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Alms to one who is a mendicant’ — i.e., he should give it to a person that asks for it. The term ‘alms’ stands for the gift of a small quantity of food; it has been said that ‘it is a handful that constitutes alms;’ and this is well known among housewives.

‘In the proper form,’ to ‘a Brahmacārin’ — to others even to a beggar that may be a disguised heretic, alms may be given, — but not in the proper form; but to the Brahmacārin it should be given ‘in the proper form;’ i.e., the giving is to be preceded by the syllable ‘svasti’ by the recipient; this is the ‘form’ referred to.

Or, the term ‘bhikṣu,’ ‘mendicant,’ in the text may be taken in the sense of the Parivrāṭ, the Renunciate, — and the term ‘brahmacārī’ in that of one who is still in the first stage of Studentship. The particle ‘ca’ occurs in the wrong place on account of exigencies of metre; it should occur after ‘brahmacārine.’

But under this explanation, no alms would ever be given to the Recluse (the person in the third stage.) Hence the right view appears to be to take the term ‘bhikṣu’ (mendicant) in the sense of ‘one who begs,’ and the term ‘brahmacārin’ (chaste) as a qualification of the former. And in this way the giving of alms to persons in all the three stages becomes regularly sanctioned. As for heretics, they are to be treated like outcasts (vide 92), — and the mention of ‘all’ (in 93) has already enjoined the helping in the form of giving food, according to one’s means, to all living beings. — (94)

Explanatory notes by Ganganath Jha:

‘Bhikṣave brahmacāriṇe’ — ‘To the Religious Student who begs for it’ (Medhātithi and Govindarāja); — ‘to the Remmciate and to the Religious Student’ (Kullūka and Rāghavānanda; also suggested, but disapproved, by Medātithi); — ‘the chaste beggar’ (third suggestion by Medhātithi and approved on the ground that it includes all the three, — the Student, the Hermit and the Remmciate).

The first half of this verse is quoted in Vīramitrodaya (Āhnika, p. 392) as laying down that the feeding of the guests is to be done after the Bali-offerings; but adds that this is meant for those cases where the Śrāddha is not performed, as in the case of the Householder who has his father still living; — also on p. 434, where it explains that what is meant by ‘Pūrvamāśayet’, ‘should feed first’, is that the feeding should be done before the Nityaśrāddha, and applies to those cases where the ‘guest’ happens to arrive at that exact time.

Comparative notes by various authors:

Vaśiṣṭha (11.3-5). — ‘One shall make Bali-offerings to the Household deities; hiving offered a share to the Vedic scholar or to toe religious student, who may have arrived, he shall make the offering to the Pitṛs; then he shall feed the guests, in order of seniority; and then the members of his own household.’

Yājñavalkya (1.108). — ‘Alms should be given, with due honour, to the recluse firm in his vow; and he shall feed only friends and relations as might arrive at the time.’

Viṣṇu (59.14). — ‘Alms shall be given to the recluse.’

Pāraskara (2.9.12). — ‘Food shall be distributed among the recluses and the guests, in due order.’

Baudhāyana (2.5.14). — ‘The Praṇava, the Vyāhṛtis and the Sāvitrī constitute the five Great Sacrifices, which purify the Brāhmaṇa day after day; purified by these five Sacrifices, he makes offerings to the gods.’

Baudhāyana (2.6.5). — ‘Day after day he shall offer to Brāhmaṇas food containing also roots, fruits and vegetables; thereby he accomplishes the Sacrifice to human beings.’

Baudhāyana (2.7.19). — ‘First of all he shall feed the guests, then such ladies of the house as may he carrying; and then, with special care, the children, the old persons and those that may be ill.’

Āpastamba-Dharmasūtra (2.4.11). — ‘He shall feed the guests first of all.’

Viṣṇu-purāṇa (Vīramitrodaya-Āhnika. pp. 429-430). — ‘After having made the Bali-offerings be shall stay in the court-yard, expecting guests, till the cows are milked; when a guest has arrived, he shall welcome him with due honour, regarding him as Hiraṇyagarbha; at least one other Brāhmaṇa the Householder shall feed in honour of his father.’

Parāśara (Do.). — ‘He shall not ask the guest either his gotra or his Vedic Rescension or the extent of his Vedic study.’

Vyāsa (Do.). — ‘If a Bhikṣuka, seeker for alms, comes before the offerings have been made to the Viśvedevas, the Householder shall keep aside food enough for these offerings, and give the food to the seeker for alms. The Religious Student, the Renunciate, the Student seeking for knowledge, one who is supporting his preceptor, the way-farer and one who is suffering from want of livelihood, — these are to be regarded as Bhikṣuka, seeker for Alms.’

VERSE 3.95

Section VII - Duties of the Householder

यत् पुण्यफलमाप्नोति गां दत्त्वा विधिवद् गुरोः ।
तत् पुण्यफलमाप्नोति भिक्षां दत्त्वा द्विजो गृही ॥९५॥

yat puṇyaphalamāpnoti gāṃ dattvā vidhivad guroḥ |
tat puṇyaphalamāpnoti bhikṣāṃ dattvā dvijo gṛhī ||95||

The twice-born householder, giving alms, obtains the same reward for merit which reward for merit one obtains by giving a cow, in the proper form, to his Teacher. — (95)

Medhātithi’s commentary (manubhāṣya):

That une should always give food to one in want of it, according to his means — (having been declared in the preceding verses), the present verse supplies another incentive.

The reward that one obtains by giving a cow to the Teacher is obtained by giving alms ; i.e., it does not differ in any way from that of the giving of a cow. In another Smṛti, the giving of the cow has been described as buying ‘all rewards,’ and also as ‘freeing from all sins.’ Whenever a text declares that same rewards follow from the rendering of small help und of greater help, we should understand that there will be a difference in the quantity, as there is in ordinary life. That is, the same reward is obtained, but it does not continue for an equally long time. [There must be some such difference] for there is the well-known maxim — ‘what wise man will buy with ten pice a thing that can be obtained for only one?’ If the results in the two casus were really equal in all respects, then there would be no use in undertaking the work that requires u greater effort.

Some people read ‘gāndatvā guryathāvidhi’ (‘by the person without cows giving a cow’); and in this case, the negative particle (in the compound ‘aguḥ,’ ‘without cows’) means few; i.e., one who possesses only a few cows.

‘Merit’ is meritorious act; the reward of this. — (95)

Explanatory notes by Ganganath Jha:

This verse is quoted without comment in Vīramitrodaya (Āhnika, p. 434).

Comparative notes by various authors:

Viṣṇu (59.15). — ‘One acquires the merit of giving away the cow, if he gives food to one who is seeking for alms.’

Viṣṇu (67.28, 32, 44, 46). — ‘By honouring the guest, one obtains the highest reward: by worshipping him, he attains heaven; neither by Vedic Study, nor by Agnihotra, nor by sacrifices and Purāṇas does the Householder attain those regions which he attains by the honouring of the guest; shelter, bed, oiling of the feet and light, by giving to the guest each one of these, one obtains the same reward that one does by giving a cow.’

VERSE 3.96

Section VII - Duties of the Householder

भिक्षामप्युदपात्रं वा सत्कृत्य विधिपूर्वकम् ।
वेदतत्त्वार्थविदुषे ब्राह्मणायोपपादयेत् ॥९६॥

bhikṣāmapyudapātraṃ vā satkṛtya vidhipūrvakam |
vedatattvārthaviduṣe brāhmaṇāyopapādayet ||96||

In accordance with scriptural injunctions, one should make over to the Brāhmaṇa knowing the true meaning of the Veda even alms and a water-put, after having honoured him. — (90)

Medhātithi’s commentary (manubhāṣya):

It has been said above that the alms is to be given ‘in the proper form;’ and this form is now described.

The mention of the ‘water-pot,’ which has not been referred to in this context before, is meant to indicate that in all cases one need not always give alms only.

‘Having honoured,’ — after having worshipped.

‘Vidhipūrvakam,’ — ‘in accordance with scriptural injun ctions’ — means ‘that which has scriptural injunctions for its precedent;’ the term ‘precedent’ meaning reason; the compound therefore means that what is here stated is on the basis of scriptural injunctions.

Or, the term ‘vidhi’ may stand for method; the sense being that the right, method should be adopted first; the method being that ‘he should be honoured,’ as already mentioned.

‘The true meaning of the Veda’ — the real, the undoubted, sense of the Veda; he who knows this meaning — to such a Brāhmaṇa one should ‘make over’ the things.

The term ‘to the Brāhmaṇa’ restricts the gift to the particular caste; and the term ‘knowing, &c.’ restricts it to persons possessing a certain qualification.

Hence, in connection with the act of giving, three things are enjoined here —

‘whatever is to be given should be given to the Brāhmaṇa,’

‘to a Brāhmaṇa who knows the meaning of the Veda,’

and ‘only after having honoured him,’

And this multiplicity of injunctions (in a single verse) (though inadmissible in a Vedic text) may be admissible in the work of a human author.

The next, verse proceeds to point out the danger in connection with the act of ‘giving’ enjoined above. — (96).

Explanatory notes by Ganganath Jha:

‘Satkṛtya’ — ‘Having honoured’ (the Brāhmaṇa) (Medhātithi and Govindarāja); — ‘having garnished’ (the food) (Kullūka and Rāghávānanda).

This is quoted, without comment, in Vīramitrodaya (Āhnika, p. 434).

Comparative notes by various authors:

Vaśiṣṭha (11.12). — ‘It is Vaiśvānara that enters the household as a Brāhmaṇa-guest; hence they offer him water and food; thereby attaining calm and peace extending over one year.’

Yājñavalkya (1.108). — ‘Food should be given, with due honour, to the Recluse who is strict in his vows.’

Āpastamba-Dharmasūtra (2.9.8.). — ‘All gifts are preceded by water.’

Bṛhaspati (Vīramitrodaya-Āhnika, p. 434). — ‘By the offer of welcome to the guest, Agni is pleased; by the offer of food, Indra; by washing his feet, the Pitṛs; and by feeding him, Prajāpati.’

Śātātapa (Do., p. 435). — ‘The alms offered should be either Bhikṣā (i.e., enough for one meal), or Puṣkala (enough for four meals); or Hantakāra (enough for sixteen meals); if none of these is possible then only a pot of water.’

Gautama (5.19). — ‘If food is offered after having made the guest pronounce the syllable svasti, — it is excellent.’

VERSE 3.97

Section VII - Duties of the Householder

नश्यन्ति हव्यकव्यानि नराणामविजानताम् ।
भस्मीभूतेषु विप्रेषु मोहाद् दत्तानि दातृभिः ॥९७॥

naśyanti havyakavyāni narāṇāmavijānatām |
bhasmībhūteṣu vipreṣu mohād dattāni dātṛbhiḥ ||97||

Rites in honour of the gods and those in honour of the Pitṛs performed by ignorant men become lost, when they are presented by the givers, through folly, to ash-like Brāhmaṇas. — (97)

Medhātithi’s commentary (manubhāṣya):

The preceding verse has described the person to whom presents are to be made; the present verse proceeds to prohibit the giving of presents to unqualified persons.

‘Become lost’ — become fruitless.

‘Rites in honour of the gods’ — Such acts as the feeding of Brāhmaṇas and the like, which are done in honour of the gods.

‘Rites in honour of the Pitṛs’ — those that form part of the acts done in honour of one’s ancestors; i.e., Śrāddhas.

‘Ash-like — those who hav become ashes are called ‘bhasmabhūta. Or, the term ‘bhūta’ may mean similarity; hence the word ‘bhasmabhūta’ means ‘ash-like;’ just as in the compound ‘kāṣṭhabhūta.’

“What is the point of similarity between ash and the Brāhmaṇas?”

The meaning is that, just as the ash is of no use, and is mere refuse and deserves only to be thrown away, so the Brāhmaṇa in question is to be removed from all religious functions.

‘Made by ignorant men’ — this is to be construed with ‘become lost.’

‘Presented by givers through folly’ — ‘ignorant’ and ‘folly’ are only re-iterations. Anything that is prohibited in the scriptures is done only through folly.

The next verse describes what sort of Brāhmaṇas are not ‘ash-like.’ — (97)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 434), where ‘bhasmabhūteṣu’ is explained as ‘those devoid of learning and austerity’.

Comparative notes by various authors:

(verses 3.97-98)

Vaśiṣṭha (3.9-11). — ‘The Havya and offerings are to be offered to the Vedic scholar only; what is offered to the non-learned reaches neither the Pitṛs nor the gods; gifts should be offered to one who is extremely learned; there is nothing Wrong in ignoring the uneducated. In the presence of flaming fire, one should not pour libations on ashes.’

Yājñavalkya (1.201, 202). — ‘Cows, sesamum and gold should be given, with due respects, to a qualified person; never should the wise man desiring his own welfare make a gift to the unqualified. In fact, a man devoid of learning and austerities should not accept any gift; if he does accept them, he drags downwards both himself and the giver.’

Vyāsa (4.39,42,50,52,54,57). — ‘If a man ignores the Brāhmaṇa student near him, when offering food and gifts, he damages his merit extending over three generations. Gift made to a non-Brāhmaṇa remains the same; that made to the Brāhmaṇa becomes two-fold; that made to the Preceptor becomes thousand-fold, and that made to the person learned in the Veda becomes endless. The Brāhmaṇa’s mouth is the soil, fertile and free from thorns; therein should one sow the seeds; such cultivation fulfils all desires. When there comes to one’s house a Brāhmaṇa endowed with learning and humility, all the herbs become delighted at the prospect of (being eaten by him and thereby) reaching the highest state. One should feed a mouth equipped with Veda, even though that person may have already taken his food, rather than the illiterate person that may have been fasting for six days. When the person learned in the Veda and attentive to his duties takes his food, he brings to the giver rewards endless and extending over many lives.’

Āśvalāyana (1.150). — ‘If the good man offers food into the mouth of the man learned in the Veda, he becomes freed from heinous sins, and attains union with Brahman.’

VERSE 3.98

Section VII - Duties of the Householder

विद्यातपस्समृद्धेषु हुतं विप्रमुखाग्निषु ।
निस्तारयति दुर्गाच्च महतश्चैव किल्बिषात् ॥९८॥

vidyātapassamṛddheṣu hutaṃ vipramukhāgniṣu |
nistārayati durgācca mahataścaiva kilbiṣāt ||98||

An oblation thrown into the mouth-fire of Brāhmaṇas, effulgent with learning and austerities, saves from trouble, and also from great sin. — (98)

Medhātithi’s commentary (manubhāṣya):

Brāhmaṇas effulgent with learning and austerities, being unlike those described above, are not ash-like. ‘Effulgence’ connotes superior excellence; and persons are said to be ‘effulgent with learning and austerities’ when they possess great learning and perform great austerities. Though the ‘learning and austerities’ belong to the entire man, yet here they are co-ordinated with ‘mouth,’ which is only a part of the entire man; and such co-ordination is based upon indirect connection [the mouth being connected with the man, who is connected with learning and austerities.]

In the compound ‘vipramukhāgni,’ the mouth is likened to fire; hence the compound falls within the ‘vyāghrādi’ group (vide Pāniṇi 2. 1. 56).

Just as an oblation thrown into the fire bears fruit, but when it is thrown on ash, it is fruitless; similarly, ‘oblation’ in the shape of food thrown into the Brāhmaṇa’s month. This food by being called ‘oblation’ is meant to be highly eulogised; sacrifice, oblation and such acts are well-known as bearing important fruits; hence the lesser known act (feeding of Brāhmaṇas) has been likened to the said well-known acts.

‘Saves from trouble;’ — ‘‘trouble’ stands for the advent of illness, enemies, suffering at the hands of the king, and so forth; from this it ‘saves,’ protects; i.e., the man is not affected by it.

‘Also from great sin;’ — i.e., it saves also from falling into hell, &c.

It is not only the gifts made in connection with auspicious rites that are to be given to the recipient described; gifts in connection with expiatory rites also should be given to Brāhmaṇas possessing the same qualifications. — (98)

Explanatory notes by Ganganath Jha:

This verse is quoted without comment in Vīramitrodaya (Āhnika, p. 434).

Comparative notes by various authors:

(verses 3.97-98)

See Comparative notes for Verse 3.97.

VERSE 3.99

Section VII - Duties of the Householder

सम्प्राप्ताय त्वतिथये प्रदद्यादासनौदके ।
अन्नं चैव यथाशक्ति सत्कृत्य विधिपूर्वकम् ॥९९॥

samprāptāya tvatithaye pradadyādāsanaudake |
annaṃ caiva yathāśakti satkṛtya vidhipūrvakam ||99||

To the guest that has happened to come, he should offer; according to rule, water and seat, and also food prepared to the best of his abilitv. — (99)

Medhātithi’s commentary (manubhāṣya):

‘That has happened to come’ — i.e., who has come of his own accord, and has not been invited; one who has been invited is not a ‘guest.’ The proper place where the guest is to arrive shall be described later on — ‘where the wife and the Fires are, &c., &c.’ (103).

‘Water and seat he should offer;’ — first of all he should offer water for the washing of his feet, and then the seat; ‘and also food.’

‘Prepared to the best of his ability;’ — this qualifies ‘food.’ The meaning is that he should prepare the food with special care and then offer it — feed him with it.

‘According to rule’ — i.e., that offering which is preceded — supported — by injunction; i.e., that which is sanctioned by scripture. — (99)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 441), which explains ‘samprāptāya’ as ‘one who has happened to come of his own accord, i. e., without invitation’; and ‘vidhipūrvakam’ as ‘in the manner prescribed for the entertaining of guests’; — and in Hemādri (Śrāddha, p. 433).

Between verses 99 and 100, Vīramitrodaya (Āhnika, p. 441) quotes the following two additional verses —

annaṃ hutvā vidhānena yatpuṇyaphalamaśanūte |
tena tus?yaṃ viśiṣṭaṃ vā brāhmaṇe tarpite phalam||

mantr?akarmaviparyāsād? duritād? durgatādapi |
tatphalaṃ naśyate karturidaṃ na śraddhayā h?tam||

and adds the following explanations: — ‘annam hutvā’ — i. e., in the fire; — ‘mantra &c.’. — i.e., ‘from that sin which would accrue from the misuse of Mantras and Rites, and from the delinquencies of the Agent’; — ‘tatphalam’ — the result following from the Homa; — ‘Idam na’ — the construction is that ‘whatever is offered to the guest with due respect, in the shape of all this, seat and the rest, is never lost’.

Comparative notes by various authors:

Gautama. (5.32.34). — ‘To the guest not learned in the Veda, water for washing the feet, an offering of water and also special kinds of food, always specially cooked.’

Vaśiṣṭha (4.12). — ‘When a person comes to his house, he should welcome him, rising from his seat and offering him a seat and a bed, and receiving him with true and agreeable words, free from jealousy.’

Āpastamba-Dharmasūtra (2.4.13-16). — ‘The master and mistress of the house should not refuse to receive anyone who comes to seek for anything at the proper time; if they have nothing else to offer, they should offer a place, water, grass and agreeable words.........To a Brāhmaṇa not learning or learned in the Veda, he shall only offer seat, water and food and he shall not rise to receive him.’

Āpastamba (6.7-14 ). — ‘ Having gone up before him, and having met him, he shall offer to him a seat...... He shall wash his feet; some people hold that it is only the Śūdra householder and his wife that are to do this... He shall offer to him water in an earthen vessel, say some... But if the guest is one who has completed his study, no water is to be offered to him......... Having pleased him, he shall satisfy him with sweetly flavoured food.’ [So on, there are very full directions.]

Viṣṇu (67.45). — ‘In the morning and in the evening, he shall offer to the guest both seat and water, as also food to the best of his power, after having received him with honour.’

Yājñavalkya (1.107). — ‘To the guest one should make offerings to the best of one’s capacity; and in the evening the guest is not to be deprived of sweet words, place and water.’

VERSE 3.100

Section VII - Duties of the Householder

शिलानप्युञ्छतो नित्यं पञ्चाग्नीनपि जुह्वतः ।
सर्वं सुकृतमादत्ते ब्राह्मणोऽनर्चितो वसन् ॥१००॥

śilānapyuñchato nityaṃ pañcāgnīnapi juhvataḥ |
sarvaṃ sukṛtamādatte brāhmaṇo'narcito vasan ||100||

A Brāhmaṇa staying unhonoured (in one’s house) takes away all his merit, even though he be one who subsists by gathering harvest-droppings, or offers oblations into the five fires. — (100)

Medhātithi’s commentary (manubhāṣya):

Even for one who is extremely poor it is not right to omit the honouring of the guest.

‘Harvest-droppings’ — Ears of corn dropped in the fields after harvesting.

‘Gathering’ — Collecting.

This is meant to indicate difficulty of livelihood in general.

‘Offers oblations into the five fires.’

What is meant by this is that, even if the householder is one who obeys all the injunctions of the scriptures, and he is also poor, and (therefore) does not honour, with food &c., the guest that happens to arrive, — then the said strict observance of the laws of livelihood becomes fruitless. Hence (it is said) that the guest ‘takes away all his merit’ — i.e., nullities it; — if he ‘stays unhonoured.’ Hence one should honour the guest — this is the meaning of the injunction.

The term ‘slays’ indicates that the injunction pertains to one who arrives in the evening.

The ‘five fires’ are — The ‘Tretā’ (Three Sacrificial Fires), (4) the ‘Gṛhya’ (Domestic Fire) and (5) the ‘Sabhya’ (Social Fire).

“What is the fire called ‘sabhya,’ Social’?”

They offer the following explanation: — When one goes to another village, and cooks his food in the ordinary fire; — or, in the house of a rich man fire is lighted in several rooms for the alleviation of cold, — this is what is called the ‘sabhya,’ ‘social’, ‘fire’.

“In that case, what is the oblation that would be offered in such a fire? Since the rule is that(the gṛhya oblations are to be offered in that fire (which is set up after marriage or after succession)’ [ Gautama 5.7 & 8]”.

On the strength of the present verse itself they say that, when the man is away from home, he may offer the Vaiśvadeva oblations in the ordinary fire also; and they quote the Smṛti-text — ‘wherever one happens to see a well-lighted flaming fire, he should offer into it oblations of dry paddy, or of vrīhi and yava.’

Our revered teachers, however, offer the following explanation: — It is in the Upaniṣads that the(science of the Five Fires’ has been described; these five forms of fire have been assumed; and what is called ‘oblation’ here is the act of recognising the fire and worshipping it in those forms. This worshipping has been recognised as leading to results superior to those accomplished by means of all the Śrauta rites. In connection with this, it has been declared that — ‘the theft of gold, the drinking of wine, having intercourse with the teacher’s wife and one who kills the Brāhmaṇa, — all these four are fallen, as also one who has relations with these [ and even these sins are purified by the knowledge of the science of Five Fires].’

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