The Law Code of Yājñavalkya 1.5: atha gṛhasthadharmaprakaraṇam

Intending to show the Vedic and traditional rites that are to be accomplished by means of fire, he states what must be done in which fire:

The householder should perform traditional rites every day in the marriage fire,
or in that brought at the time of inheritance; and Vedic rites in the sacrificial fires. (1.97)

The householder should perform the rites enjoined in the Smṛti, such as the Vaiśvadeva, as well as the daily ordinary [duty] characterized by cooking, in the marriage fire, that is, in the one consecrated at marriage; or in that brought at the time of inheritance, that is, at the time of partition, which is consecrated with the consecration stated in passages such as 'having fetched fire from the family of a Vaishya'; or, by the force of the word 'or' (api), consecrated when fetched upon the demise of the master of the house. And therefore, an expiation is prescribed in the event of transgressing these three times. He should perform Vedic rites such as the Agnihotra in the sacrificial fires, namely the Āhavanīya and the others. (1.97)

He states the duties of the householder:

Having attended to the bodily needs and having performed the rule of purification, the twice-born
should worship the morning twilight, preceded by the cleaning of teeth. (1.98)

Having attended to the bodily needs such as the unavoidable calls of nature according to the rule stated in 'during the day and twilights, with the sacred thread on his ear, facing north…' (YDh 1.16), and having performed the rule of purification according to the rule stated in 'destroying the odor and smear…' (YDh 1.17), the twice-born, preceded by the cleaning of teeth, should worship the morning twilight. And the rule for cleaning teeth [is as follows]:

'Produced from a thorny or milky tree, measuring twelve finger-breadths,
thick as the tip of the little finger, with a brush fashioned out of half a joint—
such is prescribed for the tooth-stick, as well as for the tongue-scraper.'

Here, by the expression 'produced from a tree', grass, clods of earth, fingers, and the like are prohibited. And the prohibition of Palāśa, Aśvattha, and the like should be observed as stated in other Smṛtis. And the mantra for cleaning the teeth is:

'Longevity, strength, fame, radiance, offspring, cattle, and wealth,
sacred knowledge, wisdom, and intellect—do you bestow upon us, O Lord of the Forest!'

Although the twilight worship was already mentioned in the section on the student, it is stated again here to show that it must be preceded by cleaning the teeth; for it was prohibited for the student: “A student should avoid cleaning his teeth, dancing, singing, and so forth.”

Having offered oblation into the fires, he should attentively recite mantras addressed to the sun deity, / and master the meanings of the Veda as well as various sciences.

After the morning twilight worship, having offered oblation into the fires—such as the Āhavanīya—according to the prescribed rule, or into the domestic fire (aupāsana), he should then recite mantras addressed to the sun deity, such as “Behold, that omniscient Sun…” (RV 1.50.1). “Attentively” means with an undistracted mind. After that, he should master—that is, understand—the meanings of the Veda along with Nirukta, grammar, and so forth through listening. By the word “and” (ca), he should also practice what has been studied. He should also master various sciences, beginning with Mīmāṃsā, which elucidate duty, wealth, and health.

And he should approach a lord for the attainment of acquisition and preservation of welfare; / having bathed, he should offer libations to the gods and the ancestors, and likewise worship them.

Thereafter, he should approach a lord endowed with qualifications such as royal consecration, or another blameless, prosperous person, for the attainment of acquisition and preservation of welfare. “Acquisition” (yoga) is the obtaining of what has not been obtained; “preservation” (kṣema) is the safeguarding of what has been obtained; for that purpose he should approach—that is, pay respect to him. By the word “approach,” service for wages is forbidden. “Service” means executing orders upon taking wages, because that is prohibited as being the “livelihood of a dog.” Then, at midday, having bathed in rivers or the like according to the rule prescribed in the scriptures, he should offer libations with water via the respective sacred channels (tīrtha) of the gods and others to the gods mentioned in his own domestic manual (gṛhya), to the ancestors, and, by the word “and,” to the sages. After that, with perfumes, flowers, and unbroken grains of rice, he should worship according to the prescribed rule any one among Hari, Hara, Hiraṇyagarbha, and others, according to his disposition, with mantras from the Ṛg, Yajur, or Sāma Veda that reveal that deity, or with their own names ending in the dative case accompanied by homage (namas).

According to his capacity, he should recite the Vedas, the Atharvan, and the Purāṇas along with the Itihāsas, / and recite spiritual lore to accomplish the sacrifice of recitation.

Thereafter, according to his capacity and following the prescribed rule, he should recite all or individual parts of the Vedas, the Atharvan, the Itihāsas, and the Purāṇas, as well as spiritual lore, for the accomplishment of the sacrifice of recitation (japayajña).

The offering of food portions, the Svadhā offering, the burnt oblation, personal recitation, and hospitality to guests / are the great sacrifices to the spirits, ancestors, gods, Brahman, and human beings.

The offering of food portions (bali) is the sacrifice to the spirits. The Svadhā offering is the sacrifice to the ancestors. The burnt oblation is the sacrifice to the gods. Personal recitation is the sacrifice to Brahman. Hospitality to guests is the sacrifice to human beings. These five great sacrifices must be performed day after day, because they are obligatory duties. As for the mention of rewards for them, that is intended to proclaim their purifying power, not to indicate that they are optional rites performed for specific desires (kāmya).

From the food offered to the gods, he should make an offering of portions to the spirits out of what remains,

and cast food on the ground for dogs, Caṇḍālas, and crows.

Having performed the Vaiśvadeva oblation according to the rule prescribed in his domestic manual, he should make an offering of portions to the spirits with the food that remains from it. The mention of “food” is meant to exclude uncooked grains. After that, according to his capacity, he should cast food on the ground for dogs, Caṇḍālas, and crows. From the word “and” (ca), [it is also cast] for worms, those afflicted with sinful diseases, and outcastes. As Manu says:

“And for dogs, outcastes, dog-cookers, those afflicted with sinful diseases, / crows, and worms, he should gently cast [food] on the ground.”

And this must be done evening and morning; for Āśvalāyana records: “Next, evening and morning he should offer oblation of the prepared sacrificial food” (ĀśGṛ 1.2.1). Here some maintain that the rite named Vaiśvadeva has the nature of being an aim of human life (puruṣārtha) and also a preparatory refinement of food (annasaṃskāra). From the statement, “Next, evening and morning he should offer oblation of the prepared sacrificial food,” it appears to be a refinement of food. And from the statement, beginning with “Now, therefore, the five sacrifices” (ĀśGṛ 3.1.1), “These very sacrifices he should perform day after day” (ĀśGṛ 3.1.4), its nature as an aim of human life is understood because it is stated to be an obligatory duty. That is incorrect; for if it were an aim of human life, its being a refinement of food would be untenable. To explain: on the view that it is an act of refining a substance, the Vaiśvadeva rite serves the purpose of the food; but if it is an aim of human life, the substance serves the purpose of the Vaiśvadeva rite. Because of this mutual contradiction, only its being an aim of human life is proper.

And [as Manu says]: “By the great sacrifices and by the sacrifices this body is made divine” (MDh 2.28).

Likewise:

“When the Vaiśvadeva is completed, however, if another guest should arrive, / he should give him food according to his capacity, but he should not make an offering of portions” (MDh 3.108).

Such is the recorded text of Manu. If it is an aim of human life, the rite named Vaiśvadeva need not be repeated for each cooking. Therefore, by the text beginning with “Next, evening and morning,” the origin and application of the rite are shown, and the text “These very sacrifices he should perform day after day” (ĀśGṛ 3.1.4) is the injunction of qualification; thus everything is unexceptionable.

Food should be given day after day to the ancestors and human beings, and even water; / one should constantly perform personal recitation, and not cook food for oneself alone.

Every day, food should be given according to one’s capacity to the ancestors and human beings. In the absence of food, tubers, roots, fruits, and the like [should be given]. In the absence of even that, water should be given, as indicated by the word “even” (api). One should constantly perform personal recitation to prevent forgetfulness. One should not cook food for one's own sake. The mention of “food” is meant to indicate all consumable substances. How then? Only by dedicating it to the deities and so forth.

After feeding the children, the married daughters living in the house, the elderly, pregnant women, the sick, the unmarried girls, / guests, and servants, the husband and wife should eat what remains.

A “svavāsinī” is a married woman residing in her father's house. The rest are well known. Having fed—that is, caused to eat—the children and others as well as guests and servants, the husband and wife must eat what remains.

Unless in times of distress, he should eat food according to the rule of the Prāṇāgnihotra; / properly cooked, prescribed food is approved to be eaten with pleasure.

By sipping water above and below as he eats, / the twice-born should render the food neither naked nor mortal (amṛta).

While eating, the twice-born, by means of the rite known as sipping water (āpośana) before and after, should render the food not unclothed and immortal. The mention of “twice-born” applies commonly to all stages of life from initiation onward.

To the classes [arriving] as guests, [food] should be given according to capacity, in consecutive order. / Even in the evening, a guest should not be turned away, [even if welcomed only] with speech, a place, grass, and water.

After the rite to the All-Gods, when members of the classes—the Brahmin and others—arrive simultaneously as guests, [food] should be given according to one's capacity in order of Brahmin and so forth. Even if a guest arrives in the evening, he must not be turned away, that is, he should certainly not be refused. Even if there is no food whatsoever, he should nonetheless honor him even with speech, a place, grass, and water. As Manu says:

"Grass, a place, water, and fourth, agreeable speech— / even these are never lacking in the house of the virtuous." / Thus [Manu 3.101]. || 1.107

Having shown respect, alms should be given to a mendicant and to one of firm vows; / and one should feed friends, relatives by marriage, and kin who arrive at mealtime.

Alms should be given generally to a mendicant. To one of firm vows, namely a student of the Veda and an ascetic, alms should be given with honor, having pronounced a blessing, in accordance with the rule: "giving alms is preceded by an address of blessing" (Gautama-dharmasūtra 5.18). And an alms-portion is equal to a mouthful; and a mouthful is of the size of a peacock's egg,

"An alms-portion consists of just a mouthful; a puṣkala is four times that; / a hanta consists of four of those; an agra is three times that,"

according to the recollection of Śātātapa. And one should feed friends, relatives by marriage, and kin who arrive at mealtime. "Friends" are companions. "Relatives by marriage" are those from whom a bride has been taken or to whom one has been given. "Kin" are relatives through one's mother or father. || 1.108

One should offer a large bull or a large goat to a learned Brahmin, / [as well as] hospitality, sitting beside him, sweet food, and agreeable speech.

One should offer a large bull—a draft-ox—or a large goat to a learned Brahmin possessed of the stated characteristics, saying: "This has been set apart by us for your sake," for the purpose of pleasing him, but not for giving away or for slaughter; just as one says, "All this is yours," because a bull is not possible for every learned Brahmin,

"One should not practice that which does not lead to heaven and is hated by the world, even though it is lawful,"

and because of this prohibition [YDh 1.156]. Therefore, hospitality alone is certainly to be performed. "Hospitality" is the offering of words of welcome, a seat, water for the feet, respectful offering, water for sipping, and so forth. "Sitting beside him" is sitting down after he has been seated. "Sweet food" is delicious food. "Agreeable speech" means such words as: "We are blessed today by your arrival," and the like. Regarding one who is not a learned Brahmin, moreover, what Gautama said should be understood: "For one who is not a learned Brahmin, water and a seat" (GDh 5.31). || 1.109

Every year, indeed, a snātaka, a teacher, and a king are worthy of the respectful offering; / likewise a dear friend and a son-in-law; but officiating priests at each sacrifice.

A snātaka is [of three types]: a vidyāsnātaka, a vratasnātaka, and a vidyāvratasnātaka. One who returns having completed the Veda without completing the observance is a vidyāsnātaka. One who returns having completed the observance without completing the Veda is a vratasnātaka. One who returns having completed both is a vidyāvratasnātaka. The "teacher" has the characteristics already stated. The "king" has the characteristics that will be stated. A "dear friend" is a companion. A "son-in-law" is the husband of a daughter. By the word "and" (ca), a father-in-law, paternal uncle, maternal uncle, and others are included; for Āśvalāyana records: "Having chosen the officiating priests, he should bring the honey-mixture; and for a snātaka who has arrived, for a king, and for a teacher, father-in-law, paternal uncle, and maternal uncle" (Āśvalāyana-gṛhyasūtra 1.24.1). These individuals, beginning with the snātaka, when they arrive at the house each year, are worthy of the respectful offering, that is, they are to be honored with the honey-mixture and greeted respectfully. The word "argha" refers metonymically to the honey-mixture. And officiating priests, having the characteristics stated, should be honored with the honey-mixture at each sacrifice, even before a year has elapsed. || 1.110

A wayfarer should be recognized as a guest; [likewise] a learned Brahmin who has mastered the Veda. / These two must be honored by a householder who desires the world of Brahmā.

One who is on a journey should be understood to be a guest. A learned Brahmin and one who has mastered the Veda who are on a journey are to be understood as guests worthy of honor by a householder who desires the world of Brahmā. Even though one is a learned Brahmin simply by study, here "learned Brahmin" refers to one endowed with both sacred learning and its recitation. One who has mastered the Veda is capable of teaching an entire branch of the Veda. || 1.111

One should not relish food cooked by another, except upon an unblamable invitation; / and one should avoid restlessness of speech, hands, and feet, and overeating.

"One who relishes food cooked by another" means one whose taste is for food cooked by someone else. One should never relish food cooked by another, except when invited by someone unblamable; for the tradition states: "When invited by someone unblamable, he should not decline." "Restlessness of speech, hands, and feet": speech, hands, and feet are speech-hands-feet; one should avoid restlessness thereof. Restlessness of speech is speaking vulgar, untruthful words and the like. Restlessness of hands is swinging, clapping, and so forth. Restlessness of feet is leaping, jumping, and so on. By the word "and" (ca), one should also avoid restlessness of the eyes and the like; for Gautama records: "One should not indulge in restlessness of the genitals, belly, hands, feet, eyes, and speech" (GDh 9.50). Likewise, one should avoid overeating, because it is a cause of ill health. || 1.112

One should escort a satisfied guest who is a learned Brahmin as far as the boundary; / and one should spend the rest of the day with learned men, beloved friends, and kin.

One should escort the previously mentioned learned guest and the guest who has mastered the Veda, satisfied with food and so forth, as far as the boundary [of the village]. Then, after eating, one should spend the rest of the day with learned men who know the epics, Purāṇas, and so forth, with beloved persons skilled in the elaboration of poetic narratives, and with kin skilled in agreeable conversation. || 1.113

Having observed the evening twilight devotion, having offered oblations into the fires and honored them, / having eaten surrounded by dependents without overfilling oneself, he should then retire.

Then, having observed the evening twilight devotion in accordance with the rule previously stated, having offered oblations into the fires such as the Āhavanīya or into the fire, and having honored—that is, reverently attended—them, and having eaten without overfilling oneself surrounded by dependents such as married daughters residing in the house previously mentioned, and, through the force of the word "and" (ca), having attended to household concerns such as income and expenditure, he should then retire, that is, go to sleep. || 1.114

And rising at the hour sacred to Brahmā, he should reflect on his own welfare; / he should not, according to his capacity, neglect duty, wealth, and pleasure at their proper time.

Then, rising in the brāhma muhūrta, having awakened in the last half-prahara [of the night], he should reflect upon what is beneficial to himself—what has been done and what is to be done—and upon doubts concerning the meaning of the Vedas. For at that time, because the mind is untroubled, it is fit for apprehending truth. Then he should not abandon duty, wealth, and pleasure at their appropriate times, according to his capacity; that is to say, he should pursue them as far as possible, since they are aims of human life. As Gautama says: 'He should not make the morning, midday, and afternoon barren of result; among duty, wealth, and pleasure, duty should predominate in them' (GDh 9.46–47). Here, although their pursuit is spoken of generally, nevertheless pleasure and wealth must be pursued without conflicting with duty, because both are rooted in duty. This is to be practiced daily. || 1.115

Persons are worthy of respect in order of precedence by knowledge, religious action, age, kin, and wealth. / Even a Shudra endowed with an abundance of these is worthy of respect in old age.

'Knowledge' has been explained before; 'religious action' is Vedic and traditional; 'age' is greater than one's own or over seventy years; 'kin' is wealth of relatives; 'wealth' is land, gems, and the like: those endowed with these are to be honored, that is, revered, in that order. Even a Shudra endowed with an abundance—that is, an increase—of these, namely knowledge, religious action, kin, and wealth, collectively or individually, is worthy of respect in old age, beyond eighty years; for there is the traditional text of Gautama: 'Even a Shudra aged eighty is worthy of respect' (GDh 6.10). || 1.116

The way must be yielded to the aged, a bearer of burdens, a king, an initiate, a woman, an invalid, a bridegroom, and a cart-driver; / among them the king is worthy of respect, and an initiate [is worthy of respect] by the ruler of the earth.

The 'aged' is well known to be grey-haired. The 'bearer of burdens' is weighed down by a load. The 'king' is the ruler of the earth, not a mere Kshatriya. The 'initiate' is one who has performed the bath marking completion of learning, vows, or both. The 'woman' is well known. The 'invalid' is one afflicted by illness. The 'bridegroom' is one preparing for marriage. The 'cart-driver' is a wagoner. By the word 'and' (ca), the intoxicated, the insane, and others are included, from the traditional text of Śaṅkha: 'To children, the aged, the intoxicated, the insane, those with injured bodies, those burdened with a load, women, initiates, and renouncers.' To these the way must be yielded; when these approach facing him, he should himself step off the path. When the aged and others meet together with the king on the road, the king is worthy of respect, so the way must be yielded to him. An initiate, however, is worthy of respect even by the ruler of the earth. The mention of 'initiate' is intended to include any initiate whatsoever, and not with reference to a Brahmin alone, because he is always superior; as Śaṅkha says: 'Now, some say the way should first be yielded by the king to a Brahmin; that is not undesirable; a teacher and an elder Brahmin surpasses the king, to him the way belongs.' When the aged and others encounter one another on the road, distinction is to be observed in consideration of who is older and so forth, or by knowledge and the like. || 1.117

Sacrifice, study, and giving are [the duties] of the Vaishya and the Kshatriya; / receiving gifts is additional for the Brahmin, as are officiating at sacrifices and teaching.

For the Vaishya and the Kshatriya, and—from the force of the word 'and'—for the Brahmin and those born in natural order to twice-born men, sacrifice, study, and giving are common duties. Additional for the Brahmin are receiving gifts, officiating at sacrifices, and teaching. The word 'as' (tathā) encompasses livelihoods mentioned in other legal codes. As Gautama says: 'Or agriculture and trade, when carried out by himself, and money-lending' (GDh 10.5–6). Teaching, however, takes place for the Kshatriya and Vaishya when urged by a Brahmin, not of their own accord; for there is the traditional text of Gautama: 'In times of distress, the acquisition of knowledge by a Brahmin from a non-Brahmin [is permitted], along with following behind and serving [him]; upon completion, the Brahmin is the guru' (GDh 7.1–3). These are the six duties for a Brahmin in the absence of distress. Among them, three—sacrifice and the others—are for the sake of duty; three—receiving gifts and the others—are for the sake of livelihood,

'Among his six duties, however, three duties are his livelihood: / officiating at sacrifices, teaching, and receiving gifts from the pure;' / (MDh 10.76)

from the traditional text of Manu. Therefore, sacrifice and the others must necessarily be performed, but not receiving gifts and the others; for there is the traditional text of Gautama: 'Study, sacrifice, and giving are for the twice-born; additional for the Brahmin are reciting [the Veda], officiating at sacrifices, and receiving gifts; the rule applies to the former' (GDh 10.1–2). || 1.118

The primary duty for a Kshatriya is the protection of subjects; / money-lending, agriculture, trade, and cattle-rearing are handed down by tradition for the Vaishya.

For the Kshatriya, protecting the subjects is the primary duty, both for the sake of duty and for the sake of livelihood. For the Vaishya, money-lending, agriculture, trade, and cattle-rearing are duties for the sake of livelihood. 'Money-lending' is the employment of wealth for interest. 'Trade' is buying and selling for profit. The rest is well known,

'Bearing weapons and missiles is for the Kshatriya; trade, cattle, and agriculture are for the Vaishya, / for the sake of livelihood; but duty is giving, study, and sacrifice;' / (MDh 10.79)

from the traditional text of Manu. || 1.119

For the Shudra, service of the twice-born [is prescribed]; if unable to live by that, he may become a trader, / or he may live by various crafts, doing what is beneficial to twice-born men.

For the Shudra, service of the twice-born is the primary duty, both for the sake of duty and for the sake of livelihood. There, service to the Brahmin is the supreme duty,

'Service to the Brahmin alone is celebrated as the distinguished duty of the Shudra;' / (MDh 10.123)

from the traditional text of Manu. But when he is unable to make a living by service of the twice-born, he may then make a living by the profession of a trader, or by various crafts, doing what is beneficial to the twice-born. That is to say, performing such actions as will not render him unfit for the service of twice-born men. And those are stated by Devala: 'The duty of a Shudra is service to twice-born men, avoidance of sin, support of wife and dependents, plowing, cattle-rearing, load-carrying, trade in commodities, painting, dancing, singing, and playing the flute, lute, drum, mṛdaṅga, and the like.' || 1.120

Moreover:

Delighting in his wife, pure, supporting his dependents, devoted to the performance of ancestral rites, / he should not omit the five great sacrifices with the mantra namas.

"Devoted to his wife" means one whose sexual union is with his wife alone, not with common women or with other men's wives. "Pure" means endowed with external and internal purity, like a twice-born. "A maintainer of dependents" means one who supports servants and the like. "Devoted to the performance of śrāddhas": śrāddhas are regular, occasional, and optional; the rites are the vows of a snātaka that are not contradictory; one who is devoted to these. With the mantra "Namaḥ" (reverence), he should not omit, but rather perform day after day, the five great sacrifices mentioned earlier. And some explain the mantra of reverence as:

"To the deities, to the ancestors, and to the great yogins,
reverence to svāhā, to svadhā, ever and always reverence, reverence."

Others say [it is merely] the word "Namaḥ". There, the teachers state that the vaiśvadeva rite is to be performed in the secular fire, not in the nuptial fire. || 1.121

Now he states the universal duties:

Non-injury, truthfulness, non-stealing, ritual purity, restraint of the senses,
generosity, self-restraint, compassion, forbearance—[these are] the means of duty for all. || 1.122

"Injury" is inflicting pain on living beings; non-performance of that is "non-injury". "Truthfulness" is accurate speech that causes no pain to living beings. "Non-stealing" is not taking what is not given. "Ritual purity" is external and internal. "Restraint of the senses" is confining the cognitive and motor senses to their appropriate objects. "Generosity" is relieving the distress of living beings according to one's capacity by bestowing food, water, and the like. "Self-restraint" is control of the inner organ (mind). "Compassion" is protecting the afflicted. "Forbearance" is the absence of perturbation in the mind even when injured. These are the means of duty for all human beings, from the Brahmin down to the Caṇḍāla. || 1.122

One should adopt conduct that is suited to one's age, intellect, wealth, speech, dress, sacred learning, lineage, and occupation,
and which is straightforward and free from malice. || 1.123

"Age" means childhood, youth, and so forth. "Intellect" is the natural aptitude in worldly and Vedic transactions. "Wealth" means riches, house, fields, and so forth. "Speech" is speaking. "Dress" is the arrangement of garments, garlands, and so forth. "Sacred learning" is listening to the treatises on the aims of human life. "Lineage" is family. "Occupation" means accepting gifts and so forth for subsistence. One should adopt—that is, take up—conduct, meaning behavior, that is suited and appropriate to these, beginning with age. For instance, an old man [should adopt conduct] suited to himself, not suited to youth. This should similarly be applied to intellect and the rest. "Straightforward" means not crooked. "Free from malice" means free from envy. || 1.123

Having thus enumerated the rites based on tradition (smārta), he now enumerates the rites based on Vedic revelation (śrauta):

That twice-born man who has grain in excess of three years' supply may drink the soma;
he whose grain would suffice for one year should perform the rites prior to the soma sacrifice. || 1.124

Only he who has grain for three years, or more, sufficient to sustain the three classes of dependents, may drink soma, and not one of lesser wealth;

"That twice-born man who drinks soma when possessing too little property,
even if he had drunk soma previously, does not obtain its fruit"
(MDh 11.8)

—because such a fault is stated [in the texts]. And this refers to an optional sacrifice; since an obligatory sacrifice is necessarily to be performed, there is no such restriction. He who has grain sufficient to sustain life for one year should perform the "rites prior to soma"—that is, prior to the soma sacrifice, preceding the soma sacrifice, having the condition of preceding the soma sacrifice. What are they? The agnihotra, the new and full moon sacrifices, the first-fruits sacrifice (āgrayaṇa), the animal sacrifice, and the seasonal sacrifices (cāturmāsya), as well as their modifications—these rites he should perform. || 1.124

Having thus stated the optional Vedic rites, he now states the regular ones:

Every year the soma sacrifice, an animal sacrifice in each half-year,
the first-fruits sacrifice (āgrayaṇeṣṭi), and the seasonal sacrifices must indeed be performed. || 1.125

The soma sacrifice is to be performed every year. "An animal sacrifice in each half-year": in each half-year, designated as the southern and northern course of the sun, the detached animal sacrifice is to be performed. Or likewise every year, because of Baudhāyana's text: "He should sacrifice with an animal every year, or, according to some, every six months." And the first-fruits sacrifice (āgrayaṇeṣṭi) is to be performed when the crop is produced; and the seasonal sacrifices are to be performed every year. || 1.125

If these are impossible, a twice-born man should perform the Vaiśvānarī offering;
when property is present, he should not perform an inferior substitute that produces results. || 1.126

If these regular rites mentioned before, beginning with soma, are somehow impossible, he should at that time perform the Vaiśvānarī offering. Moreover, this inferior substitute which has been mentioned should not be performed when property is available. And an optional rite that yields a fruit should not be performed as an inferior substitute; it should not be performed [in that manner]. || 1.126

A Caṇḍāla is born from performing a sacrifice with funds begged from a Shudra;
one who does not give away what was obtained for a sacrifice becomes a vulture or a crow. || 1.127

By begging wealth from a Shudra for the sake of a sacrifice, one is born in another life as a Caṇḍāla. Furthermore, one who does not give away, does not part with, everything begged for a sacrifice becomes a vulture or a crow for a hundred years, as Manu (11.25) says:

"Having begged wealth for the purpose of a sacrifice, the Brahmin who does not give it all
becomes a vulture or a crow for a hundred years."
(MDh 11.25)

A "bhāsa" is a bird of prey (vulture). A "kāka" (crow) is well known. || 1.127

Or possessing grain in a granary or in a jar, or having [grain] for three days, or having none for the morrow. || 1.128a

"Granary" (kuśūla) is a storehouse; "jar" (kumbhī) is a small earthen pot. "Kuśūlakumbhyau" means a granary and a jar; one whose grain is measured by those is so called: he may be one with grain in a granary, or one with grain in a jar. Among them, one who has grain sufficient only for twelve days to sustain his own household is "one with grain in a granary". But "one with grain in a jar" has grain sufficient only for six days to sustain his own household. "Having for three days" means he has grain sufficient for three days. "Having for the morrow" means he has grain pertaining to tomorrow; one who has nothing for tomorrow is "having none for the morrow" (aśvastana).