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, forefathers, gods, Bhutas, and guests look up to the householders for offerings and gifts that help them sustain. Hence, he who knows this, must give to them what is their due.

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 or Shraddha. पितॄञ् श्राद्धैश्च | pitr̥̄ñ śrāddhaiśca | (Manu 3.81) Infact, for dvijas (brahmanas), the rite in honour of the ancestors is more important than the rite in honour of the gods; for the offering to the gods which precedes (the Shraddhas), has been declared to be a means of fortifying (the latter).

दैवकार्याद्द्विजातीनां पितृकार्यं विशिष्यते । दैवं हि पितृकार्यस्य पूर्वं आप्यायनं स्मृतम् || ३.२०३ ||

daivakāryāddvijātīnāṁ pitr̥kāryaṁ viśiṣyate । daivaṁ hi pitr̥kāryasya pūrvaṁ āpyāyanaṁ smr̥tam || 3.203 ||

पितृवंशः ॥ The Clan of Ancestors

Manusmrti talks about the lineage of ancestors leading upto the origin of human clan.

According to Manusmrti, there are various lineages of forefathers. They are the sons of sages like Marichi who are children of Manu, the son of Hiranyagarbha (Manu Smrt. 3.194). So, from the sages like Marichi came the forefathers, from the forefathers the Devatas and Manavas. From the Devatas, the whole world, both the movable and the immovable came into existence (Manu Smrt. 3.201).

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

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

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

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

The Vedas call fathers as Vasus, grandfathers as Rudras, and the great-grandfathers as Adityas.

वसून्वदन्ति तु पितॄन्रुद्रांश्चैव पितामहान् । प्रपितामहांस्तथादित्यान्श्रुतिरेषा सनातनी || ३.२८४ ||

vasūnvadanti tu pitr̥̄nrudrāṁścaiva pitāmahān । prapitāmahāṁstathādityānśrutireṣā sanātanī || 3.284 ||

It says,

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

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

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

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

Meaning: Somasads, the sons of Virat, are the forefathers of the Sadhyas, and the Agnishvattas, children of Marichi, are known as the forefathers of the gods (Manu Smrt. 3.195). The Barhishads, born of Atri, are the forefathers of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, birds and Kinnaras (Manu Smrt. 3.196)

The Manusmrti also elborates the lineage of ancestores of each of the four Varnas.

It says,

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

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

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

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

Meaning : The Somapas are forefathers of the Brahmanas, the Havirbhujs are of the Kshatriyas, the Ajyapas are of the Vaishyas and the Sukalins are of the Shudras. The Somapas are the sons of Bhrigu, the Havishmantas are the children of Angira, the Ajyapas are the offspring of Pulastya and the Sukalins are the progeny of Vasishtha (Manu Smrt. 3.197 and 3.198). It further says that the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas, are the forefathers of the Brahmanas (Manu Smrt. 3.199) These are some of the clans of forefathers and there exist in this world countless sons and grandsons of these forefathers. (Manu Smrt. 3.200).

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

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

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

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

श्राद्धकार्यविधिः ॥ Shraddha Karya Vidhi

• One should first perform a Devakarya (offering in honour of the gods) as a protection for the offering to the forefathers; because the Rakshasas destroy a funeral sacrifice which is left without such a protection.Therefore, One should begin and end the Shraddha with a rite in honour of the gods; and not with a rite to the forefathers; for he who makes it begin and end with a rite in honour of the forefathers, soon perishes together with his progeny (Manu Smrt. 3.204 and 3.205).

तेषां आरक्षभूतं तु पूर्वं दैवं नियोजयेत् । रक्सांसि विप्रलुम्पन्ति श्राद्धं आरक्षवर्जितम् || ३.२०४ ||

दैवाद्यन्तं तदीहेत पित्राद्यन्तं न तद्भवेत् । पित्राद्यन्तं त्वीहमानः क्षिप्रं नश्यति सान्वयः || ३.२०५ ||

teṣāṁ ārakṣabhūtaṁ tu pūrvaṁ daivaṁ niyojayet । raksāṁsi vipralumpanti śrāddhaṁ ārakṣavarjitam || 3.204 ||

daivādyantaṁ tadīheta pitrādyantaṁ na tadbhavet । pitrādyantaṁ tvīhamānaḥ kṣipraṁ naśyati sānvayaḥ || 3.205 ||

• Then one should smear a pure and secluded place with cowdung, and carefully make it sloping towards the south. The forefathers are always pleased with offerings made in open, naturally pure places, on the banks of rivers, and in secluded spots (Manu Smrt. 3.206 and 3.207).

शुचिं देशं विविक्तं च गोमयेनोपलेपयेत् । दक्षिनाप्रवणं चैव प्रयत्नेनोपपादयेत् || ३.२०६ ||

अवकाशेषु चोक्षेषु जलतीरेषु चैव हि । विविक्तेषु च तुष्यन्ति दत्तेन पितरः सदा || ३.२०७ ||

śuciṁ deśaṁ viviktaṁ ca gomayenopalepayet । dakṣināpravaṇaṁ caiva prayatnenopapādayet || 3.206 ||

avakāśeṣu cokṣeṣu jalatīreṣu caiva hi । vivikteṣu ca tuṣyanti dattena pitaraḥ sadā || 3.207 ||

• Then one should make the invited Brahmanas, sit down on separate, prepared seats of Kusa grass. Having seated those virtuous Brahmanas on their seats, he should honour them with fragrant perfumes, sandalwood, flowers, incense,etc beginning with those called in honour of the Vishvedevas followed by those for the Pitrs. (Manu Smrt. 3.208 and 3.209)

आसनेषूपक्ल्प्तेषु बर्हिष्मत्सु पृथक्पृथक् । उपस्पृष्टोदकान्सम्यग्विप्रांस्तानुपवेशयेत् || ३.२०८ ||

उपवेश्य तु तान्विप्रानासनेष्वजुगुप्सितान् । गन्धमाल्यैः सुरभिभिरर्चयेद्दैवपूर्वकम् || ३.२०९ ||

āsaneṣūpaklpteṣu barhiṣmatsu pr̥thakpr̥thak । upaspr̥ṣṭodakānsamyagviprāṁstānupaveśayet || 3.208 ||

upaveśya tu tānviprānāsaneṣvajugupsitān । gandhamālyaiḥ surabhibhirarcayeddaivapūrvakam || 3.209 ||

• Having presented to them Arghya with sesame and blades of Kusa grass, one should offer oblations in the sacred fire with the Brahmanas called for the Shraddha, after having taken permission from everyone. (Manu Smrt. 3.210).

तेषां उदकं आनीय सपवित्रांस्तिलानपि । अग्नौ कुर्यादनुज्ञातो ब्राह्मणो ब्राह्मणैः सह || ३.२१० ||

teṣāṁ udakaṁ ānīya sapavitrāṁstilānapi । agnau kuryādanujñāto brāhmaṇo brāhmaṇaiḥ saha || 3.210 ||

• One should first, please Agni, Soma and Yama with oblations, afterwards on should satisfy the forefathers by offering of sacrificial food. But if no sacred fire is available, one shall place the three offerings into the hand of a Brahmana; for Brahmanas are considered a form of Agni. Also, Pitrkarma must not be made in laukika agni and an Agnihotri (Brahmana who keeps a sacred fire) may perform Shraddha only on the new-moon day. (Manu Smrt. 3.211, 212 and 282).

अग्नेः सोमयमाभ्यां च कृत्वाप्यायनं आदितः । हविर्दानेन विधिवत्पश्चात्संतर्पयेत्पितॄन् || ३.२११ ||

अग्न्यभावे तु विप्रस्य पाणावेवोपपादयेत् । यो ह्यग्निः स द्विजो विप्रैर्मन्त्रदर्शिभिरुच्यते || ३.२१२ ||

न पैतृयज्ञियो होमो लौकिकेऽग्नौ विधीयते । न दर्शेन विना श्राद्धं आहिताग्नेर्द्विजन्मनः || ३.२८२ ||

agneḥ somayamābhyāṁ ca kr̥tvāpyāyanaṁ āditaḥ । havirdānena vidhivatpaścātsaṁtarpayetpitr̥̄n || 3.211 ||

agnyabhāve tu viprasya pāṇāvevopapādayet । yo hyagniḥ sa dvijo viprairmantradarśibhirucyate || 3.212 ||

na paitr̥yajñiyo homo laukike'gnau vidhīyate । na darśena vinā śrāddhaṁ āhitāgnerdvijanmanaḥ || 3.282 ||

• After giving the two oblations in the fire for the forefathers and other ceremonies in such a manner that they end in the south, one should sprinkle water with his right hand on the spot where the pindas are to be placed.Then having made three portions out of the remainder of that sacrificial food, one must, concentrating his mind and turning towards the south, place them on Kusha grass exactly in the same manner in which water was poured. (Manu Smrt. 3.214 and 215)

अपसव्यं अग्नौ कृत्वा सर्वं आवृत्य विक्रमम् । अपसव्येन हस्तेन निर्वपेदुदकं भुवि || ३.२१४ ||

त्रींस्तु तस्माद्धविःशेषात्पिण्डान्कृत्वा समाहितः । औदकेनैव विधिना निर्वपेद्दक्षिणामुखः || ३.२१५ ||

apasavyaṁ agnau kr̥tvā sarvaṁ āvr̥tya vikramam । apasavyena hastena nirvapedudakaṁ bhuvi || 3.214 ||

trīṁstu tasmāddhaviḥśeṣātpiṇḍānkr̥tvā samāhitaḥ । audakenaiva vidhinā nirvapeddakṣiṇāmukhaḥ || 3.215 ||

• Having placed the pindas according to the prescribed rule, one should wash the same hand near those blades of Kusha grass for the sake of the three ancestors (beginning with the great grand father) who partake of the lepa (Manu Smrt. 3.216)

न्युप्य पिण्डांस्ततस्तांस्तु प्रयतो विधिपूर्वकम् । तेषु दर्भेषु तं हस्तं निर्मृज्याल्लेपभागिनाम् || ३.२१६ ||

nyupya piṇḍāṁstatastāṁstu prayato vidhipūrvakam । teṣu darbheṣu taṁ hastaṁ nirmr̥jyāllepabhāginām || 3.216 ||

• Next, having done achamana (sipping water) turned towards the north, and slowly doing Pranayama thrice, one should worship the six seasons and the forefathers. (Manu Smrt. 3.217)

आचम्योदक्परावृत्य त्रिरायम्य शनैरसून् । षडृतूंश्च नमस्कुर्यात्पितॄनेव च मन्त्रवत् || ३.२१७ ||

ācamyodakparāvr̥tya trirāyamya śanairasūn । ṣaḍr̥tūṁśca namaskuryātpitr̥̄neva ca mantravat || 3.217 ||

• Then one should gently pour out the water remaining in the pindadan vessel near the pindas, and then smell those pindas, in the same order in which they were placed. Later taking successively very small portions from the pindas, one should first make those seated Brahmanas eat them. Meaning, one portion of the pinda offered to the pitr should be given to the corresponding brahmana seated on his behalf (Manu Smrt. 3.218 and 3.219)

उदकं निनयेच्छेषं शनैः पिण्डान्तिके पुनः । अवजिघ्रेच्च तान्पिण्डान्यथान्युप्तान्समाहितः || ३.२१८ ||

पिण्डेभ्यस्त्वल्पिकां मात्रां समादायानुपूर्वशः । तानेव विप्रानासीनान्विधिवत्पूर्वं आशयेत् || ३.२१९ ||

udakaṁ ninayeccheṣaṁ śanaiḥ piṇḍāntike punaḥ । avajighrecca tānpiṇḍānyathānyuptānsamāhitaḥ || 3.218 ||

piṇḍebhyastvalpikāṁ mātrāṁ samādāyānupūrvaśaḥ । tāneva viprānāsīnānvidhivatpūrvaṁ āśayet || 3.219 ||

• If the sacrificer's father is living, he must offer shraddha to three ancestors beginning with the grandfather; or he may feed his own father as the brahmana invited in his position. But he whose father is dead, while his grandfather lives, should, after pronouncing his father's name, mention the name of his great-grandfather. According to Manu, either the grandfather may eat at that Shraddha as a brahmana guest, or the sacrificer having received his permission, may perform shraddha of two previous ancestors (Manu Smrt. 3.220, 221 and 222).

ध्रियमाणे तु पितरि पूर्वेषां एव निर्वपेत् । विप्रवद्वापि तं श्राद्धे स्वकं पितरं आशयेत् || ३.२२० ||

पिता यस्य निवृत्तः स्याज्जीवेच्चापि पितामहः । पितुः स नाम सङ्कीर्त्य कीर्तयेत्प्रपितामहम् || ३.२२१ ||

पितामहो वा तच्छ्राद्धं भुञ्जीतेत्यब्रवीन्मनुः । कामं वा समनुज्ञातः स्वयं एव समाचरेत् || ३.२२२ ||

dhriyamāṇe tu pitari pūrveṣāṁ eva nirvapet । vipravadvāpi taṁ śrāddhe svakaṁ pitaraṁ āśayet || 3.220 ||

pitā yasya nivr̥ttaḥ syājjīveccāpi pitāmahaḥ । pituḥ sa nāma saṅkīrtya kīrtayetprapitāmaham || 3.221 ||

pitāmaho vā tacchrāddhaṁ bhuñjītetyabravīnmanuḥ । kāmaṁ vā samanujñātaḥ svayaṁ eva samācaret || 3.222 ||

• Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the hands of the brahmanas, one should give the top portion of the pinda to the three brahmanas, saying, 'To the pitrs, Svadha!'(Manu Smrt. 3.223)

तेषां दत्त्वा तु हस्तेषु सपवित्रं तिलोदकम् । तत्पिण्डाग्रं प्रयच्छेत स्वधैषां अस्त्विति ब्रुवन् || ३.२२३ ||

teṣāṁ dattvā tu hasteṣu sapavitraṁ tilodakam । tatpiṇḍāgraṁ prayaccheta svadhaiṣāṁ astviti bruvan || 3.223 ||

• Then carrying the vessel filled with food with both hands, one should gently place it before the Brahmanas. If the food is not brought with two hands, the wicked rakshasas take away that food (Manu Smrt. 3.224 and 225).

पाणिभ्यां तूपसंगृह्य स्वयं अन्नस्य वर्धितम् । विप्रान्तिके पितॄन्ध्यायन्शनकैरुपनिक्षिपेत् || ३.२२४ ||

उभयोर्हस्तयोर्मुक्तं यदन्नं उपनीयते । तद्विप्रलुम्पन्त्यसुराः सहसा दुष्टचेतसः || ३.२२५ ||

pāṇibhyāṁ tūpasaṁgr̥hya svayaṁ annasya vardhitam । viprāntike pitr̥̄ndhyāyanśanakairupanikṣipet || 3.224 ||

ubhayorhastayormuktaṁ yadannaṁ upanīyate । tadvipralumpantyasurāḥ sahasā duṣṭacetasaḥ || 3.225 ||

• The sacrificer should carefully keep the preparations of vegetables, pulses etc as well as milk, curd, clarified butter and honey on the ground (Manu Smrt. 3.226)

गुणांश्च सूपशाकाद्यान्पयो दधि घृतं मधु । विन्यसेत्प्रयतः पूर्वं भूमावेव समाहितः || ३.२२६ ||

guṇāṁśca sūpaśākādyānpayo dadhi ghr̥taṁ madhu । vinyasetprayataḥ pūrvaṁ bhūmāveva samāhitaḥ || 3.226 ||

• All this he shall present (to his guests), being pure and attentive, successively invite them to partake of each (dish), proclaiming its qualities. (3.228)

उपनीय तु तत्सर्वं शनकैः सुसमाहितः । परिवेषयेत प्रयतो गुणान्सर्वान्प्रचोदयन् || ३.२२८ ||

upanīya tu tatsarvaṁ śanakaiḥ susamāhitaḥ । pariveṣayeta prayato guṇānsarvānpracodayan || 3.228 ||

• Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his foot nor violently shake it. (3.229) A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the Rakshasas, a shaking to the sinners. (3.230)

नास्रं आपातयेज्जातु न कुप्येन्नानृतं वदेत् । न पादेन स्पृशेदन्नं न चैतदवधूनयेत् || ३.२२९ ||

अस्रं गमयति प्रेतान्कोपोऽरीननृतं शुनः । पादस्पर्शस्तु रक्षांसि दुष्कृतीनवधूननम् || ३.२३० ||

nāsraṁ āpātayejjātu na kupyennānr̥taṁ vadet । na pādena spr̥śedannaṁ na caitadavadhūnayet || 3.229 ||

asraṁ gamayati pretānkopo'rīnanr̥taṁ śunaḥ । pādasparśastu rakṣāṁsi duṣkr̥tīnavadhūnanam || 3.230 ||

• Whatever may please the Brahmanas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the forefathers. (3.231)

यद्यद्रोचेत विप्रेभ्यस्तत्तद्दद्यादमत्सरः । ब्रह्मोद्याश्च कथाः कुर्यात्पितॄणां एतदीप्सितम् || ३.२३१ ||

yadyadroceta viprebhyastattaddadyādamatsaraḥ । brahmodyāśca kathāḥ kuryātpitr̥̄ṇāṁ etadīpsitam || 3.231 ||

• At a (sacrifice in honour) of the forefathers, he must let (his guests) hear the Veda, the Institutes of the sacred law, legends, tales, Puranas, and Khilas. (3.232)

स्वाध्यायं श्रावयेत्पित्र्ये धर्मशास्त्राणि चैव हि । आख्यानानीतिहासांश्च पुराणानि खिलानि च || ३.२३२ ||

svādhyāyaṁ śrāvayetpitrye dharmaśāstrāṇi caiva hi । ākhyānānītihāsāṁśca purāṇāni khilāni ca || 3.232 ||

• Himself being delighted, let him give delight to the Brahmanas, cause them to partake gradually and slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities. (3.233)

हर्षयेद्ब्राह्मणांस्तुष्टो भोजयेच्च शनैःशनैः । अन्नाद्येनासकृच्चैतान्गुणैश्च परिचोदयेत् || ३.२३३ ||

harṣayedbrāhmaṇāṁstuṣṭo bhojayecca śanaiḥśanaiḥ । annādyenāsakr̥ccaitānguṇaiśca paricodayet || 3.233 ||

• Let him eagerly entertain at a funeral sacrifice a daughter's son, though he be a student, and let him place a Nepal blanket on the seat (of each guest), scattering sesamum grains on the ground. (3.234) There are three means of sanctification, (to be used) at a Shraddha, a daughter's son, a Nepal blanket, and sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence of haste. (3.235)

व्रतस्थं अपि दौहित्रं श्राद्धे यत्नेन भोजयेत् । कुतपं चासनं दद्यात्तिलैश्च विकिरेन्महीम् || ३.२३४ ||

त्रीणि श्राद्धे पवित्राणि दौहित्रः कुतपस्तिलाः । त्रीणि चात्र प्रशंसन्ति शौचं अक्रोधं अत्वराम् || ३.२३५ ||

vratasthaṁ api dauhitraṁ śrāddhe yatnena bhojayet । kutapaṁ cāsanaṁ dadyāttilaiśca vikirenmahīm || 3.234 ||

trīṇi śrāddhe pavitrāṇi dauhitraḥ kutapastilāḥ । trīṇi cātra praśaṁsanti śaucaṁ akrodhaṁ atvarām || 3.235 ||

• To a Brahmana (householder), or to an ascetic who comes for food, he may, with the permission of (his) Brahmana (guests), show honour according to his ability. (3.243)

ब्राह्मणं भिक्षुकं वापि भोजनार्थं उपस्थितम् । ब्राह्मणैरभ्यनुज्ञातः शक्तितः प्रतिपूजयेत् || ३.२४३ ||

brāhmaṇaṁ bhikṣukaṁ vāpi bhojanārthaṁ upasthitam । brāhmaṇairabhyanujñātaḥ śaktitaḥ pratipūjayet || 3.243 ||

• Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on Kusa grass), down on the ground in front of (his guests), when they have finished their meal. (3.244)

सार्ववर्णिकं अन्नाद्यं संनीयाप्लाव्य वारिणा । समुत्सृजेद्भुक्तवतां अग्रतो विकिरन्भुवि || ३.२४४ ||

sārvavarṇikaṁ annādyaṁ saṁnīyāplāvya vāriṇā । samutsr̥jedbhuktavatāṁ agrato vikiranbhuvi || 3.244 ||

• But before the performance of the Sapindikarana, one must feed at the funeral sacrifice in honour of a (recently-) deceased Aryan (one Brahmana) without (making an offering) to the gods, and give one cake only. (3.247) But after the Sapindikarana of the (deceased father) has been performed according to the sacred law, the sons must offer the pindas with those ceremonies, (described above.) (3.248)

आसपिण्डक्रियाकर्म द्विजातेः संस्थितस्य तु । अदैवं भोजयेच्छ्राद्धं पिण्डं एकं च निर्वपेत् || ३.२४७ ||

सहपिण्डक्रियायां तु कृतायां अस्य धर्मतः । अनयैवावृता कार्यं पिण्डनिर्वपनं सुतैः || ३.२४८ ||

āsapiṇḍakriyākarma dvijāteḥ saṁsthitasya tu । adaivaṁ bhojayecchrāddhaṁ piṇḍaṁ ekaṁ ca nirvapet || 3.247 ||

sahapiṇḍakriyāyāṁ tu kr̥tāyāṁ asya dharmataḥ । anayaivāvr̥tā kāryaṁ piṇḍanirvapanaṁ sutaiḥ || 3.248 ||

• Having addressed the question, 'Have you dined well?' (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) 'Rest either (here or at home)!'(3.251)

पृष्ट्वा स्वदितं इत्येवं तृप्तानाचामयेत्ततः । आचान्तांश्चानुजानीयादभितो रम्यतां इति || ३.२५१ ||

pr̥ṣṭvā svaditaṁ ityevaṁ tr̥ptānācāmayettataḥ । ācāntāṁścānujānīyādabhito ramyatāṁ iti || 3.251 ||

• The Brahmana (guests) shall then answer him, 'Let there be Svadha;' for at all rites in honour of the forefathers the word Svadha is the highest benison. (3.252)

स्वधास्त्वित्येव तं ब्रूयुर्ब्राह्मणास्तदनन्तरम् । स्वधाकारः परा ह्याषीः सर्वेषु पितृकर्मसु || ३.२५२ ||

svadhāstvityeva taṁ brūyurbrāhmaṇāstadanantaram । svadhākāraḥ parā hyāṣīḥ sarveṣu pitr̥karmasu || 3.252 ||

• Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahmanas let him dispose (of that), as they may direct. (3.253)

ततो भुक्तवतां तेषां अन्नशेषं निवेदयेत् । यथा ब्रूयुस्तथा कुर्यादनुज्ञातस्ततो द्विजैः || ३.२५३ ||

tato bhuktavatāṁ teṣāṁ annaśeṣaṁ nivedayet । yathā brūyustathā kuryādanujñātastato dvijaiḥ || 3.253 ||

• At a (Shraddha) in honour of the forefathers one must use (in asking of the guests if they are satisfied, the word) svaditam; at a Goshthi-sraddha, (the word) susrutam; at a Vriddhi-sraddha, (the word) sampannam; and at (a rite) in honour of the gods, (the word) rukitam. (3.254)

पित्र्ये स्वदितं इत्येव वाच्यं गोष्ठे तु सुशृतम् । संपन्नं इत्यभ्युदये दैवे रुचितं इत्यपि || ३.२५४ ||

pitrye svaditaṁ ityeva vācyaṁ goṣṭhe tu suśr̥tam । saṁpannaṁ ityabhyudaye daive rucitaṁ ityapi || 3.254 ||

• Having dismissed the (invited) Brahmanas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the forefathers: (3.258) 'May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!'(3.259)

विसृज्य ब्राह्मणांस्तांस्तु नियतो वाग्यतः शुचिः । दक्षिणां दिशं आकाङ्क्षन्याचेतेमान्वरान्पितॄन् || ३.२५८ ||

दातारो नोऽभिवर्धन्तां वेदाः संततिरेव च । श्रद्धा च नो मा व्यगमद्बहुदेयं च नोऽस्त्विति || ३.२५९ ||

visr̥jya brāhmaṇāṁstāṁstu niyato vāgyataḥ śuciḥ । dakṣiṇāṁ diśaṁ ākāṅkṣanyācetemānvarānpitr̥̄n || 3.258 ||

dātāro no'bhivardhantāṁ vedāḥ saṁtatireva ca । śraddhā ca no mā vyagamadbahudeyaṁ ca no'stviti || 3.259 ||

• Having thus offered (the pindas), let him, after (the prayer), cause a cow, a Brahmana, a goat, or the sacred fire to consume those pindas, or let him throw them into water. (3.260) Some make the offering of the pindas after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water. (3.261)

एवं निर्वपणं कृत्वा पिण्डांस्तांस्तदनन्तरम् । गां विप्रं अजं अग्निं वा प्राशयेदप्सु वा क्षिपेत् || ३.२६० ||

पिण्डनिर्वपणं के चित्परस्तादेव कुर्वते । वयोभिः खादयन्त्यन्ये प्रक्षिपन्त्यनलेऽप्सु वा || ३.२६१ ||

evaṁ nirvapaṇaṁ kr̥tvā piṇḍāṁstāṁstadanantaram । gāṁ vipraṁ ajaṁ agniṁ vā prāśayedapsu vā kṣipet || 3.260 ||

piṇḍanirvapaṇaṁ ke citparastādeva kurvate । vayobhiḥ khādayantyanye prakṣipantyanale'psu vā || 3.261 ||

• The (sacrificer's) first wife, who is faithful and intent on the worship of the forefathers, may eat the middle-most cake, (if she be) desirous of bearing a son. (3.262) (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) goodness, and righteous. (3.263)

पतिव्रता धर्मपत्नी पितृपूजनतत्परा । मध्यमं तु ततः पिण्डं अद्यात्सम्यक्सुतार्थिनी || ३.२६२ ||

आयुष्मन्तं सुतं सूते यशोमेधासमन्वितम् । धनवन्तं प्रजावन्तं सात्त्विकं धार्मिकं तथा || ३.२६३ ||

pativratā dharmapatnī pitr̥pūjanatatparā । madhyamaṁ tu tataḥ piṇḍaṁ adyātsamyaksutārthinī || 3.262 ||

āyuṣmantaṁ sutaṁ sūte yaśomedhāsamanvitam । dhanavantaṁ prajāvantaṁ sāttvikaṁ dhārmikaṁ tathā || 3.263 ||

• Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after giving it to them with due respect, let him feed his maternal relatives also. (3.264) But the remnants shall be left (where they lie) until the Brahmanas have been dismissed; afterwards he shall perform the (daily) domestic Bali-offering; that is a settled (rule of the) sacred law. (3.265)

प्रक्साल्य हस्तावाचाम्य ज्ञातिप्रायं प्रकल्पयेत् । ज्ञातिभ्यः सत्कृतं दत्त्वा बान्धवानपि भोजयेत् || ३.२६४ ||

उच्छेषणं तु तत्तिष्ठेद्यावद्विप्रा विसर्जिताः । ततो गृहबलिं कुर्यादिति धर्मो व्यवस्थितः || ३.२६५ ||

praksālya hastāvācāmya jñātiprāyaṁ prakalpayet । jñātibhyaḥ satkr̥taṁ dattvā bāndhavānapi bhojayet || 3.264 ||

uccheṣaṇaṁ tu tattiṣṭhedyāvadviprā visarjitāḥ । tato gr̥habaliṁ kuryāditi dharmo vyavasthitaḥ || 3.265 ||

• Let him, untired, duly perform the (rites) in honour of the forefathers in accordance with the prescribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass in his hands, up to the end (of the ceremony). (3.279)

प्राचीनावीतिना सम्यगपसव्यं अतन्द्रिणा । पित्र्यं आ निधनात्कार्यं विधिवद्दर्भपाणिना || ३.२७९ ||

prācīnāvītinā samyagapasavyaṁ atandriṇā । pitryaṁ ā nidhanātkāryaṁ vidhivaddarbhapāṇinā || 3.279 ||

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 ॥

श्राद्धहविः ॥ 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 ॥

• The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule, (3.267)

तिलैर्व्रीहियवैर्माषैरद्भिर्मूलफलेन वा । दत्तेन मासं तृप्यन्ति विधिवत्पितरो नृनाम् || ३.२६७ ||

tilairvrīhiyavairmāṣairadbhirmūlaphalena vā । dattena māsaṁ tr̥pyanti vidhivatpitaro nr̥nām || 3.267 ||

• It is said that, even water offered with faith (to the forefathers) in vessels made of silver or adorned with silver, produces endless (bliss). (3.202) Even when a Brahmana, after bathing, satisfies the forefathers with water, he obtains thereby the whole reward for the performance of the (daily) Sraddha. (3.283)

राजतैर्भाजनैरेषां अथो वा रजतान्वितैः । वार्यपि श्रद्धया दत्तं अक्षयायोपकल्पते || ३.२०२ ||

यदेव तर्पयत्यद्भिः पितॄन्स्नात्वा द्विजोत्तमः । तेनैव कृत्स्नं आप्नोति पितृयज्ञक्रियाफलम् || ३.२८३ ||

rājatairbhājanaireṣāṁ atho vā rajatānvitaiḥ । vāryapi śraddhayā dattaṁ akṣayāyopakalpate || 3.202 ||

yadeva tarpayatyadbhiḥ pitr̥̄nsnātvā dvijottamaḥ । tenaiva kr̥tsnaṁ āpnoti pitr̥yajñakriyāphalam || 3.283 ||

• The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahmanas are true riches at all funeral sacrifices. (3.255)

अपराह्णस्तथा दर्भा वास्तुसंपादनं तिलाः । सृष्टिर्मृष्टिर्द्विजाश्चाग्र्याः श्राद्धकर्मसु संपदः || ३.२५५ ||

aparāhṇastathā darbhā vāstusaṁpādanaṁ tilāḥ । sr̥ṣṭirmr̥ṣṭirdvijāścāgryāḥ śrāddhakarmasu saṁpadaḥ || 3.255 ||

• In fact, it is said that, the ancestors pray that 'May such a man be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.'(3.274) Therefore, whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Maghah, that also procures endless (satisfaction). (3.273)

अपि नः स कुले भूयाद्यो नो दद्यात्त्रयोदशीम् । पायसं मधुसर्पिर्भ्यां प्राक्छाये कुञ्जरस्य च || ३.२७४ ||

यत्किं चिन्मधुना मिश्रं प्रदद्यात्तु त्रयोदशीम् । तदप्यक्षयं एव स्याद्वर्षासु च मघासु च || ३.२७३ ||

api naḥ sa kule bhūyādyo no dadyāttrayodaśīm । pāyasaṁ madhusarpirbhyāṁ prākchāye kuñjarasya ca || 3.274 ||

yatkiṁ cinmadhunā miśraṁ pradadyāttu trayodaśīm । tadapyakṣayaṁ eva syādvarṣāsu ca maghāsu ca || 3.273 ||

• Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratification) for the forefathers. (3.275)

यद्यद्ददाति विधिवत्सम्यक्श्रद्धासमन्वितः । तत्तत्पितॄणां भवति परत्रानन्तं अक्षयम् || ३.२७५ ||

yadyaddadāti vidhivatsamyakśraddhāsamanvitaḥ । tattatpitr̥̄ṇāṁ bhavati paratrānantaṁ akṣayam || 3.275 ||

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 ॥

• All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of the feast), the Brahmanas shall not proclaim the qualities of the sacrificial food. (3.236)

अत्युष्णं सर्वं अन्नं स्याद्भुञ्जीरंस्ते च वाग्यताः । न च द्विजातयो ब्रूयुर्दात्रा पृष्टा हविर्गुणान् || ३.२३६ ||

atyuṣṇaṁ sarvaṁ annaṁ syādbhuñjīraṁste ca vāgyatāḥ । na ca dvijātayo brūyurdātrā pr̥ṣṭā havirguṇān || 3.236 ||

• As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are not proclaimed, so long the forefathers partake (of it). (3.237). What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume. (3.238)

यावदुष्मा भवत्यन्नं यावदश्नन्ति वाग्यताः । पितरस्तावदश्नन्ति यावन्नोक्ता हविर्गुणाः || ३.२३७ ||

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

yāvaduṣmā bhavatyannaṁ yāvadaśnanti vāgyatāḥ । pitarastāvadaśnanti yāvannoktā havirguṇāḥ || 3.237 ||

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

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 dvijas (brahmanas) 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 dvijas (brahmanas) 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 dvijas (brahmanas) 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 ।

श्राद्धसमयः ॥ Appropriate time for Shraddha

• The days of the dark half of the month, beginning with the tenth, but excepting the fourteenth, are recommended for a funeral sacrifice; (it is) not thus (with) the others. (3.276)

कृष्णपक्षे दशम्यादौ वर्जयित्वा चतुर्दशीम् । श्राद्धे प्रशस्तास्तिथयो यथैता न तथेतराः || ३.२७६ ||

kr̥ṣṇapakṣe daśamyādau varjayitvā caturdaśīm । śrāddhe praśastāstithayo yathaitā na tathetarāḥ || 3.276 ||

• He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the forefathers on odd (lunar days) and under odd (constellations), obtains distinguished offspring. (3.277)

युक्षु कुर्वन्दिनर्क्षेषु सर्वान्कामान्समश्नुते । अयुक्षु तु पितॄन्सर्वान्प्रजां प्राप्नोति पुष्कलाम् || ३.२७७ ||

yukṣu kurvandinarkṣeṣu sarvānkāmānsamaśnute । ayukṣu tu pitr̥̄nsarvānprajāṁ prāpnoti puṣkalām || 3.277 ||

• As the second half of the month is preferable to the first half, even so the afternoon is better for (the performance of) a funeral sacrifice than the forenoon. (3.278)

यथा चैवापरः पक्षः पूर्वपक्षाद्विशिष्यते । तथा श्राद्धस्य पूर्वाह्णादपराह्णो विशिष्यते || ३.२७८ ||

yathā caivāparaḥ pakṣaḥ pūrvapakṣādviśiṣyate । tathā śrāddhasya pūrvāhṇādaparāhṇo viśiṣyate || 3.278 ||

• Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen. (3.280)

रात्रौ श्राद्धं न कुर्वीत राक्षसी कीर्तिता हि सा । संध्ययोरुभयोश्चैव सूर्ये चैवाचिरोदिते || ३.२८० ||

rātrau śrāddhaṁ na kurvīta rākṣasī kīrtitā hi sā । saṁdhyayorubhayoścaiva sūrye caivācirodite || 3.280 ||

• Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sacrifices, every day. (3.281)

अनेन विधिना श्राद्धं त्रिरब्दस्येह निर्वपेत् । हेमन्तग्रीष्मवर्षासु पाञ्चयज्ञिकं अन्वहम् || ३.२८१ ||

anena vidhinā śrāddhaṁ trirabdasyeha nirvapet । hemantagrīṣmavarṣāsu pāñcayajñikaṁ anvaham || 3.281 ||

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 ॥