with the Commentary of Medhatithi 60 страница

↑

⇐ ПредыдущаяСтр 66 из 350Следующая ⇒

Comparative notes by various authors:

Baudhāyana (1. 2. 38). — (See above.)

Gautama (2. 39). — ‘There should be no eating of the leavings, bathing, hair-dressing, feet-washing, shampooing and feet-clasping.’

Āpastamba Dharmasūtra (1. 7. 57). — (See above.)

Viṣṇu (32. 6). — ‘For the teacher’s wives one should not do shampooing, applying of collyrium, dressing of hair, or touching the feet and such like acts.’

VERSE 2.212

Section XXX - Rules to be observed by the Religious Student

गुरुपत्नी तु युवतिर्नाभिवाद्यैह पादयोः ।
पूर्णविंशतिवर्षेण गुणदोषौ विजानता ॥२१२॥

gurupatnī tu yuvatirnābhivādyaiha pādayoḥ |
pūrṇaviṃśativarṣeṇa guṇadoṣau vijānatā ||212||

The teacher’s wife, when young, shall not be saluted at her feet by a pupil who is full twenty years old, and who is conscious of what is good and what is bad. — (212)

Medhātithi’s commentary (manubhāṣya):

‘One who is full twenty years old’; — i.e., fully grown up. There is no harm in the case of the pupil who is still a ‘child,’ not having passed his sixteenth year. What is meant is one who has completed his twenty years. To the same effect we have the next qualification — ‘who is conscious of what is good and what is bad.’ The ‘good’ and ‘bad’ meant here are the pleasures and pains arising from sexual love, also the beauty and ugliness of women, as also their fidelity and infidelity.

In any case stress is not meant to be laid upon the number ‘twenty.’ — (212)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 462), where it is explained that the term ‘purṇaviṃśativarṣeṇa’ stands for full youth, and stress is not meant to be laid upon the precise age mentioned; — also in Parāśaramādhava (Ācāra, p. 301); — and in Smṛticandrikā (Saṃskāra, p. 104).

Comparative notes by various authors:

Viṣṇu (32, 13). — (Reproduces Manu.)

Gautama (2. 39). — ‘Feet-washing and feet-clasping shall not be done for the teacher’s wife.’

Baudhāyana (1. 2. 34). — ‘One who has become an adult shall not salute (by feet-clasping) the youthful sister-in-law or the youthful wife of the teacher.’

VERSE 2.213

Section XXX - Rules to be observed by the Religious Student

स्वभाव एष नारीणां नराणामिह दूषणम् ।
अतोऽर्थान्न प्रमाद्यन्ति प्रमदासु विपश्चितः ॥२१३॥

svabhāva eṣa nārīṇāṃ narāṇāmiha dūṣaṇam |
ato'rthānna pramādyanti pramadāsu vipaścitaḥ ||213||

It is the very nature of women to corrupt men. It is for this reason that the wise are never unguarded regarding women. — (213)

Medhātithi’s commentary (manubhāṣya):

It is the nature of women that they make men fall off from their fidelity: by associating with men, women would make them deviate from their vow.

For this reason the wise are never ‘unguarded’; i.e., they shun women from a distance; — ‘unguardedness’ would consist in touching her and so forth.

It is in the very nature of things that a young woman, when touched, produces a disturbance in the mind; and this mental disturbance itself has been interdicted, to say nothing of other vulgarities.

‘Pramadā’ means woman. — (213)

Comparative notes by various authors:

(verses 213-215)

Āpastamba Dharmasūtra (1. 3. 16). — ‘With women one should talk only when necessary.’

Āpastamba Dharmasūtra (7. 3). — ‘One should not look at a naked woman.’

Baudhāyana (1. 2. 24). — ‘Talking to women only when necessary.’

Gautama (2. 22, 41). — ‘Gazing at and touching of women should be avoided; one who has attained majority should not see young women alone.’

Śukranīti (3.27). — ‘One should not sit very near bis mother, sister or daughter.’

Mahābhārata (13. 48.47-48). — (Three lines same as Manu.) ‘That is why wise men do not become too much. attached to women.’

VERSE 2.214

Section XXX - Rules to be observed by the Religious Student

अविद्वांसमलं लोके विद्वांसमपि वा पुनः ।
प्रमदा ह्युत्पथं नेतुं कामक्रोधवशानुगम् ॥२१४॥

avidvāṃsamalaṃ loke vidvāṃsamapi vā punaḥ |
pramadā hyutpathaṃ netuṃ kāmakrodhavaśānugam ||214||

In this world women are capable op leading astray the ignorant, as well as the learned, who becomes a servile follower of desire and passion. — (214)

Medhātithi’s commentary (manubhāṣya):

It should not be thought that the person who has full control over his organs and who is fully aware that even locking at the Teacher’s wife with impure motives is a heinous offence, incurs no danger by touching her feet. Because so far as women are concerned, the person cognisant of the grievousness of the sin, as well as the person not so cognisant, both are equal; for no amount of learning is any use in this matter; women are capable of leading astray — on the wrong path, contrary to usage and scriptures — all men.

‘Who becomes a servile follower of desire and passion,’ — Who becomes contaminated with desire and passion. This epithet only serves to indicate a particular condition of man. Barring the too young and too old, and one who has reached the highest stage of Yoga, there is no one, with the exception of one who has entirely destroyed his human susceptibilities, who is not attracted by women, just as iron is attracted by the magnet. This is not due to any powerful influence intentionally exercised; it is in the very nature of things that at the sight of a young woman, the mind of man becomes upset, specially that of young students. — (214)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 104) as laying down the reason why the young wife of the Teacher should not be touched in the feet by the young pupil, the meaning being — ‘Because women are capable of leading the learned as well as the ignorant man, who may yield to to physical desires and other weaknesses’.

Comparative notes by various authors:

(verses 213-215)

See Comparative notes for Verse 2.213.

VERSE 2.215

Section XXX - Rules to be observed by the Religious Student

मात्रा स्वस्रा दुहित्रा वा न विविक्तासनो भवेत् ।
बलवानिन्द्रियग्रामो विद्वांसमपि कर्षति ॥२१५॥

mātrā svasrā duhitrā vā na viviktāsano bhavet |
balavānindriyagrāmo vidvāṃsamapi karṣati ||215||

One should not sit alone with his mother, sister or daughter. The powerful host of sense-organs overpowers even the learned. — (215)

Medhātithi’s commentary (manubhāṣya):

For reasons above described ‘one should not sit alone’ — in a solitary room, etc., one should not sit; nor should he touch the body, etc. Because the host of sense-organs is extremely fickle; and it ‘overpowers’ — draws, makes helpless — ‘even the learned’ — i.e., the person who has his mind fully controlled by wisdom acquired from the scriptures. — (215)

Comparative notes by various authors:

(verses 213-215)

See Comparative notes for Verse 2.213.

VERSE 2.216

Section XXX - Rules to be observed by the Religious Student

कामं तु गुरुपत्नीनां युवतीनां युवा भुवि ।
विधिवद् वन्दनं कुर्यादसावहमिति ब्रुवन् ॥२१६॥

kāmaṃ tu gurupatnīnāṃ yuvatīnāṃ yuvā bhuvi |
vidhivad vandanaṃ kuryādasāvahamiti bruvan ||216||

The young man may perform the proper salutation on the ground to the young wives of his Teacher, — saying “here i am.” — (216)

Medhātithi’s commentary (manubhāṣya):

‘May’ signifies dis-satisfaction on the part of the author; or, it may bo construed with the next verse.

‘On the ground’ — the clasping of the feet is not necessarily meant to be done.

‘The young man..... to the young wives’; — i.e., what is here laid down pertains to cases where both parties are young. If the student is a child, or the Teacher’s wife is old, then the clasping of the feet is unobjectionable.

‘Here I am’; — this refers to the rule prescribed before (in 123).

‘Proper’ — i.e., with upturned hands, etc. (see 72). — (216)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 30l), as laying down how, in view of the foregoing text, the young student is to behave towards the Teacher’s wife; — also in Vīramitrodaya (Saṃskāra, p. 462), which remarks that the term ‘yuvā’, ‘young man,’ in this verse makes it clear that the mention of ‘twenty years’ in verse 212 is meant to stand for youth in general; — in Saṃskāramayūkha (p. 47) as laying down the necessity of saluting the Teacher’s wives; — and in Smṛticandrikā (Saṃskāra, p. 104).

Comparative notes by various authors:

Viṣṇu (32-14). — [Reproduces Manu.]

VERSE 2.217

Section XXX - Rules to be observed by the Religious Student

विप्रोष्य पादग्रहणमन्वहं चाभिवादनम् ।
गुरुदारेषु कुर्वीत सतां धर्ममनुस्मरन् ॥२१७॥

viproṣya pādagrahaṇamanvahaṃ cābhivādanam |
gurudāreṣu kurvīta satāṃ dharmamanusmaran ||217||

Having returned from a journey, he should clasp the feet of his Teacher’s wife, and daily he should salute her, bearing in mind the duty of the righteous. — (217)

Medhātithi’s commentary (manubhāṣya):

Having returned from a journey, he should clasp her feet — ‘the left foot by the left hand, etc.’ (Verse 72).

‘Daily’ — every day.

‘Salute her’ — on the ground.

‘Righteous’ — Cultured. Bearing in mind that such is this duty of cultured men. — (217)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 301) as laying down how the young student is to behave to towards the Teacher’s wife.

The first half of the verse is quoted in Vīramitrodaya (Saṃskāra, p. 451) as showing that ‘pādagrahaṇa’ (clasping of the feet) is distinct from abhivādana (saluting); — and again on p. 462 the entire verse is quoted along with the preceding verse.

It is quoted in Smṛticandrikā (Saṃskāra, p. 104).

Comparative notes by various authors:

Gautama (2. 40). — ‘Returning from a journey, he should clasp the feet of the teacher’s wives.’

Āpastamba (1.14.7). — ‘Also when meeting her on returning from a journey.’

Viṣṇu (32.15). — [Reproduces Manu.]

VERSE 2.218

Section XXX - Rules to be observed by the Religious Student

यथा खनन् खनित्रेण नरो वार्यधिगच्छति ।
तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥२१८॥

yathā khanan khanitreṇa naro vāryadhigacchati |
tathā gurugatāṃ vidyāṃ śuśrūṣuradhigacchati ||218||

Just as a man digging with the spade obtains water, — even so one who is eager to serve acquires the learning that is in the Teacher. — (218)

Medhātithi’s commentary (manubhāṣya):

This describes the reward in connection with the entire body of injunctions bearing upon service; and it is commendatory of learning the Veda by means of serving the Teacher.

Just as a certain man digging the earth by a spade, or some such implement, obtains water, — and he does not obtain it without trouble; similarly the pupil who is eager to serve — and attends upon him — acquires the learning that is in the Teacher. — (218)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 525) as laying down the method of acquiring learning; — and in Smṛticandrikā (Saṃskāra, p. 139) as describing the results accruing from serving the Teacher.

Comparative notes by various authors:

Baudhāyana (1.2.5). — ‘All Vedas enter into him who learns and behaves thus; just as fire supplied with fuel shines brightly, so shines he who knowing this follows the life of the Religious Student.’

Vyāsa Smṛti (1.36, 37). — ‘In this manner, living, from day to day, on alms, the Religious Student should keep his vows; speaking agreeably, avoiding.calumny,-, always accomplishing the needs of his teacher; from beginning to end of his Vedio Study, he should constantly attend upon him; studied in this manner, the Vedic Mantra carries the Brāhmaṇa forward.’

Āpastamba Dharmasūtra (1.14.5). — ‘Service of the Teacher is the only means.’

Nārada (Vīramitrodaya-Saṃskāra, p. 525). — ‘Knowledge is acquired by service of the Teacher, or by much wealth, or by knowledge (in exchange); there is no fourth means; — the white ants rear up a huge heap by collecting small particles of dust: it is not strength that accomplishes this but only effort; gradually and slowly is learning acquired, gradually and slowly are riches attained, gradually and slowly is the hill ascended, gradually and slowly is the rags-cover made up; and gradually is the journey accomplished.’

VERSE 2.219

Section XXX - Rules to be observed by the Religious Student

मुण्डो वा जटिलो वा स्यादथ वा स्यात्शिखाजटः ।
नैनं ग्रामेऽभिनिम्लोचेत् सूर्यो नाभ्युदियात् क्व चित् ॥२१९॥

muṇḍo vā jaṭilo vā syādatha vā syātśikhājaṭaḥ |
nainaṃ grāme'bhinimlocet sūryo nābhyudiyāt kva cit ||219||

He may have his head shaved, or wear his hair in braids, or have only the top-hair braided. The sun should never set, nor should it rise, while he is still in the village. — (219)

Medhātithi’s commentary (manubhāṣya):

‘Muṇḍaḥ’ — means that he should shave the whole of his head.

‘Jaṭilaḥ’ — one who has hairs braided, i.e., inextricably sticking to one another.

Or one whose ‘śikhā’ top-hair,’ only is braided; and the rest of the head is shaven.

And he should so behave himself that the sun does not set while he is still in the village; ‘village’ here includes the town also. The meaning is that at the time of sun-set he should betake himself to the forest. Similarly the sun should not rise while he is in the village; that is, for the Religious Student, sun-rise also should take place while he is in the forest.

‘Enam’ — refers to the Religious Student.

Others have explained this to mean that ‘the Sun should not set while he is still addicted to the vulgar acts of sleeping and the like.’ To this same effect we have the term ‘sleeping’ in the next verse. Under this explanation what the verse prohibits is sleeping during the two twilights; and it does not mean that he should be actually in the forest at those times; for the Student would be still too young and would be frightened (by being in the forest at twilight). In fact Gautama (9.10) has declared that the twilights should be spent outside the village after the ‘Godāna’ ceremony; and this ceremony is laid down as to be performed in the sixteenth year; and arrived at that age, the student can, if he reaches the forest, offer his twilight prayers there. — (219)

Explanatory notes by Ganganath Jha:

‘Grāme’ — ‘While he stays in the village’ Medhātithi, Govindarāja, Nārāyaṇa and Nandana); — ‘while he is still sleeping in the village’ (‘others’ in Medhātithi, Kullūka and Rāghavānanda).

This verse is quoted in Aparārka (p. 64); — in Saṃskāramayūkha (p. 42), as laying down three distinct alternatives; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 46b).

Comparative notes by various authors:

Gautama (1.29). — ‘With head shaven, with hair in braids or with top-hair braided.’

Āpastamba Dharmasūtra (1.2.31,32). — ‘With braided locks; — or others may have the head shaven, leaving the top-hair braided.’

Vaśiṣṭha (7-8). — ‘Dependent on the Teacher, with hair braided or with top-hair braided, he shall walk behind the Teacher when he walks.’

Viṣṇu (28.41). — ‘The Religious Student shall have either his hair all shaven or all in braids.’

VERSE 2.220

Section XXX - Rules to be observed by the Religious Student

तं चेदभ्युदियात् सूर्यः शयानं कामचारतः ।
निम्लोचेद् वाऽप्यविज्ञानाज् जपन्नुपवसेद् दिनम् ॥२२०॥

taṃ cedabhyudiyāt sūryaḥ śayānaṃ kāmacārataḥ |
nimloced vā'pyavijñānāj japannupavased dinam ||220||

If the sun should rise or set while he is still sleeping, either intentionally or unintentionally, he should fast during the day, reciting. (the Sāvitrī). — (220)

Medhātithi’s commentary (manubhāṣya):

In connection with what has gone before one should perform the following expiatory rite.

If while the student is still sleeping, the sun should rise and thereby make him incur sin. — ‘Abhi’ is a preposition according to Pāṇini’s Sūtra ‘abhirabhāge’; and hence we have the accusative ending in ‘śayanam.’ — The meaning is that if while the student is sleeping, the sun should rise, then he should fast during the day.

Some people oífer the following explanation: — “If the offence is committed in the morning, the reciting and fasting are to be done during the day, food being taken at night; while if the offence is committed in the evening, the reciting and fasting are to be done during the night, food being taken next morning. So that the term ‘day’ is purely illustrative.” And in support of their view they quote the words of Gautama (23.21) — ‘He should go without food during the day, and if the sun sets before him he should fast during the night, reciting the Sāvitrī.’

This however is not right. In both cases the expiatory rite should be performed during the day; specially as there is no authority for regarding the term ‘day’ of the text as illustrative; as the term ‘day’ does not have its denotation dependent upon that of the term ‘night’; it is entirely independent. Hence the right meaning appears to he that there should be option; that is, if the person is one who will not fall ill by keeping up the whole night, he might do it during the night; while others would do it during the day.

That the ‘reciting’ is of the Sāvitrī, we gather from the words of Gautama (quoted above).

“How can Gautama be quoted as authority on this point?”

As a matter of fact, the verb ‘should recite’ is incomplete, since it is not mentioned what is to be recited. And when there is such incompleteness, it is only right that the missing detail should be filled in from other scriptural sources.

But what the term ‘day’ mentions is the time; and this does not stand in need of any other time, so that there is no need for calling in the help of Gautama.

Or, the right explanation may be that, since the present verse prescribes the expiatory rite to be performed on the omission of the twilight prayers, the reciting of the SācUrī eorties in naturally; it has been declared above (2.88) that ‘there is nothing higher than the Sāvitrī.’

‘Intentionally;’ — i.e., who knowingly sleeps in the evening.

‘Unintentionally;’ — when he has been sleeping for a long time and fails to perceive the advent of evening; this is what is meant by ‘absence of intention.’ The sense of all this is as follows: — When the omission is intentional and due to careless-ṇess, it is necessary to perform the expiatory rite here prescribed; he who omits the prayers at sun-set and sun-rise, for him the expiatory rite has been prescribed as ‘fasting,’ which has to be done at the neglect of all compulsory duties.

Or, he who intentionally transgresses the scriptural ordinance, this also is ‘ignorance’ on his part. — (220)

Explanatory notes by Ganganath Jha:

‘Dinam’ — “The translation of the last words (Shall fast during the next day muttering the Sāvitrī) follows Govindarāja and Kullūka; while Medhātithi, Nārāyaṇa and Rāghavānanda state that the penance shall be performed during the (next) day (or night), and that he who neglects the evening prayer shall fast in the evening and repeat the Gāyatrī during the night.” — Buhler.

Medhātithi is not quite accurately represented here. For his view is clearly put in paras 2 and 3, on page 575 (Translation) where the view, that “if the offence is committed in the evening the reciting and fasting are to be done during the night”, has been rejected in unmistakable terms.

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 447), as laying down an expiation for sleeping at sunrise; — and in Prāyaścittaviveka (p. 398), as laying down the expiation for repeated delinquency.

Comparative notes by various authors:

(verses 220-220)

Viṣṇu (8-53). — [Reproduces Manu 220.]

Gautama (23.21). — ‘The Religious Student before whom the Sun has risen shall remain without food during the day: and he who remains asleep at sunset should remain without food during the night, repeating the Sāvitrī.’

Āpastamba Dharmasūtra (2.12-13, 14). — ‘If asleep, he is forestalled by sunset, he shall remain without food, and silent, during the night; and in the morning, shall bathe and then speak; — if he is asleep at sunrise, he shall remain without food and silent during the day.’

Āpastamba Dharmasūtra (2.12.22). — ‘He who is forestalled by sunrise, he who is forestalled by sunset, he with bad nails... are impure.’

Vaśiṣṭha (20.4.6). — ‘Forestalled by sunrise, he shall remain standing during the day and repeat the Sāvitrī; — similarly if he, while asleep, is forestalled by sunset, he shall sit up during the night.’

Vaśiṣṭha (1.17). — ‘He who is forestalled by sunrise, he who is forestalled by sunset, who has bad nails, who has black teeth...... are sinners.’

VERSE 2.221

Section XXX - Rules to be observed by the Religious Student

सूर्येण ह्यभिनिर्मुक्तः शयानोऽभ्युदितश्च यः ।
प्रायश्चित्तमकुर्वाणो युक्तः स्यान् महतेनसा ॥२२१॥

sūryeṇa hyabhinirmuktaḥ śayāno'bhyuditaśca yaḥ |
prāyaścittamakurvāṇo yuktaḥ syān mahatenasā ||221||

If during one’s sleep the sun has set, and if during one’s sleep the sun has risen, — if he does not perform the Expiatory Rite, he becomes tainted by grievous sin. — (221)

Medhātithi’s commentary (manubhāṣya):

This is a commendatory statement pertaining to the aforesaid injunction of the expiatory rite.

He who becomes tainted by the setting of the sun, — similarly who becomes tainted by the rising of the sun; — and he does not perform the expiatory rite prescribed above, — then he becomes tainted by ‘grievous’ — not minor — ‘sin.’ ‘Sin’ is the name of that unseen force which leads one to suffer pain in the form of living in hell and so forth. — (221)

Познавательные статьи:



Коммуникативные барьеры и пути их преодоления

Рынок недвижимости. Сущность недвижимости

Решение задач с использованием генеалогического метода

История происхождения и развития детской игры