Laghustutih (vrittisameta) 195

195

ityādi . kiṃ kṣīrādi viprādibhiḥ pratyekaṃ sarvaṃ saṃbadhyate kiṃ vā
krameṇaikaikamekaikena viprādineti viśaye brāhmaṇairājyasya
kṣatriyairvaiśyaiśca kṣīrasya cārcanāyāmavaśyamaṅgīkaraṇīyatvānna
dvitīyapakṣo yujyate . brāhmaṇo na surāṃ pibet iti vākyamadīkṣitaviṣayaṃ na
brāhmaṇamātraviṣayam . ataḥ sautrāmaṇyāmiva brāhmaṇasyāpi paiṣṭyā
madirayā paradevatātarpaṇaṃ na duṣyatīti prathamapakṣo grāhyaḥ . tatrāpi
yathāsambhavaṃ yathāśakti yathāmati yathāruci ca sarveṣāṃ sarvadravyāṇi
grāhyāṇi . ata eva śrutiḥ - brāhmaṇaṃ parikrīṇīyāduccheṣaṇasya pātāramiti
. evañced iṣṭaśiṣṭamaśnīyāditi vidhānād brāhmaṇasyāsavapānakartavyatā
prāpteti cet . na . sautrāmaṇyāmiva ghrāṇabhakṣaṇenāpīṣṭaśiṣṭāśanasiddheḥ .

and so on. If there is a doubt: “Are milk and the other [substances] connected individually to all, brahmins and the rest, or respectively, each single substance to each single group, brahmins and the rest?”, the second option is not fitting, because clarified butter must necessarily be accepted for brahmins, and milk for Kṣatriyas and Vaiśyas in worship. The statement “A brahmin shall not drink wine” applies to the uninitiated, not to a brahmin as such. Therefore, just as in the Sautrāmaṇī sacrifice, gratification of the supreme deity even by a brahmin with liquor made from flour incurs no defect; hence the first option is to be accepted. Even there, all substances may be taken by all people according to availability, according to capacity, according to understanding, and according to inclination. For this very reason scripture says: “One should purchase a brahmin who will drink the remnant.” If it is objected: “If that is so, since there is the injunction ‘One should consume what remains of the offering,’ drinking wine would become an obligation for a brahmin,” [we reply:] No. For just as in the Sautrāmaṇī, consumption of what remains of the offering is accomplished even by smelling.