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It is quoted also in Vīramitrodaya (Saṃskāra, p. 481), according to which also, ‘īpsitam’ means ‘what is prescribed for each particular caste’; — and the phrase ‘bhāskaram upasthāya’ (though it quotes the latter term as ‘abhi-vādya’) as ‘facing the sun’ (which is the explanation, it adds, suggested by Kalpataru); — and ‘Yathāvidhi’ as ‘according to the rule laid down in the next verse.’ It adds that all the three acts are subsidiary to the act of begging.

It is quoted in Aparārka (p. 60); — in Saṃskāramayūkha (p. 60); — in Smṛticandrikā (Saṃskāra, p. 108), which explains ‘Yathāvidhi’ as ‘according to the ordinances — and in Vīramitrodaya (Vyāvahāra, p. 124 a).

Comparative notes by various authors:

Gautama-Dharmasūtra, 2.12. — ‘Fire-kindling and alms-begging.’

Āpastamba-Dharmasūtra, 1.3.25. — ‘Morning and evening, he should beg alms, from proper persons.’

Āśvalāyana-Gṛhyasūtra, 22.5. — ‘He should beg alms, morning and evening.’

Pāraskara-Gṛhyasūtra, 2.6.1. — ‘Alms-begging.’

Gobhila-Gṛhyasūtra, 2.10.42. — ‘After this he goes about begging alms.’

VERSE 2.49

Section XIII - Initiation (upanayana)

भवत्पूर्वं चरेद् भैक्षमुपनीतो द्विजोत्तमः ।
भवन्मध्यं तु राजन्यो वैश्यस्तु भवदुत्तरम् ॥४९॥

bhavatpūrvaṃ cared bhaikṣamupanīto dvijottamaḥ |
bhavanmadhyaṃ tu rājanyo vaiśyastu bhavaduttaram ||49||

The Brāhmaṇa, having undergone Initiation, should beg for food with words of which ‘bhavat’ (‘Lady’) forms the beginning; the Kṣatriya with words of which ‘bhavat’ forms the middle; and the Vaiśya with words of which ‘bhavat’ forms the end. — (49)

Medhātithi’s commentary (manubhāṣya):

The word ‘bhaikṣam’ here stands for the words with which the request for alms is preferred; as it is only the words that can have ‘bhavat’ as the ‘beginning’; the food itself could not have any such beginning.

In as much as it is laid down that ladies are the first to be begged from first, and in the request made it is the person begged from that is addressed, it is the feminine vocative form of the term ‘bhavat’ that should be used.

All that the present text does is to lay down the order of the words to he used, there being some transcendental purpose served by the order. The actual words used should be — ‘bhavati bhikṣām dehi,’ ‘O Lady, give me food.’

Question, — “ Wherefore could there be any possibility of

Sanskrit words being used, since they are addressed to women, and they do not understand Sanskrit

Answer. — The Initiatory ceremony, being compulsory, is of an eternal character; and it is in connection with this ceremony that the use of the words is laid down. The vernaculars (corrupt languages) are not eternal; so that there could be no connection between these and an eternal ceremony. Then again, just as when educated people hear corrupt forms of words used, they are reminded, by the resemblance, of the corresponding correct forms and thereby come to comprehend the meaning; — for instance, the (incorrect) word ‘?ā’ leads to the inference (remembrance of) of the (correct) word ‘go' through similarity, according to the theory that ‘the incorrect word is expressive only by inference, and the meaning is comprehended from the inferred correct word’; in the same manner when correct words are addressed to women, they remember, through similarity, the corresponding incorrect words whoso meaning they know, and thus they come to comprehend the; meaning of the words used. Further, the expression in question is a short, one consisting of three words only, and these being well-known words, they would be easily comprehensible by ladies also.

Similarly the Kṣatriya should use words of which the ‘bhavat’ forms the middle; the actual form being ‘bhikṣām bhavati dehi,’ ‘Give me, O Lady, food.’ So the Vaiśya should use words of which ‘bhavat’ forms the end. The word ‘bhavaduttaram’ means ‘that of which bhavat forms the end’; — the compound thus standing for the sentence (give me food, O Lady’).

‘Having undergone Initiation’; — the past-participial ending implies that the rule laid down here is to be observed also in connection with the begging for food for daily living (even after the first day of the initiation); and further, what is said in verse 68 below — ‘such is the procedure of initiation for the twice-born’ — is a summing up of the whole section on ‘Initiation’; and hence shows that the rule laid down in the present verse applies also to that begging for alms whicḥ forms part of the ceremony of Initiation. If we do not take it thus, then what is laid down here would only he taken either as a part of the Initiation-rites (as shown by the context), or as applying to the ordinary begging for food; — in this latter case the implication of the context would be rejected and stress would be laid only upon the sense of the past-participial ending (‘having undergone Initiation’) As a matter of fact, what is here prescribed is applicable to that ‘begging for food’ which forms part of the Initiatory Rites, as also to that which is done for the purposes of livelihood. — (49)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 936); in Madanapārijāta (p. 32), which latter adds, the following notes: —

In the phrase ‘bhaikṣam charet’ the verb indicates begging, as is shown by the objective term ‘bhaikṣam’; it is in view of this that the expression to be used in the begging is — ‘bhikṣām dehi’ (‘give alms’); — and as the words have to be addressed with proper respect, the term ‘bhavat’ with the vocative ending (‘Madam’ or ‘Sir’) has to be added at the beginning, middle or end, according to the caste of the begging boy; — then, inasmuch as in the house, it is, as a rule, the women-folk that give alms, it follows that the feminine-(vocative) form of the term ‘bhavat’ should be used; — thus then the precise form of the expression comes to be this — (a) The Brāhamaṇa boy should say ‘bhavati bhikṣām dehi’, (b) the Kṣatriya, ‘bhikṣām bhavati dehi,’ and (c) the Vaiśya, ‘bhikṣām dehi bhavati’. There is no such hard and fast rule as that ‘alms should be begged from women only.’

Vīramitrodaya (Saṃskāra, p. 481) also quotes the verse, and supplies the formula as noted in Madanapārijāta; — Saṃskāramayūkha (p. 60) quotes it, and lays down the formula for the three castes as — (a) ‘bhavati bhikṣām dadātu’, (b) ‘bhikṣām bhavatī dadātu,’ and (c) ‘bhikṣām dadātu bhavati — Smṛticandrikā (Saṃskāra, p. 108), which mentions the formula as given in Madanapārijāta; — and also Vīramitrodaya (Vyāvahāra, p. 124).

Comparative notes by various authors:

Gautama-Dharmaṣūtra, 2.43. — ‘The term bhavat shall be used in the beginning, middle or end, respectively, according to the caste.’

Baudhāyana-Dharmasūtra, 1.2.17-18. — ‘In the formula used, the term bhavat should come in the beginning and the term bhikṣām in the middle. In begging, the Brāhmaṇa should use the term bhavat in the beginning; the Kṣatriya, in the middle; the Vaiśya, in the end.’

Āpastamba-Dharmaṣūtra, 1,3.28-30. — ‘The Brāhmaṇa should beg alms with words beginning with bhavat, the Kṣatriya with words having bhavat in the middle, and the Vaiśya with words having bhavat in the end.’

Vaśiṣṭha-Smṛti, 11.50. — ‘The Brāhmaṇa should beg alms with words beginning with bhavat, the Kṣatriya, with bhavat in the middle, and the Vaiśya, with bhavat in the end.’

Viṣṇu-Smrti, 27.25. — ‘Alms-begging is accompanied by the term bhavat in the beginning, in the middle and in the end.’

Yājñavalkya, 1.30. — ‘The alms-begging of the Brāhmaṇa, the Kṣattnya and the Vaiśya, should be accompanied by the term bhavat in the beginning, middle and end, respectively.’

Āśvalāyana-Gṛhyasūtra, 22.8. — ‘The formula used should be bhavat bhikṣām dadātu.’

Pāraskara-Gṛhyasūtra, 5.2.2-4). — ‘The Brāhmaṇa should beg alms with the term bhavat in the beginning; the Kṣatriya, with the term bhavat in the middle; the Vaiśya, with the term bhavat in the end.’

Śaunaka (Vīramitrodaya-Saṃskāra, p. 439). — ‘In begging from males, he should say bhikṣām bhavat dadātu, and in begging from females bhikṣām bhavatī dadātu.’

VERSE 2.50

Section XIII - Initiation (upanayana)

मातरं वा स्वसारं वा मातुर्वा भगिनीं निजाम् ।
भिक्षेत भिक्षां प्रथमं या चैनं नावमानयेत् ॥५०॥

mātaraṃ vā svasāraṃ vā māturvā bhaginīṃ nijām |
bhikṣeta bhikṣāṃ prathamaṃ yā cainaṃ nāvamānayet ||50||

First of all he should beg food of his mother, or of his sister, or of his mother’s own sister, or of such another lady as may not insult him. — (50)

Medhātithi’s commentary (manubhāṣya):

The words ‘mother,’ etc., have their meanings well known; — ‘own’ uterine.

‘As may not insult him’ — ‘insulting’ here means disregard; i.e., refusal — ‘I shall give nothing.’ Says the Gṛhya sūtra — ‘He should beg from such man or woman as may not refuse him.’

What is meant here by ‘first’ is the begging that is done by the boy during Initiation. In the course of the subsequent daily bogging, he should not fear refusal. — (50)

Explanatory notes by Ganganath Jha:

Burnell remarks that ‘this begging of alms is now obsolete But so far as the formality is concerned, it is still gone through at the close of the Upanayaṇa ceremony.

This verse is quoted in Aparārka (p. 59) as laying down the rule relating to that alms-begging which is done as part of the Upanayaṇa-ceremony.

It is quoted in Smṛtitittva (p. 936), which adds that these ladies are to be approached only if they happen to be on the spot, and the boy is not to go to their houses; — in Madanapārijāta (p. 34), which latter quotes it only with a view to explain that there is no inconsistency between this injunction and the later prohibition (2. 184) of begging from one’s relations; because the former refers to the begging as part of the Upanayana ceremony, whereas the prohibition applies to the usual begging of food during the entire period of studentship.

It is quoted in Saṃskāramayūkha (p. 61), which adds that this rule refers to the ‘alms-begging’ which forms part of the Upanayaṇa rite; — in Smṛticandrikā (Saṃskāra, p. 109), which adds the same note; — and in Saṃskāraratnamālā (p. 288), which has the same remarks, and notes that the first ‘vā’ is meant to be emphatic — ‘nija’ means uterine, — ‘avamāna’ means disregard, refusal to give alms.

Vīramitrodaya (Saṃskāra, p. 483) also explains that this refers to the first ‘begging’ (at the Upanayaṇa),

Comparative notes by various authors:

Āśvalāyana-Gṛhyasūtra, 1.22.7. — ‘First of all, he should beg alms from a man or woman who would not refuse him.’

Pāraskara-Gṛhyasūtra, 2.5.5-7. — ‘Three ladies who would not refuse should be begged from, — or six, or twelve, or numberless. Some people hold that the Mother should be the first.’

Gobhila-Gṛhyasūtra, 2.10.43. — ‘The Mother first of all, then two other sympathising ladies, or as many as may be near at hand.’

Āslvalāyana-Smṛti (Vīramitrodaya-Saṃskāra, p. 438). — ‘He should beg from such a lady or gentleman as would not refuse him.’

Śaunaka (Do.). — ‘For the purpose of cooking the Brahmaudana for the feeding of Brāhmaṇas, the Student should beg the materials from his relations, — such men and women as would not refuse him, — carrying a bowl in his hand and approaching each person severally; first of all, he should beg from his mother, then from such another lady as could not refuse him; then his father and such other relatives as may be present.’

Bhaviṣya-purāṇa (Aparārka, p. 60). — [Same as Manu, adding ‘She should throw into his begging vessel, gold, silver and gems.’]

VERSE 2.51

Section XIII - Initiation (upanayana)

समाहृत्य तु तद् भैक्षं यावदन्नममायया ।
निवेद्य गुरवेऽश्नीयादाचम्य प्राङ्मुखः शुचिः ॥५१॥

samāhṛtya tu tad bhaikṣaṃ yāvadannamamāyayā |
nivedya gurave'śnīyādācamya prāṅmukhaḥ śuciḥ ||51||

Having collected as much food as may be needed, and having offered it, without guile, to his Teacher, he should eat it, with his face to the east, after having sipped water and become pure. — (51)

Medhātithi’s commentary (manubhāṣya):

The term ‘having collected’ shows that the food should be obtained from several ladies, and a large quantity should not be obtained from a single lady.

‘It’ — refers to that which has gone immediately before this, i.e., the food begged for ordinary eating, and not that which is done as part of the Initiation-rites, with which the context deals; specially as with regard to the latter all that the Gṛḥya-Sūtra prescribes is that the food should be ‘cooked,’ and nothing is said regarding ‘eating.’ Further, the injunction that ‘the boy should fast for the rest of the day’ shows that the boy undergoes the Initiatory rite after breakfast; so that the actual eating of the food cannot be part of that rite.

‘As much os way he needed’; — i.e., just as much food as may be necessary for the satisfaction of hunger; large quantities of food should not be begged.

‘Having offered it without guile to the Teacher;’ — i.e., he should not show the teacher only the inferior articles of food, hiding with these the superior ones, with the view that the Teacher would not take any thing out of the inferior articles. The ‘offering’ consists of presenting it to him, saying ‘this is what I have obtained.’

What the teacher does not take, ‘he should eat,’ after having been permitted by the teacher to do so.

“Why should not the offering be regarded merely as an act producing in the food some transcendental effect (and not as a real offering meant to be accepted by the teacher)?”

That it is not so is proved by historical evidence: says the revered Vyāsa in the story of Hṛtakūpa, where it is distinctly stated that the teacher actually took what was offered.

That the boy should eat only after being permitted to do so, is laid down in several Gṛhyasūtras.

‘With his face to the east, after having sipped tenter.’ — Some people have asserted that the facing of the east is meant to be connected with the sipping of water, — the two being in close proximity. But this is not right; as the rule regarding sipping — that it should be done with the face towards the east or north, — will come later on. Hence what is mentioned here is connected with the eating.

‘Pure.’ — This means that after rinsing the mouth he should avoid, during meals, such tilings as looking at the Cāṇḍāla going to unclean places, spitting and so forth. — (51)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 936); — in Parāśaramādhava (Ācāra, p. 454), which latter adds that in the event of the Teacher not being near at hand, the food is to be offered to the Teacher’s wife or son, or to his own companions, — in Aparārka (p. 60); — in Saṃskāramayūkha (p. 61), which explains ‘Amāyayā’ as that he should not conceal the better quality of food obtained - out of fear that the Teacher will take it for himself; — and in Smṛticandrikā (Saṃskāra, p. 113).

Comparative notes by various authors:

Gautama-Dharmasūtra, 2.46-47. — ‘Having offered it to the Teacher, he should eat it when permitted; in the absence of the Teacher, he should offer it to his wife or to his son or to his own fellow-students.’

Gautama-Dharmasūtra (Parāśaramādhava, p. 454). — ‘Morning and evening, he shall eat food which is respected, never decried.’

Āpastamba-Dharmasutra, 1.3.31-35. — ‘Having collected it, he should describe it to the Teacher; he should eat it on being permitted by him; during the Teacher’s absence, he should offer it to the Teacher’s family; during the absence of these also, to other Vedic scholars; he should never beg alms for himself alone.’

Āpastamba-Dharmasūtra, 11.37.1. — ‘Food should be eaten, with face towards the East.’

Viṣṇu-Smṛti, 27.9. — ‘Alms should be begged from qualified persons, never from the Teacher’s family; the food obtained should be eaten only with his permission.’

Yājñavalkya, 1.31. — ‘Having done his duty to the Fires, he should eat his food silently, with the Teacher’s permission, after having sipped water.’

Āśvalāyana-Gṛhyasūtra, 1.22.9. — ‘he should offer it to the Teacher and then rest during the rest of the day.’

Pāraskara-Gṛhyasūtra, 2.5.8. — ‘He offers the alms obtained to the Teacher; and then he should rest (luring the rest of the day, with speech controlled, — ‘so say some.’

Gobhila-Gṛhyasūtra, 2.10.11. — ‘He offers the food to the Teacher.’

Baudhāyana-Dharmasūtra, 20.2.0. — ‘He should cat seated, facing the East, not disparaging the food, with attention fixed thereon; and after having eaten, he should touch fire.’

Yama (Parāśaramādhava, p. 154). — ‘He shall never receive more alms than what would suffice for his meal; if he accepts more, he incurs the sin of theft.’

Gautama-Smṛti (Do.). — ‘In the absence of the Teacher, he shall seek the permission (to eat) from the Teacher’s wife, or his son, or from his fellow-students.’

Hārīta (Do.). — ‘The alms, examined, taken round the fire, shown to the sun, offered to the Teacher and granted by him, is called Nectar.’

VERSE 2.52

Section XIII - Initiation (upanayana)

आयुष्यं प्राङ्मुखो भुङ्क्ते यशस्यं दक्षिणामुखः ।
श्रियं प्रत्यङ्मुखो भुङ्क्ते ऋतं भुङ्क्ते ह्युदङ्मुखः ॥५२॥

āyuṣyaṃ prāṅmukho bhuṅkte yaśasyaṃ dakṣiṇāmukhaḥ |
śriyaṃ pratyaṅmukho bhuṅkte ṛtaṃ bhuṅkte hyudaṅmukhaḥ ||52||

Eating with face to the East, he does what is conducive to longevity; eating with face to the South, he does what brings fame; eating with face to the West, he does what brings prosperity; and eating with face to the North, he does what leads to the true. — (52)

Medhātithi’s commentary (manubhāṣya):

The preceding verse has laid down the general compulsory rule that the boy should eat with his face to the East, if he is not desirous of obtaining any peculiar results; the text is now laying down rules that are to he observed with a view to definite desired ends.

‘Āyuṣyam’ — is that which is conducive to longevity; and ‘Eating with face to the East, one does what is coducive to longevity’; when the act of eating brings about longevity, it becomes ‘what is conducive to longevity ’; hence the meaning of the text comes to be that ‘if one desires longevity he should eat with face to the East.’ Thus then, in regard to the East, there are two directions — (a) one should always face the East, and (b) one should do so when desiring the said result; so that if a man desires longevity, he should actually have the particular desire in view; while in the other case he should not have any result in view. Just as, though the Agnihotra is an obligatory act, yet if the man seeks heaven, he repeats its performance; and by so doing he fulfills, incidentally, the obligations of the obligatory act also.

Similarly, when one desires fame, he should face the South. All these rules are optional.

Desiring prosperity — the form ‘Shriyan’ is formed by adding the present participial affix ‘śatṛ’ to the nominal root formed by adding ‘kyach’ to the noun ‘Śrī’ Or, we may read ‘Shriyam’ ending in m; the meaning being ‘what brings prosperity’; just as in the case of the other words ‘āyuṣyam’ and the rest.

The use of the root ‘bhuj,’ ‘to eat,’ in its literal sense becomes possible, if we regard ‘longevity’ and the rest as ‘parts of a living being’; the same explanation applies also to the next clause ‘he eats what leads to the true.’ The meaning thus comes to be that by‘eating with face to the west one obtains prosperity.’ In this case we have the reading ‘shriyam’ with the Accusative ending. Or, lastly we may read ‘shriyai,’ with the Dative ending, which would signify ‘for the sake of.’

‘True’ means the real, and also the sacrifice or Heaven as resulting from the sacrifice. The sense thus is that ‘if one seeks heaven he should eat with his face to the north.’

Even though we have no Injunctive affixes in the text, yet, since what is here laid down is something not already known, we take it in the sense of an Injunction, construing the Present Tense as denoting the fifth sense (Leṭ, which is expressive of Injunction).

Thus then we have this rule of eating with face to various directions, with a view to various results.

Eating with face towards the subsidiary quarters, which one might be tempted to do undor special circumstances, becomes precluded by the obligatory injunction of facing the East, etc.

The optional rule here laid down does not apply only to the Religious Student, nor to the eating of the food obtained by begging only, but to all forms of eating by the Householder and others also. That this is so is indicated by the fact that though in the context we have all along had the Injunctive word ‘aśnīyāt,’ the present veise has used a different word ‘bhuṅkte’; if the author had definitely intended the present rule to be as restricted in its application as those that have gone before, then he would have used the same word. When however we find him making use of a different word, ‘bhuṅkte,’ we begin to doubt if what is meant is the particular eating that has been hitherto dealt with in the context, or a general rule applying to all forms of eating; and the conclusion we are led to is that since a different verb is used, it must stand for a different act, and it cannot be regarded as the same that has been dealt with in the context.

Some people have argued that — “in as much as there is no injunctive word in the present verse, it must be taken as merely laudatory of what has gone before.” But this has been answered in Mīmāmsā Sūtra 3.5.21 (where it is asserted that sentences laying down things not already known are to be regarded as injunctive). Nor do we find in the present verse any such signs as would indicate that it is meant to be subsidiary to the preceding verse, — such signs, for instance, as the fact of its being wanting in some integral part, if taken apart from the preceding verse, and so forth. It is possible to take the present verse as referring primarily to the Religious Student only, and then to extend its application to all men, — on the ground that what is laid down here is not incompatible with the duties of ordinary men, as the other duties of the Student are; but in that case the results mentioned in the verse would not accrue to the ordinary man. For authoritative writers 8.1.23, etc.) do not admit of activity by mere implied extension, in cases of special results following from the use of special accessory details. If such rules as ‘for one desiring cattle, water should be fetched in the milking vessel,’ ‘the sacrificial post should be of khadira wood when the man desires vigour,’ are never applied to the case of those sacrifices which are mere ectypes (of the Darśapūrṇāmāsa); and to which the details of the Darśapūrṇamāsa become applicable by extended implication only. — (52)

Explanatory notes by Ganganath Jha:

‘Ṛtam’ — ‘Sacrifice,’ an alternative explanation suggested by, Medhātithi and Nārāyaṇa.

Medhātithi (p. 97, L 20) — ‘Guṇakāmanāyām hi, &c.’

This refers to Mīmāṃsā Sūtra 8.1.23 et. seq.

This verse is quoted in Smṛtitattva, (p. 431) which remarks that the verse refers to cases where a man makes it a rule to always face a certain quarter at meals; — in Madanapārijāta (p. 34), which adḍs the explanation that śrīyam and ṛtam are objects to the present-participle ‘icchan’; — in Parāśaramādhava (Ācāra, p. 377) in support of the view that facing of the south is not interdicted when done with a special motive. Vidhānapārijāta (p. 324) also quotes the verse to show that what is here prescribed applies to that eating which is done with a special motive, the general law being that one should face the east or the north . — Aparārka (p. 61) quotes the verse, and adds the following explanation: — If one eats facing the east, it brings longevity; one who eats facing the west, obtains prosperity; who eats facing the north attains the truth or the sacrifice. — Thus eating with face towards the east is both compulsory (as laid down in the preceding verse) and optional, done with a special motive (as mentioned here).

It is quoted in Smṛticandrikā (Saṃskāra, p. 115), which adds the following notes — ‘āyuṣyam’ means ‘conducive to longevity’ — one who eats facing the east obtains longevity; hence the meaning of the text is that ‘one who seeks for longevity should eat facing the east similarly ‘yaśasyam’ meaning conducive to fame’; — eating with face towards the south brings fame — and similarly one who seeks for wealth should eat facing the west, and he who seeks for ‘ṛtā’ i. e., the truth, should eat facing the north.

Comparative notes by various authors:

Viṣṇu-Smṛti, 67. 40-41. — ‘He should eat facing the East, or the South.’

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