| Philosophy and Religion / Vishnu-smriti (Vishnu sutra) |
Vishnu-smriti (Vishnu sutra / Vaishnava Dharmasâstra)
Duties of a Householder
LVIII.1
1. The property of householders is of three kinds:2
2. White, mottled, and black.
3. By those obsequies which a man performs with white property, he causes (his departed ancestor) to be born again as a god.
4. By performing them with mottled property, he causes him to be born as a man.
5. By performing them with black property, he causes him to be born as an animal.
6. What has been acquired by the mode of livelihood of their own caste, by members of any caste, is called 'white.'
7. What has been acquired by the mode of livelihood of the caste next below in order to their own, is called 'mottled.'
8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than their own, is called 'black.'
9. What has been inherited, friendly gifts, and the dowry of a wife, that is called white property, for members of any caste indiscriminately.
10. What has been acquired as a bribe, as a fee (for crossing a river and the like, or for a bride, &c.), or by the sale of forbidden articles (such as lac, or salt), or as a return for a benefit conferred, is denoted 'mottled wealth.'
11. What has been acquired by servile attendance3, by gambling, by thieving, by begging, by deceit (as if a man says that he wants a present for another and takes it himself, or by forging gold or other metals), by robbery, or by fraud (as if a man shows one thing to a purchaser and delivers another to him instead), is called 'black property.'
12. Whatever a man may do (in this world) with anything (he has, whether white, mottled, or black property) he will get his reward accordingly; both in the next world and in this.
LIX.
1. A householder must perform the Pâkayagñas4 (small or domestic offerings) in the fire kindled at the time of marriage5.
2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tretâ fires).6
3. He must offer burnt-oblations to the gods (in case the Agnihotra cannot be performed).
4. Let him offer the two Darsapurnamâsas on the days of conjunction and opposition of the sun and moon.7
5. Once in each half of the year, (at the two solstices, let him offer) the Pasubandha (animal sacrifice).
6. In autumn and summer let him offer the Âgrayana (oblation of first-fruits);8
7. Or when rice and barley are ripening (in winter and spring).
8. He who has a sufficient supply of food for more than three years (shall perform the Soma-sacrifice)9.
9. (He shall perform) the Soma-sacrifice once a year (in spring).
10. If he has not wealth (sufficient to defray the expenses of the Pasubandha, Soma, Kâturmâsya, and other Srauta sacrifices), he shall perform the Ishti Vaisvânarî.
11. Let him not make an offering of food obtained as alms from a Sûdra.
12. If he has begged articles for a sacrifice (and obtained them), let him employ them all for that purpose (and never for himself).
13. Every evening and morning let him offer up the Vaisvadeva;
14. And10 let him give alms to an Ascetic (afterwards).
15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow.
16. If there is no ascetic (or other person worthy to receive alms), he must give a mouthful to cows;
17. Or he must cast it into fire.
18. If there is food in the house, he must not reject a mendicant, (who arrives) after he has taken his meal himself.11
19. A householder has five places where animals are liable to be destroyed: his wooden mortar, his slab to grind wheat or condiments upon, his fireplace, his water-pot, and his broom.
20. For the sake of expiating offences committed (by ignorantly destroying life) in those places, he must perform the (five) sacrifices addressed to the Veda, to the gods, to all created beings (or 'to the goblins'), to the manes, and to men.
21. Privately reciting (and teaching) the Veda is the sacrifice addressed to the Veda.
22. The regular burnt-oblation (Vaisvadeva) is the sacrifice addressed to the gods.
23. The Pitritarpana (refreshing the manes with food and water) is the sacrifice addressed to the manes.
24. The Bali-offering is the sacrifice addressed to all creatures (or 'to the goblins').
25. The sacrifice addressed to men consists in honouring a guest.
26. He who does not give their share to these five, the gods, his guests, (his wife and children and others,) whom he is bound to maintain, his manes, and himself, is not alive, though he breathes.
27. These (three), the student, the hermit, and the ascetic, derive their existence from the order of householders; therefore must a householder not treat them with disdain, when they have arrived (at his house at the proper time for begging alms).12
28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders, the first of all.
29. The Rishis13, the manes, the gods, all creatures (dogs, &c.), and guests beg householders for support; therefore is the order of householders the best of all.
30. If a householder is intent upon pursuing the three objects of life (virtue, love, and wealth), upon constantly distributing presents of food, upon worshipping the gods, upon honouring the Brâhmanas, upon discharging his duty of privately reciting (and teaching) the Veda, and upon refreshing the manes (with oblations of balls of rice, water, and the like), he will attain the world of Indra.
LX.
1. In (the last watch of the night, which is called) the hour sacred to Brahman, let him rise and void his excrements.
2. By night (let him void them) facing the south, by day and during either twilight (let him void them) facing the north.
3. (He must) not (void them) on earth which has not been previously covered (with grass and the like);
4. Nor on a ploughed field;
5. Nor in the shade of a tree (fit to be used for sacrifices);
6. Nor on barren soil;14
7. Nor on a spot abounding in fresh grass;
8. Nor where there are worms or insects;
9. Nor in a ditch (or hole, or upon the roots of a tree);
10. Nor on an ant-hill;
11. Nor on a path;
12. Nor on a public road;
13. Nor in a place previously defiled by another person;
14. Nor in a garden;
15. Nor in the vicinity of a garden or of (a reservoir of) water;
16. Nor on ashes;
17. Nor on coal;15
18. Nor on cow-dung;
19. Nor in a fold for cattle;
20. Nor in the air;16
21. Nor in water;
22. Nor facing the wind, or fire, or the moon, or the sun, or a woman, or a (father or other) Guru, or a Brâhmana;
23. Nor without having enveloped his head;
24. Having cleaned his hindparts with a clod of earth, or with a brick, (or with wood or grass,) and seizing his organ (with his left, after having removed his garment), he must rise and clean himself with water and earth (previously) fetched for the purpose, so as to remove the smell and the filth.
25. The organ must once be cleaned with earth, the hindparts three times, the one hand (the left) ten times, both hands together seven times, and both feet together three times.
26. Such is the purification ordained for householders; it is double for students treble for hermits; and quadruple for ascetics.
LXI.17
1. A householder must not use18 Palâsa-wood for cleaning his teeth.
2. Nor (must he use the twigs of) the Sleshmântaka (or Selu) plant, nor of the soap plant, nor of the Vibhîtaka (or Kalidruma) tree, nor of the Dhava plant, nor of the Dhâmani tree (for that purpose).19
3. Nor (the twigs of) the Bandhûka (or Bandhugîvaka) plant, nor of the Nirgundî shrub, nor of the Sigru, Tilva, and Tinduka trees.
4. Nor (the twigs of) the Kovidâra (Yugapattraka) Samî, Pîlu (Gudaphala), Pippala (holy fig-tree), Inguda, or Guggula trees;
5. Nor (the twigs of) the Pâribhâdraka (Sakrapâdapa), or tamarind, or Mokaka, or Semul trees, nor those of the hemp plant;
6. Nor sweet plants (such as liquorice sticks):
7. Nor sour plants (such as Âmlikâs);
9. Nor twigs that have withered on the stem;
9. Nor perforated (or otherwise faulty) wood;
10. Nor stinking wood;
11. Nor smooth wood;
12. He must not (use the sticks) facing the south or west.
13. He must use them facing the north or east;
14. He may use (the twigs of) the banyan or Asana trees, or of the Arka plant, or of the Khadira, or Karañga, or Badara (jujube), or Sal, or Nimb trees, or of the Arimeda, shrub, or of the Apâmârga or Malatî plants, or of the Kakubha or Bèl trees;
15. Or of the Kashâya tree, or of the Tikta or Katuka plants.
16. Before sunrise let him silently clean his teeth with a stick, which must be as thick as the top of the little finger, provided with one end that may be chewed (or 'with a brush'), and twelve Angulas long.
17. Having washed20 and used the stick for cleaning the teeth, he must take care to leave it in a clean place; he must never make use of it on the day of new moon (or on the day of full moon).
LXII.
1. The part at the root of the little finger of a twice-born man is called the Tîrtha sacred to Pragâpati.21
2. The part at the root of the thumb is called the Tîrtha sacred to Brahman.
3. The part at the tops of the fingers is called the Tîrtha sacred to the gods.
4. The part at the root of the forefinger is called the Tîrtha sacred to the manes.
5. Let him sip water, which has not been put to the fire and is free from foam (and bubbles), which has not been poured out by a Sûdra (or other uninitiated person), or by a man who has one hand only, and which has no saline flavour22; and (let him sip it) in a clean place, duly seated, placing (his right hand) between his knees, facing the east or the north (or, the north-east), attentively regarding the water, and in a cheerful mood.
6. Let him sip water thrice with the Tîrtha sacred to Brahman (or with the Tîrthas sacred to the gods and to Pragipati respectively).
7. Let him wipe his lips twice (with the root of his thumb).
8. Let him touch the cavities (above his navel)23, his head, and his breast with water.
9. By water which reaches either their heart, or their throat, or their palate respectively, members of the three twice-born castes are purified each in his turn; a woman and a Sûdra are purified by water which has once touched their palate.
LXIII.
1. In order to obtain wealth and for the sake of security he shall apply to a lord.24
2. He must not travel alone;
3. Nor with wicked companions;
4. Nor with Sûdras;
5. Nor with enemies;
6. Nor too early in the morning;
7. Nor too late in the evening;
8. Nor in the twilight;
9. Nor at noon;25
10. Nor near water;
11. Nor in too great a hurry;
12. Nor at night
13. Nor (let him travel) without cessation with (horses or other) beasts of draught that are quite young, diseased, or (otherwise) afflicted;
14. Nor with such as are deficient in limb;
15. Nor with weak ones;
16. Nor with young bulls;
17. Nor with untrained animals.
18. He must not appease his hunger and allay his thirst without having first given grass and water to the animals.
19. He must not stop at a place where four ways meet;
20. Nor at night at the root of a tree:
21. Nor in an empty house;
22. Nor upon a meadow;
23. Nor in a stable;
24. Nor (must he stand) on hair, on the husks of grain, on potsherds, on bones, on ashes, or coal;
25. Nor on seeds of the cotton plant.
26. When he passes by a place where four ways meet, let him turn his right side towards it.
27. And let him do the same in passing by the image of a deity;
28. And in passing by well-known large trees.
29. After having seen a fire, or a Brâhmana (with his turban on), or a public prostitute, or a jar filled (with water), or a looking-glass, or an umbrella, or a flag, or a banner26, or a Bèl tree, or a lid (or platter), or a palace built in the shape of a certain diagram (or in the form of a quadrangle without a western gate)27;
30. Or a fan, or a chowrie, or a horse, or an elephant, or a goat, or a cow (having a calf), or sour milk, or milk, or honey, or white mustard;28
31. Or a lute, or sandal-wood, or a weapon, or fresh cow-dung, or fruit, or a flower, or a fresh pot-herb, or Gorokanâ, or blades of Dûrvâ grass;29
32. Or a turban, or ornaments, or jewels, or gold, or silver, or clothes, or a seat, or a vehicle, or (raw) meat;30
33. Or a golden vase, or cultivated land which is being carried away (by a stream), or a single (bull or other) piece of cattle tied with a rope, or an unmarried damsel (clad in white), or a (boiled) fish, (let him turn his right side towards them and) go on.31
34. Having seen one intoxicated, or insane, deformed, he must or turn back;32
35. (Also, if he has seen) one who has vomited, or one who has been purged, or one who has had his head shorn, or one who wears all his hair tied in one knot, or a dwarf;33
36. Or (if he has seen) one wearing a dress (of a reddish-yellow colour) dyed with Kashâya34, or an ascetic, or one smeared35 (with ashes)36;
37. Or (if he has seen) oil, or sugar, or dry cow-dung, or fire-wood, or grass (other than Kusa or Dûrvâ grass), or Palâsa (and other leaves, other than betel leaves), ashes, or coal37;
38. Or (if he has seen) salt, or a eunuch, or (the spirituous liquor called) Âsava, or an impotent man, or cotton cloth, or a rope, or an iron chain for the feet, or a person with dishevelled hair.38
39. (If he sees), while about to begin a journey, a lute, or sandal-wood, or fresh pot-herbs, or a turban, or an Ornament, or an unmarried damsel, he must praise them.39
40. He must not (knowingly) step on (or step over, or stand on) the shade of the image of a deity, of a (learned) Brâhmana, of a spiritual teacher, of a brown (bull or other animal), or of one by whom the initiatory ceremony at a Soma-sacrifice has been performed.
41. Nor (must he step) on anything spat out or vomited, nor on blood, nor on fæces or urine, nor on water used for ablutions.40
42. He must not step over a rope to which a calf (or a cow) is tied.
43. He must not walk quickly in the rain.
44. He must not cross a river without need;
45. Nor without having previously offered an oblation of water to the gods and to the manes;
46. Nor (swimming) with his arms;
47. Nor in a leaky vessel.
48. He must not stand on the bank (of a river).
49. He must not gaze into a pool.
50. He must not cross it (by swimming through it, or in any other way).
51. Way must be made for an aged man, for one carrying a burden, for a king, for a Snâtaka (of any of the three kinds41), for a woman, for a sick person, for a bridegroom, and for one riding in a carriage. Among those, should they all meet, a king must be honoured by the rest (excepting the Snâtaka); but the king himself must show honour to a Snâtaka.
LXIV.
1. He must not bathe in another man's pool;
2. In cases of distress (if there is no other water at hand) he may bathe (in another man's pool), after having offered up five (or seven, or four) lumps of clay and (three jars with) water.
3. (He must not bathe) during an indigestion;
4. Nor while he is afflicted (with a fever or other illness);
5. Nor without his clothes;42
6. Nor at night;
7. Unless it be during an eclipse;
8. Nor in the twilight.
9. He must bathe early in the morning, when he beholds the east reddening with the rays of the (rising) sun.
10. After having bathed, he must not shake his head (in order to remove the water from his hair);
11. And he must not dry his limbs (with his hand or with a cloth);
12. Nor must he touch any oily substance.
13. He must not put on again the garment which he wore before, without its having been washed.
14. After having bathed, he must cover with his head a turban43 and put on two garments44 washed (by himself).
15. He must not converse, (after having bathed,) with barbarians, low-caste persons, or outcasts.
16. He must bathe in cascades, ponds dug by the gods, and lakes.45
17. Stagnant water is more pure (and purifies more effectually) than water taken out (of a well or the like); the water of a spring is more pure than that of a tank; the water of a river is more pure than the former; water collected by (Vasishtha or some other) devout sage46 is even more pure; but the water of the Ganges is the purest of all.
18. After having removed the dirt by means of earth and water47, and after having dived under water and returned (to the bank of the river), he must address the bathing-place with the three Mantras (beginning with the words), 'Ye waters are48,'with the four Mantras (beginning with the words), 'The golden-coloured (waters)49,' and with (the one Mantra beginning with the words), 'Carry away (all), that, O ye waters50.'
19. Then he must dive underwater and mutter the Aghamarshana three times;
20. Or (he must mutter three times the Mantra which begins with the words), 'That most exalted step of Vishnu;'51
21. Or the Drupadâ Sâvitrî (which begins with the words, 'Like one released from a post);52
22. Or the Anuvâka (which begins with the words), 'They get their minds ready;'53
23. Or the Purushasûkta.
24. After having bathed, he must feed the gods and the manes, while standing in the water with his wet clothes on.54
25. If (being unable to remain in water after having bathed) he has changed his dress, (he must feed the gods and the manes,) after having crossed the bathing-place (and reached the bank).
26. (But) he must not wring his bathing-dress till he has satisfied the gods and the manes.
27. After having bathed55 and sipped water, he must sip water (once more) according to the rule.
28. He must offer (sixteen) flowers to Purusha, while muttering the Purushasûkta, one with each verse.
29. Afterwards (he must offer) a libation of water.
30. He must first offer one to the gods with the Tîrtha sacred to the gods.56
31. Then he must offer an other to the manes with the Tîrtha sacred to the manes.
32. In offering the latter he must first of all feed (the manes of) his next of kin (such as his father, mother, maternal grandfather, uncles, brothers, &c.)
33. After that (he must feed) his relatives (such as a sister's son, a father-in-law, a brother-in-law, &c.) and distant kinsmen (such as the sons of his father's sisters and of his mother's sisters).
34. Then (he must feed) his (deceased) friends.
35. According, to the above rule he must bathe every day.
36. After having bathed, he must mutter as many purifying Mantras as possible.
37. And he must mutter the Gâyatrî even more often (than other Mantras);57
38. And the Purushasûkta.
39. There is nothing more sublime than those two (prayers).
40. One who has bathed is thereby entitled to perform the offerings to the Visvedevâs and to the manes, to mutter sacred texts, and to exercise the duty of hospitality, as prescribed by law.58
41. Distress and misfortune, bad dreams and evil thoughts are taken from him even who only sprinkles himself with water (no matter from where it comes): that is the law.
42. He who regularly takes the prescribed bath (every morning), does not experience the tortures of Yama's hell. By the regular bath criminals even obtain their absolution.
LXV.59
1. Now then, after having duly bathed, and duly washed his hands and feet, and duly sipped water, he must worship Bhagavat Vâsudeva (Vishnu), who is without beginning and end, before an idol or on the sacrificial ground.60
2. Having called up in his mind (Vishnu to life, with the Mantra),61 'The two Asvins possess life, may they (give you life),'and having invited (Vishnu) with the Anuvâka (beginning with the words), 'They get their minds ready62,' he must worship him with his knees, his hands, and his head63.
3. With the three Mantras (beginning with the words), 'Ye waters are,' he must (fetch and) announce the Arghya (or water for washing the hands).64
4. With the four Mantras (beginning with the words), 'The golden-coloured,' (he must fetch and announce) the water for washing the feet;
5. With (the one Mantra, beginning with the words), 'May the waters of the plain propitiate us,' the water which is to be sipped;65
6. With (the one Mantra, beginning with the words), 'Carry away (all) that, O ye waters,' the water destined for the bath;66
7. With (the four Mantras, beginning with the words, 'Proud) of the chariot, of the poles, the hero,' unguents and ornaments;67
8. With (the one Mantra, beginning with the words), 'A youth, splendidly arrayed,' a garment;68
9. With (the one Mantra, beginning with the word), 'Blooming,' a flower;69
10. With (the one Mantra, beginning with the words), 'Thou art murderous (dhûr), slay (dhûrva) (the slayer),' incense (dhûpa);70
11. With (the one Mantra, beginning with the words), 'Thou art splendour and light,' a lamp;71
12. With (the one Mantra, beginning with the words, 'I have praised) Dadhikrâvan,' a Madhuparka (honey-mixture);72
13. With the eight Mantras (beginning with the word), 'Hiranyagarbha,' an offering of (other) eatables.73
14. A chowrie, a fan, a looking-glass74, an umbrella, a (palanquin or other) vehicle, and a (throne or other) seat, all these objects he must announce (and place before) the god (Vishnu), muttering the Gâyatrî (at the same time).
15. After having thus worshipped him, he must mutter the Purushasûkta. After that, he who wishes to obtain eternal bliss must make oblations of clarified butter, while reciting the same hymn.
LXVI.
1. He must not make an oblation to the gods or to the manes with water collected at night.
2. He must not give any other fragrant substance than sandal, or musk, or (fragrant) wood (of the odoriferous Devadâru tree), or camphor, or saffron, or the wood of the Gâtîphala tree;
3. Nor a garment dyed with indigo;
4. Nor an ornament made of factitious jewels or gold;
5. Nor (a flower) having a nasty odour;
6. Nor one that has no odour at all;
7. Nor one grown upon a thorny plant.
8. But he may give even a flower grown upon a thorny plant, if it is white and sweet-smelling.
9. He may give even a red flower, if it is saffron, or a water-flower (such as the red lotus).75
10. (He must) not (give) any animal substance (such as claws or horns) for the incense.
11. (He must) not (give) anything but clarified butter or oil for the lamp.
12. (He must) not (give) forbidden food at the offering of eatables;
13. Nor the milk of goats or female buffalos, though it is lawful food (otherwise);76
14. Nor the flesh of five-toed animals, of fishes, and of boars.77
15. Fully prepared for the sacrifice and pure, he must announce (and offer up to Vishnu) all the oblations, with his mind fixed upon the deity, with a cheerful heart, and free from precipitation or anger.
LXVII.78
1. After having swept the place around the (kitchen) fire, sprinkled it with water all around, strewed (Kusa grass) all around, and sprinkled (the latter) with water all around, he must take out of all dishes the uppermost part and offer it:79
2. To Vâsudeva, to Sankarshana, to Pradyumna, to Aniruddha, to Purusha, to Satya, to Akyuta, to Vâsudeva.80
3. Afterwards (he must offer twelve burnt-oblations) to Agni, to Soma, to Mitra, to Varuna, to Indra, to Indra and Agni united, to the Visvedevâs, to Pragâpati, to Anumati, to Dhanvantari, to Vâstoshpati, and to Agni Svishtakrit (the god of the fire who causes the proper performance of the sacrifice).81
4. Then let him make a Bali-offering with that which has been left of the dishes.
5. To (the serpent demons) Taksha and Upataksha,
6. (Strewing the two Balis) on both sides of the fire, to the east of it (on the north-eastern side first, and on the south-eastern side afterwards).82
7. (Then let him offer other seven Balis) to all (the seven Ishtakâs or goddesses of the bricks of the altar, also to the east of the fire, while pronouncing the Mantras), 'Thy name is Ambâ; thy name is Dulâ; thy name is Nitatnî (Nitatnir); thy name is Kupunîkâ (and so on).'
8. (He must offer four Balis with the Mantras), 'O Nandinî; O Subhagâ; O Sumangalî; O Bhadrankarî,' (placing the Balis) in the corners (beginning with the south-eastern corner and proceeding) towards the south.
9. (He must place two Balis), addressed to Sri Hiranyakesî and to the trees, near the firm pillar83.
10. (He must place two Balis), addressed to Dharma and Adharma and to Mrityu, near the door.
11. (He must place one Bali), addressed to Varuna, in the water-jar.
12. (With the words, 'Adoration be) to Vishnu,' (he must place one Bali) in the mortar.
13. (With the words, 'Adoration be) to the Maruts,' (he must place one Bali) on the mill-stone.
14. (In the apartment) on the roof (let him place two Balis) addressed to Vaisrâvana (Kubera) the king, and to all created beings.
15. (With the words, 'Adoration be) to Indra and to Indra's ministers,' (he must place two Balis). in the eastern part (of the house).
16. (With the words, 'Adoration be) to Yama and to Yama's ministers,' (he must place two Balis) in the southern part..
17. (With the words, 'Adoration be) to Varuna and to Varuna's ministers,' (he must place two Balis) in the western part.
18. (With the words, 'Adoration be) to Soma and to Soma's ministers,' (let him place two Balis) in the northern part.
19. (With the words, 'Adoration be) to Brahman and to Brahman's ministers,' (let him place two Balis) in the centre (of the house).
20. (Let him throw) in the air (a Bali) addressed to Âkâsa (the air).
21. (With the words, 'Adoration be) to the goblins roaming by day,' (let him place a Bali) on the sacrificial ground.
22. (With the words, 'Adoration be to the goblins) roaming by night,' (let him offer a Bali in the same place at the Vaisvadeva which takes place) at night.
23. Afterwards he must offer upon blades of Kusa grass, having the points turned towards the south, balls of rice to his father, to his grandfather, and to his great-grandfather, to his mother, to his grandmother, and to his great-grandmother, proclaiming at the same time their name and race (and adding the word Svadhâ, 'reverence').
24. Along with the balls of rice let him give ointments, flowers, incense, eatables, and the like.84
25. After having fetched a jar with water, let him cause a Brâhmana to say the benediction (and give him the jar).85
26. (The share) of dogs, crows, and Svapakas let him strew upon the earth.
27. And let him give (a mouthful of food as) alms.86
28. By honouring guests he obtains the highest reward.
29. Let him assiduously honour a guest who arrives in the evening (after the Vaisvadeva is over).
30. Let him not suffer a guest to stay at his house unfed.
31. As the Brâhmanas are lords over all other castes, and as a husband is lord over his wives, a guest is the lord of a householder.
32. By honouring a guest he obtains heaven.
33. (One who has arrived as) a guest and is obliged to turn home disappointed in his expectations, takes away from the man, to whose house he has come, his religious merit, and throws his own guilt upon him.87
34. A Brâhmana who stays for one night only as a guest, is called atithi (a guest); because he does not stay for a long time, therefore is he termed atithi.88
35. Let him not consider a Brâhmana fellow-villager or an acquaintance as his guest, though he has come to the house where his wife and his fires are.
36. But if a Kshatriya has come to his house in the way of a guest, let him hospitably entertain him also, to his heart's desire89, after the Brâhmana guests have eaten.
37. Should a Vaisya or a Sûdra come to his house as guests, he must even give food to them (at the same time and) with his servants, and treat them with kindness (but not like guests in the proper sense of the term).
38. To (members of) other castes (such as Mûrdhâvasiktas) and to friends (or relatives or) other such persons, who have come to his house out of attachment, let him offer such food as happens to be there, to the best of his power, at the time when his wife takes her meal.90
39. One recently married (but not yet delivered to her husband), an unmarried damsel, a sick woman, and a pregnant woman: to these let him give food unhesitatingly, even before his guests.
40. The foolish man who eats first himself, without having offered food to those (persons that have been mentioned), is not aware that he will himself be food (after death) for dogs and vultures.
41. After the Brâhmanas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain, (and the servants) have made their repast, let man and wife eat the leavings themselves.
42. Having shown honour to the gods, to the manes, to men, to those whom he is bound to maintain, and to the household deities (as well as to dogs, crows, and the rest), let a householder enjoy that which has been left.
43. He who cooks food for himself only, cats nothing but sin: for that alone is considered as fit food for the virtuous, which is left, after the (customary) oblations have been offered.
44. By the daily recitation of the Veda, by the Agnihotra, by sacrificing, and by austerity, a householder does not obtain such excellent places of abode (after death) as by honouring a guest.
45. Whether he arrives in the evening or in the morning, he must offer a seat and water to his guest, and food, to the best of his ability, after having shown him marks of honour as the law directs91.
46. By giving (to a guest) shelter, a bed, ointments for his feet, and a lamp: for each of these gifts singly he reaps the same reward as for the gift of a cow.
LXVIII.92
1. He must not eat during an eclipse of the moon or of the sun.
2. He shall eat, after having previously bathed, when the eclipse is over.93
3. If (the sun or moon) have set before the eclipse was over, he must bathe, and on the next day he may eat again, after having seen (the sun or moon rise),
4. A cow or a Brâhmana having met with a calamity, he must not eat on that day.
5. If the king has met with an accident, (he must not eat on that day).
6. An Agnihotrin, who is absent on a journey, must eat at that time of the day when the Agnihotra is supposed to be over.94
7. He may also eat at that time of the day when the Vaisvadeva is supposed to be over.95
8. On the days of new and full moon (he may eat at that time) when he supposes the sacrifice customary on those days to have been performed.96
9. He must not eat during an indigestion;97
10. Nor at midnight;
11. Nor at noon;
12. Nor in the twilight;
13. Nor dressed in wet clothes;
14. Nor without his upper garment;
15. Nor naked;98
16. Nor in water (nor in a boat)
17. Nor lying stretched out on the back;
18. Nor sitting on a broken stool;
19. Nor reclining on a couch;
20. Nor from a broken dish;
21. Nor having placed the food on his lap;
22. Nor (having placed the food) upon the ground;
23. Nor from the palm of his hand.
24. That food which has been seasoned with salt (after having been cooked) he must not eat.99
25. He must not abuse children (eating in the same row with him).
26. (He must) not (eat) dainties alone.
27. (He must) not (eat) substances from which the fat has been extracted.100
28, Nor (must he eat) roasted grain in the daytime.
29. At night (he must not eat) anything mixed with sesamum-seeds.
30. Nor (must he eat at night) sour milk or ground barley.
31. Nor (must he eat) the leaves of the mountain ebony, or of the banyan, or of the holy fig-tree, or of the hemp plant.
32. (He must) not (eat) without having first given to eat (to the gods and to the Brâhmanas); Nor without having made a burnt-offering first
34. Nor without having sprinkled his feet;
35. Nor without having sprinkled his hands and his face;
36. While having the remains of food en his mouth or hands, he must not take clarified butter.
37. Nor must he look at the moon, or at the sun, or at the stars (while unclean).
38. Nor must he touch his head (while unclean).
39. Nor must he recite the Veda (while unclean).
40. He must eat facing the east;
41. Or facing the south;
42. And after having honoured his food101;
43. And cheerfully, adorned with a garland of flowers, and anointed with unguents.
44. He must not eat up his food completely;
45. Unless it consist of sour milk, or honey, or (clarified) butter, or milk, or ground barley, or meat, or sweetmeats.
46. He must not eat together with his wife, nor in the open air, nor standing, nor in the presence of many (hungry spectators), nor must many eat in the presence of one (hungry spectator).102
47. Let him never eat in an empty house, in a house where the sacred fires are preserved, or in a temple dedicated to the gods. Neither must he drink water out of his joined hands, or satiate himself to repletion.
48, Let him not take a third meal (over and above the two regular meals in the mornings and evenings), nor let him ever take unwholesome food. He must eat neither too early, nor too late, and he must take no food in the evening, after having fully satiated himself in the morning.103
49. He must not eat bad food (whether injurious to health or otherwise reprehensible), nor from a bad dish (which is similar to the dishes used by barbarians, or which has been defiled by a wicked man eating from it), nor lying on the ground, nor with his feet raised upon a bench, nor sitting on his hams with a cloth tied round his legs and knees.
LXIX.104
1. He must not have connection with his wife on the eighth, or fourteenth, or fifteenth day of the half-month.
2. And (he must avoid connubial intercourse) after having partaken of a Srâddha;
3. And after having given (a Srâddha);
4. And after having been invited to a Srâddha;105
5. And while performing a vow of abstinence (such as that to be kept on the day before a Srâddha, or the fast to be observed on the eleventh day of the half-month);
6. And one who has performed the initiatory ceremony of a Soma-sacrifice;
7. And in a temple, in a burial-ground, and in an empty house;
8. And at the root of a tree (or shrub);
9. And in the day-time; 10. And in the twilight;
11. And with one unclean (or in her courses);
12. And while he is unclean himself;
13. And with one anointed with unguents;
14. And being anointed himself;
15. And with one sick;
16. And while he is sick himself,
17. He must not have connection, if he wishes to enjoy a long life, with a woman who has a limb too little, nor with one who has a limb too much, nor with one older than himself, nor with a pregnant woman.
LXX.106
1. He must not sleep with his feet wet;
2. Nor facing the north or the west;
3. Nor naked; 4. Nor on wet (fresh) bamboo;
5. Nor in the open air;
6. Nor on a bedstead made of Palâsa-wood;
7. Nor on one made of the wood of five trees;107
8. Nor on one made of the wood of a tree which has been split by an elephant;
9. Nor on a bedstead made of the wood of a tree that has been kindled by lightning;
10. Nor on a broken bedstead;
11. Nor on one made of scorched wood;
12. Nor on one made of the wood of a tree that used to be watered with a jar;
13. Nor in a burial-ground, nor in an empty house, nor in a temple;
14. Nor with people who are restless of limb;
15. Nor with women;
16. Nor on grain, nor (in a stable of) cows, nor (on the couch of any of his) Gurus, nor on the fireplace, nor (in a building dedicated to the) gods.
17. He must not sleep while the remnants of food are on his hands or face, nor in the day-time, nor in the twilight, nor upon ashes, nor in a place soiled (by excrements and the like), nor in a wet place, nor on the top of a mountain.
Footnote
1. Nârada 3, 46.--9-12. Nârada 3, 53, 47-49, 51.
2. As the obligations of a householder, which will be discussed further on (in LIX), cannot be fulfilled without a certain amount of wealth, he discusses in the present chapter the origin of wealth. (Nand.)
3. Nand. interprets the term pârsvika by 'moving a chowrie to and fro before one's master, while standing by his side.'
4. The term Pâkayagña is used in a more restricted sense here than above (LV, 20). Nand. interprets it by 'Vaisvadeva, {footnote p. 191} Sthâlîpâka, Sravnâkarmen, and similar sacrifices,' i. e. all the sacrifices which have to be performed in the one household fire, as opposed to those for which a Tretâ or triad of sacred fires is required (see Stenzler, note on Âsv. I, 1, 2). Gautama (VIII, 18) enumerates seven Pâkayagñas, among which, however, the Vaisvadeva is not included. The Vaisvadeva is described in LXVII. Regarding the other Pâkayagñas, see the Grihya-sûtras.
5. 'Or in the fire kindled at the division of the family estate, or in the fire kindled on his becoming master of the house.' (Nand.) See Sânkh. I, 1, 3-5.
6. The three Tretâ fires have been enumerated above (XXXI, 8). Regarding the Agnihotra and the sacrifices mentioned in 4-8, see Weber, Ind. Stud. X, 328-337, 343-349, 352-396.
7. 'One who has performed the ceremony of Agnyâdhâna (kindling the sacred fires) must perform these two offerings in the Tretâ fires, one who has not done so, in the household or nuptial fire.' (Nand.) This remark applies equally to the sacrifices mentioned in 5-7.
8. 'If the Âgrayana is offered in the household fire, it must consist of a Sthâlîpâka (cooked offering of grain).' (Nand.) See the Grihya-sûtras above cited. Nand. further explains that in autumn the first-fruits of rice, and in summer the firstlings of {footnote p. 192} barley, or, according to Âpastamba, of Venuyava, have to be offered, and he infers from another text of the same author that the particle ka here refers to an oblation of Syâmâka grain, which has to be offered in the rainy season. The two passages in question are not found in Âpastamba's Dharma-sûtra, but Weber, loc. cit., quotes them from Kâtyâyana.
9. According to Nand., the Soma-sacrifices here referred to are of the kâmya species (offered in order to obtain the gratification of a special desire).
10. Nand. infers from the use of the particle ka, and from a text of Parâsara, that an injunction to give alms to a student is also intended here.
11. 'The expression, "if there is food in the house," indicates that he is not bound to cook a fresh meal for his guest.' (Nand.)
12. Nand. refers the term bhikshu, which has been rendered by 'ascetic,' i. e. a member of the fourth order, to the six sorts of beggars enumerated by Parâsara. But as the first three orders are mentioned in this Sloka, it is certainly more natural to translate the term as has been done above.
13. Nand thinks that hermits or members of the third order are meant by this term. But it seems preferable to refer it to the Rishi authors of the Veda, to whom the first of the five sacrifices, the study of the Veda, is more immediately addressed. See Âpast. I, 4, 13, 1; Gaut. V, 3.
14. Nand. infers from the use of the particle ka, that the following places (mentioned by Manu IV, 46, according to Nand.'s reading, which differs from the traditional one) are also included in this prohibition: a river, a mountain, the ruins of a temple, and the top of a mountain.
15. Nand. infers from the use of the particle ka, and from a text of Yama, that chaff and potsherds are also intended here.
16. 'I. e. in an apartment on the roof or in any other such place.' (Nand.)
17. Âpast. I, 11, 32, 9; Gaut. IX, 44.
18. Literally 'eat,' adyât. In 16 and 17 the synonymous verbs bhaksh and as are used. Nevertheless it can hardly be doubted that both of the two modes of cleaning the teeth, which appear to have been customary, are indicated in this chapter: the one consisting in brushing them with little sticks or twigs provided with a brush (see 16), the other in chewing twigs. Unfortunately the reading of Nand.'s gloss on the term sakûrka in 16 is uncertain.
19. Regarding the Vibhîtaka tree, see Dr. Bühler's Kashmir Report p. 8.
20. It must be washed both before and after using it. (Nand.) LXII. 1-4. M. II, 59; Y. I, 19.--5-8. M. II, 60, 61; Y. I, 20; Âpast. I, 5, 16, 1-7; Gaut. I, 36.--9. M. II, 62; Y. I, 21.
21. Nand. observes that this chapter and the preceding one follow in order upon Chapter LX, because the purificatory rite described at the end of the latter is immediately followed by the Âkamana (sipping of water), and then by the Dantadhâvana (cleaning the teeth), both of which acts, however, have to be performed on other occasions also, as after a meal, &c.
22. 'The term kshâra, 'saline flavour,' includes bad or spoiled water of any kind, according to Nand.
23. See XXIII, 51.
24. 'A lord' (îsvara) means a king or another rich man, in his own country, or in another country. (Nand.) See also Dr. Bühler's note on Gaut. IX, 63, where the same Sûtra occurs.
25. Sûtras 9 and 10 are wanting in Dr. Bühler's MS.
26. 'More precisely the term patâkâ signifies "a staff, by which a piece of cloth torn in the middle is fastened."' (Nand.)
27. 'The particle ka is added at the end of this enumeration in order 'to include in it perfumes, lamps, and other objects mentioned in a Smriti.' (Nand.)
28. 'The particle ka, which is added at the end of this Sûtra, refers to a king, his ministers, his domestic priest, &C., as indicated in a Smriti passage.' (Nand.)
29. Nand. infers from another Smriti passage that ka here refers to a crow and to a Sûdra or workman with his tools.
30. Nand. here refers ka to shells and other objects mentioned in a Smriti.
31. Nand. here refers ka to a dead body and other objects enumerated in a Smriti.
32. The enumeration of auspicious objects in Sûtras 29-33 is followed by an enumeration of inauspicious objects in Sûtras 34-38. (Nand.)
33. The particle ka refers to enemies, outcasts, and others mentioned in a Smriti. (Nand.)
34. Nand. refers kâshâyin, 'wearing a dress dyed with Kashâya,' to 'persons who wear the marks of an order to which they do not belong.' But this interpretation is evidently wrong. Among the sects that wear a dress dyed with Kashâya, Buddhists are the most prominent, but it must not be overlooked that there are other important sects also, as e. g. the Svâminârâyanîs of the present day, who wear such dresses.
35. The term malina, 'smeared,' no doubt refers to a Saiva sect. Nand. interprets it by 'Kâpâlikas and the like;' but more probably the Pâsupatas are meant.
36. The particle ka further refers to the humpbacked, deaf, and blind, to barren women, and to naked and hungry persons, as stated in a Smriti. (Nand,)
37. Nand. refers the particle ka in this Sûtra to hares, naked mendicants, snakes, iguanas, lizards, skins, and other inauspicious objects and persons enumerated in a Smriti.
38. Nand. argues from a passage of Nârada (not found in his Institutes), that the particle ka here refers to persons mounted upon an ass, camel, or buffalo, and others.
39. Nand. mentions two explanations of this Sûtra: 1. he must eulogise the above objects or persons if he sees them; 2. he must gladden persons, who have those objects or persons with them, with presents and the like.
40. According to Nand., the particle vâ, 'or,' is added at the end of this Sûtra, in order to include an officiating priest and others mentioned by Yâgñavalkya I, 152.
41. The Snâtaka (see XXV III, 42, note) is of three kinds: 1. the Vidyâsnâtaka, who has studied the Vedas; 2. the Vratasnâtaka, who has performed the Vratas or vowed observances of a student; 3. the Ubhayasnâtaka, who has completed both the Vedas and the Vratas. (Nand.) See the Grihya-sûtras.
42. The term nagna, literally 'naked,' has to be taken in its widest sense here. According to Bhrigu and Gobhila it includes, besides one wholly undressed, 'one without his upper garment, one who has dirty clothes on, one clad in lower garments of silk only, one who wears double clothing or even a greater number of clothes, one who wears a small piece of cloth over the pudenda only,' &c. (Nand.) See also M. IV, 129.
43. Ushnîsha, 'a turban,' here denotes a bandage used for drying the head, which is wrapped around the head and closely tied together.
44. I. e. an upper and an under garment. (Nand.)
45. The term devakhâta, 'ponds dug by the gods,' refers to Pushkara and other holy bathing-places. (Nand.) See below LXXXV.
46. Nand. cites Vasishthaprâkî and Visvâmitraprâkî as instances of holy bathing-places of this description.
47. Nand. refers this and the following Sûtras to a midday bath, because a verse, which he quotes, forbids the use of earth (in order to clean one's self with it) in the morning bath. But it seems to follow from 35 and 42, that an the rules given in this chapter refer to that bath, which must be taken at sunrise every day.
48. Rig {footnote p. 206} veda X, 9, 1-3, &c.
49. Taitt. Samh. V, 6, 1, 1-2, &c.
50. Rig-veda I, 23, 22, &c.
51. Rig-veda I, 22, 20, &c.
52. Taitt. Brâhm. II, 4, 4, 9; 6, 6, 3; cf. Vâgasan. Samh. XX, 20; Atharva-veda VI, 115, 3.
53. Rig-veda V, 81, &c.
54. 'The use of the particle ka indicates that he must anoint himself after having bathed.' (Nand.)
55. 'This expression refers back to the whole proceeding described above, up to the wringing of the bathing-dress. (Nand.)
56. See LXII, 3, 4.
57. 'Or the meaning of these two Sûtras is, that the Gâyatrî and the Purushasûkta always have to be muttered besides the other Mantras.' (Nand.)
58. Nand. refers the term vidhinodite to a separate duty, that {footnote p. 208} of worshipping the gods; the particle ka to the propitiation of the planets by sacrifices and other such duties; and the particle tathâ to optional acts, such as the gift of a cow to a Brâhmana, and the like. But this is certainly a too extensive interpretation of the text.
59. LXV, LXVI. These two chapters treat of the worship of Vishnu. (Nand.)
60. The fittest. place for worshipping Vishnu is upon a Sâlagrâma (ammonite) stone. (Nand.)
61. Kâthaka XI, 7. The rendering of this Mantra is conjectural, as the reading is uncertain. Nand. states expressly that it is quoted from the Kâthaka.
62. See LXIV, 22.
63. 'The particle ka indicates that he must also worship Vishnu in his mind, and with his speech, by saying, 'Om, adoration to Bhagavat Vâsudeva.' (Nand.)
64. See LXIV, 18.
65. This Mantra is found Atharva-veda I, 6, 4; XIX, 2, 2; Taitt. Ârany. VI, 4, 1. Nand. states that it is kathasâkhîya, from the Sâkhâ of the Kathas; but I have not found it in the Berlin MS. of the Kâthaka, the only complete MS. in existence of that work.
66. See LXIV, 18.
67. This Mantra also belongs to the Katha school, according to Nand. It is not found in the MS. of the Kâthaka, but it occurs in the Taitt. Brâhm. II, 7, 7, 2. The above translation is in part according to Sâyana's Commentary on the Taitt. Brâhm.
68. Rig-veda III, 8, 4, &c.
69. Taitt. Samh. IV, 2, 6, 1; Kâth. XVI, 13; Atharva-veda VIII, 7, 27. Nand. says that it is a Taittirîya Mantra.
70. Kâth. II, 7; Vâgas. Samh. I, 8 (cf. Mahîdhara's Commentary). Nand. says that it is a Taittirîya Yagus.
71. Vâgas. Samh. XXII, 1. Nand. states that this Mantra belongs to the Sâkhâ of the Kathas; but I have not met with it in the Kâthaka.
72. Rig-veda IV, 39, 6, &c.
73. Rig-veda X, 121, 1-8; Kâth. XL, 1, &c.
74. Thus the term mâtrâ is interpreted by Nand.
75. The particle ka indicates that fragrant oleander and the like is also permitted. (Nand.)
76. See LI, 38.
77. This prohibition refers to those species of five-toed animals, fish, and boars, whose flesh is not in general forbidden. (Nand.) See LI, 3, 6, 21.
78. 1-32. Âsv. I, 2; Gobh. I, 4; Pâr. I, 12; II, 9; Sânkh. II, {footnote p. 212} 14; M. III, 84-94; Y. II, 103-108; Âpast. II, 2, 3; II, 2, 4, 1.--13; Gaut. V, 10-18.--33-46. Âsv. I, 24; Gobh. IV, 10; Pâr. II, 9, 12-16; I, 3; Sânkh. II, 15-17; M. III, 99, 100, 102, 101 111-118; Y. I, 107-113; Âpast. II, 2, 4, 11-20; II, 3; II, 4; Gaut. V, 21-45. Regarding the parallel passages of the Kâthaka and Mânava Grihya-sûtras, see the Introduction. This chapter treats of the Vaisvadeva sacrifice. (Nand.)
79. Nand. infers from a text of Saunaka, that the particle atha points to the recitation of the Purushasûkta as an initiatory ceremony.
80. Regarding this Sûtra, see the Introduction. The oblations to be offered are eight in number, one for each invocation.
81. Devapâla, in his Commentary on the corresponding section of the Kâthaka Grihya-sûtra, states that the deities to whom burnt oblations are offered (Sûtra 3) shall be invoked with the word svâhâ, 'hail!' and those for whom Bali-offerings are strewed upon the ground, with the word namah, 'adoration.'
82. These three Sûtras have been translated in accordance {footnote p. 213} with Devapâla's readings and his remarks on them. Nand. wrongly refers the four names mentioned in 7 to the four quarters of the globe. The Mantra quoted in 7 is found complete in the Kâthaka, XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1.
83. 'I. e. the pillar which supports the house.' (Nand.) It appears from an analogous passage of the Mânava Grihya-sûtra, that a pillar in the middle of the house is meant.
84. 'And the like' means betel and the sacrificial fee for the Brâhmanas.' (Nand.)
85. This has to be done with the words, svastitvam brûhi, 'say {footnote p. 215} the benediction.' (Nand.) The benediction, according to Devapâla, consists of the Purushasûkta, the Kanikrada (Vâgas. Samh. XIII, 48), and other Mantras.
86. According to Nand., who argues from a passage of Baudhâyana. the particle ka implies that he should feed Brâhmanas also.
87. This proverb is also found in the Mahâbhârata XII, 6995, in the Hitopadesa I, 56 (64 ed. Johnson), and in the Mârkandeya-purâna XXIX, 31. See Böhtlingk, Ind. Sprüche, 134.
88. Atithi in this derivation is supposed to mean one who does not stay for a whole tithi or lunar day.'
89. This is Kullûka's rendering of the term kâmam (on M III, 111). According to Nand., it means that he is at liberty to feed such guests or no.
90. The wife takes her meal when the husband has eaten. (Nand.)
91. 'For the rules regarding the reception of a guest, see Âsv. I, 2 4, and the other Grihya-sûtras; M. III, 119 seq., and the other Dharmasâstras.
92. M. IV, 55.--14. M. IV, 45; Y. I, 131; Âpast. II, 8, 19, 18.--19. M. IV, 74.--20. M. IV, 65.--21. M. IV, 63; Gaut. IX, 56.--23. M. IV, 74.--26. M. III, 106; Âpast. II, 4, 8, 4.--27. M. IV, 62; Âpast. II, 8, 18, 1; II, 8, 20, 10; Gaut. IX, 58.--29, M. IV, 75.--34. M. IV, 76.--37. M. IV, 37; Y. {footnote p. 218} I, 135.--38. M. IV, 82.--40. Âpast. I, 11, 31, 1.--42, 43. M. II, 54; Y. I, 31; Gaut. IX, 59.--46. Sânkh. IV, 11, 10; M. IV, 43; Y. I, 131; Gaut. IX, 32.--47. M. IV, 63; Y. I. 138; Âpast. II, 1, 1, 3; Gaut. IX, 9.--48. M. IV, 62.--49. M. IV, 65; Gaut. XVII, 13. 'The injunctions regarding meals having been given in the previous chapter, he now proceeds to propound some prohibitions concerning the same subject.' (Nand.)
93. Nand. states that in both of these Sûtras it has to be understood, that the bath occasioned by the eclipse must be followed by the ordinary bath, which precedes every meal.
94. An Agnihotrin is one who daily performs the Agnihotra. Regarding the Agnihotra and the times for its performance, see LIX, 2.
95. The term Vaisvadeva includes not only the oblation to the Visvedevâs (LXVII, 3), but also the Bali-offerings and the entertainment of a guest, &c., as prescribed in LXVII, 4 seq. (Nand.)
96. According to Nand., the use of the particle ka implies, that this rule applies equally to the first days of the moon's increase and wane.
97. According to Nand., the use of the particle ka implies a prohibition to eat again, after having partaken of a Srâddha meal.
98. See note on LXIV, 5.
99. Nand., quoting a passage of Vasishtha (XIV, 28), states the use of the particle ka to imply, that food twice cooked and food cooked in a frying-pan should also be avoided.
100. This rule refers to skimmed milk and to a dough made of ground sesamum, from which the oil has been extracted. (Nand.)
101. 'Nand. describes the ceremony of 'honouring one's food' as follows: 'He must first sprinkle the food, while reciting the Gâyatrî and the Vyâhritis (see LV, 10). Then he must sprinkle water all around it, with the Mantra, "Forsooth, I sprinkle righteousness around thee" After that he must sip water with the Mantra, "Thou art an imperishable basis" (Taitt. Ârany. X, 32, rendered according to Sâyana's Commentary), and offer up five oblations to Prâna, &c. (see Dr. Bühler's note on Âpast. II, 1, 1, 2). Finally he must eat in silence, without blaming the food, and taking care to leave some remnant of it in the dish, and sip water again, with the Mantra, "Thou art an imperishable covering"' (Taitt. Ârany. X, 35, according to Sâyana).
102. Nand. thinks that this rule refers to those wives only who belong to a lower caste than their husbands.
103. 'Too early' means before sunrise; 'too late' means immediately before sunset. (Nand.)
104. M. IV. 128; Y. I, 79.--9. Âpast. II, 1, 1, 16.--15. Gaut. IX, 28. The subject of daily duties being absolved, he now goes on to state (in Chapters LM, LXX) the rules that must be observed during the night. (Nand.)
105. The invitations to a Srâddha are issued on the day before it is to take place. (Nand.)
106. M. IV, 76.--2. Y. I, 136.--3. Âsv. III, 9, 6; M. IV, 75; Gaut. IX, 60.--13. M. IV, 57.--17. Sânkh. IV, 11, 17; Âpast. I, 1, 2, 24; Gaut. II, 13.
107. Nand. mentions three explanations of this term: 1. a bedstead made of five pieces of wood (or of the wood of five trees); 2. a bedstead made of any of the five kinds of wood enumerated in the Vishnu-purâna; 3. a bedstead made of any of the five kinds of wood enumerated in Sûtras 8-12. The second explanation is inadmissible, because part of the species of wood mentioned in the passage of the Vishnu-purâna referred to as identical with those enumerated in Sûtras 8-12.
YOU MAY ALSO LIKE
