११ सदाचारस्तुतिः

On the Parvas he should go to the gods, and to the righteous Brāhmaṇas, to the King for protection, and also to the superiors.—(153)

He shall salute the elders and give up his own seat to them; he shall wait upon them with joined hands; and when they depart, he shall follow behind them.—(154).

He shall, in his action, diligently attend to right conduct which is the root of Righteousness ordained in the Śruti and Smṛti.—(155)

[Medhātithi bus nothing to say on these verses, 153-155.]

(verse 153)

This verse has not been commented upon by Medhātithi.

It is quoted in Aparārka (p. 127);—and in Vīramitrodaya (Āhnika, p. 149), which explains ‘abhigacchet’ as ‘should approach, with a view to worshipping’; and adds that the emphasising ‘eva’ should be construed alter ‘abhigacchet’.

(verse 154)

This verse is quoted in Vīramitrodaya (Āhnika, p. 149)

(verse 155)

This verse is quoted in Madanapārijāta (p. 12), which adds that ‘ācāra’ here spoken of is to be learnt from the people of the ‘Madhyadeśa’ and other countries mentioned in Discourse I.

(verse 153)

Gautama (9.63-64).—‘For his welfare and protection he shall go over to the king,—not to any one else, except the gods, elders and righteous persons.’

Āpastamba (1.6.7).—‘Appearing before him, and receiving him as befits his age, he shall offer him a seat.’

Yājñavalkya (1.100).—‘For the sake of his welfare and protection he shall approach the king.’

(verse 154)

Āpastamba (1.6.7).—(See above.)

yājñavalkya (1.2.26).—‘Then he shall salute the elder, saying “Here I am.”.’

Mahābhārata (Anuśāsana, 161.70).—[The same as Manu, reading ‘abhivādayīta.’ for ‘abhivādayet,’ ‘svayani’ for ‘svakam’ and ‘gacchantam’ for ‘gacchataḥ.’]

(verse 155)

Viṣṇu (71.90).—‘Intent on righteousness and with senses under control, he shall have recourse to that conduct which has been ordained in the Śruti and the Smṛti and which is followed by the good.’

Yājñavalkya (1.154).—‘He shall always have recourse to that conduct which has been ordained in the Śruti and the Smṛti.’

155 Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law.

By Right Conduct he attains longevity; by Right Conduct he obtains desirable children; by Right Conduct he obtains inexhaustible wealth; and Right Conduct destroys everything inauspicious.—(156)

न चायम् एष विद्वत्तादिगुणसंपन्नः साध्यते । प्रजाया ह्य् एते गुणाः प्रार्थ्यन्ते । तद् उक्तम्-

• तया गवा कीम् क्रियते या न धेनुर् न गर्भिणी ।

• को ऽर्थः पुत्रेण जातेन यो न विद्वान् न धार्मिकः ॥ (पञ्चतन्त्र, प्रेलुदे, व्।३)

अक्षय्यम् अपि प्रभूतं यद् असद्व्यसनैर् अपि अक्षय्यम्¹ । अलक्षणं² स्कन्धोपरि तिलकादि दारिद्र्यादिदौर्भाग्यसूचकम् । तद् अप्य् आचारो हन्ति । तेन ह्य् अधर्म आचारपरत्वेन नश्यति ॥ ४.१५६ ॥

It is not meant that the child is made equipped with learning and other good qualities; in fact, such qualities are considered desirable in children. Says an old text—‘What is to be done with the cow that does not give milk nor bear calf; what is the use of a son being born who is neither learned nor righteous?’

‘Inexhaustible—vast; which cannot become exhausted, even through vices.

‘Everything inauspicious;’—such marks as a black spot on the shoulder, and the like, which are indications of poverty, misfortune, etc. This also is destroyed by Right Conduct.

Thus all that is unrighteous and evil is destroyed, if a man sticks to Right Conduct.—(156)

This verse has not been omitted by Medhātithi, as Buhler has wrongly stated.

This verse is quoted in Aparārka (p. 231);—in Nityācārapradīpa (p. 12);—and in Nṛsiṃhaprasāda (Saṃskāra, p. 17a).

Viṣṇu (71.91).—(Same as Manu, but reading ‘gatim’ for ‘prajām.’)

Vaśiṣṭha (8.7).—(Do., but reading ‘phalate dhanam’ for ‘labhate prajām’ and ‘śriyamāpnoti’ for ‘dhanamakṣayyam.’)

Mahābhārata (Anuśāsana, 161.6).—‘By right conduct the man obtains longevity; by right conduct he acquires prosperity; by right conduct he acquires fame, here as well as after death.’

156 Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth; virtuous conduct destroys (the effect of) inauspicious marks.

157 For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived.

The man of evil conduct becomes deprecated among men; he is constantly suffering pain, is sick and short-lived.—(157)

Even though devoid of all auspicious marks, the man who follows Right Conduct, has faith and is free from jealousy, lives for a hundred years—(158)

[Medhātithi has nothing to say on these verses].

(verse 4.157)

This verse has been quoted in Aparārka (p. 231);—and in Nṛsiṃhaprasāda (Saṃskāra, p. 17b).

(verse 4.158)

This verse has been quoted in Aparārka (p. 231).

(verse 4.157)

Vaśiṣṭha (6.6).—(Same as Manu.)

Mahābhārata (Anuśāsana, 161.7).—‘The man of evil conduct does not attain a long life in the world; all living beings shun him and also despise him.’

(verse 4.158)

Vaśiṣṭha (6.8).—(Same as Manu.)

Viṣṇu (7.92).—(Do.)

Mahābhārata (Anuśāsana, 161.13).—(Do., but reading ‘Samudācāravān’ for ‘Yaḥ sadācāravān.’)

158 A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks.