History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.174
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.174
- Language
- English
v5.c73.t1.174.1
Coming to the sūtra literature, it is best to begin with the procedure of *pārvaṇaśrāddha* as described in the Āśv. gṛ. IV. 7-8⁹⁶⁶. It is stated by the Anākulā on Āp. gṛ. 21.1 that the monthly śrāddha (māsi-śrāddha) is the prakṛti of Aṣṭakā and other śrāddhas in which three ancestors are to be invoked. It is as follows: Now then at a Pārvaṇa-śrāddha, or at a śrāddha celebrated for securing some desired object, or at an Ābhyudayika-śrāddha or at an Ekoddiṣṭaśrāddha, the performer causes to sit down brāhmaṇas who are endowed with learning, moral character and proper conduct or who are endowed with (at least) one (of these three characteristics), who have been invited already in proper time, who have taken a bath, whose feet are washed (by the performer) and who have sipped water (taken ācamana), as representatives of (or equal to) the Fathers, with their faces turned to the north, one for each of the Fathers, or two for each or three for each. The larger the number of brāhmaṇas invited the greater is the fruit or reward. But in no case (should he invite) only one for all (the Fathers), or he may invite only one brāhmaṇa except at the first śrāddha⁹⁶⁷. By the exposition of the Piṇḍapitṛyajña the rules for the pārvaṇa-śrāddha have been declared.
v5.c73.t1.174.2
Having given water (into the hands of the invited brāhmaṇa or brāhmaṇas after they sit down) and double-folded darbha blades as a seat (on which the darbhas are to be kept), having again given water to them and having poured water into three vessels of metal (silver &c.), of stone and of earthenware or into three vessels made of the same substance (out of these three) which are covered over with darbha blades and having recited (over the water in the vessels) the verse 'śanno &c.' (Ṛg X. 9.4)⁹⁶⁸ the performer puts sesamum grains into the water with the *mantra* "Sesamum art thou, Soma is thy deity, at the Gosava⁹⁶⁹ sacrifice thou hast been created by the gods, thou hast been offered by persons who are like ancient ones; through the *svadhā* mayst thou make the Fathers and these worlds pleased with us! svadhā! Adoration!" The different items of the rite are performed from the right to the left ⁹⁷⁰. With the part of the other hand (i. e. left) between the thumb ⁹⁷¹ (and forefinger) since he wears the sacred thread over the left shoulder, or with the right which he seizes with the left, (he offers the Arghya water) to Fathers with the words 'Father, this is the arghya for thee; Grand-father, this is the arghya for thee; Great-grandfather, this is the arghya for thee, after first offering (ordinary) water to the Fathers.
v5.c73.t1.174.3
When about to induce the brāhmaṇas to accept the arghya water he should once only (for each brāhmaṇa or group of brāhmaṇas for each of the Fathers) say to them 'svadhā! these are arghya waters' and then over the waters that are poured out he recites the verse (separately for each brāhmaṇa) 'The heavenly waters which have been produced on the earth, in the aerial regions and the waters that are terrestrial, that are golden-hued, and fit for sacrifice-may these waters bring us welfare and be favourable to us'. Pouring together (in the first vessel) what has been left in the vessels (for holding *arghya* water) he anoints his face with that water if he (the performer) desires that a son be born to him. 'He should not remove the first vessel into which the arghya water for the Fathers has been poured (till the end of the rite). The Fathers dwell therein concealed; thus did Śaunaka say'⁹⁷². Just at that time the gifts of sandalwood paste, flowers, incense, lamp, and clothes are to be offered (to the brāhmaṇas).⁹⁷³ Having taken some food (from the Sthālīpāka prepared for Piṇḍapitryajña) and smeared it with ghee he asks the brāhmaṇas' permission in the words 'I shall offer it in the fire' or in the words 'let me offer in the fire'. The permission is given (by the brāhmaṇas) in the words 'Let it be done' or in the words 'do it'. He then sacrifices in the fire as stated before⁹⁷⁴ or (if the brāhmaṇas give permission) in the hands of the brāhmaṇas;
v5.c73.t1.174.4
since the Brāhmaṇa text says 'fire is verily the mouth of the Fathers'. If he offers in the hands of the brāhmanas⁹⁷⁵, then he assigns other food to them after they have sipped water and the food (that remains) is mixed with the food that is served to the brāhmaṇas, since it is said 'what is abandoned and given to (brāhmaṇas)⁹⁷⁶ brings prosperity'. When he sees that the brāhmaṇas are satiated (with the food served at the dinner) he (the performer) should recite to the brāhmaṇas the verses containing the word 'madhu' (Ṛg. I. 90.⁹⁷⁷ 6-8) and also the verse 'they have eaten, they have enjoyed themselves' (Ṛg. I. 82.2). Having asked the brāhmaṇas 'was the dinner perfect?' (they should reply that it was) and then having taken (portions of) the different foods that were enjoyed by the brāhmaṇas together with the sthālīpāka food in order⁹⁷⁸ to make lumps (piṇḍas) thereof he should present all (the rest of the food) to the brāhmaṇas. After the brāhmaṇas have either accepted (the rest of the food) or given him permission (to use it for his family and friends), and after they have finished eating he should, before they have sipped water (performed ācamana after finishing their dinner), put down the lumps⁹⁷⁹ (piṇḍas) for the Fathers. According to some teachers (piṇḍas are put down) after the brāhmaṇas have sipped water (on getting up from the dinner).
v5.c73.t1.174.5
Having strewn the food on the ground (near the remnants of food) and wearing the sacred thread on his left shoulder⁹⁸⁰ he should (after turning the first vessel with top upside and after giving dakṣiṇā to the brāhmaṇas) bid adieu to the brāhmaṇas saying 'utter Om!