History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75.712
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75.712
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v5.c75.712.1
Pārvaṇa-śrāddha, see under 'piṇḍas', ācamana required in six items at, 459, agnaukaraṇa in Āp. gr. 436, 438, agnihotrin cannot perform p., except on amāvāsyā, acc. to Manu 462; apātraka-pārvaṇaśrāddha in Mithilā explained 486-486, Āśv. gr. omits several details of p found in some smṛtis 438n; brāhmaṇa is the āhavanīya fire in, 444n, conflict of views about the ancestors to whom piṇḍas are to be offered at śrāddha on amāvāsyā 472-476, dakṣiṇā was to be given to brāhmaṇas in p according to the ability of the performer, 446, 451, 501, darbhas are double-folded in p 434, 441, 505, details of p vary in modern times according to the country, the veda or śākhā of the performer or acc. to the eminent writer the performer follows or according as he is a Śaiva or Vaiṣṇava 485; difference of views as to the stage at which piṇḍas were to be offered in p 470-472, different manuals on śrāddha have been followed in medieval and modern times 486, divergence of views from very early times as to the number of āhutis in p, as to the deities, as to the order of naming the deities and the form of words to be used 462-463, eleven brāhmaṇas are invited in Mithilā villages even by poor men, but it is often difficult to secure a very learned man (called pātra or mahāpātra) to officiate 483; epigraphic evidence about gifts of land made at p. and other śrāddhas 451n, feeding of daiva or vaiśvadeva brāhmaṇas at p. not mentioned in Āśv. gr though mentioned by Manu, Vas.
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and Yāj 435n, food offered on the hand of brāhmaṇas was to be mixed with the food served in the plates placed before them and then eaten by them 443n, food served to the brāhmaṇas in p should be rich and steaming hot and should be silently eaten by them and its good qualities should not be declared by them while they are eating 465, formula of presentation if the performer does not know the names of his ancestors 477; gradual addition of details to p. from ancient vedic times to modern times illustrated 485, great divergence of views from the sūtras onwards as regards *mantras*, details and order of items in p. 426, holy texts should be repeated while brāhmaṇas are engaged in dining at p. 439, 449-50, holy texts to be repeated varied from writer to writer 444-445; if gotra of ancestors be not known, the performer should employ the gotra name Kāśyapa 477; if holy texts to be repeated not known to performer he should recite Gāyatrī mantra 450n, if one is unable to perform p every month, Śrāddhatattva recommends that one should perform it thrice a year or at least once a year when the sun is in the sign of Kanyā 510, if performer has no smārta fire he is to. offer *homa* food on the hand of the brāhmaṇas invited at p.
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436-437, 443n, 461, important differences of other sūtras from Āśv gr on p , 438, in all cases where a question is to be put or permission taken, the performer addresses the most eminent among the brāhmaṇas invited or all of them together, 442n, 505, in southern and western India brāhmaṇas invited at śrāddha are worshipped, while in Bengal effigies made of darbhas are worshipped 458, is the pattern or norm of other śrāddhas 426, Kātyāyana and some others say that everyone has to follow his own sūtra as to the words 'svāhā' and 'svadhā namaḥ', as to the mode of wearing the sacred thread, as to the number of āhutis and as to the stage at which piṇḍas are to be offered 426, 462, 471, larger the number of brāhmaṇas invited for p the greater the fruit or reward acc to Āśv gr. 434, Mahābhārata was among the texts to be recited when brāhmaṇas were engaged in dinner at p. 450; mantras for invoking Viśve-devas in p 458. mantras at moistening of piṇḍas given by Āpastamba-mantrapāṭha differ from those in Baud gr. and Vaikhānasa gr. 438, mantras to be recited at the time of offering each of the piṇḍas in p differed from ancient times 476-477;
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method of padārthānusamaya is the rule, but sometimes that of kāṇḍānusamaya has to be followed 442n, most of the fundamental conceptions and items of p as performed in modern times are clearly brought out e.en in the Śatapatha Brāhmaṇa 431-432, names and gotras of the ancestors should be mentioned in offering pādya, arghya, gandha, puṣpa etc, 443n, 449, 451, number of āhutis in agnaukaraṇa differs in different works 462; order in which the brāhmaṇas invited at p are to be dismissed at the end 447, performer of p and brāhmaṇas invited at t should abstain from sexual intercourse on the night of the śrāddhaday 448, performer collects portions from all kinds of food cooked for śrāddha, puts water over them and spreads them on darbhas for the benefit of various deceased persons 450-51, performer has to refer to ancestors in a certain order about his relationship to them, their names and gotras and the case relation in which the words are to be used 459, piṇḍa is offered to each ancestor after mentioning his gotra, his relationship to performer and name (all in vocative) 476; piṇḍas should be offered to male ancestors near the remains of the food eaten by the brāhmaṇas and the procedure mentioned in piṇḍapitṛyajña is to be followed 446, 451, piṇḍas were to be separately offered to mother's paternal ancestors 478; procedure of p. acc. to Aśv. gr 434-438, procedure of p. acc to Śrāddhasūtra of Kātyāyana 439; procedure of p acc to Yājñavalkya-smṛti 440-448; procedure of p acc.
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to Padmapurāṇa 448-452, procedure of p. in modern Bengal for Sāmavedins, Yajurvedins and Ṛgvedins is respectively that laid down in the *paddhatis* of Bhavadeva, Paśupati and Kāleśī 486, procedure of pratisāmvatsarika-śrāddha (which differs very little from p) for Ṛgvedins in Western India 487-503, procedure for maternal ancestors is the same as that for paternal ancestors 446, procedure of p. for Yajurvedins of the Mādhyandina Śākhā in Bengal set out in 'Yajurvediśrāddhatattva is based on Śrāddhasūtra of Kātyāyana 504, ṛtus (seasons) are identified with six ancestors and offered salutation 450n, 479; rules about making *maṇḍalas* in front of performer's house for receiving daiva and pitrya brāhmaṇas 456-457; rules of etiquette about serving food and eating śrāddha dinner and related matters 463-464, rules of piṇḍapitṛyajña are extended to p. acc to Aśv. gr and Śrāddhasūtra of Kātyāyana 434, 505, *samsthājapa* 494, sankalpa in pratisaṁvatsarikaśrāddha in Western India in modern times 387n, several options about the number of brāhmaṇas to be invited if three paternal and three maternal ancestors are to be invoked in p. 440n, several purāṇas add details not included in sūtras, Manu and Yāj. 456, several purāṇas contain detailed description of p 448, some hold that śrāddha for maternal ancestors is to be performed separately while others say that śrāddha is to be offered at the same time for paternal and maternal ancestors 473, some smṛtis emphasize the participa-