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triṣvapramādyanneteṣu trīn lokān vijayed gṛhī |
dīpyamānaḥ svavapuṣā devavad divi modate ||232||

The Householder who fails not towards these three would win the three regions, and rejoice in heaven, radiant in body, like a God. — (232)

Medhātithi’s commentary (manubhāṣya):

‘Who fails not’ — who does not omit the servise; i.e., by serving these ‘he wins,’ — makes his own, obtains mastery over — ‘the three regions.’

‘The householder.’ — It is when the son has reached the householder’s stage that his service becomes of great value to his parents and others; as by that time they become old.

‘Radiant.’ — Shining, resplendent with his own effulgence. ‘Like a God,’ — i.e., like the Sun.

‘Rejoices in heaven’ — in the heavenly regions. — (232)

Comparative notes by various authors:

Mahābhārata (12.108.8). — (Same as Manu, but reversing the order — ‘Pitṛvṛttyā imam lokam mātṛvṛttyā tathāparam.’)

VERSE 2.233

Section XXX - Rules to be observed by the Religious Student

इमं लोकं मातृभक्त्या पितृभक्त्या तु मध्यमम् ।
गुरुशुश्रूषया त्वेवं ब्रह्मलोकं समश्नुते ॥२३३॥

imaṃ lokaṃ mātṛbhaktyā pitṛbhaktyā tu madhyamam |
guruśuśrūṣayā tvevaṃ brahmalokaṃ samaśnute ||233||

He acquires this region by devotion to his Mother, the middle region by devotion to his Father, and the region of Brahman by serving his Preceptor. — (233)

Medhātithi’s commentary (manubhāṣya):

‘This region;’ — i.e., the Earth; the Mother being equal to the Earth, on account of both of them being capable of bearing burdens.

‘By devotion to his Father, the middle region;’ — i.e., the sky. The Father has been described as Prajāpati; and according to the followers of the Nirukta, Prajāpati has his abode in the middle Region; and he is the sustainer or protector of men.

‘The Region of Brahman’ — i.e., the solar region; according to the declaration (in the Chāndogya Upaniṣad) that ‘the Sun is Brahman, such is the teaching.’

‘Region’ — means a particular place.

‘Acquires’ — gains.

All this is a purely commendatory statement; and much attention need not be paid to it. Nor is it that only persons desirous of sovereignty over the said regions are to do honour to the Rather, etc.; for the injunction is not an optional one. In fact, the mere fact of the person being one’s father is the sole condition of his being honoured; and the omission of it involves a transgression of the scriptures. — (233)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 336) under the section ‘Worship of the Guru’; — in Prāyaścittaviveka (p. 129); — and in Smṛticandrikā (Saṃskāra, p. 95).

Comparative notes by various authors:

Viṣṇu (31.10). — [Reproduces Manu.]

Śruti (Parāśaramādhava, p. 336). — ‘These objects become manifest to that person who has the highest devotion to God, and as towards God so towards the Guru.’

Śivapurāṇa (Parāśaramādhava, p. 336). — ‘The Guru has been declared to be Śiva.’

Mahāhhārata (12.108.9). — (Same as Manu.)

VERSE 2.234

Section XXX - Rules to be observed by the Religious Student

सर्वे तस्यादृता धर्मा यस्यैते त्रय आदृताः ।
अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः ॥२३४॥

sarve tasyādṛtā dharmā yasyaite traya ādṛtāḥ |
anādṛtāstu yasyaite sarvāstasyāphalāḥ kriyāḥ ||234||

All the duties have been honoured by him who has honoured these three; and all acts remain fruitless for him who does not honour them. — (234).

Medhātithi’s commentary (manubhāṣya):

‘Honoured’ — respected. The mention of ‘honouring’ indicates that the person honoured is intent upon repaying the benefits he has received. As a matter of fact, the person who is honoured becomes pleased and tries to repay it. Or, ‘honoured’ may be taken as standing for ‘pleased.’ And as Duties are endless, the entire satisfaction of these would not be possible; so that what is indicated is ‘anxiety to bring about the desired result’; hence what is meant is that ‘all acts done by him bear fruit quickly.’

‘By him who has honoured these three’ — who has satisfied them by his service.

If these persons are not honoured, then whatever meritorious act the man does with a view to reward remains fruitless.

‘All acts’, — i.e., rites performed according to Śrauta and Smārta rules.

This verse is purely commendatory. The fact of the matter is that the injunction of honouring the three persons aims at the accomplishment of something desirable for man; so that by transgressing it the man would incur a great sin, which would obstruct the fulfilment of any reward that he might have won by his acts. It is with a view to this that it is said that ‘all his acts remain fruitless.’ — (234)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 336) along with verse 233; — and in Smṛticandrikā (Saṃskāra, p. 95).

Comparative notes by various authors:

Viṣṇu (31.9). — [Reproduces Manu.]

Mahābhārata (12.103.12). — (Same as Manu, but reading ‘lokāḥ’ for ‘dharmaḥ.’)

VERSE 2.235

Section XXX - Rules to be observed by the Religious Student

यावत् त्रयस्ते जीवेयुस्तावत्नान्यं समाचरेत् ।
तेष्वेव नित्यं शुश्रूषां कुर्यात् प्रियहिते रतः ॥२३५॥

yāvat trayaste jīveyustāvatnānyaṃ samācaret |
teṣveva nityaṃ śuśrūṣāṃ kuryāt priyahite rataḥ ||235||

So long as these three live, he should not do anything else; he should always bender service unto them, rejoicing in what is pleasing and beneficial to them. — (235)

Medhātithi’s commentary (manubhāṣya):

What is meant by this verse has already been explained.

‘He should not do anything else.’ — Any other act leading to visible or invisible results, — without their permission, as has already been stated above (under 229).

‘He should always render service unto them, rejoicing in what is pleasing and beneficial to them.’ — What causes them pleasure is ‘pleasing,’ and what sustains them is ‘beneficial.’ — (235)

Explanatory notes by Ganganath Jha:

This also is quoted along with verses 233 and 234, in Parāśaramādhava (Ācāra, p. 336); — and in Smṛticandrikā (Saṃskāra, p. 95).

Comparative notes by various authors:

Viṣṇu (31.3.5.6). — ‘One should always attend upon these; — he should do what is agreeable and beneficial to them; — he should do nothing without their permission.’

VERSE 2.236

Section XXX - Rules to be observed by the Religious Student

तेषामनुपरोधेन पारत्र्यं यद् यदाचरेत् ।
तत् तन्निवेदयेत् तेभ्यो मनोवचनकर्मभिः ॥२३६॥

teṣāmanuparodhena pāratryaṃ yad yadācaret |
tat tannivedayet tebhyo manovacanakarmabhiḥ ||236||

He should communicate to them by thought, word or deed whatever he may do without injury to them, for the sake of the next life. — (236)

Medhātithi’s commentary (manubhāṣya):

‘Pāratryam’ — ‘that which is done for the sake of another life’ — is that act whose reward is obtained during the next birth. The form of this word is Vedic.

Whatever religious act he should do, apart from the serving of them, without causing them trouble, — of all that he should inform them; he should make it known to them.

The qualification ‘without injury to’ has been added with a view to convey the following idea: — One should, not

press them to permit the performance of an act that may be injurious to them. It sometimes happens that a simple-minded person, when pressed, permits the doing of an act, not minding the harm that it may do him, and the present verse is meant to prohibit this.

‘By thought, word or deed.’ — This communication is not for the purpose of accomplishing some unseen result. The meaning is that he should show by his actual deed that he has acted in strict accordance with the permission accorded to him.

Or, the verse may be construed as — ‘whatever act for the sake of the next life he does, by thought word or deed, that he should make known to them.’ — (236)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 95), which explains ‘pāratryam’ as ‘acts pertaining to the other world, spiritual acts.’

Comparative notes by various authors:

Viṣṇu (31.4.6). — ‘He shall do what they tell him to do; — he shall not do anything until permitted by them.’

VERSE 2.237

Section XXX - Rules to be observed by the Religious Student

त्रिष्वेतेष्वितिकृत्यं हि पुरुषस्य समाप्यते ।
एष धर्मः परः साक्षादुपधर्मोऽन्य उच्यते ॥२३७॥

triṣveteṣvitikṛtyaṃ hi puruṣasya samāpyate |
eṣa dharmaḥ paraḥ sākṣādupadharmo'nya ucyate ||237||

All that ought to be done by man is finished on these three; this is the highest direct duty; every other is a subordinate duty. — (237)

Medhātithi’s commentary (manubhāṣya):

The particle ‘iti’ (‘all’)denotes the end, and signifies entirety.

Whatever there is that ought to be done by man, whatever there is that is conducive to the fulfilment of man’s purpose, — all that is ‘finished’ — becomes entirely accomplished — ‘on these three’ being duly propitiated.

‘This is the highest duty,’ — because ‘direct.’

‘Every other,’ duty in the form of Agnihotra and the rest — is ‘subordinate.’ That is, they are like the door-keeper (leading up to the king), and not directly like the king himself. This is a praise (of the act of serving the father, etc.).

The prohibition of disregarding them, — the injunction of doing what is pleasing and beneficial to them, — of not doing what may be injurious to them, — and the non-doing of acts not injurious to them, without their permission apart from these, all the other verses are merely commendatory. — (237)

Explanatory notes by Ganganath Jha:

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

VERSE 2.238 [Acquiring of Learning from the Lowest]

Section XXXI - Acquiring of Learning from the Lowest

श्रद्दधानः शुभां विद्यामाददीतावरादपि ।
अन्यादपि परं धर्मं स्त्रीरत्नं दुष्कुलादपि ॥२३८॥

śraddadhānaḥ śubhāṃ vidyāmādadītāvarādapi |
anyādapi paraṃ dharmaṃ strīratnaṃ duṣkulādapi ||238||

One imbued with faith may acquire excellent learning even from a lowly person, special law even from the lowest, and the gem of a wife even from a base family. — (238)

Medhātithi’s commentary (manubhāṣya):

‘Imbued with faith’ — the pupil who is devoted, having his innermost soul imbued with trust in the scriptures.

‘Excellent learning,’ — i.e., the science of reasoning as propounded in the Nyāya-śāstra, etc.; or, it may mean ‘that which duly shines,’ i.e., good poetry and poetics as propounded by Bharata and other writers; or, it may mean the ‘science of incantations,’ which is of no use regarding Dharma.

Such learning one might ‘acquire’ — learn — ‘even from the lowly person,’ — i.e., from a person born of a lower caste. ‘excellent learning’ here should not be taken as the ‘Vedic Science’; for even though in abnormal times of distress the learning of the Veda from lower castes may be permitted — as we shall find later on (Verse 241), yet it cannot be permitted in normal times. That learning which is ‘not excellent,’ — such as the science of magic, etc. — one should not learn at all.

‘Lowest’ is the Cāṇḍāla; from him even, one may learn the ‘special law,’ — i.e., law other than that expounded in Śrutis and Smṛtis; i.e., law relating to ordinary worldly matters. The term ‘dharma,’ ‘law,’ is also used in the sense of rule. The sense thus is that — if even a Cāṇḍāla should say — ‘such is the rule here,’ — ‘do not stay here for long,’ — ‘do not bathe in this water,’ — ‘such is the custom among the people of the village,’ — ‘such is the restriction imposed by the king,’ — then one should not think that he should obey only the words of his Preceptor and he need not pay any heed to those of a Cāṇḍāla who has dared to advise him.

We should not take the term ‘special law’ to mean ‘the knowledge of truth regarding Brahman’; because it is not possible to acquire this knowledge from the Cāṇḍāla and such people, for the simple reason that they are ignorant of the Veda; and from no other source such knowledge can be derived; specially as the teaching of Brahman is not like the teaching of incantations for the cure of scorpion-bite, etc.

‘Gem of a wife,’ — the wife who is like a gem; the compound being based upon similitude, according to Pāṇini 2.1.56; or, it may be explained according to Pāṇini 2.1.57 (the meaning being the ‘gem-like wife’). If the term ‘gem’ be taken in the sense of any good thing, then the compound is according to 2.1.57; if, on the other hand, the term ‘gem’ be taken as standing only for the emerald, the ruby and other precious stones, — and it is applied to other things only on account of their excellence, in which they resemble precious stones, — then the compound would fall under 2.1.56. The meaning is that if a girl happens to be possessed of a well-formed figure and a charming complexion, and she happens to bear auspicious signs indicative of the possession of much wealth in cash and kind, and the possibility of bearing many children and so forth, — then she should be married, even though she belong to a ‘base family,’ — a family wanting in the due performance of religious acts, etc.

This forms an introduction to what is going to be enjoined under 241 et seq. (in connection with abnormal times); and what is here permitted is only when other sources are not available. — (238)

Explanatory notes by Ganganath Jha:

‘Param dharmam’ — ‘Special law, i. e., law other than that expounded in the Śrutis and Smṛtis; i.e., that relating to ordinary worldly matters’ (Medhātithi, Govindarāja and Rāghavānanda); — ‘the means of obtaining final liberation’ (Kullūka), which view is noted and rejected by Medhātithi.

‘Duṣkulādapi’ — ‘Family wanting in the due perfohnance of religious acts’ (Medhātitlii); — ‘Family lower than one’s own’ (Kullūka); — ‘Family of a potter or such other low castes’ (Govindarāja).

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 514) in support of the view that learning may be acquired even from persons of lower grades; — in Smṛticandrikā (Saṃskāra, p. 144); — and in Saṃskāramayūkha (p. 52).

Comparative notes by various authors:

Āpastamba Dharmasūtra (2.29.11), — ‘That knowledge whioh rests in women and Śūdras.’

Mahābhārata (12.165.31). — (Same as Manu.)

VERSE 2.239

Section XXXI - Acquiring of Learning from the Lowest

विषादप्यमृतं ग्राह्यं बालादपि सुभाषितम् ।
अमित्रादपि सद्वृत्तममेध्यादपि काञ्चनम् ॥२३९॥

viṣādapyamṛtaṃ grāhyaṃ bālādapi subhāṣitam |
amitrādapi sadvṛttamamedhyādapi kāñcanam ||239||

Nectar mat be taken even from poison, good advice even prom a child; good conduct (may be learnt) even from a foe; and gold (mat be taken) even from an impure source. — (239)

Medhātithi’s commentary (manubhāṣya):

The preceding verse as well as these two verses (239 and 240) are supplementary to the injunction contained in verse 241.

The present verse cites an ordinary saying in support of the injunction. Ordinary people say that ‘good may be taken even out of evil.’ If there is nectar in poison, that should be taken in the same manner as the swan takes the milk out of water. This is said in reference to certain medicinal preparations which contain poisonous ingredients.

Even if a child should happen to say something good, — if be pronounces, for instance, some auspicious words at the time of one’s starting for a journey, — it should be accepted.

‘Even from a foe’ — one should learn — ‘good conduct,’ — i.e., of cultured behaviour; and it would not be right to shun such behaviour simply because it happens to be followed by one’s enemy.

The next instance is still more well known — ‘gold may be taken even from an impure source.’

The sense of all this is tbat just as the good things herein enumerated are accepted even from evil sources, so may learning be acquired even from a non-Brāhmaṇa. — (239)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 514) along with the preceding verse; — and in Smṛticandrikā (Saṃskāra, p. 144).

Comparative notes by various authors:

Mahābhārata (12.165.30-31). — (Same as Manu.)

VERSE 2.240

Section XXXI - Acquiring of Learning from the Lowest

स्त्रियो रत्नान्यथो विद्या धर्मः शौचं सुभाषितम् ।
विविधानि च शिल्पानि समादेयानि सर्वतः ॥२४०॥

striyo ratnānyatho vidyā dharmaḥ śaucaṃ subhāṣitam |
vividhāni ca śilpāni samādeyāni sarvataḥ ||240||

Wives, gems, learning, virtue, purity, wise saying and the various arts may be obtained from all sources. — (240)

Medhātithi’s commentary (manubhāṣya):

‘Gems’ — precious stones, even though obtained from such low-born people as the Śabara, the Pulinda and so forth, are regarded as clean; similarly should learning be regarded.

‘Arts’ — e.g., Painting, etc., and those that have been regarded as mean, such as clothes-washing, the colouring and tying of cloth and so forth.

‘From all sources’ — i.e., irrespective of considerations of caste.

‘May be obtained,’ — accepted; by persons whose patience is truly assured. Begininng with Verse 239, all that is said is syntactically connected, and forming part of the same context, the whole is to be regarded as a commendatory statement. — (240)

Explanatory notes by Ganganath Jha:

‘Striyo ratnāni’ — ‘Wives, gems’ (Medhātithi and Govindarāja); — ‘gem-like wives’ (Rāghavānanda).

This verse occurs in Devalasmṛti also (quoted in Vīramitrodaya-Saṃskāra, p. 514).

VERSE 2.241

Section XXXI - Acquiring of Learning from the Lowest

अब्राह्मणादध्यायनमापत्काले विधीयते ।
अनुव्रज्या च शुश्रूषा यावदध्यायनं गुरोः ॥२४१॥

abrāhmaṇādadhyāyanamāpatkāle vidhīyate |
anuvrajyā ca śuśrūṣā yāvadadhyāyanaṃ guroḥ ||241||

In abnormal times of difficulty learning from a non-Brāhmaṇa has been enjoined, as also the serving of such a teacher, in the shape of following him, during the course of study. — (241)

Medhātithi’s commentary (manubhāṣya):

This verse contains the injunction.

The ‘difficulty’ here meant is the absence of a teacher. The compound ‘āpatkālaḥ’ is to be expounded as ‘āpadaḥ kalaḥ,’ ‘time of difficulty.’ What is meant to be expressed being obtained from the term ‘difficulty’ alone, the additional term ‘time’ only serves to fill up the metre.

‘Āpatkalpe’ is another reading. The meaning in this case would be tbat the ‘kalpa,’ ‘kalpana,’ assumption, of these is permitted during difficulties.

If the preceptor, after having begun the course of teaching, should happen, either on account of an expiatory rite or of some other reason, to abandon the pupil and go to another place, — and no other Brāhmaṇa-teacher is available, — and the pupil himself being too young, is unable to go to another place, — then he may receive teaching even from a non-Brāhmaṇa; i.e., from the Kṣatriya, and in his absence, from the Vaiśya. In view of the context, which began with the mention of the ‘learning of the entire Veda’ (165), the ‘learning’ here enjoined is the getting up of the Veda.

Though the term ‘non-Brāhmaṇa’ denoting all the three castes, except the Brāhmaṇa, stands for all men, yet the Śūdra could not be meant here; for the Śūdra is not entitled to learn the Veda; and it is only when one has learnt something that he can teach it.

“But by transgressing the scriptural ordinance, the Śūdra also might learn the Veda, just as the Kṣatriya and the Vaiśya do the work of teaching (which is not permitted).”

This also cannot be; because it has been laid down that if the Śūdra happens to learn the Veda, his body should be cut up. And since the penalty is so severe, it follows that the act is a grievous sin; and one who commits a grevious sin is regarded as ‘fallen’; so that if the Religious Student associated with a ‘fallen’ person, he would render himself extremely defiled.

“But the act of teaching has been prohibited for the Kṣatriya and the Vaiśya also; so that the same guilt would be incurred in their case.”

There is a difference between the two cases. That act is to be regarded as extremely heinous in connection with which the scriptures prescribe heavy penalties and expiation; while that in connection with which the penalty and expiation prescribed are slight, should be regarded as slight. In connection with the work of teaching done by the Kṣatriya and the Vaiśya, the penalty and expiation laid down are not heavy, as they are in the case of the Śūdra. Further, in the case of the Śūdra, there would he two prohibited acts — that of learning the Veda, and that of teaching it; while in the case of the Kṣatriya, there is only one, — that of teaching. Then, as regards the pupil associating with one who does the work of teaching in contravention of the law, — such associating h as been permitted by the present verse itself; hence it cannot be regarded as leading to defilement; for associating with the Śūdra, who learns the Veda in contravention to law, on the other hand, there is no authority at all.

‘Anuvrajyā ca śuśrūṣā,’ ‘service the shape of following’; — this is meant to prohibit such service as saluting, washing the feet, and so forth.

‘During the course of study’; — i.e., during the time required for the getting up of the text. — (241)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 513) in support of the view that under abnormal circumstances learning may be acquired from the Kṣatriya and the rest also; where it is explained that the ‘following’ here laid down is to be done only during the time that the study is being carried on; and the implication of the mention of this alone is that the other forms of ‘service’ are excluded; (such as washing of the feet and the,like; this is in agreement with Medhātithi); — and that ‘learning’ here includes gems and other things also.

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