०७ वेषः

The Accomplished Brāhmaṇa shall not, if he can, suffer from hunger; nor shall he wear torn or dirty clothes, so long as he has any property.—(34).

यदि च कुतश्चिद् धनार्थाद् व्यापाराद् व्याहन्येत न तदैवापद्धर्मान् आश्रयेत् । किं तर्हि पुनर् उत्पद्यते । तद् उक्तम् “आ मृत्योः श्रियम् अन्विच्छेत्” इति (म्ध् ४.१३७) । अतश् च यदि कथंचित् कृषतो वर्षाद्यभावेन सस्यनाशो भवेन् नेयता त्यागेन सहसैव परपिण्डोपजीवना याच्ञापरेण भवितव्यम् । सत्यां युक्तौ जीर्णमलिने च वाससी धनविभवे सति नेष्येते¹ ॥ ४.३४ ॥

If he happen to fail in some attempt at acquiring wealth, he shall not, at once, have recourse to methods permitted during abnormal times; on the contrary, he should try again and again; this is what has been said in 4.13. Consequently, if the man is a cultivator, and his crops have withered for want of grain, he should not, merely for this, at once have recourse to living upon others, or to begging.

So long as he can, and so long as he has property, torn and dirty clothes shall not be worn.—(34)

‘Śaktaḥ’—‘Who is able to procure food’ (Nārāyaṇa);—‘he who is able to dine shall not stint himself through avarice’ (Nandana);—‘a Snātaka, who is a fit recipient of gifts must not pine with hunger (so long as the king has anything to give);—Rāghavānanda reading ‘Yuktaḥ’ explains it to mean ‘A Snātaka suffering from hunger shall not (…?)

This verse is quoted in Nityācārapradīpa (p. 353);—and in Smṛtisāroddhāra (p. 224).

Gautama (9.3).—‘So long as he has any property, he shall not wear torn or dirty clothes.’

Vaśiṣṭha (12.4).—‘He shall not associate with a man in dirty clothes, nor with a woman in her courses.’

Viṣṇu (72.9).—[Same as Gautama.]

034 A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property.

Keeping his hair, nails and beard clipped, subdued, wearing white clothes, pure,—he shall always remain engaged in Vedic study, also in what may be conducive to his welfare.—(35)

कल्पनम् । “छेदनं दन्तवाससः” इत्य् एतदपेक्षं चैतत् कल्पनं नियमतः । अत एव शुचिर् इत्य् आह । दीर्घकेशस्य हि स्नानादिषु क्लेशसाध्यत्वाद् अलसः स्यात् तथाशुचित्वप्रसङ्गः । यदि तु केशादिप्रसृतो ऽपि स्नानपरः स्यान् नैव धारणं दुष्येत् । दान्तः दर्पवार्जितः । शुचिः अर्थेषु, श्रुतिनिमित्तैर् मृद्वार्याचमनादिभिश् च । वेदाध्ययने च नित्याभियुक्तः । उक्तो ऽप्य् अयम् अर्थ आदरार्थः पुनः पुनर् उच्यते । आत्महितानि व्याधेः प्रतीकारादिना अजीर्णातिवेलगुरुविदाहिभोजनवर्जनादीनि ॥ ४.३५ ॥

‘Clipping.’—This clipping, or ‘shaving of the lips’—is necessary. By this the man becomes ‘pure,’ as the text says. If a man wear long hair, bathing becomes a difficult process, and the man is likely to be lazy on that account: and would thus remain ‘impure.’ If, however, even though wearing long hair, he is careful about his bath, then the wearing of hair would not be objectionable.

‘Subdued’—free from haughtiness.

‘Pure’— in all matters; and also purified by the right use of such means of cleanliness as clay, water, mouth-rinsing, and so forth.

He should be always engaged in the study of the Veda. Though this has been already said before, yet it is repeated again and again, in order to show its great importance.

‘What is conducive to his welfare.;’—i.e., the avoiding of illness by remedies, and also by guarding against indigestion, untimely meals, heavy and hot food, and so forth.—(35).

This verse is quoted in Smṛtitattva (II, p. 249) as laying down ‘shaving of the head’ for those who have taken the Final Bath;—and in Smṛtisāroddhāra (p. 224).

Gautama (9.4-7).—‘He shall not wear cloth that is loudly coloured, or that has been worn by another; nor garlands or shoes; in the event of incapacity, he may wear washed clothes; he should never grow his beard, without cause.’

Gautama (69).—‘He shall teach those that are disciplined,—himself disciplined in cleanliness, and ever alert in regard to the Veda.’

Yājñavalkya (1.131).—‘Wearing white clothes, with hair, beard and nails clipped,—he shall not eat in the presence of his wife, nor with only one cloth, nor standing.’

Āpastamba (1.30.10-12).—‘In his clothing, he shall avoid all colouring; also what is naturally black. He shall wear only such cloth as may not be obtrusive.’

035 Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.

He shall hold a stick of bamboo, and also a water-pot full of water, the sacred thread, a handful of kuśa-grass and a pair of bright golden ear-rings.—(36).

यज्ञोपवीतकुण्डलयोर् धारणं शरीरसंयोगः । यस्य² च यस्मिन्न् अङ्गे समुचितः संनिवेशः स तत्रैव विनियोजनीयः । यथा कुण्डलं कर्णयोर् उपवीतं काय इति, कर्णाभरणस्य कुण्डालाख्यत्वात् । कण्ठसक्तस्य च सूत्रस्य दक्षिणबाहूद्धारणेनोपवीतत्वात् ।

• दृष्टप्रयोजनत्वाच् च यष्ट्यादिना सर्वदाङ्गसङ्गः । तथा हि यष्टिधारणं श्रान्तस्यावलम्बनार्थं संमुखागतघातकगवादिनिवारणार्थं च ।

• उद्धृतोदकेन शौचस्य विहितत्वात्, आधारापेक्षया कमण्डलुर् नियम्यते । स च तुल्यकार्यत्वात् कलशादीन् निवर्तयति, न कुण्डलकटकादीन् । अतश् च पुरीषनिमित्तस्योदकशोध्याशुचित्वापनोदार्थं सोदकत्वं कमण्डलोः । उक्तं च- “मुहूर्तम् अपि शक्तिविषये नाशुचि तिष्ठेत्” (च्ड़्। आप्ध् १.१५.८) इति । “शक्तिविषये” इति- यदि पूर्वगृहीतम् उदकम् उपयुक्तम् अन्यथाप्राप्तम् अशुचित्वनिमित्तं च श्लेष्मनिष्ठीवनाद्युत्पन्नं तत्रोदकालाभाद् अशुचित्वं³ न दोषः । तथापि मूत्रपुरीषविस्रंसने स्नानं वक्ष्यति- “विनाद्भिर् अप्सु वाप्यार्तः⁴ शारीरं संनिवेश्य⁵ तु । सचैलो बहिर् आप्लुत्य” इति (म्ध् ११.२०२) । शुचिश् च स्मृत्यन्तरे प्रतिपदम् आम्नातः । एवं ह स्माह भगवान् वसिष्ठः-

• अप्सु पाणौ च काष्ठे च कथितः पावकः शुचिः ।

• तस्माद् उदकपाणिभ्यां परिमृज्य कमण्डलुम् ॥

• पर्यग्निकरणं होमं मनुर् आह प्रजापतिः ।

• कृत्वा चावश्यकार्याणि आचामेच् छौचवित्तमः ॥ (वध् १२.१५–१७)

बौधायनेनाप्य् उक्तम्- “अथ कमण्डलुं धार्यम्” इत्य् उपक्रम्य,

• तस्माच् छौचं ततः कृत्वा परिमृज्य कमण्डलुम् ।

• पर्यग्निकरणं ह्य् एतद् यद् वस्तुपरिमार्जनम् ॥

तथा ।

• कमण्डलुं परिहरेत् पूर्वावस्थो ऽप्य् अशौचतः ।

• न चैनं कुत्सयेद् विद्वान् न शङ्केन् न च दूषयेत् ॥

आकारविशेषनिमित्तश् चायं शब्दो न जातिम् आद्रियते । अतो मृन्मयस्य सौवर्णस्य राजतस्य वा एषैव शुद्धिर् न प्रकृतिजातिसंबन्धिनी । मूत्रादिस्पर्शे तु प्रकृतिजातिशुद्धिर् अवधेया । हस्तमार्जनं तूच्छिष्टपुरुषसंस्पर्शाद्यशुचित्वात् । तथा च गौतमः “क्वचिच् छौचर्थं संनिधाय” इत्य् आह । अत इहापि संनिधानम् एवाभिप्रेतम्, न स्वात्मना ग्रहणम् ।

• वेदो दर्भमुष्टिस् तस्य च “प्राणोपस्पर्शनं दर्भैः” इत्यादि प्रयोजनम् । अतश् चादृष्टार्थानां सार्वकालिकशरीरसंबन्धः, दृष्टार्थानां तु संनिधिर् नित्यम्, प्रयोजनतस् तु ग्रहणम् इति । शुभे दर्शनीये, आकारतः तापछेदकषैश् च सुवर्णशुद्ध्या ॥ ४.३६ ॥

The ‘holding’ of the sacred thread and of the ear-rings, would consist in their being worn on the body; and each of these should be worn on that part of the body for which it is fitted; for instance, the ear-rings shall be worn in the ears, and the sacred thread over the body; the term ‘kuṇḍala’ ‘ear-ring,’ being the name of the ornament for the ear; and the name ‘sacred thread’ being applied to the thread worn over the neck and passing under the right arm.

The stick and the rest are to be always kept on the body, in view of the visible purposes served by them. For instance, the stick serves as a support when the man is tired, and it also serves the purpose of driving away the bull and other aggressive animals.

Inasmuch as ‘cleaning’ has been laid down as to be done with water taken out of a reservoir, the present text restricts the vessel to the ‘water-pot’ definitely; and this precludes the jar and other vessels, which serve the same purpose (of holding water), and not such other things as the ear-ring, the bracelet, and so forth.

Thus it is that the water-pot has to be kept filled with water, for the purpose of removing such uncleanliness as may be caused by contamination during the act of paying the calls of nature, and which is capable of being removed by water. It has been said that—‘in matters within one’s power, one should not remain unclean for a single moment.’ The meaning of the phrase, ‘in matters within one’s power,’ is as follows If the water held before has been used up, and then there happens to come about such further uncleanliness as is caused by spitting, and the like, then, if water be not available, there would be no harm in the man remaining unclean for sometime (till he can obtain the requisite water); but even so, in connection with the calls of nature, our author is going to prescribe bathing under 12. 22, where it is laid down that ‘the man should dip into water, with all his clothing.’

Precise rules regarding the means of cleaning have been laid down in another Smṛti text. Says the revered Vaśiṣṭha (12-15-17)—“For water, hand and wood, Fire has been declared to be the means of cleaning; hence, having washed the water-pot with the hands and with water, the offering that one makes, has been declared by manu Prajāpati to constitute Paryagnikaraṇa (Fire-purfication). The person knowning the laws of cleanliness should rinse his mouth after having done all necessary acts.’

Baudhayāna also has said—after having begun with the words, ‘Now the water-pot is to be held,’—‘Having become clean, and when one washes the water-pot, this washing of things constitutes Paryagnikaraṇa (Purification by fire); even in his previous condition, the man shall leave off the water-pot, on account of its being unclean; but the learned shall not decry it, nor censure it, nor regard it as objectionable.’

The name ‘kamaṇḍalu,’ ‘water-pot,’ is based upon the particular shape, and not upon any particular species or kind, of its material. So that, whether it be made of eathernware or of gold, or of silver,—the cleaning, in all cases, is to be done in the manner just described, and in the manner that has been prescribed in connection with the original substance of which it may be made. But, on its coining into contact with urine and such things, the purification is to done in the manner laid down in connection with the constituent material. In all cases, the hands are to be washed, because of their being in contact with. such sources of contamination as the man in an unclean state.

Says Gautama also—‘Having placed the pot somewhere near him, for the purpose of purification,’ etc, etc., So, in the present verse, what is meant by ‘holding’ is keeping near oneself, and not the actual holding in the hand.

‘Veda’ is the name of ‘Kuśa-handful.’ The use for this consists in the ‘touching of the organs,’ which has been laid down as to be done with ‘Kuśa-blades.’

The upshot of all this is that things that serve transcendental purposes shall be held on the body at all times, while those that serve only visible purposes are to be kept only when need arises.

‘Bright. ’— Beautiful, in shape, and also by the burnishing of the gold by heating and polishing.—(37)

This verse is quoted in Aparārka (p. 176), which explains ‘vedam’ as ‘handful of kuśa’, and ‘raukme’ as ‘golden’;—in Mitākṣarā (on 1.133);—and in Smṛtisāroddhāra (p. 320).

Baudhāyana (1.3.3-5).—‘The Accomplished Student shall wear a lower and an upper garment. He shall hold a bamboo-stick:—also the water-pot filled with water; wearing two sacred threads,—a turban, a skin, shoes and umbrella.’

Do. (1.6.7).—‘Vedic Study constitutes the Brahmayajña.’

Vaśiṣṭha (12.12, 34, 35).—‘For the Accomplished Student, there shall be a lower and an upper garment; two sacred threads and the water-pot filled with water; he shall carry the bamboo-stick and wear golden ear-rings; he shall not wear garland outside, except the golden necklace.’

Āpastamaba Dharmasūtra (2.8.2).—‘Wearing a garland, with face and hair washed, annointed, head turbaned, coated and wearing shoes and sandals.’

Viṣṇu (71.13-16).—‘Bamboo-stick,—water-pot with water, cotton sacred thread,—golden ear-rings.’

Yājñavalkya (1.133).—‘Wearing gold and the sacred thread, carrying the bamboo and the water-pot.’

Gobhila (3.4.25-27).—‘Having bathed and adorned himself, wearing new clothes, he shall tie the garland with the mantra Śrīrasi mayi ramasva; then the shoes…and then the bamboo-stick.’

Āśvalāyana Gṛhyasūtra (3.8.9-16).—‘Having bathed with cold and hot water, wearing unworn clothes,…he shall apply collyrium to the eyes; then he wears the ear-rings; besmearing his hands with sandal-paste, the Brāhmaṇa shall besmear his face; the Kṣatriya, his arms and the Vaiśya, his belly;……then he shall tie the garland; but it should not be called by the name of mālā…… then ho takes up the umbrella……then the bamboo-stick…tying the jewel on his neck, he ties the turban; and then proceeds to collect fuel.’

Laugākṣi (Aparārka, p. 176).—‘He shall wear untarnished gold.’

036 He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear) two bright golden ear-rings.