History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.268

v5.c73.t1.268

Various rules of etiquette about serving food, about the way brāhmaṇas are to eat and related matters have been laid down from ancient times and are observed even now. The Sm. C (p. 465-470), Hemādri (śrāddha pp. 1367-1384), the Śr. Pr. pp. 116-123 and other digests contain elaborate rules on these matters. Yāj. I. 237 prescribes that what remains after offering homa should be served in the plates meant for the brāhmaṇas representing the Fathers and the plates should preferably be of silver. Kātyāyana says that the performer who has no fire (either śrauta or smārta) should offer the homa on the hand of the most eminent among the pitrya brāhmanas to the accompaniment of a mantra and should offer the remainder in the plates of the other pitrya brāhmaṇas.¹⁰³⁴ The Sm. C. notes that Yama and the Vāyupurāṇa say that the homa should be in the hand of the *daiva* brāhmaṇa and that on account of this conflict there is an option. It is further provided that a portion of the food from which agnaukaraṇa was effected should be kept aside for making piṇḍas (Mārkaṇḍeya and Garuḍa). The food should be served by the performer himself wearing the sacred thread in the *yajñopavīta* form or by his wife of the same caste or by some attendant who is purified. Manu (III. 224-229, 231-233, 236-238) contains several rules1034a 'Himself holding the vessels full of food with both hands the performer should slowly place them near the brāhmaṇas seated for dinner while thinking of his ancestors. That food, which is brought near the brāhmaṇas without (the containing vessel being held in) both hands, is snatched away by wicked *asuras*. The performer being himself pure and concentrating his mind (only on the serving of food) should place the vessels containing the side dishes viz. broths, vegetables, milk, curds, ghee and honey on the ground (and not on a wooden stool or the like). The vessels placed on the ground should contain various kinds of food (such as sweetmeats, pāyasa), fruits and roots, delicious flesh, spiced or perfumed drinks. Having brought near the brāhmaṇas all the vessels containing food, he should serve it in the plates declaring the characteristic of each kind of food (saying 'this is sweet, this is sour' &c.). The performer while serving should not shed tears (remembering his ancestors), he should not become angry, should not utter falsehood, he should not touch the (vessel containing) food with his foot and should not serve food with a violent jerk. Whatever is liked by the brāhmaṇas should be served to them without any grumbling and he should talk about Brahma (or about Vedic riddles), because that is agreeable to the pitṛs. The performer himself, being pleased, should (by his sweet speech) gladden the brāhmaṇas, should make them partake of food without hurry, and should urge them on frequently (to take more food) by declaring the good points of the various items of food. All food should be steaming hot and the brāhmaṇas should partake of it silently and should not themselves speak of the good points of the food even when questioned by the performer. When the food is hot, when the brāhmaṇas eat in silence and when the good qualities of the food are not declared by the brāhmaṇas, the Fathers partake of it. When a brāhmaṇa (at a śrāddha dinner) partakes of food, having his head covered with a garment (a turban &c) or facing the south or having his sandals on, evil spirits partake of the food (and not the Fathers).' As early as Gaut., it is provided that the food for the brāhmaṇas should be of the highest sort and should be enriched by condiments and flavoured.