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The verse is quoted also in Madanopārjāta (p. 39) as enumerating the things prohibited for the Student; — and in Aparārka (p. 62); — in Saṃskāramayūkha (p. 42); — and in Smṛticandrikā (Saṃskāra, p. 125), which adds the following notes: — ‘Rasa’ stands for the sugar-cane juice and the rest; though ‘madhu’ also is a ‘rasa,’ yet it is mentioned separately with a view to indicate that the taking of it involves a heavier expiation.

Comparative notes by various authors:

(verses 177-179)

Gautama (2.19). — ‘He should abstain from honey, meat, scents, garland and the like, sleeping during the day, anointing, riding on conveyances, applying collyrium, wearing shoes, umbrella, attachment, anger, avarice, delusion, wrangling, bathing, teeth-cleansing, rejoicing, dancing, singing, calumniating and dangers.’

Āpastamba-Dharmasūtra (1.23-26). — ‘Avoiding saline salts, honey and meat; not using scents; — he should never have recourse to sexual intercourse; — free from anger, and jealousy.’

Yājñavalkya (1-33). — ‘Honey, meat, collyrium, eating of leavings, fermented acids, woman, killing of living creatures, gazing at the Sun, indecent talk and so forth, — these he shall avoid.’

Pāraskara Gṛhyasūtra (2.5). — ‘He should avoid honey, meat, collyrium, sitting on a raised seat, approaching women, lying, taking what is not given.’

Gobhila Gṛhyasūtra (3.1,16.25). — ‘Sexual intercourse, dramatic acting, scents, collyrium, honey and meat, anger, lying, sleeping on raised bed, bathing, scratching of ground, teeth-washing, feet-washing, use of the razor, riding on conveyances yoked with bulls, wearing of shoes within the village, — he shall avoid.’

Baudhāyana (1.2.25). — ‘Dancing, singing, playing on musical instruments, scents, garlands, shoes, holding of umbrella, anointing, — these he shall avoid.’

Viṣṇu (28.11). — ‘He should abstain from śrāddhas, artificial salts, fermented acids, food kept over-night, dancing, singing, women, honey, meat, collyrium, eating of leavings, killing of animals, indecencies.’

Hārīta (Vīramitrodaya-Saṃskāra, p. 495). — ‘He shall abstain from riding on horses and elephants and oxen, walking over funeral pyres, ascending trees, much talking, passing through crevices and openings, crossing of large rivers and oceans, dangerous positions.’

Kūrma-Purāṇa (Parāśaramādhava). — ‘He shall not look at the mirror; he shall not cleanse his teeth; the leavings of his teacher also he shall use as a medicine, not with an eager longing for them.’

VERSE 2.178

Section XXX - Rules to be observed by the Religious Student

अभ्यङ्गमञ्जनं चाक्ष्णोरुपानच्छत्रधारणम् ।
कामं क्रोधं च लोभं च नर्तनं गीतवादनम् ॥१७८॥

abhyaṅgamañjanaṃ cākṣṇorupānacchatradhāraṇam |
kāmaṃ krodhaṃ ca lobhaṃ ca nartanaṃ gītavādanam ||178||

From anointing, applying collyrium to the eyes, shoes, holding the umbrella, attachment, anger, avarice, dancing, singing and playing on musical instruments. — (178)

Medhātithi’s commentary (manubhāṣya):

‘Anointing’ — rubbing of the head and body with butter, oil or such other oily substances.

‘Applying collyrium to the eyes — the addition of the word ‘eyes’ is only for the purpose of filling up the metre.

What is prohibited in regard to these two is the having recourse to them by way of ornamentation; and not their use as medicine. That this is so is. dear from their being mentioned along with ‘scents and garlands.’

‘Shoes’ — foot-covers made of leather; not all kinds of foot-cover.

‘Holding of the umbrella’ — either by one’s own hand or by the hand of another person; both are prohibited.

‘Kāma’ here stands for attachment; the preclusion of sexual desire being already included under the prohibition of association with women (in 177).

‘Anger’ — rage.

‘Avarice’ — selfishness. Notions of ‘I’ and ‘mine’ are the characteristics of the mind.

‘Dancing.’ — The throwing about of one’s limbs for the delectation of ordinary people, as also the acting of dramas according to the rules laid down by Bharata and others.

‘Singing’ — the exhibition of the ‘Ṣaḍja’ and other musical notes.

‘Playing upon musical instruments,' — the producing of musical sounds by means of the lute, the flute and so forth, as also the striking, to time, of such instruments as the drum, mṛdaṅga and the like. — (178)

Explanatory notes by Ganganath Jha:

This is quoted in Parāśaramādhava (Ācāra, p. 456); — in Madanapārijāta (p. 39); — in Vīramitrodaya (Saṃskāra, p. 494); — in Nirṇayasindhu (p. 189); — in Aparārka (p. 62); — in Saṃskāramayūkha (p. 42); — and in Smṛticandrikā (Saṃskāra, p. 125).

Comparative notes by various authors:

(verses 177-179)

See Comparative notes for Verse 2.177.

VERSE 2.179

Section XXX - Rules to be observed by the Religious Student

द्यूतं च जनवादं च परिवादं तथाऽनृतम् ।
स्त्रीणां च प्रेक्षणालम्भमुपघातं परस्य च ॥१७९॥

dyūtaṃ ca janavādaṃ ca parivādaṃ tathā'nṛtam |
strīṇāṃ ca prekṣaṇālambhamupaghātaṃ parasya ca ||179||

From gambling, quarelling with people, calumniating, and also lying; prom gazing at and touching of women, and prom the injuring op others. — (179)

Medhātithi’s commentary (manubhāṣya):

‘Gambling;’ — playing with dice. Cock-fighting, etc., are also prohibited by this, — the term ‘gambling’ being used in its most general sense.

‘Quarelling with people’; — wordy dispute, without any reason, on common matters; or asking people at random for news.

‘Calumniating.’ — Recounting the defects of other people through sheer ill-will.

‘Lying’ — describing things otherwise than what is actually seen or heard.

Every one of these words has the Accusative ending, on account of its being governed by the verb ‘should abstain from’ (in the preceding verse).

‘The gazing at and touching of women’; — ‘gazing at’ means looking intently with a view to observe the shape of limbs; ‘this part of her body is beautiful — that is not so,’and so forth.

‘Touching’ stands for embracing. These two are prohibited for fear of their leading up to sexual intercourse; and this is to be applied to the case of the young boy in some way or other.

‘Injuring of others,’ — i.e., doing harm; obstructing the fulfilment of some purpose. For instance, if he is questioned on matters relating to the marriage of girls, he should not say that a certain bridegroom is unfit, even if he be really so; he should remain quiet (say nothing), as lying has been prohibited. — (179)

Explanatory notes by Ganganath Jha:

‘Janavādam’ — ‘Quarelling with people’ (Medhātithi, Govindarāja, Kullūka and Rāghavānanda); — ‘asking people at random for news’ (alternative suggested by Medhātithi, and Nārāyaṇa).

This is quoted in Parāśaramādhava (Ācāra, p. 456); — in Madanapārijāta (p. 39); — in Vīramitrodaya (Saṃskāra, p. 495); — in Saṃskāramayūkha (p. 42), which notes that ‘prekṣanālambhana’ of women is forbidden, lest they lead on to intercourse; — in Smṛticandrikā (Saṃskāra, p. 125), which has the same notes and adds that in ordinary crowds and other places, the seeing and touching cannot be avoided; — and in Saṃskāraratnamālā (p. 292), which explains ‘dyūta’ as gambling with dice, and ‘janavāda’ as talking of the people in general.

Comparative notes by various authors:

(verses 177-179)

Include Comparative notes for Verse 2.177.

Gautama (2.22.24). — ‘Looking at and touching of women should be avoided, for fear of the intercourse proceeding further; also gambling, service of low people, appropriating what is not given, killing; — also harsh words.’

Baudhāyana (1.2.23-24). — ‘Truthful in speech, modest, free from egotism; — conversing with women, only to the extent that may be necessary.’

Āpastamba-Dharmasūtra (1.3.11, 23). — ‘He should not see any dancing; he should not talk ill of people.’

Viṣṇu (28.26). — ‘He should not stay at a place where calumniating is going on.’

VERSE 2.180

Section XXX - Rules to be observed by the Religious Student

एकः शयीत सर्वत्र न रेतः स्कन्दयेत् क्व चित् ।
कामाद् हि स्कन्दयन् रेतो हिनस्ति व्रतमात्मनः ॥१८०॥

ekaḥ śayīta sarvatra na retaḥ skandayet kva cit |
kāmād hi skandayan reto hinasti vratamātmanaḥ ||180||

He should always sleep alone; nowhere should he allow his manhood to run out; by intentionally allowing his manhood to run out, hr breaks his vow. — (180)

Medhātithi’s commentary (manubhāṣya):

‘He should always sleep alone; nowhere should he allove his manhood to run out,’ — i.e., not even outside; intercourse with women having been already prohibited.

Next follows a commendatory statement — ‘Intentionally, etc.’ ‘Intention’ means wish...... By allowing his manhood to run — by any means — he ‘breaks’ — destroys — ‘his vow’ of studentship (continence). — (180)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 39), which explains ‘Vratam’ as ‘brahmacharyam’; — in Vīramitrodaya (Saṃskāra, p. 496); — only the first half in Parāśaramādhava (Ācāra, p. 456); — in Nṛsiṃhaprasāda (Saṃskāra, p. 46b); — and in Smṛticandrikā (Saṃskāra, p. 127), which explains ‘vratam’ as the vow of Studentship; — unintentional emission involves only an expiation, and not a breach of the vow.

Comparative notes by various authors:

Viṣṇu (28.48). — ‘Those Vedic Scholars who know Dharma have declared that in the case of the Brāhmaṇa under vow of studentship, intentional emission is a transgression.’

Gobhila Gṛhyasūtra (2.26). — ‘He should avoid giving vent to his organ.’

Yama (Vīramitrodaya-Saṃskāra, p. 496). — ‘Sitting and sleeping on a couch and teeth-cleansing should be avoided; he should sleep alone, on kuśa-grass, and should never emit his semen anywhere.’

VERSE 2.181

Section XXX - Rules to be observed by the Religious Student

स्वप्ने सिक्त्वा ब्रह्मचारी द्विजः शुक्रमकामतः ।
स्नात्वाऽर्कमर्चयित्वा त्रिः पुनर्मामित्यृचं जपेत् ॥१८१॥

svapne siktvā brahmacārī dvijaḥ śukramakāmataḥ |
snātvā'rkamarcayitvā triḥ punarmāmityṛcaṃ japet ||181||

The twice-born religious student, haying unintentionally dropped his manhood during a dream, should thrice recite the three vedic verses beginning with “punarmām,” after having bathed and worshipped the sun. — (181)

Medhātithi’s commentary (manubhāṣya):

When one renounces his vow of continence intentionally, then he has to perform the expiatory rite prescribed for the ‘Avakīrṇī’ (11.120 et. seq.); the present verse lays down what one should do when he does it unintentionally.

No significance attaches to the mention of ‘dream’; the absence of intention is the only necessary condition; and no intention can be present during dreams. Hence this same expiatory rite is to be performed in a case where, even though he may be not asleep, the flow occurs involuntarily, in the same manner as certain other fluids flow out of the body.

The sense of the verse thus is that — ‘if one drops his manhood unintentionally, he should perform this expiatory rite that he should recite the three verses, etc., etc. — (181)

Explanatory notes by Ganganath Jha:

‘Punarmām’ — “This verse occurs in Taittirīya Āraṇyaka 1. 30,” — Buhler.

Punarmāmaitvindriyam — Taittirīya Āraṇyaka 1. 30. Such uses of texts are frequent in the later Vedic works; e.g. the Sāmavidhāna Brāhmaṇa and the several Ṛgvidhānas,” — Burnell.

This verse is quoted in Parāśatramādhava (Prāyaścitta, p. 394), as laying down what should be done by the Religious Student, in the event of a ‘wet dream — in Madanapārijāta (p. 39); — in Aparārka (p. 1141); — in Smṛticandrikā (Saṃskāra, p. 127) as showing that unintentional emission involves only an expiation; — and in Prāyoscittaviveka (p. 462).

Comparative notes by various authors:

Yama (Aparārka, 11.41). — ‘The Religious Student involuntarily emitting semen during a dream shall bathe, look at the Sun and repeat the Gāyatrī a hundred and eight times.’

Viṣṇu (28.53) — (reproduces Manu’s words).

VERSE 2.182

Section XXX - Rules to be observed by the Religious Student

उदकुम्भं सुमनसो गोशकृत्मृत्तिकाकुशान् ।
आहरेद् यावदर्थानि भैक्षं चाहरहश्चरेत् ॥१८२॥

udakumbhaṃ sumanaso gośakṛtmṛttikākuśān |
āhared yāvadarthāni bhaikṣaṃ cāharahaścaret ||182||

He should fetch the jar of water, flowers, cowdung, earth and kuśa-grass, — as much as may be required; and day by day he should beg for alms. — (182)

Medhātithi’s commentary (manubhāṣya):

He should fetch as much of water in jars and other things as might serve the purposes of the Teacher.

This is only by way of illustration; the meaning being that he should do other household-work also, — all that is not absolutely demeaning. What this verse is meant to indicate is that the pupil should not be made to do any demeaning work, — such as touching the utensils in which food has been eaten by persons other than the Teacher himself. For as regards the Teacher himself, his service has been already prescribed in a general way.

The compound ‘yāvadarthāni’ is to be expounded as ‘yāvān arthaḥ eṣām.’

‘Day by day he should beg for alms’; — ‘alms’ here stands for a very small quantity of cooked, just enough for sustenance. It would not be right to argue that it stands for food in general (not necessarily cooked); since the generic term ‘anna’ (food) is found to be used in the prohibition coming later on (in 188) regarding ‘the food of one person’; because in view of the injunction ‘having collected the alms, he should present it to the Teacher and then eat it,’ where the bringing and eating are mentioned together, it is clear that cooked food is meant; if dry grains had been brought in, how could they be eaten forthwith? If the grain were collected and then cooked in the Teacher’s house, the food thus cooked would be one that has the alms for its source, it would not be the aims itself. In common usage also it is cooked food that is called ‘alms.’

‘Day by day.’ — “The daily begging for alms is already implied in what follows later on (in 188) — ‘He should live every day on alms.’

In 188, the term ‘every day’ has been added for the purpose of laying down the means of subsistence; while the term ‘day by day’ in the present verse is meant to preclude the possibility of some one keeping the food mixed with butter, etc., overnight and then eating it next day; the sense being that he should beg for alms and eat it day by day; and he should never beg on one day and then, having kept it over-night, eat it next day after mixing it with butter, etc — (182)

The Author next mentions the persons from whom the alms are to be begged.

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśatramādhava (Prāyaścitta, p. 394), as laying down what should be done by the Religious Student, in the event of a ‘wet dream — in Madanapārijāta (p. 39); — in Aparārka (p. 1141); — in Smṛticandrikā (Saṃskāra, p. 127) as showing that unintentional emission involves only an expiation; — and in Prāyoscittaviveka (p. 462).

Comparative notes by various authors:

Āpastamba-Dharmasūtra (2.4.13.14). — ‘Morning and evening he should fetch jars of water; every day fetching fuel from the forest, he should keep it on the ground.’

Āśvalāyana Gṛhyasūtra (22.5). — ‘He should beg alms morning and evening.’

Gobhila Gṛhyasūtra (5.2.27). — ‘Wearing of the girdle, begging of alms, carrying of the staff, fetching of fuel, bathing in water, and morning-salutation, — these are the daily obligatory duties.’

VERSE 2.183

Section XXX - Rules to be observed by the Religious Student

वेदयज्ञैरहीनानां प्रशस्तानां स्वकर्मसु ।
ब्रह्मचार्याहरेद् भैक्षं गृहेभ्यः प्रयतोऽन्वहम् ॥१८३॥

vedayajñairahīnānāṃ praśastānāṃ svakarmasu |
brahmacāryāhared bhaikṣaṃ gṛhebhyaḥ prayato'nvaham ||183||

The Religious Student, being pure, should fetch alms daily from the houses of persons who are not devoid of Veda and sacrifices, and who are famed for their deeds. — (183)

Medhātithi’s commentary (manubhāṣya):

‘Who are not devoid of Veda and sacrifices — who are equipped with Vedic learning, and perform the sacrifices to which they are entitled; — ‘not devoid’ means not without, i.e., fully equipped.

‘Famed for their deeds;’ — thoso who may not be entitled to the performance of sacrifices, but who are accustomed to meritorious acts. Or, those persons may be called ‘for their deeds’ who are content with their own means of livelihood, and do not go in for such means of living as usury and the like.

‘From the houses of’ these people ‘he should fetch alms’ — i.e., beg and bring it away.

‘Pure’ — Clean.

‘Daily’ — This is a descriptive reiteration. — (188)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 453) in support of the view that alms are to be begged only from ‘praiseworthy’ persons; — in Vīramitrodaya (Saṃskāra, p. 381), as laying down the special qualifications of the Brāhmaṇas from whom the Brāhmaṇa Student is to beg alms; — and in Vidhānapārijāta (p. 496) in support of the view that even among people of his own caste, alms should be begged only from the houses of specially qualified men.

This is quoted in Aparārka (p. 59); — in Saṃskāramayūkha (p. 60); — in Saṃskāraratnamālā (p.

288), which adds the following notes: — Those who are not devoid of the knowledge of one or two or three Vedas, — those who have not omitted to perform the sacrifices, — and those who are carrying out in a praiseworthy manner all the duties prescribed for them, — from the house of such parsons, the Brahmacārī — ha who is keeping the vows for the sake of Vedic study — keeping all the restraints and observances — should daily obtain ‘alms’ — ‘bhaikṣam’ being a collective noun; — and in Smṛticandrikā (Saṃskāra, p. 109).

Comparative notes by various authors:

Āpastamba-Dharmasūtra (1.3.1). — ‘All that he obtains he should present to the Teacher, going out pot in hand, morning and evening, for begging alms from all except those that are considered unfit for this purpose and also those of ill-repute.’

Baudhāyana. (1.2.19). — ‘Persons to be begged from are the Brāhmaṇa and the rest, who are firm in their duties.’

Gautama (2.42). — ‘Alms-begging should be done from all castes, except from those who are accused or outcast.’

Viṣṇu (29.9). — ‘Alms-begging should be done from qualified persons, except from the teacher’s family.’

Viṣṇu (Vīramitrodaya-Saṃskāra, p. 482). — ‘Alms should be begged from the good people among Brāhmaṇas, Kṣatriyas and Vaiśyas who are firm in their duties; from all four castes in times of distress.’

Yājñavalkya (1.29). — ‘For his own subsistence, he should beg alms from irreproachable Brāhmaṇas.’

Vyāsa (Vīramitrodaya-Saṃskāra, p. 482). — ‘They should daily beg alms from Brāhmaṇas, Kṣatriyas and Vaiśyas, only from the houses of people belonging to one’s own caste, or from those of all castes.’

Bhaviṣya Purāṇa (Vīramitrodaya-Saṃskāra, p. 482). — ‘In the absence of the above, he may go for alms to the entire village, with the exception of the Caṇḍāla.’

Aṅgiras (Vīramitrodaya-Saṃskāra, p. 482). — ‘In the absence of any other means of subsistence, he may accept uncooked food from the Śūdra, enough to keep him for a day and night.’

Parāśara (Vīramitrodaya-Saṃskāra, p. 483). — ‘The Renunciate and the Religious Student are entitled to cooked food only.’

Bhaviṣya Purāṇa (Parāśaramādhava, p. 453). — ‘If he does not obtain it from the right sources, he may heg from all the four castes.’

VERSE 2.184

Section XXX - Rules to be observed by the Religious Student

गुरोः कुले न भिक्षेत न ज्ञातिकुलबन्धुषु ।
अलाभे त्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत् ॥१८४॥

guroḥ kule na bhikṣeta na jñātikulabandhuṣu |
alābhe tvanyagehānāṃ pūrvaṃ pūrvaṃ vivarjayet ||184||

He should not beg for food from his Teacher’s family; nor from the family of his paternal or maternal relations. But when other houses are not available, he should avoid the preceding in preference to the succeeding. — (184)

Medhātithi’s commentary (manubhāṣya):

Even though the Teacher’s family may fulfil the aforesaid conditions, yet ‘he should not beg for food’ from that family. ‘Kula,’ ‘family,’ stands for ‘relations’; hence one should not receive alms from the uncle and other relations of the Teacher.

‘Paternal relations’ — from the family of those related to the student on his father’s side. — ‘From his maternal relations’ — i.e., from his maternal uncle and others.

This verse should not be construed in such a way as to connect the words ‘paternal relations, etc.,’ with the Teacher; since the Teacher’s relations have all been included under the term ‘Teacher’s family.’

“From whom then is he to beg for food?”

From houses other than those here mentioned.

‘When other houses are not available’ — i.e., not possible; — when, for instance, the entire village is inhabited either by the Teacher’s family, or by his own paternal and maternal relations; and there are no other families; — or even though they are there, they do not give him alms; — then the student may beg from those just mentioned; when, others are uot available, he should first beg from his maternal relations; if these latter be not available, then from his paternal relations; and when even these arc not available, then from the Teacher’s family. — (184)

Explanatory notes by Ganganath Jha:

‘Vihāyasi’ — In the air, i.e. on the roof of the house (Medhātithi, Govindarāja and Kullūka); — ‘on a platform’ (Nārāyaṇa); — ‘in the open air (Nandana); — ‘in any pure place except the ground’ (Rāghavānanda).

This verse is quoted in Parāśaramādhava (Ācāra, p. 451), as laying down the method of ‘tending the fire’, and ‘explains it that ‘he should place the fuel somewhere in the open, not on the grouhd;’ — in Smṛtitattva (p. 936) as laying down the morning and evening offerings into the Fire; — in Vīramitrodaya (Saṃskāra, p. 448), where ‘dūrāt’ is explained as from a spot not owned

Comparative notes by various authors:

Gautama (2.44-45). — ‘Food should be begged from the house of the Ācārya, or one’s relations, or the Guru; from one’s own family, only in the event of its not being obtained elsewhere, — the succeeding one of these being preferred to the preceding.’

VERSE 2.185

Section XXX - Rules to be observed by the Religious Student

सर्वं वापि चरेद् ग्रामं पूर्वौक्तानामसम्भवे ।
नियम्य प्रयतो वाचमभिशस्तांस्तु वर्जयेत् ॥१८५॥

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