give food, garnished (with seasoning) according to his ability, (at the same time) with his wife.

114. Without hesitation he may give food, even before his guests, to the following persons, (viz.) to newly-married women, to infants, to the sick, and to pregnant women.

115. But the foolish man who eats first without having given food to these (persons) does, while he crams, not know that (after death) he himself will be devoured by dogs and vultures.

116. After the Brahmanas, the kinsmen, and the servants have dined, the householder and his wife may afterwards eat what remains.

117. Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the householder shall eat afterwards what remains.

118. He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which remains after (the performance of) the sacrifices shall be the meal of virtuous men.

119. Let him honour with the honey-mixture a king, an officiating priest, a Snâtaka, the teacher, a son-in-law, a father-in-law, and a maternal uncle, (if they come) again after a full year (has elapsed since their last visit).

114. Suvâsinîh, 'to newly-married women,' i. e. 'daughters-inlaw and daughters,' may also mean according to 'others,' quoted by Medh. and Gov., 'females whose fathers or fathers-in-law live.' Nand. reads svavâsinîh and explains it by sisters.'

119–120. Âp. II, 8, 5-9; Gaut. V, 27-30; Vas. XI, 1-2; Baudh. II, 6, 36-37; Yâgñ. I, 110.

119. Guruh, 'the teacher,' means according to Nâr. ' the teacher or the sub-teacher.' Priyah, which according to Gov., Kull., and Râgh. means 'a son-in-law,' is taken by Nâr. and Nand, in its etymological sense, a friend.'

120. A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the honey-mixture, but not if no sacrifice is being performed; that is a settled rule.

121. But the wife shall offer in the evening (a portion) of the dressed food as a Bali-oblation, without (the recitation of) sacred formulas; for that (rite which is called the) Vaisvadeva is prescribed both for the morning and the evening.

122. After performing the Pitriyagña, a Brâhmana who keeps a sacred fire shall offer, month by month, on the new-moon day, the funeral sacrifice (Srâddha, called) Pindânvâhâryaka.

123. The wise call the monthly funeral offering to the manes Anvâhârya (to be offered after the

120. According to one opinion, given by Medh., and according to Gov., Kull., Nâr., this rule is a limitation of verse 119, and means that the two persons mentioned shall not receive the honeymixture, except when they come during the performance of a sacrifice, however long a period may have elapsed since their last visit. According to another explanation, mentioned by Medh., and according to Nand. and Râgh., the verse means that a king and a Srotriya, who come before a year since their last visit elapsed, on the occasion of a sacrifice, shall receive the madhuparka. The term Srotriya refers according to Medh. to a Snâtaka or to an officiating priest, according to others quoted by him to all the persons mentioned in the preceding verse, according to Gov., Kull., Nâr., and Râgh. to a Snâtaka. The latter is probably the correct opinion, as a Srotriya, i. e. one who knows a whole recension of the Veda, must be a Snâtaka. Medh. approves of the reading yagйakarmany upasthite.

121. Nand. omits this verse.

122. Yâgn. I, 217; Gaut. XV, 2. The sacrifice intended by the term Pitriyagña, 'sacrifice offered to the fathers,' is the socalled Pindapitriyagña, a Srauta rite (Âsvalâyana, Srauta-sûtra II, 6-7), and Pindânvâhâryaka is another name for the monthly Srâddha.

cakes), and that must be carefully performed with the approved (sorts of) flesh (mentioned below).

124. I will fully declare what and how many Brahmanas must be fed on that (occasion), who must be avoided, and on what kinds of food (they shall dine).

125. One must feed two (Brâhmanas) at the offering to the gods, and three at the offering to the manes, or one only on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.

126. A large company destroys these five (advantages), the respectful treatment (of the invited, the propriety of) place and time, purity and (the selection of) virtuous Brâhmana (guests); he therefore shall not seek (to entertain) a large company.

127. Famed is this rite for the dead, called (the sacrifice sacred to the manes (and performed) on the new-moon day; if a man is diligent in (performing) that, (the reward of) the rite for the dead, which is performed according to Smârta rules, reaches him constantly.

125. Vas. XI, 27; Baudh. II, 15, 10; Vi. LXXIII, 3-4; Gaut. XV, 8, 21; Yâgn. I, 228. The offering to the gods, mentioned in this verse, is an Anga or subsidiary rite preceding the offering to the manes. Medh. takes the first part of this verse in a peculiar manner, 'One must feed two (Brahmanas) at the offering to the gods, and three (for each ancestor, or nine in all) at the offering to the manes, or one on either occasion (i. e. one at the offering to the gods and at the offering to the manes, one for each ancestor, or three in all).'

126. Vas. XI, 28; Baudh. II, 15, 11.

127. Gov. reads vidhih kshaye for vidhukshaye, 'on the newmoon day,' and explains the first half of the verse as follows: The ceremony called the (sacrifice) to the manes (is) a rite for the benefit of the dead, (and) prescribed on the new-moon day

128. Oblations to the gods and manes must be presented by the givers to a Srotriya alone; what is given to such a most worthy Brâhmana yields great reward.

129. Let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the manes; (thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda.

130. Let him make inquiries even regarding the remote (ancestors of) a Brâhmana who has studied an entire (recension of the) Veda; (if descended from a virtuous race) such a man is a worthy recipient of gifts (consisting) of food offered to the gods or to the manes, he is declared (to procure as great rewards as) a guest (atithi).

131. Though a million of men, unacquainted with the Rikas, were to dine at a (funeral sacrifice), yet a single man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production of) spiritual merit (is concerned).

132. Food sacred to the manes or to the gods must be given to a man distinguished by sacred

or in the house, i.e. to be performed by householders, not by men of other orders.' Medh., too, mentions another reading, which he explains much in the same way as Gov., and which therefore may have been vidhih kshaye, though the MSS. read tithikshaye.

128. Vas. III, 8; Gaut. XV, 9.

130. Vi. LXXXII, 2. The examination must extend, as in the case of officiating priests, to ten ancestors on the mother's and the father's side (Medh., Gov.).

131. 'The Rikas,' i.e. 'the Veda.' Nâr. reads instead of prîtah, 'who is satisfied,' yuktah, and combines it with dharmatah, who is properly invited.' Nand. has viprah, a Brâhmana,' for prîtah. K. has prima manu viprah, sec. manu yuktah.

knowledge; for hands, smeared with blood, cannot be cleansed with blood.

133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death.

134. Some Brâhmanas are devoted to (the pursuit of) knowledge, and others to (the performance of) austerities; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites.

135. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (abovementioned classes).

136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and the Angas,

133. Nâr. thinks that the eater, not the giver of the feast will bear the punishment. Medh. gives both this explanation and that adopted in the translation. Nâr. explains rishti, 'spear,' by khadga, 'sword.' Nand. reads hulân for gudân, balls,' and says that hula means a double-edged sword.'

་

134. Knowledge,' i. e. the knowledge of the supreme soul' (Medh., Gov., Kull., Nâr., Râgh.). Medh. and Nâr. say that ascetics, hermits, students, and householders are intended by the four divisions mentioned in the text.

135. Vas. XI, 17; Baudh. II, 14, 3. The verse indicates that ascetics are particularly desirable guests.

136-137. Kull. remarks that the object of the verse is to teach that at a Srâddha the learned son of a learned father is to be entertained, but not to permit the admission of a fool whose father is learned.