Hindu Vedic Philosophy (Sanatana Dharma, Morals, Rituals and Articles)

 
Shraaddha Shabdaartha: Pretaan Pitrunapyuddhishya bhojyam yatpriyamaatmanah, Shraddhayaa deeyatey yattu tacchaadram parikeertiyam/ That was how Marichi Maharshi defined the shabda of Shraaddha. Pitraadinmrutaanuddhishya vihitey kaaley deshey Pakkannaamaanna hiranyaananyata mudrayasya vidhaanaa daanam Shraaddham/ (Shraddha is denoted as the offerings to a dead parent at the prescribed time of death by way of Cooked rice and Suvarna- Dravya daana). Homascha Pinda daanam cha tathaa Brahmana Bhojanam, Shraddha shabdaadidheyam syaadekaminnoupachaarikam/  (In this Karma, the significant parts are Agnoukarana, Pinda daana and Brahmana Bhojana. These are the integral and formal parts). Even if there is some deficiency of Sankalpa Vidhi and Pinda Daanas, Bhojanaadis are indeed the essentials. Brahmanaarchana is very important to Rigvedis, Pinda Daana is essential to Yajurvedis and Saama Vedis. In any case : Ashraddhayaa Pitaro nasanteeti matwaa Shraddha kurvaanasya riktam Pitarah pibanti/ (Those who have Naastika Buddhi and Ashraddha or        dis-belief and intolerance ignoring the Shraaddha Karma would be targetted by Pitru Devatas by drinking their blood eventually!) Shraaddha Bhedas: Shraddhas are of four types: Paarvana, Ekoddhishta, Naandi Shraaddha and Sapindeekarana. The Paarvana vidhis are of three categories: One is performed to the dead father-mother etc. called Pratyaabda or done on the Tithi annually and this involves only one Paarvana; those which are performed on Amaavasayaadis of ninety six times a year as Nitya Shraddhaas as also of  Mahalaya and Anvashtaka Shraddhaas involve  two Parvanas since they are addressed to Sapatneeka Pitaadis and Sapatneeka Maataadis; and the Third Parnava is for those involving Sapatneeka Mataa mahaadis. Ekoddhishta:This has one ‘Uddeshya’( target) of one Pinda only.This is of three kinds viz. Nava Sanjnaka, Nava Mishra Sanjnaka and Purana Sanjnaka. The Nava Sanjnaka or Ahnika Shraddha is as per the count of the day of death to that of the Tenth and thus called the Nava Sanjnaka / Ahnika Ekoddhishta; the Nava Mishra Sanjnika or Ahnika as per the count from the Ekadasha to the Nunaabda Paryanta is called Nava Mishraka /Ahnika Ekoddhishta; this is without Vishvadeva. The Purana Sanjnaka Shraadda is in reference to the younger brother’s death  by Shastras and is held on the Chaturdashi Tithi of the death by way of Ekoddhista nature. Some call it ‘Sapindaananta Parvana Purana Sanjnaka’. Nandi  Shraaddha: This is performed on the auspicious occasions of Putra Janma, Vivaahaas etc. and is called Vriddhi Shraaddha. This is also performed in connection with Pumsavana- Seemantaas, Aadhaana and Soma Yaga and such other Karmaanga or Ishti Shraddhaas  in which Kratu Daksha Sanjnikaas  are Vaishva Devas; this is of Vriddhi Sanjnaka in which Satya and Vasu  Vishvedevaas. In this, one has Parvana Trayaas. This is because of another reason viz. that on the twelfth day of the dead one has to perform Arghya and Sapindeekarana and here too there would be Shraddha by way of Parvana and Ekoddhishta. Now to three kinds of Shraddhaas,viz. Nittya-Naimittika-Kaamyaas. Nitya is a daily routine and in this case Parvana Dwaya and Vishva devas are not involved as explained above. The Naimittika Shraddha is what is performed at the Solar and Lunar Eclipses and this involves Shad Devatas; and the Kaamya Shraddha is what is peformed out of volition and desire seeking a benefit like the Vratas on the Panchamis and in the Nakshatras like Krittika. Shraaddha Deshaas:Shraddhas are to be performed in the Dakshina Disha on a clean, cow dung washed, and without unclean material like worms, hair, bones and other doshas. This could preferably be done in Tirtha Pradeshaas like Kuru Kshektra, Prabhasa, Pushkara, Prayaga, Kashi, Ganga, Yamuna, Narmadaanadi Teeraas; Naimisha Vana, Ganga Dwara, Gaya Seersha, Akshaya Vata and such illustriuous Places. It is stated: Shamipatra pramaanena Pindamdayadgayaa shirey, Uddareytsapta gotraani Kulamekottaram shatam/  (In Gaya, even if a small Shami-Patra sized Pinda is given away Seven Generations-full of Pitrus would get liberated!)  Pitaa Maaaaaatacha Bharyaacha Bhagini Duhitaa tathaa, Pitru Maatrushvasaa chaiva Sapta Gotraanivai Viduh/ (The Seven Gotraas of Father, Mother, Sister, Aunt and Mother’s Sister are of Sapta Gotras; once counted, these Gotras respectively consitute twenty four, twenty, sixteen, twelve, eleven, ten, and eight male members totalling one hundred and one and indeed all these would be liberated. Of these, the members of the Pitru Kula would be twenty four ie twelve of them in the Poorva and another twelve in the Paraa generations! Moreso: Tulasi kaanaanacchaayaa Shaalagraaasya Sannidhih, Chakraanchitasya Saannidhyameshu yatkriyatey Nareh/ Snaanam Daanam Tapah Shraaddham Sarvamakshayyataam vrajet/ (The cool shades of Tulasi Gardens, the propitious Manifestation of Shalagrama Shilas signifying Bhagavan Himself, and the Presence of Chakraankita, besides the countless Snaana-Daana-Tapa and Shraddha Karmas would indeed bestow an Endless Auspiciousness!) Such indeed is the Signficance of Shraaddhas! ShraaddhaNishiddha Desha-Kaalaas: Places occupied by Cows, Horses, Elephants and other animals or where Persons like Mlecchaas visit frequently are certainly prohibited to perform Shraaddhas. If performed in other’s houses, then the Pitruganas of that house would claim part of the Phala. If need be, the house owner be given compensation before hand. Forests, mountains, River Beds, Siddha Grihaas, Caves and such uninhabited Places are convenient for the purpose. Shraddha should never be performed with Eka Vastra, or Jala Madhya, or in a House Top; in fact any Karma involving Shruti-Smriti Karyas are forbidden in such circumstances. As regards the Shraaddha Timings,  it is well known and as mentioned in the previous pages, the appropriate Shraaddha Kaalaas include Amavasyas, Sankrantis, Yugaadis, Manvaadis, and Mahalayaas; additionally the following are being added:  Maha Tirthas, Vyatipata Yoga, Chandra-Surya Grahana Dinaas, availability of Shrotriya and Pandita Brahmanas, Ardhodaya, Kapila Shashthi, Alabhya Yogaas, Graha peeda, Dusswapna darshana, Navaanna Praapti Dina, Nutana Jala Labhyata and such other Nimitta-Shraddha Kaalaas. Shraaddhaas in the PadmaYoga or the time-junction of Vishti- Vyatipaata-Ravi -Vaaraas are stated to be more fruitful-ie. four times more- than even Uttaraayana Kaala Karyas. In fact, Sharaaddhaas are  to be observed in every Krishna Paksha; one view is that in the Paksha, Shraddha be done daily; others say Panchami onward Shraddha Karma is fruitful; another view is that in the Krishna Paksha at least on Darsha Shradda be done. Darsha Shraaddha: In the event of inability of performing Darsha Shraaddha every day in the month, it may be done at least on the days when Surya is not present in Kumbha-Kanya-Vrisha ie on three days, at least without Homaagni and with Pinda Pitru Yagna; in that way, only Brahmana Bhojana and dhana- dhanya daanas are required. Further, in Krishna Pakshaas in a year, Mahalaya Paksha  is stated to be of far reaching significance. In this connection, attention on Mahalaya Pakshas in the Bhadrapada Maasa be drawn in the previous pages of the Dwiteeya Pariccheda of this very Script). If during the fifteen day period of Mahalayas, be there an occurrence of Ashoucha unfortunately, there might be a Mahalaya Viphalata or failure. Hence, after the Ashoucha period and of Shuddhi, even one day’s Mahalaya Shraddha be observed. Likewise, if there is inability to observe the Mahalaya Paksha Shraaddhas from Panchami onward  due to any reason, one could perform the Shraddhas through a representative rather than fully losing the opportunity of a Year! In the event of a dead paternal uncle or elder brother having no sons, it would be opportune that during  the Mrita Tithis of the concerned departed ones, Mahalaya Shraddhaas be performed by assuming the role of a Jeeva Pitra and offering a Paarvana only.  Also one could perform Shraddhas on any of the twelve Purnimas occuring in a Year, especially the Maagha, Shaavana, Bhadrapadaas. Also, Shraddhas could be executed on any Krishna Praatipadaas or during Krittika upto Bharani days, or during Vishkam -bhaadi Yogas or during ‘Babaadi’ Karanaas. Thus several Maasa-Paksha-Dina-Nakshatra Yogas are among the fruitful timings to perform Shraddhaas, provided one’s desire and determination is assured!

Saamvatsarika – Maasika Shraddha Nirnaya: Having given an account of the meaning of Shraddha, Shraaddha Bheda-Nishiddhas and Shraaddha Desha-Kaalaas, now would be a decision of Yearly and monthly Shraddhaas. To facilitate that decision, one might divide a day into fifteen Muhurtas while three Muhurtas each comprise five sections of a day, viz. Praatah Kaala, Sangava kaala, Madhyaahna, Aparaahna, and Sayaahna. Of a Muhurta, the Fifteenth Part of a Day, the Saptama Muhutra is Gandharva Sanjnika, the eighth Muhurtha is of Kutapa, and the Ninth Muhurta is Rohina Sanjnika. Darshaadi Shraddha Nirnayas are often in these Time-Slots. Since Katyayanadi Saagjnikas decided to carry out the three Karmas viz. Anvaadhana, Pinda Pitru Yagna and Darsha Shraaddha on the same day, then the day has to devote itself to the three Karmas and as such the turn of Darsha Shraddha would necessarily have to occupy the third slot of the day ie. during the Aparaahna. Hence the Ekoddhshta has to be performed during the Saptama-Ashtama-Navama Muhurtas that is in the Madhyana or in the Kutapa-Rouhina Sanjnas  or the Ashtama-Navama Muhurthas as these are the Mukhya Kaalaas for the purpose. This Tithi has therefore to be considered as of Purva Dina although it has spread out to Para Dina technically. In the context of Purva-Para Dina, the determinant factor is Madhyahna Sparsha or Madhyahna Vyapti and thus the Dina Dwaya argument is decided in favour of the Purva Dina. In any case, Paarvana Shraddha has to be of Aparaahna Praapti. In fact, this Kshaya Dina Nirnaya dispute is common in most of the Pratyabdika,Maasika, MritaTithis.Also in Shraaddhas, Bharanyadi Nakshatra and Vyatipata yogas, the Parana Shraaddhas have got to be of Aparahna Vyapti. Some say that a Nakshatra of Shukla Paksha be a ‘UdayaVyapi’and  should be extended to Krishna Paksha’s ‘Astama Vyapi’and the Yoga be taken as of Kutapaadi  Kaala and as such Parvana Shraddha be within the Kutapaadi Pancha Muhurtas. But Parvana should in any case be forbidden at Saayaahna and Raatri nor at the Praatah or Sangava Muhurtas. However Parvana in respect of Pinda Pitru Yagna could be done at the Saayaahna too. If for any definite reason, there might be obstacles to complete the Saamvatsarika Shraaddha, then as a very distinct  exception it could be accompished latest by the First Prahara of the Raatri, since any extension of the Marana Dina of the person whose Shraaddha is under reference would be fraught with ‘Chandalatwa dosha’! And this has  to be kept in view by all the concerned participants of the Shraddha Karma! Shraaddhas in connection with Grahanas, Darshaas, Maasikas, Vaarshikas and so on need to be performed on the same day either by way of Anna Shraaddha or Dravya or Hiranya but not on the next day. Prathamaabdika may even be performed in the Trayodhashika Mala Maasa. The Dwadashika Maasika would be in Shudda Maasa and thus the Prathamaabdika be reckoned as in the Trayodashika Mala Maasa. If Adhika Maasa occurs in Dwadasha Maasas, then the Chaturdasha Shuddha Maasa be considered as Prathamaabdika. In Dwiteeyaadi or Mala Maasaas too dwiraavritti be performed and the Pratyabdika in Shuddha Maasa only. In the same way, Mahalaya Shraddha be performed in Shuddha Maasa and not in Adhika Maasa. In case the death occurred in Mala Maasa then again when that Mala Maasa recurs,  the Pratyabika would be performed in that Adhika Maasa only and not in Shuddha Maasa. If on the Darsha Dina itself, the Vaarshika dina falls, the latter be done first and then the Pinda Pitru Yagna and then Darsha Shraadha with Anna Paaka. Alternatively, first perform Pinda Pitru Yagna and then Paaka Yukta Darsha Shraaddha. In respect of  the Maasikaadi Shraddhaas too, the same procedure be followed. This is the Prathama Vaarshika Vichaara. After Sapindeekarana, for three years the ‘Shraaddha-Maatra Bhojana should not be consumed: Sapindeekaranaa dvurdhvam Yaavadabda trayam bhavet, Taava Deva na bhoktavyam tadeeye Shraaddha Maatrakam/ Prathamaabdesthyaadi bhojee dwiteeye Maamsa bhakshakah Triteeye Rakta bhojeesya- cchuddham Shaddham chaturthakey/ ( For the first three Shraarthaas, Shraaddha Maatra Prasada should not be consumed for three years successively since that bhojana is to be considered as that of the departed Soul’s bones, the second year as his ‘maamsa’and the third like his blood; there after in the Chaturtha Shradda, the Bhojana would have been purified and eatable). Paarvana Shraadha consists of two parts, one is Suvaranaanna and Aamaanna or the Golden half and the Ordinary half and thus the first part be considered as suitable for the Shraaddha purpose. For all types of Shraaddha, the Time and Tithis are specified.  Vriddhi Shraaddhaas: The specified time is in Praatah Kaala or Sangava Kaala; Madhyahna Kaala is stated to be Gouna Kaala and Aparagna Kaala is forbidden. If a Vivaha is scheduled in the night, the Vriddhi Shraaddha which needs to be done in Pratah Kaala could as well be done in the night. ‘Grahana nimitta Parvana Shraaddha’ and ‘Putrajanma nimittika-Jaata karmaanga Vriddhi Shraaddha’ could also be performed in the night. Pitru Shraddhaas: These are performed by Putras addressed to Pitru-Maataas by specifically detailing the Naama- Gotraas by Mantras as these are instantly responded; Pitraadis present themselves in different forms as Devatas in Deva Swarupa; as Gandharvas in Bhogyata Rupa;  Pashutwa in Trina / Grass Swarupa; Sarpatwa in Vayu Rupa; Yakshtaswa as Paana Rupa, Danavatwa in Maamsa Rupa, Preatatwa in Rudhira Roopa, Manushyas in Anna Rupa and so on. Tasyatey Pitarasshrutwaa Shraddha Kaalamupasthitam, Anyonyam Manasaadhwaataa Sampatanti Manojavaah,Tey Brahmanaih Sahaashnanti Pitaro Vaayu rupinah/ (As soon as the Shaaddha Karta invokes the Pitru Devatas at the Shraaddha Kaala in his own mind, the latter would arrive instantly by the speed of wind and eat the Shraddha Bhojana along with Brahmanas.) This is how, it is stated that when Shri Rama performed Shraddha, Devi Sita witnessed Dasharatha in the form of  Brahmanas! At the end of the Rainy season, the belief is that Yama Raja empties the Yama Loka and allows the Pretas and Pitru Devatas to line up to Bhu Loka who await the opportunity to enjoy the Payasa-Madhu Bhojana and having waited till such time Surya is in Kanya Raashi at the Putra dwaara till that time upto Amavasya and in the event of no offer for Shraddha being made by the Putras  return back to Yama Loka with immense disappointment and curses to the Putras! That is why the Putras need to perform Shraddha as per one’s own ability by offering even Kanda-Moola-Phalas or at least Jala Tarpanas! The Bhuta Prapancha from Brahma to Krimi-Keetakas would be contented by such Shraddha Karmas, since what is significant is to make the Shraaddha with Shraddha. Preta-Pitrus as Pischaacha Swarupas are satisfied with even Vikiraanna, Vrikshaadi Swarupas are satisfied with Snaana-Vastrodakaas, and other Pitras crave even for Ucchishta Pindaas! Shraaddha Devata Vichara:  The Karta should meditate Pitru Pitamaha Parapitaamahaas in Vasu-Rudra Aaditya Swarupa by way of each Paarvana and in Ekoddhisdhta Prakaara perform Sarva Shaartha in the formof Vasu Rupa. Some consider Pitru-Pitamaha- Prapitaamahas as Pradyumna-Sankarshana- Vaasu Deva Swarupas. Some others pray to them as Varuna- Prajapati-Agni Rupaas. Still others consider as Maasa-Ritu-Vatsara Rupas. Pitraadi parvanam yatra tatra Maataa Mahaadayah, Sarvatraivahi Kartavyaanaabdikey Maasikeshucha/ Maasikeshu twaabdikey cha Tri Daivatyam prakeertitam, Vriddhou Teertheynvashtakaasu Gayaayaamcha Mahaalaye/ Tripaarva -naka matreshtam shesha shat pourusham viduh/ ( Wherever Pitraadi Parvana is done then always Maataamahaadis are always to be included; however, in Masikas and Vaarshikas the Mataamahadis are not required since on these occasions there is the concept of Tri Daivatwa only. In Vriddhi Shraaddha, Tirtha Shraaddha, Anvashtaka Shraddha, Gaya Shraddha and Mahalaya Shraddha, the TriParvanaka Shraddha is preferred. In respect of the rest Shatpourusha Shraddha is understood;) Sapatnika Pitaadi, Sapatnika Maataadi would total Shatpourushas.  Kshayaaham varjiyitwaikam Streenaam naasti Prithakkriya,  Anvashtakaasu Vriddhou cha Gayaayaamcha Kshayehani, Atra mMaauh Pruthak Shraaddha manyatra Patinaasaha/ (The basic rule is that excepting when the Shraddha of a mother is performed exclusively on her Mrita Tithi, otherwise Strees have no role in any of the Mantras of the Shraddha Proceedings; they however figure again in the case of Anvashtaka -Vriddhi-Gaya Shraaddhas); in other words, the mention of Strees is  the only way of Saptneeka- Ucchaarana otherwise.   

Vishwa Devas: Unless specified in the context of Parvana Shraaddhas, the Vishwa Devas are of the Pururava-Ardrava Sanjnikas. In Kaamya Shraaddhaas, the Vishwa Devas are known as Dhuri-Vilochanaas. In the Naimittika Shraaddhaas and in Ashtakaa Shaaddhas done on Ashtami Tithis, the Vishwa Devas are called of Kaama-Kaala Sanjnikas. In Ekoddishta-Sapindikarana-Naimittika Shraaddhaas, the Vishwa Devas are of Satya Vasu Sanjnikas. In respect of Naandi Shraaddha as the Anga or Component of Garbhaa daana-Pumsavana-Seemantonnayana Samskaaras as also the Ishti Shraadha Sanjna Naandi Shraddhas as the Anga in Agnyaadhaana Soma Yaagaas, the Vishwa Devas are called of Kratu- Daksha Sanjnikas. In the eventuality of one’s father and maternal grand father being alive but not his mother, then the Nandi Shraddha is to be done only addressed to Maatru Parvana, then there would not be the need for Vishwa Deva at all. Similarly in the case of Pitraadi Paarvana Traya, if Maatru Paarvana Shraaddha is also coincidental, then too the Naandi Shraaddha would not have any Vishwa Deva. But Naandi Shraadha is required to be done with three Parvanas on three days in the  exigency; alternatively three Parvanas be done on the same day but separately.

Brahmanas  for Shraddhas: Uttama Brahmaanas are considered as experts in Veda-Vedaanga-Meemaamsa-Purana-Dharma Shastra-Karma- Tapo-Yoga-Nityagnis and Pitru Maatru Guru Sevaka-Shiva Vishnu Bhaktas. Madhyama Brahmanaas are Bandhus, Sagotras and Mitras otherwise qualified as among the Utaama Brahmanas to a good extent.The Varjita Brahmanas are Rogis, Anga viheenaas, Nastikas and of questionable conduct and background.

Shraaddhaarha Dravyaas: Kushaa Mukhyaajha, Kushaabhaavey Kaasha Durvousheera Trunaadayah,Tatra Kaashou Durvaarbhivaa kruta Pavitra hastonaachamet/  (Kushas are indeed important but in their absence Kaasa or Durva be used but cannot  perform Achamana  by wearing Pavitra). Two Pavitraas of Darbhaas be worn on the right Anaamika Finger. All the Karyas like Snaana-Daana-Homa- Swaadhyaaya-PitruKarmaadis must be accompanied with the Pavitra and not otherwise. The requirement is that in the Asana there should be two kushas, in Pitru Karma one should have moola-sahita chaturdarbhaas and in Daiva KarmaAgraYukta Darbhas of small size.   It is said that all the Pitru Karmaas upto Sapindikarana stand proof by the darbhas worn by the Karta as prescribed. The Prescription states: Yecha Pindaashritaa Darbhaayaihkrutam PitruTarpanam, Mala Mootrotsarga kaley Mala Mutraadya medhaaa Maargeybidaa Yangabhumou sthitaaye starana -asaney, Brahma Yagnenaye darbhaastyaa gaa haassarva yevátey/ ( Darbhaas as recycled after use on the Pindaas, after Pitru Tarpanaas, picked up at or handled by the self or others at the Bahirbhumis or otherwise, say at Smashanas or Yagna Bhumis or discarded after Brahma Yagnas should never ever be utilised again). It is stated that the Pavitras made of Kushas and Durvas are not even of the worth of sixteenth of those made of Gold!

Shraaddha Havi/Bhojana Padaartha:Vreehi Yava Tila Maasha Godhumashyaamaakapriyangu mrudaga sarshapaah prashastaa, chanako vikalpitha, Yaavanaalopi vikalpitah/ ( Dhanya, yava, tila, maasha, wheat, chaama, mustard are essential, while Chanakaadi are also useful). Agodhumancha  yacchhaartham Musha mudgavi varjitam, Taila pakvena rahitam krutamapya krutam bhavet/                        ( Shraaddha is considered as a waste without the products of Godhuma, Musha, Mudgavi and cooked padardhas in oils). Patolam badarama amalakam Kharjuriphalam chichaadrakam shunthi moolakam Draaksha Lavgangailaa patrakaani jeerakam hingu daadimaphalamikshuh sharkaraa gudam karpuram Saindhava Saamudrey Lavaney poogiphalamTaambula patramiti Shraaddhey proktaani haveemshi, Gavey Dadhi dugdhey Ghritam Gavyam Mahishamcha/ ( Cucumber,  jujubi fruit, Myrobalan, Date fruit, tamarind, ginger, radish, draksha or grapes, cloves, cardamom, jeera, hing or asafoetida, poagranate, sugar cane, sugar, jaggery, camphor, Sea Salt, arica nut / betel nut, betel leaves, cow / buffalo’s milk- curd- ghee etc. Such is the illustrative list of materials that could be offered as Havish to Agni in the Shraaddha Karmas).   In all the Ishta Purti Karyas, Mrita Tithis, Darsha-Vriddhi and Ashtaka Shraaddhhaas, Yogya Brahmanas can never be offered ‘Dushta Bhojana’. Such Bhojanas must include ideal Bhakshya- Bhojya-Lehya- Choshya- Rasa-Paaneeyas. Kathamchidyaadi Viprebhypona dattam bhojaney Madhu, Pindaastu naiva daatavyaah kadaachin -madhunaa bina/ ( In whatever way if honey is not offered in Brahmana Bhojana or on Pindas the offering is utterly inadequate). Referring to the quality of drinking water, it is stated: Durgandhi phenilam kshaaram pankilam pallavodakam, Nabhaveydyatra Gotruptirnaktam yacchaapahritam Nagraahyam tajjalam Shraaddhey yacchaa bhojyani paanajam/ (The water which suffers from foul smell, frothy, pungent to drink, muddy, and from a small pond which could not satisfy even a cow, stored overnight is indeed undrinkable in Shraaddhas). Daaturyadyat priyantatthaddeyam nindyam na cheddhitam, Ajaavi Mahishi kheeram tad vikaaraam cha varjyayet/  (Whichever material is normally longed for might all be offered and whatever is not liked be avoided!) Dharma Sindhu gives a very comprehensive and meticulous list of the  do’s and don’ts of the Shraaddha Bhojana!

Shraaddha Dina Krityaas: The Shraaddha Pradesha has to be purified with Gomaya and water and readied in all respects to facilitate proper seating arrangements to Brahmanas and the Karta(s). There  should not be any eating allowed in the house till the act of Pinda Daana and Brahmana Bhojana; this has to be ensured as even Devatas, Yatis, Brahmacharis and even children; to very young kids, there has to be provision of food service in a neighbour hood or so. The entire place of Shraddha should be spread over with Tilas. The Anna Paaaka is to be cooked preferably by the a Karta or wife or close relatives. The cooking of the Paaka should be of any metal excepting iron or preferably in new earthen pots. Excepting iron vegetable cutter and cooking utensils, the cooking place has to be non-cluttered. Grihyaagnoutu pachedannam  Shraadheeyam Loukikepivaa, Yasminnagnou pachedannam tasmin homo vidheeyati/  (Shraaddha Paaka could be cooked in Gruhyaagni or Lokaagni but the homa has to be made to the same Agni.) Cooking in the Aouposhanaagni is in fact the best possibility. Further to the Pratah kaala homa, some Agni is added to the Agni in which the Shraaddha Paaka is cooked. After the Paaka is cooked, some Agni is added to the Gruhyaagni and  ‘Agnoukarana Vaishwa Devaadika’ performed. This is the method followed by the Kaatyaayanas of cooking the Gruhyaagni Paaka. Ashvaalaayanas however make the Paaka in the Upachayaagni itself. Now the Kartru Bhoktru niyamas: Both the Karta and the Bhoktas have the regulations of avoidance of Stree Sangama on the Shraddha Dina and the Purva Dina, Punar bhojana, Anruta bhashana, Kshavara, and Taambula Bhakshana.  Shraaddha krucchuklavaasaasayaan   mouneecha vijitendriyah, Upavaasam Paraa na mcha Aoushadham cha vivarjatet/ ( Shraaddha Karta wear clean clothing, keep silent, exercise Self-Control, discard outside Bhojana and avoid medicines). Both the Karta and the Bhoktas must follow a dress code : Avastram Malavadvastram Koupeenatvam kaccha heenatwam Anuttaree -yatwam Kaashaaya vastratwamaar dravastratwam dwiguna Vastratwam Rakta Vastratwam Dagdha –vastratwam Syuta vastratwamititye kaadashaavam ardha nagnatwam Katrtru bhoktuyaam Varjyem/ (Thefollowing Eleven ways of dress code viz. Vastra heenata, impure vastra, koupeena, kaccha heenatwam, anuttareeyam, Kashaaya Vastra, wet clothing, double vastra, red clothing, burnt clothing, and sewn clothing should be discarded.) Kartha’s Urthwa Pundraadika Tilaka and Bhokta’s Tilaka are optional.Chandana Tilakas are however forbidden to Karta. Aamantritastuyo viprou bhoktumanyatra gacchati, Narakaanaam shatam gatwaa chandaaleshwabhijaayetey/ Aamantritastu yasshraaddhey vilambam kurutey dwijah Devadrohi Pitru drohi pachyatey narakeshu sah/ (If the Brahmana Bhokta who has accepted the invitation to a Shraaddha goes away to another Shraddha would be punished  in several Narakaas and gets repeated births of Chandalatwa). Similarly, the invited Brahman arrives late for the Shraaddha too would be punished like wise. Both the Karta and Bhoktaas should strictly observe the regulation of fasting on the previous and the same night besides restraint from stree sangama. They should not quarrel but practise refrain from loud and loose talk. The women engaged in the Shraddha Karma especially in the cooking should also observe quietness in all respects, lest the visiting Pitru Devatas are bound to get disappointed with the  visit to the Shraaddha.