11. Yign. I, 53. 'Lest he should commit sin,' i.e. marry a Sagotra or one sprung from an illicit union. The translation follows Kull.,Nar., Ragh., and 'others' mentioned by Medh. But Medh. himself takes the verse differently, ' A prudent man should not marry a (maiden) who has no brother, if her father is not known (i.e. is dead or absent), through fear lest she be made an appointed daughter;' while Gov. explains it as follows, 'A prudent man should not marry a (maiden) who has no brother or whose father is not known, through fear lest she be made an appointed daughter.' According to the latter it would be possible, in case the father is not known, that she might be only the half-sister of her brother, and her real father, having no children, might make her an appointed daughter.
78 LAWS OF MANU. Ill, 14.
14. A.Sudra woman is not mentioned even in any (ancient) story as the (first) wife of a Brah- ma/za or of a Kshatriya, though they lived in the (greatest) distress.
15. Twice-born men who, in their folly, wed wives of the low (J9udra) caste, soon degrade their families and their children to the state of Madras.
16. According to Atri and to (Gautama) the son of Utathya, he who weds a ^udra woman becomes an outcast, according to.Saunaka on the birth of a son, and according to Bhrtgu he who has (male) offspring from a (vSudra female, alone).
17. A Brahma^a who takes a Sudra wife to his bed, will (after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahma^a.
18. The manes and the gods will not eat the (offerings) of that man who performs the rites in 16. Baudh. II, 2-7. The above translation follows Medh., Gov., Nand., and Ragh. But Kull. takes the last clause differently, 'accord- ing to Bhrzgu on the birth of a son's son.' This version is supported, as a quotation given by Nar. shows, by the Bhavishya-purawa, which, as usual, paraphrases Manu's text, putrasya putram asadya -Saunaka^ judrataw gata^ I bhrzgvadayo 'py evam eva patitatvam av&pnuyu^ II There was, moreover, as this passage shows, an ancient explanation of our verse, according to which the various names of JZishis do not refer to authors of law-books, but to founders of Gotras. This view is adopted by Nar., and, according to him, the translation should run as follows: ■ (A man of the family) of Atri who weds a -Sudra female, becomes an outcast, (one of the race) of Utathya's son, on the birth of a son, and (one of) -Saunaka's or Bhrz'gu's (Gotras) by having no other but -Sudra offspring.' It ought to be noted that, according to Kull. alone, the three clauses refer to Brahmawas, Kshatriyas, and Vaijyas respectively. Ragh. particularly objects to this opinion, which, according to him, 'some' hold.
Ill, 24. HOUSEHOLDER J MARRIAGE. 79 honour of the gods, of the manes, and of guests chiefly with a (6udra wife's) assistance, and such (a man) will not go to heaven.
19. For him who drinks the moisture of a 6udra s lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed.
20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (var^a) which partly secure benefits and partly pro- duce evil both in this life and after death.
21. (They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the i^zshis (Arsha), that of Pra^apati (Pra^apatya), that of the Asuras (Asura), that of the Gandharvas (Gandharva), that of the Rakshasas (Rakshasa), and that of the Pisa- /£as (Pai^a/^a).
22. Which is lawful for each caste (var^a) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring.
23. One may know that the first six according to the order (followed above) are lawful for a Brah- ma^a, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vai^ya and a 6udra.
24. The sages state that the first four are approved (in the case) of a Brahma/za, one, the Rakshasa (rite 23. It seems extremely probable that this and the next three verses contain, as Sir W. Jones thinks, several conflicting opinions on the permissibility of the different marriage rites. The commen- tators, however, try to reconcile them by various tricks of inter- pretation.
So LAWS OF MANU.
% in the case) of a Kshatriya, and the Asura (marriage in that) of a VaLsya and of a.Sudra.
25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the Pai^a^a and the Asura (rites) must never be used.
26. For Kshatriyas those before-mentioned two rites, the Gandharva and the Rakshasa, whether separate or mixed, are permitted by the sacred tradition.
27. The gift of a daughter, after decking her (with costly garments) and honouring (her by pre- sents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite.
28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite.
29. When (the father) gives away his daughter according to the rule, after receiving from the bride- groom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite.
30. The gift of a daughter (by her father) after 26. ■ Mixed,' i. e. when a girl is forcibly abducted from her father's house after a previous understanding with her lover.
27. Nar. and Ragh. refer ar^ayitva, ' after honouring,' to the bridegroom, and take it in the sense of ' after honouring (the bride- groom with the honey-mixture).'
29. 'For the (fulfilment of) the sacred law,' i.e. 'not with the intention of selling his child' (Medh.); see also below, vers. 51-54. 'According to the rule,' i. e. ' pronouncing the words prescribed for making a gift ' (N&r.).
30. 'Has shown honour/ i. e. ' to the bridegroom by the honey- mixture' (Nar., Nand.).
he has addressed (the couple) with the text, ' May both of you perform together your duties,' and has shown honour (to the bridegroom), is called in the Smn'ti the Pra^apatya rite.
31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite.
32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose.
^2,- The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kins- men) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.
34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the PL^as.
31. ' According to his own will,' i. e. ' not in accordance with the injunction of the sacred law, as in the case of the Arsha rite' (Medh.,Gov., Kull, Nar., Nand.).
32. Gov. and Nar. here enter on a discussion of the question whether the prescribed offerings and wedding ceremonies are to be performed in the case of the Gandharva, Rakshasa, and Paija^a rites. Relying on a passage of Devala and of the Bahvrika. Grzhya- parLrishta (Saunaka) they are of opinion that the homas must be performed, at least in the case of Aryan couples. But they hold on the strength of Manu's dictum, VIII, 226, which restricts the use of the Mantras to women, married as virgins, that the Vedic nuptial texts must not be recited. From the comment of Medh. on verse 34 it would appear that the opinions on the subject were divided, and that some held weddings with the recitation of Mantras to be permissible, while others denied the necessity of any wedding.
35. The gift of daughters among Brahma^as is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent.
36. Listen now to me, ye Brahma^as, while I fully declare what quality has been ascribed by Manu to each of these marriage-rites.
37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, libe- rates from sin ten ancestors, ten descendants and himself as the twenty-first.
38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pra^apati) six (in either line).
39. From the four marriages, (enumerated) suc- cessively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the.Sish/as (good men).
40. Endowed with the qualities of beauty and goodness, possessing wealth and fame, obtaining as 35. Itaretarakamyaya, ' by (the expression of) mutual consent/ i.e. by the parents, means according to Medh. 'in consequence of the mutual desire of the bride and the bridegroom.' He mentions, however, the other explanation too. The text refers probably to customs like the sending of a cocoa-nut, which is usually adopted by Kshatriyas.
39. Regarding the explanation of the term -Sish/as, see below, 40. Gov. and Kull. take the first adjective differently, ' endowed with beauty, goodness, and other excellent qualities.' Regarding the term 'goodness' (sattva), see below, XII, 31.
111,46. HOUSEHOLDER; MARRIAGE. 83 many enjoyments as they desire and being most righteous, they will live a hundred years.
41. But from the remaining (four) blamable mar- riages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law.
42. In the blameless marriages blameless chil- dren are born to men, in blamable (marriages) blamable (offspring); one should therefore avoid the blamable (forms of marriage).
43. The ceremony of joining the hands is pre- scribed for (marriages with) women of equal caste (var/za); know that the following rule (applies) to weddings with females of a different caste (var/za).
44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vai^ya bride of a goad, and a 6udra female of the hem of the (bridegroom's) garment.
45. Let (the husband) approach his wife in due I season, being constantly satisfied with her (alone); he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parvans.
46. Sixteen (days and) nights (in each month), 44. The bridegroom takes hold of the other end of the arrow or of the goad, pronouncing the same texts which are recited on taking the hand of a bride of equal caste (Nar.).
45. Y&gn. I, 80-81; Ap. II, 1, 17-18; Gaut. V, 1-2; Vas. XII, 21-24; Vi. LXIX, 1; Baudh. IV, 17-19. Tadvrata^, ' being intent on pleasing her' (Medh., Kull.), means according to Nar. 'being careful to keep that rule (regarding the Parvans).' With respect to the Parvans, see below, IV, 128.
46. Ya^. I, 79. The days which the virtuous declared to be unfit for conjugal intercourse are the first four after the appearance of the menses. ^ including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women.
47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden; the remaining nights are recommended.
48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights).
49. A male child is produced by a greater quan- tity of male seed, a female child by the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results).
50. He who avoids women on the^six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live.
51. No father who' knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring.
52. But those (male) relations who, in their folly, live on the separate property of women, (e. g. appro- priate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell.
50. ' In whichever order he may live,' i.e. 'whether he be a house- holder or a hermit in the woods' (Kull., Nar.). Medh. thinks that it is merely an arthavada, and refers to no other order but that of householders, while Govinda thinks that the verse permits even to an ascetic who has lost all his children, to approach his wife during two nights in each month. Kull. justly ridicules the last opinion.
52. Medh. gives in the first place another explanation of this 111,59- householder; marriage. 85 53. Some call the cow and the bull (given) at an Arsha wedding 'a gratuity;' (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter).
54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens.
55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare.
56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite yields rewards.
57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers.
58. The houses on which female relations, not I being duly honoured, pronounce a curse, perish j completely, as if destroyed by magic.
59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with \ (gifts of) ornaments, clothes, and (dainty) food. _J verse, which Nar. and Nand. consider the only admissible one: ' But those (male) relations who, in their folly, live on property ob- tained by (the sale of) women, (e. g.) carriages or beasts of burden and clothes (received for) females, commit sin, &c.' Nand. and K. read narir yanani, ' female slaves, carriages, &c.' The objection to Nar/s explanation is that nariyanani can hardly mean ' carriages received for females.' The reading 'narU' is obviously a conjec- tural emendation.
58. Some copies of Medh. omit verses 58-66.
59. Instead of satkareshu (sawkareshu, Gov.), * on holidays/ like the Kaumudr, the Mahanamni, and so forth (Gov., Kull., Ragh.), 86 LAWS OF MANU.
60. In that family, where the husband is pleased with his wife and the wife with her husband, happi- ness will assuredly te lasting.
61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born.
62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear dismal.
63. By low marriages, by omitting (the per- formance of) sacred rites, by neglecting the study of the Veda, and by irreverence towards Brahma/zas, (great) families sink low.
64. By (practising) handicrafts, by pecuniary trans- actions, by (begetting) children on.Sudra females only, by (trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king, 65. By sacrificing for men unworthy to offer sacri- fices and by denying (the future rewards for good) works, families, deficient in the (knowledge of the) Veda, quickly perish.
66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered among the great, and acquire great fame.
Nar. and Nand. read satkarewa, which, according to the former, means ' by kind speech.'
64. Baudh. I, 10, 28. Nar. says, 'by (keeping) beasts of burden, such as bullocks and horses.'
65. Baudh. I, 10, 26. Instead of kulany a\m vi/myanti, 'families...perish quickly ' (Gov., Kull.), Nar., Nand., and Ragh. read kulany akulataw yanti, ' (great) families lose their rank.'
111,70. householder; daily rites. 87 67. With the sacred fire, kindled at the wedding, a householder shall perform according to the law the domestic ceremonies and the five (great) sacri- fices, and (with that) he shall daily cook his food.
68. A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, the pestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).
69. In order to successively expiate (the offences! committed by means) of all these (five) the great sages have prescribed for householders the daily (performance of the five) great sacrifices.
70. Teaching (and studying) is the sacrifice (offered) to Brahman, the (offerings of water and food called) Tarpa/za the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the 67. Yagn. I, 97; Gaut. V, 7; Vi. LIX, 1; Baudh. II, 4, 22. 1 The domestic ceremonies,' i. e. ' all the rites prescribed in the Grz'hya-sutras.'
68. Vi. LIX, 19. The translation of upaskara^, ' the broom/ rests on the authority of Nar., who says, peshawena upakiraty a^uddhanity upaskaro 'vaskarahetu^ 1 sawmar^ani bhuyishMapipilikadihi#zsahe- tuk 11 The other commentators seem to take upaskara^ in its usual sense, ' a household implement,' as they explain it by kurc^aka/ahadi, 1 a pot, a kettle, and the like' (Medh.), kuwdasawmar^anyadi, ' a pot, a broom, and the like' (Kull.), sawmarg-anyadi, ■ a broom and the like' (Ragh.), uliikhalamusaladi, ' a mortar and pestle and the like' (K.). But it is clear from the context that one implement only is meant.
70. Ap. I, 12, 15-13, 1; Gaut. V, 3, 9; Baudh. II, 5, n; II, 11, 1-6; Vi. LIX, 21-25; Yagii. I, 102. By Bhutas either 'the gob- lins' or 'the living creatures' may be understood. Medh. takes it in the former sense. Nand. reads adhyayanam for adhyapanam, and adds adhyayanam eva 'dhyayanam, 'adhyayana is the same as adhyayana, studying.'
88 LAWS OF MANU.
Ill, 7r.
r ) Ff Bali offering that offered to the Bhutas, and the hospitable reception of guests the offering to men.
71. He who neglects not these five great sacri- fices, while he is able (to perform them), is not tainted by the sins (committed) in the five places of slaughter, though he constantly lives in the (order of) house(-holders).
72. But he who does not feed these five, the gods, his guests, those whom he is bound to main- tain, the manes, and himself, lives not, though he breathes.
j$. They call (these) five sacrifices also, Ahuta, Huta, Prahuta, Brahmya-huta, and Prasita.
74. Ahuta (not offered in the fire) is the muttering (of Vedic texts), Huta the burnt oblation (offered to the gods), Prahuta (offered by scattering it on the ground) the Bali offering given to the Bhutas, Brahmya-huta (offered in the digestive fire of Brah- ma/zas), the respectful reception of Brahma^a (guests), and Pranta (eaten) the (daily oblation to the manes, called) Tarpaz^a.
75. Let (every man) in this (second order, at least) daily apply himself to the private recitation of the Veda, and also to the performance of the offering to the gods; for he who is diligent in the performance 72. 'Those whom he is bound to maintain/ i.e. 'aged parents and so forth' (Medh., Gov., Kull.), or 'animals unfit for work' (Medh.), or ' the Bhutas, goblins or living beings' (Nar., Ragh.). Nand. reads bhutanam for bhrz'tyanam, as Nar. and Ragh. seem to have done.
73. Medh. remarks that these technical terms must belong to some particular Sakha of the Veda. Two of them occur in the beginning of Baudhayana's Grz'hya-sutra, Sacred Books of the East, vol. xiv, p. xxxi, and four in Paraskara's Grz'hya-sutra I, 4, 1, as well as in -Sahkhay ana's, I, 5, 1. Nar., Nand., and K. read Brahmahuta in this and the next verses.
Ill, 81. HOUSEHOLDER; DAILY RITES. 89 of sacrifices, supports both the movable and the immovable creation.
j6. An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom the living creatures (derive their sub- sistence).
j J. As all living creatures subsist by receiving support from air, even so (the members of) all orders subsist by receiving support from the householder.
j8. Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred knowledge and food, therefore (the order of) householders is the most excellent order.
79. (The duties of) this order, which cannot be practised by men with weak organs, must be carefully observed by him who desires imperishable (bliss in) heaven, and constant happiness in this (life).
80. The sages, the manes, the gods, the Bhutas, and guests ask the householders (for offerings and gifts); hence he who knows (the law), must give to them (what is due to each).
81. Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt oblations, the manes by funeral offerings 77-78. Vas. VIII, 14-16; Vi. LIX, 27-28.
78. Medh. points out that this verse indicates that householders alone are, as a rule, to be the teachers of the Veda, not hermits or ascetics. He adds, however, that the Institutes of the Bhikshus prescribe that men of the latter two orders, too, shall teach. Simi- larly Nar. and Nand. point out that householders alone shall be teachers, ' except in times of distress' (Nand.).
79. ' Of weak organs/ i.e. 'of uncontrolled organs' (Medh., Gov., KulL). Some MSS. of Medh. and Nand. read atyantam, ' exces- sive/ for nityam, ' constant.'
(•Sraddha), men by (gifts of) food, and the Bhutas by the Bali offering.
82. Let him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and (thus) please the manes.
83. Let him feed even one Brahma^a in honour of the manes at (the 6raddha), which belongs to the five great sacrifices; but let him not feed on that (occasion) any Brahma^a on account of the Vaisva- deva offering.
84. A Brahma/za shall offer according to the rule (of his Grzhya-sutra a portion) of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities: 85. First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve Deva^), and (then) to Dhanvantari, 86. Further to Kuhu (the goddess of the new- moon day), to Anumati (the goddess of the full-moon day), to Pra^apati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svish^akrzt (the fire which performs the sacrifice well).
83. The object of the second part of the verse is to forbid that two sets of Brahma/zas are to be fed at the daily -SYaddha, as is done at the Parva/za -Sraddha, see below, verse 125 seq. Nar. adds, vijvesha/zz devanaw nitya^raddhe priwanaw nastiti danitam II ' It is indicated (hereby) that the Visvedevas are not gladdened at the daily -Sraddha/ Medh., Nand., and Ragh. read kimkit, ' any (food),' for ka^it, ' any (Brahmawa).'
84. Ap. II, 3, 16; Gaut. V, 10; Vi. LXVII, 3 (see also the Grz'hya- sutras, quoted by Professor Jolly on the last passage). The term * a Brahmawa ' is not intended to exclude other Aryans (Medh., Nand., Kull., Ragh.).
85. Each offering must be presented with a mantra, consisting of the name of the deity in the dative case and the word ' svaha.'
111,91. householder; daily rites. 91 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, Varu^a, 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 Bhadrakali; 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.
91. In the upper story let him offer a Bali to Sarvatmabhuti; but let him throw what remains (from these offerings) in a southerly direction for the manes.
89. UMrshake, 'near the head of the bed' (Medh., 'others/ Nar., Nand.), means according to Gov., Kull., and Ragh. ' in the north-eastern portion of the house, where the head of the Vastu- purusha, "the Lar," is situated.' Medh. says that the spot is known as the deva^arawa. The same authorities refer p&data^, 'at the foot/ to a spot in the south-west part of the building where the Lar keeps his feet.
9 1. Pnsh/^av&stuni, ' 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 ' Sarvatmabhuti ' (Kull., 92 LAWS OF MANU.
92. Let him gently place on the ground (some food) for dogs, outcasts, Aa^alas (^vapa^), those afflicted with diseases that are punishments of former sins, crows, and insects.
93. That Brahma^a 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 ' Sarvanubhuti,' Gov. ' Sarvannabhuti.' NaT. mentions a various reading ' Sarvannabhuta/ which seems to have been also Medh.'s version. The same deity occurs ♦Sahkhayana Grzriya-sutra II, 14, where Professor Oldenberg has Sarvannabhuti, while the Petersburg Diet, gives Sarvanubhuti. 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 te^omurti^, c endowed with a resplendent body/ Kull. and Ragh. read te^omurti, ' (to the highest) resplendent (dwelling-place, i.e. Brahman).'
94. Vi. LIX, 14; LXVII, 27; Vas. XI, 5; Baudh. II, 5, 15; Yagn. I, 107. Bhikshave brahma£ari«e, ' 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 95. For vidhivad gurau or guroh, ' 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 I 111,102. householder; daily rites. 93 96. Let him give, in accordance with the rule, to a Brahma/za 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 Brahma^as who are mere ashes.
98. An offering made in the mouth-fire of Brah- ma^as 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 Brahma^a 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.
10 1. Grass, room (for resting), water, and fourthly a kind word; these (things) never fail in the houses of good men.
102. But a Brahma/za 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. Satkrz'tya, 'having garnished, &c.' (Kull., Ragh.), means according to Medh. and Gov. 'having honoured the recipient' (with fruits and flowers, Gov.).
103. One must not consider as a guest a Brah- mao who dwells in the same village, nor one who I 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 con- sequence of that (baseness), after death the cattle of those who give them food.