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[Full title: (F) The distinctive ritualistic features; (II) Ahnika (daily rituals); (6) Bhojana].

6) BHOJANA : PLATES OR VESSELS FOR EATING : The general rule is that a broken vessel or plate is not to be used for eating. But the present text (646) allows taking food, even in the broken plate, made up of copper, silver, gold, stone, conchshell & crystal. A similar rule is ascribed to paithinasi in the smrticandrika (I.p.222). It is also enjoined by Devala that one should always eat in a plate made up of gold, silver or copper & not in plate, made up of a material different from these (652). (If the word 'tadbhinnam' is understood in the sense of a broken vessel, this rule would go against the above view of Devala of taking food in a broken plate of gold etc. but the sutra (646) is chronologically of earlier period of than the present verse (652)). The taking food

751 in a silver (pisaca) & a copper (udumbara) plate is highly praised, as destroying all sins & leading to the Highest State. MANDALA FOR BHOJANA : Devala (657) declares that the four varnas should make square, triangle, circle & crescent figures below the plate with water as a mandala. All strength of that food is taken away by the spirits & 鈥� goldins, when the mandala is not made below the plate (658). Some other smrtis (e.g. Atri V.1 do not prescribe the crescent figure, W 18 in case of a sudra, but they enjoin only the sprinkling of water below the plate. FOOD OF SOME SUDRAS CAN BE PARTAKEN EVEN BY BRAHMANAS : The food of the following five persons of sudra caste could be partaken even by the Brahmanas. They are one's own servant, barbar, cowherd, potter & farmer, according to Devala (686). Other 19 smrtis like Yajnavalkya (1.168), Parasara (11.20), Yama (20), Visnu (57/17) also enumerate the sudras, whose food could be partaken. Devala enumerates only five such persons, but Yajnavalkya (I.168) & others enumerate five & add one more i.e. yascatmanam nivedayet (whosoever surrenders himself as a dependent). The servant cowherd, cultivator, barbor these four are common. Family-friend (kulamitra mentioned by them is absent in Devala's enumeration and the potter, mentioned by Devala is not found in the other smrtis. Moreover, the author specifically adds 'sva' in the beginning with 'das a which may indicate that other persons also related with on self are 20 bhojyanna & not others (Cf.Krityakalpataru Niyatakalakanda ,p.263). 2)

755 OCCASIONS, WHEN THE TAMBULA IS PROHIBITED: The use of tambula for eating is not found in the sutras and early smrtis. Hence, the rules, prescribing & prohibiting the f eating of tambula are of a later period, when it became current in India (i.e.first or 2nd century A.D.). Several occasions on which the partaking of the tambula is prohibited are mentioned in the text. They are amavasya, 1 www (2) day of sraddha to the ancestor, (3) pilgrimage, (4) impurity due to death, (5) death of a kinsman, (6) eleventh lunar day in both fortnights, (7) when one is impure, (8) on a road, (9) during both the twilights, (10) in a temple, (11) in an assembly hall, (12) during conversation, (13) when many people are suffering, (14) when there is great danger, (15) fall of empire, (16) unrest in the public, (17) during the worship of gods & preceptors, (18) when vow is undertaken, (19) while listening purana - (703-706). " The mention of 'Hari's day during both fortnights' clearly indicates the influence of vaisnava cult on the text. The prohibition of the tambula, while listening purana suggests that the purana recitation and exposition had become very much popular in those days. This indicates the later emergence of the present verses.