Shāmshapāyana enquired:
1. O Sūta, how the king Purūravas, son of Ilā, used to go to heaven during the new moon day in every month? How did he perform (libation) to Pitris?
Sūta replied:
2. O Shamshapāyana, I shall now recount to you the super human power of (Purūravas), the son of Ila. I shall mention how he contacted with the Sun and the noble-souled Moon.
3-5. I shall mention all these things in order the increase and decrease of the Moon consisting of the essence of the waters during the bright and the dark halves of the month, the fixation (decision) about the fortnight dedicated to Pitris, the acquisition of nectar from the Moon, the Tarpana offerings to Pitris, the vision of the Pitris who had extracted the Soma juice from the Kavya fire, and how Purūravas, the son of Ilă, propitiated Pitris. I shall mention the Parvans also (all in due order).
6. When both the Moon and the Sun come into conjunction with the same constellation, on the same night, in the same orbit, it shall be known as Amāvāsyā (the New Moon).
7-8. He (Pururavas) used to go to see his maternal and paternal grand-fathers, the Moon and the Sun, on every Amāvāsya. After making obeisance to them, he used to keep waiting. For the sake of the Pitris, he used to extract exudation from the de lighted Moon. In every month Purūravas, son of Ilā, stayed in the heaven and worshipped the Moon with devotion along with Pitris.
9-10. Pitřis and the Moon partake of the Kavya offerings for two lavas,1 Worshipping Sinīvälī1 during the time of its appearance, Purūravas understood the duration of the new moon called Kuhū and worshipped Kuhū too. Biding his time, he used to see the Moon in conjunction with the Sun (?)
1. Lava=the 60th part of twinkling of the eye. -MW 898.
2. Verses 9-10 etc, state, Amavasya, is of two kinds: (i) when Amavasya merged with the 14th tithi of the dark half, it is Sinivali and (ii) when it merged with the 1st tithi of the next day (of the bright half) it is Kuhū. Siniväli is a divinity in RV. She is the sister of gods and bestower of progeny (RV II. 32. 6-7). Kuhu is a divinity invoked for wealth and sons (AV. VII. 47.1).
11-13. Whence will the nectar ooze out from Soma for the satisfaction for a period of a month? It is by (replenishment) for fifteen days (of the bright half) by the flow of nectar. After drinking it in the dark half, it is being milked by the rays with that lunar honey (nectar) given to him for oblating them to Pitris. The King propitiated his Pits namely Saumyas, Barhişhads, Kavyas and Agnishvättas1 by offering the nectar in accordance with injunctions.
1. According to Shatapatha Br. II. 6.1-7, those who performed a Soma sacrifice are Somavantah Pitarah (prob. Saumyas hereof); those who offered cooked oblations like Charu were Barhishadah Pitarah; those who offered no sacrifices but were consumed by fire in cremation after death were Agnishvāttāh Pitarah. Later during Smruti period classes of Pitris increased and their con notation was changed. Thus we find in vv. 16-19 here, Saumyas are the sons of Soma & the imbibers of Soma; Kavyas are the sons of Kavi (Shukra?) imbibers of ghee. Rutus are householders and performers of sacrifices; they are Barhişhads. The non-performers of sacrifices are Artavas and Agnishvättas.
14. Rutu (Season) which is spoken of as Agni is considered as Samvatsara, since Rutus are born of it. Artavas (smaller division of time such as a fortnight) are born of Rutus (Seasons).
15. Ārtavas are called half-months. Pitris are the sons of the year. Rutus are grandfathers. The months and the Řutus are the sons of the year.
16. Devas are the great-grandfathers. The five years (forming a Yuga) are the sons of Brahma. Saumyas are born of the Moon. Kavyas are the sons of Kavi.
17. Devas born of Soma, and the imbibers of the Soma juice, are known as Upahūtas. The Kavyas are known as Ajyapās. (All) the classes of Pitris become satisfied thus.
18-19. Pitris are classified into three (only): Kavyas, Barhişhads and Agnişhvättas. Rutus who are householders and performers of sacrifices are definitely Barhişhads. Agnişhvättas are also householders and performers of sacrifices. They are Artavas. Understand that Kavyas are Ashtakāpatis (Lords of Aşhtakas). Now understand the five years.
20. Among them Agni is Samvatsara and the Sun is Parivatsara. The Moon is Idvatsara and Väyu is Anuvatsara.
21. Rudra is the Vatsara among them. The five years of the nature of Yugas are known as Lekhas, Ushmapās and Diväkirtyas.
22. These imbibe the nectar in heaven every month. As long as he lived, Pururavas gratified them with that.
23-25. Since the nectar oozes out of the Moon every month, understand that it is the nectar for Pitris, the drinkers of Soma juice. The nectar is called Amruta, Saumya, Sudha and Madhu. The thirty-three Devas known as Chandajas drink the fifteen watery Kalās of the Moon gradually in the dark half. After drinking the nectar for a month till chaturdaśhí (fourteenth day), they depart,
26. Being thus drunk by Devas, the Moon remains with only the fifteenth part left on the Amavasyā day.
27. Pitris then drink the nectar for two Kalås on the new moon day, when the Moon develops by the Suşhumna ray of the Sun.
28. When the Moon is completely exhausted after being drunk, the Sun develops it by his Suşhumna ray for Pitris, the drinkers of Soma.
29. When the digits of the Moon are exhausted completely, the Sun develops it gradually by one fraction everyday. When the digits dwindle it becomes dark and when they develop it becomes white.
30. Thus the body of the Moon is developed by the power of the Sun. On the full moon day, the Moon is complete in disc and white in colour. Thus is the decrease and increase of the Moon in the dark and bright halves.
31. The Moon with Pitris is known as Idvatsara. He is surrounded by fifteen rays shedding the nectar Sudhā.
32-33. I shall now explain the Parvans and the junctions of Parvans. Just as the sugarcane-stem and the bamboo have knots in their joints, so also the bright and dark halves have Parvans. Their knots and joints differ in respect of the full moon day and the new moon day. Trutiya (the 3rd Tithi) and other tithis (lunar days) are the Parvans of the fortnight.
34. Since the rites such as of kindling fire are performed during the Parvans, 1 they are auspicious. If there is the overlapping of Pratipad in the evening, that time belongs to the full moon.
1. According to VP III.11.118-119, the 14th Tithi, 8th Tithi, Amaväsya, and Purnimă, the Sun’s passage from one råshi to another are called Parvans.
35. When the Sun is stationed in Vjatipāta1 at a deviation of half meridian (?) line at a distance of a Yuga the meridian of the Moon is risen duly by the distance of a Yuga.
1. The text is rather obscure. Sürya-Siddhanta XI.1.2 defines Vyatipáta as follows:
“When the Moon and the Sun arc on apposite sides of either solstice and their minutes of declination are same, it is Vyatipāta. The sum of their longitudes is half a circle i.e. 180. Normally there are 13 Vyatipätas in a year.
36. This is because the Sun and the Moon) glance each other after the elapse of the full moon (period), and that time their minutes of declination are the same.
37. Calculation proceeds on the basis of the time and direction of the Sun. That is the time prescribed for the rite to be performed instantly.
38. When the Moon is full after a complete period of a paksha (half-month) but the Purnima is the joint of the night (i.e. when it rises one digit less than the full) it is looked after by Pitris along with Devas, and hence it is known as Anumati Purnimā.
39. The Moon shines very brilliantly on the full moon night. Sages call it Rākā because the Moon delights then.
40. The night on which the Moon and the Sun stay together in the same constellation is called Amavasya. It is the fifteenth night (after the full moon).
41. The Moon is clear on the full moon day. The moon and the Sun are full in the afternoon and see each other in the Vyatīpåta. That is the full moon day.
42. When (the period of Amavasya) is over, the Sun and the Moon coming together see each other, it is called Darsha.
43-44. In the Amavasya, at the joints of the Parvans, there is the short time of two Lavas—the time taken to utter the two syllables ku-hu. It is remembered to be the time (for the sacred rites). In the Amavasya when the Moon is completely invisible, it comes into contact with the Sun from the midday to the midnight. It suddenly gets released from the Sun in the morning. The Sun comes out in the midday, after remaining in conjunction for two Kalās.
45-46. On the Pratipad day of the bright hall, the Moon gets released from the Sun’s disc. The time of getting released from the disc is the appropriate time for Ahuti of Darsha and Vaşhatkriyā. The time of Amāvāsyä shall be known as Rutumukha (first day of the season).
47. During the day in the Amavasya Parvan in the dark half) the Moon remains emaciated. Therefore, on the Amāvāsyā day the Sun is swallowed by the evil planets in the firmament,
48. The names of the Tithis have been assigned by the honoured and sensible scholars in accordance with the digits of the Moon.
49-50. The Sun and the Moon see each other on that day. It comes out and separates itself from the disc of the Sun gradually. For the duration of two Lavas, the Moon touches the Sun in the course of the day and the night. That is the auspicious) time for Darśha and Vaşhatkriyā.
51. The Amāvāsyă (which gets mixed with the Pratipad, the first day, of the next fortnight for) the duration of as much time as is required for the cuckoo to utter Ku-hū is called Ku-hū.
52. (Defective) When the Moonis emaciated (due to loss of digits) yet has the remnant of a (slight digit of the measure of) Sinīvāli and the Amavasyā enters the Sun (gets mixed up with the last part of the chaturdašhi day), it is called Şinīvāli.
53. The duration of Parvan in both is equal. Vaşhatkriyā in the Vyatīpåta of the Sun and the Moon (is forbidden?). The two types of full moon (i.e. Anumati and Rākā) have already been explained.
54. The auspicious time on the Pratipad and Pūrnimă is for the duration of two Mātrās. The auspicious time in Ku-hū and Sinīvāli is also the same (two mäträs).
55. The auspicious time when the Moon is in the spheres of the Sun and fire has the duration of one kala.
56. Thus, it is the bright half (in which) during the ‘joints’ of Parvans of night the glorious Moon with its full disc gets eclipsed.
As the Moon is replenished in the fifteenth (day) it is Pūrnimă (the full moon day).
57. In fifteen nights the Moon develops fully by putting on fifteen Kalās, adding one everyday. There is no sixteenth Kala in the Moon. On the fifteenth day after the full moon, it becomes emaciated completely.
58. Thus are these Pitris, Devas, the drinkers of Soma and the replenishers of Soma, Artavas. and Rutus (seasons). Hence Devas worship them.
59. Henceforth I shall describe the Pitřis who partake of the monthly Shrāddha. I shall mention their goal, their inherent strength and the procedure of the Shrāddha.
60. The departure of the deceased and their return cannot be comprehended even by well-accomplished penance. Then how can it be perceived through the physical eye?
61. These Pitris who are Shraddhadevas, are known as Laukika (Worldly) Pitris. Devas, Saumyas and Yajvans are all Ayonijas (not born of a womb).
62. All these Pitris are Devas, for the latter make them flourish. There are human Pitris while others are proclaimed as Laukika (worldly) Pitris.
63. (The human Pitris are) father, grand-father, great-grand father. Those who perform Yajñas with Soma are known as Soma-sacrificers.
64. Those who are mentioned as Yajvans are Barhişhads. Engaged in holy rites, they remain happy and content till they take another body.
65-67. Those who perform sacrifices and preside over them are known as Agnishvättas. Those who adhere to their duties in virtue of their stages in life, those who closely follow the traditions, those who do not blunder in the performance of their rites with faith, those who are engaged in the holy rites till death, after being endowed with celibacy, penance, Yajña, progeny, faith, learning and charitable gifts (are also called Agnişhvāttas.)
68. After reaching heaven they rejoice along with Devas, Pitris and the subtle-bodied Soma-drinkers and they worship Pitrimāns (?)
69. Only those who performed holy rites and were blessed with progeny are praised. Oblations and food-offerings are given to them by their kinsmen and persons born of their families.
70. Partaking of the monthly Shräddha, the Somalaukikas become satisfied. They are human Pitris and partake of monthly Shraddhas.
71-73. Others get entangled in their actions and rebirths in wombs. Fallen from their Ashrama duties and devoid of Svadhā and Svähā, these wicked persons with their bodies pierced be come ghosts in the abode of Yama, They bewail their former acts in their abodes of torture. They live long, (are) dry, pale, naked, hungry and thirsty, wandering here and there.
74. Desirous of water, they roam hither and thither near rivers, lakes, tanks and wells. They covet foodstuffs left by others. They tremble and move about here and there.
75-76. They move from one place of torture to another. They are thrown in different hells like Shālmali, Vaitarani, Kumbhīpāka, Karambhavāluka, Asipatravana and Shilasampeşhana by (as a result of) their own activities.
77-78. It is here that they have their miserable hellish abodes devoid of joys of heaven. Offering three Pindas to those who passed to the other world by uttering their names and Gotras, they offer Piņdas anticlockwise on the ground strewn over with Kusha grass. Thus they propitiate the Pitris abiding in their places after death (or in their abodes as Pretas or Ghosts).
79-80. Those who do not go to the abode of torture are born in any of the five types of living beings according to their (previous) activities. Whatever may be the birth taken by them, whether of animals or of immobile beings, they get their natural food in their respective births as a result of the offerings of food by the kinsmen in the course of Shraddha.
81. The offering of food in Shraddha shall be made at the auspicious time to deserving persons. Then alone it reaches the place where the departed kinsman stays.
82. Just as the calf is able to seek and find out its mother-cow even if it is lost among other cows, so also the mantra chanted in the course of Shrāddha carries the gifts to the Pitrus.
83. So also the Shraddha offered through the Mantras reaches the manes. So Sanatkumāra, who had discovered the movements of the departed souls by his divine vision, could explain how food in Shrāddha could reach the manes.
84. These Pitris, are known as Bahvikas, Uşhmapas and Diväkirtyas. The dark half is their day-time and the bright half is their night for sleep.
85. Thus these Pitris are Devas and Devas are Pitris. Rutus and Artavas are declared as Pitris mutually.
86. Thus these godly Pitris and the human ones are delighted by Shrāddha rites offered to them.
87. Thus Pitris have been explained. The greatness of Pitris, the imbibers of Soma, is decisively mentioned in the Puraņas.
88-89. Thus all these have been briefly explained: the contact of Purūravas with the Sun, Pitris and the Moon, his acquisition of the nectar and the performance of the Tarpaņa to Pitris, the duration of the full moon and the new moon and the abode of Pitris. This is the eternal Sharga (Creation).
90. The Universal form of all has been mentioned but partially. It is impossible to enumerate (describe) it in full. It should be trusted faithfully by one who wishes prosperity.
91. The creation of Svayambhuva Manu has indeed been described by me in detail and in accordance with the sequence. What more should I describe to you?