History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.165
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.165
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v5.c73.t1.165.1
The Śat. Br. (II. 4. 2) contains the following somewhat fuller account of the Piṇḍa-pitṛyajña, omitting legendary or other irrelevant matters—When the moon is not seen either in the east or in the west, then he (the performer of the Darśa sacrifice) presents food to the Fathers in each month ...... He presents it in the afternoon. The forenoon indeed belongs to the gods; the midday to men; and the afternoon to the Fathers; therefore he presents (food to the Fathers) in the afternoon. While seated behind the Gārhapatya fire with his face turned towards the south and the sacred thread on his right shoulder he takes that material (for the offering from the cart). Thereupon he rises from thence and threshes the rice while standing north of the Dakṣiṇa fire and facing the south. Only once does he clean the rice, for it is once for all that the fathers have passed away. He then boils it. While it stands on (the Dakṣiṇa fire) he pours some clarified butter on it. After removing it (from the fire) he offers to the gods two oblations in the fire ...... Here he is engaged in a sacrifice to the Fathers; hence he thereby propitiates the gods and being permitted by the gods, he presents that food to the Fathers. He offers to both Agni and Soma .. He offers with the formula 'To Agni, the carrier of *kavya* (what is offered to the Manes), svāhā!', 'To Soma accompanied by the Fathers, svāhā!' (Vāj S. II 29).
v5.c73.t1.165.2
He then puts the pot-ladle (mekṣaṇa) on the fire, that being in lieu of the Sviṣṭakṛt. Thereafter he draws (with the *sphya*, the wooden sword) one line south of the Dakṣiṇa fire, that being in lieu of the altar. He then lays down a firebrand at the further (south) end of the line. For, were he to present that food to the Fathers without having laid down a firebrand, the Asuras and Rākṣasas would certainly tamper with it. ... He lays it down with the text 'whatsoever Asuras roam about being attracted by the *svadhā* (offering to Fathers), assuming various shapes, be they large-bodied or small-bodied, may Agni expel them from this world (Vāj S. II 30)... He then takes the water jar and makes the Fathers wash (their hands) merely saying 'N. N., wash thyself' (naming) the sacrificer's father; 'N. N. wash thyself (naming the sacrificer's) grandfather; 'N. N., wash thyself (naming) the sacrificer's great-grandfather. As one would pour out water (for a guest) when he is about to take food, so in this case. Now those (stalks of sacrificial grass) are severed with one stroke and cut off near the root; the top belongs to the gods, the middle part to men and the root part (of darbhas) to the fathers. Therefore they are cut off near the roots ...... He spreads them along with the line with their tops towards the south. Thereon he presents (to the fathers the three round cakes of rice). He presents thus:— for the gods they offer thus for men they ladle out;
v5.c73.t1.165.3
and in the case of the fathers they do in this very way; therefore he presents (the cakes to the fathers) thus With 'N. N., this for thee!' he presents one cake to the sacrificer's father. Some add 'for those that come after thee', but let him not say this, since he himself is 'one of those to whom it would be offered in common. Let him therefore merely say 'N. N., this for thee!' as to the sacrificer's father; 'N. N., this for thee' as to his grandfather; 'N N., this for thee' as to his great-grandfather He then mutters 'Here, O fathers, regale yourselves; like bulls come hither each to his own share!' (Vāj. S. II. 31). Whereby he says 'Eat each his own share'. He then turns round to the left so as to face the opposite (north) side; for the fathers are far away from men; and thereby he also is far away (from the fathers). 'Let him remain (standing with bated breath) until his breath fail' say some; 'for thus far extends the vital energy'. However, having remained so far a moment—he again turns round (to the right) and mutters 'the Fathers have regaled themselves; like bulls they have come each to his own share' (Vāj. S. II. 31); whereby what he says is 'they have eaten each his own share'. Thereupon he takes the water jar and makes them wash themselves (by pouring water on the piṇḍas), merely saying 'N. N., wash thyself' (naming) the sacrificer's father; 'N. N. wash thyself' (naming) his grandfather; 'N. N., wash thyself' (naming) his paternal great-grandfather.
v5.c73.t1.165.4
Even as one would pour out (water for a guest). When he has taken his meal, so it is here. He then pulls down the tuck (of the sacrificer's garment) and performs obeisance. The tuck is sacred to the Fathers; therefore he performs obeisance to them after pulling down the tuck. ... Six times he performs obeisance, for there are six seasons ;and the fathers are the seasons. He mutters 'Give us houses, O fathers', for the fathers are the rulers of houses; and this is the prayer for blessing at this sacrificial performance. After the piṇḍas have been put back (in a dish) the sacrificer smells at (the rice); this (smelling) being the sacrificer's share. The stalks of darbha cut with one stroke he puts on the fire; and he also throws away the firebrand on to the fire.960a