Praśna II, Paṭala 7, Khaṇḍa 17

1. (If) rhinoceros' meat (is given to Brāhmaṇas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time.^[1]

2. (The same effect is obtained) by (offering the) flesh (of the fish called) Śatabali,^[2]

3. And by (offering the) meat of the (crane called) Vārdhrāṇasa.

4. Pure, with composed mind and full of ardour, he shall feed Brāhmaṇas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil.^[3]

5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Śrāddha).

6. (The admissibility of) pupils (and the rest) has been declared hereby.

7. Now they quote also (in regard to this matter the following verse):

8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the^[4] gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable.

9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, peṛṣ in this world.

10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference.

11. On the day before (the ceremony) the (first) invitation (must be issued).^[5]

12. On the following day the second invitation takes place.^[6]

13. (On the same day also takes place) the third invitation (which consists in the call to dinner).^[7]

14. Some declare, that every act at a funeral sacrifice must be repeated three times.

15. As (the acts are performed) the first time, so they must be repeated) the second and the third times.

16. When all (the three oblations) have been^[8] offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Gṛhya-sūtra).

17. But the custom of the Northerners is to pour into the hands of the Brāhmaṇas, when they are seated on their seats, (water which has been taken from the water-vessel.)^[9]

18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brāhmaṇas with this Mantra: 'Let it be taken out, and let it be offered in the fire.'^[10]

19. (They shall give their permission with this Mantra): 'Let it be taken out at thy pleasure, let it be offered in the fire at thy pleasure.' Having received this permission, he shall take out (some of the prepared food) and offer it.

20. They blame it, if dogs and Apapātras are allowed to see the performance of a funeral-sacrifice.

21. The following persons defile the company if they are invited to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man's bed, the son of a Brāhmaṇa who follows the profession of a Kṣatriya, and the son of (a Brāhmaṇa who by marrying first a Śūdra wife had himself become) a Śūdra, born from a Brāhmaṇa woman.^[11]

22. The following persons sanctify the company if they eat at a funeral-sacrifice, viz. one who has studied the three verses of the Veda containing the word 'Madhu,' each three times; one who has studied the part of the Veda containing the word 'Suparṇa' three times; a Triṇāciketa; one who has studied the Mantras required for the four sacrifices (called Aśvamedha, Puruṣamedha, Sarvamedha, and Pitṛmedha); one who keeps five fires; one who knows the Sāman called Jyeṣṭha; one who fulfils the duty of daily study; the son of one who has studied and is able to teach the whole Veda with its Aṅgas, and a Śrotriya.^[12]

23. He shall not perform (any part of) a funeral sacrifice at night.^[13]

24. After having begun (a funeral-sacrifice), he shall not eat until he has finished it.^[14]

25. (He shall not perform a funeral-sacrifice at^[15] night), except if an eclipse of the moon takes place.

Footnotes and references:

[1]:

17. Manu III, 272; Yājñ. I, 259.

[2]:

Manu V, 16, where Rohita is explained by Śatabali.

[3]:

Manu III, 128-138, and 149, 188; Yājñ. I, 225.

[4]:

See Manu III, 141, where this Tṛṣṭubh has been turned into an Anuṣṭubh.

[5]:

Manu III, 187; Yājñ. I, 225. According to Haradatta the formula of invitation is, Śvaḥ śrāddham bhavitā, tatrāhavanīyārthe bhavadbhiḥ prasāde kartavya iti, 'to-morrow a Śrāddha will take place. Do me the favour to take at that the place of the Āhavanīya-fire.'

[6]:

The formula is, Adya śrāddham, 'to-day the Śrāddha takes place.'

[7]:

The call to dinner is, Siddham āgamyatim, 'the food is ready; come.'

[8]:

Āpastamba Gṛhya-sūtra VIII, 2 1, 9. 'He shall eat it pronouncing the Mantra, "Prāṇe niviṣṭosmṛtaṃ juhomi."' Taitt. Ār. X, 34, 1.

[9]:

The North of India begins to the north of the river Sarāvati. The rule alluded to is given by Yājñ. I. 226, 229, Manu III, 2 10.

[10]:

Yājñ. I, 235. 20. Manu III. 239.

[11]:

Manu III, 152-166, and particularly 153 and 154 Yājñ. I. 222-224. Haradatta's explanation of the word 'Śūdra' by 'a Brāhmaṇa who has become a Śūdra' is probably not because the son of a real Śūdra and of a Brāhmaṇa female is a Kaṇḍāla, and has been disposed of by the preceding Sūtra.

[12]:

Compare Manu III, 185, 186; Yājñ. I, 219-221. The three verses to be known by a Trimadhu are, Madhu vātā ṛtāyate, &c., which occur both in the Taitt. Saṃh. and in the Taitt. Ār. The explanation of Trisuparṇa is not certain. Haradatta thinks that it may mean either a person who knows the three verses Catushkapardā yuvatiḥ supeśā, &c., Taittirīya-brāhmaṇa I, 2, 1, 27, &c., or one who knows the three Anuvākas from the Taittirīya Āraṇyaka X, 48-50, beginning, Brahmametu mām, &c. The word 'Triṇāciketa' has three explanations:--a. A person who knows the Nāciketa-fire according to the Taittirīyaka, Kaṭhavallī, and the Śatapatha, i.e. has studied the portions on the Nāciketa-fire in these three books. b. A person who has thrice kindled the Nāciketa-fire. c. A person who has studied the Anuvāka, called Virajas. Caturmedha may also mean 'one who has performed the four sacrifices' enumerated above.

[13]:

Manu III, 280.

[14]:

'The Śrāddha is stated to begin with the first invitation to the Brahmans.'--Haradatta.

[15]:

'The Northerners do not generally receive this Sūtra, and therefore former commentators have not explained it.'--Haradatta.