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Further, the words ‘or only one at each of the two’ does not contain an injunction; it is only a reiteration made for the propose of introducing the prohibition of ‘large company;’ just as we have in the statement — ‘eat poison, do not eat in his house.’

“If that be so, then the assertion ‘he should feed two at the rite in honour of the gods’ also may not be an injunction; as this also could be explained as subservient to something else. If, however, this be regarded as an Injunction, on the ground that what it says is not knowable from any other source, — then, why cannot the statement ‘one at each’ also be an Injunction?”

The answer to this is that neither of the two statements may be regarded as an Injunction.

“Whence, then, could we know the number (to be fed)?”

From the assertion — ‘he should invite at least three.’

“But in that passage there is no mention of the rite in honour of the gods.”

Well, in that case, we can learn the number from another Smṛti: — ‘an odd number, according to one’s enthusiasm,’ ‘an even number at the rite in honour of the gods’ (Yājñavalkya, ācāra, 227).

Further, if the present verse contained an Injunction of the number to be fed, then, since there would be no possibility of any idea arising regarding the ‘large company,’ the prohibition of it would be absolutely uncalled for.

From all this it follows that only so many Brāhmaṇas should be fed, by feeding whom one would not fall into those difficulties that might arise from the feeding of too many men. That is, at the rite in honour of the ancestors, an odd number, and at that in honour of the gods, only two.

Even when the man is extremely wealthy, — very rich, — ‘he should, not indulge in large company.’ — (125)

This prohibition of feeding a very large number is not with a view to any transcendental result. In fact —

Explanatory notes by Ganganath Jha:

Buhler is not quite fair to Medhātithi when he says that he takes the first part of the verse in a peculiar manner, “one must feed two Brāhmaṇas at the offering to the gods and three for each ancestor (or nine in all) at the offering to the manes”. This is not quite what Medhātithi takes the text to mean; what he mentions is what ought to be done, in consideration of the other texts that he quotes.

This verse is quoted in Gadādharapaddhati (Kāla, p. 511); — in Nṛsiṃhaprasāda (Śrāddha, p. 24b); — in Hemādri (Śrāddha, pp. 159 and 114); — and in Śrāddhakriyākaumudī (p. 94), which explains ‘ubhayatra’ as ‘one in Devakṛtya and one in Pitṛkṛtya.’

The first quarter of this verse is quoted in Parāśaramādhava (Ācāra, p. 698) as laying down the proportion of Brāhmaṇas to be fed at the two sorts of rites. If five Brāhmaṇas are to be fed, two should be fed in connection with the offering to the Gods and three in connection with that to the Pitṛs.

Madanapārijāta (p. 592) quotes the verse, and explains that the forbidding of the feeding of a large company is based on the fear that if a large number of people are invited at a time or place not quite suited for the purpose, there may be many defects that, would go to vitiate the entire rite.

Nirṇayasindhu (p. 287) quotes this verse; — also Aparārka (p. 430), which adds that the term ‘Pitṛ’ here includes the maternal grandfather and all those who have been declared to be ‘deities’ (for the Śrāddha); — again on p. 463, where it adds that it is meant to eulogise the lesser number, and not to prohibit large numbers; if it meant the latter, it would be wrong to feed a large number of men, which is actually enjoined by other Smṛtis.

Comparative notes by various authors:

Vaśiṣṭha (11.24). — [Reproduces Manu.]

Gautama (15.8, 21). — ‘At least nine; or an odd number; or any number, in accordance with his zeal; (the man invited) should be possessed of excellent qualities.’

Viṣṇu (73, 3-4). — ‘In connection with the offering to the gods one should feed two men, who should be facing the east; and in connection with the offering to Pitṛs, three men, who should he facing the north; or one in connection with each of the two offerings.’

Yājñavalkya (1.227-229). — ‘At the offering to gods, an even number, and at that to Pitṛs, an odd number of Brāhmaṇas should be invited, to the best of one’s capacity. Two men facing the east, in connection with the offering to the gods; three facing the north, in connection with the offering to Pitṛs; or one in connection with each of the two offerings; so also in the case of the offering to the maternal grand-fathers.’

Āśvalāyana-Gṛhyasūtra (4.2). — ‘Brāhmaṇas endowed with learning and character and good conduct, invited in time, bathed and purified, should be made to face the north, as if they were Pitṛs, either one or two or three for each one of the Pitṛs; but never only one for all.’

Baudhāyana (2.9.21). — [The same as Manu.]

Paiṭhīnasi (Parāśaramādhava, p. 698). — ‘One shall invite seven or five or two Brāhmaṇas learned in the Veda.’

Śaunaka (Do.). — ‘Two for each Pitṛ; one for each; or three for each.’

Brahmāṇḍa-purāṇa (Do., p. 699). — ‘Even though he has the capacity, he should feed less than nine, never more; so say those who perceive difficulties in feeding a large number,’

Vṛddha-Bṛhaspati (Do.). — ‘At the rite in honour of Pitṛs and gods, one shall feed one or two or three on behalf of each; due honour and observance of right time and place cannot be fulfilled if there is an excess.’

Śaṅkha (Do.). — ‘Or one may feed a single Brāhmaṇa, who is the sanctifier of company.’

Vaśiṣṭha (Aparārka, p. 461). — ‘Or, one may feed a single Brāhmaṇa, thoroughly versed in the Veda.’

VERSE 3.126

Section VIII - Śrāddhas

सत्क्रियां देशकालौ च शौचं ब्राह्मणसम्पदः ।
पञ्चैतान् विस्तरो हन्ति तस्मान्नैहेत विस्तरम् ॥१२६॥

satkriyāṃ deśakālau ca śaucaṃ brāhmaṇasampadaḥ |
pañcaitān vistaro hanti tasmānnaiheta vistaram ||126||

Respectful treatment, place and time, purity and the qualities of Brāhmaṇas, — a large company hampers these five; therefore one shall not seek a large company. — (126)

Medhātithi’s commentary (manubhāṣya):

Since ‘large company’ entails all these defects, therefore ‘large company’ is not considered desirable. When, however, respectful treatment and the rest are found feasible, then one might net according to one’s enthusiasm.

‘Respectful treatment’ — careful preparation of the food.

‘Place’ — ground sloping to the south, and so forth (which has been recommended for Śrāddhas), as one going to be described below (in 207).

‘Time’ — the afternoon; laid dowu in such texts as ‘when the sun has just passed the meridian, &c.’

‘Purity’ — of oneself, of the Brāhmaṇas invited, and of his own servants.

‘Qualities of Brāhmaṇas’ — the obtaining of qualified Brāhmaṇas.

All these advantages are such as must be secured; and these are hampered by having a large company; hence large company becomes a drawback; and this is involved in inviting too many Brāhmaṇas. Hence ‘one should not seek’ — bring together — ‘a large company.’ — (126)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nirṇayasindhu (p. 287); — also in Aparārka (p. 463); — in Gadādharapaddhati (Kāla, p. 511); — in Śrāddhakriyākaumudī (p. 94).

Comparative notes by various authors:

Baudhāyana (2.8.22). — [Same as Manu.]

Vaśiṣṭha (11.26). — [Same as Manu.]

VERSE 3.127

Section VIII - Śrāddhas

प्रथिता प्रेतकृत्यैषा पित्र्यं नाम विधुक्षये ।
तस्मिन् युक्तस्यैति नित्यं प्रेतकृत्यैव लौकिकी ॥१२७॥

prathitā pretakṛtyaiṣā pitryaṃ nāma vidhukṣaye |
tasmin yuktasyaiti nityaṃ pretakṛtyaiva laukikī ||127||

This rite named “Pitrya,” performed on the Moonless Day is known as beneficial to the dead. To him who is intent on performing it, there always accrues benefit after death, offered according to human ordinances. — (127)

Medhātithi’s commentary (manubhāṣya):

‘Rites performed for the gods’ are not regarded as conferring any benefit on the gods; such, however, is not the case with this rite which is named ‘Pitrya.’ “What then?” It is ‘known,’ among people learned in the Vedas as ‘beneficial to the dead’ — as conferring a benefit on the dead.

‘On the moonless night’ — on the day on which there is no moon; i.e., the amārasyā day. Another residing is ‘vidhikṣaye.’ But the most faultless reading is ‘vidhuhṣaye.’ The meaning of the former would be that the rile named Pitryā is one that has been prescribed as to be done in the house.

‘Upon this’ — upon this rite, — ‘he who is intent’ — he who is busy with its performance. To him there ‘always accrues,’ ‘benefit after death;’ i.e., for him also benefit after death is conferred by his sons performing the śrāddha and other rites for him.

What this means is that the continuity of the lines of one’s descendants — sons and grandsons — is the reward of performing śrāddhas. But this reward is not the incentive to its performance; as the rite has already been described as an obligatory one.

Others, however, have regarded this as indicating another incentive, for one desiring continuity of his line.

‘Offered according to human ordinances’: — i.e., this rite is performed according to rules laid down in the Smṛtis. — (127)

Explanatory notes by Ganganath Jha:

‘Vidhukṣaye’ — ‘On the moonless day’. — Govindarāja reads ‘vidhiḥ kṣaye’, which Medhātithi notes with approval, and explains as — the ‘vidhi’, rite, named — ‘nāma’ — ‘Pitrya,’ is to be performed in the house, ‘kṣaye, gṛhe.’

Comparative notes by various authors:

Gautama (15.1). — ‘One shall offer Śrāddha to Pitṛs on the moonless day.’

Viṣṇu (76.1-2). — ‘The moonless day, the three Aṣṭakās, the three Anvaṣṭakās, the full-moon days of the month of Māgha, the thirteenth day of the darker fortnight following after the full-moon day of the month of Bhādra; — these are the occasions for obligatory Śrāddha, laid down by Prajāpati; one not offering Śrāddha on these days falls into hell.’

Baudhāyana (2.8.1). — ‘Offerings to Pitṛs are praiseworthy and conducive to longevity, heaven and prosperity.’

Prajāpati-Smṛti (21). — ‘If one performs Śrāddha on the moonless day, with the help of Brāhmaṇas learned in the Veda, his Pitṛs become satisfied and reward him with what he desires.’

VERSE 3.128

Section VIII - Śrāddhas

श्रोत्रियायैव देयानि हव्यकव्यानि दातृभिः ।
अर्हत्तमाय विप्राय तस्मै दत्तं महाफलम् ॥१२८॥

śrotriyāyaiva deyāni havyakavyāni dātṛbhiḥ |
arhattamāya viprāya tasmai dattaṃ mahāphalam ||128||

Food offered to the gods and that offered in the Pitṛs are to be given to the most deserving; Brāhmaṇa learned in the Vedas. What is given to him is conducive to great results. — (128)

Medhātithi’s commentary (manubhāṣya):

‘Learned in the Veda’ — he who recites the entire Vedic text, Mantras as well as Brāhmaṇas: to him; — ‘the food offered to the gods’ — i.e., those articles of food that are offered, in connection with Śrāddhas to the Visve-devas: — ‘should be given;’ — as also ‘the food offered to the Pitṛs,’

‘Most deserving;’ — ‘desert (deserve?)’ here stands for respectability and ability. It is a person born of a noble family that is respected; and a person born of a noble family is generally equipped with learning and character.

‘What is given to him,’ — even things other than the Śrāddha- offerings, — ‘is conducive to great results.’ The meaning is that — ‘gift made to the unlearned is fruitless; that made to a person learned in the Veda, but devoid of nobility and other good qualities, is conducive to some slight results; and that to the most deserving is conducive to great results.’ — (128)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 350) as laying down that the learned man alone is entitled to be fed at religious rites; — and again on page 679 to the same effect; — in Aparārka (p. 437); — also in Hemādri (Śrāddha, p. 377); — in Śrāddhakriyākaumudī (p. 34); and. in Nṛsiṃhaprasāda (Śrāddha, p. 6b).

Comparative notes by various authors:

Vaśiṣṭha (3.9). — ‘Offerings made to Gods and Pitṛs should be presented to the Vedic scholars; that which is presented to one ignorant of the Veda reaches neither the Pitṛs nor the Gods.’

Āśvalāyana-Gṛhyasūtra (4.2). — (See under 125.)

Gautama (15.9). — ‘Vedic scholars, endowed with eloquence, beauty, age and character.’

Prajāpati-Smṛti (70, 71, 74). — ‘Those engaged in Vedic rites, calm, sinless, maintainers of Fire, devoted to their duties, austerities, conversant with the meaning of the Veda, born in noble families, devoted to parents, maintaining themselves by means of livelihood recommended for Brāhmaṇas, teachers knowing Brahman, — such are the Brāhmaṇas that are helpful in the success of Śrāddhas.

Smṛtyantara (Parāśaramādhava, p. 350). — ‘If food is offered to a Brāhmaṇa who is devoid of cleanliness, fallen from his vows, and ignorant of the Veda, it weeps and says — what sin have I committed!’

Mahābhārata-Āśvamedhika (Do.). — ‘Food should be offered to one who arrives at the right time and place, suffering from hunger, thirst and fatigue.

VERSE 3.129

Section VIII - Śrāddhas

एकैकमपि विद्वांसं दैवे पित्र्ये च भोजयेत् ।
पुष्कलं फलमाप्नोति नामन्त्रज्ञान् बहूनपि ॥१२९॥

ekaikamapi vidvāṃsaṃ daive pitrye ca bhojayet |
puṣkalaṃ phalamāpnoti nāmantrajñān bahūnapi ||129||

By feeding at least one learned brāhmaṇa each at the rite performed in honour of the gods and that performed in honour of the ancestors, — one obtains a full reward; and not by feeding even many men ignorant of the Veda.’ — (129)

Medhātithi’s commentary (manubhāṣya):

What has been said above in regard to the ‘most deserving Brāhmaṇa’ is further explained.

‘By feeding at least one learned Brāhmaṇa, one obtains a full reward; — what is meant by ‘learning’ has already been explained; it consists in knowing the Veda and its meaning; that this is so, is also shown by what follows in the text: ‘not by feeding even many men ignorant of the Veda;’ the term ‘mantra’ here stands for the Veda.

In the absence of five Brāhmaṇas learned in the Veda, one should feed at least one; — such is the meaning of the present injunction.

‘Full’ — great, large. — (129)

Explanatory notes by Ganganath Jha:

This verse is quoted without any comment in Parāśaramādhava (Ācāra, p. 679); — and in Aparārka, (p. 437).

Comparative notes by various authors:

Gautama (15.21). — ‘One duly qualified.’

Vaśiṣṭha (11.26). — ‘Or, one may feed even a single Brāhmaṇa who is fully conversant with the Veda, and endowed with learning and character, and free from all bad qualities.’

Yājñavalkya (1.219-221). — ‘The following Brāhmaṇas are conducive to the perfection of the Śrāddha: learned in all Vedas, learned in one Veda, conversant with Brahman, young, knowing the meaning of the Veda, the Jyeṣṭhasāman, Trimadhu, Trisuparṇaka, sister’s son, officiating priest, son-in-law, one for whom the performer officiates at sacrifices, father-in-law, maternal uncle, Triṇāciketas, daughter’s son, pupil. marriage-relations, relations, perfect in knowledge, perfect in austerities, maintainor of five Fires, religious student, those devoted to their parents.’

Vaśiṣṭha (Aparārka, p. 439). — ‘One shall feed ascetics, well-behaved householders, old men, persons devoted to good acts, those learned in the Veda, pupils not residing with the teacher; life-long resident students also may be fed if exceptionally qualified.’

VERSE 3.130

Section VIII - Śrāddhas

दूरादेव परीक्षेत ब्राह्मणं वेदपारगम् ।
तीर्थं तद् हव्यकव्यानां प्रदाने सोऽतिथिः स्मृतः ॥१३०॥

dūrādeva parīkṣeta brāhmaṇaṃ vedapāragam |
tīrthaṃ tad havyakavyānāṃ pradāne so'tithiḥ smṛtaḥ ||130||

From far off one should examine the Brāhmaṇa thoroughly versed in the Veda; such a one is the proper channel for offerings to gods and Pitṛ and in the matter of gifts he has been declared to be the guest. — (130)

Medhātithi’s commentary (manubhāṣya):

One is not to be fed simply because he is thoroughly versed in the Veda; in fact, he should be examined ‘from far off;’ i.e., one should carefully ascertain the purity of his father’s and mother’s families. It has been declared that persons should be regarded as real Brāhmaṇaa on both sides, only when it is found that everyone of their ancestors on the father’s and on the mother’s side up to ten degrees were accomplished in learning and austerities and their acts were virtuous; this is what constitutes ‘examination from far off;’ similarly, the man’s own learning and knowledge of practical details should be ascertained.

‘Vedapāragaḥ’ — he who has gone to the end of the Veda; i.e., one does not become respected by reading the Saṃhitā only, or the Brāhmaṇa only. Because we find this term used here, we conclude that the term ‘śrotriya’ is applied to one who may have learnt only a portion of the Veda.

‘Such a one is the channel for offerings to gods and Pitṛs;’ — ‘channel’ means like a channel. The ‘channel’ is that whereby people descend to the water; hence what is meant by the metaphor is the eulogium that ‘just as people seeking water get it only if they go to it by the right channel, similarly, the offerings reach the gods and ancestors only through the aforesaid Brāhmaṇa.’

In connection with gifts and charities also the Brāhmaṇa is the ‘guest.’ To the guest that arrives by himself, gifts are offered freely, and thus given, they bring about great results; and, in the same manner, to the said Brāhmaṇa the offerings to gods and ancestors should be given freely; and when thus given, they become conducive to great results. — (130)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 356), which explains ‘dūrāt parīkṣā’ as ‘investigation regarding his ancestors and character’; and ‘pradāne’ as ‘in the matter of other gifts also’ he should be honoured like a guest; — in Aparārka, (p. 437), which explains ‘dūrāt parīkṣā’ as ‘investigation regarding his father and several degrees of ancestors,’ — ‘tīrtham’ as ‘the way for the running of water,’ the implication being ‘just as water runs smoothly along its path, so do the offerings easily reach the Pitṛs, through the qualified Brāhmaṇas’; — the man is called ‘atithi’ in the sense that he is of immense help to the Householder; — and in Śrāddhakriyākaumudī (p. 34), which explains ‘dūrāt’ as ‘in regard to their remote ancestry,’ and ‘tīrtha’ as ‘fit recipient.’

Comparative notes by various authors:

Viṣṇu-Smṛti (72.2). — ‘At the offering to Pitṛs one should examine the Brāhmaṇas with care.’

Atri-saṃhitā (357). — ‘The Brāhmaṇa should be carefully examined, specially at the time of the Śrāddha.’

VERSE 3.131

Section VIII - Śrāddhas

सहस्रं हि सहस्राणामनृचां यत्र भुञ्जते ।
एकस्तान् मन्त्रवित् प्रीतः सर्वानर्हति धर्मतः ॥१३१॥

sahasraṃ hi sahasrāṇāmanṛcāṃ yatra bhuñjate |
ekastān mantravit prītaḥ sarvānarhati dharmataḥ ||131||

Where one thousand persons ignorant of the Veda eat, all those a single man learned in the Veda, on being satisfied, absorbs, in point of merit. — (131)

Medhātithi’s commentary (manubhāṣya):

‘Anṛcām (Anṛcām?)’, ‘ignorant of the Veda,’ — those who do not know the meaning of the Vedic verses.

This is only by way of illustration; since there is no possibility of persons ignorant of the Veda being fed; because of the restriction that the food shall be offered only to one learned in the Veda. The affix at the end of this compound has been dropped because of the term being Vedic, and also because of the exigencies of metre. They say — ‘one had better read maṣa in place of māṣa rather than distort the metre.’

Or, we may read ‘anṛcā’ in the Nominative Plural; the construction being ‘thousand persons ignorant, &c.;’ just as we have the phrase ‘thousand bulls.’

‘A single man learned in the Veda’ — knowing the meaning of the Veda — ‘on being satisfied’ — i.e., fed — ‘absorbs all those’ ignorant persons; i.e., becomes identified with them; and in face of this identity, the result that might accrue from the feeding of those thousands would be obtained by the feeding of a single learned man; this is the sense got at. from the text.

This deprecation of the ignorant person is meant to be a praise of the learned man; and it does not really mean that the feeding of a single man produces results equal to those produced by feeding a thousand. Further, inasmuch as the scriptures lay down the feeding of the learned only, there is no possibility of the ignorant ever being fed. It may be that people might think that, in the absence of the fully learned man (thoroughly versed in the Veda), the feeding of the man(learned in the Veda’ (who is comparatively ignorant) laid down in verse 128 above permits, under certain conditions, the feeding of ignorant persons also; and in view of this, for the purpose of preventing the prohibition of feeding a ‘large company’ from applying to the case of ignorant persons also, the present text may be taken in its direct sense (whereby the feeding of thousands of ignorant persons is permitted). — (131)

Explanatory notes by Ganganath Jha:

In place of ‘prītaḥ,’ Nārāyaṇa reads ‘yuktaḥ’ which he connects with ‘dharmataḥ’; — Nandana reads ‘vipraḥ.’

This verse is quoted in Madanapārijāta (p. 556) without comment; — and in Hemādri (Śrāddha, p. 377).

Comparative notes by various authors:

Bṛhad-Yama (3.40-42). — ‘The excellent Brāhmaṇa, free from jealousy, of pure character, learned in the Veda, knowing Brahman, youthful, endowed with learning and humility, — is the proper recipient; one who is learned in Vedanta, superior in Sāman, free from avarice, devoted to the Veda, should be employed in rites sacred to Pitṛs and Gods; whatever is offered to such a one is imperishable without doubt.’

VERSE 3.132

Section VIII - Śrāddhas

ज्ञानोत्कृष्टाय देयानि कव्यानि च हवींषि च ।
न हि हस्तावसृग्दिग्धौ रुधिरेणैव शुध्यतः ॥१३२॥

jñānotkṛṣṭāya deyāni kavyāni ca havīṃṣi ca |
na hi hastāvasṛgdigdhau rudhireṇaiva śudhyataḥ ||132||

Offerings for gods and Pitṛs should be given to one who is distinguished by knowledge; for hands smeared with blood are not cleansed by blood. — (132)

Medhātithi’s commentary (manubhāṣya):

One who is ‘distinguished’ — who excels — ‘by knowledge’ — in learning; to such a one ‘should be given’ ‘the offerings for gods and Pitṛs.’

The sense of the metaphor of the ‘hand smeared with bloo’ is as follows: — ‘Hands smeared with blood when washed with blood only become all the more reddened, and they are not cleansed; similarly, the ignorant Brāhmaṇa, when, fed, only carries the ancestors to still worse hells,’ — (132)

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