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(a) Pa帽camah膩yaj帽a^[1] (II. 7. 14; p. 166)鈥�

pFive daily great observances or sacrifices]:

础尘补谤补办辞艣补 mentions the five sacrifices on which 碍峁Ｄ玶补蝉惫腻尘颈苍 elaborates with quotation from Manu (III. 70).

One鈥檚 own daily study of the Vedas (蝉惫腻诲丑测腻测补) is 产谤补丑尘补测补箩帽补; performing the sacrifices (homa) is 诲别惫补测补箩帽补; honouring the guests (补迟颈迟丑颈辫奴箩补苍补尘) is 苍峁泍补箩帽补; offering of waters to the manes (迟补谤辫补峁嘺) is 辫颈迟峁泍补箩帽补; and offerings to the living beings (bali) is 产丑奴迟补测补箩帽补鈥�

蝉惫腻诲丑测腻测辞 产谤补丑尘补测补箩帽补岣�, homo 诲别惫补测补箩帽补岣�, 腻迟颈迟丑颈辫奴箩补苍补峁� 苍峁泍补箩帽补岣�, 迟补谤辫补峁嘺峁� 艣谤腻诲诲丑腻办丑测补峁� 辫颈迟峁泍补箩帽补岣�, 产补濒颈岣� 产丑奴迟补测补箩帽补岣� |
测补苍尘补苍耻岣モ赌�
膩dhy膩pana峁� 产谤补丑尘补测补箩帽补岣� 辫颈迟峁泍补箩帽补stu 迟补谤辫补峁嘺m |
homo daivo balirbhauto n峁泍aj帽o'tithip奴janam |

These daily observances have b een prescribed from Vedic times and is mentioned in the 艢atapatha 产谤腻丑尘补峁嘺 (XI. 5. 6. 1). The core intention of the ancients in prescribing these sacrifices was to guide people in following righteous path by discharging duities to the Gods or creator, to the ancient sages, to the manes, and to the whole universe with myriads of creatures of various grades of intelligence. The feelings of devotion, gratitude, reverence, loving memory, kindness and tolerence seem to have been the basic idea that prompted the sages to emphasise the importance of these five daily sacrifices. During the later ages some other purposes were attributed for the performance of these sacrifices. It was believed that every man was born with debts to teachers or 峁涐梗颈蝉, parents and forefathers, Gods, living beings and to fellowmen. By these performance of the sacrifices one was relieved of these debts. It was also said that man committed sins by injuring living beings in the five ways mentioned below and the sages prescribed that a house holder must perform the 辫补帽肠补尘补丑腻测补箩帽补蝉 as atonement.

(b) Pa帽ca蝉奴苍腻^[2] (III. 3. 113; p. 297)鈥�

[Five sources of injury:]

础尘补谤补办辞艣补 mentions that the word 蝉奴苍腻 signifies the uvulve. 碍峁Ｄ玶补蝉惫腻尘颈苍 commenting on the word 蝉奴苍腻 adds that it also denotes the place of slaughter such as a kitchen.

The five 蝉奴苍腻s are mentioned in Manu (III.69) as鈥�

鈥淎 householder has five places where animal lives are destroyed; they are the hearth, the grinding stone, the broom stick, the pestle and mortar and the stool for water-pitcher. These five, when performing their proper functions, kill animal life.

膩pi 艣abd膩t pr膩峁噄vadhasthanam |
pa帽ca蝉奴苍腻 g峁沨asthasyeti t奴pac膩r膩t |

(c) I峁ａ弓膩辫奴谤迟补^[3] (II. 7. 28; p. 168)鈥�

[Pious liberality:]

础尘补谤补办辞艣补 defines 辫奴谤迟补 as the act of digging ponds etc. 碍峁Ｄ玶补蝉惫腻尘颈苍 explains it quoting from the 惭补丑腻产丑补谤补迟补鈥�

Dedication of deep wells, oblong large wells and tanks, temples, distribution of food and maintaining public gardens鈥搕hese are called 辫奴谤迟补鈥�

办丑腻迟补峁� v膩py膩di | 膩ha ca鈥�
v膩p墨k奴pata岣嵞乬膩ni devat膩yatan膩ni ca |
腻苍苍补辫谤补诲腻苍补尘腻谤腻尘补岣� 辫奴谤迟补m膩ry膩岣� pracak峁�ate |

The two words 颈峁ａ弓腻 and 辫奴谤迟补 are employed as a single word in 蝉补尘腻丑腻谤补诲惫补苍诲惫补 compound as 颈峁ａ弓腻辫奴谤迟补.

The earliest occurence of the word is found in the 峁歡 Veda (X. 14. 8); Atharvaveda (III. 29. 1) and other 鲍辫补苍颈峁�a诲蝉 used in sense of what is sacrificed (颈峁ａ弓补) and what is filled (辫奴谤迟补). These are acts of voluntary socialism based on the individual's moral responsibility for the society they live in. The 顿丑补谤尘补艣腻蝉迟谤补 texts have emphasised on the performance of 颈峁ａ弓腻辫奴谤迟补 and have eulogised such acts as leading the performer to the heavens.

(d) Anv膩h膩rya峁�^[4] (II. 7. 31; p. 169)鈥�

[Monthly obsequies:]

The ancestors, after they die were believed to have obtained the status of manes. Certaian rituals were ordained to be performed in their memory.

础尘补谤补办辞艣补 defines it as the monthly obsiquies offered to the manes. 碍峁Ｄ玶补蝉惫腻尘颈苍 refers to it as the obseiquies performed on the new moon day鈥�

腻丑苍腻 hriyate'nv膩h膩ryamam膩v膩sy膩艣谤腻诲诲丑补m |

Kutapa^[5] (II. 7. 31; p. 169)鈥�

[Eighth hour of the day:]

That part of the day, when the rays of the sun is less intense, was deemed the b est time for performing the rites to the manes by the 厂尘峁泃颈蝉.

碍峁Ｄ玶补蝉惫腻尘颈苍 quotes the relevant text here while explaining the choice of the eighth hour of the day鈥�

办耻峁� tapati s奴ryo'treti kutapo madhy腻丑苍腻tprav峁泃ta岣� 艣谤腻诲诲丑补k膩la岣� |
测补迟蝉尘峁泃颈岣モ赌�
诲颈惫补蝉补蝉测腻峁ａ弓补尘别 bh膩ge mand墨bhavati bh膩skare |
sa k膩la岣� kutapo yatra pit峁沚hyo dattamak峁�ayam |

笔谤补惫补峁嘺^[6] (III. 3. 56; p. 283)鈥�

[Declivity, sloping down:]

础尘补谤补办辞艣补 records that the word signifies the ground sloping downwards, illustrating this 碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that in 艣谤腻诲诲丑补 the southward sloping ground is preferred

鈥�krame峁嘺 nimn膩y膩峁� bhuvi yath膩鈥斉況膩ddhe dak峁�i峁嘺prava峁嚹� bh奴岣� |

(e) Kriy膩 (III. 3. 156-57; p. 308)鈥�

[Rite for departed:]

础尘补谤补办辞艣补 mentions one of the meaning of 办谤颈测腻 as the rites performed to the departed.

Illustrating this sense, 碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that such rites should be performed without shedding tears or crying鈥�

na roditavya峁� hi 办谤颈测腻岣� 办腻谤测腻岣� prayatnata岣� |

Gandharva^[7] (III. 3. 132; p. 301)鈥�

The soul after death and prior to its being born again: 础尘补谤补办辞艣补 mentions that gandharva signifies the soul after death and prior to its being born again; also, a horse and the divine singers.

碍峁Ｄ玶补蝉惫腻尘颈苍 explaining the first idea cites from an unknown source the view that the Vindhya dwellers do not like this state of existence鈥�

腻苍迟补谤腻 mara峁嘺janmanormadhye 产丑补惫补峁� 蝉补迟惫补峁� y膩tan膩艣ar墨ram |
测补诲腻丑耻岣モ赌�
腻苍迟补谤腻 bhavadeho hi ne峁�yate vindhyav膩sin膩 |

(f) Niyama^[8] (II. 7. 37; pp. 170-71)鈥�

[Vow:]

础尘补谤补办辞艣补 defines niyama as vrata or the fasts which are meritorious.

碍峁Ｄ玶补蝉惫腻尘颈苍 explains it as the abstinence from food and others; the 耻辫补惫腻蝉补蝉 like 办峁沜肠丑谤补, 肠腻苍诲谤腻测补峁嘺 and others were considered meritorious鈥�

vratyata varjyate'nn膩di yatreti tadvratam耻辫补惫腻蝉补办峁沜肠丑谤补c膩ndr膩ya峁嚹乨ika峁� pu峁噛apary膩yam |

(g) Aupavastam (II. 7. 38; p. 171)鈥�

[Fasting:]

础尘补谤补办辞艣补 gives it as a synonym of 耻辫补惫腻蝉补.

碍峁Ｄ玶补蝉惫腻尘颈苍 supplements that the term is also read as aupavastra and used for denoting food to be avoided during fast. He quotes from the 厂尘峁泃颈 that substances like urad gram, honey, 尘补蝉奴谤补, are to b e avoided in fasting鈥�

upavast膩pr膩pto'syaupavastra峁� upavastasyedamaupavastamityeke upavasturidamityann膩dyapi 测补迟蝉尘峁泃颈岣モ赌攎膩峁Ｄ乶madhu mas奴r膩峁兣沜a varjayedaupavastrake |

(h) Kalka (III. 3.14; p. 271)鈥�

[Sin:]

础尘补谤补办辞艣补 mentions that the term kalka denotes b oth dirt and sin. 碍峁Ｄ玶补蝉惫腻尘颈苍 illustrates kalka in the sense of sin and quotes from an unknown source that 'penance and self study were not sins'鈥�

别苍补岣� 辫腻辫补峁� | yath膩鈥攖apo na kalko 膩dhyayana峁� na 办补濒办补岣� |

(i) K峁沜chra (II. 7. 52; p. 147)鈥�

[Expiatory penance:]

础尘补谤补办辞艣补 mentions that 办峁沜肠丑谤补^[9] is like 蝉腻苍迟补辫补苍补 and others. 碍峁Ｄ玶补蝉惫腻尘颈苍 explains that 办峁沜肠丑谤补 is 'a penance that destroys the sin'^[10] and 蝉腻苍迟补辫补苍补 is 'that penance which exerts or emaciates'. He quotes from a 厂尘峁泃颈 that in 蝉腻苍迟补辫补苍补 ' during first three days one shall eat his meals in the day, during the second three days only in the evening and during the next three days he shall subsist on food obtained without solicitation and arrived at any part of the day; and during that last three days he should abstain from food'.

Thus it seems that the observance is meant for a duration of fifteen days鈥�

k峁沶tati 辫腻辫补峁� 办峁沜肠丑谤补峁� 苍腻尘补 迟补辫补岣� |
sa峁僼apane 产丑补惫补峁� s膩峁僼apana峁� |
测补迟蝉尘峁泃颈岣モ赌�
迟谤测补丑补峁� 蝉腻测补峁� 迟谤测补丑补峁� pr膩tastryahamady膩day膩cita峁� |
迟谤测补丑补峁� 辫补谤补峁� ca n膩艣n墨y膩t办峁沜肠丑谤补峁� s膩峁僼apana峁� sm峁泃am ||

It is interesting to observe that the above mentioned procedure for 蝉腻苍迟补辫补苍补 is named in Manu (II. 211), as 辫谤腻箩腻辫补迟测补. Again Manu (II. 212; 驰腻箩帽补惫补濒办测补 III. 314) mention 蝉腻苍迟补辫补苍补 as subsisting on cow's urine and five other things; and the duration of penance is variously mentioned by each text ranging from two to eighteen days.

(j) T墨rtham^[11] (II. 7. 51; p. 173)鈥�

[Water poured in religious rites:]

础尘补谤补办辞艣补 explains the part of right hand by which water is taken or poured in religious rites and the parts named after deities as four daiva鈥搕he water at the tip of the finger, 办腻测补鈥搕he portion of the palm near the small finger; pitryam鈥損ortion between the thumb and the finger; 产谤腻丑尘补 is the base of the thumb.

碍峁Ｄ玶补蝉惫腻尘颈苍 supplements this with a quotation from 驰腻箩帽补惫补濒办测补 sm峁泃i (I. 19) and adds the fifth name saumya as the centre of the palm鈥�

测补诲测腻箩帽补惫补濒办测补岣モ赌�
kani峁ａ弓h膩de艣inya峁単u峁ａ弓ham奴l膩nyagra峁� karasya ca |
praj膩patipit峁沚rahmadeva-t墨rth膩nyanukram膩t |
办补谤补尘补诲丑测补峁� 蝉补耻尘测补峁� tv膩hu岣� |

(k) Athiti (II. 7. 34; p. 170)鈥�

[Guest:]

碍峁Ｄ玶补蝉惫腻尘颈苍 defines an atithi in the words of 厂尘峁泃颈 that ' one who is not from the same village, a 产谤腻丑尘补峁嘺 and a visitor who does not stay even a night is termed atithi.

He further adds that an atithi is so called because he does not stay for a whole tithi (day) or is one who is constantly on the move; the great one who has completely abandoned the count of the days, parva and utsava because he is constantly moving is truly a guest while the others are mere visitors鈥�

苍补颈办补驳谤腻尘墨峁嘺尘补迟颈迟丑颈峁� 惫颈辫谤补峁� s膩峁僩atika峁� tatheti sm峁泃e岣� |
苍腻蝉迟颈 tithirasy膩tithi岣� 膩tati 蝉补迟补迟补峁� gacchati v膩 测补迟蝉尘峁泃颈岣モ赌�
膩dhvan墨no'tithirj帽eya岣� | ki峁� ca鈥�
tithiparvotsav膩岣� sarve tyakt膩 yena mah膩tman膩 |
膩tithi岣� sa hi 惫颈箩帽别测补岣� 艣别峁�a岣� 辫谤腻驳丑奴谤峁嚹玨补岣� sm峁泃a岣� |

In this context 碍峁Ｄ玶补蝉惫腻尘颈苍 adds two more words for a guest鈥�辫谤腻肠奴谤峁嚹玨补岣� and 辫谤腻驳丑奴谤峁嚹玨补岣� and further remarks that to recieve him standing (补产丑测耻迟迟丑腻苍补尘)鈥搘as a mark of respect鈥�

pr膩c奴r峁噄ka岣� pr膩gh奴r峁嚹玨o'pyabhyutth膩na峁� tu gauravam |

膧迟颈迟丑测补^[12] (II. 7. 33; p. 169)鈥�

[Offering for a guest:]

础尘补谤补办辞艣补 defines 腻迟颈迟丑测补 as that which is proper for a guest.

碍峁Ｄ玶补蝉惫腻尘颈苍 observes that the word 腻迟颈迟丑测补 is used both by 碍腻迟测补 and the author of 惭腻濒腻 to denote a guest while 艢腻艣惫补迟补 (247) ordains both the meanings fit for a guest and a guest to the word 腻迟颈迟丑测补鈥�腻迟颈迟丑补耻 蝉腻诲丑耻, 办腻迟测补蝉迟惫腻丑补鈥�

腻惫别艣颈办补峁� vipa艣cidbhir腻迟颈迟丑测补mabhidh墨yate, 膩tithyo'tithir膩ganturiti ca m膩l膩, 艣腻艣惫补迟辞'迟补 evobhayam膩ha -腻迟颈迟丑测补峁� sy膩datithyartha 腻迟颈迟丑测补matithi峁� vidu岣� |

(l) A蝉惫腻诲丑测腻测补岣� (II. 7. 54; p. 174)鈥�

[One who has not made his studies:]

础尘补谤补办辞艣补 mentions that one who has not made his study or A蝉惫腻诲丑测腻测补岣� is called 苍颈谤腻办峁泃颈岣�. 碍峁Ｄ玶补蝉惫腻尘颈苍 makes note of the custom that such a man was considered an outcaste and quotes from 惭补苍耻蝉尘峁泃颈 (II.168) 'that one who strives to acquire other learnings without studying the Vedas is degraded to the status of 艣奴诲谤补 even in his life time along with his progeny.

(m) Vr膩tya岣� (II. 7. 54; p. 174)鈥�

[An uninitiated person:]

础尘补谤补办辞艣补 defines a 惫谤腻迟测补岣�^[13] as one who has not undergone the principal 蝉补峁僺办腻谤补蝉.

碍峁Ｄ玶补蝉惫腻尘颈苍 specifies that it denotes a person who has not undergone the 蝉补峁僺办腻谤补 especially the upanayana and quotes 驰腻箩帽腻惫补濒办测补 (I. 38) in this regard', specifying the age limit for initiation (upanayana) as 16th year for 产谤腻丑尘补峁嘺s, 22nd for 办峁�a迟谤颈测补蝉 and 24th year for 惫补颈艣测补蝉.

Those who exceed these (age limits) are 惫谤腻迟测补蝉 (outcastes) disqualified in performing any ritual until they carryout the expiatory rite called 惫谤腻迟测补蝉tyoma鈥�

vrate 蝉腻诲丑耻岣� 办腻濒辞 惫谤补迟测补岣� tatra 产丑补惫补岣� 惫谤腻迟测补岣� pr膩ya艣citt膩rha岣� sa峁僺k膩ro'tropanayanam 测补迟蝉尘峁泃颈岣モ赌攕膩vitr墨patit膩 惫谤腻迟测补 惫谤腻迟测补蝉tom膩d峁泃e krato岣� |

The 驰腻箩帽补惫补濒办测补 sm峁泃i (I. 38) mentions that 惫谤腻迟测补 is a sacrifice performed to recover the rights forfeited by the non-performence of due 蝉补峁僺办腻谤补蝉.

Footnotes and references:

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[1]:

p膩峁環o homa艣c膩'tith墨n膩峁� sapary膩 迟补谤辫补峁嘺峁� 产补濒颈岣� |
ete 辫补帽肠补尘补丑腻测补箩帽腻 brahmayaj帽膩'di 苍腻尘补k膩岣� |

[2]:

蝉奴苍腻'dhojihvik膩'pi ca |

[3]:

辫奴谤迟补峁� 办丑腻迟腻诲颈 karma yat |

[4]:

膩nv膩h膩rya峁� m膩sike |

[5]:

膩峁兣沷'峁ａ弓ame'hna岣� kutapo'striy膩m |

[6]:

辫谤补惫补峁噀 办谤补尘补岣� -nimnorvy膩峁� prahve n膩 tu catu峁�pathe |

[7]:

腻苍迟补谤腻 bhava satve'艣ve gandharve divye g膩yane |

[8]:

niyamo vratamastr墨 taccopav膩s膩di pu峁噛akam |

[9]:

办峁沜肠丑谤补峁� s膩ntapan膩'dikam |

[10]:

Manu (II. 210) prescribes 办峁沜肠丑谤补 penance for trying to strike a 叠谤腻丑尘补峁嘺 with a weapon or a cudgel 181

[11]:

腻峁単耻濒测补驳谤别 迟墨谤迟丑补峁� 诲补颈惫补峁� svalp膩峁単ulyo岣� m奴le 办腻测补峁� 触尘补诲丑测别'峁単耻峁ａ弓丑腻峁単耻濒测辞岣� 辫颈迟谤测补峁� m奴le tva峁単u峁ａ弓hasya 产谤腻丑尘补m |

[12]:

kram膩d膩tithy膩'titheye 腻迟颈迟丑测补rthe'tra 蝉腻诲丑耻ni |

[13]:

惫谤腻迟测补岣� 蝉补峁僺办腻谤补 丑墨苍补岣�