History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.12.1

v5.c73.t1.12.1

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.