१० सदाचारः

On the Moonless Day, on the eighth, on the Full Moon Day, and on the Fourteenth, the twice-born Accomplished Student shall always remain a “Religious Student,” even during the “season.”—(128)

ब्रह्मचारी भवेत् । ब्रह्मचारिधर्मो मैथुननिवृत्तिर् अतिदिश्यते, न पुनर् भिक्षाचरणादिः । अप्य् ऋताव् इति संबन्धात् तद् एव प्रथमं हृदयम् आगच्छति ।

• अन्ये तु मधुमांसनिवृत्तिम् अपीच्छन्त्य् एतेष्व् अहःसु । तत्र स्मृत्यन्तरम् उदाहार्यम् ।

• षष्ठ्यष्टमीम् अमावास्याम् उभयत्र चतुर्दशीम् ।

• वर्जयेत् पौर्णमासीं च तैले मांसे भगे क्षुरे ॥

• अन्ये त्व् आहुर् ब्रह्मचारीति विशिष्टाश्रमिणो नामधेयम् एतत् । अत आश्रमान्तरवर्तिनि गृहस्थादौ प्रयुज्यमानो¹ वेदग्रहणार्थधर्मलक्षणयातिदेशार्थो भवति । ब्रह्मचारी भवेत् । परशब्दो हि परत्र प्रयुज्यमानो वत्यर्थं गमयति । सर्वेषु ब्रह्मचारिधर्मेषु प्राप्तेष्व् अग्नीन्धनभैक्ष्यचरणादयः “आ समावर्तनात् कुर्यात्” (म्ध् २.१०८) इति वचनात्, “गृहस्थः शेषभुक्” (म्ध् ३.१०७) इति च प्रत्यक्षे विनिवर्तन्ते । केवलं मधुमांसमैथुनप्रतिशेधमात्रम् अतिदिश्यत इति ।

• प्रसिद्धस् तु ब्रह्मचारिशब्दो मैथुननिवृत्ताव् एवेति, यत्किंचिद् एतत् ॥ ४.१२८ ॥

‘Shall remain a Religious Student.’—Abstention from congugal intercourse is among the duties of the Religious Student; and it is this that is meant here; and not the other duties of begging food, and so forth. Specially, as the phrase ‘even during the season’ brings to mind that one duty first of all.

Others hold that, during the days mentioned, the eating of honey and meat is also meant to be avoided. In support of this view, it is necessary to quote another Smṛti- text: ‘The use of oil, meat, the female generative organ and the razor is to be avoided on the sixth, on the Moonless Day, on the fourteenth of both fortnights and on the Full Moon Day.’

Others, again, have offered the following explanation:—“‘Religious Student’ is the name given to a person in a particular Life-stage; hence, when it is applied to the Householder and persons in other life-stages, it becomes simply indicative of that peculiar characteristic of the Religious Student which consists in the performance of duties conducive to Vedic Study; this is the case with the expression, ‘should remain a Religious Student.’ When the name of one thing is applied to another, it denotes similarity; and, in accordance with this principle, the expression would mean the adoption of all the duties of the Religious Student,—such as begging for food, tending of the Fire, and so forth. But the presence of such directions as, ‘all this should be done till the ceremony of Return’ (2.108), and ‘the Householder shall eat the remnants,’ clearly preclude the said duties of ‘begging for food’ and the like (which would be incompatiable with the duty of ‘eating the remnants’) [and the other duties are clearly laid down as to be observed only till the ceremony of Return ]. So that, the expression in question can only indicate the avoiding of Honey, Meat and Sexual Intercourse (which is among the duties of the Religious Student, and is compatible with the life of the Householder).”

But there is not much in all this; since the term, ‘Religious Student,’ is generally used in the sense of ‘avoiding sexual intercourse.’—(128)

This verse is quoted in Mitākṣarā (on 1.79);—in Aparārka (p. 103), which adds that on the ground of the terms ‘Aṣṭami’ and ‘Caturdaśī’ occurring along with ‘Amāvasyā’, it is understood that they stand for the eighth and fourteenth days of the Fortnight,—not of the ‘season’;—and that the particle ‘api’ indicates that intercourse on the dates mentioned is to be avoided, also when they happen to fall outside the ‘season’;—and in Hemādri (Kāla, p. 724), which adds that ‘Aṣṭamī’ and ‘Caturdaśī mentioned as they are along with ‘Amāvasyā,’ must stand for the eighth and fourteenth days of the fortnight, not those of the wife’s ‘period.’

It is quoted in Madanapārijāta (p. 346);—in Parāśaramādhava (Ācāra, p. 498), which adds that the passage is to be construed as ‘strīsaṅgatyāgena brahmacārī bhavet’; ‘on the dates of the month specified, one should behave like the Student by avoiding intercourse with his wife’;—in Prāyaścittaviveka (pp. 286 and 368), as forbidding sexual intercourse on ‘parva’ days, and adds that ‘snātakaḥ’ here stands for the House-holder;—in Saṃskāraratnamālā (p. 683);—in Smṛticandrikā (Saṃskāra, p. 38);—and in Vīramitrodaya (Saṃskāra, p. 155), which adds that the particle ‘ca’ is meant to include the Saṅkrānti day,—and explains the term ‘snātaka’ to mean ‘one whose wife has bathed for her season.’

Mahābhārata (13.140.11).—‘One who approaches his wife only during the periods remains a Religious Student.’

Āpastamba Dharmasūtra (2.1.17).—‘Recourse to one’s wife during the periods is in itself an observance.’

Do. (Aparārka, p. 104).—‘The observances of the householder…… He shall not approach his wife on the eighth, fourteenth and fifteenth days of the fortnight.’

Yājñavalkya (1.79).—‘He should avoid his wife during the Parvas.’

Vaśiṣṭha (12.18).—‘One should have recourse only to his wife, only during her periods, avoiding the Parvas.’

Viṣṇu (68.1).—‘He shall not approach his wife on the eighth, the fourteenth and the fifteenth days of the month.’

Baudhāyana (1.11.36).—‘He shall not eat meat, nor shall he approach his wife.’

Viṣṇupurāṇa (Parāśaramādhava, p. 499).—‘The fourteenth, eighth, moonless day, full moon day, the day on which the sun passes from one sign to the other, are the Parvas; one who has recourse to his wife on these days goes to hell.’

128 A twice-born man who is a Snataka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse).

He shall not bathe after a meal, nor when he is ill, nor at midnight, nor along with his garments; and never in an unknown water-reservoir.—(129)

नित्यस्य स्नानस्य भुक्तवतः प्राप्त्यभावान् नायं प्रतिषेधः । स्मृत्यन्तरे हि “स्नानं महायज्ञाः शेषभोजनम्” इत्य् अर्थक्रमः श्रुतः । न चण्डालस्पर्शनादिनिमित्तकस्यापि, “नाशुचि क्षणम् अपि तिष्ठेत्” इति विरोधात् । अत इच्छालक्षणस्य घर्माद्यपनोदहेतोर् अयं प्रतिषेधः ।

• आतुरो व्याधिगृहीतः । तस्य सर्वप्रकारस्नानप्रतिषेधो ऽशुचित्वे पि “सर्वत एवात्मानं गोपायेत्” इति (ग्ध् ९.३४) । का तर्हि तस्य शुद्धिः । मार्जनं मन्त्रवत् प्रोक्षणं वस्त्रत्याग एवमादि कर्तव्यम् ।

• महानिशा चतुर्मुहूर्त² उभय्तो ऽर्धरात्रितः³ । ये तु “महती निशा यस्मिन् काले हेमन्तादौ” इति व्याचक्षते, तेषां माघफाल्गुनयोः प्रातःस्नानविधिविरोधाद् अपव्याख्यानम् । नापि हैमन्तिकीषु रात्रिषु निषेध इति प्रमाणम् अस्ति द्वितीयस्य निशाशब्दस्याभावात् ।

• वासोभिर् इति सामर्थ्यलक्षणे शीतादौ वाससां बहुत्वे सति प्रतिषेधः । एकेन विहितम् एव “न नग्नः स्नायाद्” (ग्ध् ९.६०–६१; च्ड़्। म्ध् ४.४५)) इति । द्वाभ्याम् अनियमः । बहूनां प्रतिषेधः ।

• जलाशयो जलाधारः । अविज्ञातः गाधागाधतया ग्राहादिभयेन च । अजस्रं सर्वदेत्य् अर्थः ॥ ४.१२९ ॥

This prohibition does not apply to the daily bath; since there is no possibility of its ever being done after the meals; specially, as in another Smṛti-text, the order of sequence has been distinctly laid down as—‘(1) Bath, (2) the Great Sacrifices and (3) the Eating of Remnants.’ Nor can the prohibition apply to the bath necessitated by touching of the Cāṇḍāla and such other circumstances; because such a prohibition would be contrary to the general law that ‘one shall not remain impure for a single moment.’ From all this it follows that the prohibition applies to that purely voluntary bathing which one has recourse to for the relieving of heat and perspiration, etc.

‘Ill’—suffering from some disease. For the sick person, all kinds of bath have been forbidden, even when he may have become unclean; specially in view of the direction that ‘one shall protect himself from all things.’

Question—“How would such a man be purified?”

Answer— He shall sprinkle water over his body, or wipe off his body with Mantras, or change his clothes, and so forth.

‘Midnight,’ ‘Mahāniśā;’—i.e., Four ‘muhūrtas,’ two on each side of midnight.

Some people explain the term ‘mahāniśā’ as ‘Long Night,’ such as we have during the winter.

But this explanation (by which bathing during winter-nights would be forbidden) would be contrary to the Injunction that lays down early morning bath during the (winter) months of Māgha, and Phālguna; and as such, it must be regarded as a wrong explanation. Nor is there any ground for restricting the prohibition to winter nights only; specially as the text does not contain a second ‘niśā’ (which alone could afford the sense, ‘during the night of those months when nights are long.’)

‘Along with his garments.’—This implies that the prohibition applies to the case where, during the cold weather, a man is wearing several pieces of clothes; especially bathing with one piece of cloth on is what has been already enjoined by such directions as ‘he shall not bathe naked’ (4.45);—When he is wearing two pieces of cloth, there is uncertainty, he may or may not bathe;—but when he has several pieces on, he shall not bathe.

‘Water-reservoir’—containing water;—‘unknown’—i.e., with regard to which it is not known whether it is deep or not deep, or whether there are, or are not, allegators in it.

‘Ajasram’—ever, always.—(129)

This verse is quoted in Aparārka (p. 135);—and in Vīramitrodaya (Āhnika, p. 159), which adds that what the first quarter forbids is ‘that bathing which one may do voluntarily, without any occasion, after having taken his food’; it cannot refer to the obligatory daily bathing, which must precede the breakfast; nor can it refer to the bathing that is rendered necessary by the touching of a cāṇḍāla or other unclean things, since it has been laid down that ‘one should not remain unclean for a single moment.’ [This it quotes as from Medhātithi];—then even after food, if such occasions should arise as an eclipse and the like, one must bathe;—‘āturaḥ’ is explained as ‘one suffering from a disease likely to be aggravated by bathing’,—and ‘mahāniśā’ as the second and third quarters of the night;—the phrase ‘na vāsobhiḥ’ is explained as indicating that on those occasions on which it is laid down that one should bathe ‘along with his clothes,’ there would be nothing wrong in doing so even when one is wearing several pieces of cloth.—‘Ajasram’ means ‘constantly.’—The bathing that is forbidden here is such as is done by men either through sheer foolishness or through false notions of purity,—and not that which becomes necessary on one’s arrival at a sacred place.—‘Avijñāte’—means those ‘water-reservoirs’ in regard to which it is not known whether they are deep or otherwise, free or not from alligators and other animals, dug by respectable men or otherwise, and duly consecrated or not.

It is quoted in Madanapārijāta (p. 246);—in Kālaviveka (p. 340);—in Smṛtitattva, on p. 38, where it is added that what is forbidden is frequent bathing, as is clear from the adverb ‘ajasram’;—on p. 160, where it adds that the prohibition of bathing at night does not apply to bathing at an eclipse;—and on p. 365, where it is explained as referring to that bathing which is done for the mere love of doing it,—and not to that which is rendered necessary on certain occasions and circumstances, nor to the daily bathing;—in Hemādri (Kāla, p. 708), which has the following notes:—‘Bhuktvā,’ this prohibition does not refer to the ordinary daily bath; nor to the bath necessitated by the touch of the Cāṇḍāla, as that impurity must be got rid of immediately; it must refer to the voluntary bath for mere pleasure;—as regards the ‘ātura,’ sick-person, the full bath is forbidden for him at all times;—‘ajasram’ means ‘constantly’;—also in Hemādri (Śrāddha, p. 857);—in Nityācārapradīpa (p. 306), which has the same note, and says such is the opinion of Medhātithi; it is only the ordinary bath (not religious) that is forbidden at ‘dead of night’ and ‘constantly,’ so also ‘avijñāte.’ &c.—which means ‘that water-reservoir in regard to which it is not known how deep it is or whether or not it is objectionable in any way’;—and in Smṛtisāroddhāra (p. 273).

Baudhāyana (2.3.24).—‘Bathing after sunset (he shall avoid).’

Āpastamba Dharmasūtra (1.32, 8).—Do.

Viṣṇu (64.3.4.6).—‘Nor when suffering from indigestion, nor when he is distressed,—nor during the night and—except when there is an eclipse—nor in the evening.’

Āśvalāyana (3.9.6).—‘He shall not bathe at night; nor naked; he shall not sleep naked.’

Devala (Aparārka, p. 135).—‘One should avoid bathing in a river in the evening.’

Do. (Vīramitrodaya-Āhnika, p. 159).—‘One shall avoid bathing at twilights and at midday.’

Do. (Do., p. 160).—‘The middlemost quarters of the night are called Mahāniśā; at that time one shall not bathe, except when it happens to be an obligatory or circumstantial hath.’

Jābāla (Do.).—‘One should not bathe in another’s tank, nor after taking food, nor at midnight.’

129 Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know.

He shall not intentionally step over the shadow of the gods, of a superior, of the king, of an Accomplished Student, of his own Preceptor, of the tawny thing, or of the Initiated Person.—(130)

प्रतिकृतयो ऽत्र देवतास् तासां छायासंभवात् । गुरुः पिता । आचार्य उपनेता । भेदोपादानम् आतिदेशिकगौरवनिवृत्त्यर्थम् । तेन मातुलादिषु नायं विधिर् इति । केचित् “समाचारविरोधान् नैतद् युक्तम् गोवलीवर्दवद् भेदो विज्ञेयः” इति वदन्ति । बभ्रुः कपिलो वर्णः । तद्गुणयुक्तं द्रव्यम् । बभ्र्व् अत्र गौः कपिला सोमलता वा, उभयोर् बभ्रुशब्देन वेदे प्रयोगदर्शनात् । कामत इत्य् अबुद्धिपूर्वम् अदोषः ॥ ४.१३० ॥

‘Gods’ here stands for Images; as these alone can cast shadows.

‘Superior’—i.e., his father.

‘Preceptor’—one who has performed for him the Initiatory Ceremony.

These two have been mentioned separately, with a view to show that this additional respect is to be shown to the two persons concerned, not simply because they are to be treated as ‘superiors,’ [but because they are, by their distinctive character, entitled to this additional form of respect].

Hence, what is here prescribed does not apply to the maternal uncle and such other persons.

Some people assert that “such a view would be contrary to usage; hence the separate mention of the two (‘superior’ and ‘preceptor’) has to be explained as anologous to such expressions as ‘(gobalīvarda,’ ‘bovine bull’ (where the tautology indicates some sort of distinctive superiority).

‘Tawny’ is the reddish brown colour; it stands here for a substance possessed of that colour; in the present context it stands for either the tawny cow or the Soma-creeper; the term ‘babhru’ (‘tawny’) being found in the Veda to be applied to both these things.

‘intentionally.’—This means that if it is done unintentionally, there is no wrong done.—(130)

‘Babhruṇaḥ’—‘Either the tawny cow or the Soma-creeper’ (Medhātithi);—‘the tawny’ (Kullūka);—‘tawny cow’ (Nandana);—‘a brown creature’ (Nārāyaṇa).

This verse is quoted in Aparārka (p. 193), which explains ‘babhru’ as ‘a tawny animal, such as the cow and the like’;—in Mitākṣarā (on 1.152), which explains ‘babhru’ as ‘the cow or any other animal which is of the colour of the mongoose’ or ‘the Soma and other such creepers’;—in Madanapārijāta (p. 120), which explains ‘babhru’ simply as ‘kapila’, ‘tawny’;—in Parāśaramādhava (Ācāra, p. 523);—in Vīramitrodaya (Saṃskāra, p. 575), which also explains ‘babhru’ simply as ‘kapilaḥ’;—in Nṛsiṃhaprasāda (Saṃskāra, p. 88a);—and in Smṛtisāroddhāra (p. 321), which explains ‘babhru’ as ‘of the colour of the mongoose.’

Viṣṇu (63.40).—‘He shall not step over the shadow of the god, the Brāhmaṇa, the teacher, the tawny cow and the initiated person.’

Yājñavalkya (1.152).—‘He shall not step over the shadow of a deity, a priest, an accomplished student, the teacher, the king, and another man’s wife;—nor over urine, excreta or spittings or vomits.’

Yama (Aparārka, p. 193).—‘He shall not intentionally step over the shadow of a deity, the twice-born, the teacher, the wise man, the accomplished student, the preceptor and the minister; also of the tawny cow;—nor should he allow his own shadow to be stepped over by a eunuch or an outcast or a Caṇḍāla, or his enemies, or by a diseased person.’

130 Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta sacrifice (Dikshita).

He shall not have recourse to a cross-road at midday, or at midnight, or after having partaken of meat-food at a śrāddha, or at the two twilights.—(131)

मध्याह्ने ऽर्धरात्रे महानिशायां समांसं च श्राद्धं भुक्त्वा न सेवेत, चिरं न तत्रासीत । यदि कथंचिद् ग्रामादि गच्छतो नान्तरेण चतुष्पथं मार्गान्तरम् अस्ति, तदा तावन्मात्रसंबन्धो न निषिध्यते ।

• केचित् तु चकारम् एवं योजयन्ति । श्राद्धं भुक्त्वा सामिषं चान्यद् अपि भोजनम् । अस्मिंश् च संबन्धे समाचारो ऽन्वेष्यः । नान्यथा व्यवहितः संबन्धो लभ्यते ॥ ४.१३१ ॥

At midday—at midnight—after having eaten, at a Śrāddha, food mixed with meat—‘he shall not have recourse to a cross-road;’ i.e., shall not stay there for any length of time. If, however, on his way; to another village, there is no other way save through the cross-road, his having recourse to it to that extent is not forbidden.

Some people add a further ‘ca,’ and explain the text to mean, ‘after having eaten at a śrāddha, and after having partaken of meat-food.’

Under this explanation, however, it would be necessary to seek for some usage in support of this; as without some such corroborative usage, there can be no justification for such disjointed construction.—(131)

This verse is quoted in Aparārka (p. 193);—in Madanapārijāta (p. 121);—and in Vīramitrodaya (Saṃskāra, p. 576).

Viṣṇu (63.19).—‘he shall not stand upon road-crossings.’

Mahābhārata (13. Anuśāsana, 161.28).—‘He shall not stand at road-crossings at midday, or at midnight, or late at night, or during the two twilights.’

131 At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road.

He shall not intentionally stand upon unguent-powder, or upon used water, or on urine or ordure, or on blood, or on mucus, spittings and vomitings.—(132)

उद्वर्तनम् अभ्यङ्गमलापकर्षणं पिष्टादि । अपस्नानम् उपयुक्तम् उदकम् । निष्ठ्यूतम् अश्लेष्मरूपम् अपि भुक्त्वा त्यक्तं ताम्बूलवीटिकादि । अधिष्ठानं तद् उपरिस्थानम् । कामतः । अज्ञानपूर्वम् अदोषः ॥ ४.१३२ ॥

‘Unguent-powder,’—such powder, etc., as are used for removing dirt from the body.

‘Used water’—water that has been used for bathing, etc.

‘Spittings.’—Even apart from the mucus, in which form spittings are generally thrown out; such things, for instance, as the betel-leaf and other things, of which the juices have been eaten up and the tasteless substance is thrown out.

‘Standing upon’ means stepping upon.

‘Intentionally.’—There is no harm if it is done unintentionally.—(132)

‘Apasnānam’—‘Water that has been used already’ (Medhātithi);—‘water used for washing a corpse’ (Nārāyaṇa and Nandana).

This verse has been quoted in Aparārka (p. 183);—in Vīramitrodaya (Saṃskāra, p. 576), which explains ‘apasnānam’ as ‘water that drops from the body when one is bathing,’—‘niṣṭhyūtam’ as ‘spittings’;—and in Smṛtisāroddhāra (p. 321).

See above, under 78.

Viṣṇu (63.11).—‘Nor shall he stand upon spittings or vomitings or blood, or excreta or wine or bath-water.’

Yājñavalkya (1.152).—‘He shall not step over blood or excreta or wine or spittings or unguent-powder.’

132 Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited.

He shall not pay attention to his enemy, or to his enemy’s friend, or to an unrighteous person, or to a thief, or to the lady of another person.—(133)

वैरी शत्रुस् तस्य सदैव उपायनप्रेषणान्य् एकत्र स्थानासने गृहमानादिकथाप्रवृत्तिर् इत्येवमादि न कार्यम् । अधार्मिकः पातकी, यश् च कुसृत्या वर्तते । तस्करश् चौरः । अस्माद् एव च भेदोपादानाद् अधार्मिको न सर्वः, किं तर्हि यथा व्याख्यातम् । परस्य योषितम् स्त्रियम्⁴ । योषिद्ग्रहणान् न पत्न्य् एव किं तर्ह्य् अवरुद्धापि , वैरकरणत्वाद् उभयोर् दृष्टदोषनिमित्तैश् च प्रतिषेधः साहचर्यात् । उत्तरत्र च दारग्रहणम् अदृष्टदोषातिशयदर्शनार्थम् ।

• न⁵ पुनर् एवं वक्तव्यम् “योषितम् इति सामान्यनिर्देशे दारशब्दार्थवादाद् विशेषावगतिः” ।

• नायम् अस्यार्थवादः । भिन्नम् एवैतद् वाक्यम् ॥ ४.१३३ ॥

To his enemy, he shall not send presents,—he shall not sit or stand in the same place with him,—he shall not go home in his company,—he shall not carry on conversation with him, and so forth.

‘Unrighteous person,’—a sinner, i.e., one who maintains himself by bad livelihood.

‘Thief’—one who steals things. It is this separate mention of the ‘thief’ which implies that all‘ unrighteous’ persons are not meant to be avoided, but only those mentioned above (those living by evil ways of living).

‘The lady of another person.’—The use of the term ‘lady’ (‘yoṣit’) and not ‘wife’ (‘pat??’) is meant to show that one shall avoid, not only the married wife, but also the ‘kept’ woman; because paying attention to both equally leads to enmity; and the present prohibition is based upon visible (ordinary worldly) considerations. In the next verse, we have the term ‘wife,’ (‘dārā’), which is meant to indicate the excessive spiritual wrong involved. It would not be right to assert that—“the general term ‘lady’ in the present verse is restricted in its extension by the term ‘wife’ in the next verse, which is supplementary to this one.” Because, as a matter of fact, the next is not supplementary to the present verse, which stands distinct by itself.—(133)

This verse is quoted in Aparārka (p. 194);—in Parāśaramādhava (Ācāra, p. 523);—and in Vīramitrodaya (Saṃskāra, p. 576).

Mahābhārata (Śānti, 138.192.191).—‘O Friend, wise men do not, without reason, place themselves under the influence of their enemies…… He shall not trust the untrust worthy, even the trustworthy he shall not trust over-much; he should always make others trust him, but he himself shall not trust others.’

Do. (139.75).—‘Having done harm to a certain person, he shall not trust him……… By reposing trust upon a person after having injured him, one always falls into trouble.’

133 Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man.

In this world, there is nothing so detrimental to a man’s longevity as paying attention to the wife of another person.—(134)

अजीर्णकारकभोजनादि⁶ सुवर्णापहरणादि न⁷ हीदृशम्⁸ अनायुष्यम् आयुष्यक्षयकरं यादृशं परदारगमनम् । अदृष्टेन दृष्टेन च दोषः ॥ ४.१३४ ॥

Any such thing as the eating of indigestible food, the stealing of gold, etc., ‘is not so detrimental to a man’s longevity’—which cuts short his life to the same extent—as intercourse with another person’s wife This involves both temporal and spiritual wrong.—(134)

Mahābhārata (13.104.21).—(Same as Manu.)

134 For in this world there is nothing so detrimental to long life as criminal conversation with another man’s wife.

Desiring his own prosperity, he shall never despise a Kṣatriya, a serpent, a learned Brāhmaṇa,—even if they be feeble.—(135)

अवमान अनादरो गौरवाभावस् तिरस्कारश् च । कृशान् अपि तदात्वे प्रीतिं कर्तुम् असमर्थान् अपि ॥ ४.१३५ ॥

‘Despising’ means disrespect, want of respect, as also actual ill-treatment.

‘Even if they be feeble’—and, hence, unable to show any form of friendliness.—(135)

This verse is quoted in Aparārka (p. 194);—and in Parāśaramādhava (Ācāra, p. 523).

**(verses 4.135-136)
**

Mahābhārata (Aśvamedha, 98.77).—(Reproduces Manu, reading ‘medhāvī’ for ‘vai bhūṣṇuḥ’ and ‘etat prayatnena’ for ‘etat trayannityam.’)

Yājñavalkya (1.153).—‘Brāhmaṇas, serpents, Kṣatriyas and one’s own self,—these should never be despised.’

Mahābhārata (Anuśāsana, 161.82).—‘Desiring to live a long life, one shall never despise the following three, even though they be very much reduced—the Brāhmaṇa, the Kṣatriya, the serpent and other poisonous animals.’

135 Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmana, be they ever so feeble.

Because these three, when despised, may destroy the man,—therefore, the intelligent man shall never despise these three.—(136)

निर्दहेत्⁹ अवमन्तारं पुरुषम् । त्रयम् अवमानितम् । क्षत्रियः सर्पो दृष्ट्या¹⁰ शक्त्या, ब्राह्मणो जपहोमैर् अदृष्टेन च दोषेण । तस्माद् एतत् त्रयं नित्यम् इत्य् उपसंहारः । विधाय दोषदर्शनं पुनर् उपसंहारो यत्नेन परिहारार्थः । यत्नातिशयाच् च प्रायश्चित्ते गौरवम् अप्य् अनुमीयते ॥ ४.१३६ ॥

‘The man’—i.e., he who does the despising.

‘These three, when despised.’—The Kṣatriya and the. snake destroy a man with their visible (physical) power, while the Brāhmaṇa does it by means of incantations and oblations, as also by means of the spiritual wrong involved in his ill-treatment.

‘Therefore these three &c.’—This sums up the whole thing. Having indicated the evil involved, the Author has added this summing up, with a view to show that what is here mentioned is to be avoided with special care; and from the great care thus enjoined it follows that the act here prohibited involves a correspondingly serious Expiatory Rite also.—(136)

This verse is quoted in Aparārka (p. 194).

**(verses 4.135-136)
**

See Comparative notes for [Verse 4.135].

136 Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never despise them.

He shall not despise himself by reason of former failures. Until death, he should seek fortune, and he should never think her unattainable.—(137)

असमृद्धिर् धनाद्यसम्पत्तिः, कृष्यादिना धनार्जनावसरे । तत्र नात्मावमन्तव्यः “दुर्भगो ऽहम् अकृतपुण्यो नास्मिन्न् अवसरे धनं मया लब्धम्, कुतो ऽन्यदा प्राप्स्यामि” इति नावसादो भावनीयः । आ मृत्योः श्रियम् अन्विच्छेत् । आन्त्याद् उच्छ्वासाद् धनार्जनकामो न त्यक्तव्यः । न चैनाम् श्रियं दुर्लभां मन्येत । “अवश्यं मम संपद्यते मद्व्यवसायः” इति ग्रहदौःस्थित्याद्य्¹¹ अपरिगणय्य तदर्जने पर्वर्तितव्यम् । अस्ति कस्यचित् सुभाषितम्-

• हीनाः पुरुषकारेण गणयन्ति ग्रहस्थितिम्¹² ।

• सत्त्वोद्यम् असमर्थानां नासाध्यं व्यवसायिनाम् ॥

अनेन चैतद् दर्शयति । “नाहं दुर्गतः क्लेशप्राप्यधन आधानादौ नाधिक्रिये । ततो ऽग्निहोत्रहोमक्लेशाद् उत्तीर्णो ऽस्मि” इति यस्य बुद्धिः स न सम्यङ् मन्यते इति । अतस् तदर्थं प्रयतेत ॥ ४.१३७ ॥

‘Failure’—non-acquisition of wealth, by agriculture and such other means.

‘He shall not despise himself,’—regarding himself as ‘unfortunate,’ as a ‘sinner, ‘I have not obtained wealth at this time, at what time shall I obtain it?’—He shall not ponder, in this fashion, over his failure.

‘Until death, he should seek fortune;’—i.e., to his very last breath, he should not renounce the desire for acquiring wealth.

‘He should not reyard her as unattainable.’—Having formed the determination, ‘My attempt shall surely succeed,’ he shall not mind the evil aspects of planets or other disheartening circumstances, and shall proceed to take steps to earn wealth. In this connection, there is a saying—‘It is only persons devoid of manly courage that seek to examine the aspect of planets; there is nothing unattainable for such persons as are endowed with courage and energy.’

What is meant by this is as follows:—He who broods in the following manner—‘I am in a sorry plight, I can obtain wealth, with difficulty, I am not entitled to the setting up of Fire and other rites, and therefore I am freed from the necessity of undergoing the trouble of performing the Agnihotra and other rites’—does not think rightly; consequently, one shall always try to acquire wealth.—(137)

Cf. 9. 300.

The first half of this verse is quoted in Aparārka (p. 194).

Viṣṇu (71.26).—‘He shall not despise himself, if he desires to live a long life.’

Yājñavalkya (1.153).—‘Until death should he seek fortune, and he shall not touch any one in his vitals.’

137 Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it.

He shall say what is true; and he shall say what is agreeable; he shall not say what is true, but disagreeale; nor shall he say what is agreeable, but untrue; this is the eternal law.—(138)

अर्थप्रयुक्तवचनं सत्ये नियम्यते । यथादृष्टं श्रुतं च सत्यं । प्रियं ब्रूयात् । द्वितीयो ऽयं विधिः । औदार्यादिगुणानुकथनं परस्यादृष्टेनापि केनचिद् अवसरेण । तथा पुत्रजन्मादि “ब्राह्मण पुत्रस् ते जातः” इत्य् असत्य् अपि स्वप्रयोजने यदि सत्यं तद् वक्तव्यम् । यदि तस्य तन् न विदितम् । सत्यं प्रियम् अप्रियं वास्ति । प्रियं दर्शितम् “ब्राह्मण पुत्रः” इत्यादि । अप्रियं यथा “ब्राह्मण कन्या ते गर्भिणी” । तद् असत्यं न ब्रूयात्, सत्यम् अपि कन्यागर्भग्रहणम् अप्रियत्वाद् अप्रकाश्यम् । सत्यां गतौ तूष्णीम् आसितव्यम् ।

• ननु गर्भिण्याम् अगर्भिणीति¹³ वक्तव्यं प्रियत्वात्, अत आह- प्रियं च नानृतं ब्रूयाद् इति । एवं च यस्य प्रथमः साक्षात्कारस् तेन तत्र तूष्णीम् आसितुं न लब्यते । एष सनातनो धर्मः । सनातनो नित्यो वेदस् तेन विहितत्वाद् धर्मो ऽपि सनातनः ॥ ४.१३८ ॥

In regard to what a man may be called upon to speak, he is restricted to telling the truth. The ‘true’ is that which is in strict accordance with what is seen and heard.

‘He shall say what is agreeable.’— This is a second injunction. It is only right to describe the nobility and other good qualities of a person, even without any purpose. Then again, it would be right to speak to a person of the birth of his son—‘O Brāhmaṇa, a son has been born to you’—if it were true; even though the speeker may not have any motive of his own in conveying the information; if it is not known to him already.

What is ‘true’ may be ‘agreeable’ as well as ‘disagreeable.’ An example of the ‘agreeable truth’ has been already shown, in the form of the assertion, ‘O Brāhmaṇa, a son has been born to you.’ An example of the ‘disagreeable truth’ we have in the form of the assertion, ‘Your maiden daughter is with child’. If this he untrue, it should not be spoken of, of course; but even if it be true, the fact of a virgin being with child is something that should not be spoken of. In such cases, if the man can help it, he should remain silent.

People might be led to think that, even when the girl is pregnant, it would be right to say, ‘she is not pregnant,’ as such an assertion would he ‘agreeable;’—with a view to this, the Author has added—‘He shall not say what is agreeable, but untrue;’ so that for the man who is the first to notice the signs of pregnancy in the girl, it would not do to remain silent.

‘This is the eternal law’— The Veda is eternal, hence the law laid down in the Veda is also eternal.—(138)

This verse is quoted in Aparārka, (p. 163) to the effect that only such truth should be told as is agreeable; it quotes the words of Vyāsa to the effect that ‘only such truth should be told as is beneficial to living beings.’

It is quoted also in Parāśaramādhava (Ācāra, p. 523);—and in Smṛticandrikā (Saṃskāra, p. 14).

Gautama (9.68).—‘Devoted to truth and gentlemanly in his behaviour.’

Viṣṇu (71.73-4).—‘Not what is untrue;—nor what is disagreeable.’

Yājñavalkya (1.132).—‘He shall never expose himself to danger; he shall not, without reason, say what is disagreeable, nor what is not beneficial or untrue; he shall not be a thief, nor an usurer.’

Devala (Aparārka, p. 174).—‘Harsh words, calumny, hack-biting, lying, useless talk, cruel words are the six defects of speech; also speaking before a person of the defects of his country, family, caste, learning, arts, appearance, conduct, character, dress, body, livelihood; words productive of anger and fear, etc., etc.’

Dukṣa (Do., p. 175).—‘Lying, adultery, eating of forbidden food, etc., etc.’

Yama (Do., p. 176).—‘One should not either say or listen to wicked words, specially in regard to Brāhmaṇas.’

138 Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law.

What is (not) well, he shall call “well”; or, he shall simply say “well;” he shall not create needless enmity or dispute with any one.—(139)

अत्र प्रथमस्य भद्रशब्दस्य नञ्लोपं व्याचक्षते । यद् अभद्रं तद् भद्रम् इति ब्रूयात् । इतिकरणः प्रदर्शनार्थः । कल्याणं मङ्गलं सिद्धं श्रेय इत्यादयः सिद्धाः शब्दाः प्रयोक्तव्याः ।

• पूर्वपदस्यापि प्रदर्शनार्थत्वे ऽन्धे चक्षुष्मान् मूर्खे प्राज्ञ इत्यादिवचनं लभ्यते । अथ वा भद्रम् इत्य् एष एव शब्द एवमादिषु वक्तव्यः ।

• शुष्कवैरम् असत्य् अर्थादिप्रयोजन आहोपुरुषिकं वाक्यं न कर्तव्यम् । एवं राजाधिकरणे विवादं शुष्कम् एवेत्यादि सम्पद्यते । केनचिद् असमर्थेनापि ॥ ४.१३९ ॥

The first ‘bhadra’ (well) they have explained as with the negative particle understood; the sense being—‘what is not well, he shall call well.’

The particle ‘iti’ (after ‘bhadran’) is meant to be indicative; the meaning being that “one shall make use of such agreeable words as ‘Kalyāṇam’ (welfare), ‘maṅyalam’ (auspicious), ‘siddhan’ (accomplished), ‘śreyaḥ’ (good), and so forth.

If we regard the first term ‘bhadran’ also as indicative of like words, the meaning would be—‘If a man is blind, he should be spoken of as with eyes; if he is illiterate, he should be spoken as learned’ and so forth.

Or, in all these cases, ‘he shall simply say “well.”’

‘Needless enmity.’—When there is no monetary or other interest involved, he shall not make use of words in a mere bravado.

Similarly, he shall not create dispute in the king’s court. The epithet ‘needless’ applies to this also.

‘With any one’—i.e., even with a weaker party.—(139)

This verse is quoted in Madanapārijāta (p. 117);—and in Vīramitrodaya (Saṃskāra, p. 573);—neither of this provides any explanations.

Gautama (9.21).—‘What is not well, he shall call well.’

Āpastamba Dharmasūtra (1.11.31.12).—‘What is not well he shall call well; he shall call it sacred, excellent.’

Viṣṇu (71.72-74).—‘He shall not say what is indecent; nor what is untrue; nor what is disagreeable.’

Yājñavalkya (1.132).—(See above.)

Gobhila (3.5.19-20).—‘He shall avoid such words as well, when it is not needed. He shall say well.’

139 (What is) well, let him call well, or let him say ‘well’ only; let him not engage in a useless enmity or dispute with anybody.

He shall not go about either too early in the morning or too late in the evening, or just at midday; nor with an unknown person, nor alone, nor with Śūdras.—(140)

अतिकल्यशब्दश् चाहर्मुखे वर्तते । उषःकाले न गन्तव्यम् । अतिसायं पश्चिमसंध्यासमये ऽज्ञातेन पुरुषेण सह न गच्छेत्, असहायश् च वृषलैः शूद्रैश् च सह ॥ ४.१४० ॥

The term ‘atikalya’ denotes day-break. ‘One shall not go about at dawn.’

‘Too late in the evening’—at the time of the evening twilight.

‘He shall not go about with an unknown person, or without a companion, or with śūdras.’—(140)

This verse is quoted in Aparārka (p. 173);—in Parāśaramādhava (Ācāra, p. 523);—and in Madanapārijāta, (p. 126).

Baudhāyana (1.3.41-43).—‘He shall not go on a journey, alone; nor with outcasts, nor with a woman, nor with a Śūdra; he shall not go out late in the evening.’

Vaśiṣṭha (12.42).—‘He shall not go out on a journey when the sun has risen to the height of trees.’

Yājñavalkya (1.132).—(See under 138.)

Viṣṇu (63, 1, 4, 6-9).—‘One shall not go on a journey, alone; nor with Śūdras; nor too early in the morning; nor too late in the evening; nor at the two twilights; nor at midday.’

Gobhila (3.5.32-34).—‘He shall not go out to another village in the evening; nor alone; nor with Śūdras.’

Mahābhārata (Anuśāsana, 161.25).—[Reproduces Manu; but reading ‘nājñātaiḥ saha gaccheta’ for ‘nājñātena samam gacchet.’]

Viṣṇupurāṇa (Aparārka, p. 174).—‘One shall not ride on a defective or wicked conveyance; nor shall he go under the shadow cast by a river-bank; one shall not go alone into a desolate forest; nor shall he enter an empty house.’

140 Let him not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (companion), nor alone, nor with Sudras.

He shall not insult those who have redundant limbs, or those who are deficient in limbs, or those destitute of learning, or those who are far advanced in age, or those destitute of beauty or wealth, or those of low birth.—(141)

हीनाङ्गाः काणकुष्ठिकुब्जादयः । अतिरिक्तम् अधिकं अङ्गे येषां श्लीपद्यादयाः । विद्याहीना मूर्खाः । वयोऽतिगा अत्यन्तवृद्धाः । रूपहीना दुःसंस्थानाश् चिपिटकेकरादयः । द्रविणहीनाः दरिद्राः । द्रविणं धनं तेन हीना वर्जिताः । जात्या हीना निकृष्टजातयः कुण्डगोलकाद्याः । तान् नाक्षिपेत् । आक्षेपः कुत्सा । एतेषां एतैः शब्दैर् आह्वानम् एव कुत्सा ॥ ४.१४१ ॥

‘Those who are deficient in limbs;’—e.g., the one-eyed person, the leper, the dwarf, and so forth.

‘Those who have redundant limbs;’—that is persons suffering from elephantiasis and such diseases.

‘Destitute of learning’—Illiterate.

‘Far advanced in age’—i.e., very old persons.

‘Destitute of beauty;’—i.e., persons with a flat nose or with a squint eye, and so forth.

‘Destitute of wealth’—poor; devoid of wealth, riches.

‘Of low birth’—persons whose birth is defective; e.g., the ‘kuṇḍa’ (one born of his mother’s paramour during his father’s life-time), the ‘golaka’ (one so born, after his father’s death), and so forth.

‘These he shall not insult.’— ‘Insulting’ means despising; the mere act of calling these persons by these names would be an ‘insult.’—(141)

This verse is quoted in Aparārka (p. 194);—and in Parāśaramādhava (Ācāra, p. 523).

Viṣṇu (71.2).—‘He shall not laugh at persons who have redundant limbs, or who are deficient in limbs, or who are illiterate, or who are devoid of wealth.’

Mahābhārata (Anuśāsana, p. 161.36).—[Reproduces Manu but reading ‘satya’ for ‘jāti.’]

Yājñavalkya (1.153).—‘One should not touch the sensitive part of any person.’

Devala (Aparārka, p. 174).—‘One should avoid such ironical words as calling the blind one with excellent eyes, the Caṇḍāla a Brāhmaṇa; nor should one call the Śūdra a Śūdra or the outcast an outcast; such words, though truthful are twice as bad as untruthful words.’

141 Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth.

A Brāhmaṇa, while unclean, shall hot touch, with his hand, a cow, a Brāhmaṇa or fire. Nor shall he, being in good health, look at the luminaries in the sky, while he is impure.—(142)

उच्छिष्टो भुक्तवान् अनाचान्तः कृतमूत्रपुरीषश् च । अशुचिमात्रम् इहोच्छिष्टशब्देनोच्यते । तथा चोच्छिष्टस्य गवादिस्पर्शः प्रतिषिध्यते । अशुचिशब्देन प्रायश्चित्तं वक्ष्यति । प्राणिग्रहणम् अतन्त्रम् । अन्येनाप्य् अङ्गेन स्पर्शो नेष्यते । वस्त्राद्यन्तरिते न निषेधः । दिवि ज्योतिर्गणं न पस्येत् । स्वस्थो ऽनातुरः । दिवीतिवचनाद् भूमौ ज्योतिषो ऽग्नेर् अप्रतिषेधः¹⁴ ॥ ४.१४२ ॥

‘Unclean;’—i.e., not washed after having eaten; or, after having evacuated the bladder or the bowels. The term ‘ucchiṣṭa’ here stands simply for ‘impure;’ and it is in this sense that the ‘ucchiṣṭa’ person is forbidden to touch the cow, etc. The expiatory rite in connection with this forbidden touching is going to be prescribed in the next verse, where the term ‘ashuchi,’ ‘impure,’ is used.

No significance attaches to the term ‘hand’, as touching with any other part of the body also is not desirable. The prohibition, however, does not apply to the case where one interposes a piece of cloth.

‘He shall not look at the luminaries in the sky.’—‘Being in good health’—i.e., under normal conditions.—The addition of the pharse (phrase?), ‘in the sky,’ indicates that the prohibition does not apply to looking at the ‘luminary on the earth’—i.e., the fire.—(142)

This verse is quoted in Nṛsiṃhaprasāda (Saṃskāra, p. 71b).

Āpastamba Dharmasūtra (1.15.18).—‘He shall not touch fire, except with due care.’

Yājñavalkya (1.155).—‘He shall not touch with the foot, or while he is impure, a cow, a Brāhmaṇa, fire or food.’

142 A Brahmana who is impure must not touch with his hand a cow, a Brahmana, or fire; nor, being in good health, let him look at the luminaries in the sky, while he is impure.

Having touched these, while impure, he shall always wipe with water, with his palm, his sense-organs, as also his limbs and the navel.—(143)

अविशेषवचने ऽपि प्राणाश् चक्षुरादय एव मूर्धन्या उच्यन्ते । प्राणशब्दश् चक्षुरादिवचनो वेदे प्राणसंभव उपनिषदि दृश्यते । गात्राणि अंसजानुपादादीनि । पाणितलेनापो गृहीत्वा स्पृशेत् ॥ ४.१४३ ॥

Though the text uses the general term ‘sense-organs,’ yet what are meant are the eyes and the other organs located in the head. The term ‘prāṇa’ is found to be used in the sense of sense-organs in the Veda, where, in the Upaniṣads, the origin of sense-organs has been described.

‘Limbs’—ankles, knees, feet, and so forth.

‘With the palm’ he shall take up water and then touch the organs &c.—(143)

This verse is quoted in Aparārka (p, 231), which explains that the term prāṇa here indicates the holes in the head, which form the loci of the ‘breaths’,—the term ‘gātra’ indicates the chest, the head and the shoulders, the touching whereof has been described as purificatory;—and adds that the ‘touching’ here laid down is for the purposes of purification.

It is also quoted in Mitākṣarā (on 1.155) as laying down the purificatory act to be done after water-sipping;—and in Nityācāropaddhati (p. 36), as laying down the expiation for looking by chance at the things mentioned.

Āpastamba-Dharmasūtra (1.16.14).—‘On dreaming, or sneezing, or touching a horse, or blood or hairs, or fire or cows or Brāhmaṇas or a woman; or on going over a long journey, or on touching an unclean thing, or a man unawares, or on wearing the loin-cloth,—he shall touch water.’

143 If he has touched these, while impure, let him always sprinkle with his hand water on the organs of sensation, all his limbs, and the navel.

Unless he be in trouble, he shall not, without cause, touch his cavities. He shall also avoid all secret hairs.—(144)

अनिमित्ततः कण्डूयनादिनिमित्तं विना । स्वानि खानि चक्षुरादीनि छिद्राणि न स्पृशेत् । रहस्यानि कक्षोपस्थगतानि विवर्जयेत् प्रकृतेन स्पर्शेन । श्लोकपूरणार्थम् आख्यातान्तरोपादानम् ।

• अन्ये त्व् आहुः आख्यातान्तरनिर्देशाद् दर्शनं प्रतिषिध्यते ॥ ४.१४४ ॥

‘Without cause’—i.e., except when called upon to scratch them.

‘His cavities’—the eye, &c.,—he shall not touch.

‘Secret’—situated in the arm-pits and over the generative organs.

‘He shall avoid’—i.e., the touching mentioned before. A new verb has been used for the purpose of filling up the metre. Others say that the new verb shows that what is prohibited is the looking at the hairs.—(144)

Viṣṇu (71.79).—‘He should not touch his cavities, without cause.’

144 Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to touch) the hair on the secret (parts).

He shall be intent upon auspicious customs, with his mind under control and the senses subjugated; and he shall, untired, daily recite prayers and offer oblations into the fire.—(145)

अभिलषीतायुर् धनादिसिद्धिर् मङ्गलम् । तदर्थम् आचारो मङ्गलाचारो गोरोचनातिलकशुभफलादिस्पर्शस् तेन युक्तो नित्यं तत् सेवापरः स्यात् ।

• ननु चाचारस्य प्रामाण्यम् उक्तम् एव ।

• सत्यम् । अदृष्टस्यार्थस्यानेनोच्यते । दृष्टबुद्ध्या हि क्रियमाणस्य व्यभिचारदर्शनेन कश्चिद् अनादरपरः स्यात् । तदर्थं पुनर् उच्यते । यथा प्रस्थानकाले संनिहिते पुनः कथनं दध्यादौ वन्दनं शुक्लनिवसनदर्शनम्, दक्षिणतः कपिञ्जलवासितम्, फलिते वृक्षे दक्षिणत एव वायसस्य — एवमादि मङ्गलार्थम् आदरणीयम्, विपरीतं वर्जनीयम् ।

• जितेन्द्रियो विषयेष्व् अलालसः । पुरुषार्थतयैतद् असकृद् उक्तम् अपि विनिपातन्वृत्त्यर्थम् उच्यते । अग्नेर् अन्यत्रापि होमसंभवाज् जुहुयाद् अग्निम् इत्य् आह । अतन्द्रित इत्य् उक्तानुवादः ॥ ४.१४५ ॥

‘Auspiciousness’ consists in the accomplishment of such desirable things as long life, wealth, and so forth;—the ‘custom’ is conducive to this—such as the wearing of the gorocanā -mark on the forehead, the touching of good fruit, and s o forth;—on such custom he shall be ‘intent’; i.e., he shall always follow such customs.

“The authority of customs has already been asserted before.”

True. But what is asserted here is custom pertaining to non-physical ends. If those acts were done with a view to visible results, then it would so happen that the acts would sometimes fail to bring about the desired result, and this would lead the man to neglect them. It is for this purpose that the thing is reiterated here. Just as in connection with the time of starting on a journey, we shall have the reiteration of such acts as the saluting of cows and other similar things, looking at white garments, the singing of kapiñjala- birds to the right, the crowing of the crow to the right on a fruit-laden tree. All these acts shall be done for the sake of one’s welfare; and acts contrary to these shall be avoided.

‘With senses subjugated’—without hankering for the objects of sense. Though this has been often repeated, us being something desirable for man, yet it is mentioned here with a view to save the man from falling into sin.

Since oblation may be offered elsewhere also, the text has specially mentioned the ‘fire.’

‘Untired.’—This only reiterates what has been said before.—(145)

This verse is quoted in Aparārka (p. 229).

Vyāsa (quoted by Gautama).—‘One shall do what is commended, and avoid what is not commended; this is what has been declared by sages to he the auspicious custom.’

Gautama (10, 71).—‘The accomplished student, who, desirous of saving from evil his parents and relations, senior as well as junior, behaves in this manner, never falls off from the eternal Brahman.’

Atri-Saṃhitā (16-19).—‘This Dharma has been expounded by men for the religious students, when by having acquired honour in this world, they reach the highest conditions. Those who, deviating from their own Dharma, betake themselves to that of others, them the king shall punish, and thereby rejoice in heaven. he who is linn in his own Dharma, even if he he a Śūdra, obtains heaven; the Dharma of others should be always shunned, like the beautiful wife of another man.’

Āpastamba Dharmasūtra (2.2.27).—‘For all castes, there is high and immeasurable happiness in the performance of their own Dharma. On re-birth, by virtue of the residue of his Karma, he acquires his caste, body, complexion, strength, memory, intelligence, riches and meritorious behaviour.’

Baudhāyana (2.2.1).—‘The Brāhmaṇa who bathes daily, constantly wears the sacred thread, reads the Veda daily, avoids the Śūdra’s food, approaches his wife only during

the period and offers oblations according to law, never falls off from the Brāhmic region.’

Yājñavalkya (3.205).—‘Even the Householder becomes liberated, if he has acquired property rightfully, has been devoted to truth and fond of guests, has performed Śrāddhas and has always spoken the truth.’

Do. (3. 220).—‘By omitting what has been enjoined, by doing what has been forbidden, and by omitting to control the sense-organs, the man falls.’

145 Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.

For those who are ever intent upon auspicious customs, who have their mind under control, and who go on reciting prayers and offering oblations,—there is no calamity.—(146)

विनिपातः प्राकृताशुभनिमित्तको दैवोपद्रवो व्याधिर् धननाश इष्टवियोगादिः । स एवम् आचाराणां माङ्गल्यकान् निवर्तते । अनेनापि नित्यतैवोक्ता भवति, सत्य् अपि फलार्थत्वे । न हि कश्चिद् दैवोपद्रवानिवृत्तिम् अर्थ्यते । अतो नित्यग्रहणम् अनुवादः । अथापि कश्चिद् अनर्थी स्यात् तथापि नित्य एवायं विधिः । एवं चोभयार्थता तस्य नित्याधिकारवृत्तिर् विनिपातनिवृत्तिश् च ॥ ४.१४६ ॥

‘Calamity’—supernatural troubles arising from natural portents,—such as sickness, loss of wealth, separation from loved ones, and so forth. All this is precluded from people who observe the auspicious customs.

This indicates the obligatory character of the acts, even though they are done with a view to a definite end. No one ever actually seeks for the cessation of supernatural troubles; hence, the term ‘ever’ is purely reiterative; the meaning being that, even though there may be some persons who may not seek it, yet the rule is entirely obligatory. So that, by doing the act, the man fulfils two ends—he fulfils an obligatory duty and also avoids calamity.—(146)

This verse is quoted in Nityācārapradīpa (p. 492).

Vaśiṣṭha (26.15)—[Same as Manu, reading ‘svādhyāyādhyāyinam’ for ‘maṅgalācārayuktānām.’]

146 No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt-oblations.

He shall diligently recite the Veda, whenever he finds time. They declare this to be his primary duty; everything else is declared to be his secondary duty.—(147)

जपेच् च जुहुयाच् चैवेत्य् उक्तम् । तत्र तावज् जपस्य साधनम् आह- वेदम् एव जपेद् इति । अवशिष्टो ऽर्थवादः । यथाकालं यस्मिन् यस्मिन् काले । वीप्सायाम् अव्ययीभावः । यदैव ह्य् ऐहिकी चेष्टा नातिपद्यते तदैव जपेत् । अन्यान्य् अग्निहोत्रादिकर्माणि नियतकालानि । जपस्य तु शुचित्वम् एव कालः ।

• अयं मुख्यो धर्मः । उपधर्मः । धर्मस्य समीपे उपधर्मः । समीपप्रधानस् तत्पुरुषो नाव्ययीभवः । “उपमानानि सामान्यवचनैः” (पाण् २.१.५५) इति यथा । धर्मान्तरनिन्दा वेदजपस्तुत्यर्था, न तन्निषेधार्था ॥ ४.१४७ ॥

It has been said above that he should recite and offer oblations; and now he states the means of doing the reciting.—‘He shall recite the Veda’ The rest of the verse is purely commendatory.

‘Whenever he finds time’—the Avyayībhāva compound ‘yathākālam’ signifying repetition. The meaning is that ‘whenever the man happens to be free from, all. worldly activity, he should recite the Veda.’ The other duties—such as the performance of the Agnihotra and the like—have their fixed time; while for recitation, purity is the only condition.

This is the ‘primary duty;’ all else is ‘secondary duty;’—‘upadharma’ means ‘nearly as good as duty.’ This compound, therefore, is Tatpuruṣa, and not Avyayībhāva,—according to Pāṇini 2.1.55.

This deprecation of other duties is meant to be a praise of Vedic recitation, and it is not meant to be a prohibition of those.—(147)

Cf. 2.237.

This verse is quoted in Aparārka, on p. 69, and again on p. 229;—and in Vīramitrodaya (Āhnika, p. 320), which explains ‘upadharmaḥ’ as ‘small dharma; i.e., such penances as the Kṛcchra and the like’.

Yājñāvalkya (1.40).—‘From among all sacrifices, austerities and other meritorious acts, the Veda alone is what secures the highest good for twice-born men.’

Vyāsa (Vīramitrodaya, Saṃskāra, p. 508).—‘Dharma is not known by any other means, it grew out of the Veda alone; therefore for the purposes of sacrifice, one should have recourse to the Veda only.’

Vaśiṣṭha (Do., p. 511).—‘Without the Veda one cannot he a Brāhmaṇa.’

Atri (151).—‘There is no scripture superior to the Veda; there is no elder superior to the mother; there is no friend superior to charity,—either here or in the next world.’

Āpastamba Dharmasūtra (1.14.12).—‘There is no refuge beyond the Veda.’

147 Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one’s highest duty; (all) other (observances) are called secondary duties.

By the constant recitation of the Veda, by purification, by austerity, and by doing no harm to living beings, he remembers his previous birth.—(148)

अद्रोहो ऽहिंसा । भूतानि स्थावरजङ्गमानि । जातिस्मरफलान्य् एतानि कर्माणि चत्वारि यावज्जीवम् अनुष्ठीयमानानि भवन्ति । जातिर् जन्मान्तरम् । पूर्वभवा पौर्विकी ॥ ४.१४८ ॥

‘Adroha’—doing no harm.

‘Living beings’—moveable as well as immoveable.

The four acts mentioned bring about their result in the form of the remembrance of previous births; and they are to be performed throughout one’s life.

‘Jāti’—another birth.

‘Paurvikī’—foregoing, previous.—(148).

This verse is quoted in Aparārka (p. 229), where ‘jātī’ is explained as ‘birth’;—and in Vīramitrodaya (Āhnika, p. 320).

148 By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austerities, and by doing no injury to created beings, one (obtains the faculty of) remembering former births.

Recollecting his former births, the twice-born person continues to study the Veda; and by his continuous study of the Veda, he obtains absolute, endless bliss.—(149)

ननु चेष्टफलकामः सर्वं समीहते । न च¹⁵ जन्मान्तरानुस्मरणम् एकान्तसुखं¹⁶ येन फलत्वेन वेदाभ्यासादिचतुष्टयस्य वर्ण्यते । तत आह पौर्विकीं जातिं स्मरन् ब्रह्म वेद अभ्यस्यते तत्र श्रद्धावान् भवति । “ईदृशो ब्रह्माभ्यासो येन जन्मान्तरं स्मर्यते” इति । स्मरन् पुनस् तदभ्यासे वर्तते । तस्माच् चानेकजन्माभ्यस्ताद् अनन्तरं ब्रह्मप्राप्तिलक्षणं सुखम् । अजस्रम् अपुनरावृत्तिम् अश्नुते प्राप्नोति । अनन्तशब्देन सुखविशेष उपलक्ष्यते, असाधना परितृप्तिर् आत्मनः । तस्य्आजस्रपदेन शाश्वतं प्रतिपाद्यते । तादृशं सुखं प्राप्यते, न चैतत् क्षीयते ।

• समानार्थाव् अप्य् अपुनरुक्तौ । यथा “वृत्तकं वहतः पुरीषम्” इति, वृत्तकम् उदकं पुरीषं च । तत्रैको रूढो ऽपरः क्रियाशब्दः । पुरीषं पूरणसमर्थं वृत्तकम् उदकम् ॥ ४.१४९ ॥

“Every man undertakes an action only when he desires to accomplish thereby something desirable. The recollection of former births, however, cannot be entirely pleasant. Why then is this described as the result following Vedic Study and the other three acts?”

In view of this question, the Author says—‘Recollecting his former births, he continues to study the Veda,’ i.e., he acquires faith in it; the idea being—‘Vedic study is such a good thing that it has enabled me to remember my other births.’ Hence, recollecting his other births, he again betakes himself to that study; and from this continuous Vedic study extending over several lives, ‘he obtains’—acquires—‘bliss’—in the form of the ‘attainment of Brahman’:—‘absolute’—i.e., without the chance of returning. The term ‘endless’ indicates a particular kind of bliss,—the self-sufficient complete satisfaction of the Soul; and the eternal character of this bliss is what is expressed by the term ‘ajasram,’ ‘absolute;’ the meaning being that ‘such and such a bliss is attained, and it never perishes.’ Though the two terms (‘absolute’ and endless’) are synonymous, yet they are not entirely tautological. Just as, in the case of the expression, ‘vṛttakam vahataḥ purīṣam,’ or ‘vṛttakam udakam purīṣam,’—where one (the term ‘vṛttakam’) is the conventional and the other (‘purīṣam’) the literal or etymological name of the thing; ‘purīṣam’ denotes, literally, that which fills, so that this latter stands for the soli d, and the former for the liquid, ordure.—(149)

This verse is quoted in Aparārka (p. 229);—and in Vīramitrodaya (Āhnika, p. 320), which explains ‘Brahma’ as ‘Veda,’—and ‘anantam’ as ‘to be enjoyed for a long time.’

149 He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda.

On special days, he shall always offer the oblations to Savitṛ, and also the Pacificatory Oblations; on the “Aṣtakas” and on the “Anvaṣṭakas” he shall always worship the Pitṛs.’—(150)

पूर्वोक्तानां होमानां स्वरूपम् उच्यते । सावित्राः सवित्रदेवताकाः । पर्वसु च पौर्णमास्यमावास्ययोः कर्तव्याः । शान्त्यर्था होमा अनिष्टनिवृत्तिप्रयोजनाः । द्रव्यं चात्राज्यम् एवानुपात्तद्रव्यविशेषेषु सर्वहोमेषु श्रूयते- “सर्वस्मै वा एतद् यज्ञाय गृह्यते यत् ध्रुवायाम् आज्यम्” (त्ब् ३.३.५.५) इति । पर्वस्व् इति च सप्तमी द्वितीयार्थे द्रष्टव्या । अधिकरणम् अग्निर् होमस्य, न कर्म क्वचित् । होतव्यानि पठ्यन्ते लाजाज्यमांससक्तुदधिपयोधानाः पिष्टम् इत्यादि । एते च होमा अपूर्वाः । यावती च समाचाराद् इतिकर्तव्यता सा प्राग् दर्शिता । अष्टका ऊर्ध्वम् आग्रहायण्यास् तमिस्रपक्षाणां तिस्रो ऽष्तम्यः केषांचित् “हेमन्तशिशिरयोश् चतुर्णाम् अपरपक्षाणाम्” (आश्ग् २.४.१) इति वचनम् । तत्र पितॄन् अर्चयेच् छ्राद्धेन । पितृशब्दः पूर्वप्रमीतपित्रादिवचनः । अन्वष्टकास् ता एव नवम्यः ॥ ४.१५० ॥

The exact forms of the afore-mentioned oblations are now described.

‘Oblations to Savitṛ.’—Those that are offered to Savitṛ as the deity.

‘Special days;’—i.e., on the Moonless and the Full Moon Days—the said oblations are to be offered.

‘Pacificatory oblations—the oblations that are offered for the purpose of averting evil.

At all these oblations, Clarified Butter is to be the substance offered; for, in regard to all oblations, it has been declared that, where no substance is specified, Clarified Butter is to be used, by such passages as—‘what is called Clarified Butter is used at all sacrifices.’

The Locative ending in ‘parvasu’ (‘on special days’) has the force of the Accusative; as the receptacle (which is what is denoted by the Locative) of the oblation is Fire, which is never the object; the objects offered being mentioned as—‘fried grain,’ ‘butter,’ ‘meat,’ ‘mixed Hour,’ ‘curd,’ ‘milk’ and ‘grains.’

These oblations are mentioned here for the first time, and the exact procedure of these has been described before, as learnt from usage.

‘Aṣṭakā.’—The three eighth days of the three dark fort nights following after the Full Moon Day of the month of ‘Āgrahāyaṇa;’ according to some, it stands for the four eighth days of the four dark fortnights during the Hemanta and Śiśira seasons.—On these days, ‘he shall worship the pitṛs’—‘by means of śraḍdha; the J;erm ‘pitṛ,’ standing for one’s dead ancestors—‘Anvaṣṭakā’ is the name of the ninth days following the aforesaid ‘aṣṭakās.’—(150).

This verse is quoted in Apar ā rka (p. 229), where it is explained to mean that ‘one should offer on the fifteenth day of every fortnight the Ājya-homas to Savitṛ, which alleviate the evil effects of sins;—and in Hemādri (Kāla, p. 682), which explains ‘Savitrai’ as ‘those dedicated to the deity Savitṛ.’

Viṣṇu (71.86).—‘On the Parva days one shall offer the propitiatory oblations.’

Viṣṇu (76.1-2).—‘The moonless day, the three Aṣṭakās, the three Anvaṣṭakās, the full moon day of Māgha, the thirteenth day after the full moon day of Bhādra, and also the ripening of the Vrīhi and the Yava;—these are the compulsory occasions for Śrāddha—says Prajāpati. If one does not offer Śrāddha on these occasions, he falls into hell.’

Yājñavalkya (1.217).—‘The moonless day, the Aṣṭakās, the Vṛddhi, the darker fortnight, the two solstices, materials, excellent Brāhmaṇas, and the Viṣuvat Saṅkrānti.’

Prajāpati (30).—‘On all the Aṣṭakās, and all the Anvaṣṭakās, one should offer balls of food, which is conducive to endless satisfaction.’

150 Let him always offer on the Parva-days oblations to Savitri and such as avert evil omens, and on the Ashtakas and Anvashtakas let him constantly worship the manes.

Far from the dwelling-place shall he perform urination, far off he shall perform feet-washing, and far away he shall do the throwing of the leavings of food.—(151)

पादाव् अवसिच्येते येनोदकादिना तत् पादावसेचनम् । तद् दूरात् क्षिपेत् । अथ वा पादप्रक्षाननम् एव दूरात् कुर्यात् । निषेकः परिषेकः । तैलादिकृतस्नानोदकम् अपि शक्यते निषेकशब्देनाभिधातुम् । उपयुक्तशेषस्य त्याज्यस्यायं दूरतो निक्षेप उच्यते । तद् धि निषेकशब्देन प्रसिद्धतरम् ॥ ४.१५१ ॥

The water with which the feet are washed is called ‘feet-washing;’ this he shall throw far away. Or, the washing of the feet itself may be done far off.

‘Niṣeka’ is throwing. As a matter of fact, the water used in bathing after oiling the body, may also be called ‘niṣeka’ But what is forbidden is the throwing of all kinds of leavings; as it is this that is more generally spoken of as ‘niseka.’—(151).

‘Niṣekam’—‘Bath-water’ (Medhātithi);—‘Seminal discharge’ (Kullūka).

This verse is quoted in Parāśaramādhava (Ācāra, p. 211);—and in Vīramitrodaya (Āhnika, p. 23), which adds the following notes:—‘Niṣeka’ according to Kalpataru, means ‘the throwing away of used up unclean things’ and ‘Ucchiṣtānna’ means ‘the throwing of the leavings of food’; while Kullūka Bhaṭṭa explains ‘Niṣeka’ as ‘seminal discharge’.

Gautama (9.44).—‘Never near the dwelling house.’

Āpastamba Dharmasūtra (1.37.2).—‘Far away from the dwelling-house, to the south or to the south-west of it, he shall perform urination and the evacuating of the bowels.’

Yājñavalkya (1.154).—‘He shall throw the leavings of food, wine and excreta, and also the feet-washings, far away from the dwelling house.’

Viṣṇupurāṇa (3.11.8-9).—‘Then rising early in the morning, he shall perform the evacuation towards the southwest, beyond the distance measured by the throw of an arrow, far away from the dwelling house.’

Brahmāṇḍapurāṇa (Smṛticandrikā-Āhnika).—‘Going to the south-west of the house, to a distance marked by the throw of an arrow, he shall perform the evacuations after covering his head; and he shall not touch his head.’

Mahābhārata (Anuśāsana, 161.86).—[Same as Manu, but reading the second line as ‘Ucchiṣṭotsarjanañ caivadūre kāryam hitaiṣiṇā.’]

151 Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath.

In the forenoon, he shall perform the evacuation of bow els, toilette, bath, cleaning of the teeth, dying of the eyes, and the worship of the gods.—(152)

अर्थवादेषु पश्वङ्गसंस्तवे मैत्रः पायुर् इति श्रूयते । तद् इहाप्य् अभेदोपचारान् मित्रः पायुस् तत्र भवं शौचं मैत्रम् । प्रसाधनं केशरचनाम् उपलेपनादि । अथ वा विशेषणविशेष्ये पदे “मैत्रं प्रसाधनम्” । अकृतशकृतापि प्रातः पायुप्रक्षालनं कर्तव्यम् । यथा हि सुप्तस्य लालास्रावादेर् अवश्यं भावित्वान् मुखधावनं विहितम्, एवम् एतद् अपि विनैव वा निमित्तेन मुखस्य जघन्ययोर् अङ्गयोः प्रक्षालनम् अवश्यं कर्तव्यम् ।

• अन्ये त्व् आहुर् मित्रकार्यं मैत्रम्, तत् सर्वकार्येभ्यो ऽन्तरङ्गेभ्यो ऽपि पूर्वं कर्तव्यम् । तत्राप्य् अशुचेः क्षणम् अप्य् अवस्थाभावात् स्वकार्यापेक्षया पूर्वत्वं द्रष्टव्यम् । तदा च पूर्वाह्णशब्दः कार्यान्तरेभ्यः पूर्वतामात्रोपलक्षणार्थः, न पुनर् अपराह्णप्रतिषेधार्थः ।

• अथ वा मित्र आदित्यः । तदुपस्थानं मैत्रम् ॥ ४.१५२ ॥

Among Vedic passages describing the limbs of animals, the excretory organ is called ‘Mitra;’ taking the term ‘Mitra’ in the same sense here also, its derivative ‘maitra’ is taken to mean the ‘clearing of the excretory organ’.

‘Toilette’—dressing of the hair, painting, and so forth. Or, the two terms ‘maitram’ and ‘prasādhanam’ may be construed together, as noun and adjective, which would mean that, even without passing any faeces, one should wash his excretory organ, just as the washing of the mouth after sleep has been prescribed as necessary, in view of the fact that, during sleep, saliva is sure to flow out; similarly, even in

the absence of any direct reason, it is necessary to wash the mouth as also the lower limbs of the body.

Others explain that ‘maitra’ means ‘the act of a maitra, friend the friendly act; and what the text means is that ‘friendly acts should be done before all other, even the most entimately necessary, acts but the precedence to be given is only over the acts that one may do for his own benefit, and not those that have to be done for the sake of cleanliness. In this case, the term ‘forenoon’ would mean only precedence over the other acts, and not the exclusion of the afternoon.

Or again, ‘Mitra’ may stand for the sun; and ‘Maitra’ in that case would mean ‘the worshipping of the Sun.’—(152)

This verse is quoted in Vīramitrodaya (Āhnika), on page 31, where it is noted that all this to be done in the forenoon is meant for persons not otherwise engaged;—that the term ‘Pūrvāhṇa’, ‘forenoon’, really stands for ‘early morning’, since ‘the evacuation of the bowels’, and ‘cleaning of the teeth’ have been laid down as to be done in the early mornings—Hence the term ‘forenoon’ should be taken to stand for such parts of the forenoon as have been specifically prescribed for each of the acts; thus it follows that the ‘evacuation of the bowels’, ‘cleaning of the teeth’ and ‘morning-bath’ cannot be done-after sun-rise in regard to the ‘worshipping of gods’, the term ‘forenoon’ should be understood as standing for the first eighth part of the day.—The verse is quoted again on page 148;—and in Nityācārapradīpa (p. 290).

Dakṣa (2.4-6).—‘What is to be done during the first part of the day is now prescribed,—as also that to be done during the second, third, fourth, fifth, sixth, seventh and eighth parts of the day, generally: at dawn, one shall perform the evacuations, and then bath, preceded by the cleansing of the teeth.’

Dakṣa (30.31.33).—‘After that he shall perform his duty towards the gods, and then the seeing of the teacher and the auspicious things; the forenoon is the time prescribed for the duty to the gods; the duties to the gods should be performed during the forenoon; and those to the men, during midday; those to the pitṛs, in the afternoon…… If what has been laid down as to be done in the forenoon is done in the evening, it becomes absolutely futile.’

Kālaviveka (p. 367).—‘Duties to the gods should be performed during the forenoon, those to the Pitṛs, in the afternoon; but the unitary Śrāddha should be performed at midday, and the auspicious Śrāddha in the morning.’

Mahābhārata (Anuśāsana, 61.2).—‘Fully equipped with auspicious rites, duly purified and with due care, he shall perform the duty towards gods in the forenoon, and that towards Pitṛs in the afternoon.’

Do. (Do., 161.25).—(Same as Manu.)

152 Early in the morning only let him void faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods.

153 But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahmanas, and the ruler (of the country), for the sake of protection, as well as his Gurus.

154 Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them.