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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1- 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,’ 96 LAWS OF MANU. ITI, 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.’ III, 123. HOUSEHOLDER ; SRADDHAS. 97
2II, 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.’ III, 123. HOUSEHOLDER ; SRADDHAS. 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 , 98 LAWS OF MANU. III, 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.
3125. 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 TIT, 132. HOUSEHOLDER}; SRADDHAS. 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.
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.
1- 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,’ 96 LAWS OF MANU. ITI, 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.’ III, 123. HOUSEHOLDER ; SRADDHAS. 97
2II, 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.’ III, 123. HOUSEHOLDER ; SRADDHAS. 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 , 98 LAWS OF MANU. III, 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.
3125. 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 TIT, 132. HOUSEHOLDER}; SRADDHAS. 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.
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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