History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c74.t2.273

v5.c74.t2.273

It should be noted that there are certain special characteristics of Gayāśrāddha. There is no tonsure (Vāyu 83. 18 and note 1485 above). One must honour the Gayāwals alone, and not other brāhmanas, however learned they may be; one should not consider the family or character or learning of Gayā brāhmanas (vide p. 579 above and note 1313). But it has to be remembered that Nārāyanabhatta¹⁵¹⁷ did not accept this for all śrāddhas at Gayā, but only as to the śrāddha under the Aksayavata, since the Vāyu (111. 79-80) again refers under Aksayavata to the worship of Gayā brāhmanas and since following the maxim of 'caturdhākarana' laid down in Jai. III. 1 26-27 the later specific provision narrows down the wide words used in the earlier passage. At Gayā one could offer pinda to oneself but without sesame.¹⁵¹⁸ The Tri S. (p 350) observes (relying on Vāyu) that when a man offers a pinda to himself, it should be in the hands of the image of Janārdana on Bhasmakūta¹⁵¹⁹ and that the pilgrim to Gayā can offer a pinda to himself only when it is certain that he has no son or other *adhikārin* for offering śrāddha. Further, any one related or unrelated, could offer a pinda¹⁵²⁰ to anybody, as laid down in Vāyu 'Whether it is one's own son or the son of another (who offers), in whosesoever name a pinda is let fall at Gayā, that man attains everlasting Brahma It is desired that anyone may offer a pinda to anybody after uttering that person's name and gotra and the latter reaches the highest goal'