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tarpaṇa mantras

I propose to give the ṛks and a few non-ṛk mantras which are used in
tarpaṇa.

As most of us are probably aware the word ‘tarpaṇa’ comes from the
root “tṛp” meaning, to satisfy, to satiate, to please. This rite, therefore,
is believed to satisfy those for whom it is addressed or performed, viz.,
devas, pitṛs, ṛṣis, etc.

The mantras discussed below figure in the pitṛ tarpaṇa which is to be


done on prescribed days/occasions.

आयात पितरः सॊम्या गम्भीरैः पथिभिः पूर्व्यैः ।


प्रजां अस्मभ्यम् ददतो रयिं च दीर्घायुत्वं च शतशारदं च ॥
ஆயாத பிதரஃ ஸோம்யா கம்பீரைஃ பதிபிஃ பூர்வ்யைஃ |
ப்ரஜாம் அஸ்மப்யம் தததோ ரயிம் ச தீர்காயுத்வம் ச
சதசாரதம் ச ||

āyāta pitaraḥ somyā gambhīraiḥ pathibhiḥ pūrvyaiḥ |


prajāṃ asmabhyam dadato rayiṃ ca dīrghāyutvaṃ ca śataśāradaṃ ca ||

This mantra is taken from atharva veda, where it appears (in the
paipālāda saṃhitā) with slight differences as shown below:

अथर्वा ऋषिः (यमो मन्त्रोक्ताश्च)* ।भुरिगास्तार पङ्क्ति: छन्दः ।


आ यात पितरः सोम्यासो गंभ्र्र्रैः पथिभिः पितृयाणैः ।
आयुरस्मभ्यं दधतः प्रजां च रायश्च पोषैरभि नः सचध्वम् ॥ अथर्व वेद १८.४.६२

அதர்வா ருஷிஃ (யமோ மந்த்ரோக்தாஸ்ச)* | புரிகாஸ்தார பங்க்தி: சந்தஃ |

ஆ யாத பிதரஃ ஸோம்யாஸோ கம்பீரைஃ பதிபிஃ பித்ருயாணைஃ |


ஆயுரஸ்மப்யம் தததஃ ப்ரஜாம் ச ராயஸ்ச போஷைரபி நஃ ஸசத்வம் || அதர்வ
வேத ௧௮.௪.௬௨

atharvā ṛṣiḥ (yamo mantroktāśca)* |bhurigāstāra paṅkti: chandaḥ |

ā yāta pitaraḥ somyāso gaṃbhrrraiḥ pathibhiḥ pitṛyāṇaiḥ |


āyurasmabhyaṃ dadhataḥ prajāṃ ca rāyaśca poṣairabhi naḥ
sacadhvam || atharva veda 18.4.62

* yama is the devataa also.

This verse also, reportedly appears in some other texts such as the
hiraṇyakeśin gyhyasūtra,mantra brāhmaṇa, kauśika sūtra etc., also
partly or with differences; anyway, it is not a ṛk in the correct sense of
the term.
{a yata pitarah somyasah (HG. somyah) AV. 18.4.62";

Hiranyakesi Grihyasutra.2.10.5". P: a yata Kau9.S3.27. See eta pitarah,

and cf. para yata.}


Come Ye ! O soma-loving pitṛs ! by unfathomed (profound) paths which
the manes of yore (also) trod, and give us wealth, long life and
progeny.

“Long life” is one of the boons asked for from the pitṛs. But the actual
words used are “dīrghāyutvam ca śataśāradam ca” meaning a ‘long life
of a hundred autumns’. Prayers for long life of a hundred autumns are
frequent in the vedic texts as compared to the later ones. There is
evidence to show that people in the ṛgvedic times generally might
have had long lives. Even then one hundred years was something to be
aspired for. When we hear stories of ṛṣis doing penance (tapas) for
hundreds or thousands of years from later purāṇas, we must
remember that these are all mere flights of fancy and untrue. In the
case of this verse also, it is the ṛṣi who is himself asking for a life span
of one hundred years, not any ordinary man in the jungle (if we
suppose there were no streets in those times). Hence the wrong notion
that the ṛṣis are some superhuman beings or divine beings, is entirely
false and is one of the inputs given by the orthodoxy to bewilder and
thus beguile the gullible followers.

सकृ द् आच्छिन्नं बर्‌हिरूर्णामृदु ।


स्योनं पितृभ्यस्त्वाभराम्यहम् ।
अस्मिन् सीदन्तु मे पितरः सोम्याः ।
पितामहैः प्रपितामहैश्चानुगैः सह ॥ तै. ब्रा.३.७.४.१०

ஹிரூர்ணாம்ருது |
ஸக்ருத் ஆச்சிந்நம் பர்‍
ஸ்யோநம் பித்ருப்யஸ்த்வாபராம்யஹம் |
அஸ்மிந் ஸீதந்து மே பிதரஃ ஸோம்யாஃ |
பிதாமஹைஃ ப்ரபிதாமஹைஸ்சாநுகைஃ ஸஹ || தை. ப்ரா.௩.௭.௪.௰

sakṛd ācchinnaṃ bar–hirūrṇāmṛdu |


syonaṃ pitṛbhyastvābharāmyaham |
asmin sīdantu me pitaraḥ somyāḥ |
pitāmahaiḥ prapitāmahaiścānugaiḥ saha || tai. brā.3.7.4.10

Note : This mantra is recited for offering āsana for the pitṝ s. It, again, is not a
ṛk and found only in the āpastamba śrauta sūtra
And taittirīya brāhmaṇa.

Come at once, my manes (pitṝ s), accompanied by the grand fathers


and great grandfathers), be seated before on this soft couch of
sacrificial grass that I keep for you (meaning the two darbha grasses*
placed during tarpaṇa as seat for the pitṝ s) (which is) unbroken (and)
soft as wool.

* Please see the extent to which the import of the words uttered as mantra and
our actual action are at variance. Here, we keep two blades of coarse “darbha”
grass, most probably in a brass plate with rim, large enough to hold the poured
water, but tell the pitṝ s, in a rather straight-faced way that we have “placed a
soft couch of sacrificial grass, unbroken ( not torn, in this context) and soft as
wool”. Now, if we put ourselves as guests of someone else and he offers some
rough and abrasive seat and describes it, nevertheless, as ‘woolly soft’ how will
we feel?

ऋषिः - यामायनश्शङ्खः । छन्दः - त्रिष्टु प् । देवता - पितरः ।

उदीरतां अवर उद् परास उन्मध्यमाः पितरः सॊम्यासः ।


असुं य ईयुरवृका ऋतज्ञास्तॆनॊऽवन्तु पितरो हवेषु ॥ ऋ. वॆ. १०.१४.६

ருஷிஃ - யாமாயநஃ சங்கஃ | சந்தஃ - த்ரிஷ்டுப் | தேவதா - பிதரஃ |

உதீரதாம் அவர உத் பராஸ உந்மத்யமாஃ பிதரஃ ஸோம்யாஸஃ |


அஸும் ய ஈயுரவ்ருகா ருதஜ்ஞாஸ்தெநொऽவந்து பிதரோ ஹவேஷு ||
ரிக்வேதம் ௧0.௧௪.௬

ṛṣiḥ - yāmāyanaśśaṅkhaḥ | chandaḥ - triṣṭup | devatā - pitaraḥ |

udīratāṃ avara ud parāsa unmadhyamāḥ pitaraḥ somyāsaḥ |


asuṃ ya īyuravṛkā ṛtajñāsteno:'vantu pitaro haveṣu || R.V. 10.14.6

May my pitṝs, the low, mean ones, the middle ones and the noble ones,
obtain the havis of the highest quality. Let all of them who know this
rite (tarpana) become inoffensive, non-hurting and protect me,
hearing this appeal from me.

Notes :

1. Please observe the adjective “avṛkā”; it means, in the vedic context, ‘not
hurting, inoffensive, safe, etc.’. Here, the pitṝs are entreated to become
avṛkā which means that, if unpropitiated, they would cause hurt or
harm.

2. The word “vṛkā” means ‘wolf’ in present day Sanskrit but


different meanings like jackal, owl, crow, thief, kshatriya, dog,
etc., have been given as meaning by Indian lexicographers.
It, therefore, appears as though the ṛgvedic people, including the “ṛṣis”
who composed this (and other verses in which the word ‘avṛkā’ is used in
this sense), lived in fear of wolves, dogs, thieves, owls and what not.
Hence, it should be evident that these ṛṣis were mere human beings, not
possessing any supernatural abilities, etc., (contrary to the
indoctrination of orthodox religion). Consequently the oft-heard refrain
that the vedas are “apauruṣeya”, that the ṛṣis, due to their superhuman
abilities, captured the ethereal vibrations of the highest mystical and
esoteric import etc., etc.

3. The pitṝs are classified in different ways. One view is that they get ranked in
accordance with the merits or “puṇya” earned by performing the various
sacrificial rituals while on this earth.

Essentially, the ṛgvedic people, had not come to believe in transmigration of


souls or rebirth. Their belief was that the people who die, go to another world
and exist there for ever as pitṝs.

The belief in rebirth was a later import into Hinduism. In the present context
when Hindus believe in rebirth, the following extract from the book “History of
the Dharmasastras, Vol IV” by Bharat Ratna, Mahamahopadhyaya,
Pandurang Vaman Kane, on the topic of śrāddha(which will apply also to
tarpaṇa) seems appropriate:-

“A firm believer in the doctrine of karma, punarjanma (re-incarnation) and


karma-vipaka (explained above) may find it difficult to reconcile that doctrine
with the belief that by offering balls of rice to his three deceased paternal
ancestors a man brings gratification to the souls of the latter. According to the
doctrine of punarjanma (as very clearly and succinctly put in Br. Up IV. 4.4
and Bhagavad-gita 2.22) the spirit leaving one body enters into another and a
new one. But the doctrine of offering balls of rice to three ancestors requires
that the spirits of the three ancestors even after the lapse of 50 or 100 years are
still capable of enjoying in an ethereal body the flavour or essence of the rice
balls wafted by the wind. Further, Yaj. I. 269 (which is the same as Mark. 29. 38,
Matsya- purāṇa 19.11-12, Agni purāṇa 163. 41-42) provides that the grand-
fathers (i. e. pitrs) being themselves gratified (by the offerings of food in
śrāddha) bestow on men (their descendants) long life, progeny, wealth,
learning, heaven, mokṣa (final beatitude), all happiness and kingdom. In the
Matsya-purāṇa (chap 19 verse a) a question is asked by the sages how food
which a brahmana (invited at a sraddha) eats or which is offered into
fire is enjoyed by departed spirits that might have assumed (after death) good
or evil forms of bodies. The answer given (verses 3-9) is that fathers, grand-
fathers and great-grand- fathers are identified with Vasus, Rudras and
Ādityas
respectively according to Vedic passages, that the name and gotra (mentioned
at the time of śrāddha), the mantras uttered and faith carry to the pitṝs the
offerings made, that if one's father has become a god (by his good deeds) the
food offered in śrāddha becomes nectar and follows him in his state of
godhood, if he has become a daitya (an asura) then (the food) reaches him in
the form of various enjoyments, if he has become a beast then it becomes grass
for him and if he has become a snake the sraddha food waits on him as wind
(serpents are supposed to subsist on wind) and so on. Verses 5-9 of the Matsya,
chap, 19 are quoted as from Markandeyapurāṇa by the śrāddha-kalpalata p. 5.
viśvarūpa on Yaj. I 265 (p. 171 of Tri. ed.) also raises the same objection and
gives several replies. One is that this is a matter entirely based on śāstra and so
when śāstra says that pitrs are gratified and the performer gets desired objects
no objection should be raised. Another reply is that the gods Vasus and others
that have access everywhere have the power to gratify pitrs wherever they
may be situated. He does not call the questioners( nāstika) as some other and
later
writers do.

The śrāddhakalpalatā of Nandapandita (about 1600 A. D.) enters upon an


elaborate reply to these persons (whom he dubs atheists) that aver that the
performance of sraddhas for departed fathers and the rest, who according to
the particular actions of each go to heaven or hell or to other forms of exist-
ence serves no purpose. He asks: why is śrāddha useless? Is it because there is
no prescriptive text laying down an obligation to perform it or is it because
śrāddha produces no consequences or is it that it is not proved that pitṝs and
the rest are gratified by śrāddha? To the first he replies that there are such
passages as 'therefore a wise man must perform śrāddha with all his
efforts’ that lay down the obligation; nor is the 2nd objection proper, since Yaj.
I 269 does declare the rewards ( of śrāddha ) viz. long life etc. Nor is the third
alternative acceptable. In the śrāddha rites it is not that the mere ancestors
named Devadatta and the like are the recipients and that they are denoted
by the words pitr, pitāmaha and prapitāmaha, but that those words denote
them, as accompanied by the superintending deities viz. Vasus, Rudras and
Adityas. Just as by the words Devadatta and the like what is denoted is not
merely the bodies ( so named ) nor merely the souls, but what is denoted by the
words is individual souls as particularised by the bodies; in the same way the
words pitṝ and the like denote Devadatta and others together with the
superintending deities (viz. Vasus, Rudras and Ādityas ). Therefore, the
superintending deities viz, the Vasus and the rest, being gratified by the food
and drink offered by the sons and the rest, gratify those also viz. Devadatta
and the rest and endow the performers (of sraddha ) with such rewards as
male progeny and the rest. Just as a woman expecting to be a mother becomes
gratified by partaking of the food and drink for which she has a longing in
pregnancy and which is given to her by another person for the sustenance
of the child in the womb, she satiates also the child in her womb and endows
those that offer her the food and drink for which she has longings by bestowing
on them some reward in return. Thus the pitrs denoted by the words father,
grand-father and great-grand-father are the deities Vasus, Rudras and
Ādityas, and not merely (human beings called ) Devadatta and the rest.
Hence these deities of śrāddha become the recipients (of gifts) in the śrāddha
rite, are gratified by the śrāddha and gratify in their turn the ancestors of
human beings. The śrāddha-kalpalatā then quotes 18 verses from the
mārkaṇḍeya purāṇa many of which are found in chap. 28 (verses 3 ff) of the
printed text. It is said that just as a calf finds its own mother from among
many cows that are scattered about, so the mantras repeated in śrāddha carry
the food to the pitṝs.

The explanation offered by the śrāddhakalpalatā relying on passages of the


mārkaṇḍeya purāṇa is not satisfactory and is rather far-fetched. The
mārkaṇḍeya and the Matsya appear to agree with the doctrine of vedānta that
immediately on leaving one body the soul has recourse to another body, either
as a god or a man or a beast or a snake &c . The hypothesis propounded is that
the food and drink offered in śrāddhas becomes transformed into various
substances for the use of the ancestors (Matsya 141. 74-75). But the great
difficulty in accepting this explanation is that the ancestors might die at
different places, while śrāddha may very often be performed at one place far
away from those places. It is difficult to believe that the grass growing in one
place where the ancestor has been transformed into a beast as a result of his
evil actions is the same that might have been produced from the substances
offered in śrāddha at a place hundreds of miles away. Further, if one or all the
three ancestors have been transformed into beasts or the like how can they
recognise their offspring- and bestow on them long life, wealth &c ?

If the Vasus, Rudras and Ādityas bestow these, it is better to say so directly
and affirm that pitṝs cannot bestow any thing on their progeny. It appears
very probable that the worship of ancestors by means of śrāddhas was a very
ancient institution and that the doctrines of punarjanma and karmavipaka
were comparatively later ones and that Hinduism being all-embracing
retained the institution of śrāddhas while adopting also the doctrine of
metempsychosis. The institution of śrāddha is from one point of view an
excellent one. It provides an occasion for remembrance of one's ancestors and
relatives that were dear and near when living. The Āryasamāja objects to the
institution of śrāddha and interprets pitṝs in the Řgveda as meaning living
men in the Vānaprastha stage.
It may be noted that the texts support both views. The Śat. Br. expressly says
that food is offered to the father of the sacrificer in the words 'this is for thee.'
Visnu Dh. S. 75. 4 "He whose father is dead may put down a pinda for his father
&c. On the other hand Manu III. 384 states that fathers are spoken of as Vasus,
grandfathers as Rudras &c and Yaj. I. 269 provides that Vasus, Rudras and
Ādityas are the pitṝs and the devatas of śrāddha. These latter are to be
explained as con-taining an injunction to contemplate upon the pitrs as Vasus,
Rudras &c.

As stated below (p. 347) with regard to the Rgvedic passages, it was on account
of the supposed power of pitṝs to benefit or harm the living that the cult of the
dead became a prominent feature in primitive societies. Offerings and
ceremonies which may have in most ancient times been prompted in part at
least by the desire to placate the ancestors are continued as tokens of pure
affection and remembrance. Various beliefs about pitrs are mentioned in post-
Vedic Literature. The Baud Dh S II 8 14 summarizes a brāhmaṇa text stating
that pitṝs 'move' about in the form of birds. The Auśanasa-smŗti and Devala
quoted by the Kalpataru say the same thing. In the Vāyu purāṇa - it is stated
that at the time of śrāddha the ancestors enter the brahmanas (invited ) after
assuming an aerial form and that when the best of brahmanas are honoured
with clothes, foods, gifts, eatables, liquids, cows, horses and villages, pitṝs
become pleased. Manu Dh 189 and the Auśanasa-smŗti also support this notion
that pitṝs enter the invited brahmanas. The Matsyapurāṇa (18. 5-7) enjoins:
pindas should be offered to the departed for twelve days after death, since they
serve him as food on his journey and give him great satisfaction. Therefore, the
soul leaving the dead body is not taken to the abode of the departed for twelve
days (after death), the departed spirit hovers near his house, his sons, his wife
for twelve days. Therefore for ten days after death milk ( and water ) should be
placed (hung up ) in space for ten nights for reducing all torments (or troubles
of the departed ) and for the removal of the fatigue of the journey (that the
departed spirit has to make ). The Visnudharmasutra 76 ( 20. 34-36 ) provides
"the departed spirit enjoys in the world of pitṝs the food offered in śrāddha
with the utterance of the word 'svadha'; whether the departed is in the state of
a god or in the place of torments ( Hell ) or in the form of a lower animal or a
human being, the śrāddha food offered by his relatives reaches him; when
śrāddha is performed, the performer and the departed soul both certainly
secure vigour ( or prosperity )."
(emphasis mine)

It will be observed that according to Dr. Kane, the tenets of vedānta, postulate
that the departed soul takes a new birth immediately. I feel it is, therefore,
necessary for all the people who swear by advaita vedānta to re-examine their
position and decide whether the performance of rituals for satisfying the pitṝs
is not in contradiction to the doctrine of vedanta, or, whether vedānta itself
has contradicted the vedas.

The next mantra is the second of three ṛks recited while giving the
oblation (sesamum and water) to the father;

ऋषिः - यमः वैवस्वतः । छन्दः - त्रिष्टु प् । दॆवता - अङ्गिरः पित्रथर्वभृगुसोमाः

अङ्गिरसो नः पितरो नवग्वा अथर्वाणो भृगवः सोम्यासः ।


तेषां वयँ सुमतौ यज्ञियानामपि भद्रे सौमनसे स्याम ॥ ऋ. वॆ. १०.१४.६

ருஷிஃ - யமஃ வைவஸ்வதஃ | சந்தஃ - த்ரிஷ்டுப் | தெவதா - அங்கிரஃ


பித்ரதர்வப்ருகுஸோமாஃ

அங்கிரஸோ நஃ பிதரோ நவக்வா அதர்வாணோ ப்ருகவஃ ஸோம்யாஸஃ |


தேஷாம் வயம் ஸுமதௌ யஜ்ஞியாநாமபி பத்ரே ஸௌமநஸே ஸ்யாம || ரு.
வெ. ௧0.௧௪.௬

ṛṣiḥ - yamaḥ vaivasvataḥ | chandaḥ - triṣṭup | devatā - aṅgiraḥ


pitratharvabhṛgusomāḥ
aṅgiraso naḥ pitaro navagvā atharvāṇo bhṛgavaḥ somyāsaḥ |
teṣāṃ vayam̐ sumatau yajñiyānāmapi bhadre saumanase syāma || ṛ. ve.
10.14.6

May we receive the blessings of our pitṝs - navagvā aṅgirases, atharvas,


and bhṛgus – and its beneficial results, who deserve soma drink, and
are worthy of being invited for the sacrificial rite (yajna).

Note :

The word “navagvā” is often used in association with aṅgirases. Two other
epithets used in conjunction with aṅgirases as pitṝs in relation to yama, are
daśagvā and virūpa. The last word may mean one with many-coloured,
variegated, etc., as also deformed, misshapen, horrible-looking, etc. But the
latter set of meanings are of later origin and here we can safely take the virūpa
aṅgirases as many-coloured, or of various categories ( a sort of miscellaneous,
other than the navagvās & daśagvās).

In regard to navagvā and daśagvā, there are many interpretations given by


scholars. sāyaṇa gives, in respect of the above ṛk, its meaning as nava + gvā,
अभिनव गमनयुक्ताः नूतनवत् प्रीतिजनकाः, i.e., those who come newly and induce fresh
happiness (in us). But navagvās are mentioned more times and appear the
most prominent. sāyaṇa refers to a story of how the aṅgirases performed a
very grand yāga in which some of them attained the fruits of the said yāga in
nine months while the others took one more month to achieve their aim and
thus the two groups came to be called navagvās and daśagvās. In RV 6.22.2
there is reference to seven wise men (vipra) who were “our ancestors” and
navagvās. From these and various other circumstances the navagvās seem to
be the most important of the aṅgirases and not as described by sāyaṇa.

The third mantra recited for oblation to the vasus (father) is, again, not
a ṛk but a yajus, from the vājasaneyi saṃhitā ; in the mādhyandina
version which I have there is a slight difference – “asmin yajñe
svadhayā mādayantu” as now recited, is changed to “asmin yajñe
svadhayā madanto”, but the meaning does not change much.

आयन्तु नः पितरः सोम्यासोऽग्निष्वात्ताः पथिभिर्देवयानैः ।


अस्मिन् यज्ञॆ स्वधया मादयन्तु अधि ब्रुवन्तु तॆ अवन्तु अस्मान् ॥वा. सं. (माध्यन्दिन)१९.५८

ஆயந்து நஃ பிதரஃ ஸோம்யாஸோக்நிஷ்வாத்தாஃ பதிபிர்தேவயாநைஃ |


அஸ்மிந் யஜ்ஞெ ஸ்வதயா மாதயந்து அதி ப்ருவந்து தெ அவந்து அஸ்மாந் ||வா. ஸம்.
(மாத்யந்திந)௧௯.௫௮

āyantu naḥ pitaraḥ somyāso:'gniṣvāttāḥ pathibhirdevayānaiḥ |


asmin yajñe svadhayā mādayantu* adhi bruvantu te avantu asmān ||vā.
saṃ. (mādhyandina)19.58

May our agniṣvāttāḥ pitṝs, worthy of being offered soma, come


through the path of the devas (devayāna) (and) to this rite (yajña)
along with svadhā and gladden us, speak for us and protect us.

* “mādayantu” means ‘gladden us’; “madanto” means ‘rejoice’,


addressed to the pitṝs themselves.

Note :
“agniṣvāttāḥ”, agniṣu + āttāḥ = eaten by agni, i.e., those who have been
cremated (after death), and thus pitṝs in general, seems to have been
the sense in which the samhitas used this term. But later, in
Mahabharata, etc., the agniṣvāttāḥ are a class of pitṝs who neglected
the maintenance of the sacrificial fire. Manu gives an altogether
different picture as may be seen from the following extracts of Ch. III
thereof:-
(I have included some extra verses relating to Manu’s dicta regarding
śrāddha also.)

187. On the day before the Sraddha-rite is performed, or on the day when it takes
place, let him invite with due respect at least three Brahmanas, such as have
been mentioned above.

188. A Brahmana who has been invited to a (rite) in honour of the manes shall
always control himself and not recite the Veda, and he who performs the
Sraddha (must act in the same manner).

189. For the manes attend the invited Brahmanas, follow them (when they walk)
like the wind, and sit near them when they are seated.

190. But a Brahmana who, being duly invited to a rite in honour of the gods or of
the manes, in any way breaks (the appointment), becomes guilty (of a crime), and
(in his next birth) a hog.

191. But he who, being invited to a Sraddha, dallies with a Sudra woman, takes
upon himself all the sins which the giver (of the feast) committed.

192. The manes are primeval deities, free from anger, careful of purity, ever
chaste, averse from strife, and endowed with great virtues.
193. Now learn fully from whom all these (manes derive) their origin, and with
what ceremonies they ought to be worshipped.

194. The (various) classes of the manes are declared to be the sons of all those
sages, Marici and the rest, who are children of Manu, the son of Hiranyagarbha.

195. The Somasads, the sons of Virag, are stated to be the manes of the Sadhyas,
and the Agnishvattas, the children of Marici, are famous in the world (as the
manes) of the gods.

196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas,
Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparnas, and a
Kimnaras,

197. The Somapas those of the Brahmanas, the Havirbhugs those of the
Kshatriyas, the Agyapas those of the Vaisyas, but the Sukalins those of the
Sudras.

198. The Somapas are the sons of Kavi (Bhrigu), the Havishmats the children of
Angiras, the Agyapas the offspring of Pulastya, but the Sukalins (the issue) of
Vasishtha.

199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas,
the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes)
of the Brahmanas alone.

200. But know also that there exist in this (world) countless sons and grandsons
of those chief classes of manes which have been enumerated.

201. From the sages sprang the manes, from the manes the gods and the Danavas,
but from the gods the whole world, both the movable and the immovable in due
order.
202. Even water offered with faith (to the manes) in vessels made of silver or
adorned with silver, produces endless (bliss).

203. For twice-born men the rite in honour of the manes is more important than
the rite in honour of the gods; for the offering to the gods which precedes (the
Sraddhas), has been declared to be a means of fortifying (the latter).

204. Let him first invite a (Brahmana) in honour of the gods as a protection for
the (offering to the manes); for the Rakshasas destroy a funeral sacrifice which is
left without such a protection.

205. Let him make (the Sraddha) begin and end with (a rite) in honour of the
gods; it shall not begin and end with a (rite) to the manes; for he who makes it
begin and end with a (rite) in honour of the manes, soon perishes together with
his progeny.

Sufficient inputs for deciding (or getting confused with) the meaning
of the term agniṣvāttāḥ, I think!!

Now we come to the mantra recited fir giving the first oblation to the
rudras (grandfathers). This is also from the vājasaneyi saṃhitā, not
from the ṛgveda.

ऊर्जम् वहन्तीरमृतम् घृतम् पयः कीलालं परिस्रुतम् ।


स्वधास्थ तर्पयत मे पितॄन् ॥ वाज. सं. २.३४

ஊர்ஜம் வஹந்தீரம்ருதம் க்ருதம் பயஃ கீலாலம் பரிஸ்ருதம் |


ஸ்வதாஸ்த தர்பயத மே பித்ரூந் || வாஜ. ஸம். ௨.௩௪

ūrjam vahantīramṛtam ghṛtam payaḥ kīlālaṃ parisrutam |


svadhāstha tarpayata me pitṝn || vāja. saṃ. 2.34

ऊर्जः - strong, powerful, eminent, vigorous


वह् - to carry, transport, convey
परि - round, around, about, fully, abundantly, richly
परिस्रुत् - a kind of intoxicating liquor prepared from herbs; flowing around
or over, foaming, fermenting
कीलाल - water, a sweet beverage, also a heavenly drink similar to amrita,
the food of the gods, (VS)blood, flesh
स्थ - standing, staying, abiding, being situated in
स्वधाविन् - containing refreshment, owning svadha

May (this offering of) nectar, ghee, milk (water) (and) kīlālam* and
parisrut convey strength, power, vigour, to my pitṝs who are abiding
(situated in) svadhā, and satisfy (them).

* The word "kīlālam" has several meanings as shown above. But, in the
earliest usages, it reportedly meant only a sweet beverage prepared from
herbs, the details of which are probably not known now.

The second mantra for the grandfathers (pitāmahās) :


पितृभ्यः स्वधाविभ्यः स्वधा नमः ।
पितामहॆभ्यः स्वधाविभ्यः स्वधा नमः ।
प्रपितामहेभ्यः स्वधाविभ्यः स्वधा नमः । वाज. सं. १९.३६

பித்ருப்யஃ ஸ்வதாவிப்யஃ ஸ்வதா நமஃ |


பிதாமஹெப்யஃ ஸ்வதாவிப்யஃ ஸ்வதா நமஃ |
ப்ரபிதாமஹேப்யஃ ஸ்வதாவிப்யஃ ஸ்வதா நமஃ | வாஜ. ஸம். ௧௯.௩௬

pitṛbhyaḥ svadhāvibhyaḥ svadhā namaḥ |


pitāmahebhyaḥ svadhāvibhyaḥ svadhā namaḥ |
prapitāmahebhyaḥ svadhāvibhyaḥ svadhā namaḥ | vāja. saṃ. 19.36
This originally is from the vājasaneyi saṃhitā; but there the word
“svadhāyibhyaḥ” is used in the place of “svadhāvibhya:”, the latter
being found in the āpastamba śrauta sūtra. This is what is adopted now
for the tarpaṇa mantra.

pitṛbhyaḥ = to the pitṛs


svadhāvin (svadhāyin) = containing refreshment (owning the svadhā)
svadhāvibhyaḥ = owning the svadhā
svadhā namaḥ = prostration, svadhā
pitāmahebhyaḥ = to the grandfathers
prapitāmahebhyaḥ =to the great grandfathers

Prostrations unto the fathers who own (are abiding in) svadhā, svadhā;
Prostrations unto the grandfathers who own (are abiding in) svadhā,
svadhā;
Prostrations unto the great grandfathers who own (are abiding in)
svadhā, svadhā.

Note :

Here the last "svadhā" is a mandatory utterance of the name of svadhā which
alone will convey (transport) the offerings to the pitṝs according to the smṛtis.

The third mantra for the tarpaṇa for pitāmahās is as under:

यॆ चॆह पितरो येच नॆह याँश्च विद्म याँ उ च न प्रविद्म ।


अग्ने तान् वेत्थ यदि ते जातवेदस्तयाँ प्रत्तँ ँ स्वधया मदन्तु ॥ आप. गृ. ८.२१.३
யெ சேஹ பிதரோ யேச நேஹ யாம்ஸ்ச வித்ம யாம் உ ச ந ப்ரவித்ம
|
அக்னே தான் வேத்த யதி தே ஜாதவேதஸ்தயா ப்ரத்தँம் ஸ்வதயா
மதந்து || ஆப. கிருஹ். ௮.௨௧.௩

ye ceha pitaro yeca neha yām̐ śca vidma yām̐ u ca na pravidma |


agne tān vettha yadi te jātavedastayā prattam̐ m̐ svadhayā madantu ||
āpa. gṛ. 8.21.3

This is ṛgveda with slight change, adapted into the āpastamba


gṛhyasūtra. In both the the ṛgveda and vājasaneyi samhitā versions,
the second line is different as shown below :

त्वं वॆत्थयति तॆ जातवॆदस्स्वधाभिर्यज्ञं सुकृ तं जुषस्व । ऋ. वॆ. १०.१५.१३

த்வம் வேத்தயதி தெ ஜாதவெதஸ்ஸ்வதாபிர்யக்ஞம் ஸுக்ருதம்


ஜுஷஸ்வ | ரு. வே. ௧0.௧௫.௧௩

tvaṃ vetthayati te jātavedassvadhābhiryajñaṃ sukṛtaṃ juṣasva | ṛ. ve.


10.15.13

[The ṛṣiḥ chanda: & devatā for this mantra are śaṅkhaḥ yāmāyanaḥ,
triṣṭup and pitaraḥ respectively. (ऋषिः, छन्द:, देवता - शङ्खः यामायनः, त्रिष्टु प् , पितरः)]

त्वं वॆत्थयति तॆ जातवॆदँ स्वधाभिर्यज्ञँ सुकृ तम् जुषस्व । वाज. सं. १९.६७
த்வம் வேத்தயதி தெ ஜாதவெதம் ஸ்வதாபிர்யக்ஞம் ஸுக்ருதம் ஜுஷஸ்வ | வாஜ.
ஸம். ௧௯.௬௭

tvaṃ vetthayati te jātavedam̐ svadhābhiryajñam̐ sukṛtam juṣasva |


vāja. saṃ. 19.67
I feel this difference (whether intentional or because of error made by
scribes when writing the palm leaf manuscripts) makes a significant
change in the "import of this mantra" as explained below:

The ṛ. ve. and vāja. saṃ. versions say to agni, jātavedaḥ, "you know
(them - our pitṝs); you, alongwith svadhā be propitiated with this
yajña".

I do not have a copy of the āpastamba śrauta sūtra to verify. But the
tarpaṇamantra as we recite it today, (I have referred to both a 1999
book by R.S. Vadhyar & Sons, Palghat and an 1899 grantha lipi book
published by one prabhākara mudrākṣara śālā of cindādriśākhā nagara
(?) and find the same words in both) seems to say "O agni ! if you know
(them - our pitṝs), you, alongwith svadhā be propitiated with this
yajña". This happens because of the change of "vetthayati te" to
"vettha yadi te". We have a few Sanskrit scholars among our members
and I request them to say if my doubt is valid and throw further light
on this.

So much for the accuracy of transmission/adaptation etc., of vedic


verses. The complete mantra as we recite it now means:-

Those pitṝs who are (present) here, those who are not, those whom we
know because of their nearness to us in time and those whom we don't
know due to the efflux of time, all the pitṝs if known to you O agni ! you
be propitiated.
(ஏ அக்னியே உனக்கு என் பித்ருக்களைத் தெரியுமானால் ஜாதவேதஸ் ஆன நீ
ஸ்வதாவுடன் வந்து த்ருப்தியடையவும். )

The original verse, as appearing in the vājasaneyisaṃhitā and ṛgveda


give a different meaning which is more acceptable, I feel. They say, "O,
jātaveda ! you know them all; please partake of these offerings with
satisfaction in this properly conducted yajña."

The three ṛks given below constitute the mantras for the (three)
offerings (tarpaṇa) for the prapitāmaha or great grandfathers. These
are continuous ṛks and form part of a sūkta in praise of viśvedevas.

"viśvedevas" is a special category among the ṛgvedic deities. Unlike


agni, indra, rudra, viṣṇu etc., it is not possible to fix their identity or
the exact import of that term. It will take a separate post and, may be, I
shall attempt it in future sometime. For the present let us be satisfied
with the fact that our scriptures state that the pitṛs can come - in
forms invisible to human eyes, of course - only if they are accompanied
by the three viśvedevas called purūrava, ārdraka and saṃjñaka.

In ṛgveda the word purūru means far and wide. purūravaḥ means
crying much or loudly. There is also the famous king purūravas. Which
of these is the inspiration for naming one of the viśvedevas in this way
is not clear.

ārdraka means, wet, moist, born under the constellation of


ārdrā(திருவாதிரை), the name of a particular king in viṣṇupurāṇa, and,
ginger in its undried state (according to āyurveda). May be that is the
reason that raw ginger (இஞ்சி) is considered an essential requirement
for any śrāddha cooking!

"saṃjñaka" is a word which does not seem to have any meaning; the
closest one can say is "one with a name", that is all.

That apart, the verses under consideration appear to me as some of the


most appealing verses of the ṛgveda, and can very well be part of one's
daily prayers; these can certainly be adopted as the motto by
environmentalists, the green peace foundation, etc., as well.

ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।


मधु वाता ऋतायतॆ मधुक्षरन्ति सिन्धवः ।
माध्वीः नः सन्तु ओषधीः ॥ ऋ. वे. १.९०.६

ருஷிஃ - கோதமஃ ராஹூகணஃ | சந்தஃ - காயத்ரீ | தேவதா -


விச்வேதேவாஃ |

மது வாதா ருதாயதெ மதுக்ஷரந்தி ஸிந்தவஃ |


மாத்வீஃ நஃ ஸந்து ஓஷதீஃ || ரு. வே. ௧.௯ 0.௬

ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |

madhu vātā ṛtāyate madhukṣaranti sindhavaḥ |


mādhvīḥ naḥ santu oṣadhīḥ || ṛ. ve. 1.90.6

मधु = sweet, delicious, charming, delightful (in R.V., T.S.)


ऋताय = to wish for sacrifice (सायण), to wish for speech
ऋतय = to observe the sacred law, be regular or proper
वाता = the winds
क्षर् = to flow, to stream
माध्वीः = sweet (R.V.)
ऒषधीः = herbs, plants

May the winds flow sweet according to the sacred law and be regular;
may the rivers flow with sweet waters; may the herbs and plants
become sweet (tasteful, promoting health) to us.

ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।

मधु नक्तं उतॊषसो मधुमत् पार्थिवँरजः ।


मधु द्यौरस्तु नः पिता ॥ ऋ. वे. १.९०.७

ருஷிஃ - கோதமஃ ராஹூகணஃ | சந்தஃ - காயத்ரீ | தேவதா -


விச்வேதேவாஃ |

மது நக்தம் உதொஷஸோ மதுமத் பார்திவம்ரஜஃ |


மது த்யௌரஸ்து நஃ பிதா || ரு. வே. ௧.௯ 0.௭

ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |


madhu naktaṃ utoṣaso madhumat pārthivam̐rajaḥ |
madhu dyaurastu naḥ pitā || ṛ. ve. 1.90.7

तर्पण मन्त्र book shows उषसि instead of उषसॊ as seen in the ऋग्वेद
संहिता.

नक्तः = night/s
उत = and
उषस ् = mornings
मधुमत ् =sweet, honeyed, pleasant, agreeable
पार्थिव = earthly, terrestrial
रजः = dust, sand
द्यौ = sky
पित ् = in ṛgveda this means juice, drink, nourishment, food, but the
usage of pitā indicates that the reference is to pitṛ, father.

Make the night(s) sweet (providing good sleep) and the mornings
sweet (bringing good days); may the dust of the earth (soil) be sweet
(productive, rich); may the sky be sweet (favourable, by giving
abundant rains - according to sāyaṇa) to us as father.

ऋषिः - गॊतमः राहूगणः । छन्दः - गायत्री । देवता - विश्वॆदेवाः ।

मधुमान्नो वनस्पतिः मधुमाँ अस्तु सूर्यः ।


माध्वीर्गावो भवन्तु नः ॥ ऋ. वे. १.९०.८

ருஷிஃ - கோதமஃராஹூகணஃ | சந்தஃ - காயத்ரீ | தேவதா -


விச்வேதேவாஃ |

மதுமாந்நோ வநஸ்பதிஃ மதுமாக்ம் அஸ்து ஸூர்யஃ |


மாத்வீர்காவோ பவந்து நஃ || ரு. வே. ௧.௯ 0.௮

ṛṣiḥ - gotamaḥ rāhūgaṇaḥ | chandaḥ - gāyatrī | devatā - viśvedevāḥ |


madhumānno vanaspatiḥ madhumām̐ astu sūryaḥ |
mādhvīrgāvo bhavantu naḥ || ṛ. ve. 1.90.8
मधम
ु ान ् (मधम
ु त ्) = containing, possessing, sweetness : pleasant :
agreeable
वनस्पतिः = forest trees
अस्तु = let it be, be it so
माध्वीः = sweet
गावः (plural nominative of गो) = cows
भवन्तु = become
नः = to us

May the trees of the jungle be sweet (useful) to us; may the sun be
sweet to us; may the cows become sweet to us.

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