०८ वैश्वदेवविधिः

Out of the food cooked in the domestic fire, for the Viśvedevas, the Brāhmaṇa shall every day offer, according to rule, Homa to these deities,’—(84)

विश्वेदेवार्थो वैश्वदेवः पाक उच्यते । सर्वार्थो विश्वदेवशब्दो ऽपि संप्रदानमत्रोपलक्षणार्थः । तेनातिथ्याद्यर्थताप्य् उक्ता¹ भवति । सिद्धस्य होमम् आभ्यो वक्ष्यमाणाभ्यो देवताभ्यः कुर्यात् । सिद्धशब्देन “देवतोद्देशेन देवस्य त्वेति मन्त्रवान् निर्वापो न कर्तव्यः” इति दर्शयति, केवलं सर्वार्थे निष्पन्नपाके² होमादि कर्तव्यम् इति विध्यर्थः । गृह्ये । यथाविधिहोमादिकरणनिर्देशः³ । विधिपूर्वकं समाचारप्राप्तां परिसमूहनपर्युक्षणादिरुपाम् इतिकर्तव्यताम् आह । ब्राह्मणशब्दस् त्रैवर्णिकाधिकारप्रदर्शनार्थः⁴ । अन्वहं नित्यम् इत्य् अर्थः । देवताग्रहणं स्वाहाकारप्राप्त्यर्थम् । षष्ठीनिर्देशाद् अग्नेर् इदम् इति प्रयोगः स्यात् । देवताशब्देन तु स्वाहाकारेण वा देवेभ्यो हविः संप्रदीयत इति । याज्यान्ते पुनर् वषट्कारस्य विधानात्, स्मार्तहोमे त्व् अभावः । स्वाहाकारस् तु सर्वत्र । तस्मिंश् च सति “अग्नये स्वाहा” इति प्रयोगः ॥ ३.७४ ॥

‘Vaiśvadeva,’ ‘for the Viśvedevas’—i.e., what is cooked for the sake of the Viśvedevas. Though the term ‘viśvedeva’ literally means ‘all deities,’ yet here it is indicative of only those to whom oblations are offered. Hence the term may be taken as standing also for what is cooked for guests and others.

‘Out of the food cooked, Homa should be offered to these deities’— to those going to be mentioned in the next verse. The term ‘cooked’ implies that the offering is made out of what has been already cooked for all recipients, and that there is no special cooking for the deities only, done with the mantra ‘Devasya tvā savituḥ, etc.’

‘According to rule’—this means that the Homa is to be offered in accordance with rules laid down in the Gṛhyasūtras; by which all such details of procedure become included as sweeping the spot, sprinkling water over it, and so forth.

The term ‘Brāhmaṇa’ is for the purpose of indicating the fact of the three higher castes being entitled to the performance.

‘Every day’— daily.

‘Deities’ (in the Dative) serves to indicate the necessity of using the syllable ‘svāhā,’ If the genitive bad been used, then the words need (at the offering) would have been ‘agneḥ idam’ (not ‘agnaye svāhā). The use of the term ‘devatā’ (‘Deity’), however, makes the rule mean that ‘all offerings to the gods should be made with’ the syllable svāhā.’ As for the syllable ‘vaṣaṭ,’ it is to be pronounced at the end of the ‘Yājyā’ mantras, but never at a Smārta Homa; while the syllable ‘svāhā’ is to be pronounced at all Homas; such being the case, the formula used should be ‘agnaye svāhā.’—(84)

This verse is quoted in Vīramitrodaya (Āhnika, p. 402).

**(verses 3.84-93)
**

Āpastamba- Dharmasūtra (2.3.12).—‘For the householder, the oblations of food and the Bali-offerings are conducive to Heaven and to prosperity.’

Viṣṇu Smṛti (67.4).—‘Then with the remnant of the food, he shall make the Bali-offerings; over the east, to Agni….. on the pillar to Śrī, to Hiraṇyakeśī and to the Trees; at the door-way, to Dharma and Adharma and to Death; to Varuṇa, near the water-pot; to Viṣṇu, on the mortar; to the Maruts, on the stone-slab; at the adjoining room, to King Vaiśravaṇa and to the elementals; over the eastern half, to Indra and to Indrapuruṣas; over the southern half, to Yama and to Yamapuruṣas; over the western half, to Varuṇa and to Varuṇapuruṣas; over the northern half, to Soma and to Somapuruṣas; over the centre, to Brahman and to Brahmapuruṣas; upwards, to Ākāśa; over the altar, to the diurnal elementals; and in the evening, to the nocturnal elementals. For crows, dogs and Caṇḍālas, the food shall he offered on the ground.’

Āśvalāyana-Gṛhyasūtra (1.2.1, 2).—‘Morning and evening, he shall offer oblations of cooked food; to the deities of the Agnihotra, to Soma, to Vanaspati, to Agni-Soma, to Indra-Agni, to Dyauḥ-Pṛthivī, to Dhanvantari, to Indra, to Viśvedevas, and to Brahman.’

Pāraskara (2.9.1.12).—‘Out of the food dedicated to the Viśvedevas, he shall offer oblations with svāhā to Brahman, to Prajāpati, to the Gṛhyās, to Kaśyapa, to Anumati, to Bhūtagṛhas, to Parjanya, to Apas, to Pṛthivī to Dhātṛ, to Vidhātṛ; to Vāyu and to the Quarters, towards each quarter; three oblations in the centre to Brahman, to Antarikṣa and to Sūrya; to the north of these, to all-gods and all-elementals; to Uṣas and to the Lord of the elementals; on the South, to the Pitṛs; and at the end he should offer to the Brāhmaṇas; and it should he distributed in the right proportion, among beggars and guests.’

Gautama (5.11-16).—‘Homa-oblations should he offered into the fire, to Agni, to Dhanvantari, to Viśvedevas, to Prajāpati and to Sviṣṭakṛt; to the presiding deity of each of the quarters, towards each quarter; on the doorway, to the Maruts; entering the room, to the household deities: over the centre, to Brahman; on the water-jar, to Apas; in the sky, to Ākāśa; in the evening, to the night-walkers.’

Āpastamba-Dharmasūtra (2.3.17-23; and 2.4.1-8).—‘In the making of the Bali-offerings, each spot should he swept and washed with water; and on each one of these spots food should he served;…… at the bedstead with the Kāma-mantra; at the door-step, with the Antarikṣa-mantra;……… towards the south, with the Pitṛ-mantra; towards the north, to Rudra; the last one in the evening towards the sky.’

Āpastamba-Dharmasūtra (2.9.5.6).—‘he shall make all beings—down to dogs and Caṇḍālas—partakers in the Vaiśvadeva offering; but according to some, it shall not be offered to the undeserving.’

Vaśiṣṭha (11.4).—‘Having offered his share to the learned guest, or to the religious student, he shall make the offering to the Pitṛs.’

Āśvalāyana-Gṛhyasūtra (1.2.3-10).—‘Next the Bali-offerings; to the gods, to Apas, to the Herbs, to Trees, to the Household, to the Household Deities, and to the Vāstudevas; to Indra and to Indrapuruṣas, to Yama and to Yamapuruṣas, to Varuṇa and to Varuṇapuruṣas, to Soma and to Somapuruṣas,—these towards each of the quarters; in the centre, to Brahman and to Brahmapuruṣas; to the Viśvedevas; during the day, to all the day-walkers; and in the evening, to the night-walkers and towards the north, to the Rakṣas.’

Gobhila (1.4.8-12).—‘The first offering that he makes is the offering to Pṛthivī; the second is the offering to Vāyu, the third is the offering to the Viśvedevas, and the fourth is the offering to Prajāpati. Then follow the other Bali-offerings; the first to the water-deity, made on the water-jar, the centre and the door-way; the second to Herbs and Trees; and the third to Ākāśa. Then comes another offering: over the bedstead, either to Kāma or to Manyu; then to the Rakṣojanas. The remnant of all these offerings is deposited towards the South, and it goes to the Pitṛs.’

Yajñavalkya (1.103).—‘Out of the food left after the offerings to gods, ho shall make the offering to elementals; and he shall deposit food on the ground, for dogs, Caṇḍālas and crows.’

Kurma-purāṇa (Parāśaramādhava, p. 312).—‘For dogs, Caṇḍālas and outcasts, as also for birds, one shall offer food outside, on the ground.’

084 A Brahmana shall offer according to the rule (of his Grihya-sutra a portion) of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities:

First to Agni and to Soma, then to both these together, then to the Viśve-devas and to Dhanvantari.—(85)

आदाव् इत्य् अनुवादः । पाठक्रमेणैवाग्नेर् आदौ सिद्धत्वात् ते पृथग् आहुती । तयोश् च समस्तयोर् अग्नीषोमाभ्याम् इति, विश्वेभ्यो देवेभ्य इति प्रयोगः । एकैवाहुतिर् धन्वन्तरये स्वाहा ॥ ३.७५ ॥

The term ‘first’ is a mere reiterative reference; that the offering to Agni is to be made first of all being already indicated by the order in which the names are mentioned. These two offerings are to be distinct (one to each); while the next is to the two together—the formula used being ‘agnīsomābhyām svāhā.’ For the next, the formula is ‘viśvebhyo devebhyaḥ, svāhā.’ Only one offering is to be made with the words, ‘Dhanvantaraye svāhā,’—(85)

This verse is quoted in Vīramitrodaya (Āhnika, p. 402), where it is added that what ‘Samastayoḥ’ means is that ‘the offering should be made with the formula agnīsomābhyām svāhā.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

085 First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve Devah), and (then) to Dhanvantari,

To Kuhū, to Anumati, and to Prajāpati; then to Dyauḥ—Pṛthivī jointly, and finally to Sviṣṭakṛt,’—(86)

सह द्व्यावापृथिव्योः द्व्यावापृथिवीभ्यां स्वाहेति । तथा स्विष्टकृते ऽन्ततः । स्विष्टकृद् इति गुणपदम् । अग्निश् च गुणीभूतः स्वतः । स्मृत्यन्तरे “अग्नये स्विष्टकृते” इति वचनात्, श्रुतौ⁵ सर्वहोमेष्व् एव चाम्नानात् । अन्तत इति पाठात् सिद्धे वचनं स्मृत्यन्तरे ऽधिकानाम्⁶ आहुतीनाम् आम्नानात् सति समुच्चये प्राक् स्विष्टकृत आवापः कर्तव्य इति दर्शयितुम् ।

• ननु चैकत्वाद् धोमस्य देवताविकल्पो युक्तः ।

• कुतः पुनर् एकत्वं होमस्य । इयम् एव होमानाम् उत्पत्तिः “अग्नेः सोमस्य च” (म्ध् ३.७५) इत्यादि । तत्र चोत्पत्ताव् एव देवताविशेषेणावरुद्धत्वाद् भिन्ना एव होमाः प्रतीयन्ते ॥ ३.७६ ॥

‘To Dyauḥ-Pṛthivī jointly’—with the formula ‘dyāvā-pṛthivībhyām svāhā.’

‘Finally to Sviṣṭakṛt’—‘Sviṣṭakṛt’ (accomplisher of what is extremely desirable) is an adjective, the deity qualified by it being Agni. That this is so is indicated by the assertion in another Smṛti to the effect that ‘this offering is to be made to Agni-Sviṣṭakṛt.’ This offering to Agni-Sviṣṭakṛt has been prescribed in the Veda as to be made in the case of all Homas.

‘Finally’— though this is already implied by the order in which the names have been mentioned, yet it has been reiterated (by means of the term ‘finally’) for the purpose of indicating that when, according to another Smṛti, a large number of oblations are offered conjointly under this head, that to ‘Agni-Sviṣṭakṛt’ should come first.

“All these oblations forming a single act of Homa, the several deities mentioned should be treated as optional alternatives.”

But whence does- it follow that there is a single Homa? Verse 85, which speaks of oblations ‘to Agni and to Soma, etc.,’ is the originative Injunction of the Homas; and hence the Homa -offerings being severally qualified by the mention of several special deities, the Homas are clearly recognised as distinct.—(86)

This verse is quoted in Vīramitrodaya (Āhnika, p. 402), where it is explained that the offering to ‘Dyāuḥ-pṛthivī jointly’ should be made with the formula —Dyāvāpṛthivībhyām svāhā’.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

086 Further to Kuhu (the goddess of the new-moon day), to Anumati (the goddess of the full-moon day), to Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishtakrit (the fire which performs the sacrifice well).

Having thus duly offered the oblation into fire, he should place Bali-offerings in all directions, proceeding towards his right to Indra, Antaka, Ap-pati and Indu, along with their followers.—(87)

सम्यग् अनन्यचित्ततया देवताध्यानपरः । एवम् एताभ्यो देवताभ्यो ऽग्नौ हुत्वा ततः सर्वासु दिक्षु यथासंख्यं प्रदक्षिणं । पर्थमं प्राच्यां ततो दक्षिणस्यां इत्य् एष प्रदक्षिणावर्तः⁷ । इन्द्रः अन्तिकः अप्पतिः इन्दुः प्रतिदिशम्⁸ ।

• अपरश् चाह- अहविर्भाग् इन्दुर् इति । यदि नैतेन शब्देन बलिहरणं स्यात् कथम् इन्दोर् हविर्भाक्त्वम् । बलिहरणं च होम एवेति व्याख्यातम् ।

• वृत्तभङ्गभयाच् चात्र न शब्दस्य रूपविवक्षेति स्मृत्यन्तरोपात्तैर् एव शब्दैर् उद्देशः कर्तव्यः ।

• सनुगेभ्यः । अनुगा अनुचरास् तत्पुरुषाः। तथा चेन्द्रपुरुषेभ्य इत्यादि प्रयोगः ॥ ३.७७ ॥

‘Duly’—i.e., with the mind bent upon the deity, and not wandering over anything else.

Having offered in the Fire the oblation to these deities—he should place ‘in all directions, proceeding,’ in due order, ‘towards his right;’ at first in the East, then in the South, and so forth, this being the ‘movement towards one’s right;’

‘To Indra, Antaka, Ap-pati and Indu’—in each direction.

Another writer remarks that ‘Indu’ has no share in the oblation (the offering being made to Soma). If this name is not to be used in making the offering, how could ‘Indu’ be spoken of (as he is in this verse) as a partaker of the oblation? And it has been explained that the ‘placing of the bali’ is nothing other than Homa.

As a matter of fact, no stress is meant to be laid upon the special form of the names used; as they have been used only in view of the exigencies of metre; so that, in actual usage, the names to be used should be those mentioned in other Smṛtis.

‘Along with their followers’—‘followers’ stands for servants, attendants; the formula used in such cases being ‘Indrapuruṣebhyaḥ svāhā,’ and so forth.—(87)

This verse is quoted in Vīramitrodaya (Āhnika, p. 402), where it is added that ‘evam’ means ‘in the manner of the sacrifice to Gods’.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

087 After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the compass, proceeding (from the east) to the south, to Indra, Yama, Varuna, and Soma, as well as to the servants (of these deities).

Saying “this to the Maruts,” he should make an offering at the door; also one in water, saying, “this to the Apas;” and he should hake an offering on the pestle and mortar, saying, “this to the Vanaspatis.”—(88)

अत्रेतिकरणः रूपविवक्षार्थः । अप्स्व् इत्य् अधिकरणम् । अद्भ्य इति देवतानिर्देशः । वनस्पतिभ्य इति मुसलोलूखले । द्वन्द्वैकवद्भावे न विकल्पितम् आधारद्वयम् । निर्देशगुणवृत्त्या प्रधानभूताया आहुतेर् आवृत्तिर् युक्ता । न च मुसलोलूखलस्यैकीकृतस्याहुतिसंबन्धः शक्यः कर्तुम्, पृथक्त्वस्य तत्राप्य् उपलम्भात् । न हि क्षीरोदकवत् अनयोर् व्यामिश्रणसंभवः । तत्र यद्य् उलूखले क्रियते नेतरत्र होमः कृतः, अथोलूखले न मुसले । न च भागश आहुतिः संभवति नियतपरिमाणत्वात् । द्वन्द्वनिर्देशो ऽत्र संयुक्तयोर् अन्यतरत्र होमो युक्तः ॥ ३.७८ ॥

The particle ‘iti’ is meant to lay stress upon the exact form of the words to be used.

‘In water’—this specifies the receptacle of the offering; and ‘to Apas’ indicates the deity to whom the offering is to be made.

‘Saying “this to Vanaspatis,” on the pestle and mortar; the singular number in the Copulative Compound ‘musalolūkhale’ would indicate that the two things are not two optional alternative receptacles; and, since two receptacles are mentioned, the right. course would appear to be that there should be a repetition of the oblation, which is the principal factor; specially, as it is not possible for the pestle and the mortar to be unified and then serve as a receptacle for the offering; as the two will ever remain distinct; they can never be mixed up like milk and water; so that if the oblation is poured on the mortar, it is not poured on the pestle; and if it is poured on the pestle, it is not poured on the mortar; nor is it possible for the oblation to be poured in parts (over the two receptacles); as the exact quantity of the oblation has been fixed by law. With all this, in view of the copulative compound, it appears best that the oblation should be poured on one of the two things mentioned (i.e., either on the pestle or on the mortar).—(88)

This verse is quoted without comment in Vīramitrodaya (Āhnika, p. 402).

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

088 Saying, ‘(Adoration) to the Maruts,’ he shall scatter (some food) near the door, and (some) in water, saying, ‘(Adoration to the waters;’ he shall throw (some) on the pestle and the mortar, speaking thus, ‘(Adoration) to the trees.’

He should hake an offering to Śrī on the “head” and to Bhadrakālī on the “feet;” for Brahman and Vāstoṣpati, he should place an offering in the centre of the homestead.—(89)

उच्छीर्षकं प्रसिद्धदेवताशरणं शीर्षस्थानम्, तत्र श्रियै बलिं कुर्यात् । पादतः अधोभागे गृहस्य भद्रकाल्यै । तस्या अपि स्थानं द्वारस्य पूर्वभागे ।

• अन्ये उच्छीर्षकं गृहशयनस्य शिरोभागम् आहुः, पादौ चस्याधोभागम् । तेन खट्वादाव् अयं होमः, भूप्रदेशे वा गृहस्थशयनस्थाने ।

• ब्रह्मवास्तोष्पतिभ्याम् । सत्य् अपि द्वन्द्वनिर्देश्ē पृथग् एते आहुती, ब्रह्मणे वास्तोष्पतय इति च । यत्र तूभयदेवतात्वम् अग्नीषोमवत् तत्र सहग्रहणं समस्तग्रहणं वा करोति, “तयोश् चैव समस्तयोः” (म्ध् ३.७५), “सह द्यावापृथिव्योश् च” (म्ध् ३.७६) इति अप्रसिद्धसाहचर्यात्⁹ । वास्तु गृहम्, तन्मध्ये ॥ ३.७९ ॥

‘Head’—is the top-most place, known as the dwelling of the gods; on this he should make the offering to Śrī; and ‘on the feet’—i.e., on the lower side of the house—Ho Bhadrakālī;’ the place of dwelling of this goddess being the East of the door.

Others have explained ‘head’ to mean that side of the householder’s bed where his head lies; and the ‘feet’ to be the lower side of the same. According to this explanation, this oblation may be placed either on the bedstead or on the ground, on the spot where the householder’s bed lies.

‘For Brahman and Vāstoṣpati.’—Even though these deities have been coupled together in a copulative compound, yet the two oblations are distinct, one to Brahman and another to Vāstoṣpati. In cases where two gods together form the ‘deities,’—as in the case of ‘Agni-Soma’—the two are taken together or conjointly; for example (a) ‘to the two together’ (as mentioned in 85 above), and ‘to Heaven and Earth conjointly’ (as mentioned in 86 above). The two mentioned here are to be treated separately, as they are not known to be companions.

‘Homestead’ means the house; and it is in the centre of the house that the offering is to be placed.—(89)

‘Ucchīrṣake’—‘Head of the bed’ (‘Others’in Medhātithi, Nārāyaṇa and Nandana);—‘the North-East portion of the house, where the head of the Vāstupuruṣa lies’ (Govindarāja, Kullūka and Rāghavānanda);—‘the place of the head, well-known as the Devatāśaraṇa’ (the N.-E. corner of the house is what is meant).

‘Pādataḥ’—‘the lower portion of the house’ (Medhātithi);—‘the South West corner of the house, where the Vāstupuruṣa has his feet’ (Govindarāja, Kullūka and Rāghavānanda).

This verse is quoted in Vīramitrodaya (Āhnika, p. 403), which explains ‘Ucchīrṣahe’ as ‘the head of the bedstead lying in the house’—and ‘Pādataḥ’ as ‘the foot-end of the bedstead in the house’, and adds that the formula to be used in making the offering should be as put in the text ‘Brahmavāstoṣpatibhyām svāhā.’

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

089 Near the head (of the bed) he shall make an offering to Sri (fortune), and near the foot (of his bed) to Bhadrakali; in the centre of the house let him place a Bali for Brahman and for Vastoshpati (the lord of the dwelling) conjointly.

The offering to the Viśvedevas he should throw into the sky; as also to the Elementals roaming in the day and to those roaming at night.—(90)

चशब्दाद् एकैवेयम् आहुतिः । विश्वेभ्यो देवेभ्य इति गृहाकाशे, गृहान् निष्क्रम्य वा । दिवा दिवाचारिभ्यः, नक्तं नक्तंचारिभ्यः । भूतेभ्य इत्य् अनुषज्यते ।

• केचिद् एते आहुती सायंप्रातर् विभागेनाहुर् दिवाचारेभ्य¹⁰ इति ।

• तद् अयुक्तम् । सायम् अमन्त्रहोमं वक्ष्यति ।

• एतेन मन्त्रप्रतिषेधेन शब्दोद्देश्यता मा भून् मानसस् तूद्देशः केन निवार्यते । न च तेन विना होमसिद्धिः ।

• एतद् एव तु वक्तव्यं कृतो ऽयं विभागावगमः ।

• गृह्यकारैर् एवेति चेत्, अस्तु ॥ ३.८० ॥

The particle ‘eha’ indicates that there is only one oblation.

‘To the Viśvedevas’ the offering is to be thrown up into the sky—either within the house, or outside the house.

During the day, the offering should be made to the ‘elementals roaming in the day,’ and during the night it should be made to those ‘roaming at night;’—‘elementals’ being construed both ways.

Some people explain that these two offerings pertain respectively to the morning and evening.

But this is not right, as the evening-oblation is to be offered without any words, as is going to be mentioned below (verse 121).

“But what is mentioned there may mean simply that the articulate dedication of the offering is forbidden; but what is there to prevent the mental (silent) dedication? In fact, without some such dedication the offering would not be an ‘offering’ at all.”

But what you have got to explain is—from where you have learnt this distinction. If it is one that has been made by authors of the (Gṛhyasūtras themselves;—then it may be as you say.—(90)

This verse is quoted in Vīramitrodaya (Āhnika, p. 403) without any comment.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

090 Let him throw up into the air a Bali for all the gods, and (in the day-time one) for the goblins roaming about by day, (and in the evening one) for the goblins that walk at night.

These offerings one should make in the upper dwelling, for the purpose of acquiring all kinds of food. The entire remnant of the offerings he should offer towards the South, to the pitṛs.—(91)

पूर्वयोर् आहुत्योः शेषो ऽयम् । आधारविधानार्थम् आद्यो ऽर्धश्लोकः¹¹ । आवासकस्योपरि य आवासस् तत् पृष्ठवास्तु । एकशालाया अप्य् उपरिभागः । तत्र बलिं कुर्वीत दिवाचारिभ्यो नक्तंचारिभ्यश् च । सर्वान्नभूतये । तादर्थ्ये चतुर्थी, न संप्रदाने । होमाद्यश्रुतत्वाद् बलिशब्दस्य पूर्वशेषत्वाद् आधारापेक्षत्वाच् च पूर्वयोर् आहुत्योः । न क्वचिद् अपि वैश्वदेवे “सर्वान्नभूतिर्” देवतात्वेन स्मृत्यन्तरे श्रुता । तस्माद् अयम् अस्यार्थः । सर्वेषाम् अन्नानां कॢप्त्यर्थम् एतच् च कर्तव्यम्, एतस्मिन् बलिहरणे कृते सर्वाण्य् अन्नानि भवन्ति । अवयवप्रसिद्ध्या त्व् अर्थावगम उपपद्यमाने समुदायार्थकल्पनम् उक्तम् । देवतापेक्षया वा ऽदृष्टः कश्चिद् अर्थः कल्पयितव्यः । बलिशेषं । शेषग्रहणात् पात्रे समुद्धृत्य ततो होमः कर्तव्यः, न तु स्थालीस्थाद् एव बलिदानानि ग्रहीतव्यानि । दक्षिणतः दक्षिणस्यां दिशि, तदभिमुख इति यावत् । सर्वं यावन् मात्रं गृहीतम्¹² ॥ ३.८१ ॥

What is said here is supplementary to the two offerings spoken of in the latter half of the foregoing verse; and the first, half of this verse prescribes the receptacle for those two offerings.

The dwelling on the top of another dwelling is called the ‘upper dwelling.’ In the case of a single-storied house, it means the roof. There one should make the offering to the ‘roamers at night’ and ‘roamers during the day.’

‘Sarvānnabhūtaye’—‘for the purpose of acquiring all kinds of food’;—the Dative ending has the sense of ‘for the purpose of,’ ‘with a view to,’ and not that of ‘recipient;’ for no oblations have been laid down as to be offered to any such deity as Sarvānnabhūti; specially, as the term ‘offering’ in the present verse is supplementary to the preceding verse, and the offerings prescribed in the preceding verse require the mention of a receptacle for them. Even in other Smṛtis no such deity as ‘Sarvānnabhūti’ has been mentioned in connection with the ‘Vaiśvadeva’ offerings. Hence, what the word means is that ‘the act is to be done for the purpose o f acquiring all kinds of food;’ i.e., ‘when this offering is made, all kinds of food are obtained.’ And when the etymological signification of a word is found compatible with the context, there can be no justification for assuming a signification for the word as a whole (irrespectively of its etymology.) So that, if the word (‘Sarvānnabhūti’) were to be taken as signifying a deity, an absolutely unknown denotation will have to be attributed to it.

‘The remnant of the offerings;’—tbe use of the term ‘remnant’ implies that the offering material has to be collected in a vessel and then offered, and that the oblations are not to be taken out of what is contained in the cooking pot.

‘Towards the South’—i.e., in the southerly direction; i.e., the man should face the south.

‘Entire’—i.e., all that has been taken out in the vessel.—(91)

‘Pṛṣṭhavāstuni’—‘On the upper storey, or on the roof of the house’ (Medhātithi);—‘behind the house’ (Govindarāja and Nārāyaṇa);—‘outside the house’ (Nandana);—‘behind the offerer’s back’ (Kullūka).

‘Sarvānnahhūtaye’—‘The same deity occurs in Śāṅkhāyana, Gṛhyasūtra, 2.14, where Professor Oldenberg has Sarvannabhūti, while the Petersburg Dictionary gives Sarvānubhūti”—Buhler.

Medhātithi denies that there is any such ‘deity’ and he is averse to assuming any such unheard of deity, when the literal meaning of the term is not incompatible with the text,—‘for the acquiring of all kinds of food.’ Kullūka, however, who reads ‘Sarvātmabhūtaye’ takes it as the name of a deity.

This verse is quoted in Vīramitrodaya (Āhnika, p. 403), where the following explanations are added:—Pṛṣṭhavāstuni’ means ‘behind the house, in the place where the urinal is situated’;—‘Sarvānubhūti’ is a deity of that name;—‘haret’ means ‘should offer’.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

091 In the upper story let him offer a Bali to Sarvatmabhuti; but let him throw what remains (from these offerings) in a southerly direction for the manes.

He should gently place on the ground food for dogs, outcasts, Cāṇḍālas, persons afflicted with filthy diseases, birds and insects.—(92)

अन्नं पात्रे समुद्धृत्य श्वादीनाम् उपकाराय भुवि निःक्षिपेत् । पापरोगिणः कुष्ठिक्षय्यादयः¹³ । वयांसि पक्षिणः । शनकैर् भूम्युत्थितरजसा यथा न संसृज्येत । भूग्रहणं न पात्रप्रतिषेधाय, किं तर्हि श्वपचपतितकुष्ठिभ्यो न हस्ते दातव्यम् । उपकारविधानं चेदम् । अत एव षष्ठ्यायं श्लोकः पठ्यते, न चतुर्थ्यन्तेन । पक्षिणां तादृग्देशे विधातव्यं यत्राबिभ्यतः श्वादिभ्यः¹⁴ खादन्ति । कृमीणाम् इति तादृशे देशे यत्र तेषां संभवः ॥ ३.८२ ॥

Having taken up some food in a vessel, he should place food on the ground, with a view to benefit the dogs and the rest.

‘Persons afflicted with filthy diseases’—Lepers, consumptives, and so forth.

‘Vayāṃsi’—birds.

‘Gently’—i.e., in such, a way that the food does not become mixed with the dust raised from the ground.

The ‘ground’ has been mentioned, not with a view to preclude the use of a vessel, but simply to indicate that food for the Cāṇḍāla, the outcast and the leper should not be given in their hands.

What the present verse prescribes is the according of help; that is why the verse contains the Genitive, not the Dative, ending.

For the birds, food should be placed on a spot where they can eat it without being scared away by dogs, &ç.

For insects, the food should be placed on a spot where they are likely to be present.—(92)

This verse is quoted in Parāśaramādhava (Ācāra, p. 342), which adds that the object of the verb is ‘annāni’ understood;—in Smṛtitattva (p. 424) in support of the view that (a) wherever such offering is laid down as to be given to ‘birds’, it is the crow that is meant (evidently the author adopts the reading Vāyasānām for Vayasām), and that (b) in texts laying down such offerings to the ‘unfit’, it is persons afflicted with ‘filthy diseases’ that are meant;—in Madanapārijāta (p. 316) as laying down the offering of food outside the house;—in Vīramitrodaya (Āhnika, p. 403), where ‘Śanakaiḥ’ is explained as ‘in such a manner as no food may be wasted,’ which adds that the offering made for the benefit of ‘crows’ and others should be put in places where they may be of the greatest use to them;—in Mitākṣarā (on 1.103, p. 75);—in Aparārka, which adds that the ‘patita’ here is meant to include such sects of mendicants as go about with human skulls in their hands;—and in Smṛtisāroddhāra (p. 286) as laying down the ‘offering to Bhūtas, living creatures’.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

092 Let him gently place on the ground (some food) for dogs, outcasts, Kandalas (Svapak), those afflicted with diseases that are punishments of former sins, crows, and insects.

The Brāhmaṇa who thus daily honours all beings, becomes endowed with a body of light, and goes to the highest place, by the straight path.—(93)

पूर्वस्योपसंहारः । सर्वग्रहणाद् अन्येषाम् अपि मृगकुक्कुटमार्जारादीनां ग्रामे संभवताम् अन्नेनोपकर्तव्यम् । अर्चतिर् अनुग्रहे¹⁵ न पूजायां, श्वादीनां तदसंभवात् । अवज्ञानप्रतिषेधार्थं चैवम् उपात्तम्, नानुगृह्णातीति पठितम् । परं स्थानं धाम ब्रह्म प्राप्नोति¹⁶ । पथर्जुना । न संसारयोनीर् बह्वीर् भ्राम्यति ।

• किं पुनर् एतत् फलविधानम् ।

• नेति ब्रूमः । नित्यो ऽयं विधिर् इत्य् उक्तम् । नित्ये च फलश्रवणम् अर्थवादः । न ह्य् अत्र विधिः श्रूयते । गच्छतीति वर्तमानापदेशो ऽयम् ।

• तेजोमूर्तिः केवलतेजःशरीरः, न पाञ्चभौतिकं शरीरम् अभिसंबध्यते, बोधस्वभाव एव भवति । निष्कल्मषता वानेन लक्ष्यते । शुद्धप्रकृतिर् भवतीत्य् अर्थः । भूतानुकम्पनं चेदम् । असति शास्त्रातिक्रमे पापसंबन्धस्याभावाच् छुद्धता युक्ता । इतरथा पापस्य मलरूपत्वान् न तेजोमूर्तिः । असति च पापे परं धाम श्रेष्ठम् अदुःखरूपं प्राप्नोतीत्य् एतद् अपि युक्तम्¹⁷ एव ॥ ३.८३ ॥

This sums up what has gone before.

The epithet ‘all’ indicates that one should help with food the deer, the cock, the cat and such other animals as grow in the villages.

‘Honour’ here denotes help, not worship; us worship could not apply to dogs, &c. In fact, what is meant is the forbidding of ill-treatment; and it in with this view that the author has not used the term ‘help.’

‘Highest place’—i.e., he reaches Brahman.

‘By the straight path’—i.e., he has not to wander through an endless series of births as different animals.

Question—“Is this verse meant to lay down the reward (to be obtained)?”

We say—no. For it has already been explained that the injunction of the offerings is an obligatory one; and if a reward happen to be mentioned in connection with an obligatory act, it can only be taken as a commendatory description. Nor is any injunctive word found in the verse; the word used is ‘goes,’ in the present tense.

‘With a body of light’—i.e., with a body made up of light only; he is no longer tramelled with a body made up of the five elemental substances; i.e., he becomes of the nature of pure Consciousness. Or, the term may be takeu as connoting freedom from sin; the meaning being that he becomes pure of character. The act done is one of helping all beings; and when the man does not transgress any scriptural injunctions, he incurs no sin; and hence it is only right that he should be pure. If it were otherwise, then sin being an impurity, he could never have a body of light. There being no sin in him, it is only natural that the man should reach the highest place, which consists in a state free from all pain and suffering.—(93)

‘Tejomūrtiḥ’—‘Endowed with the body of light,’ qualifying the ‘Brāhmaṇa’ (Medhātithi);—Kullūka reads ‘tejomūrti’ (neuter) and explains it as ‘resplendent’, qualifying the ‘place’.

This verse is quoted in Vīramitrodaya (Āhnika, p. 403), where it is noted that the use of the word ‘archati’, ‘honours’, is meant to imply that even the making of offerings to crows and others should not be accompanied by a feeling of disrespect, or contempt.—‘Patharjunā’ is to be construed as ‘ṛjunā pathā’.

**(verses 3.84-93)
**

See Comparative notes for [Verse 3.84].

093 That Brahmana who thus daily honours all beings, goes, endowed with a resplendent body, by a straight road to the highest dwelling-place (i.e. Brahman).