāsyā (Amāvāsyā (अमावस्या)) falls, having sacrificed with it, one should then sacrifice with this. If it is Paurṇamāsī (Paurṇamāsī (पौर्णमासी)), having sacrificed with it, one then sacrifices with the full-moon sacrifice.

This is from the śruti.

'With this' means with the Āgrayaṇa (Āgrayaṇa (आग्रयण)) iṣṭi (इष्टि).

The Āgrayaṇa (Āgrayaṇaṃ (आग्रयणं)) before the full-moon sacrifice applies to a single-day full-moon sacrifice, says Hemādri.

The Mīmāṃsakas (Mīmāṃsakāḥ (मीमांसकाः)), however, state the time of the modified rite differently.

As follows—

The nights of half a month were the wives of King Soma. He did not approach them on Amāvāsyā (Amāvāsyāṃ (अमावस्यां)) and Paurṇamāsī (Paurṇamāsīṃ (पौर्णमासीं)).

In this śruti, since the words Paurṇamāsī (Paurṇamāsī (पौर्णमासी)) and Amāvāsyā (Amāvāsyā (अमावस्या)) are used for the nights indicated by the word 'that', and since they are so known by everyone from cowherds to women, it is understood that they refer to the tithi.

And since the sūtra of Gobhila can be justified as being for the purpose of stating the occasion for a partial application, and does not refer to a moment, and since the festival day (parvan (पर्वन्)) at sunrise, which is to be accomplished at the turning-point and before it, is occupied by the primary rite, and even if the primary rite is absent in the morning, since it is proper that the time of the principal rite at sunrise should supersede the time of the morning which is established by extension, the modified rite should be performed on the preceding festival day (parvan (पर्वन्)) itself.

Thus ends the determination of the festival day in the Samayaprakāśa of the treatise named the glorious Vīramitrodaya, composed by the honorable Mitra Miśra—son of the honorable Paraśurāma Miśra, who was the son of the honorable Haṃsa Paṇḍita; who was prompted by the glorious King Vīrasiṃhadeva, who was the sun causing the lotus of the earth encircled by the four oceans to bloom, son of the glorious Mahārāja Madhukarasāha, who was the son of the glorious Mahārājādhirāja Pratāparudra; whose lotus feet are illuminated by the rays from the crest-jewels of the entire circle of vassal kings; who is a lion to the great elephant of the world's poverty, the very life of the learned, and proficient in crossing the ocean of all lores.

{MV-S_109}

[Determination of the Time of an Eclipse]

Therein, the nature of an eclipse (grahaṇa (ग्रहण)) is in the Sūryasiddhānta (सूर्यसिद्धान्त):

The moon, being below, becomes the coverer of the sun, like a cloud. / The moon, moving eastward, enters the earth's shadow; this becomes its eclipse. //

'Of this' means of the sun.

'This' = the eclipse (uparāgaḥ (उपरागः)).

When the moon, situated below, becomes the coverer of the sun, then there is a solar eclipse.

When the moon, moving eastward, enters the earth's shadow cast by the sun situated in the west, then there is a lunar eclipse. This is the meaning.

In the Varāhasaṃhitā also:

In its own eclipse, the moon enters the earth's shadow; in a solar eclipse, it enters the sun.

'In its own eclipse' = in a lunar eclipse.

'Enters the sun' = covers the sun. This is the meaning.

He states the time of the eclipse:

Vṛddha Gārgya says:

At the junction of the full moon and Pratipad (Pratipad (प्रतिपद्)), Rāhu (Rāhuḥ (राहुः)) with a full disc / swallows the moon, and the sun at the junction of the new moon and Pratipad (Pratipad (प्रतिपद्)). //

The division of time is in the Brahmasiddhānta:

As much time as there is at the end of the festival day (parvaṇaḥ (पर्वणः)), so much is there at the beginning of Pratipad (Pratipad (प्रतिपद्)). / The time (anehā (अनेहा)) of the eclipse of the sun and moon becomes most sacred by their mixture. //

Half of the eclipse is in the last part of the festival day (parvan (पर्वन्)), and half in the first part of Pratipad (Pratipad (प्रतिपद्)).

The middle of the eclipse is at the junction of the festival day (parvan (पर्वन्)) and Pratipad (Pratipad (प्रतिपद्)). This is the meaning.

Anehā (अनेहा) = time.

Here, bathing (snānam (स्नानम्)) is obligatory.

One should bathe at an eclipse of the moon and sun, and also during a period of birth or death impurity (sūtake mṛtake'pi ca (सूतके मृतकेऽपि च)). / One who does not bathe meets death; one who bathes does not find sin. //

This is from the Laiṅga Purāṇa.

At an eclipse (grahaṇe (ग्रहणे)) and a solar ingress (saṅkrame (संक्रमे)), if a man does not bathe, / for seven births he will be a leper and will be a partaker of sorrow. //

And because a fault is stated for non-performance by Vṛddha Vasiṣṭha.

The rule for the water for bathing is in the Mahābhārata:

One should perform bathing in the Gaṅgā at an eclipse of the moon and sun. / In other great rivers (mahānadīṣu (महानदीषु)), one should perform bathing according to the rules. //

Here, from the mention of "according to the rules," what is said in the Smṛtiratnāvalī, "this bathing is without mantras," is refuted.

The Gaṅgās are three.

Three rivers are most sacred: the Veṇī (Veṇī (वेणी)), the Godā (Godā (गोदा)), and the Jāhnavī (Jāhnavī (जान्हवी)). / They are called Gaṅgā because they reached the earth (gāṃ (गां)) from the body of Harīśa (Harīśa (हरीश)).[^1] //

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[^1]: The reading in the Kālamādhava, however, is gāṃ harīśāṅghikāt (गां हरीशाङ्घ्रिकात्). Hari and Īśa are Harīśa (Harīśau (हरीशौ)). Aṅghriḥ (अङ्घ्रिः) is foot; kaṃ (कं) is head. Aṅghri (अङ्घ्रि) and kaṃ (कं) are aṅghrikam (अङ्घ्रिकम्). The Gaṅgā reached the earth (gāṃ (गां)) from the foot of Hari and the head of Īśvara. Although only the Jāhnavī (Jāhnavī (जान्हवी)) is such, not the Veṇī (Veṇī (वेणी)) and Godā (Godā (गोदा)), yet, by the maxim of "the umbrella-bearers go," since they are mentioned together with the Jāhnavī (Jāhnavī (जान्हवी)), their being Gaṅgā is not contradictory. This is also explained.

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{MV-S_110}

This is from the Brahma Purāṇa.

Gāṃ (गां) = the earth.

In some places, the second half begins with gaṅgādharāṃsataḥ.

Great rivers (mahānadyaḥ (महानद्यः)) = those that flow to the ocean, such as the Sarasvatī, Narmadā, etc.

"Great rivers (mahānadyaḥ (महानद्यः)) are those that go to the ocean," from a scriptural statement.

Śaṅkha says:

In ponds (vāpī (वापी)), wells (kūpa (कूप)), and tanks (taḍāgeṣu (तडागेषु)), in mountain springs (giriprasravaṇeṣu (गिरिप्रस्रवणेषु)), / in a river (nadyāṃ (नद्यां)), a large river (nade (नदे)), a man-made lake (devakhāte (देवखाते)), and in lakes (sarasīṣu (सरसीषु)) with still water, // or one may do it with hot water (uṣṇodakena (उष्णोदकेन)) at an eclipse of the moon and sun.

Hot water (uṣṇodakam (उष्णोदकम्)) is for one who is ill (āturasya (आतुरस्य)).

Purified by the rays of the sun, and purified again by fire, / therefore, one who is afflicted by disease should bathe even with hot water (uṣṇavāriṇā (उष्णवारिणा)) at an eclipse (grahaṇe (ग्रहणे)). //

This is from the statement of Vyāghra.

The word api (अपि) has a different connection.

The meaning is "even with hot water (uṣṇavāriṇāpi (उष्णवारिणापि))."

Or, it is for the purpose of including birth (janana (जनन)), etc., which are read before the eclipse in the statement of Yama to be cited.

As for the statement of Yama:

At death, birth, a solar ingress (saṅkrāntau (संक्रान्तौ)), and an eclipse of the moon and sun, / and on touching an untouchable, one should not bathe with hot water (uṣṇavāriṇā (उष्णवारिणा)). //

that applies to one who is not ill (anāturaviṣayam (अनातुरविषयम्)).

Vyāsa says:

All water is equal to the Gaṅgā; all twice-born (dvijāḥ (द्विजाः)) are equal to Brahmā. / All land (bhūmiḥ (भूमिः)) is equal to a gift; at an eclipse of the moon and sun. //

Here, from the statement that mere water is equal to the Gaṅgā, since its excellence is stated, and since a praise of what is not enjoined is meaningless, it is an explanatory statement, and from it, a rule (vidhiḥ (विधिः)) is to be inferred: "one should bathe with any water whatsoever."

He states the order of increasing sanctity in water:

Mārkaṇḍeya says:

Water from a spring is more sacred than that drawn from the ground; water from a lake is more sacred than that. / Water from a river (nadī (नदी)) is more sacred than that; water from a sacred ford (tīrtha (तीर्थ)) is more sacred than that; the water of a great river (mahānadī (महानदी)) is purifying. // The water of the Gaṅgā is supreme to that; the ocean (ambudhiḥ (अम्बुधिः)) is more sacred than that. / Cold water is more sacred than hot; one's own water is more sacred than another's (parodakāt (परोदकात्)). //

Here, the praise of the increasing sanctity of water from the ground, etc., is for the purpose of inferring an injunction of drawn water, etc., when water from the ground, etc., is not available, not for the purpose of a connection between a quality and a fruit (guṇaphalasambandhaḥ (गुणफलसम्बन्धः)).

Because if one desires only the fruit of bathing, and both the Gaṅgā and a well are available, it would lead to the undesirable consequence of bathing in the well also.

The increasing sanctity from a specific month and a specific sacred ford is in the Devī Purāṇa:

{MV-S_111}

An eclipse (grahaṇaṃ (ग्रहणम्)) in Kārtika is excellent at the confluence of the Gaṅgā and Yamunā (Yamunā (यमुना)). / In Mārga, an eclipse (grahaṇaṃ (ग्रहणम्)) is praised at the Devikā (Devikāyāṃ (देविकायां)), O great sage! // In Pauṣa, the Narmadā (Narmadā (नर्मदा)) is sacred; in Māgha, the Sannihatyā (Sannihatā (सन्निहता)) is auspicious. / In Phālguna, the Varuṇā (Varuṇā (वरुणा)) is sacred; in Caitra, the Sarasvatī (Sarasvatī (सरस्वती)) is sacred. // In Vaiśākha, the Candrabhāgā (Candrabhāgā (चन्द्रभागा)), the best of rivers, is most sacred. / In Jyeṣṭha, the Kauśikī (Kauśikī (कौशिकी)) is sacred; in Āṣāḍha, the Tāpikā (Tāpikā (तापिका)) river. // In Śrāvaṇa, the one named Sindhu (Sindhu (सिन्धु)); likewise, in Bhādra, the Gaṇḍakī (Gaṇḍakī (गण्डकी)). / In Āśvina, the Sarayū (Sarayūḥ (सरयूः)) is excellent.

In "Gaṅgāyamunam," there is a singular compound (ekavadbhāvaḥ (एकवद्भावः)).

"Every dvandva compound optionally becomes singular," from a scriptural statement.

The Devikā (Devikā (देविका)) is Devaheti, famous in the region of Ayodhyā.

Sannihatyā (Sannihatyā (सन्निहत्या)) = Kurukṣetra (Kurukṣetram (कुरुक्षेत्रम्)).

Although in "In Pauṣa, the Narmadā (Narmadā (नर्मदा)) is sacred," etc., the primacy of the place is understood, yet, in accordance with the beginning, "An eclipse (grahaṇaṃ (ग्रहणम्)) in Kārtika is excellent," the primacy of the eclipse (grahaṇa (ग्रहण)) alone should be understood everywhere.

A specific sacred ford for a specific eclipse is in the same text:

The Godāvarī (Godāvarī (गोदावरी)) is most sacred when the moon is conjoined with Rāhu (Rāhu (राहु)). / And when the sun is swallowed by Rāhu (Rāhuṇā (राहुणा)) and becomes dark, O great sage! // By the touch of the water of the Narmadā (Narmadā (नर्मदा)), they become fulfilled.

In the Mātsya Purāṇa:

The Gaṅgā, Kanakhala (Kanakhalaṃ (कनखलं)), Prayāga (Prayāgaḥ (प्रयागः)), and Puṣkara (Puṣkaraṃ (पुष्करं)) are sacred. / Kurukṣetra (Kurukṣetraṃ (कुरुक्षेत्रं)) is also sacred when the sun (divākare (दिवाकरे)) is swallowed by Rāhu (Rāhu (राहु)). //

In the same text:

The sin committed in ten births at the confluence of the Gaṅgā and the ocean, / and the sin that has been accumulated in a thousand births, // that perishes at Sannihatyā (Sannihatyāyāṃ (सन्निहत्यायां)) when the sun (divākare (दिवाकरे)) is swallowed by Rāhu (Rāhu (राहु)).

He states the Cūḍāmaṇi (Cūḍāmaṇi (चूडामणि)) yoga for an eclipse on a specific day of the week:

Vyāsa says:

The eclipse of the sun on a Sunday, and the eclipse of the moon on a Monday, / is known as Cūḍāmaṇi (Cūḍāmaṇiḥ (चूडामणिः)); there one obtains infinite fruit. //

In the Prabhāsa Khaṇḍa:

Cows, elephants (nāgāḥ (नागाः)), sesame seeds (tilā (तिला)), grain (dhānyaṃ (धान्यं)), gems (ratnāni (रत्नानि)), gold (kanakaṃ (कनकं)), and land (mahīm (महीम्)) / —whatever fruit is obtained by men by giving these at Kurukṣetra (Kurukṣetre (कुरुक्षेत्रे)), // that becomes sixfold by bathing in the ocean (ambhodhau (अम्भोधौ)) at a lunar eclipse.

Here, from the inconsistency of the statement "whatever fruit is obtained at Kurukṣetra (Kurukṣetre (कुरुक्षेत्रे))" as if it were already established, a rule is to be inferred: "one should give cows, etc., at Kurukṣetra (Kurukṣetre (कुरुक्षेत्रे))."

{MV-S_112}

And at an eclipse (uparāge (उपरागे)), an ancestral rite (śrāddham (श्राद्धम्)) is obligatory.

An ancestral rite (śrāddhaṃ (श्राद्धं)) should be performed even with all one's wealth at the sight of Rāhu (Rāhu (राहु)). / One who does not perform it out of disbelief (nāstikyāt (नास्तिक्यात्)) sinks like a cow in the mud. //

This is from the Mahābhārata.

As for the statement:

When a distinguished Brahmin is available, at a solar and lunar eclipse, at a solstice, / and during afflictions of one's birth-star and planets, they perform an ancestral rite (śrāddhaṃ (श्राद्धं)) if they wish. //

that, because it contradicts the previously cited statement, is to be connected with "if they wish," and has the same meaning as the statement that establishes a time of independent desire, "and a desire for an ancestral rite (śrāddhaṃ (श्राद्धं))." Thus, there is no contradiction.

Concerning the ancestral rite (śrāddhaṃ (श्राद्धं)), in the Kūrma Purāṇa also:

An occasional (naimittikaṃ (नैमित्तिकं)) rite should be performed at an eclipse of the moon and sun, / and at the death of relatives (bāndhavānāṃ (बान्धवानां)); otherwise, one becomes a dweller of hell. //

Giving (dānam (दानम्)) is also obligatory.

At the beginning of a solstice, one should always give the desired object and whatever is in the house, / and at the eighty-six-fold juncture (ṣaḍaśītimukhe (षडशीतिमुखे)), and at the liberation (vimokṣe (विमोक्षे)) of the moon and sun. //

This is from the Śātātapīya, from the hearing of 'always'.

And this bathing, etc., should be performed even at night.

As bathing (snānaṃ (स्नानं)) and giving (dānaṃ (दानं)) are during the day at a solar eclipse, / so too for the moon at night, bathing (snānaṃ (स्नानं)) and giving (dānaṃ (दानं)) are enjoined. //

This is from the statement of Devala.

And 'giving' (dānaṃ (दानं)) is also indicative of the ancestral rite (śrāddha (श्राद्ध)).

One should avoid an ancestral rite (śrāddhaṃ (श्राद्धं)) at night, except for Rāhu (Rāhoḥ (राहोः)) and a period of impurity (sūtake (सूतके)).

This is from the Vāyu Purāṇa.

Bathing (snānaṃ (स्नानं)), giving (dānaṃ (दानं)), austerity (tapaḥ (तपः)), and the ancestral rite (śrāddham (श्राद्धम्)) are infinite at the sight of Rāhu (Rāhu (राहु)). / The night (rātriḥ (रात्रिः)) is demonic (āsurī (आसुरी)) at other times; therefore, one should avoid it. // An ancestral rite (śrāddhaṃ (श्राद्धं)) should not be performed by the wise at twilight and at night. / But it should be performed in both, if there is a sight of Rāhu (Rāhu (राहु)). //

This is also from the statements of Śātātapa and Viṣṇu.

And this should be performed even in an intercalary month (malamāse (मलमसे)).

At an eclipse of the moon and sun, and at the death or birth of a son, / it should be given even in an intercalary month (malamāse (मलमसे)); what is given becomes imperishable (akṣaya (अक्षय)). //

This is from the Mātsya Purāṇa.

And here, even an optional (kāmyaṃ (काम्यम्)) bathing, etc., should be performed.

The bathing that is at every dawn, at twilight, when the sun has risen, / and at a lunar and solar eclipse, that is equal to a Prājāpatya (Prājāpatyena (प्राजापत्येन)). //

This is from the statement of Dakṣa.

{MV-S_113}

The ancestral rite (śrāddham (श्राद्धम्)) given at the sight of Rāhu (Rāhu (राहु)) lasts as long as the moon and stars. / It is endowed with qualities, fulfills all desires, and reaches the ancestors (pitṝṇām (पितॄणाम्)). //

This is from the statement of Viṣṇu.

Land (bhūmiḥ (भूमिः)), a cow (gāvaḥ (गावः)), gold (suvarṇaṃ (सुवर्णं)), or grain (dhānyaṃ (धान्यं)), or whatever is desired, / all that should be given at an eclipse by one who desires his own well-being. //

This is also from the Mahābhārata.

The specific time for these is in another smṛti:

Bathing (snānaṃ (स्नानं)) is when it is being swallowed; oblation (homaḥ (होमः)) is enjoined when it is swallowed. / Giving (dānaṃ (दानं)) is when it is being liberated; bathing (snānaṃ (स्नानं)) is enjoined when it is liberated. //

'Oblation' (homaḥ (होमः)) is also indicative of the worship of the gods (surārcanasya (सुरार्चनस्य)).

Bathing (snānaṃ (स्नानं)) is at the beginning of the eclipse, oblation (homa (होम)) and worship of the gods (surārcane (सुरार्चने)) in the middle.

This is from the Brahmavaivarta.

And the ancestral rite (śrāddhaṃ (श्राद्धं)) should be performed after the oblation (homa (होम)).

Having performed bathing (snānaṃ (स्नानं)) in the Gaṅgā, etc., breath control (prāṇāyāmaṃ (प्राणायामं)), and libations (tarpaṇam (तर्पणम्)), / and having performed the recitation of the Gāyatrī (Gāyatryāḥ (गायत्र्याः)), one should perform the sesame oblation (tilahomaṃ (तिलहोमं)). // With the vyāhṛtis (व्याहृति) and the eclipse mantras, and with those stated in one's own school, according to one's ability, / then an ancestral rite with uncooked food (āmaśrāddhaṃ (आमश्राद्धं)) should be performed, especially the one with six deities (ṣaḍdaivatyaṃ (षड्दैवत्यं)). // One should give gifts (dānaṃ (दानं)) according to one's ability—gold (hiraṇya (हिरण्य)), food (anna (अन्न)), cows (gavāṃ (गवां)), and land (bhuvaḥ (भुवः)).

This is from another smṛti stated in the Candraprakāśa.

As for what is in the Brahma Purāṇa, concerning bathing, etc.:

At the contact (upamarde (उपमर्दे)), it is a hundred thousand (lakṣa (लक्ष)) times the merit; at an eclipse of the moon and sun, / the merit is a hundred million (koṭi (कोटि)) times in the middle; at the time of liberation, it is infinite. //

That is for the purpose of an increase in the fruit of whatever is enjoined at the beginning, middle, and end, says Mādhava.

As for the statement of Vyāsa:

The gods (tridaśāḥ (त्रिदशाः)) are satisfied at the time of contact (sparśa (स्पर्श)); the ancestors (pitaraḥ (पितरः)) likewise. / Men (manuṣyāḥ (मनुष्याः)) in the middle time; and demons (rākṣasāḥ (राक्षसाः)) at the time of liberation (mokṣa (मोक्ष)). //

That is with reference to bathing, etc., and refers to the best, middle, and lowest times.

Others say that "at the contact (upamarde (उपमर्दे)), it is a hundred thousand (lakṣa (लक्ष)) times the merit" is another time.

If one does not bathe, one is not entitled to other rites, in the Brahma Purāṇa:

Impurity (āśaucaṃ (आशौचं)) arises for men (nṝṇāṃ (नॄणां)) at an eclipse of the moon and sun. / At the contact of Rāhu (Rāhu (राहु)) with both, having bathed, a man is fit for giving, etc. //

'Is fit' = becomes entitled.

For all social classes, there is ritual impurity (sūtakaṃ (सूतकं)) at the sight of Rāhu (Rāhu (राहु)). / Having bathed, one should perform the rites.

This is also from the Ṣaṭtriṃśanmata.

And the bathing is with one's clothes on (sacailam (सचैलम्)).

For all social classes, there is ritual impurity (sūtakaṃ (सूतकं)) in the impurity of Rāhu (Rāhu (राहु)). / The bathing (snānam (स्नानम्)) should be with one's clothes on (sacailaṃ (सचैलं)). //

{MV-S_114}

This is from the statement of Vṛddha Vasiṣṭha.

'In the impurity of Rāhu (Rāhu (राहु))' = in the eclipse.

The bathing with clothes on applies without distinction to the bathing at liberation as well.

At an eclipse, the impurity is like that of a corpse (śāvamāśaucaṃ (शावमाशौचं)); at liberation, it is remembered as like that of birth (sautikaṃ (सौतिकं)). / At the mere contact (samparkamātreṇa (सम्पर्कमात्रेण)) of the two, having touched water (upaspṛśya (उपस्पृश्य)), is the sequence of rites (kriyākramaḥ (क्रियाक्रमः)). //

From this statement in the Brahmāṇḍa Purāṇa, which states the impurity of a corpse and of birth at the contact and liberation, it is understood that the duties such as bathing with clothes on, which are occasioned by them, are obtained.

By this, the view of the Madanaratna, that only the bathing at liberation is with clothes on, is refuted.

A menstruating woman (rajasvalā (रजस्वला)) also should bathe with water drawn from a sacred ford.

There is no fault of impurity (sūtaka (सूतक)), etc., in oblations, recitation, etc., during an eclipse. / At an eclipse, one should bathe even from a distance, having drawn water from a sacred ford. //

This is from a statement of the Sūryodaya-nibandha in the Bhārgavārcanadīpikā.

The procedure for bathing is in the Mitākṣarā:

When an occasional (naimittike (नैमित्तिके)) bathing has arrived, if a woman is menstruating (rajasvalā (रजस्वला)), / having bathed with water from another vessel (pātra (पात्र)), she should perform the vow. //

When the annual ancestral rite (pratyābdika (प्रत्याब्दिक)) falls on that day, in the Madanapārijāta:

Gohila says:

At a solar eclipse, when the annual rite (pratyābdikam (प्रत्याब्दिकम्)) of the parents has arrived, / if it is not possible with cooked food, the son should perform it with gold (hemnā (हेम्ना)) or with uncooked food (āmena (आमेन)). //

Here, the words 'new moon', 'sun', 'father', and 'son' are for the sake of an example.

Because the reasoning is the same.

Therefore, at a lunar eclipse also, the annual rite (vārṣikam (वार्षिकम्)) of a sapiṇḍa (सपिण्ड), etc., should be performed on that very day with uncooked food, etc. This is explained in the Madanapārijāta itself.

Likewise in the Pṛthvīcandrodaya, Nirṇayāmṛta, and Prayogapārijāta.

As for what is read by some—

When the annual rite (pratyabdaṃ (प्रत्यब्दं)) has arrived while the moon is rising eclipsed (grastodaye (ग्रस्तोदये)), / and there is a fast on that day, the annual rite (pratyabdaṃ (प्रत्यब्दं)) is on the next day. // Likewise— If the sun and moon set while they are eclipsed (grastāvevāstamānaṃ (ग्रस्तावेवास्तमानं)), / then the annual rite (pratyabdaṃ (प्रत्यब्दं)) should always be performed on the next day. // On the second day from the eclipse, and on the fifth from the fault of menstruation (rajodoṣāt (रजोदोषात्)).

—since they are not seen in the visible smṛtis and treatises, until their source is found, they have the invalidity (aprāmāṇyam (अप्रामाण्यम्)) characterized by non-performance (ananuṣṭhānalakṣaṇa (अननुष्ठानलक्षण)).

When an eclipse occurs at the time of an ancestral rite for the new moon, a solar ingress, etc., then the purpose is accomplished by the eclipse-rite itself, by concomitance (prasaṅgāt (प्रसङ्गात्)), and by the optional (kāmyena (काम्येन)) rite for the obligatory (nityasya (नित्यस्य)) one.

And this bathing, etc., occasioned by the eclipse, should be performed even in the midst of the impurity of birth, etc.

In a period of birth or death impurity (sūtake mṛtake caiva (सूतके मृतके चैव)), there is no fault at the sight of Rāhu (Rāhu (राहु)). / The purity (śuddhiḥ (शुद्धिः)) lasts only as long as the liberation is not seen. //

This is from the statement of the Laiṅga Purāṇa.

And it should not be argued that in that case—

One should bathe at an eclipse of the moon and sun, and also in a period of birth or death impurity (sūtake mṛtake'pi vā (सूतके मृतकेऽपि वा)). //

{MV-S_115}

One who does not bathe meets death; one who bathes does not find sin. //

—the previous statement in the Laiṅga Purāṇa itself would be meaningless.

Because it is meaningful either by the maxim of the cow and the bull (gobalīvardanyāyena (गोबलीवर्दन्यायेन)), or for the purpose of stating that birth and death are also separate occasions, or for the purpose of stating a specific undesirable consequence (aniṣṭa (अनिष्ट)) for not bathing.

By this, the view of Jīmūtavāhana, that in a period of impurity at an eclipse, only bathing should be performed, not giving, ancestral rites, etc., is refuted.

Because purity (śuddhi (शुद्धि)) is stated without distinction.

The statement of purity lasting from the beginning to the end, by the words 'as long as' and 'so long', would be meaningless if it were only for bathing, because bathing is at the time of contact.

All social classes, even in a period of birth or death impurity (sūtake'pi mṛtake (सूतकेऽपि मृतके)), at the sight of Rāhu (Rāhu (राहु)), / having bathed, should perform an ancestral rite (śrāddhaṃ (श्राद्धं)) and giving (dānaṃ (दानं)) without stinginess (śāṭhya (शाठ्य)). //

And because it contradicts the statement written in the Kālādarśa, Madanapārijāta, and Candraprakāśa.

At an eclipse, the impurity is like that of a corpse (śāvamāśaucaṃ (शावमाशौचं)); at liberation, it is remembered as like that of birth (sautikaṃ (सौतिकं)). / At the mere contact (samparkamātreṇa (सम्पर्कमात्रेण)) of the two, having touched water (upaspṛśya (उपस्पृश्य)), is the sequence of rites (kriyākramaḥ (क्रियाक्रमः)). //

And because of the inconsistency of the injunction of a sequence that depends on many things.

As for the statement in the Saṃvatsarapradīpa, etc.—

In a period of birth or death impurity (sūtake mṛtake caiva (सूतके मृतके चैव)), there is no fault at the sight of Rāhu (Rāhu (राहु)). / Only bathing should be performed, devoid of giving and ancestral rites. //

—if that has a source, then there is an option.

In reality, it is without foundation, because it is not written in the Prayogapārijāta, and because "devoid of giving and ancestral rites" is redundant.

An optional (kāmyaṃ (काम्यम्)) great gift (mahādānādi (महादानादि)), etc., is not performed in a period of impurity.

Because it is not occasional (anaimittikatvāt (अनैमित्तिकत्वात्)).

For a great gift, etc., is not enjoined on the occasion of an eclipse, but in the time of the eclipse, which is a subordinate element, as in a solar ingress, etc.

Because the eclipse is read in a context similar to a pincer of time.

And because from the statement of Aṅgiras, "all social classes," by the exclusion of the impurity occasioned by birth and death, it is determined that the purity is for the sake of a specific rite.

And here, in the absence of a distinguished recipient, it should be given even to a Brahmin by birth alone, says Baudhāyana:

Whether unlearned (aśrotriyaḥ (अश्रोत्रियः)) or learned (śrotriyo (श्रोत्रियो)), a worthy recipient (pātraṃ (पात्रं)) or an unworthy one, / or a Brahmin in name only (viprabruvo (विप्रब्रुवो)), or a Brahmin, deserves a gift at an eclipse. //

An unlearned one (aśrotriyaḥ (अश्रोत्रियः)) is one who has not studied the Veda.

Because from "a learned man (śrotriyaṃ (श्रोत्रियं)) is one who studies the Veda" (Pāṇ. 5.2.84), śrotriya (श्रोत्रिय) is formed for one who studies it.

A worthy recipient (pātraṃ (पात्रं)) is famous from "not by knowledge," etc.[^2]

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[^2]: Not by knowledge (vidyayā (विद्यया)) alone, nor by austerity, is one a worthy recipient. / Where conduct (vṛttam (वृत्तम्)) and these two are, that is proclaimed a worthy recipient. // This is stated by Yājñavalkya.

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The definition of a Brahmin in name only (viprabruva (विप्रब्रुव)) is in the Ṣaḍtriṃśanmata:

Endowed with the rites from conception (garbhādhāna (गर्भाधान)) to the sacred thread ceremony (upanayana (उपनयन)), / he who does not teach (adhyāpayati (अध्यापयति)) and does not study (adhīte (अधीते)), he becomes a Brahmin in name only (brāhmaṇabruvaḥ (ब्राह्मणब्रुवः)). //

{MV-S_116}

He is inferior to a learned man (śrotriya (श्रोत्रिय)) because of the omission of the rites after the study of the Veda and the lack of regulation in teaching, etc.

Here, a Brahmin (vipraḥ (विप्रः)) is a Brahmin by birth alone.

Those who know only the essence of the Gāyatrī (Gāyatrī (गायत्री)), and are endowed only with the twilight prayer (sandhyā (सन्ध्या)), / who are ignorant and engaged in agriculture, are Brahmins who bear the name. //

This is from the Caturviṃśatimata.

And here, there is no equal option.

A gift to an ordinary Brahmin is equal; to a Brahmin in name only (brāhmaṇabruve (ब्राह्मणब्रुवे)), it is double. / To a learned man (śrotriye (श्रोत्रिये)), it is a hundred thousand; to a worthy recipient (pātre (पात्रे)), it becomes infinite. //

From this statement of Dakṣa, a gradation of fruit is stated.

As for the statement:

At a solstice and an equinox, and at an eclipse of the moon and sun, / one should give land (bhūmiḥ (भूमिः)) with a gift (sadakṣiṇām (सदक्षिणाम्)) to a Brahmin who is a worthy recipient. //

—the injunction of a worthy recipient at an eclipse applies to an optional gift.

Because it is stated in the context of an optional gift, and because the mention of land is indicative.

Or, the statement is for the purpose of a rule that a gift of land is only to a worthy recipient.

Otherwise, it would lead to the fault of metaphorical interpretation.

At the time of an eclipse, cooked food should be discarded.

"And one should avoid the food of a period of impurity," from the statement of Vṛddha Vasiṣṭha in the context of an eclipse.

Food (annam (अन्नम्)) is cooked.

For all social classes, there is ritual impurity (sūtakaṃ (सूतकं)) at the sight of Rāhu (Rāhu (राहु)). / Having bathed, one should perform the rites, but should avoid cooked (śṛtam (शृतम्)) food. //

This is from the Ṣaṅtriṃśanmata.

Even that which is kept over from an eclipse should be avoided.

"What is left over in new ancestral rites, and what has been kept overnight (paryuṣitaṃ (पर्युषितं)) at an eclipse," from a smṛti in the Mitākṣarā.

He states a counter-injunction in some cases:

Medhātithi says:

Sour gruel (āranālaṃ (आरनालं)), milk (payas (पयस्)), buttermilk (takraṃ (तक्रं)), inspissated milk (kīlāṭaṃ (कीलाटं)), ghee (ghṛta (घृत)), and roasted grain flour (saktavaḥ (सक्तवः)), / and what is cooked in fat (sneha (स्नेह)) and oil (tailaṃ (तैलं)), are never defiled. //

Here, there is a counter-injunction for roasted grain flour and what is cooked in fat.

The rest is a restatement of what is always obtained.

A special rule for dharma is in another statement:

Sour gruel (āranālaṃ (आरनालं)) and buttermilk (takraṃ (तक्रं)), and what is cooked in ghee (ghṛta (घृत)), are to be taken. / And water covered with Kuśa (Kuśa (कुश)) grass is not defiled at the sight of Rāhu (Rāhu (राहु)). //

In some places, the reading is:

Water, buttermilk, sour gruel, etc., are not defiled by sesame and Darbha grass.

Here, 'it is proper' is to be supplied.

Sesame and Darbha grass are to be taken together, because they are to be used.

Therefore, at the sight of Rāhu (Rāhu (राहु)), water, buttermilk, etc., should be made with sesame and Kuśa (Kuśa (कुश)) grass. This is enjoined. "Is not defiled" is a restatement of the absence of fault, for the purpose of declaring that if there is no sesame and Kuśa (Kuśa (कुश)) grass, there would be a fault. This is the meaning.

And the avoidance is in eating.

{MV-S_117}

What is left over in an ancestral rite for the deceased (preta (प्रेत)), and what has been kept overnight (paryuṣitaṃ (पर्युषितं)) at an eclipse, / and the remainder of what has been eaten by a couple (dampatyoḥ (दम्पत्योः)), one should never eat. //

This is from a scriptural statement.

And because a penance (prāyaścittā (प्रायश्चित्ता)) is taught there.

For this very reason, it should be avoided even in an enjoined rite.

"Whatever is not to be eaten by the Āryas, with that one should not sacrifice," from the statement of Āpastamba.

'Sacrifice' (yajiḥ (यजिः)) is indicative of an enjoined rite.

There is a prohibition of sleeping and eating at an eclipse.

In the Śivarahasya:

As long as the eclipse of the sun and moon lasts, one should perform recitation (japa (जप)), etc....

One should not sleep nor eat; having bathed, one should eat when they are liberated. //

Thus it is said.

Here, Śātātapa states a special rule:

One may eat when the moon is liberated, if it is not the mahāniśā. //

Thus it is said.

Mahāniśā is stated by Mārkaṇḍeya:

Mahāniśā is two ghaṭikās of the middle two yāmas of the night. //

The meaning is: either two ghaṭikās on both sides, making four in total, or two in total, with one on each side.

The Kalpataru says that the four muhūrtas after one and a half praharas (watches) is the mahāniśā.

Eating should be in one's own house.

One should not eat at that time, when the moon and sun are eclipsed. When they are liberated, having performed a bath, one should afterwards eat in one's own house. //

This is from the Brahma Purāṇa.

By this, eating another's food is prohibited.

He also prohibits eating before the eclipse.

Bṛddha Gautama says:

At a solar eclipse, one should not eat for the preceding four yāmas. At a lunar eclipse, for three yāmas, except for children, the elderly, and the ill. //

The 'preceding' period is with reference to the yāma of the eclipse.

When the eclipse of the moon is after the first yāma, one should eat before the turning-point of the day; in the first yāma, after the first yāma of the day. //

This is stated by Mārkaṇḍeya for a lunar eclipse.

'After the first' means in the second prahara after the first yāma.

'In the first' means in the first yāma of the night.

'After the first' means after the first yāma of the day.

In the Kālādarśa, however, after the verse "When the eclipse of the moon is," the following verse is also read under the name of Vasiṣṭha:

If it is after the turning-point, and before midnight, one should eat in the fourth prahara; if it is after the fourth prahara, one should eat. //

The meaning is: if the eclipse is after the turning-point of the day and before midnight, one should eat in the fourth prahara of the day. If it is after the fourth prahara of the night, one should eat.

And here, eating is not enjoined, but rather, for eating which is prompted by natural inclination, the time is regulated.

Or rather, not even that.

Because it would lead to the undesirable consequence of having to perform the midday rites at an earlier time.

Rather, for the sake of simplicity in assuming a single source, eating is prohibited after the stated time.

{MV-S_118}

Alternatively, this is for the purpose of stating a limit for the prohibition of eating without a limit in "one should not eat before a solar eclipse."

It is like the statement of the limit by the word 'svardṛśa' in "one should look towards the svardṛśa" for the closing of the eyes enjoined in "when the Rathantara is being chanted, he should close his eyes."

(a. 1, pā. 6, adhi. 2) The word 'eat' is a restatement, like 'look'.

A special rule for children, etc., who are unable to remain without food, is in the Matsya and Mārkaṇḍeya Purāṇas:

If the eclipse is in the evening, there should be no eating in the afternoon. If in the afternoon, not at midday; if at midday, not in the forenoon. If it is in the forenoon, there should be no eating before that. //

'If the eclipse is' is to be connected with 'in the afternoon', etc. 'Eating' is to be connected with 'not at midday', etc.

The meaning is that if the eclipse is in the evening, etc., the ill, etc., are prohibited from eating only in the afternoon, etc., in order; there is no fault in eating before that.

And this applies to a solar eclipse, not to a lunar eclipse, because the latter is impossible in the afternoon, etc.

By this same reasoning, in a lunar eclipse also, so that there is no conflict with the principal rite for children, etc., one should divide the night into five parts and infer that if the eclipse is in the fifth part, one should not eat in the fourth; if it is in the fourth, not in the third, and so on.

Because this is seen in a solar eclipse.

And because of the maxim, "determination is by capability, because it is part of the same sentence."[^1] (a. 1, pā. 4, adhi. 2, sū. 3)

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[^1]: This footnote explains the Mīmāṃsā maxim arthādvā kalpanaikadeśatvāt ("determination is by capability, because it is part of the same sentence"). In sacrifices, although a general injunction like "he divides the oblation" is given, different implements are used for different substances based on their inherent capability (sāmarthya). For example, a ladle (sruva) is used for liquid ghee, a knife (svadhiti) for meat, and the hand (hasta) for a sacrificial cake (puroḍāśa). This determination by capability is considered part of the original injunction itself. Similarly, the author argues that the rules for when the weak may eat before an eclipse are determined by the inherent logic of the situation, not by arbitrary choice.

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In the Skānda Purāṇa cited by Mādhava:

When a lunar eclipse is after midnight, one should eat in the forenoon, never at midday. // When the eclipse of the moon is before midnight, then one should not eat during the day, O Śikhivāhana! //

And what is in the Brahmavaivarta cited by Hemādri:

At an eclipse of the moon and sun, one should not eat for the first four yāmas. Some sages say three, O descendant of Bhṛgu! //

That should be regulated as applying to the able and the unable, respectively.

One should not eat during the day when the moon rises eclipsed.

When the moon rises eclipsed, one should not eat during the day before. //

{MV-S_119}

This is from the statement of Vṛddha Vasiṣṭha.

As for the verse that prohibits eating during the day at a lunar eclipse:

When Rāhu eclipses the moon and sun at twilight, then one should not eat during the day, except for the ill, women, and children. //

that applies to a case where it rises eclipsed.

Because of the simplicity of assuming a single source.

Here too, the regulation for the ill, etc., should be known as before.

For the two setting while eclipsed:

Śātātapa says:

Having bathed and seen, one should eat on the next day, if the two have set while eclipsed. //

'The two' = the moon and sun.

As for the verse:

One should not eat for a day and a night when there is an eclipse of the moon and sun. Having seen the liberation, one should eat, having performed a bath according to the rules. //

that also applies to a case where they set while eclipsed.

But in a lunar eclipse, it should be seen as that night and the following day, making a day and a night.

Here, 'seeing' is for the purpose of indicating the rising.

If the sun and moon set while they are eclipsed, then on the next day, at sunrise, a man should bathe and eat. //

This is because Bhṛgu states that eating is at sunrise.

In the Kālādarśa also:

Gārgya says:

When Rāhu eclipses the moon and sun at twilight, one should not eat on that day, nor ever at night. //

Here, 'ever' is for the purpose of prohibiting the pāraṇa of a fast undertaken for the sake of retention, and the pāraṇa of a fast prompted by a Paurṇamāsī, etc., tithi, nakṣatra, etc.

A penance for eating at the time of an eclipse and during its conjunction is stated by Kātyāyana in the Mādhavīya:

Having eaten at an eclipse of the moon and sun, one is purified by a Prājāpatya. Having eaten on that same day, one is purified by a three-night fast. //

Here, the mention of 'day' is indicative of the time when eating is prohibited, other than the eclipse itself.

At the time of setting while eclipsed, all daily rites should be performed, except for eating.

When the moon has set while eclipsed, having known and ascertained its liberation, one should perform bathing, oblations, etc., and eat again at moonrise. //

This is from the statement of Śātātapa in the Madanaratna.

Here, the mention of the moon is not intended, because the purpose is accomplished with the mere setting while eclipsed.

And so, when the sun also sets while eclipsed, the morning bathing, etc., should be performed.

Here, an optional fast is stated in the Brahma Purāṇa:

Always on the two solstices, and likewise on the two equinoxes, at the eclipses of the moon and sun, on Vyatīpātas and festival days, //

{MV-S_120}

he who, having fasted for a day and a night, bathes, performs a śrāddha, gives, and recites, with a pleased mind, that becomes imperishable for him. //

In the Laiṅga Purāṇa also:

Having fasted for one night, and having bathed and given according to one's ability, one is freed from the sheath of sin, like a snake from its skin. //

Here, some say that from the past participle in 'having fasted' (upoṣita) and the gerund in 'having fasted' (upoṣya), which indicate a prior time, the fast is on the preceding day.

Others, however, say that from its being read in proximity to the solstice, etc., and because the past participle (kta) and the gerund (lyap)[^2] can indicate mere co-agency, as in "he sleeps with his mouth open," they hold that the fast is on that very day.

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[^2]: ktam means the kta suffix.

---

This is correct.

At an eclipse of the sun or moon, having fasted before, he should eat. //

This is because in a puraścaraṇa, a fast is enjoined before.

And this applies to one other than a householder with a son.

A householder with a son should not perform a fast on a solar ingress, on the day of Kṛṣṇa-ekādaśī, and during an eclipse of the moon and sun. //

This is because Nārada states an exclusion (paryudāsa).

To this, the following must be said:

This is not a paryudāsa. Because there is no syntactical unity, as in "one should not choose the Hotṛ priest."

(a. 1, pā. 8, adhi. 2) On the contrary, it is not in proximity, as in "he does not use those two for the animal."

(a. 1, pā. 8, adhi. 3) Or, let it be a paryudāsa; even so, it is proper that it applies only to an independent fast prompted by a solar ingress, etc.

Otherwise, it would lead to an exclusion (paryudāsa) even for a fast on a Śukla-ekādaśī that falls on a solstice, for a fast that is a subordinate element of a great gift at an eclipse, and for a fast in a Cāndrāyaṇa penance, etc.

And its being a subordinate element is understood from the fact that the fast is understood as a purification of the agent in "having fasted for a day and a night."

Just as in the pūrvapakṣa of "he who is initiated, he sacrifices the Agnīṣomīya animal," the initiation is understood to be for the sake of the bath, by way of purifying the agent.

For this very reason, it is said in the section on Ekādaśī that the prohibition of a fast on a solar ingress, etc., applies to a fast prompted by that.

For this very reason, householders with a son are seen performing the fast that is a subordinate element of a puraścaraṇa, without censure from the learned.

Therefore, the fast that is a subordinate element in "having fasted for a day and a night, having bathed," etc., is indeed to be performed even by a householder with a son.

As for the independent fast prompted by the eclipse, stated by Mārkaṇḍeya:

Having fasted for one night, having seen Rāhu, a man obtains imperishable merit, having performed a bath and an ancestral rite according to the rules. //

for that alone is this paryudāsa.

The prohibition of eating prompted by the eclipse, however, applies to him, just as on a Kṛṣṇa-ekādaśī, because there is nothing to supersede it.

And all this bathing, etc., is only for a visually perceived eclipse, not for one obscured by clouds, etc., and not for the blind.

{MV-S_121}

At an eclipse of the moon and sun, as long as it is within the range of sight... //

And:

An ancestral rite given at the sight of Rāhu lasts as long as the moon and stars. // Bathing, giving, austerity, and the ancestral rite are infinite at the sight of Rāhu. //

And in occasional rites such as "having seen, one should bathe," the word 'see' (dṛśi), which means visual perception, is used.

Otherwise, it would be meaningless.

Because by the mere mention of the occasion, knowledge in general is obtained, since one who is certain of the occasion is entitled to the occasional rite.

And the seeing is on the part of the agent of the bathing, etc., because of the gerund (ktvā).

Even where there is no gerund, but the word 'see' (dṛśi) which means seeing in general, common to oneself and others, as in "at the sight of Rāhu," etc., there too, by the maxim "what is seen in one place," the seeing on the part of the agent is obtained.

For this very reason, there is no bathing, etc., at an eclipse of the sun at night or of the moon during the day.

For this very reason, the statement of the astronomers:

If there is an eclipse of the sun at night, or an eclipse of the moon during the day, both should not be announced to the king, nor that which is extremely subtle. //

is justified.

Otherwise, if 'see' meant knowledge in general, the undesirable consequence of bathing, etc., at an eclipse in another country would be unavoidable.

The statement "should not be announced to the king" would have an unseen purpose.

In my view, however, it has a seen purpose, because it is a restatement of the non-announcement which is established by the fact that it is fruitless to inform the king of what is not suitable.

And it should not be argued that the prohibition is from the verse:

When there is an eclipse of the sun at night, or an eclipse of the moon during the day, one should not bathe there, nor ever give a gift. //

Because it would lead to the undesirable consequence of an option between a prohibition and an exclusion, characterized by metaphor. Therefore, it is an obligatory restatement.

If it is said that by the word 'seeing', the suitability for being the object of visual perception is intended, and thus there is no over-application to an eclipse at night or during the day, yet, by the visual perception in the country of the eclipse, those in another country would be entitled.

Because in your view, the co-agency is not intended.

And it should not be argued that in whichever country an eclipse of the moon or sun is suitable for visual perception, that is the occasion for the rite in that country, like the sunrise in the sunrise oblation.

Because it is more proper to accept the co-agency, which is stated in the scripture, than to infer the country, which is not stated, as a qualifier.

If it is said that the suitability for being the object of the co-agent's visual perception is intended, then let that being the object itself be the qualifier, since it is presented first, rather than the suitability, which is presented last. By that alone, the over-application to an eclipse in another country is prevented.

Therefore, bathing, etc., should be performed only at a visually perceived eclipse, not by the blind, etc., or when the eclipse is obscured by clouds. Thus say the Easterners.

They should be answered thus: In "having seen, one should bathe," a direct connection between seeing and bathing is understood from the gerund suffix ktvā, which is enjoined in the section on the connection of verbs, just as there is a direct connection between life and oblation from the gerund suffix ṇamul in "as long as one lives, one should offer the Agnihotra."

{MV-S_122}

That connection is not as an occasion, because it would lead to over-application in the case of seeing a pot, etc., like the rite for an affliction.

(a. 6, pā. 4, adhi. 6) And it should not be argued that just as the affliction is qualified by the oblation by the maxim "we accept the qualification of the oblation," so too the seeing is qualified by the eclipse. Because it would lead to the undesirable consequence of repeating the bathing, etc., every time one sees, just as the recitation is repeated every time one sees something impure in "having seen something impure, he recites; the mind is bound," and just as the Soma sacrifice is repeated every spring.

And because it would lead to the undesirable consequence of no entitlement for those who observe the vow of not looking, as in "one should not look at the eclipsed sun," for those who deliberately do not look out of fear of the great effort of bathing, etc., and for those who do not see a malignant eclipse.

Furthermore, from "an impure person should not look at Rāhu or the stars," the seeing cannot be the occasion.

And all are impure at the time of an eclipse.

At an eclipse, the impurity is like that of a corpse; at liberation, it is remembered as like that of birth. At the mere contact of the two, having touched water, is the sequence of rites. //

This is from the Brahmāṇḍa Purāṇa.

And it should not be argued that since the prohibition applies to what is prompted by natural inclination, it does not apply to a seeing enjoined by scripture.

Because an occasion is not enjoined.

But surely, it cannot be said from the Brahmāṇḍa Purāṇa that the eclipse itself causes impurity, because it would lead to the undesirable consequence of impurity for those in another country from an eclipse in another country.

Rather, it is the seeing itself.

For all social classes, there is ritual impurity at the sight of Rāhu. //

This is from a scriptural statement.

The Brahmāṇḍa verse, however, is for the purpose of stating that if mere contact causes impurity, how much more so the sight of it. For this very reason, the suffix 'mātra' is used.

And so, since the impurity, like the bathing, etc., is occasioned by the seeing, and since there is no impurity before the seeing, and the prohibition does not apply, there is a possibility of seeing, and so it can indeed be the occasion. If this is so,

even then, since seeing is prohibited for one who is impure due to birth or death, the non-entitlement to bathing, etc., is unavoidable.

And this is not a desired consequence.

One should bathe at an eclipse of the moon and sun, and also in a period of birth or death impurity. One who does not bathe meets death; one who bathes does not find sin. //

This contradicts the statement of the Laiṅga Purāṇa.

But surely, even if seeing is prohibited in a period of impurity, from the verse:

There is no fault in the sight of Rāhu in a period of birth or death impurity. //

since a counter-injunction for seeing is seen in a period of birth or death impurity, the entitlement is not obstructed. If this is so, no.

Because by this, seeing is not counter-enjoined, but rather the bathing, etc., occasioned by it.

The purity lasts only as long as the liberation is not seen. //

Because in the latter part of the sentence, purity in the form of entitlement to rites is stated.

And so, in a period of birth, etc., impurity, since the prohibition applies, and there is no possibility of seeing, the restatement "there is no fault in the sight of Rāhu" is inconsistent, and the non-entitlement is as stated before.

And it should not be argued that even if seeing is prohibited for an impure person,

{MV-S_123}

from the verse:

One should bathe at an eclipse of the moon and sun, and also in a period of birth or death impurity. //

there will be entitlement.

Because it would lead to the undesirable consequence of that for an impure person who is blind or when it is obscured by clouds.

And because for an impure person due to the touch of a Śūdra, etc., there is no such verse, there would be no possibility of it. And because of the over-application to an eclipse in another country.

If it is qualified there by suitability for seeing in the same country, etc., then since in each case the eclipse itself is understood to be the occasion, let that be so everywhere. Why this half-measure?

Furthermore, in some places the eclipse is heard to be the occasion, in others the seeing. There, when one of them must be the occasion, it is proper that the eclipse, which is eternal and common to both seeing and not seeing, should be the occasion, by the maxim "he who with this..." (a. 5, pā. 3, adhi. 13, sū. 37), not the non-eternal seeing.

For this very reason, it is said in "the Ātithya ends with the Iḍā" that it ends with the eternal preceding Iḍā, not with the non-eternal succeeding Iḍā.

(a. 1, pā. 7, adhi. 13) Furthermore, since the eclipse is without relation, its being an occasion is proper, not that of the seeing, which is with relation.

This has been said in the succeeding section on the word 'succeeding'.

(a. 9, pā. 2, adhi. 5) Furthermore, if the eclipse itself is the occasion, the restatement "there is no fault in the sight of Rāhu" is inconsistent.

And it should not be argued that the occasional bathing, etc., is enjoined when seeing has occurred through carelessness or deliberately, by transgressing the prohibition.

Because the removal of the undesirable consequence arising from the transgression of the prohibition requires a means, and the bathing, etc., requires a purpose, it would lead to the undesirable consequence that the bathing, etc., is for that purpose, just as the rite for the gift of a horse and the recitation of the mantra are for the purpose of removing the undesirable consequence arising from the transgression of the prohibitions "he does not give a hairy one" (a. 3, pā. 4, adhi. 14) and "one should not touch the sacrificial post" (a. 9, pā. 3, adhi. 3).

And so, since the injunction of bathing, etc., would be only for the transgression of the prohibition, due to its syntactical unity with the prohibition, an injunction of bathing, etc., in a general eclipse would be difficult to obtain.

But surely, in the second pūrvapakṣa, since the rite for the gift of a horse is understood from an explanatory statement to be for the purpose of removing a fault, and since the fault is related to a prohibited object, and since the recitation of the mantra is enjoined after beginning with "therefore, the sacrificial post should not be touched," it is proper that it is for the purpose of removing an undesirable consequence.

Here, however, since the occasional rite is enjoined for the seeing without beginning with the prohibition, and since there is no syntactical unity with the prohibition, it is not for the purpose of removing the undesirable consequence arising from its transgression.

Rather, a general injunction would be more easily obtained by enjoining "he who has seen should bathe," by restating the seeing which has occurred in some way, either by scripture, or by the absence of a prohibition, or by the transgression of a prohibition. If this is so, no.

Because even then, the non-entitlement of an impure person who has not transgressed the prohibition is unavoidable.

And so, it would contradict the statement of the Laiṅga Purāṇa.

Therefore, if the seeing causes impurity, then an impure person is not entitled. If the eclipse itself, being present, causes impurity,

then it would lead to the undesirable consequence of non-entitlement for all.

What more? No one who acts deliberately would, by force, bring about the occasion and engage in bathing, etc., which is a source of sorrow. Thus, the entire injunction would be rendered invalid.

{MV-S_124}

Furthermore, at a solar ingress, the preceding and succeeding times are meritorious; at an eclipse, however, only as long as it is the object of sight.

The meaning that bathing, etc., should be performed at the same time as it is the object of visual perception is obtained.

And that is not possible, because seeing and bathing are contradictory, as they are accomplished by looking up and down.

And it should not be argued that since 'see' is common to both illusion and true perception, there is no contradiction with bathing for one who has the illusion of a reflection in water, or for one who has the true perception of the disc by recognizing "this is that same moon."

Because the contradiction with the ancestral rite, etc., is unavoidable.

And because of the prohibition, "one should not look at it eclipsed, nor in water."

For this very reason, the eclipse qualified by seeing is not the occasion, like the fire of destruction, because the previously stated faults are not overcome.

And because a qualified injunction would lead to a split in the sentence.

And the qualification of the subject, the seeing, is not intended, just as the twofold nature of the oblation is not intended.

But surely, if the seeing, which thus causes confusion, is not the occasion, then just as in the recitation enjoined for the seeing of a mist-covered twilight, the seeing is a qualifier, so too here, for the occasion of the eclipse itself, the bathing, etc., qualified by seeing, is enjoined by restating the bathing, etc., enjoined in those respective sentences, or only the seeing is enjoined.

Let the determination of the occasion be as you wish.

The exclusion of the blind, etc., will be by a consideration of the nature of the occasional rite itself, just as the sacrificial fire is for the one whose single fire has been extinguished.

Or, when its being a subordinate element is understood, since it has a seen purpose, just as the quality of being tawny is for the purpose of identifying the one-year-old calf, so too the seeing itself will be useful for establishing the entitlement by determining the occasion. Since the prohibition "one should not look at it eclipsed," etc., does not apply to what is enjoined by scripture, and since in your view the prohibition "an impure person should not look at Rāhu or the stars" applies after the seeing, all will be entitled. This path is proper. If this is so, it is not proper.

There, the word 'seeing' does not mean visual perception, because it is used by the learned for mere determination, as in "the six schools of thought," "the view of the ritualists," etc.

And because of the śruti, "The Self, indeed, should be seen."

And because the knowledge of God is expressed by the verb 'see' (īkṣ) which has the meaning of 'see' (dṛś) in "He saw" and "from 'see', not from 'not-word'."

And in the Aitareya also:

He recites, "The heaven and earth are by his truth." The eye is indeed uninjured. Therefore, of two who are disputing, he who says, "I saw it with my own eye," they believe him.

Here, the mention of 'eye' would be meaningless.

Because visual perception is obtained from "I saw" alone. Because the third case is enjoined for the characteristic of the manner, as in the example, "he saw the teacher with the student."

Therefore, 'see' also means knowledge in general.

For this very reason, the dharmaśāstra says:

On seeing the menstrual flow, a woman is impure for three nights.

The abundance of visual usage is from previous usage, like the word 'go' for the animal 'cow'.

Or, let it mean visual perception; even so, an injunction of seeing is not possible, because if it is obtained by other means, an original injunction is not possible, and because an injunction with multiple objects would lead to a split in the sentence.

If it is held that bathing, etc., qualified by the rule of seeing is enjoined, even then the exclusion of the blind, etc., is not easy to state.

{MV-S_125}

Because the injunction of an occasional rite applies to them as well.

For in occasional rites, unlike in optional ones, there is no requirement of all subordinate elements, as that would negate its being an occasion.

That is indeed an occasion which, by its mere existence, compels performance.

Because if it does not compel performance, it cannot be an occasion.

For not everyone is always able to perform it with all its subordinate elements.

Therefore, since the entitlement to an occasional rite exists even with the omission of some subordinate element, the entitlement of the blind, etc., or when it is obscured by clouds, to bathing, etc., even with the omission of the subordinate element of seeing, is unavoidable.

For this very reason, the occasion should not be restricted for the sake of an occasional rite, as that would negate the śruti on the occasion.

In "he whose both fires..." (a. 6, pā. 4, adhi. 8), however, if the mere extinction of the fire were the occasion, since the establishment of the fire, which is established as producing both fires, does not have the capacity to produce a single fire, and the principal rite itself is not enjoined, and since the substantive in the locative case, which is not in agreement with the verb, refers to something remote, and since there is no other context and thus no difference of rite, the occasion is restricted out of necessity.

Here, however, there is no conflict for the blind, etc., with the principal rite of bathing, etc., by which a scope other than that could be inferred.

And it should not be argued that in that case, the blind, etc., would also be entitled to the establishment of the fires.

Because that is not obligatory by its nature; if it were, it would be a desired consequence.

This has been explained by Bhaṭṭa Someśvara.

Furthermore, by the maxim of "for each principal," it would lead to the undesirable consequence of repeating the seeing for the sake of bathing, the ancestral rite, etc.

Because even though the great time of the eclipse is one, it is encompassed by the injunctions of the rites of bathing, etc., which are distinguished by different times, such as "bathing should be when it is being eclipsed," just as the subordinate elements of the Sākamedha, Anīkavatī, etc., which are stated for a two-day period, are encompassed by the injunctions of their performance with all their subordinate elements at the times of morning, etc.

And there is no performance together (tantra), by the maxim of the establishment of the fires and the sacrificial post.

Because a separate time is not stated, as in "a Brahmin should establish the fires in spring" and "he cuts the sacrificial post during the initiatory rites." (a. 11, pā. 3, adhi. 3)

And it is not a performance together like the oblation to the sacrificial post. (a. 11, pā. 2, adhi. 7) There, because the place near the eleven sacrificial posts is one, it is so. Here, however, because the places of the principal rites are different, it is dissimilar.

And it is not the maxim of the wooden sword.

(a. 11, pā. 3, adhi. 5) There, because the sacrificial post is performed together, and the first chip produced from it is one, and the wooden sword is of that form, the performance together is proper.

Here, however, it is not so, because there is no reason.

Therefore, the repetition is unavoidable.

And it should not be argued that since the seeing is a subordinate element of the bathing alone, and since its being after that for the ancestral rite, etc., is established by reason as being after the bathing, there is no repetition.

Because in "bathing, giving, austerity, and the ancestral rite are infinite at the sight of Rāhu," it is understood to be a subordinate element of the ancestral rite, etc., as well.

But surely, since the seeing is a subordinate element for the purpose of establishing the entitlement by determining the occasion, and since that determination has been made by a single seeing, there is no repetition. If this is so, no.

Because the determination of the occasion at the time of performance is required, like the recollection of the object to be performed.

Otherwise, it would lead to the undesirable consequence of entitlement to the Agnihotra even for one who is alive at midday.

{MV-S_126}

If it is said that there, one who is certain of being alive at the time of evening is entitled, then in the present case also, one who sees the eclipse at the time of its being eclipsed, etc., is entitled to bathing, etc., so it is the same.

Furthermore, in the rite of oblation occasioned by the adhesion of food to the wooden spade, just as in the invocation to be performed before, since the suitability, in the form of the absence of an irremovable obstacle, is not certain from astronomy, etc., and since the determination of the seeing qualified by that is absent, no one would engage without hesitation in the consecration, etc., which is a subordinate element of a great gift to be performed before the eclipse, or in a three-night fast, etc.

Furthermore, if seeing were the occasion, it would lead to the undesirable consequence of metaphorical interpretation for the words 'eclipse', etc., in "one should bathe at an eclipse," etc.

If it is said that if the eclipse is the occasion, the same is true for 'seeing', that is true.

In sentences with 'seeing' in the seventh case, such as "one should bathe at the sight of Rāhu," by the rule "and when by the existence of one thing, another thing is indicated" (Pāṇ. 2.3.37), since the seventh case, which is enjoined for indicating an existence, necessarily means that 'see' indicates the time, just as 'milking' indicates the time of 'going' in "he went when the cows were being milked," and since it is impossible to perform bathing, etc., at that very time, by the maxim "when it has begun to operate once," it is proper that the metaphorical interpretation of suitability should be there itself.

The meaning of the sūtra is: When by the existence of a thing, which is the meaning of the verb, such as the action of milking a cow, the existence of another thing, such as going, is indicated, that is, the time, etc., that determines the going is stated, then the seventh case is used.

For this very reason, in sentences with 'see' in the seventh case, there is no injunction of seeing, because what is well-known is an indicator, and what is not well-known cannot be, and because the power of injunction is blocked by the seventh case enjoined for indicating an existence, like the word 'abhi', etc.

And so, even in sentences with the gerund ktvā, by the reasoning established for sentences with 'eclipse' and 'seeing', the metaphorical interpretation of an eclipse qualified by suitability is easily obtained, for the sake of simplicity in assuming a single source.

Furthermore, there is no injunction of seeing in sentences with the gerund ktvā, because ktvā is not injunctive. The injunction that follows, such as 'bathe', enjoins bathing, etc. A qualified injunction would lead to the fault of metaphorical interpretation, and to the undesirable consequence of inferring other injunctions of many seeings, of being after that, and of co-agency.

In the metaphorical interpretation of eclipse, however, there is only metaphorical interpretation.

Because by the force of the occasion, the being after that, etc., are obtained.

And so, this is the meaning: to avoid the complete meaninglessness of the restatement,

When there is an eclipse of the sun at night, or an eclipse of the moon during the day, one should not bathe there, nor ever give a gift. //

since an eclipse in another country is excluded, having known from scripture an eclipse that is suitable for visual perception in the same country, one should perform bathing, etc., at that respective time.

The faults in an eclipse in one's birth-sign, etc., and the propitiatory rites for them should be seen in the Śāntiprakāśa.

Here, for receiving mantra-initiation,

the month, lunar mansion, etc., need not be examined.

At a sacred ford, at an eclipse of the sun or moon, at the festival of the sacred thread and Damana flowers, one who performs mantra-initiation should not examine the month, lunar mansion, etc. // At an eclipse of the moon and sun, at a sacred ford, in a sacred place, in a temple of Śiva, the mere telling of the mantra is called initiation. //

{MV-S_127}

This is from a verse in the Sārasaṅgraha, etc.

Here, the procedure for puraścaraṇa is in the Puraścaraṇacāndrikā:

At an eclipse of the sun or moon, being pure, having fasted before, and standing in water up to the navel in a river that flows to the ocean, // or, having bathed in sacred water, being pure, having fasted before, one should recite the mantra with a concentrated mind from the beginning of the eclipse to its liberation. // Afterwards, one should perform oblations, etc., in order, with a tenth part. At the end of that, one should perform a great worship and the satisfaction of Brahmins. // Then, for the sake of the success of the mantra, having worshipped the guru, one should please him. Thus, the mantra becomes successful, and the deity is pleased. //

In the same text:

If oblations are not possible, one should perform recitation four times the number of oblations. Six times or eight times, in order, for the twice-born. //

The recitation that replaces the oblation should be at the time of the oblation, because a substitute receives the qualities of its place.

And because the fourfold recitation is enjoined for the recitation that is delimited by the time from the beginning of the eclipse to its liberation, and that is impossible there.

And puraścaraṇa is not performed when it rises eclipsed or sets eclipsed.

Because the condition of being from the beginning to the end of the liberation is not fulfilled.

And because only the beginning and liberation that are suitable for seeing are the cause.

Because of the verse, "as long as it is within the range of sight."

For this very reason, even the ancestral rite, etc., is not performed by those who perform puraścaraṇa, because the optional rite supersedes the obligatory one, says someone.

In reality, however, since the injunction of the optional rite is fulfilled with respect to one who is not entitled to the ancestral rite, etc., it does not supersede the obligatory one.

The milking with the Godohana vessel and the Ukthya rite, however, being dependent on the Praṇayana and the Jyotiṣṭoma, and their inclusion being impossible without the supersession of the Camasa vessel and the Agniṣṭoma form, they are superseding. Thus, there is a difference.

Here, the prohibition of time for an auspicious rite is in the Hemādri:

A period of nine days, beginning with Trayodaśī, should always be avoided in all auspicious rites, at an eclipse of the moon and sun. // Likewise: The conjunction from Dvādaśī to Tṛtīyā is remembered for a lunar eclipse. For a solar eclipse, it is proclaimed from Ekādaśī to Caturthī. //

And this should be regulated as applying to necessary and unnecessary rites.

Thus ends the determination of the time of an eclipse.

---

[Determination of Ekabhakta]

Its nature is stated in the Skanda Purāṇa:

What is eaten with restraint after the midday point has passed is called ekabhakta; therefore, it should be during the day only. //

{MV-S_128}

Here, by the etymological name ekabhakta, the cessation of a second meal is understood.

'With restraint' is for the purpose of obtaining the duties of a vow which are generally enjoined.

Therefore, the meaning of the word ekabhakta is eating during the day, accompanied by the absence of a second meal.

Here, Devala states a special rule:

What is eaten with restraint after the midday point has passed is called ekabhakta, with three mouthfuls less. //

And for this, midday is the primary time.

The tithi pervading midday should always be taken for ekabhakta. //

This is from the Padma Purāṇa.

And that is not the entire period.

But only the time after midday, from the verse, "after the midday point has passed."

Midday here is by a threefold division, says Hemādri; by a fivefold division, says Mādhava.

Others, however, say that since there is no deciding factor, the primary time is the time after the turning-point, by either the fivefold or threefold division.

The secondary time, however, is from then until sunset, because it is permitted to be "during the day only."

There, if it pervades that time on two days, or touches it on neither, the preceding day should be taken.

Because there is a pervasion of the secondary time.

And the performance of ekabhakta is at the primary time, even if it does not touch the primary time.

Whatever decrease or increase there is on the next day in the tithis, etc., that much should be taken on the preceding day, even if it is not seen, for one's own rites. //

This is from a verse cited in the Hemādri.

'On the preceding day' means in the preceding tithis, etc.

Some say that decrease, increase, and equality are always with reference to sixty ghaṭikās, not with reference to the preceding tithi, etc.

Hemādri, however, says that when the time of the rite pervades on two days, the determination is from the yugma-vākya.

For the regulation of the venerability of Dvitīyā and other pairs, etc.; for the ekoddiṣṭa śrāddha, etc., and for the vṛddhi śrāddha, etc., the rule is of decrease, increase, etc. //

From this verse, since ekabhakta is included in 'etc.' in "for the regulation, etc.," it can be said that the yugma-vākya applies to ekabhakta as well.

When it does not touch, or touches equally on one day, the determination is by the pervasion of the secondary time, he says.

That is not so. It would lead to the fault of a half-measure.

And this is not the scope of the yugma-vākya.

Because the scripture on time is stronger.

Just as when the determination is possible by the pervasion of the primary time, there is no regard for the yugma-vākya,

so too with the pervasion of the secondary time.

Otherwise, if the secondary time were obtained from the general verse alone:

The time after the primary time is secondary for the preceding rite.

the re-enjoinment of it for ekabhakta would be meaningless.

Therefore, it is established that where a secondary time is specifically enjoined, the determination is also by its pervasion.

An ekabhakta that is a subordinate element of another rite should be performed at midday on the tithi determined for the principal rite.

If the principal rite is at midday, then the ekabhakta should be performed even in the secondary time.

{MV-S_129}

Because of the maxim, "and in a conflict between a subordinate element and its quality, because it is for its sake."

(a. 12, pā. 2, adhi. 9, sū. 25) For this very reason, where

the principal rite is in the evening, etc., the performance of ekabhakta even at night is not contradictory.

As for the ekabhakta that is a substitute for a fast, that should be performed at midday on the tithi suitable for it.

Thus ends the determination of ekabhakta.

---

[Determination of Nakta]

And that is in the form of eating at night, qualified by the absence of eating during the day.

Some, however, say that nakta is not necessarily in the form of eating.

Rather, its being in the form of eating is only general.

For this very reason, the statement of Mādhava and others that the Navarātra vow is also a nakta vow is consistent, they say.

And there, the tithi pervading the evening twilight (pradoṣa) should be taken.

The tithi pervading the evening twilight should always be taken for a nakta vow. //

This is from the statement of Vatsa.

And the evening twilight is for three muhūrtas after the sun has set.

The evening twilight is for three muhūrtas when the sun has set. One should perform nakta there; this is the firm decision of the scriptures. //

This is from the statement of Vyāsa.

As for the time qualified by a double shadow, which is for one muhūrta at the end of the day, which is enjoined in the Sauradharma, etc.:

When the sun shines, making a double shadow, one should know that as nakta; nakta is not eating at night. //

that is secondary.

The wise say that nakta is the day minus one muhūrta. I think that nakta is from the seeing of the stars, O lord of the Gaṇas! //

From the Bhaviṣya verse, since the time of the seeing of the stars is stated as his own view, its being primary is understood.

The two muhūrtas before the last muhūrta are a more secondary time.

If the tithi pervading the evening twilight is for three muhūrtas during the day, then one should perform the nakta vow. //

This is from the Kaurma Purāṇa.

The secondary nature of this is also from the previously stated reasoning.

Its being more secondary is due to its distance from the primary time.

In the primary time also, the first two muhūrtas are more primary.

A night-nakta should be known as always in the first half of the yāma. //

This is from a scriptural statement.

As for the prohibition of eating at twilight:

One should avoid these four things at twilight: eating, sexual intercourse, sleep, and the fourth, study. //

there, the word 'twilight' refers to the time up to the seeing of the stars.

{MV-S_130}

The evening twilight is from the seeing of the stars; the evening is after that. //

Because of its syntactical unity with another verse.

The evening twilight is for three ghaṭikās after the sun has set. //

The word 'twilight' in "three ghaṭikās" should be understood for the twilight thunder, etc.

Others, however, say that since the prohibition applies to eating prompted by natural inclination, and since nakta-eating is enjoined, it is not the object of the prohibition.

For this very reason, even when there is a prohibition of eating at night on Sunday, etc., the performance of nakta there is stated by Hemādri and others.

And therefore, nakta should be performed even in the three-ghaṭikā twilight, they say.

In reality, however, since there is no conflict between the injunction and the prohibition, nakta should be performed only after the three ghaṭikās, because the primary time is obtained.

Otherwise, even for the prohibition "he does not give a hairy one," since it would not apply to an enjoined gift of a horse, and since horses are also referred to by the word 'that' in "of that, twelve hundred," it would lead to the undesirable consequence of twelve hundred.

In the case of a festival day, Sunday, etc., since there is a conflict between the injunction and the prohibition, that is indeed proper.

As for the verse of the Bhaviṣya Purāṇa:

Those men who perform nakta on a Sunday, O Brahmin, they too should eat at the end of the day, because of the prohibition of eating at night. //

that applies to a solar nakta enjoined for a Bhānu-saptamī, etc.

If the tithi touches for three muhūrtas during the day and for that much at night, one should perform a solar nakta on it, with the eating during the day only. //

Because Sumantu, with the word 'only', prohibits the eating at night which is generally obtained for a solar nakta.

Mādhava, however, says that from the verse "those on a Sunday," nakta on a Sunday, etc., is during the day itself, in the secondary time.

Likewise, a nakta for which an ascetic and a widow are entitled should also be performed during the day.

A householder should perform nakta at night, endowed with the rules. An ascetic and a widow should perform it while the sun is up. //

This is from a scriptural statement.

And so, for householders, the evening twilight is the primary time for nakta.

There, if it pervades the primary time on two days, or touches it on neither, the succeeding day should be taken.

Because the secondary time is obtained.

And when it does not touch, the eating is not at the primary time, as in ekabhakta, but in the evening itself.

If it is not in the evening twilight, nakta during the day is enjoined. When the sun's shadow becomes double and its heat lessens, // that nakta is called nakta; nakta is not eating at night. Having known this, a wise man who is observing a nakta vow should perform the act of eating in the evening. The fruit of the nakta is certain. //

This is from the Skānda Purāṇa.

Likewise, in a solar and an ascetic's nakta also, since the evening is the primary time, the tithi pervading that should be taken.

{MV-S_131}

If it pervades it on two days, or touches it on neither, the preceding day should be taken.

Because there, the primary time in the form of the evening and the secondary time in the form of the evening twilight are present.

And this determination should be seen not only for a nakta in the form of eating, but also for one in the form of worship, etc.

Because the reasoning is the same.

In a nakta that is a subordinate element of another rite or a substitute for a fast, the determination is as for ekabhakta.

Thus ends the determination of nakta.

---

[Determination when Nakta and Ekabhakta are both applicable]

There, when two contradictory rites, such as ekabhakta and nakta, prompted by two tithis, are applicable on a single day, then of the two that were begun before, the one prompted by the preceding tithi, being without a subsequent conflict, should be performed at its primary time; the other should be performed at its secondary time.

And this is when the secondary time for the second rite is not available on the succeeding day.

If it is available, then it should be performed there.

Because when the time is not completely superseded, it is also proper to consider the agent.

Thus ends the determination when nakta, ekabhakta, etc., are both applicable.

---

[Determination of Ayācita]

And that is a single meal of what is obtained without asking.

Others, however, say that ayācita is the resolve to refrain from asking.

And since that, like a fast, is to be accomplished over a day and a night, the tithi that is conjoined with both should be taken.

If it is present on only one, then the one pervading the day should be taken.

Because of the statement of Jāvāli, "Tithis are meritorious during the day," etc.

The eating of unsolicited food, however, should be performed only once, whenever it is obtained, whether during the day or at night, at a time that is not prohibited.

If it is not obtained, there is no fault.

Thus ends the determination of ayācita.

---

[Determination of a Fast on a Lunar Mansion]

And that should be taken which is connected with sunset.

One should fast on that by which the sun sets, or with which, O Rāma, the midnight is conjoined with the moon. //

This is from the Viṣṇudharmottara.

If it is connected with sunset on two days, the preceding one should be taken, because there is a pervasion of midnight.

Thus ends the determination of a fast on a lunar mansion.

---

[Determination of Saṅkrānti]

Therein, the nature of a solar ingress (saṅkrama) is the conjunction of the central atom of the sun's disc with the first atom of a zodiac sign such as Aries.

And that is well-known in the science of astronomy.

{MV-S_132}

And so, since the zodiac signs are twelve, they too are twelve.

And so, in the Devī Purāṇa:

The divisions of the saṅkrāntis are said to be twelve, equal.

'Divisions' = kinds.

The meaning is that they are equal, that is, common, in the injunctions and prohibitions occasioned by a saṅkrānti in general.

In the Mādhavīya, however, the reading is "equal are the divisions of the saṅkrānti."

Then, 'equal' means a year; they are related to each year.

The word 'only' is for the purpose of stating that even with the addition of an intercalary month, the saṅkrāntis are only twelve.

And for the purpose of stating the specific meritorious times of these, subordinate names are stated by Vasiṣṭha:

Two are solstices (ayana), two are equinoxes (viṣuva), four are ṣaḍaśītis, and four are viṣṇupadīs; the saṅkrāntis are remembered as twelve. // The two saṅkrāntis of Capricorn and Cancer are the northern and southern solstices. The equinoxes are Libra and Aries; the others are between them. // When the sun is in Taurus, Scorpio, Aquarius, and Leo, this is called viṣṇupada, of greater fruit than the equinox. // The sun's passage into Virgo, Gemini, Pisces, and Sagittarius is called ṣaḍaśītimukhī, of eighty-six times the fruit. //

Jhaṣa is Capricorn.

'Between them' means between the solstice and the equinox.

'The others' are the ṣaḍaśītis and the viṣṇupadīs.

In the Kālādarśa, etc., however, the reading is 'between the celestial sphere'.

And the celestial sphere is the circle of the zodiac signs, joined with the equinoxes and solstices; 'the others' are between them. This is the meaning.

And this is the distilled meaning:

The names for the saṅkrāntis of Cancer and Capricorn are, in order, southern solstice and northern solstice; for Libra and Aries, equinox; for Taurus, Scorpio, Aquarius, and Leo, viṣṇupada; and for Virgo, Gemini, Sagittarius, and Pisces, ṣaḍaśītimukha.

And these, when they occur with a difference of the day of the week (and the lunar mansion), each have seven names.

And so, in the Devī Purāṇa:

On Sunday, it is Ghorā; on Monday, Dhvāṅkṣī; and on Tuesday, Mahodarī. //

On Wednesday, it is named Mandākinī; on Thursday (the preceptor of the gods), Mandā. // On Friday, it would be Miśritā; and on Saturday, Rākṣasī. / Mandā should be known in the Dhruva nakṣatras; likewise, Mandākinī in the Mṛdu ones. // In the Kṣipra nakṣatras, one should know it as Dhvāṅkṣī; in the Ugra ones, it is proclaimed as Ghorā. / With the Cara nakṣatras, it should be known as Mahodarī; with the Krūra ṛkṣas (lunar mansions), Rākṣasī. // And it is designated as Miśritā if the ingress is in the Miśrita nakṣatras. // Thus it is said.

• Dhruvāṇi: The three Uttaras and Rohiṇī.
• Mṛdūni: Anurādhā, Citrā, Revatī, and Mṛgaśiras.
• Kṣiprāṇi: Abhijit, Hasta, Aśvinī, and Puṣya.
• Ugrāṇi: The three Pūrvās, Bharaṇī, and Maghā. {MV-S_133}
• Carāṇi: Punarvasu, Śravaṇa, Dhaniṣṭhā, Svātī, and Śatabhiṣaj.
• Krūrāṇi: Mūla, Jyeṣṭhā, Ārdrā, and Āśleṣā.
• Miśrāṇi: Kṛttikā and Viśākhā.

A special meritorious time (puṇyakāla) connected with these names will be stated.

And here, since the conjunction of the central atom of the sun's disc with the first atom of a zodiac sign such as Aries is an extremely subtle moment of time and thus difficult to ascertain, and since it is impossible to perform even a single enjoined rite such as bathing there, and all the more impossible to perform many, the performance in a proximate time is established by reason, just as the new- and full-moon sacrifices, which are enjoined for the time of the junction, are performed in a proximate time because it is impossible to perform them at the junction itself.

And with respect to that proximate time, the questions arise: is it on both sides, or on one side, and how long is it?

Devala says:

The moment of saṅkrānti is subtle, difficult for fleshly eyes to perceive. / Because of its conjunction, thirty nāḍīs before and after are made sacred. //

Because of its conjunction, that is, the conjunction with the saṅkrānti, thirty nāḍīs in total, before and after that subtle moment, are made sacred by the authors of the scriptures, that is, are made fit for the performance of bathing, etc. This is the meaning.

And this statement of fifteen ghaṭikās of merit on both sides should be seen as being in accordance with the view of those who hold that the sun's disc is half of its apparent motion, because in the science of astronomy, there are different views on the measurement of the sun's disc.

In this view, the entry of the eastern part of the sun's disc into the circle of the zodiac signs of Aries, etc., occurs in the fifteen ghaṭikās before the subtle moment. And after that, the entry of the western part into the circle of the zodiac signs of Aries, etc., occurs in that same number of ghaṭikās; this is well-known in the science of astronomy. And this is what is called the 'passage' (bhoga).

And so, in the Devī Purāṇa:

The passage, past and future, is remembered as fifteen nāḍīs. //

As for the statements:

Sixteen nāḍīs should be known before, and sixteen after. / This meritorious time of the sun's saṅkrānti has been declared by the wise. //

And:

Sixteen nāḍīs before the saṅkrānti and after it. / At the mere sight of Rāhu, the meritorious time is proclaimed. //

And:

At a saṅkrānti, the meritorious time is sixteen kalās on both sides. //

These statements of Śātātapa, Marīci, and Jābāli should be explained as being in accordance with the view of those who hold that the sun's disc is its apparent motion plus its own fifteenth part.

And thus, due to the difference in the measurement of the disc, it is established that the meritorious time is sixteen or fifteen ghaṭikās on each of the two sides. This view is also accepted by Hemādri, the Ratnākara, and others.

{MV-S_134}

Mādhava, the Madanaratna, and others, however, say that from the statement of Devala, "Because of its conjunction, thirty nāḍīs before and after are proclaimed," thirty nāḍīs before the moment of saṅkrānti are meritorious, and thirty nāḍīs after are meritorious. As for the previously cited verses that state the merit of sixteen or fifteen ghaṭikās, they are for the purpose of stating a greater merit (puṇyādhikya).

And this statement of the merit of the time before and after is common to all saṅkrāntis, because it is stated without distinction. As for the verses to be cited later, which enjoin a specific time for specific saṅkrāntis—sometimes after, sometimes before, sometimes on both sides—they are for the purpose of stating a greater merit. This is also the true sense of Hemādri, Mādhava, and all other authors of treatises.

As for what is said here by Śrīdatta, the author of the Ratnākara, and other Maithilas, and by the Smārtas and other Gauḍas—"The previously cited verses of Śātātapa, etc., which state the merit of sixteen ghaṭikās on both sides, apply only to Viṣṇupadī saṅkrāntis. For other saṅkrāntis, since a specific rule is stated everywhere in the manner to be explained, by elimination, it is logical that the general verses that teach the merit of sixteen ghaṭikās apply only to them. And thus, the verse of the Skanda Purāṇa, 'The meritorious time of the sun's saṅkrānti is sixteen before and also after,' should be restricted to them for the sake of simplicity"—that is not correct.

Because Śātātapa, in the introductory verse:

At the beginning of a solstice, one should always give the desired object and what is in the house, / and at the ṣaḍaśītimukha, and at the liberation of the moon and sun. //

by the word 'etc.' in "at the beginning of a solstice, etc.," includes the equinox and Viṣṇupadī. Thus, since the injunction of giving, etc., is understood for all saṅkrāntis, and since giving, etc., is impossible at the subtle moment, and since a gross time is required, the subsequent verse, "Sixteen nāḍīs should be known before," etc., which enjoins a gross time in the form of sixteen ghaṭikās on both sides, is clearly applicable to all saṅkrāntis.

And a general rule that is not unclear is not restricted by a specific one. As was said by Bhaṭṭapāda:

A general rule that is not unclear is restricted by a specific one. //

Therefore, since restriction is not possible, it is logical that it applies to all. And thus, since the merit on both sides is established by the verses that state the merit of sixteen ghaṭikās on both sides for all saṅkrāntis in general, the specific verses are for the sake of an excess of merit.

Therein— Vasiṣṭha says:

The merit is in the middle for an equinox, before for a Viṣṇu, and for the southern solstice. / For a ṣaḍaśītimukha, it is after, and after for the northern solstice. //

'In the middle' means on both sides.

The Easterners, however, from the verse of the Devī Purāṇa:

For a ṣaḍaśītimukha, it is after, and for the two equinoxes, it is during. /

{MV-S_135}

say 'during' (vṛtte).

In reality, however, the explanation of Anantabhaṭṭa, that vṛttaṃ means 'turning' (vartanaṃ), from the past participle kta in the sense of the present tense, is correct, because it achieves syntactical unity with the verse of Vasiṣṭha.

Viṣṇau = in a Viṣṇupadī.

And this statement of the merit of the time before in Viṣṇupadī saṅkrāntis is for the purpose of indicating a greater excellence.

The meritorious time of a Viṣṇupadī is sixteen before and also after. //

Because by this verse of the Skanda Purāṇa, a meritorious time in the form of sixteen ghaṭikās before and after is also stated.

And thus, in a Viṣṇupadī, the sixteen ghaṭikās after are more meritorious than in other saṅkrāntis, and the sixteen ghaṭikās before are most meritorious. This is the arrangement. This view is also accepted by Hemādri, the Madanaratna, and others.

Others, however, say that since the verse that states the merit of the time before a Viṣṇupadī is without foundation, from the Skānda verse, the meritorious time is sixteen ghaṭikās on both sides.

For a ṣaḍaśītimukha, the time after is most meritorious.

There too—

For a ṣaḍaśīti that has passed, sixteen (aṣṭi) nāḍikās are said to be meritorious. / And for a Viṣṇupadī, sixteen before and also after. //

By the word 'and' (ca) in this verse, it is indicated that it is more meritorious on both sides than in other saṅkrāntis.

And so— Vṛddha Vasiṣṭha also says:

The two solstices, the northern and southern, are meritorious before and after. / For Cancer, thirty nāḍīs before; for Capricorn, twenty after. //

In the Brahmavaivarta, however, the fourth quarter is "for Capricorn, ten more."

Bṛhaspati also says:

For the solstice, twenty before; for Capricorn, twenty after. //

'For the solstice' = for the southern solstice.

Here, in all cases, the arrangement of the contradictory verses should be seen as being for the purpose of a greater merit. And thus, with respect to the twenty, the greater merit of the time in the form of sixteen ghaṭikās established by the general verse is also established, because it is more proximate.

Concerning the equinox, however— The same author says:

For Libra and Aries, when they are present, ten nāḍīs on both sides. //

Concerning the ṣaḍaśīti, Vṛddha Vasiṣṭha says:

For a ṣaḍaśīti that has passed, sixteen (aṣṭi) nāḍikās are said to be meritorious. //

Aṣṭi = sixteen, because the aṣṭi meter has sixteen syllables. This reading is also accepted by the Madanaratna and others. In the Hemādri, Mādhavīya, etc., however, the reading is 'sixty' (ṣaṣṭi). And Hemādri has explained that as "fifteen each, making sixty in total."

For a Viṣṇupadī, however, since no specific number is heard, the sixteen ghaṭikās stated in the general verse are meritorious before.

{MV-S_136}

And here, this is the distilled meaning: For Libra and Aries, ten ghaṭikās before and after are meritorious; for Cancer, twenty before; for Capricorn, twenty after; for a ṣaḍaśīti, sixteen after; and for a Viṣṇupadī, sixteen before.

Likewise, for the saṅkrāntis with the seven names of Mandā, etc., based on the day of the week and the lunar mansion, the verse of the Devī Purāṇa:

Three, four, five, seven, eight, nine, and twelve, in order, / are the ghaṭikās; this is their true merit. //

should also be seen as being for the purpose of stating a greater merit.

And here, if these saṅkrāntis, which have a passage before, after, or on both sides, occur during the day, at midday, etc., then since the praised time stated in each case is obtained during the day, it is only during the day.

When, in a saṅkrānti with a passage before, which occurs without interval after sunrise, or in a saṅkrānti with a passage after, which occurs before sunset, the praised times before and after are not obtained during the day, then the time obtained from the general verse—the time after for a saṅkrānti with a passage before, or the time before for a saṅkrānti with a passage after—should be taken, not the night, out of a mistaken belief that it is the praised time.

And so— Vasiṣṭha says:

At a saṅkrānti during the day, the entire day is proclaimed as meritorious. / At a saṅkrānti of the sun at night, half a day is for bathing and giving. //

Here, since in the first half, the merit of the day at a saṅkrānti at midday, etc., is already established by the verses on the merit of the nāḍīs before and after, it is not to be taken in its literal sense, but is for the purpose of prohibiting the merit of the night, which would otherwise be applicable due to the non-availability of the praised time.

And thus, at a saṅkrānti with a passage before, which occurs immediately after sunrise, or at a saṅkrānti with a passage after, which occurs before sunset, the bathing, etc., should be performed during the day itself.

As for those saṅkrāntis with a passage on both sides, where the times on both sides are equal, since the praised time is obtained during the day, there is no occasion for performance at night. Mādhava, the Madanaratna, and others also say this.

At a saṅkrānti at night, however, although from the verse:

Whichever nāḍīs are proximate, they are remembered as most meritorious. //

and from the verse:

At the sight of Rāhu, a saṅkrānti, a marriage, an emergency, and a vṛddhi rite, / bathing, giving, etc., should be performed at night, and in optional vows. //

the merit of the night is also obtained, yet, from the statement of Gobhila:

At a saṅkrānti of the sun at night, one should perform that rite during the day. //

the meritorious time is during the day. And that is not the entire day, but, from the statement of Vasiṣṭha:

At a saṅkrānti of the sun at night, half a day is for bathing and giving. //

it is only half a day.

And then, if the ingress is before midnight, it is of the preceding day; if it is after, it is of the succeeding day; and if it is at midnight, it is of both. This is the established rule, says—

{MV-S_137}

The same author:

If it is below midnight, the rite is after midday. / If the ingress is after, it is for two praharas after sunrise. // When the sun's ingress is at the very completion of midnight, / they say two days are meritorious, having excluded Capricorn and Cancer. //

'Midday' = the turning-point. And that is of the preceding day; and 'sunrise' is of the succeeding day, because of proximity. 'Completion' = at the junction of the two halves of midnight. Mādhava, however, says that the first ghaṭikā of the third prahara and the last of the second, thus two ghaṭikās, are midnight. And the two days are not entire, but only half-days, because in the introductory verse, "At a saṅkrānti of the sun at night, half a day is for bathing and giving," the merit of half a day is stated generally for a saṅkrānti at night. Anantabhaṭṭa, Hemādri, the Madanaratna, and others also say this.

The Kālādarśa, Mādhava, and others, however, say that from the verse of the Bhaviṣyottara Purāṇa:

If the ingress is at midnight, the preceding and succeeding six yāmas / should be known as the time of the saṅkrānti; one should perform bathing, etc., there. //

at an ingress at midnight, the entire two days are meritorious.

In reality, however, since Anantabhaṭṭa has stated that this is without foundation, the explanation of Hemādri, etc., is superior and is accepted by many.

Therefore, at an ingress at the completion of midnight, the latter half of the preceding day and the first half of the succeeding day are meritorious, because of proximity. And that is not together, but optionally, otherwise it would lead to the undesirable consequence of repeating the principal rite. That option is also regulated as follows: if the tithi at the time of the ingress is the same as the tithi of the latter half of the preceding day, then the latter half of the preceding day is to be taken; if it is the same as the tithi of the first half of the succeeding day, then the first half of the succeeding day is to be taken.

And so, in the Devī Purāṇa:

One should know the merit to be at the beginning, if the tithi is the same. / If it is after midnight, it should be known to be on the next day. //

The meaning of the first half is this: at an ingress at midnight, if the tithi is the same in the latter half of the preceding day and at the time of the ingress, then one should know the merit to be at the beginning, that is, in the latter half of the preceding day. If it is the same as the tithi of the first half of the succeeding day, then the first half of the succeeding day is to be taken; this is established by reason. If the ingress is after midnight, then whether the tithi of the preceding day is different or the same, it is on the next day only; this is the meaning of the latter half.

When, however, the tithi at the time of the ingress at midnight is present in the halves of both days, then in saṅkrāntis with a passage before, the latter half of the preceding day is to be taken; in saṅkrāntis with a passage after, the first half of the succeeding day is to be taken; and in saṅkrāntis with a passage on both sides, there is an option by choice. This is the arrangement.

{MV-S_138}

Anantabhaṭṭa, the Madanaratna, and others also say this.

As for what is said here by Śrīdatta—"If the tithi is the same, the merit is in the first half of the preceding day; if it is different, then from the verse of the Devī Purāṇa, 'At the completion, it should be given on both,' it is on both"—that is not correct. Because if the Devī Purāṇa were to enjoin giving on both, it would lead to the undesirable consequence of repeating the principal rite, and since a combination is not possible, and an unregulated option would be obtained, it is simpler for the subsequent verse, "One should know the merit to be at the beginning," to be for the purpose of regulation only.

Thus, this is the distilled meaning here: At an ingress before midnight, the latter half of the preceding day is meritorious. At an ingress after it, the first half of the succeeding day. At an ingress at midnight, if the ingress is on a tithi that is the same as the tithi of the latter half of the preceding day, then the latter half of the preceding day is meritorious. If the ingress is on a tithi that is the same as the tithi of the first half of the succeeding day, then the first half of the succeeding day is meritorious. When the ingress is on a tithi that is present in the halves of both days, then in saṅkrāntis with a passage before, the latter half of the preceding day is meritorious; in saṅkrāntis with a passage after, the first half of the succeeding day; and in saṅkrāntis with a passage on both sides, there is an option by choice.

As for the verse of the Nigama that states the merit of the nāḍīs before and after sunset and sunrise on the preceding and succeeding days:

When the sun's ingress into Sagittarius, Pisces, Gemini, and Virgo is at night, / in the Viṣṇupadī, then five nāḍīs in the forenoon are proclaimed as meritorious by the wise, / and five in the afternoon, for śrauta and smārta rites. //

that should be seen as being for the purpose of showing an excess of merit. The Madanaratna also says this.

And this arrangement for a saṅkrānti at night applies to those other than the solstices, because in the previously cited verse of Vasiṣṭha, the entire determination for the night is excluded for the solstices by "having excluded Capricorn and Cancer."

And so, with respect to them, the question arises, how is it? Mādhava and the Madanaratna say that in accordance with the verses of the Bhaviṣyottara, etc.:

If the ingress of the sun is from Gemini to Cancer, / whether in the morning or at midnight, one should perform it on the preceding day. // When the sun, having left Sagittarius, enters Pisces, / whether in the evening twilight or at midnight, the bathing and giving are on the next day. //

even at an ingress at midnight or after, for Cancer, the merit is on the preceding day; for Capricorn, however, even at an ingress at midnight or before, it is on the next day.

And thus, since the merit is enjoined during the day even for a saṅkrānti at night, a prohibition of bathing, etc., at night is inferred by implication.

In some verses, however, the performance at night is also stated.

For example, here, in the verse of Vasiṣṭha, since the performance during the day, which is occasioned by a saṅkrānti at night for all saṅkrāntis in general, is excluded for the solstices by "having excluded Capricorn and Cancer," the performance at night is also possible there.

For this very reason—

At the sight of Rāhu, a saṅkrānti, a marriage, an emergency, and a vṛddhi rite, /

{MV-S_139}

bathing, giving, etc., should be performed at night, and in optional vows. //

this general verse of Yājñavalkya also applies to the solstices; otherwise, since the merit is stated to be during the day for other saṅkrāntis, this would be without scope.

Although from the cited verses of the Bhaviṣyottara, etc., an injunction of merit during the day also exists there, yet, from the exclusion "having excluded Capricorn and Cancer," the merit of the night also exists. And thus, it is logical that the general verse applies to the solstices.

And thus, in the solstices, since there is an option between the merit of the night and the merit of the day, the arrangement is by local custom.

Hemādri, however, says that the exclusion in "they say two days are meritorious, having excluded Capricorn and Cancer" is not of the entire determination for the night, but only of the two days occasioned by an ingress at midnight, which is in proximity.

And so, this is the meaning: Just as in other saṅkrāntis that occur at midnight, two days are meritorious, it is not so in the solstices. In them, when they occur at midnight, from the previously cited verse of the Bhaviṣyottara, for Capricorn, the succeeding day is meritorious; for Cancer, the preceding.

For in the Bhaviṣyottara verse, it is not stated that for a Capricorn saṅkrānti that occurs in the evening twilight or at midnight, the merit is on the next day, and for a Cancer saṅkrānti that occurs in the morning or at midnight, the merit is on the preceding day.

If that were so—

When it has passed Sagittarius, Pisces, Virgo, and Gemini, / five nāḍīs at the end of the day are then remembered as most meritorious. // And likewise, five at sunrise, for rites for the gods and ancestors. /

it would lead to a contradiction with this verse of the Skanda Purāṇa.

And thus, the Bhaviṣyottara verse should be explained as follows: in "in the evening twilight or at midnight," the two words 'or' are in the sense of 'just as... so too', from the lexicon entry, "vā is for comparison and option."

Thus, this is the meaning: Just as for a Capricorn saṅkrānti that occurs in the evening twilight, the merit is in the half of the preceding day, so too for one that occurs at midnight, it is on the next day. Likewise, in the verse on the morning.

And thus, at an ingress at midnight, for Capricorn, the succeeding day is meritorious; for Cancer, the preceding. At an ingress before or after midnight, however, in both cases, the determination is the same as for other saṅkrāntis.

And it should not be argued that in this case, the verses of Yājñavalkya, etc., that state the merit of the night would be without scope, since the meritorious time is stated to be during the day for all saṅkrāntis at night.

Because from the sight of both kinds of verses, at a saṅkrānti at night, the meritorious time is at night and during the day. From the verse "the proximate are sinful," however, the night is more meritorious. Thus say Hemādri and others.

Anantabhaṭṭa, however, says that if it is not possible during the day due to carelessness, etc., it should be performed at night.

The Easterners, however, say that at a saṅkrānti in the part of the day proximate to the night, since the night is also excluded by the enjoined time in the form of sixteen ghaṭikās, etc., the verses on the merit of the night can be justified as applying to that.

And here, the enjoined bathing, ancestral rite, giving, etc., and the prohibited travel, sexual intercourse, etc., should be sought elsewhere.

{MV-S_140}

Just as for the ingress of the sun into a zodiac sign, so too for its ingress into a lunar mansion, and for the ingress of other planets into a zodiac sign or lunar mansion, bathing, etc., should be performed.

And he states the time for that— Jaimini says:

For the ingress of the sun into a lunar mansion or zodiac sign, sixteen nāḍīs before and after are meritorious. For the moon, thirteen palas. For Mars, one ghaṭikā and one pala. For Mercury, three ghaṭikās and fourteen palas. For Jupiter, four and a half ghaṭikās and seven palas. For Venus, four ghaṭikās and one pala. For Saturn, sixteen nāḍīs and seven palas are declared as most meritorious. One who performs recitation, oblation, and giving at the beginning, middle, and end attains the realm of Indra. //

'Before and after' is connected with all. Rasendunāḍyaḥ = sixteen ghaṭikās. Tridharāpalaiḥ = with thirteen palas. Sapalā = with one pala more. Manavaḥ = fourteen palas. Nāgāḥ = eight, doubled, sixteen.

And at the ingress of other planets, if it occurs at night, bathing, etc., should be performed at night itself, because there is no verse stating the merit of the day, as there is for the sun's ingress.

And this is optional (kāmya), because a fruit is heard for bathing, etc., there.

The man who does not bathe when a saṅkrānti of the sun has arrived, / for seven births will be a leper and will be born poor. //

And because its obligatory nature is not heard, as in this verse.

Thus ends the determination of Saṅkrānti.

---

[Now the Intercalary Month is Determined]

And the state of being an intercalary month (malamāsa) is the state of being a month beginning with the bright fortnight (śuklādi) while being devoid of even a single saṅkrānti. And the absence of even a single one occurs through having no saṅkrānti and through having two saṅkrāntis. Thus, the intercalary month is of two kinds: the extra month (adhikamāsa) and the elided month (kṣayamāsa).

And so, in the Kāṭhaka Gṛhya:

The month in which there is no saṅkrānti, or two saṅkrāntis, / that should be known as an intercalary month; it would be the thirteenth month. //

By "no saṅkrānti," the extra month is taken. By "two saṅkrāntis," the elided month.

Therein, Bhṛgu states the nature of the extra month:

When the sun is situated in a single zodiac sign, and there are two new moons, / then the extra month, which destroys rites for the gods and ancestors, should be known. //

'Two new moons' = two ends of the new moon. Because the word darśa is primary in the sense of the conjunction of the sun and moon, from "darśa is at the conjunction of the sun and moon." And the conjunction is well-known in the science of astronomy to be at the final moment of the new moon.

And the month that causes the intercalary month here is the lunar month itself.

{MV-S_141}

A lunar month without a saṅkrānti is proclaimed as an intercalary month. //

This is from the Brahmasiddhānta.

And that too is the one beginning with the bright fortnight.

That is proclaimed as the beginning of the month wherein Indra and Agni are offered oblations. / Agni and Soma are remembered in the middle, and the Fathers and Soma at the end. // If the sun should ever pass beyond that, / the first should be known as the intercalary month (malimluc); the second is remembered as the natural one. //

This is from the Laghu Hārīta.

By the words 'first' and 'second', its being double the other month and having the name of the succeeding month are indicated.

For this very reason— Jyotiḥ Pitāmaha says:

A month is said by Bādarāyaṇa to be of sixty days. / Having discarded the first half, the rite should be performed in the latter. //

The śruti verse, "There are thirteen months in a year," is with reference to a thirty-day month.

And its having the name of a specific month, such as Caitra, is because it is marked by the definition of Caitra, etc.

As follows— Vyāsa has stated the definition of Caitra, etc., by the connection of the first moment of Pratipad with the sun situated in Pisces, etc.:

Those lunar months in the year, at the first moment of whose beginning the sun is in Pisces, etc., / are remembered as the twelve, Caitra, etc. //

And this can be applied to the extra month as well.

As for the definition of Caitra, etc., stated by Brahmagupta:

The lunar month in which the sun's ingress into Aries occurs is Caitra. / Likewise, Vaiśākha, etc., by conjunction with the ingress into Taurus, etc. //

that is with reference to a pure month and is general, not primary, because it does not apply to an intercalary month. Otherwise, the use of the words Caitra, etc., for an intercalary month in the practice of the learned would be inexplicable.

As for the statement in the science of astronomy that it is without a name:

A month that is part of the year, sinful, a destroyer of the fruit of knowledge, / possessed by the Nairṛtas, Yātudhānas, etc., and without a name. //

that is because it has the contradictory name of malimluc, etc. Or, even if it has a name, since it is unfit for the rites connected with that name, it is as if it were non-existent.

Alternatively, the definition stated by Brahmagupta is primary, not the one stated by Vyāsa, because it is impossible in an elided month. And because the extra month is of sixty days, and a saṅkrānti of Aries, etc., is possible in it. Thus, the names of Caitra, etc., are possible for an intercalary month.

And the impurity of the extra month is from its being extra.

For this very reason— In the Gṛhyapariśiṣṭa:

The knowers of time call the extra month the impurity of time. /

{MV-S_142}

And its name as 'neuter' is in the science of astronomy:

The month which is without a saṅkrānti, sometimes due to an increase of tithis, / and which comes from another time, is called neuter. //

Here, only the month without a saṅkrānti that is arrived at by the apparent (sphuṭa) calculation should be taken as the extra month, not the one arrived at by the mean (madhyama) calculation, because the latter is not useful for śrauta and smārta practice.

As follows—from the verse, "That is proclaimed as the beginning of the month wherein Indra and Agni are offered oblations," etc., it is understood that the month without a saṅkrānti that begins with the bright Pratipad and ends with the new moon is the extra month that is fit for injunctions and prohibitions. And the months without a saṅkrānti arrived at by the mean calculation are not necessarily from the bright Pratipad to the new moon.

Its fixed time of occurrence is shown in the Vasiṣṭha Siddhānta:

After thirty-two months have passed, and sixteen days, / and a quarter of a ghaṭikā, one extra month falls. //

The meaning of this is that after this much time has passed since the preceding extra month, a second extra month occurs by the mean calculation.

And here, in this verse, if a month ending with the new moon is intended, the commencement of the extra month would fall on the Kṛṣṇa-dvitīyā, when a quarter of a ghaṭikā has passed. And if a thirty-two-month period with an unfixed beginning and end is intended, the extra month would have an unfixed tithi of commencement. And thus, in either case, the rule that the extra month begins with the bright Pratipad would be broken.

Therefore, only the month without a saṅkrānti that begins with the bright Pratipad and ends with the new moon, arrived at by the apparent calculation, is useful in śrauta and smārta practice.

For this very reason, it is said in the Siddhāntaśiromaṇi, "The month without a saṅkrānti is the extra month, the apparent one." 'Apparent' = arrived at by the apparent calculation.

The month without a saṅkrānti arrived at by the mean calculation, however, is useful only in the practice of the science of astronomy.

And this extra month is not fixed, like the extra month arrived at by the mean calculation. As for verses such as, "It occurs in the thirtieth month," they are with reference to its possibility, not fixed, because the deviation is apparent.

The elided month (kṣayamāsa), however, is a lunar month with two saṅkrāntis, beginning with the bright Pratipad. From the statement of the Siddhāntaśiromaṇi, "The month with two saṅkrāntis is called kṣaya, sometimes."

And it occurs only in the three months of Kārtika, etc., not in others. And when it occurs, there are two extra months in the year, on either side of the elided month.

For this very reason, in the Siddhāntaśiromaṇi:

The elision is in the triad of Kārtika, etc., not elsewhere; then in the year, there are two extra months. //

'Year' here is the twelve lunar months beginning from the preceding month without a saṅkrānti, not the year beginning with Caitra. Because in the six months beginning with the Caitra after the elided month, a second extra month is never possible.

And its time of possibility is in the same text:

When the Śāka year measured by abdhyadrinandas had passed, it occurred. / It will occur with tithīśas, and then with aṅgākṣasūryas. //

{MV-S_143}

And with gajādrayagnibhūmis; and generally, this one / occurs with kuvedendu years, and with kavidgokubhis. //[^1]

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[^1]: The numbers indicated by this verse are for the purpose of knowing the interval. Sometimes, with gokubhiḥ (19) less than kuvedendu (141), that is, sometimes with an interval of 141 years, and sometimes with 122 years, it occurs. This is the meaning. And so, by adding the number 141 to the previously stated number 974, 1115 is obtained. By adding that to it, 1256 is obtained. By adding 122 to that, 1378 is obtained. This should be noted.

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Abdhayaḥ = four. Adrayaḥ = seven. Nandāḥ = nine. Their reverse order is 974. The meaning is that an elision occurred in the past, in the year measured by these. Tithayaḥ = fifteen. Īśāḥ = eleven. 1115. It will occur sometime in the year measured by these. Aṅgam = six. Akṣāḥ = five. Sūryāḥ = twelve. Together, 1256. Gajāḥ = eight. Adrayaḥ = seven. Agnayaḥ = three. Bhūḥ = one. Together, 1378. Kuḥ = one. Vedāḥ = four. Induḥ = one. Together, 141. Gāvaḥ = nine. Kuḥ = one. Together, 19. The meaning is that it will occur sometime in the year measured by these.

And this elided month, because it has two saṅkrāntis which are the cause of the definition of a month as "the sun's ingress into Aries," etc., is of the nature of two months.

For this very reason, in the Ratnamālā:

The month in which there are two solar ingresses, that pair of months is called kṣaya. //

For this very reason, since the month marked by the preceding saṅkrānti, such as Kārtika, does not exist separately from the month marked by the succeeding saṅkrānti, such as Mārgaśīrṣa, the one with two saṅkrāntis is called an elision (kṣaya).

Others, however, say that in accordance with the definition stated in the verse:

The lunar month which is completed while the sun is in Aries, etc., / that should be known as Caitra, etc. //

in an elision, since the month is not completed while the sun is in the preceding sign, but is completed only when the sun is in the succeeding sign, it has the nature of the succeeding month only.

The elided month is named aṃhaspati, and the extra months that occur before and after it are named saṃsarpa and adhimāsa. This is stated in the Bārhaspatyasaṃhitā:

The month in which there is no saṅkrānti, and two saṅkrāntis, / these are saṃsarpa and aṃhaspati; and the extra month is condemned. //

Here, from the sequential statement, it is understood that the one without a saṅkrānti before and the one with two saṅkrāntis have the names saṃsarpa and aṃhaspati, and the one without a saṅkrānti after has the name adhimāsa. Thus says the Madanaratna.

And the saṃsarpa is not an intercalary month, but a pure one; the latter, however, is impure.

If in a single year there are two extra months, / the former month is praised; the latter is an intercalary month (malimluca). //

{MV-S_144}

This is from the statement of Jābāli.

When one intercalary month is in the six months of Āśvina, etc., and another in the six months of Caitra, etc., another verse also states the purity of the former— In the Brahmasiddhānta:

There is no extra month before Caitra; after, however, it is extra. //

In the Jyotiḥsiddhānta also:

When the sun is in Libra or Virgo, or in Scorpio or Sagittarius, / or in Capricorn or Aquarius, an extra month is not enjoined. //

Dhaṭaḥ = Libra.

And these two verses are not for the purpose of stating that an extra month never falls there.

The month when the sun is in Virgo, if it is without a saṅkrānti, / then the rite for the gods and ancestors, when the sun is in Libra, is imperishable for the performer. //

Because it would contradict this verse of Pitāmaha, etc.

And this statement of the purity of the saṃsarpa applies to the ancestral rite for the elided day, etc., other than marriage, etc.

The year in which there is a pair of extra months, there the one called kṣaya is in the triad of Kārtika, etc. / This triad of months should be avoided with effort in marriage, sacrifices, festivals, and auspicious rites. //

This is from a verse of the science of astronomy.

Thus ends the determination of the intercalary month.

---

[Now the Determination of What is to be Done and Not Done in an Intercalary Month]

On that, Pauṭhīnasi says:

All śrauta and smārta rites are proclaimed for the twelve months. / Therefore, in the thirteenth month, they are proclaimed as fruitless. //

And here, the thirteenth nature of the intercalary month is with reference to the twelve pure months that have a saṅkrānti, not in reality.

And here, although from the use of 'all', the cessation of all rites is understood, yet, in accordance with the verses to be cited, such as:

One should avoid all optional rites, such as iṣṭis, in an intercalary month. //

and from the counter-injunctions, such as:

One should perform the obligatory and occasional rites with restraint in an intercalary month. //

it is the cessation of optional rites only, not of obligatory and occasional ones.

And of them too, only those that have no other time should be performed there, not those that have another time.

And so, in the Kāṭhaka Gṛhya:

In an impurity, one should perform the obligatory and occasional rite that has no other time. //

Bṛhaspati also says:

One should perform the obligatory and occasional rites with restraint in an intercalary month. //

And the obligatory and occasional rites that have no other time are exemplified—

{MV-S_145}

In the Gṛhyapariśiṣṭa, etc.:

The oblations that do not have the vaṣaṭ call, and the festival day, and the Āgrayaṇa, / should be performed even in an intercalary month; one should avoid optional iṣṭis. //

Oblations that do not have the vaṣaṭ call = the Agnihotra, Aupāsana, Vaiśvadeva, etc.

And this applies to what has already been begun.

The commencement of the new- and full-moon iṣṭis and of the Agnihotra is the first. //

Because in the Madanaratna, only the commencement is prohibited.

Festival day = the new- and full-moon sacrifices and the sthālīpāka.

Āgrayaṇa = when old grain is not available.

And that these are obligatory should be known from the hearing of a negative consequence for non-performance, etc.

And that they have no other time is because the enjoined time for them ends in the intercalary month. For the new- and full-moon sacrifices, etc., which are enjoined on the occasion of life, which is delimited by their respective times, the time ends in the intercalary month itself.

As for those rites, such as the Jyotiṣṭoma, etc., for which the enjoined time of spring, etc., does not end in the intercalary month, but continues in the pure month, they should not be performed in it.

For this very reason, even for the Āgrayaṇa, which has the rainy season of two months as its time, since the time is available in the pure month, the verse to be cited, which prohibits its performance in an intercalary month, is justified. And this we will examine later.

Yama says:

Bathing at an eclipse of the moon and sun, the ancestral rite, giving, recitation, etc., / should be performed even in an intercalary month. //

Here, the eclipse of the moon and sun is indicative of an unobtainable conjunction, such as the Kapilaṣaṣṭhī.

In sickness, and at an unobtainable conjunction, at the Sīmanta and Puṃsavana rites, /

Because by this verse of Marīci, it is understood that they should be performed even in an intercalary month.

And this statement of performance here applies only to the bathing, etc., occasioned by that, not to an optional rite, because of the prohibition, "an optional rite, never."

And so:

In the womb, in usury, for a servant, in the rite of the monthly ancestral rite, / in the Sapiṇḍīkaraṇa, and in the daily rite, one should not avoid an extra month. // Bathing at a sacred ford, recitation, oblation with barley, rice, sesame, etc., / the Jātakarma, the final rites, and the nine ancestral rites likewise, // the ancestral rite on the Maghā-trayodaśī, and the sixteen ancestral rites as well. //

In the womb = in the rites for the fetus, such as the Puṃsavana. In usury = in the act of usury, the taking of interest. For a servant = in his act, the taking of wages. In the rite of the monthly ancestral rite = in the ancestral rite on the new moon day, etc. Because the sixteen ancestral rites are mentioned separately here.

The ancestral rite at the Jātakarma, and the ancestral rite on the new moon day likewise, / should be performed even in an intercalary month; this is the word of Vyāsa. //

And because by this verse of Vyāsa, it is understood that the ancestral rite on the new moon day should also be performed in an intercalary month.

{MV-S_146}

As for the verse of Kauthumi:

The month that is the thirteenth, in excess of the year, / in that thirteenth month, one should not perform an ancestral rite at the waning of the moon. //

that applies to the ancestral rite for a specific fruit, which is enjoined for the new moon day connected with a specific month, such as Kārtika. Or, it applies to the optional ancestral rite enjoined for all desires on the new moon day. But not to the obligatory ancestral rite on the new moon day. Because from the previously cited verse of Vyāsa, and from general verses such as:

One should perform the obligatory and occasional rites with restraint in an intercalary month. / Bathing at a sacred ford, the Gajacchāyā, and the ancestral rite for the deceased likewise. //

it is understood that it should be performed in an intercalary month. This is also the true sense of all the Southern treatises.

The Gauḍas, however, say that the word 'obligatory' does not mean the necessarily performed pārvaṇa ancestral rite, etc. If that were so, since the performance of the ancestral rite for the deceased, etc., would be established by that alone, their separate mention would be pointless. Rather, it refers to the daily performed bathing, twilight prayer, etc. And thus, since there is no general counter-injunction for the pārvaṇa ancestral rite, from the cited verse of Kauthumi, it is prohibited in an intercalary month. As for the verse of Vyāsa, that refers to the ancestral rite called the Piṇḍapitṛyajña.

That is proclaimed as the beginning of the month wherein Indra and Agni are offered oblations. / Agni and Soma are remembered in the middle, and the Fathers and Soma at the end. // If the sun should ever pass beyond that, / the first should be known as the intercalary month (malimluc); the second is remembered as the natural one. //

Because in this verse of Laghu Hārīta, after stating "the Fathers and Soma at the end," and then stating the nature of the intercalary month with "if it passes beyond that," it is understood that the Piṇḍapitṛyajña, which has Soma associated with the Fathers as its deity, should be performed in an intercalary month, it is logical that the verse of Vyāsa, for the sake of syntactical unity, should also refer to this. Thus they say.

In the daily rite = in the daily giving.

In the year, the daily ancestral rite, and the daily giving, / of a cow, land, sesame, and gold, should be performed even in an intercalary month. //

From the Mātsya, it is in accordance with this. In the year = in the first year. Daily ancestral rite = the daily enjoined ancestral rite of the water-pot. And so— Kauthumi says:

For a year, one should give a pot of water, and curd, and also well-prepared food. / Even when the year is increased, the monthly rite is for each month. //

And so, there is an increase of thirty water-pot and food givings and one monthly rite. For this very reason— Vasiṣṭha says: If there is an extra month in the year, one should increase one day for the monthly rite.

{MV-S_147}

As for what is said here by Jīmūtavāhana—"For one who died on a new moon day, the monthly rite occasioned by that should not be increased when the month is increased, from the previously cited verse of Kauthumi, 'in excess of the year'"—that is not correct. Because in this verse, the monthly rite is not mentioned, and there is no proof that it refers to that, and by the reasoning stated, it is logical that it refers to the pārvaṇa rite.

Bathing at a sacred ford is repeated. Because the prohibition of what is not repeated will be stated. And that is occasioned by a sacred ford, because what is occasioned by a sacred ford is obtained by the force of the occasion itself.

Oblation here is the Aupāsana oblation, because of the mention of the substance, "with barley, rice, sesame, etc."

The mention of Jātakarma is indicative of the rites of naming, etc. And so, in a smṛti cited by Mādhava:

The ancestral rite, the Jātaka, and the naming, and the rites and vows, / should be performed even in an intercalary month; one should avoid optional iṣṭis. //

Ancestral rite = the one occasioned by birth, because it is mentioned together with birth. Since it is not a subordinate element of the Jātakarma, and since its counter-injunction is not obtained by the counter-injunction for that, its separate mention is justified. Jātaka = the Jātakarma. Rites = the rites of going out, the first feeding with rice, etc., which are fixed for a specific month, such as the fourth.

The naming, the first feeding with rice, the tonsure, marriage, and the sacred thread ceremony, / the going out, and the Jātakarma, and the optional release of a bull, // when Jupiter and Venus have set, are in their juvenility or old age, and in an intercalary month, / one should not perform the commencement of a vow or the first performance. //

This verse of Garga, which prohibits the Jātakarma, etc., should be known to apply to those that are not performed at their primary time. As the same author says:

The naming rite and the Jātaka, etc., should be performed at their proper time. / If it has passed, it should be performed in a praised month that bestows merit. //

Final rite = the collection of bones, etc. Nine ancestral rites = the rite to be performed on the fourth, etc., day from the day of death. Bṛhaspati says:

One should perform the obligatory and occasional rites with restraint in an intercalary month. / The ancestral rite at a sacred ford, the Gajacchāyā, and the ancestral rite for the deceased likewise. //

Here, the Gajacchāyā is the shadow of an elephant itself, as stated by Viśvāmitra:

He who gives rice cooked in milk with honey to the ancestors, / in the shadow of a great elephant, in its eastern part, facing south. //

Not the one stated by the same author:

When the moon is in the lunar mansion of the Fathers, and the sun is in Hasta, / and the tithi is the southern one, that is proclaimed as Gajacchāyā. //

Because when the sun is in Hasta, an ingress into Virgo is unavoidable, and an intercalary month is impossible. The Southerners also say this.

The Smārtas, however, say that the one stated by Varāha should be taken:

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When the son of Siṃhikā swallows the sun at the junctions of the festival day, / that is proclaimed as Gajacchāyā; one should perform an ancestral rite there. //

Here, in the view of the Southerners, the performance of the Gajacchāyā, etc., even if they have another time, should be known from the verse.

Thus, the performance of obligatory and occasional rites in an intercalary month has been stated, when they have no other time.

As for those that have another time, even if they are obligatory, they should not be performed there.

And some of them are shown in the Kāṭhaka Gṛhyapariśiṣṭa:

The rites of the Soma sacrifice, etc., even if obligatory, in an intercalary month, / and the son-rite, the Āgrayaṇa, the establishment of the fires, the Cāturmāsya, etc., // and the Mahālaya, the Aṣṭakā ancestral rite, the Upākarma, etc., whatever rite / is enjoined by the clear name of a specific month, one should avoid in an impurity. //

Here, since the Soma sacrifice, etc., have the time of spring, etc., which is of two months, they have another time, because the enjoined time is available in the pure month. Likewise, it should be understood in other cases.

The son-rite is the Jāteṣṭi. Although it is occasional, since the time immediately after the occasion is superseded due to a conflict with the principal rite, it has another time, because it is logical to take a pure time, like the taking of the festival day.

As for the Āgrayaṇa, since it has the rainy season of two months as its time, it clearly has another time. The verse stating its performance was said earlier to apply to a case where old grain is not available.

The Mahālaya, etc., will be discussed later.

Even optional rites, which, due to a conflict with the principal rite, do not tolerate delay, such as the Kārīrī, etc., are performed even in an intercalary month.

Occasional and optional rites, as they fall, / so they should be performed; time is not enjoined. //

This is from the statement of Dakṣa.

Here, 'occasional' and 'optional' are in apposition. And so, the meaning is optional rites that are presented for performance by an occasion such as a bad dream.

And the avoidance of pure optional rites is only of their commencement and completion.

The months that are without the sun are not approved by me / for the commencement and completion of vows and sacrifices. //

This is from the Brahmasiddhānta.

The continuation, however, should be performed even there.

Whatever rite has been commenced (prārabdha), that should be performed in an intercalary month (malimluc). //

This is from the statement in the same text.

For this very reason, when an extra month falls between the commencement and completion of an optional (kāmya) Cāturmāsya vow, it is stated that its performance should be continued without interruption.

When an extra month falls, this very rule is remembered. //

Thus it is said.

As for the statement—

Whatever optional rite has been commenced before an intercalary month and is not completed, // when the intercalary month has arrived, that should be completed without a doubt.

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—in the Kāṭhaka Gṛhya, which states the completion of an optional rite even in an intercalary month, that applies to rites such as the kṛcchra, cāndrāyaṇa, ahīna, and satra, which are based on the civil (sāvana) reckoning.

Kālamādhava also says this.

Hemādri, however, says that only the commencement of an optional rite is prohibited in an intercalary month. Its completion, however, should be performed even in an intercalary month, from the previously cited Kāṭhaka Gṛhya. As for the prohibition of completion in the Brahmasiddhānta verse, "one should avoid the completion," that is for the purpose of showing an excess of fault if a rite that was begun in an intercalary month out of delusion is completed in that very month.

Thus, the things to be avoided having been established in brief, verses are now cited for the sake of detail.

[Prohibited Rites in an Intercalary Month]

Jyotiḥparāśara says:

The establishment of the sacred fires (agnyādheya), consecration (pratiṣṭhā), sacrifices, giving, and vows, // the Veda-vow, the release of a bull, and the tonsure ceremony, // and auspicious rites and anointing should be avoided in an intercalary month. / When Venus is in its juvenility, old age, or has set, // one should avoid these as in an intercalary month, and the seeing of a deity.

And the establishment of the sacred fires (agnyādhāna) is the first performance. The re-establishment (punarādhāna) occasioned by the extinction of the fires, however, being occasional (naimittika), should be performed.

The consecration (pratiṣṭhā) is also the first one. The re-consecration occasioned by the touch of a Caṇḍāla, etc., should be performed there.

Sacrifices and giving are those that have another possible time (sagatika), because a counter-injunction is stated for those that have no other possible time (agatika).

As for the statement of Nārada:

The consecration of a well, pool, tank, etc., and the performance of a sacrifice, / one should not perform in an intercalary month, nor great gifts and vows. //

the prohibition of great gifts (mahādāna) is for the sake of an excess of fault.

As for what is said by Anantabhaṭṭa, Hemādri, Jīmūtavāhana, Śūlapāṇi, and others, that the word 'giving' (dāna) refers to great gifts (mahādāna), and therefore only they are prohibited here, that is not correct. Because the prohibition is proper for others as well, since they have another possible time. And because in the verses of Laghu Hārīta, etc., "When Venus has set, is in the evening, or is in its juvenility, and in an intercalary month, one should avoid the seeing of a deity, giving (dāna), and great gifts (mahādāna)," since the words 'giving' and 'great gifts' are both used, a harmonizing restriction (upasaṃhāra) is impossible. And these are not without foundation, because they are found in Jīmūtavāhana's Kālaviveka, the Smārtta treatises, etc. Therefore, it is proper that the separate prohibition of great gifts is for the sake of an excess of fault.

Others, however, say that because it would lead to the supersession of the principal rite, for giving, etc., which must be performed, there is a counter-injunction for others, but not for great gifts, because they are prohibited again.

Nārāyaṇopādhyāya, however, says that other gifts, for one who desires liberation and performs them without attachment to the fruit, are performed even in an intercalary month, but great gifts are not so, because they are prohibited again.

In the Kṛtyacintāmaṇi, however, the reading is 'travel' (yānam) instead of 'giving' (dānam).

Veda-vows are the Mahānāmnī vows.

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The release of a bull (vṛṣotsarga) is the optional one. Because for the one on the eleventh day, like the sixteen ancestral rites, since it has no other time, a prohibition is not proper.

Auspicious rites (māṅgalya) are others, such as marriage.

For this very reason, in the Bhīmaparākrama:

In an extra month, one should not perform a marriage, travel, tonsure, or sacred thread ceremony, etc., / nor an auspicious rite that has another time, nor a special sacrifice. //

Thus it is said.

Here, although it is established by "that has another time," the mention of marriage, etc., again is for the purpose of prohibiting them even when they have no other time, says the Smārta.

Anointing (abhiṣeka) is of a king, and that is the first one.

The first anointing of a king awaits a pure time. / The annual one, however, being obligatory, may be performed at any time. //

This is from a verse cited in the Madanaratna.

In reality, however, even the second, etc., is prohibited in an intercalary month, because it has another time. The verse, however, is for the purpose of stating that it should be performed even when Venus, etc., has set.

The seeing of a deity (devadarśanam) is also the first one, of the eternal deities famous in the Purāṇas, etc.

Having seen an eternal deity, one would have sorrow when Venus is lost. / In an intercalary month also, one should avoid a pilgrimage to a sacred ford that has not been repeated. //

This is from the Skanda Purāṇa.

Here, the prohibition that is desired by the censure in the first half is not to be inferred as an independent one, by which, due to the connection of the word 'not repeated' with the latter part only, even a repeated seeing of a deity would be prohibited. Rather, because it is presented, it is only "one should avoid." For this very reason, in the injunction of avoidance, since the pilgrimage to a sacred ford and the seeing of a deity are taken together, the word 'also' (api) is justified. Therefore, since there is no difference in their being the object of the act of avoidance, and since the meaning of the word 'not repeated' can be a qualifier for both, the prohibition of the seeing of a deity in an intercalary month is also of the first one only.

Furthermore, if a repeated seeing of a deity were prohibited, it would lead to the undesirable consequence of the eternal deity being unworthy of worship for that long. And this is not a desired consequence.

For the worship of an eternal deity, a fault of time does not exist. / As in obligatory rites, by the practice of repetition, and likewise in the Ekādaśī vow. //

Because it would lead to a contradiction with this verse of Jyotiḥparāśara.

And here, in the Skānda, the mention of pilgrimage to a sacred ford (tīrthasnāna) is indicative of a journey to a sacred ford (tīrthayātrā), etc. For this very reason, the reading in the verse of Gārgya is "one should avoid a journey to a sacred ford."

And a counter-injunction (pratiprasava) to this is at Gayā.

And so—

In the Vāyu Purāṇa:

At Gayā, at all times, a wise man should give the piṇḍa. / In an extra month, on one's birthday, and when Jupiter and Venus have set. // The Gayā śrāddha should not be abandoned, nor when Jupiter is in Leo.

[Determination of the Time for the Annual Śrāddha]

Satyavrata says:

The ancestral rite that is performed year after year, on the day of death of one's mother and father, / should not be performed in an intercalary month; this is the word of Vyāghra.

'Of mother and father' is indicative. Therefore, what is intended is that the annual śrāddha should not be performed in an intercalary month. And this is proper. Because by the verse, "touched by the month, fortnight, and tithi," it is enjoined for that very tithi of that very month.

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And because by the verse, "One should avoid in an intercalary month what is enjoined by the clear name of a specific month," it is prohibited.

As for the verses of Śātātapa, etc.:

The wise do not know an extra month in the annual śrāddha. / The śrāddha at the Jātakarma, and the new śrāddha likewise. // The annual śrāddha is remembered to be performed even in an intercalary month.

they are for the purpose of stating that for those who died in an intercalary month, the annual rite should be performed again in that very intercalary month, not in the pure one.

The śrāddha that is performed year after year on the day of death, in an intercalary month, / one should perform for those who died there; for others, it is in the latter. //

Because Śātātapa himself has given the scope.

When an intercalary month has arrived, if a Brahmin dies, / that month is called ūnābhidheya; how should he perform the annual rite then? // In whichever zodiac sign the sun is when the death of the twice-born occurs, / in that very one, he should perform the offering of the piṇḍa and water. / For those who have died in an extra month, one should resort to the solar reckoning. / That very day is his for the śrāddha, piṇḍa, water, etc. //

And because it forms a single sentence with this verse of Vyāsa.

And the explanation of the author of the Samayaprakāśa, that this verse is for the purpose of stating that for one who died in an intercalary month, the annual rite should always be performed by the solar month, is not proper. Because for one who died in an intercalary month, if the day of death is not obtained in another year, it would lead to the undesirable consequence of the loss of the śrāddha. Therefore, the explanation that for one who died in an intercalary month, the annual rite should be performed again in that very intercalary month, not in the pure one, is superior and is agreed upon by many.

For those who died in a pure month, however, the second, etc., annual rite should be performed in the pure month only; the first annual rite, however, should be in the intercalary month.

And so—

Hārīta says:

The first annual rite should be performed by the twice-born even in a month without a saṅkrānti. / Likewise, the monthly śrāddha, and the Sapiṇḍīkaraṇa likewise. //

'In a month without a saṅkrānti' means in an intercalary month.

Yama also says:

The annual rite that is the first, that one should perform in an intercalary month. / When the thirteenth has arrived, one should perform the annual rite again. //

The meaning of this is: The first annual rite should be in the intercalary month. The annual rite again, that is, the second, etc., annual rite, if an intercalary month falls on that day, then one should perform it in the thirteenth, that is, the pure month. This is the meaning.

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Laghu Hārīta also says:

The offering of the piṇḍa should be performed by the sons year after year in the twelfth month. / Sometimes it may be in the thirteenth, having excluded the first year. //

"Year after year in the twelfth month" is the general rule, in the absence of an intercalary month. Sometimes, in the second annual rite, etc., if an intercalary month falls, it should be performed in the thirteenth, that is, the pure month. The first annual rite, even if an intercalary month falls, should be performed in the twelfth month itself. This is the meaning.

And this performance in the twelfth month when an intercalary month falls is not when the intercalary month falls in the middle of the year. If that were so, since the tithi of death would not be obtained in the twelfth month, the Sapiṇḍana would be impossible. For one who died in Kārttika, the annual rite would fall in Āśvina. But it is when the last month itself is an intercalary month that the first annual rite is to be performed there.

Thus, this is the meaning: For those who died in an intercalary month, when, in the course of time, the month of death itself is sometimes an intercalary month, then their annual rite should be performed there itself. For those who died in a pure month, however, the second, etc., annual rite is in the pure month; the first annual rite, however, is in the intercalary month.

And thus—

The verse of Vasiṣṭha:

If an extra month should fall when the day of the śrāddha has arrived, / one should perform two śrāddhas; one who does so is not bewildered. //

should be explained as referring to the monthly rite.

As for the verses of Gālava, etc.: "In both months, that should be performed; this is the word of Vyāghra," and "the rites for the ancestors in both," they too should be arranged in this same way.

Kauthumi says:

The annual celebration, anointing, etc., should not be performed in an extra month.

The annual celebration (varṣavṛddhi) is the birthday celebration performed every year.

Hārīta says:

In an extra month, one should not perform the vṛddhi śrāddha, / and likewise, whatever optional rite, except for the first year. // Whatever śrāddha rite there is after the Sapiṇḍīkaraṇa, / whether it is an iṣṭa or a pūrta, that one should not perform in an intercalary month. //

And here, by the prohibition of the vṛddhi rite, the prohibition of the tonsure, sacred thread ceremony, etc., of which it is a subordinate element, should be seen. Because it forms a single sentence with the previously cited verse, "the tonsure and the sacred thread ceremony." There too, the vṛddhi rite occasioned by the naming ceremony, etc., which is to be performed in the intercalary month related to the first year, should be performed in the intercalary month itself; this is the meaning of "except for the first year."

Some, however, say that the vṛddhi rite performed on the day after the Sapiṇḍīkaraṇa in the first year should be performed even in an intercalary month.

Hemādri, however, says that "except for the first year" is connected with "after the Sapiṇḍīkaraṇa." And so, the monthly rites that are performed again after the Sapiṇḍīkaraṇa, which are related to the first year, should be performed even in an intercalary month.

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Śūlapāṇi, however, says:

The first annual rite should be performed by the twice-born even in a month without a saṅkrānti. / Likewise, the first monthly rite, and the Sapiṇḍīkaraṇa likewise. //

In this verse of Laghu Hārīta, the word 'first' is for the purpose of prohibiting the monthly śrāddha that comes after the Sapiṇḍana. Therefore, they should be performed in an intercalary month.

And this prohibition of the śrāddha that comes after the Sapiṇḍīkaraṇa applies to rites other than the yugādi śrāddha. They should be performed in the intercalary month itself.

There is no postponement for the Daśaharās, nor for the four Yugādis, / nor for the Upākarma and Utsarga; this is desired from Vṛṣādi. //

This is from a verse.

Here, from the statement "from Vṛṣādi," it is understood that the Daśaharā is only when the sun is in Taurus, and the Yugādis are only when it is in Libra, Capricorn, Aries, and Leo. And the mention of the lunar month names, Jyeṣṭha, etc., in verses such as "in the month of Jyeṣṭha, in the bright fortnight," for the Daśaharā, etc., is, out of necessity, by metaphorical interpretation, for the solar month. And thus, since the sun in Libra, etc., is impossible in a pure month, and the Yugādi, etc., fall in an intercalary month, the non-postponement is established.

Here, the verse on the non-postponement of the Upākarma and Utsarjana applies to the Chandogas. Because for them, by the verse of Gārgya, "When the sun is in Leo, in the Puṣya nakṣatra, in the forenoon, they should go outside. The Chandogas, having gathered, should perform the Utsarga of all the Vedas. In the bright fortnight, with Hasta, the Upākarma is in the afternoon," the Upākarma and Utsarjana are enjoined when the sun is in Leo. For this very reason, in the sūtra of Āśvalāyana, "with Śravaṇa of Śrāvaṇa," the word Śrāvaṇa does not refer to the solar month. Because "from Vṛṣādi" can be justified as referring to the Chandogas, who are dependent on the well-known solar month, and there is no proof for a metaphorical interpretation of the word Śrāvaṇa. Therefore, the Upākarma and Utsarjana of those other than the Sāmagas should not be performed in an intercalary month. For this very reason, the verses of Kātyāyana, etc., "There should be a postponement in the performance of the Upākarma, etc., when there is an increase of time," and "There is no postponement for the anointing, etc., of the annual celebration, nor for the Yugādis," are also justified. Otherwise, if all were dependent on the solar month, the verses would be meaningless. Therefore, the stated arrangement should be resorted to.

As for the verse in the Smṛtisaṅgraha:

During the juvenility, old age, or invisibility of Venus, the son of Bhṛgu, / and also in an extra month, saṃsarpa, malamāsa, etc., O twice-born, // the first Upākṛti should not be performed; if performed, it destroys the rite.

that is a prohibition of the first Upākṛti for the Sāmagas only.

Mādhava and others, however, disregarding the reason "from Vṛṣādi" in the verse "There is no postponement for the Daśaharās,"

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say that from the verses of Marīci, etc.:

In each month, on the day of death, the śrāddha that is performed every year, / and on the Manvādi and Yugādi, in both months, // the Yaugādika and the monthly śrāddha, and the śrāddha of the other fortnight, / the Manvādika and the Tairthika, one should perform in both months.

the Yugādi śrāddha should be performed in both.

The performance of the Tairthika in both, however, should be seen as the arrangement that whenever one reaches a sacred ford, whether in a pure or an intercalary month, one should perform the śrāddha then. In reality, however, because it would lead to a discrepancy with the Manvādi verse, it is proper that from the force of this verse, the tīrtha śrāddha should be performed in both.

The āparapākṣika, occasioned by the dark fortnight in general, should be performed in both months.

As for the one occasioned by the Mahālaya, if an extra month falls in Śrāvaṇa or Bhādra, then from the verse of the Nāgarakhaṇḍa, "If Nabhas or Nabhasya is an intercalary month, the seventh fortnight would be the one for the ancestors; in other cases, however, it is the fifth," since it is enjoined for the seventh fortnight from Āṣāḍhī, the prohibition in an intercalary month is quite clear.

When, however, Āśvina is the extra month, then too, one should not perform the Mahālaya in the intercalary Āśvina out of a mistaken belief that it is connected with Virgo, but in the dark fortnight of Bhādra itself, from the statement, "in other cases, however, it is the fifth." And it should not be argued, how can there be a śrāddha there in the absence of a connection with Virgo? Because even if the entire fortnight does not have a connection with Virgo, the performance of the śrāddha there is possible because the dark fortnight of Bhādrapada is touched by the Virgo saṅkrānti. For this very reason, in the verse of Kārṣṇājini, "Whether at the end or in the middle, wherever the sun enters Virgo, that entire fortnight is venerable; a śrāddha is enjoined there," the śrāddha is stated there even if the entire fortnight does not have a connection with Virgo.

In the view of Śūlapāṇi, etc., however, since the fifth fortnight itself, without regard for a connection with Virgo, is the time for the śrāddha, the performance of the śrāddha there is indeed proper. As for the other śrāddha performed once in the dark fortnight of Virgo in his view, since the dark fortnight of Virgo cannot be the fifth, even if it falls in the intercalary Āśvina, it should be performed in the dark fortnight of Libra, in accordance with a verse to be stated.

In reality, however, the śrāddha of the dark fortnight of Virgo is not different from the śrāddha of the fifth fortnight, because it would lead to the complexity of inferring a separate injunction for a different śrāddha. And because from the verse, "Whether at the end or in the middle," it is understood that the fifth fortnight, which is indicated by Virgo, is the time for the śrāddha. And it should not be argued that it would lead to the undesirable consequence of performing the śrāddha in the fifth fortnight in the absence of a connection with Virgo. Because a connection with Virgo is necessary for it. For if Śrāvaṇa or Bhādra is an intercalary month, the fifth fortnight would not have a connection with Virgo. And then, since the seventh fortnight is enjoined, the śrāddha falls only when it is indicated by Virgo, so there is no fault.

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When, however, Āśvina is the intercalary month, then too, the fifth fortnight has a connection with Virgo, because the Virgo ingress is on the new moon day itself. Therefore, it is proper that there is only one śrāddha, and this is agreed upon by many. And that too, even when Āśvina is the intercalary month, since the primary fifth fortnight, indicated by Virgo, is available, it should be performed there itself.

As for the verse of Jyotiḥ Pitāmaha, "If the month when the sun is in Virgo is without a saṅkrānti, then the rite for the gods and ancestors, when it is in Libra, is imperishable for the performer," which states that it should be performed when the sun is in Libra, that applies to a śrāddha for the ripening of rice, etc., other than the Mahālaya. Or, since the Mahālaya is also enjoined in the secondary time, "as long as one sees Scorpio," it states that it should be performed when the sun is in Libra, by way of prohibiting its performance in the intercalary Āśvina out of a mistaken belief that it is the secondary time.

As for the enumeration of the Mahālaya among the rites to be performed in the Kālādarśa, "In the annual rite, the water-pot, the Manvādi, the Mahālaya, and the Yugādi," that refers to the sacred ford named Mahālaya. This meaning is also agreed upon by Mādhava.

And here, in the verse of Jyotiḥ Pitāmaha, since it is understood that even a divine rite to be performed in Virgo should be performed in Libra, the establishment of Durgā, etc., should also be performed there.

As was said in the Jyotiṣa:

If there is an extra month when the sun is in Gemini, then in Cancer / the blessed Lord sleeps and awakens in Scorpio, after four months. / In Virgo, however, Śacī's husband is worshipped by the hosts of gods; then he rises. / And Durgā is in the ingress into Libra, when it is extra; the rest of the gods are then. //

In the Pariśiṣṭa also:

When a double Āṣāḍha has occurred, in Cancer is the sleep of Hari. / Ākhaṇḍala is in Virgo, and Pārvatī likewise in Libra. //

And the double Āṣāḍha here is the primary one stated in the verse:

When the sun is in Gemini and touches two new moon days, / that should be known as a double Āṣāḍha; Viṣṇu sleeps in Cancer. //

The secondary one, "In Mādhava, etc., the six months, if there are two new moons in one month, that should be known as a double Āṣāḍha," should not be taken here, say many.

A special rule for the annual rite of one who died in an elided month is in the Hemādri, in the Bhaviṣya:

In the first half of the tithi, the former; in the second half, likewise the latter. / The months should be considered by the wise as the middle ones of the elided month. //

Thus it is said.

This should be known for the annual celebration (vardhāpana) as for the annual rite.

Thus ends the determination of what is to be done and not done in an intercalary month.

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{MV-S_156}

[Determination of Rites during the Invisibility of Jupiter and Venus]

Now, the determination of what is to be done and not done during the invisibility (mauḍhya), etc., of Jupiter and Venus.

Bṛhaspati says:

When Venus is in its juvenility, old age, or has set, / one should avoid these as in an intercalary month, and the seeing of a deity. // Having seen an eternal deity, one would have sorrow when Venus is lost. / In an intercalary month also, one should avoid a pilgrimage to a sacred ford that has not been repeated. //

The absence of fault in a repeated pilgrimage to a sacred ford is all; there is no fruit, say the Miśras. That is not so, because there is nothing to supersede it.

Lalla also says:

When the preceptor of the gods is in his debilitation, in retrograde motion, in accelerated motion, in juvenility, old age, or has set, or is in the sign of Leo, // renunciation, a journey to a deity, a vow, a rule, a rite, the piercing of the ears, and initiation, / the sacred thread ceremony, the special rules for women, the consecration of a house and a deity, / should be avoided by the good with effort. //

Thus it is said.

An exception to this is in the Brāhma:

The tonsure and a fast on the Gautamyā, when the sun is in Leo, / and on the Kṛṣṇā when it is in Virgo, but not for those who dwell on its banks. //

The definitions of juvenility, etc., are stated in the Brahmasiddhānta:

The setting of other planets with the sun is called their invisibility (asta). / Before that is old age from the invisibility; after it, juvenility is proclaimed. //

The measure of this is also stated in the same text:

For a fortnight in the east is the old age of Venus; in the west, for five days. / The juvenility is for five days in the east; in the west, it is remembered as ten days. / The juvenility and old age of Jupiter are for a fortnight, in the east and in the west. //

In the Bārhaspatya also:

Venus, having risen in the east and west, is a child for five and seven days. / The opposite is old age; likewise for the preceptor of the gods. //

Here, in the contradiction of the measure, the arrangement is by a difference of region or is occasioned by an emergency.

For this very reason—

Mihira says:

Many times have been shown in juvenility and also in old age. / The greater of them should be taken; the rest are due to a difference of region or in an emergency. //

And the difference of region is stated by Gārgya.

As follows—

Venus and Jupiter, in the east and in the west, are in their juvenility / in the Vindhyas for ten days; in Avanti, for seven nights. //

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In the Vaṅgas and Hūṇas, for six and five; / in the remaining country, they say it is for three days. //

A special rule for the Gaṅgā is in the Vāyu Purāṇa:

At the Gaṅgā, at all times, a wise man should give the piṇḍa. / In an extra month, on one's birthday, and when Jupiter and Venus have set. // The Gayā śrāddha should not be abandoned, nor when Jupiter is in Leo.

Likewise:

At the Godāvarī, at Gayā, and at Śrīśaila, at the two eclipses, / the fault of the invisibility of the preceptors of the gods and demons does not exist.

'At the eclipse' = in the journey to Kurukṣetra, etc., occasioned by an eclipse.

For this very reason, Lalla says:

At an eclipse of the moon and sun, at a partial rising, or on the Kapilaṣaṣṭhī, / even at the setting of the preceptors of the gods and demons, a journey to a sacred ford is praised, and at a saṅkramaṇa. //

Thus it is said.

Thus ends the determination of the invisibility, etc., of Jupiter, Venus, etc.

---

[Determination of the Time for Ancestral Rites]

Now, the time for ancestral rites (śrāddhakāla).

Therein, first, the time of the new moon day (amāvāsyā).

[Determination of Amāvāsyā]

Therein, Śātātapa says:

The śrāddha of the new moon day (darśa) that is proclaimed, that is known as pārvaṇa. / In the afternoon, for the ancestors, the giving there is praised. //

Yama says:

At the end of the fortnight, he should offer to them; in the afternoon, the rite for the ancestors.

Kātyāyana says:

The piṇḍānvāhāryaka śrāddha is praised when the king is waning, / in the third part of the day, not too near the twilight. //

And its name as piṇḍānvāhāryaka is because it is performed after the Piṇḍapitṛyajña.

For this very reason—

Manu says:

Having performed the Pitṛyajña, a Brahmin who maintains the sacred fires, at the waning of the moon, / should perform the piṇḍānvāhāryaka śrāddha month after month. // (a. 3, ślo. 122)

And the afternoon (aparāhṇa) here is the third part of a day divided into three, from the statement, "in the third part of the day."

'At the waning of the moon' = on the new moon day (amāvāsyā).

And it should not be argued that by the word pitṛyajña, in accordance with the Mātsya:

Having performed the pitṛyajña called tarpaṇa, a twice-born who maintains the sacred fires / should perform the piṇḍānvāhāryaka śrāddha always at the waning of the moon. //

only tarpaṇa (libation) is meant, not the Piṇḍapitṛyajña.

Because if in the verse of Manu, tarpaṇa were taken by the word pitṛyajña, the name piṇḍānvāhāryaka would be impossible.

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For that is a name by the tatprakhyanyāya (the Mīmāṃsā maxim of naming from a prominent feature). And that is not possible unless the time after the Piṇḍapitṛyajña is enjoined. Therefore, the word pitṛyajña refers to the Piṇḍapitṛyajña.

In the Mātsya verse, however, by the word pitṛyajña, only tarpaṇa is meant. And that is not the tarpaṇa in the form of the pitṛyajña that is part of the five great sacrifices, as stated by Medhātithi, because since that is accomplished by concomitance on the day of the śrāddha, an injunction of its being after that is impossible. Rather, it is the water-libation itself. And although its being after that is already obtained, since the śrāddha is enjoined for one who has bathed, and since tarpaṇa is a subordinate element of bathing, yet, since three kinds of pitṛyajña are obtained from the verse, "Pitṛyajña is tarpaṇa, or the śrāddha would be the pitṛyajña, or the offering to the ancestors," the repetition of the water-libation is for the purpose of excluding another pitṛyajña on the day of the śrāddha for one who maintains the sacred fires, say the Gauḍas.

Others, however, say that since the tarpaṇa that is part of the procedure of bathing is obtained only for the Kāṭīyas, and since there is no proof of its being part of the procedure of bathing for others, tarpaṇa might sometimes fall after the śrāddha. And so, since it is possible for it to be for the purpose of regulating that, and since a restrictive injunction is not proper, the Matsya Purāṇa verse regulates only the being after the water-libation, they say.

In any case, in the verse of Manu, the word pitṛyajña refers to the Piṇḍapitṛyajña only. And thus, it is established that the name piṇḍānvāhāryaka for the new-moon śrāddha is occasioned by that. And since such a thing is possible only for one who maintains the sacred fires (sāgnika), who is entitled to the Piṇḍapitṛyajña, this verse of the Chandogapariśiṣṭa and the verse of Manu apply only to him, not to all, because that name is not possible for others. For this very reason, the afternoon (aparāhṇa) in the form of the third part of the day, stated in the Pariśiṣṭa, is only for one who has established the sacred fires, who is entitled to the Piṇḍapitṛyajña. And "not too near the twilight" also prohibits only the last muhūrta of the day for him, not the three-muhūrta evening (sāyāhna). If that were so, it would be impossible to perform the Piṇḍapitṛyajña and the śrāddha in the remaining eleventh and twelfth muhūrtas within the afternoon, which is the third part of the day consisting of five muhūrtas. Because the Piṇḍapitṛyajña is also enjoined for the afternoon divided into three. By this, the statement of Mādhava, that "not too near the twilight" is for the purpose of prohibiting the evening, is refuted.

And this injunction of time stated in the Pariśiṣṭa applies only to those for whom the new-moon iṣṭi is prohibited on the Pratipad day when the moon is seen, says the author of the Pariśiṣṭaprakāśa. Therefore, for the sāgnikas who perform such a rite, the amāvāsyā is determined in accordance with the time of the sacrifice, according to the Pariśiṣṭa. And there, the afternoon divided into three is the time. As for the waning of the moon, it is only for the sake of praise, from the verse, "when the king is waning, it is praised."

And the waning of the moon is stated in the same text:

In the eighth part of Caturdaśī, the moon becomes waning. / In the eighth part of Amāvāsyā, it is said to become a particle again. //

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'Waning' = with one-fourth of a kalā remaining. Because extreme subtlety is stated further on. And in the seventh part of Amā, there is complete waning. Therefore, both are referred to by the word 'waning'.

For the new moon days of Mārgaśīrṣa and Jyeṣṭha, however, the waning is only in the eighth part of Amā, as is said in the same text:

For the new moon day of Āgrahāyaṇa, and likewise for that of Jyeṣṭha, / the knowers of the moon and the day of the week state a special rule for these two. // Here, the moon remains in the first prahara, with one-fourth of a kalā remaining. / At its very end, it reaches complete waning; thus say the knowers of the circle of stars. //

'For these two' = of these two. 'At its very end' = at the very end of Amā.

In a year with an intercalary month, however, for these two also, the waning is equal to that of the others, as is said in the same text:

In whichever year there are twelve and one pavyas, in that, the one visible by the third does not arise.

Pavya = month. 'Visible by the third' means by the kalā which remains as a third part, being less by a fourth part; it does not arise in the first yāma of the new moon days of these two, but the waning of these two new moon days is also like that of the other months. This is the meaning.

Here, the Jyeṣṭha and Mārgaśīrṣa are full-moon-ending, says the author of the Pariśiṣṭaprakāśa.

Thus, it is established that the afternoon divided into three is the primary time, and the waning of the moon is only for the sake of praise.

Here, when there is a pervasion of the afternoon, due to the absence of an increase or decrease of more than three muhūrtas, there is a pervasion of the entire time on one day, and on the other day, there is no contact or a partial contact, by the equality, increase, or decrease of Amāvāsyā with respect to Caturdaśī.

Therein, the one that pervades the entire time only on the preceding day, and does not touch even a part of it on the next day, is the preceding one.

The one that is likewise on the preceding day and pervades a part of it on the next day is also the preceding one. But if, on the day of the sacrifice, the sacrifice is on the day of the partial pervasion due to the sighting of the moon; and if, due to the non-sighting of the moon because of the increase of the tithi, the sacrifice is on Pratipad, then it should be performed on the day of the partial pervasion. Otherwise, the three rites, beginning with the preliminary consecration, would not have a single time. The sense of the Gobhilabhāṣya and Śabara is also thus.

The one that pervades a part only on the preceding day is all the more the preceding one.

When Caturdaśī enters the fourth quarter, / and Amāvāsyā is decreasing, the śrāddha is desired then. //

And because of this verse of the Pariśiṣṭa.

The one that pervades the entire time only on the next day, and is present on the preceding day with a partial contact or no contact, is the succeeding one.

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The one that pervades a part on both days unequally, the one that is greater should be taken.

The one that pervades a part on both days equally, if it is so by decrease, then from the previously cited verse on the decreasing tithi, "When Caturdaśī enters the fourth quarter," it is the preceding one. If it is so by increase, it is the succeeding one.

If one obtains an increasing Amāvāsyā on the next day, / for three yāmas or more, the pitṛyajña is then. //

This is from a verse of the Pariśiṣṭa.

And the exception to them, occasioned by the sighting or non-sighting of the moon, has been stated before. Thus, when it is likewise by equality, the determination is made by the sighting or non-sighting.

And when, in some cases, the performance falls on an Amā mixed with Caturdaśī, then if the entire performance is possible by waiting for Amā, then it should be waited for; if not, the entire performance should be done on Caturdaśī.

Now, for those who do not maintain the sacred fires (niragnika), and for the sāgnikas of the Āpastamba, Āśvalāyana, etc., schools, who do not have the rule of performing the three rites on a single day, the determination of Amāvāsyā.

And here, the one pervading the afternoon divided into five should be taken.

If it pervades the afternoon on both days, then in case of decrease, the preceding; in case of increase and equality, the succeeding.

The Amāvāsyā which is in both afternoons, / in case of decrease, the preceding; in case of increase, the succeeding; in case of equality also, it is remembered as the succeeding. //

This is from a verse cited by Mādhava.

And the decrease, etc., here are of the succeeding tithi. Some say, of that very tithi.

When there is a partial pervasion on both days by equality, this same determination applies.

When it does not touch the afternoon on both days, however, the arrangement is by the division of sāgnika and niragnika.

If the new moon does not pervade the two afternoons, in a decrease of the tithi, / one who has established the sacred fires should take Sinīvālī; for one without fires, etc., Kuhū is remembered. //

This is from a verse of Jābāli.

And by the word 'etc.', women and Śūdras are taken.

Kuhū should be performed by women and Śūdras, and likewise by twice-born who are without fires.

This is from a verse of Laugākṣi.

And the word 'one who has established the sacred fires' here is also indicative of one who maintains the smārta fire, says the Madanapārijāta.

The definitions of Sinīvālī, etc., are stated by Vyāsa:

Sinīvālī is when the moon is seen; Kuhū is remembered as when the moon is lost.

Thus it is said.

Hemādri, however, says that by those without fires, the one pervading the kutapa time should be taken. If it pervades it on both days, in case of decrease, it is the preceding one; in case of equality and increase, it is the succeeding one.

Thus ends the determination of Amāvāsyā.

Now, the determination of the time of the Aṣṭakā.

Therein, Āśvalāyana says: "In the four latter fortnights of winter and the cool season, on the eighth days, are the Aṣṭakās."

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The winter and cool seasons are the four months beginning with Mārgaśīrṣa, which ends with the new moon.

The latter fortnights = the dark fortnights.

And 'in the four' is for the purpose of prohibiting the performance in an intercalary month.

This is what is said: In the four months beginning with Mārgaśīrṣa, there are four dark eighth days; on them, the Aṣṭakās should be performed.

And this 'Aṣṭakā', in the view of Āśvalāyana, is the name of the śrāddha and the oblation; in the view of Kātyāyana, of the oblation only. Because in the original injunction, "on the eighth days, the Aṣṭakās," the rite in the form of the Aṣṭakā is enjoined for the time. And from the grammar in "Aṣṭakā is for the deity of the ancestors," it refers to the rite.

And thus, although in Yājñavalkya, beginning with "Amāvāsyā, Aṣṭakā," in "the times for śrāddha are proclaimed," the word Aṣṭakā appears at first glance to refer to time, yet, like "the substance is the attainment of a Brahmin," it indicates, by metaphorical interpretation, the time stated by Āśvalāyana.

In the Padma Purāṇa, however:

The Aṣṭakā of Prauṣṭhapadī will again be in the world of the ancestors.

By this, another Aṣṭakā is stated for the dark eighth day of Bhādrapada.

And thus, it is established that there are five Aṣṭakās in a year.

Āśvalāyana, however, has given another name, Māghyāvarṣa, to the Bhādra Aṣṭakā. And there, by the extension of the dharma of the Aṣṭakā, it is another rite from the Aṣṭakā; thus it has been explained by the author of the Bhāṣya, etc. And thus, by the followers of Āśvalāyana, on the dark eighth day of Bhādra, the Paurāṇa Aṣṭakā and the Māghyāvarṣa should be performed together (tantreṇa), say the knowers of the maxims.

Gobhila, however, having said, "Winter has four Aṣṭakās; one should wish to perform them all with meat," has also stated the Aṣṭakā fortnight later. "Winter has four Aṣṭakās" is with reference to the view that the year has three seasons. Or, it should be known to be with reference to the five-season year, from "by the combination of winter and the cool season."

In the smṛtis of Viṣṇu, etc., where three Aṣṭakās and three Anvaṣṭakās are mentioned, the mention of the three is of those that fall in winter. Because it is possible for them to be presented there without interval.

Although in the Brahmāṇḍa Purāṇa:

On the first, which is Aindrī, one should satisfy the ancestors with vegetables. / On the second, which is Prājāpatyā, one should satisfy them with pure meat. // On the third, which is Vaiśvadevī, with cakes, in order. / In the rainy season, with pure vegetables, on the fourth, always. //

a specific month is not stated, yet, from another verse of the Brahma Purāṇa, "On the dark Aṣṭakā of Pauṣa, one should satisfy the ancestors with vegetables," since the satisfaction with vegetables is stated for the dark Aṣṭakā of Pauṣa, the three stated are those that fall in Pauṣa, Māgha, and Phālguna.

In the Kūrma Purāṇa, however, it is clearly stated that the three are those that fall in Pauṣa, etc.

{MV-S_162}

The three Aṣṭakās are on the new moon days, in the three months of Pauṣa, etc.

Thus it is said.

And Pauṣa here is with reference to a month beginning with the bright fortnight.

When Āgrahāyaṇī has passed, there are three dark Aṣṭakās.

This is from the Viṣṇudharmottara.

And thus, in the Brahma Purāṇa and Viṣṇudharmottara, the three stated are those of winter and the cool season, other than the dark Aṣṭamī of Phālguna.

In the Brahmavaivarta and Vāyu Purāṇas, however:

The three Aṣṭakās are the root for the gift of a son. / In the dark fortnight, they are excellent; the first is considered Aindrī. // The second is Prājāpatyā; the third is Vaiśvadevakī. / The first should always be performed with cakes; the other, likewise, with meat. // The third should be performed with vegetables; this is the rule for the substance. / And the other, which is the fourth, that one should perform with special care. //

Thus it is said.

Although here too, the month is not stated, yet here, since the third, which is stated as the vegetable-Aṣṭakā, is recognized as the vegetable-Aṣṭakā of the Phālguna Aṣṭamī by the verse, "On the Phālguna Aṣṭamī, the wife herself should cook the vegetables," the three stated are with the omission of the Mārgaśīrṣa Aṣṭamī. By "And the other, which is the fourth," only the dark Aṣṭamī of Bhādra is meant. Because in "In the rainy season, with pure vegetables, on the fourth, always," that very one is referred to as the fourth.

Others, however, say that the three are beginning from the dark Aṣṭamī of Mārga. And thus, since it is possible to have syntactical unity with the previously cited Brahmāṇḍa Purāṇa, and there is the simplicity of inferring a single śruti, it is improper to infer a separate śruti. The fourth, however, is the dark Aṣṭamī of Bhādra, not the dark Aṣṭamī of Phālguna. How else could he say, "these three," "this is the fourth"? He would not say "four" from the very beginning, like Gobhila.

Thus, in the Paurāṇa view also, four Aṣṭakās should be performed in a year. If one is unable, then two: the one stated in the sūtra of Āśvalāyana, "or on one," and the one stated in the Purāṇa, the dark Aṣṭamī of Bhādra. There too, of those stated in the sūtra, it is only the Phālguna Aṣṭamī. Because by Āpastamba, "The dvyaṣṭakā that is after the Māghī Paurṇamāsī, the Aṣṭamī in it is connected with Jyeṣṭhā; they call that the Ekāṣṭakā," only one, the Phālguna Aṣṭamī, is stated. Dvyaṣṭakā is due to its connection with two days. That has been explained in two ways by the author of its commentary: as being an intercalary month, or as having a divided tithi. "Is connected with Jyeṣṭhā" is for the sake of an example, not for the purpose of stating that it should be taken only when it is conjoined with Jyeṣṭhā, and not at other times.

Thus ends the Aṣṭakā.

{MV-S_163}

Now, the Anvaṣṭakā.

Therein, Āśvalāyana says: "On the next day is the Anvaṣṭakya."

'On the next day' = on the day after the Aṣṭakā.

Viṣṇu also says: "Three Anvaṣṭakās," and "three on the preceding day."

'On the preceding day' = on the day before the Aṣṭakā.

That too is the name of a rite.

The obligatory nature of the Aṣṭakā is stated in the Vāyu Purāṇa:

For whom the Aṣṭakās pass unhonored, / his world becomes fruitless, and what he has gained is lost. //

Thus it is said.

And by Āśvalāyana, "On the preceding day, he should give to the ancestors," another śrāddha is stated for the day before the Aṣṭakā śrāddha.

Some say that all three of these are principal rites. Others say that the śrāddha on the preceding day is a subordinate element.

Thus ends the Anvaṣṭakā.

Now, the time for the vṛddhi śrāddha.

In the Brāhma:

At birth, at the sacred thread ceremony, and at the marriage of a son, / one should satisfy the ancestors named Nāndīmukha according to the rules. // In Veda-vows, in the establishment of the fires, in the sacrifice, in the Puṃsavana, / on eating new grain, at a bath, and at the first menstruation of a married woman, // in the consecration of a deity, a grove, a tank, etc., and in festivals, / at the anointing of a king, at the first feeding of a child with rice, it is called vṛddhi. // When going to the āśrama of a forest-dweller, etc., on the preceding day or on that very day, / one should satisfy the ancestors by the previously stated rule, for the success of the rite. //

In the Viṣṇu Purāṇa:

In a sacrifice, marriage, and consecration, in the tying and untying of the girdle, / at the birth of a son, and at the release of a bull, one should perform the vṛddhi śrāddha. //

In the Chandogapariśiṣṭa:

A father should give to his own ancestors in the rites of his son's sacraments. / He should give the piṇḍas up to the marriage; in his absence, in that order. //

The mention of 'son' is also indicative of a daughter. Because of the statement of Āśvalāyana, "The procedure is to be applied to a maiden." Āvṛt is the manner of performance. 'Up to the marriage' = up to the marriage. 'In his absence' = in the absence of the father of the one being initiated. 'In that order' = in the order of the father of the one being initiated. This is the meaning.

And this is only at the first marriage of the son.

{MV-S_164}

Because that alone is a sacrament.

In the second, etc., however, the son himself should perform it.

One should not begin a Vedic rite without having offered a śrāddha to the ancestors.

This is from the statement of Śātātapa.

Here, since the nāndīśrāddha is obtained everywhere from the verse, "without having offered," the repetition in "in a sacrifice, marriage, and consecration," etc., is for the purpose of a rule. And it is not a harmonizing restriction, because it would lead to the meaninglessness of "without having offered." And it is not that both are meaningful by the injunctions of origin and application, like the seventeen-fold nature, because both are injunctive. Therefore, in cases other than those stated, there is no rule.

An exception to this is in the Chandogapariśiṣṭa:

There should be no śrāddha on the Aṣṭakās, nor is a śrāddha desired in a śrāddha. / Nor in the Soṣyatī, Jātakarma, and the rites for one who has returned from a journey. //

Here, a śrāddha is prohibited in the Jātakarma. The one occasioned by birth, however, does occur.

He states a specific time:

In the Hemādri, Vasiṣṭha says:

On the preceding day, the śrāddha for the mothers; on the day of the rite, the one for the fathers. / On the succeeding day, one should perform the one for the maternal grandfather's line. //

Vṛddha Śātātapa says:

If one is unable on separate days, then on a single preceding day, / one should perform the three śrāddhas, and the Vaiśvadeva together (tāntrikam). //

There too, he states a difference of time:

The same author says:

In the forenoon, the śrāddha for the mothers; in the afternoon, the one for the fathers. / Then, that of the maternal grandfathers; in a vṛddhi, three śrāddhas are remembered. //

If this is not possible, Vṛddha Manu says:

In the absence of different times, a wise man should perform the three nāndīśrāddhas / on the preceding day, in the forenoon, with the mothers first. //

There too, it is in the early morning.

"In the early morning, the one occasioned by a vṛddhi," from the statement of Śātātapa.

This is other than at the birth of a son.

The vṛddhi should be in the forenoon, except for the one occasioned by birth. / At the birth of a son, a wise man should perform the śrāddha at that very time. //

This is from the verse of Atri.

'Birth of a son' is indicative of an unfixed occasion.

In fixed occasions, the vṛddhi-occasioned rite is in the early morning. / When they are unfixed, then it is desired to be immediately after. //

This is from a verse of Laugākṣi.

Here, 'in the early morning' is indicative of the three-day, etc., options. Because it is possible to perform it, since the occasion is fixed.

In a śrāddha that is a subordinate element of a rite, these same times apply.

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At the time of conception, in the Soma sacrifice, and in the Sīmantonnayana, / the śrāddha should be known as a subordinate element of the rite, performed like a vṛddhi. //

Because by this verse of Pāraskara, the time of the vṛddhi śrāddha is extended.

Thus ends the times for the vṛddhi śrāddha.

Now, the time for the śrāddha of the dark fortnight.

Therein, Yājñavalkya says:

From Pratipad onwards, having excluded one, Caturdaśī, / for those who were killed by a weapon, it is given there to them. //

(a. 1, ślo. 264)

For one who is unable, Gautama says: "Or from Pañcamī onwards of the dark fortnight."

If one is even less able, Manu says:

In the dark fortnight, from Daśamī onwards, having excluded Caturdaśī, / the tithis are praised for a śrāddha, as these are, not so the others. //

(a. 3, ślo. 276)

If one is unable to do even that, Kātyāyana says: "In the dark fortnight, one should perform it, or from the fourth tithi onwards, on whichever day one has the means."

'Has the means' means has the materials for the śrāddha.

Even when it is on a single day, it should be performed separately from the new-moon śrāddha, because of the separate mention in "the new moon day, the Aṣṭakā, a vṛddhi, the dark fortnight."

Others say that on the new moon day, it is performed together (tantreṇa).

If one is unable to do even this, Devala says it should be done four times in the middle of the year.

In the context of the pārvaṇa rite—

By this procedure, one should perform the śrāddha once a year, / or twice, or four times, as is the śrāddha, month by month, or day by day. //

The four-times-a-year option is when the sun is in Virgo, Aquarius, Taurus, and Libra; the three-times-a-year option is because it is known and praised.

If one is unable to do even this, then three times in the middle of the year.

There too, when the sun is in Virgo, Aquarius, and Taurus.

By this procedure, one should offer the śrāddha three times a year. / When the sun is in Virgo, Aquarius, and Taurus, and always in the dark fortnight. //

This is from the Matsya Purāṇa.

For one of even lesser ability, it is twice a year, from the previously cited statement of Devala.

And that is because it is praised when the sun is in Virgo, or in either Aquarius or Taurus.

If one is unable to do even that, it is once a year, from the very statement of Devala.

And that too is most praised in Virgo itself.

And this is obligatory (nitya), from the statement of Kātyāyana: "One should not transgress the dark fortnight, even with vegetables."

For this very reason, Gautama, having stated many times, said: "The regulation of time is according to one's ability."

And it is also optional (kāmya).

{MV-S_166}

This is from the Mārkaṇḍeya Purāṇa, beginning with "Pratipad for the gain of wealth."

For the omission of this, there is only a penance, because secondary times are not stated.

Thus ends the determination of the time for the dark fortnight śrāddha.

---

[The Dark Fortnight when the Sun is in Virgo (Mahālaya)]

In the Brāhma Purāṇa:

In the dark fortnight of Āśvayuj, one should perform the śrāddha day by day, / or for the fortnight minus a third part, or for a third part, or for half. //

The word aśvayuk refers to the month of Āśvina ending with the full moon.

That is, the fortnight after Prauṣṭhapadī.

The word 'day' (dina) here refers to the tithi, because the fortnight is composed of tithis.

For this very reason— In the Viṣṇudharmottara:

A day in the lunar measure is proclaimed by a single tithi. / A civil day is known by a single day-and-night. //

Thus it is said.

And so, if two tithis suitable for a śrāddha are obtained on a single day, there are two śrāddhas; and if there is an increase of a tithi, there is a repetition of the śrāddha, because it has been performed.

By this, the statement of the Kalpataru, "day by day" (ahanyahani), is refuted.

The authors of the Pārijāta, Pradīpa, Prakāśa, the commentary, the Śrāddhaviveka, the Prītahastaka, Bhānūpādhyāya, and others also hold this view.

'Minus a third part' = minus the third part, beginning from Pañcamī; 'a third part' = the third part, beginning from Daśamī.

Beginning from the fifth tithi until the conjunction of the moon and sun, / in the dark fortnight, from Daśamī onwards—

Because of this verse, say the Kalpataru and others.

The Śrāddhaviveka, however, says that 'minus a third part' is the option of beginning from Ṣaṣṭhī; 'a third part' is the option of beginning from Ekādaśī.

The fortnight after Prauṣṭhapadī, and there too, especially / after the fifth, and there too, after the tenth, and even more so after that. //

This is from the Viṣṇudharmottara.

Therefore, from the sight of both verses, the option is proper, and it is a structured one.

For those for whom there is no śrāddha on Caturdaśī, the options are from Pañcamī and Daśamī.

For those for whom there is, the options are from Ṣaṣṭhī and Ekādaśī.

Bhānūpādhyāya, Nīlāmbarācārya, and others also say this.

'Or for half.'

'Half' means half of the fortnight, beginning from Aṣṭamī, say the Kalpataru and others.

'Half' means half of the third part, because of the instruction of successively shorter times and because of its proximity, say the author of the Viveka and Bhānūpādhyāya.

There, the author of the Viveka says it is the option of beginning from Trayodaśī.

Bhānūpādhyāya, however, says that for those for whom there is no śrāddha on Caturdaśī, the option is from Dvādaśī; for those for whom there is, it is from Trayodaśī.

In reality, however, since the intention of this verse is only to instruct many times, and since the instruction of longer and shorter times is obtained by implication, and since it does not instruct successively shorter times, and since in 'a third part', the fortnight, which is established in the mind as the thing to be divided,

{MV-S_167}

is not abandoned in 'half' for lack of a reason, and since the meaning of the word 'third part', though in proximity, is not presented as the thing to be divided, and since it is a qualifier of the fortnight, it cannot be connected with the meaning of the word 'half'; and because of the syntactical unity with the statement of Gautama, "Then, in the dark fortnight, one should give a śrāddha to the ancestors, from the fifth to the end of the new moon, or from the eighth, or from the tenth, or on all days"; and because of the simplicity of inferring a single source śruti, the explanation that 'half' means half of the fortnight is proper.

Here, since the options of the fortnight-śrāddha, etc., are longer and shorter, and an option by choice is impossible, there is a hierarchy of fruit (phalatāratamya), like "one should give one, two, or three," says the Śrāddhaviveka.

Since an obligatory (nitya) rite has no fruit, there is no hierarchy of fruit. Rather, it is a structured option based on capacity (śaktyapekṣayā vyavasthita vikalpa).

And when one has resorted to one option, and is unable to complete it, and resorts to another option, in that performance, that very option must be completed in some way, like rice and barley, say the Miśras.

In reality, however, as in the case of the holding of the sixteenth cup (ṣoḍaśigrahaṇa), it is proper to infer a greater abundance of fruit.

Because even an obligatory rite has some fruit, and it is unjust to infer an absence of fruit for one who is able, when he resorts to a shorter option, and because it would lead to over-application in the case of the holding of the sixteenth cup, etc.

And here, since repetition (vīpsā) is heard in "day by day," a pārvaṇa rite should be performed even on Caturdaśī. The prohibition, "having excluded Caturdaśī," applies to the Caturdaśī of other dark fortnights, say the Pradīpa and Viveka.

That is not so.

The śrāddha on Caturdaśī in Mahālaya is only for one killed by a weapon.

Because it would contradict this verse.

The authors of the Kalpataru, Bhānūpādhyāya, Nīlāmbarācārya, and others also say this.

There, for one who is unable, a single performance is stated in the Hemādri, in the Nāgarakhaṇḍa:

In the fifth fortnight from Āṣāḍhī, when the sun is in Virgo, / whichever man performs a śrāddha, even on a single day, // his ancestors are certainly satisfied for a whole year.

Thus it is said.

Here, the statement that the sun is in Virgo is for the sake of praise, not that that alone is the time for the śrāddha.

Taking Āṣāḍha as the limit, whichever is the fifth fortnight, / one should perform the śrāddha there, whether the sun has entered Virgo or not. //

Because in the Āditya Purāṇa, it is stated that it should be disregarded.

Bṛhanmanu:

In the middle or at the end, wherever the sun enters Virgo, / that entire fortnight is venerable; a śrāddha is enjoined there. //

Thus it is said.

'Fortnight' means half a month.

Therefore, even if Śrāvaṇa is an intercalary month, the fifth nature of the dark fortnight is not lost, say some.

In reality, however—

When Nabhas or Nabhasya is an intercalary month, / the seventh would be the fortnight for the ancestors; in other cases, however, it is the fifth. //

Because of this statement of the Nāgarakhaṇḍa, it is proper that it is in the seventh fortnight; this has been said in the determination of what is to be done in an intercalary month.

{MV-S_168}

Here, in all cases, the fortnight is stated as the time for the śrāddha.

By Śāṭhyāyani, however—

The sixteen tithis that are in the dark fortnight of Nabhasya, / if it is conjoined with the sun in Virgo, that is the time for the śrāddha rite. //

sixteen days are stated as the time for the śrāddha.

The fortnight, however, consists of fifteen tithis.

"Fifteen are the nights of half a month," from the śruti.

How then is the number of sixteen śrāddhas accomplished in the dark fortnight?

Some say, with Paurṇamāsī.

For the Nāndīmukha ancestors, every year, when the sun is in the sign of Virgo, / one should perform it on Paurṇamāsī, as is the word of Varāha. //

Because of this verse written by Dhanañjaya, Halāyudha, etc.

For this very reason, in the Brahma and Vāyu Purāṇas, the fruit of the sixteen tithis beginning with Paurṇamāsī is stated; this is said in the treatise of Kāmarūpa.

Or, when the fortnight consists of sixteen days due to an increase of a tithi, then a śrāddha should be performed on the increased day as well; for this purpose is the mention of sixteen, says Hemādri. Others say it is with reference to the śrāddha for which one's father is alive, one's maternal grandfather, an ascetic, or a daughter's son is the entitled performer.

Because for him also, when his father is alive, a śrāddha for the maternal grandfather is enjoined on the Pratipad after the new moon day.

In reality, however—

The sixteen days that are with the bright Pratipad, / without distinction from the waning of the moon, that too is remembered as having the nature of Darśa. //

Because of this statement of Devala, a śrāddha is enjoined there as well.

In a single performance at Mahālaya, the tithi, etc., should be examined.

In a single Mahālaya, in an optional śrāddha, and in all repeated śrāddhas, / and in the case of one that has passed, one should consider all this. //

This is from the statement of Nārada in the Pṛthvīcandrodaya.

'This' means the prohibited tithi, etc.

The same is stated by Vasiṣṭha:

On Nandā, on the day of Bhārgava, on Caturdaśī, in the three birth-nakṣatras, / a householder should not perform a śrāddha in these, for it causes the loss of sons and wealth. //

'In the three birth-nakṣatras' means in the three nakṣatras of Rohiṇī, etc.

The same is stated by Vṛddhagārgya:

In Prājāpatya, Pauṣṇa, and the ancestral ṛkṣa, and on the day of Bhārgava, / he who performs a śrāddha, his son perishes. //

Thus it is said.

Prājāpatya = Rohiṇī, Pauṣṇa = Revatī, ancestral = Maghā. An exception to this is sometimes stated—

In the Hemādri and Mādhava:

At an Amāpāta, in Bharaṇī, on Dvādaśī, in the middle of the fortnight, / one should not consider the tithi, the nakṣatra, or the day of the week. //

Thus it is said.

The single performance is on the day of the father's death; there, the prohibition of the day of the week, etc., for the offering of the piṇḍa is not to be considered, says—

{MV-S_169}

Kātyāyana:

Whichever tithi of whichever month occurs on the day of death, / that tithi in the fortnight of the ancestors should be worshipped with effort. // The tithi should not be broken, except for impurity, by chance. / The piṇḍa-śrāddha should be performed; one should not cause an interruption. // When one who is unable performs it on a single day in the fortnight of the ancestors, / he should perform the offering of the piṇḍa according to the rules, even on a prohibited day. //

Thus it is said.

Here, in the performance of the śrāddha every day, Nandā, etc., are not to be avoided.

In the dark fortnight of Nabhasya, one should perform the śrāddha day by day. / Nandā, etc., should not be avoided, nor should Caturdaśī be avoided. //

This is from the statement of Kārṣṇājini.

In other options, Caturdaśī is to be avoided.

For those killed by poison, a snake, a beast of prey, fire, a wild animal, or a Brahmin, / the rites should be performed on Caturdaśī; for others, it is condemned. //

By this statement of Marīci, and by the verse cited in the Kālādarśa, etc., "The śrāddha on Caturdaśī in Mahālaya is only for one killed by a weapon," since a śrāddha for anyone other than one killed by a weapon is prohibited, it has been said.

For a father, etc., killed by a weapon, however, it does occur there.

For those who have been killed by a weapon, it is given there.

(Yājñavalkya Smṛti, a. 1, ślo. 264)

This is from the statement of Yājñavalkya.

The avoidance of Nandā, etc., however, does not occur in the options of Pañcamī, etc., because it would lead to the loss of the measure of the division, etc.

For this very reason, in the option of Ṣaṣṭhī, etc., there is no avoidance of Caturdaśī.

As for what is in the Sūryasiddhānta—

In the twenty-sixth degree of Sagittarius, in the twenty-second of Pisces, / in the eighteenth degree of Gemini, and in the fourteenth of Virgo, //

having said this, it is said:

The sixteen days that are after this in Virgo, / they are equal to sacrifices; what is given to the ancestors is imperishable. //

The sixteen days that are stated as the time for the śrāddha, they apply to another, optional (kāmya) śrāddha, say Śūlapāṇi and others.

As for what is said by Śūlapāṇi—

The householder who does not perform a śrāddha when the sun is in Virgo, / whence for him are wealth and sons, afflicted by the sighs of the ancestors? //

by such verses, another śrāddha, occasioned by Virgo, is enjoined, independent of the fifth fortnight. And when the Virgo ingress is in the dark fortnight, it is performed together (tantra); when it is separate, it is separate.

{MV-S_170}

In Virgo, it is performed only once—that is incorrect. Because it would lead to the complexity (gaurava) of different injunctions, and because the Virgo ingress necessarily occurs in the fifth fortnight, and because the fifth fortnight, indicated by Virgo, can be established as the time for the śrāddha, and because of the syntactical unity (ekavākyatva) with the previously cited verse, "at the beginning or in the middle," and because of the simplicity (lāghava) of inferring a single source śruti.

Here—

The sixteen tithis that are in the dark fortnight of Nabhasya, / if it is conjoined with the sun in Virgo, that is the time for the śrāddha rite. //

in this original injunction, because of the singular mention, "for the śrāddha rite," there is only one śrāddha, and due to the combination of tithis with a number, it is repeated (abhyasyate) for each tithi, like the Āgneya sacrifice.

As for the hearing of a number in the rite, "for the sixteen śrāddhas," that does not cause a division, because its purpose is to state the quality of the venerability of the entire fortnight, even by a connection with a part of Virgo, and it does not have the purpose of originating a rite.

Because only a number in the original injunction causes a division.

And because in "for the sixteen śrāddhas," since the śrāddhas are the object of the second case, which is a karmapravacanīya indicating an occasion, and because of the repetition (vīpsā) in "day by day," and because of the second case of absolute conjunction in "for the fortnight minus a third part," etc., and because of the word 'entire' (sakala), etc., in "that entire fortnight is venerable," the repetition of the full rite (abhyāsa) is understood.

And so, due to the difference of time, just as there is a repetition of the performance of the oblation with its subordinate elements at the times of evening and morning, so too there is a repetition of the śrāddha with its subordinate elements on all tithis.

Because the time of the rite delimits the performance, when there is a combination of times, a repetition of the performance is unavoidable.

And so, what is said by Hemādri, that in the abhyāsa option, the giving of the fee is at the end and the Brahmin is one, that is to be reconsidered.

Because it would lead to the even greater undesirable consequence of the performance together (tantratā) of the other subordinate elements that are indirectly beneficial and that precede and follow the principal rite.

And so, in the fortnight-śrāddha, even if an agreement is made with the Brahmins only once for the sake of freedom from obstacles, if the Brahmins incur impurity (āśauca), they must be dismissed.

Because there is no scriptural invitation.

Likewise, for the performer also, who has begun with any abhyāsa option, if impurity befalls him in the middle, then because there is no principal commencement as stated in "śrāddhe pākaparikriyā," and because there is no resolve (saṅkalpa), the rule "there is no impurity in a rite that has been commenced" does not apply, and the commenced abhyāsa option must be abandoned.

But after the impurity has passed, the Mahālaya śrāddha should be performed according to the rules by the single-performance option, etc., because it has not been performed by any option.

As for the performances previously done, they are fruitless, because of the absence of the other cooperating elements.

In the case of an obstacle other than impurity, however, it should be performed by a substitute. Enough of this digression.

The secondary time (gauṇakāla) for not performing the śrāddha in Mahālaya is stated in the Hemādri—

Yama:

When the sun is in Virgo during the rainy season, a householder / should perform it between the two Pañcamīs of both fortnights, even with vegetables. //

Thus it is said.

{MV-S_171}

'Between the two Pañcamīs' means of the dark and bright fortnights.

Here, by the reasoning of what is obtained and what is not, the intention is to enjoin a secondary time after the new moon day and before the fifth day.

If that is also not possible, then on some day until the Scorpio ingress.

As long as the sun remains in Virgo and Libra in succession, / so long is the time of the śrāddha; the city of the deceased is empty then. //

This is from the Brahma Purāṇa.

Here, the construction is "the time of the śrāddha in succession."

The meaning is, if it is not possible in Virgo, then in Libra.

For this very reason— In the Nāgarakhaṇḍa:

Even when the fortnight of the ancestors has passed, as long as the sun is in Virgo, / the ancestors desire the śrāddha given by their sons. // Then, even when the sun has entered Libra, some desire, O king, / the śrāddha given by their descendants, being afflicted with hunger and thirst. // For two months they wait, resorting to the door of the house, / in the form of air, afflicted with thirst, emaciated with hunger, the ancestors of men, // as long as the sun is in Virgo and in Libra, O lord of the earth! //

Thus it is said.

There too, there is a special rule for the new moon day of Kārtika.

This fifteenth tithi which is famous on earth as Dīpānvitā, O king, / on it one should give, if it has not been given to the ancestors in Mahālaya. //

This is from the Bhaviṣya.

Here, although the giving of lamps is enjoined on the full moon day of Kārtika as well, yet only the new moon day should be taken by the word 'fifteenth'.

Because the dark fortnight is praised for rites for the ancestors, and because it is famous as Dīpāvalī.

Mahālaya is the dark fortnight of Bhādra, because of the great dissolution (laya) of the ancestors there.

Or, because it is the abode (ālaya) of the great festival (mahas) of the ancestors.

[Determination of the Bharaṇī Śrāddha]

Now, the śrāddha on Bharaṇī in that very fortnight is of great fruit.

Bharaṇī in the fortnight of the ancestors is declared to be great. / He by whom a śrāddha is performed on it becomes one who has performed the Gayā śrāddha. //

This is from the Matsya Purāṇa.

[Determination of the Trayodaśī Śrāddha]

Now, Trayodaśī.

Here—

When Prauṣṭhapadī has passed, having reached Trayodaśī conjoined with Maghā, / a śrāddha should indeed be performed with honey and rice pudding. //

Likewise—

He who nourishes his body every day by selling himself, / even by him, a śrāddha should be performed with those various materials well-collected, //

{MV-S_172}

on Trayodaśī, with effort, in the rainy season and in Maghā. / There is no other time superior to this in śrāddhas. //

Likewise, (Manu Smṛti, a. 3, ślo. 273)

Whatever is mixed with honey, one should give on Trayodaśī. / That too would be imperishable, in the rainy season and in Maghā. //

Although in these verses of Śaṅkha, the Brahma Purāṇa, Manu, etc., only Trayodaśī conjoined with Maghā is heard as the time for the śrāddha, yet even the plain tithi is a time for śrāddha.

When Prauṣṭhapadī has passed, and likewise the dark Trayodaśī.

And "the dark Trayodaśī after Prauṣṭhapadī."

May some excellent man be born in our family, // who, in the rainy season, in the bright fortnight, on Trayodaśī, being restrained, / would perform a śrāddha with rice pudding drenched in honey. //

Likewise, (Manu Smṛti, a. 3, ślo. 274)

May he be in our family who would give us on Trayodaśī / rice pudding with honey and ghee, in the eastern shadow of an elephant. //

Because in the smṛtis of Viṣṇu, Manu, etc., even the plain tithi is heard.

The mention of the conjunction is for the sake of praise.

Likewise, in the Yogiyājñavalkya:

In the rainy season, on Trayodaśī, and in Maghā especially.

(a. 1, śrā. pra. ślo. 261)

By "especially," it is stated that it is for the sake of praise.

The dark Trayodaśī of Bhādrapada is primary, dear to the ancestors. / On it, the ancestors are satisfied for five hundred years. // On it, when conjoined with Maghā, being satisfied even with water, etc., / the ancestors are likewise satisfied for ten thousand and ten thousand years. //

Because in this verse from the Candrikā, having stated the plain tithi, praise is stated for the conjunction with Maghā.

In "in the rainy season and in Maghā," etc., the word 'and' (ca) is not for the purpose of a mutual conjunction with the tithi, but for the purpose of a combination in which each is independently connected with a single action.

With honey, meat, vegetables, milk, and rice pudding, / he will give us this śrāddha in the rainy season and in Maghā. //

Because in this verse of Vasiṣṭha, even Maghā alone is stated as a time for śrāddha.

And it should not be argued that in that case, in "on Trayodaśī, with effort, in the rainy season and in Maghā," etc., the rainy season would also be a separate time for śrāddha.

Because in "in the rainy season, in the bright fortnight, on Trayodaśī," and likewise in "on the rainy-season Trayodaśī," etc., it is understood to be a qualifier.

{MV-S_173}

Here, Śūlapāṇi says—

When Prauṣṭhapadī has passed, having reached Trayodaśī conjoined with Maghā, / a śrāddha should indeed be performed with honey and rice pudding. //

Because a direct injunction is heard in this verse of Śaṅkha.

May he be in our family who would give us on Trayodaśī. //

Likewise—

May some excellent man be born in our family, / who, in the rainy season, in the bright fortnight, on Trayodaśī, being restrained, // would perform a śrāddha with rice pudding drenched in honey.

Because the verses of Manu and Viṣṇu, which state a plain Trayodaśī, and likewise—

He will give us this śrāddha in the rainy season and in Maghā.

the verse of Vasiṣṭha, which states a plain Maghā, are explanatory statements (arthavāda), and since it is possible for them to have syntactical unity with a direct injunction, and it is not proper to infer another, independent injunction, it is proper to infer that the verses on the plain tithi apply to the conjoined one, by metaphorical interpretation, for the sake of the simplicity of inferring a śruti.

The conjunctions of Gajacchāyā and Kuñjaracchāyā, however, are for the sake of an excess of fruit in the Trayodaśī śrāddha itself, because they are stated by other sages.

That is incorrect.

If, for the sake of the simplicity of inferring a single injunction, one were to resort to the indication of another, which is not desired, even by superseding the natural independence,

then from that very simplicity, the śrāddha would be only on a Trayodaśī conjoined with the Gajacchāyā conjunction, and in the eastern shadow of an elephant, not elsewhere.

Because it is simpler to infer a śruti that applies to a qualified object by combining all elements.

Now, if—

Being determined as different by their form, and not desiring each other, / they seek their purpose with disregard for each other. //

by this maxim, the inference of various śrutis corresponding to the verses of those various sages is also authoritative,

then the verses that state a plain Maghā and a plain Trayodaśī can also infer their respective śrutis without hindrance. Enough of this.

And this śrāddha is different from the Mahālaya, etc., śrāddhas.

Because in verses such as "When Prauṣṭhapadī has passed, and likewise the dark Trayodaśī," and likewise "the dark Trayodaśī after Prauṣṭhapadī," the Mahālaya, etc., śrāddhas are not presented.

And this is obligatory (nitya).

Beginning with "When Prauṣṭhapadī has passed, and likewise the dark Trayodaśī"—

These times for śrāddha, Prajāpati has declared as obligatory. / He who does not perform a śrāddha in these goes to hell. //

{MV-S_174}

This is from the Viṣṇudharmottara.

And it is also optional (kāmya).

Beginning with this—

The great ancestors, always pleased at a śrāddha, bestow upon men / desired offspring, fame, heaven, health, and wealth. //

This is from the statement of Śaṅkha.

As for the prohibition of a śrāddha here, shown by Jyotirbṛhaspati:

The man who performs a śrāddha on the dark Trayodaśī, / know for certain the death of his eldest son. //

that applies to a single line of ancestors (ekavarga).

And so— Kārṣṇājini:

One should not begin a śrāddha for a single line of ancestors on Trayodaśī. / Those who are not satisfied there, they harm his offspring. //

Thus it is said.

This verse has been explained by Hemādri in two ways.

The word 'one' (eka) means 'only'.

One should not perform it for the paternal line alone, but should also perform it for the maternal grandfather's line.

For one who is unable on the new moon day, etc., since the purpose of the obligatory scripture is fulfilled even by a śrāddha for the paternal line alone, as is seen in the sūtra of Āpastamba, etc., the possibility of performing it for a single line arises.

Or, the meaning is that one should not perform only the pārvaṇa for a single line, but should also perform the pārvaṇa and ekoddiṣṭa for all, the father, paternal uncle, etc.

Because of the latter part of the verse, "those who are not satisfied."

Or, the prohibition applies to a śrāddha with piṇḍas.

In the two solstices, a śrāddha, and in the two equinoxes, / and on all the Yugādis, except for the offering of the piṇḍa. //

This is from the statement of Pulastya.

The Mahālaya-trayodaśī śrāddha is not different from the Yugādi śrāddha, because it is presented as being inseparably connected with the Yugādi, say some.

Or, let there be a difference; even so—

A twice-born with offspring should not offer the piṇḍa on a Trayodaśī conjoined with Maghā; / the poets know this as obligatory. //

Because by Bṛhatparāśara, the offering of the piṇḍa is specifically prohibited in the dark-fortnight Trayodaśī śrāddha, the prohibition of the śrāddha applies to that. Thus there is no fault. Or, it applies to an optional śrāddha.

By Āpastamba—

On Trayodaśī, one has many sons, many friends, and beautiful offspring, but they die young.

Because a fault is stated in the context of an optional śrāddha. Or, it applies to a householder with a son.

A householder with a son should not perform a śrāddha on Trayodaśī.

Because it is prohibited for him by a smṛti.

He who is without offspring, for him Trayodaśī is proclaimed for a śrāddha. / He who has offspring and performs it, his lineage is destroyed. //

Because in the Hemādri, in the Nāgarakhaṇḍa, a fault is stated for one with offspring.

Here, the word 'offspring' (santāna) means 'son', because of the smṛti, "a householder with a son should not perform it."

Here, the Trayodaśī, Mahālaya, and Maghā śrāddhas are performed together (tantra); if the Yugādi śrāddha is different, then that too.

{MV-S_175}

Another special rule should be seen in the Śrāddhaprakāśa.

Thus ends Trayodaśī.

[Determination of the Caturdaśī Śrāddha]

Now, Caturdaśī.

Marīci:

For those killed by poison, a snake, a beast of prey, fire, a wild animal, or a Brahmin, / the rites should be performed on Caturdaśī; for others, it is condemned. //

The compound is "those whose killing is by poison up to a Brahmin."

In the Nāgarakhaṇḍa:

For those who have an untimely death, or a death by a weapon, / and for those who have died in an epidemic, and for those who have met death by poison, // and for those who have been burned by fire, and for those who have met death by water, / a śrāddha should be performed for them on Caturdaśī, O lord of men! //

In the Mārkaṇḍeya Purāṇa:

He whose ancestors are young, or have died, or have been killed by a weapon, / by him it should be performed on Caturdaśī. //

Thus it is said.

Youth is from the sixteenth year to the thirtieth year, say the Śrāddhaviveka and others.

Here, in all cases, the gender is not intended, because it is not a qualifier of the object of the rite.

And here, since "have an untimely death," etc., is heard, death without illness is the occasion for the Caturdaśī śrāddha.

And so, even for one who has followed her husband in death, the Caturdaśī śrāddha does occur, say the Gauḍas.

Others, however, say that an unlawful death is the occasion for the Caturdaśī śrāddha. For those who have died even lawfully by fasting to death, it does occur.

For those who have died by fasting to death, a weapon, fire, poison, or hanging.

This is from the Brahma Purāṇa.

Likewise, for those killed in battle also.

"For those killed in battle, Caturdaśī is praised for the śrāddha rite," from the recollection of Viṣṇu, they say. And this is in the form of an ekoddiṣṭa.

The śrāddha that is on Caturdaśī, after the Sapiṇḍīkaraṇa, / should be performed by the ekoddiṣṭa procedure for one killed by a weapon. //

This is from the statement of Gārgya.

Another detailed discussion on this should be known in the Śrāddhaprakāśa.

Thus ends Caturdaśī.

[The Śrāddha Performed by a Daughter's Son]

Now, on the bright Pratipad of Āśvina is the śrāddha for the maternal grandfather, performed by the daughter's son.

In the Saṅgraha:

A daughter's son, even if just born, and even if the maternal uncle is present, / should perform the śrāddha for the maternal grandfather on the bright Pratipad of Āśvina. //

Thus it is said.

{MV-S_176}

This should be taken when it pervades the forenoon (saṅgava), says the Nirṇayadīpa:

On the bright Pratipad of Āśvina, the daughter's son should perform the ekapārvaṇa / śrāddha for the maternal grandfather, with his father, always in the forenoon. // A daughter's son, even if just born, and even if the maternal uncle is alive, / between the morning and the forenoon, the Pratipad of the Ārya should be. //

This is from a verse.

[Miscellaneous Obligatory Śrāddha Times]

Now, the miscellaneous obligatory śrāddha times.

There, in the Viṣṇudharmottara:

The ingress of the sun is praised for a śrāddha, O lord of the earth! / The two equinoxes there, and the two solstices especially. //

It is obligatory—

At an eclipse of the moon and sun, in the three Aṣṭakās, and at the two solstices, / a restrained man should give to the ancestors even water mixed with sesame. // A śrāddha performed by him for a thousand years, this is a secret the ancestors say.

This is from the Viṣṇu Purāṇa.

Its being optional is from the verse of Viṣṇu, "the ingress of the sun," etc.

The time indicated by the availability of materials and a Brahmin is a time for śrāddha.

And so— The Nigama: "In the dark fortnight, on whichever day one has the means, or on the new moon day, but especially on the Aṣṭakā, at a sacred ford, on a sacred tithi, when materials and a Brahmin are available, one should wish to perform it."

The rites enjoined on the occasion of a vṛddhi, an ingress, and the availability of materials and a Brahmin are obligatory because they are occasional.

And also from the statement of Hārīta:

At a sacred ford, and when materials are available, one should not determine the time. / And having obtained a worthy Brahmin, a śrāddha is enjoined immediately. //

'Immediately' means it is obligatory.

Yama:

What is given at the sight of Rāhu is said to be an infinite śrāddha.

Viṣṇu:

What is given at the sight of Rāhu is said to be an infinite śrāddha. / It is endowed with qualities, fulfills all desires, and reaches the ancestors. //

'Fulfills all desires' = is enjoined for all desires.

In the Liṅga Purāṇa:

Even with all one's wealth, a śrāddha should be performed at the sight of Rāhu.

By "even with all one's wealth," its obligatory nature is stated.

And the time indicated by a desire for a śrāddha is a time for śrāddha.

{MV-S_177}

In the Mārkaṇḍeya Purāṇa:

On obtaining a distinguished Brahmin, at an eclipse of the sun and moon, at a solstice, / at an equinox, at a saṅkrānti, and at a Vyatīpāta, O sons, // on obtaining materials worthy of a śrāddha, and on seeing a bad dream, / on afflictions of one's birth-nakṣatra and planets, one should perform a śrāddha if one wishes. //

The word 'and' (ca) has a different connection.

The meaning is 'and if one wishes'.

Its obligatory nature is from the injunction on the occasion of the desire.

In the Brahma Purāṇa:

The śrāddha that is to be performed on the full moon days, in the ṛkṣa of the object, / at the conjunction of the month and the nakṣatra.

A special rule for the full moon day of Bhādrapada is in the Brahma Purāṇa:

For the Nāndīmukha ancestors, every year, when the sun is in the sign of Virgo, / one should perform it on the full moon day, as is the word of Varāha. // Those who are above the great-grandfather, they are the three Nāndīmukhas. / They are called 'of pleasant face' and are the abode of auspiciousness. //

'Of the great-grandfather' means of the father's great-grandfather.

Yama:

On Āṣāḍhī, Kārttikī, and Māghī, three or five twice-born, / one should satisfy, with the ancestors first; that is said to be imperishable for him. //

In the Matsya Purāṇa:

On Vaiśākhī, at an eclipse, and likewise, O child, in Mahālaya.

In these verses, the mention of specific full moon days is for the sake of their obligatory nature or for the sake of an excess of merit.

In the Viṣṇudharmottara:

In the dark fortnight of Āśvina, and in the first of Kārtika, / he who always performs a śrāddha obtains the fruit of an Aśvamedha. // The soul of all, Janārdana, gives up sleep at that time. / A śrāddha there is infinite; no deliberation should be made on this. //

Devala:

All the odd tithis are more venerable than the even ones. / The two months of Māgha and Prauṣṭhapada are venerable in time. // Of the fortnights, the bright fortnight, and the dark one is venerable for a śrāddha. / This examination of the tithis has been stated; it is not stated for the nakṣatras. //

{MV-S_178}

The Uttaras, Śravaṇa, Tiṣya, Mṛgaśīrṣa, Prajāpati, / Hasta, Śatabhiṣaj, Svāti, Citrā, the ancestral one, and Aśvinī, // these nakṣatras are always praised in a rite for the ancestors. / The other nakṣatras are stated sometimes for specific reasons. // When one obtains a Brahmin endowed with qualities, who is a worthy recipient, / that very time becomes venerable for a śrāddha, or again. //

'For specific reasons' = due to the conjunction with the fifteenth of Māgha, etc.

[Times for Optional Śrāddhas]

Now, the times for optional (kāmya) śrāddhas.

There, Kātyāyana says: "Now, the optional ones. On Pratipad, one obtains unattractive wives; on Dvitīyā, the birth of a daughter; on Tṛtīyā, horses; on Caturthī, small animals; on Pañcamī, sons; on Ṣaṣṭhī, success in gambling; on Saptamī, agriculture; on Aṣṭamī, commerce; on Navamī, single-hoofed animals; on Daśamī, cows; on Ekādaśī, servants; on Dvādaśī, wealth, grain, and base metals; on Trayodaśī, pre-eminence among kinsmen, but they die young; on Caturdaśī, for one killed by a weapon; on Amāvāsyā, all things."

Manu says: (a. 3, ślo. 277)

By performing it on even nakṣatras, he obtains all desires. / By honoring the ancestors on odd ones, he obtains abundant offspring. //

Yājñavalkya says: (a. 1, śrā. pra. 265-268)

Heaven, offspring, vigor, valor, land, and strength, / sons, pre-eminence, good fortune, prosperity, and leadership among sons, // and the state of having an unopposed command, and commerce, etc., / health, fame, freedom from sorrow, and the supreme state, // knowledge, wealth, success as a physician, base metals, cows, goats, and sheep, / horses, and long life—he who will give a śrāddha according to the rules, // from Kṛttikā to Bharaṇī, he obtains these desires, / being a believer, full of faith, and free from pride and envy. //

'The state of having an unopposed command' = the state of having one's command unopposed everywhere.

Viṣṇu says: "By constantly performing a śrāddha on Sunday, one obtains health; on Monday, good fortune; on Tuesday, victory in battle; on Wednesday, all desires; on Thursday, desired knowledge; on Friday, wealth; on Saturday, long life."

Thus end the times for optional śrāddhas.

{MV-S_179}

[The Yugādis]

Now, the Yugādis.

In the Viṣṇu Purāṇa:

The third of the bright fortnight of the month of Vaiśākha, and this Navamī of the bright fortnight of Kārttika, / Trayodaśī of the dark fortnight of the month of Nabhasya, and the fifteenth of Māgha, // these four tithis are said by the ancients to be Yugādyās, of infinite merit. / A restrained man should give to the ancestors even water mixed with sesame on these. // A śrāddha performed by him for a thousand years, this is a secret the sages say.

In the Nāgarakhaṇḍa:

Now listen, O lord of kings, to the Yugādyās, dear to the ancestors, / by the mere mention of which a collection of sins is destroyed. // The bright Navamī of Kārttika, the bright Tṛtīyā of Mādhava, / the new moon day of Tapasya, and the Trayodaśī of Nabhasya, // are remembered as the beginnings of the Tretā, Kṛta, and Kali ages, and of the Dvāpara. / In bathing, giving, recitation, oblation, and especially in the libation to the ancestors, // they make what is done imperishable and are of great fruit for a good deed.

Thus it is said.

Tapasya = Māgha.

In the Matsya Purāṇa:

The Tṛtīyā of Vaiśākha, and the Navamī of Kārttika, / the fifteenth of Māgha, and the Trayodaśī of Nabhasya, // these are remembered as Yugādis, making what is given imperishable.

Thus it is said.

Here, Devala states a special praise from a specific nakṣatra:

The bright Tṛtīyā of Vaiśākha, conjoined with Rohiṇī, is auspicious. / The Trayodaśī of Nabhasya which is conjoined with Maghā, // these are remembered as Yugādis, making what is given imperishable.

Thus it is said.

In the Brahma Purāṇa, beginning with "On the Tṛtīyā of the bright fortnight of Vaiśākha was the Kṛta age"—

These four tithis are Yugādyās; on them, one would find what is given and the family to be imperishable. / Whatever is in a hundred years in each age, that is in one day at the time of a Yugādi. //

Thus it is said.

In the Bhaviṣya:

The Tṛtīyā of Vaiśākha is equal to the Kṛta age. / The Navamī in Kārttika is equal to the Tretā age. // The fifteenth of Māgha, O king, is equal to the Kali age. / These four, O lord of kings, are the auspicious beginnings of the ages. //

{MV-S_180}

Therefore, they are called Yugādis by the former sages. / A fast, then giving, a śrāddha, an oblation, and recitation, // whatever is done then, all that becomes a hundred million times more.

Thus it is said.

'Equal to the Kṛta age' means that the attainment of the full dharma of the Kṛta age occurs on this one tithi, says Hemādri.

Others say it is merely an explanatory statement.

In the Prabhāsa Khaṇḍa:

When the moon and the sun, and when Tiṣya and Bṛhaspati, / shall come together in one sign, then Kṛta will enter. //

Thus it is said.

And here, from the Bhaviṣya verse, "and the Paurṇamāsī of Māgha," and from the Brahmavaivarta, "and on the Paurṇamāsī of Māgha, the terrible Kaliyuga," and from the Nāgarakhaṇḍa, "and the new moon day of Tapasya," and from the Brahma Purāṇa, etc., "on the day of the waning of the moon in Māgha," and "on the Darśa of the month of Māgha," it should be known that the new moon day and the full moon day of Māgha are arranged according to the different ages.

And here—

A śrāddha performed by him for a thousand years, this is a secret the sages say.

From this verse of the Viṣṇu Purāṇa, because the rite for the ancestors is primary, and from the smṛti, "In the annual rite and in rites for the ancestors, the month is remembered as lunar," and since that can be in both ways, beginning with the bright or dark fortnight, and since—

If the fifteenth of dark Māgha should ever fall in conjunction with the Vāruṇa / ṛkṣa, that time is supreme for the ancestors; it is not obtained by those of little merit, O king! //

—this is impossible when the sun is in Capricorn, and possible when it is in Aquarius, and in this view, it is possible for both the full moon and new moon days to be Yugādis, having presented the pūrvapakṣa that the lunar-month Yugādis should be taken, Hemādri says that from the verse of Ṛṣyaśṛṅga:

There is no postponement for the Daśaharās, nor for the four Yugādis, / nor for the Upākarma and Mahāṣaṣṭhī; this is desired from [the solar month of] Vṛṣa (Taurus) onwards. //

only those that fall in the solar month should be taken.

These, in rites for the ancestors, should be taken when they pervade the afternoon; in rites for the gods, when they pervade the forenoon.

In the dark fortnight, the tithi on which the sun has set should be taken. / In the bright fortnight, the tithi on which the sun has risen should be taken. //

From this smṛti, the arrangement is by the division of the bright and dark fortnights, say others.

For this very reason— In the Nāradīya and Bhaviṣyottara:

Two in the bright, and two in the dark, the poets know as Yugādyās. / In the bright, the forenoon ones should be taken; in the dark, the afternoon ones. //

Thus it is said.

Thus end the Yugādis.

{MV-S_181}

[The Yugāntas]

Now, the Yugāntas.

In the Āditya Purāṇa:

Where the day-nakṣatra is Revatī, and the passage into the signs, / that is the day of the end of an age; a gift there is infinite. //

'Passage into the signs' means a saṅkrānti.

An eclipse, and at an equinox, and if the sun is in the north, / a Saptamī, whether bright or dark, they know as the day of the end of an age. //

Thus it is said.

The meaning is: if a bright or dark Saptamī, conjoined with an eclipse, an equinox, and the northern transit, is conjoined with a Sunday, then it is the day of the end of an age.

A special rule is in the Brahma Purāṇa:

At the sun's ingress into Leo, is the end of the Kṛta age. / Then, at the ingress into Scorpio, is the end of the Tretā age. // It should be known that at the ingress into Taurus, by number, is the end of Dvāpara. / And likewise, at the ingress into Aquarius, is the end of the Kali age. //

In the Padma Purāṇa:

On the Yugādis and at the Yugāntas, bathing, giving, recitation, etc., / whatever is done, its fruit is said to be that of the end of an age. //

In the Brahma Purāṇa also:

On the Yugādis and at the Yugāntas, a śrāddha is said to be imperishable.

Thus it is said.

Thus end the Yugāntas.

[The Manvantarādis]

Now, the Manvantarādis.

In the Mātsya:

The bright Navamī of Āśvayuj, and Dvādaśī of Kārttika, / and the Tṛtīyā of Māgha, and likewise of Bhādrapada, // the new moon day of Phālguna, and the Ekādaśī of Pauṣa, / the Daśamī of Āṣāḍha, and the Saptamī of Māgha, // the dark Aṣṭamī of Śrāvaṇa, and the full moon of Āṣāḍha, / the fifteenth of Kārttikī, Phālgunī, Caitrī, and Jyeṣṭhā, being bright, // these are the Manvantarādis, making what is given imperishable. / On these, having bathed and given even water mixed with sesame and Darbha grass, // for the sake of the ancestors, he who gives obtains the supreme state. / Bathing, giving, recitation, oblation, study, and libation to the ancestors, // all this should be known as imperishable, when done on the Manvantarādis.

{MV-S_182}

All except the new moon day should be taken as bright.

And from the word 'even' (api) in "even water on these," they are obligatory.

Śūlapāṇi, however, says that since this is without foundation, they are only optional.

In the Hemādri, in another Purāṇa:

The bright Daśamī of Āśvina, and Śrāvaṇī and Kārttikī, / these are the Manvantarādis, making what is given imperishable. //

Thus it is said.

Thus end the Manvantarādis.

[The Kalpādis]

Now, the Kalpādis.

In the Nāgarakhaṇḍa:

Now, O king, the auspicious tithis called Kalpādis are stated, / on which, when a śrāddha is performed, the satisfaction of the ancestors is imperishable. // On the bright Pratipad of Caitra, the Śvetakalpa was in the past. / On the bright Trayodaśī of that, Udāna was born. / The Kalpa named Nārasiṃha was on the dark Pratipad. // Then on the dark Trayodaśī, the Gaurīkalpa was also fashioned. / On the bright Tṛtīyā of Vaiśākha, Nīlalohita. // On the bright Caturdaśī, the one named Garuḍa began. / Samāna arose on the dark Dvitīyā. // Māheśvara arrived on the dark Caturdaśī. / On the bright Tṛtīyā of Jyeṣṭha was the birth of Vāmadeva. // On the Paurṇamāsī of that, O king, the Kaurma began. / On the Tṛtīyā of the dark fortnight, the Āgneya was born. // The Pitṛkalpa spread forth, resorting to the new moon day of that. / In Śuci, on the bright Caturthī, the Rāthantara Kalpa was. // On the dark tithi of that, the Somakalpa occurred. / In Śrāvaṇa, on the bright Pañcamī, the Raurava occurred. // On the dark Pañcamī of that, the Mānava occurred. / On the bright Ṣaṣṭhī of Prauṣṭhapada, the one named Prāṇa was. // On the dark Ṣaṣṭhī of that was the one named Puṣkara. / The Bṛhatkalpa occurred on the Saptamī of Nabhasa. // On the Ṣaṣṭhī of Prauṣṭhapada, and on the bright Aṣṭamī of Āśvina, / and also on the dark [Aṣṭamī], Vaikuṇṭha entered, O lord of men! // On the bright Aṣṭamī of Kārttika, the Kalpa named Kandarpa. / Again, on the dark tithi of Yajña, was the fashioning of the Lakṣmīkalpa. //

{MV-S_183}

And on the bright Navamī of Mārgaśīrṣa, the Sadya Kalpa began. // And on the dark one, the Sāvitrīkalpa commenced. // In Puṣya, on the bright Daśamī, Īśāna appeared. / On the dark one, the commencement of the Aghora Kalpa occurred. // On the bright Ekādaśī of Māgha, Vyāna came forth. / On that very dark one, Varāha arrived, O lord of the earth! // And Sārasvata was on the bright Dvādaśī of Phālguna. / And on the dark one, Vairāja shone forth, O great-minded one! // These thirty are the Kalpas, the tithis of the Supreme Lord. / Their commencement tithis have been stated by me as most meritorious. // When a śrāddha is performed on them, the merit lasts for a Kalpa.

In the Matsya Purāṇa, however, other tithis are stated as Kalpādis. As follows:

The beginning of Brahmā's day is proclaimed as the beginning of the Kalpa. / On the third of Vaiśākha, and on the dark one of Phālguna, // the fifth of the month of Caitra, and likewise the last of that same month, another one, / the bright Trayodaśī of Māgha, and the two sevenths of Kārttika, // the Navamī of Mārgaśīrṣa—these seven I remember. / These are the beginnings of the Kalpas, making what is given imperishable. //

"The last of that same month" means the Amāvāsyā of that Caitra. The dark Tṛtīyā of Vaiśākha and Phālguna, the Pañcamī of Caitra, and its Amāvāsyā—these four are dark. The Trayodaśī of Māgha, the Daśamī of Kārttika, and the Navamī of Mārgaśīrṣa—these three are bright. Thus, seven. The statement "seven I remember" is not for the purpose of a restrictive enumeration of the Kalpādis remembered by others. Or, the word 'eva' (only) is for the purpose of indicating excellence.

Thus end the Kalpādis.

---

[The Vyatīpāta Yoga]

Now, Vyatīpāta. In the Vārāha Purāṇa:

A gift on the new moon day is a hundred times the merit; on a day-elision, a hundred times that. / On a saṅkrānti, a hundred times that; on an equinox, a hundred times that. // On a Yugādi, a hundred times that; on a solstice, a hundred times that. / At a lunar eclipse, a hundred times that; at a solar eclipse, a hundred times that. // At a Vyatīpāta, the gift is immeasurable, know the knowers of the Veda.

{MV-S_184} Ghnaṃ = multiplied. Vyatīpāta is the seventeenth yoga among the Viṣkumbha, etc., yogas. A special rule for its ghaṭikās is in the science of astronomy:

Twenty-two at its arising, twenty-one in its revolution, / ten nāḍīs in its burning, and seven nāḍikās in its falling. //

Arising, etc., are its parts. 'Twenty with two' means twenty-two. The fruit of this is in the Narasiṃha Purāṇa:

The fruit is a hundred thousand times at its arising; in its revolution, it is said to be a crore. / In its burning, ten crores; in its falling, what is given is imperishable. //

In the Hemādri, Yājñavalkya says:

A hundred thousand times at its arising, a crore times in the nāḍikā of its revolution. / An arbuda (100 million) times in its falling; recitation, giving, etc., are imperishable when it has fallen. //

Vṛddha Manu has stated it differently:

When Amāvāsyā, conjoined with Śravaṇa, Asvidh, Dhaniṣṭhā, Ārdrā, / or the head of the Nāga deity, falls on a Sunday, that is called Vyatīpāta. //

Nāgadaivatam = Āśleṣā. Head = the first quarter. The meaning is that an Amāvāsyā conjoined with the first quarter of any of these nakṣatras, when it falls on a Sunday, is Vyatīpāta. Some, however, say that 'head' means Mṛgaśiras. The Kalpataru says that Vyatīpāta is the equality of the declination of the sun and moon, which is to be known from the science of astronomy. Bhṛgu says:

The time of the equality of declination is said by the great sages to be equal to a solar festival. / What is given, offered, recited, and worshipped there, Bhārgava says, is a hundred million times the merit. //

Thus it is said. In the Hemādri, in another smṛti:

If Jupiter and Mars are in Leo, and the sun is in Aries, in the bright fortnight, / the tithi called Pāśā, conjoined with Karabha, is the yoga called Vyatīpāta. // In this, by the gift of a cow, land, gold, and clothes, having left aside all sin, / a man obtains the state of a god, the state of Indra, freedom from disease, and lordship over mortals. //

Pañcānanasthau = situated in Leo. Pāśābhidhānā = Dvādaśī, says Hemādri. Karabheṇa = with Hasta.

[The Vaidhṛti Yoga]

Now, Vaidhṛti. Viṣṇu says:

What is given on Vaidhṛti and Vyatīpāta becomes imperishable. Bhāradvāja also says: Of what is given on Vyatīpāta and Vaidhṛti, no end is found.

Some say that Vaidhṛti, like Vyatīpāta, is the equality of declination. Others say it is a specific yoga.

Thus ends Vaidhṛti.

{MV-S_185}

[The Elided Day (Avamadina)]

Now, the elided day. There, having begun the time for śrāddha, Vasiṣṭha says:

When there is a triad of tithis in a single civil day, / that is proclaimed as a day-elision; there, the fruit is a thousandfold. //

[The Time for the New Grain Śrāddha]

Now, the time for the new grain śrāddha. In the Viṣṇudharmottara:

At the ripening of the vrīhi rice, it should be performed, and likewise at the ripening of the barley. / Those two should not be passed by,[^1] O great king, without a śrāddha in any way. //

---

[^1]: vāhyau means yāpyau (to be passed by).

---

Vrīhi = the autumn-ripening grain, such as sixty-day rice. For this very reason—

Vrīhi rice, śāli rice, mung beans, wheat, mustard, sesame, / and barley are the seven herbs that destroy misfortunes when touched. //

—in the Pariśiṣṭa, it is mentioned separately from the winter grain, etc. And this should be performed in the bright fortnight. And so— In the Brahma Purāṇa:

In the bright fortnight, having known the new grain to be ripe and beautiful, / one should go according to the rules of the field, preceded by song and musical instruments. //

Having said this, it is said:

With that, he should satisfy and worship the gods and the ancestors.

The prohibition of the dark fortnight is in the Kāmadhenu:

A man should not perform the new grain rite in the dark fortnight, because / the ancestors do not accept it, and the giver goes to hell. //

In the Jyotiṣa:

On a Nandā tithi, on a Friday, on Trayodaśī, in the three birth-nakṣatras, / one should not perform the new grain śrāddha, for it causes the loss of sons, wife, and wealth. //

Trijanmani = on the birth-tithi, birth-nakṣatra, or birth-moon, says the Kāmarūpīya. Others, however, say trijanmani is in the first, tenth, and nineteenth nakṣatras. And so, in the Dīpikā also:

Having avoided Trayodaśī, the birthday, Nandā, the birth-nakṣatra and star, and Friday, / the performance of the śrāddha is desired in Hari, Ijya, Indu, Kara, Antya, Maitra, and the Dhruvas. //

Hari = Śravaṇa. Ijya = Puṣya. Indu = Mṛgaśiras. Kara = Hasta. Antya = Revatī. Maitra = Anurādhā. Dhruva = the three Uttaras and Rohiṇī. The acceptable tithis and nakṣatras are also in the Jyotiṣa:

{MV-S_186}

In Hasta, Svāti, Punarvasu, Mṛgaśiras, Puṣya, and Anurādhā, / in Mūlā, in Śravaṇa, and in Revatī, Dhaniṣṭhā, Citrā, Anala, and Vāruṇa, // in Brāhma, Śakra, and Viśākhā, in Turaga, on a Wednesday, Monday, or Thursday, / when the moon is in a good star, the śrāddha performed with new grain is auspicious. //

Its secondary time is stated in a smṛti:

With śyāmāka millet, vrīhi rice, and barley, at their respective times, / it is proper to sacrifice before; there is no transgression of the Āgrayaṇa. //

The statement "with śyāmāka millet" applies to a forest-dweller, from the śruti, "A householder should sacrifice with barley in spring and autumn; a forest-dweller with śyāmāka millet in the rainy season," says the Kāmarūpīya.

Thus ends the time for the new grain rite.

[The Time for the New Water, etc., Śrāddha]

Now, the time for the śrāddha of new water, etc.

At new water, new grain, and the thatching of a house, / the ancestors desire food, on the Aṣṭakās and in Maghā. // Therefore, one should always give with diligence to learned Brahmins.

New water = at the beginning of the rainy season. That is, when the sun is in Ārdrā. Thatching of a house = at the construction of a new house.

Thus ends the time for the śrāddha of new water and new house construction.

---

[Determination of the Time for the Death Anniversary (Kṣayāha)]

Now, the determination of the time for the death anniversary (kṣayāha). There, in the Brahma Purāṇa:

Year after year, it should be performed for one's mother and father on the day of death. / And also for a paternal uncle without a son, and for an elder brother. //

Here, in the injunction of a śrāddha with the mother, etc., as the recipient, the status of the related son, etc., as the agent is to be inferred by implication. In "for a brother," the word "without a son" is connected, because it is read in the middle. By "for an elder," it is implied that a śrāddha for a younger brother without a son is not obligatory, but it is not completely prohibited.

A father should not perform it for a son, nor an elder brother for a younger. / If they do so out of affection, it should be without the Sapiṇḍīkaraṇa. //

Because it forms a single sentence with this verse cited in the Hemādri. Here, by the word 'death-day' (mṛtāha), a tithi of the same kind as the tithi that was the locus of the death is intended. Because the tithi at the end of the year has no connection with the death. And the sameness of kind of the tithi is not merely by its being Pratipad, etc., but also by its being in a month and fortnight of the same kind as that month and fortnight.

{MV-S_187}

Touched by the month, fortnight, and tithi, on whichever day one dies, / that very same one is known as his death anniversary (kṣayāha). //

This is from the statement of Vyāsa. And here, the word 'day' (ahaḥ) refers to a day-and-night period. And here—

He who does not perform the śrāddha with devotion for his father on the day of death, / and for his mother, O king of birds, at the end of the year on the day of death. //

—in this verse of the Bhaviṣya Purāṇa, from the mention of "at the end of the year," the tithi that was the locus of the death is not the locus of the śrāddha, but is only for the purpose of determining the tithi of the same kind at the end of the year. Therefore, what is said by some—that from the general statement "year after year," and from the force of the name vārṣika (annual), derived as "what occurs in a year," the tithi that was the locus of the death is also the locus of the śrāddha, and thus the annual rite is obtained on the tithi of death as well, and "the first is on the eleventh day" is a verse that states it should be performed on the eleventh day—that should be known to be refuted. Because in the cited verse, from the mention of "at the end of the year," the śrāddha is not obtained on the tithi of death. The verse "the first is on the eleventh day," however, applies to the monthly rite. For that—

It should be performed on the day of death, every month for a year.

—from this verse, it is to be performed on the death-tithi that is the beginning of each of those months. For the very first one, which is obtained on the tithi that was the locus of the death, it is proper that its postponement is enjoined by "the first is on the eleventh day." For this very reason, the name māsika (monthly) is derived there as "what occurs in a month." In the annual rite, however, from the mention of "at the end of the year" in the cited verse, the name vārṣika is derived as "what occurs at the end of a year." And here, in "at the end of the year on the day of death," the meaning to be understood is "when the year has ended, on the day of death." As follows: Here, the solar year is not taken, because of the increase and decrease of the tithi. Because of that, the time of the death-day would be inconsistent. Rather, it is the lunar one. For this very reason—

In the annual rite and in rites for the ancestors, the month is remembered as lunar.

This is a verse of Vyāsa. And so, since the lunar year ends at the end of the preceding tithi, and since the death-tithi that is the beginning of the second year is not at the end of the preceding year, the co-ordination in "at the end of the year on the day of death" is not possible. Rather, the meaning of the verse is "when the year has ended, on the day of death." Therefore, the śrāddha should be performed on the death-tithi of the second year. This is the meaning agreed upon by the Southerners. Śūlapāṇi, however, says that the names māsika and vārṣika are derived as "what occurs in a month" and "what occurs in a year." And it is not that in this case, the monthly, annual, etc., rites would have to be performed on the very first tithi of death. Because the lunar month, year, etc., are intended to be from one death-tithi to the next death-tithi. And "from the death-tithi" is a fifth case in the sense of a limit, like "darśād darśaś cāndraḥ" (the lunar month is from new moon to new moon).

{MV-S_188} And so, the very last death-tithi is the meaning of the word for the preceding month or year, not the preceding death-tithi for the meaning of the word for the succeeding month or year. Therefore, on the second, etc., death-tithis that fall within the first year, the first, etc., monthly rites are performed, and at the end of the first year, the first annual rite. "The first is on the eleventh day," however, enjoins a śrāddha that is different from the monthly rite and is the basis of all ekoddiṣṭas, not the postponement of the first monthly rite. Thus he says. Dhanañjaya, Paśupati, Halāyudha, Bhānūpādhyāya, Jīmūtavāhana, Dhavaleśvara, and others, however, say—

In whichever sign the sun is when men meet their end, / for them, the offering of the piṇḍa and water should be given there. //

—from this verse, the annual rite is to be performed by the solar month. And this is not to be restricted to the annual rite for one who died in an intercalary month, because there is no authority for such a restriction. And it should not be argued that due to the elision of a tithi by decrease, the śrāddha would be lost.

When a śrāddha is obstructed, or when a tithi is elided, / one should perform it on the eleventh day, especially in the dark fortnight. //

Because by this verse, it is possible on the eleventh day. In the verse that states the lunar month, the mention of the annual rite applies to the Durgā festival, etc., which are performed every year. Thus they say. And here—

Whichever tithi the sun reaches when it rises, / that tithi is to be known as complete for giving, study, and rites. // Whichever tithi the sun reaches when it sets, / that tithi is to be known as complete for giving, study, and rites. //

—from this verse of Devala, etc., just as a tithi that is not present at the time of the rite is accepted by imagining its completeness, it is not so that a tithi that is present for three muhūrtas, etc., at sunrise or sunset on the day-and-night period of the death is accepted as being connected with the death. Rather—

At the pāraṇa and at the death of men, the tithi is remembered as the one of that moment.

—by this verse of Vasiṣṭha, it is only the one at the moment of death.

[Determination of the Time for the Annual Rite when the Death Anniversary, etc., is Unknown]

Now, the determination of the time for the annual rite when the death anniversary, etc., is unknown. There, for one whose death-tithi and death-fortnight are not known, but whose month is known, his annual rite should be performed on the Amāvāsyā of that month. And so— Bṛhaspati says:

If the death-day is not known, when one has died while away, / if the month is known, it would be on its new moon day, on the death-day. //

"What is enjoined on the death-day" is the remainder.

{MV-S_189} And here, although only the ignorance of the death-day is mentioned, yet, since in the case of knowledge of the fortnight, by the reasoning to be stated, the abandonment of that is not proper, and the annual śrāddha is obtained on the eleventh day of the bright fortnight, and since this is a determiner even in the case of ignorance of the fortnight, the mention of the death-day here is also for the purpose of indicating the fortnight. "While away" is an indicator of the cause of the ignorance of the death-tithi. For this very reason— In the Bhaviṣya Purāṇa:

Even without being away, if those two are forgotten. //

And so on. And here, since it is a general verse, for paternal uncles, etc., also, when their death-day, etc., is unknown, this same determination is proper. And so—

He who does not know the day or the month, O lord of men, / of his parents who have died, O great-minded one, how should that man act? //

—in this question-verse of the Bhaviṣya Purāṇa, the word 'parents' should be seen as indicative. Marīci states another time:

When a śrāddha is obstructed, or when the death-day is unknown, / it should be performed on the eleventh day, especially in the dark fortnight. //

Here, from the hearing of "especially," the śrāddha also occurs on the bright Ekādaśī. Therefore, the bright Ekādaśī is the primary time. If that is not known, then because the dark fortnight is most praised for rites for the ancestors, and because of the statement "especially," the dark Ekādaśī is the primary time. In its absence, however, the bright Ekādaśī is the time. Thus says the Viveka. This is also the true sense of Hemādri and all the Southern and Maithila treatises. The Smārta Bhaṭṭa, however, says that with respect to the Amāvāsyā stated in the previously cited verse of Bṛhaspati, the dark Ekādaśī is the primary time, and for this reason, it is said "especially." And it should not be argued that in that case, "especially" in "when a śrāddha is obstructed" would be inconsistent, because Amāvāsyā is not enjoined there.

When a śrāddha is obstructed by an intervening period of birth or death impurity, / one should perform it on the new moon day, and when one is pure, say some wise men. //

Because by this verse of Vyāsa, Amāvāsyā is enjoined there. Thus he says. When, however, the month of death is not known, but the day is known, then— In the Bhaviṣya Purāṇa:

The man who knows only the day, but not the month, / should perform it in Mārgaśīrṣa, or in Bhādra, or in Māgha. //

In the smṛti of Bṛhaspati also:

Then it would be in the month of Āṣāḍha, or in Māgha, that that day falls.

{MV-S_190} Here too, if the bright fortnight is known, that tithi in it should be taken. If not, then the one in the dark fortnight, because it is most praised for rites for the ancestors. When, however, all three—the month, fortnight, and tithi related to the death—are unknown, then if the news of his being alive was not known after his departure, the month, tithi, and fortnight of the same kind as the departure-tithi, etc., should be taken. As Bṛhaspati says:

When the day and month of death are not known, / the day and month of departure should be taken, by the previously stated direction. //

The mention of day and month is also indicative of the fortnight, as before. The meaning of "by the previously stated direction" is this: If only the month is unknown, then in the tithi and fortnight of that kind in Bhādrapada, etc.; if only the fortnight is unknown, then in the tithi of that kind in the dark fortnight of that month; if only the tithi is unknown, then on the bright Ekādaśī of that month; if the month and fortnight are unknown, then in the tithi of that kind in the dark fortnight of the month of Bhādrapada, etc.; if the fortnight and tithi are unknown, then on the dark Ekādaśī, etc., of that month; if the month and tithi are unknown, then on the bright Ekādaśī of the month of Bhādra, etc. When, however, the news of his being alive was heard for a long time after his departure, and afterwards the definite news of his death was heard, for him whose final rites have not been performed, the month, tithi, and fortnight of the same kind as the hearing-tithi, etc., should be taken. And so— In the Bhaviṣyottara:

They should be taken from the hearing of the news of death, by the previously stated procedure.

The meaning of "by the previously stated procedure" is this: The determination made in the case of the ignorance of one or two should be seen here as well. And here, on the day the definite news of death is heard, the annual rite should be known to be performed for one whose final rites have been performed. For one whose final rites have not been performed, however, after performing the final rites beginning with the burning of an effigy after hearing the definite news of death, it should be performed on the hearing-tithi in the second year. Thus says the Viveka. When, however, all three—the month, tithi, and fortnight of the same kind as the hearing-tithi, etc.—are unknown, or when there is a definite decision to perform the final rites, for his annual rite— In the Prabhāsa Khaṇḍa:

He who does not know the day or the month of the deceased in any way, / by him the śrāddha should be performed on the new moon day, in Māgha or Mārga.

The word 'or' is for the purpose of including the fortnight as well. For this very reason, the mention of Amāvāsyā is justified. Otherwise—

Touched by the month, fortnight, and tithi, on whichever day one dies, / that very same one is known as his death anniversary (kṣayāha). //

{MV-S_191} —by this verse of Vyāsa, since the fortnight is also a determinant of the death-day, and since it is impossible to abandon it when the fortnight is known, and since the rite would be obtained on the bright Ekādaśī of the month of Bhādra, etc., the mention of Amā would be inconsistent. And this is a new, different time in the case of the ignorance of all three, due to the complexity. Rather, it is merely a restatement of the time of Amāvāsyā, etc., which is enjoined in the case of the ignorance of one or two, and which is obtained by implication even in the case of the ignorance of both. And because it is a restatement, the word 'Amā' is indicative of the primary dark Ekādaśī and the secondary bright Ekādaśī, and the word 'Māgha', etc., is indicative of Bhādra, etc., which is not a fault. For this very reason, the Smārta, in accordance with his own view, in the explanation of this verse, has said that Amāvāsyā should be taken only in the absence of the dark Ekādaśī. And so, 'not' means by any sign, such as death, departure, or hearing of death. And so, when the month related to the death is known, the departure-tithi of the month of death should be taken, etc., is also indicated. And here, when the tithi, etc., related to the death is unknown, and the tithi, etc., related to the departure and the hearing of the death are known, only the tithi, etc., related to the departure should be taken. Because in the previously cited verse of Bṛhaspati, when the tithi, etc., related to the death is unknown, only the tithi, etc., related to the departure is understood to be taken. And because the departure is prior to the hearing. Thus say many. In reality, however, since the death-day is known from the day of hearing by a remote connection, and since the specific connection in the form of being the determinant of the tithi of the same kind as the annual tithi, which is known primarily, is superseded, yet, since the general connection, which is known by implication, cannot be abandoned when it is possible, just as the mere order of precedence seen in the original rite is not abandoned for the Ānubandhya and Agnīṣomīya in a single-day sacrifice, when the tithi, etc., related to the death is unknown, only the tithi, etc., related to the hearing should be taken. And there is no contradiction with the verse of Bṛhaspati. Because the sixth case in "of the death" means a mere connection, there is no harm even if it is through the medium of the hearing, like "the seventeen-cubit post of the Vājapeya." (a. 3, pā. 1, adhi. 9) Therefore, when the tithi, etc., related to the death is unknown, the tithi, etc., related to the hearing should be taken; when that is unknown, the tithi, etc., related to the departure should be taken; when that is also unknown, the time stated in the Prabhāsa Khaṇḍa should be taken. This is the correct view. As for what is said here by Vācaspati, that when the month is unknown, the rite should not be performed because there is no basis, that should be disregarded, because the previously cited verses of Bṛhaspati, etc., cited by the Kālādarśa, Hemādri, Smārta Bhaṭṭācārya, etc., have enjoined the months of Bhādra, etc., when the month is unknown. For one who has gone to an unknown country, and for whom, after waiting for fifteen years, the final rites beginning with the burning of an effigy are performed because his being alive or dead is not determined, the month, fortnight, and tithi of the same kind as the tithi, etc., related to the burning should be taken. And so— Jātūkarṇya says:

For one who has gone away, of whom there is no news and no return, / after fifteen years, having made an effigy, // one should perform his sacraments according to the stated rules. /

{MV-S_192}

All the remaining rites should be performed as if he had died then. //

'As if he had died then' = as if he had died at that time. 'Remaining rites' = the monthly, annual, etc., rites. As for—

He of whom no news is heard for twelve years, / his determination should be by the burning of a Kuśa-effigy. //

—this verse of Bṛhaspati, and:

When the time of twelve years has passed for one who has gone away, / in the thirteenth year that has arrived, one should have the final rites performed. // If he should come back alive, one should place him in a pot of ghee. / Having taken him out and bathed him, one should perform the Jātakarma, etc. // The vow of celibacy for twelve days, or for three nights, / having bathed, he should marry that wife, or another in her absence. // Having established the fires according to the rules, or he should sacrifice with the Vratyastoma. / Or, having gone to a mountain, with an animal for Indra and Agni, // he should perform the Āyuṣmatī iṣṭi, and then the desired sacrifices.

—this verse of Vṛddha Manu, which enjoins a waiting period of twelve years, that applies to one other than a father. Because in the previously cited verse of Jātūkarṇya, the word 'father' is specifically mentioned. Some, however, say that for one who is less than fifty-two years old, the waiting period is fifteen years; for one older than that, it is twelve. Thus they say. That is not so. Because this, not being stated in any verse, is without foundation. The statement "If he should come back alive," etc., however, applies even to a father. The vow of celibacy is in the form of brahmacarya.

Thus ends the determination of the time for the annual rite when the death-day is unknown.

[Determination in Case of Obstruction of the Śrāddha]

Now, the determination in case of obstruction of the śrāddha. There, when the death anniversary śrāddha is obstructed by ritual impurity (āśauca), it should be performed on the day after the end of the impurity. And so— Ṛṣyaśṛṅga says:

If, when a śrāddha is to be given to the ancestors, ritual impurity arises, / then when the impurity has passed, their śrāddha is enjoined. // It should be given by one who has become pure, on whichever tithi one reaches. / That tithi should be performed for him, and never any other. //

Thus it is said. The qualifier 'to be given' (deye) is for the purpose of excluding śrāddhas other than the death-day śrāddha. Because for them, from the statement of Śaṅkha, it is understood that they are not to be given during impurity. As follows:

Giving, receiving, oblation, study, and rites for the ancestors, / except for the rite of the piṇḍa for the deceased, cease during impurity. //

Thus it is said.

{MV-S_193} An objection is raised: Since the death-day śrāddha, being a rite for the ancestors without distinction, is also excluded and thus not to be given, how can it be that only a śrāddha other than the death-day śrāddha is not to be given? To this, some say: Since the word 'rite of the piṇḍa for the deceased' means the ekoddiṣṭa for the deceased, and since it is established that the ekoddiṣṭa for the deceased is to be given during impurity, in its modification, the annual ekoddiṣṭa, by extension, is also obtained as being to be given, and by the verse of Ṛṣyaśṛṅga, the time at the end of the impurity is enjoined. That is not so. For the annual śrāddha performed by the pārvaṇa procedure by a sāgnika who is an aurasa son, since the rules of the ekoddiṣṭa are not extended, the quality of being to be given would not be obtained, and the performance at the end of the impurity would not occur. And this is not a desired consequence, because it would lead to a contradiction with the practice of the learned. Furthermore, since by the statement of Śaṅkha, a rite for the ancestors other than the ekoddiṣṭa for the deceased is not to be given, and since the annual ekoddiṣṭa is also obtained by direct statement as not to be given, there is no possibility of its being to be given by extension. In reality, however, the word 'rite of the piṇḍa for the deceased' does not mean the ekoddiṣṭa for the deceased, because it would lead to the fault of metaphorical interpretation. Rather, it means only the offering of the piṇḍa. And so, since even the ekoddiṣṭa for the deceased is not to be given during impurity, there is no possibility of the annual ekoddiṣṭa being to be given by extension. Therefore, such an explanation is not proper. Others, however, say that by the qualifier 'not to be given' (na deye), it is meant that pārvaṇas, etc., are not to be performed at the end of the impurity, but because this verse of Ṛṣyaśṛṅga is written in the Kāmadhenu in the section on the death-day, it is inferred that it is in the section on the death-day in the original source as well. And so, from the context, it is only the śrāddha to be performed on the death-day that is enjoined by this to be performed at the end of the impurity, not pārvaṇas, etc. Thus they say. That is not so. It would lead to the word 'to be given' (deya) being meaningless. And it is not proper to infer that it is in the section on the death-day in the original source merely from its being written in the Kāmadhenu. Therefore, the exclusion of pārvaṇa, etc., is from the force of the qualifier 'to be given' (deya) itself. How? For them, that they are not to be given is clear from the statement of Śaṅkha. The death-day śrāddha, however, is to be given—

When a śrāddha is obstructed, or when the death-day is unknown, / one should perform it on the eleventh day, especially in the dark fortnight. //

—by this verse of Laghu Hārīta. Here, the word 'death-day' is also a qualifier for "when a śrāddha is obstructed," because it is in the middle, because there is no specific reason, and because there is an expectancy. Or, even if the word 'death-day' is connected only with "when unknown," yet, because it is presented, only the obstruction there is to be understood. And so, since it is understood that the death-day śrāddha is to be given in any obstruction, the possibility of its being to be given in an obstruction by impurity also arises. And it should not be argued that since its being to be given is understood here with reference to the time of Ekādaśī, etc., the injunction of the time at the end of the impurity by the verse of Ṛṣyaśṛṅga is not possible. Because even if this is for the purpose of a specific quality of being to be given, by taking as the basis the general quality of being to be given which is implied, the injunction of another time is indeed possible here. Just as, even though the Āgneyī has a specific connection with the stotra, etc., by taking as the basis the general connection with the sacrifice which is implied, for the sake of simplicity, in "he worships the Agnīdhra with the Āgneyī," the injunction is as a subordinate element of the worship of the Agnīdhra.

{MV-S_194} And so, since the time of Ekādaśī, etc., here is prohibited by the verse of Ṛṣyaśṛṅga, "and never any other," it is secondary with respect to the primary day immediately after the impurity, which is proximate to the death-day. Because what is to be prohibited, which is taken as the basis, cannot be completely prohibited, and because a prohibition applies to what is possible. For this very reason, the authors of the Smṛticandrikā, Kālādarśa, Hemādri, and others, having explained the verse of Laghu Hārīta as applying even to an obstruction by impurity, have stated that the time of Ekādaśī, etc., is secondary with respect to the time at the end of the impurity. By this, what is said by some—that in an obstruction by impurity, it is to be given on the tithi at the end of the impurity, and one should not wait for the dark Ekādaśī, because that is prohibited by "and never any other," and it applies to an obstruction other than impurity— and what is said by a certain Gauḍa—

When a śrāddha is obstructed by an intervening period of birth or death impurity, / it should not be performed by the wise on Ekādaśī or on the new moon day. //

—that from this verse cited in many treatises, it should be performed only at the end of the impurity—that too should be known to be refuted. The cited verse should be explained as applying to what is possible. Otherwise—

When the annual śrāddha has arrived, and there is an intervening period of birth or death impurity, / one should perform it after the impurity, or in that month at the waning of the moon. //

—the verse of Gobhila cited in the Kālādarśa would be without scope. Therefore, when a śrāddha is obstructed by impurity, it should be performed at the end of the impurity. If it is not possible there due to carelessness, etc., then on the new moon day, because that is enjoined with reference to impurity by the previously cited verse of Gobhila in the Kālādarśa. If it is not possible there either, then on the dark Ekādaśī, because that is enjoined in any obstruction by the verse of Laghu Hārīta. If it is not possible there either, then on the bright Ekādaśī, because that is also indicated as an alternative by the statement "especially." As for what is said here by Vācaspati, that the verse of Laghu Hārīta applies to an obstruction of the death-day other than impurity, that is not proper, because the prohibition of a time that is not obtained, "and never any other," would be inconsistent. Śūlapāṇi also says this. And this performance at the end of the impurity is in the case of an obstruction by an impurity that cannot be removed by human effort, not in the case of one that can be removed by human effort, because that is removed by the purity enjoined for the day of the śrāddha. And so, since the impurity of a wound is also not removable by human effort, when there is an obstruction by the impurity of a wound, it should be performed at its end. Thus say some. Others, however, say that since there is no authority for the impurity of a wound being an impurity, or even if it is an impurity—

When a śrāddha is obstructed by an intervening period of birth or death impurity,

—by this previously cited verse, the performance at its end is enjoined only for birth and death impurity, not for the impurity of a wound; it should be performed at its end, but on Ekādaśī, etc. Thus they say. And so, in the view of those who hold that it is to be performed at its end, the rule of the preceding day should also be performed on the succeeding day, because on the preceding day, there is doubt about the healing of the wound, and the performance of the principal rite is not certain. And it should not be argued that on the succeeding day also, since the time in the form of the forenoon is absent, it should not be performed. Because the loss of the principal rite for the sake of a subordinate element is not proper.

{MV-S_195} And it should not be argued that what is done at an improper time is not done. Because a secondary time is available. Otherwise, for a single-day performance of the new moon sacrifice, which is impossible, there would be the undesirable consequence of the loss of the preliminary consecration, etc., which are to be performed on the preceding day. And so, what is said by Vācaspati—that in the case of the impurity of a wound, the rite of the preceding day is a subordinate element, and due to the doubt about the healing on the preceding day, the performance of the principal rite is not certain, and on the succeeding day, when it is certain, the time in the form of the forenoon is absent, and thus it is superseded, like the invocation of Jyā in the adhesion of the Sphya—that is refuted. Because the loss of a subordinate element is not proper when a secondary time is available. And the statement of the example is also based on ignorance of the original source, because in the tenth, the invocation is stated to be performed after the occasion. And so, when the śrāddha is performed on the day after the end of a birth or death impurity, the rite of the preceding day should be performed on that day, because on the preceding day, due to the presence of the impurity, there is no entitlement. As for those subordinate elements that are lost by implication, such as the single meal (ekabhakta), they are indeed lost. Vācaspati, however, says that it should be performed on the preceding day, because purity is not essential there, like the śrāddha on the eleventh day. And here, in "to be given to the ancestors," it is to be understood that for a śrāddha determined by the death-day, if there is impurity on that day, it is to be performed at its end. And so, the monthly, six-monthly, three-fortnightly, etc., rites are also obtained. Therefore, when the monthly and annual rites are obstructed by impurity, they are to be performed at its end; if that is not possible, then on the new moon day, etc. In an obstruction other than impurity, however, the monthly ekoddiṣṭa should be performed on the day of another monthly rite. And so, Atri says:

If that day is defiled by some impurity, etc., / one should perform it after the impurity, or again on that very day. //

Thus it is said. And here, the first time is for an obstruction by impurity, because it forms a single sentence with the verse of Ṛṣyaśṛṅga. The second, however, is for an obstruction other than impurity, stated by the word 'etc.'. Although the verse of Ṛṣyaśṛṅga is a general verse, it is proper that these two options have different scopes, because an option is flawed by eight faults. And it should not be argued that there is no authority for this applying to the monthly ekoddiṣṭa.

The monthly rite and the water-pot, whatever is interrupted, / that should be performed together with the succeeding one; thus they say. //

Because by forming a single sentence with this verse, it is so determined. For this very reason, in the Hemādri, the verse of Devala:

When an ekoddiṣṭa has arrived, if an obstruction should arise, / in another month, on that tithi, one should perform the śrāddha with effort. //

Thus it is said. Although here, at the time of stating the occasion, the word ekoddiṣṭa appears to be common to the monthly and annual rites, yet, from the statement "in another month," it refers only to the monthly ekoddiṣṭa. Otherwise, he would have said "in another year."

{MV-S_196} And this injunction of the time of the day of another monthly rite is not when the dark Ekādaśī, etc., is not available, because that is specifically enjoined with reference to the monthly rite. For this very reason, the author of the Smṛticandrikā has said that the verse "one should perform it on the new moon day" applies to the annual śrāddha. In the Gauḍa treatises, however, it is said that if it is not performed on Ekādaśī, etc., it should be performed on the day of another monthly rite. And here, in the cited verse, from the mention of ekoddiṣṭa, the injunction of the time of another day applies only to monthly rites in the form of an ekoddiṣṭa, not to monthly rites in the form of a pārvaṇa. Thus says the author of the Candrikā. And here, having performed the missed monthly rite, one should afterwards perform the monthly rite of that day, because there is no authority for abandoning the established order. Thus say the Gauḍas. There, because they have the same time and the same agent, performance together (tantra) is proper. Because the order of the śrāddhas is implied, there is no fault even if it is superseded. Or, let the order be a subordinate element; even so, its supersession for the sake of a time that is not a subordinate element to be produced is indeed proper. And it should not be argued that since the afternoon, etc., is only for the sake of a greater result, there is no supersession of the time of the śrāddha even if it is superseded. Because even for the sake of such an afternoon, etc., performance together is proper. Otherwise, if there were no supersession of time, since they are taken up by verses of separate application, there would be the undesirable consequence of performing the śrāddhas of a saṅkrānti, new moon day, etc., separately. Therefore, performance together is proper. For this very reason, in the previously cited verse, "together with the succeeding one," performance together is mentioned. And that is of the subordinate elements, not of the principal rite, because it would lead to the undesirable consequence of the violation of the number sixteen. Therefore, the missed monthly rite should be performed on the day of another monthly rite, together with the monthly rite of that day. The annual rite, however, in an obstruction other than impurity, such as the impossibility of cooking, should be performed on the succeeding new moon day, etc., not with uncooked food.

Even if he is in distress, he should never perform the annual rite with uncooked food. / With cooked food, on the new moon day, or on the dark day of Hari. //

This is from the verse of Kārṣṇājini. 'In distress' = due to the impossibility of cooking, etc. Because it is mentioned together with the prohibition of uncooked food. By one who is unable due to sickness, etc., however, it should be performed with cooked food on that very day, through a son, etc. Because the substitution of the agent, which is a subordinate element to be produced, for the sake of the time, which is not, is proper. As for—

When a śrāddha is obstructed for the twice-born, a śrāddha with uncooked food is proclaimed. / The one fixed for the new moon day, etc., except for the monthly and annual rites. // The ekoddiṣṭa, however, should always be performed by oneself with cooked food. / In the absence of cooking vessels, one should fast on that day. //

—this verse of Laghu Hārīta, that is not a prohibition of a substitute in general, but a prohibition of a substitute who is not a sagotra. And so, having begun the rites for the deceased, in the Brahma Purāṇa:

A śrāddha should never be given to a sagotra by those who are not agotra.

'By those who are not agotra' = by those who are intermediaries, not by those who are the primary agents, because it would lead to an inconsistency with "to a sagotra." And so, since the annual rite is a modification of the śrāddha for the deceased, and since a substitute who is not a sagotra is prohibited, for the sake of syntactical unity with that, the word 'oneself' in the verse of Laghu Hārīta is only a prohibition of one who is not a sagotra.

{MV-S_197} The treatises of Śūlapāṇi, etc., also say this. Some, however, say the construction is "by oneself with cooked food." In "in the absence," the absence of cooking vessels is indicative of the absence of the materials for cooking. "One should fast on that day" means that the fast, which is a penance for the non-performance at the primary time, should be performed on that day. The śrāddha, however, should be performed again on the dark Ekādaśī, etc. Otherwise, it would lead to a contradiction with the previously cited verse of Kārṣṇājini. And it would lead to the undesirable consequence of not performing the sacred thread ceremony, etc., after performing a penance for the passing of the time for the sacred thread ceremony, etc. Therefore, having performed the penance in the form of a fast on that day, the śrāddha should be performed again on the dark Ekādaśī, etc. The Maithilas, however, say that the fast itself is in place of the śrāddha. Therefore, if it is impossible due to sickness, etc., it should be performed through a son, etc. When the wife is menstruating, however, the monthly rite, etc., should be performed on that very day with food cooked by oneself, etc. As for—

When the death-day has arrived, he whose wife is menstruating, / the śrāddha should not be performed then; it should be performed on the fifth day. //

—this verse written by Hemādri, Mādhava, etc., that should be explained as "she whose śrāddha is to be performed, that wife is menstruating." Not as "the wife of the performer of the śrāddha is menstruating." Hemādri, however, says that since a householder has the right to a śrāddha only with his wife, when she is menstruating, he has no right, and since the right is held jointly, the right of the husband is also removed, and the śrāddha should be performed only when her period has passed. And this verse, "on the death-day," is based on this reasoning. As for—

Even when his wife is menstruating, even when he is away from home, even if he has no fire, / he should perform the annual rite with cooked food only, never with gold or uncooked food. //

—this verse of Laugākṣi, that applies to a case where another entitled wife is present. Thus he says. That is not so. Because there is no authority for the joint entitlement of a husband and wife in a śrāddha. And it should not be argued that the verse "from the taking of the hand, there is jointness in all rites" is the basis. Because this verse, in rites that are to be performed with the śrauta and smārta fires, where the entitlement of both is known from another authority, is merely a restatement, and does not enjoin the entitlement of both in pūrta rites, etc., and in a śrāddha. And it should not be argued that since a śrāddha is also performed with fire, both have the right. Because even if it is performed with fire, it is impossible to state the entitlement. In a śrāddha for the purpose of avoiding the negative consequence of not performing it on the new moon day, etc., for the deceased father, etc., or for the purpose of the fruit of satisfying the deceased father, paternal grandfather, etc., since she is not the determinant of the fatherhood, etc., and since she is not the deceased's father, etc., her entitlement is impossible. And there is no contradiction with the middle voice in the verb for establishing the fires. Because from the middle voice, it is understood only that rites performed with fire produce a fruit that goes to the owner of the fire, not to one who is not the owner, not that they produce a fruit that goes to all owners.

{MV-S_198} Because when an iṣṭi is performed for the purpose of removing the affliction of a disease, etc., of one of the couple, that is impossible. And it should not be argued that since the cooking, which is a subordinate element of the śrāddha, and the eating of the middle piṇḍa are to be done by the wife, and since the word 'wife' (patnī) means the owner of the sacrifice, how can she be the agent if she has no entitlement? Because, by the reasoning stated, since entitlement is impossible, the word 'wife' (patnī), by metaphorical interpretation, means only the wife of the sacrificer. Therefore, since there is no authority for her entitlement, when she is menstruating, the śrāddha should be performed on that very day with food cooked by oneself, etc.

Thus ends the determination in case of obstruction of the śrāddha.

[The Times for the Rites for the Deceased]

Now, the times for the rites for the deceased. There, the rites for the deceased are of two kinds: new (navāni) and new-mixed (navamiśrāṇi).

The navaśrāddha is for ten days; the navamiśra, for six seasons.

This is from a smṛti. Therefore, the śrāddhas performed within ten days have the name navāni. The purpose of the name is for its use in penances, etc., such as "cāndrāyaṇaṃ navaśrāddhaṃ." They are said to be of many kinds. In the Nāgarakhaṇḍa cited by Hemādri, by Bhartṛyajña:

Three are for the sake of the collection of bones; listen to them now. / Where the death occurs, there a śrāddha should be performed. // An ekoddiṣṭa then on the road, where a rest was taken. / Then at the place of the collection of bones, the third śrāddha is desired. // On the fifth, seventh, and likewise on the eighth and ninth, / on the tenth and eleventh, these are the nine navaśrāddhas. //

And here, even the one on the eleventh day has the name navam. And it is said— By Kātyāyana:

On the fourth, fifth, and on the ninth and eleventh days, / what is given to the deceased, that is called navaśrāddha. //

Aṅgiras says:

On the first day, on the third day, on the fifth and seventh likewise, / on the ninth and eleventh, the navaśrāddhas are six. //

"The ninth and the eleventh" is a dvandva compound, says the Kālādarśa. In the Brahma Purāṇa:

On the third day, it should be performed on the ground of the burning of the deceased, O twice-born! / At the end of the impurity, in the house, the śrāddha is called ekoddiṣṭa. //

Thus it is said. Vyāsa says:

On the first, seventh, and on the ninth and eleventh days, / what is given to the deceased, that is called navaśrāddha. //

Thus it is said.

{MV-S_199} Although these are of many kinds, yet those stated by Vṛddha Vasiṣṭha—

On the first day, on the third day, on the seventh and ninth likewise, / on the eleventh and fifth days, the navaśrāddhas are thus six. //

—are the ones currently followed by the learned. Baudhāyana, however, has stated only five. There too, if the navaśrāddha to be performed on the ninth day is interrupted by an obstruction, etc., it should be performed on the eleventh day.

On the odd days from the death, one should perform one navaśrāddha each, up to the ninth. / Where the ninth is interrupted, one should perform it on the eleventh day. //

Kāṇva, however, says that if any navaśrāddha is interrupted, it should be performed together with the succeeding one:

If a navaśrāddha or a monthly rite is interrupted, / that should be performed together with the succeeding one; thus they say. //

Thus it is said. Śivasvāmī, however, says:

The followers of the Āśvalāyana school say there are five navaśrāddhas. / The Āpastambas say six; the Aitareyins have an option. //

He says that for the followers of the Āśvalāyana school, there are five; for the Āpastambas, six; and for the Aitareyins, there is an option between five and six. An arrangement by social class is also stated— In the Bhaviṣya Purāṇa:

Nine for Vaiśyas, seven for Kṣatriyas, are the navaśrāddhas, in order. / For the first and last classes, the great sages say six. //

Nine for Vaiśyas, seven for Kṣatriyas, and six for Brahmins and Śūdras.

The occasion for the navaśrāddha is one, on the eleventh day.

By Atri, only one is stated. In the Hemādri, in the Kālakāṇḍa, however—

The first śrāddha, even if impure, one should perform on the eleventh day. / The purity of the agent is for that moment; he becomes impure again. //

—in this verse of Śaṅkha, what is called 'the first' is also explained as navam. In the Kātyāyana Gṛhya also, this is called nāvam. That too, by the formation of ṇuk in the sense of 'itself', navam is nāvam. And although for the navaśrāddhas—

They perform the navaśrāddhas for the sake of the deceased with effort, / by the ekoddiṣṭa procedure, and not otherwise in any way. //

—from this verse of the Brahmāṇḍa Purāṇa, and because they occur before the Sapiṇḍana, they have the form of an ekoddiṣṭa, yet, there, the Brahmins should be of an even number.

For the deceased, and at the door of the house, on the fourth day, he should feed the twice-born. / On the second day, the shaving of the head should be done by the relatives. //

{MV-S_200}

On the fourth day, the collection of bones should be done by all the relatives. / One should invite the preceding Brahmins, who are even in number, with faith and purity. // On the fifth and ninth days, and likewise on the eleventh day, / one should feed an even number of Brahmins; that they know as the navaśrāddha. //

This is from the Kūrma Purāṇa. In Śūlapāṇi, however, the reading is:

One should feed an odd number of Brahmins; that is called navaśrāddha.

As for what is stated in the Brahma Purāṇa, etc.—

On the fourth day for Brahmins, on the fifth day for kings, /

on the ninth for those of the Vaiśya caste, and after the tenth for Śūdras. //

Thus it is said.

On the fourth day, food should be given to the Brahmins by the relatives. / Whatever was dear to him while he was alive, that should be given to him with effort. //

"On the fourth day" means on the day of the collection of bones.

The meaning is that whatever was dear to the deceased while he was alive, that should be given.

Cows, gold, and wealth should be given according to one's ability, for the sake of the deceased.

This and other duties stated by Bṛhaspati should be known in detail elsewhere.

Although a navaśrāddha is also enjoined on the eleventh day—

And so, having said (Yājñavalkya Smṛti, a. 1, śrā. pra. ślo. 256):

It should be performed on the day of death, every month for a year.

Yājñavalkya, by stating the postponement of the first monthly rite, which would fall on the day of death, to the eleventh day with "the first is on the eleventh day," has also made the first monthly rite applicable there.

Nevertheless, by a careful consideration of the verses to be stated, the great ekoddiṣṭa performed on the eleventh day is indeed different from those two.

As follows—

In the Bhaviṣyottara:

The śrāddha that is on the eleventh day is declared as general. / To eleven Brahmins one should give on the eleventh day. //

And in the Varāha Purāṇa:

On the eleventh day, the śrāddha for the deceased should be performed with effort. / Having known "I will do it tomorrow," the invitation of the Brahmins should be done. //

Here, the śrāddha enjoined for the sake of the deceased is indeed different from those two.

Because the navaśrāddha and the monthly rite are not at all in mind here.

In the Kūrma Purāṇa also, beginning with "On the eleventh day, one should perform for the sake of the deceased," the extension of the rules of the eleventh-day ekoddiṣṭa, which is the original model (prakṛti) with its rules, is seen in the monthly rites.

{MV-S_201}

In the Matsya Purāṇa also:

Then on the eleventh day, eleven Brahmins indeed, / a Kṣatriya, etc., at the end of the impurity period, should feed an odd number of twice-born.

Having enjoined it with its rules by this, it is said:

By this procedure, one should perform it all, month by month.

Thus, having enjoined that same ekoddiṣṭa as the original model, the monthly rites, etc., are stated as its modifications (vikṛti).

Bṛhaspati also says:

By the procedure of an ekoddiṣṭa, what is given to one, / without the invocation and the agnaukaraṇa, and devoid of the rite for the gods, // clothes, ornaments, a bed, etc., and whatever was the father's vehicle and weapon, / having worshipped them with perfumes and garlands, one should offer them to the one who eats at the śrāddha. // Or, one should have various kinds of food and side-dishes prepared. / And according to one's ability, one should give cows, land, gold, etc. //

Here too, since the navaśrāddha and the monthly rite are not present, it is only the ekoddiṣṭa, endowed with various rules, that is different from those two. What more is there to say?

And there, from the previously cited verse of the Matsya Purāṇa, the primary rule (mukhyaḥ kalpaḥ) is eleven Brahmins in a single place for the deceased.

Satyavrata also says this: "Having risen in the morning and invited eleven Brahmins for the deceased, in the afternoon, with various kinds of prepared foods and sauces," etc.

Then, at the end of the impurity, in the morning, with hands and feet well-washed, having sipped water, one should feed Brahmins of this same kind, as many as one is able, facing north, worshipped with perfumes, garlands, clothes, ornaments, etc.

By Viṣṇu, with "as many as one is able," many are also stated.

In the Varāha Purāṇa, however, since a single Brahmin is referred to in various places, the employment of one is also stated.

As in:

You have gone to the divine world by the path ordained by the dispenser of fate. / With my mind, in the form of air, I employ you in this Brahmin. // I will worship you with enjoyments; thus one should invite the Brahmin.

And:

One should give bathing and anointing to the Brahmin according to the rules.

And:

One should quickly bring the Brahmin. / And having seen the twice-born who has come, the rite of welcome should be performed. //

And:

An umbrella is given to that Brahmin for the sake of covering. / Afterwards, one should give a pair of shoes, beautiful and touching the feet. //

{MV-S_202}

The ground of hot sand, and likewise full of great thorns, / one who gives shoes helps the deceased to cross over difficult places. //

Even when the option of many Brahmins is taken, the clothes, bed, etc., used by the deceased should be given to one who is endowed with good qualities; to the others, only a gift (dakṣiṇā) according to one's ability should be given. This is stated—

In the Bhaviṣyottara, after "on the eleventh day":

The feeding there is to one Brahmin of great soul. / Clothes, ornaments, a bed, etc., and whatever was the father's vehicle, etc., // a cow, a house, a seat, and servants, one should give, having worshipped them with devotion. / One should give a gift (dakṣiṇā) to all of them, according to their worth. //

The details of this should be known elsewhere.

And here, the mention of the eleventh day in many verses is not merely indicative of the day after the impurity.

This is from the statement of Paiṭhīnasī:

The śrāddha that is on the eleventh day is declared as general. / For all the social classes, the impurity period is separate for each. //

And from the statement of Śaṅkha:

The first śrāddha, even if impure, one should perform on the eleventh day. / The purity of the agent is for that moment; he becomes impure again. //

Therefore, by Kṣatriyas, etc., also, by the force of the verse, the first śrāddha should be performed on the eleventh day from the death, even while the impurity is present.

Likewise, by those with one-day and three-day impurity periods.

Even in a case of immediate purity, it should be given for the deceased on the eleventh day. / That very day is his for the śrāddha, bed, seat, etc. //

From this statement of Śaṅkha, it is on the eleventh day.

Śūlapāṇi and others, however, from "then, at the end of the impurity," and likewise from the Vaiṣṇava and Matsya verse:

A Kṣatriya, etc., at the end of the impurity period, should feed an odd number of twice-born.

say that by Kṣatriyas, etc., and by those with one-day and three-day impurity periods, after performing the rites of the ten days within that period, the eleventh-day śrāddha should be performed at the end of their respective impurity periods, not on the eleventh day.

In their view, it must be considered what becomes of the Śaṅkha verse, "Even in a case of immediate purity, it should be given."

In this view, there is no contradiction with the Viṣṇu verse.

Because that can be justified as applying to a Brahmin.

Then there is only a restriction, not a metaphorical interpretation (lakṣaṇā) for any word.

If the word 'eleventh day' were taken as merely indicative of the end of the impurity, there would be a metaphorical interpretation for the word 'eleventh day' in an injunction.

And it should not be argued that there is a contradiction with the Matsya verse.

For the sake of establishing non-contradiction, its meaning is this:

A Brahmin, performing it on the eleventh day, should not feed with cooked food, but with uncooked food (āma) sufficient for the number of Brahmins, which is set aside then; after the impurity period, having cooked it, he should feed them.

{MV-S_203}

This being so, the two injunctions, which have the two times of the eleventh day and the end of the impurity, and which apply to Brahmins, Kṣatriyas, etc., become meaningful. Otherwise, if from the Viṣṇu verse alone, by a single injunction having the end of the impurity as its time, the injunction of the first śrāddha common to all social classes were established, the Matsya verse would be meaningless.

"An odd number of twice-born" means an odd number such as nine, seven, or thirteen.

Bṛhaspati says:

Learned Brahmins should be fed, nine, seven, or thirteen.

Atri says:

For the sake of the deceased, at the end of the impurity period, one should then feed the Brahmins. / For the sake of the navaśrāddha, however, one on the eleventh day. //

This being so, Hemādri understands that the feeding of Brahmins enjoined at the end of the impurity is a different rite from the eleventh-day rite and the navaśrāddha.

And when, from the statement of Pāraskara, "For a Brahmin, there are ten piṇḍas," there are ten, twelve, fifteen, and thirty piṇḍas for each social class, or when, from the statement "for all," the second option is that there are only ten piṇḍas, and for all, the tenth piṇḍa is on the last day of their respective impurity periods, then too, for Kṣatriyas, Vaiśyas, Śūdras, etc., the release from the state of a ghost (pretatvanivṛtti) is accomplished only by the śrāddha performed on the eleventh day for that purpose, together with the tenth piṇḍa performed on the last day. The details of this are elsewhere.

Śātātapa says:

The navaśrāddha, the Sapiṇḍatva, and also the sixteen śrāddhas, / should be performed by one alone, even when the wealth has been divided. //

Gālava says:

If there is impurity (sūtaka) at the time of death (śāve), and likewise in the remainder of the night, / the navaśrāddhas should be given according to the time and according to the rules. //

In the case of self-immolation on the funeral pyre (anvārohaṇa), the navaśrāddhas are also separate.

The navaśrāddhas are all separate, and the Sapiṇḍīkaraṇa is separate. / The release of a bull is one, and one cow is given there. //

In some places, it is written, having said "in the Dharmapradīpa":

If by chance the navaśrāddha has passed on the first day, / it should be performed on the third day, or on an odd day if that is not possible. //

There, this is another special rule.

As follows:

On a Nandā tithi, on the day of Bhārgava, on Caturdaśī, in a Tripuṣkara, / one should not perform a navaśrāddha, and likewise in a Tripāda or Pañcaka. //

Ṛṣyaśṛṅga has stated another special rule:

The navaśrāddha and the Sapiṇḍatva should be performed with cooked food.

{MV-S_204}

The necessity of the navaśrāddhas is stated by Vṛddha Vasiṣṭha:

Without having received the navaśrāddha, one is not released from the state of a ghost (pretatva). / Before the twelfth day, having received it, one crosses over one's evil deeds. //

Thus ends the determination of the time for the navaśrāddhas.

---

[The Times for the Body-Completing Piṇḍas]

Now, the times for the body-completing piṇḍas (avayavapiṇḍa).

There, in the Brahma Purāṇa, etc., beginning with "The head is by the first piṇḍa," and ending with "by the tenth, completeness," having stated that for a Brahmin, the tenth piṇḍa is to be performed on the tenth day, it is said:

The tenth piṇḍa should be given for kings on the twelfth day. / For Vaiśyas, the tenth should be given on the fifteenth day. // For Śūdras, the tenth piṇḍa is enjoined when the month is complete.

Thus, for each social class, with a difference of time, only ten piṇḍas are stated.

Viṣṇu, however, has stated the number of piṇḍas by the number of days of impurity: "As long as the impurity lasts, they should give water and one piṇḍa for the deceased."

Pāraskara also says:

For a Brahmin, there are ten piṇḍas; for a Kṣatriya, twelve are remembered. / For a Vaiśya, fifteen are proclaimed; for a Śūdra, thirty are declared. //

Another option of ten piṇḍas is also stated by him: "For the deceased of all social classes, they should give only ten piṇḍas."

Pracetaḥ also says:

A piṇḍa should be given for a Śūdra for eight or nine days. / Then, when the month is complete, one should complete the remainder of the piṇḍas. //

Here, this arrangement is stated:

The primary option is the giving of piṇḍas as long as the impurity lasts.

The postponement of only the tenth piṇḍa for kings on the twelfth day, for Vaiśyas on the fifteenth, etc., is the middle option.

If one is unable to do even that, the giving of ten piṇḍas for ten days is the lowest option.

Others, however, say:

In the view of the author of this arrangement, in the first option, etc., for Śūdras, etc., if the body-completing piṇḍas are not completed until the month is over, how is the rule of the eleventh-day śrāddha possible? And how is the rule of Sapiṇḍīkaraṇa on the twelfth day, stated by Viṣṇu: "For Śūdras, it is declared on the twelfth day, without mantras," possible? This should be considered.

And so, the author then presents a view that resolves these conflicts, noting that it is also the one widely followed in contemporary practice. This view, based on Śātātapa and Āṅgirasa, holds that impurity is for ten days for all castes.

For all the social classes, whether in impurity of birth or death, // their purity is after ten days; thus said Śātātapa.

And from the statement of Āṅgirasa, the view that impurity is for ten days for all is the one now widely followed and is in agreement with the practice of Kṣatriyas, etc.

Then there is no inconsistency in any statement.

{MV-S_205}

As follows: the statement of Pāraskara, "for the deceased of all social classes," is consistent, and for a Śūdra also, the eleventh-day śrāddha and the twelfth-day Sapiṇḍīkaraṇa are consistent.

Someone has written, having said "in the Dharmapradīpa":

On the first day or on the third, or on the fifth and seventh, / two piṇḍas each should be given; the rest, on the tenth day. //

And so, from the statements of Viṣṇu, etc., "at the end of the impurity," when the impurity is increased, it should be performed at its end. Those verses that state the eleventh day apply to the ten-day impurity.

And thus, the various ways of giving the body-completing piṇḍas are also without contradiction by this same reasoning. That is not so.

Because it would lead to a contradiction with the statement of Śaṅkha, "The first śrāddha, even if impure..."

Therefore, the previously stated arrangement is superior. Thus it is established.

A special rule for a three-day impurity is stated by Śātātapa:

Even when the impurity is reduced, one should give only ten piṇḍas.

Pāraskara says:

On the first day, three piṇḍas should be given by those who are restrained. / On the second, one should give four, and likewise the collection of bones. / One should give three on the third day, and likewise wash the clothes, etc. //

Dakṣa, however, says otherwise:

On the first day, one piṇḍa, and on the second, four. / On the third, one should give five; the rule of ten piṇḍas is remembered. //

For one killed in battle, etc., Manu also says (a. 5, ślo. 98):

For one killed in battle with weapons raised, according to the duty of a Kṣatriya, / the sacrifice is completed immediately, and likewise the impurity; this is the rule. //

'Sacrifice' = in the form of the offering of the piṇḍa, etc.

'Is completed' = becomes finished.

In the Brahma Purāṇa also:

In a case of immediate purity, all should be given at once.

[The Pātheyaśrāddha (Journey-Provision Śrāddha)]

Now, the time for the pātheyaśrāddha.

Śātātapa says:

To go from the earthly world to the world of the deceased, one should perform a śrāddha. / That becomes the journey-provision for the deceased man. //

And here, since it is performed by the learned on the first day, the first day should be taken.

In the Smṛtyarthasāra, however, it is said that after the collection of bones has been done, for one going from the world of men to the world of the deceased, the pātheyaśrāddha should be performed with uncooked food by the ekoddiṣṭa procedure.

Therefore, another day is also its time.

[Determination of the Time for the Collection of Bones (Asthisañcayana)]

Now, the time for the collection of bones (asthisañcayana).

{MV-S_206}

There, Saṃvarta says:

On the first day, or on the third, or on the seventh and ninth, / the collection of bones should be done on that day, together with those of the same gotra. //

Viṣṇu, however, also states the fourth day: "On the fourth day, one should perform the collection of bones, and their immersion in the water of the Gaṅgā."

In the treatise of Divodāsa, in the Brahma Purāṇa, a specific time is also stated with reference to the social class:

They should perform it on the third day for a Brahmin, on the fourth for a Kṣatriya, / on the fifth for one of the Vaiśya caste, and on the tenth day for a Śūdra.

A special rule for an impurity of three days, etc., is in the same text:

In a three-day impurity, the collection of bones should be performed on the second day. / In a case of immediate purity, it should be performed at that very moment; this is the firm decision. //

In the case of burning the bones with Palāśa wood, Śaunaka says:

In the case of burning the bones with Palāśa, the collection should be immediate.

In the case of death by self-immolation for Bhṛgu, etc., a special rule is stated by Manu:

For him, the impurity is for three nights; on the second day is the collection of bones.

As for the presentation by some modern writers that all times apply to all social classes, that is based on not having seen the statement of the Brahma Purāṇa and is thus not to be trusted.

And it should not be argued that in the option of the arrangement stated in the Brahma Purāṇa, the options of the seventh and ninth days would be without scope.

Because in the Śrāddhacintāmaṇi, the reading "on the seventh for one of the Vaiśya caste, on the ninth for one of the Śūdra caste" is accepted.

Here, a prohibition of the day of the week and the lunar mansion is also stated by Yama:

One should avoid it on the days of Mars, the Sun, and Saturn, and on paired tithis. / One should avoid the collection of bones on a one-footed or two-footed lunar mansion. // And especially on the birth-nakṣatra of the giver, and on a three-footed lunar mansion.

And this collection of bones should be done from the day of cremation for both those with and without sacred fires. Thus says Āṅgirāḥ:

For one without fires, from the departure; for one with fires, from the rite of cremation. / Purity in the collection of bones is from the cremation; the death anniversary, however, is according to the rules. //

Now, the time for the offering of water.

Gautama says: "The water-rite is on the first, third, fifth, seventh, and ninth days."

Now, if a new moon falls within the ten days, in the Bhaviṣya Purāṇa:

If, when the rite of impurity has begun, a new moon should occur, / having completed the water and piṇḍas, one should perform only the bath. //

{MV-S_207}

"Until the end of the impurity" is the remainder.

Ṛṣyaśṛṅga says:

If a new moon should fall within the impurity period for any of the social classes, / one should complete the rite for the deceased; thus says Gautama. //

Paiṭhīnasī also says:

The rites of the piṇḍa and water for the deceased should be performed on the first moon only. / One who performs them on two moons partakes of the impurity of death again. //

'On two moons' = on two moons.

One waning moon is before the new moon; another, waxing, is after the new moon.

In the Kālādarśa, however, after this, another verse is written:

On two moons, a tithi should not be given for the peace of the deceased. / If one gives food on two moons, it is the destruction of the giver's family. //

Thus, when the completion of the rite of the piṇḍa and water offering, etc., on the new moon day itself is applicable in general, even in the case of one's mother and father—

Ślokagautama says:

If a new moon falls within the ten-day period, one should complete everything there. / For one's parents, however, one should give piṇḍas and sesame-water until the impurity ends. //

'For one's parents' (pitroḥ) is a dvandva compound with a single remainder (virūpaikaśeṣa).

This being so, what is said by Gālava:

Even in the impurity for one's parents, if a new moon should occur, / the subsequent rite should end then, after three days. //

The meaning of this is: Even in the impurity for one's parents, if a new moon falls, the completion of the subsequent rite is proper; how much more so in another impurity? This is for the purpose of showing the necessary completion of the subsequent rite for a sapiṇḍa other than a parent, not for the purpose of a rule even in the case of a parent.

Or, let it be a rule even in the case of a parent; even so, by the maxim, "One should not practice even a dhārmic act if it is not conducive to heaven and is disliked by the world," the statement of Gālava is superseded by the statement of Gautama, "For one's parents, however, until the impurity ends," which is supported by the practice of the learned. Therefore, even if a new moon falls within the impurity for one's parents, one should give the piṇḍa, etc., until the impurity ends. For others, however, the completion of the subsequent rite is limited by the new moon. This is the considered opinion (viveka).

Or, the statement of Gālava applies to a Kṣetraja son with respect to his biological father, or to an adopted son, etc., with respect to his adoptive mother and father. The statement of Gautama, however, applies to an aurasa son and a daughter's son with respect to their mother and father. Or, for all, such as an aurasa son, etc., with respect to their own mother and father, the arrangement should be known by resorting to the options for times of distress and non-distress. Thus says the Madanapārijāta.

In the Mādhava, Nirṇayāmṛta, etc., if a new moon falls after three days, even the rite for one's mother and father is completed; but not if a new moon falls within the three days. The statement of Gautama also applies to that.

For those other than one's mother and father, however, if a new moon falls at any time within the ten days, the rite is completed.

{MV-S_208}

If, when a new moon falls within the ten days, the rite for the deceased has not been begun before the new moon due to carelessness, laziness, etc., then its commencement and completion after the new moon is indeed proper. Then the fault of two moons is also avoided.

And it should not be argued that from the statement, "It should be performed on the first moon only," the commencement is also implied to be before the new moon, in accordance with the new moon.

Because in "on the first moon only," "should be performed" is not enjoined. If that were so, there would be a split in the sentence due to two things being enjoined, "on the first moon" and "should be performed."

Therefore, here too, from the prohibition "on two moons," only the state of being on two moons is prohibited.

In some places, just as for a new moon, the completion of the rite is stated for a solar ingress and a Vyatīpāta as well. A verse is written in the Saṅgraha:

If a new moon, a solar ingress, or a Vyatīpāta occurs within the ten days, / the subsequent rite should be completed then; thus say some. //

But that, not being cited by the authors of treatises, appears to be without foundation.

And because the completion of the rite at a Vyatīpāta or solar ingress is not seen in the practice of the learned.

[The Sixteen Monthly Śrāddhas]

Now, the time for the rites known as the new-mixed (navamiśra) and the sixteen śrāddhas.

There, Āśvalāyana says: "The new-mixed is for six seasons."

The meaning of "for six seasons" will be examined later.

And they are twelve, which are enjoined every month for a year beginning from the month of death, and the ūnamāsika, traipakṣika, ūnaṣāṇmāsika, and ūnābdika; thus they are sixteen.

Says Jātūkarṇya:

The twelve monthly rites, and the first, the six-monthly, likewise, / the three-fortnightly, and the annual; these śrāddhas are sixteen. //

Here, since "the twelve monthly rites" are stated separately, the words 'first', 'six-monthly', and 'annual' refer to the ūnamāsika, ūnaṣāṇmāsika, and ūnābdika.

Says Gobhila:

The ūnaṣāṇmāsika is in the deficient sixth month; the ūnamāsika, in the deficient month. / The traipakṣika is in the third fortnight; the ūnābda, likewise, in the twelfth. //

The ūnaṣāṇmāsika is in the deficient sixth month; the traipakṣika, in the third fortnight; the ūnābdika, in the deficient twelfth month; the ūnamāsika, however, should be performed on the twelfth day or in the deficient month.

On the twelfth day from the death, or in the deficient month, would be the ūnamāsika.

Because it is so stated by him.

Here, it is said that the ūnamāsika, etc., should be performed in the deficient month, etc.

There, in response to the question of by how many days deficient they should be performed—

Gālava says:

By three days deficient, or by two, or by one, likewise, / in the first, etc., months, one should perform the ūnābdika, etc. //

{MV-S_209}

Ślokagautama also says:

By one, two, or three days deficient, or by the deficiency of three parts, / one should perform the ūnābdika, etc., śrāddhas; thus says Gautama. //

'In the deficiency' (ūne) = in the state of being deficient.

By the word 'etc.' (ādi), the ūnaṣāṇmāsika and the ūnādyamāsika are taken.

Jātūkarṇya says:

When the six months are deficient by one day, or by three, / and the year likewise, then the two six-monthly rites should be performed. //

'The two six-monthly rites' (ṣāṇmāsike) = the ūnaṣāṇmāsika and the ūnābdika.

'Deficient by one day' means deficient by the completion of one day, that is, on its last day.

For this very reason—

Paiṭhīnasī says:

The ṣāṇmāsika and ābdika śrāddhas should be on the preceding day. / The monthly rites, on their own day, or on the twelfth day. //

'On the preceding day' = on the day before the death anniversary.

Ṣāṇmāsikābdike = the ūnaṣāṇmāsika and the ūnābdika, says the Madanaratna.

Kārṣṇājini states the time for the traipakṣika:

The deficient ones are in the deficient months, on an odd or even day. / The traipakṣika is in the third fortnight; the others, on the death anniversaries. //

In the Bhaviṣya:

In the sixth month, one should perform the six-monthly; in the twelfth month, the annual. / The traipakṣika would be when the third fortnight has passed, after that. //

And it should not be argued that since Kārṣṇājini has said "in the third fortnight," and the Bhaviṣya has said "when the third fortnight has passed," there is a contradiction.

Someone says that the meaning of 'passed' (vṛtte) is not 'elapsed', but, in accordance with the seventh case in "in the third fortnight," the meaning is 'when it has begun'.

Some, however, having taken the literal meaning of the word 'passed' (vṛtta) in the Brahma Purāṇa verse, "At the end of the impurity, in the house, the śrāddha is called ekoddiṣṭa. On the twelfth day, in the month, and in the third fortnight, and after that," as 'elapsed', supply the remainder 'elapsed' after "in the third fortnight" here as well.

Vyāsa says:

On the twelfth day, in the third fortnight, and in the sixth month, in the monthly and annual rites, / these sixteen śrāddhas are remembered by the wise. //

The meaning of this is:

By "on the twelfth day," the ūnamāsika performed there is meant; by "in the sixth month," the ūnaṣāṇmāsika; by 'monthly', the twelve performed every month on the death anniversary; by 'annual', the ūnābdika.

{MV-S_210}

And here, the second, etc., monthly rites are to be performed on the death anniversary in the second, third, etc., months. The first monthly rite, however, is to be performed on the eleventh day. Thus says—

Yājñavalkya (a. 1, śrā. pra. ślo. 256):

It should be performed on the day of death, every month for a year. / And likewise every year; the first is on the eleventh day. //

'For a year' means until the completion of a year; the second case is by "in the case of an uninterrupted connection of time and space" (Pāṇ. 2.3.5).

Here, some say:

Taking the first death-tithi, the monthly rite for one who died on the fifth of the bright fortnight of Caitra is on the fourth of the succeeding bright fortnight, by the measure of a lunar month consisting of a collection of thirty tithis from one death-tithi to the preceding tithi of the next. Likewise, in the option of one-day deficiency and three-day deficiency for the ūnaṣāṇmāsika and ūnābdika, their performance is on the third and first days, respectively.

That is trivial.

Because of the previously cited statement of Yājñavalkya, "It should be performed on the day of death"; and because of the statement of Kārṣṇājini, "the others, on the death anniversaries"; and because of the previously presented statement of Paiṭhīnasī, "The monthly rites, on their own day," and "The ṣāṇmāsika and ābdika śrāddhas should be on the preceding day."

Therefore, for one who died on the fifth, the monthly rite is on the succeeding fifth itself; the ūnaṣāṇmāsika, etc., however, is on the fourth.

In the option of three-day deficiency, it is on the second itself.

For this very reason, it is said in the Kālādarśa:

The monthly rites, and also the deficient ones, are on the twenty-eighth day.

Mādhava, however, says that the ūnaṣāṇmāsika should be performed on the day before the death-anniversary day that falls in the seventh month, and the ūnābdika should be performed on the day before the death-anniversary day of the beginning of the second year.

Here, for the sake of dispelling the confusion of the simple-minded, this is the clear determination of the time:

Whether by the derivation "what occurs in a month" (māse bhavaṃ māsikam), or by the derivation "what occurs when a month has passed" (māse 'tīte bhāvaṃ māsikam), or by the derivation stated by Hemādri, "what is related to a month" (māsasambandhi māsikam), or by the derivation "what occurs at the beginning of a month" (māsādau bhavaṃ māsikam), although for a monthly rite, its occurring in that month or its relation to that month is possible even by its having any tithi within that month as its locus, just as the Jyotiṣṭoma has the quality of being in spring, and a śrāddha has the quality of being in the dark fortnight,

nevertheless, because there is no reason to transgress the first, and in accordance with the many smārta verses to be stated, it is determined that it should be performed at the beginning of the month.

And those verses are: "The monthly rites, on their own day," "the others, on the death anniversaries," and "It should be performed on the day of death."

In the Brahma Purāṇa also:

On the twelfth day, in the month, and in the third fortnight, and after that, / month by month, it should be performed by the twice-born, for as long as a year. // After that, the Sapiṇḍīkaraṇa should be performed, in order.

{MV-S_211}

When the Sapiṇḍīkaraṇa has been performed, it is again called pārvaṇa. / From then on, released from the state of a ghost (pretatva), he attains the state of a Father (pitṛtā). //

Vyāghrapāda also says:

On the eleventh and on the fourth, and month by month for a year, / and every year, the ekoddiṣṭa is on the death anniversary. //

This being so, the first monthly rite is on the eleventh day; the ūnamāsika, in the deficient month or on the twelfth day; the second monthly rite is on the first death-tithi of the second month; the third monthly rite, being performed on the first death-tithi of the third month, for one who died on the fifth of the bright fortnight of Caitra, the second monthly rite is on the fifth of the bright fortnight of Vaiśākha, and the third monthly rite is on the fifth of the bright fortnight of Jyeṣṭha.

Likewise, further on, having understood it for each of those months, having performed the twelfth monthly rite on the first death-tithi of the twelfth month, Phālguna, on the fifth day, the ūnābdika is on the fourth of the bright fortnight of Caitra.

When, however, the option of Kātyāyana for the Sapiṇḍīkaraṇa, "Then, when the year is complete, the Sapiṇḍīkaraṇa," is taken, then on that very day, since the ūnābdika and the Sapiṇḍīkaraṇa have a fixed order, having performed the ūnābdika, the Sapiṇḍīkaraṇa is performed.

When, however, the option of Āśvalāyana, "Now, the Sapiṇḍīkaraṇa, at the end of a year," is taken, then having performed the ūnābdika on the preceding day, the fourth, and having performed the Sapiṇḍīkaraṇa on the fifth of the bright fortnight of Caitra, the first death-tithi of the second year, the annual rite is on that very day. This should be understood.

In reality, however, there are not two options.

Because in the statement of Kātyāyana also, it is possible to explain it as "when the year is complete, the Sapiṇḍīkaraṇa is on the second day."

In the Viśvādarśa also, it is clearly stated that the monthly rites are on the first death-tithi:

In the eleven months, it is stated to be on the days of death; the first, on the eleventh day; / the deficient-year one, and the one at its half, and the other, on the twelfth day and in the third fortnight. //

There, the first monthly rite, which would fall on the death anniversary, is postponed and enjoined for the eleventh day by the verse, "the first is on the eleventh day."

And so, on the eleventh day, there are three śrāddhas: the last of the navaśrāddhas, the first monthly rite, and the independent ekoddiṣṭa.

In the Smṛtyarthasāra also, it is said that when the independent ekoddiṣṭa is being performed, for those who wish for the accomplishment of the others by a single performance (tantra), it is so; in the option of separate performance, the independent ekoddiṣṭa should be performed first.

And thus, the sequence of śrāddhas taught by the sūtra cited by Hemādri—"one should give the first monthly, the ūnamāsika, the traipakṣika, the third monthly, the fourth, the fifth, the six-monthly, the ūnaṣāṇmāsika, the seventh, the eighth, the ninth, the tenth, the eleventh, the twelfth monthly, and the ūnābdika, sixteen śrāddhas"—is also consistent.

Otherwise, the deficient ones would not be after their respective monthly rites, nor the traipakṣika after the second.

By this, what is said by Śūlapāṇi—that the derivation of the name is only "what occurs in a month," and it is not so that all monthly rites would fall on the first death-tithi, because a lunar month from one death-tithi to the next is intended, and "from the death-tithi" is a fifth case in the sense of a limit, and so the preceding month is the meaning of the word 'month' only from another death-tithi, and thus the first monthly rite is on the second death-tithi—

{MV-S_212}

that is refuted.

Because it contradicts the cited sūtra.

But surely, from the verse, "and likewise every year," taking the first death-tithi, even the first annual rite would be applicable like the first monthly rite? True.

If there were a verse here like "the first is on the eleventh day," as there is for the monthly rite.

On the contrary, since it arises on the first death-tithi of the second year, it is not applicable at all on the first death-tithi. Therefore, what is performed at the beginning of the second year is called the annual rite (ābdika); what is performed at the beginning of the third year, however, is called the recurring annual rite (pratyābdika).

For this very reason, it is said—

In the Smṛtyarthasāra: "At the beginning of the second year, the annual rite; at the beginning of the third year, the recurring annual rite; this is the sequence."

In the Nirṇayāmṛta, however:

One should feed a Brahmin in the first, or an oblation should be offered in the fire. / Again, one should feed a Brahmin; there would be a repetition. //

And so, what is enjoined on the eleventh day is the first annual rite.

When an extra month falls, an extra monthly rite should be performed.

Then there are seventeen—

The first should be performed on the eleventh; in an extra month, an extra one would be.

This is from the statement of Laugākṣi.

A pot of water for the year should be given, or well-prepared food. / Even when the year is increased, the monthly rite is for each month. //

And from this recollection of Kauthumi.

When the year is in excess, the months are thirteen. / Therefore, in the thirteenth, one should not perform a śrāddha; it does not reach. //

From the hearing of the prohibition of the thirteenth monthly rite in this verse of Ṛṣyaśṛṅga, some say there is an option for the monthly rite even in an extra month.

In reality, however, since it has been established that this applies to an optional śrāddha enjoined for a specific new moon day, the increase of the monthly rite is indeed proper.

As for the enumeration of the sixteen śrāddhas in a different way in the Hemādri, etc., and the description of the Sapiṇḍīkaraṇa, etc., as being included in the sixteen śrāddhas—

As follows—

In the Brahma Purāṇa:

For men who have abandoned their bodies, the śrāddhas are always sixteen. / On the fourth, on the fifth, and on the ninth and eleventh, likewise. // Then, by the twelve months, the śrāddhas are twelve in number. / They should be performed by the command of the śruti; one should satisfy the Brahmins there. //

In the Bhaviṣya Purāṇa also:

The śrāddha at the collection of bones, in the third fortnight, and the monthly rites, / and likewise on the two deficient tithis; the śrāddhas for the deceased are sixteen. //

{MV-S_213}

"On the two deficient tithis" means in the sixth and twelfth months, which are deficient by one day.

Jātūkarṇya says:

The twelve monthly rites, the first, and the two six-monthly, likewise, / and the Sapiṇḍīkaraṇa; this is the sixteen-fold śrāddha. //

'The first' = the one on the eleventh day.

'The two six-monthly' = the ūnaṣāṇmāsika.

One ūnaṣāṇmāsika is included in the first six months; the other is the ūnābdika, included in the latter six months.

There, the statement that the Sapiṇḍīkaraṇa is included in the sixteen śrāddhas appears to be inconsistent, because it contradicts the statements of many smṛtis.

Having performed the sixteen śrāddhas, one should perform the Sapiṇḍana.

This is from the statement of Laugākṣi.

Likewise:

Before the Sapiṇḍīkaraṇa, one should perform the sixteen śrāddhas.

This is from the statement of Paiṭhīnasī.

Without having given the sixteen śrāddhas, one should not perform the Sapiṇḍana.

And from the statement of Gobhila, the Sapiṇḍīkaraṇa, etc., are separate from the sixteen śrāddhas.

Therefore, the mention of its inclusion in the smṛti verses should be seen as being with the intention that it is for the purpose of release from the state of a ghost (pretatvanivṛtti).

By this, the previously stated nature and number of the monthly rites are supported, and the practice of the learned is followed.

The contradictory enumerations, however, should be seen as being arranged according to a difference of school or a difference of region.

This first śrāddha should be performed by Kṣatriyas, etc., also, even while the impurity is present, on the eleventh day itself.

Says Paiṭhīnasī:

The śrāddha that is on the eleventh day is declared as general. / For all four of the social classes, the impurity period is separate for each. //

Śaṅkha also says:

The first śrāddha, even if impure, one should perform on the eleventh day. / The purity of the agent is for that moment; he becomes impure again. //

Even in a case of immediate purity, etc., the first śrāddha should be performed by all, Brahmins, etc., on the eleventh day itself.

And so—

The same author says:

Even in a case of immediate purity, it should be given for the deceased on the eleventh day. / That very day is his for the śrāddha, bed, seat, etc. //

'Immediate purity' is indicative of one-day and three-day impurity.

If one who maintains the sacred fires dies and is cremated on a day other than the day of death, the rites beginning with the navaśrāddha and ending with the traipakṣika should be performed from the day of cremation.

For one who does not maintain the sacred fires, or who maintains a single fire, it is from the day of death.

{MV-S_214}

The rites after that, however, are from the day of death for both.

Thus says Kātyāyana:

The śrāddha for one with fires should be performed on the eleventh day from the cremation. / The fixed rites, however, one should always perform on the day of death. //

'Fixed rites' is the name for those after the traipakṣika.

The śrāddha that is after the third fortnight, that would be on the death anniversary itself. / The rites before that, for a twice-born who maintains the sacred fires, one should have performed from the cremation. //

And from this statement of Jātūkarṇya.

'One with fires' means one who maintains many fires.

For one whose connection is not with the fires, it should be performed from the death. / The impurity after the cremation would be for him for whom the Vedic procedure is. //

Because of the syntactical unity with the statement of Śaṅkha.

Marīci states the primary, secondary, etc., options for the monthly rites:

The primary śrāddha is month by month; if that is not possible, for each season. / Or one should perform them in twelve days, or all twelve in one day. //

The primary option is the monthly śrāddha on the death anniversary every month.

'If that is not possible' = if one is unable to perform the śrāddha every month, 'for each season'.

Since a lunar or solar season is impossible here, the meaning is that the śrāddha of two months should be performed in the succeeding month.

The meaning of this is:

Having passed over the death-tithi in the preceding month, on the death-tithi in the succeeding month, the past śrāddha and the śrāddha whose time has arrived, thus two, should be performed there.

Sometimes, even three.

As was said before, "the new-mixed is for six seasons," having performed the first on the eleventh day, and the ūnamāsika at its proper time, then the second monthly rite and the traipakṣika with the third monthly rite, the fourth monthly rite with the fourth, the fifth with the sixth, the ūnaṣāṇmāsika with the seventh, the eighth with the ninth, the tenth with the eleventh, and the twelfth with the ūnābdika.

This is also the meaning of that; this is the second option.

Or, "in twelve days," by twelve days; the third case is for completion.

The twelve monthly rites should be performed, completed in that many days.

There, on the day after the impurity, on the eleventh day, the first; then on the next day, the deficient-first and the second; then on the next day, the traipakṣika and the third; then on the next three days, in order, the fourth, fifth, and sixth; then on the next day, the ūnaṣāṇmāsika and the seventh; then on the next days, the eighth, ninth, tenth, and eleventh; then on the next day, the twelfth and the ūnābdika.

Thus, having performed the sixteen śrāddhas in twelve days, the Sapiṇḍīkaraṇa is on the next day.

In the Śrāddhacintāmaṇi, however, it is said that beginning from the twelfth day, having performed the twelve monthly śrāddhas in twelve days, the Sapiṇḍīkaraṇa is on the next day. This is the third option.

{MV-S_215}

Or, on a single day, on the eleventh or twelfth day, having performed all twelve monthly rites, the Sapiṇḍīkaraṇa should be performed. This is the fourth option.

'All twelve' means all sixteen.

Kaṇva says:

Whatever navaśrāddha or monthly rite has been interrupted, / that should be performed together with the succeeding one; thus they say. //

Ṛṣyaśṛṅga says:

When an ekoddiṣṭa has arrived, if an obstruction should arise, / in another month, on that tithi, one should perform what was interrupted. //

In the Kālādarśa, it is said that the interrupted monthly rite should be performed in the month related to the succeeding one.

Here, by the word 'and' (ca), the inclusion of the monthly rite of that month is meant.

In the Nirṇayāmṛta, it is said that one should perform the interrupted monthly rite of that month.

In case of an interruption of a monthly rite by impurity, etc., it should be performed at the end of the impurity, or in the succeeding month on the death-tithi, or on the new moon day, or on the dark Ekādaśī, or by a secondary option, even on the bright Ekādaśī.

It is said in the Kālanirṇaya:

In case of an obstruction of the monthly rite by impurity, the passing of the time of the impurity is praised, or the day of that month in the succeeding month, the new moon day, the dark Ekādaśī, / or the bright one by a secondary option, is stated here, etc. //

These sixteen śrāddhas, when the Sapiṇḍīkaraṇa is to be performed before a year, on the twelfth day, etc., should be postponed and performed before the Sapiṇḍīkaraṇa.

Having performed the sixteen śrāddhas, one should perform the Sapiṇḍana.

This is from the statement of Laugākṣi.

Before the Sapiṇḍīkaraṇa, one should perform the sixteen śrāddhas.

And from the statement of Paiṭhīnasī.

Even those that have been performed by postponement before the Sapiṇḍīkaraṇa should be performed again at their own times after the Sapiṇḍana.

Thus says Aṅgirāḥ:

He for whom the Sapiṇḍīkaraṇa has been performed before a year, / the monthly rite and the water-pot should be given for him for a year. //

Gālava also says:

He for whom the Sapiṇḍīkaraṇa has been performed before a year, / should perform a repetition of the sixteen; thus says Gautama. //

Here, Kārṣṇājini states a special rule:

Wherever the Sapiṇḍīkaraṇa has been performed before a year, / after that, the performance of the monthly rites would be at their proper time. //

The meaning of this is:

Of the sixteen, those two or three that have been performed at their own times, and then, when the Sapiṇḍana has arrived, those that remain have been performed by postponement before it; only those should be performed again, not the others that were performed at their own times.

{MV-S_216}

When a marriage, etc., has arrived, however, even those that have been performed by postponement before the Sapiṇḍīkaraṇa should not be performed again after the vṛddhi rite. Thus says—

Kātyāyana:

Having performed the vṛddhi rite, one should not perform the monthly rites together. / The death would not be new again for him. //

The meaning is that after the vṛddhi rite, one should not perform the monthly rites; then the death would not be new.

Otherwise, a new death would occur.

The remaining śrāddhas for the deceased, and the Sapiṇḍīkaraṇa likewise, / a twice-born who is to perform a nāndīmukha rite should perform, even by postponement. //

And this is from Śāṭhyāyani.

When a vṛddhi, etc., falls after the Sapiṇḍīkaraṇa, even the monthly rites should be postponed.

Even those performed by postponement before the Sapiṇḍīkaraṇa / are postponed again, because of the prohibition after a vṛddhi. //

This is from the statement of Kārṣṇājini.

Therefore, postponement before and after the Sapiṇḍīkaraṇa is established.

But surely, from the statement of Hārīta:

The rites for the deceased, which are the sixteen śrāddhas, / should be performed at their proper time; otherwise, one is not released from that. //

postponement is not established? True.

When the Sapiṇḍīkaraṇa is at the end of a year, there is no postponement.

When the Sapiṇḍīkaraṇa is before a year, however, by what can the postponement be prevented? Therefore, having performed the sixteen śrāddhas, the Sapiṇḍīkaraṇa should be performed even before a year.

This is an option for a time of distress.

When one performs the śrāddhas for the deceased before the Sapiṇḍīkaraṇa, one should perform them by the ekoddiṣṭa procedure.

When, however, one performs them after that, then just as one performs the annual śrāddha, whether pārvaṇa or ekoddiṣṭa, so one should perform those monthly rites.

When performing the sixteen śrāddhas before the Sapiṇḍīkaraṇa, / one should perform all of them by the ekoddiṣṭa procedure. // When, however, one performs them after the Sapiṇḍīkaraṇa, then again, / just as one performs the annual rite, so he should perform those as well. //

This is from a recollection, says Vijñāneśvara.

And for a year, every day, a water-pot with food sufficient for a meal should be given for the sake of the deceased.

In the Padma Purāṇa:

And a water-pot should be given, accompanied by food and delicacies.

for a year, O best of men, preceded by sesame and water. //

Thus it is said.

{MV-S_217}

In the Hemādri, in the Smṛtisamuccaya:

From the eleventh day onwards, a pot with water and food / should be given day by day by the sons, for as long as a year. //

Thus it is said.

Pāraskara has also stated the offering of the piṇḍa here as an option: "Day by day, he should give food to this Brahmin, and a pot of water; some also offer a piṇḍa."

'To this' means to the deceased, with him as the recipient.

That it should be given even before the Sapiṇḍīkaraṇa is stated by—

Yājñavalkya (a. 1, śrā. pra. ślo. 255):

For whom the Sapiṇḍīkaraṇa is before a year, / for him too, a twice-born should give this with a water-pot for a year. //

Thus it is said.

After the Sapiṇḍīkaraṇa, as in the monthly rites, the word 'deceased' (preta) is not mentioned here.

From this very verse, it is understood that there is no postponement (apakarṣa) of the water-pot.

As for the verse of the Skānda written in the Gobhilaśrāddhakalpabhāṣya:

And food, according to one's ability, having made the number of the annual rite, / should be given to the Brahmins, or whatever is its monetary equivalent. // Even with a hundred śrāddhas given, without a water-pot, O men, / they become poor and sorrowful, O Tāta, and wander in the ocean of worldly existence. // Therefore, having postponed it, the water-pot for the deceased should be given.

which postpones the water-pot, that is not for the purpose of postponement, because it would contradict the verse of Yājñavalkya. Rather, its meaning is that if one is unable to give the water-pot and food every day, then on a single day, as many as are possible, or at any time within the year, that many should be given. This is because the practice of the learned is also seen to be so.

And here, although sometimes the food is accompanied by the pot, and sometimes the pot is accompanied by the food, yet, because the relationship of principal and subordinate is not intended, the offering should be made separately as "this is the food, this is the pot."

And here, when the definition of śrāddha is as stated by Vijñāneśvara—"śrāddha is the offering of a substance with faith, with the deceased as the recipient"—or as stated by the Kalpataru—"śrāddha is the offering of a substance with the ancestors as the recipient, ending with its acceptance by a Brahmin"—or as stated by Śūlapāṇi—"śrāddha is the offering of an oblation with the ancestors, etc., as the recipient, using words in the fourth case"—then, since it is encompassed by these definitions of śrāddha, the offering of the food and water-pot is also in the form of a śrāddha.

As for what is said by Śūlapāṇi, that this is an obligatory śrāddha (nityaśrāddha)—

The śrāddha that is performed day by day, that is called obligatory.

—because the definition of an obligatory śrāddha stated in the Bhaviṣya Purāṇa is present here as well, that is not so.

Because it is stated that what is enjoined day by day is obligatory, where, without specifying a particular limiting day, the entitlement for as long as one lives is understood, that is obligatory.

{MV-S_218}

In "One should perform a śrāddha day by day," since it is enjoined by such an injunction, the understanding of its obligatory nature arises.

But not in the present case.

Otherwise, even for what is performed for a certain number of days—

In the dark fortnight of Āśvayuj, one should perform a śrāddha day by day.

—it would lead to the undesirable consequence of its being an obligatory śrāddha.

The ūnamāsika, ūnaṣāṇmāsika, and ūnābdika should not be performed on Nandā, etc.

Gārgya says:

On a Nandā tithi, on the day of Bhārgava, on Caturdaśī, in a Tripuṣkara, / a householder should not perform an ūnaśrāddha, for it causes the loss of sons and wealth. //

Marīci also says:

In a Dvipuṣkara, on Nandā tithis, on Sinīvālī, on the day of Bhṛgu, / on Caturdaśī, and in Kṛttikā and Tripuṣkara, one should not perform the ūna rites. //

Thus it is said.

Tripuṣkara occurs when a nakṣatra with an odd quarter and a Bhadrā tithi combine with a Sunday, Tuesday, or Thursday.

When two of them combine, it is Dvipuṣkara.

In the Ratnamālā:

If a nakṣatra with an odd quarter and a Bhadrā tithi occur / on a day of Jupiter, the Sun, or Mars, in any way, // that is called Tripuṣkara by the sages.

Thus it is said.

If a nakṣatra with three feet and a Bhadrā tithi are with Mars, Jupiter, or the Sun, / then it is a Tripuṣkara yoga; a yoga of two is Dvipuṣkara. //

Thus it is said.

When Dvitīyā, Saptamī, and Dvādaśī, which are Bhadrā tithis, and Punarvasu, Uttarāphālgunī, Viśākhā, Uttarāṣāḍhā, and Pūrvābhādrapadā, which are nakṣatras, and Sunday, Tuesday, and Saturday combine, it is Tripuṣkara; when two combine, it is Dvipuṣkara.

Nandās are Pratipad, Ṣaṣṭhī, and Ekādaśī.

The rest is well-known.

Thus ends the determination of the time for the monthly rites.

Now, the prescribed and prohibited times in the rites for the deceased.

Gārgya says:

In the direct cremation of a corpse, one should not examine the day at all. / If the rite of re-cremation is performed in the middle of the impurity period, // the day should be examined there, as far as is possible. / When the impurity has ended, if the deceased is re-cremated, // having examined the day, it should be taken; if it is after a year, / one should perform the rites for the deceased; there, the northern transit is best. // And there too, the dark fortnight; one should avoid a day-elision.

{MV-S_219}

Concerning the śrāddha for the deceased, Gārgya says:

On a Nandā tithi, on the day of Bhārgava, on Caturdaśī, in a Tripuṣkara, / a householder should not perform a śrāddha there, for it causes the loss of sons and wealth. //

Marīci says:

On Ekādaśī, on a Nandā tithi, on Sinīvālī, on the day of Bhṛgu, / on the Caturdaśī of Nabhasya, in Kṛttikā, in Tripuṣkara. //

"One should not perform a śrāddha" is to be supplied.

Concerning the rite for the deceased itself—

In the Mahābhārata:

One should not perform it in the nakṣatra in which the man was born. / It should not be performed in the two Prauṣṭhapadās, nor in Āgneya, O Bhārata! // And in all the Dāruṇa nakṣatras, and in the Pratyari, one should avoid it. / And those that are stated in the science of astronomy, those one should avoid with effort. //

'Stated' means as to be avoided.

The Dāruṇas are—

Dāruṇa, Auraga, Raudra, Aindra, and Nairṛta.

—thus stated.

Pratyari is the fifth star.

Jyotiḥ Parāśara says:

In Sādhāraṇa, Dhruva, Ugra, and Maitra, it is not praised for men, / the rite for the deceased, in any way, in Tripuṣkara and in the Yamala nakṣatra. //

Sādhāraṇa are Kṛttikā and Viśākhā.

Dhruvas are the three Uttaras and Rohiṇī.

Ugras are the three Pūrvās, Bharaṇī, and Maghā.

Maitra is Anurādhā.

Yamala nakṣatra is Dhaniṣṭhā.

Kaśyapa says:

Bharaṇī, Ārdrā, and Āśleṣā, and the three quarters of Mūla, / are very inauspicious in a rite for the deceased, and the five beginning with Dhaniṣṭhā. //

In the Varāha Purāṇa:

When the moon is in the fourth, eighth, or twelfth house, one should avoid it. / The rite for the deceased, in Vyatīpāta, Vaidhṛti, and likewise in Paridha. // In the karaṇa named Viṣṭi, and on a Saturday likewise, / on Trayodaśī especially, and in the three birth-stars as well. //

The three birth-stars are the first, tenth, and nineteenth.

On a Nandā tithi, on the day of Bhārgava, on Trayodaśī, in the three birth-stars, / one should not perform a śrāddha here, for it causes the loss of sons, wife, and wealth. //

These and other prohibitions do not apply to rites other than those for the deceased.

Even in śrāddhas for the deceased, they do not apply to those that have scope.

They do apply to those that have no scope and are performed at their own time.

{MV-S_220}

Thus says Gobhila:

On a Nandā tithi, on Fridays, on Caturdaśī, in the three birth-stars, / from the eleventh day onwards, an ekoddiṣṭa is not prohibited. //

Vaijavāpa says:

If a rite for the deceased falls by chance on a Yugādi, Manvādi, saṅkrānti, or Darśa, / one should not examine the nakṣatra, etc., there. //

Thus end the prescribed and prohibited times for the rites for the deceased.

Now, the time for the Sapiṇḍīkaraṇa.

There, when the sacrificer and the deceased are without the sacred fires, the end of the year is the primary time, or the time before an impending vṛddhi.

Thus—

In the Bhaviṣya Purāṇa:

A sacrificer who is without fires should perform the Sapiṇḍīkaraṇa / for a deceased who is without the sacred fires, when the year is complete, O bull among the Bharatas! //

Pulastya also says:

One without fires should perform the rite of joining the piṇḍas for his father and mother, according to dharma, / when the year is complete, or on whichever day a vṛddhi occurs. //

Here, since the time is regulated on the occasion of the sacrificer and the recipient being without fires, it is enjoined as a subordinate element of that rite.

As for the statement of the knowers of the maxims, "The rite is enjoined for the time, not the time for the rite," that is with reference to its not being an object to be produced.

It is not for the purpose of its not being enjoined.

If that were so, time would not be a subordinate element at all, because it would not be enjoined.

For what is not enjoined cannot be a subordinate element.

Here, 'complete' means on the day after the completion of the year.

Thus says Uśanā:

The Sapiṇḍīkaraṇa of the father is on the annual death anniversary. / When the establishment of the fires, etc., is imminent, it is even before that year. //

In the Nāgarakhaṇḍa also:

The Sapiṇḍīkaraṇa of the father is established as being after a year. / If a vṛddhi is imminent, one should have it performed even before that. //

As for what is said by Paiṭhīnasī, "the Sapiṇḍīkaraṇa is at the end of a year," there too, the seventh case is in the sense of a locus, not in the sense of a name, as in "the cloth at the end of the ten," because it would contradict the previously cited verses.

As for what is said in the Smṛtyarthasāra, that the ūnābdika is on the day before the last day of the twelfth month, the Sapiṇḍīkaraṇa is on the next day, and the first annual rite is on the next day, which is the death anniversary, that is to be disregarded, because it contradicts the verse, "on the annual death anniversary."

This being so, having performed the Sapiṇḍana, which is primarily an ekoddiṣṭa, at midday, or having performed the Sapiṇḍana, which is primarily a pārvaṇa, in the afternoon, if possible, the annual rite should be performed in the afternoon itself, or in the evening, which is a secondary time, but it should not be omitted.

{MV-S_221}

Some, however, say that on the day of the death anniversary, in the Sapiṇḍana, the annual rite is indeed omitted, because the primary time is absent, and because it is improper to begin another śrāddha without the eating of the remainder, which completes the Sapiṇḍīkaraṇa śrāddha.

That is not so.

The performance in a secondary time is not prohibited, but rather, for one who is not entitled at the primary time, it is in the secondary time.

And in the present case, there is nothing that indicates a lack of entitlement at the primary time.

As for the statement that without the eating of the remainder, the rite is not complete, and another rite cannot be begun, that is not so.

Because the procedure is completed by the dismissal itself.

And after that, for the eating which is prompted by natural inclination, the remainder, which desires a disposal, is regulated, but the eating of the remainder is not a subordinate element of the śrāddha.

Or, let it be so; even so, like the celibacy at night, etc., it is a subordinate element that is outside the procedure, and that, being interrupted by the annual rite, which is enjoined as necessarily to be performed, can be performed together with the eating of the remainder which is a subordinate element of the annual śrāddha, just as the eating of the remainder of many annual rites that have fallen on a single day by chance is performed together on one day. Thus, there is nothing improper.

Vṛddhi is an auspicious occasion.

A brother, or a brother's son, or a sapiṇḍa, or a disciple, / having performed the rite of joining the piṇḍas, should then perform the auspicious rite. //

This is stated by Laghu Hārīta.

Gobhila also says, "or on whichever day a vṛddhi occurs," and "or on whichever day a vṛddhi would be."

Here, by 'day of the vṛddhi', a day proximate to it is meant.

Otherwise, the Sapiṇḍīkaraṇa would fall on that very day.

And that is contradictory.

Because the Sapiṇḍīkaraṇa is at midday, and the vṛddhi śrāddha is in the morning.

It is clearly stated—

In the Nāgarakhaṇḍa:

The Sapiṇḍīkaraṇa of the father is established as being after a year. / If a vṛddhi is imminent, one should have it performed even before that. //

And this is indicative of any rite that has a nāndī rite as its occasion.

Thus—

Śāṭhyāyani says:

All the śrāddhas for the deceased, and the Sapiṇḍīkaraṇa likewise, / a twice-born who is to perform a nāndīmukha rite should perform, even by postponement. //

Thus it is said.

And this postponement should be known to be because, without the Sapiṇḍana, the father, etc., do not attain the state of an ancestor fit for a pārvaṇa rite, and thus it is impossible to perform the nāndīśrāddha, not because it is stated in a verse, say some.

Others, however, say that in a rite for an unseen purpose, there is no need for a reason.

For the possibility of the deity is not the cause of the postponement, but the injunction.

If the deity is absent, then, as for one whose father is alive, the omission of the rite is indeed proper.

If the postponement were for the sake of the deity, it would lead to the undesirable consequence of postponement for the sake of a tīrtha śrāddha, etc.

Therefore, the postponement is from the verse alone.

{MV-S_222}

Furthermore, for one who has established the sacred fires, for the daughter's son, even when the maternal uncle, who is without fires, is present, for the sake of the pārvaṇa rite, the Sapiṇḍīkaraṇa of the maternal grandfather would be obtained, or for the sake of the daughter's son, the maternal uncle would have to perform it in a secondary time, and the separate verse, "not a pārvaṇa, not an auspicious rite," would be meaningless.

And the auspicious rite is one that must be performed, not an optional one.

For that can be performed separately even without the postponement of the Sapiṇḍīkaraṇa.

The time for the Sapiṇḍīkaraṇa performed by one without fires for a deceased who has established the sacred fires is stated by—

Laghu Hārīta:

When the sacrificer is without fires, O hero, he should then perform it. / If the deceased has established the sacred fires, his Sapiṇḍana is in the third fortnight. //

'Sacrificer' (gṛhī) = the agent.

Sumantu also says:

If the deceased has established the sacred fires, and the agent is without fires, / the Sapiṇḍīkaraṇa should be performed then in the third fortnight. //

And here, in "his Sapiṇḍana is in the third fortnight," since the seventh case is heard, indicating the third fortnight as the locus, and it should not be argued that this is a sati-saptamī (locative absolute), and thus the Sapiṇḍīkaraṇa is on a tithi of the same kind as the death-tithi, as in the monthly and annual śrāddhas. Because by the maxim, "A case-ending indicating a grammatical role is stronger than one indicating a relationship," the locative of locus is stronger than the locative absolute, and by the force of the suffix indicating a completed number, only the second fortnight is obtained.

And it should not be argued that in the statement of Gobhila, "when the year is complete, in the sixth month, in the third fortnight, or on whichever day a vṛddhi occurs," just as 'complete' is connected with 'year', so too it is connected with 'sixth month' and 'third fortnight', and thus the day after that is to be taken.

Because for lack of authority, just as in "having sacrificed for a month with the darśa-paurṇamāsa sacrifices, they observe the upasad rites," the word 'complete' is not connected with 'upasad', so too here, 'complete' is not connected with 'sixth month' and 'third fortnight'.

Therefore, the third fortnight, when it is complete, is the locus.

Hemādri, however, while saying that the three fortnights are complete, says that the day on which the third fortnight is completed is the locus, from the natural sense of the seventh case, not the day after it.

When the agent has established the sacred fires—

Sumantu says:

If the sacrificer has established the sacred fires, O king, and the deceased is without fires, / the Sapiṇḍīkaraṇa should be performed by the sons on the twelfth day. //

Kātyāyana says:

Having completed the eleventh-day rite, before the new moon day, according to the rules, / a Brahmin who has established the sacred fires should perform the Sapiṇḍana for his mother and father. //

Thus it is said.

Here, although it is said "before the new moon day," it should be performed only at the prescribed time stated by Baudhāyana, etc., "on the eleventh day or on the twelfth day," because when it can be justified without superseding that, supersession is not proper, and it would lead to the undesirable consequence of inferring an independent time.

{MV-S_223}

Hemādri, however, says that it is an independent, different time.

As for—

Whichever new moon day is the tenth from the day of death, / on it a son who has established the sacred fires should perform the Sapiṇḍīkaraṇa. //

—this verse of Jābāli, that refers to the tenth day from the day of death.

And thus, the eleventh day is stated.

And when the new moon day is after the twenty-second day, then having performed the sixteen śrāddhas in the twelve days after the impurity period, the Sapiṇḍīkaraṇa should be performed on the thirteenth day.

Concerning the Sapiṇḍīkaraṇa—

Having performed the śrāddha like a monthly rite for twelve days, one should perform it on the thirteenth day.

This is from the statement of Viṣṇu.

The meaning of this is:

A śrāddha whose purpose is the same as that of the monthly rites, namely, the release from the state of a ghost.

The singular number is used with reference to the group.

There, the ūnamāsika, traipakṣika, and ūnaṣāṇmāsika should be performed on the first, second, sixth, and twelfth days, respectively, because the day is in place of the month.

For this very reason, it is said by him further on, "If there is an extra month within the year, one should increase one day for the monthly rite." And "twelve days" and "thirteen" are from the day after the impurity period, from the statement of Jāvāli, "after ten nights."

Here, the mention of ten nights is indicative of the respective impurity period.

Then, by one who has established the sacred fires, who is away from home, or whose fire has been interrupted, for the sake of the pārvaṇa śrāddha, the postponement should also be performed.

Thus—

In the Hemādri, Prajāpati says:

A son who has established the sacred fires should not perform the pitṛyajña without having performed the Sapiṇḍana. / Performing a pārvaṇa or an auspicious rite, he does not obtain the fruit. //

Because it is mentioned together with the auspicious rite, which must be performed, and because in "before the new moon day," from the mention of the new moon day, the pitṛyajña related to the new moon day, like the pārvaṇa, is also taken.

And this, in the view of those for whom the postponement of the Sapiṇḍīkaraṇa is for the sake of the Piṇḍapitṛyajña, should be performed for the mother as well as for the father.

She attains oneness with her husband in the piṇḍa, the gotra, and the impurity. / The wife of the husband's ancestors, therefore, she is a sharer in that gotra. // After the Sapiṇḍīkaraṇa, whatever is given to the ancestors, / in all that, she who has gone becomes a sharer; this is the firm decision in the dharmas. //

From these verses of Yajñapārśva and Baudhāyana, because she has a share in the father's piṇḍa.

And it should not be argued that in that case, she would become the recipient.

She attains one form when the Sapiṇḍīkaraṇa has been performed.

From this verse, even if she is not the recipient as being with her husband, her enjoyment of a share of the husband's piṇḍa is stated.

Otherwise, in the Sapiṇḍana with the maternal grandfather, she would not be a partaker of the maternal grandfather's piṇḍa.

For the maternal grandfathers are not the recipients as being with their daughters, for lack of authority.

{MV-S_224}

Therefore, by an agent who has established the sacred fires, after the impurity period, having performed the monthly rites in twelve days, on the thirteenth day, or from the day of death, on the twelfth day, or on the eleventh day itself, if the new moon day falls there, the Sapiṇḍana should be performed there.

And here, if it is not performed due to carelessness, it should be performed at the prescribed times in the third fortnight, etc.

Thus—

Gobhila says:

The Sapiṇḍīkaraṇa, if not performed at the times of the twelve days, etc., due to carelessness, / one should perform at the succeeding times. //

And this applies only to one who has established the sacred fires.

For him alone, the twelve days, etc., are the primary times, and the succeeding ones are enjoined as secondary options, but not for one without fires.

For him, the end of the year is the primary time, and no time is prescribed after that.

In the Bhaviṣya Purāṇa:

On the twelfth day, or in the sixth month, or in the third fortnight, or in the third month, / or in the eleventh month, or when an auspicious rite is imminent. //

Here, in "in the sixth," 'month' is connected.

Thus—

Baudhāyana says: "Now, when the year is complete, the Sapiṇḍīkaraṇa is in the third fortnight, in the third month, in the sixth, or in the eleventh, or on the twelfth day."

Here too, by the previously stated reasoning, since the locus is established, the explanation of some, "in the sixth month that has passed," the source for that should be sought.

He states another time—

Paiṭhīnasī says: "At the end of a year is the dismissal; in the ninth month, say some."

Viṣṇu also says:

Having performed the śrāddha like a monthly rite for twelve days, one should perform it on the thirteenth day.

Vyāghra has stated the excellence of the twelfth day in general:

Due to the infinity of family duties, and the shortness of men's lives, / and the instability of the body, the twelfth day is praised. //

'Of family duties' = of the performance of tonsure, etc., which have a fixed time according to family custom and which have a vṛddhi śrāddha.

'Instability' is the possibility of having to leave the country due to royal oppression, etc., or the incapacity for rites due to disease, etc.

'Excellence' is that by this, performed at that time, just as by what is performed at the primary time, the release from the state of a ghost occurs.

'Twelfth day' (dvādaśāha), by the derivation "the twelfth day," is the twelfth day, and that is from the day of death.

The 'twelve-day period' (dvādaśāha) is a collection of twelve days, the time for the postponement of the sixteen śrāddhas, and that is in the form of an auspicious occasion, says Śūlapāṇi.

But surely, how can this be praised? The Sapiṇḍīkaraṇa is for the purpose of attaining the state of a Father, and what is performed on the twelfth day alone does not bring about that state of a Father.

Because—

In the Viṣṇudharmottara:

When the Sapiṇḍīkaraṇa has been performed, a man, after a year, /

{MV-S_225}

having abandoned the body of a ghost, obtains a body for enjoyment. //

Thus it is said.

In the Agni Purāṇa also:

For whom the Sapiṇḍīkaraṇa is before a year, / his state of a ghost is to be known for a year, O king! //

Thus it is said.

Therefore, even if the Sapiṇḍana is performed before, since the release from the state of a ghost is at the end of a year, how can this be praised? If this is so, these two verses mean that if the Sapiṇḍana is performed without having performed the sixteen śrāddhas, the state of a Father is not attained.

Without having given the sixteen śrāddhas, one should not perform the Sapiṇḍana.

Because it forms a single sentence with this.

From this very verse, it is also said that the sixteen śrāddhas are to be postponed.

How else, if the sixteen śrāddhas are not postponed, could the Sapiṇḍīkaraṇa śrāddha, which is performed without the release from the state of a ghost that depends on them, be meaningful?

But surely, if the Sapiṇḍana is performed after postponing the sixteen śrāddhas, since the release from the state of a ghost has occurred, the monthly and water-pot śrāddhas would not occur again.

True, if—

For whom the Sapiṇḍīkaraṇa is before a year, / the monthly rite and the water-pot should be given for him for a year. //

—this verse of Laugākṣi did not exist.

Therefore, the repetition is from the verse alone.

Some, however, say that in a Sapiṇḍana postponed without the occasion of a vṛddhi, the release from the state of a ghost is at the end of a year.

In the postponement for the sake of a vṛddhi, however, the release from the state of a ghost is immediately after the Sapiṇḍana.

For this very reason, having stated the postponement of the Sapiṇḍana with "before a year, in a vṛddhi," he says—

Śātātapa says:

There is no separate offering of the piṇḍa after that, / for all the deceased here, who are joined by the mantras. // And from the state of a ghost, they are freed here, and have reached the host of the Fathers. //

Thus it is said.

Or, if the performance is in the secondary time of Ekādaśī, and by chance a vṛddhi, etc., occurs after that, then having reached the time of the vṛddhi, the release from the state of a ghost occurs, because that is equal to the time at the end of the year, they say.

Here, this appears:

How is this equal to the time at the end of the year?

If it is said that because it is enjoined here as a Sapiṇḍana that has the release from the state of a ghost as its fruit, like the twelfth day for one who has established the sacred fires, as being primary, then it must be said that the secondary one also has been enjoined.

And the primary time is not the cause in itself; otherwise, even in the absence of a Sapiṇḍana at the end of a year, the release from the state of a ghost would occur. Therefore, it must be said that only a Sapiṇḍana performed at the primary time is the cause of the release from the state of a ghost.

This being so, since what is enjoined cannot be meaningless, let it be that what is performed at the enjoined time is the cause of the release from the state of a ghost. What need is there for its being primary?

{MV-S_226}

Therefore, only the Sapiṇḍīkaraṇa accompanied by the sixteen śrāddhas is the cause of the release from the state of a ghost, not that which is accompanied by the primary time.

Some, however, say that all times are primary with respect to one who has established the sacred fires, and thus a Sapiṇḍana performed on the twelfth, etc., days, like one performed before a vṛddhi, is the cause of the release from the state of a ghost.

And those times are:

There, in the Caturviṃśatimata:

The Sapiṇḍīkaraṇa is when the year is complete, or on an auspicious occasion, / on the twelfth day, in the view of some, and on the eleventh likewise. //

Thus it is said.

Some, however, say that this verse, which collects all the primary times, is not for the purpose of stating the eleventh day, etc., for one without fires.

Otherwise, it would also establish the time at the end of the year for one with fires.

And thus, with respect to each, it enjoins only those times that are obtained from verses such as "Whichever new moon day is the first," and does not have a separate śruti as its source, they say.

In the Bhaviṣya in the Parāśaramādhavīya:

A sacrificer who is without fires should perform the Sapiṇḍīkaraṇa / for a deceased who is without the sacred fires, when the year is complete, O bull among the Bharatas! // On the twelfth day, or in the sixth month, or in the third fortnight, or in the third month, / or in the eleventh month, or when an auspicious rite is imminent. //

Thus it is said.

And all these are primary.

Of these, the twelfth day is praised.

From the verse, "Due to the infinity," etc.

For the others, there is an option by choice, says Mādhava.

Others, however, say that the end of the year is primary; the eleventh month, which is proximate to it, is secondary.

Likewise, the others, which are more remote, are secondary in the reverse order.

And when the sixteen śrāddhas are postponed for the sake of the Sapiṇḍīkaraṇa, they should be performed on a tithi of the same kind as the death-tithi.

Because at least one primary time is obtained.

If that is not possible, then on the day of the Sapiṇḍana itself, because of the proximity of the occasion.

Or, when there is a gap in time, from the previously cited verse of Viṣṇu, one should perform the sixteen śrāddhas in twelve days.

For Śūdras, however, the Sapiṇḍana is on the twelfth day.

Thus—

Viṣṇu says: "For Śūdras, it is on the twelfth day, without mantras."

And it should not be argued that since Kātyāyana has enjoined, "For all the social classes, the Sapiṇḍana is at the end of the impurity period," and since a Śūdra has an impurity period of a month, and since the tenth of the body-completing piṇḍas is enjoined for him at the end of the impurity period, how can the Sapiṇḍana for a Śūdra be on the twelfth day?

Because, by taking the view, "For all the social classes, the impurity is for ten days," or by accepting the cessation of the impurity period by the force of the verse, as in the injunction of the eleventh day for the darśa śrāddha of a good Śūdra, or by the force of the verse, it should be performed even in the middle of the impurity period, there is no fault.

{MV-S_227}

In reality, the term 'twelfth day' does not refer to the twelfth day from the day of death, but rather, after the end of the impurity period, having performed the twelve monthly rites in twelve days like a twice-born, the Sapiṇḍana should be performed on the twelfth day, not on the thirteenth day like a twice-born.

For this very reason, it is said there, "If there is an extra month, then on the thirteenth day."

By this, the view that there is an increase of some śrāddha, not an increase of a day, is also refuted.

For a son who is in another country, however, there is a special rule.

There, Śātātapa says:

For sons who have gone to another country, how should it be? / Having heard the news, the shaving of the head should be done, and for ten days, the offering of sesame-water. // Then one should perform the Sapiṇḍīkaraṇa on the eleventh day.

When the time at the end of the year has passed, another time is stated in the Mādhavīya—

Ṛṣyaśṛṅga says:

If the Sapiṇḍīkaraṇa śrāddha is not performed at the stated time, / one should perform it in Raudra, Hasta, Rohiṇī, or Maitra. //

And this should be seen as being when, due to the imminence of a vṛddhi, etc., another prescribed time is not available, in accordance with the nakṣatra, etc.

Thus ends the time for the Sapiṇḍana.

Now, the determination of the tithi for a general śrāddha.

A śrāddha is of three kinds: pārvaṇa, ekoddiṣṭa, and daivika.

There, Kaṇva says:

The śrāddha that is for one recipient is proclaimed as ekoddiṣṭa. / That which is for three recipients, that the sages know as pārvaṇa. //

Pāraskara says:

What is performed with the gods as the recipients, that is called daivika. / One should perform that like an obligatory śrāddha, on Dvādaśī, etc., with effort. //

There, if the tithi on which a pārvaṇa śrāddha is enjoined falls on two days, then on whichever day, the preceding or the succeeding, it pervades the afternoon, on that day the pārvaṇa should be performed.

Whichever rite has whichever time, the tithi pervading that time / should be used for those rites; decrease and increase are not the cause. //

This is from the verse of Yājñavalkya.

Whichever tithi pervades midday, that would be the tithi for an ekoddiṣṭa. / Whichever pervades the afternoon, that would be the tithi for a pārvaṇa. //

And from the verse of Gautama.

When it pervades the afternoon on the preceding day, then the preceding one should be taken.

{MV-S_228}

Thus says Manu:

The tithi on which the sun sets, that the ancestors attend. / For that was given to the ancestors by the Self-born one, the afternoon. //

The meaning is that the tithi which is connected with the afternoon and on which the sun sets, that is praised for rites for the ancestors.

Thus says Hārīta:

The afternoon belongs to the ancestors; the tithi that follows the afternoon / should be taken for a rite for the ancestors, not the one that follows the setting. //

'Follows the setting' = follows only the setting.

And thus, the meaning is that the tithi which pervades the afternoon and follows the setting should be taken for a rite for the ancestors.

When, however, it does not pervade the afternoon on either of the two days, then the preceding one should be taken.

Thus—

Vṛddha Yājñavalkya says:

For a rite for the gods, the tithi on which the sun has risen should be known. / For a rite for the ancestors, the tithi on which the sun has set should be known. //

In the Śivarahasya and Saurapurāṇa:

For the most part, the end of the tithi should be fasted on by those who desire the fruit of a divine rite. / The beginning is for the satisfaction of the ancestors; it is said by the great sages to be for the ancestors. //

In the Māradoyapurāṇa:

The end of the tithi is called divine; the wise know it is to be fasted on. / The beginning of the tithi is proclaimed as ancestral by the knowers of the scriptures and the knowers of time. // In an ancestral rite, if it is touched at the time of sunset, it is proclaimed as complete. / The one at sunrise should not be taken there; in a divine rite, the tithi is the one at sunrise. //

Gobhila says:

The tithi that pervades the evening is cited for a pārvaṇa rite.

And the pervasion of the evening is only for one that is not less than three muhūrtas.

Baudhāyana also says:

For a divine rite, when the sun has risen; for an ancestral rite, when the sun is setting. / For two muhūrtas or three of the day, that tithi is for the havya and kavya. //

When the sun has risen, the two muhūrtas are for a divine rite, that is, fit for a divine rite.

When the sun has begun to set, the three muhūrtas before sunset are for an ancestral rite, that is, fit for an ancestral rite.

Therefore, the tithi present in that time should be taken for the havya and kavya. This is the meaning.

When it pervades a part of the afternoon on two days unequally, then the one with the greater pervasion should be taken, by the maxim, "Even a small difference is a deciding factor."

{MV-S_229}

When it pervades a part of the afternoon on two days equally, that occurs by the increase, decrease, or equality of the tithi of the śrāddha. There, on which day the pārvaṇa should be performed, in that doubt—

A short one, a proud one, and a violent one—this is the threefold nature of a tithi. / The all-proud ones are to be worshipped on the succeeding day; the violent one would be on the preceding day. //

—the determination is from this verse of Vyāghra.

Kharva is a tithi of equal duration; darpa is increase, a tithi with that; hiṃsā is decrease, a tithi with that. This is the threefold nature, the form, of a tithi.

Here, since it is stated that the sarva (all) and darpa (proud) are to be taken on the succeeding day, and the hiṃsā (violent) on the preceding day, the qualities of sarvatva (all-ness), etc., belong to the tithi to be taken.

And that equal partial pervasion occurs by the increase, decrease, and equality of the tithi to be taken, as follows: In a day-and-night of equal duration, when the preceding tithi is twenty ghaṭikās and the succeeding tithi is twenty-two ghaṭikās, then on both days there is an equal partial pervasion of the afternoon of four ghaṭikās.

And the tithi to be taken increases by two ghaṭikās.

And when the preceding tithi is twenty-two ghaṭikās and the succeeding tithi is twenty ghaṭikās, then there is an equal partial pervasion of the afternoon of two ghaṭikās, and the tithi decreases by two ghaṭikās.

And when on the preceding and succeeding days, the preceding and succeeding tithis are twenty-one ghaṭikās each, then there is an equal partial pervasion of the afternoon of three ghaṭikās, and the tithi is of equal duration.

Here, in cases of increase and equality, the succeeding day should be taken; in a case of decrease, the preceding.

Thus ends the determination of the pārvaṇa rite.

---

[Determination of the Ekoddiṣṭa Śrāddha Time]

Hārīta states the time for an ekoddiṣṭa:

An āmaśrāddha is in the forenoon; an ekoddiṣṭa, at midday. / A pārvaṇa is in the afternoon; and the one occasioned by a vṛddhi, in the morning. //

Vyāsa states the time of commencement:

In the first part of the kutapa, one should begin an ekoddiṣṭa. / Or near the turning-point, there itself, with a restrained soul. //

Ślokagautama states the time of completion:

Having begun a śrāddha in the kutapa, a wise man should perform it until the rauhiṇa. / A knower of the rules, following the rules, should not transgress the rauhiṇa. //

And thus, since the kutapa and rauhiṇa muhūrtas are the time for an ekoddiṣṭa, the determination is by their pervasion, etc.

Here too, in the two cases where there is a pervasion of midday on the preceding day only, or on the succeeding day only—

Whichever tithi pervades midday, whether the preceding or the succeeding, / on it one should give to the ancestors; decrease and increase are not the cause. //

{MV-S_230}

—the determination is from this verse of Baudhāyana.

When it pervades midday on both days, or does not touch it, the performance is on the preceding day.

For a rite for the gods, the tithi on which the sun has risen should be known. / For a rite for the ancestors, the tithi on which the sun has set should be known. //

This is from the verse of Vṛddha Yājñavalkya and the previously cited verses of the Śivarahasya, Saurapurāṇa, etc.

When there is an equal partial pervasion on both days, the determination is from the kharva, etc., verse, as before.

When there is an unequal partial pervasion, the determination is by the greater pervasion.

The time for a daivika śrāddha is stated—

In the Brahma Purāṇa:

A daivika śrāddha is in the forenoon; a pārvaṇa, in the afternoon. / An ekoddiṣṭa is at midday; the one occasioned by a vṛddhi, in the morning. //

The forenoon is—

The forenoon is before the turning-point; the afternoon is after it.

—thus stated.

There too—

In the morning, a best of the twice-born should not perform a śrāddha. / In occasional śrāddhas, a regulation of time is not remembered. //

From this verse cited by Mādhava in the Śivarāghavasaṃvāda, since the morning is prohibited in śrāddhas other than the vṛddhi śrāddha which is enjoined for the morning, the time for a daivika śrāddha is the forenoon other than that, and the determination is by its pervasion, as before.

A special rule is that when, by increase, decrease, etc., there is an equal pervasion of the time of the rite on both days, the succeeding day should be taken.

For a divine rite, when the sun has risen; for an ancestral rite, when the sun is setting. / For two muhūrtas or three of the day, that tithi is for the havya and kavya. //

This is from the verse of Baudhāyana.

The kharva, etc., verse applies to an ancestral rite other than this.

Thus ends the determination of the tithi for a general śrāddha.

---

[The Divisions of the Day and the Definition of Aparāhṇa]

Now, the definitions of aparāhṇa, etc.

In the Skanda Purāṇa:

The forenoon is before the turning-point; the afternoon is after it.

Thus it is said.

Here, in "before the turning-point" (āvartanāttu pūrvāhṇaḥ), the āṅ prefix should be joined.

The turning-point is midday. And so, the part before the turning-point is the forenoon; the part after that is the afternoon. This is the meaning.

With this very division in mind—

Manu says (a. 3, ślo. 278):

And just as the latter fortnight is superior to the former fortnight, / so the afternoon of a śrāddha is superior to the forenoon. //

Thus it is said.

Here, since the former and latter fortnights, which are equal parts of a month, are used as an example, it is understood that the forenoon and afternoon are the former and latter halves of the day.

{MV-S_231}

The three parts of a day divided into three—forenoon, midday, and afternoon—are employed in the śruti:

The forenoon belongs to the gods, midday to men, and the afternoon to the ancestors; therefore, one gives in the afternoon.

Here, for the sake of praising the afternoon, which is to be enjoined, the connection of the forenoon and midday with the gods and men, which is stated but not known from any other authority, is used to infer the injunctions, "one gives to the gods in the forenoon, and to men at midday."

In the Skanda Purāṇa:

The five muhūrtas after sunrise are proclaimed as the first, the forenoon. / Midday is after that; the afternoon is after that, five muhūrtas. //

Śātātapa also says:

Therefore, in the forenoon of the day, the gods partake of the food. / At midday, men; in the afternoon, the ancestors. //

Gobhila states a fourfold division:

The forenoon is a prahara and a half; midday is a prahara likewise. / The afternoon is from the third; and the evening is after that. //

Thus it is said.

The Śatapatha śruti indicates a fivefold division: "The sun is indeed all the seasons. When it rises, it is spring; when it is the time of the saṅgava, it is summer; when it is midday, it is the rainy season; when it is the afternoon, it is autumn; when it sets, it is winter."

Of a day consisting of fifteen muhūrtas, one part is three muhūrtas.

Thus, there are five parts, named morning (prātaḥ), late morning (saṅgava), midday (madhyāhna), afternoon (aparāhṇa), and evening (sāyāhna).

Vyāsa also says:

Three muhūrtas are the morning; the late morning is just as long. / Midday is three muhūrtas; the afternoon is also of that length. // The evening is three muhūrtas, excluded from all dharmic rites.

Thus it is said.

A fifteen-fold division is stated in the Prabhāsakhaṇḍa:

The muhūrtas of the day should be known as fifteen, always.

Thus it is said.

Whether the day is thirty ghaṭikās or less or more, the muhūrtas are fifteen only; this is the meaning of 'always'.

The names of the muhūrtas in order are:

Raudra, Śveta, and Maitra, and likewise Sārabhaṭa is remembered. / Sāvitra, Vaiśvadeva, Gāndharva, and Kutapa likewise. // Rohiṇa, Tilaka, Vibhava, and Nikṛti. /

{MV-S_232}

Śambara and Vijaya are remembered as the fifteen divisions. //

Thus it is said.

The eightfold, etc., divisions are not described, because there is no such practice.

Now, the measures of these parts of the day are determined.

There, the morning and late morning are of three muhūrtas each. The forenoon, in a twofold division, is seven and a half muhūrtas; in a threefold division, five muhūrtas; in a fourfold division, a prahara and a half.

Thus, the forenoon is of three kinds.

Midday also, in a threefold division, is five muhūrtas; in a fourfold division, a prahara; in a fivefold division, three muhūrtas. Thus, it is of three kinds.

The afternoon also, in a twofold division, is seven and a half muhūrtas; in a threefold division, five muhūrtas; in a fourfold division, half a prahara; in a fivefold division, three muhūrtas. Thus, the afternoon is of four kinds.

The evening, in a fourfold division, is a prahara; in a fivefold division, three muhūrtas. Thus, the evening is of two kinds.

And these forenoons, etc., are to be taken in their respective rites as enjoined and as available, like rice and barley.

Or, from verses such as "The forenoon is before the turning-point," since a time of seven and a half muhūrtas is understood as the forenoon, and since a shorter time of a prahara and a half, etc., which is included in it, is also obtained as being the forenoon because it is included in it, and since verses such as "The forenoon is a prahara and a half" would be meaningless, a gradation of forenoons, etc., of greater and lesser measure should be inferred, says Hemādri.

Now, the kutapa time.

In the Skanda and Vāyu Purāṇas:

When the lord of rays (the sun) with his rays heats the earth (ku) completely for a moment, / that time is to be known as kutapa; what is given there has great fruit. //

Kuṃ = the earth.

Gopatiḥ = the sun.

Gobhiḥ = with his rays.

The state of heating the entire earth belongs to the sun when it is at the zenith; the time indicated by that is called kutapa. This is the meaning.

And that is the eighth muhūrta of the day.

Thus it is said—

In the Vāyu Purāṇa:

After the seventh muhūrta and before the ninth muhūrta, / that time is to be known as kutapa; what is given to the ancestors is imperishable. //

In the Kālikā Purāṇa:

A Brahmin, a blanket, cows, silver, fire, and guests, / sesame seeds, Darbha grass, and midday—these nine are remembered as ku-tāpas. //

{MV-S_233}

In the Prabhāsakhaṇḍa also:

Midday, a rhinoceros-horn vessel, and likewise a Nepalese blanket, / silver, Darbha grass, sesame seeds, cows, and a daughter's son is remembered as the eighth. // Sin is called ku (base), and these are its destroyers (tāpa). / Because these eight are so, they are renowned as kutapas. //

Thus ends the kutapa.

---

[The Jurisprudence of Prohibitions (Paryudāsa vs. Pratiṣedha)]

Now, the time for śrāddha.

There, first, the prohibitions are described.

Manu says (a. 3, ślo. 280):

One should not perform a śrāddha at night, for it is proclaimed as demonic. / And in both twilights, and when the sun has not yet risen. //

Thus it is said.

Here, by 'twilight', it is not the twilight defined as:

The twilight before sunrise is desired to be three ghaṭikās. / The evening twilight is three ghaṭikās after the sun has set. //

that is taken.

Rather, it is the primary one, in the form of the time when the sun's disc is visible.

Because the defined one is already established by the prohibition of the night.

In the Matsya Purāṇa:

The evening is three muhūrtas; a śrāddha should not be performed there.

Baudhāyana says:

When the fourth prahara has arrived, a śrāddha should not be performed there.

And these are not simple prohibitions (pratiṣedha), because it would lead to the undesirable consequence of an option (vikalpa).

And the avoidance of an option is not as in "one who is initiated does not give."

Because there, both the injunction and the prohibition, being in the same context, are for the sake of the śrāddha, and thus have different scopes.

Therefore, these are only prohibitive exceptions (paryudāsa).

As for what is said here by Śūlapāṇi and others, that the acceptance of a paryudāsa is not out of fear of a vikalpa, because since the injunction and the prohibition are in the form of a general and a specific rule, they are not of equal strength, and thus a vikalpa does not arise, but rather for the sake of the simplicity of a single sentence, that is based on ignorance of the source texts.

Otherwise, even in "he does not use those two for the animal," there would be the undesirable consequence of the absence of a vikalpa.

Therefore, it is a paryudāsa by the stated method.

And the nature of these as a paryudāsa is for the sake of being a subordinate element of the injunction of the new moon day, in the sense of "on a new moon day other than at night, etc.," says Śūlapāṇi.

That is incorrect.

Because the parts of the night, etc., are parts of a civil day, and are not parts of the lunar tithi called Amāvāsyā, such a paryudāsa is not possible.

Therefore, the paryudāsa is only by the restriction of the civil day, in the sense of "in a part of the civil day other than the night, etc."

And it should not be argued that since there is no injunction of a civil day, how can it be a paryudāsa as a subordinate element of that?

Because the injunctions for Amāvāsyā, etc., themselves enjoin the civil day.

For they, due to the impossibility of performing a rite without a day-and-night period, refer to a day-and-night period that possesses it.

{MV-S_234}

Just as the hearing of spring, etc., as an occasion, because it is impossible for one who is not alive to perform it, refers to one who is alive and delimited by spring, etc.

For this very reason, in the resolve-statement 'Today...', etc., the learned mention the civil day as the locus.

And in the Purāṇas also, the resolve-statement "Today, having reached Janmāṣṭamī..." indicates an injunction of the civil day.

Therefore, the paryudāsa is only by the restriction of the civil day.

But surely, since even a paryudāsa requires the possibility of what is to be excluded, and since in all śrāddhas, the respective times of forenoon, afternoon, etc., are fixed, and there is no possibility of performing them at night, etc., how can these be paryudāsas? If this is so,

the paryudāsa of the morning twilight and its proximity applies to the vṛddhi śrāddha other than the one for the birth of a son, which is obtained from the verse occasioned by the increase of the tithi in the morning.

And the proximity here is also a single muhūrta, from the statement of Śātātapa, "and in the muhūrta of sunrise."

The paryudāsas of the evening twilight, its proximity, the evening, etc., apply to the pārvaṇa śrāddha.

Because by verses such as, "For a śrāddha, the afternoon is superior to the forenoon," and "in the third part of the day," the afternoon, which is included in the twofold and threefold divisions and extends to the night, is enjoined there.

And the fourth prahara, the evening, the eighth part of the day, and the last muhūrta should be seen as to be avoided in a graded manner.

The paryudāsa of the night, however, applies to the śrāddha occasioned by an eclipse, the birth of a son, etc.

Because for them, by verses of Devala, etc., such as, "At the sight of Rāhu, a saṅkrānti, a marriage, an emergency, and a vṛddhi rite, they should perform bathing, giving, etc., at night, and in optional vows," it is obtained at night.

Some say that even for the prohibition in the context of the new moon, since its inclusion in the context is impossible, there is an utkarṣa (transference).

Others, however, say that since the injunction and the paryudāsa have the same object, such as an eclipse, and are thus of equal strength, and it would lead to the flaw of an option, the paryudāsa of the night applies to a tīrtha śrāddha.

For that, since the afternoon obtained from the original model is superseded by the immediacy of the occasion enjoined by direct statement, is obtained generally even at night, but there is no injunction with that as its basis, as there is for an eclipse, etc., and thus there is no possibility of an option there, that alone is the object of the paryudāsa of the night.

As for the verse, "At an improper time or at a proper time, a tīrtha śrāddha and tarpaṇa," that too, because it is connected with the word 'or' (vā), is for the purpose of indicating the primacy of the secondary times of morning, evening, etc., which are obtained elsewhere than the night, which is excluded by the paryudāsa of another verse, and is not for the purpose of stating that it should be performed even at night, they say.

Others, however, say that when it is possible without superseding the context, its supersession is improper, and so, in the original rite itself, if, due to a divine or human obstacle, the śrāddha is not completed, and the sun should set, then because it has been commenced, and its completion at night is possible, the paryudāsa is "one should not perform a śrāddha at night."

And so, having left it half-done, having performed it on the next day, it should be completed, and the sacrificer also should eat only after that.

{MV-S_235}

For this very reason, the sūtra of Āpastamba, "Or in a commenced rite, the connection is until the completion," is in accordance with the commentary of the student, they say.

In reality, however, the injunctions of the afternoon, etc., are not for the purpose of a rule, but for the purpose of a great excellence.

Because from the verses of Śātātapa, etc., "The śrāddha of the new moon day that is proclaimed, that is known as pārvaṇa. In the afternoon, for the ancestors, the giving there is praised," it is understood to be so.

And so, since they are not fixed, and since all times are possible there, the paryudāsa of the night is proper.

Therefore, it is established that the time for non-occasional śrāddhas is any of the muhūrtas that fall between the night, the two twilights, and the morning and evening that are proximate to them, other than those.

Among them also, the five muhūrtas beginning with the kutapa are most praised in a pārvaṇa rite.

From the statement of Śātātapa: "The four muhūrtas after the kutapa muhūrta, or the five muhūrtas, are desired as the abode of the svadhā."

And in an ekoddiṣṭa, midday is praised.

And that here, having excluded the Gāndharva, is only the two muhūrtas of the kutapa and the rohiṇa.

From the statement of Gautama: "Having begun a śrāddha in the kutapa, a wise man should perform it until the rauhiṇa. A knower of the rules, following the rules, should not transgress the rauhiṇa."

And for the evening, even though it is prohibited, because it is enjoined again by the statement of Vyāsa, "If one's own time has passed, one should perform it before the night; that is its limit," it is secondary.

There too, the first, second, and third muhūrtas are secondary, more secondary, and most secondary.

Because the eighth part of the day and the last muhūrta are prohibited again, it is not enjoined in all cases, like the night and morning.

Because for them, there is no re-enjoinment in the case of a pārvaṇa and an ekoddiṣṭa, as there is for the evening.

And it should not be argued that because the first muhūrta is not prohibited again, the permission of its remaining part as secondary is understood.

Because by its capacity, it has been stated for the vṛddhi śrāddha.

The late morning, however, is not prohibited, nor is it praised.

Or, let it be that in an ekoddiṣṭa, vṛddhi, etc., the śruti on midday, morning, etc., is for the purpose of a rule, but the śruti on the afternoon in a pārvaṇa rite, by the previously cited verses, is only for the purpose of a great excellence.

And so, the paryudāsa of the night, etc., is proper.

And here, even though the time for a pārvaṇa is the afternoon, the commencement is in the kutapa itself.

The muhūrtas of the day should be known as fifteen, always. / Therein, the eighth muhūrta, that time is remembered as kutapa. // Because at midday, the sun always becomes slow, / therefore, the commencement there is distinguished as giving infinite fruit. //

{MV-S_236}

This is from the Matsya Purāṇa.

And this verse does not apply to an ekoddiṣṭa.

Because if it applied to that, the mention of 'commencement' would be meaningless.

And for this also, in the pārvaṇa rite, which is its modification, a regulation is remembered by Mārkaṇḍeya:

In the forenoon of the bright fortnight, a wise man should perform the śrāddha. / In the afternoon of the dark fortnight, however, he should not transgress the rauhiṇa. //

By Śūlapāṇi and others, however, this verse is written as being from the Vāyu Purāṇa.

This verse does not enjoin that for all rites related to the bright fortnight, such as the Yugādi, Manvādi, and annual śrāddhas, the time for the entire performance is the forenoon, and for those related to the dark fortnight, the afternoon.

Because in one case, it would lead to the undesirable consequence of the supersession of the afternoon, etc., and in the other, it is already obtained.

And it should not be argued that in the part on the dark fortnight, it is a restatement, and only in the part on the bright fortnight is there an injunction of the forenoon by the supersession of the afternoon obtained from the original model.

Because when it can be justified without supersession, that too is improper.

Therefore, it is established that by this verse, only the regulation of the time of commencement is made, by a difference of the fortnight, for the part before the kutapa which is included in the forenoon divided into two, and for the part after it which is included in such an afternoon.

By this very means, stating the meaning established by this verse in the Yugādis—

Two in the bright, and two likewise in the dark, the poets know as Yugādis. / The bright ones should be taken in the forenoon; and the dark ones, in the afternoon. //

—this verse of another smṛti is explained.

Others, however, explain these verses as they are heard.

Thus, this is the time for the pārvaṇa and ekoddiṣṭa.

In a daivaśrāddha, etc., however, from the verse, "A daivika śrāddha is in the forenoon," the forenoon should be taken.

And a daivaśrāddha is stated by Viśvāmitra, beginning with, "The śrāddha that is with the gods as the recipient, that is called daivika."

Here, by the word 'forenoon', the late morning is taken.

Because there is nothing to supersede the application of the prohibition of the morning time here as well.

Likewise, in "an āmaśrāddha is in the forenoon," here too, it is the same.

From the statement of Vyāghrapāda: "The tithi which is for three muhūrtas after the morning time, or a tithi of two muhūrtas, one should perform an āmaśrāddha there."

And this injunction of the forenoon in an āmaśrāddha applies only to an āmaśrāddha performed by a twice-born, not to an āmaśrāddha performed by a Śūdra.

Because in a performance during the day by a twice-born, since uncooked food is not fixed, and in a performance by a Śūdra, it is fixed, an injunction of the forenoon in both cases would lead to the undesirable consequence of a conflict between an obligatory and a non-obligatory connection.

And thus, the statement of Śātātapa, "The kutapa which is stated to be after midday, even there, what is given to the ancestors with uncooked food alone is a support," would also have a scope, says Hemādri.

That is not so.

{MV-S_237}

For the conflict of an obligatory connection would be either by the maxim of the phalacamasa (a. 3, pā. 5, adhi. 18), or by the maxim of the saṃsthā (a. 8, pā. 3, adhi. 4). Not the first, because the time of the forenoon, etc., does not have the quality of being a property of the substance, such as uncooked food, like the pressing of the Soma.

Not the second, because an āmaśrāddha is different from a śrāddha with cooked food.

The verse, however, if it has a source, then let it enjoin another time, as an option to the forenoon, in all āmaśrāddhas, but there is no special rule for a Śūdra's āmaśrāddha.

Therefore, an āmaśrāddha should be performed by a Śūdra also in the forenoon itself.

Likewise, from the verse, "The one occasioned by a vṛddhi is in the morning," the nāndīśrāddha other than the one for the birth of a son is to be performed in the morning.

In the birth of a son, however, due to the nature of the occasion, the time immediately after it is primary.

And here, the morning time is by the fivefold division, because in the other options, there is no division of the morning.

As for the use of the word 'morning' sometimes even for the first parts of a day divided into three or four, that is secondary, as was said in the determination of the festival day.

Thus ends the time for śrāddha.

[Prohibited Times for Offering Piṇḍas]

There, Pulastya says:

In the two solstices, a śrāddha, and in the two equinoxes, / and on all the Yugādis, except for the offering of the piṇḍa. //

In the Matsya Purāṇa:

And on the saṅkrāntis, it should be performed, except for the offering of the piṇḍa.

Here, since the solstices, etc., are obtained by the mention of saṅkrānti alone, their mention again is for the sake of an excess of fault, says Hemādri.

Others, however, say it is a prohibition obtained by mistake.

In reality, however, the prohibition is justified by the difference of sages.

It is said by Vācaspati: "From the verse of the Matsya Purāṇa, 'From then on, on a saṅkrānti and on festival days such as an eclipse, one should perform a three-piṇḍa śrāddha; an ekoddiṣṭa, on the day of death,' a three-piṇḍa śrāddha should be performed even on a saṅkrānti, etc."

And it should not be argued that the prohibition in the said verse is inconsistent, because if it has a source, it can be justified by an option. That is not so.

Because the word 'three-piṇḍa' refers to a pārvaṇa.

Otherwise, if the number three were enjoined by restating the piṇḍa, it would lead to the undesirable consequence of a break in the context.

And it should not be argued that by the word 'three-piṇḍa', only the piṇḍa is enjoined, and the number three is a restatement by separating the parts.

Because in your view, since the prohibitive verse is without foundation, if the subordinate element in the form of the offering of the piṇḍa, which is obtained from the original model, is enjoined again, it would lead to the undesirable consequence of its being the first.

In the view that the offering of the piṇḍa is the principal rite, however, since that is established by the word śrāddha itself, if it is enjoined again, it would lead to the undesirable consequence of the exclusion of another principal rite in the form of the feeding of Brahmins.

And it should not be argued that the injunction of the offering of the piṇḍa is for the purpose of establishing its optional nature by accepting that the prohibition has a source.

{MV-S_238}

Because when the word 'three-piṇḍa' can be justified as being a subordinate element of the injunction of an ekoddiṣṭa by restating the pārvaṇa obtained from the original model, a split in the sentence and an option are improper.

In the Brahma Purāṇa, having read the verse of the Matsya Purāṇa, "And when a learned Brahmin, a knower of the Veda, who has established the sacred fires, comes to the house."

Having begun with the Trayodaśī of the dark fortnight of Bhādrapada conjoined with Maghā, the Devī Purāṇa says:

There too, a great worship should be performed for the deity of the ancestors. / There, however, an eldest daughter should avoid the offering of the piṇḍa. //

Worship = in the form of a śrāddha. Deity of the ancestors = Maghā.

Bṛhatparāśara says:

And in Bharaṇī, one should not perform the offering of the piṇḍa.

And this is a prohibition of the offering of the piṇḍa in a śrāddha occasioned by Bharaṇī.

Because for it also, which is included in Mahālaya, its being a time for śrāddha is stated in the Matsya Purāṇa:

Bharaṇī in the fortnight of the ancestors is declared to be great. / He by whom a śrāddha is performed on it becomes one who has performed the Gayā śrāddha. //

Likewise, in another smṛti:

And in a Gaṇḍa, Vaidhṛti, and Vyatīpāta, piṇḍas should be avoided by those who desire a son.

Here too, the prohibition is only in the śrāddha occasioned by each of those.

As for the verses:

On Sunday, on Tuesday, on Trayodaśī, on Nandā, Bhṛgu, and Maghā, / one should not perform the offering of the piṇḍa, bathing with earth, or libation with sesame. //

Likewise, verses such as "On Nandā, Aśvinī, Kāma, Sunday, Tuesday, Bhṛgu, Agni, Pitṛ, and the nakṣatra of Kāla," cited in the Prayogapārijāta, apply to the option of performing it once, etc., enjoined for the dark fortnight of Mahālaya.

Some say that verses such as "On Nandā, on the day of Bhārgava, on Trayodaśī, in the three birth-stars, and on Revatī and Maghā, one should not perform the āparapākṣika," which prohibit the śrāddha, should be explained as prohibiting the śrāddha for the sake of syntactical unity.

In reality, however, since in the Hemādri, a śrāddha is enjoined on a tithi and a day of the week, the prohibition of the offering of the piṇḍa is only in the śrāddha occasioned by that.

For this very reason, they read:

Whatever fault is stated as occasioned by a tithi or a day of the week, / that would be in a śrāddha occasioned by that, not in any other śrāddha ever. //

In the Smṛtiratnāvalī:

When a son is born, on a Vyatīpāta, and at an eclipse of the moon and sun, / one should perform a śrāddha with effort, except for the offering of the piṇḍa. //

{MV-S_239}

And thus, the verse of the Brahmavaivarta cited by Hemādri, "When the sun is in Capricorn, at an eclipse of the moon and sun, the offering of the piṇḍa in the Gaṅgā is rare in the three worlds," applies to an eclipse in the Gaṅgā.

Kārṣṇājini says:

In a marriage, a vow, and a tonsure ceremony, for a year, half a year, and half of that, / one should not perform the offering of the piṇḍa, bathing with earth, or libation with sesame. //

In a vṛddhi rite alone, and elsewhere, the rejection of the offering of the piṇḍa / has been made by Garga and other chief sages for one month for those who perform rites. //

And this applies to sapiṇḍas as well.

And so, Jyotiḥparāśara says:

When a marriage has been performed, the sapiṇḍas should avoid for twelve months the offering of the piṇḍa; in a sacred thread ceremony, for six months. //

An exception to this is in the same text:

In Mahālaya, in a Gayā śrāddha, on the death anniversary of one's mother and father, / and likewise in the Sapiṇḍīkaraṇa of any mortal, // even one who has performed a marriage should always perform the offering of the piṇḍa.

But surely, in the said verses, a prohibition of the offering of the piṇḍa is not possible.

Is this a simple prohibition (pratiṣedha) or a prohibitive exception (paryudāsa)?

Not the first. Because if the offering of the piṇḍa, which is obtained from scripture, is prohibited, it would lead to the undesirable consequence of an option (vikalpa), as in "he does not use those two for the animal."

Not the second. Because there is no syntactical unity with the injunction of each of those śrāddhas.

Here, the prohibition of the offering of the piṇḍa, which is heard after taking up many śrāddhas in a single verse, cannot be said to be read in the context of each of those śrāddhas.

And so, just as in "he does not use those two for the animal," since the injunction of the subordinate element is not in proximity, a paryudāsa is impossible, so too here, since the injunctions of each of those śrāddhas, which are enjoined by other smṛtis, are not in proximity, a paryudāsa is not possible.

Therefore, how can there be a cessation of the offering of the piṇḍa in the said śrāddhas? If this is so, no.

In verses such as "In the two solstices, a śrāddha, and in the two equinoxes," the offering of the piṇḍa is not excluded by restating the śrāddha enjoined by another smṛti, by which the said fault would have scope, but an origination of a new rite (apūrvakarmotpattiḥ) is made.

And because it is another smṛti, the injunction of what is already enjoined is not a fault.

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Therefore, since "except for the offering of the piṇḍa" can have syntactical unity with the injunction of each of those śrāddhas enjoined by its own verse, and its being a paryudāsa is justified, the cessation of the offering of the piṇḍa is indeed proper.

Thus ends the prohibited times for the offering of the piṇḍa.

Thus ends the determination of the time for śrāddha in the Samayaprakāśa of the treatise named the glorious Vīramitrodaya, composed by the honorable Mitra Miśra—son of the honorable Paraśurāma Miśra, who was the son of the honorable Haṃsa Paṇḍita; who was prompted by the glorious King Vīrasiṃhadeva, who was the sun causing the lotus of the earth encircled by the four oceans to bloom, son of the glorious Mahārāja Madhukarasāha, who was the son of the glorious Mahārājādhirāja Pratāparudra; whose lotus feet are illuminated by the rays from the crest-jewels of the entire circle of vassal kings; who is a lion to the great elephant of the world's poverty, the very life of the learned, and proficient in crossing the ocean of all lores.

[Miscellaneous Times]

Therein, the time for the Vaiśākha bath:

Having fasted on the Ekādaśī of the bright fortnight of the month of Madhu, / or on the fifteenth, O hero, or at the ingress into Aries, // one should undertake the vow of the Vaiśākha bath with the permission of the Brahmins, / having worshipped Madhusūdana, preceded by a resolve. // This is from the Padma Purāṇa.

And for Kārttika:

Having begun on the bright Ekādaśī of Āśvina, a man / should perform the morning bath. This is in the Viṣṇurahasya.

On the full moon day in the full month of Āśvayuj, being restrained, / one should bathe for the entire month of Kārttika with supreme devotion. // This is in the Āditya Purāṇa.

And this is before sunrise.

He who, in Kārttika, at the Bindutīrtha, devoted to celibacy, / will bathe before the sun has risen, whence for him is the fear of the son of the sun? // This is from the statement of the Skānda.

In Māgha also, Viṣṇu says:

When the sun is in Libra, Capricorn, and Aries, a man should be a morning bather.

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In the Brāhma:

On the Ekādaśī of the bright fortnight in the month of Pauṣa, one should begin. / The completion is on the Dvādaśī or Paurṇamāsī of the bright fortnight. //

Viṣṇu says:

Having begun on the new moon day or the full moon day, one should perform the bath.

And this is when the sun has risen. Because it is stated in the Padma, "when the sun has risen a little."

In the Bāhna, however:

Beginning from dawn until the morning time, O lord! / is the merit of those who perform the Māgha bath, in order, and the retention there. //

Now, the meritorious tithis beginning with Pratipad.

Therein, Pratipad, in the Padma:

In the month of Caitra, O mighty-armed one, Pratipad was meritorious in the past. / He who, on it, having seen the sun, performs a bath, that best of men, // for him there is no sin, no mental afflictions, no diseases, O king!

In the same text:

These three tithis were proclaimed in the past, O descendant of Kuru! / In the month of Kārttika, Āśvayuj, or in Caitra likewise, O king! //

'These' means the previously stated Pratipads.

Thus ends Pratipad.

Now, Dvitīyā. In the Skanda Purāṇa:

In the month of Āśvina, the Dvitīyā of the bright fortnight is meritorious. / A gift given on it is said to have infinite fruit. //

In the Liṅga Purāṇa:

And on the bright Dvitīyā in Scorpio, the worship. //

Thus ends Dvitīyā.

Now, Tṛtīyā. Having begun with the month of Caitra, in the Padma Purāṇa:

On Tṛtīyā, one should worship the goddess, accompanied by Śaṅkara, / with perfumes, flowers, incense, lamps, with Damana flowers, and with beautiful garlands. //

The Tṛtīyā of the bright fortnight which is in the month of Vaiśākha is meritorious. / It should be known as giving infinite fruit in rites such as bathing and giving. //

In the Bhaviṣyottara:

And cakes of molasses should be given in the month of Bhādrapada likewise. / On Tṛtīyā, and rice pudding, for the satisfaction of Vāmadeva.

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In the month of Māgha, on Tṛtīyā, of molasses and of salt, / the gift is beneficial, O king, for women and for men. //

Thus ends Tṛtīyā.

Now, Caturthī. In the Bhaviṣya Purāṇa:

Śivā, Śāntā, Sukhā, O king, Caturthī is considered threefold. / The bright one in the month of Bhādrapada is Śivā, worshipped in the worlds. // The bright Caturthī which is in the month of Māgha, O lord of the earth, / that should be known as always giving peace; one should always perform a peace-rite. // When on a bright Caturthī, there is the day of Mars, / then it should be known as giving happiness, and is proclaimed as 'of happiness'. //

Thus ends Caturthī.

Now, Pañcamī. In the Bhaviṣya Purāṇa:

Then on the bright Pañcamī, in the month of Caitra, O beautiful-faced one, / Śrī, from the world of Viṣṇu, attained the human state by the command of Keśava. // Therefore, he who worships her there, Lakṣmī does not abandon him.

Likewise:

The Pañcamī in Bhādrapada is proclaimed as meritorious, the Nāgapañcamī.

In the Skanda Purāṇa:

The bright Pañcamī in Mārgaśira is meritorious, and the one which is in Śrāvaṇa. / With bathing and giving, it has much fruit and bestows the world of the Nāgas. //

Now, Ṣaṣṭhī. In the Bhaviṣya Purāṇa:

This Ṣaṣṭhī which is in the month of Bhādrapada, O bull among the Bharatas, / all bathing, giving, etc., on it is said to be imperishable. //

Likewise:

This Ṣaṣṭhī which would be in the month of Bhādrapada, O bull among the Bharatas, / he who on it sees Gāṅgeya, who dwells in the southern path, // is freed from sins such as the murder of a Brahmin; there is no doubt about this.

Likewise:

The Ṣaṣṭhī of the bright fortnight which is in Mārgaśīrṣa, dear to Hari, / that is proclaimed as Mahāṣaṣṭhī.

Thus ends Ṣaṣṭhī.

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Now, Saptamī. In the Bhaviṣya Purāṇa:

The bright Saptamī which is in the month of Bhādrapada, O lord of the Gaṇas, / is proclaimed as Aparājitā, the destroyer of great sins. //

The Saptamī which is in the month of Mārgaśira, in the bright fortnight, / then that is proclaimed, O hero, as auspicious, causing all joy. // Rites such as bathing and giving, on which one obtains the imperishable.

Likewise:

Nandā, the bright Saptamī in Mārgaśira, giving joy, / that is proclaimed by the name Jayantī, a tithi that removes great sins. //

Viṣṇu says:

The bright Saptamī of Māgha is equal to a solar eclipse.

Thus ends Saptamī.

And the Aṣṭamīs, in the form of Jayantī, Aṣṭakā, and Durgāṣṭamī, have been stated in their respective places.

Thus ends Aṣṭamī.

Now, Navamī. In the Devī Purāṇa:

The Navamī of the bright fortnight of the month of Āśvina, // a gift on it becomes a hundred million times the merit, O lord of men!

On the Navamī of the bright fortnight of Kārttika, being restrained, / one should bathe, give, and bow; one obtains an imperishable fruit. //

Thus ends Navamī.

Now, Daśamī.

The bright Daśamī of Jyeṣṭha is remembered as the face of the year. / On it, one should perform a bath, and especially a gift. //

In the Brahmāṇḍa Purāṇa:

The Daśamī of the bright fortnight of the month of Kārttika, / one who performs a vow, etc., on it obtains the desired fruit. //

Ekādaśī and Dvādaśī. In the Vārāha Purāṇa:

One should fast on Ekādaśī in both fortnights. / He who worships Viṣṇu on Dvādaśī becomes a partaker of infinite fruit. //

Now, Trayodaśī. In the Skānda:

The Trayodaśī in Caitra is meritorious; on it, the fruit is tenfold.

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Now, Caturdaśī. In the Skānda:

The bright Caturdaśī in Caitra, Śrāvaṇa, and Prauṣṭhapada, / and the one which is in the dark fortnight of Māgha, that is of much fruit in giving. //

Thus ends Caturdaśī.

Now, Paurṇamāsī. In the Viṣṇudharmottara:

The Paurṇamāsīs of Vaiśākha, Kārttika, and Māgha are of great fruit.

Now, the meritorious tithis based on the lunar mansion, day of the week, etc., are stated.

The Tṛtīyā which is conjoined with Śravaṇa, especially, / if a Tṛtīyā conjoined with Wednesday and Śravaṇa is obtained, // bathing, fasting, etc., on it would be of infinite fruit.

In the Bhaviṣyottara, having begun with the bright Tṛtīyā of Māgha:

By its conjunction with Śravaṇa, it is remembered as equal to Kurukṣetra. // Especially, a Tṛtīyā conjoined with Wednesday is especially so.

Yama says:

If on Caturthī, there is a conjunction with Bharaṇī and the day of Saturn, / then, having worshipped the god Yama, one is freed from all sins. //

In the Bhaviṣya Purāṇa:

If on the Saptamī of the bright fortnight, there is a Sunday, / that Saptamī is named Vijayā; what is given there has great fruit. //

Likewise:

On the Saptamī of the bright fortnight, a five-starred nakṣatra. It is connected with the word 'meritorious' to be stated later.

Rohiṇī, Āśleṣā, Hasta, Puṣya, and Maghā are famous in the science of astronomy as five-starred.

When on the Saptamī of the bright fortnight, the sun makes its ingress, / then that Saptamī would be Mahājayā, dear to the sun. // Bathing, giving, recitation, oblation, and the worship of the ancestors and gods, / all is proclaimed as a hundred million times the merit, as is the word of the sun. //

In the Āditya Purāṇa:

A Saptamī conjoined with Revatī and the sun would be of great fruit.

In the Mahābhārata:

A complete bright Aṣṭamī conjoined with the son of the moon, / those who perform a vow on it would not have their fortunes broken. //

Son of the moon = Mercury.

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In the Bhaviṣya Purāṇa:

The bright Budhāṣṭamī in Pauṣa is Mahābhadrā, of great fruit.

In the Brahmāṇḍa Purāṇa:

When in the month of Pauṣa, O goddess, on the Aṣṭamī, the nakṣatra whose deity is Yama / arises, which is called Raudra in the world, that is meritorious. // Then that Aṣṭamī is of great merit and is remembered as Jayantī.

Whose deity is Yama = Bharaṇī. Because its deity is cruel, it is Raudra.

In the Bhaviṣya:

And on the bright Daśamī of Jyeṣṭha, if there is the day of Mars, / conjoined with the Hasta nakṣatra, it should be known as a tithi that removes all sins. //

In the Devī Purāṇa:

A bright Ekādaśī with the Puṣya nakṣatra is very meritorious, a destroyer of sin.

In the Viṣṇudharmottara:

When on the Ekādaśī of the bright fortnight, there is the Punarvasu nakṣatra, / by name that is proclaimed as Vijayā, the best tithi of tithis. // He who gives a prastha of sesame, having reached the time for a year, / for him who is devoted to fasting, it produces an equal fruit. // Having worshipped Govinda on it, the lord of the lords of the worlds, // one is freed from the sin committed in seven births; there is no doubt about this.

In the Viṣṇudharmottara:

In Caitra, a Dvādaśī conjoined with the Bhāgya nakṣatra would be of great fruit. / Conjoined with Hasta in Vaiśākha, and in Jyeṣṭha, conjoined with Svāti. / And likewise in Āṣāḍha with Jyeṣṭhā, and in Vaiṣṇava, endowed with Mūla. //

Vaiṣṇava = Śrāvaṇa.

Likewise, in the month of Bhādrapada, conjoined with Śravaṇa. / In Āśvina, the meritorious Dvādaśī is conjoined with the Āja nakṣatra. // In Kārttika, conjoined with Revatī; in Saumya, conjoined with Kṛttikā.

Saumya = Mārgaśīrṣa.

In Pauṣa, conjoined with Mṛgaśiras; in Māgha, conjoined with Āditya. / In Phālguna, accompanied by Puṣya, Dvādaśī is supremely purifying. // On these, conjoined with a nakṣatra, are bathing, giving, and fasting.

When Māghī has passed, the dark Dvādaśī which is conjoined with Śravaṇa / is proclaimed as Tilavaiṣṇavī. //

Likewise:

When the moon is in the Mūla nakṣatra, in the month of Māgha, / on the Ekādaśī of the dark fortnight, one who has fasted and restrained his senses, //

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on Dvādaśī, having eaten the six sesame seeds, is freed from sins.

In the Varāha Purāṇa:

If on the dark Caturdaśī of Caitra, there is the day of Mars, / one would not be a ghost again, by bathing and eating in the Gaṅgā. //

In the Liṅga Purāṇa:

In Kārttika, with a Tuesday, the dark Caturdaśī of Citrā, / on it, Sthāṇu, being worshipped, would certainly give the city of Śiva. //

In the Devī Purāṇa:

Likewise, on a dark Caturdaśī, on a Tuesday, the libation to the ancestors.

In the Viṣṇudharmottara:

On all Paurṇamāsīs, and on those accompanied by the Maghā nakṣatra, / the fruit of gifts given here is remembered as tenfold. / That Paurṇamāsī is Mahatī, conjoined with the full moon on a Thursday. //

In the science of astronomy:

On whichever Paurṇamāsī the moon and Jupiter are seen together in the same direction, / that is proclaimed as Mahatī in the year. / On it, giving, fasting, etc., is declared as imperishable. //

Likewise:

In the nakṣatra named for the month, the moon and Jupiter, and from them, the sun is the fifteenth. / A Pūrṇimā on the day of Jīva (Jupiter) is indeed a tithi with the word 'great'. //

And at Harikṣetra, in the Gaṅgā, at the ocean, and in Naimiṣa likewise, / on a tithi with the word 'great', bathing, giving, and a śrāddha are infinite. //

In Aindra, Jupiter and the moon, and in Prājāpatya, the sun likewise, / that Pūrṇamāsī should be known; it is proclaimed as Mahājyaiṣṭhī. //

In the Vāyu Purāṇa:

And when the Āgneya ṛkṣa is on Kārttikī sometimes, / that tithi should be known as Mahatī, excellent in bathing, giving, etc. // When the Yāmya ṛkṣa is on that tithi sometimes, it is meritorious. / That tithi is also of great merit, proclaimed by the sages. // When the Prājāpatya ṛkṣa is on it, O lord of men, / that is proclaimed as Mahākārttikī, rare even for the gods. // On Saturday, Sunday, or Thursday, on these three days, / and these three ṛkṣas are proclaimed by Brahmā himself. // There, the merit of an Aśvamedha would be for one who has bathed, O king! / A gift attains imperishability, and the libation to the ancestors likewise. //

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In the Brahma Purāṇa:

Mahākārttikī would be meritorious on a Thursday, with the moon in Kṛttikā. / With the moon on a Thursday in Maghā and Svāti, it is called Mahāmāghī. //

In the science of astronomy:

And when Saturn is in Aries, and Jupiter and the moon are in Leo, / and the sun is in the one named Śravaṇa, that is remembered as Mahāmāghī. //

Śātātapa says:

When on Amāvāsyā, there is the day of the son of the earth, / by merely bathing in the Jāhnavī, one obtains the fruit of a thousand cows. //

In the Mahābhārata:

Amā with the moon, with Mars, with Jupiter, and with the sun likewise, / that sacred ford is named Puṣkara, more than a hundred solar eclipses. //

In the Viṣṇu Purāṇa:

When Amāvāsyā is conjoined with the Maitra and Viśākhā ṛkṣas, / then the host of ancestors obtains satisfaction for eight years in a śrāddha. //

In some places, the reading is 'conjoined with Viśākhā and Svāti'.

When Amāvāsyā is in Puṣya, or in the Raudra ṛkṣa, or in Punarvasu, / then the ancestors, being worshipped, obtain satisfaction for twelve years. //

In the Vāsava and Ajaikapāda ṛkṣas, by one who desires the satisfaction of the ancestors, / and in Vāruṇa and the one without a deity, it is rare even for the gods. //

If the fifteenth of dark Māgha should ever fall in conjunction with the Vāruṇa / ṛkṣa, that time is supreme for the ancestors; it is not obtained by those of little merit, O king! //

Vyāsa says:

The dark Trayodaśī in Madhu, conjoined with Vāruṇa, / if it is obtained in the Gaṅgā, is equal to a hundred solar eclipses. //

Conjoined with a Saturday, that is remembered as Mahāvāruṇī. / If Śatabhiṣā is conjoined with an auspicious yoga on a Saturday, / it is proclaimed as Mahāmahā; it would deliver three crores of families. //

The Ardhodayā is stated in the Mahābhārata:

If Amā is conjoined with Sunday, Vyatīpāta, and Śravaṇa, in Puṣya and Māgha, / that should be known as Ardhodayā, equal to a crore of solar eclipses. //

In some places, the reading is 'a little less, Mahodayā'.

This yoga is praised during the day only, not at night ever.

The Kapilaṣaṣṭhī is in the Varāha Purāṇa:

The Ṣaṣṭhī which is in the dark fortnight of Nabhasya, with Rohiṇī, Vyatīpāta, and the son of the earth, /

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that Ṣaṣṭhī is declared as Kapila by the knowers of the Purāṇas. // With vows, fasts, and restraints, one should worship the sun there. / And having given a Kapila cow to a best of the twice-born, one obtains the fruit of a sacrifice. //

In the Purāṇasamuccaya, however:

In the dark fortnight of the month of Bhādra, and when the sun is in Hasta, / with Vyatīpāta, Mars, and Rohiṇī, that Ṣaṣṭhī is named Kapila. //

And here, Bhādrapada is with reference to a month ending with the new moon. Only there, in the dark fortnight, is Rohiṇī possible on a Ṣaṣṭhī.

And this is meritorious only when it is complete.

Thus it is said:

In the conjunction of the four, it is declared by Parameṣṭhin.

And the sun in Hasta is for the sake of an excess of fruit.

Śaṅkha says:

Amāvāsyā with the moon, Saptamī with the sun, / Caturthī with the son of the earth, and Aṣṭamī with Wednesday, // these four tithis are meritorious, and would be equal to eclipses, etc. / All bathing, giving, recitation, etc., is said to be imperishable here. //

Śātātapa says:

When the day of Mars has arrived, Caturthī or Caturdaśī, / on a Tuesday, that is meritorious, just as Kuhū is on a Monday. //

Mārkaṇḍeya says:

On Ekādaśī in the bright fortnight, if the Puṣya nakṣatra arises, / or on Dvādaśī, then it is remembered as causing the destruction of all sins. //

Vyāsa says:

In the bright or in the dark fortnight, Caturthī or Caturdaśī, / on a Tuesday, that is meritorious, just as Kuhū is on a Monday. //

Thus end the meritorious tithis occasioned by a conjunction of a nakṣatra, day of the week, etc.

Now, the things to be done and avoided at night.

One should not perform a bath at night, and especially a gift. / But one should perform an occasional bath and gift at night. //

Thus end the things to be done and avoided at night.

Now, the time for avoiding the service of a crossroads.

In the middle of the day, and at midnight, and having eaten a śrāddha with meat, / and in both twilights, one should not serve a crossroads. //

Thus ends the time for avoiding a crossroads.

{MV-S_249}

Now, the things to be avoided on specific tithis. There, when the sun is in Leo, on the bright Caturthī, one should not perform the seeing of the moon.

Mārkaṇḍeya says:

When the sun is in Leo, in the bright fortnight, on Caturthī, the seeing of the moon / would cause a false accusation; therefore, one should not see it then. //

Things to be avoided on Ṣaṣṭhī. On Ṣaṣṭhī, one should avoid oil in anointing.

And so, in the Ratnamālā:

On Ṣaṣṭhīs, oil; on Aṣṭamīs, meat; and on Caturdaśīs, the act of shaving. / The service of women on the days of the lost kalā, the sages say, is for the sake of the destruction of life for men. //

Now, things to be avoided on Saptamī. There, in the Bhaviṣya Purāṇa:

On Saptamī, one should not touch oil, nor wear a blue garment. / And one should not bathe with Āmalakas, nor should a man quarrel. // On Saptamī, one should not eat with a copper vessel.

Budha says:

The eating of Nimba, oil, libation with sesame, and anointing, / on Saptamī, one should not eat with a copper vessel. //

Now, things to be avoided on Aṣṭamī. There, Vyāsa says:

Ṣaṣṭhī, Aṣṭamī, and Amāvāsyā, and the Caturdaśī of both fortnights, / here, sin is present in oil, meat, the female organ, and a razor. //

Some desire a prohibition of these on these tithis in order.

On Ṣaṣṭhī, oil is not conducive to long life; on Aṣṭamī, meat likewise. / Sexual enjoyment on Caturdaśī, and on Amāvāsyā, the act of shaving. // From this recollection, there is no fault elsewhere. That is not so.

Because by Manu, "the fifteenth for eating meat, the fourteenth for anointing with oil," the prohibition of oil, etc., is also elsewhere.

And in the prohibition of oil, everywhere, the prohibition is of sesame oil only, because the word 'oil' (taila) has its power there. In a general prohibition of anointing, however, it is a prohibition of fat.

Here, because Aṣṭamī has the form of a festival day (parvan), all prohibitions occasioned by that apply there.

And its being a festival day is stated in the Viṣṇu Purāṇa:

Caturdaśī, Aṣṭamī, and Amāvāsyā, and Pūrṇimā, / these are festival days, O lord of kings, and a solar ingress as well. //

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Having stated these, in the same text:

The man who enjoys oil, women, and meat on these festival days, / that man goes to the hell named Viṇmūtrabhojana. //

A prohibition with a festival day as its basis is in Baudhāyana:

On festival days, one should not eat, nor should one eat meat; for on festival days, the Rakṣas, Piśācas, and those who are unchaste are...

Manu says:

Caturdaśī, Aṣṭamī, Darśa, Paurṇamāsī, and a solar ingress, / on these, one should avoid women, oil, meat, and tooth-sticks. //

On the fifteenth, on the fourteenth, and on the eighth, a wise man / should avoid oil, meat, sexual intercourse, and a razor. //

Hārīta says:

In the Śleṣmātaka tree, and likewise, Alakṣmī has always made her abode. / In the female organ, in meat, in a razor, and in oil, she always stands on festival days. //

In the Matsya Purāṇa:

He who cuts herbs when the moon is in an herb, / or tears their leaves, he obtains the sin of the murder of a Brahmin. //

'In an herb' = in a tree. And its being in a tree is its being in the fourth three-muhūrta period.

For three muhūrtas, it dwells in the sun; for three muhūrtas, it dwells in water. / For three muhūrtas, it dwells in cows; for three muhūrtas, in a tree. // This is from a smṛti.

Paiṭhīnasī says:

The evening twilight, and the food of another, and sesame paste likewise, / on Amāvāsyā, one should not serve, and sexual intercourse and eating at night. //

The meaning is 'having reached Amāvāsyā'.

In reality, however, amāvāsyām is in the seventh case.

Vasyā, Vāsyā, Vasī, Vāsī, and Amāpūrvā, and Ameti, / thus in nine ways is the fifteenth tithi of the dark fortnight proclaimed. // This is from a lexicon.

Likewise:

On Amā, one should not cut green things, and Kuśa grass, and firewood likewise.

And this prohibition is with the exception of what is for the sake of a rite for the gods and ancestors.

And so, by Kātyāyana, having stated the prohibition of cutting Darbha grass on Amā, it is said: "Or for the sake of the ancestors, gods, and recitation, one should take it."

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Likewise, in the smṛti of Kātyāyana also:

In the month of Nabhasya, on Amāvāsyā, new Darbha grass is remembered as to be taken. / That Darbha grass is not stale; it should be employed again and again. //

And from the verse cited in the Dīpikā:

Kuśa grass, and vegetables, and flowers, and grass, etc., for the sake of a cow, / a twice-born should bring on the day of Amāvāsyā for the sake of the gods and ancestors. //

In the Smṛtisamuccaya:

The evening twilight, and the food of another, and eating again, and sexual intercourse, / oil, meat, and what is ground on a stone, one should avoid on Amāvāsyā. //

Mārkaṇḍeya says:

On all Amāvāsyās, one should not wear a new garment.

Thus end the things to be avoided on a festival day.

Now, things to be avoided at a specific time. In the Skanda Purāṇa:

The head, the skull, and the entrails, the nail, the skin, and sesame, likewise, / and leaves, in order, one should always avoid on the Aṣṭamī, etc. //

Head = coconut. Skull = gourd. Entrail = long Paṭola. Nail = Niṣpāvas. Skin = Masūra. Sesame = Vṛntāka. This is the common usage in the Bṛhatī, says Hemādri.

In the Ṣaṭtriṃśanmata:

On a saṅkrānti, on the fifteenth, and on the twelfth, and on the day of a śrāddha, / one should not squeeze a garment, nor should it be harmed by a razor. //

In the Hemādri, however, the reading of the fourth quarter is "it is known even by the hand."

Vyāsa says:

One should not touch uncooked oil, nor should one cut trees, etc. / At the beginning of a fortnight, and on a Sunday, on a Ṣaṣṭhī, and likewise on a Riktā tithi. //

Here, the prohibition of uncooked oil is for the sake of a greater prohibition, because oil in general is prohibited.

Bṛhaspati says:

On Amāvāsyā, the full moon, a saṅkrānti, Caturdaśī, and Aṣṭamī, / a man would be born in the womb of a Caṇḍāla by the enjoyment of oil, women, and meat. //

In a Purāṇa, however, in the first half:

On Kuhū, the full moon, a saṅkrānti, Caturdaśī, and Aṣṭamī. // The latter half is the same.

In the Vāmana Purāṇa:

On Nandās, one should not perform anointing, and on Riktās, shaving; on Jayās, meat. / On Pūrṇās, a woman is to be avoided; on Bhadrās, one may begin all things. //

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No anointing on Sunday, nor on the son of the earth; and milk on Friday, and on Mars, meat. / With Mercury, one should not approach a woman; on the remaining days, one should always do all things. //

In Citrā, Hasta, and Śravaṇa, oil; milk is to be avoided in Viśākhā and Pratipad. / In Mūla, Mṛga, and the Bhādrapadās, meat; a woman, in Maghā, Kṛttikā, and the Uttaras. //

Yama says:

Likewise, on the dark Aṣṭamīs of Āśvina, on Bhūtā, and on a day-elision, / one should avoid anointing with oil, the act of shaving, and the company of women. //

In the Varāha Purāṇa:

A wise man should not take earth, nor water, nor cow-dung at night. / Nor cow-urine in the evening twilight. //

And this prohibition is for rites other than purificatory rites, etc., because the taking of earth is enjoined there.

Māṇḍavya says:

The rites of hearing the Veda, birth, first feeding with rice, a journey, and the worship of an image, / should be performed when Jupiter is in the house of the sun; marriage, however, should not be performed. //

'House of the sun' = the sign of Leo.

And this is in the region north of the Narmadā, not in the south.

And so—

In the Jyotiḥśāstra:

When Jupiter is in Leo or in a Leo navāṃśa, marriage is not desired north of the Godāvarī. / And as far as the south of the Bhāgīrathī, that fault exists even when the sun is in Aries. //

In the Skanda Purāṇa:

Bathing, and likewise a great gift, study, and libation to the ancestors, / one should not perform in the first year after the death of a great guru. //

'Bathing' means an optional (kāmya) bath, such as a flower-bath.

In the Bhaviṣya Purāṇa:

When Viṣṇu is asleep, all auspicious rites, etc., cease. / Marriage, the vow of the sacred thread, and tonsure, consecration, and initiation, // a sacrifice, entry into a house, and the consecration of deities and kings, / and whatever meritorious rites there are, should not be performed when the Lord of the world is asleep. //

Thus it is said.

Manu says:

These four rites one should avoid at twilight: / eating, sexual intercourse, sleep, and the fourth, study. //

Vṛddhamanu says:

One should avoid eating, sexual intercourse, and sleep at the time of twilight, / and also a rite and study, and likewise giving and receiving. //

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From eating, disease arises; from sexual intercourse, a cruel child. / From sleeping, one becomes bereft of fortune; and a rite here is fruitless. // One who studies goes to hell; the giver does not obtain its fruit. / In receiving, a sinner is born; therefore, one should avoid the twilight. //

Likewise, a smṛti in the Hemādri:

One should not give a gift at night, at any time, by anyone. / Because the Rākṣasas steal it, it is a cause of fear for the giver. // Especially at midnight, an auspicious rite is not for one's well-being. / Therefore, a wise man should avoid the deep of night in giving, etc. //

An exception (apavāda) to this is stated by Devala:

At the sight of Rāhu, a solar ingress, a marriage, an emergency, and a vṛddhi rite, / one should perform bathing, giving, etc., at night, and in optional vows. //

Vasiṣṭha also says:

In an eclipse, a marriage, a solar ingress, a journey, an affliction, and a birth, / a gift is known as occasional (naimittika); it is desired even at night. //

Likewise:

In a sacrifice, a marriage, a journey, and likewise in the reading of a book, / these gifts are praised at night, and likewise in a temple of a deity. //

Likewise, in the Hemādri:

The Aśvattha and the ocean should be served, but should never be touched. / On the day of Koṇa, one should touch the former; on a festival day, one should touch the latter. //

Koṇa = Saturn.

The prohibition of anointing with oil (tailābhyaṅga) is stated by Sumantu:

Anointing with oil is not on Sunday, nor on Tuesday, nor on a solar ingress, on a Vaidhṛti, on a Viṣṭi, or on a Ṣaṣṭhī. / And on festival days and on Aṣṭamī, it is not desired; it is desired on the days of the son of the sun, other than those stated. //

Yogiyājñavalkya says:

He who, out of delusion, anoints himself with oil on Pratipad, Ṣaṣṭhī, Kuhū, and a Riktā tithi, / is deprived of four things. //

On Pañcamī and Caturdaśī, on Saptamī, and on a solar ingress, / on Dvādaśī, Saptamī, and Ṣaṣṭhī, one should avoid the touch of oil. //

On Trayodaśī, Tṛtīyā, and the two Pratipads and Navamīs, / one should not perform anointing with oil, or they may do so, except for Navamī. //

And:

Pañcamī and Daśamī, and Tṛtīyā and Trayodaśī, / Ekādaśī and Dvitīyā, in both fortnights, //

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he who partakes of oil by anointing, touching, etc., / for him there is an increase of four things: wealth, offspring, strength, and life. //

Thus it is said.

The mention of some of these by Garga applies to scented oil.

On the days of the sun, Venus, etc., and on prohibited tithis, / in bathing or not bathing, scented oil is not defiled. //

This is from the Ṣaṭtriṃśanmata, say some.

Others, however, say that the prohibition applies to oil prompted by natural inclination.

And thus, when a prohibition of all oil is applicable, a counter-injunction (pratiprasava) is made for scented oil.

And when anointing with oil is enjoined, even raw oil is to be used. This is the summary.

Yama also says:

Ghee and mustard oil, and oil scented with flowers, / there is no fault in scented oils, in bathing and anointing, always. //

Kātyāyana also says:

An auspicious bath is present in a vṛddhi rite, on a festival day, and at a festival. / Conjoined with any kind of oil, it is distinguished after midday. //

Thus it is said.

The time for the prohibition of meat is in the Nandipurāṇa:

If one always avoids meat on Caturdaśī, / a man with his mind set on heaven should avoid it at the chief solstices. //

Caturthī and Aṣṭamī, and Dvādaśī and Caturdaśī, / and likewise Pañcadaśī should be avoided, and the ṣaḍaśītimukhas. //

And on a solar ingress, and on the annual equinox, / a mortal who refrains from meat goes to heaven for three days. //

And likewise, one should avoid the month of Āśvayuj in the eating of meat. / A man obtains the merit of many months from the month of Āśvayuj. //

By the abandonment of the eating of meat, a man becomes of pure mind. / The man who avoids meat in the month of Kārttika, // obtains the merit of a year from the avoidance of meat.

In the Kālanirṇayadīpikā, however, the reading is "if one avoids it at night" (yadi nāma ca śarvaryām) in place of "if one avoids it on Caturdaśī" (yadi nāma caturdaśyām).

Thus end the miscellaneous things to be avoided.

Now, the things to be performed on a festival day (parvan).

Viṣṇu says: "On festival days, one should necessarily perform sesame oblations, and should remain adorned. One should be a follower of this conduct."

Manu says (a. 4, ślo. 150):

One should perform Sāvitra and Śānti oblations on festival days, always. /

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Sāvitra oblations are those whose deity is Savitṛ.

And here, the substance is unbroken rice grains.

One who desires peace should offer an oblation, being pure, with the Gāyatrī and with unbroken rice grains.

This is from a smṛti.

Kātyāyana says:

On Paurṇamāsī and Amāvāsyā, sleeping on the ground is enjoined. / Even for one who has not established the sacred fires, this is enjoined after the fire. //

'One who has not established the sacred fires' = one who maintains the smārta fire.

Āpastamba says: "During the day, the sun protects living beings. At night, the moon. Therefore, on Amāvāsyā, one should desire a better protection for oneself. By the Prājāpatya rule and the rule of celibacy, the sun and moon dwell with their wife on this night."

By 'Prājāpatya', the absence of approaching one's wife is meant.

Likewise:

In the month of Nabhasya, on Amāvāsyā, the collection of Darbha grass is desired. / That Darbha grass is not stale; it should be employed again and again. //

Thus end the things to be performed on a festival day.

[Dharmas of the Yugas]

Now, the dharmas of the various yugas.

There, Pauṭhīnasi says:

The śruti, and purity, and conduct differ in each age. / Various dharmas arise for men in each yuga. //

The authority of śruti, etc., and the conduct of purity, etc., differ in each age, in each yuga.

By the first half of this verse, it is stated that in each yuga, the rites of the Agnihotra, etc., which are denoted by the word 'conduct', differ. And because of their difference, the difference of the authority of śruti, etc., which teaches them, is also stated. He states the reason for the difference of rites in the latter half: "Various dharmas," etc.

Dharmas are the absence of disease, etc. That is stated—

By Manu (a. 1, ślo. 83-84):

Free from disease, with all their aims accomplished, and with a life of four hundred years, / in Kṛta, Tretā, etc., however, their life diminishes by a quarter. //

The life of mortals stated in the Veda, and the blessings of rites, / bear fruit in each yuga in the world, and the powers of embodied beings. //

Thus it is said.

Likewise, in the Āraṇyaka Parvan, in the sight of Hanūmān, having cited the dharmas of Kṛta, etc., it is said:

By one quarter, O son of Kuntī, dharma stands in the Kali Yuga. / Having reached the tāmasic yuga, Keśava becomes dark. //

The Vedic conduct ceases, and likewise the rites of dharma and sacrifice. /

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Afflictions, diseases, lassitude, faults, anger, etc., / and calamities arise, and anxieties, and hunger and fear. //

Thus it is said.

This is the meaning:

Due to the nature of the yuga, for the twice-born whose powers of knowledge, action, and the senses are diminishing day by day, because some subordinate elements of the rites of the Agnihotra, etc., are omitted due to carelessness, laziness, etc., and because they are not recognized as such, it is as if they are different, and it is as if the śrutis, etc., that teach them are also different. But there is no real difference in the śrutis, etc., or in the rites. This is the intention.

And in this same way, verses of this kind should be understood.

Manu also says (a. 1, ślo. 85-86):

The dharmas are different in the Kṛta Yuga; in the Tretā, knowledge is said. / They are different in the Kali Yuga for men, in accordance with the decline of the yugas. //

Austerity (tapas) is supreme in the Kṛta Yuga; in the Tretā, knowledge is said. / In the Dvāpara, they say only sacrifice; in the Kali Yuga, only charity. //

Tapas = the Kṛcchra, Cāndrāyaṇa, etc.

That is stated—

In the Skanda Purāṇa:

The emaciation of the body by the Kṛcchra, Cāndrāyaṇa, etc., in the manner stated in the Veda, / that is called tapas by the wise. //

Thus it is said.

'Supreme' = primary.

In the Mahābhārata:

Austerity is supreme in the Kṛta Yuga; in the Tretā, knowledge is the highest. / In the Dvāpara, they say only sacrifice; in the Kali Yuga, only charity. //

Likewise:

Austerity is supreme in the Kṛta Yuga; in the Tretā, knowledge is the highest. / In the Dvāpara, they say only sacrifice; in Kali, charity, compassion, and self-control. //

Bṛhaspati says:

Austerity is the dharma in the Kṛta Yuga; knowledge is established in the Tretā Yuga. / In the Dvāpara, sacrifice is proclaimed; in Tiṣya, charity, compassion, and self-control. //

Tiṣya = Kali.

In the Śivapurāṇa:

Meditation is supreme in the Kṛta Yuga; in the Tretā, the worship of the liṅga. / In the Dvāpara, study; in Tiṣya, the praise of Mahādeva. //

Likewise:

Meditation is supreme in the Kṛta Yuga; in the Tretā, sacrifice. / In the Dvāpara, the worship of the liṅga; in Kali, the praise of Śaṅkara. //

In the Viṣṇudharmottara:

Knowledge is supreme in the Kṛta Yuga; and in the Tretā, it is more so. /

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And in the Dvāpara, likewise, sacrifice; consecration, however, is in the Kali Yuga. //

He states the authorities that are prevalent in the Kṛta, etc., yugas:

Parāśara says:

In Kṛta, the dharmas are of Manu; in Tretā, those of Gautama are held. / In Dvāpara, those of Śaṅkha and Likhita; in Kali, those of Parāśara are remembered. //

He states the reason for what was said, "Austerity is supreme in the Kṛta Yuga," etc.

The same author says:

In Kṛta, the vital breaths are in the bones; in Tretā, they resort to the flesh. / In Dvāpara, they are in the blood; in Kali, however, they are in food, etc. //

The vital breath is a specific wind with the five functions of breathing, etc. And that, bound by the thread of karma in bodies made of bone, flesh, etc., is situated in the bones, etc., by the power of the yuga.

He states that the verses that teach the nature of the yuga, etc., which are not useful for direct action and inaction, culminate in a specific prohibition:

The same author says:

In each yuga, whatever dharmas there are, and whatever twice-born there are, / their censure should not be made, for those twice-born are the very forms of the yuga. //

'Of them' is for the sake of an example.

Having known all the faults, such as desire, anger, and greed, to be caused by time, one should not censure anyone. This is the meaning.

But surely, if this is so—

Dharma is conquered by adharma, and truth by falsehood. / And kings are conquered by spies, and men by women, in Kali. //

—if those who follow the dharmas of the yuga, which are taught by such verses, are not to be censured, then—

Practice dharma, speak the truth.

There is no dharma higher than truth, no sin greater than falsehood. / Truth is indeed the foundation of dharma; therefore, one should not abandon the truth. //

—the scriptures of śruti and smṛti, which are the objects of injunctions and prohibitions, would be rendered without authority. If this is so, no.

Those who, in accordance with the yuga, having considered their own capacity, perform the obligatory and occasional rites by the primary or secondary rule, and avoid what is prohibited, and perform the penances for sins committed through carelessness, or those who are extremely unable, are not to be censured.

The others are to be censured. This is the true state of things.

Even so, one should not oneself reveal the faults of one who is in reality censurable. This is the intention of "their censure should not be made."

Bṛhaspati says:

The dharma that would be in Kṛta from a year, that in Tretā is from three seasons. / In Dvāpara, however, from three fortnights; in Kali, it would be in a day. //

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In the Brahmāṇḍa Purāṇa:

In Tretā, the dharma is of a year; in Dvāpara, it is remembered as of a month. / A wise man, practicing according to his ability, obtains it in Kali in a day. //

In the Viṣṇu Purāṇa:

What is obtained in Kṛta in ten years, that in Tretā is in a year. / In Dvāpara, that is in a month; in Kali, that is in a day and a night. //

In the Skanda Purāṇa:

Brahmā is the deity in the Kṛta Yuga; in Tretā, the blessed Sun. / In Dvāpara, the blessed Viṣṇu; in Kali, the god Maheśvara. //

In Kṛta, Nārāyaṇa, subtle, of pure form, is worshipped. / In Tretā, in the form of a sacrifice; in Dvāpara, by the Pāñcarātra. //

In the Bhāgavata:

Kṛta, Tretā, and Dvāpara, and Kali—in these, Keśava / is worshipped by various methods, with various colors, names, and forms. //

In Kṛta, he is white, with four arms, with matted hair, wearing bark garments, / with a black antelope skin and a sacred thread, and a bright staff and water-pot. //

Men then are tranquil, without enmity, friendly, and equal. / They worship the god with austerity, and with tranquility and self-control. //

He is called Haṃsa, Anuvarṇa, Vaikuṇṭha, Varya, Yogeśvara, Amala, / Īśvara, Puruṣa, Asakta, and Paramātman. //

In Tretā, he is of red color, with four arms, with three girdles, / with golden hair, the soul of the three Vedas, and marked by the sacrificial ladle and spoon, etc. //

Then men, devoted to dharma and speakers of Brahman, worship that god, / Hari, who is the form of all the gods, with the knowledge of the three Vedas. //

He is called Viṣṇu, Yajña, Pṛśnigarbha, Sarvadeva, Urukrama, / Vṛṣākapi, Jayanta, and Urugāya. //

In Dvāpara, the blessed one is dark, with yellow garments, with his own weapons, / and marked with the Śrīvatsa, etc., and with other signs. //

Then mortals, O king, who desire to know the supreme, worship that Puruṣa, / who is marked as a great king, with the Veda and the Tantra. //

Salutation to you, Vāsudeva; salutation to Saṅkarṣaṇa. / To Pradyumna and Aniruddha, salutation to you, O blessed one! //

To Nārāyaṇa, the ṛṣi, the Puruṣa, the great soul, / to the lord of the universe, to the universe, to the soul of all beings, salutation! //

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Thus in Dvāpara, they praise the lord of the earth, the lord of the world. //

And in Kali also, by the method of various Tantras, as you should hear. / Kṛṣṇa, of dark color, with his limbs, subordinate limbs, weapons, and companions, // the wise worship with sacrifices that are mostly in the form of chanting. / Thus, in accordance with the yuga, the blessed one, the lord of blessings, Hari, / is worshipped by men who follow the yuga, O king!

In the Viṣṇudharmottara:

Puṣkara should be served in Kṛta; in Tretā, Naimiṣa. / In Dvāpara, however, Kurukṣetra; in Kali, one should resort to the Gaṅgā. //

Vāmadeva says:

In Kṛta, all sacred fords; in Tretā, Puṣkara is supreme. / In Dvāpara, however, Kurukṣetra; in Kali, the Gaṅgā is distinguished. //

Thus end the dharmas of the various yugas.

[Things to be Avoided in the Various Yugas]

Now, the things to be avoided in the various yugas.

There, Śātātapa says:

In Kṛta, one should abandon the country; in Tretā, one should abandon the village. / In Dvāpara, one family; in Kali, however, the agent. //

In Kṛta, by mere conversation; in Tretā, by touching. / In Dvāpara, by taking food; in Kali, one falls by the act. //

Thus end the things to be avoided in the various yugas.

[Dharmas of the Kali Yuga]

Now, the dharmas of the Kali Yuga.

In the Mahābhārata:

He who, with this mantra, "Oṃ namaḥ Śivāya," / worships Śaṅkara once, is freed from all sins. //

In whatever state he may be, or joined with all sins, / he who says "Oṃ namaḥ Śivāya" is freed in Kali. //

Even a salutation offered with deceit to the wielder of the trident / is the destroyer of the multitude of faults of worldly existence in Kali. //

Likewise:

He who always worships him with faith, O best of sages, / in a liṅga or on a prepared ground, or in a man-made one, according to the rules, // having conquered the fault of the yuga, rejoices in the world of Rudra.

In the Liṅgapurāṇa:

In Kali, Rudra, Mahādeva, Śaṅkara, Nīlalohita, /

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manifests himself in a disfigured form for the sake of the establishment of dharma. // Those Brahmins who serve that Śaṅkara in any way, / having conquered the fault of Kali, go to the supreme state. //

Vyāsa says:

What one obtains in Kṛta by meditating, in Tretā by sacrificing with sacrifices, and in Dvāpara by worshipping, / that one obtains in Kali by chanting the name of Keśava. //

In the Bhāgavata:

The noble, who know the qualities and partake of the essence, praise Kali, / where by chanting alone, every desired object is obtained. //

'By chanting' means by the chanting of Hari.

There is no higher gain than this for embodied beings who are wandering here, / from which one would find the supreme peace, and worldly existence is destroyed. //

In the Agnipurāṇa:

There is nothing more conducive to the welfare of men than the worship of Viṣṇu, O sage, / in this tāmasic, terrible yuga, which is devoid of sacrifices and gods. //

One should perform the worship of Vāsudeva in the Kali Yuga, O king. / The fruit that a man obtained in Kṛta by worshipping Hari with devotion for a hundred years, according to the rules, / that he obtains in Kali in a day and a night. //

Likewise:

Those men who, in Kali, which destroys the impurity of Kali, worship Hari, who removes all sins, / they too are to be venerated, like Hari. //

A man obtains a great excellence of dharma in Kali. / With little effort, O knower of dharma, I am pleased with Kali for that reason. //

Blessed are the Brahmins in Kali; with little effort, there is a great fruit. //

In the Viṣṇupurāṇa:

Cities full of temples of the gods, in the Kali Yuga, / should be made by kings who desire the world of heaven. //

In the Kūrmapurāṇa:

One should serve the Gaṅgā alone, and especially at Prayāga. / There is nothing else to destroy the very difficult impurity born of the Kali Yuga. //

In the Skanda and Bhaviṣya Purāṇas:

If a man desires the fruit of worldly enjoyment and liberation with little effort, / a wise man should resort to sacred fords, and in Kali, especially the Gaṅgā. //

The Gaṅgā flowing north in Kāśī, and my liṅga of Viśveśvara, / both are givers of liberation to men, when the forest fire of Kali has arrived. //

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In the Nāradīya:

In Kali, for the swift attainment of that supreme Brahman by men, / the great sages say that the service of the Gaṅgā is the great means. //

In the Kāmikasaṃhitā:

There would be no success of the Vedic mantras in one who is devoid of purity. / Without mantras, the wise do not succeed; purity is difficult to obtain. //

In the age of Kali, especially, a pure day is not seen. / In the Kali Yuga, when dharma is destroyed by darkness, and which is terrible, // the thread of dharma with an unbroken continuity is indeed the Jāhnavī. / Without the Gaṅgā, which is the form of dharma, how would there be a path in Kali? /

The cutting off of his head, or even the giving up of his life, is better / for him who, being able, does not go to the Gaṅgā in the age of Kali. //

In the Bhaviṣyapurāṇa:

For those of impure mind in Kali, whose souls are attached to sinful substances, / and whose rites are without rules, there is no path without the Gaṅgā. //

He who, without resorting to the Gaṅgā, desires liberation in Kali, / is like one born blind who endeavors to see the sun here. //

Vain is his family, vain his knowledge, vain his sacrifices, vain his austerities, / vain are his gifts here, who does not go to the Gaṅgā in Kali. //

Thus end the dharmas of the Kali Yuga.

[Things to be Avoided in the Kali Yuga]

Now, the things to be avoided in the Kali Yuga (kaliyugavarjyāni).

In the Brahmapurāṇa:

Long-term celibacy, and the carrying of a water-pot, / marriage to one of the same gotra or a sapiṇḍa of the mother, and cow-slaughter, // the human and horse sacrifices, alcohol, are to be avoided in Kali by the twice-born. //

Likewise:

The re-marriage of a married woman, the eldest's share, and cow-slaughter, / these five one should not do in Kali: a brother's wife, and a water-pot. //

Kratu says:

The procreation of a son from a brother-in-law (devara), a girl once given is not given again, / cow-slaughter should not be done in a sacrifice, and in Kali, no water-pot. //

In the Ādityapurāṇa:

Oaths, omens, dreams, palmistry, and what is overheard, / what is obtained by request, and commands, sometimes occur in Kali. //

{MV-S_262}

Therefore, by the mere gain of that, one should not perform the rite that is to be done.

Likewise, by the force of the convention of the knowers of dharma, other things also are to be avoided in Kali.

• The appointment of a brother-in-law for procreation with a widow.
• The union of a girl whose virginity is not broken with another suitor.
• The marriage of girls of unequal caste by the twice-born.
• The killing of an attacking Brahmin aggressor in a righteous battle.
• The acceptance of a twice-born who has traveled by sea in a ship, even if he has been purified.
• The consecration for a satra sacrifice for all.
• The carrying of a water-pot.
• The great journey to death (mahāprasthānagamana).
• The slaughter of a cow in a gosava sacrifice.
• The acceptance of a cup of surā even in a Sautrāmaṇī sacrifice.
• The licking of the sacrificial ladle (havanī) in the Agnihotra, and the acceptance of what has been licked.
• The entry into the forest-dweller (vānaprastha) āśrama according to the rules.
• The reduction of sin in proportion to one's conduct and study.
• The prescription of a penance ending in death for Brahmins.
• The fault of contact, and the penance for great sins other than theft.
• The act of offering an animal for a distinguished guest, an honored guest, and the ancestors.
• The acceptance as a son of those other than a given (datta) and a natural (aurasa) son.
• Contact with those of the same caste who are likewise uncorrupted, even if they have been purified.[^1]
• The abandonment of a guru's wife in case of sexual union in an improper place.
• The abandonment of one's life for the sake of another.
• The avoidance of what has been left over.
• The resolve for the sake of the worship of an image, which is with its dharmas.
• The touching of the limbs after the collection of the bones.
• The act of the śāmitra priest for Brahmins, and the selling of Soma.
• The taking of food by fasting for six meals from one of low karma.
• The edibility of the food of a householder for Śūdras who are servants, cowherds, of the same family, friends, and share-croppers.
• The service of sacred fords from a great distance.
• The practice of a disciple behaving towards the guru's wives as towards the guru.
• The livelihood in times of distress for the best of the twice-born, and the non-stealing of horses.
• The taking of the fire-sticks for the sake of offspring by the best of the twice-born.
• The traveling of Brahmins, and the act of blowing on the mouth-fire.
• The acceptance of a woman defiled by force, etc., as enjoined by the rules.

---

[^1]: Another reading, found in the Nirṇayasindhu, etc., is savarṇānyāṅganāduṣṭaiḥ.

---

{MV-S_263}

• The practice of begging for alms from all castes by an ascetic, according to the rules.
• The ten days in new water, and the gift (dakṣiṇā) prompted by the guru.
• The act of cooking, etc., by a Śūdra for Brahmins, etc.
• And the death of the elderly, etc., by falling from a cliff or into a fire.
• The act of sipping water by the remaining ones from the milk left over after the satisfaction of the gotra.
• The prescription of punishment for witnesses in a dispute between a father and a son.
• The evening-dwelling of an ascetic, by sages who are intent on the truth.
• These rites were made to cease by the great-souled ones at the beginning of Kali for the sake of the protection of the world, /

with a systematic arrangement, by the wise. / And the convention of the good should be an authority like the Veda. //

In another Purāṇa:

The re-marriage of a married woman, the eldest's share, and cow-slaughter, / these five one should not do in Kali: a brother's wife, and a water-pot. //

In the Nigama also:

An uninjured cow, and meat in a śrāddha, and honey, / the procreation of a son from a brother-in-law—these five one should avoid in Kali. //

Vyāsa says:

When four thousand and four hundred years of Kali have passed, / then there will be the acceptance of Tretā. //

Renunciation should not be performed by a knowing Brahmin.

Devala says:

As long as the division of the castes exists, as long as the Veda is current, / the Agnihotra and renunciation, one should perform them in the Kali Yuga. //

Laugākṣi says:

The separate establishment of the śrauta and smārta fires is remembered as ardhādhāna. / The establishment of them all, the act of uniting them, is based on the preceding yuga. //

Thus end the things to be avoided in Kali.

[The Time for Initiation (Dīkṣā)]

Now, the time for initiation (dīkṣā).

In the Kālottara:

The conjunction of autumn and spring is remembered in the rite of the dīkṣā ceremony. / In their absence, the rainy season is praised, but not at other times. //

'The conjunction of autumn and spring' means in autumn and in spring.

There, the fruits of the months are in the Saṃhitā:

Non-success, attainment of land, death, destruction of relatives, /

{MV-S_264}

increase of life, destruction of offspring, attainment of wealth, and accumulation of gems, // attainment of the auspicious, destruction of one's place, and intelligence, wealth, and subjugation. / This should be known as the fruit of Caitra, etc.; one should avoid the intercalary month. //

In the Kāraṇa, however, the fruits of the months are stated differently:

In the month before Vaiśākha, the commencement of a mantra is very difficult. / In Vaiśākha, it is a giver of wealth; in Jyeṣṭha, it becomes a bestower of death. //

In Āṣāḍha, it is for the gain of a son; in Śrāvaṇa, it is considered auspicious. / And in Bhādra, there is a loss of knowledge, and likewise, non-success is proclaimed. //

In Āśvina, all success; Kārttika is a giver of the success of knowledge. / Mārgaśīrṣa is a doer of good; Pauṣa is a producer of sorrow. //

In Māgha, an increase of intelligence; in Phālguna, all subjugation. //

Thus it is said.

Here, since the good fruit of Āṣāḍha is stated, and in the preceding verse, an undesirable fruit is stated, there is an option.

In the Siddhāntaśekhara, however, there is a special rule:

In the autumn season and in Vaiśākha, dīkṣā gives the best fruit. / In Phālguna, Mārgaśīrṣa, and Jyeṣṭha, the dīkṣā is middling. //

Āṣāḍha, Śrāvaṇa, and Māgha are inferior, but are resorted to by the good. / The month of Caitra is condemned, and likewise Pauṣa and Bhādrapada. //

Even in the condemned months, dīkṣā is said to be auspicious during an eclipse.

In the Kāraṇa:

In the month before Āṣāḍha, and in Āṣāḍha and Mārgaśīrṣa, / a wise man should not perform dīkṣā; in other months, he may. //

In the bright fortnight, in an auspicious lunar mansion, and on an auspicious day of the week and tithi. //

Thus it is said.

In the Kriyākāṇḍaśekhara, however:

There should be no dīkṣā without a festival day, in the rainy season, and in Madhu and Pauṣa. / At other times, it should always be performed, when the guru and the disciple are pure. //

At the beginning of the rainy season, having observed the auspicious signs, /

Thus, even at times prohibited at the beginning of the rainy season, if auspicious signs, etc., are observed, dīkṣā should be performed, says Hemādri.

In the Agastisaṃhitā:

In the bright fortnight or in the dark, dīkṣā brings all happiness. //

Thus it is said.

In the Kālottara, there is a special rule:

The commencement of dīkṣā should be performed by those who desire worldly prosperity in the bright fortnight. / By those who desire liberation, in the dark fortnight. //

Thus it is said.

{MV-S_265}

In the Saṃhitā, however:

Pūrṇimā and Pañcamī, and Dvitīyā and Saptamī, / and Trayodaśī and Daśamī are praised, giving all desires. //

Thus it is said.

Elsewhere also:

On the dark Aṣṭamī, on Caturdaśī, or on the five festival days. //

Thus it is said.

In the Mantrasārasaṅgraha:

On Dvitīyā and Pañcamī, and on Ṣaṣṭhī especially, / it should be performed on Dvādaśī, or on Trayodaśī. //

Thus it is said.

In the Mantraratnāvalī also:

Having excluded Caturthī, Navamī, Ṣaṣṭhī, Aṣṭamī, and Caturdaśī, / and Paurṇamāsī, the remaining tithis are beneficial for liberation for those who desire it. //

In the Hemādri, in another smṛti:

On Saptamī and Navamī, and on Ekādaśī, / on Daśamī and Trayodaśī, the rite of dīkṣā is praised. //

In some places, the reading is "on Trayodaśī and Amāvāsyā."

Of the bright, the moon, Mercury, and Jupiter, one should examine with their qualities and faults. // The one endowed with qualities should be taken; the one devoid of qualities should be abandoned. /

Thus it is said.

Sita = Venus.

Jña = Mercury.

By their qualities and faults: by those arising from the conjunction of the tithi and the day of the week; by their rising, setting, retrograde motion, and accelerated motion; and by their position in the ascendant, a trine, a kendra, the sixth, eighth, and twelfth houses.

In the Kālottara:

On Caturthī or Aṣṭamī, and likewise on Caturdaśī, / on Pūrṇimā, it should be performed by those who desire worldly prosperity, always in the bright fortnight. //

By those who desire liberation, in the dark fortnight, whatever rite one may perform, / having excluded the flaws of the day, and the other tithis that are remembered. //

Thus it is said.

In the Tatvasāgarasaṃhitā, there is a special rule:

Having considered that particular tithi, one should initiate that devotee there. / Indra said: / For whom is which tithi prescribed? Tell me in brief, O Nārada! / Nārada said: // Paurṇamāsī is said for Brahmā; Dvādaśī, for the wielder of the discus. / Caturdaśī is said for Śiva; Vāc is proclaimed for Trayodaśī. //

Dvitīyā is proclaimed for Śrī; Tṛtīyā, for Pārvatī. / On the paths of Pārvatī, Aṣṭamī and Caturdaśī are eternal. //

{MV-S_266}

Caturthī is for the lord of the Gaṇas; Saptamī is proclaimed for the sun. / Thus, these are the chief tithis, O Indra, that have been declared. //

Thus it is said.

In the Ratnāvalī:

Having abandoned Sunday, Tuesday, and Saturday, the days of the week are for worldly prosperity. //

Thus it is said.

In the Saṃhitā, however:

On Sunday, Thursday, in the bright fortnight, and on Monday, it should be performed; and on Wednesday and Friday. //

Thus it is said.

'In the bright fortnight' (site) = in the bright fortnight.

In the Saṃhitā:

In Aśvinī, Rohiṇī, Svāti, Viśākhā, and Hasta, / and in Jyeṣṭhā and the three Uttaras, one should perform the mantra-consecration. //

In the Ratnāvalī:

The three Uttaras, Rohiṇī, Puṣya, Mṛgaśiras, / Hasta, Svāti, Anurādhā, Maghā, Mūla, and Revatī, / Abhijit and Śravaṇa, and on Caturdaśī with a Śiva-yoga. //

In the Kāraṇa:

Pauṣṇa, Rohiṇī, and Āditya, Śravaṇa, and Aśvinī, / Sāvitra, Tvāṣṭra, Vāyavya, Aindra, and Nairṛta, //

Tiṣya, the three Uttaras, Ārdrā, and Saumya, and the three birth-stars of the disciple, / these nakṣatras are praised in the rite of dīkṣā, O you of good vows! //

Thus it is said.

Pauṣṇa = Revatī.

Āditya = Punarvasu.

Sāvitra = Hasta.

Tvāṣṭra = Citrā.

Vāyavya = Svāti.

Aindra = Jyeṣṭhā.

Nairṛta = Mūla.

Saumya = Mṛgaśiras.

The three birth-stars of the disciple = the tenth and nineteenth nakṣatras from the disciple's birth-nakṣatra.

Elsewhere also:

The three Uttaras, Rohiṇī, Revatī, Puṣya, Vāsava, / Dhaniṣṭhā, Vāyu, Mitra, Agni, Pitrya, Tvāṣṭra, and Nairṛta, //

Aiśa, Vaiṣṇava, Hasta, and Aśvinī are auspicious in dīkṣā. //

Thus it is said.

The yogas are also stated in the Ratnāvalī:

And the yogas are Prīti, Āyuṣmān, Saubhāgya, and Śobhana is remembered. / Sukarmā, Dhṛti, Vṛddhi, Dhruva, Siddhi, and Harṣaṇa, //

Varīyān, Śiva, Siddha, Brahmā, and Aindra are sixteen. / All those are condemned; these are praised for liberation. //

Pratipad and Pūrvāṣāḍhā, and Pañcamī and Kṛttikā, / Pūrvābhādrapadā and Ṣaṣṭhī, and Daśamī and Rohiṇī, //

On Dvādaśī, all nakṣatras; on Trayodaśī, with Aryaman. /

{MV-S_267}

These are the conjunctions of the nakṣatras; they are not always for the gods. //

One should avoid Śakuni, etc., and Viṣṭi especially. //

Thus it is said.

In the Kāraṇa:

And the movable signs are best; the dual ones are remembered as middling. / And the fixed signs are to be avoided; all planets in the house of death. / When the guru and the disciple are in harmony, it becomes a giver of good. //

In the Kriyākāṇḍaśekhara:

The purity of the class of signs, etc., and of the moon and sun in the ascendant, / and the strength of their position and the success of their transit should be seen in the science of astronomy. //

The faults of the ascendant and the faults of the planets all perish, O auspicious one, / when Venus is in the ascendant, strong, or when Jupiter is in a kendra. //

Having examined this expertly, the preceptor should perform the dīkṣā. / For one who desires liberation, however, a regulation of time is not remembered. //

Thus it is said.

In the syllables of the mantra, a wise man should combine the siddha and susiddha syllables. / The vairi and udāsīna syllables, he should multiply by ten separately. //

In the sum of the siddha syllables, he should divide by eight, twelve, and seven. / Having placed it in three places, the remainder is said to be the number of the yāma. //

Having placed it in three places, the remainder is said to be the number of the yāma. // The remainder that has gone to the sum of the ripu syllables is proclaimed as the month. / One should divide by fifteen, for the knowledge of the tithi only. //

In that month, and in that yāma, one should perform the reception of the mantra. / Or, in an ascendant well-determined by the science of astronomy, one should be initiated. //

Thus it is said.

This is what is said:

Having taken the syllables of the mantra to be given and placed them in a chart of four sections, having accepted one section for each, and having separated them into the categories of siddha, sādhya, susiddha, and vairi, and among them, having combined the siddha and susiddha syllables, and having multiplied the sādya and vairi syllables each by ten, and having placed the sum of all the numbers in three separate places, one should first divide by eight. The remainder is equal to the yāma. Likewise, when divided by twelve, the remainder is equal to the month. When divided by fifteen, the remainder is equal to the tithi. There, in that month, in the bright fortnight, on that day, in that watch, one should impart the mantra. For an initiation for liberation, it is in the dark fortnight; this is the special rule.

In the Ratnāvalī:

All those are condemned; these are praised for liberation.

In the Saṃhitā:

On a day that is pure in the five limbs, at the rising of the tithi and the day of the week, / when the guru and Venus have risen, in a pure ascendant, when the twelfth house has been examined, //

when Venus and the divine guru are waxing and endowed with strength, /

{MV-S_268}

in an auspicious conjunction with the moon, in an auspicious varga, at an auspicious rising, //

thus, the reception of all mantras is a doer of all happiness. //

Thus it is said.

Elsewhere also:

On the three birth-days of the disciple, on a solar ingress, on an equinox, on a solstice, / on other auspicious conjunctions, and at an eclipse of the moon and sun, //

at a time favorable to the disciple, the purification of the body is auspicious. //

Thus it is said.

In the Mahākāpilapañcarātra:

Thus, in a nakṣatra, tithi, etc., in a karaṇa, yoga, and day of the week, / the imparting of a mantra by a guru, and the practice, is auspicious. //

Thus it is said.

'By a guru' is to be supplied with 'to be done'.

'Practice' = the commencement of the practice.

'Should be done' is the remainder.

Now, the exception to the previously stated times for dīkṣā.

In the Agastisaṃhitā:

At the time of a solar eclipse, nothing else should be investigated. / There is no other time equal to the time of a solar eclipse. //

Whatever is done there, all that gives infinite fruit. //

Thus it is said.

The examination of the month, tithi, day of the week, etc., is not at a solar festival. / Whatever is received from a guru at that time, that gives the desired object to men. //

The success of the mantra occurs swiftly, without effort. / It should be done with all effort by those who desire the success of the mantra. //

Thus it is said.

The connection is "whatever is received from a guru at that time, that gives the desired object to men."

In another text:

At a good sacred ford, at an eclipse of the sun and moon, at the festival of the sacred thread and Damana flowers, / one who performs a mantra-dīkṣā should not examine the month, lunar mansion, etc. //

In another time:

In dīkṣā and in consecration, and likewise in the reception of a mantra, / in the reception and release of a vow, and in the rite of the commencement of a substance, //

on Kārttikī and Vaiśākhī, and at the sight of Svarbhānu, / at an eclipse of the moon and sun, and at the ṣaḍaśītimukhas, //

in the conjunctions of the planets and nakṣatras, at the equinoxes, and at festivals, / and at all the solstices, the yoga is a giver of success in all things. //

In the Kriyākāṇḍaśekhara:

The well-known tithis, the sight of Rāhu, and the festival of the guru, / and the tithi of the sacred thread, are supreme in the rite of the dīkṣā ceremony. //

Thus it is said.

'Well-known' = the tithis just stated.

{MV-S_269}

In the Siddhāntaśekhara:

At an equinox, and at the two solstices, on Āṣāḍhī, and at the festival of Damana flowers, / dīkṣā should be performed at these times, and in the rite of offering the sacred thread. //

Thus it is said.

Elsewhere also:

At a meritorious sacred ford, at Kurukṣetra, at the four seats of the Goddess, / at Prayāga, on Śrīśaila, and in Kāśī, one should not examine the time, good or bad. //

The four seats of the Goddess are named Uḍḍīyāna, Jālandhara, Pūrṇāgiri, and Kāmarūpa.

'On Śrīśaila' = on the Śrīparvata, say some.

Elsewhere also:

At an eclipse of the moon and sun, at the birth of a disciple, at the Capricorn ingress, / at a time of compassion of the guru, the nakṣatra, etc., is not desired in dīkṣā. //

Thus it is said.

In the Tatvasāgarasaṃhitā:

Even without a tithi, hear the special occasion for dīkṣā. / When the company of good gurus, which is difficult to obtain, has arrived once, //

by his permission, it should be given; that is a great occasion for dīkṣā. / In a village or in a forest, in a field, during the day or at night, //

when the guru comes by chance, then the dīkṣā should be. / Whenever one desires, then is the dīkṣā, in accordance with the guru's command. //

Not the tithi, not the water, not the oblation, not the bath, not the rite of recitation, / is the cause of dīkṣā, but a good guru, when he is obtained by one's own will. //

Here, some say that dīkṣā should not be performed at a lunar eclipse, for dullness would arise then.

They, however, because of the contradiction with the many verses of the sages, such as "at a good sacred ford, at an eclipse of the sun and moon," "at an eclipse of the moon and sun," "at an eclipse of the moon and sun," and "the sight of Rāhu and the festival of the guru," are to be disregarded.

A special rule for a Viṣṇu-dīkṣā:

In the Pañcarātra:

On the Dvādaśī of the bright fortnight, and at a solar ingress, / on the Dvādaśī of the dark fortnight, or on Paurṇamāsī, O sage, //

and likewise on Amāvāsyā, having designated the time, the preceptor / should begin the preliminary consecration one, two, or three days before. //

In the Tattvasāgarasaṃhitā also:

Paurṇamāsī is said for Brahmā; Dvādaśī, for the wielder of the discus.

Thus, at the times of an eclipse, etc., and on the stated bright Dvādaśī, etc., of the month, a Viṣṇu-dīkṣā should be performed.

Thus end the times for dīkṣā.

{MV-S_270}

Now, the time for chanting the names of Viṣṇu.

In the Viṣṇudharmottara:

Then one should recite all the names of Hari in all rites.

Likewise:

The discus-wielder, the plough-wielder, and likewise the bow-wielder and the sword-wielder— // one who desires liberation, O king, while traveling in the eastern, etc., directions, should remember these. //

Ajita, Acyuta, and likewise Sarva, Sarveśvara, and Pṛthu— // a man should remember these with devotion in all legal disputes. //

Kūrma, Varāha, or Matsya, one should remember when crossing water. / Bhrājiṣṇu, one should chant the name without laziness when kindling a fire. //

Going to face battle, one should remember Aparājita. / Keśava, Puṇḍarīkākṣa, and Puṣkarākṣa, one should chant. //

In all afflictions of the eyes, and Hṛṣīkeśa likewise. / Acyuta and Amṛta, one should chant in the rite of taking medicine. //

By remembering the one with the Garuḍa banner, a man is freed from calamities. / The virulence of fever, affliction, headache, and poison is pacified. / In afflictions of the planets and nakṣatras, in troubles from deities and in forests, //

in confinement by thieves and enemies, in perils from tigers, lions, etc., / and in intense darkness, one should chant 'Nārasiṃha'. //

Nārāyaṇa, Śārṅgadhara, Śrīdhara, and Gajamokṣaṇa, / and Vāmana and Khaṅgin, one should remember in bad dreams. //

When a fire has broken out, one should remember the one who lies on the water. / One who desires battle should remember Balabhadra; at the commencement of agriculture, Halāyudha. //

One who desires commerce should remember Uttāraṇa; at a time of prosperity, Śrīśa, O king! / One should chant Maṅgalya and Viṣṇu at an auspicious time and in auspicious rites. //

In all afflictions of fire, one should chant 'Viśoka'. / When rising, one should chant Viṣṇu; when falling asleep, a man should chant Mādhava. //

And at a meal, Govinda; everywhere, Madhusūdana. / Nārāyaṇa at all times, in hunger, stumbling, etc. //

In meditation, worship of the gods, oblation, prostration, and circumambulation, // one should chant Vāsudeva, and in unstated cases, Yādava. / At the commencement of a rite, O king, one should chant the name as desired. //

For all his names, O king, bring about the success of all aims for a man. / {MV-S_271 ("263")} Therefore, one should chant the name of the god as desired, with devotion, in all rites. //

Thus ends the determination of the time for chanting the names of Viṣṇu.

---

[The Time for Establishing the Fires (Agnyādheya)]

There, the śruti says:

One with a son born and with black hair should establish the fires.

And this is an indicator of a specific stage of life, because in verses such as, "I desire that radiant blessing for you," which he should say if a son has been born to him,' the use of 'if' is seen, and because the establishment of the fires is a prerequisite even for one without a son.

And thus, it is indicated that the age which is the qualifier of the indicated stage of life is the time for the establishment of the fires.

Baudhāyana states another time: 'Marriage has been explained. Here, the time for the establishment of the sacred fires is after this, according to one's faith. One should establish the fires while the father is alive,' says Baudhāyana. 'Or when he is dead, having obtained a wife, one should establish the fire on the tenth day,' says Śālāki.

By the statement 'having obtained a wife,' since marriage can be at any time, it is said that it can be even in the southern transit (dakṣiṇāyana) and even on a non-parvan day.

In the option of 'while the father is alive,' it is said by Baudhāyana himself that there is no fault for one who maintains the aupāsana fire: "He does not become a bad Brahmin who maintains the aupāsana fire."

This is the time common to the three social classes. Now, the specific seasons are examined with reference to the specific social classes.

There, the śruti says:

In spring, a Brahmin should establish the fires; in summer, a Rājanya; in autumn, a Vaiśya; in the rainy season, a rathakāra.

The rathakāra is not the specific caste (jāti) stated by Yājñavalkya, "From a Māhiṣya by a Karaṇī, a rathakāra is born," but is another name for a Saudhanvana.

Āpastamba, however, says: 'Spring for a Brahmin; summer or winter for a Rājanya; autumn for a Vaiśya; the rainy season for a rathakāra. / Of the three social classes, for those who perform this work, this is the time. / The cool season is for all social classes.'

By 'of the three social classes': those Brahmins, Kṣatriyas, and Vaiśyas, among these three social classes, who perform this work, the work of a chariot-maker, for them this is the time. And thus, the rathakāra is not a specific caste, but is one of the three social classes.

Baudhāyana states another time: 'Whenever faith comes upon him, then he should establish the fires; that is his prosperity. This is for one who is afflicted, or for one who is excessively endowed with faith.' Ārttaḥ = afflicted by disease. 'Excessively endowed with faith' = one who has faith to an extreme degree.

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Now, the seasons are stated for a specific desire.

By Kātyāyana: 'Spring is for a Brahmin and for one who desires the splendor of sacred knowledge (brahmavarcasa); summer, for a Kṣatriya and for one who desires prosperity; the rainy season, for one who desires offspring and cattle, for a Vaiśya, and for a rathakṛt.'

By this, it is established that for Brahmins, Kṣatriyas, and Vaiśyas, there are also other optional (kāmya) times.

The seasons of spring, etc., are of two kinds. In the determination of the seasons, they have been stated as being divided into solar and lunar. The solar ones are also of two kinds, by the division of Pisces-Aries or Aries-Taurus, etc.; this has also been said.

And thus, Caitra, Vaiśākha, and Jyeṣṭha, and likewise, from the previously cited verse, "The cool season is for all social classes," Māgha and Phālguna, these five months together are established as the time for the establishment of the fires for a Brahmin. The tradition of the ritualists that spring is the five months beginning with Māgha is based on this.

Now, the tithis.

There, Āpastamba says: 'One should establish the fires on Amāvāsyā or on Paurṇamāsī.' And likewise, having said, 'One should establish the fires on the Phālguna Paurṇamāsī,' he says, 'two days before or one day before.' 'Two days' means two days; 'before' means before; 'one day' means one day before. And thus, in the option of two days, it is on Trayodaśī; in the option of one day, it is on Caturdaśī. This is the meaning.

Baudhāyana, however, says: 'Whichever Amāvāsyā occurs after the Vaiśākha Paurṇamāsī, that one falls in conjunction with Rohiṇī once a year; on it, one should establish the fires.'

Āśvalāyana says: 'In spring, on a parvan day, one should establish the fires.'

Satyāṣāḍha, however, having begun with 'one should establish the fires,' says: 'On Amāvāsyā, on Paurṇamāsī, or in the waxing fortnight, on an auspicious nakṣatra. Here, when three of these fall together, that is a collection. / In case of a conflict, the season and the nakṣatra are stronger.'

The auspicious nakṣatras, however, are the fourteen nakṣatras beginning with Kṛttikā, from the śruti, "Kṛttikā is the first," etc.

In the Vājasaneyaka, however, it is stated after censuring the nakṣatras: 'One should establish the fires on Amāvāsyā.' By this, the parvan day is honored.

Now, the nakṣatras.

There, Kātyāyana says: 'In Kṛttikā, Rohiṇī, Mṛgaśiras, and the Phalgunīs. Hasta is for one who desires gain, and Citrā.'

Baudhāyana says: 'In Kṛttikā, Rohiṇī, Punarvasu, the Phalgunīs, and Citrā.'

Āśvalāyana says: 'The establishment of the sacred fires should be in Kṛttikā, Rohiṇī, Mṛgaśiras, the Phalgunīs, the two Viśākhās, the two Uttaras, or the two Prauṣṭhapadas, in any one of these.'

Āpastamba, however, says: 'A Brahmin should establish the fires in Kṛttikā; he becomes pre-eminent and endowed with the splendor of sacred knowledge. / His fire becomes a burner of houses. / Having established the fires in Rohiṇī, he ascends all ascents. / In Mṛgaśiras, one who desires the splendor of sacred knowledge or desires to sacrifice. He who, having been prosperous before, becomes sinful, he should establish the fires in Punarvasu. /

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'In the two Pūrva Phalgunīs, he who desires, "May my offspring be desirous of giving." / In the two Uttara Phalgunīs, he who desires, "May he be a giver of fruit." / This is the opposite; another view is that having established the fires in the Pūrva Phalgunīs, one becomes sinful; in the Uttara Phalgunīs, one becomes powerful. In Hasta, he who desires, "May it be given to me." In Citrā, a Rājanya who has a rival. In the two Viśākhās, one who desires offspring. In Anurādhā, one who desires prosperity. In the Uttara Prauṣṭhapadas, one who desires a firm foundation. Some teach all these as if they were obligatory (nitya).'

The meaning of this is: Mukhyaḥ = pre-eminent. 'All ascents' (sarvān rohān) means elephants, etc.; 'ascends' (rohati) means mounts. Purābhadraḥ means the fruit of Pūrvāphalgunī is in Uttarāphalgunī, and the fruit of Uttarāphalgunī is in Pūrvāphalgunī. Here, even if it is not desired, an undesirable fruit occurs by the force of the thing itself, like 'he who threatens a Brahmin.'

In the Gargasaṃhitā:

In Puṣya, Āgneya, the three Uttaras, Āditya, Pauṣṇa, Jyeṣṭhā, Citrā, and the nakṣatras whose deities are Ka, etc., / the Brahmin, etc., social classes should perform the first establishment of the fire, in spring, summer, and autumn. //

Pauṣṇa = Revatī. Ka = Brahmā; the nakṣatra whose deity is he is Rohiṇī. Ādyaṃ = the first establishment of the fires.

Here, from the mention of 'first', there is no rule of season, nakṣatra, etc., in the re-establishment of the fires, etc.

Even in a first establishment of the fires that precedes a Soma sacrifice, it is said by Āpastamba that there is no regard for the season, nakṣatra, etc. A critical exception is stated:

One who is about to sacrifice with Soma should not consider the season or the nakṣatra.

He who wishes to perform the Soma sacrifice before all other rites, such as the Agnihotra, the new- and full-moon sacrifices, etc., he should not consider, that is, should not regard, the season and the nakṣatra. The parvan day, however, he should indeed consider. And so, Dhūrtasvāmī says: 'The establishment of the fires for a Soma sacrifice, in the option of a single-day initiation, is on a parvan day only, not on Ekādaśī, etc., because the establishment of the fires for a Soma sacrifice requires a parvan day.' Rudradatta, however, says that the mention of nakṣatra is for the sake of an example, and thus there is no regard for the parvan day.

The author then raises a complex question: Does this exception nullify the time-rules for the Soma sacrifice only, or for the agnyādheya (fire-establishment) that must precede it, or for both?

He refutes the idea that it applies only to the Soma sacrifice, because the agnyādheya is the topic at hand, and Āpastamba has not stated any nakṣatras for the Soma sacrifice that would need to be superseded. He also refutes the idea that it applies only to the agnyādheya. If that were so, the statement of the disregard for the season with respect to a Brahmin would be meaningless, because even in an agnyādheya timed for a Soma sacrifice, the season of spring would be unavoidable. And it cannot be argued that spring is then a subordinate element of the Soma sacrifice only, not of the agnyādheya, because it is common to both. Furthermore, in the adhikaraṇa on the pregnant woman in between, it is said that in 'one who is about to sacrifice with Soma,' the normal time for the Soma sacrifice is superseded by the one-day connection of the agnyādheya and the Soma sacrifice.

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By a similar maxim, here too, when the agnyādheya is performed at another time, with disregard for spring, for the sake of the one-day connection of the Soma sacrifice and the agnyādheya, the season of the Soma sacrifice is also superseded. Therefore, the author concludes that the exception applies to both rites. The urgency and importance of the Soma sacrifice allow for the supersession of the normal time-rules for both the sacrifice itself and its prerequisite, the agnyādheya. There, however, spring, which is a subordinate element of both, is superseded. The nakṣatra, however, is a subordinate element of the agnyādheya only. For this very reason, in 'Whenever a sacrifice comes upon him, then he should establish the fires,' the disregard for the nakṣatra, etc., is stated by Bhāradvāja for one who has the intention of sacrificing. Thus, there is nothing improper.

'The entire northern transit (uttarāyaṇa) is the time for the establishment of the fires; thus it is said by the teachers,' is stated by Keśavasvāmī in the commentary on Baudhāyana.

Although in the science of astronomy, the ascendant (lagna), etc., is stated for the establishment of the fires, yet that is to be taken. Because even though it is a smārta rule, since it is enjoined with reference to the establishment of the fires, and since it is not otherwise established, it must necessarily be harmonized.

Others, however, say that because it is a smārta rule, its harmonization is only in the smārta establishment of the fires, not in the śrauta establishment of the fires.

And this should not be performed in an intercalary month (malamāsa), etc., and likewise during the invisibility (mauḍhya) of Jupiter and Venus, etc.

Thus ends the determination of the time for establishing the fires.

---

[The Time for the Independent Animal Sacrifice (Nirūḍhapaśubandha)]

There, Yājñavalkya says: (a. 1, ślo. 125)

Every year, the Soma sacrifice; the animal sacrifice (paśu), likewise, at every solstice (ayana); / and the Āgrayaṇa iṣṭi should be performed, and the Cāturmāsyas as well. //

'At every solstice' (pratyayanam) means at every southern solstice and at every northern solstice.

Here, although the solstice is common to the entire period, it should be performed only on the first day of the solstice.

At the beginning of the transit, at the beginning of the transit.

This is from the recollection of Āpastamba.

'Transit' (āvṛttiḥ) is the turning back of the sun from Capricorn, the limit of the northern transit, or from Cancer, the limit of the southern transit; its 'beginning' (mukham) is the first day. This is the meaning.

Having begun with the independent animal sacrifice (nirūḍhapaśubandha), Āpastamba states another time: 'One should sacrifice every year, or every six months, say some. / At the turning of the season, or when there is good grass.'

'Every year' means when a year is complete. Therefore, it means on the day of the establishment of the fires in the following year, say some commentators (bhāṣyakṛtaḥ).

Some, however, say that from the rule, "A case-ending indicating a grammatical role is stronger than one indicating a relationship," since 'year' is the locus, and in response to the question of when, there are two times: 'at the turning of the season' is one, and 'when there is good grass' is another.

'At the turning of the season' means on the day of the turning of any season within the year.

'When there is good grass' (suyavase) means when there is good grass, that is, arjuna grass, which is in the rainy season.

In the view of the commentator (bhāṣyakāra), 'at the turning of the season' means at the turning of every season. Thus, in a year, there are six; this is another option. And 'when there is good grass' is another option, independent of the 'year' option.

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'Every six months' is also another option.

'Six months' should be understood as when six months have been completed from the establishment of the fires, say the commentators (bhāṣyakṛtaḥ).

In the view of some, however, in the option of 'six months', they connect 'at the beginning of the transit'.

And thus, in the view of the commentator (bhāṣyakāra), 'every year on the day of the establishment of the fires' is one option; 'every six months from the day of the establishment of the fires' is the second; 'at the turning of every season within the year' is the third; 'in the rainy season within the year' is the fourth; and 'at the beginning of the transit' are five times.

In the view of some, however, in the option of 'every year', in any season is one; 'or when there is good grass' is another; and in the option of 'every six months', 'at the beginning of the transit' is the third.

And here, in the option of a fixed day, there is no rule of the parvan day.

In the other options, there is a rule of that, if it is from a laudatory statement.

Kātyāyana also states two times: 'The animal sacrifice is every year, in the rainy season, or at the beginnings of the transits.'

Baudhāyana states another time: having begun with 'one should sacrifice with the animal sacrifice,' he says, 'or having sacrificed with the new-moon oblation, or on a nakṣatra.'

'Having sacrificed with the new-moon oblation' means on the day of the sacrifice.

Others, however, say it is the entire bright fortnight.

'Nakṣatra' means in the fourteen auspicious nakṣatras stated in the Taittirīya school, "Kṛttikā is the first, Viśākhā is the last."

Or, 'that in which the moon does not wane' (na kṣīyate) is a nakṣatra, that is, Paurṇamāsī. This is the meaning.

In this view, on Paurṇamāsī, since the performance of the new- and full-moon sacrifices has begun, from Paurṇamāsī to Darśa, another rite should not be begun, from the rule, "Another rite should not be begun when a rite is in progress."

The commentator (bhāṣyakāra), however, from a consideration of the explanatory statement, "A year should not pass for one who has not sacrificed with an animal," says that within a year from the day of the establishment of the fires, the animal sacrifice should be performed on any parvan day; this is the sixth time.

And this animal sacrifice is obligatory (nitya), because repetition is heard in "every year" and "at every solstice," and because a penance stated by Manu, etc., for its non-performance will be stated.

Thus ends the determination of the time for the animal sacrifice.

---

[The Time for the Cāturmāsya Sacrifices]

Now, the time for the Cāturmāsyas is determined.

There, it was said by Yājñavalkya that the Cāturmāsyas should be performed: "and the Cāturmāsyas as well."

'Should be performed' is to be supplied.

There, the word Cāturmāsya is the name of the collection of the Vaiśvadeva, Varuṇapraghāsa, Sākamedha, and Śunāsīrīya sacrifices, like Rājasūya.

And they are of three kinds: those with a lifelong performance, those with a yearly performance, and those with a twelve-day performance.

Some think they are also those that are completed in the period that completes the performance.

There, those with a yearly performance are also of two kinds: by the ṛtuyājikalpa (seasonal-sacrificer procedure) and by the cāturmāsyayājikalpa (four-monthly-sacrificer procedure).

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The authority for the difference of these performances should be known from the injunctions of those respective times to be stated.

There, it has been said that all performances are to be done after the new- and full-moon sacrifices, by "having sacrificed with the new- and full-moon sacrifices."

Now, in the yearly, etc., performances, a specific time is examined.

There, in the yearly performance, in the ṛtuyājikalpa, the time for the Vaiśvadeva, etc., is stated by Āpastamba.

It is known that one sacrifices with the Vaiśvadeva in spring, with the Varuṇapraghāsas in the rainy season, and with the Sākamedhas in autumn.

Here, a fixed time is stated in the three parvans.

For the Śunāsīrīya, however, in accordance with the name ṛtuyāji (seasonal-sacrificer), only the cool season should be taken; this appears to be so.

Here too, in this option, the bright fortnight is indeed required.

Because by the statement of Bhāradvāja, "In the northern transit, in the waxing fortnight, all of them, in the case of optional rites, when there are many times," it is not proper to imagine a supersession when it can be justified without superseding what is stated.

In the cāturmāsyayājikalpa, and likewise in the lifelong performance, the time is stated by the same author: 'He who sacrifices every four months is a cāturmāsyayāji (four-monthly-sacrificer).'

There too, he states a rule: 'On the Phālguna Paurṇamāsī or on the Caitra Paurṇamāsī, one should sacrifice with the Vaiśvadeva. / Then, after four months, on Āṣāḍhī or Śrāvaṇī, one should sacrifice with the Varuṇapraghāsas. / Then, after four months, having begun on the preceding parvan day, one should sacrifice with the Sākamedhas for two days. / Then, after two, three, or four days, or half a month, or a month, or four months, one should sacrifice with the Śunāsīrīyas.'

Here, when the commencement is on Phālgunī, then it is on Āṣāḍhī, etc.; when it is on Caitrī, then it is on Śrāvaṇī.

The difference of this option from the ṛtuyāji option is this: in the ṛtuyāji option, having sacrificed with the Vaiśvadeva at the end of spring, the performance of the Varuṇapraghāsas on the first parvan day of the rainy season is also possible.

In the cāturmāsyayāji option, there is a rule of every four months.

Baudhāyana and Bhāradvāja state the twelve-day procedure (dvādaśāhakalpa).

There, Bhāradvāja says: 'One who is about to sacrifice for twelve days, on Pratipad with the Vaiśvānara and Pārjanya; on the second day, with the Vaiśvadeva; having rested on the third and fourth, on the fifth, with the Varuṇapraghāsas; having rested on the sixth and seventh, on the eighth or ninth, with the Sākamedhas; having rested on the tenth and eleventh, on the twelfth, with the Śunāsīrīya; on the thirteenth, the animal sacrifice. It is known that the twelve nights are a representation of the year; one sacrifices for a year.'

'On the thirteenth, the animal sacrifice' should be understood in the option where the rite ends with an animal sacrifice.

Here, the words 'second', etc., refer to the second, etc., tithis, because of the commencement on Pratipad. It is clearly stated by Baudhāyana:

One may also sacrifice with the Cāturmāsyas in twelve days. Then, having sacrificed with the Vaiśvadeva on the first, with the Varuṇapraghāsas on the fourth, with the Sākamedhas on the eighth and ninth, and with the Śunāsīrīyas on the twelfth, a man should sacrifice; thus it is known.

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Another time is also stated by Baudhāyana:

Some say the performance is on a nakṣatra; one should perform it in the northern transit, in the waxing fortnight, on an auspicious day.

In this option, the commencement is on an auspicious nakṣatra of the waxing fortnight.

The qualifiers of northern transit, etc., are for 'the performance is on a nakṣatra', say his commentators.

In the option of a lifelong performance, the commencement is by the cāturmāsyayājikalpa only.

For the second year, however, a special rule is stated by Baudhāyana:

How then is the subsequent performance of the lifelong Cāturmāsyas? On the Phālguna or Caitra Paurṇamāsī, a man should sacrifice with the Śunāsīrīya, then observe the preparatory rite for the Vaiśvadeva. Having sacrificed with the Vaiśvadeva, he should sacrifice with the Paurṇamāsa and Vaimṛdha. Then, if he sacrifices with an iṣṭi, an animal, or Soma, how should he act there? Having postponed this option, a man should sacrifice with the Śunāsīrīya, sacrifice with one of these, then observe the preparatory rite for the Vaiśvadeva. Having sacrificed with the Vaiśvadeva, he should sacrifice with the Paurṇamāsa and Vaimṛdha.

Then they teach this option of Baudhāyana, that the Cāturmāsyas should be lifelong.

'Subsequent performance' = the second performance.

Here, when the commencement was on Phālgunī in the preceding year, then it is on Phālgunī; when the commencement was on Caitrī, then it is on Caitrī.

'Then, if with an iṣṭi...' means if an iṣṭi, etc., is performed for the sake of completing the performance, then this is the sequence.

By the statement 'if', it is understood that the animal sacrifice, etc., for the sake of completing the lifelong performance, is optional.

By the statement 'Then they teach this option of Baudhāyana,' etc., the lifelong performance is also to be understood as optional.

Baudhāyana also states another time:

'According to the performance,' says Aupamanyava.

'According to the performance' means in as much time as the performance is completed, one should perform it continuously in the forenoon, etc.

In this option, the commencement is only on an auspicious nakṣatra of the northern transit.

Rudradatta and others do not accept this.

For 'according to the performance' does not enjoin the time of the Cāturmāsyas, but is a rule for the time of celibacy, that the observance of the vow is only for the day of the performance.

And this is understood from the context of the commencement.

And so, the sūtra is:

The Cāturmāsyas should be lifelong, with sexual intercourse in between; one should observe the vow of celibacy only in the first year. There, Śālāki said: The Cāturmāsyas are only for a year, with the observance of celibacy.

'According to the performance,' says Aupamanyava.

The meaning of this is:

In the view of Baudhāyana, the Cāturmāsyas should be performed lifelong, with sexual intercourse in between, and with the observance of the vow of celibacy only in the first year.

In the view of Śāliki, however, this rule is only for the yearly ones, not for the lifelong ones.

In the view of Aupamanyava, the observance of the vow is only on the day of the performance.

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Others, however, say that even if continuous performance is not from 'according to the performance,' yet, from the statement of Bhāradvāja, "In the northern transit, in the waxing fortnight, all of them," it is a performance of all of them together, in succession.

The Cāturmāsyas for a single day are also stated by Śāṅkhyāyana.

---

[The Time for the Soma Sacrifice]

Now, the time for the Soma sacrifice.

There, the śruti says: 'In spring, in spring, one should sacrifice with the Jyotiṣṭoma.'

Yājñavalkya also says: 'Every year, the Soma sacrifice.'

This also is to be performed after the new- and full-moon sacrifices, from the statement, "having sacrificed with the new- and full-moon sacrifices, one should sacrifice with Soma."

This is the general rule.

In the establishment of the fires for a Soma sacrifice, it is performed even before the new- and full-moon sacrifices.

Āśvalāyana also, by "even before with a single Soma," has stated that the Soma sacrifice is to be performed even before the new- and full-moon sacrifices.

And this, in spring, should be performed on a parvan day, from the statement, "if with an iṣṭi."

Baudhāyana also states another time:

Having sacrificed with the new-moon oblation, or on a nakṣatra.

The meaning of this has been explained in the determination of the time for the animal sacrifice.

Thus ends the determination of the time for the Soma sacrifice.

---

When the moon of the glorious King Vīra, a lion among men, an ocean of generosity that dispels the darkness of the poverty of supplicants, rises, hope increases with every glance. // In this treatise, created by the words of that learned Mitra Miśra, who was commanded by the king, this prakāśa (illumination) dedicated to the elucidation of time has reached its completion. //

Thus ends the Samayaprakāśa in the treatise named the glorious Vīramitrodaya, composed by the honorable Mitra Miśra—son of the honorable Paraśurāma Miśra, who was the son of the honorable Haṃsa Paṇḍita; who was prompted by the glorious King Vīrasiṃhadeva, who is the sun causing the lotus of the earth encircled by the four oceans to bloom, son of the glorious Mahārāja Madhukarasāha, who was the son of the glorious Mahārājādhirāja Pratāparudra; whose lotus feet are illuminated by the rays from the crest-jewels of the entire circle of vassal kings; who is a lion to the great elephant of the world's poverty, the very life of the learned, and proficient in crossing the ocean of all lores.

May it be auspicious.