Shraddha (श्राद्धम्)

Shraddha (Samskrit : श्राद्धम्) is the monthly funeral offering to the forefathers also called as Anvaharya (अन्वाहार्यम्).

पितॄणां मासिकं श्राद्धं अन्वाहार्यं विदुर्बुधाः ॥ ३.१२३ ॥ pitr̥̄ṇāṁ māsikaṁ śrāddhaṁ anvāhāryaṁ vidurbudhāḥ ॥ 3.123 ॥

परिचयः ॥ Introduction

It is said that, the sages, the forefathers, the gods, the Bhutas, and guests ask the householders (for offerings and gifts); hence he who knows (the law), must give to them (what is due to each). (Manu 3.80)

ऋषयः पितरो देवा भूतान्यतिथयस्तथा । आशासते कुटुम्बिभ्यस्तेभ्यः कार्यं विजानता ॥ ३.८० ॥

r̥ṣayaḥ pitaro devā bhūtānyatithayastathā । āśāsate kuṭumbibhyastebhyaḥ kāryaṁ vijānatā ॥ 3.80 ॥

And the forefathers are to be worshiped by funeral offerings (Shraddha) - पितॄञ् श्राद्धैश्च | pitr̥̄ñ śrāddhaiśca | (Manu 3.81)

पितृवंशः ॥ The Clan of Ancestors

8a.3 Origin of the forefathers and their due worship

Now learn fully from whom all these (forefathers derive) their origin, and with what ceremonies they ought to be worshipped. (3.193)

यस्मादुत्पत्तिरेतेषां सर्वेषां अप्यशेषतः । ये च यैरुपचर्याः स्युर्नियमैस्तान्निबोधत || ३.१९३ ||

yasmādutpattireteṣāṁ sarveṣāṁ apyaśeṣataḥ । ye ca yairupacaryāḥ syurniyamaistānnibodhata || 3.193 ||

The (various) classes of the forefathers are declared to be the sons of all those sages, Marici and the rest, who are children of Manu, the son of Hiranyagarbha.(3.194)

मनोर्हैरण्यगर्भस्य ये मरीच्यादयः सुताः । तेषां ऋषीणां सर्वेषां पुत्राः पितृगणाः स्मृताः || ३.१९४ ||

manorhairaṇyagarbhasya ye marīcyādayaḥ sutāḥ । teṣāṁ r̥ṣīṇāṁ sarveṣāṁ putrāḥ pitr̥gaṇāḥ smr̥tāḥ || 3.194 ||

The Somasads, the sons of Virag, are stated to be the forefathers of the Sadhyas, and the Agnishvattas, the children of Marici, are famous in the world (as the forefathers) of the gods. (3.195)

विराट्सुताः सोमसदः साध्यानां पितरः स्मृताः । अग्निष्वात्ताश्च देवानां मारीचा लोकविश्रुताः || ३.१९५ ||

virāṭsutāḥ somasadaḥ sādhyānāṁ pitaraḥ smr̥tāḥ । agniṣvāttāśca devānāṁ mārīcā lokaviśrutāḥ || 3.195 ||

The Barhishads, born of Atri, are recorded to be (the forefathers) of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparnas, and a Kimnaras, (3.196)

दैत्यदानवयक्षाणां गन्धर्वोरगरक्षसाम् । सुपर्णकिन्नराणां च स्मृता बर्हिषदोऽत्रिजाः || ३.१९६ ||

daityadānavayakṣāṇāṁ gandharvoragarakṣasām । suparṇakinnarāṇāṁ ca smr̥tā barhiṣado'trijāḥ || 3.196 ||

The Somapas those of the Brahmanas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the Vaisyas, but the Sukalins those of the Sudras.(3.197)

सोमपा नाम विप्राणां क्षत्रियाणां हविर्भुजः । वैश्यानां आज्यपा नाम शूद्राणां तु सुकालिनः || ३.१९७ ||

somapā nāma viprāṇāṁ kṣatriyāṇāṁ havirbhujaḥ । vaiśyānāṁ ājyapā nāma śūdrāṇāṁ tu sukālinaḥ || 3.197 ||

The Somapas are the sons of Kavi (Bhrigu), the Havishmats the children of Angiras, the Agyapas the offspring of Pulastya, but the Sukalins (the issue) of Vasishtha. (3.198)

सोमपास्तु कवेः पुत्रा हविष्मन्तोऽङ्गिरःसुताः । पुलस्त्यस्याज्यपाः पुत्रा वसिष्ठस्य सुकालिनः || ३.१९८ ||

somapāstu kaveḥ putrā haviṣmanto'ṅgiraḥsutāḥ । pulastyasyājyapāḥ putrā vasiṣṭhasya sukālinaḥ || 3.198 ||

One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the forefathers) of the Brahmanas alone. (3.199)

अग्निदग्धानग्निदग्धान्काव्यान्बर्हिषदस्तथा । अग्निष्वात्तांश्च सौम्यांश्च विप्राणां एव निर्दिशेत् || ३.१९९ ||

agnidagdhānagnidagdhānkāvyānbarhiṣadastathā । agniṣvāttāṁśca saumyāṁśca viprāṇāṁ eva nirdiśet || 3.199 ||

But know also that there exist in this (world) countless sons and grandsons of those chief classes of forefathers which have been enumerated. (3.200)

य एते तु गणा मुख्याः पितॄणां परिकीर्तिताः । तेषां अपीह विज्ञेयं पुत्रपौत्रं अनन्तकम् || ३.२०० ||

ya ete tu gaṇā mukhyāḥ pitr̥̄ṇāṁ parikīrtitāḥ । teṣāṁ apīha vijñeyaṁ putrapautraṁ anantakam || 3.200 ||

From the sages sprang the forefathers, from the forefathers the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order. (3.201)

ऋषिभ्यः पितरो जाताः पितृभ्यो देवमानवाः । देवेभ्यस्तु जगत्सर्वं चरं स्थाण्वनुपूर्वशः || ३.२०१ ||

r̥ṣibhyaḥ pitaro jātāḥ pitr̥bhyo devamānavāḥ । devebhyastu jagatsarvaṁ caraṁ sthāṇvanupūrvaśaḥ || 3.201 ||

श्राद्धनियमाः ॥ Rules governing Shraddha

Manusmrti talks in detail about who and how many must be fed on the occasion of a Shraddha, who must be avoided, and what kind of food should be served. (Manu Smrt 3.124)

तत्र ये भोजनीयाः स्युर्ये च वर्ज्या द्विजोत्तमाः । यावन्तश्चैव यैश्चान्नैस्तान्प्रवक्ष्याम्यशेषतः ॥ ३.१२४ ॥

tatra ye bhojanīyāḥ syurye ca varjyā dvijottamāḥ । yāvantaścaiva yaiścānnaistānpravakṣyāmyaśeṣataḥ ॥ 3.124 ॥

श्राद्धकर्ता ॥ Who should perform Shraddha ?

• After performing the Pitruyajna, a Brahmana who keeps a sacred fire shall offer, month by month, on the new-moon day, the funeral sacrifice (Shraddha, called) Pindanvaharyaka. (Manu 3.122)

पितृयज्ञं तु निर्वर्त्य विप्रश्चन्द्रक्षयेऽग्निमान् । पिण्डान्वाहार्यकं श्राद्धं कुर्यान्मासानुमासिकम् ॥ ३.१२२ ॥

pitr̥yajñaṁ tu nirvartya vipraścandrakṣaye'gnimān । piṇḍānvāhāryakaṁ śrāddhaṁ kuryānmāsānumāsikam ॥ 3.122 ॥

श्राद्धदेयानि ॥ The offerings of Shraddha

• One should, daily, perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and (thus) please the forefathers. (Manu 3.82)

कुर्यादहरहः श्राद्धं अन्नाद्येनोदकेन वा । पयोमूलफलैर्वापि पितृभ्यः प्रीतिं आवहन् ॥ ३.८२ ॥

kuryādaharahaḥ śrāddhaṁ annādyenodakena vā । payomūlaphalairvāpi pitr̥bhyaḥ prītiṁ āvahan ॥ 3.82 ॥

श्राद्धभोजनम् ॥ Shraddha Bhojana

• It is said that one must feed two (Brahmanas) at the offering to the gods, and three at the offering to the forefathers, or one only on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company. (Manu 3.125) Because a large company destroys these five (advantages) - the respectful treatment (of the invited, the propriety of) place and time, purity and (the selection of) virtuous Brahmana (guests); he therefore shall not seek (to entertain) a large company. (Manu 3.126)

द्वौ दैवे पितृकार्ये त्रीनेकैकं उभयत्र वा । भोजयेत्सुसमृद्धोऽपि न प्रसज्जेत विस्तरे ॥ ३.१२५ ॥

सत्क्रियां देशकालौ च शौचं ब्राह्मणसंपदः । पञ्चैतान्विस्तरो हन्ति तस्मान्नेहेत विस्तरम् ॥ ३.१२६ ॥

dvau daive pitr̥kārye trīnekaikaṁ ubhayatra vā । bhojayetsusamr̥ddho'pi na prasajjeta vistare ॥ 3.125 ॥

satkriyāṁ deśakālau ca śaucaṁ brāhmaṇasaṁpadaḥ । pañcaitānvistaro hanti tasmānneheta vistaram ॥ 3.126 ॥

• One should feed atleast one Brahmana in honour of the forefathers at (the Shraddha), which belongs to the five great sacrifices; but should not feed on that (occasion) any Brahmana on account of the Vaisvadeva offering. (Manu 3.83)

एकं अप्याशयेद्विप्रं पित्रर्थे पाञ्चयज्ञिके । न चैवात्राशयेत्किं चिद्वैश्वदेवं प्रति द्विजम् ॥ ३.८३ ॥

ekaṁ apyāśayedvipraṁ pitrarthe pāñcayajñike । na caivātrāśayetkiṁ cidvaiśvadevaṁ prati dvijam ॥ 3.83 ॥

श्राद्धभोजनाधिकारी ॥ Shraddha Bhojana Adhikari

• Food sacred to the forefathers or to the gods must be given to a man distinguished by sacred knowledge; for hands, smeared with blood, cannot be cleansed with blood. (Manu 3.132). Infact, it is said that, as many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the forefathers, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death. (Manu 3.133)

ज्ञानोत्कृष्टाय देयानि कव्यानि च हवींषि च । न हि हस्तावसृग्दिग्धौ रुधिरेणैव शुध्यतः ॥ ३.१३२ ॥

यावतो ग्रसते ग्रासान्हव्यकव्येष्वमन्त्रवित् । तावतो ग्रसते प्रेतो दीप्तशूलर्ष्ट्ययोगुडान् ॥ ३.१३३ ॥

jñānotkr̥ṣṭāya deyāni kavyāni ca havīṁṣi ca । na hi hastāvasr̥gdigdhau rudhireṇaiva śudhyataḥ ॥ 3.132 ॥

yāvato grasate grāsānhavyakavyeṣvamantravit । tāvato grasate preto dīptaśūlarṣṭyayoguḍān ॥ 3.133 ॥

• It is said that, though a million of men, unacquainted with the Rikas, were to dine at a (funeral sacrifice), yet a single man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production of) spiritual merit (is concerned). (Manu 3.131). Therefore, one is advised to (take) pains (to) feed at a Shraddha an adherent of the Rig-veda who has studied one entire (recension of that) Veda, or a follower of the Yajur-veda who has finished one Sakha, or a singer of Samans who (likewise) has completed (the study of an entire recension). (Manu Smrt 3.145) If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time. (3.146). This is the chief rule (to be followed). However, as a subsidiary rule.(3.147.), One may also entertain (on such occasions) one's maternal grandfather, a maternal uncle, a sister's son, a father-in-law, one's teacher, a daughter's son, a daughter's husband, a cognate kinsman, one's own officiating priest or a man for whom one offers sacrifices. (Manu Smrt 3.148)

सहस्रं हि सहस्राणां अनृचां यत्र भुञ्जते । एकस्तान्मन्त्रवित्प्रीतः सर्वानर्हति धर्मतः ॥ ३.१३१ ॥

यत्नेन भोजयेच्छ्राद्धे बह्वृचं वेदपारगम् । शाखान्तगं अथाध्वर्युं छन्दोगं तु समाप्तिकम् ॥ ३.१४५ ॥

एषां अन्यतमो यस्य भुञ्जीत श्राद्धं अर्चितः । पितॄणां तस्य तृप्तिः स्याच्छाश्वती साप्तपौरुषी ॥ ३.१४६ ॥

मातामहं मातुलं च स्वस्रीयं श्वशुरं गुरुम् । दौहित्रं विट्पतिं बन्धुं ऋत्विग्याज्यौ च भोजयेत् ॥ ३.१४८ ॥

sahasraṁ hi sahasrāṇāṁ anr̥cāṁ yatra bhuñjate । ekastānmantravitprītaḥ sarvānarhati dharmataḥ ॥ 3.131 ॥

yatnena bhojayecchrāddhe bahvr̥caṁ vedapāragam । śākhāntagaṁ athādhvaryuṁ chandogaṁ tu samāptikam ॥ 3.145 ॥

eṣāṁ anyatamo yasya bhuñjīta śrāddhaṁ arcitaḥ । pitr̥̄ṇāṁ tasya tr̥ptiḥ syācchāśvatī sāptapauruṣī ॥ 3.146 ॥

mātāmahaṁ mātulaṁ ca svasrīyaṁ śvaśuraṁ gurum । dauhitraṁ viṭpatiṁ bandhuṁ r̥tvigyājyau ca bhojayet ॥ 3.148 ॥

• Some Brahmanas are devoted to (the pursuit of) knowledge, and others to (the performance of) austerities; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites. (Manu 3.134). Oblations to the forefathers ought to be carefully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (above-mentioned classes). (Manu 3.135). Therefore, one is advised to make inquiries even regarding the remote (ancestors of) a Brahmana who has studied an entire (recension of the) Veda; (if descended from a virtuous race) such a man is a worthy recipient of gifts (consisting) of food offered to the gods or to the forefathers, he is declared (to procure as great rewards as) a guest (atithi). (Manu 3.130)

ज्ञाननिष्ठा द्विजाः के चित्तपोनिष्ठास्तथापरे । तपःस्वाध्यायनिष्ठाश्च कर्मनिष्ठास्तथापरे ॥ ३.१३४ ॥

ज्ञाननिष्ठेषु कव्यानि प्रतिष्ठाप्यानि यत्नतः । हव्यानि तु यथान्यायं सर्वेष्वेव चतुर्ष्वपि ॥ ३.१३५ ॥

दूरादेव परीक्षेत ब्राह्मणं वेदपारगम् । तीर्थं तद्धव्यकव्यानां प्रदाने सोऽतिथिः स्मृतः ॥ ३.१३० ॥

jñānaniṣṭhā dvijāḥ ke cittaponiṣṭhāstathāpare । tapaḥsvādhyāyaniṣṭhāśca karmaniṣṭhāstathāpare ॥ 3.134 ॥

jñānaniṣṭheṣu kavyāni pratiṣṭhāpyāni yatnataḥ । havyāni tu yathānyāyaṁ sarveṣveva caturṣvapi ॥ 3.135 ॥

dūrādeva parīkṣeta brāhmaṇaṁ vedapāragam । tīrthaṁ taddhavyakavyānāṁ pradāne so'tithiḥ smr̥taḥ ॥ 3.130 ॥

• It is said that, for a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahmana; but when one performs a ceremony in honour of the forefathers, one must carefully examine (the qualities and parentage of the guest). (3.149) However, incase, there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and the Angas, (Manu 3.136). Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned). (Manu 3.137)

न ब्राह्मणं परीक्षेत दैवे कर्मणि धर्मवित् । पित्र्ये कर्मणि तु प्राप्ते परीक्षेत प्रयत्नतः ॥ ३.१४९ ॥

अश्रोत्रियः पिता यस्य पुत्रः स्याद्वेदपारगः । अश्रोत्रियो वा पुत्रः स्यात्पिता स्याद्वेदपारगः ॥ ३.१३६ ॥

ज्यायांसं अनयोर्विद्याद्यस्य स्याच्छ्रोत्रियः पिता । मन्त्रसंपूजनार्थं तु सत्कारं इतरोऽर्हति ॥ ३.१३७ ॥

na brāhmaṇaṁ parīkṣeta daive karmaṇi dharmavit । pitrye karmaṇi tu prāpte parīkṣeta prayatnataḥ ॥ 3.149 ॥

aśrotriyaḥ pitā yasya putraḥ syādvedapāragaḥ । aśrotriyo vā putraḥ syātpitā syādvedapāragaḥ ॥ 3.136 ॥

jyāyāṁsaṁ anayorvidyādyasya syācchrotriyaḥ pitā । mantrasaṁpūjanārthaṁ tu satkāraṁ itaro'rhati ॥ 3.137 ॥

• One should not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Shraddha a Brahmana whom he considers neither as a foe nor as a friend. (Manu 3.138) For, he who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for Shraddhas and sacrifices. (Manu 3.139). Infact, that meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a Shraddha for the sake of friendship. (Manu 3.140). And the gift (of food) by twice-born men, consumed with (friends and relatives), is said to be offered to the Pishachas; it remains in this (world) alone like a blind cow in one stable. (Manu 3.141)

न श्राद्धे भोजयेन्मित्रं धनैः कार्योऽस्य संग्रहः । नारिं न मित्रं यं विद्यात्तं श्राद्धे भोजयेद्द्विजम् ॥ ३.१३८ ॥

यस्य मित्रप्रधानानि श्राद्धानि च हवींषि च । तस्य प्रेत्य फलं नास्ति श्राद्धेषु च हविःषु च ॥ ३.१३९ ॥

यः संगतानि कुरुते मोहाच्छ्राद्धेन मानवः । स स्वर्गाच्च्यवते लोकाच्छ्राद्धमित्रो द्विजाधमः ॥ ३.१४० ॥

संभोजानि साभिहिता पैशाची दक्षिणा द्विजैः । इहैवास्ते तु सा लोके गौरन्धेवैकवेश्मनि ॥ ३.१४१ ॥

na śrāddhe bhojayenmitraṁ dhanaiḥ kāryo'sya saṁgrahaḥ । nāriṁ na mitraṁ yaṁ vidyāttaṁ śrāddhe bhojayeddvijam ॥ 3.138 ॥

yasya mitrapradhānāni śrāddhāni ca havīṁṣi ca । tasya pretya phalaṁ nāsti śrāddheṣu ca haviḥṣu ca ॥ 3.139 ॥

yaḥ saṁgatāni kurute mohācchrāddhena mānavaḥ । sa svargāccyavate lokācchrāddhamitro dvijādhamaḥ ॥ 3.140 ॥

saṁbhojāni sābhihitā paiśācī dakṣiṇā dvijaiḥ । ihaivāste tu sā loke gaurandhevaikaveśmani ॥ 3.141 ॥

श्राद्धभोजनानधिकारी ॥ Shraddha Bhojana Anadhikari

Just as there are rules determining who is a worthy receipient of Shraddha Bhojana, similarly, Manusmrti enlists those who are not eligible to partake the food offering made in a Shraddha (Manu Smrt 3.150-166). Some of them are as follows:

• स्तेनाः ॥ Stena (Thieves)
• पतिताः ॥ Patita (Outcasts)
• क्लीबाः ॥ Kliba (Eunuchs)
• नास्तिकवृत्तयः ॥ Nastika Vrtti (Atheists)
• जटिलः ॥ Jatila (One who wears his hair in braids - a student)
• अनधीयानः ॥ Anadhiyana (One who has not studied the Veda)
• दुर्बालः ॥ Durbala (One afflicted with a skin-disease)
• कितवः ॥ Kitava (A gambler)
• ये पुगान् याजयन्ति ॥ Those who sacrifice for a multitude (of sacrificers)
• चिकित्सकाः ॥ Chikitsaka (Physicians)
• देवलकाः ॥ Devalaka (Temple-priests)
• मांसविक्रयिणाः ॥ Mamsa Vikrayina (Sellers of meat)
• विपणेन जीवन्तः ॥ Vipanena Jivanta (Those who subsist by shop-keeping)
• प्रेष्याः ग्रामस्य राज्ञश्च ॥ Preshya (A paid servant of a village or of a king)
• कुनखी || kunakhi (Man with deformed nails)
• श्यावदन्तकः ॥ Shyava dantaka (Man with black teeth)
• गुरोः प्रतिरोद्धा ॥ One who opposes his teacher
• त्यक्ताग्निः ॥ Tyakta agni (One who has forsaken the sacred fire)
• वाधुषिः ॥ Vadhushi (A usurer)
• यक्ष्मी ॥ Yakshmi (One suffering from consumption)
• पशुपालः ॥ Pashupala (One who subsists by tending cattle)
• परिवेत्ता ॥ Parivetta (A younger brother who marries or kindles the sacred fire before the elder)
• निराकृतिः ॥ Nirakrti (One who neglects the five great sacrifices)
• ब्रह्मद्विष् ॥ Brahmadvish (An enemy of the Brahmana race)
• परिवित्तिः ॥ Parivitti (An elder brother who marries or kindles the sacred fire after the younger)
• गणाभ्यन्तरः ॥ Ganabhyantara (One who belongs to a company or corporation)
• कुशीलवो ॥ Kushilava (An actor or singer)
• अवकीर्णी ॥ Avakirni (One who has broken the vow of studentship)
• काणः ॥ Kana (A one-eyed man)
• भृतकाध्यापकः ॥ Bhrtakadhyapaka (He who teaches for a stipulated fee)
• भृतकाध्यापितः ॥ Bhrtakadhyapita (He who is taught on that condition)
• वाग्दुष्टः ॥ Vagdushta (He who speaks rudely)
• अकारणे परित्यक्ता मातापिरोर्गुरोः ॥ He who forsakes his mother, his father, or a teacher without a (sufficient) reason
• अगारदाही ॥ Agaradahi (An incendiary)
• गरदः ॥ Garada (A prisoner)
• सोमविक्रयी ॥ Somavikrayi (A seller of Soma)
• समुद्रयायी ॥ Samudrayayi (He who undertakes voyages by sea)
• बन्दी ॥ Bandi (A bard)
• तैलिकः ॥ Tailaka (An oil-man)
• कूटकारकः ॥ Kutakaraka (A suborner to perjury)
• पित्रा विवादमानः ॥ Pitra Vivadamana (He who wrangles or goes to law with his father)
• कितवः ॥ Kitava (The keeper of a gambling-house)
• मद्यपः ॥ Madyapa (A drunkard)
• पापरोगी ॥ Paparogi (He who is afflicted with a disease in punishment of former crimes)
• अभिशस्तः ॥ Abhishasta (He who is accused of a mortal sin)
• दाम्भिकः ॥ Dambhika (A hypocrite)
• रसविक्रयी ॥ Rasavikrayi (A seller of substances used for flavouring food)
• धनुःशराणां कर्ता ॥ Dhanu Sharanam karta (A maker of bows and of arrows)
• मित्रधुक् ॥ Mitradhuk (Betrayer of a friend)
• द्यूतवृत्तिः ॥ Dyutavrtti (One who subsists by gambling)
• पुत्राचार्यः ॥ Putracharya (He who learns the Veda from his son)
• भ्रामरी ॥ Bhramari (An epileptic man)
• गण्डमाली ॥ Gandamali (Who suffers from scrofulous swellings of the glands)
• श्वित्र्यः ॥ Shvitrya (One afflicted with white leprosy)
• पिशुनः ॥ Pishuna (An informer)
• उन्मत्तः ॥ Unmatta (A madman)
• अन्धः ॥ Andha (A blind man)
• वेदनिन्दकाः ॥ Veda Nindaka (He who cavils at the Veda)
• हस्तिगोऽश्वोष्ट्रदमकाः ॥ Hasti, go, ashva, ushtra damaka (A trainer of elephants, oxen, horses, or camels)
• यः नक्षत्रैः जीवति ॥ He who subsists by astrology
• पक्षिणां पोषकः ॥ Pakshinam Poshaka (A bird-fancier)
• युद्धाचार्यः ॥ Yuddhacharya (He who teaches the use of arms)
• स्रोतसां भेदकः ॥ Srotasam Bhedaka (He who diverts water-courses)
• यः स्रोतसां आवरणे रतः ॥ He who delights in obstructing them
• गृहसंवेशकः ॥ Grhasamveshaka (An architect)
• दूतः ॥ Duta (A messenger)
• वृक्षारोपकः ॥ Vrksharopaka (He who plants trees for money)
• श्वक्रीडी ॥ Shvakridi (A breeder of sporting-dogs)
• श्येनजीवी ॥ Shyena Jivi (A falconer)
• कन्यादूषकः ॥ Kanya dushaka (One who defiles maidens)
• हिंस्रः ॥ Himsra (He who delights in injuring living creatures)
• आचारहीनः ॥ Achara hina (He who does not follow the rule of conduct)
• क्लीबः ॥ Kliba (A man destitute of energy like a eunuch)
• नित्यं याचनकः ॥ Nityam Yachanaka (One who constantly asks for favours)
• कृषिजीवी ॥ Krshi Jivi (He who lives by agriculture)
• श्लीपदी ॥ Shlipadi (A club-footed man)
• सद्भिर्निन्दितः ॥ Sadbhirnindita (He who is censured by virtuous men)
• औरभ्रिकः ॥ Aurabhrika (A shepherd)
• माहिषिकः ॥ Mahishika (A keeper of buffaloes)
• प्रेतनिर्यापकः ॥ Preta Niryapaka (A carrier of dead bodies)

According to Manusmrti, a brahmana who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the forefathers) the above mentioned lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast) (3.167). Because, as a fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahmana; sacrificial food must not be given to him, since it (would be) offered in ashes.(3.168)

एतान्विगर्हिताचारानपाङ्क्तेयान्द्विजाधमान् । द्विजातिप्रवरो विद्वानुभयत्र विवर्जयेत् || ३.१६७ ||

ब्राह्मणो त्वनधीयानस्तृणाग्निरिव शाम्यति । तस्मै हव्यं न दातव्यं न हि भस्मनि हूयते || ३.१६८ ||

etānvigarhitācārānapāṅkteyāndvijādhamān । dvijātipravaro vidvānubhayatra vivarjayet || 3.167 ||brāhmaṇo tvanadhīyānastr̥ṇāgniriva śāmyati । tasmai havyaṁ na dātavyaṁ na hi bhasmani hūyate || 3.168 ||

अनधिकारीभोजनफलम् ॥ Results of giving food to the unworthy

Talking of the results that a giver obtains, after death, for having given Shraddha Bhojana to the above mentioned unqualified Brahmanas, Manusmrti says that the wise declare the food which (is offered) to other unholy, inadmissible men, enumerated above, (as turned into) adipose secretions, blood, flesh, marrow, and bone. (3.182)

इतरेषु त्वपाङ्क्त्येषु यथोद्दिष्टेष्वसाधुषु । मेदोऽसृङ्मांसमज्जास्थि वदन्त्यन्नं मनीषिणः || ३.१८२ ||

itareṣu tvapāṅktyeṣu yathoddiṣṭeṣvasādhuṣu । medo'sr̥ṅmāṁsamajjāsthi vadantyannaṁ manīṣiṇaḥ || 3.182 ||

• The Rakshasas, indeed, consume (the food) eaten by Brahmanas who have not fulfilled the vow of studentship, by a Parivettri and so forth, and by other men not admissible into the company. (3.170)

अव्रतैर्यद्द्विजैर्भुक्तं परिवेत्रादिभिस्तथा । अपाङ्क्तेयैर्यदन्यैश्च तद्वै रक्षांसि भुञ्जते || ३.१७० ||

avratairyaddvijairbhuktaṁ parivetrādibhistathā । apāṅkteyairyadanyaiśca tadvai rakṣāṁsi bhuñjate || 3.170 ||

• A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand. (3.177)

वीक्ष्यान्धो नवतेः काणः षष्टेः श्वित्री शतस्य तु । पापरोगी सहस्रस्य दातुर्नाशयते फलम् || ३.१७७ ||

vīkṣyāndho navateḥ kāṇaḥ ṣaṣṭeḥ śvitrī śatasya tu । pāparogī sahasrasya dāturnāśayate phalam || 3.177 ||

• (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods).(3.180)

सोमविक्रयिणे विष्ठा भिषजे पूयशोणितम् । नष्टं देवलके दत्तं अप्रतिष्ठं तु वार्धुषौ || ३.१८० ||

somavikrayiṇe viṣṭhā bhiṣaje pūyaśoṇitam । naṣṭaṁ devalake dattaṁ apratiṣṭhaṁ tu vārdhuṣau || 3.180 ||

• What has been given to a Brahmana who lives by trade that is not (useful) in this world and the next (3.181)

यत्तु वाणिजके दत्तं नेह नामुत्र तद्भवेत् । yattu vāṇijake dattaṁ neha nāmutra tadbhavet ।

श्राद्धफलम् ॥ The fruit of Shraddha

• Famed is this rite for the dead, called (the sacrifice sacred to the forefathers (and performed) on the new-moon day; if a man is diligent in (performing) that, (the reward of) the rite for the dead, which is performed according to Smarta rules, reaches him constantly. (Manu 3.127)

प्रथिता प्रेतकृत्यैषा पित्र्यं नाम विधुक्षये । तस्मिन्युक्तस्यैति नित्यं प्रेतकृत्यैव लौकिकी ॥ ३.१२७ ॥

prathitā pretakr̥tyaiṣā pitryaṁ nāma vidhukṣaye । tasminyuktasyaiti nityaṁ pretakr̥tyaiva laukikī ॥ 3.127 ॥

• However, oblations to the gods and forefathers must be presented by the givers to a Shrotriya alone; what is given to such a most worthy Brahmana yields great reward. (Manu 3.128). Hence, it is said, let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the forefathers; (thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda. (Manu 3.129) Otherwise, as a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains no reward if he presented it to a man unacquainted with the Rikas. (Manu Smrt 3.142). However, a present made in accordance with the rules to a learned man, makes the giver and the recipient partakers of rewards both in this (life) and after death. (Manu Smrt 3.143)

श्रोत्रियायैव देयानि हव्यकव्यानि दातृभिः । अर्हत्तमाय विप्राय तस्मै दत्तं महाफलम् ॥ ३.१२८ ॥

एकैकं अपि विद्वांसं दैवे पित्र्ये च भोजयेत् । पुष्कलं फलं आप्नोति नामन्त्रज्ञान्बहूनपि ॥ ३.१२९ ॥

यथेरिणे बीजं उप्त्वा न वप्ता लभते फलम् । तथानृचे हविर्दत्त्वा न दाता लभते फलम् ॥ ३.१४२ ॥

दातॄन्प्रतिग्रहीतॄंश्च कुरुते फलभागिनः । विदुषे दक्षिणां दत्त्वा विधिवत्प्रेत्य चेह च ॥ ३.१४३ ॥

śrotriyāyaiva deyāni havyakavyāni dātr̥bhiḥ । arhattamāya viprāya tasmai dattaṁ mahāphalam ॥ 3.128 ॥

ekaikaṁ api vidvāṁsaṁ daive pitrye ca bhojayet । puṣkalaṁ phalaṁ āpnoti nāmantrajñānbahūnapi ॥ 3.129 ॥

yatheriṇe bījaṁ uptvā na vaptā labhate phalam । tathānr̥ce havirdattvā na dātā labhate phalam ॥ 3.142 ॥

dātr̥̄npratigrahītr̥̄ṁśca kurute phalabhāginaḥ । viduṣe dakṣiṇāṁ dattvā vidhivatpretya ceha ca ॥ 3.143 ॥

• However, (If no learned Brahmana be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death. (Manu Smrt 3.144)

कामं श्राद्धेऽर्चयेन्मित्रं नाभिरूपं अपि त्वरिम् । द्विषता हि हविर्भुक्तं भवति प्रेत्य निष्फलम् ॥ ३.१४४ ॥

kāmaṁ śrāddhe'rcayenmitraṁ nābhirūpaṁ api tvarim । dviṣatā hi havirbhuktaṁ bhavati pretya niṣphalam ॥ 3.144 ॥