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But, in regard to these details, it is not possible to make either the beginning or the end with what is done in honour of the gods; as this would lead to repe???on (repetition?). Further, that it should begin and end with what is done in honour of the gods has been laid down here as pertaining to the entire procedure, and not to each of the intervening details. That the performance of the details shall begin with what is done in honour of the gods would follow from the natural course of the action; it having been fixed that the inviting is to begin with those invited in honour of the gods, it would be only natural that the other details shall also start with the same with which that first step had started; since one detail controls the starting of another detail, as laid down in the assertion that — ‘the starting of the details is determined by the time fixed for them in connection with the Primary Act.’

Such a Śrāddha -rite one shall ‘endeavour’ to perform.

The rest of the verse is a purely laudatory description.

‘It should never be one beginning and ending with a rite in honour of the Pitṛs’ — Inasmuch as it has been already enjoined that the act should begin and end with what is done in honour of the gods, the further prohibition of beginning and ending with what is done in honour. of the Pitṛs has to be taken, in the manner of ordinary assertions, as a purely descriptive reiteration. In ordinary parlance, having laid down one thing, one often negatives its contrary, even though there be no possibility of this latter being adopted. As a matter of fact, an action controls the substance, not what is not a substance.

‘Quickly perishes, along with his progeny;’ — this deprecatoy description is meant to indicate that the man fails to obtain the reward in the form of offsprings.

From this it follows that all the acts, of serving the food and the like, should begin with what is done in honour of the gods. As for what is done during the process — the serving of more rice, &c., at intervals, the supplying of water to those that may happen to want water for drinking, and so forth, — all this should be done first to one who may happen to express his desire first. If one were to offer these things to one who does not want them, simply because of his being invited in honour of the gods, then one would be trans- greasing the principal injunction that — ‘one should make the Brāhmaṇas happy.’

Some one may happen to be fond of sweets, another may be one who finds adds more wholesome; so that, having provided “various edibles and fragrant drinks” (Manu, 3. 227), if, by other considerations, one were to give to one what suits his taste and constitution, the invitee would contract disease.

From all this it follows that in the feeding it is only the beginning and end that should be done with those invited in honour of the gods. — (205)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 456) as meaning that the Brāhmaṇa to be fed in honour of the Viśvedevas should be invited before that to be fed in honour of the Pitṛs; and concludes that the matter is purely optional, in view of the contrary rule laid down by Pracetas; — in Śrāddhakriyākaumudī, (p. 54); — in Gadādharapaddhati (Kāla, p. 526), which explains ‘daivādyantam’ as ‘beginning and ending with the offering to the Devas’, which means that the invitation is to be made afresh in connection with the Devakṛtya, and the concluding rites should be performed last of all for the Devas; — and in Hemādri (Śrāddha, p. 1045), which says that the other rites shall begin with the Devas, but the Visarjana is to be done last for the Devas.

Comparative notes by various authors:

Laghu-Hārīta (96). — ‘If one, through ignorance, makes offerings to the Pitṛs and neglects the Gods, his Pitṛs abandon that Śrāddha as if it were something unclean.’

Devala. — ‘Whatever rite is performed in honour of Pitṛs should be preceded by the offering to the Viśvedevas.’

VERSE 3.206 [Method of Feeding]

Section XIV - Method of Feeding

शुचिं देशं विविक्तं च गोमयेनोपलेपयेत् ।
दक्षिणाप्रवणं चैव प्रयत्नेनोपपादयेत् ॥२०६॥

śuciṃ deśaṃ viviktaṃ ca gomayenopalepayet |
dakṣiṇāpravaṇaṃ caiva prayatnenopapādayet ||206||

One should prepare with care a clean and secluded place Sloping towards the south, and smear it with cowdung. — (206)

Medhātithi’s commentary (manubhāṣya):

‘Clean’ — not defiled by the presence of ashes, bones, skulls, and such things.

‘Secluded’ — large and unoccupied by many men.

‘Sloping towards the south’ — that which is of lower level on the southern side. Such he should make the place, ‘with care.’ That is, if one fails to find a spot that is not naturally so, one should make it so, by one’s own effort.

This place he should smear with cowdung. This precludes the use of clay and such things, the rule being that the smearing should be done with cowdung. — (206)

Explanatory notes by Ganganath Jha:

This verse is quoted in ‘Parāśaramādhava (Ācāra, p. 652) in support of the view that ‘even though it may not be possible for the performer to find a spot sloping towards the south from himself, he should try and make it slope southwards;’ — in Smṛtitattva (page 107) in the sense that the performer should sit on a place that has been previously smeared with cowdung; — and in Madanapārijāta (p. 483), which adds the following explanations: — ‘shuchim’ — i.e., a sacred place, which is by itself clean; or a place in his own house, which should be free from all foreign sources of uncleanliness; — ‘viviktam’ i.e., free from hairs and other unclean things; — and the place should be beaten into a slope towards the south — i.e., capable of allowing the performer to pour offerings towards the south.

This is quoted also in Nirṇayasindhu (p. 268); — in Aparārka, (p. 471), which explains ‘vivikta’ as ‘vijana,’ ‘not crowded by men;’ and adds that even though the place be clean, it should be smeared over with cowdung for the purpose of imparting to it special sanctity; — in Hemādri (Śrāddha, p. 160); — and in Śraddhakriyākaumudī (p. 102).

Comparative notes by various authors:

Gautama (15.25). — ‘He should make the offerings in a secluded place.’

Yājñavalkya (1.227). — ‘In a place that is secluded, clean and sloping southwards.’

Viṣṇu (85.63). — ‘In houses smeared with cow-dung.’

Viṣṇu-dharmottara (2.244.23). — ‘In a place that slopes southwards, or in a sacred place of pilgrimage, or in his own house duly sanctified, he shall offer the Śrāddha with care.’

Yama (Parāśaramādhava, p. 652). — ‘For the purposes of Śrāddha, one should avoid a place which is very dry, full of insects, damp, evil-smelling, where disagreeable sounds are heard.’

Mārkaṇḍeya (Do.). — ‘For purposes of Śrāddha, one should avoid a place which is full of living beings, very dry, burnt by fire, where disagreeable and harsh sounds are heard and which is evil-smelling.’

VERSE 3.207

Section XIV - Method of Feeding

अवकाशेषु चोक्षेषु जलतीरेषु चैव हि ।
विविक्तेषु च तुष्यन्ति दत्तेन पितरः सदा ॥२०७॥

avakāśeṣu cokṣeṣu jalatīreṣu caiva hi |
vivikteṣu ca tuṣyanti dattena pitaraḥ sadā ||207||

The Pitṛs are always pleased with what is offered in glean places, on water-banks and in secluded places. — (207)

Medhātithi’s commentary (manubhāṣya):

‘Avakāśa,’ is place, spot.

‘Cokṣa’ — naturally clean and tending to mental calm; such as forests, etc.

‘Water-banks’ — sand-banks, near rivers.

‘Secluded places’ — uncrowded sacred places.

This verse contains a totally different injunction. Hence, in the case of such places, the rule regarding smearing with cowdung does not apply; because the rule (in the preceding verse) distinctly says that ‘one should make it so;’ which means that the rule applies to a place where cleanness has to be brought about. In regard to places that are naturally clean, their fitness is secured by ‘being examined and sprinkled with water.’

By the Śrāddha ‘offered’ — performed — in such places, the Pitṛs become greatly pleased. — (207)

Explanatory notes by Ganganath Jha:

‘Cokṣesu’ — ‘ Naturally clean’ (Medhātithi, Govindarāja, Kullūka and Nārāyaṇa); — and ‘pleasing’ (Nandana and Rāghavānanda).

This verse is quoted in Aparārka (p. 471), which explains ‘cokṣa’ as a ‘place that is naturally clean’; — in Hemādri (Śrāddha, p. 160); — and in Śrāddhakriyākaumndī (p. 102).

Comparative notes by various authors:

Viṣṇu (85.54-61). — ‘On large rivers, on all natural spots, on river-banks, on streams, on hills, in groves, in forests, in parks.’

Yama (Aparārka p. 471). — ‘Śrāddhas should be offered in sacred buildings, on river-banks, in Tīrthas, and on one’s own land, in groves near hills, and on mountain-tops.’

VERSE 3.208

Section XIV - Method of Feeding

आसनेषूपकॢप्तेषु बर्हिष्मत्सु पृथक्पृथक् ।
उपस्पृष्टौदकान् सम्यग् विप्रांस्तानुपवेशयेत् ॥२०८॥

āsaneṣūpakḷpteṣu barhiṣmatsu pṛthakpṛthak |
upaspṛṣṭaudakān samyag viprāṃstānupaveśayet ||208||

Seats with kuśa grass having been separately placed, he should seat the said Brāhmaṇas who have performed their ablutions. — (208)

Medhātithi’s commentary (manubhāṣya):

‘Placed’ — i.e., prepared and duly arranged.

‘Separately’ — with proper partition. He shall not provide for all a single seat, in the form of a long piece of cloth or wooden plank. They shall be seated in such a manner that they should not touch one another. It is in this sense that ‘separately’ has been added.

‘With kuśa grass’ — with bundles of Kuśa spread over them.

‘Who have performed their ablutions’ — i.e., who have bathed and rinsed their mouth in the prescribed manner.

‘The said’ — those previously invited — ‘he should seat.’ — (208)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nṛsiṃhaprasāda (Śrāddha, p. 24b).

Comparative notes by various authors:

Viṣṇu (73.2). — ‘On the second day, in the forenoon during the brighter fortnight, — and in the afternoon during the darker fortnight, — he shall seat on seats covered with kuśa-grass, the Brāhmaṇas who have bathed and rinsed their mouths, in the order of their learning.’

Yājñavalkya (1.226). — ‘During the afternoon, having respectfully welcomed the Brāhmaṇas that have come and have rinsed their mouth, he, with clean hands, shall seat them on seats.’

Āśvalāyana-Gṛhyasūtra (4.7.2). — ‘The Brāhmaṇas equipped with learning, character, and excellent conduct, who may have arrived at the same time and have washed their feet and rinsed their mouths, — these he shall seat, as if they were his forefathers, with faces turned towards the north.’

VERSE 3.209

Section XIV - Method of Feeding

उपवेश्य तु तान् विप्रानासनेष्वजुगुप्सितान् ।
गन्धमाल्यैः सुरभिभिरर्चयेद् दैवपूर्वकम् ॥२०९॥

upaveśya tu tān viprānāsaneṣvajugupsitān |
gandhamālyaiḥ surabhibhirarcayed daivapūrvakam ||209||

Having seated those unreproached Brāhmaṇas on those seats, he should worship them with sweet-smelling perfumes and Garlands, beginning with those invited in honour of the gods. — (209)

Medhātithi’s commentary (manubhāṣya):

After having seated them, he should worship them with perfumes and garlands: ‘Perfumes’ — in the form of saffron, camphor, and such things — he should offer them; and so also ‘garlands’ — strings of flowers. The eptihet ‘sweet-smelling’ qualifies ‘garlands;’ the sense being that one should not offer flowers devoid of sweet smell. The epithet is proper as qualifying ‘perfumes’ also, as there are evil-smelling perfumes also, which have to be excluded.

Or, the term may stand for ‘surabhi’ incense, in which case, this term would stand by itself.

Having first given these things to the Brāhmaṇas invited in honour of the gods, he should give them to those invited in honour of the Pitṛs.

This rule, that these things shall be given first to those invited in honour of the gods, is meant to imply that before the Brāhmaṇas have commenced eating, things should be given to them in that order. When once they have begun to eat, there can be no restriction regarding the serving of the several vegetables, etc. This is the explanation that is offered; as otherwise, why should this have been laid down over and over again.

‘Unreproached’ — blameless — ‘Brāhmaṇas.’ This is a mere reiteration; as it is only such Brāhmaṇas as have been specified for being invited. Or, the use of the past-participal affix nifty be taken as prohibiting the act denoted by the verbal root; the sense being — that ‘he should not reproach, or find fault with them, after (they have been invited and seated).’ People who favour this explanation argue that it is better to abandon the denotation of the affix than give up that of the entire word; and if it is taken as a mere reiteration, the whole word becomes redundaut and meaningless. — (209)

Explanatory notes by Ganganath Jha:

Medhātithi (P. 278, l. 1) — see Bhā. on 205 above.

Comparative notes by various authors:

Baudhāyana (2.8.7). — ‘To these he shall offer water mixed with sesamum, adorn them with sandal-paint and garlands; and having obtained their permission to ‘offer in the fire,’ he shall kindle the fire and spreading kuśa-grass, pour into it three oblations of butter to Soma-Pitṛpīta, Yama-Aṅgirasvan and Agni-Kavyavāhana.’

Viṣṇu (73.12). — ‘With the mantra Eta pitaraḥ, etc., he shall offer the invitation with water mixed with kuśa and sesamum; with the mantra Yāstiṣṭhanti, etc., he shall offer for the feet water mixed with sandal-paste; — he shall then worship the Brāhmaṇas with kuśa, sesamum, clothes, flowers, ornaments, burning incense and lamp; — and taking up food poured over with butter, and with the mantra Yārudrā, etc., having looked at the food, he shall say I shall offer this into the fire, and on the Brāhmaṇas saying Do it, he shall offer the oblation.’

Yājñavalkya (1.231). — ‘Having offered water, sandal-paste and garlands, incense and lamp, he shall offer clothes and also water for washing.’

Āśvalāyana-Gṛhyasūtra (4.8.1). — ‘At this same time there should be offering of sandal-paste, garlands, incense, lamp, and clothes.’

VERSE 3.210

Section XIV - Method of Feeding

तेषामुदकमानीय सपवित्रांस्तिलानपि ।
अग्नौ कुर्यादनुज्ञातो ब्राह्मणो ब्राह्मणैः सह ॥२१०॥

teṣāmudakamānīya sapavitrāṃstilānapi |
agnau kuryādanujñāto brāhmaṇo brāhmaṇaiḥ saha ||210||

Having presented to them water, and also sesamum along with kuśa-blade, the Brāhmaṇa, permitted by the Brāhmaṇas collectively, should make an offering into fire. — (210)

Medhātithi’s commentary (manubhāṣya):

When the Brāhmaṇas have been smeared with perfumes, adorned with garlands and have smelt the incense, the water-offering should be presented; and, along with this, also sesamum along with Kuśa-blade; — the term ‘pavitra’ being used in the sense of Kuśa grass.

‘Having presented,’ — offered — water to the Brāhmaṇas, and being permitted by them, one should offer libations into fire. The construction is — ‘brāhmaṇaiḥ anujñātaḥ kuryāt.’

‘Collectively’ — i.e., all the Brāhmaṇas should give the permission together.

This necessity of obtaining permission implies also the use of some words to be addressed in seeking the permission; they could not grant the permission without being asked for it. From this it follows that the words to be used should be such as — ‘May I make the offering into fire,’ ‘I shall make it,’ and so forth. The use of words for according the permission is also hereby implied. All this should be done by means of correct forms, of words; this has been shown by the authors of Gṛhyasūtras — ‘He should seek their permission with such words as, May I make the offering into fire — may I do it; and they should say, Yes do it.’ — (210).

Explanatory notes by Ganganath Jha:

“Water-bringing is a Northern-custom according to Āpastamba 2.17.17.” — Hopkins.

Comparative notes by various authors:

Viṣṇu (73.12). — (See above.)

Baudhāyana (2.8.7). — (See above.)

Āpastamba Dharmasūtra (2.17.17-9). — ‘When they have taken their seats, the water-vessels should be placed in their hands; then he asks them — may this be taken up and offered into the fire; — on being permitted by them with the words — you are at liberty to take it up and offer into the fire, — he shall take it up and pour the oblation into the fire.’

Yājñavalkya (1.235). — ‘Having offered to them the Arghya and taking the droppings (from their hands) into the vessels, in the prescribed form, he shall over-turn them on the ground, with the mantra Pitṛbhyaḥ sthānamasi.’

Āśvalāyana Gṛhyasūtra (4.7.5-7). — ‘Having offered the water, and having offered the seat in the form of kuśa-blades twisted twice, — he shall offer water.’

VERSE 3.211

Section XIV - Method of Feeding

अग्नेः सोमयमाभ्यां च कृत्वाऽप्यायनमादितः ।
हविर्दानेन विधिवत् पश्चात् सन्तर्पयेत् पितॄन् ॥२११॥

agneḥ somayamābhyāṃ ca kṛtvā'pyāyanamāditaḥ |
havirdānena vidhivat paścāt santarpayet pitṝn ||211||

Having at fir st brought about the satisfaction of Agni and Soma-Yama by the offering of sacrificial food, he should afterwards satisfy, according to rule, the Pitṛs. — (211).

Medhātithi’s commentary (manubhāṣya):

It is now described what is to be done in the Fire.

The Genitive in ‘agneḥ’ has the sense of the Dative;

Agni is one deity, and Soma-Yama conjointly form one conjunct deity; just like Agni-Soma.

Of these two deities, ‘having brought about at first, the satisfaction, by the offering of sacrificial food, he should afterwards satisfy the Pitṛs.’ That is, he should offer balls of food and feed the Brāhmaṇas.

In the Gṛhyasūtra, other deities have been prescribed; so that the deities mentioned in the present text are for those who have no Gṛhyasūtra of their own.

‘Satisfaction’ stands for sustenance. That gods are sustained by sacrificial food, is a laudatory exaggertion. — (211).

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 1353), which adds the following notes: — The meaning is that ‘after having made offerings to (1) Agni, (2) Soma and (3) Yama, one should satisfy the Fathers who are present in the person of the invited Brāhmaṇas’; — according to the explanation given by Medhātithi and Harihara, we have only two deities here — (1) Agni and (2) the joint deity Soma-Yama; and the genitive ending in ‘agneḥ’ has the sense of the Dative, and this conjoint deity is to be accepted only by those in whose Gṛhya such a joint deity is mentioned. Our view is that the two, Soma and Yama, are to be treated separately, not jointly, as is clear from the reading ‘agnisomayamānāñca’ adopted by some Nibandhas.

Comparative notes by various authors:

Baudhāyana (2.8.7). — (See under 209.)

Āśvalāyana Gṛhyasūtra (4.8.4). — ‘Then he pours the oblation into fire, as declared before.’

VERSE 3.212

Section XIV - Method of Feeding

अग्न्यभावे तु विप्रस्य पाणावेवोपपादयेत् ।
यो ह्यग्निः स द्विजो विप्रैर्मन्त्रदर्शिभिरुच्यते ॥२१२॥

agnyabhāve tu viprasya pāṇāvevopapādayet |
yo hyagniḥ sa dvijo viprairmantradarśibhirucyate ||212||

In the absence of Fire, he shall make the offering into the Brāhmaṇa’s hand; for it has been declared by the Brāhmaṇa seers of Vedic texts that what the Fire is, that same is the Brāhmaṇa. — (212).

Medhātithi’s commentary (manubhāṣya):

The present text lays down an injunction in connection with those cases where there is no fire, i.e., neither one set up according to ‘smārta’ rites, nor that kindled at marriage, nor that set up after succession. As for the ordinary fire, since sacrificing to the Pitṛs in such fire has been prohibited, there need be no consideration of the presence or absence of such fire. It is going to be said later on (verse 282) that — ‘oblations in connection with the offering to the Pitṛs should not be offered in the ordinary fire.’

Question — “How can there be any possibility of the said Fire being absent?”

Answer — It has been laid down that when a man is away from home and without his Fire, if he happen to come by a desirable place, the proper materials and the right type of Brāhmaṇas, he shall regard this as a suitable opportunity for offering Śrāddha; and it is not that the moonless day is the only one on which Śrāddha is to be performed. Hence the present rule is meant for the man who, when out on a journey, comes by a ‘sanctifier of company,’ or finds such suitable materials as the ‘Kālaśāka,’ and the like.

“How can one away from home be entitled to the performance of Śrāddhas? If the wife is also with him, away from home, then the Fire also should be with them; since it is not considered desirable for the Fire to be separated from both the sacrificer and his wife. It has been declared that — ‘for people away from home, the Fire shall not be separated.’ If the Householder should happen to go out alone, then there may be ‘absence of Fire;’ but the man is entitled to make offerings only when associated with his wife; so that, when the wife is not near him, her acquiescence being not available, how could there be any possibility of the man making use of materials belonging to both? In the case of a material belonging to both, there can be no giving away, in the absence of the desire of either party. Against this it might be argued that — ‘by the line of reasoning just put forward, it would be impossible to perform Śrāddhas in sacred places (during pilgrimages); and such non-performance would be contrary to such declarations as — ‘at Puṣkara the Śrāddha is inexhaustible, austerity is highly meritorious; the same is to be held regarding the Ocean and Prabhāsa.’ There is no force in this; as such performance would be quite possible for the man who has set up the Fire, when he goes out on pilgrimage along with his wife. In the case in question, however, since the man would be journeying with his wife, the Fire could not be absent. If, however, the man he journeying alone, then, since he would be ignorant of his wife’s wishes in the matter, he could not be entitled to the performance.”

Our answer to the above is as follows: — When a man is proceeding on a journey, he seeks his wife’s permission in the following words — ‘I shall be spending our belongings over religious performances;’ and having obtained this permission, he could be entitled to the performance of Śrāddhas.

Or, the rule laid down in the present text might pertain to boys before their initiation, at which time the Fire has not been set up; and the uninitiated boy also is entitled to the performance of Śrāddha, as has been shown under the text where it has been declared that the boy is not entitled to any rite, except the offering of Śrāddhas. Further, for the Accomplished Student also, if his father happens to die before his marriage, there would be ‘absence of fire.’

“In the Kāṭhaka, it is found stated that, on the death of the master of the house, fire should be set up (by his successor),”

This should be taken as applying to one who has married, and not to one who has merely just completed his studies. Two points of time have been laid down for the setting up of the ‘Smārta’ Fire — on marriage and on succession. So that, if one has not set up the Fire on marriage, — either because he does not set up a separate household apart from his father, or because he continues to live with his elder brother, according to the law that ‘for brothers that have not separated there is a common religious rite,’ — for such a person, there is the other point of time, on succession, according to the injunction — ‘or, from the time of succession;’ and the ‘time of succession’ is just the time when the Father dies. And it is to such cases that the following declarations apply, — ‘having become pure, one should make offerings to the Pitṛs,’ ‘one should bring fire from the fryer’s pan and then keep vigil,’ and so forth. The setting up of the Fire mentioned in these texts (referring to the Fire kindled for the day only) could not be regarded as an essential factor in Śrāddha; for, if it were so, then, before the kindling of this Fire, since the Fire would not be there, no Śrāddha could be performed. Nor, again, is it possible that such a fire (set up for a temporary purpose) should not be abandoned. It has been declared that ‘this is the Aupasada Fire, in which the culinary offerings have to be made;’ and to the culinary offerings also a man without a wife is not entitled; because of such injunctions as ‘the butter is examined by the wife,’ ‘the wife should keep the observances,’ and so forth. It will not be right to argue that — “this keeping of observances and the examining of the butter are meant to apply to cases where the wife is present;” — because both these acts have been enjoined as entirely obligatory. Hence the meaning comes to be that libations are to be poured into the ‘Aupasada’ fire.

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