Baudhayana Dharmasutra

by Georg Bühler | 1882 | 56,962 words

The prashnas of the Dharmasutra of Baudhayana consist of the Srautasutra and other ritual treatises, the Sulvasutra which deals with vedic geometry, and the Grihyasutra which deals with domestic rituals. The Dharmasutra of Baudhayana like that of Apastamba also forms a part of the larger Kalpasutra. Likewise, it is composed of prashnas which liter...

Praśna II, Adhyāya 8, Kaṇḍikā 15

1. Now indeed (that) happens (also which the following verses teach):

2. 'Let him sprinkle that food with the remainder of the burnt oblations. But what is given without (touching it with) the thumb does not gladden the manes.'[1]

3. 'The malevolent Asuras seek an opportunity (to snatch away) that food intended for the manes, which is not supported with both hands.'[2]

4. 'The Yātudhānas and Piśācas, who receive no share, steal the food if sesamum grains are not scattered (on the seats of the guests), and the Asuras (take it) if (the host) is under the sway of anger.'[3]

5. 'If a person dressed in reddish clothes mutters prayers, offers burnt oblations, or receives gifts, the sacrificial viands, offered at sacrifices to the gods or to the manes, do not reach the deities.'[4]

6. 'If gifts are given or received without (touching them with) the thumb and, if one sips water standing, (the performer of the act) is not benefited thereby.'

7. At the beginning and at the end (of a Śrāddha) water must be giver. (to the guests).[5]

8. In every case the muttering (of sacred texts) and the other (necessary acts must be performed) according to the rule.

9. The remaining (rules) have been prescribed (in the section) on the burnt oblations on Aṣṭakā (days).[6]

10. 'He shall feed two (Brāhmaṇas) at the offering to the gods and three at the offering to the manes, or a single man on either occasion. Even a very wealthy man shall not be anxious (to entertain) a large company.'[7]

11. 'A large company destroys these five (advantages), the respectful treatment (of the invited guests, the propriety of) time and place, purity and (the selection of) virtuous Brāhmaṇa (guests); therefore he shall not invite (a large number).'

12. 'In front (feed) the fathers of the (sacrificer), to the left the grandfathers, to the right the great-grandfathers, and at the back those who pare off (portions) from the cakes.'[8]

Footnotes and references:


15. Manu III, 215. See also above, II, 8, 14, 10.


Vasiṣṭha XI, 25.


Viṣṇu LXXIII, x a; Manu III, 229.


Govinda states that the rule is intended to teach that the sacrificer and the guests at a Śrāddha must be dressed in white, p. 270 and that ascetics are not to be invited. But see Vasiṣṭha XI, 17, 34.


Viṣṇu LXXIII, 12, 27, and above, II, 8, 14, 6.


Baudhāyana Gṛhya-sūtra II, 17, 18.


-11. Vasiṣṭha XI, 27-28.


In the beginning of the verse I read with M. and the I. O. copy of the commentary urastaḥ pitaras tasya, and in the end with the Dekhan and Gujarāt MSS. piṇḍatakṣakāḥ. M. reads piṇḍatarkyā, and the copies of the commentary piṇḍodakāḥ. Both these p. 271 readings are clearly corrupt, and so is the var. lect. of the Gṛhya-saṃgraha, quoted in the Petersburg Dictionary, piṇḍatarkukāḥ. Piṇḍatakṣakāḥ, 'the cutters or parers of the cakes,' is appropriate, because the remoter ancestors, who, as Govinda too declares, are meant by the term, obtain the fragments of the funeral cakes.

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