VISHNU PURANA. - BOOK
III. CHAP. XV.
CHAP. XV.--What
Brahmans are to be entertained at S'raddhas. Different prayers to be recited.
Offerings of food to be presented to deceased ancestors.
What Brahmans are to
be entertained at S'raddhas. Different prayers to be recited. Offerings of food
to be presented to deceased ancestors.
VISHNU
PURANA. - BOOK III. CHAP. XII.
VISHNU
PURANA. - BOOK III. CHAP. XI.
VISHNU
PURANA. - BOOK III. CHAP. X
VISHNU
PURANA. - BOOK III. CHAP. IX
VISHNU
PURANA. - BOOK III. CHAP. VIII
VISHNU
PURANA. - BOOK III. CHAP. VII.
VISHNU
PURANA. - BOOK III. CHAP. VI
VISHNU
PURANA. - BOOK III. CHAP. V
VISHNU
PURANA. - BOOK III. CHAP. IV
VISHNU
PURANA. - BOOK III.- CHAP. III
VISHNU
PURANA. - BOOK III.- CHAP. II.
चंद्रकांता
(उपन्यास) पहला अध्याय : देवकीनन्दन खत्री
खूनी औरत का
सात खून (उपन्यास) : किशोरी लाल गोस्वामी
ब्राह्मण की
बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)
SELF-SUGGESTION AND
THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM LONG
VISHNU PURAN-BOOK I
- CHAPTER 11-22
VISHNU PURANA. -
BOOK I. CHAP. 1. to 10
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
Read Also Next
Article- A Harmony of Faiths and Religions
इसे भी पढ़े-
भाग -2, ब्रह्मचर्य की प्राचीनता
वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
जीवन संग्राम -1, मिर्जापुर का परिचय
AURVA
proceeded.--"Hear next, oh prince, what description of Brahman should be
fed at ancestral ceremonies. he should be one studied in various triplets of
the Rich and Yajur Vedas; one who is acquainted with the six supplementary
sciences of the Vedas; one who understands the Vedas; one who practises the
duties they enjoin; one who exercises penance; a chanter of the principal
Sama-veda, an officiating priest, a sister's son, a daughter's son, a
son-in-law, a father-in-law, a maternal uncle, an ascetic, a Brahman who
maintains the five fires, a pupil, a kinsman; one who reverences his parents. A
man should first employ the Brahmans first specified in the principal obsequial
rite; and the others (commencing with the ministering priest) in the subsidiary
ceremonies instituted to gratify his ancestors.
"A false
friend, a man with ugly nails or black teeth, a ravisher, a Brahman who
neglects the service of fire and sacred study, a vender of the Soma plant, a
man accused of any crime, a thief, a calumniator, a Brahman who conducts
religious ceremonies for the vulgar; one who instructs his servant in holy
writ, or is instructed in it by his servant; the husband of a woman who has
been formerly betrothed to another; a man who is undutiful to his parents; the
protector of the husband of a woman of the servile caste, or the husband of a
woman of the servile caste; and a Brahman who ministers to idols--are not
proper persons to be invited to au ancestral offering. On the first day let a
judicious man invite eminent teachers of the Vedas, and other Brahmans; and
according to their directions determine what is to be dedicated to the gods,
and what to the Pitris. Associated with the Brahmans, let the institutor of an
obsequial rite abstain from anger and incontinence. He who having eaten himself
in a S'raddha, and fed Brahmans, and appointed them to their sacred offices, is
guilty of incontinence, thereby sentences his progenitors to shameful
suffering. In the first place, the Brahmans before described are to be invited;
but those holy men who come to the house without an invitation are also to be entertained.
The guests are to be reverently received with water for their feet, and the
like; and the entertainer, holding holy grass in his hand, is to place them,
after they have rinsed their mouths, upon seats. An uneven number of Brahmans
is to be invited in sacrifices to the manes; an even or uneven number in those
presented to the gods; or one only on each occasion.
"Then let the
householder, inspired by religious faith, offer oblations to the maternal
grandfather, along with the worship of the Vis'wadevas, or the ceremony called
Vais'wadeva, which comprehends offerings to both paternal and maternal
ancestors, and to ancestors in general. Let him feed the Brahmans who are
appropriated to the gods, and to maternal ancestors, with their faces to the
north; and those set apart for the paternal ancestors, and ancestors in
general, with their faces to the east. Some say that the viands of the S'raddha
should be kept distinct for these two sets of ancestors, but others maintain
that they are to be fed with the same food, at the same time. Having spread
Kus'a grass for seats, and offered libations according to rule, let the
sensible man invoke the deities, with the concurrence of the Brahmans who are
present. Let the man who is acquainted with the ritual offer a libation to the
gods with water and barley, having presented to them flowers, perfumes, and
incense. Let him offer the same to the Pitris, placed upon his left; and with
the consent of the Brahmans, having first provided seats of Kus'a grass
doubled, let him invoke with the usual prayers the manes to the ceremony,
offering a libation, on his left hand, of water and sesamum. He will then, with
the permission of the Brahmans, give food to any guest who arrives at the time,
or who is desirous of victuals, or who is passing along the road; for holy
saints and ascetics, benefactors of mankind, are traversing this earth,
disguised in various shapes. On this account let a prudent man welcome a person
who arrives at such a season; for inattention to a guest frustrates the
consequences of an ancestral offering.
"The sacrificer
is then to offer food, without salt or seasoning, to fire, three several times,
with the consent of the assistant Brahmans; exclaiming first, 'To fire, the
vehicle of the oblations; to the manes Swaha!' Next addressing the oblation to
Soma, the lord of the progenitors; and giving the third to Vaivaswata. He is
then to place a very little of the residue of the oblation in the dishes of the
Brahmans; and next, presenting them with choice viands, well dressed and
seasoned, and abundant, he is to request them civilly to partake of it at their
pleasure. The Brahmans are to eat of such food attentively, in silence, with
cheerful countenances, and at their ease. The sacrificer is to give it to them,
not churlishly, nor hurriedly, but with devout faith.
"Having next
recited the prayer for the discomfiture of malignant spirits, and scattered
sesamum-seeds upon the ground, the Brahmans who have been fed are to be
addressed, in common with the ancestors of the sacrificer, in this manner: 'May
my father, grandfather, and great grandfather, in the persons of these
Brahmans, receive satisfaction! May my father, grandfather, and great
grandfather derive nutriment from these oblations to fire! May my father,
grandfather, and great grandfather derive satisfaction from the balls of food
placed by me upon the ground! May my father, grandfather, and great grandfather
be pleased with what I have this day offered them in faith! May my maternal
grandfather, his father, and his father, also enjoy contentment from my
offerings! May all the gods experience gratification, and all evil beings
perish! May the lord of sacrifice, the imperishable deity Hari, be the acceptor
of all oblations made to the manes or the gods! and may all malignant spirits,
and enemies of the deities, depart from the rite.'
"When the
Brahmans have eaten sufficiently, the worshipper must scatter some of the food
upon the ground, and present them individually with water to rinse their
mouths; then, with their assent, he may place upon the ground balls made up of
boiled rice and condiments, along with sesamum-seeds. With the part of his hand
sacred to the manes he must offer sesamum-seeds, and water from his joined
palms; and with the same part of his hand he must present cakes to his maternal
ancestors. He should in lonely places, naturally beautiful, and by the side of
sacred streams, diligently make presents (to the manes and the Brahmans). Upon
Kus'a grass, the tips of which are pointed to the south, and lying near the
fragments of the meat, let the householder present the first ball of food,
consecrated with flowers and incense, to his father; the second to his
grandfather; and the third to his great grandfather; and let him satisfy those
who are contented with the wipings of his hand, by wiping it with the roots of
Kus'a grass [*13]. After presenting balls of food to his maternal ancestors in
the same manner, accompanied by perfumes and incense, he is to give to the
principal Brahmans water to rinse their mouths; and then, with attention and
piety, he is to give the Brahmans gifts, according to his power, soliciting
their benedictions, accompanied with the exclamation 'Swadha [*14]!' Having
made presents to the Brahmans, he is to address himself to the gods, saying,
'May they who are the Vis'wadevas be pleased with this oblation!' Having thus
said, and the blessings to be solicited having been granted by the Brahmans, he
is to dismiss first the paternal ancestors, and then the gods. The order is the
same with the maternal ancestors and the gods in respect to food, donation, and
dismissal. Commencing with the washing of the feet, until the dismissing of the
gods and Brahmans, the ceremonies are to be performed first for paternal
ancestors, and then for ancestors on the mother's side. Let him dismiss the
Brahmans with kindly speeches and profound respect, and attend upon them at the
end of the S'raddha; until permitted by them to return. The wise man will then
perform the invariable worship of the Vis'wadevas, and take' his own meal along
with his friends, his kinsmen, and his dependants.
"In this manner
an enlightened householder will celebrate the obsequial worship of his paternal
and maternal ancestors, who, satisfied by his offerings, will grant him all his
desires. Three things are held pure at obsequies, a daughter's son, a Nepal
blanket, and sesamum-seeds; and the gift, or naming, or sight of silver is also
propitious. The person offering a S'raddha should avoid anger, walking about,
and hurry; these three things are very objectionable. The Vis'wadevas, and
paternal and maternal ancestors, and the living members of a man's family are
all nourished by the offerer of ancestral oblations.
"The class of
Pitris derives support from the moon, and the moon is sustained by acts of
austere devotion. Hence the appointment of one who practises austerities is
most desirable. A Yogi set before a thousand Brahmans enables the institutor of
obsequial rites to enjoy all his desires."
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