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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nar. 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. III, 70. HOUSEHOLDER} DAILY RITES. 87 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.’ 88 LAWS OF MANU. TIT, 71. 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.
272, 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. . IH, 81. HOUSEHOLDER ; DAILY RITES. 89 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.
381. 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).
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.
1Nar. 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. III, 70. HOUSEHOLDER} DAILY RITES. 87 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.’ 88 LAWS OF MANU. TIT, 71. 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.
272, 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. . IH, 81. HOUSEHOLDER ; DAILY RITES. 89 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.
381. 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).
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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