185. Regarding the term Tri«a/£iketa, see Ap. II, 17, 22, note. Vankagni/iy ' one who keeps five sacred fires' (Medh., 'others/ Gov., Kull., Nand., Ragh.), means according to Medh. and Nar. 'one who knows the parcMgnividya, taught in the A^andogyopanishad IV, 10 seq. Trisupanza means according to Medh., Nar., and Nand. ' one who knows the texts Taitt. Ar. X, 38-40; but according to Gov., Kull., and Ragh. 'one who knows the portion of the Rig-veda called Trisuparwa, Rig-veda X, 114, 3-5.
186. Nand. explains brahma£ari, 'a student,' by 'a chaste man' (see above, verse 50).
188. Gaut. XV. 23; Yagn. I, 225. 'Control himself,' i.e. 'remain chaste/ 189. For the manes attend the invited Brahma/zas, follow them (when they walk) like the wind, and sit near them when they are seated.
190. But a Brahma/za who, being duly invited to a rite in honour of the gods or of the manes, in any way breaks (the appointment), becomes guilty (of a crime), and (in his next birth) a hog.
191. But he who, being invited to a.Sraddha, dallies with a 6iidra woman, takes upon himself all the sins which the giver (of the feast) committed.
192. The manes are primeval deities, freejfrom anger, careful of purity, ever chaste, averse from strife, and endowed with great virtues.
193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought to be worshipped.
194. The (various) classes of the manes are de- clared to be the sons of all those sages, MarL£i and the rest, who are children of Manu, the son of Hira/zyagarbha.
195. The Somasads, the sons of Vira^, are stated to be the manes of the Sadhyas, and the Agnish- 189. 'Like the wind/ i.e. 'like the vital air, the breath' (Medh., Gov., Kull.). Medh. thinks that the manes enter the body of the invited guests.
190. Medh. explains atikraman, ' breaks the appointment' (Gov., Kull., Nar., R&gh.), by ' breaks the rules of chastity and the like.' Medh. mentions a second ' improper' explanation given by 'others/ ' does not accept the invitation.'
191. Medh., Gov., Nand., and Ragh. take vrzshali, 'a Sudra woman/ in the sense of ' his lascivious wife.' Probably the word is used in its proper sense and indicates, as Nar. states, that inter- course with a *Sudra wife is the worst offence in such a case.
194. 'MarUi and the rest,' see above, I, 35.
195. Nar., Nand., and K. prima manu read Somasuta/^ for Somasada^.
rim! s vattas, the children of Mari/£i, are famous in the world (as the manes) of the gods.
196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Supar/zas, and Kiwnaras, 197. The Somapas those of theBrahma^as,theHa- virbhu£*s those of the Kshatriyas, the A^yapas those of the VaLsyas, but the Sukalins those of the.Sudras.
198. The Somapas are the sons of Kavi (Bhrigu), the Havishmats the children of Angiras, the A^yapas the offspring of Pulastya, but the Sukalins (the issue) of Vasish^a.
199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes) of the Brahma^as alone.
200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of manes which have been enumerated.
201. 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 immov- able in due order.
V 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 bahun, ' many/ instead of tatha, and Nand. has vahan. 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 explana- tions are not very clear, and they are forced to ignore or transpose the particle eva which stands after viprawam. The verse probably contains a second classification of the manes, which differs from the preceding, because it is based on a different tradition.
202. Akshayayapakalpate, 'produces endless (bliss),' (Gov., Kull.), 111,207. 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 pre- cedes (the.Sraddhas), has been declared to be a means of fortifying (the latter).
204. Let him first invite a (Brahma^a) in honour of the gods as a protection for the (offering to the manes); for the Rakshasas destroy a funeral sacri- fice which is left without such a protection.
205. Let him make (the,5raddha) 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 i 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 satis- faction.'
203. The rite in honour of the gods meant is the Vai^vadeva 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, daivaw as a neuter, and to translate, ' Let him first per- form the rite in honour of the gods as a protection for the (Sraddha).'
205. The meaning of the verse is that the Brahmawas, fed at the Vawvadeva which precedes the -SYaddha, must be invited and served before and dismissed after the Brahma/zas entertained in honour of the manes (Medh., Kull., Nar.). See also below, verse 209.
207. Vi. LXXXV, 54-63. iToksheshu, ' naturally pure' (Medh., ir *■ 208. The (sacrificer) shall make the (invited) Brahma/zas, who have duly performed their ablu- tions, sit down on separate, prepared seats, on which blades of Kusa. grass have been placed.
209. Having placed those blameless Brahma/zas 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 Ku^a grass, the Brahma^a (sacrificer) shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahma^a (guests) conjointly.
211. Having first, according to the rule, performed, as a means of protecting (the 6raddha), 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 Brahma^a; for Brahma^as who know the sacred texts declare, 1 What fire is, even such is a Brahma^a.'
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.).
210. Vi. LXXXIII, 5; Ap. II, 17, 17-19; Baudh. II, 14, 7; 211. Vi. LXXIII, 12; Baudh. II, 14, 7.
212. Afvalayana Grzhya-sutra 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 111,217. 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, concen- trating his mind and turning towards the south, place them on (Kara 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 be placed into the hands of the guests. The epithet ' ancient' is explained to mean * produced in the kalpa when the Sadhyas 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' (Nar.), or 'those who receive gifts before others' (Ragh.). Medh. prefers, however, to read pura- tana^, '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' (dakshiwasawstham), means according to Nar., pra/£inavitena, ' passing the sacrificial string over the right shoulder and under the left arm.' Apasavyena hastena, 'with his right hand' (Medh. 'others,' Kull, Ragh.), means accord- ing to Medh., Gov., Nar., and Nand.,' out of the Tirtha of the right hand which is sacred to the manes' (see above, II, 59).
216. The three ancestors meant are the great-grandfather, his father and grandfather; seeVi. LXXIII, 22.
217. The texts to be pronounced are, 'Adoration to Spring!'&c, n6 LAWS OF MANU.
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 Brah- ma/zas 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 sacri- fice as (one of the) Brahma/za (guests).
221. But he whose father is dead, while his grand- father lives, shall, after pronouncing his father's name, mention (that of) his great-grandfather.
222. Manu has declared that either the grand- father may eat at that 6Yaddha (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).
219. 'Those seated Brahmawas,' i.e. 'those invited for the funeral rite, not those invited for the preceding rite in honour of the gods.' i According to the rule/ i. e. ' giving to the representa- tive 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' (Nar.). 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 Pi/zdapitrzya^a and afterwards the Parvawa *Sraddha must be performed.
i 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 Brahma^as, 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 j\\ food with his foot nor violently shake it. \))D^T 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; Yagn. I, 239. Avadhu- nayet, '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.
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 Brahma/zas, 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, Pura^as, and Khilas.
233. Himself being delighted, let him give delight to the Brahma;zas, 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 sacri- fice a daughter's son, though he be a student, and let him place a Nepal blanket on the seat (of each guest), scattering sesamum grains on. the ground.
231. Yagn. I, 239. Brahmodya^ katha-6, 'let him give riddles from the Veda,' such as those collected in the Awalayana *Srauta- sutra 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 Sarama and the Pams, and he mentions a var. lect. brahmadya^, 'conversations regard- ing the Brahman, the supreme soul/ This latter explanation is adopted by Gov., Kull, Nar., and Ragh., though the text every- where 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 trans- lation is the only admissible one.
232. Baudh. II, 14, 5; Vi. LXXIII, 16; Ya^n. I, 239^ 'Khilas,' i. e. ' the apocrypha of the Veda, such as the -Srisukta.' ' Akhyanani legends, such as the Sauparwa, the Maitravaruwa' (Medh., Gov., Kull., Ragh.), or 'such as occur in the Brahma«as' (Nar.), or ■ the death of Kawsa and so forth' (Nand.).
J 111,242. householder; sraddhas.
no hp 235. There are three means of sanctification, (to be used) at a 6raddha, 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 Brahma^as 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.
259. A Aa#dala, a village pig, a cock, a dog, a | menstruating woman, and a eunuch must not look at the Brahma^as while they eat. >^jf 240. What (any of) these sees at a burnt-oblation, at a (solemn) gift, at a dinner (given to Brahma/zas), 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 low- caste man by touching (them).
242. If a lame man, a one-eyed man, one deficient 239. Ap. II, 17, 20; Gaut. XV, 24.
242. Vi. LXXXI, 15-16. According to Medh., Gov., and Kull., \ 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 Brahma/za (householder), or to an ascetic who comes for food, he may, with the per- mission of (his) Brahma^a (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 (^Sraddha) to the manes, to be the share of honest, dutiful servants.
the word api, ' even,' indicates that others, e. g. *Sudras, must also be sent away.
243. Vi. LXXXI, 18. Medh., Gov., and Kull. take the first words differently, ' To a Brahmawa who comes as a guest (atithi) or any other mendicant.' Nar. and Ragh. give the explanation adopted above.
245. Vas. XI, 23-24; Vi. LXXXI, 22. Regarding the burial of children, see below, V, 69. Tyaginaw kulayoshitaw, ' of those who unjustly forsook noble wives' (Medh., Kull.), may also mean, according to Ragh. and to ' others,' quoted by Medh. and Kull., 1 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.'
247. But before the performance of the Sapi^i- kara/za, one must feed at the funeral sacrifice in honour of a (recently-) deceased Aryan (one Brah- ma/za) without (making an offering) to the gods, and give one cake only.
248. But after the Sapi^ikara^a of the (deceased father) has been performed according to the sacred law, the sons must offer the cakes with those cere- monies, (described above.)
249. The foolish man who, after having eaten a •Sriddha(-dinner), gives the leavings to a.Sudra, falls headlong into the Kalasutra hell.
250. If the partaker of a.Sraddha(-dinner) enters on the same day the bed of a,5udra female, the manes of his (ancestors) will lie during that month in her ordure.
251. Having addressed the question, ' Have you dined well V (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) ' Rest either (here or at home)! ' 247. Vi. XXI, 2-12, 19; Y&gri. I, 250. The Sapi#attkara#a, 'the solemn reception of a dead person among the partakers of the funeral oblations,' is performed either on the thirteenth day or a year after the death. Up to the time of its performance the -Sraddhas are so-called Ekoddish/as, ' performed for one person only.' Medh., Gov., Nar., Nand., and K. read the first word of the verse asapiwdakriyakarma, and according to this var. lect. the trans- lation must be, ' The rite for persons not made Sapiwtfas (i. e. the Ekoddish/a *Sraddha, must be performed) for an Aryan (recently) deceased; (on that occasion) one must/ &c.
250. Medh., Gov., Kull., and Ragh. take vnshali, 'a -Sudra female' (Nar.), in the sense of 'a seducing woman' (vrzshasyanti).
251. Y&gn. I, 242; Vi. LXXIII, 26-27. Kull. reads abhi bho ramyatam, 'Ho, take rest!' and Ragh., abhito gamyatam, 'Go where you please! ' LAWS OF MANU.
252. The Brahma^a (guests) shall then answer him, ' Let there be Svadha;' for at all rites in honour of the manes the word Svadha is the highest benison.
253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahma^as let him dispose (of that), as they may direct.
254. At a (6Yaddha) in honour of the manes one must use (in asking the guests if they are satisfied, the word) svaditam; at a Gosh/^i-^rraddha, (the word) sumitam; at a Wz'ddhi-jraddha, (the word )sampan- nam; and at (a rite) in honour of the gods, (the word) rii/£itam.
255. The afternoon, Ku^a grass, the due prepara- tion of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahma^as are true riches at all funeral sacrifices.
256. Know that Kusa. grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods.
252. Yagn. I, 243. Medh., Gov., Nand., and Ragh. read sva- dhetyeva, (shall then answer him) ' Svadha"! ' 254. 'One must ask,' i. e. 'the giver of the feast or any other person who comes' (Medh., Gov.), the former only (Kull.). Medh. and Gov. explain goshMe, ' at a GoshMi-jraddha' (Kull., Ragh.), by ' in a cow-pen' (goshu tish/$antishu, gogawamadhye), and Nar. by gosh/^e gomawdalarthaw gosht/ie brahma«abho£-ane. Abhyudaya or Vrz'ddhwraddhas are those performed on joyful occasions, such as marriages.
256. Pavitram, 'purificatory texts,' means according to Nar. 'other means of purification, such as barley and water.' Nand. reads darbhapavitraw, ' blades of Kura grass.' ' Those means of purification mentioned above,' i.e. 'the preparation of the house Ill, 261. householder; sraddhas. 123 257. The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and salt unprepared by art, are called, on account of their nature, sacrificial food.
258. Having dismissed the (invited) Brahma/zas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the manes: 259. ' May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!'
260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahma^a, a goat, or the sacred fire to consume those cakes, or let him throw them into water.
261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water.
and so forth.' Nand. reads havishyam fa jaktita^, ' sacrificial viands (prepared) according to one's ability.'
257. Anupaskntam, ' which is not prepared (with spices),' (Gov., Nar.), means according to Nand. ' not dressed as people usually do,' according to Kull. and Ragh. ' not tainted by a bad smell,' and according to Medh. ' not forbidden, such as meat from a slaughter- house.' ' Salt unprepared by art,' i. e. ■ rock salt or salt from the sea' (but not Bida., N&r.).
261. Baudh. II, 14, 9. According to the MSS. and editions the word translated in accordance with the clear explanations of Medh., Kull., and K., and with the requirements of the context, by 'after (the dinner),' is purastat. As purastat always means ' before,' it would seem that the real reading of the three commentators was like that of Ragh.'s commentary * parastat,' the sense of which perfectly agrees with their explanation.
262. The (sacrificer's) first wife, who is faithful and intent on the worship of the manes, may eat the middle-most cake, (if she be) desirous of bearing a son.
263. (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) goodness, and righteous.
264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after giving it to them with due respect, let him feed his maternal relatives also.
265. But the remnants shall be left {where they lie) until the Brahma^as have been dismissed; afterwards he shall perform the (daily) domestic Bali- offering; that is a settled (rule of the) sacred law.
266. I will now fully declare what kind of sacri- ficial food, given to the manes according to the rule, will serve for a long time or for eternity.
267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule, 268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the flesh of birds, Nar. and Nand. clearly read purastat, and explain it by prak, ' before.' But the meaning, thus obtained, is not good, because it stands to reason that the custom mentioned here should differ from that described above, verse 218 seq.
264. This is to be done after the cakes have been made and placed (Medh., Nand.). Medh., Gov., Nand. read pu^ayet, ' let him honour,' instead of ' let him feed.'
111,274- householder; sraddhas. 125 269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer called) Ruru, 270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of hares and tortoises, 271. One year with cow-milk and milk-rice; from the flesh of a long-eared white he-goat their satisfac- tion endures twelve years.
272. The (vegetable called) Kalasaka, (the fish called) Mahasalka, the flesh of a rhinoceros and that of a red goat, and all kinds of food eaten by hermits in the forest serve for an endless time.
273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Magha^, that also procures endless (satisfaction).
2 74. ' May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east/ 269. Gov. states the Ruru is the -Sambara, or Sambar stag.
271. Nar. explains vardhrfoasa, which Medh., Gov., Kull., and Ragh. declare, on the strength of a verse, to be a white goat, by 1 a black-necked, white-winged bird with a red head,' and quotes another nigama in favour of his view; see also Ap. II, 17, 3, where the crane called Vardhrawasa (var. lect. Vardhrfoasa) is mentioned.
272. Another name of the pot-herb Kalaj-aka is according to Medh. Knsrwavasudeva, according to Nand. KWsrmanimba. The Maha^alka is the prawn. Others mentioned by Medh. read sa-ralkan.
273. Vi. LXXVI, 1; Ya^w. I, 260. The day meant is Bha- drapada Badi 13.
274. Vi. LXXVIII, 51-52; Vas. XI, 40. Gov. omits this verse.
275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratifica- tion) for the manes.
276. The days of the dark half of the month, beginning with the tenth, but excepting the four- teenth, are recommended for a funeral sacrifice; (it is) not thus (with) the others.
277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the manes on odd (lunar days) and under odd (constella- tions), obtains distinguished offspring.
278. As the second half of the month is prefer- able to the first half, even so the afternoon is better for (the performance of ) a funeral sacrifice than the forenoon.
Medh. says that ' others ' improperly explain prak^aye ku^arasya, ' (in the afternoon) when the shadow of an elephant falls towards the east' (Kull., Nar., Ragh.), by 'during an eclipse.' He also mentions a var. lect. prak^ayam. It seems, however, by no means certain that the explanation, adopted by him and most commen- tators, is the correct one. It is much more probable that a particular day (see Vi^wanejvara on Yagri. I, 217) is meant. The thirteenth lunar day is, of course, the thirteenth of the dark half of Bhadrapada, the day of the Mahalaya -Sraddha.
276. Ap. II, 17, 6; Gaut. XV, 3; Yagri. I, 263; Vas. XI, 16. The reason why the fourteenth is excepted, is given Vi. LXXVIII, 50, and Yagii. loc. cit.