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‘Scatter sesamum’ — on the ground. — (234)

Explanatory notes by Ganganath Jha:

‘Kutapam’ — The commentators are agreed in explaining this as ‘blanket,’ The word also means ‘the hour of the day after half-past eleven, the best suited for the offering of Śrāddhas.’ This meaning, however, is not applicable to the present verse.

This verse is quoted in Aparārka (p. 475), which explains ‘kutapa’ as ‘blanket.’

Comparative notes by various authors:

(verses 3.234-235)

Viṣṇu (79, 16). — ‘The rhinoceros’ horn, deer-skin, sesamum, white mustard, washed rice, — these should be deposited as purifiers and destroyers of evil spirits.’

Viṣṇu (73, 18). — ‘The daughter’s son also is a fit recipient.’

Brahmapurāṇa (Aparārka, p. 474). — ‘The three-staffed Ascetic, compassion, silver-vessel, the daughter’s son, the Kutapa-tṛṇa, the goat and the skin of the black antelope, three kinds of sesamum.’

Devala (Aparārka, p. 471). — ‘Kuśa, sesamum, elephant’s shadow, daughter’s son, honey, clarified butter, Kutapa, the Nīla ox, — these are sacred at Śrāddhas.’

Matsyapurāṇa (Caturvarga-cintāmaṇi-Pariśeṣa-Śrāddha, p. 448). — ‘He shall feed, with care, the daughter’s son, the father-in-law, the preceptor, the brother-in-law, the maternal uncle, maternal and paternal relations, priests officiating at sacrifice, Ācarya and the wife’s brother.’

Prabhāsakhaṇḍa (Do.). — ‘Daughter’s son, officiating priest, son-in-law, sister’s son, father-in-law, pupils, relations by marriage, are to be fed; specially marriage-relations, daughter’s son, sister’s husband, sister’s son; — these should not be ignored even though they be illiterate.’

Vaśiṣṭha (11, 32). — [Reproduces Manu, 235.]

Laghu-Śātātapa (107). — [ReproducesManu, 235, reading ‘satya,’ ‘truthfulness’ in place of ‘śauca,’ and ‘ārjava,’ ‘straight-forwardness’ in place of ‘atvarā.’]

Smṛtyantara (Aparārka, p. 474 (471?)). — ‘Daughter’s son, vessels made of rhinoceros-horn, clarified butter of Kapilā cow, — all these have been described as Dauhitra.’

Vṛddha-Śātātapa (Do.). — ‘Daughter’s son and vessels made of rhinoceros-horn are called Dauhitra.’

Smṛtyantara (Do.). — ‘Brāhmaṇa, blanket, cows, sun, fire, date, sesamum, kuśa, time, — these nine have been called Kutapa.’

Matsya-purāṇa (Do.). — ‘The Prācināvita, water, sesamum, left side of the body, Yava, Nīvāra, Mudga, while flowers, clarified butter, — these are very dear to Pitṛs.’

VERSE 3.235

Section XIV - Method of Feeding

त्रीणि श्राद्धे पवित्राणि दौहित्रः कुतपस्तिलाः ।
त्रीणि चात्र प्रशंसन्ति शौचमक्रोधमत्वराम् ॥२३५॥

trīṇi śrāddhe pavitrāṇi dauhitraḥ kutapastilāḥ |
trīṇi cātra praśaṃsanti śaucamakrodhamatvarām ||235||

Three things are sacred at Śrāddhas — the daughter’s son, blanket and sesamum, and they commend three things in this connection — cleanliness, absence of anger and absence of haste. — (235)

Medhātithi’s commentary (manubhāṣya):

‘Sacred’ — i.e., conducive to sanctity, bringing about excellence.

The first half of this verse is purely reiterative, and the latter half is injunctive.

‘Cleanliness’ — avoidance of contact with unclean things; and if, through want of care, the man happens to become unclean, he should purify himself with clay, water, &c., in the manner prescribed in the scriptures.

‘Absence of haste’ — i.e., the feeding of Brāhmaṇas and doing the other acts with confidence and in a steady manner. — (235)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 474).

Comparative notes by various authors:

(verses 3.234-235)

See Comparative notes for Verse 3.234.

VERSE 3.236

Section XIV - Method of Feeding

अत्युष्णं सर्वमन्नं स्याद् भुञ्जीरंस्ते च वाग्यताः ।
न च द्विजातयो ब्रूयुर्दात्रा पृष्टा हविर्गुणान् ॥२३६॥

atyuṣṇaṃ sarvamannaṃ syād bhuñjīraṃste ca vāgyatāḥ |
na ca dvijātayo brūyurdātrā pṛṣṭā havirguṇān ||236||

All the food should be very hot, and they should eat with controlled speech; when asked by the giver, the Brāhmaṇas should not describe the qualities of the sacrificial food. — (236)

Medhātithi’s commentary (manubhāṣya):

‘Atyuṣṇa,’ ‘very hot,’ stands for ‘hot;’ the term being expounded as ‘atigatam uṣṇam,’ ‘with heat developed;’ just as ‘praparṇa’ stands for ‘prapatitaparṇa,’ ‘that of which the leaves have fallen.’

‘All’ — i.e., the food as well as the seasonings.

This injunction regarding ‘being hot’ applies to only those things which ought to be eaten hot, and not to rice cooked in curd and such things, which, when eaten hot, are disagreeable and harmful; and this would be contrary to what has been said before regarding ‘bringing delight to the Brāhmaṇas.’

In view of the injunction of eating hot food, the entire quantity should not be served at once; as, in that case, for persons who eat much, it would become cold. Hence, as the food is eaten little by little, more should be given. It will not be right to argue that “the food out of which a part has been served becomes a ‘remnant,’ and it would not be right to serve it as such;” because the rule regarding feeding is that the action of the eater extends till his complete satisfaction. Further, the Rice and other things do not come in, in the act of feeding, as ‘gifts to be received;’ that is why there is no reciting of mantras connected with the receiving of gifts, over the Rice and other articles of food.

‘With controlled speech’ — i.e., having their speech under full control; the reversed order of the two terms of the compound is an archaism. Or, the compound ‘vāgyatāḥ’ may be expounded as ‘vacā yatāḥ,’ ‘controlled of speech;’ the compound in this case being in accordance with Pāṇini’s aphorism, ‘Sādhanam kṛtā’; and, in this sense, the term ‘yataḥ’ would have the sense of the active past-participle. ‘Control’ means stopping of operation; and the ‘operation’ of ‘speech’ is uttering of words; and it is this latter that is prohibited; the meaning being that no words, distinct or indistinct, shall be uttered.

Nor are the qualities of the food to be described. It has been declared that ‘excellent and well-behaved people, while taking food, shall not speak to the giver.’

“This injunction is already implied by that relating to the control of speech.”

True; what is meant by the second injunction is that it should not be done by gestures even; the root ‘brū’ denotes describing; so that the word ‘brūyuḥ’ does not necessarily mean articulate utterance. — (236)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 748), which explains that the addition of the particle ‘eva’ is meant to emphasise that ‘they should not give up eating, even though they may happen to touch one another.’

The second half of the verse is quoted in Aparārka (p. 497); — in Śrāddhakriyākaumudī (p. 170), which says that this verse forbids the praising of the food even by means of gestures; — and in Gadādharapaddhati (Kāla, p. 553), which adds the same note.

Comparative notes by various authors:

(verses 3.236-237)

Viṣṇu (71.19). — [Reproduces Manu.]

Vaśiṣṭha (11.29). — [Do.]

But in both the reading is ‘uṣṇam’ for ‘uṣmā.’

Śāṅkha (Parāśaramādhava, p. 749). — ‘If he describes the excellences of the food...he destroys the Śrāddha and becomes degraded.’

Śāṅkha-Likhita (Aparārka, p. 497). — ‘The Brāhmaṇas shall not describe, praise or decry the food. They should say nothing except by the gesture of the hand. The Pitṛs partake of the food only so long as it is on the ground, until it is praised, and so long as it is hot, except in the case of fruits, roots and drinks.’

VERSE 3.237

Section XIV - Method of Feeding

यावदुष्मा भवत्यन्नं यावदश्नन्ति वाग्यताः ।
पितरस्तावदश्नन्ति यावन्नओक्ता हविर्गुणाः ॥२३७॥

yāvaduṣmā bhavatyannaṃ yāvadaśnanti vāgyatāḥ |
pitarastāvadaśnanti yāvannaoktā havirguṇāḥ ||237||

As long as the food is steaming, as long as they eat with speech controlled, so long do the Pitṛs eat, as long as the qualities of the food are not described. — (237)

Medhātithi’s commentary (manubhāṣya):

This is a commendatory supplement to the foregoing Injunction,

‘Steaming’ — i.e., hot. — (237)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 223), which adds that the control of speech itself being sufficient to the men describing the good qualities of the food, what is meant by the last clause ‘as long as the qualities of the food are not described’ is that these qualities should not be indicated even by gesticulation; — and it further points out that the rule regarding the food being ‘steaming’ is not meant to apply to such food as parched rice and others of the kind.

This verse is quoted in Aparārka (p. 497); — and in Śrāddhakriyākaumudī (p. 170).

Comparative notes by various authors:

(verses 3.236-237)

See Comparative notes for Verse 3.236.

VERSE 3.238

Section XIV - Method of Feeding

यद् वेष्टितशिरा भुङ्क्ते यद् भुङ्क्ते दक्षिणामुखः ।
सौपानत्कश्च यद् भुङ्क्ते तद् वै रक्षांसि भुञ्जते ॥२३८॥

yad veṣṭitaśirā bhuṅkte yad bhuṅkte dakṣiṇāmukhaḥ |
saupānatkaśca yad bhuṅkte tad vai rakṣāṃsi bhuñjate ||238||

What the guest eats with his head wound up, what he eats with his face towards the south, what he eats with shoes on, all this verily the demons eat. — (238)

Medhātithi’s commentary (manubhāṣya):

‘Wound up’ — with turban and such other things. The Northerners cover their heads with cloth.

Some people explain that this refers also to persons who cover their heads with their hairs Arranged in the form of a top-knot. Rut what they say is not reasonable; as, in this case, it is the hair that is ‘wound up,’ not the head; and the hairs do not form the head; in fact, they are on the head. The prohibition does not apply to threads and such things; as such things are not regarded as ‘covering’ the head.

What is meant by indicating the facing of the south as defective is that, when there is want of space, eating with face towards all directions except the south is permissible. If this were not meant, where would there be any possibility of anyone eating with face to the south, when it has been distinctly enjoined that one should eat facing the north?

‘Shoes’ — foot-guards made of leather. Some people explain this as sandals of leather.

‘The demons eat,’ — and not the Pitṛs.

This is deprecatory of the conditions described. — (238)

Explanatory notes by Ganganath Jha:

This verse is quoted in Śrāddhakriyākaumudī (p. 169); — and in Hemādri (Śrāddha, p. 1021), which explains ‘veṣṭitam’ as wrapped up by turban etc.; — the specific prohibition of facing the south implies that when there is scarcity of room one may eat facing any other quarter but the south, — ‘upānahau’ are foot-covers of leather (shoes).

“The same verse in the Mahābhārata ends: Sarvam vidyāt tadāsuram (13.90.19), ‘belonging to the Asuras’.” — Hopkins.

Comparative notes by various authors:

Viṣṇu (81.12-13). — ‘Not people with covered heads; nor those with shoes on.’

Mahābhārata (13.237, 19). — [Reproduces Manu, but reading ‘sarvam vidyāt tadāsuram’ for ‘tadvai rakṣāṃsi bhuñjaṭe.’]

VERSE 3.239

Section XIV - Method of Feeding

चाण्डालश्च वराहश्च कुक्कुटः श्वा तथैव च ।
रजस्वला च षण्ढश्च नैक्षेरन्नश्नतो द्विजान् ॥२३९॥

cāṇḍālaśca varāhaśca kukkuṭaḥ śvā tathaiva ca |
rajasvalā ca ṣaṇḍhaśca naikṣerannaśnato dvijān ||239||

The Cāṇdāla, the pig, the cock, as also the dog, the unclean woman and the eunuch should not look at the Brāhmaṇas while eating. — (239)

Medhātithi’s commentary (manubhāṣya):

‘Pig’ — the village-hog.

Though it has been declared that ‘these shall not look at dose quarters,’ yet what the cultured people avoid is these being near the place. In verse 241 below also, the mention of an act (other than seeing) in the passage ‘the pig spoils the food by smelling’ is a purely deprecatory supplement. Certainly, there can be no smelling by one who does not see.

In fact, the verse merely describes the things that may happen to be near by; what is meant is the Injunction that, since, as a rule, the pig is prone to sniff at the food, and the cock is prone to flapping its wings, and so forth, — therefore, one should feed the Brāhmaṇas in a sheltered place; and the purpose served by the present verse is that it implies that, where there is no danger of such untoward happenings, the feeding may be done in an unsheltered place also.

‘Eunuch’ — One without the signs of masculinity. — (239)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 516); and Dāna, p. 108); — in Śrāddhakriyākaumudī (pp. 105 and 169); — and in Gadādharapaddhati (Kāla, p. 521).

Comparative notes by various authors:

(verses 3.239-241)

Gautama (15, 24). — ‘What is seen by the dog, the Caṇḍāla and the outcast becomes defiled.’

Āpastamba Dharmasūtra (2.17, 20). — ‘They forbid the seeing of the Śrāddha by dogs and unqualified persons.’

Viṣṇu (82.6-9). — ‘One should not look at a woman in her courses, nor a dog, nor the village-hog, nor the village-cock.’

Viṣṇu (quoted in Caturvarga-cintāmaṇi-Śrāddha, p. 516). — ‘No persons of deficient limbs, nor those with superfluous limbs, nor Śūdras, nor outcasts, nor persons suffering from serious diseases, shall look at the Śrāddha.’

Uśanas (Do.). — ‘The village hog, the cat, the cock, the mungoose, the woman in her courses, the Śūdra woman or her husband should be removed to a distance.’

Yama (Do.). — ‘The cock, village-hog, crow, oat, the husband of a girl married after puberty, impotent man, woman in her courses, — all these should be always kept away at the time of the Śrāddha; — the cock defiles by the flapping of its wings, the hog by smelling and the crow by crowing; the dog by looking at it and the cat by hearing it, the husband of the girl married after puberty defiles it by receiving gifts, and the Śūdra by his eyes; the impotent man defiles by Ms shadow and the woman in her courses by her touch.’

Bṛhad- Yama (38). — ‘All these should be carefully kept away; otherwise the Pitṛs go away disappointed and the man remains indebted.’

Devala (Aparāka, p. 472). — ‘All that is disgusting or unclean, naked man, a rogue, a woman in her courses, a man dressed in blue or ruddy clothes, one with ears lopped off, weapons, iron, lead, man clothed in dirty clothes, food kept overnight, — these shall be avoided at Śrāddhas. If wine happen even to touch the house, the Śrāddha goes to the Rākṣasas.’

Vyāsa (Do.). — ‘The Caṇḍāla, the man clothed in ruddy clothes, the leper, the outcast, the embryo-killer, one of doubtful birth, relatives of outcasts, — all these should be avoided when one is performing a Śrāddha.’

Brahmāṇḍapurāṇa (Do.). — ‘The naked man and others should not see the Śrāddha, those who renounce the Veda are called naked; the thief, the cruel man should not he seen, all other wicked men should he avoided.’

VERSE 3.240

Section XIV - Method of Feeding

होमे प्रदाने भोज्ये च यदेभिरभिवीक्ष्यते ।
दैवे हविषि पित्र्ये वा तद् गच्छत्ययथातथम् ॥२४०॥

home pradāne bhojye ca yadebhirabhivīkṣyate |
daive haviṣi pitrye vā tad gacchatyayathātatham ||240||

At the offering into Fire, at gifts, at feeding, or at any rite in honour of the Gods or of the Pitṛs, — whatever is seen by these goes wrong. — (240)

Medhātithi’s commentary (manubhāṣya):

‘At the offering into Fire’ — such as the Agnihotra, or the propitiatory offerings.

‘At gifts’ — of such valuable things as the cow, gold and so forth — made for the purpose of attaining prosperity.

‘Feeding’ — where Brāhmaṇas are fed for a religious purpose.

‘Rite in honour of the gods’ — such the as offering at the Darśa-pūrṇamāsa and other sacrifices.

‘Rite in honour of the Pitṛs’ — i.e., Śrāddha.

‘Goes wrong,’ — that is, it brings about results contrary to what it was intended for.

Though Śrāddha forms the subject-matter of the present context, yet, through syntactical connection, the present prohibition applies to other acts also, in the shape of the offering into fire and so forth. — (240)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 472); — in Śrāddhakriyākaumudī, which explains ‘ayathāyatham’ as ‘nullified’; — also in Gadādharapaddhati (Kāla, p. 521), which explains the same word as ‘leading to results contrary to those expected’; — and in Hemādri (Dāna, p. 108, and Śrāddha, p. 516).

Comparative notes by various authors:

(verses 3.239-241)

See Comparative notes for Verse 3.239.

VERSE 3.241

Section XIV - Method of Feeding

घ्राणेन सूकरो हन्ति पक्षवातेन कुक्कुटः ।
श्वा तु दृष्टिनिपातेन स्पर्शेणावरवर्णजः ॥२४१॥

ghrāṇena sūkaro hanti pakṣavātena kukkuṭaḥ |
śvā tu dṛṣṭinipātena sparśeṇāvaravarṇajaḥ ||241||

The pig defiles by sniffing, the cock by wind raised by its wings, the dog by casting his eye, and the man born of the low caste by touch. — (241).

Medhātithi’s commentary (manubhāṣya):

The cock defiles by the wind raised by its wings.

The meaning of this verse has already been explained above (under 239); the sense is that the proximity of these should be avoided up to such distance that they may not be able to see the performance.

‘The man born of the low caste’ — here meant is the Cāṇḍāla; as it is this that has been spoken of above.

It has been already explained above that the actions of touching and the rest stand here for the action that has been mentioned above (in 239), and not for these actions themselves. For this reason, there is no room for the following criticism. — “The touch of the Cāṇḍāla being already prohibited generally, there could be no possibility of such touching, and hence the prohibition here contained becomes superfluous; hence the ‘man born of the low caste’ must be taken as the Śūdra; and what is prohibited is the Śūdra touching the Śrāddha, etc., offered by twice-born men, but not those performed by himself.”

Even if the actions of touching, etc., stand for themselves, — what is meant is not that evil results from the Cāṇḍāla touching the articles of food and drink, but that he should not touch the unsheltered spot on the river-bank and such other places that has been selected for the performance; as the impurity caused by such contact has been described as removed by wind and fire. And thus, inasmuch as the touch of such persons would be quite possible (under the circumstances just described), it is only right that it should be prohibited. — (241)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 472), which explains ‘avaravarṇajaḥ’ as ‘Śūdra’; — in Hemādri (Śrāddha, p. 576); — and in Gadādharapaddhati (Kāla, p. 521), which explains ‘avaraja’ as Śūdra, and explains the meaning to be that ‘the things should be removed far enough so that the wind etc. may not reach the food.’

Comparative notes by various authors:

(verses 3.239-241)

See Comparative notes for Verse 3.239.

VERSE 3.242

Section XIV - Method of Feeding

खञ्जो वा यदि वा काणो दातुः प्रेष्योऽपि वा भवेत् ।
हीनातिरिक्तगात्रो वा तमप्यपनयेत् पुनः ॥२४२॥

khañjo vā yadi vā kāṇo dātuḥ preṣyo'pi vā bhavet |
hīnātiriktagātro vā tamapyapanayet punaḥ ||242||

The cripple, or the one-eyed man, the man without a limb, or the man with a redundant limb, — even if he be the offerer’s servant — he should remove from there. — (242)

Medhātithi’s commentary (manubhāṣya):

‘Servant’ — a paid attendant.

The term ‘even’ indicates that a relation or any other person also, who may, by chance, happen to be there, should be removed.

‘Cripple’ — one incapable of moving; not able to walk.

‘One who is without a limb, and one who has a redundant limb’ — i.e., one who is maimed, one with a crippled arm, one suffering from elephantiasis, and so forth. — (242)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 472), which explains ‘khañjaḥ’ as ‘kuṇṭhaḥ — and in Hemādri (Śrāddha, p. 516.)

Comparative notes by various authors:

Viṣṇu (81, 15). — ‘Persons with deficient or superfluous limbs should not look at the Śrāddha.’

Yama (Caturvargacintāmaṇi-Śrāddha, p. 518). — ‘If any servant of the Śrāddha-offerer should happen to be crippled or one-eyed, or with a crooked arm, or suffering from leucoderma, or with deficient limbs, or with redundant limbs, — he should be speedily removed from the place.’

VERSE 3.243

Section XIV - Method of Feeding

ब्राह्मणं भिक्षुकं वाऽपि भोजनार्थमुपस्थितम् ।
ब्राह्मणैरभ्यनुज्ञातः शक्तितः प्रतिपूजयेत् ॥२४३॥

brāhmaṇaṃ bhikṣukaṃ vā'pi bhojanārthamupasthitam |
brāhmaṇairabhyanujñātaḥ śaktitaḥ pratipūjayet ||243||

The Brāhmaṇa or the mendicant who comes seeking for food, he shall entertain, to the best of his ability, on being permitted by the Brāhmaṇas. — (243)

Medhātithi’s commentary (manubhāṣya):

‘The Brāhmaṇa’ — who may arrive as a guest.

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