Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Before 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). 219. ‘Those seated Braéhmamas,’ i.e. ‘those invited for the funeral rite, not those invited for the preceding rite in honour of the gods.’ ‘ According to the rule,’ i. e. ‘giving to the representative of the father a piece from the cake offered to the manes of the father and so forth’ (Kull.), or ‘ after they have sipped water and so forth’ (N4r.). Nand. inserts here verse 223, and states that it is explanatory of the term ‘according to the rule.’ 220. Vi. LXXV,1, 4. Nar. adds that this case happens when a son has kindled the sacred fire during his father’s lifetime, because then the Pindapitriyagia and afterwards the Parvana Sraddha must be performed. 221-222, Vi. LXXV, 6. III, 229. HOUSEHOLDER ; SRADDHAS. 117 grandson) having received permission, may perform it, as he desires. 223. Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the hands of the (guests), he shall give (to each) that (above-mentioned) portion of the cake, saying, ‘To those, Svadha !’ 224. But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it before the Brahmazas, meditating on the | manes. 225. The malevolent Asuras forcibly snatch away that food which is brought without being held with both hands. 226. Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as broths and pot herbs, sweet and sour milk, and honey, 227. (As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits, savoury meat, and fragrant drinks. 228. All this he shall present (to his guests), and, being pure and attentive, successively invite them to partake of each (dish), proclaiming its qualities. 229. Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his foot nor violently shake it. 223. Vi. LXXIII, 23. This rule is a supplement to verse 220. Instead of the pronoun the names are to be used (Medh., Gov.). 225. Vas. XI, 25; Baudh. II, 15, 3. 229. Vi. LXXIX, 19-21; LXXXI, 1; Yagt. I, 239. Avadhanayet, ‘nor violently shake it,’ is explained according to Medh. by ‘others,’ ‘nor remove the dust with his dress.’ Nand. places verse 230 immediately after verse 228. 118 LAWS OF MANU. III, 230. 230. A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the RAkshasas, a shaking to the sinners. 231. Whatever may please the Bréhmaaas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes.
2A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the RAkshasas, a shaking to the sinners. 231. Whatever may please the Bréhmaaas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes. 232. At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred law, legends, tales, Purdwas, and . Khilas. . 233. Himself being delighted, let him give delight to the Brahmamzas, cause them to partake gradually and slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities. 234. Let him eagerly entertain at a funeral sacrifice a daughter’s son, though he be a student, and let him place a Nep4l blanket on the seat (of each guest), scattering sesamum grains on the ground. 231. Yagh. I, 239. Brahmodyah kathaA, ‘let him give riddles from the Veda,’ such as those collected in the Asvalayana Srautastra X, 9, 2 (Medh., Nand.). Medh. thinks that the term brahmodya may also refer to Vedic stories, such as that of the fights of the Devas and Asuras, or of Saram& and the Panis, and he mentions a var. lect. brahmAdydA, ‘conversations regarding the Brahman, the supreme soul.’ This latter explanation is adopted by Gov., Kull, Nar., and Ragh., though the text everywhere has brahmodya#. As the Brahmodya-riddles were a favourite recreation of the priests during the tedious performance of their sacrifices, it is not doubtful that the explanation given in the translation is the only admissible one. 232. Baudh. II, 14, 5; Vi. LXXIII, 16; Yag%. I, 239. ‘ Khilas,’ i.e. ‘the apocrypha of the Veda, such as the Sristkta”’ ‘Akhy4n4ni legends, such as the Sauparza, the Maitravéruza’ (Medh., Gov. Kull, RAgh.), or ‘such as occur in the Brahmanas’ (N4r.), or ‘ the death of Kamsa and so forth’ (Nand.). III, 242. HOUSEHOLDER; SRADDHAS. 119 235. There are three means of sanctification, (to be used) at a Srdddha, a daughter’s son, a Nepal blanket, and sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence of haste. 236. All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of the feast), the Brahmazas shall not proclaim the qualities of the sacrificial food. 237. As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are not proclaimed, so long the manes partake (of it). 238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume. 239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat.
3238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume. 239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat. 240. What (any of) these sees at a burnt-oblation, at a (solemn) gift, at a dinner (given to Brahmamas), or at any rite in honour of the gods and manes, that produces not the intended result. 241. A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a dog by throwing his eye (on them), a lowcaste man by touching (them). 242. If a lame man, a one-eyed man, one deficient 235. Vas. XI, 35-36. 236. Vi. LXXXI, 11, 20. 237. Vi. LXXXI, 20; Vas. XI, 32. 238. Vi. LXXXI, 12-14. 239. Ap. II, 17, 20; Gaut. XV, 24. 241. ‘A low-caste man,’ i.e. ‘a Sfdra.’ 242. Vi. LXXXI, 15-16. According to Medh., Gov., and Kull. 120 LAWS OF MANU. III, 243. in a limb, or one with a redundant limb, be even the servant of the performer (of the Sraddha), he also must be removed from that place (where the Sraddha is held). 243. To a Brahmama (householder), or to an ascetic who comes for food, he may, with the permission of (his) Bréhmaza (guests), show honour according to his ability. 244. Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on Kusa grass), down on the ground in front of (his guests), when they have finished their meal. 245. The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased (children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives.. 246. They declare the fragments which have fallen on the ground at a (Srdddha) to the manes, to be the share of honest, dutiful servants. the word api, ‘even,’ indicates that others, e.g. Sidras, must also be sent away. 243. Vi. LXXXI, 18. Medh., Gov., and Kull. take the first words differently, ‘To a Brahmana who comes as a guest (atithi) or any other mendicant.’ Nar. and Ragh. give the explanation adopted above. 244. Vi. LXXXI, ax. 245. Vas. XI, 23-24; Vi. LXXXI, 22. Regarding the burial of children, see below, V, 69. Ty4ginam kulayoshitém, ‘of those who unjustly forsook noble wives’ (Medh., Kull.), may also mean, according to R4gh. and to ‘others, quoted by Medh. and Kull. ‘of those who forsook their Gurus and of unmarried maidens ;’ according to Gov. ‘of women who forsook their families ;’ according to Nar., ‘of suicides and childless women.’ Nand. explains the first word by ‘ of ascetics,’ 246. Vi. LXXXI, 23. III, 251. HOUSEHOLDER ; SRADDHAS. 121 247. But before the performance of the Sapizaikaraza, one must feed at the funeral sacrifice in honour of a (recently-)deceased Aryan (one Brahmama) without (making an offering) to the gods, and give one cake only.
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.
1Before 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). 219. ‘Those seated Braéhmamas,’ i.e. ‘those invited for the funeral rite, not those invited for the preceding rite in honour of the gods.’ ‘ According to the rule,’ i. e. ‘giving to the representative of the father a piece from the cake offered to the manes of the father and so forth’ (Kull.), or ‘ after they have sipped water and so forth’ (N4r.). Nand. inserts here verse 223, and states that it is explanatory of the term ‘according to the rule.’ 220. Vi. LXXV,1, 4. Nar. adds that this case happens when a son has kindled the sacred fire during his father’s lifetime, because then the Pindapitriyagia and afterwards the Parvana Sraddha must be performed. 221-222, Vi. LXXV, 6. III, 229. HOUSEHOLDER ; SRADDHAS. 117 grandson) having received permission, may perform it, as he desires. 223. Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the hands of the (guests), he shall give (to each) that (above-mentioned) portion of the cake, saying, ‘To those, Svadha !’ 224. But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it before the Brahmazas, meditating on the | manes. 225. The malevolent Asuras forcibly snatch away that food which is brought without being held with both hands. 226. Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as broths and pot herbs, sweet and sour milk, and honey, 227. (As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits, savoury meat, and fragrant drinks. 228. All this he shall present (to his guests), and, being pure and attentive, successively invite them to partake of each (dish), proclaiming its qualities. 229. Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his foot nor violently shake it. 223. Vi. LXXIII, 23. This rule is a supplement to verse 220. Instead of the pronoun the names are to be used (Medh., Gov.). 225. Vas. XI, 25; Baudh. II, 15, 3. 229. Vi. LXXIX, 19-21; LXXXI, 1; Yagt. I, 239. Avadhanayet, ‘nor violently shake it,’ is explained according to Medh. by ‘others,’ ‘nor remove the dust with his dress.’ Nand. places verse 230 immediately after verse 228. 118 LAWS OF MANU. III, 230. 230. A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the RAkshasas, a shaking to the sinners. 231. Whatever may please the Bréhmaaas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes.
2A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the RAkshasas, a shaking to the sinners. 231. Whatever may please the Bréhmaaas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes. 232. At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred law, legends, tales, Purdwas, and . Khilas. . 233. Himself being delighted, let him give delight to the Brahmamzas, cause them to partake gradually and slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities. 234. Let him eagerly entertain at a funeral sacrifice a daughter’s son, though he be a student, and let him place a Nep4l blanket on the seat (of each guest), scattering sesamum grains on the ground. 231. Yagh. I, 239. Brahmodyah kathaA, ‘let him give riddles from the Veda,’ such as those collected in the Asvalayana Srautastra X, 9, 2 (Medh., Nand.). Medh. thinks that the term brahmodya may also refer to Vedic stories, such as that of the fights of the Devas and Asuras, or of Saram& and the Panis, and he mentions a var. lect. brahmAdydA, ‘conversations regarding the Brahman, the supreme soul.’ This latter explanation is adopted by Gov., Kull, Nar., and Ragh., though the text everywhere has brahmodya#. As the Brahmodya-riddles were a favourite recreation of the priests during the tedious performance of their sacrifices, it is not doubtful that the explanation given in the translation is the only admissible one. 232. Baudh. II, 14, 5; Vi. LXXIII, 16; Yag%. I, 239. ‘ Khilas,’ i.e. ‘the apocrypha of the Veda, such as the Sristkta”’ ‘Akhy4n4ni legends, such as the Sauparza, the Maitravéruza’ (Medh., Gov. Kull, RAgh.), or ‘such as occur in the Brahmanas’ (N4r.), or ‘ the death of Kamsa and so forth’ (Nand.). III, 242. HOUSEHOLDER; SRADDHAS. 119 235. There are three means of sanctification, (to be used) at a Srdddha, a daughter’s son, a Nepal blanket, and sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence of haste. 236. All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of the feast), the Brahmazas shall not proclaim the qualities of the sacrificial food. 237. As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are not proclaimed, so long the manes partake (of it). 238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume. 239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat.
3238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume. 239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat. 240. What (any of) these sees at a burnt-oblation, at a (solemn) gift, at a dinner (given to Brahmamas), or at any rite in honour of the gods and manes, that produces not the intended result. 241. A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a dog by throwing his eye (on them), a lowcaste man by touching (them). 242. If a lame man, a one-eyed man, one deficient 235. Vas. XI, 35-36. 236. Vi. LXXXI, 11, 20. 237. Vi. LXXXI, 20; Vas. XI, 32. 238. Vi. LXXXI, 12-14. 239. Ap. II, 17, 20; Gaut. XV, 24. 241. ‘A low-caste man,’ i.e. ‘a Sfdra.’ 242. Vi. LXXXI, 15-16. According to Medh., Gov., and Kull. 120 LAWS OF MANU. III, 243. in a limb, or one with a redundant limb, be even the servant of the performer (of the Sraddha), he also must be removed from that place (where the Sraddha is held). 243. To a Brahmama (householder), or to an ascetic who comes for food, he may, with the permission of (his) Bréhmaza (guests), show honour according to his ability. 244. Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on Kusa grass), down on the ground in front of (his guests), when they have finished their meal. 245. The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased (children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives.. 246. They declare the fragments which have fallen on the ground at a (Srdddha) to the manes, to be the share of honest, dutiful servants. the word api, ‘even,’ indicates that others, e.g. Sidras, must also be sent away. 243. Vi. LXXXI, 18. Medh., Gov., and Kull. take the first words differently, ‘To a Brahmana who comes as a guest (atithi) or any other mendicant.’ Nar. and Ragh. give the explanation adopted above. 244. Vi. LXXXI, ax. 245. Vas. XI, 23-24; Vi. LXXXI, 22. Regarding the burial of children, see below, V, 69. Ty4ginam kulayoshitém, ‘of those who unjustly forsook noble wives’ (Medh., Kull.), may also mean, according to R4gh. and to ‘others, quoted by Medh. and Kull. ‘of those who forsook their Gurus and of unmarried maidens ;’ according to Gov. ‘of women who forsook their families ;’ according to Nar., ‘of suicides and childless women.’ Nand. explains the first word by ‘ of ascetics,’ 246. Vi. LXXXI, 23. III, 251. HOUSEHOLDER ; SRADDHAS. 121 247. But before the performance of the Sapizaikaraza, one must feed at the funeral sacrifice in honour of a (recently-)deceased Aryan (one Brahmama) without (making an offering) to the gods, and give one cake only.
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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