washing of the feet, until the dismissing of the gods and Brahmans, the ceremonies are to be performed first for paternal ancestors, and then for ancestors on the mother's side. Let him dismiss the Brahmans with kindly speeches and profound respect, and attend upon them at the end of the Śráddha; until permitted by them to return. The wise man will then perform the invariable worship of the Viśwadevas, and take' his own meal along with his friends, his kinsmen, and his dependants.

"In this manner an enlightened householder will celebrate the obsequial worship of his paternal and maternal ancestors, who, satisfied by his offerings, will grant him all his desires. Three things are held pure at obsequies, a daughter's son, a Nepal blanket, and sesamum-seeds 15; and the gift, or naming, or sight of silver is also propitious 16. The person offering a Śráddha should avoid anger, walking about, and hurry; these three things are very objectionable. The Viśwadevas, and paternal and maternal ancestors, and the living members of a man's family are all nourished by the offerer of ancestral oblations.

"The class of Pitris derives support from the moon, and the moon is sustained by acts of austere devotion. Hence the appointment of one who practises austerities is most desirable. A Yogi set before a thousand Brahmans enables the institutor of obsequial rites to enjoy all his desires 17."

Footnotes

325:1 The Brahmans here particularized are termed Trińáchiketa, Trimadhu, and Trisuparńa; and are so denominated, according to the commentator, from particular parts of the Vedas. The first is so called from studying or reciting three Anuvákas of the Kát́haka branch of the Yajur-veda, commencing with the term Trińáchiketa; the second, from three Anuvákas of the same Veda, beginning Madhuvátá, &c.; and the third, from a similar portion, commencing Brahmavan namámi. The first and third terms occur in Manu, III. 185; and Kullúka Bhat́t́a explains Trińáchiketa to mean a portion of the Yajur-veda, and the Brahman who studies it; and Trisuparńa, a part of the Rich, and the Brahman who is acquainted with it. The Nirńaya Sindhu explains the terms m a like manner, but calls the Trisuparńa, as well as the Trińáchiketa prayers, portions of the Yajush. The Trimadhu it assigns to the Rich. Other explanations are also given to the terms Trińáchiketa and Trisuparńa: the first being explained a Brahman who thrice performs the ceremony called Chayana; and the last, one who, after the seven ascending generations, worships the Pitris termed Somapás. These explanations are however considered less correct than the preceding, and which are thus given in the authority cited: ###.

325:2 For the six Angas, see p. 284.

325:3 So the commentator distinguishes the Vedavit, the Brahman who understands the meaning of the text of the Vedas, from the Śrotriya, who practises the rites he studies.