१७ प्रतिग्रहः

Though entitled to accept presents, he shall avoid addiction to it; because, by receiving gifts, his spiritual light is quickly extinguished.—(186)

परस्माद् अदृष्टप्रयुक्ताद् यल् लभ्यते स प्रतिग्रहः । तत्र समर्थः शक्तो ऽपि प्रसङ्गं पुनः प्रवृत्तिं वर्जयेत् । श्रुताध्ययनशीलसंपत्तिर् द्रव्यविधिज्ञता च सामर्थ्यम् । “तस्माद् अविद्वान् बिभियात् ¹” (म्ध् ४.१९१) इत्य् अत्रोक्तम् अप्य् एतद् उत्तरार्थं पुनर् अनूद्यते ॥ ४.१८६ ॥

तद् दर्शयति ।

The ‘gift’ here meant is what one obtains from another person, who gives it with a view to some transcendental reward. Even though one may be‘ entitled’—i.e., fit—to accept such a gift, one shall avoid getting into the habit of doing it again and again. The ‘title’ or ‘fitness’ here meant consists in being endowed with an excellence of learning, study, and character, and possessing full knowledge of things and laws. Hence, what is stated in the second half of the verse is only the reiteration of what has been said above regarding the ignorant person fearing etc. (191)—(186).

This verse is quoted in Dānamayūkha (p. 6).

Viṣṇu (57.6, 7, 9).—‘He shall avoid being addicted to receiving gifts from persons whose gifts should not be accepted; by the acceptance of such gifts the spiritual light of Brāhmaṇas becomes extinguished; even though entitled to receive gifts he shall avoid becoming addicted to it.’

Yājñavalkya (1.213).—‘If one, though entitled to receive gifts, does not accept them, he obtains those spacious regions which are meant for the extremely charitable persons.’

186 Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished.

Withuot knowing the lawful method of receiving gifts, the wise man shall not accept any gifts; even though he may be pining with hunger.—(187)

अविज्ञाय कामोपभोगाद्यर्थं न प्रतिग्रहः कर्तव्यः । एतद् उक्तं भवति- आत्मनः कुटुम्बस्थित्यै नित्यकर्मसंपत्त्यै च प्रतिग्रहः कर्तव्यह्, नान्यथा । अवसीदन्न् अपि क्षुधा, अप्रतिगृह्णन् यद्य् अप्य् अवसादं गच्छति । अवसादः शरीरस्यानभिवृद्धिः ।

• अथ वा द्रव्याणां विधिं धर्म्यं प्रतिग्रहे इत्य् एवं संबन्धः क्रियते ।

• को ऽसौ धर्म्यो विधिः । धर्म्यं प्रयोजनं विज्ञाय प्रतिग्रहमन्त्रं द्रव्याणां² च देवताः “अग्नये हिरण्यं रुद्राय गाम्” इत्यादिः ॥ ४.१८७ ॥

अविदुषो द्रव्यविशेषं प्रति प्रतिग्रहे दोषातिशयम् आह ।

‘Without knowing, etc.’—One shall not accept gifts merely for the purpose of enjoying pleasures, etc. The meaning is that one shall accept gifts only for the maintaining of one’s family, and for the due accomplishment of ones obligatory duties,—and for no other purpose.

‘Even though he may be pining with hunger.’—That is, if, without accepting the gift, he should suffer emaciation; ‘emaciation’ standing for non-development of the body.

Or, we may construe the passage as ‘dravyāṇām vidhim dharmyam pratigrahe.—What is the ‘dharmaya vidhi,’ ‘the legal injunction?’—It would consist in the full knowledge of the purpose, the deity, the mantra and other details connected with the gift; such as—‘Gold is given in honour of Agni, the cow in honour of Rudra,’ and so forth.—(187)

Viṣṇu (57.8).—‘If a man receive gifts without knowing the lawful method of receiving them, he falls along with the giver.’

187 Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger.

The illiterate person, accepting gold, land, horse, cow food, clothing, sesamum and clarified butter, becomes reduced to ashes, like wood.—(188)

भस्मीभवति दारुवत् । यथा दार्व् अग्निना दग्धं भस्मीभवति तथा यो ब्राह्मणो विद्यासंपन्नो न भवति स एतानि हिरण्यादीनि द्रव्याणि प्रतिगृह्णन् भस्मीभवति ॥ ४.१८८ ॥

The text states the evil results following from the illiterate man accepting the gift of certain specified things.—‘He becomes reduced to ashes, like wood;’—just as wood, on being burnt by fire, becomes reduced to ashes, so the Brāhmaṇa, who is not endowed with proper learning, becomes reduced to ashes, by accepting the gift of gold and other things mentioned here.—(188).

This verse is quoted in Madanapārijāta (p. 221);—in Hemādri (Dāna, p. 60);—in Dānamayūkha (p. 6);—and in Prāyaścittaviveka (p. 405), which says that this prohibition refers to persons ignorant of mantras.

Vaśiṣṭha (6.30).—‘The illiterate person, accepting the cow or gold or cloth, or land or sesamum, becomes reduced to ashes, like wood.’

Yājñavalkya (1.201-202).—‘Cows, land and sesamum, should be respectfully offered by the wise man who desires his own welfare to a proper recipient and never to an improper person; the latter accepting the gift, drops the giver downwards.’

Bṛhad-Yama (58).—‘Just as when milk, curd, butter and honey placed in an unbaked vessel becomes destroyed through the weakness of the vessel, and the vessel also becomes destroyed, in the same manner, when an illiterate person accepts the gift of cows or gold or clothes or food or land or sesamum, he becomes reduced to ashes like wood.’

188 But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or) clarified butter, is reduced to ashes like (a piece of) wood.

Gold and food destroy longevity; land and cow destroy the body; the horse destroys the eye; clothing destroys the skin; clarified butter destroys energy; and sesamum destroys offspring.—(189)

भूर् गौश् च तनुं शरीरम् ओषतो दहतः । हिरण्यम् आयुर् विभक्तिपरिणामः ओषतीतिकर्तव्यः । एवम् अश्वश् चक्षुर् इत्यादिषु क्रियापदानुषङ्गः कर्तव्यः ॥ ४.१८९ ॥

Land and Cow ‘destroy’—burn—‘the body.’

In the case of the expression, ‘hiraṇyam āyuḥ,’ the form of the verb ‘oṣataḥ’ has to be changed into the singular form. Similar changes have to be made in connection with the other expressions—‘aśvaḥ cakṣuḥ,’ and the rest.—(189)

This verse is quoted in Prāyaścittaviveka (p. 405), which has the same note as on the preceding verse.

189 Gold and food destroy his longevity, land and a cow his body, a horse his eye (sight), a garment his skin, clarified butter his energy, sesamum-grains his offspring.

If the twice-born person,who is without austerities and does not study the Veda, seeks for gifts, he sinks along with him into water; just like one who sinks along with the stone-raft.—(190)

यस्य तपो नास्ति । अनधीयानो न चादीते । अध्ययनेन प्रकृता विद्वत्ता लक्ष्यते । समुदिते चैते विद्यातपसी प्रतिग्रहाधिकारनिमित्तम् । उभयगुणभ्रष्टः प्रतिग्रहे चाभिलाषी स तेन सह मज्जत्य् अधो गच्छति । केन सह । अन्यस्यानिर्देशाद् दातुश् च संनिधानात् तेन सहेति गम्यते । प्रतिग्रहीता तं³ प्लवम् इवात्मोत्तारणायाश्रयते । यस् त्व् ईदृशो ऽपात्रभूतः स दातारम् आत्मानम् उभाव् अप्य् अधो नयति, यथाम्भस्य् अश्मप्लवः । अश्ममयः प्लवः अश्मप्लवः । पारं तरति येन स प्लवो नावादिः । तत्र यथाश्मन्य् आरूढो नदीतरणार्थम् अम्भसि मज्जत्य् अश्मप्लवेन सह गम्यते । ⁴दाता हि ब्राह्मणाय, आददानश्⁵ च तादृशो ब्राह्मणः, उभाव् अपि नरकं गच्छतः ॥ ४.१९० ॥

He who has not performed any austerities and who does not study the Veda:—this ‘studying’ stands for the full knowledge of the Veda, which is what has been referred to in the text. Both these qualifications combined are necessary for entitling a man to receive gifts.

He who does not possess these two qualifications, and yet hankers after gifts, ‘sinks along with him;’—with whom?—Since no other person is mentioned, and the giver is the person mentioned in close proximity to the present context, it follows that it is along with the giver that the receiver sinks. The giver has recourse to the Recipient, for the purpose of crossing over (to heaven); if, therefore, the recipient happen to be unqualified, he makes both himself and the giver sink into water; just as the ‘stone-raft,’—the raft made of stone—does in water. ‘Raft’ is that by which people cross rivers, such as boat and other things. One who gets on a piece of stone for crossing a river sinks into the water along with the stone-raft; in the same manner, the giver of gifts to the unqualified Brāhmaṇa, and the Brāhmaṇa receiving the gifts,—both go to hell.—(l 90).

This verse is quoted in Hemādri (Dāna, p. 60).

**(verses 4.190-191)
**

Yājñavalkya (1.202).—‘A gift should never be accepted by one devoid of learning and austerities; if he does accept it, he drags down himself as well as the giver.’

190 A Brahmana who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water.

For these reasons, the illiterate man should fight shy of accepting each and every gift. By receiving even a small gift, the illiterate person sinks, like the cow in a morass.—(191)

अतो नरकभयाद् अविद्वान् मूर्खः प्रतिग्रहात् बिभियात् त्रस्येत,⁶ न प्रतिगृह्णीयाद् इति यावत् । तिष्ठतु तावद् धिरण्यादीनि द्रव्याणि, स्वल्पकेनापि त्रपुसीसादिना असारेण स्वल्पया मात्रया प्रतिगृहीतेन्आविद्वान् पङ्के कर्दमे गौर् इव सीदति ॥ ४.१९१ ॥

For fear of hell, the ‘illiterate’—ignorant—‘person’ should fight shy of accepting a gift;’—i.e., for fear of being destroyed, he should not accept any gifts to say nothing of gold and other specified things.

By accepting even ‘a small gift,’ in the shape of things of little value as lead and the like, the illiterate man sinks in the same manner as the cow sinks in a morass.—(191).

This verse is quoted in Hemādri (Dāna, p. 60).

**(verses 4.190-191)
**

See Comparative notes for [Verse 4.190].

191 Hence an ignorant (man) should be afraid of accepting any presents; for by reason of a very small (gift) even a fool sinks (into hell) as a cow into a morass.

The man knowing the Law, shall not offer even water to the Brāhmaṇa who behaves like a cat; nor to the wicked Brāhmaṇa who behaves like a heron, nor to one ignorant of the Veda.—(192)

प्रतिग्रहीतुर् धर्म उक्तः । इदानीं दातुर् उच्यते । अपिशब्दात् सर्वं देयं निवार्यते । यत्र वारि न कस्मैचिद् वार्यते तद् अपि नैभ्यो दातव्यं कुतो ऽन्यद् द्रव्यं दीयते । अतिशयोक्त्या द्रव्यान्तरदाननिषेधो ऽयम् । वारिणस् तु सर्वार्थत्वाद् अनिषेधः ।

• ननु च “बैडालव्रतिकान् वाङ्मात्रेणापि नार्चयेत्” (म्ध् ४.३०) इत्य् उक्तम् एव ।

• सत्यम् । तत्रार्चा निषिद्धा, इह तु दानम् । तच् च धनस्य नान्यस्य । एवं द्विःप्रतिषेधो ऽर्थवान् भवति । तथा चोत्तरत्र वक्ष्यति “विधिनाप्य् अर्जितं धनम्” (म्ध् ४.१९३) इति । अतः पाषण्ड्यादिभ्यः सावज्ञम् अन्नदानं न निषिध्यते ।

• अत्र कश्चिद् आह- यद्य् अवेदविदि इति श्रुतं तथाप्य् अनधीयान इत्य् अपि द्रष्तव्यम् । तथाहि केवलवेदाध्यायिभ्यो दानम् उक्तम् । न च दाम्भिकेभ्यः काम्यं युक्तम्⁷ ।

• स इदं प्रष्टव्यः । क्व⁸ पुनर् वेदाध्यायिमात्राय विद्यारहिताय दानम् उक्तम् ।

• “श्रोत्रियायैव देयानि” (म्ध् ३.११८) इति चेत् ।

• न त्व् “अर्हत्तमाय” (म्ध् ३.११८) इत्य् अप्राप्तिकत्वाद् अत्र विद्याया विना । वाक्यान्तराणि च “विदुषे दक्षिणा” (म्ध् ३.१३३) इत्यादीन्य् एकप्रकरणगतानि⁹ सन्त्य् एव । अतस् तत्पर्यालोचनयोभयविशेषणचेष्टया देयम् इति गम्यते । अतः श्रुतार्थपरित्यागे¹⁰ न किंचित् कारणं पश्यामः ।

• यत्¹¹ तु साम्यम् अयुक्तम् इति । वचनगम्ये ऽर्थे का नामायुक्तता ।

• बिडालव्रतेन चरति बैडालव्रतिकः । बकानां व्रतं तद् अस्यास्तीति बकव्रतिकः । अधिकरणाविवक्षायां सप्तमी¹² । संप्रदानविवक्षायां चतुर्थी युक्ता ॥ ४.१९२ ॥

The duties of the Receiver having been described, the Text proceeds to describe those of the Giver.

The term, ‘even,’ precludes the giving of all things; when even water is prohibited, how can anything else be given to the man? This is a hyperbolical way of forbidding the gift of other things. As for water itself, there can be no prohibition regarding it, as it is of use to all beings.

“It has been already said that one shall not honour, even with speech, those who behave like cats (4.32).”

True; what is forbidden there, is the act: of honouring them; what is forbidden here, is the offering of gifts to them; and these, the gifts of wealth, not of anything else. Thus, both prohibitions become useful, as is going to be asserted later on (193)—‘Property, though earned according to law, etc.’ It is for this reason that the giving of food, in a disrespectful manner, to heretics and others is not forbidden.

In this connection, some people argue as follows:—“Though the text has mentioned the person ‘ignorant of the Veda,’ this should be taken to include also the person who is not studying the Veda. Because all interested gifts have been laid down as to be offered to only such persons as are studying the Veda; and it is not right to put them on the same footing as heretics.”

These persons should be asked the following question:—Where has it been laid down that gifts are to be offered to only such persons as are studying the Veda, and are still without full knowledge of it ?

It might be said that this has been laid down in 3.128, where it is said that—these things are to be given only to the Śrotriya (Vedic student).

But, since the same passage contains the qualification ‘worthy’—and this is not possible without complete learning,—the passage cannot refer to the mere student still pursuing his studies. Specially, as we have such other passages as—‘the fee shall be paid to a learned person’—which occur in the same context as the passage quoted. Hence, by taking the two passages together, it follows that gifts are to be offered to persons possessed of both the qualifications. Thus we do not find any ground for renouncing the direct meaning of the text.

As for the impropriety of the Vedic Student being put on the same footing as heretics,—there can be no impropriety in what is directly asserted by the text.

‘Vaiḍālavratika’ is one who behaves in the manner of a cat; and, similarly, ‘vakavratika’ is one who has the maimers of a heron.

The Locative endings have been used because it is the idea of receptacle that is meant to be conveyed. If the recipient were meant to be expressed, the Dative would have been the right form to use.—(192).

This verse is quoted in Aparārka (p. 285);—and in Parāśaramādhava (Ācāra, p. 74).

Viṣṇu (3.7).—[Same as Manu.]

Yājñavalkya (1.201).—‘Cows, land, sesamum, gold and such things should be respectfully offered to proper recipient, never to improper ones.’

Vyāsa (Aparārka, p. 256).—‘What is given to one devoid of good deeds is neither here nor there.’

Dakṣa (Do.).—‘What is given to a rogue… is absolutely futile.’

192 (A man) who knows the law should not offer even water to a Brahmana who acts like a cat, nor to a Brahmana who acts like a heron, nor to one who is unacquainted with the Veda.

For property, even though acquired by lawful means,—if given to these three persons,—brings calamity, in the next world, to the giver, as also to the receiver.—(193)

धनग्रहणाद् अन्नदानं न निषिध्यत इत्य् उक्तं भवति । विधिनाप्य् अर्जितं सत्प्रतिग्रहक्रयादिना शास्त्राभ्यनुज्ञातेन प्रकारेण । दातुर् आदातुश् च तादृशं दानं परत्रोभयोर् अनर्थाय ॥ ४.१९३ ॥

The term ‘property’ is meant to imply that the giving of food is not forbidden.

‘Though acquired by laicful means,’—such as gifts from proper sources, by purchase and such other means as are permitted by the scriptures.

Such giving becomes a source of trouble to both the giver and the receiver in the next world.—(193).

This verse is quoted in Aparārka, (p. 285), which explains ‘anarthe’ as ‘sin’;—and in Parāśaramādhava (Ācāra p. 174).

193 For property, though earned in accordance with prescribed rules, which is given to these three (persons), causes in the next world misery both to the giver and to the recipient.

Just as a man crossing water by means of a stone-raft sinks down, so also sink downwards the ignorant giver and receiver.—(194)

औपल आश्मनः । जलसंतरणाय नावादिः प्लवस् तेन यस् तरति तरितुं प्रवर्तते सो ऽधस्ताज् जलस्य मज्जत्य् अन्तर्धीयते । एवम् अज्ञौ दातृप्रतीच्छकौ । प्रतीच्छकः प्रतीच्छां करोतीति णिचं कृत्वा ण्वुल् कर्तव्यः । “प्रतीप्सक” इति पाठान्तरम् । तत्र सन्नन्ताद् आप्नोतेर् ण्वुल् । अर्थस् तूभयोर् एक एव ॥ ४.१९४ ॥

‘Aupala,’—made of stone.

‘Raft’— boat and such other contrivances used in crossing water.

He who ‘crosses’—proceeds to cross—water by such a raft, sinks down into the water. So also do ‘the ignorant giver and receiver.’

The term, ‘pratīcchaka’ is to be explained as ‘pratīcchām karoti’ (with the ṇich affix), and then the nominal ‘ṇvul’ added to it.

‘Pratīpsakaḥ’ is another reading; this would be derived from the root ‘āp,’ to obtain, with the derivative affix, and then the nominal ‘ṇvul’ added to it. The meaning of both would be the same.—(194)

194 As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an ignorant donor and an ignorant donee sink low.

He who displays his flag of virtue, is ever covetous, a cheat and a hypocrite, intent on doing harm, and the traducer of all persons, is to be known as “one behaving like the cat.”—(195)

उपचारेणैतौ शब्दौ प्रयुज्येते । अनेकस्मिंश् चोपचारहेतौ स एव संभवति यन्निमित्तं प्रयोगस् तदवधारणप्रतिषेधविषयप्रकॢप्त्यर्थम् ।

• धर्मो ध्वजम् इव । व्याघ्रादेर् आकृतिगणत्वात् समासः (पाण् २.१.५६) । कदाचित् कर्मधारयः सर्वधनाद्यर्थ इति । ततः सो ऽस्यास्तीति मत्वर्थीयः । यः¹³ ख्यात्यर्थम् एव धर्मं करोति न शास्त्रपरतया स एवम् उच्यते । यस् तत्रैव धर्मं करोति यत्र जनाह् पश्यन्ति स्वपुरुषैश् च ख्यापयन्ति “धार्मिकत्वप्रसिद्ध्या प्रतिग्रहादि लप्स्ये” इति ।

• लुब्धो मत्सरी कृपणश् च । लोकं दभ्नोति वञ्चयति लोकदम्भकः । छद्मना चरति छाद्मिकः । छद्म व्याजः । प्रकाशं धार्मिको रहसि निक्षिप्तम् अपहरत्य् अप्रकाश्यं प्रकाशयति । धार्मिको ऽयम् एतस्य यत् समक्षं कथितं तन् नान्यत्र यातीति केनचिद् विश्वस्य कथितं दृश्यते यावद् यत एव गोप्यं तस्यैवाभिमुखे कथितम् इति¹⁴ परद्रोहः । सर्वेषां चाभिसंधाताक्षेपकः परगुणान् न सहते । ईदृशो बैडालव्रतिको ज्ञेयः । अभिसंधकः अभिसंधत्त इति । “आतश् चोपसर्गः” (पाण् ३.१.१३६) इति कः । ततः स्वार्थे कः । सर्वेषाम् अभिसंधक इति षष्ठीसमासः ।

• केचिद् अत्र श्लोकं पठन्ति ।

यस्य धर्मध्वजो नित्यं सुरध्वज इवोच्छ्रितः ।
प्रच्छन्नानि च पापानि बैडालं नाम तद् व्रतम् ॥ इति ।

एष एवार्थः संक्षेपेण कथ्यते । एकैकगुणसंबन्धे बैडालव्रतिको ज्ञेयः । अस्माद् एव श्लोकाद् एवम् अनुमीयते । प्रच्छन्नानि च पापानीति विशेषाश्रवणात् सर्वेषां चैषां पापत्वाद् उभयथाचार्येण शिष्याः प्रतिपादिताः ।

• केचिद् इमं श्लोकम् अध्यापिताः केचित् पूर्वम् । उभयं च प्रमाणम् । तेन यद्य् अपि “अङ्गदी कुण्डली पीनस्कन्धः पृथुवक्षा देवदत्तः” इति समुदितानां लक्षणत्वं प्रतीयते, तथापीह प्रत्येकम् एतानि लक्षणानि ॥ ४.१९५ ॥

The two terms (‘viḍalavratika’ and ‘vakavratika’) are used figuratively, and the grounds of such figurative use being multifarious, that one is to be accepted, on the basis whereof the term may have been used in a certain case. And it is necessary to Ascertain this exactly, for the purpose of finding out definitely the exact import of the prohibition.

He for whom his virtue is like a flag. The compound is in accordance with Pāṇini 2. 1.56. It may also be taken as a Karmadhāraya compound, the meaning being ‘the virtuous flag.’ The term, ‘dharmadhvajī’ thus means, ‘he who has flag-like virtue,’ the word ending with the possessive affix ‘ṇini.’ This name is applied to the man who performs righteous acts only for the purpose of fame, and not because they are prescribed in the scriptures, i.e., the person who perforins righteous acts only in such places where people see them, and who advertises his righteousness by his own agents, for the purpose of making himself known as righteous, and hence succeeding in receiving gifts, etc.

‘Covetous,’— jealous and also miserly.

‘Hypocrite,’— the man who commits fraud on the people.

‘Cheat,’— he who behaves deceitfully. ‘Cheating’ is deceit. The person who is ostentatiously righteous, while in secret he steals what is guarded and makes known what should be kept secret, people think him to be a avirtuous man and, believing that a secret entrusted to him cannot leak out, convey to him some secret of theirs; and in the end, this secret becomes divulged to just that person from whom it was intended to be kept. This is a form of injuring others.

‘The traducer of all persons,’—he who cannot bear the good qualities of others, and hence calumniates them. ‘Abhisandhaka’ is formed according to Pāṇini 3. 1. 136, and then the reflexive ‘ka’ and ‘sarvābhisandhaka’ is a Genitive Tatpuruaṣa compound.

Such a person is to be known as ‘one who behaves like a cat’ a ‘viḍalavratika.’

At this place, some people read the following verse (in the text):—

When a man’s flag of virtue is ever raised, like Indra’s flag, and his sins are hidden,—this is the behaviour called “cat-like;” (195A)—and this states, in brief, what has been stated in the foregoing text (195).

The presence of even one of the qualities mentioned, marks out the man as one of cat-like behaviour; and that this is so is inferred from the verse just quoted. The clause, ‘whose sins are hidden,’ does not specifically mention any particular sin, and all the sins mentioned (in 195) are equally ‘sins;’ and thus, by means of these two verses, the same fact has been brought home to the pupils by the Teacher. Some of the pupils were taught the former verse (195) and some the present one (195A); both are equally authoritative. Thus then, when it is asserted that ‘Devadatta is one who is wearing the armlet and the ear-ring, with fat shoulders and full chest,’—where all the qualifications are recognised as collectively distinguishing Devadatta,—yet, in the case in question, each of the qualifications serves singly to distinguish the man of ‘cat-like behaviour.’—(195).

This verse is quoted in Aparārka (p. 170);—in Mitākṣarā (on 1.130);—and in Hemādri (Śrāddha, p. 364).

**(verses 4.195-199)
**

Viṣṇu (93.8-12).—[Same as Manu.]

195 (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat.

With eyes cast downwards, of cruel disposition, intent upon the accomplishment of his own ends, dishonest and falsely humble;—such is the Brāhmaṇa ‘who behaves like the heron’.—(196)

बकव्रतलक्षणम् अधोनिरीक्षणम् । अथ वा नीचदृष्टिः । नीचो दीनः । सर्वदैव व्यापारयति कथंचित् कुतश्चन लभते ऽधमाद् अपि गृह्णाति । निष्कृतिर् निष्ठुरता, तया चरति तत्प्रधानो नैष्कृतिको ऽसम्यग्भाषी । अलीकविनीतः श्रयति प्रश्रयं नम्रतां कार्ये तु व्याघातकः । बिडालो ऽलीकनिद्रां करोत्य् आमिषं जिघृक्षन् । एवं सोपधौ धर्मचरणो बैडालव्रतिक उक्तः ।

• तथैव बकव्रतचरो ऽपि । बका हि मत्स्यान् गृह्णन्तो जलचरेष्व् अवज्ञां दर्शयन्ति । अथ च मत्स्यग्रहणबुद्धय एव । व्रतेन शीलितं कर्मोच्यते ।

• प्रदर्शितं पदानाम् अपौनरुक्त्यम् । अथापि स्याल् लक्षणत्वाद् अदोषः । अविज्ञातं हि लक्षणं भवति । पौनःपुन्याभिधानेन सुग्रहो ऽर्थो भवति ।

• कः पुनः बैडालव्रतिकबकव्रतिकयोर् भेदः ।

• उच्यते । अयं स्वार्थसाधनपरो नान्यस्य कार्यं विहन्ति । पूर्वस् तु मात्सर्यात् स्वार्थसिद्धाव् असत्याम् अपि परस्य नाशयति ॥ ४.१९६ ॥

‘Looking downwards’ is a mark of ‘heron-like behaviour.’ Or, the term, ‘adhodṛṣṭih’ may mean ‘whose ideas are ‘nīca,’ i.e., mean; he who is ever ready to do anything, who accepts gifts even from the lowest persons.

‘Niṣkṛti’ is cruelty; he, in whom this is the principal factor, is called ‘niṣkṛtika,’ ‘cruel,’ he who talks in an improper manner.

‘Falsely humble,’—who shows himself to be extremely gentle and harmless, but, in actual practice, turns out to be most harmful. For example, the cat pretends to be asleep, when intent upon catching its prey; similarly, the person whose righteousness is mingled with deceit, has been called ‘a man of cat-like behaviour.’ So also with the expression, ‘of heron-like behaviour:’ When seeking to catch fish, herons pretend to show as if they were taking no notice of the creatures in water, and yet all the time they are intent upon catching the fish.

The term ‘vrata’ denotes habit.

It has been shown above how there is no repetition in the several parts of the verses. Even if there were some real repetitions, there would be nothing wrong in this, as the verses contain definitions (of two distinct characters); and the repeated assertions make the fact more easily intelligible.

“What is the difference between the cat-like and the heron-like behaviour!”

We explain as follows:—The latter (one who is heron-like) is bent upon accomplishing his own ends, he does not thwart the purposes of other men; while the former (one who is cat-like), thwarts the purpose of other people, through sheer jealousy, even though his own interests be not served by it—(196).

This verse is quoted in Mitākṣarā (on 1.130);—in Aparārka (p. 170), which explains ‘śaṭha’ as ‘stuck up’;—and in Saṃskāramayūkha (p. 66).

**(verses 4.195-199)
**

See Comparative notes for [Verse 4.195].

196 That Brahmana, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron.

Those Brāhmaṇas who are heron-like in their behaviour, and those who are cat-like, fall, by that sinful act, into the Andhatāmisra hell.—(197)

स्वशब्दैश् व व्याख्यातः श्लोकः ॥ ४.१९७ ॥

This verse is explained by its own words.—(197).

**(verses 4.195-199)
**

See Comparative notes for [Verse 4.195].

197 Those Brahmanas who act like herons, and those who display the characteristics of cats, fall in consequence of that wicked mode of acting into (the hell called) Andhatamisra.