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Medhātithi’s commentary (manubhāṣya):

‘Accessories’ — the seasonings. The subsequent words are meant to describe the details of those — ‘soups and vegetables, etc.,

‘He should place’ — deposit — ‘on the ground,’ — not upon the wooden board and such other things. — (226)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 229), which explains ‘guṇān’ as ‘accessories’, — and ‘bhūmāveva’ as meaning that the dish containing the curries should be put on the ground, and the curries should not be served on the dish out of which the food is eaten; but the curry may be served on this latter in the absence of a second dish.

This is quoted in Aparārka (p. 493), which explains ‘guṇān’ as ‘vegetable and other accessories,’ which are further specified as ‘sūpa-śāka’ and the rest; these should be served in vessels placed on the ground, and in those placed in another vessel; — in Hemādri (Śrāddha, p. 1372), which adds the following notes — ‘Bhūmau’, in vessels placed on the ground, — ‘guṇān’, things called ‘guṇa’, ‘accessory’, — viz., ‘sūpa-śāka &c.’; ‘sūpa’ is a special preparation of Mudga and other grains cooked with rice, and culled ‘barānna’, and ‘śāka’ for cooked roots, fruits, leaves etc.; the particle ‘ca’ includes other rich kinds of food, milk-rice, cakes, and so forth; — in Śrāddhakaumudī (p. 158), which explains ‘guṇān’ as subsidiary articles of food, — ‘bhūmau’ as ‘not on the feeding-dish itself i. e., in other dishes placed near the feeding dish; — and in Gadādharapaddhali (Kāla, p. 545).

Comparative notes by various authors:

(verses 3.226-228)

Śaunaka. — (See under 224.)

Kalikāpurāṇa. — (Do.)

Yama. — (Do.)

VERSE 3.227

Section XIV - Method of Feeding

भक्ष्यं भोज्यं च विविधं मूलानि च फलानि च ।
हृद्यानि चैव मांसानि पानानि सुरभीणि च ॥२२७॥

bhakṣyaṃ bhojyaṃ ca vividhaṃ mūlāni ca phalāni ca |
hṛdyāni caiva māṃsāni pānāni surabhīṇi ca ||227||

Also hard food and soft food of various kinds, roots, fruits, savoury meat and sweet-smelling drinks. — (227)

Medhātithi’s commentary (manubhāṣya):

‘Hard food’ — parched grains and pastries; what is tough, distinct, and requires to be masticated, is called ‘hard food, bhakṣya.’

‘Soft food’ — butter-pudding, &c. — (227)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 229) without comment; — in Gadādharapaddhati (Kāla, p. 546); — in Śrāddhakaumudī (pp. 20 and 158), which explains ‘bhakṣyam’ as standing for the śaṣkulī, butter-baked bread and such things, — and ‘bhojyam’ as for ‘milk-rice’ and the like; — and in Hemādri (Śrāddha, p. 1368), which explains ‘bhakṣyam’ as standing for śaṣkulī, sweet cakes and so forth, and ‘bhojyam’ for ghṛtapūra and such preparations.

Comparative notes by various authors:

(verses 3.226-228)

See Comparative notes for Verse 3.226.

VERSE 3.228

Section XIV - Method of Feeding

उपनीय तु तत् सर्वं शनकैः सुसमाहितः ।
परिवेषयेत प्रयतो गुणान् सर्वान् प्रचोदयन् ॥२२८॥

upanīya tu tat sarvaṃ śanakaiḥ susamāhitaḥ |
pariveṣayeta prayato guṇān sarvān pracodayan ||228||

Having gently brought up all this, he shall, with collected mind and pure, serve it, — describing all its qualities. — (228)

Medhātithi’s commentary (manubhāṣya):

‘Having brought up’ — having presented before the Brāhmaṇas, — ‘he shall serve it’ — which means the placing of it in the dish in which the person eats. Though all that is meant by ‘serving’ is the placing of the food within reach of the diner, — yet this placing should be done in such a way that among the several persons dining, the articles of food shall not flow from one man’s dish into another’s.

‘Qualities,’ — i.e., those qualities of the Hard and Soft food, which consist of acidity, etc., — these he should describe, saying — ‘this is acid — this is sweet, — this is a pastry’ and so forth. When they have been thus apprised, ‘he should give them whatever they relish most’ — this has to be construed from what follows later on (in verse 231).

‘Gently’ — this is a reiteration for filling up the metre. — (228)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 230) without comment; — in Hemādri (Śrāddha, p. 1308); — in Gadādharapaddhati (Kāla, p. 546), which explains ‘guṇān’ as ‘sweetness and the rest’; — and in Śrāddhakriyākaumudī, (pp. 158 and 164), which explains ‘śanakaiḥ’ as ‘one after the other’, ‘guṇān prachodayan’ as ‘mentioning that this is sweet, this is acid, and so forth.’

Comparative notes by various authors:

(verses 3.226-228)

See Comparative notes for Verse 3.226.

VERSE 3.229

Section XIV - Method of Feeding

नास्रमापातयेज् जातु न कुप्येन्नानृतं वदेत् ।
न पादेन स्पृशेदन्नं न चैतदवधूनयेत् ॥२२९॥

nāsramāpātayej jātu na kupyennānṛtaṃ vadet |
na pādena spṛśedannaṃ na caitadavadhūnayet ||229||

Never should he shed tears; nor should he become angry; nor tell a lie. He should not touch the food with his foot, nob shake it. — (229)

Medhātithi’s commentary (manubhāṣya):

‘Asra’ is tear; this he should not ‘shed’ — drop. As a rule, during the performance of Śrāddha in honour of the dead, one is apt to recall the grief caused by the loss of the loved person, which leads to the shedding of tears; and this is what is prohibited here; there is no harm in the sudden dropping of the tears of joy.

‘Never’ — on no account — shall he shed tears.

‘He should not become angry,’ — should not take up an angry attitude.

The telling of a lie having been already prohibited with a view to the fulfilment of man’s purpose in general, it is again prohibited here, with a view to the due fulfilment of the act of śrāddha.

‘He should not touch the food with his foot’ — any food, either in the form of leavings or otherwise.

‘He should not shake it’ — i.e., he shall not throw it by hand and then again take it in.

Others have explained this verse to mean that he shall not shake a piece of cloth over the food, as is often done for the removing of dust, etc., from it. — (229)

Explanatory notes by Ganganath Jha:

‘Avadhūnayet’ — ‘Shake; i.e., throw it by the hand and then take it in’ (Medhātithi); — ‘Shake a piece of cloth over the food, as is often done for the removing of dust etc.’ (‘Others’ mentioned in Medhātithi).

This verse is quoted in Hemādri (Śrāddha, p. 1029), which explains the meaning to be that ‘there should be no weeping’, and goes on to add — what is forbidden is not the tear of joy (at the offering), but the tears that may come to the eyes by reason of the death of the beloved relative, — the telling of lies which has already been prohibited elsewhere from moral considerations, is here forbidden as affecting the performance of the offering; — one should not touch with his feet any kind of food, whether, clean or unclean, — nor should cloth be shaken over the food; — in Śrāddhakriyākaumudī (p. 161), which explains ‘asram’ as tears of grief, and in regard to the ‘shaking of cloth’, it says that some people explain it as dusting the doth over the food, while according to others, what is forbidden is the fanning of the food with a piece of cloth; — and in Gadādharapaddhati (Kāla, p. 549).

Comparative notes by various authors:

Āpastamba Dharmasūtra (2.17, 3). — ‘[He shall avoid] non-haviṣya food, untruth, anger and also that which would make others angry.’

Viṣṇu (79.19-20). — ‘He shall avoid anger; — he shall not shed tears.’

Viṣṇu (81.1). — ‘He shall not place the food on the seat; nor shall he touch it with the foot.’

Brahmāṇḍapurāṇa (Caturvarga-cintāmaṇi-Śrāddha, p. 1029). — ‘He shall not shed tears at the Śrāddha; nor shall he utter words of grief; he shall not hear ill-will towards those eating nor be jealous of them.’

Devala (Caturvarga-cintāmaṇi-Śrāddha, p. 1029). — ‘At the Śrāddha, people should not shed tears, nor converse, nor laugh among themselves, nor wander about, nor be angry, nor be worried; even though there be sufficient cause, one shall not utter words of anger; near the Pitṛs one shall not sit either supported or perspiring.’

VERSE 3.230

Section XIV - Method of Feeding

अस्रं गमयति प्रेतान् कोपोऽरीननृतं शुनः ।
पादस्पर्शस्तु रक्षांसि दुष्कृतीनवधूननम् ॥२३०॥

asraṃ gamayati pretān kopo'rīnanṛtaṃ śunaḥ |
pādasparśastu rakṣāṃsi duṣkṛtīnavadhūnanam ||230||

Tears make the food go to ghosts, anger to enemies, lie to dogs, touching with the foot to demons, and shaking to sinners. — (230)

Medhātithi’s commentary (manubhāṣya):

This verse is supplementary to what has gone before in the preceding verse.

The shedding of tears, when done, makes the Śrāddha-offering go — i.e., sends it — to ‘ghosts’; and it does not become helpful to the Pitṛs. The term ‘preta,’ ‘ghost,’ here stands for a particular class of beings, of the same kind as Piśācas; and not. for persons recently dead and not yet joined to their ancestors.

‘Demons’ — also should be understood in the same manner as ‘ghosts.’

‘Enemies’ — well-known.

‘Sinners’ — People addicted to sinful deeds. — (230)

Explanatory notes by Ganganath Jha:

This verse is quoted in Gadādharapaddhati (Kāla, p. 550), which explains ‘duṣkṛtān’ as ‘sinners’.

Comparative notes by various authors:

Devala (Caturvarga-cintāmaṇi-Śrāddha, p. 1030). — ‘If there is some flaw in cleanliness, Rākṣasas take away all that is sacrificed or offered or given away or eaten, all japa, all austerities and all learning; — similarly also what is given in anger, or what is eaten in hurry, the Rākṣasas take away both these; — having invited the Pitṛs, one shall do nothing that may be improper; therefore one shall perform the Śrāddha with speech and anger under control; — one shall not be angry with any one, even though there be cause for it; what pleases the Pitṛs is the Śrāddha that is free from anger.’

VERSE 3.231

Section XIV - Method of Feeding

यद् यद् रोचेत विप्रेभ्यस्तत् तद् दद्यादमत्सरः ।
ब्रह्मोद्याश्च कथाः कुर्यात् पितॄणामेतदीप्सितम् ॥२३१॥

yad yad roceta viprebhyastat tad dadyādamatsaraḥ |
brahmodyāśca kathāḥ kuryāt pitṝṇāmetadīpsitam ||231||

Whatever may be agreeable to the Brāhmaṇas, that he shall give ungrudgingly. He shall relate stories told in the Veda; as this is liked by the Pitṛs. — (231)

Medhātithi’s commentary (manubhāṣya):

Whatever food, vegetable or drink they may ask for, — all this he shall give ‘ungrudgingly’ — without the least hesitation or covetousness. The term ‘matsara’ stands here for avarice.

‘Be agreeable to’ — i.e., cause pleasure to.

‘Told in the Veda’ — those that are related in the Veda; such, e.g., as the story of the war between the gods and demons, that of the death of Vṛttra, the doings of Saramā, and so forth. Or, it may stand for such stories as ‘Kaḥ svidekākī charati,’ etc. (Vājasaneya Saṃhitā, 23.9).

Another reading is ‘brahmādyāśca kathāḥ’ — i.e., discourses, in ordinary language, upon the meaning of mantras bearing upon Brahman.

‘This is liked by the Pitṛs;’ — this is a commendatory supplement. — (231)

Explanatory notes by Ganganath Jha:

‘Brahmodyāḥ kathāḥ’ — Buhler does not represent Medhātithi quite rightly: The explanation that he attributes to him, ‘riddles from the Veda’, is not found in Medhātithi at all. Medhātithi’s first explanation is — ‘stories related in the Veda’; — the second alternative proposed is ‘such Vedic texts as the one contained in 23.9 of the Vājasaneya Saṃhitā’; — and the third explanation, ‘discourses, inordinary language, on the meaning of Mantras bearing upon Brāhmaṇ’, is offered as that of the reading ‘Brahmodyāḥ kathāḥ’. It will thus be seen that ‘riddles from the Veda’ are not found in Medhātithi at all. It is the third explanation apparently that has misled Buhler. Hopkins has quoted Medhātithi correctly.

This verse is quoted in Gadādharapaddhati (Kāla, p. 546); — in Śrāddhakriyākaumudī (p. 158); — and in Hemādri (Śrāddha, p. 1027), which adds the following notes: — ‘Brahmodyāḥ’, stories that are related by the Brāhmaṇa, such as accounts of the war between the Gods and the Asuras, of the killing of Vṛttra, of Saramā and so forth, — or it may refer to such texts as ‘Kaścidekāki charati etc.’; ‘Brahmādyāḥ’ is another reading, which means — ‘Those mantras and Arthavāda texts which deal with Brahman’; ‘Kathāḥ’, conversations in the ordinary language should be carried on, in connection with the said subjects; — ‘this is liked by the Pitṛs’ — this is Arthavāda.

Comparative notes by various authors:

Yājñavalkya (1.240). — ‘Free from anger and without hurry, one shall offer such food as may be desired and pure — reciting the Pavitra mantras till complete satisfaction.’

Laghu-Āśvalāyana (23.68). — ‘After the Brāhmaṇas have eaten to their heart’s content, he shall pronounce the Gāyatrī.’

Varūha-purāṇa (Caturvarga-cintāmaṇi-Śrāddha, p. 1388). — ‘The offerer having offered food, clean, profuse and carefully prepared, — he should politely say — please fall to.’

Yama (Parāśaramādhava, p. 423). — ‘So long as the food is pure, so long as what is desired is offered, and so long as the offerer does not say I give, — so long do the Pitṛs partake of the food.’

Sumantu (Parāśaramādhava, p. 424). — ‘Without anger, he shall offer to each such dishes as he may relish; they should be fed till they are fully satisfied; and he shall not selfishly keep back any food.’

VERSE 3.232

Section XIV - Method of Feeding

स्वाध्यायं श्रावयेत् पित्र्ये धर्मशास्त्राणि चैव हि ।
आख्यानानीतिहासांश्च पुराणानि खिलानि च ॥२३२॥

svādhyāyaṃ śrāvayet pitrye dharmaśāstrāṇi caiva hi |
ākhyānānītihāsāṃśca purāṇāni khilāni ca ||232||

At the rite in honour of the Pitṛs, one should recite the Vedic text, Legal Institutes, Stories, Histories, Legends and supplementary Texts. — (232)

Medhātithi’s commentary (manubhāṣya):

‘Svādhyāyaḥ’ — Vedic Text.

‘Legal Institutes’ — the works of Manu and others.

‘Stories’ — such as those of Suparṇa, Mitrāvaruṇa, and the rest, related in the Ṛgveda.

‘Histories’ — Mahābhārata, etc.

‘Legends’ — describing the creation of the world and such other subjects, written by Vyāsa and others.

‘Supplementary texts’ — e.g., the Śrī-sūkta, the Mahānāmnikā, and the like. — (232)

Explanatory notes by Ganganath Jha:

‘Ākhyānāni’ — ‘Legends relating to Suparṇa, Mitrāvaruṇa and the rest, related in the Ṛgveda’ (Medhātithi, Govindarāja, Kullūka and Rāghavānanda); — ‘such legends as occur in the Brāhmaṇas’ (Nārāyaṇa); — ‘the legends relating to the death of Kaṃsa and so forth’ (Nandana).

This verse is quoted in Aparārka (p. 502); — in Gadādharapaddhati (Kāla, p. 560), which explains ‘Khilāni’ as standing for the ‘Harivaṃśa and the rest’; — in Śrāddhakriyākaumudī (p. 172), which explains ‘Dharmaśāstrāṇi’ as ‘Manu and the rest’, ‘ākhyānāni’ as ‘sauparṇa and the like,’ and ‘khilāni’ as ‘the Śivasaṅkalpa and other hymns — and in Hemādri (Śrāddha, p. 1069), which has the following notes; — ‘Svādhyāyaḥ,’ Veda, — ‘Dharmaśastraṇi,’ works compiled by Manu and others, — ‘ākhyānāni,’ such stories contained in the Ṛgveda as the ‘Sauparṇa,’ the ‘Maitrāvaruṇa’ and the ‘Pāriplava,’ as also such Puranic stories as the one relating to the ‘Seven Fowlers,’ — ‘itihāsa’ stands for the Mahābhārata and such works, — ‘Purāṇa’ for the compilations which deal with the five subjects of Creation, Dissolution, Genealogies, Age-cycles, Deeds of royal dynasties, — ‘khilāni’ for the Strīsūkta, the Mahānāmnika and other hymns.

Comparative notes by various authors:

Āśvalāyana Gṛhyasūtra (4.8.10). — ‘Realising that they have become satisfied, he shall make them listen to the Madhumatī verses, as also the mantra ‘Dakṣannamīmadanta, etc.’

Viṣṇu (73.26). — ‘Itihāsas, Purāṇas and Dharmaśāstras.’

Laghu-Āśvalāyana (23.66-67). — ‘The hymns beginning with the words Nāsadāsit, etc., should be repeated before the Brāhmaṇas while they are eating; as also the hymn Kṛṇuṣva, etc., and also the Rakṣoghna mantras; the hymn beginning with Agnimīle should be recited in praise of the Pitṛs, as also other sacred hymns, all the time that the feeding of Brāhmaṇas goes on.’

Padmapurāṇa (Caturvarga-cintāmaṇi-Śrāddha, p. 1070). — ‘At the rite in honour of Pitṛs, one shall have recited the Veda, the Purāṇas and the supplements, as also the hymns sacred to Brahmā, Viṣṇu, Arka and Rudra.’

Yama (Caturvarga-cintāmaṇi-Śrāddha, p. 1070). — ‘The Veda should be recited, as also the Dharma-śāstras over and over again; he shall recite before them the several Itihāsas also.’

Pracetas (Caturvarga-cintāmaṇi-Śrāddha, p. 1070). — ‘After the Brāhmaṇas have taken their food, he shall recite before them, the Ṛk, the Yajūṣ and the Sāman as also all that is sacred to the Pitṛs.’

Kātyāyana (Aparārka, p. 501). — ‘While the Brāhmaṇas are eating, one shall repeat the Gāyatrī with the Praṇava and the Vyāhṛtis, once or thrice, as also the Rakṣoghna mantras, the Pitṛ-mantras, the Puruṣasūkta and other sacred texts.’

Baudhāyana (Aparārka, p. 502). — ‘The Rakṣoghna Sāmas, the Yajuṣ texts with svadhā and the Madhu-ṛks — these should be recited to the eaters.’

Viṣṇupurāṇa (Aparārka, p. 502) — ‘The reciting of the Rakṣoghna mantras.’

VERSE 3.233

Section XIV - Method of Feeding

हर्षयेद् ब्राह्मणांस्तुष्टो भोजयेच्च शनैःशनैः ।
अन्नाद्येनासकृच्चैतान् गुणैश्च परिचोदयेत् ॥२३३॥

harṣayed brāhmaṇāṃstuṣṭo bhojayecca śanaiḥśanaiḥ |
annādyenāsakṛccaitān guṇaiśca paricodayet ||233||

Being happy himself, he shall bring delight to the Brāhmaṇas; he shall feed them, gently and slowly, with dishes, and urge them repeatedly by means of seasonings. — (233)

Medhātithi’s commentary (manubhāṣya):

Even if he has cause for grief, he should not show it, by heaving a sigh, or in any other way; in fact, he should show himself quite happy.

‘He should bring delight to the Brāhmaṇas’ — by means of songs and such things sung by other persons; or, by means of such jokes as may be not improper and be in keeping with the occasion. If the reciting of Vedic texts were continued unceasingly, the Brāhmaṇas might begin to feel bored; hence, now and again, he should cease and amuse the guests by means of music, etc.

‘He should feed them gently;’ — he should make them eat by addressing to them such agreeable words as ‘Do take a few morsels, this dish is nice;’ and this should be done ‘gently’ — not in a hurried or pressing tone; — ‘with dishes’ — such as milk-rice, and the like.

‘By means of seasonings,’ — when the seasonings are taken up for being served, he should describe them as very tasty and thereby tempt the guests to eat; saying such words as — ‘these cakes are delicious, this preparation of milk is highly flavoured;’ and taking the things in hand and standing before each guest, he shall say such words again and again. This is what constitutes ‘urging.’ — (233)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 1026), which has the following notes: — ‘Tūṣṭaḥ,’ — even though he may have real cause for grief, he should not show it by sighs or other expressions, he should show himself happy; ‘Brāhmaṇān harṣayet’ with singing and other things done by others, — or by himself, in due conformance with propriety, or with jokes suggested by the occasion; the meaning is that if the invited appear to become bored by the long-continued recitation of Vedic hymns &c., he should amuse them by means of stories of heroic deeds or songs and the like; — ‘Shanairbhojayet,’ should feed them with such gentle persuasive expressions as ‘this is very tasty, do please take a few morsels’ and so forth; — ‘annādyena’ milk-rice and such foods, — ‘guṇaiḥ’, vegetables, — ‘asakṛt,’ again and again; ‘parichodayet,’ should urge, with such words as ‘these cakes are very nice, this preparation of milk is very tasty’, ‘taking each thing in his hand, he should stand before the invited, and repeat the persuasion again and again, — this is what is meant by ‘urging.’

Comparative notes by various authors:

Bṛhaspati (Caturvarga-cintāmaṇi-Śrāddha, p. 1028). — ‘Describing the qualities of the dishes, he shall feed the Brāhmaṇas slowly, and shall delight them with Ākhyānas, Itihāsas and Pūrvavṛttas.’

Yama (Do.). — [Repeats the second line of Manu.]

VERSE 3.234

Section XIV - Method of Feeding

व्रतस्थमपि दौहित्रं श्राद्धे यत्नेन भोजयेत् ।
कुतपं चासनं दद्यात् तिलैश्च विकिरेन् महीम् ॥२३४॥

vratasthamapi dauhitraṃ śrāddhe yatnena bhojayet |
kutapaṃ cāsanaṃ dadyāt tilaiśca vikiren mahīm ||234||

At a śrāddha he should, with special care, feed the daughter’s son, even though he be still under vows (of studentship). He should offer the blanket as seat and scatter sesamum on the ground. — (234)

Medhātithi’s commentary (manubhāṣya):

The propriety of feeding the daughter’s son is put forward here as a substitute (for what has been enjoined in the preceding verses).

The ‘Kutapa’ is a piece of cloth of the shape of a blanket, and made of the goat-wool; it is known among the Northerners as ‘Kambala’ (Blanket). This he should give as sent.

This does not apply to the case of the daughter’s son only, but to that of all guests; that this is so, is shown by what is going to be said regarding ‘three things being sacred at śrāddhas’ (next verse); which shows that this is meant to apply to every kind of śrāddha.

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