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Medhātithi’s commentary (manubhāṣya):

Another difference in the character of the Cycles is now described.

As a matter of fact, Austerity and the other Virtues are not prescribed in the Veda with reference to any particular Cycle, all of them should be performed at all times; hence the description contained in the present verse has got to be explained somehow or other. In fact it is in the Itihāsas that the distinction herein set forth is met with. [When ‘Austerity’ is relegated to the Kṛta Cycle] what is meant is that it is the principal — and hence the most effective — Virtue cultivated; and the men being longlived and free from disease are most capable of performing Austerities.

‘Knowledge’ — i.e. of spiritual matters. Though the men [being not quite so healthy in the Tretā as in the Kṛta ], suffer in the body, yet this bodily suffering does not render the internal discipline (necessary for spiritual knowledge) very difficult.

In as much as there is not much trouble in the performance of Sacrifices, sacrifice forms the chief virtue in Dvāpara.

In Charity, there is neither physical suffering, nor need for internal discipline or much learning; hence it is easily done. — (86)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri — Pariśeṣa — Kāla, p. 657, where ‘Tapas’ is explained as ‘Kṛcchra, Cāndrāyaṇa etc.,’ and ‘jñāna’ as ‘dhyāna’ ‘meditation’; — in the Vīramitrodaya — Paribhāṣā, p. 48; — in the Smṛticandrikā — Samskāra, p. 27, which explains ‘par am’ as ‘the most important;’ — and in the Kṛtyasārsamuccaya, p. 80.

Comparative notes by various authors:

(Verse 81-86)

See Comparative notes for Verse 1.81 (Dharma in the Kṛta-yuga).

VERSE 1.87 [Distribution of Functions among the several castes, part 1: of the Brāhmaṇa]

Section LV - Distribution of Functions among the several castes, part 1: of the Brāhmaṇa

सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः ।
मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत् ॥८७॥

sarvasyāsya tu sargasya guptyarthaṃ sa mahādyutiḥ |
mukhabāhūrupajjānāṃ pṛthakkarmāṇyakalpayat ||87||

With a view to the protection of this entire creation, the Resplendent One ordained the distinct functions of those who sprang from the mouth, the arms, the thighs and the feet — (86).

Medhātithi’s commentary (manubhāṣya):

The divisions of time have been described. The qualifications of the Brāhmaṇa and the other people are now described; and the present verse serves as an introduction to that subject.

‘Of this entire creation,’ — i.e., of all beings, — ‘with a view to the protection’ — for the purpose of their safety; — the Resplendent One, Prajāpati, — ‘ordained,’ — distributed — ‘the functions,’ — i.e., actions, leading to perceptible as well as imperceptible results, — of the Brāhmaṇa and other castes, that sprang from his mouth and other limbs. (87).

VERSE 1.88

Section LV - Distribution of Functions among the several castes, part 1: of the Brāhmaṇa

अध्यापनमध्ययनं यजनं याजनं तथा ।
दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत् ॥८८॥

adhyāpanamadhyayanaṃ yajanaṃ yājanaṃ tathā |
dānaṃ pratigrahaṃ caiva brāhmaṇānāmakalpayat ||88||

For the Brāhmaṇas he ordained teaching, studying, sacrificing and officiating at sacrifices, as also the giving and accepting of gifts. (88).

Medhātithi’s commentary (manubhāṣya):

The said ‘functions’ are now described. (88).

VERSE 1.89 [Distribution of Functions among the several castes, part 2: of the Kṣatriya]

Section LVI - Distribution of Functions among the several castes, part 2: of the Kṣatriya

प्रजानां रक्षणं दानमिज्याऽध्ययनमेव च ।
विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः ॥८९॥

prajānāṃ rakṣaṇaṃ dānamijyā'dhyayanameva ca |
viṣayeṣvaprasaktiśca kṣatriyasya samāsataḥ ||89||

For the Kṣatriya he ordained protecting of the people, giving of gifts, sacrificing and studying, as also abstaining prom being addicted to the objects of sense. (89).

Medhātithi’s commentary (manubhāṣya):

What are referred to here are such things as Musical Sounds and the like which tend to give rise (in the minds of men) to a longing for the objects of sensual enjoyment; and the ‘abstaining from being addicted to them’ means not being attached to them; that is, not to have recourse to them frequently. (89).

Explanatory notes by Ganganath Jha:

This verse is quoted in the Vīramitrodaya — Paribhāṣā, p. 45, which reads ‘saktim’, and explains ‘viṣayeṣu aprasaktim’ as ‘control, of the senses;’ and in the Nṛsiṃhaprasāda, Saṃskāra, p. 73b.

VERSE 1.90 [Distribution of Functions among the several castes, part 3: of the Vaiśya]

Section LVII - Distribution of Functions among the several castes, part 3: of the Vaiśya

पशूनां रक्षणं दानमिज्याऽध्ययनमेव च ।
वणिक्पथं कुसीदं च वैश्यस्य कृषिमेव च ॥९०॥

paśūnāṃ rakṣaṇaṃ dānamijyā'dhyayanameva ca |
vaṇikpathaṃ kusīdaṃ ca vaiśyasya kṛṣimeva ca ||90||

For the Vaiśya, tending of cattle, giving of gifts, sacrificing and studying; as also trade, money-lending and cultivating of land. (90).

Medhātithi’s commentary (manubhāṣya):

‘Trade,’ — i.e., the acquiring of wealth by carrying on trade, on land and on water, and the importing of useful goods from foreign countries into the state of that king in whose kingdom he lives.

‘Money-lending’ — giving out money on interest. (90).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśara-mādhava (Ācāra, p. 416), in support of Parāśara, verse 63; — and in the Vīramitrodaya — Paribhāṣā (p. 45), which explains ‘Vaṇikpatham’ as ‘trade’ and ‘Kusīdam’ as ‘lending money on interest’.

VERSE 1.91 [Distribution of Functions among the several castes, part 4: of the Śūdra]

Section LVIII - Distribution of Functions among the several castes, part 4: of the Śūdra

एकमेव तु शूद्रस्य प्रभुः कर्म समादिशत् ।
एतेषामेव वर्णानां शुश्रूषामनसूयया ॥९१॥

ekameva tu śūdrasya prabhuḥ karma samādiśat |
eteṣāmeva varṇānāṃ śuśrūṣāmanasūyayā ||91||

For the Śūdra the Lord ordained only one function: the ungrudging service of the said castes. (91).

Medhātithi’s commentary (manubhāṣya):

‘The Lord’, Prajāpati, ordained ‘one function, for the Śūdra’; [in the form] — ‘Thou shalt perform the ‘service of the said castes,’ — i.e., of the Brāhmaṇa, Kṣatriya and Vaiśya; — ‘Ungrudging’ — i.e., without complaining; no resentment should be felt even in the mind.

‘Service’ stands for attending; i.e., doing of acts conducive to their convenience; such as massage of the body, and the obeying of wishes.

What is mentioned here is only such function of the Śūdra as leads to visible results (in the shape of livelihood); and in as much as the phrase ‘one only’ is not injunctive, it does not preclude the giving of gifts (and such other acts, leading to invisible results); specially as we shall find later on the actual injunction of these acts (for the Śūdra also). And it will be on that occasion that we shall set forth the classification of sacrifices and other acts (as to which of these should be done by which castes, and so forth). (91).

Explanatory notes by Ganganath Jha:

This verse is quoted in the Vīramitrodaya — Paribhāṣā, p. 45; — and in the Varṣakriyākaumudī (p. 568), which explains ‘Prabhuḥ,’ ‘as Brahmā,’ and ‘Anasūyayā’ as ‘without dishonesty.’

VERSE 1.92 [Superiority of the Brāhmaṇa]

Section LIX - Superiority of the Brāhmaṇa

ऊर्ध्वं नाभेर्मेध्यतरः पुरुषः परिकीर्तितः ।
तस्मान् मेध्यतमं त्वस्य मुखमुक्तं स्वयम्भुवा ॥९२॥

ūrdhvaṃ nābhermedhyataraḥ puruṣaḥ parikīrtitaḥ |
tasmān medhyatamaṃ tvasya mukhamuktaṃ svayambhuvā ||92||

Man is described as purer above his naval; hence the Self-existent One has declared the mouth to be his purest part. (92)

Medhātithi’s commentary (manubhāṣya):

Down to the very sole of his feet, Man is pure; that part of his body which is ‘above the naval’ is extremely pure; and purer even than that is his mouth. This has been declared by that person himself who is the creator of the world. (92)

Explanatory notes by Ganganath Jha:

See 5.132.

VERSE 1.93

Section LIX - Superiority of the Brāhmaṇa

उत्तमाङ्गोद्भवाज् ज्येष्ठ्याद् ब्रह्मणश्चैव धारणात् ।
सर्वस्यैवास्य सर्गस्य धर्मतो ब्राह्मणः प्रभुः ॥९३॥

uttamāṅgodbhavāj jyeṣṭhyād brahmaṇaścaiva dhāraṇāt |
sarvasyaivāsya sargasya dharmato brāhmaṇaḥ prabhuḥ ||93||

In matters regauding ‘Dharma’, the Brāhmaṇa is the Lord of this whole world; — because he sprang out of the best part of (Prajāpati’s) body, because he is the eldest ok all, and because he upholds the Veda. — (98)

Medhātithi’s commentary (manubhāṣya):

This verse explains what follows from what has been said in the preceding verse. ‘The best part of the body,’ — the head; from out of that sprang, was born, the Brāhmaṇa. — He is also ‘the eldest of all,’ — the Brāhmaṇa was produced before the other castes . — ‘Because he upholds the Brahman, i.e., Veda’; the upholding of the Veda has been specifically prescribed for him. — ‘Hence,’ — for all these three reasons, — ‘the Brāhmaṇa is the lord,’ — i.e., as if he were the lord — ‘of this whole world’; i.e., he should be approached (treated) like the lord; and people should obey his orders in matters relating to Dharma. — ‘Dharmataḥ prabhuḥ’ means ‘dharme prabhuḥ,’ — ‘Lord in matters regarding Dharma,’ — the affix ‘tasi’ (in ‘dharmataḥ’) being added according to the Vārtika on Pāṇini 5.4.44, which lays down the use of this affix in connection with such terms as ‘ādya’ and the like. (93)

Explanatory notes by Ganganath Jha:

‘Dharmataḥ prabhuḥ’ — ‘The lord, by law’ — according to Nārāyaṇa and Nandana. But Medhātithi takes it to mean that ‘he is the lord, in matters relating to Dharma’; i.e., he is the person entitled to prescribe the duties of men and as such, is like the lord; — Govindarāja, Kullūka and Rāghavānanda accept the latter explanation.

VERSE 1.94

Section LIX - Superiority of the Brāhmaṇa

तं हि स्वयम्भूः स्वादास्यात् तपस्तप्त्वाऽदितोऽसृजत् ।
हव्यकव्याभिवाह्याय सर्वस्यास्य च गुप्तये ॥९४॥

taṃ hi svayambhūḥ svādāsyāt tapastaptvā'dito'sṛjat |
havyakavyābhivāhyāya sarvasyāsya ca guptaye ||94||

Him the Sself-existent one, after performing austerities, created, in the beginning, out of his own mouth, for the conveying of offerings (to the gods) and of oblations (to the Pitṛs), and for the preservation of this entire creation. (94).

Medhātithi’s commentary (manubhāṣya):

This verse serves the purpose of pointing out the details of the three reasons set forth in the preceding verse.

In the case of the ordinary man also, the head is the most important part of his body. ‘Him’ — the Brāhmaṇa; — ‘Self-existent one created out of his own mouth’; and this creation out of his mouth came about after he had performed austerities.

The fact of the Brāhmaṇa being the ‘eldest’ is vindicated by the term ‘in the beginning.’

That which is done for the benefit of the Gods is called ‘offering’; and that which is done for the benefit of the Pitṛs is called ‘oblation’; — ‘for the conveying of’ these two, — i.e., for presenting them to the Gods and the Pitṛs. In the term ‘abhivāhyāya,’ the verbal affix (ṇyat) has the nominal force, which may be explained somehow or other; the root ‘vaḥ’ being transitive.

By the said act (of conveying the oblations and offerings) is accomplished ‘the preservation,’ — nourishment — of this whole Trio of Worlds: the gods live upon offerings made from this world (by men), — the Gods again nourish plants and herbs and make them ripe by means of cold, heat and rains; this mutual benefit leads to ‘preservation.’ (94).

Comparative notes by various authors:

(Verse 94-99)

Yājñavalkya, 1.198-109. — ‘Having performed austerities, Brahmā created the Brāhmaṇas, for the guarding of the Vedas, for the satisfaction of Pitṛs and Gods and for the protection of Dharma. Those Brāhmaṇas who are devoted to learning and study, are the source of everything, superior to these are those who are devoted to religious acts; and superior even to these are those who are the best knowers of the science of the self.’

VERSE 1.95

Section LIX - Superiority of the Brāhmaṇa

यस्यास्येन सदाऽश्नन्ति हव्यानि त्रिदिवौकसः ।
कव्यानि चैव पितरः किं भूतमधिकं ततः ॥९५॥

yasyāsyena sadā'śnanti havyāni tridivaukasaḥ |
kavyāni caiva pitaraḥ kiṃ bhūtamadhikaṃ tataḥ ||95||

What being is superior to him through whose mouth the gods always eat the offerings and the Pitṛs the oblations? (95).

Medhātithi’s commentary (manubhāṣya):

The author proceeds to show the above-mentioned ‘conveying of oblations.’

‘Tṛdivaukasaḥ’ — are those whose habitation consists of the ‘third heaven,’ i.e., the denizens of heaven, the Gods. — The Gods accept the food that is eaten by the Brāhmaṇa: in connection with ‘Śrāddha’ offerings also, the feeding of Brāhmaṇas has been laid down as to be done for the sake of the Viśvedevas (a class of Gods), — this feeding being a part of the offering to the Pitṛs. What is stated in the text is with reference to these facts.

‘What being is superior’ — i.e. greater — ‘to him’ — than him? This means that the author himself ‘forgets’ (cannot think of) any being who could be so superior.

The Gods, occupying the highest regions, and the Pitṛs occupying the intermediate regions, — both are imperceptible; hence there is no other means of feeding them except though the feeding of Brāhmaṇas; — hence the Brāhmaṇa must be superior. (95).

Comparative notes by various authors:

See Comparative notes for Verse 1.94 (Brahmā created the Brāhmaṇas).

VERSE 1.96

Section LIX - Superiority of the Brāhmaṇa

भूतानां प्राणिनः श्रेष्ठाः प्राणिनां बुद्धिजीविनः ।
बुद्धिमत्सु नराः श्रेष्ठा नरेषु ब्राह्मणाः स्मृताः ॥९६॥

bhūtānāṃ prāṇinaḥ śreṣṭhāḥ prāṇināṃ buddhijīvinaḥ |
buddhimatsu narāḥ śreṣṭhā nareṣu brāhmaṇāḥ smṛtāḥ ||96||

Among beings, aminated ones are regarded as foremost; among aminated ones, those that subsist by reason: among rational beings men are foremost; and among men, Brāhmaṇas. (96).

Medhātithi’s commentary (manubhāṣya):

The word ‘being’ stands for all such things on earth as Trees and other immovable things, and also such movable

things as insects, beetles and the like. — Among these, the ‘animated ones’ — i.e., those that are capable of such activities as eating, moving and so forth, — are ‘foremost’; being aminated, they experience more powerful pleasures. — Among these latter, ‘those that subsist by reason,’ — i.e., those that discriminate between wholesome and unwholesome, such for instance, as dogs, jackals and other animals [are foremost]; these animals, when suffering from heat, more into the shade; when suffering from cold, they betake themselves to the sun; they give up a place where they find no food. — Among these latter again, ‘men are foremost’; and of them, ‘Brāhmaṇas.’ They are the most highly honoured; they are never ill treated by any person; in fact the killing of the Brāhmaṇa involves a serious expiatory rite, which is due entirely to considerations of caste. (96).

Explanatory notes by Ganganath Jha:

Medhātithi, (p. 41, l. 20) — ‘Parasparopokārāt’ — c.f. Bhagavadgītā — devān bhāvayatānena te

devān bhāvayatānena te devā bhāvayantu vaḥ |
parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha ||3.11||

Comparative notes by various authors:

See Comparative notes for Verse 1.94 (Brahmā created the Brāhmaṇas).

VERSE 1.97

Section LIX - Superiority of the Brāhmaṇa

ब्राह्मणेषु च विद्वांसो विद्वत्सु कृतबुद्धयः ।
कृतबुद्धिषु कर्तारः कर्तृषु ब्रह्मवेदिनः ॥९७॥

brāhmaṇeṣu ca vidvāṃso vidvatsu kṛtabuddhayaḥ |
kṛtabuddhiṣu kartāraḥ kartṛṣu brahmavedinaḥ ||97||

Among Brāhmaṇas, the learned are the best, among the learned, those with firm convictions, among the men with firm convictions, those that act up to them; and among the actors, those that know Brahman. — (97).

Medhātithi’s commentary (manubhāṣya):

The superiority of the learned rests on the fact that it is they alone that are entitled to the performance of sacrifices that lead to great results. Among these ‘those with firm convictions’ — who have acquired firm knowledge of the essence of the Veda, and are never affected (adversely) by Bauḍḍhas and other heretics. — Among these again ‘those that act up to them’ — i.e., the performer of actions; these persons doing what is enjoined and avoiding what is prohibited, are never attacked (by evil). — Among these, those that know ‘Brahman’; those that know Brahman become of the nature of Brahman, and therein lies imperishable bliss. (97).

Explanatory notes by Ganganath Jha:

‘Kṛtabuddhayaḥ’ — ‘who know the Veda and its meaning (Medhātithi, Nārāyaṇa and Nandana); — ’ ‘Knowing the truth’ (Sarvajña-nārāyaṇa and Rāmacandra), — ‘who recognise the necessity of doing what is prescribed in the scriptures’ (Kullūka); — ‘determined’ (Rāghavānanda).

Comparative notes by various authors:

See Comparative notes for Verse 1.94 (Brahmā created the Brāhmaṇas).

VERSE 1.98

Section LIX - Superiority of the Brāhmaṇa

उत्पत्तिरेव विप्रस्य मूर्तिर्धर्मस्य शाश्वती ।
स हि धर्मार्थमुत्पन्नो ब्रह्मभूयाय कल्पते ॥९८॥

utpattireva viprasya mūrtirdharmasya śāśvatī |
sa hi dharmārthamutpanno brahmabhūyāya kalpate ||98||

The very genesis of the Brāhmaṇa is the eternal incarnation of Virtue; for he is born for the sake of Virtue; and this (birth) leads to the state of Brahman. (98).

Medhātithi’s commentary (manubhāṣya):

The peculiarity of the Brāhmaṇa endowed with the qualities of learning and the like having been described, some people might be led to ill-treat the mere Brāhmaṇa by birth; hence with a view to prevent this, the author has added this verse.

‘The very genesis’ — i.e., irrespective of his qualities, his mere birth, the mere ‘Brāhmaṇa caste’ — ‘is the eternal incar nation’ — body — ‘of Virtue.’

‘Born for the sake of virtue,’ — when the Brāhmaṇa has been duly initiated with the rites of initiation, this is what constitutes his ‘being horn for the sake of Virtue’; and ‘this birth leads to the state of Brahman’; on abandoning the ‘body of Virtue’, the Brāhmaṇa becomes the partaker of Supreme Bliss. — says the Śruti. (98).

Explanatory notes by Ganganath Jha:

‘Brahma’ — stands here for the Highest Spiritual Being; and not for the Veda, as Burnell understands it to mean, even after entertaining doubts on the matter. All the commentators agree in explaining the phrase ‘brahmabhūyāya kalpate’ as ‘becomes fit for being liberated — by being absorbed into Brahman, the Supreme Self.’

Comparative notes by various authors:

See Comparative notes for Verse 1.94 (Brahmā created the Brāhmaṇas).

VERSE 1.99

Section LIX - Superiority of the Brāhmaṇa

ब्राह्मणो जायमानो हि पृथिव्यामधिजायते ।
ईश्वरः सर्वभूतानां धर्मकोशस्य गुप्तये ॥९९॥

brāhmaṇo jāyamāno hi pṛthivyāmadhijāyate |
īśvaraḥ sarvabhūtānāṃ dharmakośasya guptaye ||99||

The Brāhmaṇa, on coming into existence, becomes supreme on earth; he is the supreme lord of all beings, serving the purpose of guarding the treasure of Virtue. (99).

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