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Among the Kṣatriya and the other castes, however, there is no such usage regarding gotra. These latter do not retain the memory of their ‘gotra’ in the same manner as the Brāhmaṇas do. Hence, for them, the ‘gotra’ must be something pertaining to this world; and it is for these that the ‘gotra’ consists of the ‘first progenitor, the most renowned, who imparts his name to the family:’ hence it is that they are referred to in Śrāddha, etc., by this gotra-name, even though it is one that has had a beginning in time. These, Kṣatriya, etc., are not worthy of being called by such titles as ‘Havirbhuk,’ and the like.

Some people have held that — “the offerings enjoined as to be made with such expressions as ‘I am inviting the Somapās,’ ‘may this reach the Somapās,’ and the like, are by those persons, the names of whose father and other ancestors are unknown.”

This also is not right; as it has been distinctly laid down that ‘one not knowing the names of one’s ancestors should make the offerings simply with the words to the father, to the grandfather, and so forth.’

Further, there might be some justification for having recourse to the several explanations of this verse, only if it were absolutely impossible to construe it as serving the purposes of a commendatory description supplementary to the foregoing injunction. But so long as it is possible to construe the verse along with what has gone before, it cannot be right to take it as an isolated assertion by itself. — (194)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 43).

VERSE 3.195

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

विराज्सुताः सोमसदः साध्यानां पितरः स्मृताः ? ।
अग्निष्वात्ताश्च देवानां मारीचा लोकविश्रुताः ॥१९५॥

virājsutāḥ somasadaḥ sādhyānāṃ pitaraḥ smṛtāḥ ? |
agniṣvāttāśca devānāṃ mārīcā lokaviśrutāḥ ||195||

The Somasads, the sons of Virāj, have been declared to be the Pitṛs of the Sādhyas; and the Agnisvāttas, the sons of Marīci, are famed in the world as the Pitṛs of the Gods. — (195)

Medhātithi’s commentary (manubhāṣya):

All these verses are laudatory descriptions relating to Śrāddhas; as they are all construable together. The ‘Pitṛs of the Sādhyas’ have not been laid down as the recipients of Śrāddhas; specially because they are gods, and also because the Sādhyas also, who are themselves gods, are not entitled to the performance of Śrāddhas; for the simple reason that they are not such as. can be directed to do an act. Gods cannot be directed to do an act; for, if they were, this would deprive them of their god-like character. If gods were entitled to the performance of an act, they would be regarded as the ‘ doer;’ and the ‘doer’ or ‘agent’ could never be the ‘recipient;’ while, in reality, the very nature of the gods consists in their being ‘recipients’ (of sacrifices).

The sous of Virāj are the Somasads; and these are the ‘Pitṛs of the Sādhyas.’

[The sense of all this laudatory description is as follows] — This rite in honour of the Pitṛs must always be performed; since, even the Sādhyas, who are gods, and as such, have accomplished all that they had to do, worship their Pitṛs.

The Agniṣvāttas, who are the Pitṛs of Agni and other Gods, relish the cake and milk and rice cooked on fire.

‘Mārīcāḥ’ — sons of Marīci.

‘Lokaviśrutāḥ’ — famed in the world. — (195)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 55).

VERSE 3.196

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

दैत्यदानवयक्षाणां गन्धर्वौरगरक्षसाम् ।
सुपर्णकिन्नराणां च स्मृता बर्हिषदोऽत्रिजाः ॥१९६॥

daityadānavayakṣāṇāṃ gandharvauragarakṣasām |
suparṇakinnarāṇāṃ ca smṛtā barhiṣado'trijāḥ ||196||

The Barhisads, the sons of Atri, are declared to be the Pitṛs of Daityas, Dānavas, Yakṣas, Gandharvas, Uragas, Rākṣasas, Suparṇas and Kinnaras. — (196)

Medhātithi’s commentary (manubhāṣya):

All these, Daityas, &c., though not worthy of being mentioned in scriptures, have been mentioned here for purposes of the laudatory description. The forms and character of these beings are as described in the Itihāsas.

‘Suparṇas’ — are a particular kind of birds.

‘Kinnaras’ — are horse-faced beings.

The purport of this laudatory description is that — so essential is the performance of Śrāddhas that even Daityas, Dānavas and Rākṣasas, who generally interfere with sacrificial performances, cannot avoid it; nor even animals, who have no intelligence and no memory.

The sons of Atri are called ‘Barhiṣads.’ — (196)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 55).

VERSE 3.197

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

सोमपा नाम विप्राणां क्षत्रियाणां हविर्भुजः ।
वैश्यानामाज्यपा नाम शूद्राणां तु सुकालिनः ॥१९७॥

somapā nāma viprāṇāṃ kṣatriyāṇāṃ havirbhujaḥ |
vaiśyānāmājyapā nāma śūdrāṇāṃ tu sukālinaḥ ||197||

Those by name Somapās are the Pitṛs of Brāhmaṇas; the Havirbhujs are the Pitṛs of Kṣatriyas; those by name Ājyapas, of Vaiśyas; and of Śūdras, Sukālins. — (197)

Medhātithi’s commentary (manubhāṣya):

What this verse means has been explained before.

The ‘Somapās’ are those that drink Soma; i.e., Indra and other deities of the Jyotiṣṭoma and other sacrifices.

‘Havirbhujs’ — are the deities for cooked rice, cake, &c.

‘Ājyapas’ — are the deities for the libations called ‘Āghāra,’ ‘Ājyabhāga,’ ‘Pragāju,’ and so forth.

‘Sukālins’ — are those who complete, accomplish, sacrificial rites. The deities conducive to the accomplishment of sacrificial rites are those prescribed in such Mantras as ‘Ayāścāgnesyanabhiśasti, &c., &e.’ — (197)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 55); — and in Nirṇayasindhu (p. 281.)

VERSE 3.198

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

सोमपास्तु कवेः पुत्रा हविष्मन्तोऽङ्गिरःसुताः ।
पुलस्त्यस्याज्यपाः पुत्रा वसिष्ठस्य सुकालिनः ॥१९८॥

somapāstu kaveḥ putrā haviṣmanto'ṅgiraḥsutāḥ |
pulastyasyājyapāḥ putrā vasiṣṭhasya sukālinaḥ ||198||

Somapas are the sons of Kavi; Haviṣmats are the sons of Aṅgiras; Ājyapās are the sons of Pulastya, and Sukālins, of Vaśiṣṭha. — (198)

Medhātithi’s commentary (manubhāṣya):

The Havirbhujs are here spoken of as ‘Haviṣmats.’

‘Kavi’ is Bhrgu. They say that ‘Uśanas is called Kāvya, as also Bhārgava.’

‘Just as these gods are the sons of sages, so your Pitṛs also are god-like in their nature; hence you should not disregard them,’ — [such is the purport of these verses]. — (198)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 55).

VERSE 3.199

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

अग्निदग्धानग्निदग्धान् काव्यान् बर्हिषदस्तथा ।
अग्निष्वात्तांश्च सौम्यांश्च विप्राणामेव निर्दिशेत् ॥१९९॥

agnidagdhānagnidagdhān kāvyān barhiṣadastathā |
agniṣvāttāṃśca saumyāṃśca viprāṇāmeva nirdiśet ||199||

‘The Anagnidagdhas, the Agnidagdhas, the Kāvyas, the Barhiṣads, the Agniṣvāttas, and the Saumyas, — these one should regard as the Pitṛs of Brāhmaṇas. — (199)

Medhātithi’s commentary (manubhāṣya):

Soma (the Soma plant) is what is called ‘anagnidagdha’ (‘not burnt by fire’); because it is not cooked on fire; and the gods to whom sacrifices are offered with Soma, also come to be called ‘Anagnidagdha;’ which connotes the quality of prosperity.

Similarly, ‘agnidagdha’ (‘burnt by fire’) stands for such substances as cooked rice, cake, and the like, which are all prepared on fire; and the gods to whom sacrifices are offered with these are called ‘Agnidagdha.’

As before, we construe the verse to mean as follows: — ‘Those that are called Agnidagdha should be mentioned as agnidagdha, and those that are called Anagnidagdha should be mentioned as Somapā.’

Similarly with ‘Kāvyas’ and ‘Barhiṣuds the ‘Kāvyas’ have been described (in 198) as ‘Somapā;’ and ‘Barhiṣads’ as ‘the sons of Atri.’

The particle ‘eva’ is not to be construed where it occurs; as, in that case, the meaning would be that all those mentioned are the Pitṛs of Brāhmaṇas only, not of Kṣatriyas and others; and this would be contrary to what has gone before. Nor have the beings in question been mentioned as the Pitṛs of various castes, which alone could justify a few of them being selected and marked as belonging specifically to Brāhmaṇas only. Hence the ‘eva’ should be construed along with the ‘Agniṣvāttas,’ the ‘Saumyas,’ and the rest.

The mention of the ‘Brāhmaṇa’ being purely reiterative, stands for the Kṣatriya, &c. also.

The Pitṛs bearing the names here mentioned are found mentioned in the Veda also: — ‘The Pitṛs, named Agniṣvātta, Agnidagdha, Anagnidagdha.’ And it is out of those mentioned in this mantra that our author has selected some and described them here.

Or, the verse may be construed in the following manner: — ‘The Pitṛs that are spoken of by these names, all these one should mention as the Brāhmaṇa’s Pitṛs:’ the mere difference in the names should not lead one to think of the named beings being different.’ In this case, the term ‘Brāhmaṇa’ would stand for ‘persons entitled to the performance of Śrāddha;’ the Brāhmaṇa being so, above all others; and it is always the predominant factor that serves as the indicative; as we find in the case of such expressions as ‘the king is passing by.’

[ This latter interpretation, being much the simpler of the two, has been adopted in the Text.] — (199)

Explanatory notes by Ganganath Jha:

“This verse probably contains a second classification of the Manes, which differs from the preceding, because it is based on a different tradition.” — Buhler.

This verse is quoted in Hemādri (Śrāddha, p. 55).

VERSE 3.200

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

य एते तु गणा मुख्याः पितॄणां परिकीर्तिताः ।
तेषामपीह विज्ञेयं पुत्रपौत्रमनन्तकम् ॥२००॥

ya ete tu gaṇā mukhyāḥ pitṝṇāṃ parikīrtitāḥ |
teṣāmapīha vijñeyaṃ putrapautramanantakam ||200||

Of the principal bodies of Pitṛs that have been described, know that there are endless sons and grandsons in this world. — (200)

Medhātithi’s commentary (manubhāṣya):

The ‘Somapā,’ and the rest, are the ‘principal bodies of Pitṛs.’ Of these there are endless sons and grandsons; and these latter also are Pitṛs.

The mention;of this indefinite number indicates that the offerings are not to be made in reference to the Somapa andothers; for, if the sons and grandsons of these were ‘Pitṛs’ then, as Pitṛs, these sons and grandsons also may have the offerings made in reference to them; and yet no names of these have been mentioned; whence it is clear that all this is merely laudatory description.

The singular number in ‘putrapautrakam’ is in accordance with Pāṇini 2.4.10.

‘Endless’ — unlimited; the ‘ka’ having the reflexive sense. — (200)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri, (Śrāddha, p. 48).

VERSE 3.201

Section XI - Origin of the Pitṛs and the Mode of Worshipping them

ऋषिभ्यः पितरो जाताः पितृभ्यो देवमानवाः ।
देवेभ्यस्तु जगत् सर्वं चरं स्थाण्वनुपूर्वशः ॥२०१॥

ṛṣibhyaḥ pitaro jātāḥ pitṛbhyo devamānavāḥ |
devebhyastu jagat sarvaṃ caraṃ sthāṇvanupūrvaśaḥ ||201||

From the sages were born the Pitṛs, Gods and Men; and from the gods the entire world, moveable and immoveable, in due order. — (201)

Medhātithi’s commentary (manubhāṣya):

The rite in honour of the Pitṛs should not be looked upon as inferior to that in honour of the gods; in fact, the former is the more important of the two; because by birth, the Pitṛs are elder than the gods. For, the order of creation is that the Pitṛs were born from the sages, and the gods were born from the Pitṛs, and from the gods, the whole of the rest of the world — ‘moveable’ — animate — as well as ‘immoveable’ — inanimate.

‘In due order’ — the order having been already described under Discourse I.

The entire series of purely laudatory descriptions has now come to an end. — (201)

VERSE 3.202 [Vessels to be used at Śrāddhas]

Section XII - Vessels to be used at Śrāddhas

राजतैर्भाजनैरेषामथो वा रजतान्वितैः ।
वार्यपि श्रद्धया दत्तमक्षयायौपकल्पते ॥२०२॥

rājatairbhājanaireṣāmatho vā rajatānvitaiḥ |
vāryapi śraddhayā dattamakṣayāyaupakalpate ||202||

Even water offered to these with faith, in vessels, either made of silver or connected with silver, is conducive to imperishability. — (202)

Medhātithi’s commentary (manubhāṣya):

‘Vessels made of silver’ — those built entirely of silver. In the absence of these ‘those, connected with silver’ — i.e., vessels of wood, or of copper, or of gold, should have one part touched with silver. The vessels referred to here are those in which large quantities of butter, honey and vegetables and other things are kept for being offered; and in connection with these, it is enjoined that they should be of silver. As for the actual offering of the ball and other things, this has to be done with the hands; the libations of water — such as those poured over the balls, etc. — these also should be offered, with the hands; in view of the clear injunction that these offerings should be made ‘with hand, the thread passing over the right shoulder.’ The daily libations of water also are to be offered with the hands — the thread passing over the left or the right shoulder.

“But all this has been laid down in connection with śrāddhas, and, as such, cannot be connected with another act.”

Even such subsidiary details are admissible in an act as are not mentioned in the same context with itself.

“But such details are already mentioned in connection with the act itself.”

That may be so; and in that case, the present right may be only a reiteration of the same.

‘Even water’ — the term ‘even’ indicates high praise; the sense being that — ‘to say nothing of the offering of richly cooked food, even water alone, if offered in a silver-vessel, becomes, by reason of its connection with silver, ‘conducive to imperishability’ — i.e., it becomes the source of ever-lasting satisfaction (to the Pitṛs).

‘With faith;’ — being already enjoined in connection with all givings, its mention here is purely reiterative. — (202)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 290), which notes that this is meant to apply only to the offering of water; — in Aparārka, (p. 488); — in Hemādri (Śrāddha, p. 675); — in Gadādharapaddhati, (Kāla, p. 549); — and in Smṛtisāroddhāra, (p. 277).

Comparative notes by various authors:

Viṣṇu (9.14, 17, 24). — ‘He should offer metallic vessels; — specially those of silver; — whatever is offered with a vessel — howsoever small — made of gold or silver or rhinoceros-horn or Udumbara wood, — becomes imperishable.’

Yājñavalkya (1.237). — ‘The remnant of the oblations one should carefully offer into vessels, such as may be available; but specially in those of silver.’

VERSE 3.203 [Order of Sequence]

Section XIII - Order of Sequence

दैवकार्याद् द्विजातीनां पितृकार्यं विशिष्यते ।
दैवं हि पितृकार्यस्य पूर्वमाप्यायनं स्मृतम् ॥२०३॥

daivakāryād dvijātīnāṃ pitṛkāryaṃ viśiṣyate |
daivaṃ hi pitṛkāryasya pūrvamāpyāyanaṃ smṛtam ||203||

For twice-born men, the rite in honour of the Pitṛs excels that in honour of the gods; the rite in honour of the gods has been declared to be the previous sustainer of the rite in honour of the Pitṛs. — (203)

Medhātithi’s commentary (manubhāṣya):

The rite done in honour of the gods is excelled by that done in honour of the Pitṛs; i.e., the latter has been more emphatically enjoined.

This only indicates the predominance of the rite in honour of the Pitṛs; the meaning being that the rite in honour of the gods is subsidiary to that in honour of the Pitṛs.

This same subsidiary character is more clearly stated, — ‘The rite’ — i.e., the feeding of Brāhmaṇas — ‘that is done in honour of the gods’ is the, ‘sustainer’ — helper — ‘of the rite done in honour of the Pitṛs;’ so that it is not by itself an important act, being only an aid of that in honour of the Pitṛs. — (203)

Explanatory notes by Ganganath Jha:

This verse is quoted in Gadādharapaddhati (Kāla, p. 526), which explains ‘āpyāyanam’ as ‘helping’, ‘subsidiary’.

Comparative notes by various authors:

Āśvalāyana (24.1). — ‘Without offering the sacrifice to the Pitṛs, or the annual Śrāddha to individual ancestors, — if one performs other five sacrifices, he surely goes to hell.’

VERSE 3.204

Section XIII - Order of Sequence

तेषामारक्षभूतं तु पूर्वं दैवं नियोजयेत् ।
रक्षांसि विप्रलुम्पन्ति श्राद्धमारक्षवर्जितम् ॥२०४॥

teṣāmārakṣabhūtaṃ tu pūrvaṃ daivaṃ niyojayet |
rakṣāṃsi vipralumpanti śrāddhamārakṣavarjitam ||204||

One should first engage the Brāhmaṇa in honour of the gods, as a protection to these (offerings to) Pitṛs; for the Rākṣasas take away the śrāddha that is devoid of protection. — (204)

Medhātithi’s commentary (manubhāṣya):

‘Ārakṣa’ is the same as ‘rakṣā;’ and that which has reached that is called ‘ārakṣabhūtam;’ i.e., that which serves the purpose of protecting.

Or, the term ‘bhūtam’ may be taken as connoting similitude; in which case, the meaning is — ‘which is, as it were, a protection.’

Because it is so, therefore ‘one should first engage’ — invite — ‘the Brāhmaṇa in honour of the gods’ — and make him sit upon a proper seat.

The rest of the verse is a purely laudatory description.

‘Rākṣasas;’ — certain invisible beings, described in Itihāsas — ‘take away’ — the Śrāddha — from the Pitṛs.

“Who are the gods, in honour of whom the Brāhmaṇa is to be invited?”

In the Gṛhyasūtra, we find the mantra — ‘We invite the Viśvedevas, &c.’ — as the one to be used; from which it follows that the Viśvedevas are the gods. In the Purāṇas also it is said — ‘The Śruti says that it is Viśvedevas.’ — (204)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 476), which explains ‘ārakṣa’ as equivalent to ‘rakṣaṇa’; — in Gadādharapaddhati (Kāla, p. 426), which explains ‘ārakṣabhūtam,’ as some little (not complete) safeguard; — and in Śrāddhakriyākaumudī (p. 54) as indicating the importance of Daiva Śrāddha.

Comparative notes by various authors:

Laghu-Āśvalāyana (23.27). — ‘Having, in the prescribed manner, worshipped the gods, he shall, with their permission, perform the worship of the Pitṛs, in the Apasavya form.’

Dharma (Aparārka, p. 476). — ‘Having seated the Gods, and then the Pitṛs.’

VERSE 3.205

Section XIII - Order of Sequence

दैवाद्यन्तं तदीहेत पित्र्याद्यन्तं न तद् भवेत् ।
पित्र्याद्यन्तं त्वीहमानः क्षिप्रं नश्यति सान्वयः ॥२०५॥

daivādyantaṃ tadīheta pitryādyantaṃ na tad bhavet |
pitryādyantaṃ tvīhamānaḥ kṣipraṃ naśyati sānvayaḥ ||205||

One should first engage the Brāhmaṇa in honour of the gods, as a protection to these (offerings to) Pitṛs; for the Rākṣasas take away the śrāddha that is devoid of protection. — (204)

Medhātithi’s commentary (manubhāṣya):

That in whose beginning and at whose end a rite in honour of the gods is performed is said to ‘begin and end with a rite in honour of the gods.’ The beginning of the Śrāddha rite should be made with a rite performed in honour of the gods; it is for this reason that the invitation of the Brāhmaṇas in honour of the gods should be done first. ‘End’ is completion. The meaning is that the Brāhmaṇas fed in honour of the gods.should be dismissed after those fed in honour of the Pitṛs have been sent away.

Some people hold that in the offering of sandal-paste, &c. also, beginning should be made with what is done in honour of the gods.

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