११ अध्ययनचोदनम्

This may he studied with care, and duly taught to pupils, by the learned Brāhmaṇa,—not by any one else.—(103)

अध्येतव्यं प्रवक्तव्यम् इत्य् अर्हे कृत्यो न विधौ । द्वितीयाद् अध्यायात् प्रभृति शास्त्रं प्रवर्तिष्यते । अयं ह्य् अध्यायो ऽर्थवाद एव । नात्र कश्चिद् द्विधिर् अस्ति । तेन यथा “राजभोजनाः शालयः” इति शलिस्तुतिर् न राज्ञो ऽन्यस्येति तद्भोजननिषेधः, एवम् अत्रापि नान्येन केनचिद् इति नायं निषेधः, केवलं शास्त्रस्तुतिः । सर्वस्मिञ् जगति श्रेष्ठो ब्राह्मणः, सर्वशास्त्राणां शास्त्रम् इदम् अतस् तादृशस्य विदुषो ब्राह्मणस्याध्ययनप्रवचनार्हं न सामान्येन शक्यते अध्येतुं प्रवक्तुं वा । अत एवाह प्रयत्नत इति । यावन् न महान् प्रयत्न आस्थितो, यावन् न शास्त्रान्तरैस् तर्कव्याकरणमीमांसादिभिः संस्कृत आत्मा, तावद् एतत् प्रवक्तुं न शक्यते । अत एवाध्ययनेन श्रवणं लक्ष्यते । तत्र हि विद्वत्तोपयोगिनी न संपाठे । विधौ ह्य् अध्ययने विद्वत्तादृष्टयैव स्यान् न च “विधौ श्रवणम् अध्ययनेन लक्ष्यते” इति युक्तं वक्तुम् । न विधेये लक्षणार्थता युक्ता । अर्थवादे तु प्रमाणान्तरानुसारेण गुणवादो न दोषाय । तस्मात् त्रैवर्णिकाधिकारं शास्त्रम् । एतच् च परस्ताद् विशेषतो वक्ष्यते ॥ १.१०३ ॥

Adhyetavyam-pravaktovyam’—‘can be studied and can be taught’—the verbal affix denotes capability, not injunction [ i.e. the meaning is that the institutes deserve to be studied and taught &c.]; for actual injunctions are going to begin only from the Second Discourse onward; and the present Discourse is purely descriptive, it contains no injunctions. Hence, just as the assertion, ‘Rice forms the food of Kings,’ is regarded as a mere praise of the Rice, and it is not taken us a prohibition of its eating by people other than Kings,—in the same manner, in the present passage the phrase ‘not by any one else’ is not a prohibition (of study by others), but only a praise of the institutes; the sense thus is as follows:—

‘The Brāhmaṇa is the highest being in the world,—these institutes are the best of all institutes,—hence these are capable of being studied and taught only by the said learned Brāhmaṇa,—and they cannot be either studied or taught by any ordinary man.’ It is in view of this that the author adds the term ‘with great care’; unless great care is taken, until the self has been duly equipped with the knowledge of other sciences,—such as Logic, Grammar and Exigetics,—these institutes cannot be taught. Thus it is that ‘study’ implies ‘hearing’ (from the lips of the Teacher) also; and the justification for this implication lies in the fact that the ‘learning’ (spoken of by the epithet ‘learned’) comes in useful only in the case of hearing from the teacher’s lips,—(which presupposes intelligent following of the oral lectures); it would not be necessary for the mere reading of the words. If the present verse were taken as an injunction of ‘study,’ the said ‘learning’ could he regarded only as serving some transcendental purpose. It would not he right to argue that—“in the injunction also hearing would be implied by the studying”; for it is not right to take what is enjoined as subserving the purposes of implications. In the case of Declamatory passages (Arthavāda) on the other hand, there is nothing incongruous in admitting of indirect implications on the basis of other sources of knowledge (while a direct Injunction by its very nature, cannot be diverted from its direct meaning, on any account whatsoever],

From all this it follows that all three castes are entitled to the study of the Institutes. This we shall explain in detail later on.—(103)

This verse is quoted in the Mitākṣarā (on I, 3)—along with another verse from Manu (2-16)—in support of the view that, though all the three twice-born castes are entitled to study the Dharmaśāstra, the Brāhmaṇa alone is entitled to teach it. In support of this it also quotes a text from Śaṅkha to the effect that the Brāhmaṇa alone is entitled to these, and it is he that explains their duties to the other castes. To this same view we find the verse quoted in the Vīramitrodaya (Saṃskāra, p. 512);—also in the Smṛticandrikā (Saṃskāra, p. 10) which reads vidvadbhiḥ for ‘śisyebhyaḥ’ and explains it as meant simply to exclude the Śūdra only.

103 A learned Brahmana must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it).

The Brāhmaṇa studying these institutes, and (thence) discharging all prescribed duties, is never defiled by sins of commission (or omission), proceeding from mind, speech or body.—(104)

एवं संबन्धिद्वारेण ब्राह्मणार्थतया शास्त्रं स्तुत्वाधुना साक्षात् स्तौति । इदं शास्त्रं जानानः शंसितव्रतो¹ भवतीति परिपूर्णयमनियमानुष्ठायी भवति । शास्त्राद् अननुष्ठाने प्रत्यवायं ज्ञात्वा तद्भयाद् अनुतिष्ठति सर्वान् यमनियमान् यथाशास्त्रं सर्वम् अनुतिष्ठति । अनुतिष्ठन् विहितातिक्रमप्रतिषिद्धकर्मजनितैर् दोषैर् न लिप्यते न संबध्यते ॥ १.१०४ ॥

Having thus, indirectly through its co-relative, eulogised the Institutes as serving the purposes of the Brāhmaṇa, the Author now proceeds to eulogise them directly.

Knowing these Institutes, the Brāhmaṇa, comes to ‘discharge all prescribed duties,’—i.e. he observes all observances and practises full self-control; having learnt from the institutes that the omission of duties is sinful, he, fearing sin, fulfils all active and passive obligations (relating to observances and self-control),—doing everything in full conformity to the Institutes. Thus fulfilling all his duties, ‘he is not defiled’—affected—‘by the sins’ arising from the omission of duties prescribed and the commission of deeds prohibited.—(104)

This verse is quoted in the Smṛticandrikā (Saṃskāra, p. 10) which reads ‘saṃśita’ for ‘śaṃsita’ and adds that the term here stands for ‘twice-born’ persons.

104 A Brahmana who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds.

He purifies his company, and also his kindreds—seven higher (ancestors) and seven lower (descendants). he alone deserves this entire earth.—(105)

पङ्क्तिपावनो भवति । विशिष्टानुपूर्वीकः संघातः पङ्क्तिर् उच्यते । तां पुनाति निर्मलीकरोति । सर्वे दुष्टास् तत्संनिधानाद् अदुष्टाः संपद्यन्ते । वंश्यान् स्वकुलसंभूतान् सप्त पराण् उपरितनान् पित्रादीन् आगामिनो ऽवराञ् जनिष्यमाणान् । समुद्रपर्यन्तां पृथिवीं प्रतिग्रहीतुम् अर्हन्ति । धर्मज्ञता हि प्रतिग्रहाधिकारे हेतुः । इतश् च सर्वे धर्मा ज्ञायन्ते ॥ १.१०५ ॥

He becomes the sanctifier of his company; ‘company’ stands here for a number of persons arranged in a particular order; this ‘he purifies,’ makes free from taint; i.e., all sinful men, by associating with him, become sinless.

‘Kindreds’—persons born in his own family ;—‘seven higher,’ those above him, the Father &c., and ‘seven lower,’ those that are to come, yet to be born.

He alone is entitled to receive the gift of this earth extending to the oceans; ‘knowledge of Dharma’ establishes a claim to become the recipient; hence it is that a full knowledge of Dharma is sought to be acquired.—(105)

105 He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth.

This (treatise) is ever conducive to welfare; it is most excellent; it expands the understanding brings fame and constitutes the highest good.—(106)

स्वस्त्य्अभिप्रेतस्यार्थस्याविनाशः । अयनं प्रापणम् । स्वस्ति प्राप्यते येन तत् स्वस्त्ययनम् । श्रेष्ठम् अन्येभ्यो जपहोमादिभ्यः । न हि शास्त्रम् अन्तरेण तेषाम् अनुष्ठानं संभवति, अतस् तदनुष्ठानहेतुत्वाच् छ्रेष्टम् एतत् । अथ वा धर्मज्ञानार्थवाक्यान्य् एव श्रेयस्यान्य् अनुष्ट्ःआनं तु क्लेशकरम् अत उच्यते श्रेष्ठम् इति । इदं बुद्धिविवर्धनम् । शास्त्रे ह्य् आसेव्यमाने तदर्थस्य प्रकाशनाद् ग्रन्थिप्रमोक्षाद् बुद्धिविवृद्धिः प्रसिद्धैव । इदं यशस्यम्, धर्मज्ञः संशयानैः पृच्छ्यमानः ख्यातिं लभते । यशसो निमित्तं यशस्यं । विद्वत्तौदार्यादिगुणवत्तया प्रसिद्धिर् यशः । निःश्रेयसं दुःखाननुविद्धायाः प्रीतेः स्वर्गापवर्गलक्षणायास् तत्प्राप्तिहेतुकर्मज्ञानहेतुत्वान् निःश्रेयसं परं श्रेष्ठम् ॥ १.१०६ ॥

‘Svasti,’ ‘Welfare’—is the non-hindrance (fulfilment) of what is desired; ‘dyana’ ‘conducive,’ is that which brings about; hence ‘svastyayana,’ ‘conducive to welfare,’ means that which brings about the fulfilment of what is desired.

‘Most excellent’—in comparison to such acts as the telling of beads, pouring of libations and so forth; without this treatise the performance of such acts is not possible; hence as leading to their performance, it is described as ‘most important.’ Or, it may mean that the words and sentences that serve to bring about the knowledge of virtue are excellent; while the actual performance is painful; hence the former are spoken of as ‘most excellent.’

‘It expands the intellect’—when the treatise is duly studied, its subject-matter becomes illuminated, and the hard knots become untied; hence follows the expansion of the understanding, as is well known.

‘it brings fame,’—when a man knows Dharma his opinion is sought for by enquirers, and thus he acquires fame. The term ‘Yaśasyam’ means that which is the cause of fame’, ‘fame’ consists in being known as possessing the qualities of learning, nobility and so forth.

‘The highest good’—It brings about the due knowledge of Actions and Wisdom, which lead to the attainment of bliss unalloyed with pain, such bliss appearing in the form of ‘Heaven’ and ‘Final Release’; and for this reason this treatise constitutes the ‘highest,’ most excellent, ‘good’—(106).

106 (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame and long life, it (leads to) supreme bliss.

Herein has been expounded Dharma in its entirety: the good and bad features of actions of all the four castes; as also eternal Morality.—(107)

इदानीं स्वशास्त्रस्य स्वविषये साकल्येन वृत्तेर् अन्यनिरपेक्षताम् आह । कश्चिद् यो नाम धर्मः स सर्वः शास्त्रे ऽस्मिन् कार्त्स्न्येनाभिहितः । न तस्माद् धर्मज्ञानाय शास्त्रान्तरापेक्षा कर्तव्येत्य् अतिशयोक्तिः स्तुतिः । अस्मिञ् छस्त्रे धर्मः स्मार्तो ऽखिलेन निःशेषेणोक्तः² । गुणदोषौ च कर्मणाम् । इष्टानिष्टे फले गुणदोषौ कर्मणां यागादिब्रह्महत्यादीनाम् । एवं हि साकल्यं भवति यत्³ कर्मस्वरूपम् इतिकर्तव्यताफलविशेषः कर्तृविशेषसंबन्धो नित्यकाम्यताविवेकः । एतत् सर्वं गुणदोषपदेन⁴ प्रतिज्ञातम् । धर्म इत्य् उक्ते कर्मग्रहणं वृत्तपूरणार्थम् । चतुर्णाम् अपि वर्णानाम् । एतद् अपि साकल्यार्थम् । यो नाम कश्चिद् धर्मे ऽधिकृतस् तस्य सर्वस्येतो धर्मलाभः । आचारश् चैव शाश्वतः । आचारप्रमाणको धर्म आचार इत्य् उक्तः । द्वितीये चैनं विवेक्ष्यामः । शाश्वतो वृद्धपरंपरया नेदानींतनैः प्रवर्तितः ॥ १.१०७ ॥

The Author now proceeds to describe the fact that his treatise, in regard to its subject-matter, is complete in itself, and does not stand in need of anything else.

That which is called ‘Dharma,’ ‘is expounded,’ in this Treatise, ‘in its entirety,’ wholly; that is, for acquiring the knowledge of Dharma, one need not have recourse to any other treatise. This is a hyperbolic eulogium; what is meant is only that such Dharma as is adumbrated in the Smṛtis has been expounded in its entirety in this Treatise.

‘The good and had features of actions,’—the desirable and undesirable results form the ‘good and bad features of actions’—i.e. of such actions as sacrifice and Brāhmāṇa-killing (respectively). ‘Entirety’ refers to the details relating to (1) the form of the acts, (2) their procedure, (3) their results, also (4) their relation to a particular kind of Agent, and (5) their distinction into ‘compulsory’ and ‘optional’;—it is all this that is meant by the term ‘good and bad features’ ‘Dharma’ having been already mentioned in the preceding clause, the mention again of the term ‘action’ (which means the same thing) is for the purpose of filling up the verse.

‘Of all the four castes’;—this also is meant to indicate the complete charactcr of the Treatise; the meaning being that ‘whoever is entitled to the performance of Dharma can derive his knowledge of it from this Treatise’.

‘Eternal morality’—Dharma or Action, based upon, indicated by, Morality is what is called ‘Eternal Morality’ here; i.e. Right Behaviour. This we shall examine in detail under Discourse II (verse 4). ‘Eternal’—i.e. established by long-tradition, not merely set up by people of the present day.—(107).

‘Guṇadoṣau ca karmaṇām’—‘The desirable and undesirable results of actions’ (Medhātithi, Govindarāja, Kullūka and Nandana);—‘the prescribed acts’ (Rāghavānanda and Nārāyaṇa).

107 In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna).

Morality [Right Behaviour] is highest Dharma; that which is prescribed in the śruti and laid down in the Smṛti. hence the twice-born person, desiring the welfare of his soul, should be always intent upon Right Behaviour.—(108)

परमः प्रकृष्टो धर्म आचारस् तथा श्रुतौ वेदे य उक्तः । स्मार्तः स्मृतिषूक्तः । तस्माद् आचारधर्मे नित्यं युक्तः स्यान् नित्यम् अनुतिष्ठेद् आत्मवान् आत्मनो हितम् इच्छन् । सर्वस्यात्मास्त्य् अतो मतुपा तद्धितपरत्वम् उच्यते ॥ १.१०८ ॥

‘Highest Dharma is Morality’ [Right Behaviour]; that which has been prescribed in the Śruti, i.e. Veda; and also ‘that laid down in the Smṛti.’ Hence one should be ever intent upon Dharma in the shape of Right Behaviour i.e. he should carry it into practice.

‘Ātmavān’—lit. ‘endowed with soul,’ really means ‘desiring the welfare of his soul’; all men are ‘endowed with soul’; hence the affix ‘matup’ is taken to mean ‘welfare of soul.’—(108).

(Verse 108-109)

Vaśiṣṭha, 6.1-5.—(Same as Manu.)

108 The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who possesses regard for himself, should be always careful to (follow) it.

The Brāhmaṇa who departs from Right Behaviour, does not obtain the fruit of the Veda; he however who is equipped with Right Behaviour obtains the full reward.—(109)

प्रकारान्तरेणेयम् आचारस्तुतिः । आचारात् प्रच्युत आचारहीनो न वेदफलं प्राप्नोति । वेदविहितकर्मानुष्ठानफलं वेदफलम् इत्य् उक्तम् । समग्रान्य् अविकलानि वैदिकानि कर्माण्य् अनुतिष्ठन् यद्य् आचारभ्रष्टो न ततः पुत्रकामादिफलम् अश्नुत इति निन्दा । एष एवार्थो विपर्ययेणोच्यते- आचारेण तु संयुक्तः सकलं फलं प्राप्नोति काम्यानाम्⁵ । अत्र यद् वदन्ति, “संपूर्णवचनाद् आचारहीनस्याप्य् अस्ति काम्येभ्यः फलसंबन्धः, न कृत्स्नफललाभः” इति, तन् न किंचित्, अर्थवादत्वाद् अस्य ॥ १.१०९ ॥

This verse eulogises Right Behaviour iu another manner.

‘He who departs from Right behaviour,’—i.e. is devoid of Right Conduct—does not obtain the ‘fruit of the Veda’; what is called ‘the fruit of the Veda is the result proceeding from the performance of acts prescribed in the Veda. Even though the man may perform the acts prescribed in the Veda, in their entire and perfect forms, yet if he happens to be one who has fallen off from Right Behaviour, he does not obtain their results, in the shape of the ‘birth of a son’ and so forth. This is the deprecation of men not following Eight Behaviour.

This same idea is expressed obversely in the next sentence.

‘He who is equipped with Right Behaviour obtains the full reward,’—of all those optional acts that are done with a purpose.

In this connection some people argue as follows:—“In as much as the text contains the qualification ‘full,’ it follows that the man devoid of Right Behaviour does also obtain the results of his optional acts done with a purpose,—only the full result does not accrue to them.”

This is not right; because the term ‘full’ is purely commendatory [and hence cannot be taken as having any serious import].—(109).

**(Verse 108-109)
**

See Comparative notes for [Verse 1.108 (On morality [right behaviour])].

109 A Brahmana who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward.