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‘Becomes lost’ — i.e., fruitless; or source of anxiety; anything that is ‘lost’ becomes a source of anxiety.

That which has no place, no existence at all, is called ‘apratiṣṭham.’

Various forms of expression have been used here to show the fruitlessness of the gift and also the evils attaching to the giver. The terms ‘lost’ and ‘without place’ should not be regarded as synonymous, as there is a distinct difference in their effects. — (180)

Explanatory notes by Ganganath Jha:

What is meant is that ‘the man will be born as an animal feeding upon the things specified’ (according to Medhātithi, Govindarāja, Kullūka and Rāghavānanda); — that ‘the food will be rejected by the Pitṛs and Gods, as impure’ (according to Nārāyaṇa).

‘Apratiṣṭham’ — ‘Has no place’ (Medātithi, Govindarāja, Kullūka and Rāghvānanda); — ‘secures no fame to the giver’ (Nārāyaṇa).

This verse is quoted in Aparārka (p. 454).

Comparative notes by various authors:

Mahābhārata (13.90, 13, 14). — ‘What is given to the Soma-seller and to the physician becomes pus and blood; what is given to the temple-servant perishes; it is neither here nor there.’

VERSE 3.181

Section VIII - Śrāddhas

यत् तु वाणिजके दत्तं नैह नामुत्र तद् भवेत् ।
भस्मनीव हुतं द्रव्यं तथा पौनर्भवे द्विजे ॥१८१॥

yat tu vāṇijake dattaṃ naiha nāmutra tad bhavet |
bhasmanīva hutaṃ dravyaṃ tathā paunarbhave dvije ||181||

That which is given to the trader is neither here nor there. Similarly, what is given to the Brāhmaṇa born of a remarried woman is like a libation poured on ashes. — (181)

Medhātithi’s commentary (manubhāṣya):

This also is to be explained as the preceding verse.

It is the feeding of the Trader that is prohibited, not his proximity to the place; because there is no ground for taking the words of the present verse as conveying this latter sense, as there was in the case of a previous verse (177), where the term, ‘by looking,’ was taken as indirectly indicating ‘visible place,’ and hence prohibiting the man’s proximity to the place.

The man ‘born of the a remarried woman’ shall be described later on, under discourse 9 (verse 175) — (181)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 454).

Comparative notes by various authors:

Mahābhārata (13. 90, 14). — [Reproduces Manu.]

VERSE 3.182

Section VIII - Śrāddhas

इतरेषु त्वपाङ्क्त्येषु यथोद्दिष्टेष्वसाधुषु ।
मेदोऽसृङ्मांसमज्जाऽस्थि वदन्त्यन्नं मनीषिणः ॥१८२॥

itareṣu tvapāṅktyeṣu yathoddiṣṭeṣvasādhuṣu |
medo'sṛṅmāṃsamajjā'sthi vadantyannaṃ manīṣiṇaḥ ||182||

The wise ones declare that food given to the other unfit persons unworthy of company, described above, becomes fat, blood, flesh, marrow and bone. — (182)

Medhātithi’s commentary (manubhāṣya):

A few unfit persons, — such as the blind, and the rest — have been specifically mentioned in the foregoing verses, describing the evil results of giving food to those unworthy of company; apart from these, there are others, the ‘thief,’ and the rest, mentioned in the several contexts; when these are fed, the following things accrue to the giver: viz., fat, blood, flesh, &c. That is, he becomes born as creatures who feed on these things; i.e., such creatures us insects and such carnivorous animals as vultures, and the like.

“The wise” — those learned in the Veda say this.

The upshot of the whole is as follows: — If one feeds such persons as are unworthy of company, the duty of performing the Śrāddha is not accomplished; and its nonperformance leads inevitably to the sin of disobeying an injunction; — specially, as the injunction of Śrāddha is absolutely obligatory. — (182)

Explanatory notes by Ganganath Jha:

Cf. 4.220-221.

This verse is quoted in Aparārka (p. 454).

Comparative notes by various authors:

Mahābhārata (13. 90, 239). — ‘Those unfit for the line should be avoided: those fit for the line alone should be invited; if one feeds the sinful man, he goes to hell.’

VERSE 3.183 [The Sanctifiers of Company]

Section IX - The Sanctifiers of Company

अपाङ्क्त्योपहता पङ्क्तिः पाव्यते यैर्द्विजोत्तमैः ।
तान्निबोधत कार्त्स्न्येन द्विजाग्र्यान् पङ्क्तिपावनान् ॥१८३॥

apāṅktyopahatā paṅktiḥ pāvyate yairdvijottamaiḥ |
tānnibodhata kārtsnyena dvijāgryān paṅktipāvanān ||183||

Now listen to the full description of those chief of twice-born men, the sanctifiers of company, by which best of the twice-born a company defiled by men unworthy of company becomes purified. — (183)

Medhātithi’s commentary (manubhāṣya):

‘By men unworthy of company’ — as described above — ‘defiled’ — rendered defective, — ‘company’ — assembly — by which Brāhmaṇas ‘become purified’ — rendered free from defilement, — to those ‘listen’ — as described in the coming verses; — ‘full’ — the description that is being given by me fully.

The remaining words are purely laudatory reiterations. What is meant is that the ‘sanctifier of company,’ by reason of the excellence of his qualities, removes the defects of other persons also by dining with them; just as the impure man, dining with others, makes even faultless men defective.

This verse does not sanction the feeding of men unworthy of company. All that it means is, that one should always seek for the ‘sanctifier of company;’ and that if one such person has been found, one might feed, — even though it he futile to do so, — those who have not been carefully examined to three degrees of ancestors, if they are not found to be marked by any perceptible disqualifications. It is with this end in view that the author provides the description of the ‘sanctifier of company.’ — (183)

Comparative notes by various authors:

Mahābhārata (13. 90, 24). — ‘O chief of the Bharatas, these should be regarded as sanctifiers of company; these I am going to describe with reasons for the same; do please examine such Brāhmaṇas.’

Mahābhārata (37). — ‘These sanctify the company so far as they see them; that is why they are called the sanctifiers of company.’

VERSE 3.184

Section IX - The Sanctifiers of Company

अग्र्याः सर्वेषु वेदेषु सर्वप्रवचनेषु च ।
श्रोत्रियान्वयजाश्चैव विज्ञेयाः पङ्क्तिपावनाः ॥१८४॥

agryāḥ sarveṣu vedeṣu sarvapravacaneṣu ca |
śrotriyānvayajāścaiva vijñeyāḥ paṅktipāvanāḥ ||184||

Those persons should be known as “sanctifiers of company” who are foremost in all the vedas and in all the explanatory sciences, and who are born in the family of men learned in the veda. — (184)

Medhātithi’s commentary (manubhāṣya):

‘Foremost’ — most excellent; who have carefully made the Vedas their own by having all doubts regarding them set aside.

‘Foremost also in all the explanatory sciences’ — i.e., the subsidiary sciences which serve to explain what is contained in the Veda. That is, those persons, who have learnt, and are learning, the Veda along with the six subsidiary sciences.

‘Those who are born in the family of men learned in the Veda’ — i.e., those whose father and grandfather, etc., are also equally learned in the Veda and the subsidiary sciences.

“It is persons such as these that have been mentioned as fit for being fed; what further excellence is here mentioned, by virtue of which these men are described as ‘sanctifiers of company?’”

It has been laid down above that food should be given to one possessed of even slight knowledge, only if he happens to be learned in the Veda. In the present instance, however, mere learning is not mentioned as the only condition of being a ‘Sanctifier of Company.’ In fact, this latter character of being a ‘Sanctifier of Company’ is dependent upon the presence of special qualifications; and hence it cannot be right to accept it in cases of lower qualifications. Thus the present verse is meant to sanction the giving of food to one who is simply learning the Veda, in the absence of fully learned persons. So that, in the absence of the fully learned man, the giving of food to one who is learning the Veda is the first course to be adopted, and not merely a secondary one.

The plural number is used, in view of the individual men.

The particle ‘ca’ has the cumulative sense. — (184)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 557), which adds the following explanations: — ‘Sarvavedeṣu’ means ‘of all the Vedas, — or even of a single Veda’; — ‘agryāḥ’ — ‘foremost among the teachers’; — ‘Sarvopravacaneṣu’ — ‘in the expounding of the meaning of the Veda’; — ‘Śrotriyānvayajāḥ, — ‘born in the family of men devoted to the study of the Veda’; — and in Nṛsiṃhaprasāda (Śrāddha, p. 8a).

Comparative notes by various authors:

(verses 3.184-186)

Mahābhārata (13.90, 26, 27, 37). — ‘The Triṇāciketa, the tender of the five fires, the Trisuparṇa, the man versed in the six subsidiary sciences, the man born of the Brāhma form of marriage, the Chandoga, the singer of the Jyeṣṭha-Sāma; those foremost in all the Vedas and in all the expositions.’

Gautama (15.9, 28). — ‘Vedic scholars, endowed with beauty, age and character; the knower of the six subsidiary sciences, the singer of the Jyeṣṭha-sāma, the Triṇāciketa, the Trimadhu, the Trisuparṇa, the tender of the five fires, the Accomplished Student, one versed in Mantras and Brāhmaṇas, one who is conversant with Dharma, one born of the Brāhma form of marriage: — these are the sanctifiers of company.’

Āpastamba Dharmasūtra (2, 17, 22). — ‘The Trimadhu, the Trisuparṇa, the Triṇāciketa, the Chaturmadhu, the tender of the five fires, the singer of the Jyeṣṭha-sāma, the reader of the Veda, the son of a Vedic expounder, the Vedic scholar; — these are the sanctifiers of company.’

Viṣṇu (8.3.2, 5, 11). — ‘The Triṇāciketa, the singer of the Jyeṣṭha-sāma, the son born of the Brāhma form of marriage, the Trisuparṇa; one who has read through the Veda, one purified by austerities; specially the Yogins.’

Yājñavalkya (1, 219.221). — ‘Those foremost in all the Vedas, the Vedic Scholar, the youthful Knower of Brahman, one who knows the meaning of the Veda, the singer of the Jyeṣṭhasāman, the Trimadhu, the Trīṣuparṇa; those firm in their duties, those firm in austerities, the tender of the five fires, Religious Students, those devoted to their father and mother; such Brāhmaṇas constitute the glory of the Śrāddha.’

Baudhāyana (2, 8). — ‘The Trimadhu, the Triṇāciketa, the Trisuparṇa, the tender of the five fires, one who knows the six subsidiary sciences, the Śīrṣaka, one who sings the Jyeṣṭhasāman, the Accomplished Student; these are the sanctifiers of company.’

Bṛhad-Yama (3, 43). — ‘One conversant with the Vedanta, one who sings the Jyeṣṭhasāman, one who is free from avarice, one who is devoted to the Veda; — such a Brāhmaṇa should be employed at the rites in honour of Gods and Pitṛs.’

VERSE 3.185

Section IX - The Sanctifiers of Company

त्रिणाचिकेतः पञ्चाग्निस्त्रिसुपर्णः षडङ्गवित् ।
ब्रह्मदेयात्मसन्तानो ज्येष्ठसामग एव च ॥१८५॥

triṇāciketaḥ pañcāgnistrisuparṇaḥ ṣaḍaṅgavit |
brahmadeyātmasantāno jyeṣṭhasāmaga eva ca ||185||

One who has learnt the “Triṇāciketa,” one who knows the science of the five fires, one who has learnt the “Trisuparṇa,” one who knows the six-limbed science, one who is born of a woman married in the “Brahma (Brāhma)” form, one who sings the Jyeṣṭha-sāmas. — (185)

Medhātithi’s commentary (manubhāṣya):

‘Triṇāciketa’ is the name of a portion of the Yajurveda, beginning with the words ‘pītodakā jagdhatṛṇā; and the man is called ‘triṇāciketa’ by the circumstance of his having learnt that portion. Others, however, explain that there are certain observances prescribed for those who are learning the Tṛṇāciketa Mantras; and the person who has kept these observances is called ‘Triṇāciketa.’ Here also the term is applied to the man only figuratively.

It should not be thought that merely this (fact of having learnt a certain portion of the Veda) makes one a ‘Sanctifier of Company;’ what is meant is, that when the other qualifications of being learned in the Veda and the like are present, the circumstance here mentioned forms an additional qualification as indicating the character of being a ‘Sanctifier of Company.’

‘Five fires,’ ‘Pañcāgnividyā,’ is the name of a certain teaching occurring in the Chāndogya Upaniṣad (5.10.9), the reward whereof has been described in the words ‘stenohiraṇyasya, etc.’ The man is also so called by the circumstance of his having learnt the said teaching, as in the case of the previous word.

Others have explained the term ‘Pañcāgni’ as ‘one maintains the five fires,’ — i.e., the three sacrificial fires, the social fire and the domestic fire. Of these, the ‘social fire’ is that which is lighted in many countries with large quantities of fuel, for the purpose of relieving cold.

‘Trisuparṇa’ is the name of a mantra occurring in the Taittirīya Veda, and also in the Ṛgveda, beginning with the words ‘ye brāhmaṇās trisuparṇam paṭhanti; etc.’

The ‘six-limbed science’ is the Veda; one who has learnt this.

One who is born of a woman who has been married in the “Brāhma” form, — i.e., who has been given to a bridegroom brought home by invitation.

‘One who sings the Jyeṣṭha Sāmas;’ — The ‘Jyeṣṭhadohas’ are Sāman-mantras found in the Āraṇyaka; one who sings these is called ‘Jyeṣṭhasāmaga.’ Here also the man is so called by reason of his singing the Sāman and keeping the observances in relation to it. — (185)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 557), which supplies the following explanations: — ‘Triṇāciketaḥ’ — ‘one who studies that portion of the Yajurveda which is

called the Triṇāciketas, and who keeps the observances connected therewith’; — ‘Pañcāgniḥ’ — ‘one who maintains the five Fires — (1) Gārhopatya, (2) Dakṣiṇāgni, (3) Āhavanīya, (4) Sabhya and (5) Āvasatha’; — ‘Trisuparṇa’ — is the name of a portion of the Yajurveda (Medhātithi says it is a mantra found in the Taittirīya and the Ṛgveda); and he who knows that text and its meaning is also called by the same name; — ‘ṣaḍaṅgavit’ — ‘one who knows the texts.and meanings of the six subsidiary sciences, Śikṣā, Kalpa and the rest’; — ‘Brāhmadeyānusantānaḥ’ — ‘one who is born of a mother married in the Brāhma form’; — ‘Jyeṣṭhasāmagaḥ’ — ‘one who is constantly singing Sāma hymns,’ or ‘he who keeps the observance known as Jyeṣṭha-sāma, and knows the Sāma texts known under that name’.

‘Triṇāciketaḥ’ — see Āpastamba, 2.17.22.

‘Pañcāgniḥ’ — ‘Knowing the Pañcāgnividyā, taught in the Chāndogya Upaniṣad 4.10 et. seq.’ (Medhātithi and Nārāyaṇa); — ‘who keeps the five Fires’ (‘others’ in Medhātithi, Govindarāja, Kullūka and Rāghavānanda).

‘Trisuparṇa’. — ‘One who knows the text of Taittirīya Āraṇyaka 10.38-40’ (Medhātithi, Nārāyaṇa and Nandana); — ‘one who knows Ṛgveda 10.114.3-5’

Comparative notes by various authors:

(verses 3.184-186)

See Comparative notes for Verse 3.184.

VERSE 3.186

Section IX - The Sanctifiers of Company

वेदार्थवित् प्रवक्ता च ब्रह्मचारी सहस्रदः ।
शतायुश्चैव विज्ञेया ब्राह्मणाः पङ्क्तिपावनाः ॥१८६॥

vedārthavit pravaktā ca brahmacārī sahasradaḥ |
śatāyuścaiva vijñeyā brāhmaṇāḥ paṅktipāvanāḥ ||186||

He who understands the meaning of the Veda, he who expounds it, the Student, the giver of a thousand, the centenarian; — these Brāhmaṇas should be known as “Sanctifiers of Company.” — (186)

Medhātithi’s commentary (manubhāṣya):

‘He who understands the meaning of the Veda.’

“The knower of the ‘six-limbed science’ has already been mentioned.”

True; but the man meant here is one who himself, even without the help of the Subsidiary Sciences, finds out the meaning of the Veda, by his own intelligence. Or, the same person spoken of before may be taken as referred to again and again; the meaning being that in the absence of the knowledge of the meaning of the Veda, people are not deserving of being fed at Śrāddhas, even though they may have other qualifications.

‘One who expounds it’ — i.e., the meaning of the Veda.

‘The, Student.’

‘The giver of a thousand;’ — in the absence of mention of any particular thing, this should be taken to mean ‘one who has given away a thousand cows.’ But the right view appears to be that the term, ‘thousand,’ standing for much, the person meant is one who gives much, i.e., the extremely generous person; specially, as there is nothing definite to indicate that the number refers to cows. But the Veda having asserted that‘cows are the mothers of sacrifice,’ — where no particular thing is mentioned — cows should be understood to be meant.

‘The centenarian’ — i.e., one who is of advanced age; such a person, having all his impurities cleared off, acquires the sanctifying character. The ‘centenarian’ is one whose life extends over a hundred years; the number being taken, on the basis of usage, as referring to years. Or, the term ‘hundred’ may be taken as standing for many, so that the word means ‘long-lived,’ ‘of advanced age.’

Gautama (15.10-11) has declared that ‘gifts should first be made to young men; — others say it is like the Father;’ and people have taken the term ‘Student’ of the present verse as conveying this same idea; the student being the person of ‘early age.’ — (186)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 557), which explains ‘pravaktā’ as ‘the expounder of the meaning of the Veda’; — and ‘Sahasradaḥ’ as ‘one who gives a thousand cows’ (quoting Medhātithi as the propounder of this explanation), — and ‘śatāyuḥ’ as ‘one who has completed a full hundred years’.

‘Brahmacāri’ is explained by Nandana as ‘the chaste man’.

Comparative notes by various authors:

(verses 3.184-186)

See Comparative notes for Verse 3.184.

VERSE 3.187 [Method of Invitation]

Section X - Method of Invitation

पूर्वेद्युरपरेद्युर्वा श्राद्धकर्मण्युपस्थिते ।
निमन्त्रयेत त्र्य्ऽवरान् सम्यग् विप्रान् यथौदितान् ॥१८७॥

pūrvedyuraparedyurvā śrāddhakarmaṇyupasthite |
nimantrayeta try'varān samyag viprān yathauditān ||187||

When the śrāddha-performance has approaohed, one should invite, either on the preceding day or the next day, in the proper manner, at least three brāhmaṇas, such as have been described. — (187)

Medhātithi’s commentary (manubhāṣya):

It has been explained what sort of Brāhmaṇas should be fed; now the author proceeds to describe other details of procedure.

‘On the preceding day’ — on the day preceding the one on which the śrāddha is to be performed; i.e., if the performance falls on the Amāvāsyā or the Trayodaśī, then on Caturdaśī or Dvādaśī, respectively; — i.e., when one is going to perform the Śrāddha to-morrow, one should invite the Brāhmaṇas to-day.

‘On the next day’ — i.e., on the same day as the performance.

The option here laid down is in consideration of the rules: if one is able to follow the rules closely, then one should do the inviting on the previous day; but if one is unable to do so, then one may do it on the same day. There is no doubt, however, that a strict observance of the rules would bring great rewards.

When the invitation is made, the inviter is to be approached and urged with entreaties.

Those of whom three is the least number, — this is what is meant by ‘at least three.’ That is, the least number that should be fed is three; in the event of his being able to feed more, ‘he should feed an odd number, according to his enthusiasm,’ — as has already been prescribed above.

The rest of the words are meant only to fill up the verse.

‘Approached,’ — arrived.

‘Such as has been described,’ — i.e., mentioned above — (187)

Explanatory notes by Ganganath Jha:

This verse is quoted in Śrāddhakriyākaumudī (p. 83); — in Parāśaramādhava (Ācāra, p. 697) as laying down certain details regarding the inviting of Brāhmaṇas at Śrāddhas; — in Mitākṣarā (on 1.225), as justifying the option of inviting the Brāhmaṇas on ‘the day following’ (the ‘previous day’ i.e., on the day of the performance itself); — in Hemādri (Śrāddha, pp. 1133 and 1146), which adds the following notes — ‘Pūrvedyuḥ’, ‘on the previous day,’ i.e., on the Caturdaśī day if the Śrāddha is to be performed on Amāvasyā; — ‘aparedyuḥ’, ‘on the same day as the Śrāddha itself is performed.’ We have an option here; he who can observe the rules of the invitation for two days may do the inviting on the preceding day, others who are not able to do so should do it on the Śrāddha day; the former would be more meritorious as involving greater amount of self-denial; others hold that the invitation is to be made on the previous day, if the performer remembers the Śrāddha to be performed on the coming day; and if one does not remember it, then he may invite the Brāhmaṇas on the same day as the Śrāddha; others again hold that the invitation is to be made on the Śrāddha day only when, for some reason, it cannot be made on the preceding day; another view is that Householders are to be invited on the previous day and Renunciates and Students on the same day. It explains ‘tryavarān’ as ‘at least three,’ i.e., three, five or seven; and adds that ‘samyak’ qualifies ‘nimantrayet’.

Comparative notes by various authors:

Baudhāyana (2.8, 6). — ‘Either on the previous day, or early in the morning on the same day, he shall invite persons, whose number shall not be an even one and which shall be at least three, who are well-versed expounders of the Veda, who are not related to him either by birth or gotra or mantra, who are pure and equipped with mantras; and shall seat them on seats prepared of kuśa grass, facing either the east or the north.’

Āpastamba Dharmasūtra (2, 17, 11-15). — ‘The invitation shall be on the previous day; — on the next day, the second one; — and the third is the request; — some people teach that the Śrāddha should consist of about three as the first, so the second and the third.’

Vaśiṣṭha (11, 14). — ‘During the dark fortnight, after the fourth day, he shall make an offering to the Pitṛs: having got them together on the previous day, either Brāhmaṇas or renunciates or hermits, — such as are advanced in age, have not deviated from their duties, are learned in the Veda, are not the invitor’s own disciples or pupils; but he may feed even his disciples, if they are possessed of special qualifications.’

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