History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c20.34

v2.c20.34

To the same effect are Yāj. (I. 200–202), Vas. Dh. S. (VI. 32), Auśanasa (Jiv. I. p. 521 which is almost the same as Manu IV. 188). Just as a brāhmaṇa who was not learned was enjoined not to accept a gift, so conversely people were asked to make gifts only to learned and worthy men. Even so early as the Śat. Br. this is emphasized as in IV. 3. 4. 15 (S. B. E. vol. 26 p. 344) "thus those cows of his are given to him who is fit to receive a dakṣiṇā and not to him who is unfit'. Vide III. 5. 1. 19 (S. B. E. vol. 26 p. 114) also. The Āp. Dh. S. (II. 6. 15. 9–10) prescribes 'one should invite for dinner in all religious acts brāhmaṇas who are pure and who have studied the Veda and one should distribute gifts at a proper time and place and on occasions of purificatory rites and when there is a worthy acceptor.'²⁴³ To the same effect are Vas. Dh. S. III, 8 and VI. 30, Manu (III. 128, 132 and IV. 31), Yāj. (I. 201), Dakṣa III. 26 and 31.²⁴⁴ The smṛtis say that gifts given to a brāhmaṇa who has not studied the Veda or who is avaricious and deceitful are fruitless and lead the donor to hell (Manu IV. 192–194, Atri 152, Dakṣa III. 29). Manu (XI. 1–3) says that nine kinds of *snātaka* brāhmaṇas who are poor are the primary objects of the gift of food and fees inside the sacrificial altar; while to others food and wealth may be given outside the altar (bahirvedi).