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prācīnāvītinā samyagapasavyamatandriṇā |
pitryamānidhanāt kāryaṃ vidhivad darbhapāṇinā ||279||

Until death, one shall perform, with assiduity, the rite in honour of the Pitṛs, according to rule, with the sacred thread passing over the right shoulder, making offerings “from off the left” (to the right) with kuśa-grass in his hand. — (279)

Medhātithi’s commentary (manubhāṣya):

This injunction applies to every act that may be done in honour of the Pitṛs.

The special terms used have all been explained before.

‘With assiduity’ — Without sloth; i.e., with due faith.

‘Until death.’ — This shows that the injunction is meant to be observed as long as one lives.

‘With Kuśa-grass in his hand.’ — It has been said above (under 256) regarding ‘Kuśa-grass, the Pavitra, &c.;’ — ‘pavitra’ is the name given to a thing made of Kuśa-grass, with a knot at the top. — (279)

Explanatory notes by Ganganath Jha:

‘Ānidhanāt’ — ‘Until death’ (Medhātithi and Govindarāja); — ‘up at to the end of the ceremony’ (Kullūka, Nārāyaṇa, Nandana and Rāghavānanda).

This verse is quoted in Parāśaramādhava (Ācāra, p. 725) in support of the view that ‘all the detailed Śrāddha rites beginning with the pouring of water round the dish to the end should be done while one has his thread hanging on his right, shoulder’; — in Vīramitrodaya (Āhnika, p. 345), which explains ‘atandriṇā’ as ‘without laziness,’ — ‘ānidhanāt’ as ‘beginning with death,’ adding that the Maithilas explain this to mean ‘till the end of the ceremony’; — in Śrāddho kriyākaumudi (p. 44), which explains ‘apasavyam’ as ‘vāmāvartakrameṇa,’ and ‘ānidhanāt’ as ‘to the end of the Śrāddha.’

Smṛtitattva quotes this verse on p. 185, in support of the view that the Ulkā-bhramaṇa, ‘Brandishing of the Firebrand,’ which is done on the fifteenth day of Kārtika, being an act done in honour of the Pitṛs, should be done with the sacred thread passing over the right, shoulder; — again on p. 231, in support of the view that the reciting of certain hymns that is laid down as to be done during the Śrāddha, should be done with the sacred thread passing over the right shoulder; — again on p. 236, where it is explained that ‘apasavya’ means ‘pitṛ-tīrtha,’ i.e., the part of the palm between the thumb and the index-finger; — and again in vol. II, p. 303, in support of the view that all the rites that are performed ‘after death’ (ānidhanāt) should be done with the sacred thread passing over the right shoulder.

It is quoted in Gadādharapaddhati (Kāla, p. 527), which reads ‘atantriṇā’ and explains it as ‘anolasena,’ and ‘apasavyam’ as ‘on the left side,’ ‘ānidhanāt’ as ‘till the end of the performance’; — in Nṛsiṃhaprasāda (Śrāddha, p. 24b); — and in Hemādri (Śrāddha, p. 1107), which has the following notes: — ‘Prācīnāvītinā,’ with the sacred thread hanging over the right shoulder and under the left arm-pit, — ‘ānidhanāt,’ ‘till the end,’ — ‘darbhapāṇinā,’ is added with a view to show that everything that is done for the sake of the Pitṛs should be done kuśa in hand.

Comparative notes by various authors:

Yājñavalkya (1.232). — ‘Having the sacred thread hanging over the right shoulder, he shall make the offering to the Pitṛs.’

VERSE 3.280

Section XXII - Time for Śrāddha

रात्रौ श्राद्धं न कुर्वीत राक्षसी कीर्तिता हि सा ।
सन्ध्ययोरुभयोश्चैव सूर्ये चैवाचिरौदिते ॥२८०॥

rātrau śrāddhaṃ na kurvīta rākṣasī kīrtitā hi sā |
sandhyayorubhayoścaiva sūrye caivāciraudite ||280||

One should not perform Śrāddha at night; for the night has been declared to be ‘fit for demons;’ — nor at the two twilights, nor when the sun has just risen. — (280)

Medhātithi’s commentary (manubhāṣya):

Objection — “Inasmuch as it has been laid down that Śrāddhas shall be performed in the afternoon, where was there any possibility of performance at night (that it should have been considered necessary to prohibit it)? It might be argued that the specification of the time itself implies the possibility of performance at other times also. This may be true; but the specification contained in the words, ‘the afternoon is preferable to the forenoon,’ (278) clearly indicates that the performance is possible only at that time, in comparison with which the prescribed time has been declared to be ‘preferable;’ so that the only other time at which the Śrāddha might be performed is the forenoon (and never the night).”

In answer to this, some people offer the following explanation: — The present text serves to prohibit the performance at night, which might be possible under the direction that Śrāddhas shall be performed during lunar and solar eclipses. So that there being prohibition regarding the twilights and the night, and sanction regarding lunar and solar eclipses, there is option between the. two twilights and the two eclipses, as also between the lunar eclipse and night.

Others, however, have explained that ‘midday’ is a time different from both ‘afternoon’ and ‘forenoon;’ and the present prohibition implies that there should be no performance at that time also.

‘When the sun has just risen,’ — the time being the forenoon, the prohibition applies to the first rising of the sun.

‘Fit for demons’ — this is a purely reiterative exaggeration. — (280).

Explanatory notes by Ganganath Jha:

This verse is quoted in Kālaviveka (p. 527) as forbidding the performance of Śrāddhas at night; — in Smṛtitattva, on p. 172, and again on p. 266 as precluding certain times for the performance of Śrāddhas; — in Puruṣārthacintāmaṇi (p. 373); — in Hemādri (Kāla, p. 586), which says that the night is excluded because Rākṣasas stalk about at night, so that if Śrāddha were offered at night, the Rākṣasas would take it away; it should also not be done either in the morning or, in the evening twilight; — in Kṛtyasārasamuccaya (p. 37), which explains ‘Surye achirodite’ as within three muhūrtas of sun-rise; — in Kālamādhava (p. 157); — in Hemādri (Śrāddha, p. 329); — in Śrāddhakriyākaumudī (p. 305), which explains ‘surye &c.’ as ‘during the first muhūrta of the sunrise, which is forbidden in reference to Śrāddha only; — in Suddhikaumudi (p. 194); — in Hemādri (Śrāddha, p. 329); — and in Nṛsiṃhaprasāda (Śrāddha, p. 20b).

Comparative notes by various authors:

Āpastamba-Dharmasūtra (2. 17. 23). — ‘One shall not per form the Śrāddha at night.’

Viṣṇu (77. 8). — ‘Wise men shall not perform Śrāddha either in the evening or at night; even during these times it should be done if Rāhu (Eclipse) becomes visible.’

Laghu-Śātātapa (94). — ‘One shall not perform Śrāddha during the night, except during an eclipse; during the two twilights however, it should never be performed.’

VERSE 3.281

Section XXII - Time for Śrāddha

अनेन विधिना श्राद्धं त्रिरब्दस्यैह निर्वपेत् ।
हेमन्तग्रीष्मवर्षासु पाञ्चयज्ञिकमन्वहम् ॥२८१॥

anena vidhinā śrāddhaṃ trirabdasyaiha nirvapet |
hemantagrīṣmavarṣāsu pāñcayajñikamanvaham ||281||

In accordance with this rule, one should offer Śrāddha thrice in the year — during winter, summer and the rain; and that which forms part of the “five sacrifices” should be done every day. — (281)

Medhātithi’s commentary (manubhāṣya):

In accordance with the rules laid down here — i.e., following the procedure, beginning with inviting the Brāhmaṇas on the previous day, and ending with performing the Śrāddha thrice in the year — one should offer the Śrāddha — in what months ? — ‘during winter, summer and the rains.’

What is said here regarding the Śrāddha to be offered ‘thrice in the year’ is to be regarded as optional with what has been said above (122) regarding its being offered ‘month after month.’

‘That which forms part of the Five Sacrifices’ — that which has been prescribed among the ‘Five Sacrifices’ — should be performed every day.

In connection with this last, the only procedure to be adopted consists in — (a) wearing the sacred thread over the right shoulder, (b) making offerings from left to right, and (c) feeding the Brāhmaṇas with face towards the north. That is why it has been re-mentioned here.

It is in view of this text that older people have explained that the rule regarding the offering of Śrāddha thrice in the year is meant for one who has not set up the fire. But what authority they have for this, they alone know. — (281)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 420); — and in Gadādharapaddhati (Kāla, p. 467).

VERSE 3.282

Section XXII - Time for Śrāddha

न पैतृयज्ञियो होमो लौकिकेऽग्नौ विधीयते ।
न दर्शेन विना श्राद्धमाहिताग्नेर्द्विजन्मनः ॥२८२॥

na paitṛyajñiyo homo laukike'gnau vidhīyate |
na darśena vinā śrāddhamāhitāgnerdvijanmanaḥ ||282||

The oblation into fire made in connection with the rite in honour of the Pitṛs has not been prescribed as to be offered into the common fire; and for the Brāhmaṇa who has set up the fire, there is no Śrāddha apart from the Moonless day. — (282)

Medhātithi’s commentary (manubhāṣya):

The ‘Homa,’ ‘oblation into fire,’ offered in connection with the Rite in honour of the Pitṛs is called ‘Paitṛyajñikahoma;’ — this ‘has not been prescribed as to be offered into the common’ — i.e., the Smārta — ‘fire.’ That is, the Scriptures do not enjoin it as to be done in that manner. Hence it follows that the offering of Śrāddha ‘three times during the year’ is to be made by one who has not set up the Fire. Though this offering three times would be ‘offering into the common Fire,’ yet it would be as good as ‘not done,’ in comparison with what is done throughout the year. For instance, when a man who can eat a seer has eaten less, people are found to say, ‘he has not eaten.’

Older commentators have explained this as a reiterative supplement to what has gone in the preceding verse.

The right view to take, however, appears to be that what is said in the text is that the oblation into Fire, in connection with Śrāddhas, should not be offered into the ‘common Fire,’ — i.e., such fire as has not been set up at marriage or other prescribed times. And this prohibition of the ‘oblation into Fire’ implies that details other than that may be done in the common fire. If such were not the meaning, then, in view of the fact that the ‘oblation into fire,’ offered by the person who has set up the fire, has been prescribed as part of the Pārvaṇa-Śrāddha, the person who has not set up the Fire would not be entitled to the performance of Śrāddhas at all; just as, in view of the fact that the blind person cannot do the ‘looking into the butter,’ he is not entitled to the performance of the Darśa Pūrṇamāsa sacrifi-ces. If it be, as we have explained it, then it comes to this that the Śrāddha performed by the man who has set up the fire would be accompanied by oblations into fire, while that performed by one. who has not set up the fire would be without such oblations. And in this, case, what is said here falls within what has been said in verse 212 above.

Some people have offered the following explanation: — “What is meant here is the Piṇḍapitṛyajña; and the oblation into fire that is offered at this is never offered into the Common Fire.”

Others have said that this is not right, for even so the person who has not set up the Fire might cook the oblation day by day and then offer it.

Others, again, assert that, in view of the phrase, ‘apart from the Moonless Day,’ it follows that by the person who has set up the Fire the Śrāddha should be offered every month; and that the rule regarding ‘three times in the year’ does not apply to him.

Others, again, have declared that such is not the reading.

What then is the meaning?

The meaning is that, apart from the Śrāddha performed on the Moonless Day, no other Śrāddha — such as the ‘Maghā-Śrāddha,’ and the like — is binding upon him; the former alone being necessary for him. For the person who has not set up the Fire, however, the Śrāddhas prescribed in connection with the winter, etc., also are obligatory. — (282)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva on p. 174, as laying down that the Śrāddha during the ‘dark fortnight’ should be preformed on the Moonless Day; — on p. 35, II, as precluding the offering of Homa-libations in the ordinary fire; — and again on II, p. 136, to the same effect.

It is quoted in Vidhānapārijāta (II, p. 615), which remarks that it appears as if it were forbidding the performance of Śrāddha by a man ‘with the Fire’ on any but the Moonless Day; and proceeds to note that some people have taken this to mean that if a Śrāddha happens to fall on any other day, the man ‘with the Fire’ should do the ‘saṅkalpa’ on that day, but postpone the actual performance till the Moonless Day; — but trustworthy people have held that what is meant is that for the man ‘with the Fire,’ even if there should arise the necessity of performing a Śrāddha on another day, he should always wait till the Moonless Day.

This verse is quoted in Nirṇayasindhu (p. 111) which remarks that the first half assigns the reason for what is asserted in the second half. It quotes three opinions — (1) Some people accept this verse in its literal sense; (2) ‘our teachers’ hold that it is meant to forbid for the man ‘with the fire’ the performance of that Śrāddha only which is done in the form of the ‘Piṇḍapitṛyajña’; — (3) ‘our own opinion’ is that it serves to lay down that if any Śrāddha happens to fall on other days, the Man ‘with the fire’ should do it on the Moonless Day’; — in Puruṣārthacintāmaṇi (p. 369), which reproduces the note from Hemādri; — in Hemādri (Śrāddha, p. 1679) which explains the meaning as — ‘The Agnihotri should not perform any Śrāddha in which the ritualistic details of the Darśa-Śrāddha are not adopted’; that is, he should perform the Śrāddha only in the manner of the Darśa-Śrāddha; it does not mean that ‘he should not perform any Śrāddha except the Darśa’; — and in Śrāddhakriyākaumudī (p. 7), which rejects the view set forth by Hemādri, attributing it to Halāyudha.

Comparative notes by various authors:

Viṣṇudharmottara (Caturvargacintāmaṇi-Śrāddha, p. 2330). — ‘One who has taken to the fire shall make the offerings into the Dakṣiṇāgni; one who is without the fire shall do it either in the Upasada fire, or, in the absence of fire, into the hands of a Brāhmaṇa, or in water.’

Vāyupurāṇa (Do.). — ‘Having kindled either the Dakṣināgni, for purposes of Homa, or having kindled the ordinary fire simply for the purpose of having a fire, he shall offer the oblations for the accomplishment of the rite.’

Yājñavalkya (1.97). — ‘Every day the householder shall perform the Smārta rites in the marriage-fire, or in the fire kindled at the time of inheritance; and the Śrauta rites in the sacrificial fire.’

Do. (1(?).236). — ‘When going to pour the oblation into the fire, he shall take up the food overflowing with butter, and being permitted to go on with the offering, shall pour the oblation into the fire, in the manner of the Pitṛyajña.’

VERSE 3.283 [Rewards of Offerings to Pitṛs]

Section XXIII - Rewards of Offerings to Pitṛs

यदेव तर्पयत्यद्भिः पितॄन् स्नात्वा द्विजोत्तमः ।
तेनैव कृत्स्नमाप्नोति पितृयज्ञक्रियाफलम् ॥२८३॥

yadeva tarpayatyadbhiḥ pitṝn snātvā dvijottamaḥ |
tenaiva kṛtsnamāpnoti pitṛyajñakriyāphalam ||283||

When the best of Brāhmaṇas, having bathed, satisfies the Pitṛs with water, — by that alone he obtains the whole reward of the performance of the offering to the Pitṛs. — (283)

Medhātithi’s commentary (manubhāṣya):

The present verse sets forth an option to the daily Śrāddha that has been prescribed in connection with the ‘Five Sacrifices.’

The ‘offering of water’ that is made after bath, — by that he obtains the reward of the offering to the Pitṛs. That is, it is not absolutely necessary to do what has been said (in 3.83) regarding the feeding of at least one Brāhmaṇa and the rest of it. It is only the Water-offering that must be made. — (283).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 391) in support of the view that in case one is unable to perform all the three rites of Tarpaṇa, Śrāddha and Bali, if he performs even one of them, he is saved from the sin of neglecting the ‘offerings to the Pitṛs’; — and in Hemādri (Śrāddha, p. 946).

Comparative notes by various authors:

Baudhāyana (2.6.3). — ‘Day after day, one shall moke offerings out of the water-vessel; even so is the Pitṛyajña accomplished.’

Āpastamba-Dharmasūtra (1.13.1). — ‘By the wateroffering is accomplished the offering to gods, the offering to Pitṛs and also Vedic Study.’

VERSE 3.284

Section XXIII - Rewards of Offerings to Pitṛs

वसून् वदन्ति तु पितॄन् रुद्रांश्चैव पितामहान् ।
प्रपितामहांस्तथाऽदित्यान् श्रुतिरेषा सनातनी ॥२८४॥

vasūn vadanti tu pitṝn rudrāṃścaiva pitāmahān |
prapitāmahāṃstathā'dityān śrutireṣā sanātanī ||284||

They call the Fathers “Vasus;” the grandfathers they call “Rudras,” and the great-grandfathers they call “ādityas” such is the ancient text. — (284)

Medhātithi’s commentary (manubhāṣya):

This verse is intended to prompt a man who, through ill-will towards his father, is disinclined to perform Śrāddhas.

The three grades of ancestors, to whom balls are offered, are the same as the Vasus and other gods; hence they should be looked upon as gods.

‘Such is the text’ — this is found in the Veda; hence ‘ancient’ — the Veda being eternal. — (284)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 461), which explains the meaning to be that the Father should be thought of as Vasu, the grandfather as Rudra and the great-grandfather as Āditya; — in Hemādri (Śrāddha, p. 64); — and in Gadādharapaddhati (Kāla, p. 562) as setting forth the form of the Pitṛs.

Comparative notes by various authors:

Yājñavalkya (1.269). — ‘The Pitṛs are the deities of the Śrāddha — Vasu, Rudra and Āditya; and being satisfied with the Śrāddha, they satisfy the Pitṛs.’

Nandipurāṇa (Caturvargacintāmaṇi-Śrāddha, p. 64). — ‘Viṣṇu is the father of the world, Brahmā the grand-father and myself (Śiva), the great-grand-father.’

Ādityapurāṇa (Do.). — ‘The months are the father, the seasons the grand-father and the year the great-grandfather of the people.’

VERSE 3.285 [Commended Food]

Section XXIV - Commended Food

विघसाशी भवेन्नित्यं नित्यं वाऽमृतभोजनः ।
विघसो भुक्तशेषं तु यज्ञशेषं तथाऽमृतम् ॥२८५॥

vighasāśī bhavennityaṃ nityaṃ vā'mṛtabhojanaḥ |
vighaso bhuktaśeṣaṃ tu yajñaśeṣaṃ tathā'mṛtam ||285||

One should daily live upon “vighasa,” and daily he should eat “amṛta.” “Vighasa” is that which is left by those who must be fed; and “amṛta” is the remnant of sacrific es. — (285)

Medhātithi’s commentary (manubhāṣya):

The first quarter of the verse reiterates the ‘eating,’ that has been laid down before, of the food left after the guests and other persons have eaten.

All scriptures being meant to be conducive to welfare, scriptural treatises always conclude with auspicious declarations; and Rites in honour of the gods are more auspicious than those in honour of the Pitṛs.

‘Remnant of sacrifices.’ — This shows that the eating of the remnants of the Jyotiṣṭoma and other sacrifices stands on the same footing a the ‘eating of Vighasa.’

The second half of the verse contains the explanation of the Vedic declaration, offered by the author, through kindness. He seeks to remove any misconception that people might have regarding the two terms in question, which are what have been used in some Vedic rescensional texts.

He who eats Vighasa is said to ‘live upon Vighasa;’ and he who eats Amṛta is said to ‘eat Amṛta.’

‘What is left by those who must be fed’ — i.e., what is left after persons, who must be fed, have been fed.

Others have explained that what is meant is ‘what has been left after people have been fed at Śrāddha,’ — on the ground that it is Śrāddha that forms the subject-matter of the context. To the same end there is another Smṛti-text — ‘One should eat after having served the Pitṛs.’

Some people say that the ‘eating’ here mentioned forms part of the Śrāddha- rite. While others have said that this restriction regarding food is meant to serve a special purpose for man; the treatment of Śrāddhas having ended with verse 284.

‘Remnant of sacrifices’ should be understood to mean what is left of the materials used at sacrifices. — (285)

Explanatory notes by Ganganath Jha:

Compare the Mahābhārata 13.93.13 et. seq.

Comparative notes by various authors:

Mahābhārata (12.249.12-13) [reproducing the first line of Manu]. — ‘The remnant of sacrifices is amṛta; and the eating of this is equal to the eating of sacrificial food. He who eats the food left over after the servants have eaten, is called the vighasāśī; vighasa being the food left by servants, and amṛta, the remnant of sacrifices.’ Mahābhārata (3.2.60). — [Reproduces Manu].

VERSE 3.286 [Summing Up]

Section XXV - Summing Up

एतद् वोऽभिहितं सर्वं विधानं पाञ्चयज्ञिकम् ।
द्विजातिमुख्यवृत्तीनां विधानं श्रूयतामिति ॥२८६॥

etad vo'bhihitaṃ sarvaṃ vidhānaṃ pāñcayajñikam |
dvijātimukhyavṛttīnāṃ vidhānaṃ śrūyatāmiti ||286||

Thus has been described to you the procedure of the “Five Sacrifices;” listen now to the means of livelihood for the best of twice-born persons. — (286)

Medhātithi’s commentary (manubhāṣya):

Though much has intervened between this and the description of the ‘Five Sacrifices,’ yet the present reference to the latter, in the final summing up, is with a view to auspiciousness.

The second half of the verse indicates a part of the subject-matter of the next Discourse.

The usefulness of both these — the Summing Up and the Indicating of what is coming next — has already been explained.

‘The best of twice-born persons’ — i.e., Brāhmaṇas. the ‘means of livelihood’ — professions by which they should live. — Or, the construction may be ‘the principal means of livelihood of twice-born persons.’ All this shall be explained in the next chapter. — (286)

End of Discourse III.

***

Discourse IV - Duties of the Householder:

Means of Livelihood

VERSE 4.1 [General Remarks]

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