The Sages said:
1. O intelligent Sūta, the Shraddhakalpa has been recounted by you. The Shrāddhakalpa glorified by sages, has been heard by us.
2. Its extensive details have been particularly narrated. O extremely intelligent one, please mention the remaining topics too, according to the opinion of that sage.
Sūta said:
3. O blessed Brahmanas, I shall recount the opinion of that sage in detail, in regard to Shraddha. Listen to it from me.
4. The Shraddha rite as well as the mode of its performance have been previously mentioned by me. I shall also mention what remains in the proper order as regards the Brāhmaṇas.
5. It is not that Brāhmaṇas should always be (subjected to) tests and investigation. But in regard to rites pertaining to gods and Pitris (employment of) tests has been laid down in the Shruti.1
1. Since the days of Gruhya Sūtras, there was insistence on the antecedents, learning, character of the invitees (Brāhmaṇas) for rites pertaining to Devas and Pitris (Aśhvalāyana G.S. IV.7.2, Baudhayana G.S. II, 8.2-3, II 10.5-6). To these Smrutis and Purăņas added many more, but heredity, personality, Vedic learning, character remained the main considerations in the case of such invitees (cf. Mt.P. 16.8-10, NP.I, 28.6-10, KP. II. 21 and Smruti Chandrika: Shraddha Kanda -Pp. 389-394). Self-control was the sine-qua-non of an invitee. Manu (II.118) declares, ‘A Brāhmaṇa who knows only the Gāyatri Mantra but is self-controlled, is preferable to a Brāhmaṇa who knows the three Vedas, but lacks in self-control.
6. One shall scrupulously avoid that person in whom defects are seen or who is shunned by good men or who, through contacts or staying together, is known to be wicked.
7-8. A sensible man should always test a Brāhmaṇa who is not known before, at the time of Shraddha.2
2. Cf. Vişhņu Dh.S. 82-1-2.
Indeed Siddhas roam over this earth in the guise of Brāhmaṇas. Hence one should approach the in-coming guests with palms joined in reverence. He should worship him offering water for washing the feet, oil for massage and food for eating.
9-10. Devas and the masters of Yoga roam about the ocean-girt earth in various guises, virtuously protecting the subjects. A man should worship and offer a Brāhmaṇa guest different types of food and vegetable dishes and fruits as well.1
1. Verses 8-10 mean that an atithi (an uninvited guest)—a stranger coming for food at the time of Shraddha is exempt from the qualifications on the specious ground that the stranger might be a siddha or a god in disguise.
11. It is heard that one attains the fruit of Agnishtoma (sacrifice) by offering milk (or water) to a guest.2 By offering ghee he attains splendid vision as well as the fruit of a yajña of sixteen-day duration. By offering honey, he attains the fruit of Atitātra sacrifice.
2. Such cheap promises of getting the fruits of sacrifices like Agnishtoma or Atirātra by offering ordinary things like milk or ghee to Brāhmaṇas have. adversely affected the Vedic institution of sacrifice. For the distinction between Atithi and Abhyāgata vide vv. 16-18 below.
12. A devout person who feeds Brāhmaṇas faithfully, offering them all desired objects, obtains the fruit thereof. He who offers all his possessions to all guests and Brāhmaṇas enjoys for ever the fruit of Sarvamedha sacrifice.
13. He who slights a guest after his coming at the time of Shrāddha or in a rite for Devas, is shunned by Devas in the manner a Hotru disregards another man’s wealth.
14. For the purpose of blessing the worlds Devas, Pitris and Fire-god enter those Brāhmaṇas and take food.
15. If they are not worshipped, they burn; if they are worshipped, they grant all desires. Hence one should always worship guests by offering one’s entire possession.
16. A forest-dweller, a householder, a person who visits the house, children, distressed persons and an ascetic-all there are to be known as Atithis (guests).
17. An Abhyāgata is the guest who begs for something. An Atithi will not beg. An Atithi is the most excellent because he has no Tithi (fixed date). This is said to be the etymological meaning of Atithi.
18. A real guest is neither terrible nor of a mixed caste. neither devoid of learning nor a very learned specialist, neither has he too many children nor is he servile. He is of good conduct.
19. A person who wishes (the fruit of) the performance of a Yajña should hospitably receive and give (food etc.) to a guest who has wandered a lot, is thirsty, tired and extremely hungry.
20-22a. By climbing on to Bhrugutunga, by visiting (and taking holy dip in the holy river Sarasvati, the holy river goddess Ganga, Mahanadi, and other rivers originating from Himavan and those worshipped by sages, as well as lakes and holy centres, one becomes free from sins and is honoured in heaven.
22b-23. It is said that there is pollution due to death for ten nights particularly for a Brahmana. It is prescribed that a Kshatriya has twelve days’ pollution. A Vaiśhya has pollution for half a month and a Shūdra becomes pure after a month.1
1. Verses 226-30 deal with personal purification
24-25. A woman in menses in all the castes becomes pure in three nights. It is laid down that by touching a woman in her menses, a woman lying-in-chamber, a dog, a Chandala, a nudist like a Digambara Jaina and similar people and those who have borne a dead body, one gets polluted. He must take bath along with his clothes and smear clay twelve times on himself. Then he becomes pure.
26-27. The same purificatory rite should be followed in the case of sexual intercourse. Clay is to be applied nine times. After washing hands with clay (and water), a person shall perform the purificatory rite. After washing the hands with water and taking bath, a sensible man shall apply clay to the private parts twice.
28. This is the mode of purification to be observed by all the castes for ever. One should smear hands and feet three times and sprinkle them with water.
29. This is the purificatory rite for forest-dwellers (Vänaprasthas). Henceforth I shall mention the procedure for village-dwellers (i.e. for householders). Clay is applied to the hands three times and three times to the feet.
30. Clay shall be applied fifteen times to the hands and other unclean parts. Clay shall be applied to the uncleaned parts and it shall be washed with water.
31. After tying a cloth round the neck or the head, if anyone walks on foot along the street, he shall wash the feet. With out washing the feet, even if he performs Āchamana, he shall be unclean.
32. After washing the feet and setting the waterpot down, he should perform Achamana and then sprinkle it with water. The materials of Shraddha etc. shall be sprinkled again,
33. Sprinkling is recommended on flowers etc., grass and Havis. Objects brought by others should be placed down and sprinkled with water,
34. In a Shrāddha and rites for Devas only, those articles that are sprinkled with water should be used. Whatever is brought to the altar should be brought at the northern end and taken away from the southern end.
35. If the procedure is altered in the rites pertaining to Devas or Pitris, it (the rite) becomes fruitless. With the right hand, one should touch the southern altar*.
*The text reads: dakshinena tu hastena dakshinām vedam alikhet out of which the. last three words are confusing. Bd. P. 2.3.14.99 reads dakshinām vedim alabhet ‘should touch the southern altar’ which is more appropriate and hence accepted here.
36a. It is auspicious to scatter ritualistically the offering to Devas and Pitris with both the hands.
36b. (Achamana is the purificatory rite in the following cases:)
When one is agitated or enraged; after getting up from sleep; after urination and evacuation of bowels;
37-42. when ones Pitris; after taking food; when feet are not washed; after conversing with a person excommunicated (by others); after working in unclean places (?); in all doubtful acts such as when the tuft of hair is untied and/or one is without the sacred thread; when the lips touch the teeth; when one sees Chândālas, after touching things clinging to the teeth with the tongue; snapping the fingers loudly; when seeing while bowing down etc. He who is in the midst of a sinful action, but out of delusion performs Āchamana is also unclean. He should then squat in a clean place and bow down facing the north or the east. After washing the hands and feet, he should perform Achamana between the knees (keeping hands on laps?). He should sip the still water thrice with concentration and purity of mind.
43. He should perform Mārjana (cleansing with water) twice and then Abhyukshana (sprinkling with water) once over the sense organs, head, hands and feet as well.
44-49. Anything not considered properly, shall besprinkled with water. In this manner his Achamana, Vedas (Vedic Study) Yajñas, penance, charitable gifts and vow of celibacy become fruitful. If an atheist performs holy rites without performing Āchamana out of delusion, all those rites shall undoubtedly be futile. All these following should be known pure—that which is pure in words, that which is cleaned, that which is undefiled and that which is not censured. The opposite of these is impure. A hungry Brāhmaṇa should never be told— “There is nothing”. If anything is given to him after duly honouring him, it is called a sacrifice without erecting a sacrificial post. During Shraddhas, an indigent but non-begging, solitary and shy Brāhmaṇa should always be fed with food neither over-cooked nor watery. He who offers food to the low castes only, is a wicked soul, a Brāhmana-slayer.
50-51. Even if he takes a hundred births, he does not become free from that sin. A Brāhmana who feeds the nobler and less dignified Brahmanas in the same row, whether urged by others or not, incurs sin immediately. Even his merit resulting from digging wells and tanks becomes destroyed.
52-53. In a festival, an ascetic is the leader of all Brāhmaņas.1 An excellent Brāhmaṇa who reads all the Vedas with Itihāsa constituting their fifth (Veda), should be kept next to him by one who knows. A Brāhmaṇa who studies three Vedas comes next to him. One (a student) of two Vedas comes next to him.
1. Verses 52-54 state the precedence to be given to Brāhmaṇas according to their learning, in the seating arrangement of Brāhmaṇas to be fed. It is noteworthy that a recluse or a Yogi gets the first place of honour.
54. Then a man of a single Veda and after him comes a person who studies the Nyaya System. For the purity of the row, I am mentioning them. Understand. I shall mention those who sanctify the row (?).
55-58. Those who are mentioned before, are mentioned in their order. The Panktipāvanas1 (those who sanctify the row of diners) are the following:-Şhadangi (a person who has learnt all the six ancillary subjects of the Veda), Vinayi (the disciplined one), Yogin, Sarvatantrasvatantra (he who has mastered all systems of philosophy) and Yāyādara (a wandering mendicant saint). All these five should be known as Panktipāvanas. He who has mastered completely one of the eighteen lores, he who fulfills his duty duly-all of them are also so. The Triņāchiketasa2 (a Brāhmaṇa who learns the three Vidyās of Nachiketas), the Traividya (he who has mastered three Vidyas), the Brāhmaṇa who learns Dharmaśhāstras, the Brahmana who has mastered the Barhaspatya scripture-all these Brāhmaṇas are said to be those who sanctify the row.
1. It was believed that persons of specially high character, merit, learning etc. purify excommunicated or degenerate members of the society by associating with them, by sitting in their row for dining or even by their beneficent look (v 91 below). The belief was probably current before the time of Dharma Sūtras: vide Apartamba Dh. S.II. 7.17-22. Curiously enough, Gautama (15.28), Baudhayana Dh.S. II. 8.2, Manu III. 185-186, Yājnavalkya Smruti (I. 219) use the same words about these sanctifiers of diners (Panktipāvanas). We get a long list of such sanctifiers in Mbh. Anushasana 90.25-31, Mt.P. 16.7-23, KP.II.21-1-14. Bd.P. 2.3.15.28 32. Our text practically repeats the same lines.
2. Trināchiketa is alternately explained as:
(1) A person who knows the Nachiketa fire.
(ii) A person who has thrice kindled the Nachiketa fire.
(iii) One who has studied the Anuvaka called Virajas (Tait. Br. III. 11.7-8) which describes the Náchikata fire and the story of Nachiketas.
59. If a Brāhmaṇa invited in a Shrāddha indulges in sexual intercourse with a woman, the Pitris lie down in his semen virile for the period of that month (?)
60. If the performer of a Shraddha or he who takes food in a Shraddha, indulges in sexual intercourse, undoubtedly the Pitris are stationed in his semen virile that month.
61-62. Hence a Dāna (religious gift) is to be made to the guest and a Brahmachärin (celibate person) is to be fed. The Dana is to be made to one engrossed in meditation and having sympathetic feelings. In the Shraddha rite, a righteous ascetic or a Vālakhilya (a mendicant who does not hoard anything) should be fed. A Vānaprastha (forest-dweller) and an Upakurvāna (Brahmacharin who completes his studies and pays his teacher and is about to be a householder) is propitiated by mere worship.
63. If a householder is fed, Viśhvedevas are worshipped. By worshipping a Vānaprastha, sages are worshipped. By worshipping Valakhilyas, Purandara (i.e. Indra) is worshipped.
64. In worshipping ascetics, Brahmå himself is worshipped. These Āśhramas are holy. There are five Anāśhramas through deceitfulness (?)
65. Four Aśhramas (i. e. people in the four stages of life) are to be worshipped in the rites of Devas and Pitris. A Shraddha should never be offered to those who are outside the four stages of life.
66. Even if he stays hungry, let him stay so outside the four stages of life. The non-ascetic and the salvationist—both of them are the defilers of the row.1
1. Verses 66-83 give a list of persons who are defilers of the row of diners (Pankti-düshakas). These lines are common to Smrutis and other Purānas such as Manu III. 151-166, Yajnavalkya I. 222-224, Bruhad Yama Smru. III. 34-38, Mbh. Anushasana 90.6-11, Mt.P. 16.14-17, BM.P. 220.127-135, NP. I. 30-4, KP. II. 21.27-46 to mention a few. Apart from the textual similarity, the lists are interesting from a sociological point of view. They indicate what class of persons, vocations, ways of life were disrespected by the elites of those times. Sects which insist on long fasts (e.g. Jainas), Sankhyas (who were originally atheists), non-Brāhmaṇical mendicants like Bauddhas, Jainas, persons not following the vocations of their castes, are regarded as unworthy of being invited to a Shraddha or receiving religious gifts (dana).
67. Those who shave off their hair in vain, those who wear matted hair, those who wear all sorts of robes, those who are devoid of mercy, those who break all codes of good con duct and those who are indiscriminate in eating—are to be avoided.
68. In the matter of Havya and Kavya, one shall avoid Kārukas (a Shaiva sect) and men of no disciplined conduct of life, men ostracised from the Vedic Society, musicians and actors (who imitate deities).
69-70. A person who has social and other contacts with these, attains black complexion (taint). He who dines with Shūdras-all these are defilers of the row (of diners).
71. Killing (of animals etc.), destruction with force, agriculture, trading activities, animal husbandry, secret service to a person other than the preceptor—these should not be followed by a Brahmana.
72. Those who are real Brahmaņas, pursue knowledge and meditation. Even if they are born as Brāhmaṇas, those who have false conceptions are of evil conduct.
73. The preachers of wrong/heretic doctrines should be avoided. So also the arrogant, the scandal-monger, and people defiled by minor sins and great sins should be avoided.
74-75. Those who make use of Vedas as a means of employment out of greed and delusion or for profit are the sellers of Vedas. They are to be avoided in the Shraddha rite.
Study of Vedas is not a profession. He who makes it a profession is a sinner. The partaker is deprived of the fruit of Vedic study. The donor is deprived of the fruit of charity.
76. A person hired to teach the Vedas and one who is taught by such a person—both of them do not deserve invitation to a Shraddha as the sellers and buyers of the Vedas.
77. Those (Brahmanas) who buy and sell for the purpose of livelihood are despicable ones. This is the profession of a Vaishya but a sin unto Brāhmaṇas.
78. They say that he who depends for his livelihood upon the Vedas and he who depends upon those who know Vedas for livelihood do not deserve invitation to a Shrāddha. The husband of one’s daughter also shall not be invited.
79. He who goes unto his wife in vain (i.e. an issueless person) and he who performs Yajna in vain-both of these do not deserve an (invitation to) a Shraddha. A Brāhmana (who is) an atheist also shall not be invited.
80. He who cooks food for himself only and he who does not offer anything to Devas and guests—both of them are fallen and they are Brahmarakshasas. They do not deserve (invitation to) a Śhråddha.
81. Those whose wives eagerly await the nights and those who run after other men’s wives, as well as those who are mad after wealth and love should not be invited to a Shraddha.
82. Those who are opposed to the discipline and the duties of the four castes and stages of life, a thief and he who indiscriminately performs Yajña for everyone-all these are defilers of the row in the rite of Śhrāddha.
83. Pitris do not partake of their share in the Shraddha if the invited Brāhmaṇa eats like a boar, or eats off his palm or eats with his left hand.
84. The leavings of the Shraddha food should not be given to women or a Shūdra unless he is an attendant. If anyone. gives out of passion or delusion, it never reaches Pitris.
85. Hence in a Shraddha rite, the leavings of food should never be given except curds and ghee and that too to a disciple and a son, not otherwise.
86. Only that which is not left over should be given, such as food particularly. Pitris are propitiated with flowers, roots and fruits too as with food.
87. The foodstuffs served are sanctified as long as they are warm. Pitris partake of the food as long as the invited Brāhmaṇas take their food, with control over their speech.
88. Charitable gifts, acceptance of gifts, Homa, taking food and oblations must be made with the thumb (touching them) lest they should go to Asuras.
89. All these rites and particularly the rite of gifting away, are thus performed. The rite of Āchamana is performed with the hands within the knees.
90. One should avoid persons with shaven heads, matted hair, and ochre-coloured robes, at the time of Shrāddha rite.
One should assiduously offer Shraddha to those who wear tufts and to the Tridandin type of ascetics.
91. Those who are steadfast in their holy rites, those who seek knowledge and are engaged in meditations and the noble-souled devotees of Devas do sanctify (others) by their mere sight.
92. The whole of the three worlds is pervaded or ever by the masters of Yoga. Hence they (can) observe whatever there is in the universe.
93-94. The noble souls keep both the manifest and the unmanifest under their control. They control even that which is greater than all. Truth and falsehood have been perceived by them. Sat, Asat have been seen by them. All knowable things, absolution etc. are seen by the noble souls. Hence one who is devoted to them attains everything auspicious.
95. He who knows the Ruks knows the Vedas. He who knows the Yajur Mantras knows Yajña. He who knows Saman Mantras knows Brahman. He who knows Mānasa (? mind) knows everything.