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

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

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p. 75

half that time, or for a quarter, or until the (student) has perfectly learnt them.

2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders.

3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the honey-mixture).

4. Having bathed, with the permission of his teacher, and performed according to the rule the Sam4vartana (the rite on returning home), a twiceborn man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks.

5. A (damsel) who is neither a Sapizd4 on the mother’s side, nor belongs to the same family on the term of studentship extends over forty-eight years, and that rule includes the Atharva-veda,

2. Yagn. I, 52.

3. The meaning is, that the student who, after completing his term, has become a Snftaka, shall receive first, i.e. before his marriage, the honour of the Madhuparka (Ap. II, 8, 5-9) from the person who instructed him. The phrase ‘ who has received his heritage, the Veda, from his father, indicates, according to the commentators, that, as a rule, the father is to teach his son. As, however, the teacher is considered the spiritual father of his pupil, pituA might also be translated ‘ from his (spiritual) father.’

4. Gaut. IV, 1; Vas. VIII, 1; Yaga. 1, 52. Regarding the ‘auspicious bodily marks,’ see Sankh4yana, Grzhya-sfttra I, 5,10. See also below, vers, 7-10.

5. Ap. II, 11, 15-16; Gaut. IV, 2-5; Vas. VIII, 1-2; Baudh.
II, 1, 32-38; Vi. XXIV, 9-10; YAgi. I, 53.

Asagotra ka y pitu4, ‘who does not belong to the same family on the father’s side,’ means according to Medh. and Kull. ‘between whose father’s and the bridegroom’s family no blood-relationship is

76 LAWS OF MANU. Ill, 6.

the father’s side, is recommended to twice-born men for wedlock and conjugal union.

6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property, :

7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white and black leprosy.

8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),

9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a

Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a traceable.’ It is, however, very probable that gotra has a double meaning, vaidika and laukika gotra, and that, in the case of Brahmazas, intermarriages between families descended from the same Aishi, and, | in the case of other Aryans, between families bearing the same name or known to be connected, are forbidden. Kull., N4r.,and RAgh. hold that the first 4a, ‘and,’ indicates that asagotrA refers to the mother’s side also, and Medh., Gov., Kull., Nar., and RAgh. think that on account of the second 4a, the word asapiada must be taken to refer to the father’s side also, and that thus intermarriages with the daughter of a paternal aunt or with the paternal grandfather’s sister’s descendants are forbidden. Maithune, ‘for conjugal union’ (Medh., Gov., N&r.), means according to Kull. and R4gh. ‘for the holy rites to be performed by the husband and wife together.’ Nand. reads amaithuni, ‘one who is a virgin.’ Regarding the term Sapinda, see below, V, 60.

q. Vi. XXIV, 11; Yager. I, 54.

8. Yagh. I, 53; Vi. XXIV, 12-16.

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snake, or a slave, nor one whose name inspires terror.

10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs.

11. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin.

12. For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved.

13. It is declared that a Sidra woman alone (can be) the wife of a Sddra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmaza.

11. Yagi. 1,53. ‘Lest he should commit sin,’ i.e. marry a Sagotra orone sprung from an illicit union. Thetranslation follows Kull., Nar., Ragh., and ‘others’ mentioned by Medh. But Medh. himself takes the

- verse differently,‘A prudent man should not marry a (maiden) who has no brother, if her father is not known (i.e. is dead or absent), through fear lest she be made an appointed daughter ;’ while Gov. explains it as follows, ‘A prudent man should not marry a (maiden) who has no brother or whose father is not known, through fear lest she be made an appointed daughter.’ According to the latter it would be possible, in case the father is not known, that she might be only the half-sister of her brother, and her real father, having no children, might make her an appointed daughter.

12. Vi. XXIV, 1-4; Baudh. I, 16, 2-5.

13. Yagv. I, 56; Vas. I, 25-26.

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14. A SQdra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmaza or of a Kshatriya, though they lived in the (greatest) distress.

15. Twice-born men who, in their folly, wed wives of the low (Sfdra) caste, soon degrade their families and their children to the state of Sddras.

16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sidra woman becomes an outcast, according to Saunaka on the birth of a son, and according to Bhvzgu he who has (male) offspring from a (Sddra female, alone).

17. A Bradhmama who takes a Sfdra wife to his bed, will (after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahmaza.

18. The manes and the gods will not eat the (offerings) of that man who performs the rites in

14. Vas. I, 27; Gaut. XV, 18; Ap. I, 18, 33."

15. Vi. XXV, 6.

16. Baudh. II, 2-7. The above translation follows Medh., Gov., Nand., and Ragh. But Kull.takes the last clause differently, ‘according to Bhrégu on the birth ofa son’s son.’ This version is supported, as a quotation given by Nar. shows, by the Bhavishya-pur4za, which, as usual, paraphrases Manu’s text, putrasya putram 4sidya Saunakah sQidratam gatah | bhrigvidayo py evam éva patitatvam av4pnuyus tt There was, moreover, as this passage shows, an ancient explanation of our verse, according to which the various names of Rrshis do not refer to authors of law-books, but to founders of Gotras. This view is adopted by N4r., and, according to him, the translation should run as follows: ‘(A man of the family) of Atri who weds a Sidra female, becomes an outcast, (one of the race) of Utathya’s son, on the birth of a son, and (one of) Saunaka’s or Bhrigu’s (Gotras) by having no other but Sfidra offspring.’ It ought to be noted that, according to Kull. alone, the three clauses refer to Brahmanas, Kshatriyas, and Vaisyas respectively. RAgh. particularly objects to this opinion, which, according to him, ‘some’ hold.

18. Vas. XIV, 11; Vi. XXV, 7.

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alone, the three clauses refer to Brahmanas, Kshatriyas, and Vaisyas respectively. RAgh. particularly objects to this opinion, which, according to him, ‘some’ hold.

18. Vas. XIV, 11; Vi. XXV, 7.

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honour of the gods, of the manes, and of guests chiefly with a (Sadra wife's) assistance, and such (a man) will not go to heaven.

19. For him who drinks the moisture of a SfdrA's lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed.

20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varza) which partly secure benefits and partly produce evil both in this life and after death.

21. (They are) the rite of Brahman (Brahma), that ) of the gods (Daiva), that of the Azshis (Arsha), — that of Pragdpati (Pragdpatya), that of the Asuras (Asura), that of the Gandharvas (GAndharva), that of the RAkshasas (R4kshasa), and that of the Pis4kas (Paisdéha).

22, Which is lawful for each caste (varma) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring.

23. One nfay know that the first six according to the order (followed above) are lawful for a Br4hmaza, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sfdra.

24. The sages state that the first four are approved (in the case) of a Brahmama, one, the RAkshasa (rite

21-34. Ap. II, 11, 17-21; Gaut. IV, 6-15; Vas. I, 17-35;
Baudh, I, 20, 1+21, 23; Vi. XXIV, 18-28; Yagi. I, 58-61.

a3. It seems extremely probable that this and the next three verses contain, as Sir W. Jones thinks, several conflicting opinions on the permissibility of the different marriage rites. The commentators, however, try to reconcile them by various tricks of interpretation.

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in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sddra.

25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the PaisiéZa and the Asura (rites) must never be used.

26. For Kshatriyas those before-mentioned two rites, the Gandharva and the RAakshasa, whether separate or mixed, are permitted by the sacred tradition. ;

27. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite.

28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite.

29. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite.

30. The gift of a daughter (by her father) after

26. ‘ Mixed,’ i.e. when a girl is forcibly abducted from her father’s house after a previous understanding with her lover.

24. Nar. and R&gh. refer arkayitv4, ‘after honouring,’ to the bridegroom, and take it in the sense of ‘after honouring (the bridegroom with the honey-mixture).’

29. ‘For the (fulfilment of) the sacred law,’ i.e. ‘not with the intention of selling his child’ (Medh.); see also below, vers. 51-54. ‘ According to the rule,’ i. e. ‘ pronouncing the words prescribed for making a gift’ (Nar.).

30. ‘Has shown honour,’ i.e. ‘to the bridegroom by the honeymixture’ (N4r., Nand.).

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he has addressed (the couple) with the text, ‘May both of you perform together your duties,’ and has shown honour (to the bridegroom), is called in the Smrtti the PragApatya rite.

31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite.

32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose.

33. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.

34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the Pisdéas.

31. ‘According to his own will,’ i.e. ‘not in accordance with the
injunction of the sacred law, as in the case of the Arsha rite’
(Medh., Gov., Kull., Nar., Nand.).

32. Gov. and Nar. here enter on a discussion of the question whether the prescribed offerings and wedding ceremonies are to be performed in the case of the Gandharva, Rakshasa, and Paisdka rites. Relying on a passage of Devala and of the Bahvrzta Grethyaparisishta (Saunaka) they are of opinion that the homas must be performed, at least in the case of Aryan couples. But they hold on the strength of Manu’s dictum, VIII, 226, which restricts the use of the Mantras to women, married as virgins, that the Vedic nuptial texts must not be recited. From the comment of Medh. on verse 34 it would appear that the opinions on the subject were divided, and that some held weddings with the recitation of Mantras to be permissible, while others denied the necessity of any wedding.

[35] G

p. 35

35. The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent.

[35] G

p. 35

35. The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent.

36. Listen now to me, ye Braéhmazas, while I fully declare. what quality has been ascribed by Manu to each of these marriage-rites.

37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin ten ancestors, ten descendants and himself as the twenty-first.

38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pragapati) six (in either line).

39. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the Sish¢as (good men).

40. Endowed with the qualities of beauty and goodness, possessing wealth and fame, obtaining as

35. Itaretarakamyay4, ‘by (the expression of) mutual consent,’ i.e. by the parents, means according to Medh. ‘in consequence of the mutual desire of the bride and the bridegroom.’ He mentions, however, the other explanation too. The text refers probably to customs like the sending of a cocoa-nut, which is usually adopted by Kshatriyas.

37-42. Vi. XXIV, 29-32; Gaut. IV, 29-33; Baudh. I, 21, 1;
Ap. II, 12,4; Yagi. I, 58-60, go.

39. Regarding the explanation of the term Sishéas, see below,
XII, 109.

40. Gov. and Kull. take the first adjective differently, ‘endowed with beauty, goodness, and other excellent qualities.’ Regarding the term ‘ goodness’ (sattva), see below, XII, 31.

p. 3

many enjoyments as they desire and being most righteous, they will live a hundred years.

41. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law.

42. In the blameless marriages blameless chil- ;dren are born to men, in blamable (marriages) blamable (offspring) ; one should therefore avoid the blamable (forms of marriage).

43. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varza); know that the following rule (applies) to weddings with females of a different caste (varma).

44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a goad, and a Sidra female of the hem of the (bridegroom's) garment.

45. Let (the husband) approach his wife in due season, being constantly satisfied with her (alone) ; he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parvans.

46. Sixteen (days and) nights (in each month),

43. Vi. XXIV, 5-8; Yagv. I, 62.

46. Sixteen (days and) nights (in each month),

43. Vi. XXIV, 5-8; Yagv. I, 62.

44. The bridegroom takes hold of the other end of the arrow or of the goad, pronouncing the same texts which are recited on taking the hand of a bride of equal caste (Nar.).

45. Yagi. 1, 80-81; Ap. II, 1, 17-18; Gaut. V, 1-2; Vas. XII, 21-24; Vi. LXIX,1; Baudh. IV, 17-19. TadvrataA, ‘ being intent on pleasing her’ (Medh., Kull.), means according to Nar. ‘being careful to keep that rule (regarding the Parvans).’ With respect to the Parvans, see below, IV, 128.

46. Y4gr. 1,79. The days which the virtuous declared to be unfit for conjugal intercourse are the first four after the appearance of the menses.

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including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women.

47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden ; the remaining nights are recommended.

48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights).

49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results).

50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live.

51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring. 7 52. But those (male) relations who, in their folly, live on the separate property of women, (e. g. appropriate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell.

48. YAgi. I, 79.

50. ‘In whichever order he may live,’ i.e.‘whether he be a householder or a hermit in the woods’ (Kull., Nar.). Medh. thinks that it is merely an arthavada, and refers to no other order but that of householders, while Govinda thinks that the verse permits even to an ascetic who has lost all his children, to approach his wife during two nights in each month. Kull. justly ridicules the last opinion.

5t. Ap. II, 13,11; Vas. I, 37-38; Baudh. I, 21, 2-3.

52. Medh. gives in the first place another explanation of this

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53. Some call the cow and the bull (given) at an Arsha wedding ‘a gratuity;’ (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter).

54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens.

55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare.

56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite yields rewards.

57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers.

58. The houses on which female relations, not being duly honoured, pronounce a curse, perish ~ completely, as if destroyed by magic.

59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food.

verse, which N&r. and Nand. consider the only admissible one: ‘But those (male) relations who, in their folly, live on property obtained by (the sale of) women, (e. g.) carriages or beasts of burden and clothes (received for) females, commit sin, &c.’ Nand. and K. read narfr yandni, ‘female slaves, carriages, &c.’ The objection to Nar.’s explanation is that nfriyanani can hardly mean ‘carriages received for females, The reading ‘nariZ’ is obviously a conjectural emendation.

53- Ap. II, 13, 12; Vas. I, 36.

55-60. Yager. I, 82.

58. Some copies of Medh. omit verses 58-66.

59. Instead of satk&éreshu (samkareshu, Gov.), ‘on holidays,’ like the Kaumudi, the Mahanaémni, and so forth (Gov., Kull. Ragh.),

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60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting.

61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born.

62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear dismal.

63. By low marriages, by omitting (the performance of) sacred rites, by neglecting the study of the Veda, and by irreverence towards Brahmazas, (great) families sink low.

64. By (practising) handicrafts, by pecuniary transactions, by (begetting) children on Sfdra females only, by (trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king,

65. By sacrificing for men unworthy to offer sacrifices and by denying (the future rewards for good) works, families, deficient in the (knowledge of the) Veda, quickly perish.

66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered among the great, and acquire great fame.

Nar. and Nand, read satkareza, which, according to the former, means ‘by kind speech.’

64. Baudh. I, 10, 28. Nar. says, ‘ by (keeping) beasts of burden, such as bullocks and horses.’

Nar. and Nand, read satkareza, which, according to the former, means ‘by kind speech.’

64. Baudh. I, 10, 28. Nar. says, ‘ by (keeping) beasts of burden, such as bullocks and horses.’

65. Baudh. I, 10, 26. Instead of kulany 4su vinasyanti, ‘families ... perish quickly’ (Gov., Kull.), Nar, Nand. and Ragh. read kuliny akulatam y4nti, ‘ (great) families lose their rank.’

66. Baudh. I, 10, 29.

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67. With the sacred fire, kindled at the wedding, a householder shall perform according to the law the domestic ceremonies and the five (great) sacrifices, and (with that) he shall daily cook his food.

68. A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, the pestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).

69. In order to successively expiate (the offences committed by means) of all these (five) the great sages have prescribed for householders the daily (performance of the five) great sacrifices.

70. Teaching (and studying) is the sacrifice (offered) to Brahman, the (offerings of water and food called) Tarpaza the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the

67. Yagn. I, 97; Gaut. V, 7; Vi. LIX, 1; Baudh. II, 4, 22.
‘The domestic ceremonies,’ i.e. ‘all the rites prescribed in the
Grithya-sftras.’ ,

68. Vi. LIX, 19. The translation of upaskaraZ, ‘the broom,’ rests on the authority of Nar., who says, peshavena upakiraty asuddhanity upaskaro ’vaskarahetuh 1 sammargani bhfyish/Aapiptlikadihims4hetu#u The other commentators seem to take upaskarad in its usual sense, ‘a household implement,’ as they explain it by kurdaka/ahadi, ‘a pot, a kettle, and the like’ (Medh.), kuzdasammArgany Adi, ‘a pot, a broom, and the like’ (Kull.), sammarganyadi,‘a broom and the like’ (Ragh.), uldkhalamusaladi,‘a mortar and pestle and the like’ (K.). But it is clear from the context that one implement only is meant.

69. Vi. LIX, 20.

70. Ap. I, 12, 15-13, 1; Gaut. V, 3, 9; Baudh. II, 5,11; II, 11, 1-6; Vi. LIX, 21-25; Y4g#.I,102. By Bhftas either ‘the goblins’ or ‘the living creatures’ may be understood. Medh. takes it in the former sense. Nand. reads adhya4yanam for adhy4panam, and adds adhydyanam ev4 ’dhyayanam, ‘adhyayana is the same as adhyayana, studying.’

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Bali offering that offered to the Bhitas, and the hospitable reception of guests the offering to men.

71. He who neglects not these five great sacrifices, while he is able (to perform them), is not tainted by the sins (committed) in the five places of slaughter, though he constantly lives in the (order of) house(-holders).

72, But he who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes, and himself, lives not, though he breathes.

73. They call (these) five sacrifices also, Ahuta,
Huta, Prahuta, Brahmya-huta, and Prdsita.

72, But he who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes, and himself, lives not, though he breathes.

73. They call (these) five sacrifices also, Ahuta,
Huta, Prahuta, Brahmya-huta, and Prdsita.

74. Ahuta (not offered in the fire) is the muttering (of Vedic texts), Huta the burnt oblation (offered to the gods), Prahuta (offered by scattering it on the ground) the Bali offering given to the Bhiftas, Brahmya-huta (offered in the digestive fire of Brahmazas), the respectful reception of Brahmaza (guests), and Prdasita (eaten) the (daily oblation to the manes, called) Tarpama.

75. Let (every man) in this (second order, at least) daily apply himself to the private recitation of the Veda, and also to the performance of the offering to the gods; for he who is diligent in the performance

72. ‘Those whom he is bound to maintain,’ i.e. ‘aged parents
and so forth’ (Medh., Gov., Kull.), or ‘animals unfit for work’
(Medh.), or ‘the Bhftas, goblins or living beings’ (Nar., Ragh.).
Nand. reads bhftandm for bhrztyandm, as Nar. and Ragh. seem to
have done.

73. Medh. remarks that these technical terms must belong to some particular Sakh4 of the Veda. Two of them occur in the beginning of Baudhayana’s Grzhya-sftra, Sacred Books of the East, vol. xiv, p. xxxi, and four in Paraskara’s Grrhya-sfitra I, 4,1, as well as in Sankhayana’s, I, 5,1. Nar., Nand., and K. read Brahmahuta in this and the next verses. .

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of sacrifices, supports both the movable and the immovable creation.

76. An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom the living creatures (derive their subsistence).

77. As all living creatures subsist by receiving support from air, even so (the members of) all orders subsist by receiving support from the householder.

78. Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred knowledge and food, therefore (the order of) householders is the most excellent order.

79. (The duties of) this order, which cannot be practised by men with weak organs, must be carefully observed by him who desires imperishable (bliss in) heaven, and constant happiness in this (life).

80. The sages, the manes, the gods, the Bhitas, and guests ask the householders (for offerings and gifts); hence he who knows (the law), must give to them (what is due to each).

81. Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt oblations, the manes by funeral offerings

76. Vas. XI, 13.

47-78. Vas. VIII, 14-16; Vi. LIX, 27-28.

81. Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt oblations, the manes by funeral offerings

76. Vas. XI, 13.

47-78. Vas. VIII, 14-16; Vi. LIX, 27-28.

78. Medh. points out that this verse indicates that householders alone are, as a rule, to be the teachers of the Veda, not hermits or ascetics. He adds, however, that the Institutes of the Bhikshus prescribe that men of the latfer two orders, too, shall teach. Similarly Nar. and Nand. point out that householders alone shall be teachers, ‘except in times of distress’ (Nand.).

79. ‘Of weak organs,’ i.e. ‘of uncontrolled organs’ (Medh., Gov., Kull.). Some MSS. of Medh. and Nand. read atyantam, ‘ excessive,’ for nityam, ‘ constant.’

80. Vi. LIX, 29. 81. Yagi. I, 104.

go LAWS OF MANU. IIT, 82.

(Sraddha), men by (gifts of) food, and the Bhatas by the Bali offering. ;

82. Let him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and (thus) please the manes.

83. Let him feed even one Braéhmaza in honour of the manes at (the Sraddha), which belongs to the five great sacrifices; but let him not feed on that (occasion) any Brahmaza on account of the Vaisvadeva offering.

84. A Brahmaza shall offer according to the rule (of his Grzhya-sitra a portion) of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities :

85. First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve Deva), and (then) to Dhanvantari,

86. Further to Kuhd (the goddess of the newmoon day), to Anumati (the goddess of the full-moon day), to PragApati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishéakrzt (the fire which performs the sacrifice well).

82. Vi LXVII, 23-25.

83. The object of the second part of the verse is to forbid that two sets of Brahmamas are to be fed at the daily Sraddha, as is done at the Parvana Srfddha, see below, verse 125 seq. N§Ar. adds, visveshim devandm nityasraddhe prizanam néstiti darsitam w ‘It is indicated (hereby) that the Visvedevas are not gladdened at the daily Sraddha.’ Medh., Nand., and RAgh. read kimAit, ‘any (food), for kaméit, ‘any (Brahmana), .

84. Ap. II, 3,16; Gaut. V,10; Vi. LXVII, 3 (see also the Grthyasitras, quoted by Professor Jolly on the last passage). The term ‘a Brahmana’ is not intended to exclude other Aryans (Medh., Nand., Kull., Régh.).

85. Each offering must be presented with a mantra, consisting of the name of the deity in the dative case and the word ‘ svaha.’

III, gt. HOUSEHOLDER; DAILY RITES. oI

87. After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the compass, proceeding (from the east) to the south, to Indra, Yama, Varuza, and Soma, as well as to the servants (of these deities).

HOUSEHOLDER; DAILY RITES. oI

88. Saying, ‘(Adoration) to the Maruts,’ he shall scatter (some food) near the door, and (some) in water, saying, ‘(Adoration to the waters;’ he shall throw (some) on the pestle and the mortar, speaking thus, ‘(Adoration) to the trees.’

89. Near the head (of the bed) he shall make an offering to Sri (fortune), and near the foot (of his bed) to Bhadrakalt; in the centre of the house let him place a Bali for Brahman and for VAstoshpati (the lord of the dwelling) conjointly.

90. Let him throw up into the air a Bali for all the gods, and (in the day-time one) for the goblins roaming about by day, (and in the evening one) for the goblins that walk at night.

gt. In the upper story let him offer a Bali to Sarvatmabhiti; but let him throw what remains (from these offerings) in a southerly direction for the manes.

87-92. Ap. II, 3, 12-15, 18-4, 9; Gaut. V, 11-17; Vi. LXVII,
4-22, 26.

89. Uskirshake, ‘near the head of the bed’ (Medh., ‘others,’ N4r., Nand.), means according to Gov., Kull., and Ragh. ‘in the north-eastern portion of the house, where the head of the VAstupurusha, “the Lar,” is situated.’ Medh. says that the spot is known as the devasarama. The same authorities refer padata, ‘at the foot,’ to a spot in the south-west part of the building where the Lar keeps his feet.

gt. Prish¢havastuni, ‘in the upper story,’ or (if the house has only one) ‘on the top of the house’ (Medh.), may also mean according to Gov. and Nar. ‘behind the house,’ or according to Nand. ‘outside the house.’ Instead of ‘Sarvaétmabhfiti’ (Kull.,

p. 92

92. Let him gently place on the ground (some food) for dogs, outcasts, Kandalas (Svapaé), those afflicted with diseases that are punishments of former sins, crows, and insects.

93. That Brahmaza who thus daily honours all beings, goes, endowed with a resplendent body, by a straight road to the highest dwelling-place (i.e. Brahman).

94. Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to an ascetic (and) to a student.

95. A twice-born householder gains, by giving alms, the same reward for his meritorious act which (a student) obtains for presenting, in accordance with the rule, a cow to his teacher.

Ragh.), Nar. and Nand. have ‘ Sarvanubhiiti,’ Gov. ‘ Sarvannabhiti.’ Nar. mentions a various reading ‘Sarvannabhiita,’ which seems to have been also Medh.’s version. The same deity occurs Sankhayana Grehya-s(tra II, 14, where Professor Oldenberg has Sarvannabhfiti, while the Petersburg Dict. gives Sarvanubhiti. Probably one of the last two readings is the original one, but without further parallel passages it is difficult to say which has to be chosen.

The same deity occurs
Sankhayana Grehya-s(tra II, 14, where Professor Oldenberg has
Sarvannabhfiti, while the Petersburg Dict. gives Sarvanubhiti.
Probably one of the last two readings is the original one, but
without further parallel passages it is difficult to say which has to
be chosen.

93. Instead of tegomartiZ, endowed with a resplendent body,’
Kull. and R4gh. read tegomfrti, ‘(to the highest) resplendent
(dwelling-place, i.e. Brahman).’

94. Vi. LIX, 14; LXVII, 27; Vas. XI, 5; Baudh. II, 5,15; Yagi. I, 107. Bhikshave brahmairine, ‘to an ascetic and to a student’ (Kull., Ragh.), may mean according to Medh. (who gives Kull.’s view also), either ‘to a begging student’ or ‘to an ascetic who is chaste.’ Gov. adopts the former explanation. ‘According to the rule,’ i.e. ‘making him wish welfare ’(Medh., Nand.) ; see also Gaut. V, 18.

95. For vidhivad gurau or gurod, ‘according to the rule, to his teacher,’ Nand. reads agor yathavidhi, ‘according to the rule to one who has no cow.’ The var. lect. is mentioned by Medh. also. The ‘rule’ referred to is, according to Gov. and Kull. that given Yagi. I, 204.

p. 93

96. Let him give, in accordance with the rule, to a Brahmaza who knows the true meaning of the Veda, even (a small portion of food as) alms, or a pot full of water, having garnished (the food with seasoning, or the pot with flowers and fruit).

97. The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their folly present (shares of them) to Bréhmazas who are mere ashes.

98. An offering made in the mouth-fire of Brahmamas rich in sacred learning and austerities, saves from misfortune and from great guilt.

99. But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and water, as well as food, garnished (with seasoning), according to his ability.

100. A Braéhmaza who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a man who subsists by gleaning ears of corn, or offers oblations in five fires.

101. Grass, room (for resting), water, and fourthly a kind word ; these (things) never fail in the houses of good men,

102, But a Brahmaza who stays one night only is declared to be a guest (atithi); for because he stays (sthita) not long (anityam), he is called atithi (a guest).

96. Satkritya, ‘having garnished, &c.’ (Kull., Ragh.), means
according to Medh. and Gov. ‘having honoured the recipient’
(with fruits and flowers, Gov.).

97. Vas. III, 8. .

99-118. Ap. II, 4, 11, 13-20; 6, 5-9; Gaut. V, 25-45; Vas.
VIII, 4-5, 11-15; Baudh. II, 5, 11-18; 6, 36-37; Vi. LXVII,
28-46; Yon. I, 104-109, 112-113.

p. 103

103. One must not consider as a guest a Brahmaza who dwells in the same village, nor one who seeks his livelihood by social intercourse, even though he has come to a house where (there is) a wife, and where sacred fires (are kept).

I, 104-109, 112-113.

p. 103

104. Those foolish householders who constantly seek (to live on) the food of others, become, in consequence of that (baseness), after death the cattle of those who give them food.

105. A guest who is sent by the (setting) sun in the evening, must not be driven away by a householder; whether he have come at (supper-)time or at an inopportune moment, he must not stay in the house without entertainment.

106. Let him not eat any (dainty) food which he does not offer to his guest; the hospitable reception of guests procures wealth, fame, long life, and heavenly bliss.

107. Let him offer (to his guests) seats, rooms,

103. SAamgatikah, ‘one who seeks his livelihood by social intercourse,’ is, according to Gov., Kull, and Ragh., ‘one who makes his living by telling wonderful or laughable stories and the like.’ Medh. explains the word first by ‘he who stays being a fellowstudent (sah@dhy4yi),’ and afterwards by ‘a Vaisya, or SQdra, or a friend who makes friends with everybody, possessing wonderful or laughable stories and the like, which are indicated by the word samgati.’ NAr. says that samgati means sambandha, ‘connexion,’ that sAmgatika is ‘one who comes for such a reason.’ Perhaps the term might be rendered ‘a visitor on business or pleasure.’ According to Kull. and R&gh., the last clause, ‘where (there is) a wife and sacred fires (are kept),’ indicates, that a householder who has neither, need not entertain guests. But the words are taken differently by Gov. and Nar., ‘nor him who travels with his wife or his fires’ (tathA yatra yasya pravAsino ‘pi bharyégnayo vA saha gakéhanti 1 etadanyatamam svagrtha upasthitam dgatam apyathi atithim na vidy4t t natithidharmen4rkayet tt Nar.).

107. Gaut. V, 38. ‘The rule refers to the case when many guestsp. 95 beds, attendance on departure and honour (while they stay), to the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner. .

108. But if another guest comes after the Vaisvadeva offering has been finished, (the householder) must give him food according to his ability, (but) not repeat the Bali offering.

109. A Bréhmaza shall not name his family and * (Vedic) gotra in order to obtain a meal; for he who boasts of them for the sake of a meal, is called by the wise a foul feeder (vantasin).

- 110, But a Kshatriya (who comes) to the house of a Brahmaza is not called a guest (atithi), nor a Vaisya, nor a SQdra, nor a personal friend, nor a relative, nor the teacher.

111. But if a Kshatriya comes to the house of a Br&hmaza in the manner of a guest, (the householder) may feed him according to his desire, after the above-mentioned Brahmamzas have eaten.

112, Even a Vaisya and a Sddra who have approached his house in the manner of guests, he may allow to eat with his servants, showing (thereby) his compassionate disposition.

113. Even to others, personal friends and so forth, who have come to his house out of affection, he may come at the same time.’ Up4sanam, ‘honour (while they stay),’ i.e. ‘sitting with them and talking to them’ (Medh.).

108. ‘When the Vaisvadeva offering has been finished,’ i.e.
‘when the dinner of the guests is over.’

111, ‘In the manner of a guest,’ i.e. ‘having consumed his provisions while on a journey, being an inhabitant of another village or arriving at meal-time’ (Medh., Gov., Kull.).

112. Nar. says, ‘he may cause them to be fed by his servants in the same manner,’

p. 114

give food, garnished (with seasoning) according to his ability, (at the same time) with his wife.

114. Without hesitation he may give food, even before his guests, to the following persons, (viz.) to newly-married women, to infants, to the sick, and to pregnant women.

115. But the foolish man who eats first without having given food to these (persons) does, while he ' crams, not know that (after death) he himself will be devoured by dogs and vultures.

116. After the Brahmazas, the kinsmen, and the servants have dined, the householder and his wife may afterwards eat what remains.

117. Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the householder shall eat afterwards what remains.

118. He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which remains after (the performance of) the sacrifices shall be the meal of virtuous men.

119. Let him honour with the honey-mixture a king, an officiating priest, a Snataka, the teacher, a son-in-law, a father-in-law, and a maternal uncle, (if they come) again after a full year (has elapsed since their last visit).

114. SuvdsiniZ, ‘to newly-married women,’ i.e. ‘ daughters-inlaw and daughters,’ may also mean according to ‘others,’ quoted by Medh. and Gov.,‘ females whose fathers or fathers-in-law live.’ Nand. reads svavasiniA and explains it by ‘sisters.’

119-120. Ap. II, 8, 5-9 ; Gaut.V, 27-30; Vas. XI,1-2; Baudh.
II, 6, 36-37; Yagn. I, 110.

119. Guru, ‘the teacher,’ means according to Nar. ‘the teacher or the sub-teacher.’ Priya, which according to Gov., Kull., and Ragh, means ‘a son-in-law,’ is taken by N&r. and Nand. in its etymological sense, ‘a friend.’

p. 97

II, 6, 36-37; Yagn. I, 110.

p. 97

120. A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the honey-mixture, but not if no sacrifice is being performed; that is a settled rule.

121. But the wife shall offer in the evening (a portion) of the dressed food as a Bali-oblation, without (the recitation of) sacred formulas ; for that (rite which is called the) Vaisvadeva is prescribed both for the morning and the evening.

122. After performing the Pityzyag#a, a Brahmaza who keeps a sacred fire shall offer, month by month, on the new-moon day, the funeral sacrifice (Sraddha, called) Pixdanvaharyaka.

123. The wise call the monthly funeral offering to the manes Anvdh4rya (to be offered after the

120. According to one opinion, given by Medh., and according to Gov., Kull., Nar., this rule is a limitation of verse 119, and means that the two persons mentioned shall not receive the honeymixture, except when they come during the performance of a sacrifice, however long a period may have elapsed since their last visit. According to another explanation, mentioned by Medh., and according to Nand. and R4gh., the verse means that a king and a Srotriya, who come before a year since their last visit elapsed, on the occasion of a sacrifice, shall receive the madhuparka. The term Srotriya refers according to Medh. to a Snataka or to an officiating priest, according to others quoted by him to all the persons mentioned in the preceding verse, according to Gov., Kull., Nar., and Ragh. to a Snataka. The latter is probably the correct opinion, as a Srotriya, i.e. one who knows a whole recension of the Veda, must be a Snataka. Medh. approves of the reading yagiiakarmany upasthite. :

121. Nand. omits this verse.

122. Yagi. 1, 217; Gaut. XV, 2. The sacrifice intended by the term Pitriyagiia, ‘sacrifice offered to the fathers,’ is the socalled Pindapitriyagfia, a Srauta rite (Asval4yana, Srauta-sfitra II, 6-7), and Pisdanvaharyaka is another name for the monthly Sraddha.

(25) H ,p. 124 cakes), and that must be carefully performed with the approved (sorts of) flesh (mentioned below).

124. I will fully declare what and how many Brahmazas must be fed on that (occasion), who must be avoided, and on what kinds of food (they shall dine).

125. One must feed two (Brahmamzas) at the offering to the gods, and three at the offering to the manes, or one only on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.

126. A large company destroys these five (advantages), the respectful treatment (of the invited, the propriety of) place and time, purity and (the selection of) virtuous Brahmaza (guests); he therefore shall not seek (to entertain) a large company.

127. Famed is this rite for the dead, called (the sacrifice sacred to the manes (and performed) on the new-moon day; if a man is diligent in (performing) that, (the reward of) the rite for the dead, which is performed according to Smarta rules, reaches him constantly.

125. Vas. XI, 27; Baudh. II, 1g, 10; Vi. LXXIII, 3-4; Gaut. XV, 8, 21; YAgh. I, 228. The offering to the gods, mentioned in this verse, is an Anga or subsidiary rite preceding the offering to the manes. Medh. takes the first part of this verse in a peculiar manner, ‘One must feed two (Brahmamas) at the offering to the gods, and three (for each ancestor, or nine in all) at the offering to the manes, or one on either occasion (i.e. one at the offering to the gods and at the offering to the manes, one for each ancestor, or three in all).’

126. Vas. XI, 28; Baudh. IT, 15, 11.

127. Gov. reads vidhi# kshaye for vidhukshaye, ‘on the newmoon day,’ and explains the first half of the verse as follows: ‘The ceremony called the (sacrifice) to the manes (is) a rite for the benefit of the dead, (and) prescribed on the new-moon day

p. 99

128. Oblations to the gods and manes must be presented by the givers to a Srotriya alone; what is given to such a most worthy Brahmaza yields great reward.

129. Let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the manes; (thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda.

130. Let him make inquiries even regarding the remote (ancestors of) a Brahmaza who has studied an entire (recension of the) Veda; (if descended from a virtuous race) such a man is a worthy recipient of gifts (consisting) of food offered to the gods or to the manes, he is declared (to procure as great rewards as) a guest (atithi).

131. Though a million of men, unacquainted with the Azkas, were to dine at a (funeral sacrifice), yet a single man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production of) spiritual merit (is concerned).

132. Food sacred to the manes or to the gods must be given to a man distinguished by sacred or in the house, i.e. to be performed by householders, not by men of other orders.’ Medh., too, mentions another reading, which he explains much in the same way as Gov., and which therefore may have been vidhi’ kshaye, though the MSS. read tithikshaye.

128. Vas. III, 8; Gaut. XV, 9.

to be performed by householders, not by men of other orders.’ Medh., too, mentions another reading, which he explains much in the same way as Gov., and which therefore may have been vidhi’ kshaye, though the MSS. read tithikshaye.

128. Vas. III, 8; Gaut. XV, 9.

130. Vi. LXXXII, 2. The examination must extend, as in the case of officiating priests, to ten ancestors on the mother’s and the father’s side (Medh., Gov.).

131. ‘The Rikas,’ i.e. ‘the Veda.’ Nar. reads instead of pritah,
‘who is satisfied,’ yukta#, and combines it with dharmata/, ‘who
is properly invited.’ Nand. has vipras, ‘a Brahmaza,’ for pritaé.
K. has prima manu vipra#, sec. manu yukta/,

H 2

I0Oo LAWS OF MANU. UI, 133-

knowledge; for hands, smeared with blood, cannot be cleansed with blood.

133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death.

134. Some Bréhmamas are devoted to (the pursuit of) knowledge, and others to (the performance of) austerities ; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites.

35. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (abovementioned classes).

136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and the Angas,

133. N&r. thinks that the eater, not the giver of the feast will bear the punishment. Medh. gives both this explanation and that adopted in the translation. N&r. explains r7shA, ‘ spear,’ by khadga, ‘sword.’ Nand. reads huldn for gud4n, ‘balls,’ and says that hula means ‘a double-edged sword.’

134. ‘Knowledge,’ i.e. ‘the knowledge of the supreme soul’ (Medh., Gov., Kull, Nar, Ragh.). Medh. and Né&r. say that ascetics, hermits, students, and householders are intended by the four divisions mentioned in the text.

135. Vas. XI, 17; Baudh. II, 14, 3. The verse indicates that ascetics are particularly desirable guests.

136-137. Kull. remarks that the object of the verse is to teach that at a Sraddha the learned son of a learned father is to be entertained, but not to permit the admission of a fool whose father is learned.

IIT, 143. HOUSEHOLDER; SRADDHAS. ee,

137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned).

138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmaza whom he considers neither as a foe nor as a friend.

139. He who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for Sraddhas and sacrifices.

140. That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a Sraddha for the sake of friendship.

141. A gift (of food) by twice-born men, consumed with (friends and relatives), is said to be offered to the Pisd#as; it remains in this (world) alone like a blind cow in one stable.

142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains.no reward if he presented it to a man unacquainted with the A7zéas.

143. But a present made in accordance with the rules to a learned man, makes the giver and the

138-148. Ap. II, 17, 4-6; Gaut. XV, 12-14; Baudh. II, 14, 6;
Yagi. I, 220.

141, Ap. II, 17, 8-9. According to Medh., Gov., Kull., and Ragh. paisa&i means ‘offered after the manner of the Pisdas.’ But the version given above, which follows Nar, and Nand., is supported by the ancient verse, quoted by Apastamba, from which Manu’s Sloka is probably derived.

p. 144

recipient partakers of rewards both in this (life) and after death. :

144. (If no learned Brahmamza be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death.

145- Let him (take) pains (to) feed at a Sraddha an adherent of the Azg-veda who has studied one entire (recension of that) Veda, or a follower of the Yagur-veda who has finished one S4kh4, or a singer of Samans who (likewise) has completed (the study of an entire recension).

146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time.

147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous always observe the following subsidiary rule.

148. One may also entertain (on such occasions) one’s maternal grandfather, a maternal uncle, a sister's son, a father-in-law, one’s teacher, a daughter’s son, a daughter's husband, a cognate kinsman, one’s own officiating priest or a man for whom one offers sacrifices.

149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahmaza; but when one performs a

148. Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by
Medh. and Gov. in its widest sense, ‘any remoter kinsman’ (sagotradi).

149. Vi. LXXXII, 1-2.

p. 103

Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by
Medh. and Gov. in its widest sense, ‘any remoter kinsman’ (sagotradi).

149. Vi. LXXXII, 1-2.

p. 103

ceremony in honour of the manes, one must carefully examine (the qualities and parentage of the guest).

150. Manu has declared that those Brahmazas who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes.

151. Let him not entertain at a Sraddha one who wears his hair in braids (a student), one who has not studied (the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers).

152. Physicians, temple-priests, sellers of meat, and those who subsist by shop-keeping must be avoided at sacrifices offered to the gods and to the manes.

153. A paid servant of a village or of a king, a man with deformed nails or black teeth, one who opposes his teacher, one who has forsaken the sacred fire, and a usurer;

154. One suffering from consumption, one who subsists by tending cattle, a younger brother who .

150-182. Ap. II, 17, 21; Gaut. XV, 16-19, 30-31; Vas. XI,
19; Vi. LXXXII, 3-30; Yagi. I, 222-224.

150. For the term nastikavritti, ‘atheist,’ Medh. proposes, besides the explanation given above, the other equally possible one, ‘he who derives his livelihood from atheists.’

151. Anadhiy4nam, ‘one who has not studied the Veda,’ i.e. ‘one who has been initiated only, but has not studied’ (Kull.), or ‘one who has not mastered the Veda’ (Medh.), or ‘one who has left off studying’ (N4r.). Medh. and Nand. read durvalam for durbalam, ‘afflicted with a skin-disease,’ and the former explains his var. lect. by ‘a bald or a red-haired man.’ ‘Those who sacrifice for a multitude,’ i.e. ‘who offer the (forbidden) Ahina sacrifices, for on that occasion there are many sacrificers’ (N4r.).

154. Nirakriti#, ‘one who neglects the five great sacrifices’ (Medh.,p. 155 marries or kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmaza race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a company or corporation,

155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a SQdra female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides) ;

156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs. 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