with the Commentary of Medhatithi 51 страница

↑

⇐ ПредыдущаяСтр 57 из 350Следующая ⇒

‘These three only bear their names’ — and do not fulfil what is signified by these names. — (157)

Explanatory notes by Ganganath Jha:

‘Kāṣṭhamayo hasti’ — “Probably allusions to old stories. Cf. the Bṛhatkathā for the ‘wooden elephant’... In Mahābhārata the same idea is expressed in slightly different words (12. 30. 40 ff.) and with added similes.” (Burnell-Hopkins).

Comparative notes by various authors:

Baudhāyana, 1.1-11,

Parāśara, 8-16,

Vaśiṣṭha, 3.12,

 — Reproduce the words of Manu.

Mahāhhārata, 12.3.6-46. — (Same as Manu, but reading ‘bibhrati’ for ‘dhāraka.’)

Last Updated: 16 February, 2018

VERSE 2.158

Section XXV - Meaning of the Title ‘Ācārya’

यथा षण्ढोऽफलः स्त्रीषु यथा गौर्गवि चाफला ।
यथा चाज्ञेऽफलं दानं तथा विप्रोऽनृचोऽफलः ॥१५८॥

yathā ṣaṇḍho'phalaḥ strīṣu yathā gaurgavi cāphalā |
yathā cājñe'phalaṃ dānaṃ tathā vipro'nṛco'phalaḥ ||158||

As the eunuch is useless among women, as the cow is useless among cows, as a gift to the ignorant person is useless, even so is the Bbrāhmaṇa useless who is devoid of the Veda. — (158)

Medhātithi’s commentary (manubhāṣya):

‘Eunuch’ — he who is without masculine virility, having both (male and female) signs and incapable of intercourse with women, — just as this person is ‘useless women’; — as again is ‘the cow useless among cows’; — ‘even so is the Brāhmaṇa useless who is devoid of the Veda,’ — i.e., who does not learn. — (158)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 511) as deprecating ignorance of the Veda; — and in Smṛticandrikā (Saṃskāra, p. 129) to the effect that all acts are futile for one who is ignorant of the Veda.

Comparative notes by various authors:

Parāśara-smṛti (Prā. 8-18). — (Reproduces Manu with a slight verbal variation.)

Vyāsa (Vīramitrodaya-Saṃskāra, p. 511). — ‘For one who is devoid of the Veda, all actions are futile.’

Vaśiṣṭha (Do,). — ‘One bereft of the Veda is not a Brāhmaṇa.’

Hārīta (Do., p. 512). — ‘The Veda is what should be learnt by the Brāhmaṇa.’

Mahāhhārata, 12.36.47. — (First half the same as Manu) — ‘as the bird is without wings, so is the Brāhmaṇa devoid of Mantras.’

VERSE 2.159 [Chastisement of Pupils]

Section XXVI - Chastisement of Pupils

अहिंसयैव भूतानां कार्यं श्रेयोऽनुशासनम् ।
वाक् चैव मधुरा श्लक्ष्णा प्रयोज्या धर्ममिच्छता ॥१५९॥

ahiṃsayaiva bhūtānāṃ kāryaṃ śreyo'nuśāsanam |
vāk caiva madhurā ślakṣṇā prayojyā dharmamicchatā ||159||

Teaching for good should be imparted to living beings, without injury to them; and sweet and soft words should be employed by one who seeks for merit. — (159)

Medhātithi’s commentary (manubhāṣya):

‘Without injury’ — without beating.

‘To living beings’ — i.e., to one’s wife, children, servants, pupils and brothers; — ‘teaching for good should be imparted.’ The generic term ‘beings’ has been used with a view to guard against the notion that what is stated here should he done to pupils only. ‘Śreyas’ ‘good’ stands for the acquiring of seen and unseen results; the ‘teaching’ is for the purpose of that acquisition; and it consists either in instruction without the help of hooks, or in the teaching and expounding of the scriptures.

What the present verse means is that, as far as possible one should avoid too much heating and chiding; some slight chastisement has been already permitted under Gautama 2. 42. 43.

Question. — “How then are they to he kept in the right path?”

The answer is supplied by the next line: — ‘Words sweet’ — gentle and loving; — ‘soft’ — i.e., even when gentle, they should not he very loud or haughty or harsh like that, of the crow. E.g., ‘dear child, read on, — do not direct your attention elsewhere, — attentively finish this chapter quickly and then you can immediately proceed to play with boys of your own age.’ He who does not pay attention, even after being thus spoken to — for him the proper method has already been laid down — ‘by means of a bamboo-piece.’

‘Should he employed’ — spoken.

‘By one desiring merit’; — i.e., only by so doing does he acquire the full merit of teaching. — (159)

Explanatory notes by Ganganath Jha:

‘Ahiṃsayā’ — cf. Gautama 2. 42 — śiṣyaśiṣṭaravadhena

Medhātithi (P. 140, 1. 13) — ‘Rajjvā veṇudálena vā — See 8. 299; also Gautama II. 43: aśaktau rajjuveṇudalābhyāṃ tanubhyām | anyena ghan rājñā śāsyaḥ |

Comparative notes by various authors:

Gautama, 2.49-50. — ‘The training of the pupil should be done without hurting him; in case of this being impossible, the chastisement should be inflicted by means of a thin rope or a thin piece of split bamboo.’

Āpastamba-Dharmasūtra, 1.8.28-29. — ‘In the case of the pupil committing some fault, the Teacher should admonish him; and until the pupil desists, the following punishments may be inflicted in accordance with the gravity of the offence: threatening, fasting, water-bath, refusing to see him.’

VERSE 2.160

Section XXVI - Chastisement of Pupils

यस्य वाङ्मनसी शुद्धे सम्यग् गुप्ते च सर्वदा ।
स वै सर्वमवाप्नोति वेदान्तोपगतं फलम् ॥१६०॥

yasya vāṅmanasī śuddhe samyag gupte ca sarvadā |
sa vai sarvamavāpnoti vedāntopagataṃ phalam ||160||

He, whose speech and mind are pure and ever properly guarded, obtains the whole reward recognised by the canons of the Veda. — (160)

Medhātithi’s commentary (manubhāṣya):

That, teacher, or any person, whose ‘speech and mind,’ even in the presence of disturbing causes, — ‘are pure’ — do not become perturbed; — ‘and properly guarded,’ — i.e., even when perturbation has been caused, he does not make up his mind to injure other persons, nor does he have recourse to activity calculated to harm them: all this is what is meant by the ‘guarding’ of speech and mind.

‘Been’ — is added with a view to show that what is laid down applies to each and every man, and not to the teacher only, and that also only at the time of teaching.

‘He obtains the whole reward.’

The term ‘vedānta’ in the text stands for ‘vedasiddhānta,’ ‘canons of the Veda’; the term ‘siddha’ being deleted in the same manner as the term ‘atyanta’ has been held to be dropped in the term ‘siddhe’ as occurring in the declaration ‘siddhe śabdārthasambandhe, etc.’ (in the Mahābhāṣya),

The term ‘vedānta’ therefore stands for the ‘canons’ — established doctrines — contained in the Vedic texts — wherein it lias teen ‘recognised’ that ‘such and such results proceed from such and such an act’ — a fact that is accepted by all persons learned in the Veda; — the whole of such results ‘he obtains.’

By the present statement the author has made it clear that the proper control of speech and mind is helpful in the ordinary life of man, as also in sacrificial performances. For, if it were meant to he helpful only in ordinary life, then its transgression would involve the omission of only what is helpful to man in his ordinary life; and in that case the transgression not causing any deficiency in any sacrificial performance, why should not the man with unguarded speech and mind obtain the full reward of these latter? And yet what the text says is that ‘it is the self-controlled man that obtains the whole reward.’

Others have explained the term ‘vedānta’ to mean the Esoteric Brahmaṇas (Upaniṣads). And by this explanation the passage means that the man obtains the whole of that reward which consists in the ‘attaining of Brahman,’ which has been postulated, in the said esoteric treatises, as proceeding from the performance of the compulsory duties, and also from that of those restraints and observances which have been laid down without reference to any rewards.

If it be asked how pan the compulsory acts be held to bring about a result in the shape of attaining Brahman?” — our answer is simply that such an opinion has been held by some persons.

Or again, the term ‘redānta’ may be explained as the ‘end’ of the teaching ‘of the Veda’; and the result obtained is that which proceeds from this teaching; — i.e., the result in the form of having fulfilled the injunction of ‘becoming a teacher.’ By this explanation, what is laid down in the text would become entirely subservient to the ‘injunction of teaching.’ — (160)

Explanatory notes by Ganganath Jha:

‘Vedāntopagatam’ — ‘Vedānta’ stands for the Upaniṣads, and the ‘reward’ is Final Release (Govindarāja, Kullūka, Nārāyaṇa Nandana and Rāghavānanda); — it stands for the ‘doctrines of the Veda’, and ‘reward’ stands for the results accruing from the sacrifices and rites prescribed in the Veda (Medhātithi).

Medhātithi (P. 140, l. 26) — ‘Kratupuruṣobhayadharmatā’ — Details prescribed in the Veda have been grouped under three heads — (1) puruṣārtha, (2) kratvartha and (3) kratupuruṣobhayārtha.

(1) The Darśapūrṇamāsa sacrifices belong to the puruṣārtha class, as they accomplish something agreeable and desirable for the agent; —

(2) all material substances and their purifications and preparations are kratvartha, as they are directly helpful in the accomplishment of the sacrifice; —

(3) certain things come under both categories; e.g. Curd is mentioned in one place simply as a substance to be offered, where it is only kratvartha; while in another place, it is mentioned as the substance to be offered for the sake of one who desires efficient sense-organs, in which case it becomes puruṣārtha. (See Prābhākara Mīmāṃsā, pp. 197-199).

Comparative notes by various authors:

Āpastamba-Dharmasūtra, 2-5-19. — ‘The Teacher who does not lose control over his mind, his speech, his nose, his ears, his eyes, his tactile organ, his generative organ, and his stomach, attains immortality.’

VERSE 2.161

Section XXVI - Chastisement of Pupils

नारुन्तुदः स्यादार्तोऽपि न परद्रोहकर्मधीः ।
ययाऽस्योद्विजते वाचा नालोक्यां तामुदीरयेत् ॥१६१॥

nāruntudaḥ syādārto'pi na paradrohakarmadhīḥ |
yayā'syodvijate vācā nālokyāṃ tāmudīrayet ||161||

Even though pained, one should not (use such words as) cut to the quick; he should not do, or think of, injury to others; he should not utter words by which others are pained, and which (therefore) will obstruct his passage to (higher) regions. — (161)

Medhātithi’s commentary (manubhāṣya):

This is another duty laid down for man in relation to ordinary life.

‘Aruntadaḥ (?)’ means that which cuts — ‘tudati’ — the ritats (?) — ‘arūṃṣi’; i.e., affecting the vitals; — he who utters such words — i.e., such words of chiding as are extremely painful, — is called ‘aruntudaḥ.’

‘Pained’; — even though pain may have been indicted on him by the other person, he should not utter unpleasant words.

Similarly ‘injury to others’ is ‘harming others’; and one should not do an act conducive to it; nor should he think of it.

Or, ‘paradrohakarmadhīḥ’ may he taken to mean ‘think of doing injury to others.’

Such words by which — even though uttered in joke — other persons are pained — one should not utter.

Even a part of the sentence uttered by one should not he so disagreeable; for even portions of sentences may become indicative of unpleasant notions, through the force of their meaning, the particular context (occasion) and so forth.

One should not utter such words as they are ‘alokyā,’ — i.e., obstructing his passage to the heavenly regions.

Explanatory notes by Ganganath Jha:

Compare with this, Mahābhārata (13.104-31) — Vidura’s advice to Duryodhana —

nāruntudaḥ syānna nṛśaṃsavādī
na hīnataḥ paramabhyādadīta ||

Medhātithi (P. 147, 1. 13) — ‘Arthaprakaraṇādinā’ — cf. Kāvyaprakāśa.

arthaḥ prakaraṇaṃ liṅgaṃ vākyasyānyasya sannidhiḥ |

…

yo'rthasya nyārthadhīhetuḥ etc., etc.

Comparative notes by various authors:

Gautama, 2-25. — ‘One should avoid harsh speech.’

Gautama, 90.50-51. — ‘Ever harmless, kind, firm in his actions, self-controlled and charitable; the Accomplished Student who behaves thus never falls from the regions of Brahman.’

Āpastamba-Dharmasūtra, 1.1-15. — ‘One should bear no malice towards him.’

Āpastamba-Dharmasūtra, 1.3.23-24. — ‘Free from anger, free from jealousy.’

Baudhāyana, 3 3-19. — ‘He shall not seek to injure insects and mosquitoes.’

Viṣṇu (96.19-20). — ‘He should avoid exaggerations; he should not show disrespect towards any one.’

VERSE 2.162 [Equanimity under Ill-Treatment]

Section XXVII - Equanimity under Ill-Treatment

सम्मानाद् ब्राह्मणो नित्यमुद्विजेत विषादिव ।
अमृतस्येव चाकाङ्क्षेदवमानस्य सर्वदा ॥१६२॥

sammānād brāhmaṇo nityamudvijeta viṣādiva |
amṛtasyeva cākāṅkṣedavamānasya sarvadā ||162||

The Brāhmaṇa should ever shrink from reverence, as prom poison; and he should always seek for disrespect, as for nectar. — (162)

Medhātithi’s commentary (manubhāṣya):

When the student goes to beg for food, or when the teacher is teaching at home for livelihood, — if he fails to win reverence, he should not allow his mind to be perturbed by it; on the other hand, ‘he should shrink from reverence’; i.e, if what is given to him is given with due respect, he should not regard it as sufficient (simply on that account).

‘Like nectar,’ ‘he should a lways seek for disrespect,’ — ill-treatment. The genitive ending has been used (in ‘avamānusya’) by imposing upon the root ‘ākāṅkṣa’ the sense of the root ‘iṅ’ with the preface ‘aḍhi,’ i.e., the sense of thinking of; and thus bringing it under Pāṇini’s sūtra 2.3.52, by which the root ‘iṅ’ with ‘aḍhi,’ governs the genitive. It is on the basis of this similarity that ‘anxiety’ is present in both (desire and thought).

“But what is not offered with respect should not be eaten.”

True; but what the present verse does is to prohibit the perturbation of mind; and.it does not mean tbat food offered with disrespect should be eaten. The sense of all this is that one should look equally upon respect and disrespect; and not that he should actually hanker after disrespect.

Further, the Religious Student may accept even such food as is offered with disrespect; for it is not a regular gift, and hence, does not come under 4.235, where the receiving of gifts offered without respect is decried. — (163)

Explanatory notes by Ganganath Jha:

(verses 162-163)

Āpastamba-Dharmasūtra, 1.13.4. — ‘If overjoyed, he becomes arrogant; when arrogant, he transgresses Dharma; and transgression of Dharma leads to hell.’

VERSE 2.163

Section XXVII - Equanimity under Ill-Treatment

सुखं ह्यवमतः शेते सुखं च प्रतिबुध्यते ।
सुखं चरति लोके'स्मिन्नवमन्ता विनश्यति ॥१६३॥

sukhaṃ hyavamataḥ śete sukhaṃ ca pratibudhyate |
sukhaṃ carati loke'sminnavamantā vinaśyati ||163||

One who is scorned sleeps in comport and wakes up in comfort and goes about in the world in comport; it is the scorner that perishes. — (163)

Medhātithi’s commentary (manubhāṣya):

The present verse is commendatory of the injunction contained in the preceding verse, and it serves the purpose of indicating the result proceeding from what has been enjoined.

He who is not perturbed by dishonour or scorn ‘sleeps in comfort’: otherwise he would be burning with resentment and would not get any sleep; and on waking up, he would still be thinking of the dishonour, and would find no comfort. On rising from sleep, he moves about his business in comfort.

That person however who has done the scorning perishes by that very sin. — (163)

Explanatory notes by Ganganath Jha:

(verses 162-163)

See Comparative notes for Verse 2.162.

VERSE 2.164 [Course and Method of Study]

Section XXVIII - Course and Method of Study

अनेन क्रमयोगेन संस्कृतात्मा द्विजः शनैः ।
गुरौ वसन् सञ्चिनुयाद् ब्रह्माधिगमिकं तपः ॥१६४॥

anena kramayogena saṃskṛtātmā dvijaḥ śanaiḥ |
gurau vasan sañcinuyād brahmādhigamikaṃ tapaḥ ||164||

Sanctified in self, the twice-born man, while dwelling with his Teacher, should, by the adoption of this course, generally accumulate sanctity for the learning of the Veda. — (164)

Medhātithi’s commentary (manubhāṣya):

‘Sanctified in self’ — i.e., duly initiated, — ‘the twice-born man should, by the adoption of this course, accumulate sanctity.’ ‘This’ refers to all those duties that have been laid down for the Religious Student, from verse 70 onwards. The meaning is that anena kramayogena — by the orderly carrying out of the host of injunctions, one should accumulate ‘sanctity’ — self-purification, consisting in freedom from sin; just as freedom from sin is attained by means of the Cāndrāyaṇa and other austerities, so also is it attained by means of the course of restraints and observances prescribed in connection with the study of the Veda. For this reason one should accumulate it, ‘gradually,’ — without haste, be should acquire it and go on enhancing it.

‘Course’ is ‘process’; — ‘this should be done after having done that, and so forth’; e.g., ‘Preceded by the uttering of the syllable om, etc.’ (as laid down in verse 81); and the ‘adoption’ of this is taking up of the performance.

‘For the learning of the Veda,’ — for the purpose of learning it; learning stands for the getting up of the text and understanding of the meaning. — (164)

Explanatory notes by Ganganath Jha:

Curiously enough Buhler’s translation omits the phrase ‘gurau vasan’, rightly rendered by Burnell as ‘while dwelling with his guru.’

‘Vedādhigamikam tapaḥ.’ — “Sanctity for the learning of the Veda” (Medhātithi); — ‘austerity consisting of Vedic study’ (Nārāyaṇa and Nandana).

Comparative notes by various authors:

Āpastamba-Dharmasūtra, 1.2-12. — ‘For the initiated, there is residence in the Teacher’s house, as a Religious Student.’

Vaśiṣṭha, 7.3. — ‘The Religious Student should serve the Teacher.’

Viṣṇu, 27.1. — ‘Residence in the Teacher’s House is for Religious Students.’

VERSE 2.165

Section XXVIII - Course and Method of Study

तपोविशेषैर्विविधैर्व्रतैश्च विधिचोदितैः ।
वेदः कृत्स्नोऽधिगन्तव्यः सरहस्यो द्विजन्मना ॥१६५॥

tapoviśeṣairvividhairvrataiśca vidhicoditaiḥ |
vedaḥ kṛtsno'dhigantavyaḥ sarahasyo dvijanmanā ||165||

The entire Veda, along with the Esoteric Treatises, should be learnt by the twice-born person, — by means of various kinds of austerities and observances prescribed by rule. — (165)

Medhātithi’s commentary (manubhāṣya):

‘By means of austerities’ — such as the Cāndrāyaṇa and the like; — ‘of various kinds’ — of such diverse forms as eating only once, eating during the fourth part of the day and so forth; but without injuring the body.

‘Observances’ — such as the ‘Upaniṣad,’ (?) the ‘Mahā nāmnikā’ and so forth.

‘Prescribed by rule’ — laid down in the Smṛtis dealing with domestic rites.

By means of the above, duly performed, one should learn the entire Veda.

Some people have held that — “in the preceding verse the term ‘tapas’ stood for the duties of the Religious Student, and those same are meant by the term tapoviśeṣa in the present verse.”

But this is not right; because all those are included under the term ‘vrata’ ‘observances.’ The term ‘vrata’ stands for those restrictions that are based upon scriptures; and thus ‘vrata’ being a generic term, the Mahānāmnikā and the rest also become included under it. Hence by ‘observances’ here are meant fasting and the rest.

In connection with this verse some people have held that significance is meant to be attached to the singular number in ‘vedaḥ’; and they argue thus: —

“It is true that the affix ‘tavya’ (in the word ‘adhiganta vyaḥ’) already indicates that the injunction intends the Veda to be the predominant factor; but in view of the injunction and its subject-matter, it is clear that the Veda is really subservient to the ‘learning of its meaning’; and the subserviency of the Veda being accepted as meant, the proper examination of the injunction leads to the conclusion that the function of the pupil in regard to the Veda extends up to the learning of the meaning. The sense of the injunction thus comes to be this —

‘By means of the Veda duly studied one should learn its meaning.’ If the injunction did not mean this, the Veda could not be regarded as something to be cuff incited; anything that is cultivated or refined, is so done only as subservient to, and aiding in, something else; and as regards the Veda, it has been already found that its use lies in bringing about the knowledge of what is contained in it. If this were not so, the predominance (of the Veda), even if directly expressed, would he abandoned; just as in the case of the injunction ‘juhoti,’ the predominance of saktu is relinquished and the text is construed as ‘saktubhiḥ,’ (thus making the subordinate to the Libation). Further, the verbal root actually used in the text denotes understanding: ‘adhigamana,’ ‘learning’ (which is what is expressed by the root in ‘adhigantavyaḥ’), means knowledge, in accordance with the dictum that ‘all roots denoting motion denote knowledge’; and as for the getting up of the verbal text of the Veda, this has been already laid down before, under verse 71; so that what the present injunction does is to lay down that the said getting up of the text is to be carried on till the meaning becomes duly comprehended.

“Then again, it is just because the singular number in ‘vedah’ in this passage is regarded to be significant that the injunction herein contained is not recognised as laying down the study of several Vedas, and hence its scope is going to be extended with a view to include such study by what is going to be said later on, under 3.2.

“If then, there is to be a study of s everal Vedas, where would be the use of significance being attached to the singular number in the present verse?

“It is certainly of use; it serves to indicate that even by the study of a single rescensional text one is to be regarded as having fulfilled the injunction of ‘Vedic study,’ and that the study of several Vedas is purely optional.

“If the study of several Vedas is not actually prescribed by injunction, what lunatic would he there who would torture himself by the tattering of teeth (involved in the learning of several Vedas)?

“But there is the other injunction — ‘Having learnt the Vedas, etc.’ (3.2); this learning is for one who desires a particular reward, and this reward is Heaven. Or, if we have some assertions made in continuation of the said injunction, referring to ‘streams of butter’ or some such thing, — then these may be regarded as the reward (of learning several Vedas).

“As for the injunction of the study (of one Veda) by the Religious Student, it pertains to the learning of the meaning, and serves a perceptibly useful purpose; e.g., the knowledge of what the Veda says is found to be of use in the actual performance of religious acts; and in fact it is only the man so learned that is entitled to their performance. The learning of several Vedas, on the other band, serves a purely imperceptible purpose. If this were not so, then, the injunction of ‘Vedic Study’ having been fulfilled by the study of a single Veda, the assertion of ‘having studied the Vedas’ (3.2) would be entirely superfluous, — if it were not an injunction of learning several Vedas for the purpose of acquiring merit (an imperceptible reward).”

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США