Tarpa A Mantras
Tarpa A Mantras
Tarpa A 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.
This mantra is taken from atharva veda, where it appears (in the
paipālāda saṃhitā) with slight differences as shown below:
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";
“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.
ஹிரூர்ணாம்ருது |
ஸக்ருத் ஆச்சிந்நம் பர்
ஸ்யோநம் பித்ருப்யஸ்த்வாபராம்யஹம் |
அஸ்மிந் ஸீதந்து மே பிதரஃ ஸோம்யாஃ |
பிதாமஹைஃ ப்ரபிதாமஹைஸ்சாநுகைஃ ஸஹ || தை. ப்ரா.௩.௭.௪.௰
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.
* 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?
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.
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.
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:-
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;
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).
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.
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.
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.
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 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
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.
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 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.
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.
"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.
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.
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.
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.