१० ब्राह्मणज्येष्ठता

Man is described as purer above his naval; hence the Self-existent One has declared the mouth to be his purest part. (92)

आ पादान्तान् मेध्यः पुरुषः । तस्य नाभेर् ऊर्ध्वम् अतिशयेन मेध्यम् । ततो ऽपि मुखम् । एतच् च स्वयम् एव जगत्कारणपुरुषेणोक्तम् ॥ १.९२ ॥

ततः किम् । अत आह ।

Down to the very sole of his feet, Man is pure; that part of his body which is ‘above the naval’ is extremely pure; and purer even than that is his mouth. This has been declared by that person himself who is the creator of the world. (92)

See 5.132.

092 Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambhu) has declared the purest (part) of him (to be) his mouth.

In matters regauding ‘Dharma’, the Brāhmaṇa is the Lord of this whole world;—because he sprang out of the best part of (Prajāpati’s) body, because he is the eldest ok all, and because he upholds the Veda.—(98)

उत्तमाङ्गं मूर्धा । तत उद्भवः उत्पत्तिर् ब्राह्मणस्य । ज्येष्ठश् चासाव् अन्येभ्यो वर्णेभ्यः पूर्वं ब्रह्मणा सृष्टः । ब्रह्मणो वेदस्य धारणात् । तस्य हि सविशेषं तद् विहितम् । अतः सर्वस्य जगतो ऽस्माद् धेतुत्रयाद् ब्राह्मणः प्रभुः प्रभुर् इव । प्रभुर् विनयेनोपसर्पणीयः, तदाज्ञायां च धर्मे स्थातव्यम् । धर्मतः प्रभुः धर्मे प्रभुर् इत्य् अर्थः । आद्यादित्वात् तसिः ॥ १.९३ ॥

This verse explains what follows from what has been said in the preceding verse. ‘The best part of the body,’—the head; from out of that sprang, was born, the Brāhmaṇa.—He is also ‘the eldest of all,’—the Brāhmaṇa was produced before the other castes .— ‘Because he upholds the Brahman, i.e., Veda’; the upholding of the Veda has been specifically prescribed for him.—‘Hence,’—for all these three reasons,—‘the Brāhmaṇa is the lord,’—i.e., as if he were the lord —‘of this whole world’; i.e., he should be approached (treated) like the lord; and people should obey his orders in matters relating to Dharma.—‘Dharmataḥ prabhuḥ’ means ‘dharme prabhuḥ,’—‘Lord in matters regarding Dharma,’—the affix ‘tasi’ (in ‘dharmataḥ’) being added according to the Vārtika on Pāṇini 5.4.44, which lays down the use of this affix in connection with such terms as ‘ādya’ and the like. (93)

‘Dharmataḥ prabhuḥ’—‘The lord, by law’—according to Nārāyaṇa and Nandana. But Medhātithi takes it to mean that ‘he is the lord, in matters relating to Dharma’; i.e., he is the person entitled to prescribe the duties of men and as such, is like the lord;—Govindarāja, Kullūka and Rāghavānanda accept the latter explanation.

093 As the Brahmana sprang from (Brahman’s) mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation.

Him the Sself-existent one, after performing austerities, created, in the beginning, out of his own mouth, for the conveying of offerings (to the gods) and of oblations (to the Pitṛs), and for the preservation of this entire creation. (94).

पूर्वस्यैव हेतुत्रयस्य विशेषार्थम् इदम् । अन्यस्यापि पुरुषस्योत्तमाङ्गं प्रधानम् । तं पुनर् ब्राह्मणं स्वयंभूः स्वाद् आस्यान् मुखाद् असृजत् । तपश् च कृत्वैषोत्तमाङ्गाद् उत्पत्तिः । ज्यैष्ठ्यम् आह- आदितः । यद् देवान् उद्दिश्य क्रियते तद् धव्यम्, पितॄन् उद्दिश्य तत् कव्यम् । तयोर् अभिवहनाय देवान् पितॄंश् च प्रति प्रापणाय । अभिवाह्यायेति भावे कृत्यः कथंचिद् द्रष्टव्यः, सकर्मत्वाद् वहतेः । तेन च कर्मणा सर्वस्य त्रैलोक्यस्य गुप्तिः परिपालनं भवति । इतःप्रदानं देवा उपजीवन्ति । ते च शीतोष्णवर्षैर् ओषधीः पचन्ति पाचयन्ति । अतः परस्परोपकाराद् गुप्तिः ॥ १.९४ ॥

This verse serves the purpose of pointing out the details of the three reasons set forth in the preceding verse.

In the case of the ordinary man also, the head is the most important part of his body. ‘Him’—the Brāhmaṇa;—‘Self-existent one created out of his own mouth’; and this creation out of his mouth came about after he had performed austerities.

The fact of the Brāhmaṇa being the ‘eldest’ is vindicated by the term ‘in the beginning.’

That which is done for the benefit of the Gods is called ‘offering’; and that which is done for the benefit of the Pitṛs is called ‘oblation’;—‘for the conveying of’ these two,—i.e., for presenting them to the Gods and the Pitṛs. In the term ‘abhivāhyāya,’ the verbal affix (ṇyat) has the nominal force, which may be explained somehow or other; the root ‘vaḥ’ being transitive.

By the said act (of conveying the oblations and offerings) is accomplished ‘the preservation,’—nourishment—of this whole Trio of Worlds: the gods live upon offerings made from this world (by men),—the Gods again nourish plants and herbs and make them ripe by means of cold, heat and rains; this mutual benefit leads to ‘preservation.’ (94).

**(Verse 94-99)
**

Yājñavalkya, 1.198-109.—‘Having performed austerities, Brahmā created the Brāhmaṇas, for the guarding of the Vedas, for the satisfaction of Pitṛs and Gods and for the protection of Dharma. Those Brāhmaṇas who are devoted to learning and study, are the source of everything, superior to these are those who are devoted to religious acts; and superior even to these are those who are the best knowers of the science of the self.’

094 For the Self-existent (Svayambhu), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved.

What being is superior to him through whose mouth the gods always eat the offerings and the Pitṛs the oblations? (95).

हव्यादिवहनं पूर्वोक्तं दर्शयति । त्रिदिवम् ओको गृहं येषां त एवम् उच्यन्ते, स्वर्गवासिनो देवाः । ब्राह्मणेन भुक्तम् अन्नं देवा उपतिष्ठन्ति । श्राद्धे पित्र्यस्य कर्मणो ऽङ्गभूतं विश्वेदैवान् उद्दिश्य ब्राह्मणभोजनं विहितम् । तदपेक्ष्यैतद् उक्तम् । किं भूतम् अन्यद् अधिकं श्रेष्ठं ततस् तस्माद् इति स्वयं विस्मर्यते । देवाः पितरश् चोत्तमस्थाना मध्यमस्थानाश् चाप्रत्यक्षाः, न तेषां भोजनोपायो ऽन्यो ऽस्त्य् अन्यतो ब्राह्मणभोजनात् । अतो महान् ब्राह्मणः ॥ १.९५ ॥

The author proceeds to show the above-mentioned ‘conveying of oblations.’

‘Tṛdivaukasaḥ’—are those whose habitation consists of the ‘third heaven,’ i.e., the denizens of heaven, the Gods.—The Gods accept the food that is eaten by the Brāhmaṇa: in connection with ‘Śrāddha’ offerings also, the feeding of Brāhmaṇas has been laid down as to be done for the sake of the Viśvedevas (a class of Gods),—this feeding being a part of the offering to the Pitṛs. What is stated in the text is with reference to these facts.

‘What being is superior’—i.e. greater—‘to him’—than him? This means that the author himself ‘forgets’ (cannot think of) any being who could be so superior.

The Gods, occupying the highest regions, and the Pitṛs occupying the intermediate regions,—both are imperceptible; hence there is no other means of feeding them except though the feeding of Brāhmaṇas;—hence the Brāhmaṇa must be superior. (95).

See Comparative notes for [Verse 1.94 (Brahmā created the Brāhmaṇas)].

095 What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead?

Among beings, aminated ones are regarded as foremost; among aminated ones, those that subsist by reason: among rational beings men are foremost; and among men, Brāhmaṇas. (96).

devān bhāvayatānena te devā bhāvayantu vaḥ | parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha || 3.11 ||

पृथिव्यां ये भावाः स्थावरा वृक्षादयो जङ्गमाः कृमिकीटादयस् ते भूतशब्देनोच्यन्ते । तेषां ये प्राणिन आहारविहारादिचेष्टासमर्थास् ते श्रेष्ठाः¹ । ते हि पटुतरं सुखम् अनुभवन्ति । तेषां ये बुद्ध्या जीवन्ति हिताहिते विचिन्वन्ति श्वशृगालादयः, ते हि घर्मेणोपतप्ताः छायाम् उपसर्पन्ति, शीतेनार्दिता आतपम्², निराहारं स्थानं त्यजन्ति । तेषाम् अधिकतरा मनुष्याः, तेषां च ब्राह्मणाः । ते हि लोके पूज्यतमाः, न च सर्वेण परिभूयन्ते । जातिमात्राश्रयं हि तद्वधे महत् प्रायश्चित्तम् ॥ १.९६ ॥

The word ‘being’ stands for all such things on earth as Trees and other immovable things, and also such movable

things as insects, beetles and the like.—Among these, the ‘animated ones’—i.e., those that are capable of such activities as eating, moving and so forth,—are ‘foremost’; being aminated, they experience more powerful pleasures.—Among these latter, ‘those that subsist by reason,’—i.e., those that discriminate between wholesome and unwholesome, such for instance, as dogs, jackals and other animals [are foremost]; these animals, when suffering from heat, more into the shade; when suffering from cold, they betake themselves to the sun; they give up a place where they find no food.—Among these latter again, ‘men are foremost’; and of them, ‘Brāhmaṇas.’ They are the most highly honoured; they are never ill treated by any person; in fact the killing of the Brāhmaṇa involves a serious expiatory rite, which is due entirely to considerations of caste. (96).

Medhātithi, (p. 41, l. 20)—‘Parasparopokārāt’—c.f. Bhagavadgītā—devān bhāvayatānena te

devān bhāvayatānena te devā bhāvayantu vaḥ |
parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha || 3.11 ||

See Comparative notes for [Verse 1.94 (Brahmā created the Brāhmaṇas)].

096 Of created beings the most excellent are said to be those which are animated; of the animated, those which subsist by intelligence; of the intelligent, mankind; and of men, the Brahmanas;

Among Brāhmaṇas, the learned are the best, among the learned, those with firm convictions, among the men with firm convictions, those that act up to them; and among the actors, those that know Brahman.—(97).

विदुषां श्रैष्ठ्यं महाफलेषु यागादिष्व् अधिकारात् । तेषाम् अपि कृतबुद्धयः । परिनिष्ठितवेदतत्त्वार्था न बौद्धादिभिः कलुषीक्रियन्ते । तेषाम् अपि कर्तारः कर्मणाम् अनुष्ठातारः । ते हि विहितकरणात् प्रतिषिद्धासेवनाच् च नोपहन्यन्ते । तेषाम् अपि ब्रह्मवेदिनः,³ ब्रह्मस्वरूपत्वात् । तत्र ह्य् अक्षय्यानन्दः ॥ १.९७ ॥

विद्वत्तादिगुणसंबन्धिनो ब्राह्मणस्य विशेषे दर्शिते, जातिमात्रं ब्राह्मणं कश्चिद् अवमन्येत । तन्निवृत्त्यर्थम् इदम् उच्यते ।[^१४६]

The superiority of the learned rests on the fact that it is they alone that are entitled to the performance of sacrifices that lead to great results. Among these ‘those with firm convictions’—who have acquired firm knowledge of the essence of the Veda, and are never affected (adversely) by Bauḍḍhas and other heretics.—Among these again ‘those that act up to them’—i.e., the performer of actions; these persons doing what is enjoined and avoiding what is prohibited, are never attacked (by evil).—Among these, those that know ‘Brahman’; those that know Brahman become of the nature of Brahman, and therein lies imperishable bliss. (97).

‘Kṛtabuddhayaḥ’—‘who know the Veda and its meaning (Medhātithi, Nārāyaṇa and Nandana);—’ ‘Knowing the truth’ (Sarvajña-nārāyaṇa and Rāmacandra),—‘who recognise the necessity of doing what is prescribed in the scriptures’ (Kullūka);—‘determined’ (Rāghavānanda).

See Comparative notes for [Verse 1.94 (Brahmā created the Brāhmaṇas)].

097 Of Brahmanas, those learned (in the Veda); of the learned, those who recognise (the necessity and the manner of performing the prescribed duties); of those who possess this knowledge, those who perform them; of the performers, those who know the Brahman.

The very genesis of the Brāhmaṇa is the eternal incarnation of Virtue; for he is born for the sake of Virtue; and this (birth) leads to the state of Brahman. (98).

उत्पत्तिर् एव गुणान् अपहाय जन्मैव, ब्राह्मणस्य जातिर् एव, शाश्वती धर्मस्य मूर्तिः शरीरम् । धर्मार्थम् उत्पन्नो द्वितीयेन जन्मनोपनयनेन संस्कृतः । सा हि तस्य धर्मार्थोत्पत्तिर् ब्रह्मत्वाय कल्पते संपद्यते । धर्मशरीरम् उज्झित्वा परानन्दभाग् भवतीति स्तुतिः⁴ ॥ १.९८ ॥

The peculiarity of the Brāhmaṇa endowed with the qualities of learning and the like having been described, some people might be led to ill-treat the mere Brāhmaṇa by birth; hence with a view to prevent this, the author has added this verse.

‘The very genesis’—i.e., irrespective of his qualities, his mere birth, the mere ‘Brāhmaṇa caste’—‘is the eternal incar nation’—body—‘of Virtue.’

‘Born for the sake of virtue,’—when the Brāhmaṇa has been duly initiated with the rites of initiation, this is what constitutes his ‘being horn for the sake of Virtue’; and ‘this birth leads to the state of Brahman’; on abandoning the ‘body of Virtue’, the Brāhmaṇa becomes the partaker of Supreme Bliss.—says the Śruti. (98).

‘Brahma’—stands here for the Highest Spiritual Being; and not for the Veda, as Burnell understands it to mean, even after entertaining doubts on the matter. All the commentators agree in explaining the phrase ‘brahmabhūyāya kalpate’ as ‘becomes fit for being liberated—by being absorbed into Brahman, the Supreme Self.’

See Comparative notes for [Verse 1.94 (Brahmā created the Brāhmaṇas)].

098 The very birth of a Brahmana is an eternal incarnation of the sacred law; for he is born to (fulfil) the sacred law, and becomes one with Brahman.

The Brāhmaṇa, on coming into existence, becomes supreme on earth; he is the supreme lord of all beings, serving the purpose of guarding the treasure of Virtue. (99).

सर्वलोकस्योपरि भवति । श्रैष्ठ्यम् उपरिभावेनाह । ईश्वरः सर्वभूतानाम् इति प्रभुत्वम् । धर्माख्यस्य कोशस्य गुप्तये जायते । द्रव्यसंचयः कोशः । उपमानाद् धर्मसंचय उच्यते कोश इति ॥ १.९९ ॥

The Brāhmaṇa comes to the top of the entire world; this ‘coming to the top’ indicates his supremacy.

‘He is the Supreme Lord of all beings’,— and this supremacy comes about for the ‘purpose of guarding the treasure of Virtue.’—‘Treasure’ means a collection of objects; hence through similarity, the collection of Virtues is called ‘treasure’ (99).

The Aparārka (p. 281) quotes this verse in support of the view that the learned Brāhmaṇa is the master of everything in the world.

See Comparative notes for [Verse 1.94 (Brahmā created the Brāhmaṇas)].

099 A Brahmana, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law.

Whatever is contained in this world is all the property of the Brāhmaṇa; the Brāhmaṇa verily deserves all by virtue of his superiority and noble birth. (100).

असंतुष्टस्य प्रतिग्रहादिषु पुनः प्रवृत्तौ दुष्कृतिताम् आशङ्क्य समाधत्ते । सर्वम् इदं त्रैलोक्यान्तर्वर्ति धनं ब्राह्मणस्य स्वं । नात्र प्रतिग्रहो विद्यते । प्रभुत्वेनासौ गृह्णाति, न प्रतिग्रहीतृतयेति । प्रशंसैषा, न विधिः । अत एव्आर्हतिशब्दः । अभिजनः अभिजातताविशिष्टत्वम् ॥ १.१०० ॥

Having raised the question that, if the Brāhmaṇa happen to be discontented and should again undertake to receive gifts, he would incur sin,—the Author offers his answer to it in this verse.

‘All this’—i.e., whatever wealth exists in the three worlds—‘is the property of the Brāhmaṇa’; so that for him there can he no ‘acceptance of gifts’; what he takes possession of, he does by virtue of his being its possessor, and not as the receiver of a gift.

This is mere praise, not an injunction; hence we have the word ‘deserves’.

‘Noble birth’—high hirth, superior character. (100). VERSE CI.

This verse is quoted in the Aparārka (p. 282) as indicating that the learned Brāhmaṇa is the owner of all things.

100 Whatever exists in the world is, the property of the Brahmana; on account of the excellence of his origin The Brahmana is, indeed, entitled to all.

What the Brāhmana eats is his own; his own what he wears and his own also what he gives; it ts due to the good will of the Brāhmaṇa that other people enjoy (things). (101).

यत् परगृह आतिथ्यादिरूपेण भुङ्क्ते तद् आत्मीयम् एव । नैवं मन्तव्यं परपाकेनेति । स्वं वस्ते । याचित्वायाचित्वा वा वस्त्रं लभते नासौ तस्य लाभाय, अपि तु स्वकस्याच्छादने⁵ विनियोगः । तिष्ठतु तावद् आत्मोपयोगि यद्⁶ गृह्णाति तत्र प्रभूतम्, यद् अन्येभ्यो ददाति परकीयम् तद् अपि तस्य नानुचितम् । आनृशंस्यं कारुण्यम् । तदीयया महासत्त्वतया पृथिव्यां राजानः स्वानि धनान्य् उपयुञ्जते । अन्यथा यद्य् असाव् इच्छेत् “अहम् एतद् आदाय स्वकार्ये विनियुञ्जीय” इति, तदा सर्वे निर्धनाः निरुपयोगाः स्युः ॥ १.१०१ ॥

What the Brāhmaṇa eats as a guest in the house of others is really his own; it should not be thought that he is receiving food from another person’s kitchen.—Similarly ‘what he wears is his own’;—i.e., when he obtains clothing, either by begging or otherwise, it does not mean that he has acquired it from others; what it means is that he is employing what is his own in the covering of his body.—What he obtains for his own use, in that he may lie exercising his own right of possession; hut when he gives away to people what belongs to others, this also is nothing wrong for him; it is only his good will, benevolence. It is by reason of the large-heartedness of the Brāhmaṇa that Kings on earth enjoy their possessions; otherwise, if the Brāhmaṇa were to wish—‘I should take all this and apply it to my own use,’—then all others would become penniless, having nothing that they could use for their own benefit.—(101)

101 The Brahmana eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahmana.

It was for the purpose of regulating the actions of the Brāhmaṇa,—and incidentally of others also,—that the wise Manu Svāyambhuva Elaborated these institutes.—(102)

सर्वस्याः ब्राह्मणस्तुतेः⁷ फलप्रदर्शनार्थं श्लोको ऽयम् । एवंविधम् इदं महार्थं शास्त्रं यत् तस्य, स्वमहिम्नात्यन्तिकेन महत्तमस्य ब्राह्मणस्य, कर्मविवेकार्थं, इमानि कर्माणि कर्तव्यानि इमानि वर्ज्याणि, एष विवेकस् तदर्थम् । शेषाणां च क्षत्रियादीनाम् अनुपूर्वशः प्राधान्याद् ब्राह्मणस्यानुषङ्गात् क्षत्रियादीनाम् इदं शास्त्रम् अकल्पयत् कृतवान् ॥ १.१०२ ॥

This verse serves the purpose of indicating the upshot of the entire eulogium pronounced on the Brāhmaṇa (in the foregoing verses);—[the sense being]—‘These institutes are so important that they serve the purposes of the Brāhmana who is endowed with a high degree of supremacy due to his own inherent excellence’;—‘for the puryose of regulating the actions,’—i.e. for the purposes of regulating, in the form ‘such and such acts should be done, and such and such others should be avoided’;—‘of others also,’ i.e. of the Kṣatriya and the rest;—‘Incidentally,’—i.e. primarily for the Brāhmaṇa, and only incidentally for the Kṣatriya and other castes;—‘he elaborated.’—set forth,—‘these institutes .’—(102)

‘Svāyambhuvo manuḥ’—This does not mean ‘Manu, who sprang from the self-existent’; it means only ‘Manu, Svāyambhuva by name’;—‘Svāyambhuva’ being the proper name of one of the Manus.

Anupūrvaśaḥ;—‘Incidentally’ (Medhātithi);—‘in due order’ (Rāmacandra).

102 In order to clearly settle his duties those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred Law).