History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75.981.1

v5.c75.981.1

agnaukaraṇa, piṇḍadānā and feeding of brāhmaṇas are all principal 482, some works lay great emphasis on inviting ascetics or yogins at ś and say that a yogin is superior to a hundred brāhmaṇas 388; some works state that rites for pitṛs deserve pre-eminence over those for the gods 483-484, specific times most proper for performing ś 371, spot chosen for ś should be clean, should slope towards the south, should be cowdunged, covered on all sides and should be unfrequented and not owned by another person 377; śraddhā is the mainspring or root of, 351, ś may be separately offered to the mother in the Anvaṣṭakā rites, in Vṛddhiśrāddha, at Gayā and on the anniversary of the day of death, but in other cases it is performed along with her husband 475, 662, śrāddhādhikārin, general rule about, was that husband should not offer piṇḍa to his wife, nor father to his son, nor elder brother to younger one, but exceptions to this were recognized 364-365, substances and utensils proper for being used at śrāddha and those not proper 412-413, śuddhi (purity) should be specially secured in seven matters in ś viz, the body (of the performer), the materials, the wife, the place (of performance), the mind, the mantras and the brāhmaṇas 413, sugar is sacred and may be employed in sacrifices to gods and manes 414;