Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. (Outside the house) he shall throw (some food) on the ground for the dogs, KAzdalas, outcasts, and crows. 10. He may give to a Sidra either the fragments (of the meal) or (a portion of) fresh (food). 11, The master of the house and his wife may eat what remains. 4. Vishnu LXVII, 4-22. 5. Vishnu LIX, 14; LXVII, 23, 27. Krishnapandita does not take ‘agrabhaga’ as a technical term, but explains it by ‘a first portion, sufficient for a dinner, or as much as one is able to spare.’ 6. Vishau LXVII, 28, 36-38. 4. Vishnu LXVII, 39. The majority of the MSS. read balavriddhatarumapradatas [tato]. Krishnapandita corrects the last word to pradata, while the editor of the Calcutta edition writes prabhritims [tato]. Both conjectures are inadmissible. As the same phrase occurs once more, below, XIX, 23 (where Krishnapandita writes pradatara), I think that it is not permissible to change the text. Pradatéz must be the correct reading, and a technical name for a class of female relatives. Etymologically it may mean ‘those who have been perfectly cleansed.’ But Iam unable to trace its precise technical import, and have left it untranslated. 8. Vishnu LXVII, 4r. 9. Vishvu LXVII, 26. to. Gautama V, 25, and note. ‘A Sfdra, i.e. one who is his servant. —Krishnapandita. It is, however, possible, that a visitor of the Sidra caste is meant; see Apastamba II, 2, 4, 19-20. 11. Vishvu LXVII, 41. XI, 19. RECEPTION OF GUESTS, rials as for the first) are used (may be prepared), if a guest comes after the Vaisvadeva has been offered. For such a (guest) he shall cause to be prepared food (of a) particularly (good quality). 13. For it has been declared in the Veda, ‘A Brahmaza guest enters the house resembling the Vaisvanara fire. Through him they obtain rain, and food through rain. Therefore people know that the (hospitable reception of a guest) is a ceremony averting evil.’ 14. Having fed the (guest), he shall honour him. 15. Heshall accompany him to the boundary (of the village) or until he receives permission (to return). _16. Let him present (funeral offerings) to the manes during the dark half of the month (on any day) after the fourth. 17. After issuing an invitation on the day preceding (the Sraddha, he shall feed on that occasion) three ascetics or three virtuous householders, who are Srotriyas, who are not very aged, who do not follow forbidden occupations, and neither (have been his) pupils, nor are (living as) pupils in his house. 18. He may also feed pupils who are endowed with good qualities. 19. Let him avoid men neglecting their duties, 12. Apastamba II, 3, 6, 16; Gautama V, 32, 33. A guest, i.e. one to whom the definition given above, VIII, 6, 7, applies. I read according to my MSS. punafpako instead of punahpake. 14-15. Gautama V, 38. 16. Vishnu LXXVI, 1-2; Gautama XV, 3. 14. Vishvu LXXIII, 1; LXXXII, 2-4; LXXXIII, 5,19; Gautama XV, 10; Apastamba II, 7,17, 4. 18. Apastamba II, 7, 17, 6.
2I read according to my MSS. punafpako instead of punahpake. 14-15. Gautama V, 38. 16. Vishnu LXXVI, 1-2; Gautama XV, 3. 14. Vishvu LXXIII, 1; LXXXII, 2-4; LXXXIII, 5,19; Gautama XV, 10; Apastamba II, 7,17, 4. 18. Apastamba II, 7, 17, 6. 19. Gautama XV, 16,18. The explanation of the word nagna, E 2 52 VASISHTHA. XI, 20. those afflicted with white leprosy, eunuchs, blind men, those who have black teeth, those who suffer from black leprosy, (and) those who have deformed nails. 20. Now they quote also (the following verses) : ‘Now, if a (Brahmaza) versed in the Vedas is afflicted with bodily (defects) which exclude him from the company, Yama declares him to be irreproachable. Such (a man) sanctifies the company.’ 21. ‘At a funeral sacrifice the fragments (of the meal) must not be swept away until the end of the day. For streams of nectar flow (from them, and the manes of) those who have received no libations of water drink (them). 22, ‘But let him not sweep up the fragments (of the meal) before the sun has set. Thence issue rich streams of milk for those who obtain a share with difficulty.’ . 23. ‘Manu declares that both the remainder (in the vessels) and the fragments (of the meal) certainly are the portion of those members of the family who died before receiving the sacraments.’ 24. ‘Let him give the fragments that have fallen on the ground and the portion scattered (on the blades of Kusa grass), which consists of the wipings ‘neglecting their duties,’ is doubtful. I have followed Krishaapavdita, who quotes the Markandeya Purama in support of his view. The word occurs in the same connexion, Vishvu LXXXII, 27, where it is rendered by ‘naked.’ Possibly it may refer to ascetics who go entirely naked. 20. The Sftra gives an exception to the preceding rule. 21. I read ‘skyotante hi’ instead of ‘syotante vai.’ 22. ‘ Those who receive a share with difficulty,’ i.e. the manes of uninitiated children, mentioned in the next verses. 23-24. Vishnu LXXXII, 22; Manu III, 245-246. These rules, however, do not fully agree with the teaching of our Manu-smriti, XI, 29. SRADDHAS. 53 and water, as their food, to the manes of those who died without offspring and of those who died young.’ 25. ‘The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands;’ 26. ‘Therefore let him not offer it (to the Brahmazas) without holding (a spoon) in his hand; or let him stand, holding the dish (with both hands, until) leavings of both kinds (have been produced).’ 27. ‘He shall feed two (Brahmamas) at the offering to the gods, and three at the offering to the manes, or a single man on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.’
3‘He shall feed two (Brahmamas) at the offering to the gods, and three at the offering to the manes, or a single man on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.’ 28. ‘A large company destroys these five (advantages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brahmaza (guests); therefore he shall not (invite a large number),’ 29. ‘Or he may entertain (at a Sraddha) even a single Brahmawa who has studied the whole Veda, who is distinguished by learning and virtue, and is free from all evil marks (on his body).’ as the latter assigns the fragments on the ground to honest and upright servants. Sftra 24 I read with the majority of the MSS. ‘lepanodakam’ for ‘lepamodakam,’ and ‘annam preteshu’ for ‘anupreteshu.’ 25. Manu III, 225. 26. Manu III, 224. The meaning of the last clause seems to be that the sacrificer shall stand before the Brahmamas until they -have done eating. 24. Identical with Manu III, 125; see also Vishvu LXXIII, 3. The offering to the gods is the Vaisvadeva offering which precedes the Sraddha. 28. Identical with Manu III, 126. 29. Manu Ill, 129. 54 VASISHTHA. XI, 30. 30. ‘(But) how can the oblation to the gods be made if he feeds a single Brahmaza at a funeral sacrifice ? “Let him take (a portion) of each (kind of) food that has been prepared (and put it) into a vessel ;’ 31. ‘Let him place it in the sanctuary of a god and afterwards continue (the performance of) the funeral sacrifice. Let him offer that food in the fire or give it (as alms) to a student.’ 32. ‘As long as the food continues warm, as long as they eat in silence, as long as the qualities of the food are not declared (by them), so long the manes feast on it.’ 33. ‘The qualities of the food must not be declared as long as the (Brahmamas who represent the) manes are not satiated. Afterwards when they are satisfied, they may say, “ Beautiful is the sacrificial food.”’ 34. ‘But an ascetic who, invited to dine at a sacrifice of the manes or of the gods, rejects meat, ‘shall go to hell for as many years as the slaughtered beast has hairs.’ 35. ‘ Three (things are held to) sanctify a funeral sacrifice, a daughter’s son, the midday, and sesamum grains; and they recommend three (other things) for it, purity, freedom from anger and from precipitation.’ 36. ‘The eighth division of the day, during which the sun’s (progress in the heavens) becomes slow, one must know to be midday; what is (then) given to the manes lasts (them) for a very long time.’ * 37. ‘The ancestors of that man who has inter- 32. Identical with Vishnu LXXXII, 20, and Manu III, 237. 34. Manu V, 35. 35. Identical with Manu III, 235. 37. Vishvu LXIX, 2-4. XI, 43. SACRIFICES. 55 course with a woman after offering or having dined at a Sraddha, feed during a month from that (day) on his semen.’
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. (Outside the house) he shall throw (some food) on the ground for the dogs, KAzdalas, outcasts, and crows. 10. He may give to a Sidra either the fragments (of the meal) or (a portion of) fresh (food). 11, The master of the house and his wife may eat what remains. 4. Vishnu LXVII, 4-22. 5. Vishnu LIX, 14; LXVII, 23, 27. Krishnapandita does not take ‘agrabhaga’ as a technical term, but explains it by ‘a first portion, sufficient for a dinner, or as much as one is able to spare.’ 6. Vishau LXVII, 28, 36-38. 4. Vishnu LXVII, 39. The majority of the MSS. read balavriddhatarumapradatas [tato]. Krishnapandita corrects the last word to pradata, while the editor of the Calcutta edition writes prabhritims [tato]. Both conjectures are inadmissible. As the same phrase occurs once more, below, XIX, 23 (where Krishnapandita writes pradatara), I think that it is not permissible to change the text. Pradatéz must be the correct reading, and a technical name for a class of female relatives. Etymologically it may mean ‘those who have been perfectly cleansed.’ But Iam unable to trace its precise technical import, and have left it untranslated. 8. Vishnu LXVII, 4r. 9. Vishvu LXVII, 26. to. Gautama V, 25, and note. ‘A Sfdra, i.e. one who is his servant. —Krishnapandita. It is, however, possible, that a visitor of the Sidra caste is meant; see Apastamba II, 2, 4, 19-20. 11. Vishvu LXVII, 41. XI, 19. RECEPTION OF GUESTS, rials as for the first) are used (may be prepared), if a guest comes after the Vaisvadeva has been offered. For such a (guest) he shall cause to be prepared food (of a) particularly (good quality). 13. For it has been declared in the Veda, ‘A Brahmaza guest enters the house resembling the Vaisvanara fire. Through him they obtain rain, and food through rain. Therefore people know that the (hospitable reception of a guest) is a ceremony averting evil.’ 14. Having fed the (guest), he shall honour him. 15. Heshall accompany him to the boundary (of the village) or until he receives permission (to return). _16. Let him present (funeral offerings) to the manes during the dark half of the month (on any day) after the fourth. 17. After issuing an invitation on the day preceding (the Sraddha, he shall feed on that occasion) three ascetics or three virtuous householders, who are Srotriyas, who are not very aged, who do not follow forbidden occupations, and neither (have been his) pupils, nor are (living as) pupils in his house. 18. He may also feed pupils who are endowed with good qualities. 19. Let him avoid men neglecting their duties, 12. Apastamba II, 3, 6, 16; Gautama V, 32, 33. A guest, i.e. one to whom the definition given above, VIII, 6, 7, applies. I read according to my MSS. punafpako instead of punahpake. 14-15. Gautama V, 38. 16. Vishnu LXXVI, 1-2; Gautama XV, 3. 14. Vishvu LXXIII, 1; LXXXII, 2-4; LXXXIII, 5,19; Gautama XV, 10; Apastamba II, 7,17, 4. 18. Apastamba II, 7, 17, 6.
2I read according to my MSS. punafpako instead of punahpake. 14-15. Gautama V, 38. 16. Vishnu LXXVI, 1-2; Gautama XV, 3. 14. Vishvu LXXIII, 1; LXXXII, 2-4; LXXXIII, 5,19; Gautama XV, 10; Apastamba II, 7,17, 4. 18. Apastamba II, 7, 17, 6. 19. Gautama XV, 16,18. The explanation of the word nagna, E 2 52 VASISHTHA. XI, 20. those afflicted with white leprosy, eunuchs, blind men, those who have black teeth, those who suffer from black leprosy, (and) those who have deformed nails. 20. Now they quote also (the following verses) : ‘Now, if a (Brahmaza) versed in the Vedas is afflicted with bodily (defects) which exclude him from the company, Yama declares him to be irreproachable. Such (a man) sanctifies the company.’ 21. ‘At a funeral sacrifice the fragments (of the meal) must not be swept away until the end of the day. For streams of nectar flow (from them, and the manes of) those who have received no libations of water drink (them). 22, ‘But let him not sweep up the fragments (of the meal) before the sun has set. Thence issue rich streams of milk for those who obtain a share with difficulty.’ . 23. ‘Manu declares that both the remainder (in the vessels) and the fragments (of the meal) certainly are the portion of those members of the family who died before receiving the sacraments.’ 24. ‘Let him give the fragments that have fallen on the ground and the portion scattered (on the blades of Kusa grass), which consists of the wipings ‘neglecting their duties,’ is doubtful. I have followed Krishaapavdita, who quotes the Markandeya Purama in support of his view. The word occurs in the same connexion, Vishvu LXXXII, 27, where it is rendered by ‘naked.’ Possibly it may refer to ascetics who go entirely naked. 20. The Sftra gives an exception to the preceding rule. 21. I read ‘skyotante hi’ instead of ‘syotante vai.’ 22. ‘ Those who receive a share with difficulty,’ i.e. the manes of uninitiated children, mentioned in the next verses. 23-24. Vishnu LXXXII, 22; Manu III, 245-246. These rules, however, do not fully agree with the teaching of our Manu-smriti, XI, 29. SRADDHAS. 53 and water, as their food, to the manes of those who died without offspring and of those who died young.’ 25. ‘The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands;’ 26. ‘Therefore let him not offer it (to the Brahmazas) without holding (a spoon) in his hand; or let him stand, holding the dish (with both hands, until) leavings of both kinds (have been produced).’ 27. ‘He shall feed two (Brahmamas) at the offering to the gods, and three at the offering to the manes, or a single man on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.’
3‘He shall feed two (Brahmamas) at the offering to the gods, and three at the offering to the manes, or a single man on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.’ 28. ‘A large company destroys these five (advantages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brahmaza (guests); therefore he shall not (invite a large number),’ 29. ‘Or he may entertain (at a Sraddha) even a single Brahmawa who has studied the whole Veda, who is distinguished by learning and virtue, and is free from all evil marks (on his body).’ as the latter assigns the fragments on the ground to honest and upright servants. Sftra 24 I read with the majority of the MSS. ‘lepanodakam’ for ‘lepamodakam,’ and ‘annam preteshu’ for ‘anupreteshu.’ 25. Manu III, 225. 26. Manu III, 224. The meaning of the last clause seems to be that the sacrificer shall stand before the Brahmamas until they -have done eating. 24. Identical with Manu III, 125; see also Vishvu LXXIII, 3. The offering to the gods is the Vaisvadeva offering which precedes the Sraddha. 28. Identical with Manu III, 126. 29. Manu Ill, 129. 54 VASISHTHA. XI, 30. 30. ‘(But) how can the oblation to the gods be made if he feeds a single Brahmaza at a funeral sacrifice ? “Let him take (a portion) of each (kind of) food that has been prepared (and put it) into a vessel ;’ 31. ‘Let him place it in the sanctuary of a god and afterwards continue (the performance of) the funeral sacrifice. Let him offer that food in the fire or give it (as alms) to a student.’ 32. ‘As long as the food continues warm, as long as they eat in silence, as long as the qualities of the food are not declared (by them), so long the manes feast on it.’ 33. ‘The qualities of the food must not be declared as long as the (Brahmamas who represent the) manes are not satiated. Afterwards when they are satisfied, they may say, “ Beautiful is the sacrificial food.”’ 34. ‘But an ascetic who, invited to dine at a sacrifice of the manes or of the gods, rejects meat, ‘shall go to hell for as many years as the slaughtered beast has hairs.’ 35. ‘ Three (things are held to) sanctify a funeral sacrifice, a daughter’s son, the midday, and sesamum grains; and they recommend three (other things) for it, purity, freedom from anger and from precipitation.’ 36. ‘The eighth division of the day, during which the sun’s (progress in the heavens) becomes slow, one must know to be midday; what is (then) given to the manes lasts (them) for a very long time.’ * 37. ‘The ancestors of that man who has inter- 32. Identical with Vishnu LXXXII, 20, and Manu III, 237. 34. Manu V, 35. 35. Identical with Manu III, 235. 37. Vishvu LXIX, 2-4. XI, 43. SACRIFICES. 55 course with a woman after offering or having dined at a Sraddha, feed during a month from that (day) on his semen.’
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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