०९ भिक्षा

Having performed this rite of offerings, he should first feed his guest and then give alms in the proper form, to one who is mendicant and a ‘Brahmacārin’—(94)

अतिथिलक्षणं वक्ष्यति । तम् अभ्यागतं सन्तं पूर्वम् आशयेद् भोजयेत्, सर्वभोक्तृभ्यो गृहसंनिहितेभ्यः । भिक्षां भिक्षवे च याचमानाय दद्यात् । भिक्षाशब्देन स्वल्पपरिमाणम् अन्नदानम् उच्यते । उक्तं हि “प्रसृतिर् भिक्षा” । अन्तःपुरप्रसिद्धं चैतत् । ब्रह्मचारिणे विधिवत् । अन्यस्मा अपि पाखण्डादिरूपाय भिक्षवे न विधिवद् दातव्या । ब्रह्मचारिणे तु विधिवत् स्वस्तिवाचनपूर्वं भिक्षादानम् इत्य् एष विधिः ।

• अथ वा भिक्षुः परिव्राड्, ब्रह्मचारी प्रथमाश्रमी । चशब्दश् चास्थाने वृत्तानुरोधात् । ब्रह्मचारिणे च इति पठितव्यम् । एवं तु वानप्रस्थाय न दानं स्यात् । तस्माद् भिक्षते¹ इति भिक्षुः, तस्यैव विशेषणं ब्रह्मचारिग्रहणम् । तेन त्रिभ्यो ऽप्य् आश्रमिभ्यो भिक्षादानं नियमतो ऽनुज्ञातं भवति । पाखण्डादीनां तु पतितादिवत् । सर्वग्रहणेन भिक्षोपकारो यथाशक्ति विहित एव ॥ ३.८४ ॥

The right definition of the ‘guest’ shall he given later on (in 102); when such a guest has arrived, he shall feed him first,—i.e., before all others that may be near the house and may be going to eat.

Alms to one who is a mendicant’—i.e., he should give it to a person that asks for it. The term ‘alms’ stands for the gift of a small quantity of food; it has been said that ‘it is a handful that constitutes alms;’ and this is well known among housewives.

‘In the proper form,’ to ‘a Brahmacārin’—to others even to a beggar that may be a disguised heretic, alms may be given,—but not in the proper form; but to the Brahmacārin it should be given ‘in the proper form;’ i.e., the giving is to be preceded by the syllable ‘svasti’ by the recipient; this is the ‘form’ referred to.

Or, the term ‘bhikṣu,’ ‘mendicant,’ in the text may be taken in the sense of the Parivrāṭ, the Renunciate,—and the term ‘brahmacārī’ in that of one who is still in the first stage of Studentship. The particle ‘ca’ occurs in the wrong place on account of exigencies of metre; it should occur after ‘brahmacārine.’

But under this explanation, no alms would ever be given to the Recluse (the person in the third stage.) Hence the right view appears to be to take the term ‘bhikṣu’ (mendicant) in the sense of ‘one who begs,’ and the term ‘brahmacārin’ (chaste) as a qualification of the former. And in this way the giving of alms to persons in all the three stages becomes regularly sanctioned. As for heretics, they are to be treated like outcasts (vide 92),—and the mention of ‘all’ (in 93) has already enjoined the helping in the form of giving food, according to one’s means, to all living beings.—(94)

‘Bhikṣave brahmacāriṇe’—‘To the Religious Student who begs for it’ (Medhātithi and Govindarāja);—‘to the Remmciate and to the Religious Student’ (Kullūka and Rāghavānanda; also suggested, but disapproved, by Medātithi);—‘the chaste beggar’ (third suggestion by Medhātithi and approved on the ground that it includes all the three,—the Student, the Hermit and the Remmciate).

The first half of this verse is quoted in Vīramitrodaya (Āhnika, p. 392) as laying down that the feeding of the guests is to be done after the Bali-offerings; but adds that this is meant for those cases where the Śrāddha is not performed, as in the case of the Householder who has his father still living;—also on p. 434, where it explains that what is meant by ‘Pūrvamāśayet’, ‘should feed first’, is that the feeding should be done before the Nityaśrāddha, and applies to those cases where the ‘guest’ happens to arrive at that exact time.

Vaśiṣṭha (11.3-5).—‘One shall make Bali-offerings to the Household deities; hiving offered a share to the Vedic scholar or to toe religious student, who may have arrived, he shall make the offering to the Pitṛs; then he shall feed the guests, in order of seniority; and then the members of his own household.’

Yājñavalkya (1.108).—‘Alms should be given, with due honour, to the recluse firm in his vow; and he shall feed only friends and relations as might arrive at the time.’

Viṣṇu (59.14).—‘Alms shall be given to the recluse.’

Pāraskara (2.9.12).—‘Food shall be distributed among the recluses and the guests, in due order.’

Baudhāyana (2.5.14).—‘The Praṇava, the Vyāhṛtis and the Sāvitrī constitute the five Great Sacrifices, which purify the Brāhmaṇa day after day; purified by these five Sacrifices, he makes offerings to the gods.’

Baudhāyana (2.6.5).—‘Day after day he shall offer to Brāhmaṇas food containing also roots, fruits and vegetables; thereby he accomplishes the Sacrifice to human beings.’

Baudhāyana (2.7.19).—‘First of all he shall feed the guests, then such ladies of the house as may he carrying; and then, with special care, the children, the old persons and those that may be ill.’

Āpastamba-Dharmasūtra (2.4.11).—‘He shall feed the guests first of all.’

Viṣṇu-purāṇa (Vīramitrodaya-Āhnika. pp. 429-430).—‘After having made the Bali-offerings be shall stay in the court-yard, expecting guests, till the cows are milked; when a guest has arrived, he shall welcome him with due honour, regarding him as Hiraṇyagarbha; at least one other Brāhmaṇa the Householder shall feed in honour of his father.’

Parāśara (Do.).—‘He shall not ask the guest either his gotra or his Vedic Rescension or the extent of his Vedic study.’

Vyāsa (Do.).—‘If a Bhikṣuka, seeker for alms, comes before the offerings have been made to the Viśvedevas, the Householder shall keep aside food enough for these offerings, and give the food to the seeker for alms. The Religious Student, the Renunciate, the Student seeking for knowledge, one who is supporting his preceptor, the way-farer and one who is suffering from want of livelihood,—these are to be regarded as Bhikṣuka, seeker for Alms.’

094 Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to an ascetic (and) to a student.

The twice-born householder, giving alms, obtains the same reward for merit which reward for merit one obtains by giving a cow, in the proper form, to his Teacher.—(95)

नित्यं भक्तदानम् अर्थिने शक्तितो दातव्यम् । इदं त्व् अधिकारान्तरम् । यद् गुरवे गा दत्त्वा फलम् आप्नोति तद् भिक्षां दत्त्वा, गोव्रतस्याविशिष्टम् इति । स्मृत्यन्तरे सर्वफलता पापप्रमोचनार्थतापि गोदानस्य श्रुता । यावताम् अल्पोपकाराणां महोपकारैः फलसाम्यम् उच्यते, तेषां लोकवत् परिमाणतः फलविशेषो ऽवगन्तव्यः । प्राप्यते तद् एव फलम्, न तु चिरकालम् । आवाच्यो² ह्य् अयं न्यायः- “पणलभ्यं हि कः³ प्राज्ञः क्रीणाति दशभिः पणैः” इति । समानफलत्वे महाप्रयासानर्थक्यं प्राप्नोति । “अगुर् यथाविधि” इति केचित् पठन्ति । तत्र नञल्पवचनो द्रष्टव्यो ऽल्पगुर् इति । । पुण्यं धर्मस् तस्य फलम् ॥ ३.८५ ॥

That une should always give food to one in want of it, according to his means—(having been declared in the preceding verses), the present verse supplies another incentive.

The reward that one obtains by giving a cow to the Teacher is obtained by giving alms ; i.e., it does not differ in any way from that of the giving of a cow. In another Smṛti, the giving of the cow has been described as buying ‘all rewards,’ and also as ‘freeing from all sins.’ Whenever a text declares that same rewards follow from the rendering of small help und of greater help, we should understand that there will be a difference in the quantity, as there is in ordinary life. That is, the same reward is obtained, but it does not continue for an equally long time. [There must be some such difference] for there is the well-known maxim—‘what wise man will buy with ten pice a thing that can be obtained for only one?’ If the results in the two casus were really equal in all respects, then there would be no use in undertaking the work that requires u greater effort.

Some people read ‘gāndatvā guryathāvidhi’ (‘by the person without cows giving a cow’); and in this case, the negative particle (in the compound ‘aguḥ,’ ‘without cows’) means few; i.e., one who possesses only a few cows.

‘Merit’ is meritorious act; the reward of this.—(95)

This verse is quoted without comment in Vīramitrodaya (Āhnika, p. 434).

Viṣṇu (59.15).—‘One acquires the merit of giving away the cow, if he gives food to one who is seeking for alms.’

Viṣṇu (67.28, 32, 44, 46).—‘By honouring the guest, one obtains the highest reward: by worshipping him, he attains heaven; neither by Vedic Study, nor by Agnihotra, nor by sacrifices and Purāṇas does the Householder attain those regions which he attains by the honouring of the guest; shelter, bed, oiling of the feet and light, by giving to the guest each one of these, one obtains the same reward that one does by giving a cow.’

095 A twice-born householder gains, by giving alms, the same reward for his meritorious act which (a student) obtains for presenting, in accordance with the rule, a cow to his teacher.

In accordance with scriptural injunctions, one should make over to the Brāhmaṇa knowing the true meaning of the Veda even alms and a water-put, after having honoured him.—(90)

अथ विधिवद् इत्य् उक्तम्, सो ऽयं विधिर् उच्यते । अप्रकृतस्योदपात्रस्य श्रवणं सर्वदा नृणाम्, न भिक्षादानस्यैवेति दर्शयितुम् । सत्कृत्य पूजयित्वा । विधिः पूर्वो यस्य दानस्य तद् विधिपूर्वकम् । पूर्वशब्दः कारणवचनः । शास्त्रनिमित्तकम् एतद् इत्य् अर्थः । इतिकर्तव्यता वा विधिः, सा पूर्वं कर्तव्या । उक्तं च पूर्वं भिक्षादानम्, ददाति सत्कृत्य पूजयित्वा⁴ । वेदस्य तत्त्वार्थः पारमार्थिको निःसंशयो ऽर्थस् तं वेत्ति, तस्मै ब्राह्मणायोपपादयेद् दद्यात् । ब्राह्मणायेति जातिनियमः । विदुष इति गुणनियमः । तेन यत् किंचिद् दातव्यं तद् ब्राह्मणाय, तस्मै च वेदार्थविदे पूजापूर्वकम् इत्य् अर्थत्रयविधानं⁵ सर्वं ददात्य् अर्थोद्देशेन, पौरुषेयत्वान् नानाकारार्थविधानम् ॥ ३.८६ ॥

प्राप्ते दाने दोषः ।

It has been said above that the alms is to be given ‘in the proper form;’ and this form is now described.

The mention of the ‘water-pot,’ which has not been referred to in this context before, is meant to indicate that in all cases one need not always give alms only.

‘Having honoured,’—after having worshipped.

‘Vidhipūrvakam,’—‘in accordance with scriptural injun ctions’—means ‘that which has scriptural injunctions for its precedent;’ the term ‘precedent’ meaning reason; the compound therefore means that what is here stated is on the basis of scriptural injunctions.

Or, the term ‘vidhi’ may stand for method; the sense being that the right, method should be adopted first; the method being that ‘he should be honoured,’ as already mentioned.

‘The true meaning of the Veda’—the real, the undoubted, sense of the Veda; he who knows this meaning—to such a Brāhmaṇa one should ‘make over’ the things.

The term ‘to the Brāhmaṇa’ restricts the gift to the particular caste; and the term ‘knowing, &c.’ restricts it to persons possessing a certain qualification.

Hence, in connection with the act of giving, three things are enjoined here—

1. ‘whatever is to be given should be given to the Brāhmaṇa,’
2. ‘to a Brāhmaṇa who knows the meaning of the Veda,’
3. and ‘only after having honoured him,’

And this multiplicity of injunctions (in a single verse) (though inadmissible in a Vedic text) may be admissible in the work of a human author.

The next, verse proceeds to point out the danger in connection with the act of ‘giving’ enjoined above.—(96).

‘Satkṛtya’—‘Having honoured’ (the Brāhmaṇa) (Medhātithi and Govindarāja);—‘having garnished’ (the food) (Kullūka and Rāghávānanda).

This is quoted, without comment, in Vīramitrodaya (Āhnika, p. 434).

Vaśiṣṭha (11.12).—‘It is Vaiśvānara that enters the household as a Brāhmaṇa-guest; hence they offer him water and food; thereby attaining calm and peace extending over one year.’

Yājñavalkya (1.108).—‘Food should be given, with due honour, to the Recluse who is strict in his vows.’

Āpastamba-Dharmasūtra (2.9.8.).—‘All gifts are preceded by water.’

Bṛhaspati (Vīramitrodaya-Āhnika, p. 434).—‘By the offer of welcome to the guest, Agni is pleased; by the offer of food, Indra; by washing his feet, the Pitṛs; and by feeding him, Prajāpati.’

Śātātapa (Do., p. 435).—‘The alms offered should be either Bhikṣā (i.e., enough for one meal), or Puṣkala (enough for four meals); or Hantakāra (enough for sixteen meals); if none of these is possible then only a pot of water.’

Gautama (5.19).—‘If food is offered after having made the guest pronounce the syllable svasti,—it is excellent.’

096 Let him give, in accordance with the rule, to a Brahmana who knows the true meaning of the Veda, even (a small portion of food as) alms, or a pot full of water, having garnished (the food with seasoning, or the pot with flowers and fruit).

Rites in honour of the gods and those in honour of the Pitṛs performed by ignorant men become lost, when they are presented by the givers, through folly, to ash-like Brāhmaṇas.—(97)

पूर्वेण यादृश्ē देयं तत् पत्रम् उक्तम् । अनेनापत्रे ददतः प्रतिषेधः । नश्यन्ति निष्फलानि भवन्ति । हव्यानि देवतोद्देशेन यानि ब्राह्मणभोजनादीनि क्रियन्ते । पित्र्यकर्माङ्गभूतान्य् अन्यानि कव्यानि श्राद्धानि । भस्मभूतेषु । भस्मतां प्राप्ता भस्मभूता । उपमाने वा भूतशब्दः, भस्मानीव, यथा काष्ठभूत इति । किं पुनर् भस्मना साम्यम् । यथा तन् न क्वचिद् उपयुज्यते ऽवकररूपम् अपोह्यम् एवम् ईदृशो ब्राह्मणः क्रियाभ्यो ऽपोहितव्य इति तात्पर्यार्थः । नराणाम् अविजानतां नश्यन्तीति संबन्धः । मोहाद् दत्तानि दातृभिः । अविजानतां मोहाद् इति चानुवादः । यच् छास्त्रेणापोहितं तन् मोहाद् एव क्रियते ॥ ३.८७ ॥

कीदृशाः पुनर् अभस्मभूताः । तान् आह ।

The preceding verse has described the person to whom presents are to be made; the present verse proceeds to prohibit the giving of presents to unqualified persons.

‘Become lost’—become fruitless.

‘Rites in honour of the gods’—Such acts as the feeding of Brāhmaṇas and the like, which are done in honour of the gods.

‘Rites in honour of the Pitṛs’—those that form part of the acts done in honour of one’s ancestors; i.e., Śrāddhas.

‘Ash-like—those who hav become ashes are called ‘bhasmabhūta. Or, the term ‘bhūta’ may mean similarity; hence the word ‘bhasmabhūta’ means ‘ash-like;’ just as in the compound ‘kāṣṭhabhūta.’

“What is the point of similarity between ash and the Brāhmaṇas?”

The meaning is that, just as the ash is of no use, and is mere refuse and deserves only to be thrown away, so the Brāhmaṇa in question is to be removed from all religious functions.

‘Made by ignorant men’— this is to be construed with ‘become lost.’

‘Presented by givers through folly’—‘ignorant’ and ‘folly’ are only re-iterations. Anything that is prohibited in the scriptures is done only through folly.

The next verse describes what sort of Brāhmaṇas are not ‘ash-like.’—(97)

This verse is quoted in Vīramitrodaya (Āhnika, p. 434), where ‘bhasmabhūteṣu’ is explained as ‘those devoid of learning and austerity’.

**(verses 3.97-98)
**

Vaśiṣṭha (3.9-11).—‘The Havya and offerings are to be offered to the Vedic scholar only; what is offered to the non-learned reaches neither the Pitṛs nor the gods; gifts should be offered to one who is extremely learned; there is nothing Wrong in ignoring the uneducated. In the presence of flaming fire, one should not pour libations on ashes.’

Yājñavalkya (1.201, 202).—‘Cows, sesamum and gold should be given, with due respects, to a qualified person; never should the wise man desiring his own welfare make a gift to the unqualified. In fact, a man devoid of learning and austerities should not accept any gift; if he does accept them, he drags downwards both himself and the giver.’

Vyāsa (4.39,42,50,52,54,57).—‘If a man ignores the Brāhmaṇa student near him, when offering food and gifts, he damages his merit extending over three generations. Gift made to a non-Brāhmaṇa remains the same; that made to the Brāhmaṇa becomes two-fold; that made to the Preceptor becomes thousand-fold, and that made to the person learned in the Veda becomes endless. The Brāhmaṇa’s mouth is the soil, fertile and free from thorns; therein should one sow the seeds; such cultivation fulfils all desires. When there comes to one’s house a Brāhmaṇa endowed with learning and humility, all the herbs become delighted at the prospect of (being eaten by him and thereby) reaching the highest state. One should feed a mouth equipped with Veda, even though that person may have already taken his food, rather than the illiterate person that may have been fasting for six days. When the person learned in the Veda and attentive to his duties takes his food, he brings to the giver rewards endless and extending over many lives.’

Āśvalāyana (1.150).—‘If the good man offers food into the mouth of the man learned in the Veda, he becomes freed from heinous sins, and attains union with Brahman.’

097 The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their folly present (shares of them) to Brahmanas who are mere ashes.

An oblation thrown into the mouth-fire of Brāhmaṇas, effulgent with learning and austerities, saves from trouble, and also from great sin.—(98)

विद्यातपोभ्यां समृद्धास् तद्व्यतिरिक्ता भस्मभूताः । समृद्धिर् अतिशयिनी संपत्तिः । बहुविद्यय महता च तपसा युक्ता एवम् उच्यन्ते । समुदायसंबन्धिनी अपि विद्यातपसी संबन्धिसंबन्धाद् अवयवभूतमुखैः सामानाधिकरण्यं प्रतिपद्येते । विप्राणां मुखान्य् अग्नय इत्य् अत्र व्याघ्रादेर् आकृतिगणत्वात् समासः (च्ड़्। पाण् २.१.५६) । यथाग्नौ हुतं फलवद् भस्मनि हुतं निष्फलम्, एवम् ईदृशं भोजनं ब्राह्मणमुखनिक्षिप्तं हुतम् इति भोजनम् एव स्त्युत्योच्यते । यागहोमादि महाफलतया प्रसिद्धम् । अतः प्रख्याततमगुणेनाप्रख्यातम् उपमीयते । निस्तारयति दुर्गात् । दुर्गं व्याधिशत्रुराजपीडादिजीवितम् उपस्थितम् । ततो निस्तारयति रक्षति, न तेन संमृश्यते । महतश् च पापात् परलोके ऽपि नरकादिगतेस् त्रायते । न केवलम् आभ्युदयिककर्मेदृक्पात्रविषयम् । प्रायश्चित्तार्थम् अपि तद्गुणायैव दतव्यम् ॥ ३.८८ ॥

Brāhmaṇas effulgent with learning and austerities, being unlike those described above, are not ash-like. ‘Effulgence’ connotes superior excellence; and persons are said to be ‘effulgent with learning and austerities’ when they possess great learning and perform great austerities. Though the ‘learning and austerities’ belong to the entire man, yet here they are co-ordinated with ‘mouth,’ which is only a part of the entire man; and such co-ordination is based upon indirect connection [the mouth being connected with the man, who is connected with learning and austerities.]

In the compound ‘vipramukhāgni,’ the mouth is likened to fire; hence the compound falls within the ‘vyāghrādi’ group (vide Pāniṇi 2. 1. 56).

Just as an oblation thrown into the fire bears fruit, but when it is thrown on ash, it is fruitless; similarly, ‘oblation’ in the shape of food thrown into the Brāhmaṇa’s month. This food by being called ‘oblation’ is meant to be highly eulogised; sacrifice, oblation and such acts are well-known as bearing important fruits; hence the lesser known act (feeding of Brāhmaṇas) has been likened to the said well-known acts.

‘Saves from trouble;’—‘‘trouble’ stands for the advent of illness, enemies, suffering at the hands of the king, and so forth; from this it ‘saves,’ protects; i.e., the man is not affected by it.

‘Also from great sin;’—i.e., it saves also from falling into hell, &c.

It is not only the gifts made in connection with auspicious rites that are to be given to the recipient described; gifts in connection with expiatory rites also should be given to Brāhmaṇas possessing the same qualifications.—(98)

This verse is quoted without comment in Vīramitrodaya (Āhnika, p. 434).

**(verses 3.97-98)
**

See Comparative notes for [Verse 3.97].

098 An offering made in the mouth-fire of Brahmanas rich in sacred learning and austerities, saves from misfortune and from great guilt.

To the guest that has happened to come, he should offer; according to rule, water and seat, and also food prepared to the best of his abilitv.—(99)

annaṃ hutvā vidhānena yatpuṇyaphalamaśanūte | tena tus?yaṃ viśiṣṭaṃ vā brāhmaṇe tarpite phalam || mantr?akarmaviparyāsād? duritād? durgatādapi | tatphalaṃ naśyate karturidaṃ na śraddhayā h?tam ||

संप्राप्ताय स्वयम् उपस्थिताय, न तु निमन्त्रिताय । न हि निमन्त्रितो ऽतिथिर् भवति । प्राप्तिदेशं च वक्ष्यति “भार्या यत्राग्नयो ऽपि वा” इति (म्ध् ३.९३) । आसनोदके दद्यात् । पादधावनोपयोगि प्रथमम् उदकं तत आसनं भोजनं च । यथाशक्ति संस्कृत्येत्य् अन्नविशेषणम् । सविशेषम् अन्नं संस्कृत्य दद्याद् भोजयेत् । विधिपूर्वकम् । विधिः पूर्वो यस्मिन् दाने तद् एवम् उच्यते । विधिः शास्त्रं तत् पूर्वं निमित्तं प्रमाणम् इत्य् अर्थः ॥ ३.८९ ॥

‘That has happened to come’—i.e., who has come of his own accord, and has not been invited; one who has been invited is not a ‘guest.’ The proper place where the guest is to arrive shall be described later on—‘where the wife and the Fires are, &c., &c.’ (103).

‘Water and seat he should offer;’—first of all he should offer water for the washing of his feet, and then the seat; ‘and also food.’

‘Prepared to the best of his ability;’—this qualifies ‘food.’ The meaning is that he should prepare the food with special care and then offer it—feed him with it.

‘According to rule’—i.e., that offering which is preceded—supported—by injunction; i.e., that which is sanctioned by scripture.—(99)

This verse is quoted in Vīramitrodaya (Āhnika, p. 441), which explains ‘samprāptāya’ as ‘one who has happened to come of his own accord, i. e., without invitation’; and ‘vidhipūrvakam’ as ‘in the manner prescribed for the entertaining of guests’;—and in Hemādri (Śrāddha, p. 433).

Between verses 99 and 100, Vīramitrodaya (Āhnika, p. 441) quotes the following two additional verses—

annaṃ hutvā vidhānena yatpuṇyaphalamaśanūte |
tena tus?yaṃ viśiṣṭaṃ vā brāhmaṇe tarpite phalam ||
mantr?akarmaviparyāsād? duritād? durgatādapi |
tatphalaṃ naśyate karturidaṃ na śraddhayā h?tam ||

and adds the following explanations:—‘annam hutvā’—i. e., in the fire;—‘mantra &c.’.—i.e., ‘from that sin which would accrue from the misuse of Mantras and Rites, and from the delinquencies of the Agent’;—‘tatphalam’—the result following from the Homa;—‘Idam na’—the construction is that ‘whatever is offered to the guest with due respect, in the shape of all this, seat and the rest, is never lost’.

Gautama. (5.32.34).—‘To the guest not learned in the Veda, water for washing the feet, an offering of water and also special kinds of food, always specially cooked.’

Vaśiṣṭha (4.12).—‘When a person comes to his house, he should welcome him, rising from his seat and offering him a seat and a bed, and receiving him with true and agreeable words, free from jealousy.’

Āpastamba-Dharmasūtra (2.4.13-16).—‘The master and mistress of the house should not refuse to receive anyone who comes to seek for anything at the proper time; if they have nothing else to offer, they should offer a place, water, grass and agreeable words………To a Brāhmaṇa not learning or learned in the Veda, he shall only offer seat, water and food and he shall not rise to receive him.’

Āpastamba (6.7-14 ).—‘ Having gone up before him, and having met him, he shall offer to him a seat…… He shall wash his feet; some people hold that it is only the Śūdra householder and his wife that are to do this… He shall offer to him water in an earthen vessel, say some… But if the guest is one who has completed his study, no water is to be offered to him……… Having pleased him, he shall satisfy him with sweetly flavoured food.’ [So on, there are very full directions.]

Viṣṇu (67.45).—‘In the morning and in the evening, he shall offer to the guest both seat and water, as also food to the best of his power, after having received him with honour.’

Yājñavalkya (1.107).—‘To the guest one should make offerings to the best of one’s capacity; and in the evening the guest is not to be deprived of sweet words, place and water.’

099 But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and water, as well as food, garnished (with seasoning), according to his ability.

A Brāhmaṇa staying unhonoured (in one’s house) takes away all his merit, even though he be one who subsists by gathering harvest-droppings, or offers oblations into the five fires.—(100)

अत्यन्तदरिद्रस्याप्य् अतिथिपूजाव्यतिक्रमो न युक्तः । शिलान् केदारलवनशेषान् । उञ्छत उच्चिन्वतः । एतच् च वृत्तिसंकोचोपलक्षणार्थम् । पञ्चाग्नीन् अपि जुह्वतः । अनेन शास्त्रानुष्ठानसंपन्नो ऽत्यन्तदरिद्रश् च यद्य् अतिथिम् आगतं न पूजयत्य् अन्नदानादिना, तदा तदनुष्ठानं स वृत्तिसंयमो निष्फलताम् एति । ततश् च सर्वं सुकृतं पुण्यम् आदत्ते अतिथिर् गृह्णाति निष्फलीकुरुते । अनर्चितो वसन् । तस्माद् अर्चयेद् इति विध्यर्थः । वसन्न् इति लिङ्गात् सायम् आगते विधिर् अयम् । पञ्चाग्नयस् त्रेता गृह्यः सभ्यश् च ।

• अथ को ऽयं सभ्यो नामाग्निः ।

• एवं ह स्माहुः । ग्रामान्तरे प्रोषितस्य यत्र लौकिकपाकः क्रियते महासाधनस्य बहुवेश्मसु यो गृह्यागाराद्⁶ एव शीतापनोदार्थं विह्रियते स सभ्यः ।

• होमस् तर्हि तत्र कः ।

• यावता “तस्मिन् गृह्याणि” (ग्ध् ५.८) इति नियमः । अस्माद् एव वचनात् वैश्वदेवहोमः प्रोषितस्य लौकिके ऽप्य् अस्तीति मन्यन्ते । व्रीहियवैः शुष्कधान्यैर् यत्र लेलिहानं सुसमिद्धं पश्येत् तत्राभिजुहुयाद् इति स्मृतिवचनम् उदाहरन्ति ।

• इह भवन्तस् त्व् आहुः । उपनिषत्सु पञ्चाग्निविद्योक्ता । तत्र तेषां कल्पिताग्निरूपाणि । तद्रूपेण यद् उपासनं यच् च वेदनं स होम इति कल्प्यते । सा हि सर्वश्रौतेभ्यः कर्मभ्यो ऽतिशयफलेष्यते । एवं हि तत्राम्नायते “स्तेनो हिरण्यस्य सुरां पिबंश् च गुरोस् तल्पम् आवसन् ब्रह्महा च ते पतन्ति चत्वारः संसर्गी च” (छु ५.१०.९) । पञ्चानाम् अपि यत् फलं तद् अतिथाव् आराधिते ऽविमुखीकृते नश्यतीति प्रशंसातिशयेनावश्यकर्तव्यतां दर्शयति ।

• यद्य् अपि प्रातराशे ऽप्य् अतिथिभोजननियमः, सायं तु तद्व्यतिक्रमे प्रायश्चित्ताधिक्यम् । यथाशक्तीति पूर्वश्लोके ऽन्नविषयं ये मन्यन्ते, त एवम् आहुर् यथाशक्त्य् अतिथयः पूजयितव्याः, एको द्वौ बहव इति ॥ ३.९० ॥

Even for one who is extremely poor it is not right to omit the honouring of the guest.

‘Harvest-droppings’— Ears of corn dropped in the fields after harvesting.

‘Gathering’—Collecting.

This is meant to indicate difficulty of livelihood in general.

‘Offers oblations into the five fires.’

What is meant by this is that, even if the householder is one who obeys all the injunctions of the scriptures, and he is also poor, and (therefore) does not honour, with food &c., the guest that happens to arrive,—then the said strict observance of the laws of livelihood becomes fruitless. Hence (it is said) that the guest ‘takes away all his merit’—i.e., nullities it;—if he ‘stays unhonoured.’ Hence one should honour the guest—this is the meaning of the injunction.

The term ‘slays’ indicates that the injunction pertains to one who arrives in the evening.

The ‘five fires’ are—The ‘Tretā’ (Three Sacrificial Fires), (4) the ‘Gṛhya’ (Domestic Fire) and (5) the ‘Sabhya’ (Social Fire).

“What is the fire called ‘sabhya,’ Social’?”

They offer the following explanation:—When one goes to another village, and cooks his food in the ordinary fire;—or, in the house of a rich man fire is lighted in several rooms for the alleviation of cold,—this is what is called the ‘sabhya,’ ‘social’, ‘fire’.

“In that case, what is the oblation that would be offered in such a fire? Since the rule is that⁽the gṛhya oblations are to be offered in that fire (which is set up after marriage or after succession)’ [ Gautama 5.7 & 8]”.

On the strength of the present verse itself they say that, when the man is away from home, he may offer the Vaiśvadeva oblations in the ordinary fire also; and they quote the Smṛti-text—‘wherever one happens to see a well-lighted flaming fire, he should offer into it oblations of dry paddy, or of vrīhi and yava.’

Our revered teachers, however, offer the following explanation:—It is in the Upaniṣads that the⁽science of the Five Fires’ has been described; these five forms of fire have been assumed; and what is called ‘oblation’ here is the act of recognising the fire and worshipping it in those forms. This worshipping has been recognised as leading to results superior to those accomplished by means of all the Śrauta rites. In connection with this, it has been declared that—‘the theft of gold, the drinking of wine, having intercourse with the teacher’s wife and one who kills the Brāhmaṇa,—all these four are fallen, as also one who has relations with these [ and even these sins are purified by the knowledge of the science of Five Fires].’

The result of all these five becomes lost if the guest is not honoured and is sent away; this exaggerated praise is meant to convey the idea that the said honouring of the guest is absolutely necessary.

In connection with the morning breakfast also there is the rule that the guest should be fed; but the omission of it in the evening entails the penalty of a higher expiatory site.

Some people do not take the phrase ‘to the best of his ability’ in the preceding verse as applying to the ‘food; and they assert the meaning to be that ‘guests should be honoured to the best of one’s ability—i.e., one or two or many (as many as one can).’—(100)

This verse is quoted in Parāśaramādhava (Ācāra, p. 355) in support of the view that—‘if a guest comes to one’s house with a view to getting food, and goes away without getting any, then all the rites that the master of the house performs, in honour of the Gods and the Pitṛs, become futile.’

The verse is quoted in Vīramitrodaya (Āhnika, p. 441), which adds the following explanations:—‘Śilāt’ (which is the reading it adopts)—‘from the remnant of the gleanings dropped in the fields.’—‘uñchataḥ’—‘pickings’;—what is meant is that even a poor man should entertain his guest.

Viṣṇu (67.33).—‘If a guest goes away disappointed from the home of any person, he leaves behind him all his sins and takes away all the merit of that householder.’

Parāśara (1.45.46).—‘If a guest goes away from one’s house disappointed, his Pitṛs do not partake of anything in that house for fifteen years. If one disappoints a guest, one’s libations are futile, even though made with a thousand loads of fuel and a hundred jars of butter.’

Mahābhārata-Āśvamedhika (Parsāharamādhava, p. 355).—‘One may study, day after day, the Vedas and the subsidiaries, if he honours not his guest, all study becomes futile. He who honours not the guest arrived after the Viśvadeva offering, immediately becomes a Caṇḍāla. If a man turns out a guest from his house, arrived at the right time and place, he becomes an outcast at that very moment.’

100 A Brahmana who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a man who subsists by gleaning ears of corn, or offers oblations in five fires.

Grasses, place, water and kind word as the fourth,—even these never fail in the house of good people.—(101)

यदि दारिद्र्यात् सायम् अन्नदानं न घटते तदा नैवं मन्तव्यम्- “प्रधानम् अतिथेर् भोजनम्, तच् च मे नास्तीति, किम् अनेन मद्गृहे प्रविष्टेन” इति । यतो ऽशक्तस्य तृणादिदानेनाप्य् आतिथिपूजाविधिः स्यात् । अथ वा नायं विधिर् भोजन एव पर्यवस्यति, किं तर्हि निवत्स्यतः शयनादि दातव्यम् । तृणग्रहणं स्रस्तरोपलक्षणार्थम् । भूमिर् आसनशयनविहारस्थानम् । सूनृता वाक् प्रियहितवचनं कथाप्रस्तावादि वा । एतान्य् अप्य् अन्नाभावे सताम् आगतस्यातिथेर् नोच्छिद्यन्ते, किं तु दीयन्ते सर्वकालम् ॥ ३.९१ ॥

If, through poverty, one is unable to provide food,—even then one should not entertain such thoughts as these—‘feeding is the chief factor in the honouring of a guest; this is not possible in my case; why then should I let him enter my house?’ Because for one who is incapable of doing anything else, even the providing of ‘grass,’ &c., would constitute the act of ‘honouring the guest.’ Or, the meaning may be that the providing of food alone does not constitute the full compliance with the injunction of ‘honouring the guest;’ one has to provide bedding, &c., also.

‘Grasses’—stands for bedding.

‘Place’—i.e., space for sitting, sleeping and moving about.

‘Kind words’—i.e., words, sweet as well as wholesome; in the form of conversation and stories, &c.

In the absence of food,’ ‘even these never fail’—i.e., are always provided—‘in the house of good people.’—(101)

Compare Hitopadeśa, 1.33.

This verse is quoted in Mitākṣarā (on 1.107, p. 78), which explains it to mean that if there is no food to be given, the guest may be duly honoured even with ‘grasses, place, water and speech’;—also in Vīramitrodaya (Āhnika, p. 441), where ‘Sūnṛtā’ is explained as ‘agreeable and true’.

Āpastamba-Dharmasūtra (2.4.14).—‘In the absence of all else, place, water, grass and sweet words; these should never fail in any household.’

Gautama (5.36-37).—‘As a middle course, food shall he offered to one who is not learned, but of good character; to one who is the reverse of this, only grass, water, and place; or at least, a welcome.’

Yājñavalkya (1.107).—‘The guest in the evening should not be deprived of sweet words, place and water.’

Pracetas (Vīramitrodaya-Āhnika, p. 4?0).—‘If a person comes to the house either after the Vaiśvadeva offerings, or in the evening, he should be honoured like a god; he being called “a guest brought by the sun.”’

Vaśiṣṭha (Do.).—‘Then he should feed the guests in the order of seniority.’

Mahābhārata (Āśvamedhika, Do., p. 441).—‘If a twice-born person studies the Vedas along with all the subsidiaries, but does not honour the guests, he studies it all in vain…… If a man honours not the guest arriving after the Vaiśvadeva offerings, he, without doubt, becomes a Caṇḍāla.’

Śaṅkha-Likhita (Āśvamedhika, pp. 442-443).—‘The guest, who is a Vedic scholar or a religious student preparing for householdership, or a life-long religious student, or a renunciate,—should observe the milking time. If such a guest arrives at that time, one should receive him and then take his food. If the householder takes his food before the guest has been fed, the latter lakes away all his merit. That is why they honour the guest…….. To the guest who is fully endowed with age, caste, learning, and austerity, he shall offer water for washing the feet and for rinsing the mouth, and also food to the best of his power; he should sit with him, and at night should retire to sleep after having obtained his permission; he should rise, in the morning, before the guest; and when he departs, he should accompany him up to either a sacrificial altar or a garden or a park or a public hall or a watering place or a tank or a temple or a place of large gatherings; and there having greeted him according to the law, he shall come hack, having requested him to come again.’

Parāśara (Do., p. 443).—‘If a guest arrives, ho should receive him with welcome, the offering of a seat and also the washing of his feet; as also with offering him food with due respect, and with agreeable conversation; and he should please him by accompanying him when he departs.’

Yama (Do.).—‘Duty towards the guest is five-fold—one should offer him one’s eye, mind, true and agreeable words, rising to welcome and offering a seat.’

Parāśara (Do., p. 448).—‘Those who fail to make the Vaiśvadeva offerings, and those who do not fulfil their obligations to the guest,—all these go to hell and come to be horn as crows.’

Mahābhārata (Āśvamedhika, Do.).—‘Be the guest a Caṇḍāla or a Śvapāka or a Kāleya, if he has come in time, he should he welcomed by the householder.’

Viṣṇudharmottara (Do.).—‘Be he a Caṇḍāla, or a sinner or an enemy or a patricide, if he has arrived at the proper time and place, he should be fed.’

Hārīta (Do., p. 449).—‘If a guest arrives,—be he a recluse or a householder or an accomplished student,—to him he shall offer welcome, water for washing the feet and rinsing the mouth, and seat; as also all the vegetables that may be available; when he departs, he should go with him; thus do his forefathers become pleased; and he should turn hack only when permitted to do so by the guest; if he however stays at the house, he should be duly attended upon.’

101 Grass, room (for resting), water, and fourthly a kind word; these (things) never fail in the houses of good men.