The Sanskrit term Śrāddhākhyāna can be transliterated into English as Sraddhakhyana or Shraddhakhyana, using the IAST transliteration scheme (?).

In Hinduism

Pancaratra (worship of Nārāyaṇa)

Source: archive.org: Catalogue of Pancaratra Agama Texts

Śrāddhākhyāna (श्राद्धाख्यान) (lit. “chapter on routine obligatory rituals”) is the name of chapter 27 of the Pauṣkarasaṃhitā: a Pāñcarātra text of almost 5900 verses divided into forty-three chapters presented as a frame-work dialogue between Pauṣkara and Bhagavān dealing with the esoteric meaning of maṇḍala-designs, worship routines and temple-building.

Description of the chapter [śrāddhākhyāna]: The first section of this long and intricately-constructed chapter concerns itself with routine, regular domestic rites which are obligatory [nityaśrāddha] (1-146a). Such a regular obligation is the performance of the so-called śrāddha-rites to departed ancestors, itself comprised of three parts [aṅga]—homa-offerings and bhojana-feasting (14-92) and a concluding libation [tarpaṇa](93-124). All, whether finally initiated into Pāñcarātra or not, must attend to these śrāddha-rites, using the dvādaśākṣara-mantra (or aṣṭākṣara, or ṣaḍakṣara). Śūdras who are so qualified may use the above mantras together with Praṇava (oṃ) or use them without oṃ; the same applies to women observing the proper conduct. In all cases the prescribed mantras must be meditated upon properly (123-146а).

A second section of this chapter deals with the occasional or seasonal, but still obligatory, śrāddha-rites [naimittika] (146b-243a). The proper place, a proper time and a proper recipient are all necessary to perform perfectly the enjoined celebrations (152-200); also, deities are to be invoked for protection of the particular performance (201-214), and mantras are to be meditated upon properly (2.5-248a).

A long digression (248b-431) deals more directly with mantras-who is eligible to receive them, how they are to be meditated upon, how used in the worship er joined on the faithful, what part nyāsa plays, etc. In terms of the philosophical orientation of this discussion, it may be observed that yogic principles are assumed for the worshipper through meditation upon the mantra and its parts must “become” (as it were) the mantra before he undertakes to chant it. Familiar yogic terms are used throughout the discussion.

Returning to the general subject of naimittika rites, a detailed discussion of the śrāddha-rites are given as these are performed on the eleventh day immediately following the funeral. The rites er joined at that time are to be performed annually at the death anniversary thereafter. These rites are described step-by-step (432-593).

Then, the third topic of the chapter begins (§1. 594 ff.), and concerns itself with the celebration of śrāddha-rites according to the prescribed rule that, in addition to the annual death-anniversary celebration, the śrāddha-rites must also be repeated at some time during the four months of Viṣṇu’s śayana. The precise date of this celebration is itself an option-just so it is on the corresponding tithi-date of the actual anniversary. The procedures for this “optional” celebrations are detailed, with only a few deviations from the annual rites (594-729a).

context information

Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.

See also (Relevant definitions)

Partial matches: Shraddha, Akhyana.

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Full-text: Tithi, Nityashraddha, Naimittikashraddha, Nitya, Naimittika.

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