with the Commentary of Medhatithi 104 страница

↑

⇐ ПредыдущаяСтр 110 из 350Следующая ⇒

Uśanas (Do.). — ‘Permitted by them, he shall make over the remnant to his friends and eat it himself.’

Varāhapurāṇa (Do.). — ‘He shall eat it, along with his relations and servants and also his friends and other relations.’

Matsyapurāṇa (Do.). — ‘Then, at the end of the Vaiśvadeva-offering, along with his servants, sons and relations, and accompanied by guests, he shall eat all that had been offered to the Pitṛs.’

VERSE 3.265 [Domestic Offerings after Śrāddha]

Section XX - Domestic Offerings after Śrāddha

उच्छेषणं तु तत् तिष्ठेद् यावद् विप्रा विसर्जिताः ।
ततो गृहबलिं कुर्यादिति धर्मो व्यवस्थितः ॥२६५॥

uccheṣaṇaṃ tu tat tiṣṭhed yāvad viprā visarjitāḥ |
tato gṛhabaliṃ kuryāditi dharmo vyavasthitaḥ ||265||

The leavings shall remain until the Brāhmaṇas have been dismissed. After that, he should make the domestic offerings. Such is the established law. — (265)

Medhātithi’s commentary (manubhāṣya):

Until the Brāhmaṇas have departed, the food that may be contained in the dishes out of which they have eaten, or which may have fallen on the ground, shall not be removed.

‘After that, he should make the domestic offering.’ The Śrāddha rite having been finished, he should offer the oblation to the Viśvedevas and attend to the daily routine of feeding the guests, &c. The term ‘offering’ is merely indicative.

Others offer the following explanation: — “The term ‘offering’ here stands for the offering made to the elementals; and in this way the pouring of libations into fire before the feeding of Brāhmaṇas, does not become improper. It will not be right to argue that — ‘when the rite in honour of the Pitṛs has been begun, it cannot be right to thrust into it other rites;’ — for, according to the rule by which the Śrāddha extends over two days, though the inviting of the Brāhmaṇas (which is part of the Śrāddha) is done on the preceding day, yet there is nothing wrong in the morning and evening libations being offered into fire; and the same may be the case with the Vaiśvadeva libation, which also is poured into the ‘Upasad’ fire. So that what are postponed (till after the completion of the Śrāddha) are only those details that come after — and not those that come before — the offering to the elementals.”

Our reply to the above is as follows: — If the Vaiśvadeva oblation is offered into the fire beforehand, then the ball-offering would come after the Śrāddha; and in that case the ‘sacrifice to the gods’ and the ‘offering to the elementals’ would become separated; and this would militate against the prescribed order of sequence. Further, the time being taken up by the Śrāddha offered to the Pitṛs, this does not quite interfere with the time of the Vaiśvadeva oblation. From all this it follows that all the ‘Great Sacrifices’ should be performed after the Śrāddha.

Explanatory notes by Ganganath Jha:

This verse is quoted in Nirṇayasindhu (p. 331); — in Gadādharapaddhati (Kāla, p. 490), which explains ‘Gṛhabali’ as standing for Bhūtayajña and implying the entire Vaiśvadeva offering, — as held in Kalpataru; — in Saṃskāraratnamālā (p. 958), which notes that according to Medhātithi and Karka the term ‘bali’ here stands for the Vaiśvadeva offering; but for the Kākabali, according to Divodāsa; — in Hemādri (Kāla, p. 606), which reproduces the entire commentary of Medhātithi — in

Puruṣārthacintāmaṇi (p. 426), which also quotes Medhātithi to the effect that ‘bali’ stands for the Vaiśvadeva offering; — and in Hemādri (Śrāddha, p. 1062), where also Medhātithi’s commentary is reproduced in toto.

Comparative notes by various authors:

Yājñavalkya (1.`257). — ‘So long as the Brāhmaṇas are there, the leavings shall not he washed.’

Vaśiṣṭha (11.18-20). — ‘Till the end of ṭhe day, the leavings of the Śrāddha shall not be removed; as from those flow currents of nectar which are drunk by those to whom no water-offerings have been made. — So long as the sun has not set, the leavings shall not be washed. — Manu has declared that the leavings and the remnants form the share of those who have died before the performance of their sacramental rites.’

VERSE 3.266 [Relative Merits of the Offering-Materials]

Section XXI - Relative Merits of the Offering-Materials

हविर्यच्चिररात्राय यच्चानन्त्याय कल्पते ।
पितृभ्यो विधिवद् दत्तं तत् प्रवक्ष्याम्यशेषतः ॥२६६॥

haviryaccirarātrāya yaccānantyāya kalpate |
pitṛbhyo vidhivad dattaṃ tat pravakṣyāmyaśeṣataḥ ||266||

I shall now fully describe what offering-material, on being offered to the Pitṛs, according to role, serves for a long time, and for eternity. — (266)

Medhātithi’s commentary (manubhāṣya):

‘The term ‘chira-rātra’ means long time.

‘That which serves for eternity’ as well as that which brings about long-standing satisfaction; — both these I am going to describe.

This is said for the purpose of attracting the attention of the audience.

After ‘kalpate,’ the term ‘prete,’ ‘for the food,’ should be supplied. — (266)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 500); — in Hemādri (Śrāddha, p. 540); — and in Gadādharapaddhati (Kāla, p. 536).

Comparative notes by various authors:

(verses 3.266-267)

Vyāsa (Caturvargacintāmaṇi-Śrāddha, p. 543). — ‘That Śrāddha at which sesamum is largely used, Manu has declared to be imperishable.’

Āpastamba-Dharmasūtra (2.7.23-24). — ‘The substances to he employed are sesamum, Māṣa, Vrīhi, barley, water, roots and fruits. If the food is oily, the satisfaction of the Pitṛs is intense and long-standing.’

Viṣṇu (Do., 1). — ‘With sesamum, Vrīhi, barley, Māṣa, water, roots and fruits, Priyaṅgu, Nīvāra, Mudga, wheat — they remain satisfied for a month.’

Mahābhārata (13.88.3). — [Reproduces Manu.]

Yājñavalkya (1.258). — ‘With sacrificial food, for one month, with milk-preparations for a year.’

Pracetas (Parāśaramādhava, p. 702). — ‘Black Māṣa, sesamum, Yava, paddy-rice, Mahāyava, Vrīhi, Madhūlika — black, white and red, — these should be used at Śrāddha.’

Mārkaṇḍeya (Do.). — Yava, Vrīhi, wheat, sesamum, Mudga, rapeseed, Priyaṅgu, Kovidāra, and Niṣpāva are excellent.’

Atri (Do.). — ‘A Śrāddha without wheat is as good as not performed.’

Vāyupurāṇa (Do., p. 703). — ‘Bilva, Āmalaka, grapes, jackfruit, mango, pomegranate, Cavya, Pālevata, Akṣoṭa, dates, Kaśaru, Kovidāra, palm-root, lotus-root, Kāleya, Kālaśāka, Suvarcalā, Kaṭphala, Kiṅkiṇī, raisins, Lakuca, Moca, Kabandhū, Grīvaka, Tīndaka, Madhūka, Vaikaṅkata, cocoanut, Śṛṅgāṭaka, Parūṣaka, Pippalī, Marica, Paṭola, Bṛhatī, sweet-smelling fish, Kalāya, Nāgara and Dīrghamūlaka.’

Śaṅkha (Parāśaramādhava, p. 704). — ‘Mango, Pālevata, sugarcane, grapes, Cavya, pomegranate, Vidāryā, Bhucuṇḍa, raisins with honey, Śaktu with sugar, Śṛṅgāṭaka, Kaśaruka.’

Ādityapurāṇa (Do.). — ‘Madhūka, Rāmaṭha, Karpūra, Marica, Guḍa, Saindhava and Trapusa are commended at Śrāddha.’

VERSE 3.267

Section XXI - Relative Merits of the Offering-Materials

तिलैर्व्रीहियवैर्माषैरद्भिर्मूलफलेन वा ।
दत्तेन मासं तृप्यन्ति विधिवत् पितरो नृणाम् ॥२६७॥

tilairvrīhiyavairmāṣairadbhirmūlaphalena vā |
dattena māsaṃ tṛpyanti vidhivat pitaro nṛṇām ||267||

By the proper offering of sesamum, rice and barley, māṣa, water, roots and fruits, men’s ancestors are satisfied for one month. — (267)

Medhātithi’s commentary (manubhāṣya):

The mention of the sesamum and other grains is not meant to be preclusive of other grains; it is meant only to be indicative of the peculiar results following from their offering; the sense being that when those are offered in the right manner, the ancestors remain satisfied for one year.

‘Proper,’ ‘ancestors,’ ‘men’s.’ — These terms are purely reiterative, put in for the purpose of filling up the metre. — (267)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.257) as describing what is meant by ‘haviṣyānna’; — in Parāśaramādhava (Ācāra, p. 705); — in Smṛtitattva (p. 224), which explains ‘vrīhi’ as ‘rice ripening in the autumn’; — in Vidhānapārijāta (II, p. 744); — in Aparārka (pp. 500 and 552); — in Hemādri (Śrāddha, pp. 541 and 586); — in Gadādharapaddhati (Kāla, p. 536); — and in Nṛsiṃhaprasāda (Śrāddha, p. 9b).

Comparative notes by various authors:

(verses 3.266-267)

See Comparative notes for Verse 3.266.

VERSE 3.268

Section XXI - Relative Merits of the Offering-Materials

द्वौ मासौ मत्स्यमांसेन त्रीन् मासान् हारिणेन तु ।
अउरभ्रेणाथ चतुरः शाकुनेनाथ पञ्च वै ॥२६८॥

dvau māsau matsyamāṃsena trīn māsān hāriṇena tu |
aurabhreṇātha caturaḥ śākunenātha pañca vai ||268||

For two months by fish-meat; for three months by the meat of deer; for four by that of sheep, and for five by that of birds. — (268)

Medhātithi’s commentary (manubhāṣya):

‘Urabhra’ — Sheep.

‘Birds’ — Wild cocks, etc.

‘fish’ — Pāṭhīna, and the rest. — (268)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 705); — in Hemādri (Śrāddha, p. 586); — and in Gadādharapaddhati (Kāla, p. 536), which explains ‘aurabhra’ as mutton.

Comparative notes by various authors:

Matsyapurāṇa (Parāśaramādhava, p. 705). — ‘Food mixed with curd and milk and cow’s butter mixed with sugar keep the Pitṛs satisfied for a month.’

Mārkaṇḍeya (Do.). — ‘With wheat, sugar-cane, Mudga, Kṣīṇaka, grains, offered at Śrāddha, the forefathers remain satisfied for a month. — With Vidārya, Bhacuṇḍa, lotus-root, Śṛṅgāṭaka, Kecuka, Kanda, Karkandhū, plums, Pālevata, Rātuka, Akṣoṭa, jack-fruit, Kākolī, Kṣīrakākolī, Piṇḍālaka, fried grains, Śalā, Trapusa, Vāru, Cirbhaṭa, Sarṣapa, Rājaśāka, Iṅguḍa, Rājajambū, Priyāla, Āmalaka, Parigu, Tilambaka, Vetrāṅkura, Tālakanda, Cakrikā, Kṣīrika, Vaca, Moca with Lakuca, Bījapūraka, Muñjātaka, Padmapala, and other well-cooked food, — offered at Śrāddha, the Pitṛs of men remain satisfied for a month.’

Viṣṇu (80. 2-5). — ‘For two months, with fish and meat; — for three months with deer-moat; — for four months with sheep-meat; — for five months with bird-meat; for eleven months with the aurabhra meat, for one year with milk or its preparations.’

Yājñavalkya (1.258). — ‘Fish and the meat of deer, sheep, bird, goat and the Pṛṣat deer.’

Āpastamba (2.7.2-3). — ‘So also with the meat of the Śātabali fish, — and that of old goat.’

Mahābhārata (13.88.5) — ‘The satisfaction of Pitṛs, obtained with fish, lasts for two months.’

VERSE 3.269

Section XXI - Relative Merits of the Offering-Materials

षण्मासांश्छागमांसेन पार्षतेन च सप्त वै ।
अष्टावेनस्य मांसेन रौरवेण नवैव तु ॥२६९॥

ṣaṇmāsāṃśchāgamāṃsena pārṣatena ca sapta vai |
aṣṭāvenasya māṃsena rauraveṇa navaiva tu ||269||

For six months by the meat of goat; for seven by that of spotted deer; for eight by that of the black antelope, and for nine by that of the Ruru deer. — (269)

Medhātithi’s commentary (manubhāṣya):

‘Ruru,’ ‘pṛṣat’ and ‘eṇa’ denote special varieties of the deer.

In the terms ‘raurava,’ ‘pārṣata,’ and ‘aiṇeya’ the nominal affix denotes arising from. — (269)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 706); — in Hemādri (Śrāddha, p. 586); — and in Gadādharapaddhati (Kāla, p. 536), which explains ‘pārṣata’ as meat of the Pṛṣat i.e., the spotted deer.

Comparative notes by various authors:

(verses 3.269-271)

Mahābhārata (13.85.5-9). — ‘For three months, with sheep-meat; for four months with hare-meat, for five months with goat-meat; for eight months, with the meat of the Pṛṣat and the Ruru deer; for six months with the meat of the bear; for seven months, with that of birds, and for eleven months, with that of the buffalo; with cow’s meat, one year; so also with milk-preparations mixed with butter, and with the meat of the old goat, for twelve years.’

Viṣṇu (80.6). — ‘With goat-meat, six months; with meat of Ruru deer, for seven months; eight months, with meat of the Pṛṣat deer; for nine months, with the meat of the Gavaya.’

Yājñavalkya (1.258-259). — ‘With sacrificial food, for a month; one year with milk-preparations; and with the meat of fish, deer, sheep, birds, goat, the Pṛṣat deer, the Eṇa deer, the Ruru deer, the boar, the hare, — for one, two, three, four, five, six, seven, eight, nine, ten and eleven months respectively.’

Āpastamba (2.16.27). — ‘Even more than this, with the meat of the buffalo.’

Āpastamba (2.16.26). — ‘With the cow’s milk, satisfaction for one year.’

Viṣṇu (80.10-12). — ‘For ten months, with the meat of the buffalo; for eleven months, with the meat of the Tapara goat; for one year, with cow’s milk and with preparations of milk.’

VERSE 3.270

Section XXI - Relative Merits of the Offering-Materials

दशमासांस्तु तृप्यन्ति वराहमहिषामिषैः ।
शशकूर्मयोस्तु मांसेन मासानेकादशैव तु ॥२७०॥

daśamāsāṃstu tṛpyanti varāhamahiṣāmiṣaiḥ |
śaśakūrmayostu māṃsena māsānekādaśaiva tu ||270||

They are satisfied for ten months by the meat of boars and buffaloes; and for eleven months by the meat of the hare and the tortoise.’ — (270)

Medhātithi’s commentary (manubhāṣya):

The ‘boar’ here stands for the wild species. — (270)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 706); — in Hemādri (Śrāddha, p. 586); — and in Gadādharapaddhati (Kāla, p. 536).

Comparative notes by various authors:

(verses 3.269-271)

See Comparative notes for Verse 3.269.

VERSE 3.271

Section XXI - Relative Merits of the Offering-Materials

संवत्सरं तु गव्येन पयसा पायसेन च ।
वार्ध्रीणसस्य मांसेन तृप्तिर्द्वादशवार्षिकी ॥२७१॥

saṃvatsaraṃ tu gavyena payasā pāyasena ca |
vārdhrīṇasasya māṃsena tṛptirdvādaśavārṣikī ||271||

For one year by cow’s milk and milk-preparations; and by the meat of old goat there is satisfaction lasting for twelve years. — (271)

Medhātithi’s commentary (manubhāṣya):

As between direct and indirect connection, the former being more authoritative, we construe ‘gavyena’ — ‘cow’s’ — with ‘payasā,’ ‘milk and not with ‘māṃsa,’ ‘meat,’ which forms the subject-matter of the context.

Others, however, explain the particle ‘ca’ as having a cumulative force, and then explain the passage to mean, ‘meat of the cow, and milk or milk-rice.’

‘Pāyasa,’ ‘milk-preparations,’ stands for curds and such things, as also rice cooked in milk.

‘Vārdhrīṇasa’ — is old goat. The scriptures describe it as follows s — ‘Drinking with three, devoid of sense-virility and white, — such a goat has been called Vārdhriṇasa by persons learned in sacrifices, in connection with sacrificial rituals.’ That goat is called ‘drinking with three’ who wets his tongue and two ears, while drinking water.

The Expiatory Rite that Śaṅkha has prescribed in connection with the eating of beef, should be understood to apply to eating apart from the ‘Madhuparka’ offering and from the ‘Aṣṭakā’ Śrāddhas. — (271)

Explanatory notes by Ganganath Jha:

‘Vārdhrīṇasa’ — ‘An old goat, white and with long ears reaching the water at the time of drinking’ (Medhātithi, Govindarāja, Kullūka and Rāghavānanda); — ‘a black-necked, red-headed, white-winged crane’ (Nārāyaṇa).

Both these explanations are noted in Parāśaramādhava (Ācāra, p. 706), where, however, the colour of the goat is mentioned as red, not white. The definition of the goat quoted by Medhātithi is here attributed to Viṣṇudharmottara, and that of the crane to the ‘Nigama’.

This verse is quoted in Nirṇayasindhu (p. 295), which adds the definition of Vārdhrīṇasa as white; — and the first half in Aparārka (p. 551), which explains ‘pāyasa’ as ‘rice cooked in milk’, and adds that this milk should be such as is not forbidden.

It is quoted in Gadādharapaddhati (Kāla, p. 536), which supplies the description of the Vārdhrīṇasa as given in the Nigama — ‘(a) The old goat whose ears and mouth touch the water, who has lost his virility; (b) the bird which has black neck, red head and white wings’.

Comparative notes by various authors:

(verses 3.269-271)

See Comparative notes for Verse 3.269.

VERSE 3.272

Section XXI - Relative Merits of the Offering-Materials

कालशाकं महाशल्काः खङ्गलोहामिषं मधु ।
आनन्त्यायैव कल्प्यन्ते मुन्यन्नानि च सर्वशः ॥२७२॥

kālaśākaṃ mahāśalkāḥ khaṅgalohāmiṣaṃ madhu |
ānantyāyaiva kalpyante munyannāni ca sarvaśaḥ ||272||

The “Kālaśāka,” the porcupine, the meat of the rhinoceros and the red goat, and honey serve for endless time; as also all kinds ok her mit’s food. — (272)

Medhātithi’s commentary (manubhāṣya):

‘Kālaśāka’ — is a well-known variety of vegetable; applying to the darker variety of the ‘Vāstūka.’

‘Mahāśalka’ stands for the porcupine. Others have explained it as standing for a special kind of fish.

‘Khaḍga’ — Rhinoceros.

‘Loha’ — the black goat, or one whiçh is red all over. Says the Purāṇa — ‘the red goat, and the black one, serve for endless time.’ Though the term ‘loha’ denotes the colour, it indirectly indicates the goat having that colour. The term ‘loha’ is used in the sense of ‘black’ as well as ‘red’ — being applied to iron, which is black, as also to copper which is red. Though this variety of colour is found in sheep and other animals also, yet, on the strength of other Smṛtis, it has been explained here as standing for the goat only.

Others, however, have explained the term ‘loha’ as standing for the bird, called ‘lohapṛṣṭha,’ the Heron; which is mentioned by means of a part of the name only. Just as Devadatta is often spoken of as simply ‘Datta.’

It is necessary to find the support of usage in the case of both these explanations.

‘Honey’ — that collected by bees.

In the case of all the things mentioned in the present contest, all that is meant is the great satisfaction produced by the offerings; and stress is not meant to be laid upon the exact period of time mentioned in each case. If this were really meant, then one might be justified in omitting the performance of Śrāddhas for twelve years; and this would be contrary to what has been declared, to the effect that ‘Rites in honour of the Pitṛs should be performed till death.’ (Verse 279). — (272)

Explanatory notes by Ganganath Jha:

‘Kālaśāka’ — Buhler has misread Medhātithi; there is no such expression in Medhātithi as ‘Kṛṣṇavāsudeva’; the word used is Kṛṣṇe vāstukabhede, which means ‘the darker variety of the vāstuka herb’. According to Nandana, it stands for the ‘Black neem’. — Parāśaramādhava (Ācāra, p. 706) quoting the verse, explains it as ‘well known in the northern country’.

‘Mahāśalka’ — Medhātithi explains this as ‘śalyakā’, ‘the porcupine’, or (according to ‘others’, a kind of fish). [Medhātithi says nothing as to ‘others’ reading ‘saśalkhān’]. — Parāśaramādhava explains it as ‘a particular kind of fish’; — ‘loha’ as ‘the red-coloured goat’ — and ‘munyanna’ as ‘Nīvāra and the like’.

This verse is quoted in Hemādri (Śrāddha, pp. 541 and 586); — in Śrāddhakriyākaumudī (p. 14), which says that according to the ‘ancients’, ‘mahāśalka’ stands for the Rohita fish; — and in Gadādharapaddhati (Kāla, p. 536).

Comparative notes by various authors:

Āpastamba-Dharmasūtra (2.17.1-3). — ‘For endless time, with the meat of the rhinoceros; so also with the meat of the Śātabali fish, and that of the old goat.’

Viṣṇu (80.23-24). — ‘Here is the song sung by the Pitṛs — Kālaśāka, porcupine, the meat of the old goat, and the rhinoceros without horns, — these we eat constantly.’

Yājñavalkya (1.260). — ‘The meat of the rhinoceros, the porcupine, honey, hermit’s food, meat of the red goat, Mahāśāka, and the meat of the old goat.’

Last Updated: 16 February, 2018

VERSE 3.273

Section XXI - Relative Merits of the Offering-Materials

यत् किं चिन् मधुना मिश्रं प्रदद्यात् तु त्रयोदशीम् ।
तदप्यक्षयमेव स्याद् वर्षासु च मघासु च ॥२७३॥

yat kiṃ cin madhunā miśraṃ pradadyāt tu trayodaśīm |
tadapyakṣayameva syād varṣāsu ca maghāsu ca ||273||

Whatever thing, mixed with honey, one might offer on the thirteenth day of the month, during the rains, under the asterism of Maghā, — that also would be imperishable. — (273)

Medhātithi’s commentary (manubhāṣya):

‘Whatever’ — food — ‘mixed with honey;’ — ‘on the thirteenth day, during the rains, and under the asterism of Maghā,’ — ‘that is imperishable,’ The season, the asterism and the date are to be taken together as the desired qualification.

According to the declaration of Āpastamba, the same holds good regarding offerings made during the rains, on the thirteenth, eighth and tenth days of the month also. As regards the asterism of Maghā, however, there is no option; as he says — ‘there is abundance under the asterism of Maghā,’ (Āpastamba, 2.8.19-20). — (273)

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии