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The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)

English·1879–1910·trans. Georg Bühler·567 passages

The text · part 10 of 27

Sddra pupils and he whose teacher is a Sddra, he who speaks rudely, the son of an adulteress, and the son of a widow,

157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has

Kull., Ragh.), means according to Gov. ‘one who forsakes the Vedas (and the rest), according to Nar. and Nand. ‘one who does not recite the Veda privately, or ‘who has forgotten it.’ Ganabhyantara#, ‘one who belongs to a company or corporation,’ i.e. ‘of men who live by one trade’ (Medh., Gov., Nar.), is further explained by Nar. by ‘the headman of a village,’ or ‘the leader of a caravan.’ According to Kull. and Ragh. it means ‘one who misappropriates the money of a corporation.’

155. Kusflava, ‘an actor or singer, is, as Medh. states, a very wide term, including all ‘bards, actors, jugglers, dancers, singers, and the like.’ Kull. wrongly understands by avakirnin, ‘one who has broken the vow of studentship,’ an ascetic also who has become unchaste. Such an ascetic is called Arftdfapatita.

156. Vagdush/a, ‘one who speaks rudely,’ means according to ‘others,’ quoted by Medh. and Kull., ‘one who is accused of a great crime’ (abhisasta).

157. According to N&r. gurod, ‘a teacher, denotes the 4Aarya alone. Medh. blames this explanation, and refers it to the subteacher. The same explains kumd4si, ‘he who eats the food of the son of an adulteress,’ by ‘a glutton who eats sixty Palas of rice.’

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contracted an alliance with outcasts either through the Veda or through a marriage,

158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury,

159. He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller of substances used for flavouring food,

160. A maker of bows and of arrows, he who lasciviously dallies with a brother's widow, the betrayer of a friend, one who subsists by gambling, he who learns (the Veda) from his son,

158. Agdradahi, ‘an incendiary,’ includes according to a verse, quoted by Nand. also, ‘one who burns corpses for money.’ Kfi/akadrakaf, ‘a suborner to perjury’ (Gov., Kull.), means according to Medh. and R4gh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sells (the merit gained by) Soma (sacrifices).’

and R4gh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sells (the merit gained by) Soma (sacrifices).’

159. ‘He who wrangles or goes to law with his father,’ e. g. who forces him to divide the family estate (Medh.), see Gaut. XV,
19. Kitavak, ‘the keeper of a gambling-house’ (Medh.), means according to Gov. and Nand. ‘one who makes others play for himself,’ according to N4r. ‘a gambler for pleasure,’ and according to Nand. ‘a rogue.’ ‘ Others,’ however, read kekaraA, ‘a squinting man,’ and construe it with madyapad, ‘a drunkard’ (Medh., Gov., Kull, N&r., Nand., Ragh.). Rasa, ‘substances used for flavouring food,’ e.g. ‘ sugar-cane juice’ (Gov., Kull., Ragh.), ‘molasses’ (Nar.). Medh. explains rasada’ by vishadaA, ‘a poisoner.’

160. I accept Gov.’s and R4gh.’s explanation of agredidhishfpati, who believe it to be equivalent to didhishfpati explained below, verse 173. Kull. and Nand. take it as ‘the husband of a younger sister married before the elder,’ and Medh. as an

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161. An epileptic man, one who suffers from scrofulous swellings of the glands, one afflicted with white leprosy, an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided.

162, A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who teaches the use of arms,

163. He who diverts water-courses, and he who delights in obstructing them, an architect, a messenger, and he who plants trees (for money),

164. A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injuring living creatures, he who gains his subsistence from Sddras, and he who offers sacrifices to the Gamas,

165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who constantly asks (for favours), he who lives by agriirregular compound consisting of agredidhishfpati and didhishtpati, see Gaut. XV, 16. Though in some Smritis agredidhishtpati has the meaning given by Kull., it seems here inadmissible, on account of verse 173, which is meaningless, if it is not meant to explain this term. DyfitavrittiZ, ‘one who subsists by gambling,’ means according to Medh. ‘one who makes others play for his profit,’ according to Gov., Kull., and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning.

162. Pakshizdm poshakaf, ‘a bird-fancier, means according to
Medh. ‘a trainer of hunting-falcons and hawks.’

‘one who makes others play for his profit,’ according to Gov., Kull., and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning.

162. Pakshizdm poshakaf, ‘a bird-fancier, means according to
Medh. ‘a trainer of hunting-falcons and hawks.’

164. The commentators mention a var. lect. vréshalaputraZ, ‘one who has only sons by a Sfidra wife,’ for ‘ one who gains his subsistence from Sfdras.’ N&r. and Nand. explain gazdnam yagakak by ‘one who sacrifices for gamas,’ i.e. many people or guilds. According to the explanation of Medh., Gov., Kull., and Ragh., which has been translated above, the performance of the Vinadyaka or Gazesahoma (Y4gi. I, 270-294) may be meant. But it is also possible to think of the Gazahomas, which according to Baudh. IV, 8, 1 must not be performed for others.

III, r7r. HOUSEHOLDER; SRADDHAS. 107

culture, a club-footed man, and he who is censured by virtuous men,

166. A shepherd, a keeper of buffaloes, the husband of a remarried woman, and a carrier of dead bodies, (all these) must be carefully avoided.

167. A Brahmasa who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes) these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast).

168. Asa fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahmaza ; sacrificial food must not be given to him, since it (would be) offered in ashes.

169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or manes, to a man who is unworthy to sit in the company.

170. The Rakshasas, indeed, consume (the food) eaten by Brahmazas who have not fulfilled the vow of studentship, by a Parivettvz and so forth, and by other men not admissible into the company.

171. He must be considered as a Parivettvz who

168. According to Medh. and Gov. the object of this verse is to admit virtuous and learned men, afflicted with bodily defects, as guests at rites in honour of the gods; see Vas. XI, 20. Kull. thinks that the- injunction to avoid ignorant men is repeated here in order to show that they are as unfit as real ‘defilers of the company.’

170. Avratai#, ‘who have not fulfilled the vow of studentship’ (Gov., Kull., Ragh.), means according to Medh. ‘of bad conduct,’ and according to N&r. ‘who do not observe the rules prescribed for a Snataka and so forth.’

171. Usually a person who kindles the sacred fire before his elder brother is called a Pary4dhatrs, and the elder brother a Paryéhita.

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marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti.

Usually a person who kindles the sacred fire before his elder brother is called a Pary4dhatrs, and the elder brother a Paryéhita.

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marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti.

172. The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth, all fall into hell.

173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a child by him) in accordance with the sacred law, must be known to be a Didhishfpati.

174. Two (kinds of) sons, a Kuzda and a Golaka, are born by wives of other men; (he who is born) while the husband lives, will be a Kuda, and (he who is begotten) after the husband's death, a Golaka.

175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards), both in this life and after death, for the food sacred to gods or manes which has been given (to them).

176. The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man, inadmissible into company, can look on while they are feeding.

177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand.

178. The giver (of a Sraddha) loses the reward,

172. Baudh. II, 1, 39.

177. Regarding the diseases which are punishments for sins committed in a former life, see below, XI, 49 seq.

178. Paurtikam, ‘ due for such a non-sacrificial gift,’ i.e. ‘for one

III, 183. HOUSEHOLDER; SRADDHAS. 10Q

due for such a non-sacrificial gift, for as many Brahmazas as a (guest) who sacrifices for Sidras may touch (during the meal) with his limbs.

179. And if a Brahmamza, though learned in the Veda, accepts through covetousness a gift from such (a man), he will quickly perish, like a vessel of unburnt clay in water.

180. (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods).

181. What has been given to a Brahmaza who lives by trade that is not (useful) in this world and the next, and (a present) to a Brahmaza born of a remarried woman (resembles) an oblation thrown into ashes.

182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enumerated above, (is turned into) adipose secretions, blood, flesh, marrow, and bone.

183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraddha’ (Kull., RAgh.).

179. ‘From such a man, i.e. ‘from one who sacrifices for SQdras.’

183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraddha’ (Kull., RAgh.).

179. ‘From such a man, i.e. ‘from one who sacrifices for SQdras.’

180. The meaning is that the giver will be born in his next life among the animals, feeding on the unclean substances enumerated (Medh., Gov., Kull., Ragh.), or that the food will be rejected by the manes and the gods as impure (Nar.). Apratish/fam, ‘ finds no place’ (Medh, Gov., Kull. Ragh.), means according to N&r. and Nand. ‘secures no fame (to the giver).’

182. According to Medh., Gov., Kull., and Ragh., it must be understood that the giver will be born in his next existence as a worm, feeding on the substances mentioned.

183-186. Ap. Il, 17, 22; Gaut. XV, 28, 31; Vas. III,19;
Baudh. II, 14, 2-3; Vi. LXXXIII; Yagi. I, 219-221.

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a company defiled by (the presence of) unworthy (guests) is purified, and the full (description of) the Brahmamzas who sanctify a company.

184. Those men must be considered as the sanctifiers of a company who are most learned in all the Vedas and in all the Angas, and who are the descendants of Srotriyas.

185. A Trizakiketa, one who keeps five sacred fires, a Trisuparza, one who is versed in the six Angas, the son of a woman married according to the Brahma rite, one who sings the Gyesh¢/asAman,

186. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a thousand (cows), and a centenarian must be considered as Brahmamzas who sanctify a company.

187, On the day before the Sraddha-rite is performed, or on the day when it takes place, let him invite with due respect at least three Brahmamas, such as have been mentioned above.

188. A Brahmaza who has been invited to a (rite) in honour of the manes shall always control himself and not recite the Veda, and he who performs the Sraddha (must act in the same manner).

185. Regarding the term Trin4fiketa, see Ap. II, 17, 22, note.
Pankagnih, ‘one who keeps five sacred fires’ (Medh., ‘others,’ Gov.,
Kull., Nand., Ragh.), means according to Medh. and Nar. ‘one
who knows the pa##Agnividya, tatght in the AA4ndogyopanishad
IV,10 seq. Trisuparza means according to Medh., N&r., and Nand.
‘one who knows the texts Taitt. Ar. X, 38-40; but according to
Gov., Kull., and R4gh. ‘one who knows the portion of the Rig-veda
called Trisuparza, Rig-veda X, 114, 3-5.

186. Nand. explains brahmaAAri, ‘a student,’ by ‘a chaste man’
(see above, verse 50).

187, Ap. II, 17, 11-15; Was. XI, 17; YAgn. I, 225.

- 188, Gaut. XV. 23; Yagi. I, 225. ‘Control himself,’ i.e. ‘remain chaste.’

TIT, 195. HOUSEHOLDER; SRADDHAS. III

189. For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated.

II, 17, 11-15; Was. XI, 17; YAgn. I, 225.

- 188, Gaut. XV. 23; Yagi. I, 225. ‘Control himself,’ i.e. ‘remain chaste.’

TIT, 195. HOUSEHOLDER; SRADDHAS. III

189. For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated.

190. But a Brahmaza who, being duly invited to a rite in honour of the gods or of the manes, in any way breaks (the appointment), becomes -guilty (of a crime), and (in his next birth) a hog.

191. But he who, being invited to a SrAddha, dallies with a Sadra woman, takes upon himself all the sins which the giver (of the feast) committed.

192. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and endowed with great virtues.

193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought to be worshipped.

194. The (various) classes of the manes are declared to be the sons of all those sages, Mart#i and the rest, who are children of Manu, the son of Hirazyagarbha.

195. The Somasads, the sons of Virdg, are stated to be the manes of the Sddhyas, and the Agnish-

189. ‘Like the wind,’ i.e. ‘like the vital air, the breath’ (Medh.,
Gov., Kull.). Medh. thinks that the manes enter the body of the
invited guests.

190. Medh. explains atikraman, ‘breaks the appointment’ (Gov.,
Kull., Nar., Ragh.), by ‘breaks the rules of chastity and the like.’
Medh. mentions a second ‘improper’ explanation given by ‘others,’
‘does not accept the invitation.’

191. Medh., Gov., Nand., and R4gh. take vrishali, ‘a Stdra woman,’ in the sense of ‘his lascivious wife.’ Probably the word is used in its proper sense and indicates, as Nr. states, that intercourse with a S(dra wife is the worst offence in such a case.

194. ‘ Marifi and the rest,’ see above, I, 35.

195. Nar., Nand., and K. prima manu read Somasuta/ for
Somasada/.

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vattas, the children of Mart4i, are famous in the world (as the manes) of the gods.

196. The Barhishads, born of Atri, are recorded
to be (the manes) of the Daityas, Danavas, Yakshas,
Gandharvas, Snake-deities, Rakshasas, Suparvas, and
Kimnaras, ,

197. The Somapas those of the Brahmazas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the Vaisyas, but the Suk4lins those of the Sdadras.

198. The Somapas are the sons of Kavi (Bhzgu), the Havishmats the children of Angiras, the Agyapas the offspring of Pulastya, but the Sukdlins (the issue) of Vasish¢ha.

199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the KAvyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes) of the Brahmamas alone.

200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of manes which have been enumerated.

201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order.

202. Even water offered with faith (to the manes)

199. Medh. and Gov. place the Anagnidagdhas first. Nar. reads at the end of the first half-verse bahfin, ‘many,’ instead of tatha, and Nand. has vahin. The translation follows the explanation given by Gov., Kull, and Ragh. The other three commentators say that this verse gives partly different names for the several classes of manes, enumerated in the preceding verses. But their explanations are not very clear, and they are forced to ignore or transpose the particle eva which stands after viprawim. The verse probably contains a second classification of the manes, which differs from the preceding, because it is based on a different tradition.

202, Akshaydyapakalpate, ‘produces endless (bliss),’ (Gov., Kull.),p. 113 in vessels made of silver or adorned with silver, produces endless (bliss).

203. For twice-born men the rite in honour of the manes is more important than the rite in honour of the gods; for the offering to the gods which precedes (the Srdddhas), has been declared to be a means of fortifying (the latter).

204. Let him first invite a (Brahmaza) in honour of the gods as a protection for the (offering to the manes); for the RAkshasas destroy a funeral sacrifice which is left without such a protection.

205. Let him make (the Srdddha) begin and end with (a rite) in honour of the gods; it shall not begin and end with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon perishes together with his progeny.

206. Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south.

207. The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers, and in secluded spots.

means according to Medh. ‘affords to them imperishable satisfaction.’

203. The rite in honour of the gods meant is the Vaisvadeva which precedes each SrAddha.

204. The above translation of the first half-verse follows Medh., Gov., and Kull. It is, however, not impossible to take, with Sir W. Jones, daivam as a neuter, and to translate, ‘Let him first perform the rite in honour of the gods as a protection for the (Sraddha),’

205. The meaning of the verse is that the Bréhmazas, fed at the Vaisvadeva which precedes the Sraddha, must be invited and served before and dismissed after the Brahmanas entertained in honour of the manes (Medh., Kull., Nar.). See also below, verse 209.

206. Ap. II, 18, 14; Gaut. XV, 25; YAgi. I, 227.

207. Vi. LXXXV, 54-63. oksheshu, ‘naturally pure’ (Medh.,

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p. 208

208. The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed.

I, 227.

207. Vi. LXXXV, 54-63. oksheshu, ‘naturally pure’ (Medh.,

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p. 208

208. The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed.

209. Having placed those blameless Brahmamas on their seats, he shall honour them with fragrant garlands and perfumes, beginning with (those who are invited in honour of) the gods.

210. Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmana (sacrificer) shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahmaza (guests) conjointly.

211. Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni, to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food.

212. But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmaza ; for Brahmazas who know the sacred texts declare, ‘What fire is, even such is a Brahmaza.’

213. They (also) call those first of twice-born men the ancient deities of the funeral sacrifice, free from anger, easily pleased, employed in making men prosper.

Gov., Kull., Nar.) or ‘lovely’ (Nand., RAgh.), ‘such as forest glades’
(Kull.).

208. Yaon. I, 226. 20g. Vi. LXXIII, 2; Yagz. I, 231.

210. Vi. LXXXIII, 5; Ap. Il, 17, 17-19; Baudh. II, 14, 7;
Yagn. I, 229.

air. Vi. LXXIII, 12; Baudh. II, 14, 7.

212. Asvalayana Grihya-sfitra IV, 8, 5-6. Cases, where a sacred fire is wanting, are those in which a child, an unmarried man, or a widower perform a Sraddha (Medh., Kull., Nar.).

213. The object of the verse is to show why the offerings may

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214. After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be placed).

215. But having made three cakes out of the remainder of that sacrificial food, he must, concentrating his mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he poured out the libations of) water.

216. Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings (lepa).

217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed

217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed be placed into the hands of the guests. The epithet ‘ancient’ is explained to mean ‘ produced in the kalpa when the Sidhyas were created’ (Medh.), or ‘those whose succession has been uninterrupted since immemorial times’ (Gov., Kull., Ragh.), or ‘those who were produced before all other castes’ (N4r.), or ‘those who receive gifts before others’ (RAgh.). Medh. prefers, however, to read puratan4A, ‘the ancients call,’ &c., and this seems to have stood in Nand.’s text too.

214. ‘The whole series of ceremonies,’ i.e. ‘the acts of sprinkling water and strewing Kusa grass round the fire and so forth, which are subsidiary to the oblations in the fire.’ Apasavyam, ‘in such a manner that they end in the south’ (dakshiz4samstham), means according to N4r., praAin4vitena, ‘ passing the sacrificial string over the right shoulder and under the left arm.’ Apasavyena hastena, ‘with his right hand’ (Medh. ‘ others,’ Kull., Ragh.), means according to Medh., Gov., N4r., and Nand.,‘ out of the Tirtha of the right hand which is sacred to the manes’ (see above, IT, 59).

216. The three ancestors meant are the great-grandfather, his father and grandfather; see Vi. LXXIII, 22.

217. The texts to be pronounced are, ‘Adoration to Spring !’&c.,

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his breath, (the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the manes.

218. Let him gently pour out the remainder of the water near the cakes, and, with fixed attention, smell those cakes, in the order in which they were placed (on the ground).

219. But taking successively very small portions from the cakes, he shall make those seated Brahmazas eat them, in accordance with the rule, before (their dinner).

220. But if the (sacrificer’s) father is living, he must offer (the cakes) to three remoter (ancestors) ; or he may also feed his father at the funeral sacrifice as (one of the) Brahmaza (guests).

221. But he whose father is dead, while his grandfather lives, shall, after pronouncing his father's name, mention (that of) his great-grandfather.

222. Manu has declared that either the grandfather may eat at that Sraddha (as a guest), or (the and afterwards, ‘ Adoration to you, oh manes !’ &c. Before he recites the latter texts, the worshipper must turn round towards the south.

218. Vi. LXXIII, 23. ‘The remainder of the water,’ i.e. ‘ which is contained in the vessel from which he took the water for sprinkling the ground’ (verse 214).

Before he recites the latter texts, the worshipper must turn round towards the south.

218. Vi. LXXIII, 23. ‘The remainder of the water,’ i.e. ‘ which is contained in the vessel from which he took the water for sprinkling the ground’ (verse 214).

219. ‘Those seated Braéhmamas,’ i.e. ‘those invited for the funeral rite, not those invited for the preceding rite in honour of the gods.’ ‘ According to the rule,’ i. e. ‘giving to the representative of the father a piece from the cake offered to the manes of the father and so forth’ (Kull.), or ‘ after they have sipped water and so forth’ (N4r.). Nand. inserts here verse 223, and states that it is explanatory of the term ‘according to the rule.’

220. Vi. LXXV,1, 4. Nar. adds that this case happens when a son has kindled the sacred fire during his father’s lifetime, because then the Pindapitriyagia and afterwards the Parvana Sraddha must be performed.

221-222, Vi. LXXV, 6.

p. 117

grandson) having received permission, may perform it, as he desires.

223. Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the hands of the (guests), he shall give (to each) that (above-mentioned) portion of the cake, saying, ‘To those, Svadha !’

224. But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it before the Brahmazas, meditating on the | manes.

225. The malevolent Asuras forcibly snatch away that food which is brought without being held with both hands.

226. Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as broths and pot herbs, sweet and sour milk, and honey,

227. (As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits, savoury meat, and fragrant drinks.

228. All this he shall present (to his guests), and, being pure and attentive, successively invite them to partake of each (dish), proclaiming its qualities.

229. Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his foot nor violently shake it.

223. Vi. LXXIII, 23. This rule is a supplement to verse 220.
Instead of the pronoun the names are to be used (Medh., Gov.).

225. Vas. XI, 25; Baudh. II, 15, 3.

229. Vi. LXXIX, 19-21; LXXXI, 1; Yagt. I, 239. Avadhanayet, ‘nor violently shake it,’ is explained according to Medh. by ‘others,’ ‘nor remove the dust with his dress.’ Nand. places verse 230 immediately after verse 228.

p. 230

230. A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the RAkshasas, a shaking to the sinners.

231. Whatever may please the Bréhmaaas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes.

A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the RAkshasas, a shaking to the sinners.

231. Whatever may please the Bréhmaaas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes.

232. At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred law, legends, tales, Purdwas, and

. Khilas. .

233. Himself being delighted, let him give delight to the Brahmamzas, cause them to partake gradually and slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities.

234. Let him eagerly entertain at a funeral sacrifice a daughter’s son, though he be a student, and let him place a Nep4l blanket on the seat (of each guest), scattering sesamum grains on the ground.

231. Yagh. I, 239. Brahmodyah kathaA, ‘let him give riddles from the Veda,’ such as those collected in the Asvalayana Srautastra X, 9, 2 (Medh., Nand.). Medh. thinks that the term brahmodya may also refer to Vedic stories, such as that of the fights of the Devas and Asuras, or of Saram& and the Panis, and he mentions a var. lect. brahmAdydA, ‘conversations regarding the Brahman, the supreme soul.’ This latter explanation is adopted by Gov., Kull, Nar., and Ragh., though the text everywhere has brahmodya#. As the Brahmodya-riddles were a favourite recreation of the priests during the tedious performance of their sacrifices, it is not doubtful that the explanation given in the translation is the only admissible one.

232. Baudh. II, 14, 5; Vi. LXXIII, 16; Yag%. I, 239. ‘ Khilas,’ i.e. ‘the apocrypha of the Veda, such as the Sristkta”’ ‘Akhy4n4ni legends, such as the Sauparza, the Maitravéruza’ (Medh., Gov. Kull, RAgh.), or ‘such as occur in the Brahmanas’ (N4r.), or ‘ the death of Kamsa and so forth’ (Nand.).

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235. There are three means of sanctification, (to be used) at a Srdddha, a daughter’s son, a Nepal blanket, and sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence of haste.

236. All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of the feast), the Brahmazas shall not proclaim the qualities of the sacrificial food.

237. As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are not proclaimed, so long the manes partake (of it).

238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume.

239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat.

238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume.

239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat.

240. What (any of) these sees at a burnt-oblation, at a (solemn) gift, at a dinner (given to Brahmamas), or at any rite in honour of the gods and manes, that produces not the intended result.

241. A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a dog by throwing his eye (on them), a lowcaste man by touching (them).

242. If a lame man, a one-eyed man, one deficient

235. Vas. XI, 35-36. 236. Vi. LXXXI, 11, 20.
237. Vi. LXXXI, 20; Vas. XI, 32.

238. Vi. LXXXI, 12-14.

239. Ap. II, 17, 20; Gaut. XV, 24.

241. ‘A low-caste man,’ i.e. ‘a Sfdra.’

242. Vi. LXXXI, 15-16. According to Medh., Gov., and Kull.

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in a limb, or one with a redundant limb, be even the servant of the performer (of the Sraddha), he also must be removed from that place (where the Sraddha is held).

243. To a Brahmama (householder), or to an ascetic who comes for food, he may, with the permission of (his) Bréhmaza (guests), show honour according to his ability.

244. Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on Kusa grass), down on the ground in front of (his guests), when they have finished their meal.

245. The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased (children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives..

246. They declare the fragments which have fallen on the ground at a (Srdddha) to the manes, to be the share of honest, dutiful servants.

the word api, ‘even,’ indicates that others, e.g. Sidras, must also be sent away.

243. Vi. LXXXI, 18. Medh., Gov., and Kull. take the first words differently, ‘To a Brahmana who comes as a guest (atithi) or any other mendicant.’ Nar. and Ragh. give the explanation adopted above.

244. Vi. LXXXI, ax.

245. Vas. XI, 23-24; Vi. LXXXI, 22. Regarding the burial of children, see below, V, 69. Ty4ginam kulayoshitém, ‘of those who unjustly forsook noble wives’ (Medh., Kull.), may also mean, according to R4gh. and to ‘others, quoted by Medh. and Kull. ‘of those who forsook their Gurus and of unmarried maidens ;’ according to Gov. ‘of women who forsook their families ;’ according to Nar., ‘of suicides and childless women.’ Nand. explains the first word by ‘ of ascetics,’

246. Vi. LXXXI, 23.

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247. But before the performance of the Sapizaikaraza, one must feed at the funeral sacrifice in honour of a (recently-)deceased Aryan (one Brahmama) without (making an offering) to the gods, and give one cake only.

Vi. LXXXI, 23.

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248. But after the Sapiaaikaraza of the (deceased father) has been performed according to the sacred law, the sons must offer the cakes with those ceremonies, (described above.)

249. The foolish man who, after having eaten a Sraddha(-dinner), gives the leavings to a Sddra, falls headlong into the K4lasdtra hell.

250. If the partaker of a Srdddha(-dinner) enters on the same day the bed of a Sidra female, the manes of his (ancestors) will lie during that month in her ordure.

251. Having addressed the question, ‘ Have you dined well ?’ (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) ‘ Rest either (here or at home)!’

244. Vi. XXI, 2-12, 19; YA4gn. I, 250. The Sapindikarama, ‘the solemn reception of a dead person among the partakers of the funeral oblations,’ is performed either on the thirteenth day or a year after the death. Up to the time of its performance the Sraddhas are so-called Ekoddishéas, ‘ performed for one person only.’ Medh., Gov., N4r., Nand., and K, read the first word of the verse asapindakriy4karma, and according to this var. lect. the translation must be, ‘The rite for persons not made Sapindas (i.e. the Ekoddish/a SrAddha, must be performed) for an Aryan (recently) deceased ; (on that occasion) one must,’ &c.

250. Medh., Gov., Kull. and RAgh. take vrishali, ‘a SQdra female’ (N4r.), in the sense of ‘a seducing woman’ (vrishasyantt).

251. Yagi. I, 242; Vi. LXXIII, 26-27. Kull. reads abhi bho ramyatém, ‘Ho, take rest!’ and Ragh., abhito gamyatém, ‘Go where you please!’

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252. The Bradhmaza (guests) shall then answer him, ‘Let there be Svadh4;’ for at all rites in honour of the manes the word Svadha is the highest benison.

253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahmamzas let him dispose (of that), as they may direct.

254. At a (Sraddha) in honour of the manes one must use (in asking the guests if they are satisfied, the word) svaditam; at a Gosh¢/t-sraddha, (the word) susrutam ; at a Vriddhi-sraddha, (the word )sampannam; and at (a rite) in honour of the gods, (the word) ruditam.

255. The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahmamas are true riches at all funeral sacrifices.

256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods.

252. Yagn. 1, 243. Medh., Gov., Nand., and Ragh. read svadhetyeva, (shall then answer him) ‘ Svadha!’

254. ‘One must ask,’ i.e. ‘the giver of the feast or any other person who comes’ (Medh., Gov.), the former only (Kull.). Medh. and Gov. explain gosh/he, ‘at a Gosh/At-srfddha’ (Kull., Ragh.), by ‘in a cow-pen’ (goshu tish/fantishu, goganamadhye), and N4r. by goshéhe gomandalartham gosh/Ae brahmanabhogane. Abhyudaya or Vriddhi-sraddhas are those performed on joyful occasions, such as marriages.

256. Pavitram, ‘purificatory texts,” means according to Nar. ‘other means of purification, such as barley and water.’ Nand. reads darbhapavitram, ‘blades of Kusa grass.’ ‘Those means of purification mentioned above,’ i.e. ‘the preparation of the house

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257. The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and salt unprepared by art, are called, on account of their nature, sacrificial food.

258. Having dismissed the (invited) Brahmazas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the manes:

259. ‘May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!’

260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmauza, a goat, or the sacred fire to consume those cakes, or let him throw them into water.

261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water.

and so forth.” Nand. reads havishy4zi 4a saktita4, ‘ sacrificial viands (prepared) according to one’s ability.’

257. Anupaskritam, ‘ which is not prepared (with spices),’ (Gov., N§&r.), means according to Nand. ‘not dressed as people usually do,’ according to Kull. and Ragh. ‘ not tainted by a bad smell,’ and according to Medh. ‘ not forbidden, such as meat from a slaughterhouse.’ ‘Salt unprepared by art,’ i.e. ‘rock salt or salt from the sea’ (but not Bida, N4r.).

259. Yagv. I, 245; Vi. LXXIII, 28.

260. Y4gf. I, 256. ‘Thus,’ i.e. as described in verse 215.

261. Baudh. II, 14, 9. According to the MSS. and editions the word translated in accordance with the clear explanations of Medh., Kull, and K., and with the requirements of the context, by ‘after (the dinner),’ is purastét. As purastét always means ‘before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘parastat,’ the sense of which perfectly agrees with their explanation.

p. 262

As purastét always means ‘before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘parastat,’ the sense of which perfectly agrees with their explanation.

p. 262

262. The (sacrificer’s) first wife, who is faithful and intent on the worship of the manes, may eat the middle-most cake, (if she be) desirous of bearing a son.

263. (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) goodness, and righteous.

264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after giving it to them with due respect, let him feed his maternal relatives also.

265. But the remnants shall be left (where they lie) until the Bréhmazas have been dismissed; afterwards he shall perform the (daily) domestic Balioffering ; that is a settled (rule of the) sacred law.

266. I will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve for a long time or for eternity.

267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule,

268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the flesh of birds,

Nar. and Nand. clearly read purastét, and explain it by prak, ‘before.’ But the meaning, thus obtained, is not good, because it stands to reason that the custom mentioned here should differ from that described above, verse 218 seq.

264. This is to be done after the cakes have been made and placed (Medh., Nand.). Medh., Gov., Nand. read pfigayet, ‘let him honour,’ instead of ‘let him feed.’

267-272. Ap. II, 16, 23-17, 3; Gaut. XV, 15; Vi, LXXX; Yagi.
I, 257-259.

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269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer called) Ruru,

270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of hares and tortoises,

271. One year with cow-milk and milk-rice ; from the flesh of a long-eared white he-goat their satisfaction endures twelve years.

272. The (vegetable called) K4lasdka, (the fish called) Mahdsalka, the flesh of a rhinoceros and that of a red goat, and all kinds of food eaten by hermits in the forest serve for an endless time.

273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Magh4d, that also procures endless (satisfaction).

274. ‘May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.’

269. Gov. states the Ruru is the Sambara, or Sambar stag.

271. N&r. explains vardhrizasa, which Medh., Gov., Kull., and R4gh. declare, on the strength of a verse, to be a white goat, by ‘a black-necked, white-winged bird with a red head,’ and quotes another nigama in favour of his view; see also Ap. II, 17, 3, where the crane called Vardhrazasa (var. lect. Vardhrizasa) is mentioned.

272. Another name of the pot-herb K4lasaéka is according to Medh. Krishnavasudeva, according to Nand. Krishzanimba. The Mahdasalka is the prawn. Others mentioned by Medh. read sasalk4n.

273. Vi. LXXVI,1; Y4gm. I, 260. The day meant is Bhadrapada Badi 13.

274. Vi. LXXVIII, 51-52; Vas. XI, 40. Gov. omits this verse.

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275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratification) for the manes.

276. The days of the dark half .of the month, beginning with the tenth, but excepting the fourteenth, are recommended for a funeral sacrifice; (it is) not thus (with) the others.

277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the manes on odd (lunar days) and under odd (constellations), obtains distinguished offspring.

278. As the second half of the month is preferable to the first half, even so the afternoon is better for (the performance of ) a funeral sacrifice than the forenoon.

Medh. says that ‘ others’ improperly explain prakéAaye kufigarasya, ‘(in the afternoon) when the shadow of an elephant falls towards the east’ (Kull, Nar., Ragh.), by ‘during an eclipse.’ He also mentions a var. lect. prakékaydm. It seems, however, by no means certain that the explanation, adopted by him and most commentators, is the correct one. It is much more probable that a particular day (see Vigfi4nesvara on YAgi. J, 217) is meant. The thirteenth lunar day is, of course, the thirteenth of the dark half of Bhadrapada, the day of the Mahalaya Sraddha.

276. Ap. II, 17,6; Gaut. XV, 3; Yagt%. I, 263; Vas. XI, 16.
The reason why the fourteenth is excepted, is given Vi. LXXVIII,
50, and Yagi. loc. cit.

277. Ap. II, 17, 8-22; Gaut. XV, 4; Vi. LXXVIII, 8-49; Yagi. I, 267. I read with Medh., Gov., Nand., Ragh., and K. pitrén arkan, which, to judge from the commentary, must have been Kull’s reading also, instead of the senseless pitrfn sarvin of the editions. Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days. They are clearly an interpolation.

278. Ap. II, 17, 5.

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Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days. They are clearly an interpolation.

278. Ap. II, 17, 5.

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279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the prescribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass in his hands, up to the end (of the ceremony).

280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen.

281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sactifices, every day.

282. The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmaza who keeps a sacred fire (shall) not (perform) a funeral sacrifice except on the new-moon day.

283. Even when a Brahmaaa, after bathing, satisfies the manes with water, he obtains thereby the whole reward for the performance of the (daily) Straddha.

284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) greatgrandfathers Adityas; thus (speaks) the eternal Veda.

279. Gov., Kull., and Ragh. explain apasavyam, ‘ proceeding from left to right’ (N4r.), by ‘with the Tirtha of the hand, that is sacred to the manes.’ Medh. and Gov. think that 4 nidhanat, ‘up to the end (of the ceremony),’ (Kull., Nar., Nand., Ragh.), means ‘until death.’

280. Ap. II, 17, 23. 284. Yagi. I, 268.

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285. Let him daily partake of the vighasa and daily eat amvzta (ambrosia); but vighasa is what remains from the meal (of Brahmaza guests) and the remainder of a sacrifice (is called) amz‘ta.

286. Thus all the ordinances relating to the five
(daily great) sacrifices have been declared to you;
hear now the law for the manner of living fit for
Brahmazas.

Cuapter IV.

1. Having dwelt with a teacher during the fourth part of (a man’s) life,a Brahmawa shall live during the second quarter (of his existence) in his house, after he has wedded a wife.

2. A Brahmaza must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress.

3. For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body.

4. He may subsist by Azta (truth), and Amvzta

285. Medh. and Nr. seem to have read bhrityasesham, ‘ what remains after those who must be supported (have been fed).’ The former mentions the other reading too.

4. He may subsist by Azta (truth), and Amvzta

285. Medh. and Nr. seem to have read bhrityasesham, ‘ what remains after those who must be supported (have been fed).’ The former mentions the other reading too.

IV. 2. Medh., Gov., Kull., Nar., and R4gh. particularly state that droha and adroha are not equivalent to hims& and ahims4, because ‘injury to living beings’ is forbidden under any circumstances. What is meant by droha is the pain caused to others by importunate begging. Hence the meaning of Manu is that householders shall, if possible, not subsist by begging, but rather by gleaning corn. Nand., however, explains droha by hims4, and the following verses favour his opinion.

3. ‘For the purpose of gaining bare subsistence, but not in order to procure many enjoyments for himself.’

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(ambrosia), or by Mvzta (death) and by Pramrita (what causes many deaths); or even by (the mode) called Satyanzcta (a mixture of truth and falsehood), but never by Svavrztti (a dog’s mode of life).

5. By Ata shall be understood the gleaning of corn ; by Amr‘ta, what is given unasked; by M7%ta, food obtained by begging ; and agriculture is declared to be Pramrtta.

6. But trade and (money-lending) are Satydnr‘ta,
even by that one may subsist. Service is called
Svavrztti; therefore one should avoid it.

7. He may either possess enough to filla granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow.

8. Moreover, among these four Brahmavza householders, each later-(named) must be considered more distinguished, and through his virtue to have conquered the world more completely.

9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra.

4. Yagn. 1,128. The first two clauses are variously interpreted. The first means according to Medh., ‘he may keep a store of grain or other property, sufficient to maintain a large family, many servants and animals during three years ;’ according to Gov., ‘a store of grain sufficient for twelve days ;’ according to Kull. and R4gh., ‘a store sufficient to fill a granary which holds a supply for three years or more ;’ and according to Nar., ‘a store sufficient for a year, six months, or three months.’ The second clause is interpreted by Medh. as ‘a store sufficient for six months ;’ by Gov. and Nar. as ‘a store sufficient for six days;’ and by Kull. and Ragh. as ‘a sufficiency for one year.’ For other explanations of the term Kumbhidhanya, see Baudh. I, 1, 5 note. Nand. reads dvyahaihikad, ‘or he may collect what suffices for two days.’

g. ‘Six occupations,’ i.e. ‘gleaning corn, acceptance of gifts

[25] K

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and Ragh. as ‘a sufficiency for one year.’ For other explanations of the term Kumbhidhanya, see Baudh. I, 1, 5 note. Nand. reads dvyahaihikad, ‘or he may collect what suffices for two days.’

g. ‘Six occupations,’ i.e. ‘gleaning corn, acceptance of gifts

[25] K

p. 10

1o. He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ish¢is only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices.

11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmaza.

12. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition).

13. A Brahmaza, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must given unasked, begging, agriculture, trade, and teaching’ (Medh.), or ‘those mentioned in verses 5-6’ (Gov.), or ‘those mentioned in verses 5-6, excepting service and with the addition of moneylending’ (Kull., Ragh.), or ‘those enumerated in verses 5-6, and those six, mentioned above, I, 88’ (N4r.), or ‘those mentioned above, I, 88’ (Nand.). ‘Subsists by three,’ i.e.‘ by the first three, mentioned in verses 5-6’ (Medh.), or ‘by teaching, sacrificing, and accepting gifts’ (Gov., Kull., Ragh., Nand.), or ‘by teaching, sacrificing and accepting gifts, and by the first three, mentioned in verses 5-6’ (Nar.). ‘One by two,’ i.e. ‘by gleaning and accepting voluntary gifts’ (Medh.), or ‘by sacrificing and teaching’ (Gov., Kull, Ragh., Nand.), or ‘by gleaning ears and single grains’ (Nar.). ‘The Brahmasattra,’ i.e. ‘gleaning either ears or single grains’ (Nar.), or ‘teaching’ (Gov., Kull., Ragh., Nand.) Elsewhere the term Brahmasattra is applied to the daily recitation of the Veda, and it probably means here ‘ teaching.’ ~

10. The Agnihotra, i.e. the daily morning and evening oblations in the sacred fire or fires. The sacrifices intended are the Darsapaurnamsas and the Agrayamas.

rr. Yagh. I, 123.

12-17. Yagi. I, 129.

13. Nand. places verse 15 immediately after verse 12. Regarding the term Snataka, see below, verse 31, Ap. I, 30, 1-3.

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discharge the (following) duties which secure heavenly bliss, long life, and fame.

14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.

15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).

16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.

17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims. °

18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.

19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those

15. Prasangena, ‘through pursuits to which men cleave,’ e.g.
‘music and singing’ (Medh., Gov., Kull., Ragh., Nand.). Nar.
interprets the word by ‘with too great eagerness.’

17. Vi. LXXI, 4.

18. Y4o%. I, 123; Vi. LXXI, 5-6. ‘His race,’ e.g. let him wear his hair in the manner prescribed by the usage of his family (Vas. II, 21).

19. Yagh. I, 99; Vi. LXXI, 8. The various sciences meant are the Itihdsas, Purdzas, and Ny4ya, the Arthas4stra, medicine, and

K 2

p. 20

which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda.

20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly.

21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhftas, to men, and to the manes.

22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort.

23. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath.

24. Other Brahmazas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone.

25. A Bréhmaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamdsa (Ishéis) at the end of each half-month,

26. When the old grain has been consumed the astrology. The Nigamas are the Angas (Medh.). Gov., Kull., and Nar. consider the Nigamas to be a separate class of works, teaching the meaning of the Veda, i. e. the naigamakamda of the Nirukta.

22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads.

23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse.

e. the naigamakamda of the Nirukta.

22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads.

23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse.

25-27. Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2—9 ; Baudh.
Il, 4, 235 Yagi. I, 97, 124-125.

p. 133

(Agrayana) Ish¢i with new grain, at the end of the (three) seasons the (4turmAsya-)sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings.

27. A Brahmama, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Ishéi with new grain and an animal-(sacrifice).

28. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh.

29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits.

30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.

31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different.

30. Yag%. 1,130. PashandinaA, ‘heretics,’ i.e. ‘non-Brahmanical ascetics’ (vahyalinginaZ, Medh.), or ‘ascetics wearing red dresses and the like’ (Gov.), or ‘non-Braéhmasical ascetics, such as Bauddhas’ (Kull., N&r.), or ‘those who do not believe in the Vedas’ (Ragh.). The term does not necessarily refer to the Buddhists and Gainas, though the latter may be designated by it. The correct explanation of the word p4shada or pashazdin, ‘a sectarian, has been given by Kern, Jaartelling der zuidelijke Buddhisten, p.67. Regarding the men who act like cats or herons, — see below, verses 195-196.

gt. Nand. reads grtham 4gatén, ‘who have come to his house,’ instead of grihamedhinad, ‘ who are householders.’

p. 32

32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one -must distribute (food) without detriment (to one’s own interest).

33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others ; that is a settled rule.

34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property.

35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.