२६ प्रतिग्रहः

He may accept from all persons fuel, water, roots, and fruits, and food that is offered, as also honey and the gift of fearlessness.’—(247)

एधः इन्धनं काष्ठादि । अन्नं पक्वम् आमं वा । अभ्युद्यतम् अभिमुखम् उपनीतम् । एतत् सर्वतः प्रतिग्रहीतव्यम् । पतिताभिशस्तचण्डालादिप्रतिलोमवर्जं शूद्राद् अन्यस्माद् वा ईषत्पापकर्मणः । मधु माक्षिकम् । अभयं दक्षिणेव । दृष्टान्तार्थम् एतत् । प्रतिग्रहो हि परकीयस्य द्रव्यस्य तदिच्छया स्वीकारः, न चान्नरूपता¹ । न ह्य् अत्र कस्यचित् स्वाम्यं निवर्तते, न च कस्यचिद् उपजायते । अतः स्तुत्या दक्षिणाशब्दप्रयोगः । यथा चण्डालादिभ्यो ऽप्य् अरण्ये कान्तारे वा रक्षा चौरादिभ्यो ऽङ्गीक्रियमाणा न दोषाय, एवम् एतद् एधादि गृह्यमाणं न दोषाय । अनापदि चायं विधिः । आपदि तु चण्डालादिभ्यो ऽपि वक्ष्यति । अभ्युद्यतशब्दश् चान्नेनैव सह संबध्यते प्रत्यासत्त्या, नैधादिभिः । अत एधादिषु यच्ञाविरुद्धा । “धार्मिकेभ्यो द्विजातिभ्यः कर्तव्यस् तु परिग्रहः” इत्य् अधार्मिकेभ्यो द्विजेभ्यः शूद्राच् चाप्राप्तः । इष्यते च द्रव्यविशेषोपयाच्ञा । तदर्थम् इदम् ॥ ४.२४७ ॥

‘Fuel’—the wood, etc, to burn.

‘Food’—either cooked or raw.

‘Offered’—presented before him.

All this may be accepted from all persons;—i.e., even from Śūdras, or persons who may have committed minor sins; only avoiding the outcast, the accused, the Cāṇḍāla and other low castes mixed in the reverse order.’

‘Madhu’—Honey.

‘Gift of fearlessness.’—Fearlessness is the form of a gift. This is mentioned by way of illustration. In fact, the ‘acceptance of a gift’ consists in accepting something which another person voluntarily offers; and the ‘possession of fearlessness’ is not of this kind; as, in this case, no one’s ownership ceases, nor is any one’s ownership produced (as there is in all cases of giving and gifts). It is for this reason that the term, ‘gift,’ has been used in this connection, only by way of eulogising the said promise. The meaning is that—‘just as, when one is passing through a forest or jungle, there is no harm in acceptiong (accepting?) the protection offered even by Cāṇḍālas, robbers, and such other persons, so also there is nothing objectionable in the accepting of fuel and the other things mentioned here.’

The rule here laid down applies to normal times; it is going to be declared later on that in abnormal times of distress, one may accept gifts even from Caṇḍālas and others.

The term, ‘offered,’ is, through proximity, to be construed with ‘food’ only, not with ‘fuel’ and the rest. Hence, in connection with these latter, even begging is not objectionable.

The general rule being—‘gifts should be accepted only from righteous twice-born persons,’ no one would think of accepting them from either unrighteous twice-born persons, or from Śūdras. Hut, in the case of certain things (fuel, etc.), begging is considered desirable. Hence the present text—(247)

This verse is quoted in Aparārka (p. 406), which explains ‘abhayadaksiṇā’ as ‘abhayadāna’, ‘gift of fearlessness’;—in Mitākṣarā (on 1.214);—in Parāśaramādhava (Ācāra, p. 190);—in Madanapārijāta (p. 220), which adds the following explanations:—‘edha’ is ‘fuel’,—‘sarvataḥ’ means ‘even from the Śūdra’,—the ‘gift of fearlessness’ being acceptable even from a Mleccha; all this refers to one who is still engaged in the receiving of gifts, not to one who has renounced the acceptance of gifts;—in Vidhānapārijāta (II, p. 249), which adds—‘sarvataḥ’ means ‘even from the Śūdra the ‘gift of fearlessness’ being acceptable from the Mleccha also;—in Nṛsiṃhaprasāda (Āhnika, pp. 35b and 37b);—and in Hemādri (Dāna, p. 56), which explains ‘edhaḥ’ as wood and ‘ahhyudyatam’ as ‘presented unasked.’

Gautama (17.3).—‘Fuel, water, fodder, roots, fruits, honey, fearlessness, whatever is presented, couch, seat, house, conveyance, milk, curds, fried barley, vegetables, Priyaṅgu, garlands,—these should not be refused.’

Āpastamba (1.18.1).—‘Honey, uncooked flesh of the deer, lands, roots, fruits, safety, lodging, beasts of burden, fodder,—may be accepted even from Ugras.’

Vaśiṣṭha (14.13).—‘Food, even though belonging to a sinner, if it is offered and presented before him, without urging of any kind,—it may be accepted; so has held Prajāpati.’

Viṣṇu (5.7.10).—‘Fuel, water, roots, fruits, fearlessness, flesh, honey, couch, seat, house, flowers, curds, vegetables,—when these are presented to one, one shall not refuse them.’

Yājñavalkya (1.214).—‘Kuśa grass, vegetables, milk, fish, perfumes, flowers, curds, land, flesh, couch, fried barley, and water—these should not be refused.’

Aṅgiras (Aparārka, p. 406).—‘Grains in the harvesting ground, water in tanks and wells, milk in the cow-pen,—these may he accepted even from one whose food is not to be eaten.’

247 He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of protection.

Alms brougt forward and offered, and not previously begged, Prajāpati has declared to be acceptable, even from a sinful person.—(248).

एधाद् अतिरेकेण² यद् अन्यद् द्रव्यं तस्याप्य् अनेन विशेषेण ग्राह्यतोच्यते । भिक्षाशब्दश् च प्रशंसायां प्रयुक्तः, न भिक्षैव विवक्षिता, यद्य् अप्य् अयं सिद्धान्नाल्पतावचनः । भिक्षा किल स्वल्पत्वान् नातीव दोषावहा, ब्रह्मचारिणश् च सार्ववर्णिकी विहिता । एवम् अन्यद् अप्य् अनेन विशेषेण तत्तुल्यं दृष्टम् । भिक्षाशब्दस्यैवंविधार्थविवक्षया प्रयोगः । तथा हि महाभारते-

• गत्वा ह्य् उभौ भार्गवकर्मशालां

• पार्थौ पृथां प्राप्य महानुभावौ ।

• तौ याज्ञसेनीं परमप्रतीतौ

• भिक्षेत्य् अथावेदयतां नराग्र्यौ ॥ (म्भ् १.१८२.१) इति ।

आहृतोपहृता तं देशमानीता यत्र प्रतिग्रहीता स्थितः । **अभ्युद्यता **अग्रे स्थापिता,³ वचनेनेङ्गितेन वा “गृह्यताम्” इति निवेदिता । पुरस्तात् पूर्वम् अप्रचोदिता अयाचिता प्रतिग्रहीत्रा स्वयं परमुखेन वा, दात्रा पूर्वं नोक्तम् “इदं मे द्रव्यम् अस्ति, तत् प्रसादम् आश्रित्य गृह्यताम्” इति केवलम् अतर्कितोपपादिता तत्काल एव दर्शिताभिप्राया । तादृशीं भिक्षां प्रजापतिर् हिरण्यगर्भो मेने मन्यते स्म । किम् इति, दुष्कृतकर्मणो ऽपि सकाशाद् ग्राह्येति । दुष्कृतं पापं कर्म यस्यासौ दुष्कृतकर्मा ॥ ४.२४८ ॥

This verse asserts the acceptability of even things other than fuel and the rest (mentioned in the preceding verse).

The term ‘bhikṣā,’ ‘alms,’ has been used in an appreciatory sense; and it is not striclty alms that is meant here; though, in reality, the term ‘alms’ denotes a small quantity of cooked food,—and it is on account of smallness of its quantity that its acceptance is not regarded as open to serious objection; Specially as, for the Student, it has been permitted as coming from all castes. And what is meant by the present text is that other things also may be treated on the same footing. The term ‘alms’ is often found to be used in this sense; e.g., in the Mahābhārata (1.206.1)—‘The two high-souled sons of Pṛthā went to Pṛthā at the carpenter’s shop and joyously informed her of their having received Draupadi as alms.’

‘Brought forward’—to that place where the recipient stands.

‘Offered’—placed before the recipient, who is told, either by a gesture, or with actual words, to accept it. ‘Previously’—at any previous time.

‘Not begged,’—not asked for by the recipient; nor promised by the giver, either directly, or through some one else, to the effect that,—‘such and such a thing there is in my house; please have the kindness to accept it;’ only what is offered without premeditation, actually thought of at the moment itself.

Such alms ‘Prajāpati’—Hiraṇyagarbha—has declared,—what?—to be acceptable even from a sinful person,—the sinful person being one whose actions are sinful—(248)

This verse is quoted in Aparārka (p. 407), which adds that the term ‘bhikṣā’ here stands for ‘cooked food’ and in Hemādri (Dāna, p. 56).

Vaśiṣṭha (14.13).—(See above.) (Almost the same as Manu.)

Āpastamba (1.19.12).—(Same as Manu, the reading being slightly varied.)

Viṣṇu (3.7.11).—(Do.)

Yājñavalkya (1.215).—‘What is presented without asking should be accepted, even though it come from a sinner,—except from a loose woman, a eunuch, an outcast and an enemy.’

Yama (Aparārka, p. 407).—‘Of the physician, the hunter, the prostitute, the eunuch, the dancer—gifts of these should be refused, even when presented without asking.’

248 The Lord of created beings (Pragapati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand.

Of the man that disdains it, the Pitṛs do no eat any food for ten and five years; nor does fire convey his offering to the gods.—(249)

अथाग्रहणनिन्दार्थवादः । अथ यो यत्रैताम् अवधीरयति तस्य पितरः श्राद्धं नाश्नन्ति न प्रतीच्छन्तीति । अग्निश् च देवेभ्यो हव्यं न वहति । पित्र्याद् दैवाच् च कर्मणो न फलं लभ्यत इत्य् अर्थः ।

• अत्र कश्चिद् आह । अनुपयुज्यमानम् अपि दातुर् अनुग्रहार्थम् अवश्यम् ईदृशं ग्रहीतव्यम् ।

• तत् त्व् अयुक्तम् । निर्दोषतास्यायाचितप्रतिग्रहस्योच्यते । प्रतिप्रसवो ह्य् अयम् । प्रतिषिद्धस्य च प्रतिप्रसवो भवति । लौकिक्या चार्तितया प्राप्तिः प्रतिषिद्धा, सैव प्रतिप्रसूयते ॥ ४.२४९ ॥

This is an imaginary assertion, deprecating the non-acceptance of the said gifts.

That person who disdains, refuses to accept it,—his Śrāddha the ‘Pitṛs do not eat’—do no accept; nor does Fire convey his offerings to the gods. That is, such a man does not derive any benefit from rites performed for the Pitṛs or for the gods.

In this connection, some one has asserted that—“Even though what is offered happens to be of no use, it should be accepted, as a favour to the giver.”

This, however, is not right; as all that the text means is that gift, offered unasked, may be accepted without harm; and what is said here is a counter-exception, and there can be ‘counter-exception’ only in favour of what has been forbidden; so that, what may he had recourse to by reason of ordinary want having been forbidden (by a previous text), the present text lays down a counter-exception.—(249)

This verse is quoted in Aparārka (p. 407);—and in Hemādri (Dāna, p. 56).

Vaśiṣṭha (14.15).—(Same as Manu.)

Āpastamba (1.19.13).—(Do.)

Viṣṇu (57.12).—(Do.)

249 During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor does the fire carry his offerings (to the gods).

He shall not refuse a couch, a house, kuśa grass, perfumes, water, flowers, jewels, curd, grain, fish, milk, meat and vegetables.—(250)

शय्यादीन्य् अनाहृतान्य् अपि न निर्णुदेन् न प्रत्याचक्षीत । यदि गृहे ऽवस्थितानि द्रव्याणि, कश्चिद् उच्यते च “इदम् इदम् आहरामि, एतत् पर्तीक्ष्यताम्”⁴ तदा न प्रत्याख्येयानि ॥ ४.२५० ॥

The couch and other things one should not refuse to accept, even when they are not actually presented before him. That is if some one were to come and Ray, ‘I have these things in my house; do please come and accept them,’—then these should not be rejected.—(250).

This verse is. quoted in Aparārka (p. 406); in Mitākṣarā (on 1.214);—in Parāśaramādhava (Ācāra, p. 190);—in Madanapārijāta (p. 220), which adds—‘maṇi’ stands for those that serve as antidotes to poisons,—‘dhānā’ is ‘fried grain,’—these one should not refuse;—in ‘Prāyascittaviveka’ (p. 412), which explains ‘na nirnudet’ as ‘should not refuse when presented unasked’;—in Hemādri (Dāna, p. 56);—and in Nṛsiṃhaprasāda (Āhnika, p. 37b).

Gautama (17.3).—(See above, under 247.)

Āpastamba (1.18.1).—(Do.)

Vaśiṣṭha (14.7).—‘Fuel, water, fodder, Kuśa grass, fried grains, what is presented without asking, conveyances, house, fish, Priyaṅgu corn, garlands, perfumes, honey, flesh,—these he shall accept.’

Viṣṇu (57.10).—(See above, under p. 47.)

Yājñavalkya (1.214).—(See under 247.)

250 A couch, a house, Kusa grass, perfumes, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.)

For the purpose of bringing relief to his teachers and dependents, and for the purpose of honoring the gods and guests, he may accept gifts from all persons; but he shall not derive from them satisfaction for himself.—(251)

गुरव उपदेशातिदेशैर् बहवः । भृत्या आश्रिताः स्मृत्यन्तरे तु संख्याताः ।

• वृद्धौ तु मातापितरौ भार्या साध्वी सुतः शिशुः । (म्ध् ११.५ अद्देद् वेर्से)[^३०१]

तान् उद्धर्तुम् इच्छुः क्षुधावसन्नान् । देवतातिथींश् चार्चिष्यन् नित्यकर्मसंपत्यर्थम् इत्यर्थः । सर्वतः प्रतिगृह्णीयात् साधुभ्यो ऽसाधुभ्यश् च । न तु तृप्येत् स्वयं ततः । तृप्तिः क्षुन्निवृत्तिर् उपभोगश् च, तन् न कुर्यात् । गुर्वादिप्रयोजनम् एव तद् ग्रहीतव्यं न त्व् आत्मार्थम् ॥ ४.२५१ ॥

कथं तर्ह्य् आत्मा यापयितव्यः । अत आह ।

‘Teachers;’—the plural form is used, in view of some persons teaching directly, and others only indirectly, by implication.

‘Dependents,’—those who have a right to be maintained by him; these are enumerated in another Smṛti text as follows:—‘Aged parents, the well-conducted wife and the infant child.’

‘For the purpose of bringing relief to these’—when they are suffering from hunger;—‘and for the purpose of honouring the gods and guests;— that is, for the sake of due accomplishment of his daily duties.

‘He may accept gifts from all persons’—good or bad.

‘But he shall not derive from them satisfaction for himself.’—‘Satisfaction’ here stands for relieving hunger and other forms of enjoyment; these he shall not do. That is, such gifts shall be accepted only for the sake of Teachers and others, and never for his own sake.—(251)

“How, then, is the man to maintain himself?” In answer to this, we have the following:—

Vaśiṣṭha (14.10).—(Same as Manu, with slight variants.)

Viṣṇu (57.13).—(Same as Manu, but reading ‘pitṛdevatāḥ’ in place of ‘devatātithīn.’)

Gautama (17.4).—‘For the maintaining of the father, the Gods, the Teacher and the dependants,—it is ditferent.’

Āpastamba (1.7.21).—‘Some people hold that for the sake of the teacher the acceptance of gifts even from Śūdras and Ugras is sanctioned by the scriptures.’

Yājñavalkya (1.216).—‘For the worshipping of gods and guests, and for the sake of one’s teacher and dependants, and for one’s own livelihood, one may accept gifts from all.’

Aṅgiras (Aparārka, p. 408).—‘For the teacher, for guests and for dependants one may accept food from the Śūdra; but he himself shall not partake of it.’

251 He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents).

When, however, the Teachers are dead, or when one lives in his house without them,—then, seeking for his own subsistence, he may always accept gifts from good persons.—(252)

अभ्यतीतेष्व् अतीतेषु, विना वा तैः जीवन्तो ऽपि यदि पृथग् वसन्ति । गुरुग्रहणं सर्वेषां च भृत्यानाम् अपि प्रदर्शनार्थम् । आत्मनो वृत्तिं जीवनं प्रतीच्छन् अर्थयमानः साधुभ्यः धार्मिकेभ्यः प्रतिगृह्णीयात् । जातेर् अत्रानुपादानात्, शूद्राद् अपि धार्मिकाद् अस्ति परिग्रहः । तद् उक्तं “नाद्याच् छूद्रस्य” (म्ध् ४.२२३) इत्यादि ॥ ४.२५२ ॥

‘Dead’—and past; or when, even though the Teachers be living, the man lives apart from them.

The term, ‘Teachers, ‘here includes all dependants also.

‘Seeking his own subsistence,’ he shall accept gifts from ‘good’—righteous—‘persons.’ No caste being specified, acceptance is permitted from righteous Śūdras also; as is said under 223—‘A Brāhmaṇa shall not eat, etc., etc.’—(252)

Viṣṇu (57. 15).—(Same as Manu.)

252 But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone.

His own ploughman, hereditary friend, cowherd, slave and barder,—among Śūdras; these are persons whose food may be eaten; as also one who offers himself.—(253)

अर्धसीरी अर्धिकः कुटुम्बी भूमिकर्षक इति य उच्यते । गोपालदासौ संबन्धिशब्दौ । यो यस्य गाः पालयति स तस्य भोज्यान्नः । यश् चात्मानं निवेदयेत् । “अहं त्वच्छरणः त्वयि विश्रब्धो वत्स्यामि” इत्य् एवं य आत्मानम् अर्पयति सो ऽपि भोज्यान्नः ॥ ४.२५३ ॥

‘Ardhika,’ ‘Ploughman,’ is the man who ploughs his family-holdings for him.

‘Cowherd and slave’—arc terms denoting relationship. One may eat food of that person who keeps his cows for him.

‘He who offers himself;’—saying, ‘you are my sole refuge; I live solely dependent upon you’—one who offers oneself in this manner, is also one whose food may be eaten.—(253).

Viṣṇu (57.16)—(Same as Manu.)

Gautama (17, 5-6).—‘Livelihood should not be sought for from Śūdras.—Cattle-keeper, field-plougher, hereditary friend of the family, father’s servants,—the food of these Śūdras may be eaten.’

Āpastamba (1.17.14).—‘Oneshould not eat food exposed in the market.’

Āpastamba (1.18.14).—‘Even of the Śūdra (food may be eaten) if he is righteous.’

Hārīta (Vīramitrodaya-Āhnika, p. 494).—‘What is roasted or cooked in oil, or in milk, or flour cooked in curds, these may be eaten even from a Śūdra—says Manu.’

Yājñavalkya (Vīramitrodaya-Āhnika, p. 492).—‘Among Śūdras, the slave, cowherd, hereditary friend, partner in ploughs, barber, and he who surrenders himself—are persons whose food may be eaten.’

Devala (Do.).—‘One’s own slave, barber, cowherd, potters, ploughman,—these five Śūdras are those whose food may be eaten even by Brāhmaṇas.’

Aṅgiras (p. 493).—‘Milk, saktu, oil, cakes, ground sesamum and things made with milk may be eaten even from a Śūdra.’

253 His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sudras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave).