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Kurma-purāṇa (Parāśaramādhava, p. 312). — ‘For dogs, Caṇḍālas and outcasts, as also for birds, one shall offer food outside, on the ground.’

VERSE 3.85

Section VII - Duties of the Householder

अग्नेः सोमस्य चैवादौ तयोश्चैव समस्तयोः ।
विश्वेभ्यश्चैव देवेभ्यो धन्वन्तरय एव च ॥८५॥

agneḥ somasya caivādau tayoścaiva samastayoḥ |
viśvebhyaścaiva devebhyo dhanvantaraya eva ca ||85||

First to Agni and to Soma, then to both these together, then to the Viśve-devas and to Dhanvantari. — (85)

Medhātithi’s commentary (manubhāṣya):

The term ‘first’ is a mere reiterative reference; that the offering to Agni is to be made first of all being already indicated by the order in which the names are mentioned. These two offerings are to be distinct (one to each); while the next is to the two together — the formula used being ‘agnīsomābhyām svāhā.’ For the next, the formula is ‘viśvebhyo devebhyaḥ, svāhā.’ Only one offering is to be made with the words, ‘Dhanvantaraye svāhā,’ — (85)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 402), where it is added that what ‘Samastayoḥ’ means is that ‘the offering should be made with the formula agnīsomābhyām svāhā.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.86

Section VII - Duties of the Householder

कुह्वै चैवानुमत्यै च प्रजापतय एव च ।
सह द्यावापृथिव्योश्च तथा स्विष्टकृतेऽन्ततः ॥८६॥

kuhvai caivānumatyai ca prajāpataya eva ca |
saha dyāvāpṛthivyośca tathā sviṣṭakṛte'ntataḥ ||86||

To Kuhū, to Anumati, and to Prajāpati; then to Dyauḥ — Pṛthivī jointly, and finally to Sviṣṭakṛt,’ — (86)

Medhātithi’s commentary (manubhāṣya):

‘To Dyauḥ-Pṛthivī jointly’ — with the formula ‘dyāvā-pṛthivībhyām svāhā.’

‘Finally to Sviṣṭakṛt’ — ‘Sviṣṭakṛt’ (accomplisher of what is extremely desirable) is an adjective, the deity qualified by it being Agni. That this is so is indicated by the assertion in another Smṛti to the effect that ‘this offering is to be made to Agni-Sviṣṭakṛt.’ This offering to Agni-Sviṣṭakṛt has been prescribed in the Veda as to be made in the case of all Homas.

‘Finally’ — though this is already implied by the order in which the names have been mentioned, yet it has been reiterated (by means of the term ‘finally’) for the purpose of indicating that when, according to another Smṛti, a large number of oblations are offered conjointly under this head, that to ‘Agni-Sviṣṭakṛt’ should come first.

“All these oblations forming a single act of Homa, the several deities mentioned should be treated as optional alternatives.”

But whence does- it follow that there is a single Homa? Verse 85, which speaks of oblations ‘to Agni and to Soma, etc.,’ is the originative Injunction of the Homas; and hence the Homa -offerings being severally qualified by the mention of several special deities, the Homas are clearly recognised as distinct. — (86)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 402), where it is explained that the offering to ‘Dyāuḥ-pṛthivī jointly’ should be made with the formula — Dyāvāpṛthivībhyām svāhā’.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.87

Section VII - Duties of the Householder

एवं सम्यग् हविर्हुत्वा सर्वदिक्षु प्रदक्षिणम् ।
इन्द्रान्तकाप्पतीन्दुभ्यः सानुगेभ्यो बलिं हरेत् ?? ॥८७॥

evaṃ samyag havirhutvā sarvadikṣu pradakṣiṇam |
indrāntakāppatīndubhyaḥ sānugebhyo baliṃ haret ?? ||87||

Having thus duly offered the oblation into fire, he should place Bali-offerings in all directions, proceeding towards his right to Indra, Antaka, Ap-pati and Indu, along with their followers. — (87)

Medhātithi’s commentary (manubhāṣya):

‘Duly’ — i.e., with the mind bent upon the deity, and not wandering over anything else.

Having offered in the Fire the oblation to these deities — he should place ‘in all directions, proceeding,’ in due order, ‘towards his right;’ at first in the East, then in the South, and so forth, this being the ‘movement towards one’s right;’

‘To Indra, Antaka, Ap-pati and Indu’ — in each direction.

Another writer remarks that ‘Indu’ has no share in the oblation (the offering being made to Soma). If this name is not to be used in making the offering, how could ‘Indu’ be spoken of (as he is in this verse) as a partaker of the oblation? And it has been explained that the ‘placing of the bali’ is nothing other than Homa.

As a matter of fact, no stress is meant to be laid upon the special form of the names used; as they have been used only in view of the exigencies of metre; so that, in actual usage, the names to be used should be those mentioned in other Smṛtis.

‘Along with their followers’ — ‘followers’ stands for servants, attendants; the formula used in such cases being ‘Indrapuruṣebhyaḥ svāhā,’ and so forth. — (87)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 402), where it is added that ‘evam’ means ‘in the manner of the sacrifice to Gods’.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.88

Section VII - Duties of the Householder

मरुद्भ्य इति तु द्वारि क्षिपेदप्स्वद्भ्य इत्यपि ?? ।
वनस्पतिभ्य इत्येवं मुसलोलूखले हरेत् ॥८८॥

marudbhya iti tu dvāri kṣipedapsvadbhya ityapi ?? |
vanaspatibhya ityevaṃ musalolūkhale haret ||88||

Saying “this to the Maruts,” he should make an offering at the door; also one in water, saying, “this to the Apas;” and he should hake an offering on the pestle and mortar, saying, “this to the Vanaspatis.” — (88)

Medhātithi’s commentary (manubhāṣya):

The particle ‘iti’ is meant to lay stress upon the exact form of the words to be used.

‘In water’ — this specifies the receptacle of the offering; and ‘to Apas’ indicates the deity to whom the offering is to be made.

‘Saying “this to Vanaspatis,” on the pestle and mortar; the singular number in the Copulative Compound ‘musalolūkhale’ would indicate that the two things are not two optional alternative receptacles; and, since two receptacles are mentioned, the right. course would appear to be that there should be a repetition of the oblation, which is the principal factor; specially, as it is not possible for the pestle and the mortar to be unified and then serve as a receptacle for the offering; as the two will ever remain distinct; they can never be mixed up like milk and water; so that if the oblation is poured on the mortar, it is not poured on the pestle; and if it is poured on the pestle, it is not poured on the mortar; nor is it possible for the oblation to be poured in parts (over the two receptacles); as the exact quantity of the oblation has been fixed by law. With all this, in view of the copulative compound, it appears best that the oblation should be poured on one of the two things mentioned (i.e., either on the pestle or on the mortar). — (88)

Explanatory notes by Ganganath Jha:

This verse is quoted without comment in Vīramitrodaya (Āhnika, p. 402).

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.89

Section VII - Duties of the Householder

उच्छीर्षके श्रियै कुर्याद् भद्रकाल्यै च पादतः ।
ब्रह्मवास्तोष्पतिभ्यां तु वास्तुमध्ये बलिं हरेत् ॥८९॥

ucchīrṣake śriyai kuryād bhadrakālyai ca pādataḥ |
brahmavāstoṣpatibhyāṃ tu vāstumadhye baliṃ haret ||89||

He should hake an offering to Śrī on the “head” and to Bhadrakālī on the “feet;” for Brahman and Vāstoṣpati, he should place an offering in the centre of the homestead. — (89)

Medhātithi’s commentary (manubhāṣya):

‘Head’ — is the top-most place, known as the dwelling of the gods; on this he should make the offering to Śrī; and ‘on the feet’ — i.e., on the lower side of the house — Ho Bhadrakālī;’ the place of dwelling of this goddess being the East of the door.

Others have explained ‘head’ to mean that side of the householder’s bed where his head lies; and the ‘feet’ to be the lower side of the same. According to this explanation, this oblation may be placed either on the bedstead or on the ground, on the spot where the householder’s bed lies.

‘For Brahman and Vāstoṣpati.’ — Even though these deities have been coupled together in a copulative compound, yet the two oblations are distinct, one to Brahman and another to Vāstoṣpati. In cases where two gods together form the ‘deities,’ — as in the case of ‘Agni-Soma’ — the two are taken together or conjointly; for example (a) ‘to the two together’ (as mentioned in 85 above), and ‘to Heaven and Earth conjointly’ (as mentioned in 86 above). The two mentioned here are to be treated separately, as they are not known to be companions.

‘Homestead’ means the house; and it is in the centre of the house that the offering is to be placed. — (89)

Explanatory notes by Ganganath Jha:

‘Ucchīrṣake’ — ‘Head of the bed’ (‘Others’in Medhātithi, Nārāyaṇa and Nandana); — ‘the North-East portion of the house, where the head of the Vāstupuruṣa lies’ (Govindarāja, Kullūka and Rāghavānanda); — ‘the place of the head, well-known as the Devatāśaraṇa’ (the N.-E. corner of the house is what is meant).

‘Pādataḥ’ — ‘the lower portion of the house’ (Medhātithi); — ‘the South West corner of the house, where the Vāstupuruṣa has his feet’ (Govindarāja, Kullūka and Rāghavānanda).

This verse is quoted in Vīramitrodaya (Āhnika, p. 403), which explains ‘Ucchīrṣahe’ as ‘the head of the bedstead lying in the house’ — and ‘Pādataḥ’ as ‘the foot-end of the bedstead in the house’, and adds that the formula to be used in making the offering should be as put in the text ‘Brahmavāstoṣpatibhyām svāhā.’

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.90

Section VII - Duties of the Householder

विश्वेभ्यश्चैव देवेभ्यो बलिमाकाश उत्क्षिपेत् ।
दिवाचरेभ्यो भूतेभ्यो नक्तञ्चारिभ्य एव च ॥९०॥

viśvebhyaścaiva devebhyo balimākāśa utkṣipet |
divācarebhyo bhūtebhyo naktañcāribhya eva ca ||90||

The offering to the Viśvedevas he should throw into the sky; as also to the Elementals roaming in the day and to those roaming at night. — (90)

Medhātithi’s commentary (manubhāṣya):

The particle ‘eha’ indicates that there is only one oblation.

‘To the Viśvedevas’ the offering is to be thrown up into the sky — either within the house, or outside the house.

During the day, the offering should be made to the ‘elementals roaming in the day,’ and during the night it should be made to those ‘roaming at night;’ — ‘elementals’ being construed both ways.

Some people explain that these two offerings pertain respectively to the morning and evening.

But this is not right, as the evening-oblation is to be offered without any words, as is going to be mentioned below (verse 121).

“But what is mentioned there may mean simply that the articulate dedication of the offering is forbidden; but what is there to prevent the mental (silent) dedication? In fact, without some such dedication the offering would not be an ‘offering’ at all.”

But what you have got to explain is — from where you have learnt this distinction. If it is one that has been made by authors of the (Gṛhyasūtras themselves; — then it may be as you say. — (90)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 403) without any comment.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.91

Section VII - Duties of the Householder

पृष्ठवास्तुनि कुर्वीत बलिं सर्वात्मभूतये ।
पितृभ्यो बलिशेषं तु सर्वं दक्षिणतो हरेत् ॥९१॥

pṛṣṭhavāstuni kurvīta baliṃ sarvātmabhūtaye |
pitṛbhyo baliśeṣaṃ tu sarvaṃ dakṣiṇato haret ||91||

These offerings one should make in the upper dwelling, for the purpose of acquiring all kinds of food. The entire remnant of the offerings he should offer towards the South, to the pitṛs. — (91)

Medhātithi’s commentary (manubhāṣya):

What is said here is supplementary to the two offerings spoken of in the latter half of the foregoing verse; and the first, half of this verse prescribes the receptacle for those two offerings.

The dwelling on the top of another dwelling is called the ‘upper dwelling.’ In the case of a single-storied house, it means the roof. There one should make the offering to the ‘roamers at night’ and ‘roamers during the day.’

‘Sarvānnabhūtaye’ — ‘for the purpose of acquiring all kinds of food’; — the Dative ending has the sense of ‘for the purpose of,’ ‘with a view to,’ and not that of ‘recipient;’ for no oblations have been laid down as to be offered to any such deity as Sarvānnabhūti; specially, as the term ‘offering’ in the present verse is supplementary to the preceding verse, and the offerings prescribed in the preceding verse require the mention of a receptacle for them. Even in other Smṛtis no such deity as ‘Sarvānnabhūti’ has been mentioned in connection with the ‘Vaiśvadeva’ offerings. Hence, what the word means is that ‘the act is to be done for the purpose o f acquiring all kinds of food;’ i.e., ‘when this offering is made, all kinds of food are obtained.’ And when the etymological signification of a word is found compatible with the context, there can be no justification for assuming a signification for the word as a whole (irrespectively of its etymology.) So that, if the word (‘Sarvānnabhūti’) were to be taken as signifying a deity, an absolutely unknown denotation will have to be attributed to it.

‘The remnant of the offerings;’ — tbe use of the term ‘remnant’ implies that the offering material has to be collected in a vessel and then offered, and that the oblations are not to be taken out of what is contained in the cooking pot.

‘Towards the South’ — i.e., in the southerly direction; i.e., the man should face the south.

‘Entire’ — i.e., all that has been taken out in the vessel. — (91)

Explanatory notes by Ganganath Jha:

‘Pṛṣṭhavāstuni’ — ‘On the upper storey, or on the roof of the house’ (Medhātithi); — ‘behind the house’ (Govindarāja and Nārāyaṇa); — ‘outside the house’ (Nandana); — ‘behind the offerer’s back’ (Kullūka).

‘Sarvānnahhūtaye’ — ‘The same deity occurs in Śāṅkhāyana, Gṛhyasūtra, 2.14, where Professor Oldenberg has Sarvannabhūti, while the Petersburg Dictionary gives Sarvānubhūti” — Buhler.

Medhātithi denies that there is any such ‘deity’ and he is averse to assuming any such unheard of deity, when the literal meaning of the term is not incompatible with the text, — ‘for the acquiring of all kinds of food.’ Kullūka, however, who reads ‘Sarvātmabhūtaye’ takes it as the name of a deity.

This verse is quoted in Vīramitrodaya (Āhnika, p. 403), where the following explanations are added: — Pṛṣṭhavāstuni’ means ‘behind the house, in the place where the urinal is situated’; — ‘Sarvānubhūti’ is a deity of that name; — ‘haret’ means ‘should offer’.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.92

Section VII - Duties of the Householder

शूनां च पतितानां च श्वपचां पापरोगिणाम् ।
वयसानां कृमीणां च शनकैर्निर्वपेद् भुवि ॥९२॥

śūnāṃ ca patitānāṃ ca śvapacāṃ pāparogiṇām |
vayasānāṃ kṛmīṇāṃ ca śanakairnirvaped bhuvi ||92||

He should gently place on the ground food for dogs, outcasts, Cāṇḍālas, persons afflicted with filthy diseases, birds and insects. — (92)

Medhātithi’s commentary (manubhāṣya):

Having taken up some food in a vessel, he should place food on the ground, with a view to benefit the dogs and the rest.

‘Persons afflicted with filthy diseases’ — Lepers, consumptives, and so forth.

‘Vayāṃsi’ — birds.

‘Gently’ — i.e., in such, a way that the food does not become mixed with the dust raised from the ground.

The ‘ground’ has been mentioned, not with a view to preclude the use of a vessel, but simply to indicate that food for the Cāṇḍāla, the outcast and the leper should not be given in their hands.

What the present verse prescribes is the according of help; that is why the verse contains the Genitive, not the Dative, ending.

For the birds, food should be placed on a spot where they can eat it without being scared away by dogs, &ç.

For insects, the food should be placed on a spot where they are likely to be present. — (92)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 342), which adds that the object of the verb is ‘annāni’ understood; — in Smṛtitattva (p. 424) in support of the view that (a) wherever such offering is laid down as to be given to ‘birds’, it is the crow that is meant (evidently the author adopts the reading Vāyasānām for Vayasām), and that (b) in texts laying down such offerings to the ‘unfit’, it is persons afflicted with ‘filthy diseases’ that are meant; — in Madanapārijāta (p. 316) as laying down the offering of food outside the house; — in Vīramitrodaya (Āhnika, p. 403), where ‘Śanakaiḥ’ is explained as ‘in such a manner as no food may be wasted,’ which adds that the offering made for the benefit of ‘crows’ and others should be put in places where they may be of the greatest use to them; — in Mitākṣarā (on 1.103, p. 75); — in Aparārka, which adds that the ‘patita’ here is meant to include such sects of mendicants as go about with human skulls in their hands; — and in Smṛtisāroddhāra (p. 286) as laying down the ‘offering to Bhūtas, living creatures’.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.93

Section VII - Duties of the Householder

एवं यः सर्वभूतानि ब्राह्मणो नित्यमर्चति ।
स गच्छति परं स्थानं तेजोमूर्तिः पथार्जुना ॥९३॥

evaṃ yaḥ sarvabhūtāni brāhmaṇo nityamarcati |
sa gacchati paraṃ sthānaṃ tejomūrtiḥ pathārjunā ||93||

The Brāhmaṇa who thus daily honours all beings, becomes endowed with a body of light, and goes to the highest place, by the straight path. — (93)

Medhātithi’s commentary (manubhāṣya):

This sums up what has gone before.

The epithet ‘all’ indicates that one should help with food the deer, the cock, the cat and such other animals as grow in the villages.

‘Honour’ here denotes help, not worship; us worship could not apply to dogs, &c. In fact, what is meant is the forbidding of ill-treatment; and it in with this view that the author has not used the term ‘help.’

‘Highest place’ — i.e., he reaches Brahman.

‘By the straight path’ — i.e., he has not to wander through an endless series of births as different animals.

Question — “Is this verse meant to lay down the reward (to be obtained)?”

We say — no. For it has already been explained that the injunction of the offerings is an obligatory one; and if a reward happen to be mentioned in connection with an obligatory act, it can only be taken as a commendatory description. Nor is any injunctive word found in the verse; the word used is ‘goes,’ in the present tense.

‘With a body of light’ — i.e., with a body made up of light only; he is no longer tramelled with a body made up of the five elemental substances; i.e., he becomes of the nature of pure Consciousness. Or, the term may be takeu as connoting freedom from sin; the meaning being that he becomes pure of character. The act done is one of helping all beings; and when the man does not transgress any scriptural injunctions, he incurs no sin; and hence it is only right that he should be pure. If it were otherwise, then sin being an impurity, he could never have a body of light. There being no sin in him, it is only natural that the man should reach the highest place, which consists in a state free from all pain and suffering. — (93)

Explanatory notes by Ganganath Jha:

‘Tejomūrtiḥ’ — ‘Endowed with the body of light,’ qualifying the ‘Brāhmaṇa’ (Medhātithi); — Kullūka reads ‘tejomūrti’ (neuter) and explains it as ‘resplendent’, qualifying the ‘place’.

This verse is quoted in Vīramitrodaya (Āhnika, p. 403), where it is noted that the use of the word ‘archati’, ‘honours’, is meant to imply that even the making of offerings to crows and others should not be accompanied by a feeling of disrespect, or contempt. — ‘Patharjunā’ is to be construed as ‘ṛjunā pathā’.

Comparative notes by various authors:

(verses 3.84-93)

See Comparative notes for Verse 3.84.

VERSE 3.94

Section VII - Duties of the Householder

कृत्वैतद् बलिकर्मैवमतिथिं पूर्वमाशयेत् ।
भिक्षां च भिक्षवे दद्याद् विधिवद् ब्रह्मचारिणे ॥९४॥

kṛtvaitad balikarmaivamatithiṃ pūrvamāśayet |
bhikṣāṃ ca bhikṣave dadyād vidhivad brahmacāriṇe ||94||

Having performed this rite of offerings, he should first feed his guest and then give alms in the proper form, to one who is mendicant and a ‘Brahmacārin’ — (94)

Medhātithi’s commentary (manubhāṣya):

The right definition of the ‘guest’ shall he given later on (in 102); when such a guest has arrived, he shall feed him first, — i.e., before all others that may be near the house and may be going to eat.

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