21. Identical with Manu VI, 50.
22. Vishmi XCVI, 4. Identical with Manu VI, 57.
23. There are three Tirthas called Pushkara; see Professor Jolly's note on Vish/m LXXXV, t.
24. Krz'sh»apa«</ita thinks that this rule is a concession to those ascetics who are unable to subsist on one meal a day, as Manu VI, 55 prescribes.
25. Manu VI, 59. 26. Manu VI, 94-95.
27. The text is here probably corrupt. But I follow Knsh»a- pa»fita. Several MSS. read aja/^o, ' he shall not be a rogue,' for aravo, ' he shall not observe the rules of impurity.'
XI, 3- RECEPTION OF GUESTS.
of deaths (or births); let him not have a house; let him be of concentrated mind.
28. Let him not enjoy any object of sensual gratification.
29. Let him be (utterly) indifferent, avoiding to do injury or to show kindness to any living being.
30. To avoid backbiting, jealousy, pride, self-con-
sciousness, unbelief, dishonesty, self-praise, blaming
others, deceit, covetousness, delusion, anger, and envy
is considered to be the duty of (men of) all orders.
31. A Brahmawa who wears the sacred thread,
who holds in his hand a gourd filled with water,
who is pure and avoids the food of .Sudras will not
fail (to gain) the world of Brahman.
CHAPTER XI.
1. Six persons are (particularly) worthy to receive the honey-mixture (madhuparka),
2. (Viz.) an officiating priest, the bridegroom of one's
daughter, a king, a paternal uncle, a Snataka, a mater-
nal uncle, as well as (others enumerated elsewhere).
3. (A householder) shall offer, both at the morning
and the evening (meals, a portion) of the prepared
(food) to the Vuve Devas in the (sacred) domestic fire.
30. Vishmi II, 16-17.
31. Kr/sh«apa»rfita believes that this Sutra again refers to ascetics. But that is hardly possible, as ascetics are not allowed to wear a sacrificial thread (see above, Sutra 18). I think that it is meant to emphatically assert that a Brahma«a who is free from the short- comings enumerated in the preceding Sutra, and who follows the rule of conduct, will obtain salvation, whether he passes through the order of Sa/»nyasins or not.
XL 1-2. Gautama V, 27-30. The persons enumerated else-
where are the teacher, the father-in-law, and so forth. Regarding
the Snsitaka, see Apastamba I, n, 30, 1-4.
3. Vishmi LXVII, 1-3.
f'4] E
4. Let him give a Bali-offering to the (guardian) deities of the house,
5. (Thereafter) let him give a portion, one Pala
in weight, to a 6rotriya or to a student, (and after-
wards an offering) to the manes.
6. Next let him feed his guests in due order, the worthiest first,
7. (Thereafter) the maidens, the infants, the aged, the half-grown members of his family, and pradatas,
8. Then the other members of his family.
9. (Outside the house) he shall throw (some food)
on the ground for the dogs, A'awdalas, outcasts, and
crows.
10. He may give to a .SYldra either the fragments (of the meal) or (a portion of) fresh (food).
11. The master of the house and his wife may eat what remains.
4. Vishmi LXVII, 4-22.
5. Vishmi LIX, 14; LXVII, 23, 27. Krzsh«apamfita does not take 'agrabh&ga' as a technical term, but explains it by 'a first por- tioi sufficient for a dinner, or as much as one is able to spare.'
6. Vishmi LXVII, 28, 36-38.
7. Yishmi LXVII, 39. The majority of the MSS. read bdlavnd- dhataru«apradatas [tato]. Kr/sh«apa«<fita corrects the last word to pradStd, while the editor of the Calcutta edition writes prabhri- ttwzs [tato]. Both conjectures are inadmissible. As the same phrase occurs once more, below, XIX, 23 (where Kr/sh«apa«dTita writes praddtiraA), I think that it is not permissible to change the text. Prad&taA must be the correct reading, and a technical name for a class of female relatives. Etymologically it may mean ' those who have been perfectly cleansed.' But I am unable to trace its precise technical import, and have left it untranslated.
8. Vishmi LXVII, 41. 9. Vishmi LXVII, 26. 10. Gautama V, 25, and note. 'A Sudra, i.e. one who is his
servant.' — K/Ysh#apa»<fita. It is, however, possible, that a visitor of the Sudra caste is meant; see Apastamba II, 2, 4, 19-20. it. Vish//u LXVII, 41.
Xi, 19. Reception of Quests. 5 1
12. A fresh meal for which all (the same mate-
rials as for the first) are used (may be prepared), if
a guest comes after the Vairvadeva has been offered.
For such a (guest) he shall cause to be prepared
food (of a) particularly (good quality).
13. For it has been declared in the Veda, 'A
Brahmawa guest enters the house resembling the
Vawvanara fire. Through him they obtain rain,
and food through rain. Therefore people know
that the (hospitable reception of a guest) is a
ceremony averting evil.'
14. Having fed the (guest), he shall honour him.
1 5. He shall accompany him to the boundary (of the village) or until he receives permission (to return).
1 6. Let him present (funeral offerings) to the
manes during the dark half of the month (on any
day) after the fourth.
17. After issuing an invitation on the day pre-
ceding (the .Sraddha, he shall feed on that occasion)
three ascetics or three virtuous householders, who are
•Srotriyas, who are not very aged, who do not follow
forbidden occupations, and neither (have been his)
pupils, nor are (living as) pupils in his house.
1 8. He may also feed pupils who are endowed with good qualities.
19. Let him avoid men neglecting their duties,
12. Apastamba II, 3, 6, 16; Gautama V, 32, 33. A guest, i. e. one to whom the definition given above, VIII, 6, 7, applies. I read according to my MSS. puna/5pako instead of puna^pSke.
14-15. Gautama V, 38.
1 6. Vish«u LXXVI, 1-2 ; Gautama XV, 3.
17. Vish/ra LXXIII, i; LXXXII, 2-4 ; LXXXIII, 5, 19 ; Gau- tama XV, 10; Apastamba II, 7, 17, 4.
18. Apastamba II, 7, 17, 6.
19. Gautama XV, 16, 18. The explanation of the word nagna,
52 VASISH77/A. XI, ao.
those afflicted with white leprosy, eunuchs, blind men,
those who have black teeth, those who suffer from
black leprosy, (and) those who have deformed nails.
20. Now they quote also (the following verses) :
' Now, if a (Brahma«a) versed in the Vedas is
afflicted with bodily (defects) which exclude him
from the company, Yama declares him to be irre-
proachable. Such (a man) sanctifies the company.'
21. 'At a funeral sacrifice the fragments (of the
meal) must not be swept away until the end of the
day. For streams of nectar flow (from them, and
the manes of) those who have received no libations
of water drink (them).'
22. ' But let him not sweep up die fragments (of
the meal) before the sun has set. Thence issue rich
streams of milk for those who obtain a share with
difficulty.'
23. ' Manu declares that both the remainder (in
the vessels) and the fragments (of the meal) cer-
tainly are the portion of those members of the
family who died before receiving the sacraments.'
24. ' Let him give the fragments that have fallen
on the ground and the portion scattered (on the
blades of Kara grass), which consists of the wipings
' neglecting their duties,' is doubtful. I have followed Kr/sh«a- pawdTita, who quotes the Ma"rka«rfeya Pura«a in support of his view. The word occurs in the same connexion, Vishwu LXXXII, 27, where it is rendered by ' naked.' Possibly it may refer to ascetics who go entirely naked.
20. The Sutra gives an exception to the preceding rule.
21. I read ' j^yotante hi ' instead of ' ofyotante vaL'
22. ' Those who receive a share with difficulty,' i. e. the manes of uninitiated children, mentioned in the next verses.
23-24. Vishnu LXXXII, 22 ; Manu HI, 245-246. These rules, however, do not fully agree with the teaching of our Manu-smriti,
Xi, 29- Sraddhas. 53
and water, as their food, to the manes of those who died without offspring and of those who died young.'
25. ' The malevolent Asuras seek an opportunity
(to snatch away) that food intended for the manes,
which is not supported with both hands ;'
26. * Therefore let him not offer it (to the Brah-
mawas) without holding (a spoon) in his hand ; or
let him stand, holding the dish (with both hands,
until) leavings of both kinds (have been produced).'
27. 'He shall feed two (Brihrnaaas) at the
offering to the gods, and three at the offering to
the manes, or a single man on either occasion ; even
a very wealthy man shall not be anxious (to enter-
tain) a large company.'
28. 'A large company destroys these five (advan-
tages), the respectful treatment (of the invited
guests, the propriety of) time and place, purity and
(the selection of) virtuous Brihmawa (guests) ; there-
fore he shall not (invite a large number)/
29. ' Or he may entertain (at a ^Sraddha) even a
single Brahmawa who has studied the whole Veda,
who is distinguished by learning and virtue, and is
free from all evil marks (on his body).'
as the latter assigns the fragments on the ground to honest and upright servants. Sutra 24 I read with the majority of the MSS. ' lepanodakam ' for ' lepamodakam,' and 'annawi preteshu' for ' anupreteshu.'
25. Manu III, 225.
26. Manu III, 224. The meaning of the last clause seems to be that the sacrificer shall stand before the Bra*hma»as until they have done eating.
27. Identical with Manu III, 125 ; see also Vishwu LXXIII, 3. The offering to the gods is the Vawvadeva offering which pre- cedes the .Sraddha.
28. Identical with Manu III, 126. 29. Manu III, 129.
54 VASISHTJ7A. XL 30.
30. '(But) how can the oblation to the gods be
made if he feeds a single Brahma^a at a funeral
sacrifice ? Let him take (a portion) of each (kind
of) food that has been prepared (and put it) into a
vessel ; '
31. 'Let him place it in the sanctuary of a god
and afterwards continue (the performance of) the
funeral sacrifice. Let him offer that food in the
fire or give it (as alms) to a student.'
32. ' As long as the food continues warm, as long
as they eat in silence, as long as the qualities of the
food are not declared (by them), so long the manes
feast on it.'
33. ' The qualities of the food must not be" de-
clared as long as the (Brahma^as who represent the)
manes are not satiated. Afterwards when they are
satisfied, they may say, " Beautiful is the sacrificial
food." '
34. ' But an ascetic who, invited to dine at a
sacrifice of the manes or of the gods, rejects meat,
shall go to hell for as many years as the slaughtered
beast has hairs.'
35. ' Three (things are held to) sanctify a funeral
sacrifice, a daughter's son, the midday, and sesamum
grains ; and they recommend three (other things) for
it, purity, freedom from anger and from precipitation.'
36. ' The eighth division of the day, during which
the sun's (progress in the heavens) becomes slow,
one must know to be midday ; what is (then) given
to the manes lasts (them) for a very long time.'
37. 'The ancestors of that man who has inter-
32. Identical with Vishmi LXXXII, 20, and Manu III, 237. 34. Manu V, 35. 35. Identical with Manu III, 235.
37. Vishmi LXIX, 2-4.
Xi, 43» Sacrifices. 55
course with a woman after offering or having dined
at a .Sraddha, feed during a month from that (day)
on his semen.'
38. 'A child that is born from (intercourse im-
mediately) after offering a .Sraddha or partaking of
a funeral repast, is unable to acquire sacred learning
and becomes short-lived.'
39. ' The father and the grandfather, likewise the
great-grandfather, beset a descendant who is born to
them, just as birds (fly to) a fig tree ;'
40. ' (Saying), "He will offer to us funeral repasts
with honey and meat^ with vegetables, with milk
and with messes made of milk, both in the rainy
season and under the constellation Magha^." '
41. ' The ancestors always rejoice at a descendant
who lengthens the line, who is zealous in performing
funeral sacrifices, and who is rich in (images of the)
gods and (virtuous) Brahma«a (guests).'
42. ' The manes consider him to be their (true)
descendant who offers (to them) food at Gaya, and
(by the virtue of that gift) they grant him (blessings),
just as husbandmen (produce grain) on well-ploughed
(fields).'
43. He shall offer (a -Sraddha) both on the full
moon days of the months .5rava»a and Agrahaya^a
and on the Anvash/aki.
39-40. Vishmi LXXVIII, 51-53.
41. 'Who lengthens the line,' i. e. who himself begets sons. Read instead of nuyanta»z pitr/karmam (v. 1. muyantaw and tri- pantaA), ' udyataw.'
42. Vishmi LXXXV, 4, 66-67.
