कल्पान्तरे विश्वासटिप्पन्यः

CHAPTER XX

VAISVADEVA Vaiśvadeva.-offering of cooked food to all Gods ).

Daksa ( II. 56 ) says that in the 5th part of the day a house holder has to allow distribution of food according to his ability to the gods, Manes, men and even insects. Vai vadeva is to be offered according to Śatātapa ( quoted by Medhātithi on Manu V, 7 and by Aparārka p. 142) in the gphya fire if one has preserved it, or in the ordinary fire. If no fire is available one may offer it even in water or on the bare ground. Laghu. Vyāga II. 52 says the same.

Somo medieval works like the Smrtyarthagāra and the Par, M. (I. part 1, p. 389 ) state that vaiśvadeva really com prises the three daily sacrifices viz. devayajña, bhūtayajña and pitsyajña. The rite is so called because in it sacrifice is offered to all the gods or because food is cooked therein for all the gods. 1763 But in the ancient gphyasūtras the three yajñas are kept distinct. In the Āśv. gr. III. 1 the five daily sacrifices are enumerated, but only one, the brahmayajña, is thereafter described in detail and we have to understand that Vaiśvadeva bas already been dealt with under homa in Āśv, gr I. 2. 1-2 and that I. 2. 3-10 is concerned with bbūtayajña or baliharana, out of which the 7th sūtra contemplates an offering to Visve-devas and sūtra 10 an offering of cooked food to pitrs. The Sān. gr. II. 14 speaks of Vaiśvadeva, wbile Gobhila gr. I. 4. 1-15, Khādira gr. I. 5. 22-35 speak of balibarapa only. Panini VI. 2. 39 teaches the accent of ‘kṣullaka-vaiśvadeva’ (as & compound). Vaik. 1784 VI. 17 expressly says that devayajña is the home to the gods offered with cooked food meant for all the gods. According to Gautaina (V.9) the deities of vaiśvadevo are Agoi, Dhanvantari, Viśve-devas, Prajāpati and Sviṣtakrt (Agni). According 1785 to Manu (III. 84-86) the deities are Agni,

h a tmugurarea geya i quart p. 47; a gay भूतपज्ञपितृयज्ञानयोपि वैश्वदेवशब्देनोच्यन्ते। यत्र विश्वे देवा इज्यन्ते तवैश्वदेविक कर्म देव

Fa# 49 Finistrada 1967. AT. I. part 1 p. 389. 1764. Tuan Gratial OT: HTTFRITT VI. 17.

In offering food one will have to say spre ET#TATT FUTET, WATATTI FATET,… REST FTET. In modern times the formula is WO FUTET FTTH A and 80 00.

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Soma, Agnisoma, the Vis ve-devas, Dhanvantari, Kubū, Anumati, Prajapati, Dyāyāpsthivi, (Agni) Sviṣtakrt. The Sān. gr. II. 14. 4 gives the names of ten deities that are slightly different from the list of Manu. According to Pār, gr. II. 9 the deities are Brahmā, Prajāpati, Gșhyā, Kaśyapa and Anumati; while the Viṣṇu Dh. S. 67. 1-3 ( quoted in the Gr. R. p. 278 ) states that Vaiśvadeva is to be offered to Vasudeva, Samkarṣana, Aniruddha, Puruṣa, Satya, Aoyuta, Agni, Soma, Mitra, Varuna, Indra, Indrāgni, Visve-devas, Prajapati, Anumati, Dhanvantari, Vastospati, ( Agni) Sviṣtakýt. Vide Bhār, gļ. III. 12. Mānava gr. II. 12. 1-2, Kathaka gļ, 54, Vaik. III. 7 for other lists of deities in Vaiśvadeva. It is on account of this divergence that digests like the Madanapārijata (p. 317) say that Vaiśve deva is of two kinds, viz. what is common to all smrtis like that of Manu and secondly what is stated in one’s own gphyasūtra. The Sm. O. (I. p. 212 )**** says the same.

All ancient smrtis say that Vaiśvadeva is to be performed twice, once in the morning and then in the evening. Vide Asy. gr. I. 2. 1, Vas. Dh. S, XI. 3, Manu III. 121, Viṣṇu Dh. S. 59. 13, Gobhila II. 34. But in later times it came to be performed only once in the morning and the saṅkalpa includes both in one statement.1787 The verses justo damūna’ ( Rs. V. 4. 5) and *ehyagna’ (Rg. I. 76. 2) are used in invoking Agni, then the Verse catvāri sýnga’ (Rg. IV, 58. 3) and several ordinary verses describing the characteristics of Agni are employed for the dhyana ( contemplation) of Agni. From the food cooked for one’s meal, & portion is taken out in another vessel, and covered with clarified butter; it is then divided into three parts. Then one places one’s left hand on one’s beart and with the right hand takes up from one portion of the food morsels equal to a ripe myrobalan fruit, presses it with one’s right thumb and offers it with the right band to Sūrya, Prajāpati, Soma Vanaspati, Agni-soma, Indragni, Dyāvāprthivi, Dhanvantari, Indra, Viūve Devas, Brahmā. Then holy ashes are taken from the fire with the mantra ’ mi nastoke’ (Rg. I. 114. 8 ) and ashes are applied to the forehead, the throat, the navel, the right and left shoulders and the head with certain mantras and & concluding prayer is

4 sotia fuprema TUT I FOTe quoted in agro I. p.212.
The संकल्प in modern times is ममोपासारितक्षयद्वारा श्रीपरमेश्वर प्रीत्यर्धमात्माजसंस्कार-पानाजीमतदोषपरिहारार्थ प्रातदेवं सार्यवैश्वदेवं च सह मन्त्रेण करिष्ये।

Ch. XX)

Vaiśvadera

743

offered to Agni to bestow intelligence, memory, fame &o. as set out below. 1768

Medieval digests like the Mit. (on Yāj. I. 103 ) discuss the question whether vaiśvadeva is puruṣārtha only (i.e. recommend ed to men for effecting some beneficent consequence to them) or whether it is puruṣārtba as well as a rite for effeoting a samskāra ( unseen or spiritual result) of the food cooked. In the latter case food will be pradhāna ( the principal matter ) and vaiśvadeva will be secondary; but in the former case ( i. e. if it were only puruṣartha ) food will be secondary and Vaiśva deva principal. Relying “788 on Aśv. gr. I. 2. 1 some say that Vaiśvadeva is meant as a samskāra of food and relying on Āśv. gr. III. 1. 1 and 4 others say that it is puruṣārtha. The Mit. declares that vaiśvadeva is puruṣārtha only, as Manu (II. 28 ) holds that the human body is rendered fit for spiritual know ledge by the daily yajñas and by other sacrifices and that if vaiśvadeva is not puruṣartha alone, each time food is cooked in the day (on account of the sudden advent of many guests ) vai vadeva would have to be performed several times in the day; but Manu III. 108 forbids & fresh vaiśvadeva in such a case. Sm. C. (I. p. 213 ) and Par, M. (1. 1. p. 390 ) bold the same view. The Smrtyarthasāra p. 46 and Laghu-Asvalāyana I. 116 hold the view that vai vadova is both for the samakāra of the householder and also of the food. 1790

There was divergence of view on other questions viz. whether vaiśvadeva was to be performed before srāddha or after it and whether food for vaiśvadeva was to be separately cooked from that meant for śrāddba. Aparārka P. 462 sets out the conflicting views on the first question and says that for vaiśV8 deva there are three options, viz. it may be performed imme diately after food is ready, or it may be offered after baliharana or it may be performed after sraddha is finished. The Madana.

54 Hạta dee I have 34 Tổ 5ā 1 TRỆT 341 - पमिति नाभौ। यद्देवानां ध्यायुषमिति दक्षिणस्कन्धे । तन्मे अस्तु व्यायुषमिति धामस्कन्धे । सर्व मस्तु शतायुषमिति शिरसि । ओं च मे स्वरश्च मे यज्ञोप च ते नमश्च । पत्ते न्यूनं तस्मै त उप यत्तेतिरिक्त तस्मै ते नमः । अग्नये नमः । स्वस्ति । श्रद्धा मेधां यशः प्रज्ञो विद्या बुद्धि श्रियं per i sig seiret # 9 1. The words …… #H: occur in 37*. *..1. 11. 15.

1769.90 Ruppers Featu PTT 1919 191TT. 5. I. 2. 1. ; HTUTET: T UT: 1 ATHLETETT: guiar i 311T. III. 1. 1 and 4.

1770, Urut TOT of meer i WWFT PAR EHFHOTO FARM are p. 46; guru Trisury i PATIWY. ATT I. 116.

| Ch. XX

pārijata p. 320 and Bphat-Parāsara p. 156 hold that vaiśvadova must be performed before sraddha. Vide Smptimuktāpbala (abnika pp. 406-407) also; on the other hand Anuśāsana-parva ( 97. 16-18 ) directs that on śrāddba day, pitr-tarpana comes first, then offering of bali, and then vaihvadeva. The Madanapārijāta p. 318 says that the food for the vaiśvadeva must be separately cooked from what is meant for śrāddha. In the case of a joint family of father and sons or of several brothers, the father alone performs vaiśvadeva or the eldest brother ; but if the father or eldest brother is unable to do it himself, a son or younger brother may offer it at his bidding (Laghu-Asvalāyana I. 117-119 ).

The food to be offered should be sprinkled over with ghee or with curds or milk but not with oil or salt. Ap. Dh. 8.1771 II. 6. 15. 12-14 prescribes that there is to be no homa of ksāra and lavara (vide note 723 above) and also of food that is mixed up with inferior food (like kulattha &c.); but if one is com pelled to offer inferior food in vaiśvadeva ( owing to poverty &c. ) he should take some hot ashes from the grhys or ordinary fire towards the north of the fire and offer the food in the ashes. The Smstyarthasara We p. 47 states that cereals like gram and māṣa beans are not to be used in vaiśvadeva food. Even when & man was not going to eat on a particular day he had to offer vaidvadeva (Aparārka p. 145 ). If he could afford no food, he was to offer fruits, roots or even water. 1773 He who has no gpbya fire may offer vai vadeva food into the ordinary fire with only the vyāhṛtis and the rest may be left for crows.

Ap. Dh. S. (II. 2. 3. 1 and 4) says that vaiśvadeva food should be cooked by dryas ( persons of the twice-born olasges ) that are purified (by bathing &c.), or sūdras supervised by aryas may cook the food.1774 Medieval writers remarked, as usual, that the latter rule about sūdras being cooks applied only to another age.1775 Ap. Dh, S. (II. 2. 3. 10-11) further says

1771.7 T UET a 1 791477 LETTI 3016774 via aia. roof Frau af THAN TH FUTET I 2919. 4. . II, 6. 15, 12-14.

a 906 Art

A groFusi on maga farm hai THT p. 47.

i da martu na : 1 Tarragona quoted by Pag. I p. 212 und Ketas. ( a p. 398 ).
STUF: ya Serengi i wolf TT TT VET: Firati i WIT. H. II. 2. 3. 1 and 4.
Anarrarafeer …..Hatt: - Home बामणादिषु सस्य पचनादिकिपापि च इति कलियुगनिषिद्धधर्मेषु माये स्मरणात् ।

is. ( p. 399 ).

Oh. XX)

Vaiśvadeur

745

that when the food is ready i.e. cooked, the cook should announce while standing, to the owner of the house it is ready and the owner should reply ’ it (food) is auspiciously roady, it is food that gives supremacy; may it not be lost.’ If no vaiśvadeva is performed on any day, the householder had to fast the day and night (Gobhila-smrti III. 120). Daksa II. 62 and Yama condemn to hell him who takes his own meal without offering Vaidvadeva, when he is not himself in distress or difficulty. 1778

It has been stated above (p.158) that the gūdra was to offer all the five yajñas without Vedic or Paurānio mantras, but only with the word ’namaḥ’and he was to use uncooked food for vai vedeva. Vide Yaj. I. 121 and the Mit, thereon and Ahnikaprakāśa, p. 401.

Baliharana or Bhūtayajña :-Here also there is some diver gence between the ancient gshya-sūtras and medieval and modern practice. The Asv. gr. I. 2. 3-11 deals with this. The deities to whom bali (or part of the food taken out when per forming vai vadova) is offered are: to the same deities to whom the devayajna is offered as stated above, to the waters, to herbs and trees, to the house, to the domestio deities, to the deities of the ground (on which the house is built), to Indra and Indra’s men, to Yama and Yama’s men, to Varuna and Varuna’s men, to Soma and Soma’s men ( these are offered in the several quarters 1777 ), to Brahman and Brahman’s men in the middle, to the Viśve-devas, to all day-walking beings, to the Rakṣases towards the north ; svadha to the pitṛs (Manes )-with these words he should pour out the remnant of the food to the south, while wearing the sacred thread suspended over the right shoulder. Aśv. adds that if baliharana is performed by night then the words to all night-walking beings’ are used instead of ’to all day-walking beings’.

Gobhila gr. I. 4. 5-15, Pār. gr. II. 9 and other grhya sūtras, Ap. Dh. S. IL. 2. 3. 15-II. 2. 4. 9, Gautama V. 10-15, differ con siderably from the above in several respects. But for want of space no reference can be made to these differences.

In bhūtayajia, bali is to be 1778 offered not into fire but on the ground, which is to be wiped with the hand and sprinkled

27679779 Saturę fi # # F A TITUTE # 4# quoted in Fyfar. I. p. 213.
9, TH, Tror and are the presiding deities of the cast, south, west and north reepectively.
eftert on R ATTI a aftuarire ce quruf gori 319. 7. 8. II. 2. 3. 15 ; Tugaskop prez4 gura FETTUFTT P. 47.
D. 94

746

with water, and then the bali is to be put down and water is poured on it thereafter. Vide Ap. Dh. 8. II. 2. 3. 15. The Āp. Dh. S. (II. 4. 9. 5-6 ) prescribes that one should make all including dogs and cāṇdālas participators in the food cooked for vaiśvadeva and adds the view of some (which he disapproves) that one should not give food to the un deserving.779 Manu III. 87-93 says that after performing vais vadeva one should offer balis in all directions to Indra, Yama, Varuna, Soms and their followers, a bali to Maruts on the door, to waters a bali in water, a bali to the trees in mortar and pestle, a bali to Srl on the top of the house, to Bhadrakāli at the foot of the house, to Brahmā and Vāstospati in the midst of the house ; a bali may be thrown up in the sky to Visve Devas, to the day-walking beings (when baliharans is done by day) and to night-walking beings ( by night); a bali should be offered to the prosperity of all on the first floor 1780 and all the remaining portion of the food for balis should be offered to the manes towards the south ; the householder sbould lightly ( 80 that no dust will get mixed with it) offer on the ground some food to dogs, to outcasts, to cāndalas, to those suffering from loathsome diseases (such as leprosy), to crows and insects. Yāj. I. 103 calls upon the householder to throw food to dogs, cāṇdālas and crows on the ground.“781

These directions to give food even to outcasts, dogs and birds were the outcome of the noble sentiment of universal kindliness and charity, the idea that One Spirit pervades and illumines the meanest of creatures and binds all together. The Śān. gr. (II, 14 )1788 winds up its vaiśvadeva section with this fine exhortation “let him throw food to dogs, to śvapacas (eaters

Antra este fita: fieravate I TETETT Tunara 1 3119. 9. II. 4. 9. 5-6.
Some hold that bali is to be offered on the ground at the top (where the head lies ) of the bed of the bouse-holder and at the other end of the bed. ygaret in Manu III. 91 is explained by the TUFUATA p. 279 as the latrine and privy at the back of the house.
garam garam

I spent that areTOT T TAPATU # 17. 1. 103.

अभ्यः श्वपचेभ्यश्च पयोम्पच वपेत् भूमापिति नानसमश्नीयाको म पूर्व HR Fitrat Pat st. 7. II. 14. 22–26. Rg. X. 117. 6 is HIGR

पिन्वते अमचेवाः सत्यं बवीमि पध इत्स तस्य । मार्यमणे पुण्यति नो सखाप केवलामो भवति Bert H. With the last quarter may be compared the worstar III. 13 ‘gue U OTOT RA T 11. Vide also Manu III. 118 spd Vippu Dh. 8. 67, 43 for the same idea.

Ch. xx

Vaiśvadeva-Baliharana

of dog-flesh), to birds on the ground 3; let him eat nothing with out having out off a portion (to be offered as a bali); let him not eat alone, nor before others ( relatives and guests ), since the mantra says ’the fool gets food in vain’ (Rg. X. 117.6).’ The Mahabharata (Vanaparva II. 59 ) says that offering food to dogs, svapacas and birds on the ground is known as vaivadeva, whioh is performed in the morning and evening. The same Verse occurs at Anusasanaparva 97.22-23. Aparārka p. 145 says that vaiśvadeva comprises all actions from the offering into fire oblations of food up to the throwing of food to dogs and the like in the morning and the evening.

In modern times the way in which balis are offered and their number are set out in the diagram balow. The one drawn is for the morning baliharana. For the svening one the only change necessary would be to put ‘agnaye svāha ’ ( No. 1 ) in place of sūryāya svāhā’ and ’naktam-cāribhyaḥ’ for * divā. oaribhyah’ in No. 27. The word ‘svāha ’ is not repeated in the diagram after each name'783 for the sake of space. Manu III. 121 prescribes that bali is offered in the evening by the wife but without mantras ( i. e. she is not to repeat the mantras) ‘Indrāya svaha.’ &c., but only to contemplate on the several deities,

इन्वाय स्वाहा 16 इन्द्रपुरुषेभ्यः 17

बास्तव्यताम्पः सूर्यायचा

रक्षोभ्यः

स्वधाषितम्या

तय गृहदवताम्या

पतये सोमायवना

समकादिमनुष्येभ्यो

ब्रह्मपुरुषेण्यः

विश्वेभ्यो देवेभ्यः

। दक्षिण

सोमपुरुषग्य

सोमपुरुषेम्पः सोमाय

यमपुरुषाय पमाप

सर्वेभ्यो भूसेग्यो दिवाचारिया

श्यामा

यो धापा टायफाय

पक्षणाप 20

बरुणपुरपेन्या748

( Oh. XX

Pitryajña :The word occurs in Rg. X. 16. 10, but its exact meaning is not certain. Pitryajña may be performed in either of three ways as stated above (on p. 700 ) viz. by tarpana ( Manu III. 70 and 283 ), or by performing baliharaṇa in which remnants of bali food are to be offered to the pitrs (Menu III. 91 and Asv. gp. I. 2. 11) or by performing sraddha daily with food on inviting at least one brahmaṇa for dinner (Manu III. 82-83). Sraddhas will be dealt with later and the other two ( tarpaṇa and baliharana ) have already been dealt with. In this daily śrāddha 1784 there is no offering of pindas ( balls of rice ) and the several strict rules and procedure of the pārvana śrāddha do not apply.

Forrar o frequest f ai purit Poona frase सोपोविश्य भोजयेत् । आवाहन स्वधाकार पिणानोकरणादिकम् । ब्रह्मचादि नियमो विन्चे देवास्तमित्यमादे स्पजेदेताम्भोज्यम प्रकल्पयेत् । व्यास in स्मृतिह. (भाहिक A 402 ).