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Some people have quoted the Smṛti — “ The Vaiśvadêva Homa may be offered in the ordinary fire also.” Others, again, hold that it is to to performed by means of dry (uncooked) grains. — (70)

Explanatory notes by Ganganath Jha:

‘Adhyāpanam’ — Nandana reads ‘adhyāyanam’ and explains that it is the same as ‘adhayanam.’

Burnell declares that what makes India ‘the land of vermin’ is this habit of the Hindus of offering food to all living beings! — To what lengths will the detractor of a religion not go!

This is quoted in Vīramitrodaya (Āhnika, p. 392); — in Smṛtitattva (p. 533); — in Madanapārijāta (p. 305), which adds that ‘adhyāpana’ stands for ‘adhyayana’ ‘study,’ and ‘tarpaṇa’ for ‘Śrāddha’; — in Vidhānapārijāta ‘(II p. 306), which adds (like Medhātithi) that ‘adhyāpana’ includes ‘study’ also; and ‘tarpaṇa’ stands for the daily Śrāddha offering; — and in Saṃskāraratnamālā (p. 918), which adds that this is only an enumeration of the rites and not an injunction of the order in which they are to be performed, — some people hold that the four ‘sacrifices’ here mentioned go under the name of ‘Vaiśvadeva,’ but according to Mādhava, that name applies to only three — the Devayajña, the Pitṛyajña and the Bhūtayajña.

Comparative notes by various authors:

Gautama (5.3,4,9). — ‘He should be the worshipper of Gods, Pitṛs, Men, Sages and Elementals; he should study the Veda every day; sacrifice to Gods, sacrifice to Pitṛs, and sacrifice, to Men; and also Vedic Study.’

Baudhāyana (2.6. 1-6). — ‘These are the Five Great Sacrifices, these also are the Great Sacrificial Sessions: Sacrifice to Gods, Sacrifice to Pitṛs, Sacrifice to Elementals, Sacrifice to Men, Sacrifice to the Veda; day after day, he shall offer Svāhā, ending with the supplying of fuel, — in this manner does he accomplish the sacrifice to gods; day after day, he shall offer Svadhā, ending with the water-offering, — in this manner he accomplishes the sacrifice to Pitṛs; day after day, he shall how down to the Elementals, ending with the offering of flowers, — in this manner he accomplishes the Sacrifice to the Elements; day after day, he shall offer food to Brāhmaṇas, ending with the offering of roots, fruits and vegetables, — in this manner he accomplishes the Sacrifice of Men; day after day he shall carry on Vedic Study, ending with the Praṇava, — in this manner he accomplishes the sacrifice to the Veda.’

Devala (Vīramitrodaya-Āhnika, p. 388). — ‘He shall honour the Gods, the Pitṛs and the Sages, respectively with the Kavya, the Kavya and the Svādhyāya; Havya standing for what is offered into the Fire, with Svāhā, which appeases the Gods, — Svadhā being what is offered to the Pitṛs, which pleases the Pitṛs, — Svādhyāya being the reading that starts with om, which sacrifices to the sages.’

Viṣṇu (59.20-25). — ‘For the expiation of the sins, he shall perform the Sacrifices to the Veda, the Gods, the Pitṛs, the Elementals and the Men; Vedic Study constitutes the Sacrifice to the Veda; — Homa is the Sacrifice to the Gods; — Water-libations to forefathers is the Sacrifice to the Pitṛs; — the making of Bali-offerings constitute the Sacrifice to the Elementals; — the honouring of guests constitutes the Sacrifice to Men.’

Yājñavalkya (1.102). — ‘Bali, Svadhā, Homa, Svādhyāya and Atithī-satkāra are the great sacrifices to Elementals, Pitṛs, Gods, Veda and Men.’

Āśvalāyana-Gṛhyasūtra (3.1-2). — ‘Now follow the Five Great Sacrifices: — Sacrifice to Gods, Sacrifice to Elementals, Sacrifice to Veda, Sacrifice to Pitṛs and Sacrifice to Men; the offerings made into the Fire constitute the Sacrifice to Gods, the bali-offerings constitute the Sacrifice to Elementals; the offerings made to Pitṛs constitutes the Sacrifice to Pitṛs; the studying of the Veda constitutes the Sacrifice to Veda; the offerings to Men constitute the Sacrifice to Men.’

Chandogapariśiṣṭa (Vīramitrodaya-Āhnika, p. 390). — ‘The Great Sacrifices should be understood to be those sacrifices that are offered to Gods, Elementals, Pitṛs, Vedas and Men, in due order; the teaching of Veda is the Sacrifice to Vedas, the water-offerings to forefathers is the Sacrifice to Pitṛs, the offering of Homa is the Sacrifice to Gods, the offering of Bali is the Sacrifice to Elementals, the honouring of Guests is the Sacrifice to Men; or the Sacrifice to Pitṛs may consist of Śrāddha or of offerings made to forefathers.’

Śātātapa (Vīramitrodaya-Āhnika, p. 391). — ‘He shall perform, in due order, the Sacrifice to Elementals, the daily Śrāddha and the honouring of guests, as also Vedic Study.’

Jābāla (Vīramitrodaya-Āhnika, p. 393). — ‘Of the Great Sacrifices, the first is accomplished by the water-libation; the Sacrifice to Gods is accomplished by making offerings into Fire with the Sāvitrī-mantra, and the Sacrifice to Elementals, by the Bali-offering; the Sacrifice to Veda, by repeating Vedic texts; and the Sacrifice to Men, by the honouring of guests.’

VERSE 3.71

Section VII - Duties of the Householder

पञ्चैतान् यो महाऽयज्ञान्न हापयति शक्तितः ।
स गृहेऽपि वसन्नित्यं सूनादोषैर्न लिप्यते ॥७१॥

pañcaitān yo mahā'yajñānna hāpayati śaktitaḥ |
sa gṛhe'pi vasannityaṃ sūnādoṣairna lipyate ||71||

He who omits not these sacrifices, to the best of his capacity, on any day, does not become tainted by the sin of the ‘slaughter-house,’ even though living in the house. — (71)

Medhātithi’s commentary (manubhāṣya):

The necessity of performing the ‘sacrifices’ every day is what is enjoined here; the rest is all mere reiteration.

The meaning is that these sacrifices should be performed, even though in an imperfect manner, — to the best of one’s ability; this also follows from the compulsory character of the acts; hence the text has added the phrase ‘to the best of his capacity;’ — the ‘tasi’ affix being added to the term ‘śakti,’ which is included in the ‘ādyādī’ group.

‘Hāpayati’ — This has the sense of the simple root (‘hā,’ to abandon), no significance being meant to be attached to the causal affix. Or, the word may be etymologically explained as derived from the nona ‘hā’ (omission) — formed by the root ‘hā’ with the ‘kvip’ affix; ‘hāpayati’ being explained as ‘hām apayati’ ‘brings about omission;’ āp + kvip, and then the nominal root formed by the addition of the affix ‘nich.’ The meaning, in any case, is ‘omits not.’

Living in his own house — where the ‘slaughter-houses’ cannot be avoided — he does not become tainted with the sin resulting from them. This is said in praise of the sacrifices. — (71)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 392); — and in Smṛtitattva (p. 533).

Comparative notes by various authors:

(verses 3.71-72)

Viṣṇu (9.26). — [After reproducing Manu 72] — ‘Attending upon the three Purposes, constant giving of food, worship of the Gods and the Bāhmaṇas, studying of the, Veda, satisfying the Pitṛs, — by doing all these, the householder reaches the position of Indra.’

Śruti (Aparārka, p. 140). — ‘He who eats alone is wholly sinful.’

Yājñavalkya (1. 105). — ‘The couple should eat what is left after the feeding of children, young girls, old persons, the pregnant woman, the sick and the maidens, as also the guests and dependants.’

VERSE 3.72

Section VII - Duties of the Householder

देवताऽतिथिभृत्यानां पितॄणामात्मनश्च यः ।
न निर्वपति पञ्चानामुच्छ्वसन्न स जीवति ॥७२॥

devatā'tithibhṛtyānāṃ pitṝṇāmātmanaśca yaḥ |
na nirvapati pañcānāmucchvasanna sa jīvati ||72||

He who does not make offerings to the five — viz., gods, guests, dependents, Pitṛs and himself, — does not live, even though breathing. — (72)

Medhātithi’s commentary (manubhāṣya):

This verse praises the original injunction by deprecating its omission. Some people read this verse with the Dative ending — ‘devatātithibhṛtyebhyaḥ pitṛbhyaścātmane tathā na nirvapati panchabhyaḥ.’

‘Offering’ here stands for actual giving away, not merely assignment; hence, the Dative should be the right form.

He who does not make gifts to these, — even though he may be ‘breathing,’ — carrying on the function of inhaling and exhaling air, — ‘does not live;’ i.e., is as good as dead, his living being absolutely fruitless.

The term ‘dependents’ here should be taken as standing for ‘old parents’ and others mentioned below (in 11.10); it does not stand for servants; as gifts to these latter are made in return for services rendered. Or, it may be taken as indicating such born slaves as become incapable of rendering further service, on account of old age. We shall also explain later on that it is necessary to feed old bulls, etc. Gautama also has declared that ‘decrepit people, and those devoid of livelihood, should be supported by him’ (10. 61).

The ‘offering’ to the gods consists of (a) pouring libations into fire, (b) throwing ‘bali’-offerings on prepared altars; for what other ‘offering’ could there be, except these? — which is what is found in other cases also; — e.g., those of the offerings made to the Viśvedevas and other deities of the Darśapūrṇamāsa sacrifices, where the offerings are made with such mantras as ‘Agnaye tvā juṣṭam nirvapāmi;’ where also mere relationship (with the gods) is what is meant. It is for this reason that the ‘elementals’ (to whom the bali- offerings are made) become included under ‘gods,’ and hence not mentioned separately.

‘Himself’ has been added by way of illustration; the sense being — “just as, without eating, one’s own living is not possible, and for that purpose the use of food is absolutely necessary, in view of one’s life being a very desirable thing, — specially according to the direct injunction that ‘one should guard oneself against all things’ — so also is the feeding of gods and the rest absolutely essential.” — (72)

Explanatory notes by Ganganath Jha:

‘Bhṛtya’ stands for ‘aged parents and others’ (Medhātithi, Govindarāja and Kullūka), — or ‘born slaves and others too old to work for them living,’ also aged cattle &c., which is the alternative explanation, suggested by Medhātithi, and not only ‘animals unfit for work,’ as noted by Buhler. Nārāyaṇa, and Nandana read ‘bhūtānām’ and explain it as ‘goblins or living beings.’

This verse is quoted in Viramītrodaya (Āhnika, p. 392), which reads ‘bhūtānām’ for ‘pāñcānām’; — and in Aparārka (p. 146), in support of the view that there is nothing wrong in doing the cooking for one’s own self along with the gods and Pitṛs; it is only when one cooks for himself alone that it is wrong.

Comparative notes by various authors:

(verses 3.71-72)

See Comparative notes for Verse 3.71.

VERSE 3.73

Section VII - Duties of the Householder

अहुतं च हुतं चैव तथा प्रहुतमेव च ।
ब्राह्म्यं हुतं प्राशितं च पञ्चयज्ञान् प्रचक्षते ? ॥७३॥

ahutaṃ ca hutaṃ caiva tathā prahutameva ca |
brāhmyaṃ hutaṃ prāśitaṃ ca pañcayajñān pracakṣate ? ||73||

‘They also call these five sacrifices — (1) “Ahuta,” (2) “Huta,” (3) “Prahuta,” (4) “Brāhmya-huta,” and (5) “Prāśita.”’ — (73)

Medhātithi’s commentary (manubhāṣya):

In certain Vedic texts, it is these sacrifices that have been enjoined under these names; hence the present verse mentions these names, with a view to show that the injunction of these is based upon the Veda itself.

What is meant also is that the rites that have been mentioned in the Veda by the names. ‘Ahuta’ and the rest, are also included here, though not mentioned by the same names. This is another purpose that the author had in view in mentioning these other names; just like the names ‘brahmayajña,’ ‘śrāddha,’ ‘udvāha,’ ‘parikriyā,’ and so forth. — (73)

Explanatory notes by Ganganath Jha:

Two of these technical terms occur in the beginning of Baudhāyana’s Gṛhyasūtra, and four in Pāraskara’s Gṛhyasūtra 1.4.1, as well as in Śāṅkhāyana’s 1.5.1.

This verse is quoted, without comment, in Vīramitrodaya (Āhnika, p. 392); — and in Aparārka (p. 142), which adds that these are the names for the ‘five sacrifices.’

Comparative notes by various authors:

(verses 3.73-74)

Pāraskara-Gṛhyasūtra (1.4.1). — ‘There are four Pākayajñas — Huta, Ahuta, Prahuta, and Prāśita.’

Āśvalāyana-Gṛhyasūtra (1.1.3). — ‘The Huta are those offered into the fire; those not offered into the fire are the Prahuta; and the feeding of Brāhmaṇas constitutes the Brahmaṇi-huta.’

Last Updated: 16 February, 2018

VERSE 3.74

Section VII - Duties of the Householder

जपोऽहुतो हुतो होमः प्रहुतो भौतिको बलिः ।
ब्राह्म्यं हुतं द्विजाग्र्यार्चा प्राशितं पितृतर्पणम् ? ॥७४॥

japo'huto huto homaḥ prahuto bhautiko baliḥ |
brāhmyaṃ hutaṃ dvijāgryārcā prāśitaṃ pitṛtarpaṇam ? ||74||

(1) Japa is ‘Ahuta,’ (2) Offering into fire is ‘Huta,’ (3) Offering to elementals is ‘Prahuta,’ (4) The honouring of Brāhmaṇas is ‘Brāhmya-huta,’ and (5) Water-offering to Pitṛs is ‘Prāśita.’ — (74)

Medhātithi’s commentary (manubhāṣya):

The sacrifice that has been described as ‘Ahuta’ is the same as ‘Japa.’ ‘Japa’ here should be taken as standing for Vedic study, in view of the assertion that ‘by Vedic study one should worship the sages.’ Or, it may be taken in the sense of the mental operation of ‘recalling to the mind’ (of Vedic texts). The root ‘japa’ has been held to be denotative of both acts — that of loudly reciting, as well as that of silently recalling to the mind.

The offering into fire is called ‘Huta.’

The offering to elementals is ‘Prahuta.’ Though this also is a kind of ‘Homa’ yet, in view of the fact that the terra ‘Homa’ is generally restricted to offerings made into fire, people might think that the offering to elementals is not ‘homa;’ hence (with a view to preclude this notion) it has been given the name of ‘Prahuta,’ — the act being praised as an excellent (pra) homa (huta).’

‘The honouring of Brāhmaṇas is Brāhmya-huta.’ — It is the receiving of guests that is spoken of here as ‘honouring of Brāhmaṇas.’ — (74)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 392); — and in Aparārka (p. 142).

Comparative notes by various authors:

(verses 3.73-74)

See Comparative notes for Verse 3.73.

VERSE 3.75

Section VII - Duties of the Householder

स्वाध्याये नित्ययुक्तः स्याद् दैवे चैवैह कर्मणि ।
दैवकर्मणि युक्तो हि बिभर्तीदं चराचरम् ॥७५॥

svādhyāye nityayuktaḥ syād daive caivaiha karmaṇi |
daivakarmaṇi yukto hi bibhartīdaṃ carācaram ||75||

One should be constantly engaged in Vedic Study, as also in acts in honour of the gods; one who is engaged in acts in honour of the gods upholds the world, moveable as well as immoveable. — (75)

Medhātithi’s commentary (manubhāṣya):

It has been said above that the occasion for each of the Five Sacrifices is distinct, and all of them do not form an aggregate; this same idea is made clear by this verse.

When, by reason of poverty or some other cause, the necessary supplies being not available, the honouring of guests and such other acts be not possible, then one should be constantly engaged in Vedic Study.

‘In acts in honour of the gods’ — the offering made in fire to the Vaiśvadeva gods are ‘acts done in honour of the gods.’ Though the ‘sacrifice to elementals’ and ‘sacrifice to Pitṛs’ are all ‘in honour of gods,’ yet from the context it is clear that it is the offering in fire that is meant by the term ‘acts done in honour of gods.’

A commendatory exaggeration is added — ‘He who is engaged in’ — i.e., busy with — ‘acts in honour of the gods, upholds’ — i.e., supports — ‘the moveable and immoveable;’ — i.e., he becomes the means of sustenance of the entire world. — (75)

Comparative notes by various authors:

Āśvalāyana-Gṛhyasūtra (3.2.3). — ‘Going out of the village, either towards the east or the north............ one should study the Veda.’

VERSE 3.76

Section VII - Duties of the Householder

अग्नौ प्रास्ताऽहुतिः सम्यगादित्यमुपतिष्ठते ।
आदित्याज् जायते वृष्तिर्वृष्टेरन्नं ततः प्रजाः ॥७६॥

agnau prāstā'hutiḥ samyagādityamupatiṣṭhate |
ādityāj jāyate vṛṣtirvṛṣṭerannaṃ tataḥ prajāḥ ||76||

An oblation duly thrown into the fire reaches the sun; from the sun proceeds rain from, rain food, and from food, the creatures. — (76)

Medhātithi’s commentary (manubhāṣya):

‘Into the fire being thrown’ — by the sacrificer.

‘Oblation’ — cooked rice, cakes and such other things, when thrown into the fire, are called ‘oblation.’

‘Reaches the sun’ — in an invisible form. The sun absorbs the essence of all things; hence the essence of the oblation is described as reaching the sun. This essence, evolving in the sun’s rays, becomes in time developed into rain. From that proceeds ‘food’ — in the shape of Vrīhi and other grains. From that proceed ‘creatures,’ — all living beings.

Thus, by throwing an oblation into the fire, the sacrificer continues to help on the world-process.

What is stated here is only a commendatory supplement to the foregoing injunction, and it is not meant to be literally true. If it were literally true, then only one who desires rain would he entitled to the performation of the act referred to; but no such thing has been asserted anywhere. Nor is there any occasion for assuming such an assertion, when it is possible to take the verse as supplementary to the principal subject-matter of the context. — (76)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 994).

VERSE 3.77

Section VII - Duties of the Householder

यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः ।
तथा गृहस्थमाश्रित्य वर्तन्ते सर्व आश्रमाः ॥७७॥

yathā vāyuṃ samāśritya vartante sarvajantavaḥ |
tathā gṛhasthamāśritya vartante sarva āśramāḥ ||77||

Just as all Creatures subsist by deriving support from air, so d o the other states subsist by deriving support from the Housohelder. — (77)

Medhātithi’s commentary (manubhāṣya):

The present verse proceeds to indicate, in another way, the necessity of performing the Great Sacrifices.

All creatures subsist by desiring support from ‘Air’ — i.e., from life-breath; no one can live without the life-breath; in fact, the act of ‘living’ consists in the bearing of the life-breath.

The term ‘creatures’ stands for all living beings.

The epithet ‘all’ has been added with a view to the fact that the subsistence of even gods and sages, who are endowed with superior powers, is dependent upon Air.

Similarly, the Householder is like Air for persons in all other states. Hence, what the Injunction means is that the Householder should act in such a manner that all others may derive their subsistence from him.

Though the presence of the term ‘other’ would indicate that persons other than householders were meant, yet the text is not meant to exclude the householder from the said support, specially because the making of gifts to guests and others has been specially prescribed for the Snātaka. Hence the term ‘other’ is meant to indicate that the other states are on the same footing as the state of the Householder. Nor has it been declared anywhere that the Householder should not support himself, or should not take steps for the supporting of the members of his family [and all this would excluded from his support if ‘other states’ stood for states other than that of the Householder.]

The compound ‘itarāśramāḥ’ is to be expounded as a Karmadhāraya compound. — (77)

VERSE 3.78

Section VII - Duties of the Householder

यस्मात् त्रयोऽप्याश्रमिणो ज्ञानेनान्नेन चान्वहम् ।
गृहस्थेनैव धार्यन्ते तस्माज् ज्येष्ठाश्रमो गृही ॥७८॥

yasmāt trayo'pyāśramiṇo jñānenānnena cānvaham |
gṛhasthenaiva dhāryante tasmāj jyeṣṭhāśramo gṛhī ||78||

Because men in all the three states are sustained by householders only, with knowledge and food, therefore the householder’s is the highest state. — (78)

Medhātithi’s commentary (manubhāṣya):

‘Because men in all the three states are sustained’ — i.e., helped — ‘with knowledge’ — i.e., knowledge brought about by the expounding of the meaning of the Veda — ‘and food,’ by the Householder, — therefore, ‘the Householder’s state is the highest’ — best.

If we read ‘gṛhī’ for ‘gṛham,’ the compound ‘jyeṣṭhāśramaḥ’ should be expounded as a Bahuvrīhi; while with reading ‘gṛham’ it is Karmadhāraya.

Here also the specification ‘by Householders only’ serves only to re-iterate what is right and proper, and it does not mean that persons in the state of the Recluse and others are not to do the work of teaching. In fact, for the Recluse the work of teaching has been specially enjoined in the verse — ‘he should perforin these great sacrifices, etc.’ (below, 6. 5). As for the Renunciate, it is true that the according of any help to anybody has been prohibited by the rule — ‘he should take no part in injuring or helping’ (Gautama 3. 24-25); but the expounding of the meaning of the Veda has been actually enjoined among the duties of the Mendicant. Further, for the Recluse and the Renunciate, much effort would not be needed in the expounding of the Veda, as they are required to cultivate a high degree of knowledge, dispassion, thought-power and practice. As for the Religious Student, the work of teaching would interfere with his own proper work (of study); and as for the gift of food, how could this be possible for him, when he himself has been advised to live on alms?

Thus, since it is for the Housholder alone that the two are generally possible, the text has used the phrase ‘by Householders only.’ — (78)

Explanatory notes by Ganganath Jha:

Medhātithi (P. 223, l.15) ‘Hiṃsānugrahayoḥ’ — This refers to Gautama 3.24-25, where we read —

samo bhūteṣu hiṃsānugrahayoḥ | anārambhī |
This verse is quoted in Vīramitrodaya (Āhnika, p. 457).

Comparative notes by various authors:

Dakṣa (Vīramitrodaya-Āhnika, p. 456). — ‘Because gods, men and animals are supported by the householder, therefore is the householder the best of all. The householder has been described as the source of the other three stages; whenever he

suffers, the other three suffer with him;...... for this reason, the householder is to be guarded with due effort, and should be honoured and worshipped by the king, as also by the other three.’

Bṛhaspati (Do., p. 457). — ‘In as much as it is from the householder that proceed the birth, growth and maintenance of all the life-stages, — he has been declared to be superior.’

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