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वेदोदितं स्वकं कर्म नित्यं कुर्यादतन्द्रितः ।
तद् हि कुर्वन् यथाशक्ति प्राप्नोति परमां गतिम् ॥१४॥

vedoditaṃ svakaṃ karma nityaṃ kuryādatandritaḥ |
tad hi kurvan yathāśakti prāpnoti paramāṃ gatim ||14||

He shall, without sloth, always perform his own duty as prescribed in the Veda. Performing that, to the best of his ability, he attains the highest state. — (14)

Medhātithi’s commentary (manubhāṣya):

‘Prescribed in the Veda.’ — This is said in view of the fact that the Smṛtis are all based upon the Veda.

‘His own duty.’ — Consisting of the host of observances going to be described. Being prescribed for him, they are called ‘his own.’

‘Should always perform.’ — i e., as long as he lives.

‘Without sloth’ — i.e., free from laziness.

By doing this — i.e., by keeping the observances, — ‘to the best of his ability;’ — this implies that one is to perform just what he has the strength to perform. It is in view of this that it has been declared that — ‘one may also observe all this mentally only.’

‘Highest state’ — i.e., attainment of Brahman. — (14)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 217), which adds the following notes: — ‘Nitya’ here stands for all that is done without any desire for personal gain’; — ‘paramā gatiḥ’ means ‘deliverance’; — what is meant is that what leads to Deliverance is the performance of duty along with the true knowledge of the Supreme Self.

The verse is quoted also in Parāśaramādhava (Ācāra, p. 52), — and in Vīramitrodaya (Paribhāṣā, p. 48).

Comparative notes by various authors:

Vaśiṣṭha (27.8). — [Reproduces Manu.]

VERSE 4.15

Section III - The Observances of the Accomplished Student

नैहेतार्थान् प्रसङ्गेन न विरुद्धेन कर्मणा ।
न विद्यमानेष्वर्थेषु नार्त्यामपि यतस्ततः ॥१५॥

naihetārthān prasaṅgena na viruddhena karmaṇā |
na vidyamāneṣvartheṣu nārtyāmapi yatastataḥ ||15||

He shall not seek wealth by clinging pursuits, or by contrary acts; nor when wealth is already there; nor from here and there, even in times of distress. — (15)

Medhātithi’s commentary (manubhāṣya):

‘Clinging pursuits’ are those to which people become addicted; just as singing and music; to these passionate persons cling, as it were. Hence one shall not ‘seek’ — i.e., earn wealth by means of singing and music.

‘Contrary act’ — i.e., that which is forbidden by the scriptures, or iś not in accordance with the usages of one’s family.

‘Nor when wealth’ — enough for subsistence — ‘is already there’ — having been inherited from father and others; — one shall not seek for more,

‘Even in times of distress, not from here and there.’ — As a rule, one should subsist on presents received from proper persons; but, in rare cases, the scripture shall permit a contrary course also, in times of distress. — (15)

Explanatory notes by Ganganath Jha:

‘Prasaṅgena’ — ‘Music, singing and such other things to which man becomes addicted’ (Medhātithi, Govindarāja, Kullūka Rāghavānanda and Nandana); — ‘with too great eagerness’ (Nārāyaṇa).

This verse is quoted in Hemādri (Dāna, p. 59).

Comparative notes by various authors:

Yājñavalkya (1.129). — ‘He shall not seek for such wealth as may be incompatible with Vedic Study; nor from here and there; nor by recourse to what is improper; and he shall remain ever contented.’

Gautama (9.49). — ‘Among Dharma, Artha and Kāma, he shall attach the greatest importance to Dharma.’

VERSE 4.16

Section III - The Observances of the Accomplished Student

इन्द्रियार्थेषु सर्वेषु न प्रसज्येत कामतः ।
अतिप्रसक्तिं चैतेषां मनसा संनिवर्तयेत् ॥१६॥

indriyārtheṣu sarveṣu na prasajyeta kāmataḥ |
atiprasaktiṃ caiteṣāṃ manasā saṃnivartayet ||16||

He shall not, through desires, become addicted to any sensual objects; excessive addiction to these, he shall avoid by mental reflection. — (10)

Medhātithi’s commentary (manubhāṣya):

‘Sensual objects.’ — Objects of sense, colour, taste, and the rest; — ‘to these he shall not become addicted,’ — i.e., he shall not attend to them too much. Lovely young girls, sounds of flute and music, sweet taste, perfumes of camphor and other things, loving touch, — all these one shall not enjoy over much.

‘Through desire’ — i.e., by reason of the predominating influence of desire.

In regard to all these, one should keep one’s own enjoyment under proper check; just in the same manner as one keeps one’s desire for wealth under check, by. restricting one’s earning? only to what one gets without begging.

‘Excessive addiction to these.’ — This points out the method of restraining one’s desires. Attachment to objects cannot be checked by the mind; it can be checked by reflecting upon them as inimical to one’s best interests. At first, one should not seek to obtain them; and when they do come to one, and one has enjoyed them once, one should reflect upon the following facts relating to them: — These are such that in a moment they cease to be agreeable, — they are transient, — they are forbidden by the scriptures, — attachment to them leads to hell, and so forth. This is what has been already said under 2.96 above. — (16)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 217); — and in Prāyaścittaviveka (p. 10).

Comparative notes by various authors:

Gautama (9.50). — ‘He shall not give much scope to the sexual organs, the stomach, the hand, the feet, the speech and the eye.’

Āpastamba (2.5). — ‘By controlling the activities of the mind, the speech, the breath, the eye, the ear, the tactile organ, the sexual organ, — he attains immortality.’

Baudhāyana (2.2.1). — ‘Always using water, always wearing the sacred thread, daily studying the Veda, avoiding the Śūdra’s food, approaching his wife only during the season, offering oblations according to rule, — the Brāhmaṇa falls not from the region of Brahman.’

Yājñavalkya (1.122). — ‘......Control of the senses......these are conducive to the accomplishment of Dharma, for all men.’

VERSE 4.17

Section III - The Observances of the Accomplished Student

सर्वान् परित्यजेदर्थान् स्वाध्यायस्य विरोधिनः ।
यथा तथाऽध्यापयंस्तु सा ह्यस्य कृतकृत्यता ॥१७॥

sarvān parityajedarthān svādhyāyasya virodhinaḥ |
yathā tathā'dhyāpayaṃstu sā hyasya kṛtakṛtyatā ||17||

He shall relinquish all things impeding study, maintaining himself somehow. This is what constitutes the accomplish ment of his aims. — (17)

Medhātithi’s commentary (manubhāṣya):

Those things that are likely to obstruct Vedic study should all be relinquished; such acts, for instance, as attending upon the palaces of kings and ministers; as also the act of being overmuch addicted to worldly Affairs, constantly thinking of earning more and more wealth by means of money-lending and such other means, and thereby maintaining his family, and obtaining a prosperous household teeming with male and female slaves.

‘This constitutes the accomplishment of his aims’ — i.e., of the Accomplished Student. The fact that, carrying on his daily study of the Veda, he maintains his family by some means or other, constitutes his highest success in life, — (17)

Comparative notes by various authors:

Viṣṇu (71.4). — ‘He shall not do any act that may obstruct Vedic Study.’

Yājñavalkya (1.121). — [See under 15.]

VERSE 4.18

Section III - The Observances of the Accomplished Student

वयसः कर्मणोऽर्थस्य श्रुतस्याभिजनस्य च ।
वेषवाग्बुद्धिसारूप्यमाचरन् विचरेदिह ॥१८॥

vayasaḥ karmaṇo'rthasya śrutasyābhijanasya ca |
veṣavāgbuddhisārūpyamācaran vicarediha ||18||

He should wander about in this world, keeping his dress, speech and thoughts in conformity with his age, occupation, wealth, learning and family. — (18)

Medhātithi’s commentary (manubhāṣya):

‘Vayasaḥ,’ ‘with age,’ — the genitive ending denotes relationship to‘conformity.’

‘Veṣavāgbuddhi.’ — this is a copulative compound.

‘Sārūpyam.’ — the affix ‘ṣyan’ has the reflexive force.

Thus the meaning comes to be as follows: —

Dress and the rest should be kept in due conformity with age and other things.

‘Sārūpya,’ means here conformity, compatibility; any other kind of ‘Sārūpya,’ ‘similarity,’ — such as that of figure and the like — being impossible in this case.

‘Dress’ stands for the disposition of the hair, of ornaments, and so forth. Fop instance, during boy-hood, hair is to be worn in tufts; during youth, it shall be worn in curls and such other shapes; while in old age it shall be either worn clotted, or shall be clean shaven.

‘Speech’ also should be in conformity with age. Similarly, ‘thoughts’ also; that is, during early life the man should think of the triad (of wealth, pleasure and religious merit); but as he grows old, his thoughts should rest mainly on Religious Merit.

Dress should also be in conformity with one’s occupation, as also with one’s wealth; it should be in conformity with one’s family also. So that such things as painting of the teeth and dressing of the hair, etc., even though otherwise flagrant, cease to be so when they are in keeping with one’s occupation etc.

It has been said that the present verse deals with ordinary worldly activity. That is to say, it does not lay down an Injunction; — the injunctive portion of it having been already got out from other sources. All that the verse does is to describe the ordinary usage of the world; the sense being that if one behaves in accordance with this, one follows the ways of the world, and hence does not become unpopular among men. — (18)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Paribhāṣā, p. 36); — and in Saṃskāramayūkha (p. 71).

Comparative notes by various authors:

Viṣṇu (1.5-6). — ‘He shall dress in accordance with his age; — also in conformity with his learning, his family, his circumstances and his country.’

Yājñavalkya (1.123). — ‘He shall behave in a straightforward and sincere manner, in conformity with his age, intelligence, wealth, speech, dress, learning, family and duties.’

VERSE 4.19

Section III - The Observances of the Accomplished Student

बुद्धिवृद्धिकराण्याशु धन्यानि च हितानि च ।
नित्यं शास्त्राण्यवेक्षेत निगमांश्चैव वैदिकान् ॥१९॥

buddhivṛddhikarāṇyāśu dhanyāni ca hitāni ca |
nityaṃ śāstrāṇyavekṣeta nigamāṃścaiva vaidikān ||19||

He shall always pore over such treatises as quickly enliven the intelligence, are conducive to wealth and are beneficial, — as also over the Vedic Scriptures. — (19)

Medhātithi’s commentary (manubhāṣya):

‘As enliven the intelligence,’ — e.g., Itihāsas, Purāṇas, Treatises on the Science of Reasoning, and also those written by Bṛhaspati, Uśanas and others.

‘Beneficial’ — productive of benefit; i.e., leading to perceptible desirable results; such for instance, as the Sciences of Medicine and Astronomy; — the Science of Polity being mentioned separately (under those ‘conducive to wealth’).

‘Vedic Scriptures.’ — This term stands here for those sciences that are helpful in understanding the meaning of the Veda; such sciences for instance, as those of Exegesis. Etymologies, Grammar and Interpretation,

If the term stood for the Vedic texts themselves, these would be conducive to imperceptible (and not perceptible) results. — (19).

Explanatory notes by Ganganath Jha:

‘Nigamas’ — According to Medhātithi, the term Nigamas does not mean the Aṅgas, as stated by Buhler, — but it includes Nigama — Nirukta — Vyākaraṇa — Mīmāṃsā; — Kullūka explains the term as ‘works, called Nigama, explanatory of the meaning of the Veda’

This verse is quoted in Aparārka (p. 127), which explains ‘Nigamān’ as ‘the Nighaṇṭu and other works that help in ascertaining the meanings of words’; — in Vīramitrodaya (Saṃskāra, p. 509) as laying down what should be studied; — in Vīramitrodaya (Āhnika, p. 155), which explains ‘buddhivṛddhikarāṇi’ as ‘Tarka, Mīmāṃsā and the rest,’ — dhanyāni’ as ‘the Arthaśāstras, which are conducive to the acquisition of wealth,’ — ‘hitāni’ as ‘the Ayurveda and so forth,’ — and ‘nigamāḥ’ as ‘the Nighaṇṭu and other works that help in the understanding of the meanings of words’; — in Saṃskāramayūkha (p. 71); — and in Smṛticandrikā (p. 132).

Comparative notes by various authors:

(verses 4.19-20)

Kūrmapurāṇa (Parāśaramādhava, p. 246). — ‘One shall teach the Veda, the Purāṇas and the subsidiary sciences to the person who is equipped with character, is of strong mind and is free from hypocrisy.’

Dakṣa (Parāśaramādhava, p. 34). — ‘The getting-up of the Veda, the pondering over it, its continuous study, Japa, and imparting it to pupils, — thus fivefold is Vedic Study.’

Dakṣa (p. 71). — ‘For these reasons, one shall continuously study the Veda.’

Yājñavalkya (1.99). — ‘He should acquire a knowledge of the meaning of the Veda and also the various sciences.’

Āpastamba (Vīramitrodaya-Āhnika, p. 154). — ‘If there is any science in which he does not shine, that he should acquire by going to the teacher again.’

Āpastamba (Vīramitrodaya-Āhnika, p. 154). — ‘Śvetaketu has declared that even after settling down in the house, the man shall reside for two months in the year with the Teacher, seeking for further knowledge. This however is forbidden by the scriptures.’

VERSE 4.20

Section III - The Observances of the Accomplished Student

यथा यथा हि पुरुषः शास्त्रं समधिगच्छति ।
तथा तथा विजानाति विज्ञानं चास्य रोचते ॥२०॥

yathā yathā hi puruṣaḥ śāstraṃ samadhigacchati |
tathā tathā vijānāti vijñānaṃ cāsya rocate ||20||

For, as the man goes on studying a science, so does he go on understanding, and then his knowledge shines forth. — (20)

Medhātithi’s commentary (manubhāṣya):

‘Study’ here stands for application, repeated muling.

‘Under stands’ — i.e., when one studies a treatise repeatedly, one comes to comprehend fully what is contained in it.

‘Then his knowledge shines forth’; — i.e., becomes bright. This verse states the reason for the foregoing verse.

The root ‘ruc’ governs the Dative only when it is used in the sense of ‘longing for;’ and, as it does not convey that meaning here, we do not have the Dative. — (20)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 155), which explains ‘rocate’ as ‘becomes bright.’

Comparative notes by various authors:

(verses 4.19-20)

See Comparative notes for Verse 4.19.

VERSE 4.21 [The ‘Five Sacrifices’]

Section IV - The ‘Five Sacrifices’

ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा ।
नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् ॥२१॥

ṛṣiyajñaṃ devayajñaṃ bhūtayajñaṃ ca sarvadā |
nṛyajñaṃ pitṛyajñaṃ ca yathāśakti na hāpayet ||21||

To the rest of his power, he shall never omit the sacrifice to the sages, the sacrifice to the gods, the sacrifice to elementals, the sacrifice to men and the sacrifice to the Pitṛs. — (21)

Medhātithi’s commentary (manubhāṣya):

The sacrifices prescribed in Discourse IV are reiterated here for the purpose of laying down details in connection with them; these details shall be described in the next verse.

Others think that the reiteration of these sacrifices under the ‘observances’ is for the purpose of establishing their obligatory character; so that the man shall form the determination that ‘so long as I continue to be a householder, I shall not omit the Five Great Sacrifices.’

In any case, we should not entertain the idea that these have been mentioned twice for the purpose of enjoining them twice over. Because, in the present verse, we do not find any injunctive word; all that is said is that ‘he shall not omit;’ and, as a matter of fact, this ‘non-omission’ is already implied by the obligatory character of the sacrifices. And since we recognise in these sacrifices the same that have been enjoined, before, there is no reason why they should be regarded as distinct acts.

‘To the beet of his power’ — i.e., with cooked food, or with uncooked food, or with fruits and roots. — (21)

Comparative notes by various authors:

Gautama (5.3). — ‘He shall be the worshipper of Gods, Pitṛs, Men, Sages and Elementals.’

Viṣṇu (59.20). — ‘For the expiation of that sin, he shall perform the sacrifices to Brahman (Veda), Gods, Elementals, Pitṛs and Men.’

Baudhāyana (2. 6.1). — ‘These are the five great sacrifices, these the five great Sattras — the sacrifice to Gods, the sacrifice to Pitṛs, the sacrifice to Elementals, the sacrifice to Men and the sacrifice to Brahman (Veda).’

Mahābhārata (12. 241. 15). — ‘Living upon remnants, he shall constantly perform the five sacrifices.’

VERSE 4.22

Section IV - The ‘Five Sacrifices’

एतानेके महायज्ञान् यज्ञशास्त्रविदो जनाः ।
अनीहमानाः सततमिन्द्रियेष्वेव जुह्वति ॥२२॥

etāneke mahāyajñān yajñaśāstravido janāḥ |
anīhamānāḥ satatamindriyeṣveva juhvati ||22||

Some persons, conversant with the ordinances relating to sacrifices, who do not cherish ant desires, regularly offer these great sacrifices into the sense-organs. — (22)

Medhātithi’s commentary (manubhāṣya):

‘Some persons’ — Householders — ‘Conversant with the ordinances relating to sacrifices, offer these great sacrifices into the sense-organs;’ i.e., they accomplish their performance in this manner.

Who are these people?

‘Those who do not cherish any desires;’ — i.e., those who have no desire for acquiring wealth, who have renounced the Vedic rituals.

Some people regard this verse as enjoining what is to be done by the person living on ‘pickings and gleanings,’ as also by the lame and the maimed,- That such persons also may marry wives is going to be declared later on in 9-20. Such persons are not entitled to the regular performance of the Five Sacrifices; for the simple reason that they can never possess wealth sufficient for the performance of the sacrifices; since they are to earn only enough for subsistence, and not any more than that, which could be used in the performance of sacrifices.

The root ‘hu’ (in ‘juhvati,’ ‘offer,’) indicates the act of doing in general. For the ‘sacrifice,’ which is a particular act, can never be the object of ‘homa,’ which is another act; there can be no such expression as ‘cooks the cooking;’ we have such expressions as ‘does the cooking,’ ‘does the sacrifice.’ It is only when verbs stand in need of objects in general that they get, for their auxiliaries, substances and their operations; e.g., we have such expressions as ‘desires to eat,’ ‘he is able to eat,’ ‘know to eat;’ and the particular (the part) is often found to be used as indicative of the general (the whole), when, for instance, one speaks of ‘the ox’ as to be examined ‘by its foot.’

Some people explain the ‘offering into the sense-organs’ to mean their restraining.

Others, again, have explained it to mean what has been described in the Upaniṣad (Chāndogya), where it is said that the first mouthful that one eats in the morning and in the evening, should be put into the mouth as an ‘oblation,’ with the formula ‘prāṇāya svāhā,’ and so forth.

Others, again, explain that the ‘offering’ here spoken of is the same as what is enjoined in the next verse as a form of ‘worship;’ and it is thus that the two verses become construed together.

“But, in the next verse, the life-breath is laid down as to be offered into speech, and not into the sense-organ (as in the present verse).”

There is no force in the objection. The mention of the ‘sense-organs’ simply indicates the spiritual character of the offering; what is meant is that this offering does not require any external accessories. — (22)

Comparative notes by various authors:

Baudhāyana (2.7.1). — ‘Now we arc going to describe the offerings to the Prāṇas, to be made by the Śālīna, the Yāyāvara and the Ātmayājin.’

VERSE 4.23

Section IV - The ‘Five Sacrifices’

वाच्येके जुह्वति प्राणं प्राणे वाचं च सर्वदा ।
वाचि प्राणे च पश्यन्तो यज्ञनिर्वृत्तिमक्षयाम् ॥२३॥

vācyeke juhvati prāṇaṃ prāṇe vācaṃ ca sarvadā |
vāci prāṇe ca paśyanto yajñanirvṛttimakṣayām ||23||

Some people constantly offer their life-breath into speech, and their speech into the life-breath, — knowing that in speech and in life-breath rests the imperishable fulfilment of sacrifices. — (23)

Medhātithi’s commentary (manubhāṣya):

Whenever a man breathes, he should think — ‘I am offering speech into Life-breath;’ and when he speaks, he should think — ‘I am offering Life-breath into Speech.’ By this alone the Five Sacrifices become accomplished.

“If these are obligatory, they should not be spoken of as leading to any results.”

As a matter of fact, only such persons are entitled to this form of sacrifice as are cognisant of the real nature of the Soul.

This same fact has been laid down in the Upṇniṣads, in connection with ‘the worship of the Five Fires,’ and in great detail in the Kauṣitaki Brāhmaṇa.

‘Imperishable’ — in their results; their results consisting in non-return to the cycle of birth and rebirth. — (23)

Comparative notes by various authors:

(verses 4.23-24)

Kauṣītaki-Brāhmaṇa. — ‘While the man breathes, he does not speak; at that time he offers speech unto breath; while he speaks, he does not breathe; then ho offers breath unto speech; these two arc the endless oblations, offered during sleep as also during waking hours; — other oblations are an end; those that consist of acts. In this manner have the Ancient Sages offered the Agnihotra-oblations.’

Mahābhārata (Bhagavadgītā, 6.25-333). — ‘The Yogins have recourse to a different sacrifice, the Daiva sacrifice; other Yogins have recourse to another sacrifice offered into the fire of Brahman. Others again offer the auditory and other organs into the fire of Restraint; others offer sound and the other objects into the fire of the sense-organs. Others offer all sense-functions and breath-functions into the fire of the Yoga of self-restraint, enkindled by wisdom. Sages fixed in their observances offer the sacrifice of substances, the sacrifice of austerities, the sacrifice of Yoga, the sacrifice of Vedic Study and the sacrifice of Knowledge. They offer the Prāṇa unto the Apāṇa, and the Apāṇa unto Prāṇa; and restraining the function of Prāṇa and Apāṇa, devoted to breath-control, restrained in their food, they offer Prāṇa unto the Prāṇas. All these are persons well-versed in sacrifices and have their sins destroyed by sacrifices. O Suppressor of enemies, the sacrifice of knowledge is superior to the sacrifice of substances; all action, O Pārtha, culminates in knowledge.’

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