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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order. 202. Even water offered with faith (to the manes) 199. Medh. and Gov. place the Anagnidagdhas first. Nar. reads at the end of the first half-verse bahfin, ‘many,’ instead of tatha, and Nand. has vahin. The translation follows the explanation given by Gov., Kull, and Ragh. The other three commentators say that this verse gives partly different names for the several classes of manes, enumerated in the preceding verses. But their explanations are not very clear, and they are forced to ignore or transpose the particle eva which stands after viprawim. The verse probably contains a second classification of the manes, which differs from the preceding, because it is based on a different tradition. 202, Akshaydyapakalpate, ‘produces endless (bliss),’ (Gov., Kull.), III, 207. HOUSEHOLDER; SRADDHAS. 113 in vessels made of silver or adorned with silver, produces endless (bliss). 203. For twice-born men the rite in honour of the manes is more important than the rite in honour of the gods; for the offering to the gods which precedes (the Srdddhas), has been declared to be a means of fortifying (the latter). 204. Let him first invite a (Brahmaza) in honour of the gods as a protection for the (offering to the manes); for the RAkshasas destroy a funeral sacrifice which is left without such a protection. 205. Let him make (the Srdddha) begin and end with (a rite) in honour of the gods; it shall not begin and end with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon perishes together with his progeny. 206. Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south. 207. The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers, and in secluded spots. means according to Medh. ‘affords to them imperishable satisfaction.’ 203. The rite in honour of the gods meant is the Vaisvadeva which precedes each SrAddha. 204. The above translation of the first half-verse follows Medh., Gov., and Kull. It is, however, not impossible to take, with Sir W. Jones, daivam as a neuter, and to translate, ‘Let him first perform the rite in honour of the gods as a protection for the (Sraddha),’ 205. The meaning of the verse is that the Bréhmazas, fed at the Vaisvadeva which precedes the Sraddha, must be invited and served before and dismissed after the Brahmanas entertained in honour of the manes (Medh., Kull., Nar.). See also below, verse 209. 206. Ap. II, 18, 14; Gaut. XV, 25; YAgi. I, 227. 207. Vi. LXXXV, 54-63. oksheshu, ‘naturally pure’ (Medh., [25] I II4 LAWS OF MANU. ITI, 208. 208. The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed.
2I, 227. 207. Vi. LXXXV, 54-63. oksheshu, ‘naturally pure’ (Medh., [25] I II4 LAWS OF MANU. ITI, 208. 208. The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed. 209. Having placed those blameless Brahmamas on their seats, he shall honour them with fragrant garlands and perfumes, beginning with (those who are invited in honour of) the gods. 210. Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmana (sacrificer) shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahmaza (guests) conjointly. 211. Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni, to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food. 212. But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmaza ; for Brahmazas who know the sacred texts declare, ‘What fire is, even such is a Brahmaza.’ 213. They (also) call those first of twice-born men the ancient deities of the funeral sacrifice, free from anger, easily pleased, employed in making men prosper. Gov., Kull., Nar.) or ‘lovely’ (Nand., RAgh.), ‘such as forest glades’ (Kull.). 208. Yaon. I, 226. 20g. Vi. LXXIII, 2; Yagz. I, 231. 210. Vi. LXXXIII, 5; Ap. Il, 17, 17-19; Baudh. II, 14, 7; Yagn. I, 229. air. Vi. LXXIII, 12; Baudh. II, 14, 7. 212. Asvalayana Grihya-sfitra IV, 8, 5-6. Cases, where a sacred fire is wanting, are those in which a child, an unmarried man, or a widower perform a Sraddha (Medh., Kull., Nar.). 213. The object of the verse is to show why the offerings may TI, 217. HOUSEHOLDER; SRADDHAS. 115 214. After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be placed). 215. But having made three cakes out of the remainder of that sacrificial food, he must, concentrating his mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he poured out the libations of) water. 216. Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings (lepa). 217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed
3217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed be placed into the hands of the guests. The epithet ‘ancient’ is explained to mean ‘ produced in the kalpa when the Sidhyas were created’ (Medh.), or ‘those whose succession has been uninterrupted since immemorial times’ (Gov., Kull., Ragh.), or ‘those who were produced before all other castes’ (N4r.), or ‘those who receive gifts before others’ (RAgh.). Medh. prefers, however, to read puratan4A, ‘the ancients call,’ &c., and this seems to have stood in Nand.’s text too. 214. ‘The whole series of ceremonies,’ i.e. ‘the acts of sprinkling water and strewing Kusa grass round the fire and so forth, which are subsidiary to the oblations in the fire.’ Apasavyam, ‘in such a manner that they end in the south’ (dakshiz4samstham), means according to N4r., praAin4vitena, ‘ passing the sacrificial string over the right shoulder and under the left arm.’ Apasavyena hastena, ‘with his right hand’ (Medh. ‘ others,’ Kull., Ragh.), means according to Medh., Gov., N4r., and Nand.,‘ out of the Tirtha of the right hand which is sacred to the manes’ (see above, IT, 59). 216. The three ancestors meant are the great-grandfather, his father and grandfather; see Vi. LXXIII, 22. 217. The texts to be pronounced are, ‘Adoration to Spring !’&c., I 2 116 LAWS OF MANU. III, 218. his breath, (the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the manes. 218. Let him gently pour out the remainder of the water near the cakes, and, with fixed attention, smell those cakes, in the order in which they were placed (on the ground). 219. But taking successively very small portions from the cakes, he shall make those seated Brahmazas eat them, in accordance with the rule, before (their dinner). 220. But if the (sacrificer’s) father is living, he must offer (the cakes) to three remoter (ancestors) ; or he may also feed his father at the funeral sacrifice as (one of the) Brahmaza (guests). 221. But he whose father is dead, while his grandfather lives, shall, after pronouncing his father's name, mention (that of) his great-grandfather. 222. Manu has declared that either the grandfather may eat at that Sraddha (as a guest), or (the and afterwards, ‘ Adoration to you, oh manes !’ &c. Before he recites the latter texts, the worshipper must turn round towards the south. 218. Vi. LXXIII, 23. ‘The remainder of the water,’ i.e. ‘ which is contained in the vessel from which he took the water for sprinkling the ground’ (verse 214).
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.
1201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order. 202. Even water offered with faith (to the manes) 199. Medh. and Gov. place the Anagnidagdhas first. Nar. reads at the end of the first half-verse bahfin, ‘many,’ instead of tatha, and Nand. has vahin. The translation follows the explanation given by Gov., Kull, and Ragh. The other three commentators say that this verse gives partly different names for the several classes of manes, enumerated in the preceding verses. But their explanations are not very clear, and they are forced to ignore or transpose the particle eva which stands after viprawim. The verse probably contains a second classification of the manes, which differs from the preceding, because it is based on a different tradition. 202, Akshaydyapakalpate, ‘produces endless (bliss),’ (Gov., Kull.), III, 207. HOUSEHOLDER; SRADDHAS. 113 in vessels made of silver or adorned with silver, produces endless (bliss). 203. For twice-born men the rite in honour of the manes is more important than the rite in honour of the gods; for the offering to the gods which precedes (the Srdddhas), has been declared to be a means of fortifying (the latter). 204. Let him first invite a (Brahmaza) in honour of the gods as a protection for the (offering to the manes); for the RAkshasas destroy a funeral sacrifice which is left without such a protection. 205. Let him make (the Srdddha) begin and end with (a rite) in honour of the gods; it shall not begin and end with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon perishes together with his progeny. 206. Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south. 207. The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers, and in secluded spots. means according to Medh. ‘affords to them imperishable satisfaction.’ 203. The rite in honour of the gods meant is the Vaisvadeva which precedes each SrAddha. 204. The above translation of the first half-verse follows Medh., Gov., and Kull. It is, however, not impossible to take, with Sir W. Jones, daivam as a neuter, and to translate, ‘Let him first perform the rite in honour of the gods as a protection for the (Sraddha),’ 205. The meaning of the verse is that the Bréhmazas, fed at the Vaisvadeva which precedes the Sraddha, must be invited and served before and dismissed after the Brahmanas entertained in honour of the manes (Medh., Kull., Nar.). See also below, verse 209. 206. Ap. II, 18, 14; Gaut. XV, 25; YAgi. I, 227. 207. Vi. LXXXV, 54-63. oksheshu, ‘naturally pure’ (Medh., [25] I II4 LAWS OF MANU. ITI, 208. 208. The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed.
2I, 227. 207. Vi. LXXXV, 54-63. oksheshu, ‘naturally pure’ (Medh., [25] I II4 LAWS OF MANU. ITI, 208. 208. The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed. 209. Having placed those blameless Brahmamas on their seats, he shall honour them with fragrant garlands and perfumes, beginning with (those who are invited in honour of) the gods. 210. Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmana (sacrificer) shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahmaza (guests) conjointly. 211. Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni, to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food. 212. But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmaza ; for Brahmazas who know the sacred texts declare, ‘What fire is, even such is a Brahmaza.’ 213. They (also) call those first of twice-born men the ancient deities of the funeral sacrifice, free from anger, easily pleased, employed in making men prosper. Gov., Kull., Nar.) or ‘lovely’ (Nand., RAgh.), ‘such as forest glades’ (Kull.). 208. Yaon. I, 226. 20g. Vi. LXXIII, 2; Yagz. I, 231. 210. Vi. LXXXIII, 5; Ap. Il, 17, 17-19; Baudh. II, 14, 7; Yagn. I, 229. air. Vi. LXXIII, 12; Baudh. II, 14, 7. 212. Asvalayana Grihya-sfitra IV, 8, 5-6. Cases, where a sacred fire is wanting, are those in which a child, an unmarried man, or a widower perform a Sraddha (Medh., Kull., Nar.). 213. The object of the verse is to show why the offerings may TI, 217. HOUSEHOLDER; SRADDHAS. 115 214. After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be placed). 215. But having made three cakes out of the remainder of that sacrificial food, he must, concentrating his mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he poured out the libations of) water. 216. Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings (lepa). 217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed
3217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed be placed into the hands of the guests. The epithet ‘ancient’ is explained to mean ‘ produced in the kalpa when the Sidhyas were created’ (Medh.), or ‘those whose succession has been uninterrupted since immemorial times’ (Gov., Kull., Ragh.), or ‘those who were produced before all other castes’ (N4r.), or ‘those who receive gifts before others’ (RAgh.). Medh. prefers, however, to read puratan4A, ‘the ancients call,’ &c., and this seems to have stood in Nand.’s text too. 214. ‘The whole series of ceremonies,’ i.e. ‘the acts of sprinkling water and strewing Kusa grass round the fire and so forth, which are subsidiary to the oblations in the fire.’ Apasavyam, ‘in such a manner that they end in the south’ (dakshiz4samstham), means according to N4r., praAin4vitena, ‘ passing the sacrificial string over the right shoulder and under the left arm.’ Apasavyena hastena, ‘with his right hand’ (Medh. ‘ others,’ Kull., Ragh.), means according to Medh., Gov., N4r., and Nand.,‘ out of the Tirtha of the right hand which is sacred to the manes’ (see above, IT, 59). 216. The three ancestors meant are the great-grandfather, his father and grandfather; see Vi. LXXIII, 22. 217. The texts to be pronounced are, ‘Adoration to Spring !’&c., I 2 116 LAWS OF MANU. III, 218. his breath, (the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the manes. 218. Let him gently pour out the remainder of the water near the cakes, and, with fixed attention, smell those cakes, in the order in which they were placed (on the ground). 219. But taking successively very small portions from the cakes, he shall make those seated Brahmazas eat them, in accordance with the rule, before (their dinner). 220. But if the (sacrificer’s) father is living, he must offer (the cakes) to three remoter (ancestors) ; or he may also feed his father at the funeral sacrifice as (one of the) Brahmaza (guests). 221. But he whose father is dead, while his grandfather lives, shall, after pronouncing his father's name, mention (that of) his great-grandfather. 222. Manu has declared that either the grandfather may eat at that Sraddha (as a guest), or (the and afterwards, ‘ Adoration to you, oh manes !’ &c. Before he recites the latter texts, the worshipper must turn round towards the south. 218. Vi. LXXIII, 23. ‘The remainder of the water,’ i.e. ‘ which is contained in the vessel from which he took the water for sprinkling the ground’ (verse 214).
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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