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‘Every time’ — i.e., for the purposes of cleanliness, as also as part of religious performances.

‘Kāya’ — ‘Ka’ stands for Prajāpati: hence ‘kāya’ is that which is dedicated to Prajāpati.

Similarly that which is dedicated to the ‘thrice-ten’ — i.e., the Gods — is called the ‘traidaśikam.’ The word ‘traidaśikam’ is derived from ‘tridaśa’ with the deifìc affix ‘aṇ,’ and then the reflexive ‘ka.’ And the deific character in this case also is of the same kind as before (in the term ‘brāhma’).

Through these receptacles one should sip water. The mention of the Brāhmaṇa (Vipra) is not meant to be significant here. For special rules for the Kṣatriya, etc., are going to be added later on (in verse 62, et seq.); and unless we had a general rule, there could he no room for specifications [and it is the present verse alone that could be taken as formulating that general rule, and hence it could not be taken as restricted to. the Brāhmaṇa only.]

‘Not through that dedicated to the Pitṛs’ — i.e., never through that of which the Pitṛs are the deity; even in cases where the aforesaid parts of the hand are disabled by the presence of boils and pimples.

Objection. — “The mere fact of what is sacred to Pitṛs not having been enjoined makes it impossible to be used (why should the negation be re-iterated)?”

Answer. — There is one danger in that: The next verse supplies the description of ‘the receptacle dedicated to Pitṛs’; while there is no use for it laid down in the present context; so that when one would proceed to seek for the use to which this particular receptacle could lie put, he might form the idea that it is to be used in connection with the act (of sipping water) that forms the subject-matter of the context. When, h owever, wc have the direct prohibition (of this receptacle, in connection with water-sipping), we gather the use for it from its very name, and conclude that the offering of water and such other rites for the Pitṛs are to be performed with ‘the receptacle dedicated to Pitṛs.’ In this manner the eulogy also becomes consistent. The ‘receptacles’ dedicated to Brahmā and the rest being directly enjoined as those to be used, people might be led into the mistake that in the absence of these the other may be used; hence with a view to prevent this it was only right to mention the Pitrya-tīrtha also (as that which should never be used). — (58)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 76), where it is noted that according to Hemādri, the term ‘vipra’ stands for all the three twice-born castes, on the ground that Yājñavalkya’s text bearing on the subject uses the generic term ‘dvija — but this view is controverted on the ground that it is more reasonable to take, on the strength of Manu’s use of the particular term ‘vipra,’ the term ‘dvija’ of Yājñavalkya’s text as standing for the Brāhmaṇa only, rather than the other way about; as in this there is no stretching of the term ‘dvija’ which is often used for the Brāhmaṇa only; while in the other case the natural meaning of the term ‘vipra’ is unduly extended to other than Brāhmaṇas. The writer goes on to quote Medhātithi’s words (p. 100, 11.20-21) — “The mention of the Vipra is not meant to be significant here. For special rules for the Kṣatriya etc., are going to be added later on (in verse 62, et seq), and unless we had a general rule there could be no room for specifications; [and it is the present verse alone that could be taken as formulating that general rule, and hence it could not be taken as restricted to the Brāhmaṇa only.”] (Translation pp. 306-307); — and traverses this argument, on the ground that the present text is not injunctive of Ācamana, and hence the special rule that follows in verse 62 regarding ācamana can have no bearing upon this verse; the real injunction of Ācamana is contained in verse 61. Verse 58, therefore, it is concluded, must be taken only as enjoining a particular ‘tīrtha’ for the Brāhmaṇa.

Proceeding with the explanation of the verse, Vīramitrodaya adds — ‘nityakālam’ meaning always; so that whenever ācamana has got to be done, it should be done by the Brāhmaṇa by anyone of the thfee methods herein described; and it adds that such is the ‘svarasa,’ ‘inclination,’ of Medhātithi also, which clearly refers to Medhātithi, p. 100, 1. 22. It goes on to point out, however, that the view of many Digests is that as far as possible the Brāhmatīrtha should be used., — such being the implication of the qualification ‘nityakālam,’ which is more nearly related to the first option; and the other alternatives are to be taken up only when the Brahma tīrtha is disabled. — ‘Kāya’ means ‘dedicated to Prajāpati,’ and ‘Traidaśika,’ ‘dedicated to the gods.’

It goes on to add that, though there was no possibility for the ‘Pitrya tīrtha’ to be employed, — it not being mentioned among those sanctioned, — yet it has been specially interdicted with a view to indicate that the Pitryatīrtha is never to be used, not even when every one of the three tīrthas permitted is impossible, through pimples and sores: so that in such emergencies, the tīrtha to be employed would be the Āgneya and others.

This verse is quoted in Nityāchārapradīpa (p. 64 and p. 253), which notes that ‘Kāyatraidaśikabhyām’ is the secondary alternative mentioned in view of the contingency of there being a wound or some incapacity in the ‘Brāhmatīrtha; — in Śuddhikaumudī (p. 339), which has the following note — ‘Kāya’ is Prājāpatya; ‘Traidaśika’ is Daiva; ‘nityakālam’ indicates that the second and third alternatives are to be resorted to only in the event of the using of the first being impossible; — in Ācāramayūkha (p. 20), which explains traidaśikam’ as daivam; — in Smṛtisāroddhāra (p. 311), which connects the negative particle ‘na’ with the whole of the second line, and explains ‘brāhma’ as the base of the aṅguṣṭha, ‘kāya’ as prājāpatya, the base of the little finger, ‘traidaśika’ as daiva, the tip of the fingers, and ‘pitrya’ the base of the index finger; — and in Vīramitrodaya (Paribhāṣā. p. 77), which quotes ‘Medhātithis’ explanation of the derivation of the term ‘traidaśikam’.

Comparative notes by various authors:

(Verses 58-59)

Vaśiṣṭha-Sṃṛti, 3. 29. — ‘The line beyond the base of the thumb is the Brāhma-tīrtha; through that one should sip water thrice and then wash with water.’

Viṣṇu-Sṃṛti, 62. 6. — ‘He should sip water through the Brahma-tīrtha.’

Yajñavalkya, 1.18. — ‘With hands between his knees, seated on a pure spot, facing the north or the east, the twice-born should sip water.’

Baudhāyana-Dharmasūtra, 1. 5. 11. — ‘One should sip water through the Brāhma-tīrtha.’

Baudhāyana-Dharmasūtra, 5. 1. 12-13. — ‘The base of the thumb is the Brāhma-tīrtha; the tip of the thumb is the Pitrya-tīrtha; the tips of the fingers, the Daiva-tīrtha; the base of the fingers, the Ārṣa-tīrtha; the Pitrya-tīrtha is also that between the thumb and the forefinger.’

Viṣṇu-Smṛti, 62.1-4. — ‘For the twice born, the base of the little finger is the Prājāpatya-tīrtha; at the base of the thumb, the Brāhma-tīrtha; at the tip of the fingers, the Daiva; at the base of the forefinger, the Pitrya.’

Yājñavalkya, 1.19. — ‘The base of the little finger, the base of the forefinger, the base of the thumb, and the tip of the fingers of the hand constitute the Prājāpatya, Pitrya, Brahma and Daiva tīrthas respectively.’

Śaṅkha (quoted in Medhātithi). — ‘The Kāya is at the base of the little finger; the Prājāpatya at the base of the thumb, the Daiva, at the tips of the fingers; the Pitrya, at the base of the index-finger.’

Śaṅkha-Likhita (Parāśaramādhava, p. 221). — ‘The Brahmatīrtha is situated to the left of the thumb, on the line pointing upwards; the Pitrya between the thumb and the index finger; the Prājāpatya between the palm and the little index: on the top of the finger tips, the Daiva.’

VERSE 2.59

Section XIII - Initiation (upanayana)

अङ्गुष्ठमूलस्य तले ब्राह्मं तीर्थं प्रचक्षते ।
कायमङ्गुलिमूलेऽग्रे देवं पित्र्यं तयोरधः ॥५९॥

aṅguṣṭhamūlasya tale brāhmaṃ tīrthaṃ pracakṣate |
kāyamaṅgulimūle'gre devaṃ pitryaṃ tayoradhaḥ ||59||

The part of the palm at the root of the thumb they call ‘the receptacle dedicated to Brahmā’; that which is at the root of the finger ‘Sacred to Prajāpati’; that on the finger-tops ‘dedicated to the Gods’; and that which is below these two ‘dedicated to the Pitṛs.’ — (59)

Medhātithi’s commentary (manubhāṣya):

The ‘root’ of the thumb is its lower part; and the part, of the hand just below that root is the ‘receptacle dedicated to Brahmā.’ — The term ‘tala’ stands for the inner part (the palm). That inner portion of the hand which extends up to the long palm-line and faces one’s own eyes is the part ‘dedicated to Brahmā.’

That at the root of the fingers, above the horizontal palmline is ‘dedicated to Prajāpati.’

‘That on the tip of the fingers is dedicated to the Gods’ — Even though the term ‘aṅguli’ forms the subordinate factor in the compound (‘aṅguli-mule’), yet it is construed with the term ‘agre,’ for the simple reason that this latter is a relative term (and hence stands in need of a correlative).

‘That below these two is dedicated to the Pitṛs.’ — This also is to be construed with the terms ‘aṅguli’ and ‘aṅguṣṭha,’ though both of these form subordinate factors in the two compounds. The ‘finger’ meant here is the index-finger. Hence it is the part below the thumb and the index-finger which is ‘dedicated to the Pitṛs.’

We interpret the text in this manner on the strength of what is prescribed in other Smṛtis, and also upon that of the practices of cultured people; specially as no sense could be got out of the words as they stand. Says Śaṅkha — ‘Below the thumb and behind the first palm-line is the receptacle dedicated to Brahmā; that between the thumb and the index-finger is dedicated to the Pitṛs; that below the little finger is dedicated to Prajāpati, that at the tip of the fingers is dedicated to the Gods.’ — (59)

Explanatory notes by Ganganath Jha:

‘Aṅgulimūle’ — ‘at the base of the little finger’ (Kullūka, Nārāyaṇa and Rāghavānanda); — ‘at the base of the fingers’ (Medhātithi and Nandana)

Medhātithi (p. 101,1. 8) — ‘Tathā ca Śaṅkhaḥ’ — Though Medhātithi appears to be quoting the very words of Śaṅkha, the actual passage from Śaṅkha reads as follows: —

kāyaṃ kaviṣṭakāmūle tīrthamūktammanīṣibhiḥ
aṅguṣṭhamūle ca tathā prājāpatyaṃ vica?ṇai |
aṅgus?yagre sthitaṃ daivaṃ piś?yaṃ tarjanimūlake |

Here ‘Kāya’ is distinguished from ‘Prājāpatya’ Vīramitrodaya also cites Medhātithi as quoting Śaṅkha’s text.

This verse is quoted in Vīramitrodaya (Āhnika, p. 77), which offers the following explanation — ‘anguṣṭhamūla’ means the lower part of the thumb; and on the palm-side of this is the ‘Brāhma-tīrtha.’ ‘Tala’ is the palm; and that part of the palm which extends from the base of the thumb to the first long line in it constitutes the ‘Brāhma-tīrtha’; and the part which lies between the base of the fingers and the long line parallel to them is the ‘Kāya-tīrtha’; — and at the tip of the fingers lies the ‘Daiva-tīrtha.’ — The term ‘agre’ is to be construed with ‘aṅguli,’ which is the predominant factor in the compound ‘aṅgulimūle.’ — ‘Pitryam tayoradhaḥ.’ — Here also ‘tayoḥ’ stands for the two terms ‘aṅguli’ and ‘aṅguṣṭha’; and the particular ‘aṅguli’ or ‘finger’ meant here is the ‘fore-finger; so that the ‘Pitrya-tīrtha’ would be ‘below’ the thumb and the forefinger. — The words of the text as they stand, if taken literally, do not yield any sense; that is why recourse has been taken to the more or less indirect construction, as explained above.

Comparative notes by various authors:

(Verses 58-59)

See Comparative notes for Verse 2.58.

VERSE 2.60

Section XIII - Initiation (upanayana)

त्रिराचामेदपः पूर्वं द्विः प्रमृज्यात् ततो मुखम् ।
खानि चैव स्पृशेदद्भिरात्मानं शिर एव च ॥६०॥

trirācāmedapaḥ pūrvaṃ dviḥ pramṛjyāt tato mukham |
khāni caiva spṛśedadbhirātmānaṃ śira eva ca ||60||

First of all he should sip water thrice; then he should wipe his mouth twice, and touch with water the cavities, the soul and also the head. — (60)

Medhātithi’s commentary (manubhāṣya):

Through any one of the aforesaid ‘receptacles’ he should three times ‘sip water,’ — i.e., he should let water enter his stomach through the mouth.

‘Then’ — i.e., after the sipping of water, — he should ‘twice’ — i.e., by repeating the act — ‘wipe the mouth,’ — i.e., the two lips. This ‘wiping’ consists of removing with a wet hand the drops of water attaching to the lips.

Question. — “Whence do you get the idea that this wiping is to be done with the hand?”

Answer. — We learn this from actual usage, and also deduce it from the fact of the context dealing with ‘receptacles’ (which have been described as parts of the band); — the terms ‘through the receptacle’ and ‘with vrater,’ though occurring elsewhere, being brought in here also.

Further, inasmuch as the wiping is meant only to serve a visible purpose, the term ‘mouth’ is taken to stand for a part of the mouth (i.e., the lips).

‘Cavities’ — holes; — ‘he should touch with water’ — hold in the hand. ‘Upasparśana’ (of the text) is the same as ‘sparśana.’ Since the text has been speaking of the ‘mouth,’ the ‘cavities’ meant to be touched are those pertaining to the mouth (i.e., located in the bead). Says Gautama (1.36) — ‘He should touch the cavities in the head.’

‘The Soul’ — stands for the Heart and the Navel. In the Upaniṣads we read that ‘one should And the Soul in the heart.’ Hence the ‘touching of the heart’ becomes the ‘touching of the Soul,’ the all-pervading entity ensouling the body. (We have to take it in this sense, because) there can be no touching of the Soul itself, which is something incorporeal. In some law-books it is laid down that ‘one should touch the navel’; hence we have included ‘navel’ also (as indicated by the term ‘Soul’ of the text).

‘Head’ — this is well known.

Since all Smṛtis arc meant to serve the same purpose, ‘the washing of hands up to the wrists’ and such other acts (as are laid down in Gauṭama 1.36, for instance) also hare to be done along with those mentioned in the text; such acts, for instance, as not making noise, keeping silent, sprinkling of water on the feet, — or even washing the feet, as laid down in the Mahābhārata. — (60)

Explanatory notes by Ganganath Jha:

Medhātithi (p. 101, l, 21) — ‘Kvachit smaryate’ — Hopkins refers in this connection to Mahābhārata 13.104.39.

This verse is quoted in Smṛtitattva (p. 178); — and in Hemādri (Śrāddha, p. 992), which adds the following notes: — ‘Mukham,’ the two lips, — the whole for the part, — the ‘holes’ to be touched also are those connected with the face, mukha; — ‘ātmānam,’ heart or navel, — the Upaniṣads describing the ‘ātman’ as ‘to be seen within the heart,’ — hence the ‘touching’ is to be of the heart, as the ‘Soul,’ being all-pervading, cannot be touched; — the touching of the navel also is laid down in other texts — [Hence ‘ātmānam may stand for either the heart or the navel. ]

Comparative notes by various authors:

Bodhāyava-Dharmasūtra, 1.5.15-10. — ‘Thrice he should sip water, reaching to the heart, — not laughing, not talking, not standing, not looking this way and that, not stooping, not bowing down, not having his śikhā untied, with throat not covered, nor with head covered, not in a hurry, not without the sacred thread, not spreading out his feet, with the end of his lower garment not tucked into the waist-band, with arms not outside the knees, without making any sound; and he should wash thrice; twice, according to some.’

Baudhāyana-Dharmasūtra, 1.5.21. — ‘Touching the holes with water, he should touch the feet, navel, head, and lastly, the left hand.’

Gautama-Dharmasūtra, l.38-42. — ‘Seated on a clean spot, placing his right arm between his knees, wearing the sacred thread, washing his hands up to the wrist, with speech in check, he should sip water, touching the heart, thrice or four times; he should wash twice; the feet also; should touch the holes in the head; should sprinkle water on the heart also.’

Āpastamba-Dharmasūtra, 1.5.10. 2-9. — ‘Seated, he should sip water twice, reaching his heart; should wash the lips thrice — twice, say some; once he should rinse his mouth, — twice, say some; washing the left hand with the right, he should touch with water, the feet, the head, the sense-organs, the eyes, the nostrils and the ears; then he should touch water; when going to take food, he should, even though clean, sip water twice, twice wash his lips and once rinse the mouth; he should sip water alter having washed the lips to the ends.’

Vaśiṣṭha-Smṛti, 3.29-30. — ‘With the Brahma-tīrtha, he should thrice sip water and twice wash the lips with water; should touch the holes with water; should sprinkle water on the head.’

Viṣṇu-Smṛti, 62,6-8. — ‘With the Brahma-tīrtha, he should sip water thrice; twice wash; touch with water the holes, the head and the chest.’

Gobhila-Gṛhyasūtra, 2.5-8. — ‘Going to the north of the Fire, washing his hands, seated, he should sip water thrice, and wash twice; having sprinkled water over the feet, he should sprinkle it over the head; touch the organs with water; the eyes, the nostrils and the ears.’

Yājñavalkya, 1-20. — ‘Having sipped water thrice and washed twice, he should touch the holes with water in its natural condition.’

VERSE 2.61

Section XIII - Initiation (upanayana)

अनुष्णाभिरफेनाभिरद्भिस्तीर्थेन धर्मवित् ।
शौचेप्सुः सर्वदाऽचामेदेकान्ते प्रागुदङ्मुखः ॥६१॥

anuṣṇābhiraphenābhiradbhistīrthena dharmavit |
śaucepsuḥ sarvadā'cāmedekānte prāgudaṅmukhaḥ ||61||

One who knows his duties, when desiring cleanliness, should always sip, through the proper receptacle, water which is neither hot nor frothy, — in solitude, with his face towards the North or the East. — (61)

Medhātithi’s commentary (manubhāṣya):

‘Hot’ hero stands for boiled; elsewhere we read that the sipping should be done ‘with unboiled water.’ So that the prohibition docs not apply to such water as is naturally hot, or has imbibed the beat of the hot atmosphere.

‘Froth’ is meant to include ‘bubbles’ also, as elsewhere we read that ‘the water should be free from froth and bubbles.’

The terms ‘through the proper receptacle’ and ‘one who knows his duties’ have been added only for the purpose of filling up the metre.

‘Desiring cleanliness’ — seeking to attain cleanliness, i.e., purity. The sense is that without the sipping of water he can never be clean.

‘Always’ — i.e., not only at the timo of eating, as would seem implied by the fact of the rule occurring in the section on ‘eating,’ — but also at other times, when, for instance, one seeks cleanliness after passing urine or stool, etc.

Though ‘water’ is the object of the act of sipping, yet it is put in the Instrumental Case, with a view to indicate that what is prescribed is meant to be applicable not only to the water that is sipped but also to that which forms the instrument in such acts as the washing of the feet and the like. What we hold is that in the act of sipping also the water is only the ‘instrument’; specially as the sipping does not constitute the sanctification of the water (in which case alone the water could be the ‘object’).

‘In solitude’ — i.e., in a clean place; a solitary place, being uncrowded by people, is generally clean.

‘With his face towards the North or the East’; — the term ‘face’ is to be construed along with each of the two terms (‘East’ and ‘North’); as Gauṭama (1.35) says that ‘the man should face either the North or the East.’ The compound should be expounded as ‘he who has his face towards the North, East’; the compound being a pure Bahuvrīhi, not a Bahuvrīhi containing another copulative compound [i.e., we cannot expound the compound as ‘North and East,’ and then compound this with the term ‘mukha,’ the sense in this case being ‘one having his face towards the North and the East’]. If wo made tho Bahuvrīhi contain a copulative compound, then if the compound ‘prāṅudak’ were taken as an aggregative copulative, it should have an additional ‘a’ at the end; nor could it be taken as a segregative copulative. Further, it is not possible for the man to face both the North and the East at one and the same time; for in that case, the rule would mean that one part of the sipping should be done with face towards the North, and another part of it with face towards the East; and this would mean that the sipping is not done at one place. Then again, the directions mentioned do not form the principal factor in the predicate of the sentence, which alone could justify their being taken reciprocally; nor does the term ‘prāṅudak’ from a well-known name of the North-East quarter, in the manner in which ‘dakṣina- pūrva’ does of the South-East quarter; hence there can be no justification for the compound being taken as a containing another compound name of a particular quarter, [i.e., we cannot take ‘prāṅudak’ as the name of the North-East quarter and then compound it with ‘mukha’]. For these reasons the. compound cannot be taken as a ‘Bahuvrīhi’ containing within itself another compound. From all this it follows that option, is meant; as is clearly laid down in another Smṛti — ‘Acts of cleanliness should be begun with

face towards the North or the East’ (Gauṭama 1.35). This option is just like the option that we have in the case of the Sāman to be sung at the Ṣaḍoha sacrifice, where the injunction being in the form that ‘the Bṛhadrathantara Sāman should be sung,’ what is actually done is that on some days of the sacrifice (which lasts for six days) they sing the ‘Bṛhat’ while on other the ‘Rathantara’ Sāman; and never on any one day do they ever sing both the Sāmans. — (61)

The ‘sipping,’ as consisting of the drinking of water, has been prescribed; but the exact quantity of the water to be sipped has not yet been laid down. Hence the Text now proceeds to define the precise measure (of the water to be sipped): —

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 66), where it is explained that what the epithet ‘anuṣṇabhiḥ’ means is that the water should not be heated by fire, as is distinctly stated by Viṣṇu; — again on page 77, where it is stated to be the injunction of ācamana in general, for all the three castes; — also on page 79, where it is added that ‘ekānte’ means not crowded, — where alone the mind can be calm and collected, — as is laid down by Viṣṇu.

On the tern ‘prāgudaṅmukhaḥ,’ this work has the following note, criticising Medhātithi’s explanation: — “The term prāgudaṅmukhaḥ must mean the north-east quarter, on the strength of the declaration of Hārīta; and in the Śruti also we see the term used in the sense of the north-east — e. g. in the passage referring to the branch of the Palāśa tree —

‘Prāchīmāharati, udīchīmāharati, prāgudīchīmāharati’ and also in Kātyāyanasūtra, where it is said — ‘prāgudakpravaṇam devayajanam,’ where the term ‘prāgudak’ stands for the north-east. For these reasons the assertion of Medhātithi — that ‘the term prāgudak being never found used in the sense of north-east, it should not be explained as such,’ — must be disregarded. Medhātithi has explained the compound prāguduṅmukhaḥ as a Bahuvrīhi compound composed of three terms, whereby the meaning comes to be that the man must face the East or the North.”

The writer has conveniently ignored Medhātithi’s reference to Gautama 1.35, in support of his interpretation.

The second half of the verse is quoted in Śuddhi-kaumudī (p. 339); — and in Hemādri (Śrāddha, p. 983), which notes that ‘anuṣṇābhiḥ’ is meant to prohibit the water heated by fire.

Comparative notes by various authors:

Bodhāyanā-Dharmasūtra, 1. 5. 14. — ‘Water-sipping should never be done with the lingers, nor with such water as has hubbies or foam, is brackish or saltish, or muddy, or discoloured, or foul-smelling.’

Baudhāyana (Vīra-Āhnika, p. 71). — ‘Sipping should not be done with water left over after washing the feet; or if this has to be done, it should be done after pouring out some of the water on the ground.’

Āpastamba-Dharmasūtra, 5. 15. 4-7. — ‘Water should not bo sipped out of rain-showers; nor out of cavities in the Earth; nor with warm water, without reason.’ [‘Reason’ such as sickness.] [Hut according to Vaśiṣṭha, if the cavity contained water enough for satisfying the cow, which is not unclean, then, it may be used.]

Vaśiṣṭha-Smṛti, 3. 36. — ‘Sipping should not be done with water with bad colour, bad smell or bad taste, or that proceeding from an unclean source.’

Viṣṇu-Smṛti, 62. 5. — ‘Seated in a clean place, with arms between the knees, facing the East or the North, with happy and concentrated mind, he should sip water, which is not fire-heated, which is free from foam, which has not been brought by the Śūdra, and which is not brackish.’

Yājñavalkya, 1.20. — ‘With water in its natural condition, free from bubbles and foam.’

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