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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. (He must place two Balis), addressed to Sri Hirazyakest and to the trees, near the firm pillar}. 10. (He must place two Balis), addressed to Dharma and Adharma and to Mrztyu, near the door. 11. (He must place one Bali), addressed to Varuza, in the water-jar. 12. (With the words, ‘ Adoration be) to Vishzu,’ (he must place one Bali) in the mortar. 13. (With the words, ‘ Adoration be) to the Maruts,’ (he must place one Bali) on the mill-stone. 14. (In the apartment) on the roof (let him place two Balis) addressed to Vaisravava (Kubera) the king, and to all created beings. 15. (With the words, ‘Adoration be) to Indra and to Indra’s ministers,’ (he must place two Balis) in the eastern part (of the house). with Devap4la’s readings and his remarks on them. Nand. wrongly refers the four names mentioned in 7 to the four quarters of the globe. The Mantra quoted in 7 is found complete in the Kashaka, XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1. 9. 1‘ I.e. the pillar which supports the house.’ (Nand.) It appears from an analogous passage of the Manava Grzhya-sitra, that a pillar in the middle of the house is meant. 214 VISHNU. LXVII, 16. 16. (With the words, ‘Adoration be) to Yama and to Yama’s ministers,’ (he must place two Balis) in the southern part. 17. (With the words, ‘Adoration be) to Varuza and to Varuza’s ministers,’ (he must place two Balis) in the western part. 18, (With the words, ‘Adoration be) to Soma and to Soma’s ministers,’ (let him place two Balis) in the northern part. 19. (With the words, ‘ Adoration be) to Brahman and to Brahman’s ministers, (let him place two Balis) in the centre (of the house). 20. (Let him throw) in the air (a Bali) addressed to AkAsa (the air). 21. (With the words, ‘Adoration be) to the goblins roaming by day,’ (let him place a Bali) on the sacrificial ground. - (With the words, ‘Adoration be to the goblins) roaming by night, (let him offer a Bali in the same place at the Vaisvadeva which takes place) at night. 23. Afterwards he must offer upon blades of Kusa grass, having the points turned towards the south, balls of rice to his father, to his grandfather, and to his great-grandfather, to his mother, to his grandmother, and to his great-grandmother, proclaiming at the same time their name and race (and adding the word Svadha, ‘ reverence’). 24. Along with the balls of rice let him give ointments, flowers, incense, eatables, and the like. 25. After having fetched a jar with water, let him 24. ‘ And the like’ means betel and the sacrificial fee for the Bréhmazas.’ (Nand.) 25. This has to be done with the words, svastitvam brihi, ‘say LXVII, 34. DUTIES OF A HOUSEHOLDER. 215 cause a Brahmama to say the benediction (and give him the jar). 26. (The share) of dogs, crows, and Svapaéas let him strew upon the earth. 27. And let him give (a mouthful of food as) alms, 28. By honouring guests he obtains the highest reward.
2DUTIES OF A HOUSEHOLDER. 215 cause a Brahmama to say the benediction (and give him the jar). 26. (The share) of dogs, crows, and Svapaéas let him strew upon the earth. 27. And let him give (a mouthful of food as) alms, 28. By honouring guests he obtains the highest reward. 29. Let him assiduously honour a guest who arrives in the evening (after the Vaisvadeva is over). 30. Let him not suffer a guest to stay at his house unfed. 31. As the Brahmazas are lords over all other castes, and as a husband is lord over his wives, a guest is the lord of a householder. 32. By honouring a guest he obtains heaven. 33. (One who has arrived as) a guest and is obliged to turn home disappointed in his expectations, takes away from the man, to whose house he has come, his religious merit, and throws his own guilt upon him. 34. A Brahmaza who stays for one night only as a guest, is called atithi (a guest); because he does not stay for a long time, therefore is he termed atithi. the benediction.’ (Nand.) The benediction, according to Deva- -pala, consists of the Purushasfikta, the Kanikrada (Vagas. Samh. XIII, 48), and other Mantras. 24. According to Nand., who argues from a passage of Baudhayana, the particle 4a implies that he should feed Brahmaazas also. 33. This proverb is also found in the Mahabharata XII, 6995, in the Hitopadesa I, 56 (64 ed. Johnson), and in the Markandeyapuraza XXIX, 31. See Bohtlingk, Ind. Spriiche, 134. 34. Atithi in this derivation is supposed to mean ‘one who does not stay for a whole tithi or lunar day.’ 216 VISHNU. LXVII, 35. 35. Let him not consider a Brahmaza fellow-villager or an acquaintance as his guest, though he has come to the house where his wife and his fires are. 36. But if a Kshatriya has come to his house in the way of a guest, let him hospitably entertain him also, to his heart’s desire’, after the Brahmaza guests have eaten. 37. Should a Vaisya or a Sfidra come to his house as guests, he must even give food to them (at the same time and) with his servants, and treat them with kindness (but not like guests in the proper sense of the term). 38. To (members of) other castes (such as Mardhavasiktas) and to friends (or relatives or) other such persons, who have come to his house out of attachment, let him offer such food as happens to be there, to the best of his power, at the time when his wife takes her meal. 39. One recently married (but not yet delivered to her husband), an unmarried damsel, a sick woman, and a pregnant woman: to these let him give food unhesitatingly, even before his guests. 40. The foolish man who eats first himself, without having offered food to those (persons that have been mentioned), is not aware that he will himself be food (after death) for dogs and vultures. 41. After the Brahmazas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain,
341. After the Brahmazas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain, 36. ' This is Kullfika’s rendering of the term k4mam (on M. III, rrr). According to Nand., it means that he is at liberty to feed such guests or no. 38. The wife takes her meal when the husband has eaten. (Nand.) LXVIII, r. DUTIES OF A HOUSEHOLDER. 217 (and the servants) have made their repast, let man and wife eat the leavings themselves. 42. Having shown honour to the gods, to the manes, to men, to those whom he is bound to maintain, and to the household deities (as well as to dogs, crows, and the rest), let a householder enjoy that which has been left. 43. He who cooks food for himself only, eats nothing but sin: for that alone is considered as fit food for the virtuous, which is left, after the (customary) oblations have been offered. 44. By the daily recitation of the Veda, -by the Agnihotra, by sacrificing, and by austerity, a householder does not obtain such excellent places of abode (after death) as by honouring a guest. 45. Whether he arrives in the evening or in the morning, he must offer a seat and water to his guest, and food, to the best of his ability, after having shown him marks of honour as the law directs}. 46. By giving (to a guest) shelter, a bed, ointments for his feet, and a lamp: for each of these gifts singly he reaps the same reward as for the gift of a cow. LXVIII. 1. He must not eat during an eclipse of the moon or of the sun. 45. ?For the rules regarding the reception of a guest, see Asv. I, 24, and the other Grzhya-sftras ; M. III, 119 seq., and the other DharmasAstras. LXVIII. 12. M. IV, 55.—14. M.IV, 45; Y. 1, 131; Apast. II, 8, 19, 18. — 19. M. IV, 74. — 20. M. IV, 65.— 21. M. IV, 63; Gaut. IX, 56.— 23. M. IV, 74.— 26. M. III, 106; Apast. II, 4, 8, 4.— 27. M.IV, 62; Apast. II, 8, 18, 1; II, 8, 20, 10; Gaut. IX, 58. — 29. M. IV, 75. — 34. M. IV, 76. — 37. M. IV, 37; Y. ‘ 218 VISHNU. LXVIII, 2. 2. He shall eat, after having previously bathed, when the eclipse is over. 3. If (the sun or moon) have set before the eclipse was over, he must bathe, and on the next day he may eat again, after having seen (the sun or moon rise). 4. A cow or a Brahmaza having met with a calamity, he must not eat on that day. 5. Ifthe king has met with an accident, (he must not eat on that day). 6. An Agnihotrin, who is absent on a journey, must eat at that time of the day when the Agnihotra is supposed to be over. 7. He may also eat at that time of the day when the Vaisvadeva is supposed to be over. 8. On the days of new and full moon (he may eat at that time) when he supposes the sacrifice customary on those days to have been performed.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. (He must place two Balis), addressed to Sri Hirazyakest and to the trees, near the firm pillar}. 10. (He must place two Balis), addressed to Dharma and Adharma and to Mrztyu, near the door. 11. (He must place one Bali), addressed to Varuza, in the water-jar. 12. (With the words, ‘ Adoration be) to Vishzu,’ (he must place one Bali) in the mortar. 13. (With the words, ‘ Adoration be) to the Maruts,’ (he must place one Bali) on the mill-stone. 14. (In the apartment) on the roof (let him place two Balis) addressed to Vaisravava (Kubera) the king, and to all created beings. 15. (With the words, ‘Adoration be) to Indra and to Indra’s ministers,’ (he must place two Balis) in the eastern part (of the house). with Devap4la’s readings and his remarks on them. Nand. wrongly refers the four names mentioned in 7 to the four quarters of the globe. The Mantra quoted in 7 is found complete in the Kashaka, XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1. 9. 1‘ I.e. the pillar which supports the house.’ (Nand.) It appears from an analogous passage of the Manava Grzhya-sitra, that a pillar in the middle of the house is meant. 214 VISHNU. LXVII, 16. 16. (With the words, ‘Adoration be) to Yama and to Yama’s ministers,’ (he must place two Balis) in the southern part. 17. (With the words, ‘Adoration be) to Varuza and to Varuza’s ministers,’ (he must place two Balis) in the western part. 18, (With the words, ‘Adoration be) to Soma and to Soma’s ministers,’ (let him place two Balis) in the northern part. 19. (With the words, ‘ Adoration be) to Brahman and to Brahman’s ministers, (let him place two Balis) in the centre (of the house). 20. (Let him throw) in the air (a Bali) addressed to AkAsa (the air). 21. (With the words, ‘Adoration be) to the goblins roaming by day,’ (let him place a Bali) on the sacrificial ground. - (With the words, ‘Adoration be to the goblins) roaming by night, (let him offer a Bali in the same place at the Vaisvadeva which takes place) at night. 23. Afterwards he must offer upon blades of Kusa grass, having the points turned towards the south, balls of rice to his father, to his grandfather, and to his great-grandfather, to his mother, to his grandmother, and to his great-grandmother, proclaiming at the same time their name and race (and adding the word Svadha, ‘ reverence’). 24. Along with the balls of rice let him give ointments, flowers, incense, eatables, and the like. 25. After having fetched a jar with water, let him 24. ‘ And the like’ means betel and the sacrificial fee for the Bréhmazas.’ (Nand.) 25. This has to be done with the words, svastitvam brihi, ‘say LXVII, 34. DUTIES OF A HOUSEHOLDER. 215 cause a Brahmama to say the benediction (and give him the jar). 26. (The share) of dogs, crows, and Svapaéas let him strew upon the earth. 27. And let him give (a mouthful of food as) alms, 28. By honouring guests he obtains the highest reward.
2DUTIES OF A HOUSEHOLDER. 215 cause a Brahmama to say the benediction (and give him the jar). 26. (The share) of dogs, crows, and Svapaéas let him strew upon the earth. 27. And let him give (a mouthful of food as) alms, 28. By honouring guests he obtains the highest reward. 29. Let him assiduously honour a guest who arrives in the evening (after the Vaisvadeva is over). 30. Let him not suffer a guest to stay at his house unfed. 31. As the Brahmazas are lords over all other castes, and as a husband is lord over his wives, a guest is the lord of a householder. 32. By honouring a guest he obtains heaven. 33. (One who has arrived as) a guest and is obliged to turn home disappointed in his expectations, takes away from the man, to whose house he has come, his religious merit, and throws his own guilt upon him. 34. A Brahmaza who stays for one night only as a guest, is called atithi (a guest); because he does not stay for a long time, therefore is he termed atithi. the benediction.’ (Nand.) The benediction, according to Deva- -pala, consists of the Purushasfikta, the Kanikrada (Vagas. Samh. XIII, 48), and other Mantras. 24. According to Nand., who argues from a passage of Baudhayana, the particle 4a implies that he should feed Brahmaazas also. 33. This proverb is also found in the Mahabharata XII, 6995, in the Hitopadesa I, 56 (64 ed. Johnson), and in the Markandeyapuraza XXIX, 31. See Bohtlingk, Ind. Spriiche, 134. 34. Atithi in this derivation is supposed to mean ‘one who does not stay for a whole tithi or lunar day.’ 216 VISHNU. LXVII, 35. 35. Let him not consider a Brahmaza fellow-villager or an acquaintance as his guest, though he has come to the house where his wife and his fires are. 36. But if a Kshatriya has come to his house in the way of a guest, let him hospitably entertain him also, to his heart’s desire’, after the Brahmaza guests have eaten. 37. Should a Vaisya or a Sfidra come to his house as guests, he must even give food to them (at the same time and) with his servants, and treat them with kindness (but not like guests in the proper sense of the term). 38. To (members of) other castes (such as Mardhavasiktas) and to friends (or relatives or) other such persons, who have come to his house out of attachment, let him offer such food as happens to be there, to the best of his power, at the time when his wife takes her meal. 39. One recently married (but not yet delivered to her husband), an unmarried damsel, a sick woman, and a pregnant woman: to these let him give food unhesitatingly, even before his guests. 40. The foolish man who eats first himself, without having offered food to those (persons that have been mentioned), is not aware that he will himself be food (after death) for dogs and vultures. 41. After the Brahmazas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain,
341. After the Brahmazas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain, 36. ' This is Kullfika’s rendering of the term k4mam (on M. III, rrr). According to Nand., it means that he is at liberty to feed such guests or no. 38. The wife takes her meal when the husband has eaten. (Nand.) LXVIII, r. DUTIES OF A HOUSEHOLDER. 217 (and the servants) have made their repast, let man and wife eat the leavings themselves. 42. Having shown honour to the gods, to the manes, to men, to those whom he is bound to maintain, and to the household deities (as well as to dogs, crows, and the rest), let a householder enjoy that which has been left. 43. He who cooks food for himself only, eats nothing but sin: for that alone is considered as fit food for the virtuous, which is left, after the (customary) oblations have been offered. 44. By the daily recitation of the Veda, -by the Agnihotra, by sacrificing, and by austerity, a householder does not obtain such excellent places of abode (after death) as by honouring a guest. 45. Whether he arrives in the evening or in the morning, he must offer a seat and water to his guest, and food, to the best of his ability, after having shown him marks of honour as the law directs}. 46. By giving (to a guest) shelter, a bed, ointments for his feet, and a lamp: for each of these gifts singly he reaps the same reward as for the gift of a cow. LXVIII. 1. He must not eat during an eclipse of the moon or of the sun. 45. ?For the rules regarding the reception of a guest, see Asv. I, 24, and the other Grzhya-sftras ; M. III, 119 seq., and the other DharmasAstras. LXVIII. 12. M. IV, 55.—14. M.IV, 45; Y. 1, 131; Apast. II, 8, 19, 18. — 19. M. IV, 74. — 20. M. IV, 65.— 21. M. IV, 63; Gaut. IX, 56.— 23. M. IV, 74.— 26. M. III, 106; Apast. II, 4, 8, 4.— 27. M.IV, 62; Apast. II, 8, 18, 1; II, 8, 20, 10; Gaut. IX, 58. — 29. M. IV, 75. — 34. M. IV, 76. — 37. M. IV, 37; Y. ‘ 218 VISHNU. LXVIII, 2. 2. He shall eat, after having previously bathed, when the eclipse is over. 3. If (the sun or moon) have set before the eclipse was over, he must bathe, and on the next day he may eat again, after having seen (the sun or moon rise). 4. A cow or a Brahmaza having met with a calamity, he must not eat on that day. 5. Ifthe king has met with an accident, (he must not eat on that day). 6. An Agnihotrin, who is absent on a journey, must eat at that time of the day when the Agnihotra is supposed to be over. 7. He may also eat at that time of the day when the Vaisvadeva is supposed to be over. 8. On the days of new and full moon (he may eat at that time) when he supposes the sacrifice customary on those days to have been performed.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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