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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1: The classification of Śrāddhas

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1

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The classification of Śrāddhas

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Śrāddhas have been variously classified. One classification, viz. into *nitya*, *naimittika* and *kāmya* has already been described above (p. 369) Another classification is that into Ekoddiṣṭa and Pārvaṇa⁸⁵⁵. The first is offered to one deceased person alone, while the latter is performed on the amāvāsyā of a month or in the dark half of Bhādrapada or on saṅkrānti and in it the three paternal ancestors are principally invoked. Bṛhaspati quoted in the Śrāddhaviveka of Rudradhara mentions five classes of śrāddhas as declared by Manu viz. nitya, naimittika, kāmya, Vṛddhi and Pārvaṇa ⁸⁵⁶. The Śrāddhaviveka remarks that the sixteen pretaśrāddhas (to be described later on) are included under naimittika and that such śrāddhas as Goṣṭhīśrāddha enumerated in other smṛtis are included in Pārvaṇa. The Kūrmapurāṇa (II. 20. 26) similarly speaks of the five srāddhas as enumerated by Manu ⁸⁵⁷. The Mit. on Yāj. I. 217 states that there are five śrāddhas, viz. 'ahar-ahaḥ-śrāddha, pārvaṇa, vṛddhiśrāddha, ekoddiṣṭa and sapiṇḍīkaraṇa. The daily śrāddha is described by Manu III. 82 (= Śaṅkha 13 16 and Matsya 16.4) as one that is performed every day with food (cooked rice, yavas &c.) or with water or with milk, fruits and roots. Two verses of Viśvāmitra⁸⁵⁸ quoted by several works speak of twelve kinds of śrāddhas, viz.

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nitya, naimittika, kāmya, vṛddhi-śrāddha (performed on the birth of a son, marriage or similar incident of good luck), sapiṇḍana (sapiṇḍīkaraṇa), pārvaṇa, goṣṭhīśrāddha, śuddhiśrāddha, karmāṅga, daivika, yātrāśrāddha, puṣṭiśrāddha. Explanations of all these are quoted from the Bhaviṣyapurāṇa by the same works. Sapiṇḍana and Pārvaṇa will be described below. Some of the rest not already defined may be briefly explained as follows: The Goṣṭhī-śrāddha ⁸⁵⁹ is one which is performed when a man becomes enthusiastic owing to a talk about śrāddha or when many learned men gather together at a sacred place and, finding it impossible to have separate cooking arrangements for each, pool their resources for collecting śrāddha materials and perform simultaneously śrāddha for the pleasure it affords to themselves and for the gratification of pitṛs The Śuddhi-śrāddha is one where brāhmaṇas are fed when a person undergoes *śuddhi* (purification) after being guilty of some sin or transgression (it is a subsidiary act in a prāyaścitta) That śrāddha is called 'karmāṅga' which is performed at the time of the *Garbhādhāna* rite or at the performance of a soma sacrifice, or at *sīmantonnayana*, *puṃsavana* (it is like Vṛddhiśrāddha).

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That is called *daivika śrāddha* which is intended to propitiate gods (it is like nityaśrāddha and is performed on the 7th or 12th *tithi* or the like with sacrificial food) When a man going to a distant country on a pilgrimage or the like performs a śrāddha in which clarified butter is served (to brāhmaṇas) in abundance or when he comes back to his house, that is yātrā-śrāddha, That is called puṣṭiśrāddha which is performed for the health (or fattening) of the body (when taking some medicine for the purpose) or for the increase of one's wealth. Out of these⁸⁶⁰ twelve the principal ones are *pārvaṇa*, *ekoddiṣṭa*, *vṛddhi* and *sapiṇḍana*. There are works called Ṣaṇ-navati-śrāddha such as those of Śivabhaṭṭa, son of Govinda, and of Raghunātha. The 96 śrāddhas to be performed in a year are briefly enumerated in a verse⁸⁶¹ quoted in the note. They are: 12 śrāddhas on the 12 amāvāsyās in the year, the four śrāddhas on the Yugādi days (note 841 above), the fourteen śrāddhas on the Manvantarādi days (p. 375 above), the śrāddhas on 12 *saṅkrāntis* (i. e. the sun's apparent motion from one sign of the Zodiac to another), the 13 śrāddhas on the Yoga called Dhṛti (i. e. Vaidhṛti) and the 13 śrāddhas on the Vyatīpāta yoga, the 16 Mahālaya śrāddhas, the four Anvaṣṭakā days (according to Āśv. as noted on pp 359-360), the four Aṣṭakā days and the four days (i e. 7th of dark half of the months of Hemanta and Śiśira) of the day previous (to the Aṣṭakā).

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These classifications and enumerations of śrāddhas will afford an idea how the doctrine of śrāddhas was carried to an exaggerated extent in the course of centuries. It goes without saying that only a few people could have indulged in the luxury of so many śrāddhas a year and most people were content with the performance of only one Mahālayaśrāddha and one or two more. It may be noted that Manu (III. 122) first prescribed that on the amāvāsyā of each month an elaborate śrāddha should be performed, but knowing that this was almost impossible Manu recommends to all (III. 281) that an elaborate śrāddha should be performed on three amāvāsyās in one year⁸⁶² (viz. in Hemanta, Grīṣma and Varṣā) and one should perform every day the śrāddha which is one of the five daily sacrifices (III. 82-83). Devala went further and recommended that an elaborate śrāddha may be performed only once a year.

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⁸⁵⁵ Vide H of Dh vol. III p 737, note 1425 for explanation of these two. अमावास्यां यत् क्रियते तत्पार्वणमुदाहृतम् । क्रियते वा पर्वणि यत्तत्पार्वणमिति स्थितिः ॥ भविष्यपुराण I. 183 15 q. by कल्पतरु p. 7, श्राद्धतत्त्व p. 192, आ वि. of रुद्रधर, श्रा. क्रि कौ. p. 6 (which explains 'पर्वाणि अन्वष्टका माघीपौर्णमास्यादि ') The परा. मा. I. 2 p 199 says पुरुषत्रयमुद्दिश्य यत्क्रियते तत्पार्वणम् । एकपुरुषोद्देशेन यत्क्रियते तदेकोद्दिष्टम्. Venk. ed. of भविष्य reads दर्श वा क्रियते यत्तु ।.

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⁸⁵⁶ नित्यं नैमित्तिकं काम्यं वृद्धिश्राद्धं तथैव च। पार्वणं चेति मनुना श्राद्धं पञ्चविधं स्मृतम्॥ बृहस्पति q. by श्रा. वि. of रुद्रधर p 1

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⁸⁵⁷ कर्माऽऽरम्भेषु सर्वेषु कुर्यादभ्युदये पुनः । पुत्रजन्मादिषु श्राद्धं पार्वणं पर्वसु स्मृतम्॥ अहून्यहनि नित्यं स्यात् काम्यं नैमित्तिकं पुनः। एकोद्दिष्टाम्वि विज्ञेय द्विधा श्राद्धं तु पार्वणम्। एतत् पञ्चविधं श्राद्ध मनुना परिकीर्तितम्। कूर्म. II 20.24-26 आश्वलायन q. by श्राद्धकलिका enumerates them as काम्यं नैमित्तिकं वृद्धिरेकोद्दिष्टं च पार्वणम्। (folio 1)

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⁸⁵⁸ नित्य नैमित्तिकं काम्यं वृद्धिश्राद्धं सपिण्डनम् । पार्वणं चेति विज्ञेयं गोष्ठ्यां शुद्धयर्थमष्टमम्॥ कर्माङ्गं नवम प्रोक्तं दैविकं दशमं स्मृतम् । यात्रार्थमेकादशं प्रोक्तं पुष्ट्यर्थं द्वादश स्मृतम्॥ विश्वामित्र q by कल्पतरु p 6, स्मृतितत्त्व (श्रा. p. 334), मद पा p. 475, श्रा. क. ल p. 6, निर्णयसिन्धु III. p 374 The कूर्मपुराण also (II. 20 26-27) mentions यात्राश्राद्ध, शुद्धिश्राद्ध and दैविकश्राद्ध This enumeration occurs in भविष्यपुराण I. 183.6-7 and स्कन्दपुराण VII. 1.205. 41-42 The कल्पतरु refers to two verses of the ब्रह्मपुराण for explaining यात्राश्राद्ध which are quoted at length in श्रा क्रि कौ p. 267 and श्रा. प्र. p. 333.

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⁸⁵⁹ गोष्ठया यत्क्रियते श्राद्धं गोष्ठीश्राद्धं तदुच्यते । बहूना विदुषां संपत्सुखार्थं पितृतृप्तये। भविष्यपु q by कल्पतरु p 7, मद. पा p 476, श्रा क. ल p 7. The कल्पतरु explains गोष्ठी चात्र श्राद्धकर्तृसमुदाय. । संपत्सुखार्थं श्राद्धसामग्रीसम्पदा यत्सुखं तदर्थ बहूनां विदुषा केनचिन्निमित्तेन युगपच्छ्राद्धे कर्तव्य उपस्थिते पृथक्पाकाद्यसम्पत्तौ सम्भूय श्राद्धसामग्रीसंपादनेन यच्छ्राद्धं क्रियते तद्गोष्ठीश्राद्धमिति शङ्खधर. ।' (p. 7) The षण्णवतिश्राद्धप्रयोग of रघुनाथ gives another explanation 'श्राद्धस्य गोष्ठयां वार्तायां क्रियमाणाया तज्जनितोत्साहेन यत् क्रियते श्राद्धम्।'

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⁸⁶⁰ गोष्ठ्या यत्क्रियते श्राद्धं गोष्ठीश्राद्धं तदुच्यते । बहूना विदुषा सम्पत्सुखार्थं पितृतृप्तये ॥ क्रियते शुद्धये यच्च ब्राह्मणाना तु भोजनम् । शुद्धयर्थमिति तत्प्रोक्तं वैनतेय मनीषिभिः ॥ निषेककाले सोमे च सीमन्तोन्नयने तथा। ज्ञेयं पुंसवने चैव श्राद्ध कर्माङ्गमव च ॥ देवानुद्दिश्य यच्छ्राद्धं तत्तु दैविकमुच्यते । हविष्येण विशिष्टेन सप्तम्यादिषु यत्नत ॥ गच्छन्देशान्तरं यच्च श्राद्धं कुर्यात्तु सर्पिषा । यात्रार्थमिति तत्प्रोक्तं प्रवेशे च न संशय ॥ शरीरोपचये श्राद्धमर्थोपचय एव वा । पुष्ट्यर्थमेतद्विज्ञेयमौपचारिकमुच्यते ॥ भविष्यपु. I. 183 15-19, q. by स्मृतिच (श्रा.) p. 334, श्रा क. ल. p 7, निर्णयसिन्धु p 374. There are some various readings here that are not noted. The printed text (Venk ed) presents different readings, such as गोम्यश्च क्रियते श्राद्धं and क्रियते देवानुद्दिश्य सप्तम्यादिषु यत्नत These 12 श्राद्धs are defined in स्कन्दपुराण VII. 1. 205 43-50 also. On दैविकश्राद्ध the टोडरानन्द (श्राद्धसौख्य folio 4 b) remarks 'अत्र यद्यपि प्रकृतं श्राद्धमसम्भवि देवोद्देश्यकत्वेन विधानात् तथापि श्रद्धया कार्यं श्राद्धमिति योगसामान्यात् श्राद्धपदाभिधेयतावचनं बोद्धव्यम् ।.'

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⁸⁶¹ अमा युगमन्व्र्वन्तधृतिपातस्र्माहालया । अन्वष्टक्य च पूर्वेद्युः षण्णवत्य प्रकीर्त्तिताः । verse 5 of षण्णवतिश्राद्ध of शिवभट्ट (Ms in Bhadkamkar collection) (*Continued from the last page*) The महालयs are 16 as stated by शाट्यायनि and देवल q. by परा मा. I. 2 p 319 and by स्मृ सु. (श्राद्ध) p 745, नभस्यस्यापरे पक्षे तिथिषोडशकं तु यत् । कन्यारथाकार्यान्वितं चेत् स्यात्स कालः श्राद्धकर्मणि ॥ (शा ); अहःषोडशकं यत्तु शुक्लप्रतिपदा सह । चन्द्रक्षयविशेषेण सापि दर्शात्मिका स्मृता॥ (देवल). Generally there are 13 वैधृतियोगs and 13 व्यतीपात yogas in a year, though sometimes there may be 14 of each. There are in a month 27 yogas beginning from विष्कम्भ. The शतपथब्रा (VI. 4. 2. 10) speaks of 12 अष्टकाs 'द्वादश पौर्णमास्यो द्वादशाष्टका द्वादशामावास्याः '.

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⁸⁶² एतेन विधिना श्राद्धं कुर्यात्संवत्सरं सकृत् । त्रिष्वृतुष्वथवाऽश्राद्धं मासे मासे दिने दिने। देवल q. by स्मृतिच (श्रा.) p. 497 which explains: एतेन विधिना पार्वणविधिना प्रतिसंवत्सरमेकवारं विशिष्टेऽह्नि प्रतिसंवत्सरं त्रिवारं वा कल्पतच् p. 22 (श्राद्ध) quotes the verse.

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The next important question is about the qualifications of the brāhmaṇas that were invited to dinner on a śrāddha day. Only brāhmaṇas were and are entitled to be invited for śrāddha dinner whoever may be the performer of the śrāddha. In this connection many works contain high eulogies of brāhmaṇas, but they are passed over here, as the eulogy of brāhmaṇas has been already dealt with at some length in H. of Dh vol. II. pp. 37-38, 135-138. It may be noted that the gṛhyasūtras contain a few requirements, but as we proceed the smṛtis and purāṇas go on adding qualifications and enlarging the lists of those that should not be invited. For example, the Āśv. Gṛ IV. 7. 2, Śāṅ.-Gṛ. IV. 1. 2. Āp. Gṛ VIII. 21. 2, Āp. Dh. S. II. 7. 17 4, Hira. Gṛ II. 10. 2, Baud. Gṛ. II. 10. 5-6 and II 8. 2-3, Gaut. 15. 9 provide that the *brāhmaṇas* to be invited should be possessed of Vedic learning, should be of excellent character (free from anger and passion and possessed of control of mind and senses) and of meritorious conduct, pure, not deficient in a limb or not having an excessive limb (e. g. having six fingers). The Āp. Dh S states that he who has studied the three Vedic verses in which the word 'madhu' occurs (Ṛg I. 90. 6-8, Vāj. S 13 27-29, Tai. S. IV. 2. 9 3), he who has studied the Trisuparṇa, one who is a Trinācīketa, one who has studied the mantras required for the four sacrifices (Aśvamedha, Puruṣamedha, Sarvamedha and Pitṛmedha) or who has performed these four sacrifices, one who keeps the five fires, he who knows the Sāman called Jyeṣṭha, he who carries out the duty of daily Vedic study, the son of one

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[^862 a]: ब्राह्मणान् श्रुतशीलवृत्तसम्पन्नानेकेन वा । आश्व. गृ IV. 7. 2; ब्राह्मणान् शुचीन् मन्त्रवत समज्‍ज्ञान्युज आमन्त्रयते । योनिनिगोत्रासम्बन्धान् । नार्थापेक्षो भोजयेत् । हिर गृ II 10 2; त्रिमधुस्त्रिसुपर्णस्त्रिणाचिकेतश्चतुर्मेधः पञ्चाग्निर्ज्येष्ठसामिको वेदाध्याय्यनूचानपुत्र श्रोत्रिय इत्येते श्राद्धे भुञ्जानाः पङ्क्तिपावना भवन्ति । आप ध II. 7. 17-22. त्रिसुपर्ण is the name applied, according to Haradatta, to the three anuvākas beginning with ब्रह्ममेतु माम् (तै. आ X 48-50) or to the verse चत्वारि शिखण्डा युवतिः सुपेशा in तै ब्रा I. 2 1.27 or Rg. X 114. 3-5. 'त्रिणाचिकेत' is explained in different ways viz (1) one who knows the Nācīketa fire, (2) a person who has thrice kindled the Nācīketa fire, (3) a person who has studied the Anuvāka called Virajas. For the Nācīketa fire, vide Kathopaniṣad I. 1. 16-18 The word 'Trinācīketaḥ' occurs in Katha Up I. 1. 17 and is explained by शङ्कर as 'त्रिःकृत्वो नाचिकेतोऽग्निश्चिनो येन सः त्रिणाचिकेतस्तद्विज्ञानस्तदध्ययनस्तदनुष्ठानवान् वा। Tai Br (III. 11. 7-8) describes the नाचिकेत fire and the story of Naciketas The five fires are Gārhapatya, Āhavanīya, Dakṣiṇāgni, Āvasathya (or aupāsana) and Sabhya Vide H. of Dh. vol II. p 679 Vide *ibid*. II. p 767 note 1838^a for explanations of पङ्क्तिपावन, ज्येष्ठसामिक and the other words explained above देवल defines श्रोत्रिय as 'एकां शाखां सकल्पां वा षड्भिरङ्गैरधीत्य वा । षट्कर्मनिरतो विप्रः श्रोत्रियो नाम धर्मवित् ॥' q. by श्रा प्र p 59. Pāṇinī (V. 2.84) derives श्रोत्रिय as श्रोत्रियश्छन्दोधीते षट्कर्म--refers to यजनयाजनाध्ययनाध्यापनप्रतिग्रहदानानि.

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who has studied the Veda and is able to teach the whole Veda with its aṅgas, a Śrotriya—these persons sanctify the company if they eat at a funeral repast. Gaut. 15. 28, Baud. Dh. S. II. 8.2, Manu III. 185–186, Yāj I. 219, Varāhapurāṇa 14.2 contain almost the same words about those who sanctify the company of diners (i. e. who are *paṅktipāvana*). The Anuśāsanaparva (90. 25–31), Kūrmapurāṇa II. 21. 1–14, Matsya 16 7–13, Brahmapurāṇa 220. 101–104, Vāyu 79. 56–59 and 83. 52–55, Skanda VI. 217. 21–25 give long lists of paṅktipāvana brāhmaṇas. The Hir. Gṛ. II. 10.2, Baud. Dh. S. II 2. 7, Kūrma (II. 21. 14) and others say that a performer of śrāddha should invite one who is not a relative connected by marriage (such as a maternal uncle) nor one who is of the same gotra, nor one who is connected with the performer by Veda study (i. e. is his teacher or pupil), nor a friend nor one who expects monetary help from the performer. Manu (III. 138–139) provides that one should not invite at a śrāddha dinner a personal friend, that one may gain a friend by making valuable gifts to him (on other occasions), that one should feed at a śrāddha a brāhmaṇa whom he does not deem either his friend or foe and that he who performs śrāddhas and offerings to gods chiefly to gain friends reaps no reward after death by those śrāddhas or offerings. But Manu III. 144 (= Kūrma II. 21–22) provides that one may invite even a friend but not a foe though the latter may be learned. Manu (III.

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135–137 and 145–147) lays down that the main or best rule to be followed is to present śrāddha food to those who are devoted to spiritual knowledge, that between a man who has studied one whole recension of the Veda but whose father was not a śrotriya and one who is himself not a śrotriya but whose father had studied a whole recension of the Veda (i. e. whose father was a śrotriya) the latter is the more worthy of the two, that one should strive to feed at a śrāddha an adherent of the Ṛgveda who has studied one entire recension of that Veda or a follower of the Yajurveda who has studied one Śākhā thereof or a singer of sāmans who has finished one recension of the Sāmaveda and that if one of these preceding three is honoured and dines at a śrāddha, the ancestors of the performer will be gratified up to the seventh generation for a very long time. Hārīta (q. by Hemādri on śrāddha p. 392 and Kalpataru on śr. pp. 66–67) describes the qualifications of those who are pāṅkteya brāhmaṇas viz. they must be born in a high family (possessing four characteristics), must be endowed with learning (of six kinds) and *śīla* (character of 13 kinds) and good conduct (of 16 kinds). Śaṅkha-Likhita⁸⁶³ give a long list of pāṅkteya (fit to be associated with in a *paṅkti* i. e. row of diners) brāhmaṇas, viz he who knows the Veda and the Vedāṅgas (viz. phonetics, kalpa or śrauta ritual, grammar, Nirukta, metrics and astronomy); one who keeps the five fires;

v5.c73.t1.12.3

one who has studied the Veda with its *aṅgas*; one who knows Sāṅkhya, Yoga, Upaniṣads and Dharmaśāstra; a śrotriya, a trināciketa, trimadhu, trisuparṇaka and one that has studied Jyeṣṭhasāman; one who has studied Sāṅkhya, Yoga, Upaniṣads and Dharmaśāstra; who is devoted to Veda; who always keeps sacred fires; who is obedient to his parents and devoted to Dharmaśāstra. Similar rules are laid down by Viṣṇu Dh. S 83, Bṛhat-Parāśara p. 150, Vṛddha-Gautama p. 581, Prajāpati verses 70–72, Laghu-Śātātapa verses 99–100, Auśanasasmṛti (Jīv. vol. I, pp. 523–524). As Medhātithi⁸⁶⁴ on Manu III. 147 says the gist of all these passages is that a learned brāhmaṇa who has studied the Veda, whose conduct is good, whose family is famous, who is the son of a śrotriya father and who is not related to the performer must be invited and all the rest is mere arthavāda (by way of eulogy). Manu (III. 128) laid down two propositions viz. all food offered as sacrifice to the gods and manes must be given only to a brāhmaṇa who studies the Veda and that whatever is presented to the most worthy brāhmaṇa (among brāhmaṇas studying the Veda) brings in the greatest rewards. Then Manu (III. 183) declares that *paṅktipāvana* brāhmaṇas are those that sanctify a row of diners among whom sit some who are tainted by (latent) blemishes that make them unfit to be among the diners. Then Manu (III. 184–186) gives examples of paṅktipāvana brāhmaṇas viz.

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those who are the foremost among students of all the Vedas or their expository works and who are born in a family of unbroken descent of Vedic students, who are Trināciketa &c. Hemādri (on śr. pp. 391–395) and Kalpataru (śr. pp. 64–65) quote numerous verses from Yama on *paṅktipāvana*.

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⁸⁶³ शङ्खलिखितवपि । अथ पाङ्क्तेयाः । वेदवेदाङ्गवित् पञ्चाग्निरनूचान साङ्गव्ययोगोपनिषद्धर्मशास्त्रविच्छ्रोत्रियः त्रिणाचिकेत त्रिमधु त्रिसुपर्णको ज्येष्ठसामगः । साङ्ख्ययोगोपनिद्धर्मशास्त्राध्यायी वेदपरः सदाग्निको मातापितृशुश्रूषुर्घर्मशास्त्ररति । इति। q by कल्प० (p 63), श्रां. म. p. 67.

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⁸⁶⁴ श्रोत्रियो विद्वान् साधुचरणः प्रख्याताभिजन श्रोत्रियापत्यमसम्बन्धो भोजनीयः । परिशिष्टं सर्वमर्थवादार्थम्॥ मेधा on मनु III 147.

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Manu III. 147 asserts that the best course is to invite a brāhmaṇa who fulfils the conditions laid down in Manu III.

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132–146, but adds that if it is not possible to secure such a brāhmaṇa then the next best course⁸⁶⁵ (‘anukalpa’) may be followed, viz. the performer may invite his own maternal grandfather, his maternal uncle, sister’s son, father-in-law, his teacher of the Veda, daughter’s son, son-in-law, a *bandhu* (such as mother’s sister’s son), wife’s brother or a *sagotra*, or his family priest, or his pupil. Similar provisions occur in Yāj I. 220, Kūrma (Uttarārdha 21. 20), Varāhapurāṇa 14. 3, Matsya 16. 10–11, Viṣṇupurāṇa III. 15. 2–4 (anukalpeṣvanantarān). But Manu is careful⁸⁶⁶ to point out in a later chapter that one who is able to observe the best course, but observes the second best does not reap other-worldly rewards by his actions. Even Āp. Dh. S.⁸⁶⁷ expressly says that if strangers do not possess the requisite qualifications, then even one’s full brother possessed of all the qualifications (as to Vedic learning, good conduct &c.) and pupils may be fed at a śrāddha. Baud. Dh. S. also allows even a sapiṇḍa to be fed.⁸⁶⁸ Gaut 15. 20 appears to be of the view that even pupils and *sagotras* may be invited when they are possessed of excellent qualities and strangers with good qualifications are not available. Even in these times very learned brāhmaṇas are unwilling to be fed at a śrāddha, particularly within a few years (three or five) from the death of the person for whose benefit the śrāddha is to be performed. Smṛtis attach a certain stigma to the fact of being the recipient of a śrāddha dinner and prāyaścittas are prescribed. For example, the Mit. on Yāj. III. 289 quotes several verses of Bhāradvāja, one of which says ‘If a brāhmaṇa dines at a pārvana śrāddha he has to perform six prāṇāyāmas (as expiation), if he dines at a śrāddha from the third month after a person’s death to one year, he has to undergo a fast; if he dines at a vṛddhiśrāddha, he has to perform three prāṇāyāmas, and a fast for a day and night if he dines at a sapiṇḍana śrāddha.’ The Mit. further quotes a verse from Dhaumya which prescribes Cāndrāyaṇa for dining at a śrāddha on the birth of a son or at sīmantonnayana, in a navaśrāddha etc. Vide also Nirṇayasindhu III, pp. 467-468 for prāyaścittas on eating śrāddha dinners. The Varāhapurāṇa (189. 12-13) provides that if a brāhmaṇa dies while the food offered to a *preta* is still in his stomach he dwells for a *kalpa* in a horrible hell, becomes a rākṣasa and then becomes free from the sin.

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⁸⁶⁵ मुख्याभावे योऽनुष्ठीयते प्रतिनिधिन्‍यायेन सोऽनुकल्प उच्‍यते। मेधा. on मनु III. 147. The अमरकोश says ‘मुख्याः स्यात्प्रथमः कल्पोऽनुकल्पस्तु ततोऽधमः’

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⁸⁶⁶ प्रभुः प्रथमकल्पस्य योऽनुकल्पेन वर्तते। न साम्पराproperty[यिकं] तस्य दुर्मतेर्विद्यते फलम्॥ मनु XI. 30 (= शान्तिपर्व 165.17) q in तन्त्रवार्तिक p. 191, where the 2nd half is स नाप्नोति फलं तस्य परत्रेति विचारितम्॥

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⁸⁶⁷ गुणहान्यां तु परेषां सहोदतः सोदर्योपि भोजयितव्यः। एतेनान्तेवासिनो व्याख्याताः। आप. ध. सू II 7.17.5-6

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⁸⁶⁸ तस्मादेवंविधं सपिण्डमप्याशायेत्। बौ ध. II. 8 5. The श्रा. क. ल p. 40 explains एवंविधं as गुणवन्तम्.

v5.c73.t1.21

According to Gaut. 15. 10 young persons with the requisite qualifications are to be preferred to older ones, while, according to some, young men were to be invited at a śrāddha for one's deceased father and old men for a śrāddha for one's grand-father. On the other hand, Āp. Dh. S. says among brāhmaṇas possessing the same qualifications, the older ones are to be preferred and among those that are old are to be preferred the poor that are anxious to earn money.868a

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868a तुल्यगुणेषु वयोवृद्धः श्रेयान् द्रव्यकृशश्चेप्सन् । आप ध. II 7 17.10.

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Some of the works lay special emphasis on inviting ascetics or *yogins* at a śrāddha dinner. The Viṣṇu Dh. S states that yogins⁸⁶⁹ are particularly *paṅktipāvana* and quotes a stanza as recited by the pitṛs 'May (a descendant) be born in our family who feeds a brāhmaṇa yogin at a śrāddha by which we are ourselves satisfied.' The Varāhapurāṇa 14. 50 says that a yogin is superior to 100 brāhmaṇas. The Mārkaṇḍeya-purāṇa provides 'a wise man should always feed yogins at a śrāddha since the pitṛs rely for support on Yoga; if a yogin is fed by being seated as the first among thousands of brāhmaṇas he saves the performer and the other diners as a boat saves men in water.' Then it quotes stanzas sung by the pitṛs (29. 32-34) to king Aila. The Saurapurāṇa, after mentioning the qualifications (in 19. 2-3),⁸⁷⁰ winds up by stating that even one may suffice provided he be a single-minded devotee of Śiva (verse 6)

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⁸⁶⁹ विशेषेण च योगिनः। अत्र पितृगीता गाथा भवति। अपि स स्यात्कुलेऽस्माकं भोजयेद्यस्तु योगिनम्। विप्रं श्राद्धे प्रयत्नेन येन तृप्यामहे वयम्॥ विष्णुध सू. 83 19-20.

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⁸⁷⁰ The ब्रह्माण्डपुराण III 9 70 is गृहस्थानां सहस्रेण वानप्रस्थशतेन च। ब्रह्मचारिसहस्रेण योग एव विशिष्यते॥. योगिनश्च सदा श्राद्धे भोजनीया विपश्चिता। योगाधारा हि पितरस्तस्मात्तान् पूजयेत्सदा॥ मार्कण्डेय 29. 29. ब्राह्मणानां सहस्रेभ्यो योगी त्वग्रासने यदि। यजमानं च भोक्तृंश्च नौरिवाम्भसि तारयेत्॥ वायुपुराण 76 28, मार्कण्डेय 29 30. These and other verses occur in ब्रह्मपुराण 220. 112-115. मार्कण्डेय 29.29-30 are ब्रह्मपुराण 220. 110-112 q. by हेमाद्रि p 411 and श्रा. म. p 72-73. The important पितृगाथाs are 'कदा नः सन्ततावन्धः कस्यचित्त्वर्भिता सुतः॥ यो योगिभुक्तशेषात्नो भुवि पिण्ड प्रदास्यति। गयायामथवा पिण्डं खङ्गम्रांसं तथा हविः। कालशाकं तिलाञ्ज्यं च तृप्तये कूरार च न.॥' ब्रह्मपुराण 220. 113-115 and मार्कण्डेय 29, 33-34.

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The Matsyapurāṇa (16. 11-12) recommends ‘He who expounds (the meaning of) texts; he who enters upon the discussion of śrauta sacrifices and he who knows the rules about the accents of sāmans is a purifier of *paṅktipāvanas*; one proficient in the Sāmaveda, a Vedic student, one endowed with knowledge of the Veda or of Brahma—where these are fed in a śrāddha it yields the highest benefit.’⁸⁷¹ Though in the above passages the greatest emphasis was laid on the possession of Vedic learning by the brāhmaṇas to be fed, one had also to see whether they were men of good character and observers of the rules of proper conduct, as provided by Āśv. Gṛ. IV. 7. 2 (note 862), Gaut. 15.9 and Manu II. 118 who says ‘a brāhmaṇa⁸⁷² knowing only the sacred Gāyatrī but living a well-regulated life is to be preferred and not one who knows the three Vedas but who is not well-regulated in conduct and who eats anything (even forbidden food) and who is a vendor of everything.’ The Skandapurāṇa VI. 217. 27 recommends that one should make every effort to know the family of the brāhmaṇas, then their character (śīla), then their age and then the facts about whom they marry or to whom they give their daughters in marriage. The Brahmāṇḍa (Upodghāta, chap 15) says that there should be no scrutiny of a brāhmaṇa about whom nothing is known because *siddhas* (yogins) roam about on the earth in the form of brāhmaṇas. But if faults in a brāhmaṇa are easily seen or if one knows his disqualifications on account of one’s dwelling near him, he should not be invited (verses 5–6). The same Purāṇa (Upodghāta 15. 24–26) arranges the orders of preference as follows· first yati (ascetic), then a brāhmaṇa who knows the four Vedas and itihāsa, then one who knows three Vedas, then one who knows two, then one who knows one Veda, then one who is an *upādhyāya*. Hemādri (on śrāddha p. 443) quotes the Agni-purāṇa⁸⁷³ as follows: ‘what is the use of (birth in a) famous family if the man is himself devoid of good conduct? Are not insects found in fragrant flowers?' Jātūkarṇya says 'one should not honour even with a word (much less with food &c.) in rites for gods and Manes bad brāhmaṇas void of good conduct, even though they be endowed with learning and be born in a good family.' This insistence on worth was due to the conception that *pitṛs* assuming an aerial form enter brāhmaṇas at the time of śrāddha. Vide Brahmāṇḍapurāṇa (Upodghātapāda 11. 49).

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⁸⁷¹ यश्च व्याकुरुते वाक्यं यश्च मीमांसतेऽध्वरम्॥ सामस्वरविधिज्ञश्च पङ्क्तिपावनपावन.। सामगो ब्रह्मचारी च वेदयुक्तोऽथ ब्रह्मवित्॥ यत्रैते भुञ्जते श्राद्धे तदेव परनार्थवत् । मत्स्यपुराण 16 11-13.

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⁸⁷² सावित्रीमात्रसारोऽपि वरं विप्रः सुयन्त्रित । नायन्त्रितस्त्रिवेद्योऽपि सर्वाशी सर्वविक्रयी ॥ मनु II. 118 = वृद्धगौतम p. 517, which reads चतुर्वेदी. हेमाद्रि p 444 quotes मनु as reading नायन्त्रितश्चतुर्वेदी

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⁸⁷³ यदुक्तमग्निपुराणे । किं कुलेन विशालेन वृत्तहीनस्य देहिनः। कृमयः किं न जायन्ते कुसुमेषु सुगन्धिषु ॥ जातूकण्योपि। अपि विद्याकुलैर्युक्तान् वृत्तहीनान् द्विजाधमान् । अनर्हान् हव्यकव्येषु वादांशेनापि नार्चयेत् ॥ हेमाद्रि pp 443-444, श्रा. प्र p 74.

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These requirements of learning, character and good conduct would naturally make it incumbent on the performer of a śrāddha to inquire into the antecedents, qualities and defects of the brāhmaṇas to be invited. Manu and others lay down several rules about the testing of the brāhmaṇas to be invited. Manu III. 149, Viṣṇu Dh. S. 82. 1-2⁸⁷⁴, provide 'at an offering to the gods let a man not enquire into (the qualities of) a brāhmaṇa (when he wants to invite), but at a śrāddha offering to the Manes close inquiry (into qualities) is declared to be proper and just.' Manu III. 130 says that even if a brāhmaṇa be master of the Veda, one should enquire far (into his ancestry). The Vāyupurāṇa⁸⁷⁵ appears to provide that inquiry into (the qualifications of) brāhmaṇas should not be always undertaken when gifts are to be made, but enquiry is declared (necessary) in the case of rites for gods and Manes. The Anuśāsanaparva provides⁸⁷⁶ that in rites meant for gods a kṣatriya knowing the rules about gifts should not (closely) inquire into the qualifications of brāhmaṇas, but in rites for the gods and Manes such inquiry is quite proper. Vṛddha-Manu and the Matsya-purāṇa⁸⁷⁷ lay down that a brāhmaṇa's character is to be inquired into at the place where he resides for a long time, his purity by his acts and transactions with other people, his intelligence by discussion with him: with these three one should inquire whether the brāhmaṇa (to be invited) is a worthy person.

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⁸⁷⁴ दैवे कर्मणि ब्राह्मणं न परीक्षेत । प्रयत्नात्पित्र्ये परीक्षेत । विष्णुध. सू 82. 1-2.

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⁸⁷⁵ न ब्राह्मणान्परीक्षेत सदा देये तु मानवः। दैवे कर्मणि पित्र्ये च श्रूयते वै परीक्षणम्। वायु 83. 51 q. by हेमाद्रि p 511 (reads दैवे तु).

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⁸⁷⁶ ब्राह्मणान्न परीक्षेत क्षत्रियो दानधर्मवित्। दैवे कर्मणि पित्र्ये तु ष्षाण्ण्यमाहुः परीक्षणम्॥ अनुशासन 90. 2 q. by हेमाद्रि p 511.

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⁸⁷⁷ परीक्षाप्रकारस्तु वृद्धमनुमत्स्यपुराणयोर्दर्शितः । शीलं संवसनाज्ज्ञेयं शौचं संव्यवहारतः। प्रज्ञा संकथनाज्ज्ञेया त्रिभिः पात्रं परीक्ष्यते। हेमाद्रि p. 513, श्रा. म. p. 102.

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The Nṛsiṁhapurāṇa⁸⁷⁸ forbids close inquiry into the character and learning of one who comes by chance as a guest at the time of śrāddha. That inquiry was allowed as to brāhmaṇas who were invited and not as to those who came by chance uninvited as *atithis*. There are no doubt certain passages particularly in the Purāṇas where scrutiny into a brāhmaṇa's qualifications is condemned. For example, the Skandapurāṇa quoted by Aparārka (p. 455) and Kalpataru (on śr. p. 102) states 'The Vedic revelation is that śrāddha is to be offered (to a brāhmaṇa) after inquiry (into his learning and character), but straightforward action is better than scrutiny. When one offers śrāddha straightforwardly without inquiry his pitṛs are gratified and also gods'. The Bhaviṣyapurāṇa (q. by Bālambhaṭṭī) states 'it is my view also that one should not test (the qualifications of) brāhmaṇas; one should only consider their caste and not their virtues'. Such passages are explained away as referring to a śrāddha at sacred places or as applicable to gifts or to *atithis* (vide Hemādri on śrāddha p. 513, and Bālambhaṭṭī on ācāra p. 494)878a.

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⁸⁷⁸ न परीक्षेत चारित्र्यं न विद्यां न कुलं तथा। न शीलं न च देशादीनतिथेरागतस्य हि॥ मन्येत विष्णुमेवैनं साक्षान्नारायणं हरिम्। अतिथिं सम्प्राप्तं विचिकित्सेन्न कर्हिचित्॥ नृसिंहपुराण q by आ श्र p 102; अविज्ञातं द्विजं श्राद्धे न परीक्षेत पण्डितः। सिद्धा हि विप्ररूपेण चरन्ति पृथिवीमिमाम्। तस्मादतिथिमायान्तमभिगच्छेत्कृताञ्जलिः॥ ब्रह्माण्ड, उपोद्घातपाद, 15. 7.

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878a 878 a. इत्यादीनि विप्रपरीक्षानिषेधकानि तानि श्राद्धेतरदानपराणि नित्यश्राद्धपराणि वा तीर्थश्राद्धपराणि अतिथिपूजापराणि वा। बालम्भट्टी on आचार, p. 494

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Brāhmaṇas were declared to be *apāṅkteya*⁸⁷⁹ (not fit to sit in the row of brāhmaṇa diners or as defiling a row of diners at śrāddha) on various grounds, such as bodily and mental defects and diseases, pursuit of certain avocations, moral lapses, being guilty of crimes, being followers of unorthodox systems, being inhabitants of certain countries. A distinction has to be made between brāhmaṇas who should not be invited and brāhmaṇas that are *apāṅkteya* or *paṅktidūṣaka*. For example, one should not ordinarily invite a friend or a sagotra brāhmaṇa even though learned, but these are not apāṅkteya. The Ap.⁸⁸⁰ Dh. S. states that one suffering from white leprosy, a bald man, the violator of another man's bed, the son of a brāhmaṇa who was a soldier by profession, the son of (brāhmaṇa who had become like) a śūdra from a brāhmaṇa woman—these defile the company if they are invited at a śrāddha repast. Vas. Dh. S. XI. 19 also gives a brief list viz. 'one should avoid naked (ascetics), those suffering from white leprosy, impotent men, blind men, those who have black teeth, those afflicted with black leprosy and those who have deformed nails.' Very long lists of persons unfit to be invited at a śrāddha are given by Gaut. XV. 16-19, Manu III. 150-166, Yāj. I. 222-224, Viṣṇu Dh. S. 82. 3-29, Atri (verses 345-359 and 385-388), Bṛhad-Yama III. 34-38, Bṛhat-Parāśara pp. 149-150, Vṛddha-Gautama pp.

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580-581, the Vāyu-purāṇa 83.61-70, Anuśāsana-parva 90.6-11, Matsyapurāṇa 16.14-17, Kūrma (II 21. 23-47), Skanda VII. 1.205.58-72, VI. 217.11-20, Varāhapurāṇa 14.4-6, Brahma-purāṇa 220. 127-135, Brahmāṇḍapurāṇa (Upodghāta 15.39-44 and 19.30-41), Mārkaṇḍeya 28.26-30, Viṣṇupurāṇa (III. 15.5-8), Nāradapurāṇa (pūrvārdha 28.11-18), Saurapurāṇa (19.7-9) and several other works. The list in the Manusmṛti is one of the longest and that is set out here. One should not invite a brāhmaṇa that is (1) a thief, (2) an outcaste, (3) an impotent man, (4) an atheist, (5) one who wears his hair in braids (a student yet learning Veda);

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(6) one who does not study the Veda, (7) one who is afflicted with a skin disease, (8) a gambler, (9) one officiating as a priest for a multitude of men, (10) a physician, (11) temple priest (who worships images for money), (12) vendor of meat, (13) one who makes his livelihood as shopkeeper, (14 and 15) a paid servant of a village or of a king, (16) one with deformed nails, (17) one whose teeth are black (naturally), (18) one who opposes his *guru*, (19) one who has forsaken his sacred fire (*śrauta* or *smārta*) without a proper cause, (20) a usurer, (21) one suffering from consumption, (22) one who subsists by tending cattle (though not in distress), (23 and 24) a younger brother who marries or kindles sacred fires before his elder brother, (25) one who neglects the five (daily) sacrifices, (26) an enemy of brāhmanas or of Veda, (27 and 28) an elder brother who marries or kindles sacred fires after his young brother, (29) one who is a member of a guild or corporation, (30) an actor or singer, (31) one who has broken the vow of student-hood by unchastity, (32) one whose (only or first wife) is a śūdra female, (33) the son of a remarried woman, (34) a squint-eyed or one-eyed man, (35) one in whose house a paramour of his wife resides, (36) one who teaches for hire, (37) one who is taught by a hired teacher, (38) one whose teacher is a śūdra, (39) one who instructs śūdra pupils, (40) one whose speech is harsh and untrue, (41) the son of an adulteress, (42) the son of a widow, (43) one who forsakes his mother, father or teacher without (adequate) cause, (44) one who has contracted an alliance with *patitas* either through the Veda (i.

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e.

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as teacher or pupil) or through marriage, (45) an incendiary, (46) one who undertakes sea-voyages, (47) a bard, (48) an oil-man, (49) a false witness (or forger of documents or counterfeiter of coins), (50) one who has a dispute with his father in a law court, (51) one who induces others to gamble, (52) one who drinks wine, (53) one afflicted with a disease (in punishment for crimes in former lives), (54) one accused of a grave sin, (55) a hypocrite, (56) a vendor of substances used for flavouring food (such as sugar-cane juice or molasses), (57) a manufacturer of bows and arrows, (58) one who is the husband of a woman married before her elder sister, (59) the betrayer of a friend, (60) the keeper of a gambling house, (61) one who learns (the Veda) from his own son, (62) an epilectic man, (63) one who has scrofulous swellings of the glands, (64) one afflicted with white leprosy, (65) an informer, (66) a lunatic, (67) a blind man, (68) a caviller of the Veda, (69) a trainer of elephants, horses, oxen or camels, (70) one subsisting by the practice of astrology, (71) a bird-fancier, (72) one who gives instructions in the use of weapons, (73) one who diverts watercourses, (74) one engaged in obstructing watercourses, (75) one subsisting by teaching or practising architecture, (76) a messenger, (77) one who plants trees for money, (78) a breeder of sporting dogs, (79) a falconer, (80) a defiler of a maiden (or who ascribes falsely fault to a maiden), (81) one given to injuring living beings, (82) one who gains his livelihood from śūdras, (83) one who officiates at a sacrifice on behalf of guilds, (84) one who does not follow the ordinary rules of conduct (as welcoming a guest &c), (85) one who has no energy for religious acts, (86) one who constantly begs for gifts, (87) one who subsists by agriculture (carried on personally), (88) one who suffers from elephantiasis, (89) one who is condemned by good men, (90) a shepherd, (91) a keeper of buffaloes, (92) the husband of a remarried woman, (93) a carrier of dead bodies (for money)⁸⁸¹.

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Manu III. 167 says that a brāhmaṇa who knows the sacred laws should avoid or shun at both (sacrifices to Gods and to Maṇes) the worst of brāhmaṇas enumerated above whose conduct is reprehensible and who are unworthy of sitting in a row of brāhmanas at a śrāddha repast. Manu III. 170-182 indulge in pointing out how feeding such unworthy brāhmaṇas results in the loss of the gratification of pitṛs and state that the food eaten by such unworthy persons becomes or is to be deemed as equal to foul things. The Kūrmapurāṇa ⁸⁸² forbids inviting at śrāddhas Bauddha ascetics, Nirgranthas (devotees who have withdrawn from the world and wander about naked or as beggars), those that follow the Pañcarātra and Pāśupata doctrines, those that are kāpālikas (devotees of Śiva of the left hand order) and other similar heretical people. The Viṣṇupurāṇa (III. 18. 70 ff) narrates how a king after a bath in a holy place talked with a heretic and had to pass in consequence through the bodies of a dog, a jackal, wolf, vulture, a crow, a crane and peacock and ultimately became freed from the taint by a bath at the avabhṛtha in an Aśvamedha sacrifice. The same Purāṇa provides (III. 18 97) that one should avoid talking with or touching heretics, particularly at the time of a religious rite or when one has consecrated for a solemn sacrifice.

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The Vāyupurāṇa ⁸⁸³ provides that people who are ‘nagna’ should not be allowed to see a śrāddha and then defines ‘nagna’ people as follows: ‘the three Vedas are declared to be a protective covering for all beings and therefore those who foolishly abandon the Vedas are called ‘nagna’; those who vainly keep matted hair, those who shave their heads for no purpose, those who are nagna (naked) without any cause, those who engage in certain observances and mutter certain words aimlessly are called *nagnāḥ*’. Just as certain countries were declared unfit for the performance of śrāddhas (vide note 853 above), so certain brāhmaṇas hailing from certain countries were declared in some works as not fit to be invited at a śrāddha.⁸⁸⁴ For example, the Matsyapurāṇa states that brāhmaṇas that are ungrateful, that are atheists, that stay in Mleccha countries or the countries of Triśaṅku, Karavīra, Āndhra, Cīna, Draviḍa and Koṅkaṇa should be carefully avoided at the time of śrāddha. Hemādri (on śrāddha p. 505) quotes from the Saurapurāṇa the following: 'Brāhmaṇas hailing from the countries of Aṅga, Vaṅga, Kaliṅga, Saurāṣṭra, (Kāthiāwār), Gurjara, Ābhīra, Koṅkaṇa, Draviḍa, Dakṣiṇāpatha, Avanti and Magadha should be avoided at śrāddhas. It will be noticed that putting the above two passages together, brāhmaṇas from half of modern India would have been ineligible for being invited at śrāddhas if these passages were literally followed.

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This was probably a counsel of perfection prompted by the false pride and prejudices of the authors of those works. The Śrāddhaviveka of Rudradhara (pp. 39-41) contains one of the longest lists of persons unfit to be invited at a śrāddha.

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⁸⁷⁹ मेधातिथि on मनु III. 167 explains अपाङ्क्तेय (derived from पङ्क्ति) as follows 'अपाङ्क्तेयाः पङ्क्तिं नार्हन्ति। भवार्थे ढक् कर्तव्यः। अनर्हत्वमेव पङ्क्तावभवनमनेन प्रतीयते। अन्यैर्ब्राह्मणै सह भोजने नार्हन्ति। अत एव पङ्क्तिदूषका उच्यन्ते। तैः सहोपविष्टा अन्येऽपि दूषिता भवन्ति। पा. IV.1.20 is स्त्रीभ्यो ढक्.

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⁸⁸⁰ श्वित्री शिपिविष्टः परतलपगाम्यनुयुधीयपुत्रः शूद्रोत्पन्नो ब्राह्मण्यामित्येते श्राद्धे भुञ्जानाः पङ्क्तिदूषका भवन्ति। आप. ध सू. II. 7.17 21 As the son of a śūdra male from a brāhmaṇa woman was treated as a cāṇḍāla in many smṛtis and therefore could not possibly have been intended to be invited at a śrāddha. Kapardin explained the words शूद्रो...ह्मण्याम् as meaning 'born of a brāhmaṇa male that had become practically a śūdra by first marrying a śūdra woman, then a brāhmaṇa woman and procreating a son on that śūdra wife and then on the brāhmaṇa wife.' This latter (as the son of a शूद्रसम ब्राह्मण) is 'अपाङ्क्तेय'; शूद्रोत्पन्नो ब्राह्मण्यां असवर्णदारपरिग्रहे ब्राह्मण्यां पुत्रमनुत्पाद्य शूद्रायामुत्पादितपुत्र इति कपर्दी; कल्पतरु (आ p. 90), हरदत्त follows कपर्दी हेमाद्रि (आ p. 496) omits all reference to marrying a śūdra wife first and explains 'यो विशुद्धजातीयायामपि ब्राह्मण्या शूद्रात् शूद्रसमानाद् ब्राह्मणादुत्पन्न. '।

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⁸⁸¹ There is some divergence of views among the commentators about the meanings of certain words occurring in Manu III. 150-166. For reasons of space that matter is not discussed here in detail. A few points alone are noted here निराकृतिः is explained in two ways viz (1) one who does not perform the daily five Mahāyajñas, (2) one who after learning the Veda forgets it. The evil diseases are said by Devala to be eight 'उन्माद-स्त्वग्दोषो राजयक्ष्मा श्वासो मधुमेहौ भगन्दरो महोदरमश्मरीत्यष्टौ पापरोग़ाः', q by अपरार्क p. 451, स्मृतिच. (आ) p. 401. वृषली is explained in various ways by Skandapurāṇa VII 1. 205 77-80 as meaning a śūdra woman, as one who abandoning her husband cohabits with another, as a girl who is not married though she has reached the age of puberty, as a prostitute, as one who is sterile, or one all whose children are dead अग्रेदिधिषूपति :-When a younger sister gets married before her elder sister the former is called अग्रेदिधिषू while the latter is called दिधिषू. देवल says 'ज्येष्ठायां यद्यनूढायां कन्यायामुह्यतेऽनुजा । सा चाग्रेदिधिषू-र्ज्ञेया पूर्व्वा च दिधिषूमता ॥' q. by अपरार्क p 451, निका on या III. 265. अग्रेदिधिषू-पति is taken by मेधातिथि as equal to two words viz. अग्रेदिधिषू and दिधिषूपति. The latter means, according to the Amarakośa, the husband of a remarried woman, while the former means 'one who is the first husband of a remarried woman' पुनर्भूदिधिषूस्तृढा द्वित्तस्या दिधिषूः पति । स तु द्विजोग्रेदिधिषू सैव यस्य कुटुम्बिनी ॥ अमरकोश q. by हरदत्त on गौ 15 15. मनु. III 173 explains दिधिषूपति as one who lasciviously dallies with the widow of his deceased brother, though she be appointed (to bear a son by him) according to the sacred law. The स्मृतिs said that the brother appointed should cohabit as an act of duty and not through passion for the widow. Hemādri p 485 gives another meaning of अग्रेदिधिषू 'जीवत्तत्त्वाञ्छ आर्तभार्यायामनुरक्तोऽग्रेदिधिषू. '. वसिष्ठ I. 18 includes both अग्रेदिधिषू and दिधिषूपति among those who are called एनस्विन Even the तै ब्रा. III. 2.8. 12 mentions अग्रेदिधिषु as a sinner and आप ध सु (II. 5. 12. 22) mentions both.

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⁸⁸² बुद्धश्रावकनिर्ग्रन्थाः पञ्चरात्रविदो जनाः । कापालिकाः पाशुपताः पाषण्डा ये च तद्विधाः ॥ कूर्म (उत्तरार्ध) 21. 32 q by हेमाद्रि p 476 and 365, बुद्धश्रावकनिर्ग्रन्थशाक्याजीवककापिलान् । ये धर्माननुवर्तन्ते ते वै नग्नादयो जनाः ॥ ब्रह्माण्डपुराण III 14 38-39 q. by हेमाद्रि p 520. The same verse occurs in a corrupt form in वायु 78.30-31.

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⁸⁸³ सर्वेषामेव भूतानां त्रयी संवरणं स्मृतम् । परित्यजति यो मोहात्ते वै नग्नादयो जनाः ॥...वृथा जटी वृथा मुण्डी वृथा नग्नश्च यो द्विजः । वृथा व्रती वृथा जापी ते वै नग्नादयो जनाः ॥ वायुपुराण 78.26 and 31, q. by हेमाद्रि (श्रा ) p 520 (the first verse from ब्रह्माण्डपुराण ). The स्मृतित्त्व (श्रा.) p. 411 reads वर्णानां for भूतानां and ascribes that verse to the ब्रह्माण्डपुराण. ब्रह्माण्ड (उपोद्घातपाद 14 35-41) has these verses अपरार्क. 473 ascribes verse सर्वेषामेव भूतानां to ब्रह्माण्डपुराण, which is found in उपोद्घातपाद 14.35.

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⁸⁸⁴ कृतघ्नान्नास्तिकांश्चैवम्लेच्छदेशनिवासिनः । त्रिशङ्कुकर्व्वरद्रावीडांश्चद्रविड्कोङ्कणान् (त्रिशङ्कुकखीरान्ध्रचीनद्रविड० ?) । वर्जयेद्विद्वितान् सर्वान् श्राद्धकाले विशेषतः । मत्स्य 16 16-17 q. by हेमाद्रि (श्रा.) p. 505, कल्पतरु (श्रा. p 91).

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The following reason is advanced by the Varāhapurāṇa⁸⁸⁵ and others for honouring a guest who comes by chance at the time when a śrāddha rite is in progress: "Yogins wander over the earth assuming different forms that prevent recognition, but doing good to people; therefore a wise man should honour a guest who arrives at the time of the performance of a śrāddha". The Bhaviṣya-purāṇa⁸⁸⁶ similarly says that an *atithi* (guest) at a śrāddha is one who comes when least thought of and not one who had arrived before the śrāddha rite started. The Mārkaṇḍeya (26. 30) provides that one should not ask such an *atithi* about his *gotra* or *caraṇa* or his Vedic study nor should one consider whether he has a fine appearance. Hemādri (on śrāddha pp. 430-433) quotes verses from the Śivadharmottara, Visṇudharmottara and Vāyu (71.74-75) Purāṇas that gods, siddhas and yogins wander over the earth in the form of brāhmaṇa *atithis* in order to favour people and to see how śrāddhas are being performed. About the definition of an *atithi* and the necessity and mode of honouring a guest in general, vide H. of Dh. vol. II. pp. 749-756.

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⁸⁸⁵ योगिनो विविधै रूपैर्नराणामुपकारिणः । भ्रमन्ति पृथिवीमेतामविज्ञातस्वरूपिणः ॥ तस्मादभ्यर्चयेत् प्राज्ञं श्राद्धकालेऽतिथिं बुधः । श्राद्धक्रियाफलं हन्ति द्विजेन्द्रापूजितो हरिः ॥ वराह 14. 18-19, विष्णुपुराण 15 23-24; compare वायुपुराण 79 7-8 (सिद्धा हि विवरूपेण चरन्ति पृथिवीमिमाम् । तस्मादतिथिमायान्तमनभिज्ञादृचेत् कुशाञ्जलिः).

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⁸⁸⁶ अचिन्त्योऽभ्यागतो यस्मात्तस्मादतिथिरुच्यते ॥ अतिथिं तं विजानीयान्न पुनः पूर्वमागतः ॥ भविष्य. I. 184. 9-10 q. by हेमाद्रि p 427; न पृच्छेदूगोत्रचरणं स्वाध्यायं वापि पण्डितः । शोभनाशोभनाकारं न मन्येत प्रजापतिम् ॥ अतिथ्य हि स्थितो यस्मात्तस्मादतिथिरुच्यते । मार्कण्डेय 26. 30-31.

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Hemādri (Śrāddhakāṇḍa, pp. 380-385) holds an interesting discussion as to whether a performer of śrāddha belonging to one recension of a Veda must restrict himself to inviting brāhmaṇas that are students of the same recension of the Veda or whether he can invite any brāhmaṇa that may have studied any of the three Vedas. Some people relying on a maxim ('as in the case of a bride so in the case of an offering') invite only brāhmaṇas of their own *śākhā* possessed of the qualifications above set forth. Hemādri replies that this is a wrong notion, relies on Āp. Dh. S. II. 6. 15. 9 'one should feed⁸⁸⁷ in all (religious) acts brāhmaṇas that are pure (in their conduct) and that have studied the Veda' and asserts that no smṛti, Itihāsa, Purāṇa, Gṛhyasūtra nor Kalpasūtra contains the restriction of inviting only brāhmaṇas of the performer's own śākhā. He further says that in such texts as 'triṇāciketas-trimadhuḥ' (quoted in note 862a above) the rule laid down is to invite brāhmaṇas that have studied different śākhās and Vedas. He rejects the idea about any restriction as to selecting a bridegroom of the same śākhā as the bride's father and remarks that if some people are not prepared to give their daughters in marriage to young men belonging to other śākhās, that is due to ignorance about the families and is also due to pride and vanity. He winds up by saying that in Āryāvarta countries it is found on all sides that marriage connections are entered into with persons studying different śākhās but living in the same district, (such connections) not being condemned, while persons who study the same śākhā of the Veda but do not know each other do not enter into marital connections.⁸⁸⁸ As a contrast to this commonsense view it should be noted that the author of the Bālambhaṭṭī recommends that 'Mahārāṣṭra brāhmaṇas should not invite brāhmaṇas of other castes (of brāhmaṇas) and particularly the Koṅkaṇastha brāhmaṇas should be avoided and it goes so far as to say that a person belonging to one's own caste not possessed of good qualities and of a blemished character (provided he is not guilty of mahāpātakas or the like) should be preferred to one belonging to another sub-caste even if endowed with good qualities.

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⁸⁸⁷ शुचीन् मन्त्रवतः सर्वकृत्येषु भोजयेत् । आप. ध सू II. 6. 15 9, on which हरदत्त explains 'मन्त्रवत अधीतिवेदान्। सर्वकृत्येषु श्रौतेषु गार्हेषु स्मार्तेषु च कर्मसु दैवेषु पित्र्येषु मानुषेषु च भोजयेत्।'

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⁸⁸⁸ अत्र केचिद्यथा कन्या तथा हविरिति कन्यासाधर्म्येण हविषां स्वशाखीयाप्रतिपाद्यत्वं मन्यमाना. स्वशाखीयमेव श्रोत्रियत्वादिगुणविशिष्टं श्राद्धे नियोजयन्ति। तदसत्। स्मृतीतिहास- (*Continued from the last page*) पुराणगृह्यकल्पसूत्रेषु क्वचिदपि स्वशाखीयनियमाश्रवणात् । प्रत्युत स्मृत्यादिषु त्रिणाचिकेत-त्रिमधुत्रिसुपर्णो ज्येष्ठसामग इत्यादिभिर्नानाशाखीयानां नानावेदाध्यायिनामेव विधिवर्शनाच्च .. किं च कन्यायामिव तावदेकशाखाध्यायिनियम कुतोऽवगतो यद्वलेन हविष्यपि साध्यते । ... आर्यावर्तषु च समानदेशवासिनां नानाशाखाध्यायिनामप्युपलभ्यन्त एव परस्परमनवगीयमानाः सर्वतो विवाहसम्बन्धाः । अविज्ञातपरस्पराणामेकशाखाध्यायिनामपि नोपलभ्यन्ते ।.. अतो न कन्यादाने नापि हविर्दाने स्वशाखीयद्विजनियम इति सिद्धम् । हेमाद्रि (श्राद्ध) pp. 380-381. The words यथा कंन्या तथा हविः occur in a verse of गर्ग 'नैकगोत्रे हविर्दद्याद्यथा कन्या तथा हवि.। अभावे ह्यन्यगोत्राणामेकगोत्रांस्तु भोजयेत् ।।' q by श्रा प्र p. 75. हेमाद्रि p 450 reads it as नैक. . दद्यात्त्कमान्प्रवरे तथा। न चाज्ञातकुले दद्याद्यथा कन्या तथा हवि'॥, श्रा. क ल p 39 quotes this verse and the half verse अभावे ..न भोजयेत् also The निर्णयसिन्धु III. p 397 follows हेमाद्रि and relies on मनु III 145-146. एवमपि महाराष्ट्रे विजातीया न ग्राह्यास्तत्रापि कौङ्कणस्थादयः सर्वथा न ग्राह्या इति श्राद्धदीप-कालिकादिषु प्रामाणिकनिबन्धेष्विति सर्वशिष्टसम्मतम् ।... वर्ज्याश्च द्विविधा दोषवन्त सजातीयाः गुणवन्तोऽपि विजातीयाः सुतरां दोषवन्त' । तत्र सजातीयेषु अनिषिद्धलाभेऽभिशस्तत्वा-दिचलवद्बोषरहितो दुष्टोपि ग्राह्य । विजातीयस्तु गुणवानपि तत्त्वादेव त्याज्य किमुत दोषवान् ।... केवलां चिन्तयेज्जातिं.. । कन्यादानादिसम्बन्धयोग्यां जातिं यथा कन्या तथा हविरित्युक्तेस्तेन तेपि सर्वथा हेया एवेति दिक्। बालम्भट्टी on आचार p. 497.

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The Vas Dh. S. provides ⁸⁸⁹ that the performer should invite ascetics, house-holders, well conducted men, who are not very old &c. The Kūrmapurāṇa states ⁸⁹⁰ 'that man whose offering (of food) is eaten by a *yati* that knows the truth about *prakṛti* (primordial matter) and the *guṇas* (*sattva*, *rajas* and *tamas*) reaps the reward (merit) of feeding a thousand (other brāhmaṇas). Therefore one should feed in offerings to gods and manes an excellent *yogin* who is intent on true knowledge of God and others only if such a one is not available.' Similar verses about ascetics and yogins occur in Varāhapurāṇa 14. 50, Skanda (VI. 217. 7 ff) and Vāyupurāṇa⁸⁹¹ chap. 71. 65-73, chap. 76. 28 &c. Bṛhaspati provides⁸⁹² a special rule that, if a person cannot afford to feed at a śrāddha more than one brāhmaṇa, then he should feed one who has studied the Sāmaveda, since in him all the three viz. Ṛks, the Yajus and Sāmans co-exist, that the father is pleased by Ṛks (i. e. by the feeding of a brāhmaṇa who has studied the Ṛgveda), the grand-father by Yajus, the great-grand-father by a Sāman and a *chandoga* (a chanter of the whole of Sāmaveda) is superior. A verse of Śātātapa is⁸⁹³ quoted to the effect that if a student of the Atharvaveda is fed in a rite for the gods or manes, that yields endless and inexhaustible rewards.

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