105. A guest who is sent by the (setting) sun in the evening, must not be driven away by a house- holder; whether he have come at (supper-)time or at an inopportune moment, he must not stay in the house without entertainment.
106. Let him not eat any (dainty) food which he does not offer to his guest; the hospitable recep- tion of guests procures wealth, fame, long life, and heavenly bliss.
107. Let him offer (to his guests) seats, rooms, 103. Sa#zgatika^, 'one who seeks his livelihood by social inter- course,' is, according to Gov., Kull., and Ragh., 'one who makes his living by telling wonderful or laughable stories and the like/ Medh. explains the word first by 'he who stays being a fellow- student (sahadhyayi),' and afterwards by ' a Vaisya, or -Sudra, or a friend who makes friends with everybody, possessing wonderful or laughable stories and the like, which are indicated by the word saffzgati/ Nar. says that sa#zgati means sambandha, ' connexion,' that sa/^gatika is 'one who comes for such a reason.' Perhaps the term might be rendered ' a visitor on business or pleasure.' According to Kull. and Ragh., the last clause, ' where (there is) a wife and sacred fires (are kept),' indicates, that a householder who has neither, need not entertain guests. But the words are taken differently by Gov. and Nar., ' nor him who travels with his wife or his fires' (tatha yatra yasya pravasino 'pi bharyagnayo va saha ga£/^anti l etadanyatamaw svagr/ha upasthitam agatam apyathi atithizrc na vidyat I natithidharmewar^ayet II Nar.).
107. Gaut.V, 38. 'The rule refers to the case when many guests 111,113. householder; daily rites. 95 beds, attendance on departure and honour (while they stay), to the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner.
108. But if another guest comes after the Vabva- deva offering has been finished, (the householder) must give him food according to his ability, (but) not repeat the Bali offering.
109. A Brahma^a shall not name his family and (Vedic) gotra in order to obtain a meal; for he who boasts of them for the sake of a meal, is called by the wise a foul feeder (vantaUin).
no. But a Kshatriya (who comes) to the house of a Brahma^a is not called a guest (atithi), nor a Vai^ya, nor a.Sudra, nor a personal friend, nor a relative, nor the teacher.
in. But if a Kshatriya comes to the house of a Brahma^a in the manner of a guest, (the house- holder) may feed him according to his desire, after the above-mentioned Brahma/zas have eaten.
112. Even a VaLsya and a 6udra who have ap- proached his house in the manner of guests, he may I 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.' Upasanam, ' honour (while they stay)/ i. e. ' sitting with them and talking to them ' (Medh.).
108. 'When the Vaijvadeva offering has been finished/ i.e. ' when the dinner of the guests is over.'
in. '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.'
9 6 LAWS OF MANU. JII, I 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.
1 1 6. After the Brahma^as, 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. Suvasini^, 'to newly-married women,' i.e. 'daughters-in- law and daughters/ may also mean according to ' others/ quoted by Medh. and Gov., ' females whose fathers or fathers-in-law live.' Nand. reads svavasinU and explains it by ' sisters.'
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 Nar. and Nand. in its etymological sense, ' a friend.'
in, T23. householder; sraddhas. 97 120. A king and a vSrotriya, 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, with- out (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 Pitrzya^a, a Brahma^a who keeps a sacred fire shall offer, month by month, on the new-moon day, the funeral sacrifice (.5raddha, called) Pi^anvaharyaka.
123. The wise call the monthly funeral offering to the manes Anvaharya (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 honey- mixture, 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 Ragh., the verse means that a king and a -SYotriya, who come before a year since their last visit elapsed, on the occasion of a sacrifice, shall receive the madhu- parka. 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 ya^wakarma^y upasthite.
1 a 1. Nand. omits this verse.
122. Yagii. I, 217; Gaut. XV, 2. The sacrifice intended by the term Pitr/ya^wa, 'sacrifice offered to the fathers,' is the so- called Piw^apitrzya^-na, a -Srauta rite (Ayvalayana, *Srauta-sutra II,. 6-7), and Pi/z^anvaharyaka is another name for the monthly *S"raddha.
cakes), and that must be carefully performed with the approved (sorts of) flesh (mentioned below).
124. I will fully declare what and how many Brahma^as must be fed on that (occasion), who must be avoided, and on what kinds of food (they shall dine).
125. One must feed two (Brahma^as) 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 enter- tain) a large company.
126. A large company destroys these five (advan- tages), the respectful treatment (of the invited, the propriety of) place and time, purity and (the selec- tion of) virtuous Brahma^a (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 (per- forming) 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, 15, 10; Vi. LXXIII, 3-4; Gaut. XV, 8, 21; Y&gii. I, 228. The offering to the gods, mentioned in this verse, is an Ahga 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 (Brahmawas) 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. II, 15, n.
127. Gov. reads vidhi^ kshaye for vidhukshaye, 'on the new- moon 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 Ill, 132. HOUSEHOLDER; SRADDHAS. 99 128. Oblations to the gods and manes must be presented by the givers to a 6Yotriya alone; what is given to such a most worthy Brahma^a 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.
1 30. Let him make inquiries even regarding the remote (ancestors of) a Brahma/za 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 i?z'/£as, 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.
130. Vi. LXXXII, 2. The examination must extend, as in the case of officiating priests, to ten ancestors on the mother's and the father's side (Medh., Gov.).
131. 'The ivV&is,' i.e. ' the Veda.' Nar. reads instead of prita^, ' who is satisfied,' yukta^, and combines it with dharmata^, ' who is properly invited.' Nand. has vipra^, ' a Brahmawa/ for prita^. K. has prima manu vipra^, sec. manu yukta^.
r" L- IOO LAWS OF MANU. Ill, 133.
knowledge; for hands, smeared with blood, cannot be cleansed with blood.
133. As many mouthfuls as an ignorant man swal- lows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death.
134. Some grJ,hma;zas are devoted to (the pur- suit of) knowledge, and others to (the performance...of) austerities; some to austerities and to the reci- tation of the Veda, and others to (the performance of) sacred rites.
135. Oblations to the manes ought to be care- fully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (above- mentioned classes).
136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recen- sion of the Veda and the Arigas, 133. Nar. thinks that the eater, not the giver of the feast will bear the punishment. Medh. gives both this explanation and that adopted in the translation. Nar. explains ri'sh/i, ' spear,' by kha^/ga, ' sword.' Nand. reads hulan for gudan, ' balls,' and says that hula means ' a double-edged sword.'
134. ' Knowledge,' i. e. ' the knowledge of the supreme soul' (Medh., Gov., Kull., Nar., Ragh.). Medh. and Nar. say that ascetics, hermits, students, and householders are intended by the four divisions mentioned in the text.
135. Vas. XI, 17; Baudh. II, 14, 3. The verse indicates that ascetics are particularly desirable guests.
136-137. Kull. remarks that the object of the verse is to teach that at a -Sraddha the learned son of a learned father is to be entertained, but not to permit the admission of a fool whose father is learned.
111,143- householder; sraddhas. ioi 137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned).
138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a 6raddha a Brahma^a whom he considers neither as a foe nor as a friend.
1 39. He who performs funeral sacrifices and offer- ings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for 6raddhas and sacrifices.
140. That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a •SYaddha for the sake of friendship.
141. A gift (of food) by twice-born men, con- sumed with (friends and relatives), is said to be offered to the Pisa^as; it remains in this (world) alone like a blind cow in one stable.
142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains no reward if he pre- sented it to a man unacquainted with the Rikas.
143. But a present made in accordance with the rules to a learned man, makes the giver and the 138-148. Ap. II, 17, 4-6; Gaut. XV, 12-14; Baudh. II, 14, 6; 141. Ap. II, 17, 8-9. According to Medh., Gov., Kull., and Ragh. paira/fci means ' offered after the manner of the PLya/fcas.' But the version given above, which follows Nar. and Nand., is supported by the ancient verse, quoted by Apastamba, from which Manu's Sloka is probably derived.
LAWS OF MANU.
Ill, fi recipient partakers of rewards both in this (life) 2 after death.
144. (If no learned Brahma^a be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death.
145. Let him (take) pains (to) feed at a.Sraddha an adherent of the J^tg-veda, who has studied one entire (recension of that) Veda, or a follower of the Ya^ur-veda who has finished one 6akha, or a singer of Samans who (likewise) has completed (the study of an entire recension).
146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time.
147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous always observe the following sub- sidiary rule.
148. One may also entertain (on such occasions) one's maternal grandfather, a maternal uncle, a sister's son, a father-in-law, one's teacher, a daughter's son, a daughter's husband, a cognate kinsman, one's own officiating priest or a man for whom one offers sacrifices.
149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahma/za; but when one performs a 148. Bandhum, 'a cognate kinsman* (Kull., Ragh.), is taken by Medh. and Gov. in its widest sense, * any remoter kinsman ' (sago- tradi/$).
in, 154- householder; sraddhas. 103 ceremony in honour of the manes, one must care- fully examine (the qualities and parentage of the guest).
150. Manu has declared that those Brahma^as who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes.
151. Let him not entertain at a.Sraddha one who wears his hair in braids (a student), one who has not studied (the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers).
152. Physicians, temple-priests, sellers of meat, and those who subsist -by shop-keeping must be avoided at sacrifices offered to the gods and to the manes.
153. A paid servant of a village or of a king, a man with deformed nails or black teeth, one who opposes his teacher, one who has forsaken the sacred fire, and a usurer; 154. One suffering from consumption, one who subsists by tending cattle, a younger brother who 150-182. Ap. II, 17, 21; Gaut. XV, 16-19, 30-31; Vas. XI, 19; Vi. LXXXII, 3-30; Yagri. I, 222-224.
1 50. For the term nastikavrz'tti, ' atheist,' Medh. proposes, besides the explanation given above, the other equally possible one, ' he who derives his livelihood from atheists.'
151. Anadhiyanaw, ' one who has not studied the Veda/ i. e. 1 one who has been initiated only, but has not studied ' (Kull.), or 1 one who has not mastered the Veda ' (Medh.), or ' one who has left off studying' (Nar.). Medh. and Nand. read durvalam for durbalam, ' afflicted with a skin-disease,' and the former explains his var. lect. by 'a bald or a red-haired man.' 'Those who sacrifice for a multitude/ i. e. * who offer the (forbidden) Ahina sacrifices, for on that occasion there are many sacrificers' (Nar.).
154. Nirakr/ti/^/one who neglects the five great sacrifices '(Medh., marries or kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahma^a race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a company or corporation, 155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a.5udra female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides); 156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs .Sudra pupils and he whose teacher is a.Sudra, he who speaks rudely, the son of an adulteress, and the son of a widow, 157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has Kull., Ragh.), means according to Gov. 'one who forsakes the Vedas (and the rest),' according to Nar. and Nand. ' one who does not recite the Veda privately/ or ' who has forgotten it.' Ga«a- bhyantara^, ' one who belongs to a company or corporation/ i.e. ' of men who live by one trade ' (Medh., Gov., Nar.), is further ex- plained by Nar. by ' the headman of a village/ or ' the leader of a caravan.' According to Kull. and Ragh. it means 'one who misappropriates the money of a corporation.'
155. Kusilava, 'an actor or singer/ is, as Medh. states, a very wide term, including all ' bards, actors, jugglers, dancers, singers, and the like.' Kull. wrongly understands by avakirwin, ' one who has broken the vow of studentship/ an ascetic also who has become unchaste. Such an ascetic is called aru^apatita.
156. Vagdush/a^, 'one who speaks rudely/ means according to ' others/ quoted by Medh. and Kull., ' one who is accused of a great crime ' (abhi^asta).
157. According to Nar. guro/$, 'a teacher/ denotes the aHrya alone. Medh. blames this explanation, and refers it to the sub- teacher. The same explains kundasi, ' he who eats the food of the son of an adulteress/ by ' a glutton who eats sixty Palas of rice.'
Ill, 160. HOUSEHOLDER J SRADDHAS. 105 contracted an alliance with outcasts either through the Veda or through a marriage, 158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury, 159. He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller of substances used for flavouring food, 160. A maker of bows and of arrows, he who lasciviously dallies with a brothers widow, the be- trayer of a friend, one who subsists by gambling, he who learns (the Veda) from his son, 158. Agaradahi, 'an incendiary/ includes according to averse, quoted by Nand. also, ' one who burns corpses for money/ Ku/a- karaka/$, ' a suborner to perjury ' (Gov., Kull.), means according to Medh. and Ragh. 'a false witness/ according to Nar. and Nand. 'any one who commits fraud/ e.g. a forger, a falsifier of weights and measures. ' Others ' quoted by Medh. explain somavikrayin as 'one who sells (the merit gained by) Soma (sacrifices).'
159. 'He who wrangles or goes to law with his father/ e.g. who forces him to divide the family estate (Medh.), see Gaut. XV, 19. Kitava^, 'the keeper of a gambling-house' (Medh.), means according to Gov. and Nand. 'one who makes others play for himself,' according to Nar. ' a gambler for pleasure/ and according to Nand. ' a rogue.' ' Others/ however, read kekara^, ' a squinting man/ and construe it with madyapa^, ' a drunkard ' (Medh., Gov., Kull., Nar., Nand., Ragh.). Rasa, ' substances used for flavouring food/ e.g. ' sugar-cane juice ' (Gov., Kull, Ragh.), 'molasses' (Nar.). Medh. explains rasada^ by vishada^, ' a poisoner/ 160. I accept Gov/s and Ragh.'s explanation of agredidhishu- pati, who believe it to be equivalent to didhishupati explained below, verse 173. Kull. and Nand. take it as 'the husband of a younger sister married before the elder/ and Medh. as an io6 LAWS OF MANU.
161. An epileptic man, one who suffers from scro- fulous swellings of the glands, one afflicted with white leprosy, an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided.
162. A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who teaches the use of arms, 163. He who diverts water-courses, and he who delights in obstructing them, an architect, a mes- senger, and he who plants trees (for money), 164. A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injuring living creatures, he who gains his subsistence from ^udras, and he who offers sacrifices to the Ga^as, 165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who constantly asks (for favours), he who lives by agriirregular compound consisting of agredidhishupati and didhishu- pati, see Gaut. XV, 16. Though in some Smn'tis agredidhishu- pati has the meaning given by Kull., it seems here inadmissible, on account of verse 173, which is meaningless, if it is not meant to explain this term. Dyutavrz'tti^, ' one who subsists by gambling,' means according to Medh. ' one who makes others play for his profit/ according to Gov., Kull., and Ragh. 'the keeper of a gambling-house/ Nar. and Nand. take it in its literal meaning.
162. Pakshbaw poshaka/^, {a bird-fancier,' means according to Medh. ' a trainer of hunting-falcons and hawks/ 164. The commentators mention a var. lect. vrzshalaputra^, 'one who has only sons by a -Sudra wife,' for • one who gains his subsist- ence from -Sudras.' Nar. and Nand. explain ga^anaw yag-aka^ by 'one who sacrifices for ga«as,' i.e. many people or guilds. Accord- ing to the explanation of Medh., Gov., Kull., and Ragh., which has been translated above, the performance of the Vinayaka or Ganesi- homa (Y&gn. I, 270-294) may be meant. But it is also possible to think of the Gawahomas, which according to Baudh. IV, 8, 1 must not be performed for others.
in, 171. HOUSEHOLDER J SRADDHAS. IO7 culture, a club-footed man, and he who is censured by virtuous men, 166. A shepherd, a keeper of buffaloes, the hus- band of a remarried woman, and a carrier of dead bodies, (all these) must be carefully avoided.
167. A Brahma^a who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes) these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast).
168. As a fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahma^a; sacrificial food must not be given to him, since it (would be) offered in ashes.
169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or manes, to a man who is unworthy to sit in the company.
170. The Rakshasas, indeed, consume (the food) eaten by Brahma^as who have not fulfilled the vow of studentship, by a Parivettrz and so forth, and by other men not admissible into the company.
171. He must be considered as a Pari vettrz who 168. According to Medh. and Gov. the object of this verse is to admit virtuous and learned men, afflicted with bodily defects, as guests at rites in honour of the gods; see Vas. XI, 20. Kull. thinks that the injunction to avoid ignorant men is repeated here in order to show that they are as unfit as real 'defilers of the company/ 170. Avratai/^, 'who have not fulfilled the vow of studentship' (Gov., Kull., Ragh.), means according to Medh. 'of bad conduct/ and according to Nar. ' who do not observe the rules prescribed for a Snataka and so forth/ 171. Usually a person who kindles the sacred fire before his elder brother is called a Paryadhatrz, and the elder brother a Paryahita.
marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti.
172. The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacri- ficing priest, as the fifth, all fall into hell.
173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a child by him) in accordance with the sacred law, must be known to be a Didhishupati.
1 74. Two (kinds of) sons, a Ku^a and a Golaka, are born by wives of other men; (he who is born) while the husband lives, will be a Ku»rfa, and (he who is begotten) after the husband's death, a Golaka.
175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards), both in this life and after death, for the food sacred to gods or manes which has been given (to them).
1 76. The foolish giver (of a funeral repast) does not reap the re ward. for as many worthy guests as a man, inadmissible into company, can look on while they are feeding.
177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand.
1 78. The giver (of a.Sraddha) loses the reward, 177. Regarding the diseases which are punishments for sins committed in a former life, see below, XI, 49 seq.
178. Paurtikam, ' due for such a non-sacrificial gift/ i.e. 'for one Ill, 183. HOUSEHOLDER J SRADDHAS. IO9 due for such a non-sacrificial gift, for as many Brah- ma^as as a (guest) who sacrifices for 6udras may touch (during the meal) with his limbs.
179. And if a Brahma^a, though learned in the Veda, accepts through covetousness a gift from such (a man), he will quickly perish, like a vessel of unburn t clay in water.
180. (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods).
181. What has been given to a Brahma//a who lives by trade that is not (useful) in this world and the next, and (a present) to a Brahma^a born of a remarried woman (resembles) an oblation thrown into ashes.
182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enu- merated above, (is turned into) adipose secretions, blood, flesh, marrow, and bone.
183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure* (Medh., Gov.), or 'for the gift of food at a -Sraddha' (Kull., Ragh.).
179.' From such a man/ i. e. 'from one who sacrifices for -Sudras/ 180. The meaning is that the giver will be born in his next life among the animals, feeding on the unclean substances enumerated (Medh., Gov., Kull, Ragh.), or that the food will be rejected by the manes and the gods as impure (Nar.). Apratish/^am, ' finds no place' (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. ' secures no fame (to the giver).'
182. According to Medh., Gov., Kull., and Ragh., it must be understood that the giver will be born in his next existence as a worm, feeding on the substances mentioned.
183-186. Ap. II, 17, 22; Gaut. XV, 28, 31; Vas. Ill, 19; Baudh. II, 14, 2-3; Vi. LXXXIII; Yagfi. I, 219-221.
a company defiled by (the presence of) unworthy (guests) is purified, and the full (description of) the Brahma^as who sanctify a company.
184. Those men must be considered as the sanc- tifiers of a company who are most learned in all the Vedas and in all the Angas, and who are the descendants of.Srotriyas.
185. A Trma&keta, one who keeps five sacred fires, a Trisupama, one who. is versed in the six Angas, the son of a woman married according to the Brahma rite, one who sings the Gyesh/^asaman, 1 &6. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a thousand (cows), and a centenarian must be con- sidered as Brahma^as who sanctify a company.
187. On the day before the.Sraddha-rite is per- formed, or on the day when it takes place, let him invite with due respect at least three Brahma^as, such as have been mentioned above.
188. A Brahma^a who has been invited to a (rite) in honour of the manes shall always control himself and not recite the Veda, and he who performs the .Sraddha (must act in the same manner).