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उदकं निनयेत्शेषं शनैः पिण्डान्तिके पुनः ।
अवजिघ्रेच्च तान् पिण्डान् यथान्युप्तान् समाहितः ॥२१८॥

udakaṃ ninayetśeṣaṃ śanaiḥ piṇḍāntike punaḥ |
avajighrecca tān piṇḍān yathānyuptān samāhitaḥ ||218||

The remaining water he should gently pour near the balls; and with collected mind he should smell those halls in the order in which they were offered. — (218).

Medhātithi’s commentary (manubhāṣya):

Water should be poured again near the balls, out of the same vessel from which it had been poured upon the kuśa-blades, before the offering or the balls.

‘Remaining’; — this is meant to show that, the net mentioned is to be regarded as the ‘disposal of remnants;’ it is only in this sense that the term ‘remaining’ becomes justifiable. From this it follows that, in the event of there being no ‘remnant,’ there shall be no ‘pouring.’ But in the Gṛhyasūtra, it has been declared that this ‘pouring of water’ is obligatory.

‘He should smell these balls;’ — ‘smelling,’ consists of eeling the odour; but in the Gṛhyasūtra it is said that ‘he should eat it with his breath.’

‘in the order in which they were offered,’ — the order in which they were offered being, first to the father, second to the grandfather, and third to the great-grandfather; — ‘with collected mind’ — this is for filling up the metre. — (218.)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 601), without comment — The first half is quoted in Nirṇaya sindhu (p. 328); — and the second half in Aparārka (p. 508); — and in Śrāddhakriyākaumudī (p. 201), which adds that the ‘smelling’ is to begin with the Ball offered to the Father.

Comparative notes by various authors:

Viṣṇu (73.23-24). — ‘With the mantra ūrjam vahantīḥ, etc., he shall pour water over the balls and then offer washing-water, flowers, sandal-paste and articles of food, as also the cup of water mixed with honey, butter and sesamum.’

Laghu-Āsvalāyana (13.76-77). — ‘With the mantra

Amimadanta, etc., he shall turn back and then eat the remnant of the cooked food; or, according to some, only smell it; — he shall then sprinkle water over the balls, as before, with the mantra Śundhantām, etc.

Bṛhaspati (Aparārka, p. 508). — ‘Having worshipped the water-pot with sandal, flowers, garlands, incense, lamp, cloth and unguents, he should pour ṭhe water on the balls.’

VERSE 3.219

Section XIV - Method of Feeding

पिण्डेभ्यस्त्वल्पिकां मात्रां समादायानुपूर्वशः ।
तानेव विप्रानासीनान् विधिवत् पूर्वमाशयेत् ॥२१९॥

piṇḍebhyastvalpikāṃ mātrāṃ samādāyānupūrvaśaḥ |
tāneva viprānāsīnān vidhivat pūrvamāśayet ||219||

Having, in due order of sequence, taken very small portions out of the halls, he shall first feed those same seated Brāhmaṇas with them, in accordance with role. — (219).

Medhātithi’s commentary (manubhāṣya):

Extremely small portions — parts of the ball offered to the Father should be made to be eaten by the Brāhmaṇa who has been previously seated in honour of the Father.

‘In due order of sequence’; — the meaning of this has been already explained.

The pronoun ‘those’ refers to those mentiond in the present context; and, it is in view of this that, in 212, our author has not thought it necessary to specify the Brāhmaṇa as the one thus mentioned.

‘Frst’ — i.e., before every other kind of food. — (219).

Explanatory notes by Ganganath Jha:

‘Vidhivat’ — ‘Giving to the Brāhmaṇa invited in honour of the Father a piece out of the Ball offered to the Father, and so forth’ (Kullūka); — ‘after they have sipped water, and so forth’ (Nārāyaṇa).

“Nandana inserts here verse 223 and states that it is explanatory of the term ‘according to rule.’” — Buhler.

This verse is quoted in Śrāddhakriyākaumudī (p. 326); — and in Hemādri (Śrāddha, p. 1476).

Comparative notes by various authors:

Matsya-Purāṇa (quoted in Caturvarga-cintāmaṇi-Śrāddha, p. 24-76). — ‘Having taken, in due order, portions out of the balls, the man shall, with due care, have them eaten by those same Brāhmaṇas. Having at first placed in their hands the pavitra-kuśa along with water and sesamum, he shall offer the portions of the balls, saying svadhaiṣāmastu.’

VERSE 3.220

Section XIV - Method of Feeding

ध्रियमाणे तु पितरि पूर्वेषामेव निर्वपेत् ।
विप्रवद् वाऽपि तं श्राद्धे स्वकं पितरमाशयेत् ॥२२०॥

dhriyamāṇe tu pitari pūrveṣāmeva nirvapet |
vipravad vā'pi taṃ śrāddhe svakaṃ pitaramāśayet ||220||

While his father holds, one should make the offering to the previous ancestors; or, he may feed his own father at the Śrāddha as a Brāhmana. — (220).

Medhātithi’s commentary (manubhāṣya):

It has been said that ‘one shall offer balls to the Pitṛs.’ Now the question arises — Who are these ‘Pitṛs?’ The term ‘pitṛ’ has several meanings, and denotes ‘progenitor’; (A) it is used in the sense of the relative term, ‘father’; (B) it is also used in the sense of one’s father and other relations that have died before. It is in this latter sense that we have the term used in the plural in all such Nigada-mantras as ‘namo vaḥ pitaraḥ, &c.’. It is for the same reason, again, that at the Śrāddha offered to females, these mantras do not undergo transmutation into the form ‘namo vo mātaraḥ, &c.;’ on the same grounds, again, at the the Śrāddha offered to a single person, it is only the number that is changed, not the basic noun (pitṛ). Says the author of the Sutra also — ‘Mantras should be transformed only in regard to the singular number;’ the transformed words being — ‘namaste pitaḥ.’ Similarly, he who performs the unitary Śrāddha of his brother or grandfather, uses the mantra in the form ‘namaste bhrātaḥ,’ ‘namaste pitāmaha,’ ‘namaste pitṛvya,’ and so forth. The offering of Śrāddha to one’s childless uncle has been enjoined as necessary, in such passages as — ‘what one receives from another that he shall give unto him.’ (C) Further, the term ‘pitṛ’ also denotes a particular Deity; and in this sense, it would stand for an unchanging eternal being. In fact, the author of the Nirukta, in the Daivata Section of the work, gives the name ‘Pitṛ,’ to the divine Beings occupying the Middle Regions, describing them as ‘Pitṛs, the Maruts bearing the rosary of beads.’

The term ‘pitṛ,’ thus having several meanings, the Text proceeds to specify what is meant by it in the present context.

‘While his father holds,’ — is alive — ‘one should make the offering to the previous ancestors,’ — ‘i.e., to the three, the grandfather, the great-grandfather and the father of the latter; that these three are meant is indicated by the plural number. Says the Gṛhyasūtra — ‘The son should offer to those to whom the father offers, if both father and son are persons who have set up the fire.’

“But they say that the ball does not reach the fourth ancestor.”

True; but, in the case in question, no fourth ball is offered.

The text provides another alternative course to be adopted — ‘As a Brāhmaṇa, etc.’ That is, Brāhmaṇas, Religious Students and Ascetics are invited and honoured and worship-pod and fed; and exactly in the same manner should the father be honoured and fed by one whose father is still alive ‘at the Śrāddha,’ — i.e., the food cooked for the Śrāddha offerings.

In this case, the fact of the man being his father, is the sole ground for his being fed; hence it is not necessary to look into his caste and qualifications. To this end they declare thus: — ‘The Śrāddha is for the purpose of giving pleasure to one’s ancestors’; — hence the bringing about of the pleasure of the dead father being necessary, what harm would there be in feeding the living father, in view of which he could not be fed?

‘Own’ — Is merely reiterative; what is denoted by this being already connoted by the relative term, ‘father,’ itself.

What is laid down here is the actual feeding of the Father; but the Balls are placed for the Pitṛs on Kuśa blades; as otherwise, there would be an incompatibility with the formula ‘this ball is for you.’ If the Kusba-blades be regarded as substitutes for the Dish, then, in the event of the living Father’s possession being brought about (by the act of offering), it would not be right to make him eat ‘a very small portion;’ because, for the living person, the eating is to be in accordance with the eater’s desire. Further, in this case, there would be no need of pouring water and other things over the ball offered; as such a process would lead to the undesirable contingency of a ‘hybrid performance;’ any effect produced by the pouring of water, in this case, would serve no useful purpose, cither for the man himself or for his father; so that it could only serve an imperceptible transcendental purpose; on the other hand, if water were not poured over the ball, it might be fit for being eaten either by the father, or by the offerer himself, or by some one else. It is in this way that the act may turn out to be of a ‘hybrid’ character.

For these reasons, it follows that, in this alternative, the ball is to be offered to only two persons, the grandfather and the great-grandfather.

The authors of the Gṛhyasūtras, however, declare that — ‘for one whose father is alive there is neiher Piṇḍapitṛyajña, nor Śrāddha; — there is either non-performance of these rites, or their performance only up to the stage of pouring libations into fire.’ — (220)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 542), which explains ‘pūrveṣām’ as ‘the three beginning with the grandfather’. Hopkins is not right when he says that “in this case he offers of course only two Balls.”

The first half is quoted in Nirṇayasindhu (p. 361), in support of the view that the Ball should be offered to the Father’s father, grandfather and great-grandfather.

The verse is quoted in Śrāddhakriyākaumudī (p. 553), which has the following notes; — ‘Pūrveṣām,’ the father’s forefathers; another alternative is that the living Father should be respectfully fed and then Śrāddha offered to the next two ancestors, i.e., the grandfather and the greatgrandfather.

Comparative notes by various authors:

Viṣṇu (75.1). — ‘If one performs the Śrāddha while his father is alive, he shall offer it to those whom his father offers it.’

VERSE 3.221

Section XIV - Method of Feeding

पिता यस्य निवृत्तः स्याज् जीवेच्चापि पितामहः ।
पितुः स नाम सङ्कीर्त्य कीर्तयेत् प्रपितामहम् ॥२२१॥

pitā yasya nivṛttaḥ syāj jīveccāpi pitāmahaḥ |
pituḥ sa nāma saṅkīrtya kīrtayet prapitāmaham ||221||

He whose father is dead, but grandfather is living, should mention the great-grandfather after having pronounced the name of the father. — (221)

Medhātithi’s commentary (manubhāṣya):

The pronouncing of the Father’s name stands here for his invitation, offering of the ball and the feeding of Brāhmaṇas.

‘Should mention the great-grandfather;’ — i.e., he should not make any offering to the living grandfather; it should be made to his previous ancestors; as it has been declared that ‘one should make offerings to his father’s ancestors.’ — (221)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 542), which, in explaining the phrase ‘pituḥ svanāma saṅkīrtya,’ says that in offering the Ball — to his own great-grandfather, e.g., he should refer to him as ‘the grandfather of my father, so aṇd so’; — also in Nirṇayasindhu (p. 362) in support of the view that if the grandfather be living, the offerings; should be made to the Father, the great-grandfather and the great-great-grandfather; — and in Śrāddhakriyākaumudī (p. 553), which notes that ‘nāmakīrtaṇa,’ ‘mentioning of the name’ stands for ‘offering the Śrāddha’ and ‘prapitāmaha,’ ‘great-grandfather’ means the ‘great-great-grandfather’ also.

Comparative notes by various authors:

Viṣṇu (75.4). — ‘He whose father is dead shall offer the ball to his father and then to the two ancestors above the grand-father.’

Laghu-Ā svalāyana (20.38). — ‘If the father dies while the grand-father is alive, three balls shall be offered beginning with the great-grand-father.’

VERSE 3.222

Section XIV - Method of Feeding

पितामहो वा तत्श्राद्धं भुञ्जीतैत्यब्रवीन् मनुः ।
कामं वा समनुज्ञातः स्वयमेव समाचरेत् ॥२२२॥

pitāmaho vā tatśrāddhaṃ bhuñjītaityabravīn manuḥ |
kāmaṃ vā samanujñātaḥ svayameva samācaret ||222||

Manu has declared that either the grandfather may eat at that Śrāddha, or the man himself may, according to his will, perform it, after being permitted by him. — (222)

Medhātithi’s commentary (manubhāṣya):

Just as the living father is fed, so is the grandfather also.

Having sought permission from the grandfather, the man himself may perform the śrāddha; i.e., he should make the offering to the two remoter ancestors, or to the great-grandfather only. This is what is implied by the terms ‘may’ and ‘according to his will.’ — (222)

Explanatory notes by Ganganath Jha:

The first half of this verse is quoted without comment in Madanapārijāta (p. 542); — also in Nirṇayasindhu (p. 362); — and in Śrāddhakriyākaumudī (p. 554), which notes that ‘Śrāddham’ stands for the ‘Śrāddha-oflferings,’ the things offered; as the ‘Śrāddha’ itself cannot be eaten, the meaning is that the living grandfather should be fed on the substances offered at the Śrāddhas, and then the offerings made to the dead Father and Great-grandfather.

Comparative notes by various authors:

Viṣṇu (quoted by Kullūka). — ‘Or, he shall perform two Śrāddhas — to the father and to the grand-father.’

VERSE 3.223

Section XIV - Method of Feeding

तेषां दत्त्वा तु हस्तेषु सपवित्रं तिलौदकम् ।
तत्पिण्डाग्रं प्रयच्छेत स्वधैषामस्त्विति ब्रुवन् ॥२२३॥

teṣāṃ dattvā tu hasteṣu sapavitraṃ tilaudakam |
tatpiṇḍāgraṃ prayaccheta svadhaiṣāmastviti bruvan ||223||

Having poured into their hands water and sesamum along with kuśa blades, he should offer the top portion of the ball, saying “May this be svadhā to these.” — (223)

Medhātithi’s commentary (manubhāṣya):

It has been said above (219) that — ‘he shall make them eat very small portions of the balls;’ and the present text lays down the time for this feeding — and the place (from which the portion is to be drawn). The portion is to be taken from the top of the ball; and this portion of the ball should be offered after the Kuśa-blades and water and sesamum have been offered.

‘Saying — May this be svadhā to these.’ The pronoun ‘these’ stands for the individual names; the construction being — ‘having pronounced the names of the particular ancestor, he should say, May this be svadhā to him.’ In this sense, the Dative should be used in connection with the term ‘svadhā,’ — the right form being — ‘svadhā Devadattaya astu,’ ‘svadhā Yajñadattāya astu,’ ‘may this be svadhā to Devadatta,’ ‘may this be svadhā to Yajñadatta,’ and so forth.

By explaining our text thus, we do not run counter to other scriptural injunctions. — (223)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 1476).

Comparative notes by various authors:

Matsya-purāṇa — (Caturvarga-cintāmaṇi-Śrāddha, p. 2476). — (Reproduces Manu.)

VERSE 3.224

Section XIV - Method of Feeding

पाणिभ्यां तूपसङ्गृह्य स्वयमन्नस्य वर्धितम् ।
विप्रान्तिके पितॄन् ध्यायन् शनकैरुपनिक्षिपेत् ॥२२४॥

pāṇibhyāṃ tūpasaṅgṛhya svayamannasya vardhitam |
viprāntike pitṝn dhyāyan śanakairupanikṣipet ||224||

Taking up with his hands the supply of food, he shall himself gently place it near the Brāhmaṇas, thinking of his Pitṛs (all the time). — (224)

Medhātithi’s commentary (manubhāṣya):

With both hands he should himself take up ‘the supply of food,’ — i.e., the dish supplied with food, — from the kitchen-house, to the place where the Brāhmaṇas are being fed, and — ‘place it near the Brāhmaṇas.’

Others explain the verse as follows: — The term ‘vardhitam,’ ‘supply,’ stands for the massed food; this he should place before the Brāhmaṇas, ‘thinking of his Pitṛs’ — i.e., in his mind saying, ‘this is for you’ — he should scatter the food.

This is not right. Later on (228), our author is going to declare that ‘having brought up the food, he should serve it all;’ hence the ‘placing’ mentioned in the present verse must simply mean the bringing of the food from another place and depositing it near the Brāhmaṇas. — (224)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 1368), which has the following notes: — ‘Annasya vardhitam’, ‘pot filled with food’, should be brought from the kitchen, with both hands, and placed before the Brāhmaṇa, in a clean place, — ‘śanakaiḥ’ gently, so that the pot does not break or make any sound, — ‘Svayam’, himself, — this is the best course; other Smṛti texts permit of the cooking etc. being done by the wife; — in ‘Śrādhakriyākaumudī (p. 158), which explains ‘vardhitam’ a s ‘filled’; — it adds that the man should himself place the vessel near the Brāhmaṇa on the square platform made for that purpose and in Gadādharapaddhati (Kāla, p. 545), which explains ‘annasya’ as ‘annena’ and ‘vardhitam’ as ‘filled’.

It is quoted in Smṛtitattva (p. 229), which adds the following notes: — The genitive ending in ‘annasya’ has the sense of the instrumental; — ‘vardhitam’ means ‘filled’, which qualifies the ‘pātra, receptacle’ understood; — ‘upanikṣipet’ — keep near, for serving; i. e., the food should not be served into the dish directly from the cooking-pot; the cooking pot should be brought near the dish, and placed on the ground; the food should be served on the dish with the two hands, with which another vessel is held.

It is quoted in Aparārka (p. 492), which adds the explanation that ‘the man should carry with his own hands the vessel which has been filled with food in a place other than the one where the Brāhmaṇas are to be fed, to a place near the Brāhmaṇas and keep it there gently, all the time thinking of his Pitṛs’; — ‘annasya vardhitam’ meaning that quantity of food which has been set aside as the share of one feeder.

Comparative notes by various authors:

Kālikāpurāṇa (Do. p. 1369). — ‘Self-controlled, and with speech suppressed, he shall, with his two hands, place the dish before the Brāhmaṇa and then serve out the articles of food.’

Yama (Do.). — ‘Bringing up the food, he shall feed the Brāhmaṇas with care, — serving to them cooked rice, soup, butter, vegetables, meat, curds, milk and honey.’

Śaunaka. — ‘ Bringing up all the food that has been cooked, he shall begin to serve each article separately.’

Paiṭhīnasi. — ‘Having dressed up the Brāhmaṇas, he shall serve to them meat, cakes, curds, butter, milk-pudding, mixed rice, and preparations of fruits.’

VERSE 3.225

Section XIV - Method of Feeding

उभयोर्हस्तयोर्मुक्तं यदन्नमुपनीयते ।
तद् विप्रलुम्पन्त्यसुराः सहसा दुष्टचेतसः ॥२२५॥

ubhayorhastayormuktaṃ yadannamupanīyate |
tad vipralumpantyasurāḥ sahasā duṣṭacetasaḥ ||225||

The wicked-minded demons forcibly destroy that food which is abandoned by both hands. — (225)

Medhātithi’s commentary (manubhāṣya):

The food should be fetched and served with both hands, not with one hand, serving also being a kind of fetching; hence, the rule laid down in connection with the latter is applicable to the former also. In support of this, the present verse supplies a commendatory supplement.

That which is ‘abandoned’ — not held — ‘by both hands,’ such food, when brought up for serving, — the ‘demons destroy’ ‘forcibly,’ — ‘wicked-minded’ — of malevolent nature; — ‘demons’ i.e., the enemies of gods.

In ‘ubhayoḥ,’ ‘both,’ the Locative ending denotes location; and ‘abandoned’ means not held. As a matter of fact, case-endings are used even when what is spoken of is the negation of what is denoted by the ending; e.g., we have such expressions as ‘he does not come from the village,’ ‘he does not sit on the seat,’ ‘he does not fast for three dags.’ [Similarly, in the text though negation of holding is mentioned, yet we have the Locative ending denoting location]. — (225)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 439); — in Hemādri (Śrāddha, p. 1368), which explains the meaning as ‘the food that is not brought by both hands is taken away by force’ (‘sahasā’) by the wicked (duṣṭacetasaḥ) ‘Asuras’; — in ‘Śrāddhakriyākaumudī’ (p. 158), which explains ‘ubhayorhastayormuktam’ as ‘(brought) with only one hand’; — and in ‘Gadādharapaddhati’ (Kāla, p. 545).

Comparative notes by various authors:

Vaśiṣṭha (11.22). — ‘One shall offer food to the Pitṛs, with both hands; wicked-minded Asuras keep in waiting for the interval between the two hands.’

Maṭysapurāṇa (quoted in Caturvarga-cintāmaṇi-Śrāddha, p. 2370). — ‘He shall bring up the food, with both hands, then serve it, with a calm mind, keeping in his hand water and kuśa.’

Brahmāṇḍapurāṇa (quoted in Caturvarga-cintāmaṇi-Śrāddha, p. 2370). — ‘Serving shall not be done at the Śrāddha with any article made of iron, nor by one who is without the Pavitra and the kuśa, nor with one hand.’

VERSE 3.226

Section XIV - Method of Feeding

गुणांश्च सूपशाकाद्यान् पयो दधि घृतं मधु ।
विन्यसेत् प्रयतः पूर्वं भूमावेव समाहितः ॥२२६॥

guṇāṃśca sūpaśākādyān payo dadhi ghṛtaṃ madhu |
vinyaset prayataḥ pūrvaṃ bhūmāveva samāhitaḥ ||226||

Pure and with collected mind, he shall first place on the ground the accessories, such as soups and vegetaui.es, &c., milk, curd, butter and honey. — (226)

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