Routine of the Brahmanas and their food

Vyasa said, “Getting purified and sitting over one’s own seat, placing the feet over the ground, turning the face towards the east or the sun, the food should be taken.

Those desirous of long life, should take food facing the east, those desirous of good fame, should turn to the south, those desirous of wealth should turn towards west, and those who are desirous of truth, should take food facing the north.

With the five wet things, placing the plate of the food over the ground, the food should be taken. This method of taking food has been prescribed by Manu at par with fasting.

One should take food with five things wet as follows- the place should be well smeared with cowdung and clean; the hands and the feet should be washed; performing acamana, keeping the face wet, shedding away the anger, the food should be taken.

Reciting the Mahavyahrtis, sprinkling water around the food, one should recite the mantra Amrtopastaranamasi (you are the seat of Amrta), then performing acamana with water, the food should be taken.

Thereafter five offerings should be made by taking food particle by particle and saying “om- pranaya svaha, orh apanaya svaha, от vyanaya svaha, orh udanciya svaha, orh samanaya svaha." These offerings should be known by the Brahmana and he should perform Нота offering oblations to the Atman.

Thereafter, the rest of the food should be consumed according to one’s own liking adoring Prajapati at the same time, mentally.

After taking of the food, one should sip water according to Acamana rite and utter the verse “Amrtapidhanam asf\ Thereafter, reciting the mantra “Ayam-gauh”, Acamana should be performed again.

Drupada mantra, the remover of all the sins, should be repeated thrice and then reciting  “Ргапапйт granthirasF one should stroke his belly.

One should perform acamana with water, and some water be dropped over the toe of the right foot from the thumb of the right hand held up. The hands should be raised concentrating the mind.

Thereafter, the mantra “Sandhyayam ” should be recited as before. He should then unite his self with the imperishable Brahman with the mantra Brahmana etc.

Atmayoga is considered to be the best of all the Yogas. A person who unites the soul as per the method described above, such a learned person becomes the form of Brahman.

Wearing the yajnopavlta on his left shoulder, and wearing the scented garlands, one should take his food, in the morning and evening and not at any other time. The food should never be taken at dusk.

Similarly, food is not to be taken sometime before the start of the solar eclipse. Similarly, one should not take food in that evening when there is a lunar eclipse. Food should also not be taken during the course of an eclipse. But after the eclipse is over, one should take food only after taking a bath.

When the lunar eclipse is over, the food can be taken unless it happens in the second or the third watch of the night. In case the sun or the moon set before the eclipse is over, then one should take food on the next day, after sighting the sun or the moon.

In case a hungry person looks at as when we are taking food, then we should not take food without giving him the food. He should partake of the remainder after the Yajna. One should not take food in anger or feeling disturbed.

A person who cooks food simply for his own consumption, or the one who indulges into sex for the sake of pleasure alone, or the one who carries on studies for the sake of earning riches, his life is in vain.

One who wearing a turban, facing the north, seated over the stair case, takes food, the food so consumed by him is taken to have been meant for the demons.

One should not take food at the midnight, or at noon, or when the food taken before is not digested. One should not eat food wearing the wet clothes, or sitting in a moving vehicle.

One should not take food in a broken vase, or from the ground or in the hands, while taking food one should not take ghee with defile hands, nor should he touch his own head then.

The Vedas should not be recited while eating food. One should neither take food leaving something behind, nor take food along with one’s wife. The food should not be taken in the darkness, during the evening or in a temple.

One should also not take food wearing a single garment on, seated or sleeping in a moving vehicle, wearing the wooden sandals, while laughing or lamenting.

After taking food, one should rest for sometime comfortably so that the food can be well digested. He should study the literatures on Itihasas, Puranas, and the Vedas with their interpretations.

Thereafter purifying himself one should perform Sandhya according to the method explained earlier. Then he should be seated facing west, and recite Gayatrl-mantra.

A person, who does not perform Sandhya, appropriately in the morning or in the evening, he, like a Sfldra becomes of no consequence in the world. He is devoid of all holy rites.

During the evening one should perform homa reciting the mantras and making offerings in the fire. He should go to bed with the attendants and kinsman, with the dry feet.

One should not sleep placing the head towards north or the west. He should also not sleep in the open, with his clothes on, in unclean condition, nor should he sleep over a seat.

He should also not sleep in a lonely house, in a tottering cot, on the bamboo bed or on a bed of Palasa wood.

Thus, I have narrated the deeds to be performed daily by a Brahmana, as per the scriptures. All of them bestow salvation.

A Brahmana who does not perform his duties accordingly, out of laziness or being an atheist, he falls in a terrific hell after his death and is reborn as a crow.

There is no other way for liberation except to perform the duties of one’s own asrama (stage of life). Therefore in order to please Paramesthin, one should perform all the prescribed deeds making all the efforts.

 

Chapter 20

Shraddhakalpa

Vyasa said, “An excellent Brahmana, should perform the Pindanvaharyaka-sraddha on the new moon day, which bestows all the pleasures and the moksa.

When the moon is on the decline in the dark fortnight, the Pindanvahdryaka-sraddha is considered to be beneficial. Therefore all the Brahmanas, Ksatriyas and the Vais'yas should perform this Sraddha at noon with meat.

In each dark fortnight except the fourteenth day, all other days are considered appropriate for the performing of the Sraddha. The three new-moon days and the eighth day in the dark half of the three months beginning with Pausa, are quite appropriate for the performing of the sraddha. All the three as takas, the full moon day of the month of Magha, are considered to be quite auspicious. Similarly the thirteenth day in the rainy season united with the Magha constellation is specially auspicious for obligatory Sraddha.

At the time of the solar or the lunar eclipses, one should perform the Naimittika (occasional) sraddha among relatives, otherwise the defaulter has to face the hell.

Similarly at the time of the eclipse, the performing of the Sraddha is quite praiseworthy. During the time of Daksinayana and Uttarayana, at the time of equinox or during the great calamity when the sraddha is performed, it indeed is quite rewarding.

During the Samkranti (tropical transit of the sun) or on each one of the birthdays, this sraddha should be performed. Similarly, on all the constellations, particularly for the kamya (urged by a desire for benefit), sraddha must be performed.

Each and every Brahmana when performs a sraddha in the Krttika constellation, he achieves the heaven; with the performing of a sraddha in the RohinI constellation, one achieves sons and daughters. With the perfonning of the sraddha in Mrgasiras constellation, one achieves Brahminical splendour. By performing the sraddha in Ardra constellation, a person achievs success in the Raudra-kdrmas. In the Punarvasu constellation, one achieves land and in the Pusya cosntellation, one achieves fortunes and prosperity.

Similarly, in the Aslesa constellation of the serpent, when sraddha is performed, one has all his desires fulfilled. When the sraddha for Pitrs is performed in the Magha constellation, one achieves enormous welfare. With the performing of the sraddha in the POrva Phalgun! constellation, one achieves the riches and while doing so in the Uttara-PhalgunI constellation, all the sins of a person are washed out.

The sraddha when performed in the Hasta constellation brings prominence among the people of the same caste. During the Citra constellation, one achieves many sons. With the performing of the sraddha in the Svatl constellation, one gains profit in trade and when a sraddha is performed in Visakha constellation, one earns gold.

By performing a sraddha in Anuradha constellation, one achieves many friends, while doing so in the Jyestha constellation, one achieves the kingship. During the Mula constellation, one has a good harvest. In the Purvasadha constellation, one achieves all all­round success.

With the performing of sraddha in Uttarasadha, all the desires are fiilfilled. During Sravana constellation, one achieves excellence and in Dhanistha also, all the desires are fulfilled. With the performing of the sraddha in Satabhisak constellation, one achieves the best of prowess.

With the performing of the sraddha in Piirvabhadrapada, one earns base metals. In the Uttarabhadrapada, one gets the best of houses; in RevatT, one gets many cows, many horses in Asvini constellation, and when a sraddha is performed in the BharanI constellation, one gets long life.

Similarly, with the performing of a sraddha on Sunday, one becomes healthy; by doing so on Monday one achieves fortunes; on Tuesday, a person becomes victorious every where. When the sraddha is performed on Wednesday, all the desires of a person are fulfilled. When the sraddha is performed on Thursday, one gains proficiency in learnings. Friday bestows the riches, Saturday gives long life and when a sraddha is performed on the first day of the lunar fortnight, the performer gets an excellent son.

Similarly, the sraddha performed on the second day of the moon, one gets an excellent daughter. On the third day when a sraddha is performed, one gets animal, when on fourth day a sraddha is performed, one gets small animals or things and when the same process is done on the fifth day, one achieves the excellent sons.

The sraddha when performed on the sixth day, yields lustre and gains in agriculture. The sraddha of seventh day gives wealth. The sraddha of eighth day gets good trading transactions.

The sraddha of the ninth day gets animals with hoofs. If the sraddha performed on the tenth day, a person gets animals with two hoofs. The sraddha performed on the eleventh day, yields lot of silver, besides the sons who are devoted to Brahman.

With the performing of the sraddha on the twelfth day of the moon, one achieves the silver, the gold and base metals. The performer of the srnddha on the thirteenth day achieves glory in his caste but when sraddha is performed on the fourteenth day, one achieves an evil son. A person who performs sraddha on the fifteenth day of the fortnight, he has all his desires fulfilled.

Therefore, the people of Brahmana, Ksatriya, and Vaisyas should not perform sraddha on the fourteenth day of the fortnight. The sraddha of a person who is killed with a weapon should be performed on that date.

With the availability of the materials and the Brahmana, sraddha can be performed at any time. Hence, the twice-boms should perform sraddha for the purpose of worldly pleasures and salvation.

At the start of all the noble tasks, on gaining prosperity, at the time of the birth of a son, or on the day of the festivals, Pdrvana sraddha should be performed.

Manu has prescribed five types of sraddhas which are to be performed, viz. Nitya sraddhas (daily), Naimittika sraddhas (occasional), Ekoddista sraddhas (intended for one forebear), Vrddhi sraddhas and Pdrvana sraddhas. The sixth s'raddha is one which is performed at the time of going on pilgrimage, which should be performed making all the efforts.

The seventh s'raddha has been enunciated by Brahma for the achievement of purity. The Daivika s'raddha is known as the eighth s'raddha, by performing which one is relieved of the fear or danger.

The s'raddha should not be perfonned in the evening or in the night. But when there is an eclipse, the s'raddha can be performed. The s'raddha which is perfonned at some holy place, bestows enormous merit.

The s'raddha that is performed at the bank of the Ganga, at Prayaga, and at Amarakantaka region, is ever rewarding. At that point of time, the Pitrs sing the glory and the intellectuals get encouraged.

A person should desire for many, humble and virtuous sons, because when even one out of them goes to Gaya and performs s'raddha there, then he redeems all his Pitrs and also gets himself redeemed.

In the following holy centres, the Pitrs are perpetually delighted, viz.: over the Varaha mountain, particularly at Gaya, in Varanasi—the abode of Mahadeva, at Gangadvara (Haridvara), Prabhasa, Bilvaka- tirtha, Nila mountain, at Kuruksetra or at Kubjamra-ksetra, at Bhrgutunga, at Mahalaya, at Kedara, Phalgu-tirtha, Naimisaranya, particularly the river Sarasvatl or Puskara tlrtha, the bank of Narmada, Kus'avarta, Srls'aila, Bhadrakarnaka, Vetravatl river, at the bank of the Vipasa river, and more so over the bank of Godavari, at other places of pilgrimage, or the banks of other holy rivers.

With the perfomting of the s'raddha for a month offering the paddy, barley, pulses, water, fruits, roots, syamdka grains, kasas, wild rice, panic-rice, wheat, sesamum, green gram, the Pitrs are immensely pleased.

The fruits like mangoes, red sugarcane, grapes, pomegranates, Vidas'vas and Kurandas grass should be offered.

The fried grains mixed with honey, barley powder mixed with sugar, thorny fruit of the water plant, besides water chestunt and other fruits should be offered specifically.

Pitrs are satisfied with the meat of fish for two months; with venison for three months; with the meat of the ram for four months; with the meat of bird for five months; with the meat of goats for six months and with the meat of the spotted antelope for seven months.

Pitrs are satisfied with the meat of deer for eight months; with the meat of Ruru-deer for nine months; with the meat of the boar and buffalo for ten months.

With the meat of rabbit and tortoise for eleven months; with the cow’s milk and milk pudding, for a year and with the meat of the rhinoceros, for twelve years, the manes are satisfied.

Pitrs are satisfied endlessly with the Kalasaka, the Mahasalka (sea-carb), with the meat of red goat and the honey and with the food-stuffs of the sages.

Whether by purchasing or securing oneself or bringing the dead body of the animal, the Brahmana should assiduously offer it in the sraddha. It is called everlasting for him.

The following articles should be used in the sraddha, viz.: Pippall (long pepper), Rucaka, Musuraka (lentil), Kusmanda (pumpkin), Alabu (gourd), Vartaka, Bhutma, Kusumbha Pinda fruit and TandulTyaka. During sraddha, an excellent Brahmana should avoid seven articles assiduously, viz., Rajamasa pulse, buffalo’s milk, goat’s milk, Adhakls, Kovidaras, Palakls and Maricas (chillis).

 

Chapter 21

Shraddhakalpa

The Brahmana should appropriately take bath on the new moon day and getting purified with a noble mind, should perform the sraddha for Pitrs called Pindcinvaharyaka.

At that point of time, one should look up for a Brahmana, being well-versed in the Vedas, because only such a Brahmana can offer havya and kavya.

The Brahmana should be the consumer of the Soma juice, devoid of Rajoguna, religious minded, having a peaceful mind, performer of the vows, well-disciplined, who has sex with the wife only during the prescribed period, maintaining five sacrifical fires, reciter of the Vedas, well-versed in the Yajurveda and several Reas of the Rgveda.

He should be the performer of the three vratas of Naciketa, singer of the Samaveda, singer of the Jyestha-samans, and should have studied the Atharvasiras especially the section called Rudra Adhyaya mantras.

He should be the performer of homa, quite learned, knowing Nyayas, well-versed in the six Vedangas, well-versed in the mantras and the Brahmana literature, and should be reciter of Dhariu-sastra.

He should be the performer of the vows of sages, bom of the wife of a Rsi, having a peaceful mind, having controlled his sense organs, follower of the mantras which is tradition of the Brahmanas, and the one who is auspicious since his stay in mother’s womb and should be the giver of thousands of charities.

He should be the performer of the Can dr ay ana vrata, truthful, well-versed in the' Puranas, devoted to the adoration of the preceptor, Agni and the gods, quite knowledgeable, unattached, absolutely patient, form of Brahman, self-possessed, devoted to the worship of Mahadeva and a Vaisnava who could purify the row of Brahmanas in which he sits.

He should be the follower of non-violence, free from all attachments, the one who does not accept the charities from others, performer of yajnas, and the one who could grace the row of the Brahmanas.

Brahmanas who are young and healthy and well-versed in Vedas, devoted to the performance of great yajnas and engaged in the recitation of Gayatrl mantra are called Pankti- Pavans.

Those who belong to good families, are endowed with Vedic learning, those who are of good conduct, performers of penance, who maintains sacrificial fires, are known as Panktipavans.

Не should be the one who always works for the welfare of the parents, the one who takes bath in the early morning, well-versed in the spiritual literature, the one who could control all the sense organs, and should be Pankti-pavana Brahmana.

 He should well possess the spiritual knowledge, be a Mahayogin, well-versed in the meanings of Vedantas, faithful, and Brahmana who is engaged in sraddha is Pankti-pavana.

Не should be engaged in the study of the Vedas, the one who always practices celibacy, well-versed in the Atharvaveda, and a Brahmana who desires liberation is a Panktipavana.

The one whose excellence is beyond comparison and the unparallel gotra, who is not particularly related to anyone, such a Brahmana can become a Pankti-pavana Brahmana.

The food should be served to a peaceful Yogin, well-versed in the tattvas. In his absence, then the food should be served to a celibate with the religious faith, or the one who is desirous of being a Brahmacarin since his childhood.

In case he also is not available, then, a householder desirous of salvation should be entertained. In case he also is not available then a noble householder should be served with the food.

In case an ascetic who has the knowledge of the secrets of Prakrd, or a San ну as l, consumes the food of havi of a Brahmana, then it could amount to feeding a thousand Brahmanas well versed in Vedanta.

Therefore, the excellent Yogin possessing the knowledge of Ishvara should be served with the food first of all by means of havyas and kavyas. In case such a Yogin is not available, the food could be served to the other Brahmanas.

For the giving of Havya and Kavya, this is the best method. Another alternative has also been prescribed by the noble people.

The food then should be served to the maternal grandfather, maternal uncle, sister’s son, father-in-law, preceptor, daughter’s son, a king, a kinsman, or the performer of Yajna.

During the performing of a sraddha, a friend should not be specifically fed. He should be pleased with wealth. Desire for daksinas is demonic and is not beneficial either here or hereafter.

Indeed, in the case of non-availability of a suitable Brahmana, one may very well feed and honour a friend but not an enemy, even though he may be learned and enlightened. The food served to an enemy in a sraddha, becomes futile after death.

A Brahmana, devoid of the knowledge of the sastras or the Vedas, becomes lustreless like the fire of the dry grass. Havya should therefore never be offered to him, because homa is not performed in the ashes.

As a seed cannot sprout in the barren land, similarly, the serving of the food to a person who is devoid of the knowledge of the Vedas, bestows no gain to the giver.

Not only that, a person ignorant of the Vedic mantras when he takes whatever morsels of food, the giver, after his death, has to swallow an equal number of hot iron balls.

The degraded person, engaged in the evil deeds, inspite of his being learned, and having been bom in the high race, wherever the food is taken by him it is turned to be denomic one.

When a Brahmana is detracted from the study of the Vedas and Vedis (sacrificial platforms) since three generations, such a Brahmana, would be unfit for joining the sraddha rites.

Such a Brahmana menioned above, the slave of a Sudra, or the servant of the king, or the performer of the yajhas of the outcastes, or the one who earns the living by killing or usurping others riches, these have been termed as the Brahmabandhus (degraded Brahmanas).

Or the one who allows his wife to be used by others for the sake of riches he has been termed as the degraded one by Manu. Even a Brahmana, who teaches Vedas in return for wealth, is considered as unfit for sraddha.

Those who have sold their son, or the one who is bom of a woman married twice, or those who perform the Yajnas of the ordinary people, are considered to be the fallen person.

The teachers who are devoid of their samskaras, those who teach others for the sake of wealth, or teach the Vedas for the sake of money, they all have been treated to be the fallen persons.

Such of the people who are illiterate, Sravakas (Buddhists), followers of the Paficaratra system, Kapalikas and the followers of Pas'upata sects, atheists, or other deceitful persons, when consume the food of the yajna of someone, they become degraded and are turned as Tdmusikas. The srdddha performed for them is neither beneficial in this or the next world.

Irrespective of a Brahmana being the follower of the ds'rama-dharma or otherwise, but in case he is of low conduct, or the one who makes the false efforts, he should be treated as having fallen from the path.

The one suffering from the skin disease, having distorted nails, suffering from leprosy, having black or yellow teeth, having the distorted organ of production, a thief, the eunuch, an atheist, a drink-addict, one who is attracted towards the Sudra woman, the killer of a great warrior, the one who indulges in sexual intercourse with one’s brother’s widow, the one who bums the house of others, the one who takes food of a group of mixed caste, seller of Soma, the one who marries when the elder brother is still unmarried, the one who is voilent by nature, elder brother who remains unmarried when the younger brother has married, non­performer of Yajnas, the one who is bom of a remarried woman, the observer of the constellations, the one who is engaged in dancing and singing, an ailing person, one-eyed person, one having lost his limb, or the one having excessive limbs, the one who is a shattered one, the one who consumes the blemished food, the one who is denounced by the persons or belongs to mixed breed of kunda and Golaka castes, the one who performs worship of gods after accepting money, one who betrays his friend, the back-biter, the one who always follows the command of his wife, the one who disown his parents and the preceptor, the one who pronounced his gotra, the one who is fallen from purity, the seller of the sastras, the one having no childem, one who gives false evidence, the beggar, the one who earns his living by means of dramas, the ungrateful one, the one who breaks his promise, the one who denounces the Vedas, one who travels by ocean, one who denounces the gods, all of them should be discarded in the sraddha.

Out of the above, those who are ungrateful, back-biters, cruel, atheists, denouncers of the Vedas, betrayers of the friends and the deceitful people particularly should be left out.

Because their sins are grave. All of them should not be fed and given gifts in a sraddha. Similarly, the one who indulges in brahmahatya and the one who is denounced by the society, he should be disowned making all the efforts.

A Brahmana who has been brought up consuming the food and drinking the drink offered by a Sudra, the one who does not perform Sandhya and the five Mahayajhas daily, he is the defilers of the rows in feasts.

The one who is the destroyer of the knowledge, who does not take bath regularly and gives no charities, the one who is of Tamasic or Rajasic nature, such a Brahmana defiles the row in the feast.

What more should be stated in this connection. Practically, the one who does not perform according to the provision of the sastras, and is engaged in deplorable activities, such people should not be associated with the sraddha at all.

 

Chapter 22

Shraddhakalpa

Vyasa said, “The land should be purified with the cowdung as well as the water on the day previous to that of Sraddha. Then, one should invite all the Brahmanas with the above- mentioned qualifications.

He should say, “The sraddha shall be performed in my house tomorrow.” Thus speaking, the Brahmanas should be honoured a day in advance.

The performer of the s'mddha thinking that the time for the arrival of the Pitrs has reached, and thus thinking, they should rapidly reach the place of the performing of the sraddha.

Then the Pitrs-the dwellers of the sky, reach the place through the sky way and take their food along with the Brahmanas. Thereafter, they achieve the highest position.

Similarly, the invited Brahmanas, by being present at the time of the sraddha should reach there observing celibacy.

The performer of the sraddha should not get angry at that time, besides being truthful and having controlled his senses. One should not enjoy sex, refrain from carrying heavy weight, nor should he go to travelling during that time.

The Brahmana who is invited in the sraddha, in case he devotes his time for someone else, or works for others, then he falls in the terrific hell and is reborn as a pig.

A person, who after inviting a Brahmana, getting deluded, invites another one as well, there is no sin bigger than this. Such a person reborns as a worm in the faeces.

A Brahmana, who after having been invited to participate in the sraddha, indulges in sex- play, he earns the sin of Brahmahatya and is reborn as an animal.

A Brahmana, who, after having been invited in a sraddha, proceeds on travelling due to his evil mind, his Pitrs have to consume the sinful food that month.

A Brahmana, who has been invited in a sraddha, when quarrels with some one, his Pitrs become the eaters of filth that month. The invited Brahmana should be careful in mind, devoid of anger, and should be neat and clean in every respect. The performer should also conduct himself controlling all the senses.

A day after the sraddha, the performer should go to the southern direction and collect the kus'a- grass alongwith their roots, and he should place them with their tips to the south and water.

Returning home, an auspicious comer of the house sloping towards the south and smooth, should be plastered with the cowdung.

With the performing of the sraddha over the river bank, the places of pilgrimage, the land, the peak of mountains and lonely place, the pitrs remain always pleased.

The sraddha should not be performed in the others plot of land. Whatever sraddha is performed over the land of others, than the land owner can obstruct the performance or can shatter the same.

The forests, the mountains, the auspicious places of pilgrimages, and the temples are not owned by anyone, therefore the sraddha could be performed there.

The land there should be plastered with cowdung, purifying it, and the sesamum seeds should be spread there, but they should not germinate there. The he-goat should also be tied there. The sraddha affected by the demons, get purified with the spreading of the sesamum seeds if they do not germinate.

Thereafter, the articles such as cooked food, pickles, lambatives, beverages, which could be eaten or drunk should be prepared, as per the means of the concerned person.

After the noon time, the Brahmanas with the shaven heads and whose nails have been cut off, should be approached and offered the tooth­brush twig.

Then, they should be asked to be seated and one should receive blessings from them individually. He should give them oil as well as water for bath, and various other necessary requisites. These should be given in vessels made of Udumbara wood. The Brahmanas should then recite the Vaisvadeva hymns.

Then getting free from the bath, the performer should stand before the Brahmanas with folded hands, and should offer water to them for the washing of the hands, feet and acamana rite.

The Brahmanas who are invited to represent Vaisvadeva, they should be made to be seated facing the east drawing three lines of Darbha grass over them.

The seats which are arranged facing the south, for the Pitrs, the kus'a-grass and the sesamum should be spread over them.

The Brahmanas should be made to sit on those seats. The seats should then be touched with the hands. They should be requested to occupy the seats. The Brahmanas should then occupy their respective seats individually.

Two Brahmanas representing Visvedevas should be seated facing east, and the Brahmanas engaged in the Pitrs-karma should be seated facing the north because a karma has to be performed for the gods as well as the grandfather, and the grandmother, Five things are spoiled if performed elaborately in a crowd, purity of the place, the time of respect, cleanliness and the selection of a Brahmana. Therefore, the expansion should be avoided or otherwise only one Brahmana should be invited in a sraddha.

The Brahmana should be well-versed in the Vedas, well-versed in the sastras, humble, having the excellent termperament, devoid of evil symptoms, and noble by nature.

Out of the number of dishes which are prepared at the time of sraddha, a small quantity of the same should be taken out of each one of them and should be placed in a plate and first of all offered to the Brahmana, representing gods in the temple. Then remaining food should be passed to others.

A small quantity of the cooked food should be consigned into the fire, and then given to a Brahmacarin. Hence, one should feed only one learned Brahmana.

In case a mendicant, or a Brahmacarin arrives, during the performing of the sraddha, he should also be served with the food to their satisfaction.

On the arrival of a guest, at the time of sraddha, and in case the food is not served to him, the said sraddha is not considered to be praise-worthy. Because of this reason, the guests should be adequately served the food during the sraddha.

In ease the Brahmanas take food in a sraddha in which a guest is disregarded, they are reborn as the crows. The performer of the sraddha also meets the same fate, there is no doubt about it.

hi case a guest is handicapped, fallen person, suffering from leprosy, wounded, Candala, or an atheist, or there arrives a cock, pig, or a dog, then they should be driven away from the sraddhu.

Similarly, when a person with a temfxc look, or the one who is dirty, naked, mad, wicked, a woman in period, or a wicked person clad in blue or ochre garments arrives, the same should be avoided at the time of sraddha.

The activities which are performed keeping in view the Brahmanas, should be according to the rites of Vais'vadeva or invoking Vis'vedevas.

When the Brahmanas are seated for the sake of the performing of the sraddha, should all be adorned with ornaments, offering the garland, yajhopavitas, fragrant material, turban etc., besides offering of the costumes to them.

Then with the permission of the Brahmanas, facing north, the gods should be invoked as well. At that point of time the red relating to the Vis'vedevas should be uttered invoking the gods at the same time.

The hymn of Sanno devlh etc. should be recited and then the water should be poured on the ground. He should wear two Pavitras (Darbha grass made to resemble a ring). Then repeating the hymn Yavosi etc., the barley grains should be placed in the vase. Thereafter, uttering the hymn Yd Divya etc. the arghya should be offered with sandal paste, flowers, incense etc. according to his capacity.

Thereafter, the performer of sraddha, turning his face to the southern direction, placing the yajhopavlta to the right side, should invoke the Pitrs, uttering the hymn Usantas Tva.

After invoking the Pitrs, with the pennission of the Brahmanas, one should utter the hymn of Ayantu nah: Pitarah. Thereafter, reciting the hymn Sanno Devlh, the water should be offered and reciting the hymn of Tilosi etc. the arghya of gingelly seeds should be offered.

According to the aforesaid procedure, the arghya should be offered on the hands, and put the Samsravas (mixing of waters from the Argha-vessel and vessel for Pitrs).

Thereafter, all the materials should be placed in a vace. Uttering the hymn Pitrbhyah sthanamasi, the vase of arghya should be upturned. Then uttering Agnau karisya, the Brahmanas should also receive the cooked rice mixed with ghee. Desirous of consigning it into the fire, he should ask the Brahmanas’ permission for the same. Thereafter, he should perform the homa wearing the sacred thread.

Wearing the yajhopavlta in the norma] manner and carrying kus'a-grass in the hand, the homa should be performed. When the homa is performed in favour of the Pitrs and Vaisvadevas, one should face east and worn the yajhopavita over the right shoulder.

While serving the gods, the right knee should be bent touching the ground and while serving the Pitrs, the left knee should touch the ground.

Then starting the performing of the homa, one should utter Somaya pitrmate svadha namah for the sake of the Pitrs and Agnaye kavya-vahaya svadha for invoking Agni.

In case the fire is not found at that place then the material for homa should be offered in the right hand of a Brahmana or a Shivalihga or the cowshed with due concentration.

Thereafter, with the permission of the Brahmana in the form of Pitrs, moving towards the southern direction, plastering the place with the auspicious cowdung, the river sand should be placed over it. Towards the south, a quadrangular mandala should be built and three lines should be drawn in the centre of the mandala with the tips of Darbha grass.

Pieces of kus'a grass should be spread to the right side, and the three pindas of the remaining havi should be placed over the same. After the pindadana, the hand carrying the pindas, should be cleaned with the kus'a grass, by the performer who should sip the water thrice. The reciter of the mantras, should exhale the breath thrice offering his salutation to the Pitrs.

Thereafter, the remaining water, should be poured round and near the pindas. Then concentrating his mind, one should smell the pindas one after the other.

He should then feed the Brahmanas duly with the rice other than that of the pindas. The meat, pies, or other fried items, should be given together to the Brahmanas auspiciously prepared in accordance with the srdddhakalpa.

After taking of the food by the Brahmanas, the cooked rice of the pindas should be spread before them with their permission. Thereafter the Brahmanas, having taken the food to their satisfaction, should be offered the water for performing acamana.

After the acamana is performed by the Brahmanas, they should be requested to take rest. In reply to the same, the Brahmanas should utter Svadha be to you.

Then when they have finished taking food, he should inquire of them about the remainder of the food. On being permitted by those Brahmanas he should do so as they say.

After perfonning the s'mddha for the Pitrs, the performer should utter Svaditam. When the sraddha is performed in a cowshed, the performer of the sraddha should say, Susrtam. During the performing of the auspicious deed, he should say Sampannam and while performing the auspicious deed for the gods, he should say, Sevitam.

Initially one should send off the Brahmanas and then stand before the Pitrs. Then controlling his speech, turning towards the southern direction, he should seek following boons from the Pitrs.

 “Let there be an increase in the performing of the charities, the Vedas, and the progeny. We should always remain faithful and devoted. We should have enough of material for giving to others.”

The pindas offered in charity should be given over to the cow, a goat or a Biahmana or alternatively they should be consigned in water or the fire. The wife desirous of a son should herself consume the middle pinda.

Then he should perform acamana washing both the hands and the remaining food should be distributed to the relatives. The cereals, vegetables, fruits, sugarcane juice, milk, curds, ghee and honey should be given over to the Brahmanas.

The Brahmanas should be given various items of food and beverages, besides these whatever is desired by them should be given to them.

Several types of grains, sesamum, several types of sweets, should be given to the Brahmanas. Those desirous of welfare should serve the hot food to the Brahmanas, but other items like fruits, roots and the beverages should be cool.

At that point of time the knees should not be placed on the ground. One should not be angry, should not resort to falsehood, the food should not be touched with the feet, nor should the feet be shaken.

The food which is taken in anger, or in an improper manner, or when one is extremely busy and while talking, their benefits is usurped by the demons.

When the body is perspiring, then one should not stand close to the Brahmanas. One should also not look at the crows, eagles or kites or other birds, which might arrive at the time of performing the s'raddha. The Pitrs also at times appear in the form of those birds for taking food, so they should not be driven out.

The salt should not be given with the right hand, nor should it be served in an iron vase nor should it be given to anyone without his asking for it.

In case the food is served in the vase of gold, silver, or of wild fig tree (Ficus glomerata), or vessels made of horn of rhenoceros, it bestows the undecaying reward.

A person who serves the food to the Brahmana in an earthern pot, then the giver, the priest, and the one who consumes the food, all of them go to the hell.

One should not discriminate among the Brahmanas, who take food sitting in same row, while serving the food. No one should ask for food, nor should anyone force others to give food, because the one who asks for the food, the one who gives it with partiality and the one who forces others to give it, they all fall in the terrible hells.

All the cultured persons should take food, without praising the material qualities of the various items of food and keeping silence. Because, the Pitrs take food only till the qualities of havis are not mentioned.

When a Brahmana, sitting first of all, starts taking food first of all, he surely absorbs all the sins of the people sitting in the row.

A Brahmana who is engaged in taking of the food, should not leave anything. He should not refuse even the meat offered. One should not look at the food served to other persons.

A non-vegetarian Brahmana, while joining the s'raddha if he does not consume the meat, he has to be born as an animal in the coming twenty-one births.

A learned person engaged in sraddha should listen to the Dharmasastras, Itihasas, Puranas, and the auspicious s'raddha-kalpa literature.

Thereafter, the food left over, after its consumption by the Brahmanas, should be spread in front of the Brahmanas on the ground. Then householder should ask him Svaditam (have you eaten well)? Thus asking the Brahmanas should be made to perform acamana rite.

After the acamana is performed by the Brahmana, he can be allowed to leave the place. At this, the Brahmana should say, “Let your Pitrs be well satisfied.”

When they have partaken of the food he should inform them about remaining cooked food. Thereafter, the householder should act according to the desire of the Brahmanas.

Thus, the householder during the s'raddha of the Pitrs should speak out, “Is the food all right? Has everything been well arranged? Has the s'mddha been performed well? Have you liked it well.” These are the words to be spoken by the householder to the Brahmanas.

After eulogising and bidding farewell to the Brahmanas, he should stand silently before the Pitrs facing the southern direction and begging, “Let all the givers of the charities in our family be increased, besides the Vedas and the progeny. Our faith should should remain unshaken, and we should possess enough of riches for distributing the charities.”

The pindas of the sraddha should be given over to the cows, goats, or Brahmanas, or the same should be consigned to the fire or in the water. But the middle pinda should be consumed by a woman desirous of a son.

Thereafter, the householder, washing both his hands, performing acamana, the remaining food material should be served to his relatives, pleasing them. The close relatives should be pleased upto the fourth generation, last of all the servants should also be served with food.

The remaining food should be taken by the householder with his wife. The residual food should not be removed from the place, till the sunset.

Both the husband and the wife should observe celibacy on the night following the sraddha, because the one who indulges in sexual intercourse after the performing of the sraddha, he falls in the terrific hell Maharaurava and is tnen reborn as a worm.

The performer of the sraddha as well as the one, who consumes the food of the s'rdddha, should be neat and clean, free from anger, peaceful and truthful. He should have concentration of mind and should not undertake the journey or self-study.

A Brahmana, who, after taking food in one sraddha, goes to some other place and takes the food there as well, he becomes a grave sinner and falls in the hell.

Thus the sraddha-kalpa has been narrated by me in brief. By following this a Brahmana, always gains the progress in difficulties.

A person well versed in the procedure, when perfonns an ordinary sraddha (without cooked food), then he should perform the Agnaukarana rite (consigning offerings into the fire) as well as the offerings of pindas with the material used.

A person, who perfonns the sraddha appropriately, he, getting relieved of all the sins, achieves the eternal position, which is gained by the recluses.

Therefore making all the efforts, the excellent Brahmana should perform sraddha and by so doing a person actually adores the supreme lord.

Even a poor Brahmana should perform the sraddha with a concentrated mind, taking his bath and offering water with sesamum seeds as oblation, fruits and roots.

One should not perform pindadana or sraddha when his father is alive. Of course, he can perform the homa. According to another opinion, a son can perform the s'rdddha to those pitrs, to whom his father offers sraddha.

At the death of the father, grandfather, the great grandfather, or the beloved one, the sraddha could be performed for the one who is dead and not for any other person.

In case the father or others are alive, then they should be served with food with due devotion. One who is pure and self-controlled does not give unto the dead by transgressing the living one.

Dvyamusyayanika son of two fathers (i.e. natural as well as father by adoption) can also perform smddha for both, or a son bom to a widow by the practice of Niyoga rite can also do so. Then he shall be the true heir.

But a son who has been born to a person during his life time due to some illicit relation (without the sanction of Niyoga), he can perform pindadana for the progenitor alone. However, he may perform sraddha to the mother’s husband.

But in case a son is bom by means of Niyoga, he can perform pindadana for Ksetrin (mother’s husband) and Bijin (progenitor) as well. He shall initially utter the name of Ksetrin, offering two pindas for each one of them. On the day of death, the Ekoddista-sraddha has to be performed appropriately.

After the completion of the death impurity, the Kamya-sraddha should be performed as per one’s own liking. A person desirous of his prosperity should perform the Abhyudayika- sraddha in the forenoon alone.

All the performance in this type of s'raddha, resemble the one in the Deva-sraddha. The sesamum should not be used in this sraddha and the Darbha grass should also be placed straight. Besides, food should be offered to even number of Brahmanas at a time.

As an auspicious beginning, he should recite, “May the Pitrs be pleased.” The sraddha to the mothers should be performed at the outset. Thereafter the sraddha of the pitrs is to be performed.

Then the sraddha to the maternal grandfather should be performed. Thus, these three sraddhas should be performed when there is a prosperous occasion in the family. This should be performed along with Vaisvadeva rites. The anti-clockwise circumambulation is not performed.

A learned person, concentrating his mind, wearing the yajhopavlta, facing the east should perform the sraddha. Initially the mothers alongwith the Ganesvaras should be worshipped with devotion.

This worship should be performed in the open ground, in images, or in Brahmanas, offering the flowers, the incense, eatables, and the ornaments.

Thus adoring the Matrkas, the Brahmana should perform the three sraddhas. A Brahmana, who performs sraddha, without adoring the sixteen Matrkas, they become infuriated and cause injuries.

 

Chapter 23

Views on Impurity

Vyasa said, “O Best of Brahmanas, the sages say, that in case of the birth or death of the Sapindas (to whom pindas are to be offered for six generations), the Brahmanas have to observe impurity for ten days.

During this period of impurity, neither the Nitya (daily) rites, nor the Kamya (for attaining desired ends) rites, nor should any other prescribed rites be performed. The self-studies should not be attempted even mentally.

The performance of homa etc. should be entmsted to the auspicious Brahmana, devoid of anger, having peaceful nature. The Brahmanas should perform homa with dry cereals and fruit etc. in the sacrificial fire.

Other people, should neither touch the Sutaki (impure) Brahmana, nor should he be asked to bring anything. The learned people are of the opinion that such Brahmanas can be touched on the fourth or the fifth day.

During the time of impurity, in case the people of the same row touch each other, then no blemish is involved. Only such of the people attracting the impurity of sutaka, (i.e. the mother giving birth to the new child) should not be touched.

The father who is well versed in the Vedas, or those who study the Vedas, are eligible for touching after taking of a bath. But with the passing of the tenth day, even the mother (who has given birth to the child) is purified after a bath and can be touched, aw ylfbm?

The impurity is said to be for ten days in the case of a Nirguna (devoid of qualities) and Atinirguna (extremely devoid of qualities). One who possesses a single guna, two gunas or three gunas, then he gains purity after four, two and one day respectively.

Manu, the Prajapati has said, that after the tenth day, a person can resort to the reciting of the Veda, and can perform homa as well. Under these conditions he can be touched on the fourth day itself.

But a person, who is devoid of the performance as per the Sastras, or is a fool, an ailing person, and the one who acts as per his own wishes, attracts impurity for the whole life till death.

The impurity of the Brahmanas continues for three days or ten nights. If the dead one is less than a year in age, the impurity is for three days, and if the age is beyond one year, the impurity is for ten days.

In case a dead child is less than two years of age, his parents attracts the similar type of impurity for ten days. Besides them, the others also attract impurity for three nights after which they get purified. In case the child has died before cutting the teeth, or if the dead one is extremely devoid of qualities, then the parents of the child attract impurity for a day. In case a child dies after the growing of his teeth, the parents attract impurity for three nights.

When the child dies at the time of the growing of the teeth, then the people of the same lineage get purified after taking bath. Before the performing of the tonsure ceremony, in case the child dies, the parents attract impurity for a night. In case the death of the child occurs before the performing of the thread ceremony, the people of the same line, attract impurity for three nights.

When a child dies soon after his birth, then the parents alone attract the impurity. After the bath, the father can be touched. In the case of a brother, the Sapindas (near kinsmen) should always observe As'auca for the prescribed period. If the brother is not qualified, the impurity is for one more day after ten days.

When a child dies after the growing of the teeth, then impurity of the kinsmen is attracted for a day, and when he dies after the tonsure ceremony, the impurity is for three nights, for the nirguna people of the same line.

О Best of Brahmanas, in case an infant dies before the cutting of the teeth, the extremely nirguna Sapindas have impurity for one day.

In case of the abortion in the first four months or miscarriage in the 5th or 6lh month, all the Sapindas (kinsmen) are purified with the performing of a vrata. In the case of all Gunins, the contrariness is beyond that.

In case the women faces abortion before six months, then the impurity attracted is for the number of days equivalent to the period of the pregnency, carried by a woman.

In case the abortion takes place after the six months frequency, then the ladies attract impurity for twelve nights. In the case of abortion upto the fourth month, the Sapindas are instantaneously purified.

After the abortion, all the collateral people are purified in a day and a night. But a person who conducts himself against the family tradition, attracts impurity for three nights. This is the conclusion.

In case an impurity (of birth or death) is followed by another impurity, then the purity is after the remaining impurity is over. If the remainder is only a day, the impurity continues for three days.

In case the impurity of death is followed by the impurity of birth or vice versa, then with the relieving from the death impurity, both the impurities come to an end. In case the first impurity is greater, even then its purity is ceased with the earlier one.

Then after the lapse of the five nights the impurity shall begin. In case one receives the information about the birth and death at some other place or a land, then the impurity shall continue as long as the remainder of that period is to be concluded.

When a person comes to know of the impurity after the death, then the people of the same family attract impurity for three nights alone. In case the information for death is received after a year, then the purity is regained after the taking of the bath. But when a person is well-versed in the Vedas, is quite studious, performer of the yajna, and earns living by small means, he gets purified in all the situations simply with the taking of a bath. If the daughter’s are not married, the Asauca for the Sapindakas is for three days; if they are married, the impurity is for the husband alone. A girl who has not yet been married, and when she dies, the relatives attract impurity for a day alone. When a girl who is of less than two year’s of age, the purity is gained soon. Upto the cutting of teeth, no impurity even to the brother, upto the tonsure ceremony the impurity is for a day. Upto the marriage, the impurity is for three days and beyond that it is for ten days. On the death of maternal grandfather, the impurity is for three days. In the case of Siitaka (birth) impurity to the same is the case.

In the case of relatives through marriage, the related persons attract impurity for two days with a night between or vice versa. On the death of a Brahmacarin or the preceptor, the case is same.

At the death of a king, the people living in his domain, attract the impurity upto the rising of the sun. In case the daughter dies in the house of her parents, the father attracts impurity for three nights.

In case a woman, disowning her earlier legally wed husband and lives with some other person, when she dies or her step son dies, besides at the death of the wife of preceptor, whether of the same caste or of another caste, the impurity is for a day and a night. If a priest, or a learned Pandita dies in one’s own village, the impurity is for one day.

When a stranger dies while living in a house, it attracts impurity for three nights and at the death of the wife’s brother, the impurity lasts for a day or a night, fort

At the death of the father-in-law or the mother-in-law, the impurity lasts for three nights and at the death of a person belonging to the same gotra, the purity is gained at once after bath.

 During the impurity of the birth and death, a Brahmana is purified after ten days, a Ksatriya in twelve days, a Vaisya in fifteen days and a Shudra in a month.

When a Brahmana were to have a Ksatriya. a Vais'ya, or a Sfldra as his kinsman and if he were to die, then the Brahmana is purified in ten days.

In case a Ksatriya is related in a lower caste or is related to a Vaisya, and a death occurs, then the purity shall be gained by him as per his varna.

All people should observe impurity for the death of a higher caste man with respect, in accordance with the rules governing that caste. In regard to people of his own caste, he should observe his own purity according to rules of their caste.

With the developing of an impurity with a Sfldra kinsman, the Vaisya gets purified in six days, the Ksatriyas in three nights and a Brahmana in a single night respectively.

О Best of the Brahmanas, when an impurity is attracted by a Vaisya kinsman, Sfldra gets purified in a fortnight, a Ksatriya in six nights and a Erahmana in three nights respectively.

The impurity to be observed in the case of (birth or death of) Brahmana kinsman by Ksattriya and Vaisya is six nights and ten days respectively.

Even otherwise, when a Brahmana attracts impurity through the Sfldras, Vaisyas or Ksatriya, then he gets purified in ten nights. This has been ordained by lord Visnu.

In case a Brahmana dies, and a Brahmana, unrelated to him performs his funeral rites out of friendship, and taking food with the relatives, lives in his house, then the said Brahmana achieves purity in ten nights.

In case, the said Brahmana consumes the food only in the house of the dead Brahmana, then he achieves purity in three nights. In case he stays there without taking food, he achieves purity on the same day.

A person who performs the last rites of the close relatives, after their death, he gets purified in three nights. Those of the relatives who touch the dead body are freed from impurity in ten days.

In case a Brahmana, out of covetousness, performs the last rites of some one, then such a Brahmana, gets purified in ten days, a Ksatriya gets purified in twelve days, a Vaisya in fifteen days and a Sudra in a month. Or alternatively all of them get purified in six days, or three nights.

In case some one performs the funeral rites of the poor Brahmana, or an orphan, then he gets purified after taking a bath and consuming the ghee.

When a person of a lower castes performs the last rites of the person of the higher caste or vice-versa, or touches the dead body during impurity, then he gets purified after his bath.

After the death of a Brahmana, when a person walks with the funeral procession for his cremation, he gets purified, after taking the bath with clothes, touching the fire and taking in ghee.

In following the dead body, a Ksatriya is purified in a day, a Vaisya in two days, and a Sudra in three days. It is also prescribed that they should perform pranayamas, a hundred times in addition to all these cases.

In case a Brahmana laments in the house of a Sudra, before the collection of the bones of the uead body, he attracts impurity for three nights or otherwise, he attracts the impurity for a day after the collection of the bones.

Before the collection of the bones, when a Brahmana laments at the house of a Ksatriya or Vaisya, then he attracts impurity for a day before the collection of the bones; otherwise it is till the rise of the sun or of stars. In case of the death of a Brahmana, the impurity lasts till the performance of bath.

In case a Brahmana goes to the house of a dead Brahmana and laments there before his bones are collected, then he gets purified by taking a bath with his clothes on. There is no doubt about it.

A person who sleeps or takes food with the impure people, irrespective of his being a relative or otherwise, he gets purified after ten days.

A person who at his own will, takes food with the relatives of the deceased person, he gets purified after taking the bath when the period of impurity ceases.

When a person suffering from famine, takes food with the impure person, then he shall remain impure for the equivalent number of days. Then he shall have to perform repentence. At the death of an Agnihotra Brahmana, the impurity continues upto the period of his funeral. The impurity of the birth and the death has to be performed with the people of the same gotra and others.

Sapinda relationship ceases from the seventh generation. The Samanodakabhava (state of offering water oblation) ceases if the birth and the names are not known, The father, the grandfather and the great grandfather are those who enjoy the portion of the pindas and their Sapinda relationship continues upto seven generations.

The women who are not married, their Sapinda relationship continues upto seven generations of the family of their births, while that of a married woman, the Sapinda relationship is the same as of her husband. This has been ordained by the Brahma.

Such of the persons who were bom from one and the same father but different mothers, the Sapinda relationship of such sons continues only upto three generations.

The artisans, the skilled workers, the physicians, the slave girls, the slaves, those who perform charities appropriately, knowers of Brahman, Brahmacarins, the performers of the yajnas, besides the performers of the vratas or the king who has been crowned properly and the distributors of food, get purified instantaneously.

Or otherwise, the purification is achieved atonce, while performing the yajna, during the performing of the marriage, worship of the gods, during the famine, or at the time of some calamity.

At the time of death during the warfare, in the case of the death of near cousins due to snake bite, or when a person dies in the fire, in an imperishable heroic path, for the sake of a Brahmana or cows, or if a person dies after renunciation, one get instant purity.

A person who embraces Brahmacarya for life long, or becomes a forest dweller, or an ascetic, or a religious student, no impurity is enjoined by such a person. When a fallen man dies, there is no impurity.

At the death of a fallen man, the funeral rites, obsequies, and the collection of the bones are not performed. Besides these, the crying at their death, performing of pindadana and sraddha or similar rite also should not be performed.

A person who kills himself by burning his own body or kills himself with the consumption of poison, no impurity, cremation rites or the oblation of water has been prescribed for them.

In case some one dies by through fire, poison etc. due to oversight, then impurity should be observed and water libation should be offered to him.

At the time of the son-birth, during the time of impurity, one can receive following gifts viz. gold, costumes, cow, paddy, sesamum, cereals, jaggery and ghee in charity as per his own liking. Similarly, one can receive the fruits, flowers, vegetables, salt, firewood, buttermilk, curd, ghee, oil, medicines, milk and raw food items.

The cremation of the Brahmana priest should be performed with three types of fire, and for others the cremation rites should be perfonned by means of the secualr fire as per the provision of the Grhyasiltras.

In case, one is unable to trace the dead body of a dead person, then his image should be made in Palasa leaves and twigs, the cremation should be performed with devotion by Sapinda relations.

All the close relatives of such a person should recite his name and gotra, should exercise self- control and perform sraddha for ten days.

They should daily perform the pindaddna to the dead man at the entrance to the house during the morning as well as in the evening. On the fourth day, the Brahmana should be served with the food.

On the second day, the heads should be shaven by all the relatives and the bones should be collected on the fourth day. An even number of auspicious Brahmanas should be made to sit facing the east, and should be served food with devotion.

An even number of Brahmanas should be fed on the fifth, ninth and the eleventh days after the death of a person. This is called the Nava- sraddha by the Brahmanas.

The sraddha for the sake of departed soul should be performed on the ninth, eleventh, and twelfth days with great faith. During each one of the srdddha there should be one pavitra (ring of kus'a-grass), one arghya and one vessel for the pindas should be used.

In this way, in every month for a year, this srdddha should be performed on the day of the death. At the completion of a year after the death of a person, Sapindlkarana rite is performed.

The Brahmanas should prepare four vases for the dead person, grandfather, great grandfather and the great-great grandfather. Thereafter, the water should be poured in the vessels of the Pitrs.

Reciting the mantras “Ye samana”, the pindas should be placed in the vases. The Deva- sraddha should be performed before the Sapindlkarana-sraddha.

Thereafter, the Pitrs shoud be invoked. Then he should point out the dead man. But the pretas for whom the Sapindlkarana had already been done, no other activity is required to be performed for them. In case anyone offers pindaddna to them separately, it amounts to the killing of his own Pitrs.

After the death of the father, the son should perform pindaddna for a year. The food should be offered with a pot filled with water everyday, with the rites of the dead.

The yearly srdddha is also performed like the Parvana-sraddha. This is ancient procedure.

The son alone should perform all the sraddhas and pindaddna for the dead parents. In case there be no son, only then the wife herself should perform the sraddha. In the absence of the wife, the со-uterine brother can perform the smddha.

According to the aforesaid method, a living person, with the concentration of mind, should perform the sraddha with devotion and also give away other charities.

Thus, I have narrated the method of performing of the sraddha by a householder, in a proper manner. But for the women, no other dharma has been prescribed except to serve the husband.

Thus the one, who getting devoted to his dharma and also dedicates all the activities to Ishvara, he achieves the best of the place as is spelt out by the people of learnings.

 

Chapter 24

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