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Vaśiṣṭha (8.14.16). — ‘It is the householder alone who offers sacrifices; it is he alone who performs austerities; among all the life-stages, that of the householder is the best; just as all rivers and rivulets find their final rest in the ocean, so do persons in the various stages of life find their haven in the householder; just as all living beings keep alive under the protection of their mother, so do they also live under the protection of the householder.’

Viṣṇu (59.27.29). — ‘The religious student, the renunciate and the recluse, all these derive their living from the householders......... It is the householder alone who performs sacrifices; he alone performs austerities; he alone makes gifts; hence is the householder the highest of all. Sages, Pitṛs and Gods (,?) Elementals and Guests have expectations from householders; hence alone is the householder the highest of all.’

Gautama (3.1). — ‘Of these, the householder is the source; the others being unproductive.’

Baudhāyana (2.6.29). — ‘The teachers have held to a single life-stage; the others being unproductive.’

VERSE 3.79

Section VII - Duties of the Householder

स सन्धार्यः प्रयत्नेन स्वर्गमक्षयमिच्छता ।
सुखं चेहेच्छताऽत्यन्तं योऽधार्यो दुर्बलेन्द्रियैः ॥७९॥

sa sandhāryaḥ prayatnena svargamakṣayamicchatā |
sukhaṃ cehecchatā'tyantaṃ yo'dhāryo durbalendriyaiḥ ||79||

That state, which cannot be maintained by men with weak organs, should be kept up with care by one desiring imperishable heaven and also undying happiness in this world. — (79)

Medhātithi’s commentary (manubhāṣya):

‘That state’ — i.e., the Householder’s.

‘Should be kept up with care’ — should be maintained by one who desires Heaven and one who is desirous of obtaining happiness in this world.

‘Atyantam,’ meaning ‘that of which there is no end,’ implies permanence.

‘This state, which cannot be maintained by men with weak organs.’

The sense is as follows: — For the Householder, intercourse with women, eating of rich food and such other luxuries are inevitable; but if one were to become unduly addicted to such sensuous objects, one would be incurring sin; hence it is said that ‘this has to be kept with greater care than the other states;’ specially as in the Householder’s state great restraint of the organs is called for; such for instance, as one should not have intercourse with one’s wife, except during ‘season,’ he should not have recourse to other people’s wives, he should eat only such food as has been left (after the offering to the gods and the feeding of guests). And Restraint, when the objects of enjoyment are within reach, is extremely difficult.

‘Imperishable heaven;’ — by this it is not meant that the attainment of Heaven is the result of performing all the duties of the Householder; because, as a matter of fact, among the duties of the Householder some are compulsory (and as such not leading to any results), and for others other rewards have been mentioned. It is true that those acts in connection with which no rewards are mentioned are assumed to have their reward in the attainment of Heaven; but in the present context these duties only form subjects of reference; and hence, there would be no point in the specifying of any rewards in connection with them. Hence the phrase in question has to be taken merely as a reference to such desirable results as follow from the prescribed acts. Nor can the present text be taken as stating the desire for a definite result as constituting the occasion for the performance of certain fresh duties; because the same duties that have been prescribed as necessary throughout life might very well be spoken of as to be performed by one who is desirous of obtaining Heaven; specially as the mention of Heaven is clearly found to be on the same footing as ‘desiring happiness in this world,’ which is a reward that can have no connection with anything that is enjoined; for ‘happiness in this world’ can never be recognised as the reward of any religious act, specially as no particular form of happiness is specified; we do not find the happiness in any way specified as that proceeding from the acquisition of landed property, or of a son, and so forth. And if the happiness is not specified, it means the same thing as ‘Heaven.’ But Heaven cannot be said to beloug to ‘this world.’ Hence this phrase should be taken as referring to the experiencing of perceptible (physical) pleasures. Men in the other ‘states’ are without homes, living either under trees or in the house of other people; and as such they live uncomfortably. Hence the phrase ‘desiring happiness’ has to be taken as a mere reiterative reference. And, consequently, the former phrase, ‘desiring Heaven,’ also, standing on the same footing, has to be taken as a re-iterative reference. — (79)

Explanatory notes by Ganganath Jha:

‘Durbalendriyaiḥ’ — ‘Of uncontrolled organs’ (Govindarāja and Kullūka; not Medhātithi, to whom this explanation is wrongly attributed by Buhler and Burnell).

VERSE 3.80

Section VII - Duties of the Householder

ऋषयः पितरो देवा भूतान्यतिथयस्तथा ।
आशासते कुटुम्बिभ्यस्तेभ्यः कार्यं विजानता ॥८०॥

ṛṣayaḥ pitaro devā bhūtānyatithayastathā |
āśāsate kuṭumbibhyastebhyaḥ kāryaṃ vijānatā ||80||

Sages, Pitṛs, gods, elementals and guests have expectations from family-men; one who knows should fulfil (one’s duty) towards them.’ — (80)

Medhātithi’s commentary (manubhāṣya):

These ‘have expectations from family-men,’ — i.e., seek to obtain presents from them. ‘Expectation’ means wishing for help and benefits.

For this reason, one should fulfil towards them — the gods, &c. — all that is enjoined, in the shape of offerings, &c. ‘One who knows’ — the ordinances of the scriptures.

‘Family’ stands for wife.

It is not right to disappoint the hopes cherished by even an ordinary man, what to say of the gods, etc.? This is a praise of the ‘sacrifices.’ — (80)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 392).

Comparative notes by various authors:

Baudhāyana (2.6.35). — ‘When he is horn, the Brāhmaṇa is beset with three debts; he repays that to the sages, by means of religious studentship, that to the gods, by means of sacrifice, that to the Pitṛs, by means of offspring. There are innumerable debt-contracts; the three Vedas, religious studentship, begetting of children, śrāddha, austerity, and sacrifices, — one who performs all this, from him passes off all impurity.’

Viṣṇu (59.29). — [Reproduces Manu.]

VERSE 3.81

Section VII - Duties of the Householder

स्वाध्यायेनार्चयेतऋषीन् होमैर्देवान् यथाविधि ।
पितॄंश्राद्धैश्च नॄनन्नैर्भूतानि बलिकर्मणा ॥८१॥

svādhyāyenārcayetaṛṣīn homairdevān yathāvidhi |
pitṝṃśrāddhaiśca nṝnannairbhūtāni balikarmaṇā ||81||

One should worship, according to law, the Sages by Vedic Study, the Gods by Homa-offerings, the Pitṛs by Śrāddha offerings, the Men by food and the Elementals by the offering of Bali.’ — (81)

Medhātithi’s commentary (manubhāṣya):

What is meant by the words ‘svādhyāyamadhīyīta’ (‘one should study the Veda’) is exactly what is meant by the words, ‘one should worship the sages by Vedic Study.’

As a matter of fact, what is called worship is done either (a) by means of faith and devotion, or (b) by means of offering water for the feet, garlands and sandal-paint. But the present verse is purely eulogistic; ‘Vedic Study’ cannot be the means of either of these two forms of ‘worship’ of the sages. As for the mantras of the Veda, those also contain praises of Agni and other gods (and not the sages). For all these reasons the statement that ‘one should worship sages by Vedic Study’ is purely eulogistic.

Or, the term ‘sages’ may be taken as standing, not for Marīci and other persons (generally known as ‘sages’), but for the Vedas themselves. The term ‘svādhyāya’ (Vedic Study) here denotes an action; it does not stand for the Veda, as it does in the sentence, ‘svādhyāyo dhyetavyaḥ’ (‘the Veda should be studied’). Hence what the passage means is that ‘one should worship the Vedas by the act of study;’ i.e., one should study them in the proper manner; no other form of ‘worship’ being possible.

‘The gods by Homa-offerings’ — here also the ‘worship’ is figurative; for in a Homa, the deity is not the most predominant factor, — being only a subordinate factor, tending to the fulfilment of the act.

‘The Pitṛs by Śrāddha offerings’ — here the Injunction is to be taken in its direct sense; and this shall be explained under the section on ‘Śrāddha.’

‘The men’ — i.e., guests, beggars, and so forth — ‘one should worship’ — i.e., give them food with due respect. — (81)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 392); — in Madanapārijāta (p. 305); and by Jīmūtavāhana (Dāyabhāga, p. 330).

Comparative notes by various authors:

Yājñavalkya (1.103). — ‘Out of the remnant of what has been offered to the gods, one should make offerings to the Elementals, and also offer food on the ground for Caṇḍālas and birds.’

VERSE 3.82

Section VII - Duties of the Householder

कुर्यादहरहः श्राद्धमन्नाद्येनोदकेन वा ।
पयोमूलफलैर्वाऽपि पितृभ्यः प्रीतिमावहन् ॥८२॥

kuryādaharahaḥ śrāddhamannādyenodakena vā |
payomūlaphalairvā'pi pitṛbhyaḥ prītimāvahan ||82||

One should daily offer Śrāddha with food, or with water, or with milk, roots and fruits, — (thereby) bringing pleasure to the Pitṛs. — (82)

Medhātithi’s commentary (manubhāṣya):

‘Should offer’ — i.e., should perform.

‘Daily’ — every day.

‘Śrāddha’ — this term indicates the duty by its proper name. ‘Śrāddha’ is the name of the rite laid down as to be done in honour of one’s ancestors, on the Amāvasyā day; and the whole process of that rite is indicated by the name ‘Śrāddha.’

‘With food’ — this is only a reiteration of ‘sesamum, barley, &c.’ (mentioned in 3.267); what is reiterated here being intended to be described later on.

‘With water;’ — ‘udaka’ is water, and ‘payaḥ’ stands for milk. — (82)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 145); — in Saṃskāra-ratnamālā (p. 922), which explains ‘payaḥ’ as milk and adds that this daily Śrāddha need not be offered on a day on which a special Śrāddha is offered; — in Smrtisāroddhāra (p. 283); — in Hemādri (Śrāddha, pp. 208 and 1564); — in Śrāddhakriyākaumudī (pp. 3 and 289); — in Varṣakriyākaumudī (p. 353); — and in Godādharapoddhati (Kāla, p. 372).

VERSE 3.83

Section VII - Duties of the Householder

एकमप्याशयेद् विप्रं पित्र्यर्थे पाञ्चयज्ञिके ।
न चैवात्राशयेत् किं चिद् वैश्वदेवं प्रति द्विजम् ॥८३॥

ekamapyāśayed vipraṃ pitryarthe pāñcayajñike |
na caivātrāśayet kiṃ cid vaiśvadevaṃ prati dvijam ||83||

At that (Śrāddha) which forms part of the Five Sacrifices, one should feed even one Brāhmaṇa in honour of the pitṛs; and on this occasion he shall not feed any Brāhmaṇa in honour of the Viśve-devas. — (83)

Medhātithi’s commentary (manubhāṣya):

Since the offering to the Viśvedevas has been enjoined under the name ‘Śrāddha,’ it would follow that the entire procedure of the Śrāddha has to be gone through at that offering also; hence the present verse proceeds to preclude a certain portion of that procedure. ‘On this occasion’ — of the daily Śrāddha — one should not feed any Brāhmaṇas in honour of the Viśvedevas, — i.e., with reference to these.

On this point, some people make the following observations: — “Since feeding is already understood as forming part of the Śrāddha, the presence of the verb ‘should feed’ in this verse indicates that this feeding is something new (different from the feeding that forms an integral part of all Śrāddhas.) Hence the Śrāddha that is laid down in the present verse is to be regarded as consisting merely in the act of feeding one Brāhmaṇa, and there is nothing else to be done at it, in the shape of the offering of a vessel of water, oblations, and so forth; nor are the restraints relating to ‘avoidance of sexual intercourse,’ ‘omitting of Vedic Study,’ and so forth to be observed in this connection.”

‘Should feed even one Brāhmaṇa’ — the number of Brāhmaṇas to be fed having been fixed at three, — and what is said (under 3.125) regarding the feeding of ‘one at each of the two’ not being of.the nature of an Injunction — the number ‘one,’ which has not been indicated by any other authority, is what is distinctly enjoined here; — the sense being that ‘one should feed even one Brāhmaṇa, — but also many, if possible.’

‘In honour of the pitṛs’ — i.e., for the purpose of satisfying the pitṛs.

‘That which forms part of the Five Sacrifices’ — i.e., that which is included among the Five Sacrifices; this term being used here in the sense of ‘Śrāddha;’ what is spoken of as ‘what forms part of the Five Sacrifices’ is not the Tarpaṇa — offering (of water); but the combination of this water — offering and the feeding of the Brāhmaṇa. The optional alternative to this shall be described below, under 3.283. — (83)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 432), where the following notes are added: — ‘Pāñcayajñike’ means ‘at that Pitṛyajña which forms part of the Five Great Sarifices;’ — the particle ‘api’ implies that, if possible, one should feed several Brāhmaṇas also; — the second half of the verse means that ‘Viśvedeva-Śrāddha’ does not form part of ‘Nityaśrāddha’, in support of which it quotes a text from Bhaviṣya Purāṇa; — also in Hemādri (Śrāddha, p. 1565).

Comparative notes by various authors:

Viṣṇu-Smṛti (95.65.66). — ‘May some such person be born in our family, as would make to us offerings of water out of deep rivers, specially those whose water is cool! May some excellent man be horn in our family who, with mind composed, would offer Śrāddha to us at Gayā, under the banyan tree!’

Yājñavalkya (1.104). — ‘Daily should food and water he offered to Pitṛs and Men; one should constantly carry on Vedic study; he shall not cook food for himself alone.’

Mahābhārata (13.97.8). — (Reproduces Manu 82.)

Vaśiṣṭha (11.2.4). — ‘Or he may feed a single Brāhmaṇa fully learned in the Veda, endowed with learning and character, and free from all evil characteristics.’

Vaśiṣṭha (Vīramitrodaya-Āhnika, p. 430). — ‘Having made the offering to the Vedic Scholar, and to the Religious Student, he shall make it to the Pitṛs, and then feed the guests.’

Chandogapariśiṣṭa (Do., p. 431) — ‘For the fulfilment of the offering to the Pitṛs, he may feed at least one Brāhmaṇa;...... if there is no one present to he fed, or if there is not sufficient food left, he shall take up as much food as there may be and offer it daily to Pitṛs and Men.’

Ādi-purāṇa (Do.). — ‘In honour of all the six Pitṛs, he may feed at least one Brāhmaṇa every day.’

Mārkaṇḍeya-purāṇa (Do., p. 432). — ‘Every day, one shall offer śrāddha, either with food or with water; and in honour of the Pitṛs, he shall feed several Brāhmaṇas, or a single one.’

Yogi-Yājñavalkya (Do.). — ‘Every day one shall offer śrāddha to the Pitṛs, either with food or with water.’

Vyāsa (Do., p. 433). — ‘At the daily śrāddha, the Viśvedevas are to be omitted.’

Bhaviṣya-purāṇa (Do.). — ‘At the daily śrāddha, there is to he no offering to the gods.’

Puraṇa (Do.). — ‘That which is called the daily śrāddha is observed as being devoid of the offering to the gods; it is offered to only six ancestors, and there is to be no offering of balls or the sacrificial fee.’

Laghu-Hārīta (Aparārka, p. 145). — ‘At the daily śrāddha, there is to he no offering to the gods, also no water-offering or hall-offering.’

Matsya-purāṇa (Aparārka, p. 115). — ‘The daily śrāddha I am going to describe as without the water-offering or the invocation, and also without the offering to gods.’

Kātyāyana (Aparāka, p. 145). — ‘For the accomplishment of the Pitṛyajña, one shall feed at least one Brāhmaṇa, without making any offering to the gods. If there is no Brāhmaṇa available, a small quantity of food should be taken out and offered to Pitṛs and Men.’

Pracetas (Aparārka, p. 140). — ‘The daily offering is not to be made into fire; there is to he no invocation, nor dismissal.’

Nārāyaṇa (Aparārka, p. 146). — ‘Having invited one or several śrotriyas, making them sit facing the east......... he shall offer him water and seat; and also water for washing, after he has eaten the food offered to him to the best of one’s capacity.’

VERSE 3.84

Section VII - Duties of the Householder

वैश्वदेवस्य सिद्धस्य गृह्येऽग्नौ विधिपूर्वकम् ।
आभ्यः कुर्याद् देवताभ्यो ब्राह्मणो होममन्वहम् ॥८४॥

vaiśvadevasya siddhasya gṛhye'gnau vidhipūrvakam |
ābhyaḥ kuryād devatābhyo brāhmaṇo homamanvaham ||84||

Out of the food cooked in the domestic fire, for the Viśvedevas, the Brāhmaṇa shall every day offer, according to rule, Homa to these deities,’ — (84)

Medhātithi’s commentary (manubhāṣya):

‘Vaiśvadeva,’ ‘for the Viśvedevas’ — i.e., what is cooked for the sake of the Viśvedevas. Though the term ‘viśvedeva’ literally means ‘all deities,’ yet here it is indicative of only those to whom oblations are offered. Hence the term may be taken as standing also for what is cooked for guests and others.

‘Out of the food cooked, Homa should be offered to these deities’ — to those going to be mentioned in the next verse. The term ‘cooked’ implies that the offering is made out of what has been already cooked for all recipients, and that there is no special cooking for the deities only, done with the mantra ‘Devasya tvā savituḥ, etc.’

‘According to rule’ — this means that the Homa is to be offered in accordance with rules laid down in the Gṛhyasūtras; by which all such details of procedure become included as sweeping the spot, sprinkling water over it, and so forth.

The term ‘Brāhmaṇa’ is for the purpose of indicating the fact of the three higher castes being entitled to the performance.

‘Every day’ — daily.

‘Deities’ (in the Dative) serves to indicate the necessity of using the syllable ‘svāhā,’ If the genitive bad been used, then the words need (at the offering) would have been ‘agneḥ idam’ (not ‘agnaye svāhā). The use of the term ‘devatā’ (‘Deity’), however, makes the rule mean that ‘all offerings to the gods should be made with’ the syllable svāhā.’ As for the syllable ‘vaṣaṭ,’ it is to be pronounced at the end of the ‘Yājyā’ mantras, but never at a Smārta Homa; while the syllable ‘svāhā’ is to be pronounced at all Homas; such being the case, the formula used should be ‘agnaye svāhā.’ — (84)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 402).

Comparative notes by various authors:

(verses 3.84-93)

Āpastamba- Dharmasūtra (2.3.12). — ‘For the householder, the oblations of food and the Bali-offerings are conducive to Heaven and to prosperity.’

Viṣṇu Smṛti (67.4). — ‘Then with the remnant of the food, he shall make the Bali-offerings; over the east, to Agni..... on the pillar to Śrī, to Hiraṇyakeśī and to the Trees; at the door-way, to Dharma and Adharma and to Death; to Varuṇa, near the water-pot; to Viṣṇu, on the mortar; to the Maruts, on the stone-slab; at the adjoining room, to King Vaiśravaṇa and to the elementals; over the eastern half, to Indra and to Indrapuruṣas; over the southern half, to Yama and to Yamapuruṣas; over the western half, to Varuṇa and to Varuṇapuruṣas; over the northern half, to Soma and to Somapuruṣas; over the centre, to Brahman and to Brahmapuruṣas; upwards, to Ākāśa; over the altar, to the diurnal elementals; and in the evening, to the nocturnal elementals. For crows, dogs and Caṇḍālas, the food shall he offered on the ground.’

Āśvalāyana-Gṛhyasūtra (1.2.1, 2). — ‘Morning and evening, he shall offer oblations of cooked food; to the deities of the Agnihotra, to Soma, to Vanaspati, to Agni-Soma, to Indra-Agni, to Dyauḥ-Pṛthivī, to Dhanvantari, to Indra, to Viśvedevas, and to Brahman.’

Pāraskara (2.9.1.12). — ‘Out of the food dedicated to the Viśvedevas, he shall offer oblations with svāhā to Brahman, to Prajāpati, to the Gṛhyās, to Kaśyapa, to Anumati, to Bhūtagṛhas, to Parjanya, to Apas, to Pṛthivī to Dhātṛ, to Vidhātṛ; to Vāyu and to the Quarters, towards each quarter; three oblations in the centre to Brahman, to Antarikṣa and to Sūrya; to the north of these, to all-gods and all-elementals; to Uṣas and to the Lord of the elementals; on the South, to the Pitṛs; and at the end he should offer to the Brāhmaṇas; and it should he distributed in the right proportion, among beggars and guests.’

Gautama (5.11-16). — ‘Homa-oblations should he offered into the fire, to Agni, to Dhanvantari, to Viśvedevas, to Prajāpati and to Sviṣṭakṛt; to the presiding deity of each of the quarters, towards each quarter; on the doorway, to the Maruts; entering the room, to the household deities: over the centre, to Brahman; on the water-jar, to Apas; in the sky, to Ākāśa; in the evening, to the night-walkers.’

Āpastamba-Dharmasūtra (2.3.17-23; and 2.4.1-8). — ‘In the making of the Bali-offerings, each spot should he swept and washed with water; and on each one of these spots food should he served;...... at the bedstead with the Kāma-mantra; at the door-step, with the Antarikṣa-mantra;......... towards the south, with the Pitṛ-mantra; towards the north, to Rudra; the last one in the evening towards the sky.’

Āpastamba-Dharmasūtra (2.9.5.6). — ‘he shall make all beings — down to dogs and Caṇḍālas — partakers in the Vaiśvadeva offering; but according to some, it shall not be offered to the undeserving.’

Vaśiṣṭha (11.4). — ‘Having offered his share to the learned guest, or to the religious student, he shall make the offering to the Pitṛs.’

Āśvalāyana-Gṛhyasūtra (1.2.3-10). — ‘Next the Bali-offerings; to the gods, to Apas, to the Herbs, to Trees, to the Household, to the Household Deities, and to the Vāstudevas; to Indra and to Indrapuruṣas, to Yama and to Yamapuruṣas, to Varuṇa and to Varuṇapuruṣas, to Soma and to Somapuruṣas, — these towards each of the quarters; in the centre, to Brahman and to Brahmapuruṣas; to the Viśvedevas; during the day, to all the day-walkers; and in the evening, to the night-walkers and towards the north, to the Rakṣas.’

Gobhila (1.4.8-12). — ‘The first offering that he makes is the offering to Pṛthivī; the second is the offering to Vāyu, the third is the offering to the Viśvedevas, and the fourth is the offering to Prajāpati. Then follow the other Bali-offerings; the first to the water-deity, made on the water-jar, the centre and the door-way; the second to Herbs and Trees; and the third to Ākāśa. Then comes another offering: over the bedstead, either to Kāma or to Manyu; then to the Rakṣojanas. The remnant of all these offerings is deposited towards the South, and it goes to the Pitṛs.’

Yajñavalkya (1.103). — ‘Out of the food left after the offerings to gods, ho shall make the offering to elementals; and he shall deposit food on the ground, for dogs, Caṇḍālas and crows.’

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