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Comparative notes by various authors:

(verses 220-220)

See Comparative notes for Verse 2.220.

VERSE 2.222

Section XXX - Rules to be observed by the Religious Student

आचम्य प्रयतो नित्यमुभे सन्ध्ये समाहितः ।
शुचौ देशे जपञ्जप्यमुपासीत यथाविधि ॥२२२॥

ācamya prayato nityamubhe sandhye samāhitaḥ |
śucau deśe japañjapyamupāsīta yathāvidhi ||222||

Having sipped water, with calm and collected mind, he shall daily attend upon the two twilights, in a clean place, reciting the mantras to be recited, according to rule. — (222)

Medhātithi’s commentary (manubhāṣya):

In as much as there is great sin accruing from sleeping at sun-set and sun-rise, — therefore ‘having sipped water — ‘with mind calm’ — intent upon the purpose — ‘and collected’ — having set aside all distractions; — ‘in a dean place, reciting the mantras to be recited,’ — i.e., the Praṇava, the Vyāhṛtis and the Sāvitrī; — ‘one should attend upon the two twilights.’ The two twilights are the objects to be attended upon; and ‘attendance’ in this case can only be in the form of a particular disposition of the mind.

Or, the construction may be — ‘During the two twilights he shall attend upon — the Sun.’ Since the mantra (Sāvitrī) is one sacred to the Sun, it is the Sun that should be the object of attendance; i.e., having given up all distraction, he should fix his mind upon the Sun.

The rest of the verse is a descriptive commendation of the foregoing injunction; the attending alone being the object of the injunction.

Others explain that the verse is meant to be the injunction of the ‘clean place.’

But in this case there would be a needless repetition. In connection with all acts it has been laid down that ‘it should be done by one who is clean’; and if one were to sit in an unclean place, how could he be regarded as ‘clean’? — (222)

Comparative notes by various authors:

Viṣṇu (28.2). — ‘Offering of the two Twilight Prayers.’

Gautama (2-17). — ‘The Morning Prayer should be offered standing, the Evening one, seated; the former while stars are visible, the latter before the stars have become visible.’

VERSE 2.223

Section XXX - Rules to be observed by the Religious Student

यदि स्त्री यद्यवरजः श्रेयः किं चित् समाचरेत् ।
तत् सर्वमाचरेद् युक्तो यत्र चास्य रमेन् मनः ॥२२३॥

yadi strī yadyavarajaḥ śreyaḥ kiṃ cit samācaret |
tat sarvamācared yukto yatra cāsya ramen manaḥ ||223||

If either a woman; or a junior person, do something good, he should faithfully perform all that; as also that in which his mind finds satisfaction. — (223)

Medhātithi’s commentary (manubhāṣya):

‘If either a woman,’ — i.e., the teacher’s wife, — ‘or a junior person’ — a younger boy, — having learnt from the teacher — ‘do something good,’ — i.e., perform acts conducive to the triad beginning with ‘dharma’ [ i. e., acts conducive to religious merit, worldly prosperity and pleasure] — ‘all that me should perform.’ It is possible that by reason of their association with the teacher they may have obtained the requisite knowledge.

Or ‘junior person’ may stand for the Śūdra employed in the Teacher’s service; and if he should offer such advice as — ‘the two excretory organs are to be washed in this manner, — wash your hands thoroughly, you have forgotten the right order of applying mud and water; — when giving him water I have often seen your Teacher washing his posterior parts in this way that he cleans it first with mud, then with water,’ — i.e., if being fully cognisant of the right usage he should offer such advice; — similarly if the Teacher’s wife should teach him the right way to sip water; ‘all that he should perform faithfully’ — with full faith; and he should not disregard the advice as coming from a Śūdra or a woman.

‘Do.’ — What is meant, is practice following the precept. It is going to be declared later on that ‘one should derive knowledge of his duty and cleanliness from all sources.’

It is quite possible that the Teacher himself might have told his wife to help the boy, who is like a son to him, to sip water in the right manner; or he might tell (the servant) — ‘you should give him mud and water for cleaning his excretory organs’; — and under all these circumstances, the pupil should follow the advice as to the using of the mud and the pouring of water.

Or, the meaning may be that, in the matter of the purity of metal, stone, and water, etc., he should accept as authoritative the method adopted in the Teacher’s house by his wife and servants. In this way the present verse would be laying down the extent to which the usage of women and Śūdras should be relied upon.

“In this way then, the practice of all persons ignorant of the Veda becomes authoritative; and this is not right; because as a matter of fact, not even the slightest practice of persons ignorant of the Veda should be authoritative. The very root (of the authority of practices) consists of connection with persons learned in the Veda. If this root, in the shape of connection with persons learned in the Veda, is present, then that would supply the requisite authority; where would be the use of mentioning the woman? Specially as in matters like this, no authority can be intended, to rest in the practices of women and Śūdras. If such bad been the intention of the Author, he would have said this under the section dealing with the ‘sources of knowledge of Dharma.’”

From all this it is clear that the truth of the matter is that the present verse is meant to introduce the explanation of what is ‘good’ (coming in the next verse).

Or, it may be regarded as re-iterating the trustworthiness of the words of the Teacher; the sense being — ‘Even when the woman or the Śūdra state the words of the Teacher, it is right to act up to them, — what to say of what is told directly by the Teacher himself!’

‘As also that in which his mind finds satisfaction.’ — The purport of this has been explained under the term ‘Self-satisfaction’ (2.6).

In every way it is clear that there is not much useful purpose served by this verse. — (223)

Comparative notes by various authors:

Āpastamba Dharmasūtra (2.29.2). — ‘He who repeats a good act obtains specially good rewards.’

VERSE 2.224

Section XXX - Rules to be observed by the Religious Student

धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च ।
अर्थ एवैह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥२२४॥

dharmārthāvucyate śreyaḥ kāmārthau dharma eva ca |
artha evaiha vā śreyastrivarga iti tu sthitiḥ ||224||

Spiritual merit and wealth are called “good”; or pleasure and wealth; or spiritual merit alone, or wealth alone is “good”; but the truth is that it is the aggregate of the three. — (224)

Medhātithi’s commentary (manubhāṣya):

In a friendly spirit, the Author now proceeds to explain what it is that is praiseworthy, which, when carried into practice, does no harm either visible or invisible, and which is called ‘good’ in ordinary parlance.

What is stated here is not founded on the Veda, nor is it an explanation of the denotation of words, as we have had before in the case of such words as ‘preception’ and the rest. The fact of the matter is that when a man acts he seeks to obtain something ‘good’; and the Author is going to explain that such and such a thing is the ‘good’ for the sake of which man acts.

On this point he puts forward the different opinions that have been held.

(1) Some people have held that spiritual merit and wealth are “good” ‘Spiritual merit’ consists in the due observance of the Injunctions and Interdictions contained in the scriptures. ‘Wealth’ consists in cattle, lands, gold and so forth. These alone constitute “good”; since man’s happiness depends upon them.

(2) Another opinion is that ‘pleasure and wealth’ constitute the “good.” Pleasure is the one thing desired by men; hence pleasure is the “good and wealth also, since it is conducive to pleasure. The Cārvākas (Atheists) have declared that “Pleasure is the one end of man, and wealth is the means to it, as also is ‘Spiritual Merit,’ if there is such a thing.”

(3) [The third opinion is that] Spiritual Merit is the highest ‘good’ of all, — all this being based upon that. To this end it has been declared that ‘from Spiritual Merit proceed Wealth and Pleasure.’

(4) That Wealth is the sole ‘good’ is held by tradesmen aud professionals.

(5) The real truth is that it consists in ‘the aggregate of the three’ Hence it follows that one should attend to Wealth and Pleasure also, but only such as are compatible with Spiritual Merit, and not such as are contrary to it. So says Gautama (9.46) — ‘One should, as far as lies in his power, make his mornings, middays and evenings fruitful with Spiritual Merit, Wealth and Pleasure.’

‘Aggregate of three’; — i.e., a group consisting of three factors. That is, the name ‘good’ is applied by convention to the three taken together. — (224)

Explanatory notes by Ganganath Jha:

Hopkins remarks “four schools are noted but he ignores the fifth, — the Siddhānta — ‘trivargamiti tu sthitiḥ’ ‘the truth is that it is the aggregate of the three.’

This verse is quoted in Aparārka (p. 158), which adds that Dharma, Artha and Kāma are the ‘group of three’; — this constitutes the ‘Śreyaḥ’, which one should constantly bear in mind as the aim to be attained.

Comparative notes by various authors:

Gautama (9.48.49). — ‘Either the morning or the midday or tho evening, he shall not make devoid of merit, wealth and pleasure; — from among these he should regard merit as the highest.’

Vaśiṣṭha (1.1). — ‘The investigation of Dharma for the good of man.’

Viṣṇu (1.8). — ‘Merit is the essence of all.’

Āpaslamba Dharmasūtra (1.20.3). — ‘When a man does what is meritorious, wealth follows.’

VERSE 2.225

Section XXX - Rules to be observed by the Religious Student

आचार्यश्च पिता चैव माता भ्राता च पूर्वजः ।
नार्तेनाप्यवमन्तव्या ब्राह्मणेन विशेषतः ॥२२५॥

ācāryaśca pitā caiva mātā bhrātā ca pūrvajaḥ |
nārtenāpyavamantavyā brāhmaṇena viśeṣataḥ ||225||

The preceptor, the father, the mother and the elder brother should not be treated with disrespect, especially by a Brāhmaṇa, — even though he be distressed — (225)

Medhātithi’s commentary (manubhāṣya):

In fact no one should bo treated with disrespect; specially these. That is to say, the disrespect of these entails a heavier expiation.

‘Distressed’ — injured by them.

‘Treating with disrespect’ consists in disregard; the omitting of honour due; as also insulting, which is called ‘want of respect.’

The term ‘Brāhmaṇa’ has been added only for filling up the metre. — (225)

Explanatory notes by Ganganath Jha:

There is a confusion in the position of the two verses 225 and 226. Burnell places 226 — ‘Ācāryo brahmaṇo mūrtiḥ &c.’ — before 225 — ‘Ācāryaśca pitā chaiva &c.’

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 94).

Comparative notes by various authors:

(verses 225-228)

Gautama (21.15). — ‘There should be no remissness in one’s behaviour towards his father and mother.’

Āpastamba Dharmasūtra (1.14.6). — ‘Towards the father and the mother, one’s service shall be as towards the Ācārya.’

Viṣṇu (31.1). — ‘For man there are three super-elders; — the Father, the Mother and the Ācārya; — one should ever attend upon these; — one should do what is agreeable and beneficial to these.’

VERSE 2.226

Section XXX - Rules to be observed by the Religious Student

आचार्यो ब्रह्मणो मूर्तिः पिता मूर्तिः प्रजापतेः ।
माता पृथिव्या मूर्तिस्तु भ्राता स्वो मूर्तिरात्मनः ॥२२६॥

ācāryo brahmaṇo mūrtiḥ pitā mūrtiḥ prajāpateḥ |
mātā pṛthivyā mūrtistu bhrātā svo mūrtirātmanaḥ ||226||

The preceptor is the embodiment of Brahman; the father is the embodiment of Prajāpati; the Mother is the embodiment of the earth, and one’s own brother is the embodiment of the self. — (226)

Medhātithi’s commentary (manubhāṣya):

This verse is commendatory of what has gone above.

That supreme Brahmaṇ which is described in the Vedantic Upaniṣads — of that the Preceptor is the ‘embodiment’ — i.e., he is as it were the very image of Brahman. ‘The father is the embodiment of Prajāpati’ — i.e., Hiraṇyagarbha. The mother is the same as this earth, — both being equally capable; of bearing burdens. ‘One’s own’ — i.e., uterine — ‘brother is the embodiment of the self’ — the conscious entity within the body.

All the gods here named are possessed of majestic greatness, and destroy one, if they are treated with disrespect, while if propitiated, they endow one with all desirable things; and similar to these are the preceptor and the rest; who thus become eulogised by this verse. — (226)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 94).

Comparative notes by various authors:

(verses 225-228)

See Comparative notes for Verse 2.225.

VERSE 2.227

Section XXX - Rules to be observed by the Religious Student

यं मातापितरौ क्लेशं सहेते सम्भवे नृणाम् ।
न तस्य निष्कृतिः शक्या कर्तुं वर्षशतैरपि ॥२२७॥

yaṃ mātāpitarau kleśaṃ sahete sambhave nṛṇām |
na tasya niṣkṛtiḥ śakyā kartuṃ varṣaśatairapi ||227||

The trouble that the parents undergo in the birth of children, — for that there can be no compensation even in a hundred years. — (227)

Medhātithi’s commentary (manubhāṣya):

This is another commendatory statement describing a past event.

‘Trouble’ — pain; — ‘Parents’–‘father and mother’; — ‘of children’ — of their offsprings. ‘At the birth’ — from conception up to the tenth year of their age. The ‘trouble’ of the mother consists in the bearing of the child in the womb; then again, parturition endangers the very life of women. After the birth of the child, there follows the trouble of rearing him; all this is known by all persons in their own experience. For the father also there is ‘trouble’ beginning with Upanayana and ending in the explanation of the meaning of Vedic texts.

The term ‘birth’ here cannot mean conception; as this act entails no trouble at all; what are meant are all the acts that follow the act of conceiving, all which are troublesome.

‘For that’ — trouble — ‘there can be no compensation’ — payment of the debt; the repayment of the benefits conferred; this cannot be done ‘even in a hundred years’ — i.e., even during several lives; what to say of a single life! There may be some compensation for parents if one presents them with innumerable wealth or saves them from a very great calamity. — (227)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 94).

Comparative notes by various authors:

(verses 225-228)

See Comparative notes for Verse 2.225.

VERSE 2.228

Section XXX - Rules to be observed by the Religious Student

तयोर्नित्यं प्रियं कुर्यादाचार्यस्य च सर्वदा ।
तेष्वेव त्रिषु तुष्टेषु तपः सर्वं समाप्यते ॥२२८॥

tayornityaṃ priyaṃ kuryādācāryasya ca sarvadā |
teṣveva triṣu tuṣṭeṣu tapaḥ sarvaṃ samāpyate ||228||

He should always do what is pleasing to those two and to the preceptor; on these three being satisfied, all austerity becomes completed. — (228)

Medhātithi’s commentary (manubhāṣya):

For reasons stated above, — ‘of these two’ — of the father and the mother, — ‘and of the preceptor,’ — ‘always’ — as long as one lives, — ‘he should do what is pleasing to’; and one should not be satisfied with acting agreeably to them once, twice or thrice only.

‘On these three’ — preceptor and the rest — ‘being satisfied’ — i.e., when they have been propitiated by devoted service, — ‘all austerity’; i.e., the rewards that Are obtained by the performance of the ‘Cāndrāyaṇa’ and other penances for several years are obtained from the satisfaction of these three. — (228)

Comparative notes by various authors:

(verses 225-228)

See Comparative notes for Verse 2.225.

VERSE 2.229

Section XXX - Rules to be observed by the Religious Student

तेषां त्रयाणां शुश्रूषा परमं तप उच्यते ।
न तैरनभ्यनुज्ञातो धर्ममन्यं समाचरेत् ॥२२९॥

teṣāṃ trayāṇāṃ śuśrūṣā paramaṃ tapa ucyate |
na tairanabhyanujñāto dharmamanyaṃ samācaret ||229||

The service of these three is declared to be the highest austerity; until permitted by them, one should not perform any other meritorious act. — (229)

Medhātithi’s commentary (manubhāṣya):

Question. — “How can the reward of austerities be obtained by means of serving the mother, etc., which is not austerity at all?”

Answer. — Because attending upon the feet of those persons is the best form of austerity.

‘Until he is permitted by them,’ — the pupil — 'should not perform any other meritorious act, that may stand in the way of his serving of the three persons; e.g., bathing at sacred places, keeping of vows and fasts, which, by reason of their leading to the boy’s body being emaciated, causes anxiety in their minds. Even for the performing of the Jyotiṣṭoma and other sacrifices, it is necessary to obtain their permission;

because the disregarding of these persons has been interdicted; and if the boy were not to consult them regarding the performance of acts involving much effort and expenditure of wealth, they would feel bewildered and would feel as if they were disregarded. There is no use in taking permission for the performing of such acts as are compulsory. — (229)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 95).

Comparative notes by various authors:

Viṣṇu (31.4.6). — ‘One should do what they tell him to do; — he shall do nothing until permitted by them.’

Mahābhārata (12.108.5). — (Same as second half of Manu.)

VERSE 2.230

Section XXX - Rules to be observed by the Religious Student

त एव हि त्रयो लोकास्त एव त्रय आश्रमाः ।
त एव हि त्रयो वेदास्त एवौक्तास्त्रयोऽग्नयः ॥२३०॥

ta eva hi trayo lokāsta eva traya āśramāḥ |
ta eva hi trayo vedāsta evauktāstrayo'gnayaḥ ||230||

These have been declared to be the three regions, these the three life-stages, these the three Vedas and these the three fires. — (230)

Medhātithi’s commentary (manubhāṣya):

What is stated here is on the understanding that there is no difference between the cause and its effects.

‘These have been declared to be the three regions,’ — because they are the means by which one is enabled to reach the three regions.

‘These the three life-stages’ — i.e., with the exception of the first, that of the Religious Student. The meaning is that the reward obtained by means of the three life-stages beginning with that of the Householder is obtained if these three persons are satisfied.

‘These the three Vedas’; — because service of them brings the same reward that is obtained by reciting the three Vedas.

‘These the three Fires’; — because the serving these brings the rewards that are obtained by the performance of acts done with the help of the three sacrificial fires.

This also is purely eulogistic. — (230)

Explanatory notes by Ganganath Jha:

‘Traya āśramāḥ’; — ‘The last three, life-stages’; (Medhātithi and Govindarāja); — ‘the first three life-stages’ (Kullūka, Nārāyaṇa and Nandana).

This verse is quoted in Smṛticandrikā (Saṃskāra, P. 95).

Comparative notes by various authors:

Viṣṇu (31.7). — [Reproduces Manu.]

Mahābhārata (12.108.6). — (Same as Manu.)

VERSE 2.231

Section XXX - Rules to be observed by the Religious Student

पिता वै गार्हपत्योऽग्निर्माताऽग्निर्दक्षिणः स्मृतः ।
गुरुराहवनीयस्तु साऽग्नित्रेता गरीयसी ॥२३१॥

pitā vai gārhapatyo'gnirmātā'gnirdakṣiṇaḥ smṛtaḥ |
gururāhavanīyastu sā'gnitretā garīyasī ||231||

The Father has been declared to be the Gārhapatya Fire, the Mother the Dakṣiṇa Fire, and the Preceptor the Āhavanīya fire; and this Triad of fires is highly important. — (231)

Medhātithi’s commentary (manubhāṣya):

The father, etc., have been called ‘gārhapatya’ and the rest by reason of some sort of resemblance.

‘This Triad of Fires’ — i.e., the three sacrificial Fires — ‘is highly important,’ — i.e., conducive to great results.

The word ‘treta’ (Triad) is etymologically analysed as ‘trāṇam itā’ which means ‘got up for the purposes of protection.’ — (231)

Explanatory notes by Ganganath Jha:

“For the arrangement of these three fires, see the plan at the end of the first volume of Haig’s Aitareya Brāhmaṇa, and that at page 191 of Hillebrandt’s Das Altindische Neu-und Vollmondsopfer. These fires are on circular, semi-circular and square altars respectively. For the same comparisons, otherwise employed, see Āpastamba, 2.7.2.” — (Burnell — Hopkins).

This verse is quoted in Prāyascittaviveka (p. 128); — and in Smṛticandrikā (Saṃskāra, p. 95).

Comparative notes by various authors:

Viṣṇu (31.8). — ‘The father is the Gārhapatya Fire; the Mother, the Dakṣiṇāgni; and the Teacher, the Āhavanīya.’

Mahābhārata (12.108.7). — (Same as Manu.)

VERSE 2.232

Section XXX - Rules to be observed by the Religious Student

त्रिष्वप्रमाद्यन्नेतेषु त्रीन् लोकान् विजयेद् गृही ।
दीप्यमानः स्ववपुषा देववद् दिवि मोदते ॥२३२॥

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