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Medhātithi’s commentary (manubhāṣya):

The Brāhmaṇa comes to the top of the entire world; this ‘coming to the top’ indicates his supremacy.

‘He is the Supreme Lord of all beings’, — and this supremacy comes about for the ‘purpose of guarding the treasure of Virtue.’ — ‘Treasure’ means a collection of objects; hence through similarity, the collection of Virtues is called ‘treasure’ (99).

Explanatory notes by Ganganath Jha:

The Aparārka (p. 281) quotes this verse in support of the view that the learned Brāhmaṇa is the master of everything in the world.

Comparative notes by various authors:

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

VERSE 1.100

Section LIX - Superiority of the Brāhmaṇa

सर्वं स्वं ब्राह्मणस्येदं यत् किं चित्जगतीगतम् ।
श्रैष्ठ्येनाभिजनेनेदं सर्वं वै ब्राह्मणोऽर्हति ॥१००॥

sarvaṃ svaṃ brāhmaṇasyedaṃ yat kiṃ citjagatīgatam |
śraiṣṭhyenābhijanenedaṃ sarvaṃ vai brāhmaṇo'rhati ||100||

Whatever is contained in this world is all the property of the Brāhmaṇa; the Brāhmaṇa verily deserves all by virtue of his superiority and noble birth. (100).

Medhātithi’s commentary (manubhāṣya):

Having raised the question that, if the Brāhmaṇa happen to be discontented and should again undertake to receive gifts, he would incur sin, — the Author offers his answer to it in this verse.

‘All this’ — i.e., whatever wealth exists in the three worlds — ‘is the property of the Brāhmaṇa’; so that for him there can he no ‘acceptance of gifts’; what he takes possession of, he does by virtue of his being its possessor, and not as the receiver of a gift.

This is mere praise, not an injunction; hence we have the word ‘deserves’.

‘Noble birth’ — high hirth, superior character. (100). VERSE CI.

Explanatory notes by Ganganath Jha:

This verse is quoted in the Aparārka (p. 282) as indicating that the learned Brāhmaṇa is the owner of all things.

VERSE 1.101

Section LIX - Superiority of the Brāhmaṇa

स्वमेव ब्राह्मणो भुङ्क्ते स्वं वस्ते स्वं ददाति च ।
आनृशंस्याद् ब्राह्मणस्य भुञ्जते हीतरे जनाः ॥१०१॥

svameva brāhmaṇo bhuṅkte svaṃ vaste svaṃ dadāti ca |
ānṛśaṃsyād brāhmaṇasya bhuñjate hītare janāḥ ||101||

What the Brāhmana eats is his own; his own what he wears and his own also what he gives; it ts due to the good will of the Brāhmaṇa that other people enjoy (things). (101).

Medhātithi’s commentary (manubhāṣya):

What the Brāhmaṇa eats as a guest in the house of others is really his own; it should not be thought that he is receiving food from another person’s kitchen. — Similarly ‘what he wears is his own’; — i.e., when he obtains clothing, either by begging or otherwise, it does not mean that he has acquired it from others; what it means is that he is employing what is his own in the covering of his body. — What he obtains for his own use, in that he may lie exercising his own right of possession; hut when he gives away to people what belongs to others, this also is nothing wrong for him; it is only his good will, benevolence. It is by reason of the large-heartedness of the Brāhmaṇa that Kings on earth enjoy their possessions; otherwise, if the Brāhmaṇa were to wish — ‘I should take all this and apply it to my own use,’ — then all others would become penniless, having nothing that they could use for their own benefit. — (101)

VERSE 1.102

Section LIX - Superiority of the Brāhmaṇa

तस्य कर्मविवेकार्थं शेषाणामनुपूर्वशः ।
स्वायम्भुवो मनुर्धीमानिदं शास्त्रमकल्पयत् ॥१०२॥

tasya karmavivekārthaṃ śeṣāṇāmanupūrvaśaḥ |
svāyambhuvo manurdhīmānidaṃ śāstramakalpayat ||102||

It was for the purpose of regulating the actions of the Brāhmaṇa, — and incidentally of others also, — that the wise Manu Svāyambhuva Elaborated these institutes. — (102)

Medhātithi’s commentary (manubhāṣya):

This verse serves the purpose of indicating the upshot of the entire eulogium pronounced on the Brāhmaṇa (in the foregoing verses); — [the sense being] — ‘These institutes are so important that they serve the purposes of the Brāhmana who is endowed with a high degree of supremacy due to his own inherent excellence’; — ‘for the puryose of regulating the actions,’ — i.e. for the purposes of regulating, in the form ‘such and such acts should be done, and such and such others should be avoided’; — ‘of others also,’ i.e. of the Kṣatriya and the rest; — ‘Incidentally,’ — i.e. primarily for the Brāhmaṇa, and only incidentally for the Kṣatriya and other castes; — ‘he elaborated.’ — set forth, — ‘these institutes .’ — (102)

Explanatory notes by Ganganath Jha:

‘Svāyambhuvo manuḥ’ — This does not mean ‘Manu, who sprang from the self-existent’; it means only ‘Manu, Svāyambhuva by name’; — ‘Svāyambhuva’ being the proper name of one of the Manus.

Anupūrvaśaḥ; — ‘Incidentally’ (Medhātithi); — ‘in due order’ (Rāmacandra).

VERSE 1.103 [Institutes to be studied by the Brāhmaṇa]

Section LX - Institutes to be studied by the Brāhmaṇa

विदुषा ब्राह्मणेनैदमध्येतव्यं प्रयत्नतः ।
शिश्येभ्यश्च प्रवक्तव्यं सम्यङ्नान्येन केन चित् ॥१०३॥

viduṣā brāhmaṇenaidamadhyetavyaṃ prayatnataḥ |
śiśyebhyaśca pravaktavyaṃ samyaṅnānyena kena cit ||103||

This may he studied with care, and duly taught to pupils, by the learned Brāhmaṇa, — not by any one else. — (103)

Medhātithi’s commentary (manubhāṣya):

Adhyetavyam-pravaktovyam’ — ‘can be studied and can be taught’ — the verbal affix denotes capability, not injunction [ i.e. the meaning is that the institutes deserve to be studied and taught &c.]; for actual injunctions are going to begin only from the Second Discourse onward; and the present Discourse is purely descriptive, it contains no injunctions. Hence, just as the assertion, ‘Rice forms the food of Kings,’ is regarded as a mere praise of the Rice, and it is not taken us a prohibition of its eating by people other than Kings, — in the same manner, in the present passage the phrase ‘not by any one else’ is not a prohibition (of study by others), but only a praise of the institutes; the sense thus is as follows: —

‘The Brāhmaṇa is the highest being in the world, — these institutes are the best of all institutes, — hence these are capable of being studied and taught only by the said learned Brāhmaṇa, — and they cannot be either studied or taught by any ordinary man.’ It is in view of this that the author adds the term ‘with great care’; unless great care is taken, until the self has been duly equipped with the knowledge of other sciences, — such as Logic, Grammar and Exigetics, — these institutes cannot be taught. Thus it is that ‘study’ implies ‘hearing’ (from the lips of the Teacher) also; and the justification for this implication lies in the fact that the ‘learning’ (spoken of by the epithet ‘learned’) comes in useful only in the case of hearing from the teacher’s lips, — (which presupposes intelligent following of the oral lectures); it would not be necessary for the mere reading of the words. If the present verse were taken as an injunction of ‘study,’ the said ‘learning’ could he regarded only as serving some transcendental purpose. It would not he right to argue that — “in the injunction also hearing would be implied by the studying”; for it is not right to take what is enjoined as subserving the purposes of implications. In the case of Declamatory passages (Arthavāda) on the other hand, there is nothing incongruous in admitting of indirect implications on the basis of other sources of knowledge (while a direct Injunction by its very nature, cannot be diverted from its direct meaning, on any account whatsoever],

From all this it follows that all three castes are entitled to the study of the Institutes. This we shall explain in detail later on. — (103)

Explanatory notes by Ganganath Jha:

This verse is quoted in the Mitākṣarā (on I, 3) — along with another verse from Manu (2-16) — in support of the view that, though all the three twice-born castes are entitled to study the Dharmaśāstra, the Brāhmaṇa alone is entitled to teach it. In support of this it also quotes a text from Śaṅkha to the effect that the Brāhmaṇa alone is entitled to these, and it is he that explains their duties to the other castes. To this same view we find the verse quoted in the Vīramitrodaya (Saṃskāra, p. 512); — also in the Smṛticandrikā (Saṃskāra, p. 10) which reads vidvadbhiḥ for ‘śisyebhyaḥ’ and explains it as meant simply to exclude the Śūdra only.

VERSE 1.104 [Results accruing from the study of the Institutes]

Section LXI - Results accruing from the study of the Institutes

इदं शास्त्रमधीयानो ब्राह्मणः शंसितव्रतः ।
मनोवाक्देहजैर्नित्यं कर्मदोषैर्न लिप्यते ॥१०४॥

idaṃ śāstramadhīyāno brāhmaṇaḥ śaṃsitavrataḥ |
manovākdehajairnityaṃ karmadoṣairna lipyate ||104||

The Brāhmaṇa studying these institutes, and (thence) discharging all prescribed duties, is never defiled by sins of commission (or omission), proceeding from mind, speech or body. — (104)

Medhātithi’s commentary (manubhāṣya):

Having thus, indirectly through its co-relative, eulogised the Institutes as serving the purposes of the Brāhmaṇa, the Author now proceeds to eulogise them directly.

Knowing these Institutes, the Brāhmaṇa, comes to ‘discharge all prescribed duties,’ — i.e. he observes all observances and practises full self-control; having learnt from the institutes that the omission of duties is sinful, he, fearing sin, fulfils all active and passive obligations (relating to observances and self-control), — doing everything in full conformity to the Institutes. Thus fulfilling all his duties, ‘he is not defiled’ — affected — ‘by the sins’ arising from the omission of duties prescribed and the commission of deeds prohibited. — (104)

Explanatory notes by Ganganath Jha:

This verse is quoted in the Smṛticandrikā (Saṃskāra, p. 10) which reads ‘saṃśita’ for ‘śaṃsita’ and adds that the term here stands for ‘twice-born’ persons.

VERSE 1.105

Section LXI - Results accruing from the study of the Institutes

पुनाति पङ्क्तिं वंश्यांश्च सप्तसप्त परावरान् ।
पृथिवीमपि चैवेमां कृत्स्नामेकोऽपि सोऽर्हति ॥१०५॥

punāti paṅktiṃ vaṃśyāṃśca saptasapta parāvarān |
pṛthivīmapi caivemāṃ kṛtsnāmeko'pi so'rhati ||105||

He purifies his company, and also his kindreds — seven higher (ancestors) and seven lower (descendants). he alone deserves this entire earth. — (105)

Medhātithi’s commentary (manubhāṣya):

He becomes the sanctifier of his company; ‘company’ stands here for a number of persons arranged in a particular order; this ‘he purifies,’ makes free from taint; i.e., all sinful men, by associating with him, become sinless.

‘Kindreds’ — persons born in his own family ; — ‘seven higher,’ those above him, the Father &c., and ‘seven lower,’ those that are to come, yet to be born.

He alone is entitled to receive the gift of this earth extending to the oceans; ‘knowledge of Dharma’ establishes a claim to become the recipient; hence it is that a full knowledge of Dharma is sought to be acquired. — (105)

VERSE 1.106

Section LXI - Results accruing from the study of the Institutes

इदं स्वस्त्ययनं श्रेष्ठमिदं बुद्धिविवर्धनम् ।
इदं यशस्यमायुष्यं इदं निःश्रेयसं परम् ॥१०६॥

idaṃ svastyayanaṃ śreṣṭhamidaṃ buddhivivardhanam |
idaṃ yaśasyamāyuṣyaṃ idaṃ niḥśreyasaṃ param ||106||

This (treatise) is ever conducive to welfare; it is most excellent; it expands the understanding brings fame and constitutes the highest good. — (106)

Medhātithi’s commentary (manubhāṣya):

‘Svasti,’ ‘Welfare’ — is the non-hindrance (fulfilment) of what is desired; ‘dyana’ ‘conducive,’ is that which brings about; hence ‘svastyayana,’ ‘conducive to welfare,’ means that which brings about the fulfilment of what is desired.

‘Most excellent’ — in comparison to such acts as the telling of beads, pouring of libations and so forth; without this treatise the performance of such acts is not possible; hence as leading to their performance, it is described as ‘most important.’ Or, it may mean that the words and sentences that serve to bring about the knowledge of virtue are excellent; while the actual performance is painful; hence the former are spoken of as ‘most excellent.’

‘It expands the intellect’ — when the treatise is duly studied, its subject-matter becomes illuminated, and the hard knots become untied; hence follows the expansion of the understanding, as is well known.

‘it brings fame,’ — when a man knows Dharma his opinion is sought for by enquirers, and thus he acquires fame. The term ‘Yaśasyam’ means that which is the cause of fame’, ‘fame’ consists in being known as possessing the qualities of learning, nobility and so forth.

‘The highest good’ — It brings about the due knowledge of Actions and Wisdom, which lead to the attainment of bliss unalloyed with pain, such bliss appearing in the form of ‘Heaven’ and ‘Final Release’; and for this reason this treatise constitutes the ‘highest,’ most excellent, ‘good’ — (106).

VERSE 1.107

Section LXI - Results accruing from the study of the Institutes

अस्मिन् धर्मेऽखिलेनोक्तौ गुणदोषौ च कर्मणाम् ।
चतुर्णामपि वर्णानामाचारश्चैव शाश्वतः ॥१०७॥

asmin dharme'khilenoktau guṇadoṣau ca karmaṇām |
caturṇāmapi varṇānāmācāraścaiva śāśvataḥ ||107||

Herein has been expounded Dharma in its entirety: the good and bad features of actions of all the four castes; as also eternal Morality. — (107)

Medhātithi’s commentary (manubhāṣya):

The Author now proceeds to describe the fact that his treatise, in regard to its subject-matter, is complete in itself, and does not stand in need of anything else.

That which is called ‘Dharma,’ ‘is expounded,’ in this Treatise, ‘in its entirety,’ wholly; that is, for acquiring the knowledge of Dharma, one need not have recourse to any other treatise. This is a hyperbolic eulogium; what is meant is only that such Dharma as is adumbrated in the Smṛtis has been expounded in its entirety in this Treatise.

‘The good and had features of actions,’ — the desirable and undesirable results form the ‘good and bad features of actions’ — i.e. of such actions as sacrifice and Brāhmāṇa-killing (respectively). ‘Entirety’ refers to the details relating to (1) the form of the acts, (2) their procedure, (3) their results, also (4) their relation to a particular kind of Agent, and (5) their distinction into ‘compulsory’ and ‘optional’; — it is all this that is meant by the term ‘good and bad features' ‘Dharma’ having been already mentioned in the preceding clause, the mention again of the term ‘action’ (which means the same thing) is for the purpose of filling up the verse.

‘Of all the four castes’; — this also is meant to indicate the complete charactcr of the Treatise; the meaning being that ‘whoever is entitled to the performance of Dharma can derive his knowledge of it from this Treatise’.

‘Eternal morality’ — Dharma or Action, based upon, indicated by, Morality is what is called ‘Eternal Morality’ here; i.e. Right Behaviour. This we shall examine in detail under Discourse II (verse 4). ‘Eternal’ — i.e. established by long-tradition, not merely set up by people of the present day. — (107).

Explanatory notes by Ganganath Jha:

‘Guṇadoṣau ca karmaṇām’ — ‘The desirable and undesirable results of actions’ (Medhātithi, Govindarāja, Kullūka and Nandana); — ‘the prescribed acts’ (Rāghavānanda and Nārāyaṇa).

VERSE 1.108

Section LXI - Results accruing from the study of the Institutes

आचारः परमो धर्मः श्रुत्योक्तः स्मार्त एव च ।
तस्मादस्मिन् सदा युक्तो नित्यं स्यादात्मवान् द्विजः ॥१०८॥

ācāraḥ paramo dharmaḥ śrutyoktaḥ smārta eva ca |
tasmādasmin sadā yukto nityaṃ syādātmavān dvijaḥ ||108||

Morality [Right Behaviour] is highest Dharma; that which is prescribed in the śruti and laid down in the Smṛti. hence the twice-born person, desiring the welfare of his soul, should be always intent upon Right Behaviour. — (108)

Medhātithi’s commentary (manubhāṣya):

‘Highest Dharma is Morality’ [Right Behaviour]; that which has been prescribed in the Śruti, i.e. Veda; and also ‘that laid down in the Smṛti.’ Hence one should be ever intent upon Dharma in the shape of Right Behaviour i.e. he should carry it into practice.

‘Ātmavān’ — lit. ‘endowed with soul,’ really means ‘desir ing the welfare of his soul’; all men are ‘endowed with soul’; hence the affix ‘matup’ is taken to mean ‘welfare of soul.’ — (108).

Explanatory notes by Ganganath Jha:

(Verse 108-109)

Vaśiṣṭha, 6.1-5. — (Same as Manu.)

VERSE 1.109

Section LXI - Results accruing from the study of the Institutes

आचाराद् विच्युतो विप्रो न वेदफलमश्नुते ।
आचारेण तु संयुक्तः सम्पूर्णफलभाग् भवेत् ॥१०९॥

ācārād vicyuto vipro na vedaphalamaśnute |
ācāreṇa tu saṃyuktaḥ sampūrṇaphalabhāg bhavet ||109||

The Brāhmaṇa who departs from Right Behaviour, does not obtain the fruit of the Veda; he however who is equipped with Right Behaviour obtains the full reward. — (109)

Medhātithi’s commentary (manubhāṣya):

This verse eulogises Right Behaviour iu another manner.

‘He who departs from Right behaviour,’ — i.e. is devoid of Right Conduct — does not obtain the ‘fruit of the Veda’; what is called ‘the fruit of the Veda is the result proceeding from the performance of acts prescribed in the Veda. Even though the man may perform the acts prescribed in the Veda, in their entire and perfect forms, yet if he happens to be one who has fallen off from Right Behaviour, he does not obtain their results, in the shape of the ‘birth of a son’ and so forth. This is the deprecation of men not following Eight Behaviour.

This same idea is expressed obversely in the next sentence.

‘He who is equipped with Right Behaviour obtains the full reward,’ — of all those optional acts that are done with a purpose.

In this connection some people argue as follows: — “In as much as the text contains the qualification ‘full,’ it follows that the man devoid of Right Behaviour does also obtain the results of his optional acts done with a purpose, — only the full result does not accrue to them.”

This is not right; because the term ‘full’ is purely commendatory [and hence cannot be taken as having any serious import]. — (109).

Explanatory notes by Ganganath Jha:

(Verse 108-109)

See Comparative notes for Verse 1.108 (On morality [right behaviour]).

VERSE 1.110 [Contents of the Treatise]

Section LXII - Contents of the Treatise

एवमाचारतो दृष्ट्वा धर्मस्य मुनयो गतिम् ।
सर्वस्य तपसो मूलमाचारं जगृहुः परम् ॥११०॥

evamācārato dṛṣṭvā dharmasya munayo gatim |
sarvasya tapaso mūlamācāraṃ jagṛhuḥ param ||110||

Having thus seen that virtue is got at from Right Behaviour, the sages regarded Right Behaviour as the very root of all Austerity. — (110)

Medhātithi’s commentary (manubhāṣya):

‘Of all Austerity, — i.e. Breath-control, silence, observances, self-control, and the busts of ‘Kṛcchra, Chāndrā yaṇa, and also absolute Fasting’; — of all this ‘Austerity,’ Right Behaviour is ‘the root,’ — the direct cause, leading to the growth of their fruit. — For the reason given, the sages regarded, accepted, it as being the root, — i.e. the cause, — of Austerity, performed by men desiring results. — ‘Having seen that virtue is got at,’ — acquired — ‘from Right Behaviour.’ — However difficult the Austerity performed, it is not fruitful for the man that is without Right Behaviour so says the Śruti. — (111).

VERSE 1.111

Section LXII - Contents of the Treatise

जगतश्च समुत्पत्तिं संस्कारविधिमेव च ।
व्रतचर्यौपचारं च स्नानस्य च परं विधिम् ॥१११॥

jagataśca samutpattiṃ saṃskāravidhimeva ca |
vratacaryaupacāraṃ ca snānasya ca paraṃ vidhim ||111||

The coming into existence of the world, — the rule relating to the sacramental Rites, — the method of keeping observances, — as also the excellent rules bearing upon the Final Ablution. — (111).

Medhātithi’s commentary (manubhāṣya):

The ‘Virtues’ expounded in the Treatise are here specified in detail. With a view to attract the attention of the hearers, it has been described in Verse 50, et. seq., that the results of ‘Virtue’ are endless. But it is passible that hearers might become discouraged by the idea that ‘Virtue’ is interminable, without end; hence with a view to encourage them, the Author is now providing a summary of the institute, in the shape of a list of contents: — the sense being — ‘only so many are the subjects dealt with, not too many, and they can certainly be learnt by people who are endowed with due regard and amount of confidence the idea is that if the path traversed is one that has been described briefly, it is not unbearable.

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