History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.197
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.197
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We shall now turn to the metrical smṛtis. Manu treats of the procedure of śrāddha at some length in III. 208–265. But as the procedure prescribed by the Yājñavalkyasmṛti (I. 226-249) is more compact and at the same time more lucid it is set out here. "When the invited brāhmaṇas come in the afternoon the performer having a *pavitra*⁹⁸² in his hand should seat them on seats and make them sip water. The brāhmaṇas invited should be even in number (2, 4 &c.) according to the performer's resources at the *daiva* rite (i. e. the Vaiśvadevika brāhmaṇas should be two, four &c.) and uneven (three or five &c.) at a (pārvana) śrāddha for the *pitṛs*; the brāhmaṇas should be seated in a pure (cowdunged) plot screened on all sides and sloping towards the south. At the *daiva* (part of pārvana-śrāddha when Viśve-devāḥ are to be invoked) two brāhmaṇas facing the east should sit down and three brāhmaṇas facing the north should be seated in the rite for the pitṛs or only one may be seated for each (i. e. in *daiva* and in *pitrya*). The same rule applies to a śrāddha for maternal ancestors. In both (pitṛśrāddha and mātāmahaśrāddha) the worship of Viśvedevas may be performed separately or simultaneously⁹⁸³.
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Then having poured water on the hands of the brāhmaṇas (meant for the rite in honour of viśve-devāḥ) and having given kuśa blades for a seat⁹⁸⁴ (towards their right side on the seat already occupied), he should, with the permission of the invited brāhmaṇas, invoke the *Viśvedevāḥ* with the verse 'O! all the gods come!' (Ṛg. II. 41. 13 or VI. 52. 7; Vāj. S. VII. 34) Having scattered on the ground (near the brāhmaṇas representing Viśve-devāḥ) barley grains and then having cast into a vessel (of metal &c) covered with a *pavitra* water with the verse 'śan no devīr' (Ṛg. X. 9. 4, Vāj. S 36.12, Tai. Ār. IV. 42.4) and barley grains with the mantra, 'Yavosi' (Vāj. S. V. 26, Tai. S. I. 3. 1. 1) and (also sandalwood paste and flowers) he should place in the hands (of the brāhmaṇas) the *arghya*⁹⁸⁵ water with the verse 'yā divyā' (those heavenly waters &c., Tai. Br. II. 7. 15. 4). Then he should pour water into the hand (of the Vaiśva-deva brāhmaṇa or brāhmaṇas) for washing the hand and give to them perfumes, flowers, incense, lamp⁹⁸⁶ and garment. Then wearing the sacred thread on the right shoulder⁹⁸⁷ and under the left arm (i. e. being *prācīnāvītī*) the performer should offer to the pitṛs (i. e.
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to the three brāhmaṇas representing them) double-folded kuśas (with water) for a seat on the left (i e on the seats already occupied kuśas should be placed on the left side for a *viṣṭara*), he should then invoke⁹⁸⁸ the pitṛs after taking the permission of the brāhmaṇas with the ṛk 'uśantas-tvā' (Ṛg. X. 16. 12, Vāj. S. 19. 70, Tai. S. II. 6. 12. 1), and should then recite in a low voice the mantra (āyantu naḥ pitaraḥ) 'may the pitṛs come to us' (Vāj. S 19. 58). The performer, having scattered sesamum seeds all round (the brāhmaṇas) with the mantra 'Apahatā' (Vāj S II. 29), should employ sesamum for all purposes where *yavas* were employed (in the daiva part of the ceremony) and should perform all the items such as giving arghya (water for worship) for the pitṛs as before (for the daiva rite).
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After offering arghya water, he should collect the drops of the arghya water fallen from the hands (or fingers) of the brāhmaṇas in one vessel (the pitṛ vessel), them turn it upside down⁹⁸⁹ on the ground (over a bunch of kuśas with ends turned towards the south) with the mantra 'thou art a place for the pitṛs.'⁹⁹⁰ Then, being about to perform 'agnaukaraṇa' (offering in sacrifice), he takes the food mixed with clarified butter and asks the brāhmaṇas (in the words 'I shall offer into the sacred fire') and when permitted by them with the words 'do so', he offers into the fire (two portions cut off from the food mixed with ghee) with a *mekṣaṇa*⁹⁹¹ according to the procedure laid down for Piṇḍapitryajña. He, being intent (only on performing śrāddha correctly), should serve the food that remains after (making the two offerings mentioned above) in plates (except earthen one) that he may be able to secure, and particularly silver ones (plates are meant for feeding pitrya brāhmaṇas). After serving the food in the plates, he should invoke over the plates the mantra 'the earth is thy⁹⁹² support', he should take hold of the thumb of the brāhmaṇas and put it on the food (served in the plates) with the mantra⁹⁹³ 'idam Viṣṇur' ('Viṣṇu strode over this' Ṛg. I. 22. 17, Vāj. S. V. 15, Tai S. I. 2. 13. 1). The performer should then mutter the Gāyatrī verse (Ṛg. III 62. 10, Vāj. S. III. 35, Tai. S. I. 5. 6.
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4) together with 'Om' and the 'Vyāhṛtis' and the three verses beginning with 'Madhu vātā' (Ṛg. I. 90. 6-8, Vāj. S. 13. 27-29, Tai. S IV. 2 9. 3), he should say 'partake (of the food) as you please' and the brāhmaṇas also should eat the food silently. He should serve without anger or bustle food fit for being offered as *havis* (in a śrāddha) and liked by the brāhmaṇas till they are satiated (so that some food is left in their plates) and should repeat (while the brāhmaṇas are engaged in eating) sacred texts and the texts for Japa (Gāyatrī &c. already referred to in Yāj I. 239 above). The sacred texts to be repeated according to the Mit on Yāj. I. 240 are the Puruṣasūkta (Ṛg. X. 90. 1-16), the Pāvamānī verses (i. e. verses like 'svādisthayā madisthayā' from the 9th mandala of the Ṛgveda as stated by Medhātithi on Manu III. 86 and Haradatta on Gautama (19. 12). Manu III. 232 mentions other works for recitation such as the dharmaśāstras, ākhyānas, itihāsa (Mahābhārata), purāṇas and khilas (like Śrīsūkta and Vidyāsūkta). There is great divergence of views about the sacred texts to be recited by the performer in a low voice, while the brāhmaṇas are engaged in partaking the food cooked for śrāddha Vide note 1005 below. It may be that the *japa* of sacred texts is to be done by the performer wearing the sacred thread in the upavīta way as stated by Hemādri p. 1070 and the Madana-pārijāta p. 599, but the Śrāddhatattva (p. 231) is opposed to this and relies on Manu III. 279.
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Certain verses from the Purāṇas also are to be recited such as the verses from the Varāhapurāṇa (14. 26-31) and Viṣṇupurāṇa (III. 15. 31-36, which are identical with the preceding) quoted by the Kalpataru on śrāddha (p. 197), Aparārka (p. 502) and Hemādri (on śrāddha p. 109), the first and last of which are quoted in the note below⁹⁹⁴. The Garuḍapurāṇa (Ācārakhaṇḍa 218.20 ff.) prescribes that while the brāhmaṇas are eating one may recite a eulogy of *pitṛs* such as the 'saptavyādha' verses994a. Then, after holding the food in his hands, the performer should ask the brāhmaṇas 'are you satisfied' (and after they reply that they are satisfied) he should tell them that there is food still left (and ask them what to do with it) and after taking their permission⁹⁹⁵ (in the words 'partake of it along with your friends and relations'), he should spread (in front of the brāhmanas for pitrs) the remaining food on (*darbhas* with their ends to the south placed over) the ground (with the mantra 'ye agnidagdhāḥ', those that were cremated and those that were not cremated &c.) and he should pour water once for each into his hand (for rinsing the mouth). Collecting all the cooked food (i. e. portions from each food) with sesamum mixed with it, the performer facing the south should offer the piṇḍas near the remains of the food (eaten by the brāhmaṇas) according to the procedure of the piṇḍapitṛyajña.
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For maternal ancestors also the same procedure is to be followed (from invoking the Viśvedevāḥ to offering piṇḍas). Then he should give water to the brāhmaṇas for sipping. Then (he should say to the brāhmaṇas 'pronounce benediction'); after making the brāhmaṇas say '*svasti*', he should offer water into their hands for saying 'let it be inexhaustible (after he requests them 'let it be inexhaustible'). Then after giving to the brāhmaṇas dakṣiṇā (fee or presents)⁹⁹⁶ according to the ability of the performer, he should say to the brāhmaṇas "may I request you to repeat the word '*svadhā*'" and when they permit him in the words 'do request us', he should say 'let svadhā be pronounced for the persons concerned' (i. e. the pitṛs and maternal ancestors). Then the brāhmaṇas should say 'let there be svadhā'. On the brāhmaṇas saying so, he should sprinkle water on the ground and say 'let the Viśvedevāḥ be pleased' and when the brāhmaṇas have responded with 'let the Viśve-devāḥ be pleased' he should mutter the following : ⁹⁹⁷ 'May donors increase in our family, may the (study or teaching of) Vedas prosper and progeny increase (in our family); may our faith (in rites for pitṛs) not vanish and may there be plenty of things for us to make gifts'⁹⁹⁸. Having muttered this, having spoken pleasing words to the brāhmanas, ⁹⁹⁹ having fallen at their feet (after going round them) he being pleased in his heart should dismiss the brāhmanas with the mantra 'Vāje vāje' (Rg. VII. 38.8, Vāj. S.
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21.11, Tai. S. I. 7 8.2), the sending them away being so arranged that the brāhmanas representing the pitṛs start first, ¹⁰⁰⁰ (i. e. first goes the representative of the great-grandfather, then the one for the grandfather, then the one for the father and then the one representing the Viśvedevāh). The vessel in which the drops of arghya water from the hands of the brāhmanas had been collected before should be turned face upwards ¹⁰⁰¹ and then the brāhmanas should be dismissed. After following the departing brāhmanas (up to the boundary) and going round them, he (should return) and should eat the food that (remains in the house after) the brāhmaṇas representing the pitṛs have partaken of it. He and the brāhmaṇas that partook of the śrāddha dinner should abstain from sexual intercourse on the night of the śrāddha day¹⁰⁰².