The Law Code of Yājñavalkya 1.10: atha śrāddhaparkaraṇam

Now begins the section on śrāddha. A śrāddha is the relinquishment, with faith, of edible matter or its equivalent, dedicated to deceased ancestors. And that is of two kinds: pārvaṇa and ekoddiṣṭa. Among them, that which is performed dedicated to three generations of ancestors is pārvaṇa. That which is performed dedicated to a single ancestor is ekoddiṣṭa. And it is further of three kinds: daily (nitya), occasional (naimittika), and optional (kāmya). There, the daily is enjoined upon fixed conditions, day after day, on new moons, the aṣṭakā days, and the like. The occasional is enjoined upon non-fixed conditions, such as the birth of a son and the like. The optional is prescribed upon the condition of desiring a specific result, as when desiring heaven and the like, on lunar mansions such as Kṛttikā and lunar days. And it is again of five kinds: the daily śrāddha, pārvaṇa, vṛddhiśrāddha, ekoddiṣṭa, and sapiṇḍīkaraṇa. Among them, the daily śrāddha was stated in "food to the ancestors and humans" (YDh 1.104), and so forth. And Manu says likewise:

He should offer a daily śrāddha with grain food and the like or with water, / or even with milk, roots, and fruits, [producing] imperishable satisfaction for the ancestors. / (MDh 3.82)

Now, intending to show the pārvaṇa and vṛddhiśrāddha, he states their times:

The new moon, the aṣṭakās, an occasion of increase, the dark fortnight, the two solstices, / [abundance of] material, the acquisition of Brahmins, the equinox, the sun's passage into a new sign,

the Vyatīpāta yoga, the "elephant's shadow", an eclipse of the moon or the sun, / and an inclination towards a śrāddha: these are declared the times for a śrāddha.

The day on which the moon is not seen is the new moon (amāvāsyā); when it spans two days, that which spans the afternoon should be taken, because of the text, "the afternoon belongs to the ancestors." And the afternoon is the fourth part of the day divided into five parts, comprising three muhūrtas. The four aṣṭakās are on the eighth days of the four dark fortnights of the cold and dewy seasons, as stated by Āśvalāyana (ĀśGṛ 2.4.1). "Increase" (vṛddhiḥ) means the birth of a son and the like. "Dark fortnight" (kṛṣṇapakṣaḥ) means the waning fortnight. "The two solstices" are named the southern and northern. "Material" means rice-and-sesame porridge, black gram, and the like. "The acquisition of Brahmins" will be explained. "The two equinoxes" means the entry of the sun into Aries and Libra. "The sun's passage" means the movement of the sun from one zodiac sign to another. Although the solstices and equinoxes are established as being transitions (saṃkrānti), their separate mention is for demonstrating their superior fruit. "Vyatīpāta" is a particular astrological combination. "Elephant's shadow" (gajacchāyā) is defined as:

When the moon is in the asterism dedicated to the ancestors (Maghā), and the sun is in the Hand (Hasta), / whichever lunar day occurs then, that indeed is declared to be the elephant's shadow.

Some say it is the shadow of an actual elephant; that is not accepted here because the context is of times. "Eclipse" means the obscuration of the moon and sun. Also whenever there arises a desire for a śrāddha on the part of the performer. By the word "and" (ca) are included the beginnings of the yugas and the like. These are the times for a śrāddha. Even though eating during an eclipse is prohibited by the rule "one must not eat during an eclipse of the moon or sun," nevertheless, the fault falls upon the eater, while there is religious prosperity for the giver. || 1.217 || 1.218

He states the qualifications of Brahmins for the four kinds of śrāddha to be described, distinct from the daily śrāddha:

Eminent in all the Vedas, a learned Vedic scholar, knower of Brahman, youthful, / knowing the meaning of the Vedas, singer of the Jyeṣṭhasāman, knower of the Trimadhu, knower of the Trisuparṇa,

"Eminent in all the Vedas" means capable of reciting the Rigveda and others continuously and without stumbling, with single-minded devotion. "A learned Vedic scholar" (śrotriyaḥ) means endowed with learning and study of the Veda. One who knows the Brahman to be described later is a "knower of Brahman" (brahmavit). "Youthful" (yuvā) means of middle age; this is a qualification applying to all of them. He who knows the meaning of the Mantras and Brāhmaṇas is a "knower of the meaning of the Vedas". The Jyeṣṭhasāman is a specific Sāman and the vow that is an auxiliary to studying it; one who studies it by performing that vow is a "singer of the Jyeṣṭhasāman" (jyeṣṭhasāmā). Trimadhu is a portion of the Rigveda and the vow associated with it; one who studies it by performing that vow is a "knower of the Trimadhu" (trimadhuḥ). Trisuparṇa is a portion of the Rigveda and Yajurveda and the vow associated with it; one who studies it by performing that vow is a "knower of the Trisuparṇa" (trisuparṇikaḥ). These Brahmins are the "acquisition of Brahmins", connecting with what will be said later. || 1.219

A sister's son, an officiating priest, a son-in-law, a sacrifice-patron, a father-in-law, a maternal uncle, / a Triṇāciketa, a daughter's son, a student, relatives by marriage, and kinsmen.

"A sister's son" is the son of one's sister. "An officiating priest" has the characteristics already stated. "A son-in-law" is the husband of one's daughter. The "Triṇāciketa" is a portion of the Yajurveda and the vow pertaining to it; one who studies that by observing that vow is a "Triṇāciketa." The rest is well known. And these are to be understood [as eligible] in the absence of the foremost [Brahmins], Vedic scholars, and so on mentioned earlier,

"This is indeed the primary rule in bestowing offerings to gods and ancestors; / but this secondary rule, never despised by the virtuous, has been proclaimed,"

because Manu, having spoken thus, mentioned the sister's son and others. || 1.220

Devoted to rituals, devoted to austerities, maintaining the five fires, celibate students, / and those devoted to their mother and father: [such] Brahmins are the perfection of a śrāddha.

"Devoted to rituals" means intent on performing prescribed duties. "Devoted to austerities" means having the character of ascetic practice. One who possesses the sabhya, the āvasathya, and the three sacrificial fires is one who "maintains the five fires"; also one who studies the knowledge of the five fires. A "celibate student" is both one preparing for household life and one remaining a lifelong student. "Devoted to their mother and father" means intent on honoring them. By the word "and" (ca), those devoted to knowledge and others [are included]. "Brahmins"—not Kshatriyas or others. "The perfection of a śrāddha" means the causes of attaining imperishable reward in śrāddhas. || 1.221

He states those who are to be excluded:

A diseased man, one with a deficient or redundant limb, a one-eyed man, likewise the son of a remarried woman, / a vow-breaker, a kuṇḍa, a golaka, one with diseased nails, and one with black teeth;

"A diseased man" is one afflicted by a major disease. One whose limb is deficient or redundant is "one with a deficient or redundant limb." One who sees with one eye is "a one-eyed man." By this very [exclusion], the blind, the deaf, one with pierced genitals, the bald, one with bad skin, and so forth are rejected. A "remarried woman" has the characteristics already stated; the son born of her is "the son of a remarried woman." A "vow-breaker" is one whose celibacy was breached during the very stage of celibacy. "A kuṇḍa and a golaka":

"Two sons are born of another's wife: a kuṇḍa and a golaka; / while the husband is alive he is a kuṇḍa, and when the husband has died he is a golaka,"

have the characteristics thus stated. "One with diseased nails" is one with defective nails. "One with black teeth" is one with dark teeth by nature. These are condemned at a śrāddha—such is the connection with what is to be stated later. || 1.222

A paid teacher, an impotent man, a defiler of maidens, an accused man, / a betrayer of friends, an informer, a seller of soma, one who marries before his elder brother;

One who teaches by taking wages is "a paid teacher"; and one who studies by paying wages is also [such a one]. "An impotent man" is a eunuch. One who defames a maiden with false or true defects is "a defiler of maidens." One who is accused falsely or truthfully of Brahmin-slaughter or the like is "an accused man." "A betrayer of friends" is one who acts treacherously toward friends. One who is inclined to proclaim the faults of others is "an informer." "A seller of soma" is a seller of soma at a sacrifice. A "parivindaka" is a younger brother who marries before his elder brother. When the elder brother has not taken a wife or has not established sacred fires, a younger brother who takes a wife or establishes sacred fires is a parivettā; whereas the elder brother is a parivitti. As Manu says:

"One who enters into union with a wife or the agnihotra while the elder brother remains [unmarried], / he is to be known as a parivettā, whereas the elder brother is a parivitti."

Likewise, the giver and the officiating priest too [are condemned],

"The parivitti, the parivettā, and the woman through whom the premature marriage takes place, / all of them go to hell, with the giver and the officiating priest as fourth and fifth,"

according to this statement of Manu. || 1.223

One who abandons mother, father, or guru; one who eats food from a kuṇḍa; the son of a degraded man; / the husband of a woman previously married to another; a thief; and those vile in conduct are condemned.

One who abandons mother, father, or guru without valid cause is "one who abandons mother, father, or guru." Likewise, one who abandons wife and son too,

"Both aged mother and father, a chaste wife, and an infant son / must be maintained even by committing a hundred misdeeds, Manu has declared,"

because of the equivalent designation. One who eats the food of a kuṇḍa is "one who eats food from a kuṇḍa." Likewise, of a golaka as well,

"One who eats the food of either of these two is declared a kuṇḍāśin,"

according to this text. A "degraded man" is one devoid of righteousness; his son is "the son of a degraded man." "A woman previously married to another" is a remarried woman; he is her husband. One who takes what is not given is "a thief." "Those vile in conduct" are those who act contrary to the sacred scriptures. By the word "and" (ca), gamblers, temple-priests, and others [are included]. These are condemned—that is, prohibited—at a śrāddha. Even though the unfitness of those other than these was established by the very presentation of qualified Brahmins through the phrase "the foremost in all the Vedas" and so forth, the restatement of the prohibition of certain men such as the diseased is for the sake of obtaining those who are free of prohibitions when Brahmins of the stated qualifications are unavailable. || 1.224

Having thus stated the times for śrāddha and the Brahmins, he now explains the procedure for the pārvaṇa rite:

He should invite the Brahmins on the preceding day, self-controlled and pure; / and they too must be restrained in deeds of mind, speech, and body.

He should invite the aforementioned Brahmins on the preceding day, saying, "May you grant me your time for the śrāddha"—that is, he should have them accept the invitation through a request. Or on the next day,

"On the preceding day or on the next day, when the rite of śrāddha has arrived, / he should properly invite at least three Brahmins, as described,"

according to this memory of Manu. "Self-controlled" means being free from grief, delusion, and the like, so that he does not become faulty; or "self-controlled" means he should have his senses restrained. "Pure" means ritually pure. By them also—the invited Brahmins—restraint and discipline in the activities of mind, speech, and body must be observed. || 1.225

In the afternoon, having honored those who have arrived with words of welcome, / holding kuśa grass in hand, he should seat them on seats after they have sipped water.

In the afternoon having the stated characteristics, having honored—that is, having called those invited Brahmins and worshipped them with words of welcome—he should, holding kuśa grass in hand, seat those who have washed their feet and sipped water on prepared seats, they too holding kuśa grass in hand. Although it is stated here generally "in the afternoon," nevertheless beginning at the kutapa hour and concluding within the five muhūrtas beginning with it brings greater spiritual benefit,

"The muhūrtas of the day are universally known to be fifteen; / among them, the eighth muhūrta is the time remembered as kutapa. / Because the sun constantly grows dull at midday, / therefore an undertaking commenced then is distinguished as yielding endless fruit. / The four muhūrtas subsequent to the kutapa muhūrta— / indeed, these five muhūrtas are deemed the dwelling-place of svadhā."

—on account of this statement. Likewise, other things useful in a ancestral rite (śrāddha) are also declared under the designation of kutapa:

"Midday, a rhinoceros-horn vessel, a Nepalese woollen blanket,
silver, darbha-grass, sesame seeds, cows, and a daughter's son is recorded as the eighth.
Sin is said to be 'despicable' (kutsita); because they destroy the distress produced by it,
these eight are well known as the kutapas."
(MatsPu 22.86–87) // 1.226

[He should seat Brahmins in] an even number for the divine [rites] according to ability, and likewise an odd number for the ancestral [rites],
in an enclosed, pure spot, sloping toward the south.

In the divine rite, that is, in an auspicious ancestral rite (ābhyudayika-śrāddha), he should seat an even, equal number of Brahmins. How? "According to ability," without exceeding one's capacity. There, two for the Viśvedevas; two for each of the three [female ancestors], namely the mother and others, or two for all three collectively; similarly, two for each of the father and others, or two for the three collectively; likewise, for the maternal grandfather and others; and for the three sets [of ancestors], the divine offering to all gods (vaiśvadeva) may be performed separately or jointly (tantra). "He should seat an odd number for the ancestral" is the construction, meaning an uneven number in a regular ancestral rite on a new moon day (pārvaṇaśrāddha). And this must be performed in an enclosed spot, covered on all sides, clean, smeared with cow-dung and the like, and sloping toward the south, inclined toward the southern direction. // 1.227

Since the statement "an odd number for the ancestral" might suggest an odd number even for the offering to all gods (vaiśvadeva) that is an auxiliary part of a pārvaṇa-śrāddha, the following is commenced: "Two in the divine..."

Two facing east in the divine rite, three facing north in the ancestral, or one for each;
and the same for the maternal grandfathers, or the offering to all gods may be common to both.

In the divine rite, for the Viśvedevas, two Brahmins should be seated facing east. Since "an odd number for the ancestral" would be too general, a specification is stated: "three in the ancestral." In the ancestral rite, in the place of the father and others, three should be seated facing north. He states an alternative view: "or one for each." He may seat one for the Viśvedevas and one for the ancestors. This is an optional alternative according to possibility. The invitation and other steps are the same for the maternal grandfathers' ancestral rite as well. Thus the view that two facing east in the divine, three facing north in the ancestral, or one for each, should be performed just like the ancestral rite for the paternal line. And in the rite for the paternal ancestors and in that for the maternal grandfathers, the offering to all gods may be performed separately or by a single combined procedure (tantra). The word tantra signifies a common collective performance. When, however, only two Brahmins are obtained, he should assign a plate for the Viśvedevas and employ one Brahmin for each of the two [sets of ancestors]. As Vasiṣṭha says:

"If he should feed only one Brahmin in an ancestral rite, how would the divine rite be accomplished there?
Taking up food in a vessel from all that has been prepared,
and placing it in a shrine of a deity, he should then proceed with the ancestral rite.
He should cast that food into the fire, or give it to a celibate student (brahmacārin)."
(VaDh 11.30–31) // 1.227

Having given water for washing the hands, and kuśa-grass for a seat-cushion (viṣṭara),
he should invoke [them], being permitted, with the verse "May the Viśvedevas...".

After that, having poured water into the hands of the Brahmins meant for the Viśvedevas, and having placed kuśa-grass for a seat-cushion, in an even number, folded double, on the seat toward the right, he should ask the Brahmins, "I shall invoke the Viśvedevas"; and being permitted by them saying "Invoke [them]!", he should invoke them with the verse "May the Viśvedevas come..." and with the smṛti mantra "May the venerable ones come...". And this must be performed wearing the sacred thread over the left shoulder (yajñopavītin) and circumambulating clockwise,

"Then, placing the sacred thread over the right shoulder (apasavya), counter-clockwise for the ancestors," (YDh 1.232)

—because of this specific rule remembered for the ancestral rite. // 1.229

Then, having scattered barley-grains around, [pouring] water into a vessel with a strainer of kuśa-grass (sapavitraka)
with the verse "May the goddess [be auspicious] to us...", and likewise barley-grains with "You are barley...",

he should pour the guest-water offering (arghya) into their hands with the mantra "O divine [waters]...".

Then, having scattered barley-grains around the ground clockwise near the Brahmins meant for the Viśvedevas; next, pouring water into a metallic or other vessel containing a purifying grass loop (sapavitraka) interlaid with a pair of kuśa blades, with the verse "May the divine waters be for our aid..."; and throwing in barley-grains with the mantra "You are barley, king of grains..." etc., and then perfumes and flowers; he should then pour the water of the guest offering into the hands of the Brahmins, which are covered with the purifying kuśa of the offering-vessel, with the mantra "O divine waters, [which flow] upon earth..." etc., saying, "O Viśvedevas, this is your guest offering (arghya)." // 1.230

Having offered water, perfume, garlands, the offering of incense accompanied by a lamp,

and likewise the gift of clothing, and water for washing the hands;

Now, having given water for washing the hands, he should present in proper order perfume, flowers, incense, and a lamp, and likewise the gift of clothing. The specific details mentioned in other legal codes regarding perfumes and the rest are to be noted. "Sandalwood, saffron, camphor, aloe, and padmaka for anointing," has been stated by Viṣṇu. And as for flowers,

"In an ancestral rite, jasmine (jātī), mallikā, white yūthikā,
all water-born flowers, and campaka are commended,"

—thus they are stated. And those to be avoided:

"Pungent-smelling, scentless, and those grown on sacred tree shrines (caityavṛkṣa),
and flowers that are red-colored are to be avoided."

"Not from a thorny plant." Even from a thorny plant, one that is white and fragrant may be given. He should not give red ones; even among red ones, that which is saffron-born or water-born may be given, and so forth are to be noted. And regarding incense, a specific rule is stated by Viṣṇu: "He should not offer any part of a living creature for incense; he should offer bdellium, white sandalwood, aloe, deodar, chir pine, and the like, combined with ghee and honey." And regarding the lamp, a specific rule is stated by Śaṅkha:

"A lamp should be given with ghee or with sesame oil;
he should diligently avoid a lamp produced from animal fat and marrow."
So it is said.

And he should give bright, new, unwashed, fringed clothing. And he should perform this entire section of the rite belonging to the Viśvedevas facing north; the ancestral section, facing south. As Vṛddha-Śātātapa says:

"Facing north for the gods, but facing south for the ancestors,
he should offer everything in a pārvaṇa rite according to rule, beginning with the gods."
// 1.231

Then, having placed the sacred thread over the right shoulder (apasavya), [moving] counter-clockwise for the ancestors,

and having given kuśa-grass folded double, having invoked the ancestors with the verse "Desiring you...",
and being permitted by them, he should then recite "May they come to us...".

Then, immediately after the section for the Viśvedevas, having put the sacred thread over the right shoulder (apasavya)—that is, having made it prācīnāvīta. Here, by using the word 'tataḥ' ('then'), succession by sections (kāṇḍānusamaya) is indicated. For the three [ancestors] beginning with the father, having offered an odd number of kuśa grass blades doubled up, counter-clockwise from the left, preceded by water upon the seats for use as a sitting mat (viṣṭara), he should offer water once more; for Āśvalāyana states: 'Having offered water, having offered darbha grass blades doubled up, having offered a seat, having offered water' (ĀśGṛ 4.7.7–8). And this offering of water at the beginning and the end should be seen as serving to dedicate each respective object in both the rite for the Viśvedevas and that for the ancestors. Then, having asked the Brahmins, 'May I invoke the fathers, grandfathers, and great-grandfathers?' and being permitted by them with 'Invoke them!', having invoked the father and others with this verse, 'Longing for you, we set you down...' (uśantas tvā nidhīmahi), he should attend upon them with the mantra beginning with 'May our fathers come...' (āyantu naḥ pitaraḥ).

And having scattered sesame seeds all around with the verse 'Slain are [the Asuras]...',
the tasks that require barley are to be performed with sesame seeds; he should perform the offering of arghya and the rest as before.

Having offered the arghya, and having collected their rinsings in a vessel according to rule,
he turns the vessel face down below with the formula, 'You are a dwelling place for the ancestors.'

'Tasks that require barley' means the duties to be performed with barley, such as scattering and the like; they are to be performed with sesame seeds. Then, up to the covering after setting down the arghya vessel, he should perform as before. Here is this distinction: having scattered sesame seeds counter-clockwise around the Brahmins with the mantra beginning 'Slain are the Asuras and Rakṣasas...', having poured water into three vessels made of silver or the like containing brushes made of an odd number of kuśa grass blades with the mantra 'May the divine [waters] be auspicious for us...', having thrown in sesame seeds, scents, and flowers with the mantra beginning 'You are sesame, sacred to Soma...', and having placed the arghya vessels before the Brahmins saying 'Are they acceptable for svadhā?', he should offer the arghya into the hands of the Brahmins at the end of the mantra 'Those divine [waters]...' saying, 'Father, this is your arghya; grandfather, this is your arghya; great-grandfather, this is your arghya.' Even under the option of 'one for each or for both', three vessels are to be prepared. Having offered the arghya in this manner, having collected the rinsings of those arghya offerings—the water of the arghya dripping from the hands of the Brahmins—into the father's vessel, and having placed on the ground a clump of kuśa grass pointing south, he should turn that vessel upside down, mouth downward, upon it with this mantra: 'You are a dwelling place for the ancestors.' Upon it he should place the strainers (pavitra) from the arghya vessel. Immediately thereafter, he should offer scent, flowers, incense, lamps, and garments with the formula beginning, 'Father, this is your scent; father, this is your flower.'

He describes the offering into the fire with two verses:

Intending to perform the offering in the fire, he takes the food inundated with clarified butter and asks;
permitted with 'Do so!', having offered into the fire as in the ancestral oblation (piṇḍapitṛyajña),

with concentrated mind he should distribute the remainder of the oblation into the dishes
such as are available, and especially into those made of silver.

Immediately afterwards, intending to offer into the fire, having taken the food inundated with—that is, smeared with—clarified butter, he should ask the Brahmins: 'I shall offer into the fire.' The mention of clarified butter is meant to exclude dal, vegetables, and the like. Then, permitted by them with 'Do so!', wearing the sacred thread over the right shoulder, having set aside the pure food, taking it with the stirring stick (mekṣaṇa) in the appropriate portion of cuttings, he should offer: 'To Soma accompanied by the ancestors, svadhā, homage! To Agni the bearer of the kavya offerings, svadhā, homage!' Having offered into the fire according to the procedure of the piṇḍapitṛyajña, having thrown the stirring stick into the fire after the oblation, with a concentrated mind—that is, with an undistracted mind—he should place the remainder of the oblation into the dishes of the father and others, except for those made of clay, such as are available, and especially silver ones; not into the dishes of the Viśvedevas. Here, although it is stated without qualification 'in the fire', nevertheless, for one who maintains the sacred fires (āhitāgni) in the system where all fires are established (sarvādhāna), since the domestic fire (aupāsana) does not exist, and because the southern fire (dakṣiṇāgni) is spread out and present near at hand in the pārvaṇa-śrāddha which occurs immediately after the piṇḍapitṛyajña, the oblation is made in the southern fire, since an exception is observed to the rule: 'The rite taught in the Smṛti is performed in the nuptial fire.' As Mārkaṇḍeya says:

'One who maintains the sacred fires, however, should offer with a concentrated mind into the southern fire;
but one who does not maintain the sacred fires [should offer] into the domestic fire; in the absence of fire, into the hands of a Brahmin, or into water.'
Thus.

Under the alternative of establishing half the fires (ardhādhāna), however, because the domestic fire exists, the offering into the fire for one who maintains the sacred fires is made into the domestic fire alone, just as for one who does not maintain the sacred fires. Likewise, in all three rites beginning with the anvaṣṭakya, because of the transfer (atideśa) of the ritual procedure of the piṇḍapitṛyajña. In the four rites beginning with the optional (kāmya), the offering is made into the hands of the Brahmins alone. As the authors of the Gṛhyasūtras say:

'The rite following the aṣṭakā (ānvaṣṭakya), the one on the previous day (pūrvedyuḥ), then the pārvaṇa month by month,
the optional (kāmya), the auspicious (abhyudaye), on the eighth day (aṣṭamyām), and then the rite for a single ancestor (ekoddiṣṭa) as the eighth.

In the first four, the oblation is prescribed in the fire for those who maintain fires;
in the latter four, it should be in the hand of the Brahmin invited for the ancestral rite.'

The meaning of this is: 'The aṣṭakās are prescribed on the eighth days of the four waning fortnights of the cold and dewy seasons' (ĀśGṛ 2.4.1), so the aṣṭakās are prescribed. Among these, that which is performed on the ninth day is the ānvaṣṭakya. That which is performed on the seventh day is the pūrvedyuḥ. 'Month by month' refers to that which is prescribed by transfer of the rule of the ānvaṣṭakya on any lunar day beginning from the fifth in the dark fortnight. That which is prescribed on the new moon day immediately following the piṇḍapitṛyajña is the pārvaṇa. That which is prescribed under lunar mansions such as Kṛttikā when desiring heaven and the like is the kāmya (optional). That which is prescribed on occasions of auspicious events such as the birth of a son, or the consecration of a pond, garden, or deity, is the ābhyudayika. On the eighth day, the aṣṭakā is prescribed. The ekoddiṣṭa: here, by the word ekoddiṣṭa, the author indicates the sapiṇḍīkaraṇa (rite of sapinda-investiture), because the character of an ekoddiṣṭa is also present therein, whereas in a direct ekoddiṣṭa that is absent. Alternatively, according to the opinion of the commentator on the Gṛhyasūtra, since the oblation into the hand exists even in the direct ekoddiṣṭa, it is precisely the direct ekoddiṣṭa. In the first four among these eight, the offering is made into the fire for one who possesses a sacred fire. In the latter four, into the hand of the Brahmin representing the ancestors. For a twice-born whose father is deceased, even if he does not maintain a sacred fire, the pārvaṇa is obligatory, and therefore for him too the oblation is only in the hand,

'That twice-born whose father is deceased, who does not offer the ancestral rite
month by month at the waning of the moon, incurs the requirement of penance.'

Because of this statement. Thus, in the optional rite, the auspicious rite, the aṣṭakā, and the rite for a single ancestor, the offering is made into the hand alone,

“In the absence of fire, however, he should offer it right into the Brahmin's hand.”
(MDh 3.212)

Because of this statement of Manu. The prohibition against a separate mouthful of what has been placed in the hand is stated, as the authors of the Gṛhyasūtras have said:

"The ignorant eat separately the food given into the palm of their hands; / The ancestors are satisfied by this, but they do not obtain the rest of the food.
Both what is given into the palm of the hand and whatever else is prepared / Must be eaten together as one; there is no division." // (1.236–1.237)

Offering of the food:

Having served the food, having consecrated the vessel with "The earth is your vessel," / And with "Viṣṇu strode over this," he should place the Brahmin's thumb into the food.

Having served the food—such as boiled rice, pulse broth, milk-rice, and clarified butter—into the vessels, and having consecrated the vessel with the mantra beginning "The earth is your vessel," he should place the Brahmin's thumb into the food with this ṛc: "Viṣṇu strode over this." And there, in the rite to the All-gods, wearing the sacred thread over the left shoulder: "O Viṣṇu, protect the offering to the gods"; in the rite to the ancestors, wearing the sacred thread over the right shoulder: "O Viṣṇu, protect the offering to the ancestors."

"He should indeed say in order: 'O Viṣṇu, protect the offering to the gods' and 'the offering to the ancestors',"

according to this statement of Manu. (1.238)

Having recited the Gāyatrī with the sacred utterances and the triplet "The winds blow sweet," / He should say, "Eat at your pleasure"; and they too, restraining their speech, should eat.

Next, having offered [the food] in the rite to the gods with water and barley, saying: "To the All-gods, this food has been served and will be served until satisfaction"; and likewise having offered [the food] to the father by pouring water with sesame, saying: "To the father, of such-and-such gotra, having such-and-such name, this food has been served and will be served until satisfaction"; and having offered it in this manner to the grandfather and the great-grandfather, he should next give the sip of water [before eating]. Then, having recited the Gāyatrī accompanied by the aforementioned sacred utterances, the triplet beginning with "The winds blow sweet," and three times "Sweet, sweet, sweet," he should say: "Enjoy it at your pleasure."

"Having formulated the intention for the ancestors and gods, recitation of the Sāvitrī and the sweet verses, / Having offered the śrāddha, the water sip, the command to enjoy, and then eating."

Likewise:

"He should recite the Gāyatrī three times or once, preceded by the sacred utterances, / The triplet 'The winds blow sweet,' and likewise this triad of 'Sweet',"