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Prajāpati (70.71). — ‘The following Brāhmaṇas are conducive to the accomplishment of the Śrāddha: — Those that are devoted to the Vedic duties, those that are of calm disposition, sinless, devoted to the fires, firm in their duties, firm in their austerities, conversant with the meaning of the Veda, born of noble families, devoted to their parents, living by the methods prescribed for Brāhmaṇas, teachers, those conversant with Brahman.’

Yama-Hārīta-Śātātapa (quoted in Caturvargacintāmaṇi-Śrāddha, p. 1172). — [Reproduce Manu.]

VERSE 3.256

Section XVI - Essentials of Śrāddha

दर्भाः पवित्रं पूर्वाह्णो हविष्याणि च सर्वशः ।
पवित्रं यच्च पूर्वोक्तं विज्ञेया हव्यसम्पदः ॥२५६॥

darbhāḥ pavitraṃ pūrvāhṇo haviṣyāṇi ca sarvaśaḥ |
pavitraṃ yacca pūrvoktaṃ vijñeyā havyasampadaḥ ||256||

Kuśa-Grass, the sanctificatory texts, the forenoon, all kinds of sacrificial food, purity and also the afore-mentioned these should be regarded as the essentials of a sacrifice. — (256)

Medhātithi’s commentary (manubhāṣya):

‘Kuśa-grass’ — is well-known.

‘Sanctificatory texts’ — Mantras.

‘Sacrificial food’ — articles of food fit for sacrifices; these are going to be described in the next verse.

‘Purity’ — cleanliness of conduct.

‘And also the afore-mentioned’ — i.e., what have been mentioned in the preceding verse, in the shape of ‘setting up of the dwelling, liberality, cleaning, superior Brāhmaṇas’ equipped with character and learning.

‘Essentials of a sacrifice’ — ‘Sacrifice’ consists in the act of offering to the gods and of feeding Brāhmaṇas in honour of the gods; the term ‘havya,’ ‘sacrifice,’ standing for what is done in honour of the gods. — (256)

Explanatory notes by Ganganath Jha:

‘Pavitram’ — ‘Purificatory texts’ (Medhātithi); — ‘Means of purification’ (Nārāyaṇa).

Comparative notes by various authors:

Yama-Hārīta-Śātātapa (Do.). — [Reproduce Manu.]

VERSE 3.257

Section XVI - Essentials of Śrāddha

मुन्यन्नानि पयः सोमो मांसं यच्चानुपस्कृतम् ।
अक्सारलवणं चैव प्रकृत्या हविरुच्यते ॥२५७॥

munyannāni payaḥ somo māṃsaṃ yaccānupaskṛtam |
aksāralavaṇaṃ caiva prakṛtyā havirucyate ||257||

The food of hermits, milk, the soma-herb, meat that is not forbidden, salt other than alkaline. are, by nature, called “sacrificial food.” — (257)

Medhātithi’s commentary (manubhāṣya):

‘Hermit’ — i.e., the Vānaprastha; his ‘food’ consists of the Nīvāra and other wild-growing grains; this is mentioned only by way of illustration; it indicates the Vrīhi and other similar grains; and it is in view of this that in the preceding verse we have the phrase ‘of all kinds,’ and also in the verse 266, the expression, ‘sacrificial food which serves for a long time,’ which introduces the enumeration of artificially grown grains also, such as ‘tila, vrīhi, yava, māṣa,’ and so forth.

‘Milk’ — which includes its preparations, such as curds and the like; such being the sense of Smṛtis and also sanctioned by usage.

‘Unforbidden’ — sanctioned, not prohibited. Meat obtained from slaughter-houses is regarded as ‘forbidden.’

‘Akṣāralavaṇa’ — A doubt arises here as to whether this is a negative compound containing a copulative one, or a purely negative compound. Does it mean merely ‘absence of salts and alkalines’ (as it would, if it were a negative compound with a copulative one), or is ‘kṣāra-kavaṇa’ (alkaline salt) the name of a particular kind of salt, and the text permits the use of salts other than that kind ? It appears better to take it as standing for a particular kind of salt. If it meant the mere negation of a copulative compound, there would be two compounds, and the negative particle would have to be construed with each of the two members of the copulative compound; and all this would involve a great deal of complication.

‘Sacrificial food, by nature;’ — that is, all this is to be regarded as ‘sacrificial food,’ without any qualifications; this is what is to be understood to be the meaning in all such general injunctions as ‘he lives upon sacrificial food,’ breakfasts on sacrificial food,’ and so forth — (257).

Explanatory notes by Ganganath Jha:

‘Anupaskṛtam’ — ‘Not forbidden’ (Medhātithi); — ‘not prepared with spices’ (Govindarāja and Nārāyaṇa); — ‘not dressed as usual’ (Nandana); — ‘not tainted by bad smell’ (Kullūka and Rāghavānanda).

This verse is quoted in Smṛtitattva (p. 225), which explains ‘anupaskṛtam’ as ‘of such seasonings as are brought about by cooking &c.’ It rejects the explanation of Kullūka (‘free from bad smell’) on the ground that the word can have no such meaning; — and in Aparārka (p. 500), which explains it as ‘what has not been cooked for some other purpose’ — and again on p. 551, as enumerating what is haviṣya; — also in Hemādri (Śrāddha, pp. 541 and 573); — in Śrāddhakriyākaumudī (p. 4220), which explains ‘anupaskṛtam’ as ‘not rotten’, ‘not foul smelling’, — Soma as the juice of the Soma-creeper; — and in Gadādharapaddhati (Kāla, p. 538).

VERSE 3.258 [Request for Benediction of Ancestors]

Section XVII - Request for Benediction of Ancestors

विसृज्य ब्राह्मणांस्तांस्तु नियतो वाग्यतः शुचिः ।
दक्षिणां दिशमाकाङ्क्षन् याचेतैमान् वरान् पितॄन् ॥२५८॥

visṛjya brāhmaṇāṃstāṃstu niyato vāgyataḥ śuciḥ |
dakṣiṇāṃ diśamākāṅkṣan yācetaimān varān pitṝn ||258||

Having dismissed those Brāhmaṇas, he, with collected mind, controlled in speech and pure, turning towards the southern quarter, shall beg these boons of his ancestors. — (258)

Medhātithi’s commentary (manubhāṣya):

The preceding verse was only by the way; the present verse takes up the thread of the context.

‘Dismissed’ — having permitted them to go wherever they please.

‘Those Brāhmaṇas’ — who have dined.

After this, looking towards the southern direction, he should ‘beg’ — ask for — the following ‘boom’ — desirable things — ‘of his ancestors;’ thinking all the time of his ancestors. He should beg — with such words as — ‘may this and this be mine after you have been satisfied.’ — (258)

The next verse describes what the boons are that should he begged.

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted in Smṛtitattva (p. 183), which adds the following notes: — Vācaspati Miśra has explained this to mean that ‘though actually facing the East, the man should, in thought face the South’; but this is not right; as Gobhila has distinctly laid down that the man should be actually facing the South. — Nor is there any reason for taking the words of Manu in that sense; it is for this reason that the commentators have explained the phrase ‘dakṣiṇām diśamākāṅkṣan’ as ‘looking towards the South’.

The verse is quoted in Śrāddhakriyākaumudī (p. 207), which has the following notes: — ‘facing the East but looking sideways towards the South’; Kullūka has explained ‘ākāṅkṣan’ as looking towards; but such is not the meaning of the word; — and in Hemādri (Śrāddha, p. 1483), which explains the meaning as — ‘Dismissing them, to go their way, rising and following them and bringing them to the place for washing the feet, and then looking towards the South, should ask for the desired boons.’

Comparative notes by various authors:

(verses 3.258-259)

Viṣṇu (73.27-30). — ‘Pronouncing the name and the gotra, he shall offer the imperishable water; then he shall address the words — Viśvedevāḥ priyantam — to those facing the east; and then with joined hands and mind calm and concentrated on them, he shall beg for the following blessings — (Manu, 259 and the following) May we have much food! May we have guests! May there be persons to beg from us! May we not beg of any one!.’

Yājñavalkya (1.246). — [Reproduces Manu 259.]

VERSE 3.259

Section XVII - Request for Benediction of Ancestors

दातारो नोऽभिवर्धन्तां वेदाः सन्ततिरेव च ।
श्रद्धा च नो मा व्यगमद् बहुदेयं च नोऽस्त्विति ॥२५९॥

dātāro no'bhivardhantāṃ vedāḥ santatireva ca |
śraddhā ca no mā vyagamad bahudeyaṃ ca no'stviti ||259||

‘May our benefactors prosper! As also the Vedas and our progeny! May our faith never waver! May there be much for us to give away!’ — (259)

Medhātithi’s commentary (manubhāṣya):

This has to be recited like a Mantra-text — (259)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 183) without comment; — in Nirṇayasindhu (p. 330); — and in Hemādri (Śrāddha, p. 1483).

Comparative notes by various authors:

(verses 3.258-259)

See Comparative notes for Verse 3.258.

VERSE 3.260 [Disposal of Offerings]

Section XVIII - Disposal of Offerings

एवं निर्वपणं कृत्वा पिण्डांस्तांस्तदनन्तरम् ।
गां विप्रमजमग्निं वा प्राशयेदप्सु वा क्षिपेत् ॥२६०॥

evaṃ nirvapaṇaṃ kṛtvā piṇḍāṃstāṃstadanantaram |
gāṃ vipramajamagniṃ vā prāśayedapsu vā kṣipet ||260||

Having made the offering thus, he should, after this, either make the cow or the Brāhmaṇa or the goat or the fire to eat the balls, or throw them into water. — (260)

Medhātithi’s commentary (manubhāṣya):

‘After this’ — after the offering of the balls.

‘The balls’ — that have been offered to the Pitṛs — ‘he should make the cow, etc. to eat.’ In the case of the fire, the ‘making to eat’ would consist in their being thrown into the fire.

‘Prāpayet’ ( offer) is another reading for ‘prāśayet’ (make to cat). — (260)

Explanatory notes by Ganganath Jha:

This verse is quoted in Gadādharapaddhati (Kāla, p. 563).

Comparative notes by various authors:

(verses 3.260-261)

Yājñavalkya (1.257). — ‘The halls he shall give to the cow, the goat and the Brāhmaṇa; or he shall throw them into fire or water; so long as the Brāhmaṇas are there, the remnants of food shall not be removed.’

Gobhila (4.3.31-34). — ‘The halls he shall throw into water; or into the kindled fire; or Brāhmaṇas may be fed on them; or they may be given to cows.’

Baudhāyana (2.8.9.). — ‘The balls shall be given to birds.’

Āśvalāyana Gṛhyasūtra (4.8.9.). — ‘The balls shall be deposited after the Brāhmaṇas have eaten, but before they have washed; — and just when it may be desired or permitted by them; while according to others, this should be done after they have washed.’

Śāṅkhāyana-Gṛhyasūtra (4.19). — ‘The balls shall be offered, after they have eaten, but before that, according to some.’

Laugākṣi (Parāśaramādhava, p. 750). — ‘At sacrifices which are not commended, they offer the balls before the feeding; but at those that are commended, it is done after the feeding.’

Smṛtyantara (Do.). — ‘As regards the different times that have been laid down for the offering of the balls, one should follow the practice of his own rescension.’

VERSE 3.261

Section XVIII - Disposal of Offerings

पिण्डनिर्वपणं के चित् परस्तादेव कुर्वते ।
वयोभिः खादयन्त्यन्ये प्रक्षिपन्त्यनलेऽप्सु वा ॥२६१॥

piṇḍanirvapaṇaṃ ke cit parastādeva kurvate |
vayobhiḥ khādayantyanye prakṣipantyanale'psu vā ||261||

Some people do the ball-offering afterwards, others cause them to be eaten by birds, or throw them into fire or water. — (261)

Medhātithi’s commentary (manubhāṣya):

Some people make the offering after the Brāhmaṇas have been fed.

‘They cause them to be eaten by birds.’ — This mode of disposal is in addition to those mentioned above.

‘Fire — this is only a reiteration of what has been said above.

This offering of balls, after the feeding of Brāhmaṇas, is meant to be done near the place where the leavings of the dinner lie. — (261)

Explanatory notes by Ganganath Jha:

‘Parastāt’ — This is the right reading, and not ‘purastāt’; as it is clear that the offering is to be made after the feeding of the Brāhmaṇas.

The first half of this verse is quoted in Madanapārijāta (p. 599), which, accepting the reading ‘purastāt’, explains the line to mean that ‘the offering is made before the Brāhmaṇas begin to eat, just after they have been worshipped, or after the offering has been made into the fire.’ — The whole verse is quoted in Gadādharapaddhati (Kāla, p. 563), which says that ‘prakṣipanti etc.’ is only reiterative of what has been prescribed in the preceding verse.

Parāśaramādhava (Ācāra, p. 752) also quotes the first half, reading ‘purastāt’; and adds the following explanation: — Some people hold that the offering of the Ball is to be done before the Brāhmaṇas have eaten, just after they have been worshipped, or after the offerings have been made into the fire; — but from the use of the term ‘kechit’ in the text, it seems that according to others the Ball is to be offered after the Brāhmaṇas have eaten, but before they have washed, or after they have washed, but either before or after they have been dismissed. The conclusion on this point is that the offering of the Ball is to be done before the feeding of the Brāhmaṇas only at inferior Śrāddhas that are performed before the Amalgamating Rite, while at this Rite itself as well as at those that follow it, it is to be done after the feeding. The difference in this practice is due to the custom obtaining among the followers of the different Vedic Schools.

Comparative notes by various authors:

(verses 3.260-261)

See Comparative notes for Verse 3.260.

VERSE 3.262

Section XVIII - Disposal of Offerings

पतिव्रता धर्मपत्नी पितृपूजनतत्परा ।
मध्यमं तु ततः पिण्डमद्यात् सम्यक् सुतार्थिनी ॥२६२॥

pativratā dharmapatnī pitṛpūjanatatparā |
madhyamaṃ tu tataḥ piṇḍamadyāt samyak sutārthinī ||262||

The lawful wife, devoted to her husband and intent upon the worshipping of the Pitṛs, should, if desirous of a son, eat in the proper manner, the middlemost ball. — (262)

Medhātithi’s commentary (manubhāṣya):

The modes of disposal mentioned above apply to the first and the last balls; but the middlemost of the balls the lawful wife, desiring a son, should eat; i.e., the wife who has not been married merely for the sake of pleasure.

‘Devoted to her husband;’ — one who makes it her vow that — ‘I shall serve my husband alone, even in my mind I shall never entertain even a thought of faithlessness to him.’

‘Intent upon’ — with full faith in — ‘the worshipping’ — the śrāddha and other rites — ‘of the Pitṛs.’ That is, she betakes herself with great care to the performance of these.

‘Should eat in the proper manner — i.e., fully observing the rules regarding the rinsing of the mouth and sipping of.water etc., etc. — (262)

Explanatory notes by Ganganath Jha:

“There are many such magical ceremonies in the Sāmavidhāna and the Ṛgvidhāna”. — Burnell.

This verse is quoted in Parāśaramādhava (Ācāra, p. 759) without any comment; — in Aparārka (p. 550); — in Śrāddhakriyākaumudī (p. 215); — and in Gadādharapaddhati (Kāla, p. 563).

Comparative notes by various authors:

(verses 3.262-263)

Viṣṇudharmottara (Parāśaramādhava, p. 760). — ‘At Tīrthas the halls shall he thrown into the water.’

Gobhila (4.3.27). — ‘The wife, desiring a son, should eat the middlemost ball, pronouncing the mantra — ādhatta pitaro garbhan.’

Laghu-Āśvalāyana (83.23). — ‘One who desires a son should make his wife eat the middlemost hall, with the mantra ādhatta, etc., whereupon she hears a male child.’

Bṛhaspati (Caturvargacintāmaṇi-Śrāddba, p. 1506). — [Reproduces Manu, 262 and 263.)

Devala (Do.). — ‘From among the balls, the wife desiring a son shall eat the middlemost; and through the favour of the Pitṛs, she obtains a son endowed with all good qualities.’

Vāyupurāṇa (Parāśaramādhava, p. 758). — ‘Desiring progeny, he shall give the middle hall to his wife.’

Bṛhaspati (Do., p. 759). — ‘If the wife happen to be elsewhere, or ill or with child, the hall may be eaten by an old bull or a goat.’

Āpastamba (Do.) — ‘If the wife is elsewhere,...the ball should be thrown into the sky.’

Devala (Do.). — ‘The rites being completed, the ball may be eaten by the Brāhmaṇa or the fire, the goat or the bull; or it may be thrown into water.’

VERSE 3.263

Section XVIII - Disposal of Offerings

आयुष्मन्तं सुतं सूते यशोमेधासमन्वितम् ।
धनवन्तं प्रजावन्तं सात्त्विकं धार्मिकं तथा ॥२६३॥

āyuṣmantaṃ sutaṃ sūte yaśomedhāsamanvitam |
dhanavantaṃ prajāvantaṃ sāttvikaṃ dhārmikaṃ tathā ||263||

She brings forth a long-lived son, endowed with fame and intelligence, wealthy, with numerous offspring, good and righteous. — (263)

Medhātithi’s commentary (manubhāṣya):

Having eaten the said ball, ‘she brings forth’ — gives birth to — ‘a son.’

‘Inteligence’ — the faculty of grasping things; the child is endowed with this.

‘Suttra,’ ‘goodness,’ is an attribute postulated by the Sāṅkhyas; and its presence is indicated by firmness, courage, and such other qualities — (263).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 759); — in Aparārka (p. 550); — in Śrāddhakriyākaumudī (p. 215): — and in Gadādharapaddhati (Kāla, p. 553).

Comparative notes by various authors:

(verses 3.262-263)

See Comparative notes for Verse 3.262.

VERSE 3.264 [Feeding of Relations]

Section XIX - Feeding of Relations

प्रक्षाल्य हस्तावाचाम्य ज्ञातिप्रायं प्रकल्पयेत् ।
ज्ञातिभ्यः सत्कृतं दत्त्वा बान्धवानपि भोजयेत् ॥२६४॥

prakṣālya hastāvācāmya jñātiprāyaṃ prakalpayet |
jñātibhyaḥ satkṛtaṃ dattvā bāndhavānapi bhojayet ||264||

Having washed the hands and sipped water, he should make offerings to his paternal relations; and having treated his paternal relations well, he should feed his other relations also. — (264)

Medhātithi’s commentary (manubhāṣya):

The balls having been disposed of, he should wash his hands; and then follow the rules regarding sipping of water.

‘Jñatiprāyam’ — is to be explained as ‘that which goes to (praiti) to the paternal relations (jñātiṣu);’ this he should make; i.e., he should offer food to them.

‘Having treated than well, he should feed other relations.’ Those belonging to the same ‘gotra’ are called ‘jñati,’ ‘paternal relations,’ while those related on the mother’s and the wife’s side are called ‘bāṇḍhava,’ ‘releations.’

The following question is here raised: —

“It has been said above (in verse 253) that ‘he should do us they tell him;’ now if they were to tell him, ‘Send all this food to our home,’ then, what would become of the Vaiśvadeva and other oblations?”

In that case, the man will have to cook food again. Or, the offering of the remnant to the Brāhmaṇas may be regarded as being prescribed only with a view to some transcendental result, — and not with a view to their actually taking it all away. For instance, it has been laid down that — ‘ When informed of food having been left, they should say it is for your friends;’ and this direction would have to be regarded as only optional, if, in certain cases, the Brāhmaṇas were to take away the food. — (264)

Explanatory notes by Ganganath Jha:

There is nothing in Medhātithi to show that he reads ‘pūjayet’ for ‘bhojayet’, as stated by Buhler.

This verse is quoted in Aparārka (p. 512), which explains ‘Jñāti’ as ‘relations on the father’s side’, and ‘bāndhava’ as ‘relations on the mother’s side’; — and in Hemādri (Śrāddha, p. 1515), which has the following notes: — ‘Jñāti’ are relations on the father’s side, i.e., Sapiṇḍas; — the remnant of the food cooked for the Śrāddha should be made to reach those; i.e., they should be fed with it with due respect; after which one should honour the ‘Bāndhavas,’ i.e., relations on the mother’s and the wife’s side; if, however, on being asked ‘what shall be done with the remnant?’ — the Brāhmaṇas should say ‘give it to us’ — then other food should be cooked for the relations; and these are to be fed with the remnant, only if so permitted by the Brāhmaṇas. It may be regarded as incumbent on the Brāhmaṇas to give this permission.

Comparative notes by various authors:

Laghu-Āśvalāyana (23.70). — ‘Having obtained the permission of the Brāhmaṇas, he shall eat the remnants, along with his friends.’

Brahmapurāṇa (Caturvargacintāmaṇi-Śrāddha, p. 1394). — ‘On being asked what shall be done with the food left over, they shall say that it should be given to gentlemen.’

Devala and Kūrmapurāṇa (Do.). — ‘Having washed his hands and sipped water, he shall feed his paternal relations with the remnants; and after the paternal relations have been satisfied, he shall feed his servants.’

Āditya-Purāṇa (Do.). — ‘Sisters and relations should be entertained at Śrāddhas; the poverty-stricken, the meek, one with deficient limbs, one with redundant fingers, those whose birth has been fruitless, those disgusted and those struck by disease, — all these deserve to be fed. Bards and Māgadhas, charioteers, dancers and singers, those who have not got at the Śrāddha what they desired, — these people destroy all fame; therefore these also should be fed.’

Śātātapa (Do.). — ‘What food is left over, he shall himself eat with the permission of the Brāhmaṇas, — along with his friends.’

Bhaviṣyottara (Do.). — ‘With speech controlled, he shall eat the remnants, along with his friends.’

Padmapurāṇa (Do.). — ‘Calm and quiet, he shall eat the remnant.’

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