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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1HOUSEHOLDER; 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). 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., 92 LAWS OF MANU. III, 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.
2The 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. III, 102. HOUSEHOLDER; DAILY RITES. 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. 94 LAWS OF MANU. III, 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).
3I, 104-109, 112-113. 94 LAWS OF MANU. III, 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). 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 guests TIT, 113. HOUSEHOLDER, DAILY RITES. 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.
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.
1HOUSEHOLDER; 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). 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., 92 LAWS OF MANU. III, 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.
2The 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. III, 102. HOUSEHOLDER; DAILY RITES. 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. 94 LAWS OF MANU. III, 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).
3I, 104-109, 112-113. 94 LAWS OF MANU. III, 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). 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 guests TIT, 113. HOUSEHOLDER, DAILY RITES. 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.
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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