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1. After having swept the place around the (kitchen) fire, sprinkled it with water all around,
[9. The particle ka indicates that fragrant oleander and the like is also permitted. (Nand.)
13. See LI, 38.
14. This prohibition refers to those species of five-toed animals, fish, and boars, whose flesh is not in general forbidden. (Nand.) See LI, 3, 6, 21.
LXVII. 1-32. Âsv. I, 2; Gobh. I, 4; Pâr. I, 12; II, 9; Sânkh. II, {footnote p. 212} 14; M. III, 84-94; Y. II, 103-108; Âpast. II, 2, 3; II, 2, 4, 1.--13; Gaut. V, 10-18.--33-46. Âsv. I, 24; Gobh. IV, 10; Pâr. II, 9, 12-16; I, 3; Sânkh. II, 15-17; M. III, 99, 100, 102, 101 111-118; Y. I, 107-113; Âpast. II, 2, 4, 11-20; II, 3; II, 4; Gaut. V, 21-45. Regarding the parallel passages of the Kâthaka and Mânava Grihya-sûtras, see the Introduction. This chapter treats of the Vaisvadeva sacrifice. (Nand.)]
strewed (Kusa grass) all around, and sprinkled (the latter) with water all around, he must take out of all dishes the uppermost part and offer it:
2. To Vâsudeva, to Sankarshana, to Pradyumna, to Aniruddha, to Purusha, to Satya, to Akyuta, to Vâsudeva.
3. Afterwards (he must offer twelve burnt-oblations) to Agni, to Soma, to Mitra, to Varuna, to Indra, to Indra and Agni united, to the Visvedevâs, to Pragâpati, to Anumati, to Dhanvantari, to Vâstoshpati, and to Agni Svishtakrit (the god of the fire who causes the proper performance of the sacrifice).
4. Then let him make a Bali-offering with that which has been left of the dishes.
5. To (the serpent demons) Taksha and Upataksha,
6. (Strewing the two Balis) on both sides of the fire, to the east of it (on the north-eastern side first, and on the south-eastern side afterwards).
[1. Nand. infers from a text of Saunaka, that the particle atha points to the recitation of the Purushasûkta as an initiatory ceremony.
2. Regarding this Sûtra, see the Introduction. The oblations to be offered are eight in number, one for each invocation.
3. Devapâla, in his Commentary on the corresponding section of the Kâthaka Grihya-sûtra, states that the deities to whom burnt oblations are offered (Sûtra 3) shall be invoked with the word svâhâ, 'hail!' and those for whom Bali-offerings are strewed upon the ground, with the word namah, 'adoration.'
6-8. These three Sûtras have been translated in accordance {footnote p. 213} with Devapâla's readings and his remarks on them. Nand. wrongly refers the four names mentioned in 7 to the four quarters of the globe. The Mantra quoted in 7 is found complete in the Kâthaka, XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1.]
7. (Then let him offer other seven Balis) to all (the seven Ishtakâs or goddesses of the bricks of the altar, also to the east of the fire, while pronouncing the Mantras), 'Thy name is Ambâ; thy name is Dulâ; thy name is Nitatnî (Nitatnir); thy name is Kupunîkâ (and so on).'
8. (He must offer four Balis with the Mantras), 'O Nandinî; O Subhagâ; O Sumangalî; O Bhadrankarî,' (placing the Balis) in the corners (beginning with the south-eastern corner and proceeding) towards the south.
9. (He must place two Balis), addressed to Sri Hiranyakesî and to the trees, near the firm pillar[1].
10. (He must place two Balis), addressed to Dharma and Adharma and to Mrityu, near the door.
11. (He must place one Bali), addressed to Varuna, in the water-jar.
12. (With the words, 'Adoration be) to Vishnu,' (he must place one Bali) in the mortar.
13. (With the words, 'Adoration be) to the Maruts,' (he must place one Bali) on the mill-stone.
14. (In the apartment) on the roof (let him place two Balis) addressed to Vaisrâvana (Kubera) the king, and to all created beings.
15. (With the words, 'Adoration be) to Indra and to Indra's ministers,' (he must place two Balis). in the eastern part (of the house).
[9. 1 'I. e. the pillar which supports the house.' (Nand.) It appears from an analogous passage of the Mânava Grihya-sûtra, that a pillar in the middle of the house is meant.]
16. (With the words, 'Adoration be) to Yama and to Yama's ministers,' (he must place two Balis) in the southern part..
17. (With the words, 'Adoration be) to Varuna and to Varuna's ministers,' (he must place two Balis) in the western part.
18. (With the words, 'Adoration be) to Soma and to Soma's ministers,' (let him place two Balis) in the northern part.
19. (With the words, 'Adoration be) to Brahman and to Brahman's ministers,' (let him place two Balis) in the centre (of the house).
20. (Let him throw) in the air (a Bali) addressed to Âkâsa (the air).
21. (With the words, 'Adoration be) to the goblins roaming by day,' (let him place a Bali) on the sacrificial ground.
22. (With the words, 'Adoration be to the goblins) roaming by night,' (let him offer a Bali in the same place at the Vaisvadeva which takes place) at night.
23. Afterwards he must offer upon blades of Kusa grass, having the points turned towards the south, balls of rice to his father, to his grandfather, and to his great-grandfather, to his mother, to his grandmother, and to his great-grandmother, proclaiming at the same time their name and race (and adding the word Svadhâ, 'reverence').
24. Along with the balls of rice let him give ointments, flowers, incense, eatables, and the like.
25. After having fetched a jar with water, let him
[24. 'And the like' means betel and the sacrificial fee for the Brâhmanas.' (Nand.)
25. This has to be done with the words, svastitvam brûhi, 'say {footnote p. 215} the benediction.' (Nand.) The benediction, according to Devapâla, consists of the Purushasûkta, the Kanikrada (Vâgas. Samh. XIII, 48), and other Mantras.]
cause a Brâhmana to say the benediction (and give him the jar).
26. (The share) of dogs, crows, and Svapakas let him strew upon the earth.
27. And let him give (a mouthful of food as) alms.
28. By honouring guests he obtains the highest reward.
29. Let him assiduously honour a guest who arrives in the evening (after the Vaisvadeva is over).
30. Let him not suffer a guest to stay at his house unfed.
31. As the Brâhmanas are lords over all other castes, and as a husband is lord over his wives, a guest is the lord of a householder.
32. By honouring a guest he obtains heaven.
33. (One who has arrived as) a guest and is obliged to turn home disappointed in his expectations, takes away from the man, to whose house he has come, his religious merit, and throws his own guilt upon him.
34. A Brâhmana who stays for one night only as a guest, is called atithi (a guest); because he does not stay for a long time, therefore is he termed atithi.
[27. According to Nand., who argues from a passage of Baudhâyana. the particle ka implies that he should feed Brâhmanas also.
33. This proverb is also found in the Mahâbhârata XII, 6995, in the Hitopadesa I, 56 (64 ed. Johnson), and in the Mârkandeya-purâna XXIX, 31. See Böhtlingk, Ind. Sprüche, 134.
34. Atithi in this derivation is supposed to mean one who does not stay for a whole tithi or lunar day.']
35. Let him not consider a Brâhmana fellow-villager or an acquaintance as his guest, though he has come to the house where his wife and his fires are.
16. But if a Kshatriya has come to his house in the way of a guest, let him hospitably entertain him also, to his heart's desire[1], after the Brâhmana guests have eaten.
37. Should a Vaisya or a Sûdra come to his house as guests, he must even give food to them (at the same time and) with his servants, and treat them with kindness (but not like guests in the proper sense of the term).
38. To (members of) other castes (such as Mûrdhâvasiktas) and to friends (or relatives or) other such persons, who have come to his house out of attachment, let him offer such food as happens to be there, to the best of his power, at the time when his wife takes her meal.
39. One recently married (but not yet delivered to her husband), an unmarried damsel, a sick woman, and a pregnant woman: to these let him give food unhesitatingly, even before his guests.
40. The foolish man who eats first himself, without having offered food to those (persons that have been mentioned), is not aware that he will himself be food (after death) for dogs and vultures.
41. After the Brâhmanas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain,
[36. 1 This is Kullûka's rendering of the term kâmam (on M III, 111). According to Nand., it means that he is at liberty to feed such guests or no.
38. The wife takes her meal when the husband has eaten. (Nand.)]
(and the servants) have made their repast, let man and wife eat the leavings themselves.
42. Having shown honour to the gods, to the manes, to men, to those whom he is bound to maintain, and to the household deities (as well as to dogs, crows, and the rest), let a householder enjoy that which has been left.
43. He who cooks food for himself only, cats nothing but sin: for that alone is considered as fit food for the virtuous, which is left, after the (customary) oblations have been offered.
44. By the daily recitation of the Veda, by the Agnihotra, by sacrificing, and by austerity, a householder does not obtain such excellent places of abode (after death) as by honouring a guest.
45. Whether he arrives in the evening or in the morning, he must offer a seat and water to his guest, and food, to the best of his ability, after having shown him marks of honour as the law directs[1].
46. By giving (to a guest) shelter, a bed, ointments for his feet, and a lamp: for each of these gifts singly he reaps the same reward as for the gift of a cow.