Part 3.2 - Summary of the Śrāddha-prakaraṇa

[Full title: The second part of the Gaṅgājala (2) Summary of the Tithi-prakaraṇa]

The term śrāddha is formed from the word śraddhā with the addition the secondary suffix aṇ to it. The derivation of śrāddha is śrad añ-tāp where śrad means truth, reality, etc. The root dhā bears the meaning ‘to hold’. Thus śrāddha primarily is a sacramental rite sanctioned by the smṛtikāras to show gratitude to the departed ancestors by their living descendants.^[1] This rite is a pitṛkṛtya which should be performed following the code of the śrāddha.^[2]

Significance of the term śrāddha and its objectives

The ultimate aim of śrāddha is to stop the cycle of rebirth by overcoming the evil fruits of karma. One who is under the grip of debt, particularly from the pitṛ-ṛṇa is believed to remain as handicapped. Thereby he does not attain liberty. This debt can be reduced by marrying and having a son to relieve the ancestors from the naraka, traditionally called Put. So śrāddha is a form of ancestors worship. It is a means to show gratitude to the departed souls. It imparts practice of sacrificial and devotional attitude in their minds who with full conviction accept the prescriptions suggested by smṛtikāras.^[3]

Varities of śrāddha

The Śabdakalpadruma gives a list of twelve śrāddhas beginning with nitya and ending in puṣṭi of which gosthī, daivika yātrā and puṣṭi are directly not related to any pretakṛtya. According to Kātyayana, śrāddha is of sixteen types. They are-twelve māsika, one ādya, two sanmāsika and one sapindikaraṇa. This system is still prevalent in Kāmarūpa.

Time of Śrāddha

Dāmodara Miśra in Gaṅgājala II prescribes the time for the performance of some of the śrāddhas beginning with aṣṭakā. In this context a list of the śrāddhas and their relevant times of performance as laid down by him is furnished below. The other śrāddhas which are not included in this list are separately discussed here in the succeeding pages of this chapter. These are arranged in alphabetical order for convenience of discussion.

Name of śrāddhas	Time of observance
i. aṣṭakā	pūrvahṇa (black fortnight, eighth-ninth)
ii. ekoḍḍiṣṭa	madhāyahṇa (kutapa)
iii. navānna	madhāyahṇa (āśvina white fortnight—mukhyakālaḥ āgrahāyana, māgha, phālguna and vaiśākha-gauṇakālaḥ)
iv. pārvaṇa	aparāhṇa (black fortnight-amāvasyā)
v. preta piṇḍadāna and daivika	pūrvahṇa
vi. vṛddhi	prātaḥ (white fortnight)
vii a. yugādyādvayam (dvāpara & kali yuga)	aparāhṇa (black fortnight, trayodaśī of bhādra in case of dvāpara and amāvasyā of māgha in case of kaliyuga).
vii. b. yugādyādvayam (satya & tretā)	pūrvahṇa (śuklatritīyā, vaiśākha for satyayuga and śuklanavamī, kārtika for tretāyuga)

Characteristics of Śrāddhatithi

There are three classes of tithis for the performance of śrāddha. They are Kharba, Darpa and Hiṃsā.^[4] The above tithis are treated as yugma or viddhātithis. All

the tithis are concerned with śraddha where kutapa plays a vital role. Accordingly if the required tithi covers two kutapa s^[5] of both the days (previous and next), then due to this characteristics of kharva, the śrāddha is sanctioned to perform on the next day.

i) Aikādaśāhika śrāddha: (śrāddha on 11^th day)

On the eleventh day of death, the śrāddha of the deceased person is required to be performed and it is called the ādyaśrāddha. Normally, till the date of the first sāṃvatsarikaśrāddha any performer of pitṛśrāddha remains impure due to aṅga aśauca to observe daivakārya. Still by observance of ādyaśrāddha on the eleventh day, the performer of the śrāddha can attain purity temporarily.^[6] On that day, the vṛsotsarga rite is allowed to perform.^[7]

The three works that are generally performed in this ekadāśī of the dead are—

1. gift of sesame, gold, vaitaraṇī and śayyādāna,
2. eighteen gifts to the presiding brāhmaṇas and
3. the ādyaśrāddha scheduled to be completed with piṇḍadāna.

ii) Amāvasyāśrāddha

Dāmodara Miśra puts stress on the terms sinīvālī and kuhū as well as sāgnika and nirāgnika in amāvasyāśrāddha. He suggests the code of performance of pārvaṇa in amāvasyā. When amāvasyā is conjoint with caturdaśī and the moon is going to be seen at the dead hour of the night, it is termed sinīvālī.^[8][9]

On the other hand, amāvasyā when termed as kuhū, will mean the same tithi under kevalā i.e., vyastā or muktakā class.^[10] The term sāgnika means a dvija who is a married one or agnihotṛ. The nirāgnika on the other hand is an unmarried one. A dvija who is sāgnika is allowed to perform pitṛkarma i.e., pārvaṇa śrāddha in sinīvālī, but the nirāgnika is allowed to perform it in kuhū only. This code is applicable to female and śūdra also.^[11]

iii) Āmaśrāddha

Āmāśraāddha is a śrāddha in which āma or uncooked food is offered. Normally a śrāddha is to be performed with cooked rice (anna) and it has to be offered to the fire and to the manes by a brāhmaṇa priest. Dāmodara Miśra while discussing about āmaśrāddha makes references to the codes of Bṛhaspati, Bṛhatpracetā, Uśana and also the Mastyapurāṇa, MKP etc. Ramānāth Vidyālaṅkāra, in his Gaṅgājalārthapraveśikāṭīkā discusses it particularly to be observed in calamity or in distress. In pilgrimage, a person is entitled to perform āmaśrāddha. Dāmodara Mirśa says that, an apatnīka (unmarried one) or pravāsī (living in distant land) and whose wife is under menstruation-in each case, a dvija is allowed to perform āmaśrāddha.^[12] A śūdra can perform it in a day suitable for him as regular śrāddha.

In the absence of the brāhmaṇa, a darvamaya dvija should be placed as brāhmaṇa.^[13] The āma which is offered in the śrāddha should be given away to other brāhmaṇas. Dāmodara Miśra accepted pūrvāhna, as the most suitable period for its performance. Feeding to the brāhmaṇa is not allowed on this śrāddha. Homa is also seen prohibited.^[14]

iv) Caturdaśīśrāddha

If someone has unnatural death accidentlly, i.e., by weapon, poison, bow, burning thunderbolt and other various reasons, the śrāddha should be performed on the dark caturdaśī only. This injunction is meant for both male and female. If the performer of the śastrahata śrāddha wishes to perform the pārvaṇaśrāddha in all the days of the dark half, he can do so, but any śrāddha other than it must be avoided to perform on caturdaśītithi. The śrāddha related to śastrahata should follow the procedure of ekoḍḍiṣṭavidhi.

v) Deśāntaramarane śrāddha

The obsequial rite, in case of the parents who were at distant land, is allowed to be performed at the interval of twelve years. Some digest writers suggest fifteenth years as the waiting period for it.

This is subject to two conditions:

(i) if the family does not get any information about their parents and
(ii) if the concerned person does not comeback home within the above stipulated period.^[15]

Dāmodara Miśra hints at two types of periods regarding the fixation of the date of the deceased. First, if the news relating to the death is heard only without the knowledge of day (vāsara) or month (māsa) or fortnight (pakṣa) and the second, when the actual day, fortnight and month are learnt at a later period. Here, in the first condition the son of the deceased to perform śrāddha will have to find out the day and month on which the deceased left home. The second option for śrāddha is the new moon of the month.^[16]

But, if the date and month of the dead person is totally unknown then śrāddha should be performed either on the month of māgha or vaiśākha or jyeṣṭha or āśāḍha. Here the tithi of śrāddha should be either eleventh tithi of dark half or the new moon. Dāmodara Miśra suggests that all the śrāddha including māsika, ṣāṇmāsika, sapiṇḍīkaraṇa should be performed on the basis of śrutāha of the deceased. But when the actual day and month come to the knowledge of the family, then after the completion of one year the performer of the śrāddha may shift it to jñātaha from that of śrutāha for future performance^[17] or he may continue it as before.

vi) Mahāgurunipāte pratiṣiddhāni

There are some prohibitive regulations in respect of the death of one’s mahāguru i.e ., parents. These regulations adopted and taught by the digest writers are liable to be observed by the legitimate sons of the deceased. In the above context Dāmadara Miśra speaks about the prohibition of the performance of daivikaśrāddha, pārvanaśraāddha etc. during the pretavarṣa as because the performer of the śrāddha i.e., the son is considered to be impure due to the death of his parents. He is restricted from performing some religious rites such as pilgrimage, tulā-dāna, vrata, homa, vivāha, tarpaṇa during the year.

vii) Malamāse śrāddhavyavaṣṭhā

Dāmodara Miśra deals with the prescriptions regarding the performance of śrāddha in malamāsa. Again the author discusses two relevant topics under the heads ‘atha adhimāsa’ and ‘adhimāsapāte vyavasthā’. According to the author, to form an adhimāsa or malamāsa the Sun requires to transit from one zodiacal sign to another by transgressing a lunar month without saṃkrānti.^[18]

Malamāsa generally happens at an interval of either every two and half years or three years.^[19] Further, malamāsa may happen at any month beginning from vaiśākha to kārtika.^[20]

In that case, the event which is scheduled to perform, on the malamāsa should be performed in the same tithi, but on the next month by the maxim ‘tatra yadvihitaṃ karma uttare māsi kārayet’. This is because the next month i.e., uttaramāsa is considered as ‘śuddha or uttama or prakṛta for the performance of sacramental rites instead of pūrva or previous month which is aśuddha or malimluca occur in a year.^[21] So far the śrāddha vyavaṣṭhā in malamāsa is concerned, Dāmodara Miśra says that the yearly śrāddha of the departed parents should be performed even falls in a malamāsa. If in a year, the twelfth month becomes a malamāsa, then the sapiṇḍīkaraṇaśrāddha may be performed on that month, but if the malamāsa occurs in the midst of the year then the yearly pretakārya needs to be performed on the thirteenth month i.e., on the second malamāsa of the samvatsara. To distinguish a malamāsa from that of the prakṛtamāsa, he points out that, if two amāvasyā occur in a lunar month then the adhimāsa concerning the first amāvasyā will be treated as malamāsa while the second adhimāsa will be called prakṛta or ‘śuddhamāsa.^[22] Conversely, if there occur two amāvasyās in a solar month, but no transition of the Sun takes place, then the first amāvasyā will be adorable for pārvanaśrāddha. In this condition, the second should be given up for performing righteous actions.^[23]

viii) The Māsikaśrāddha

It is a śrāddha to be performed in every month in the first year on the particular tithi when the deceased met his death.^[24] It is a kind of ekoḍḍiṣṭaśrāddha and so the time of its performance should be midday. There are sixteen monthly śrāddhas to be observed after ekoḍḍiṣṭa of the deceased person.^[25]

The digest writers suggested two procedures to perform monthly śrāddhas. One is normal which should be done on every month. The other which is ākṛṣyamāna, may be done in advance. In respect of the first procedure, if there occur two same tithis of the deceased in a month then the performer should perform śrāddha on both the tithis. If there occurs one adhimāsa in the middle of the samvatsara, then one monthly sraddha will be increased . In that case the performer will require to perform one tṛṃśad ambughata on this occasion.^[26]

Again if the adhimāsa occurs on the twelfth month then the sapiṇḍana should be performed on that month.^[27]

ix) Navānnaśrāddha

Navānnaśrāddha, observed on the occasion of taking the first meal by the members of a family is a nityaśrāddha.^[28] Here the materials concerning the śrāddha and the meal are primarily the new rice (navānna), an agricultural new product of the family.^[29] This rite asserts that so long this śrāddha does not take place, the agricultural product i.e., rice proper remains impure in the matter of offering it to succeeding religious performances. Dāmodara Miśra suggests that bright half of agrahāyana (vṛścika) is the favorable period for performing navānnaśrāddha.^[30] If somebody fails to make it on that tithi then he is allowed to perform it on the bright half of māgha.^[31] Both autumn (śarat) and spring (vasanta) seasons are found prescribed for this purpose also.

This śrāddha ceremony is mostly connected to asterism. As such, during the presence of different asterisms, this śrāddha can be performed in different times.^[32] Moreover, there are some other asterisms which are not to be followed during the performance of this śrāddha.^[33] Another restriction is caused by kujavāra (Tuesday), bhṛguvāra (Friday), nandātithi, trayodaśī, a day that bears the name of an star etc. for the performance of navānnaśrāddha. Navannaśrāddha as prescribed by Dāmodara Miśra should follow the process of pārvaṇaśrāddha. The time for its performance is pūrvāhna.^[34]

x) Nāndīmukha śrāddha

In the term nāndīmukha, the word nāndi means samṛddhi and mukha stands for ādya i.e., first or primary. So, one who is desirous of prosperity should perform this śrāddha at the beginning of some specific saṃskārakarma. In fact the term nāndimukha means both vṛddhiśrāddha and abhyudāyikaśrāddha in its extent. The vṛddhiśrāddha is an act of bhūta (past) to be performed. It is done after the birth of a son. So also the śrāddha which is done before an event, viz., vivāhasaṃskāra is a example of nāndīmukhaśrāddha.^[35]

Dāmodara Miśra refers to some of the saṃskārakarmas that require nāndīmukhaśrāddha for perfection. Accordingly, these are—

1. Yajña (sacrifice),
2. Udvāha (marriage),
3. Pratisthā (anantavrata etc.),
4. Mekhalavandha (initiation),
5. Navaveśmapraveśa (entering in a new house),
6. Tīrthayātrā (before and after pilgrimage),
7. Garbhādhāna (conception),
8. Puṃsavana (quickening of male child),
9. Simantonnayana (hair-parting),
10. Putrajanma,
11. Nāmakaraṇa,
12. Niṣkramana,
13. Annaprāśaṇa,
14. Cūḍākaraṇa.

Where the performer of śrāddha should invoke and worship his forefathers (manes) to participate in the ongoing festive occasion.^[36]

According to the procedure of Nāndīmukha, the three forms of śrāddhas required to perform here are mātṛ-pitṛ and mātāmaha serially. Here in the mātṛ śrāddha, the manes to be worshipped are in order first mātṛ and then pitāmahī (grandmother) followed by prapitāmahī (great grandmother). The second that will comprise first pitṛ, pitāmaha followed by prapitāmaha, the third mātamaha class will include mātāmaha, pramātāmaha and vṛddhapramātāmaha.^[37] There is rule of restriction to perform Nāndīmukhaśrāddha. If saṃskārakarma like Yāga, Jātakarma, Nāmakaraṇa are to be observed at the same time then the first Nāndīmukhaśrāddha will be sufficient to represent the succeeding karmas. Another cause of restriction is impurity of its performer.

During Pretavarṣa, a performer may require to perform vṛṣotsarga, but he is not allowed to performs nāndīmukhaśrāddha, due to his impure state although, it is pertinent to the saṃskāra like Yāga (vṛṣotsarga). In some cases, a son is allowed to perform Nāndimukhaśrāddh even if the father is alive. For example, in case of the second marriage of the son, the son himself can perform Nāndīmukhaśrāddha.

Dāmodara Miśra has pointed out certain regulations pertaining to female also. A woman is allowed to perform Nāndimukha Śrāddha in vṛṣotsarga rite and marriage of her daughter.^[38]

xi) Nityaśrāddha

Nityaśrāddha is a śrāddha to be done daily or regularly with the oblation of water at least to the manes. It is not a daivikaśrāddha. In this śrāddha the manes are six in number. They are pitṛ, pitāmaha and prapitāmaha in pitṛpakṣa and matāmaha, pramātāmaha, and vṛḍḍha pramātāmaha in matṛpakṣa.^[39] It neither requires āvāhana nor visarjana and there is no requirement of argha, dakṣiṇā, piṇḍa, homa. But it requires to feed at least one brāhmaṇa whom something is to be offered as a mark of respect.^[40]

xii) Pārvanaikoḍḍistaśrāddha

The tithis belonging to the dark half of the month of the āśvīna are generally preferred to the performance of pitṛkṛtya. But in case of a deceased who met his death due to sword attack, poison, bow, drowning in water and also from the attack of birds, beast and animals etc. all termed as śastrahata-mṛtyu, for him śrāddha should be performed on ṣaṣṭhī or ekādaśī.^[41] Some smṛtikāras however exclusively suggested caturdaśītithi only, restricting all other tithis on this occasion. There is one provision which states that, if any performer of the śrāddha wishes to perform pakṣaśrāddha for the deceased covering all the tithis of the pakṣa, he is allowed to do so. In that case he must start it from the full moon day with the observance of nāndīmukha by the pūrvāhna period of that day. In that pārvāṇaśrāddha along with the Nāndīmukhaśrāddha, the manes to be worshipped are vṛḍḍha pra-pitāmaha, prapitāmaha and pitāmaha.^[42] This forms one pakṣa. The other pakṣa included in the śrāddha is viśvadevapakṣa.The two deities invoked here are Purorava and Mādrava.

Thus this śrāddha incorporates the above catuṣṭhāna covering vṛḍḍha prapitāmaha etc. including Viśvadeva. The mātamahapakṣa is not included here. Thus considering all these, this śrāddha is termed as pārvaṇaikoḍḍiṣṭaśrāddha.^[43]

xiii) The Sapiṇḍīkaraṇaśrāddha

The Sapiṇḍīkaraṇaśrāddha is performed as per injunction at the completion of a year of the deceased.^[44] Some scholars suggests different injunctions and procedure to perform Sapiṇḍīkaraṇaśrāddha. These are-samākarṣa and apakarṣa etc. after the performance of Sapiṇḍīkaraṇa the performer is not required to perform the annual śrāddha (i.e., Vārṣikaśrāddha) in that year. But, if Sapiṇḍīkaraṇa is performed by applying apakarṣa procedure, then the performer is advised to perform sāṃvatsarikaśrāddha in that year in due course of time. On the other hand, if it is performed at the scheduled tithi of the pūrṇasāṃvatṣara, the performer does not require to perform the Ekoḍḍistaśrāddha separately.^[45] The Svalpmatsyapurāṇa^[46] however encouraged the performance of ekoḍḍista even after performance of Sapiṇḍīkaraṇa in a pūrṇasaṃvatsara. Ramānāth Vidyālaṅkāra asserted the practice of ekoḍḍiṣṭa after sapiṇḍana in old Kāmarūpa since past.^[47]

There is another injunction pertaining to it. When one requires to perform the Vṛddhiśrāddha in respect of his intended saṃskārakarma, the performer must complete Sapiṇḍikaraṇa beforehand.

Only then he will be competent to do his sāvakāṣikakarma. In that case the performer is advised to perform Sapiṇḍīkaraṇaśrāddha at the end of the three pakṣas or six months or nine months according to the demand of the situation.^[48] Dāmodara Miśra holds a liberal view about the performance of sapiṇḍīkaraṇa in certain situation. Accordingly the performer concerned can adopt firstly his family tradition (i.e., Kuladharma), secondly considering the possible obstacle of his life-span and lastly how far suitable the place of his stay is, for the performance of this śrāddha.^[49]

The person who is competent to perform Sapiṇḍīkaraṇa are the aurasa, the kṣetraja, the putrikāputra and brother’s son.^[50] In some particular cases one is allowed to perform twelve monthly śrāddhas in twelve days and the Sapiṇḍīkaraṇa on the next thirteenth day of the preta-varṣa by applying samākarsa procedure. It is also allowed to perform all those twelve śrāddha and sapiṇḍīkaraṇa even in a single day.

So far participation of women in the Sapiṇḍikaranaśrāddha, it is stated that, if there is no right person to perform śrāddha in a clan of the deceased husband, his wife although sonless, can perform it. The daughter of the deceased is not competent to perform it. Thus if her son is in childhood or if her son is dead, then the wife, who is anindita (i.e., savarṇa) can perform both pretaśrāddha and vṛṣotsarga.^[51] If the wife seeks heaven for her husband, then she can perform vṛṣotsarga along with Nāndīmukhaśrāddha. Even an unmarried daughter is competent to perform all the pretakriyas in the absence of son. The performance of ekoddiṣṭa leads the spirits to lose their characteristics and helps them to unite with the manes. There is no need of separate Sapiṇḍīkaraṇa of a wife who died after her husband. In that case the sapiṇḍana of that wife will be merged with the Sapiṇḍīkaraṇaśrāddha of her husband. Dāmodara Miśra suggests separate cooking for the spirit in Sapiṇḍīkaraṇaśrāddha which is in vogue since past in Kāmarūpa, instead of general cooking.

Footnotes and references:

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[1]:

śrāddhaṃ nāma ādanīyasya dravyasya pretoddeśysena śraddhayā tyāgaḥ// Yājñavalkyasmṛti., 1.10

[2]:

śrāddhaṃ śāstrokta vidhānena pitṛkṛtya// Śabdakalpadruma, 5.155

[3]:

Swain, Brajakishore, The Dharmaśāstra, p. 273

[4]:

kharbo darpastathā hiṃsā trividham tithi lakṣaṇam/
kharvadarpau parau grāhyau hiṃsrā syāt pūrva kālikī// Gaṅgājala II, p.91

[5]:

kutapa padenātra madhyāhna muhūrttatrayam lakṣitam aṣṭamamuhūrtto vā// Gaṅgājalārthapraveśikāṭīkā, p.91

[6]:

tatra śrāddhamaśudhho'pi kuryādekādaśe'hani/
kartustāt kālikī śuddhiraśuddhaḥ punarevahi // Ibid ., p.119

[7]:

krtvā caikādaśe śrāddhaṃ vṛṣotsargaṃ karoti yaḥ/
asi patr bane ghore pitṛbiḥ saha majjati//
Ibid., p.119

[8]:

bhūtavidhāpyamāvāsyā pratipanmiśṛtā vā// Nirṇayasindhu,84

[9]:

āgrhāyaṇyamāvāsyā tathā jyeṣṭḥasya yā bhabet/
sā tu sarvaiḥ kuhuḥ kāryā sāgnikaiśca nirāgnikaiḥ// Gaṅgājala II, p.95

[10]:

caturḍḍaśī yuktāmāvāsya sinīvālī kevalā kuhūḥ//
Ibid., p.93

[11]:

sinīvālī dvijaiḥ kāryā sāgnikaiḥ pitṛkarmaṇi/
strībhiḥ śūdraiḥ kuhūḥ kāryā tathā ca nāgnikairdvijaiḥ//
Ibid.,93

[12]:

apatnikaḥ pravāsī ca yasya bhāryā rajaswalā/
āmaśrāddhaṃ dvijo dadyāt śūdrou dadyāt sadaiva hi// Gaṅgājala II,p.148

[13]:

abhabe brāhmanāñca krtvā darbhamayān dvijān/
āmaśrāddhaṃ dvijaiḥ kṛtyā viprebhyaḥ pratipadayet//
Ibid., p.149

[14]:

Swain, Brajakishore, The Dharmaśāstras, p.273

[15]:

pitā tu proṣito yasya naiva vārtā na cāgamaḥ/
urdhantu dvādaśāt varṣāt piṇḍadānodaka kṛyā// Gaṅgājala II, p.143

[16]:

pravāsa vāsare deyaṃ tanmāsendu kṣaye'pivā//
Ibid.,p.143

[17]:

yasmin ahanī bhavedvārtā guroruparatasya ca/
abda śrāddhāni tatraiva paratastu mṛtāhani//
Ibid., p.145

[18]:

cāndra māsamatikramya yadā saṃkramate raviḥ/
adhimāsaḥ sa vijñeyo yajñānām phala nāśakaḥ/
atikramya tasya madhye saṃkrāntimakṛtvaivetyarthaḥ// Gaṅgājala II,p.155

[19]:

sārdhe dvivarṣe patite trivarṣe vā kadācana//
Ibid., p.156

[20]:

Ibid., p.157

[21]:

saṃvatsarasyamadhye tu yadi syād adhikamāsakaḥ/
tadā trayodaśe māsi kārtyāpretasya vārṣikī//
Ibid., p164

[22]:

tithidvaidhaṃ yadai kasmin bhavenmāsi kadācana/
ādyo malimluco jñeyo dvitīyaḥ prakṛtaḥ smṛtaḥ//
Ibid.,p.165

[23]:

amāvasyā dvyaṃ yatra malamāsaṃ vinaivatu/
tithidvaye'pi kartavyaṃ pūrvokta pārvaṇaṃ vudhaiḥ//
Ibid., p.166

[24]:

māsi māsi mṛtāhe tu kāryaṃ dvādaśamāsikam/ Gaṅgājala II, p.121

[25]:

dvādaśa prati māsyāni ādyaṃ ṣānmāsike tathā//
sapiṇḍīkaraṇa caiva ityetat śrāddha ṣoḍaśa// Gaṅgājalārthapraveśikāṭīkā, p.121

[26]:

saṃvatsarasya madhye tu yadi syād adhimāsakaḥ/
triṃśad ambughataṃ tatra māsikaikañca vardhate// Gaṅgājala II, p.122

[27]:

yadā tu dvādaśe māsi nipatatyadhimāsakaḥ/
na vṛddhiḥ kintu kartavyaṃ tasmin eva sapiṇḍanam//
Ibid., p.122

[28]:

yavapākaśrāddhaṃ vṛīhīpākaśrāddhañca nityam// Smṛticintāmaṇi, p.443

[29]:

navānna bhakṣaṇe śrāddham navenaiva samācaret// Gaṅgājala II, p.110

[30]:

vṛścike śukla pakṣetu navānnam śayaste vudhaiḥ//
Ibid.,p.107

[31]:

nānyatra kutracit māghe varaṃ śukle samācaret//
Ibid.,p.107

[32]:

aśvinī rohiṇī puṣyā revatī uttaraphālgunī/
dhaniṣṭhā ca uttarāṣvāḍhā śrāvaṇā mṛgaśirāḥ tathā//
hastā citrānurādhā ca viśākhā svātireva ca/
punarvasu śatabhiṣā ādrā bhādrapadaḥ tathā//
śrāddhe praśastānyetāni nakṣatrāni śubhāni ca//
Ibid., p.109-110

[33]:

niṣedhavidhi madhyasthā ādrā bhādrapadāparā /
śrāddha meteṣu kartavyaṃ pratyariṃ tatra varjayet// Gaṅgājala II, p.110

[34]:

pārvaṇena vidhānena pūrvāhne susamāhitaḥ//
Ibid., p.110

[35]:

ābhudayikaśrāddhaṃ/
tacch bhūtabhaviṣyata nimittakatayā dvibhidhaṃ, tatra bhūtanimittaṃ putrajanmādi, bhaviṣyannimittaṃ vivāhādi// Smṛticintāmaṇi, p.421

[36]:

Miśra, Dāmodara, Gaṅgājala II, P.111

[37]:

mātṛṇāṃ prathamaṃ śrāddhaṃ pitṛṇāṃ tadanantaram/
tato mātāmahānanca vṛddhau śrāddha trayaṃ smṛtam//
Ibid., p.111

[38]:

ekoḍḍiṣṭāddṛte śrāddhaṃ strī na kuryāt kadācana/
kintu nāndīmukhaṃ kuryāt utsarge vṛṣakanyayoriti//
Ibid.,114

[39]:

nityaśrāddhamadaivaṃ syād brāhmaṇaścaika evahi/
tatra ṣatpuruṣaśrāddhaṃ vākyamekantu na pṛthak//
Ibid.,p.150

[40]:

kuryātdaharahaḥ śrāddhamarghāvāhana varjjitam/
dakṣiṇāpiṇḍahīnañca dadyāt annaṃ ca kevalam//
Ibid., P.150

[41]:

yasya śastra hātāḥ santi sa śrāddhī śrāddhamācarna/
ṣaṣṭhīṃ ekādaśīṃ svāpi samārabh samācaret//
Ibid.,p.102

[42]:

pitryādi trayāṇāṃ pārvaṇaśrāddhārthaṃ prāgvṛddha prapitāmahamādāya trayāṇām nāndīmūkha śrāddhaṃ kuryādevameva bhāskarakārasya abhiprāyaḥ//
Ibid., P.102

[43]:

ekavargeṇa tad śrāddhaṃ vaiśva daivatya pūrvakam/
pārvaṇaikoddiṣṭamiti śrāddhaṃ etattu kathyate//
Ibid., p.102

[44]:

samāpte'bde tu yad śrāddhaṃ vidhinā copapadyate/
sapiṇḍīkaraṇa nāma pitṛyajña pravartakam //
Ibid., p.124

[45]:

pūrṇe saṃvatsare yatra sapiṇḍīkaraṇaṃ kṛtam/
naikoḍḍiṣṭaṃ pṛthak tatra tantreṇaiva yataḥ kṛtam//
Ibid., p. 124

[46]:

svalpamātsyokteśca pūrṇasaṃvatsare sapiṇḍaṇaṃ kṛtvāpi punarekoḍḍhiṣṭamekaṃ kuryāt eṣa eva vyavahāro'tradeśe'dhunāpi vartata eva//
Ibid.,p.125

[47]:

eṣa eva vyavahāro'tradeśe'dhunāpi vartateva//
Ibid., 125

[48]:

tripakṣe vāpi ṣanmāse navame sāvakāsike/
vṛddhipāte samākarṣaḥ sadyastāt kālike punaḥ//
Ibid., p.124

[49]:

ānantyāt kuladharmāṇāṃ puṃsāñcaivāyuṣaḥ kṣayāt/
asthiteśca śarīrasya dvādaśāhaḥ praśasyate//
Ibid.,p.125

[50]:

^(a) aurasaḥ kṣetraja ścaiva putrikā putra eva ca/
putro vā bhātṛputro vā sapiṇḍikaraṇañcaret//
Ibid., p.126

[51]:

aputre bāla putrevā mṛte bhāryāpyaninditā/
preta kāryaṃ prakurvīta vṛṣañcāpi samutsṛjet//
Ibid.,p.127