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Āśvalāyana Gṛhyasūtra (3.8.9-16). — ‘Having bathed with cold and hot water, wearing unworn clothes,...he shall apply collyrium to the eyes; then he wears the ear-rings; besmearing his hands with sandal-paste, the Brāhmaṇa shall besmear his face; the Kṣatriya, his arms and the Vaiśya, his belly;......then he shall tie the garland; but it should not be called by the name of mālā...... then ho takes up the umbrella......then the bamboo-stick...tying the jewel on his neck, he ties the turban; and then proceeds to collect fuel.’

Laugākṣi (Aparārka, p. 176). — ‘He shall wear untarnished gold.’

VERSE 4.37

Section IX - Personal Cleanliness

नेक्षेतोद्यन्तमादित्यं नास्तं यान्तं कदा चन ।
नोपसृष्टं न वारिस्थं न मध्यं नभसो गतम् ॥३७॥

nekṣetodyantamādityaṃ nāstaṃ yāntaṃ kadā cana |
nopasṛṣṭaṃ na vāristhaṃ na madhyaṃ nabhaso gatam ||37||

He shall not look at the Sun when rising, nor when setting, nor when it is eclipsed, nor when it is in water, nor when it has reached the middle of the sky. — (37)

Medhātithi’s commentary (manubhāṣya):

‘Eclipsed’ — Hidden by eclipse.’

‘In water’ — Reflected in water.

‘When it has reached the middle of the sky’ — i.e., at midday — one shall not look at the Sun. — (37).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 180); — in Mitākṣarā (on 1.135), in the sense that looking at the Sun is forbidden only at stated times, not always, as seems to be implied by Yājñavalkya’s words; — in Vīramitrodaya (Saṃskāra, p. 494), which explains ‘uparaktam’ (v. l. ‘upasṛṣṭam’) as ‘eclipsed’; — again on p. 578, as mentioning things that should not be looked at; — in Smṛtitattva (p. 162), which adds that the prohibition of looking at the eclipsed sun is not applicable to that seeing of the eclipse which has been clearly enjoined as conducive to great merit; — in Vidhānapārijāta (II, p. 476); — in Puruṣārthacintāmaṇi (p. 346); — in Hemādri (Kāla, p. 388) as prohibiting the house-holder seeing the eclipsed sun; — in Saṃskāramayūkha (p. 71); — in Smṛticandrikā (p. 124), which explains ‘upasṛṣṭam’ as ‘eclipsed’; — in Saṃskāraratnamālā (p. 292); — in Smṛtisāroddhāra (p. 320); — in Varṣakriyākaumudī (p. 94), which says that ‘īkṣaṇa’ cannot be taken as standing for mere knowing (as some people have held), and that it does not prohibit the first seeing of the eclipse, which is necessary to entitle the man to bathe; what is forbidden is only the unnecessary repeated seeing of the eclipse; — and in Śuddhikaumudī (p. 218).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.31.18). — ‘One should avoid looking at the sun rising and setting.’

Viṣṇu (7.17, 18). — ‘He shall not look at the sun rising, — nor when setting.’

Yājñavalkya (1.137). — ‘He shall not look at the sun, nor at a naked woman....’

Pāraskara (2.7.6 ). — ‘ He shall not do the following — looking at a water-reservoir, tree-climbing, fruit-gathering, entering a man-hole, public bathing, traversing dangerous situations, looking at the sun, and begging.’

Baudhāyana (2.3.31). — ‘He shall not look at the sun at the time of rising or of setting.’

Hārīta (Aparārka, p. 180). — ‘He shall not look at the naked man or the naked woman; nor the rising or setting sun and moon.’

Mahābhārata (13.104, 17-18). — [Same as Manu.]

VERSE 4.38

Section IX - Personal Cleanliness

न लङ्घयेद् वत्सतन्त्रीं न प्रधावेच्च वर्षति ।
न चोदके निरीक्षेत स्वरूपमिति धारणा ॥३८॥

na laṅghayed vatsatantrīṃ na pradhāvecca varṣati |
na codake nirīkṣeta svarūpamiti dhāraṇā ||38||

He shall not step over the rope to which a calf is tied; he shall not run when it is raining; he shall not look at his own figure in water; such is the established rule. — (38).

Medhātithi’s commentary (manubhāṣya):

‘Vatsatantrī’ is the rope to which the calf is tethered; or, it may mean ‘a line of calves.’ This ‘he shall not step over’ — not cross over. Says Gautama (9.52) — ‘One shall not pass over the vatsatantrī.’

‘Figure’ — shape of the body.

‘Own’ — The addition of this implies that looking at the figure of other persons is not forbidden.

‘Such is the established rule,’ — ordained in the scriptures — (38).

Explanatory notes by Ganganath Jha:

This verse is quoted in Saṃskāramayūkha (p. 71), which explains ‘vatsatantrī’ as ‘the rope to which a calf is tied’, and quotes Haradatta to the effect that ‘vatsa’ here stands for the entire bovine species.

Comparative notes by various authors:

Gautama (9.52). — ‘He shall not go over the rope to which a calf is tied.’

Baudhāyana (2.2-36). — [Same as above.]

Āpastamba Dharmasūtra (1.31.13). — [Same as above.]

Vaśiṣṭha (12.5). — ‘He shall not cross over the rope to which the calf is tied, when it is spread out.’

Viṣṇu (71.23). — ‘He shall not look at his own reflection in water, or in oil.’

Do. (63.42-43). — ‘He shall not cross over the rope to which the calf is tied; he shall not run while it is raining.’ Āśvalāyana Gṛhyasūtra (3.9.6). — He shall not bathe during the night; he shall not bathe naked; he shall not sleep naked; he shall not look at a naked woman, except......; he shall not run while it is raining.’

Pāraṣkara (2.7.8). — ‘He shall not look at himself in water.’

Gobhila (3.5.11). — ‘He shall not run while it is raining.’

VERSE 4.39

Section IX - Personal Cleanliness

मृदं गां दैवतं विप्रं घृतं मधु चतुष्पथम् ।
प्रदक्षिणानि कुर्वीत प्रज्ञातांश्च वनस्पतीन् ॥३९॥

mṛdaṃ gāṃ daivataṃ vipraṃ ghṛtaṃ madhu catuṣpatham |
pradakṣiṇāni kurvīta prajñātāṃśca vanaspatīn ||39||

By a mound of clay, a cow, a deity, a Brāhmaṇa, clarified butter, honey, a cross-way and the well-known trees — he shall pass in such a manner as to leave them on his right. — (39)

Medhātithi’s commentary (manubhāṣya):

This rule applies to cases where, when a man has started to go, the said things happen to come in his way. He should go in such a manner that-they remain to his right. Another Smṛti has laid down, in connection with depatures, that — ‘he should walk round rightwards.’

‘Deity’ — as painted on scrolls, for purposes of worshipping. Gautama has declared that — ‘One shall pass round the temples of gods leaving them on his right;’ and, on the strength of popular opinion, the term ‘deity’ of the text is to be taken as standing for the temples containing images of the Four-armed Viṣṇu, the Sun and other gods; — and the same should be done with sacrificial houses also, as the author is going to declare later on.

‘Madhu’ — should be taken here as standing for Honey, on the strength of its being mentioned along with ‘clarified batter;’ also because it is mentioned in the middle of a number of auspicious things.

‘Well-known trees’ — Large trees, well known for their great utility and size, or, for the large produce of flower and fruits; such trees, for instance, as the Udumbara, and the like. ‘The Udumbara is vigour itself,’ says a Vedic description.

Some people have explained ‘well known’ as ‘of superior quality.’ But these people, have no support for this, except certain popular notions; and they should be ignored. — (39)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka, (p. 176), which explains that the ‘mud’ meant is that which has been dug out; — and in Mitākṣarā (on 1.133).

Comparative notes by various authors:

Gautama (9.66). — ‘A praiseworthy object, an auspicious object, a temple, a cross-way and such objects, — he shall go round in such a manner as to leave them on his right.’

Viṣṇu (63.26-30). — ‘He shall go round the cross-ways in such a manner as to leave them to his right; also a place where deities are being worshipped; also well-known trees; also the fire, the Brāhmaṇa, the courtesan, full water-jar, the mirror, the umbrella, the flag, the banner, the Bel- tree and river-whirlpools; also the fan, the cāmara, the horse, the elephant, the cow, curd, milk, honey and fried grains.’

Yājñavalkya (1.133). — ‘The deity, the cow, the Brāhmaṇa and the trees, — he shall pass by in such a manner as to leave them to his right.’

Mārkaṇḍeya (Aparārka, p. 176). — ‘The road-crossing, and the important trees he shall salute; and he shall pass by all auspicious objects in such a way as to leave them to his right.’

VERSE 4.40

Section IX - Personal Cleanliness

नोपगच्छेत् प्रमत्तोऽपि स्त्रियमार्तवदर्शने ।
समानशयने चैव न शयीत तया सह ॥४०॥

nopagacchet pramatto'pi striyamārtavadarśane |
samānaśayane caiva na śayīta tayā saha ||40||

Even though mad, he shall not approach a woman during her courses; nor shall he sleep on the same bed with her. — (40)

Medhātithi’s commentary (manubhāṣya):

‘Mad’ — even though suffering from the darts of passion.

‘Courses’ — stands for the blood that appears every month in the woman. When this is visible, he shall not approach her. Nor shall he sleep on the same bed with her.

It may be argued that — ‘the prohibition put forward is already implied in the aforesaid prohibtion of touching a woman in her courses.’

But what the present text contains is not a prohibition) but the injunction of a positive observance. And there is a difference in the expiatory rite prescribed in connection with the omission of this observance. — (40)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 562); — in Hemādri (Kāla, p. 726); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 25a).

Comparative notes by various authors:

(verses 4.40-42)

Gautama (9.30-31). — ‘Not when she is in her courses; — nor shall he embrace her in this condition.’

Vaśiṣṭha (12.4). — ‘He shall not associate with a woman with dirty clothes: nor with one in her courses; nor with one who is unfit.’

Viṣṇu (69.11). — ‘Not when she is impure.’

Gobhila (3.5.5). — ‘Not when she is in her courses.’

Bṛhannāradīya (28, 87-88). — ‘If one touch a woman in her courses, or a Cāṇḍāla, or one who has committed a heinous crime, or a newly delivered woman, or the leavings of food, or the washerman and such others, — he shall bathe forthwith with his clothes on, etc., etc.’

Viṣṇupurāṇa (Vīramitrodaya-Āhnika, p. 562). — ‘One shall not approach his wife before she has bathed or when she is ill, or in her courses.’

VERSE 4.41

Section IX - Personal Cleanliness

रजसाऽभिप्लुतां नारीं नरस्य ह्युपगच्छतः ।
प्रज्ञा तेजो बलं चक्षुरायुश्चैव प्रहीयते ॥४१॥

rajasā'bhiplutāṃ nārīṃ narasya hyupagacchataḥ |
prajñā tejo balaṃ cakṣurāyuścaiva prahīyate ||41||

Of the man who approaches a woman covered with impurity, — intelligence, vitality, strength, sight and longevity wear off. — (41)

Medhātithi’s commentary (manubhāṣya):

Impurity — is the same as what has been spoken of above as ‘courses.’

‘Covered.’ — connected with.

This verse is supplementary to the preceding Verse. — (41)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 562), which explains it to mean that if he approaches her during the first four days, he loses his wisdom &c.; — in Hemādri (Kāla, p. 726); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 25a).

Comparative notes by various authors:

(verses 4.40-42)

See Comparative notes for Verse 4.40.

VERSE 4.42

Section IX - Personal Cleanliness

तां विवर्जयतस्तस्य रजसा समभिप्लुताम् ।
प्रज्ञा तेजो बलं चक्षुरायुश्चैव प्रवर्धते ॥४२॥

tāṃ vivarjayatastasya rajasā samabhiplutām |
prajñā tejo balaṃ cakṣurāyuścaiva pravardhate ||42||

Of that same man, if he avoids the woman covered with impurity, intelligence, vitality, strength, sight and longevity flourish. — (42)

Medhātithi’s commentary (manubhāṣya):

This mention of flourishing also is purely commendatory. — (42)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 562), which explains it to mean that if the man avoids her during the first four days, his wisdom and other things become enhanced; — and in Hemādri (Kāla, p. 726).

Comparative notes by various authors:

(verses 4.40-42)

See Comparative notes for Verse 4.40.

VERSE 4.43

Section IX - Personal Cleanliness

नाश्नीयाद् भार्यया सार्धं नैनामीक्षेत चाश्नतीम् ।
क्षुवतीं जृम्भमाणां वा न चासीनां यथासुखम् ॥४३॥

nāśnīyād bhāryayā sārdhaṃ naināmīkṣeta cāśnatīm |
kṣuvatīṃ jṛmbhamāṇāṃ vā na cāsīnāṃ yathāsukham ||43||

He shall not eat with his wife; nor shall he look at her while she is eating, or snoring, or yawning, or sitting at her ease. — (43)

Medhātithi’s commentary (manubhāṣya):

Under 5.130, it is said that ‘the mouth of women is always pure,’ and again one is advised to avoid ‘the leavings of women and Śūdras.’ Both of these are true within their own limited sphere. When the mouth is said to be ‘ever pure,’ it refers to the time of sexual intercourse, in view of what has been declared in another Smṛti regarding ‘the purity of the woman during sexual intercourse.’ From this it follows that the prohibition applies to such a woman with whom one can never have such intercourse; e.g., the mother, the sister, and the like. Specially because what is prohibited here is not simply affectionate treatment, but the entertaining of thoughts of love and longing preceded by the erotic sentiment. Hence it follows that the ‘purity’ pertains to woman related to such intercourse, and the prohibition to those not so related.

The above considerations would give rise to the notion that one may eat with one’s wife, who serves the purposes of sexual intercourse; hence with a view to preclude such an idea, the text proceeds to declare — ‘he shall not eat with his wife.’

“As a matter of fact, what has been said regarding the ‘purity’ of the woman’s mouth, refers to a particular form of advances that the man in love generally makes, so that the purity can refer only to the act of kissing; and there is no possibility of its making any one inclined to eat with his wife.”

But the reiteration contained in the present verse is meant to show the form of the observance; which means that one should make a life-long vow that ‘he shall never eat with his wife.’

The ‘eating together’ that is mentioned here as the object of prohibition is — (a) eating out of the same dish, (b) eating at the same time and (c) eating at the same place. So that there can. be no room for the idea that the pohibition applies to ‘leavings.’ That the meaning of ‘eating together’ is as just mentioned we gather from other Smṛti texts and from usage; as for ‘leavings,’ this term can only mean what has been left.’ Thus, then, when it is said that — ‘his friends and others he shall feed with his wife’ (3.113), — it is clear that what is meant is, not that they shall eat out of the same dish with the wife, but that they shall eat at the same time and place with her. [Hence, it must be these latter that are forbidden by the present verse].

Others have explained ‘leavings’ as something different — as what has been left after one has eaten. So that it would not be a case of ‘eating the leavings’ when one eats in the same dish with one’s wife.

According to this explanation, what would be the object of the prohibition would be the eating with Śrūdas (Śūdras?) only; and this would involve the abandoning of universally accepted notions, under which mere touch (of the Śūdra) is regarded as constituting ‘ucciṣṭa,’ ‘leaving;’ and this touch is present also when two persons are ‘eating together.’

Some people hold that what is forbidden is eating at the same time and place; that this is so, follows from the fact that the teaching herein contained is with a view to a visible purpose; the prohibition therefore being based upon the fact that men differ in their nature, some men are not pleased with their wife eating large quantities, while there are others who, on finding their wife eating little, think that she is deceiving him by eating little in his presence.

Similar to the above are the other restrictions: ‘he shall not look at her while she is eating;’ if he sees her while eating, when she may be opening her mouth wide, she may look ugly and thus fail to please her husband.

‘Snoring’ — is the sound made by the nose filled with the wind passing down from the head. Here also the disfiguring of the face is likely to make the husband displeased.

‘Yawning’ — the prolonged breathing out of air with the mouth, or the spreading out of the body and limbs. This also is undesirable on the said grounds.

‘Sitting at her ease’ — with hair diśevelled, with the body thrown upon the ground. — (43)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 180); — in Mitākṣarā, (on 1.125); — in Madanapārijāta (p. 123); — in Vīramitrodaya. (Āhnika, p. 479, and again in Saṃskāra, p. 578); — in Saṃskāramayūkha, (p. 71); — and in Smṛtisāroddhāra, (p. 320).

Comparative notes by various authors:

(verses 4.43-44)

Viṣṇu (68.46). — ‘He shall not eat with his wife, nor in the sky, nor standing, nor while many men are looking on.’

Viṣṇu (71.25). — ‘He shall not look at his wife while she is eating.’

Viṣṇu (72.26) — ‘Nor a naked woman.’

Gautama (9.33). — ‘He shall avoid the following: — kindling fire with the mouth, wrangling, obtrusive wearing of garlands and sandal-paste, eating with his wife, looking at her while she is applying collyrium to her eyes, entering by the wrong door, eating while seated on a chair, swimming in rivers, climbing of trees, etc., etc.’

Śukranīti (4.4.29). — ‘Then her husband and lastly she herself shall partake of food at the instance of her husband. She should then devote her time to the examining of income and expenditure.’

Vaśiṣṭha (12.29). — ‘Not between two fires, nor between two Brāhmaṇas, nor with his wife, shall one eat; by so doing, one obtains offspring devoid of virility; this we learn from the Vājasaneya texts.’

Yājñavalkya (1.131). — ‘He shall not eat where his wife can see him, nor with a single cloth, nor standing.’

Yājñavalkya (l.135). — ‘He shall not look at the naked woman, nor after intercourse.’

Aṅgiras (Vīramitrodaya-Āhnika, p. 479). — ‘The wise do not perceive any harm in a man eating with his own wife, or her leavings.’

Smṛtyarthasāra (Do.). — ‘He shall not eat with his wife.’

VERSE 4.44

Section IX - Personal Cleanliness

नाञ्जयन्तीं स्वके नेत्रे न चाभ्यक्तामनावृताम् ।
न पश्येत् प्रसवन्तीं च तेजस्कामो द्विजोत्तमः ॥४४॥

nāñjayantīṃ svake netre na cābhyaktāmanāvṛtām |
na paśyet prasavantīṃ ca tejaskāmo dvijottamaḥ ||44||

The brāhmaṇa, desiring brightness, shall not look at a woman who is a pplying collyrium to her own eyes, or who has anointed herself, or who is uncovered, or is bringing forth a child. — (44)

Medhātithi’s commentary (manubhāṣya):

One who is applying collyrium to another’s eyes, looks beautiful (hence there is no harm in looking at her).

‘Uncovered’ — with her clothing removed. As a rule, men long for locking at a woman only when she is veiled; while, when the woman is undressed, all her limbs become visible, and, on scrutiny, nil these may not turn out to be shapely; consequently, one should avoid looking at a naked woman.

‘Desiring brightness.’ — ‘Brightness’ stands for brightness of complexion, as also for energy. — (44)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 180); — in Mitākṣarā, (on 1.135); — in Madanapārijāta (p. 123); — in Vīramitrodaya (Saṃskāra, p. 578); — in Smṛtisāroddhāra, (p. 320); — and in Saṃskāramayūkha (p. 71).

Comparative notes by various authors:

(verses 4.43-44)

See Comparative notes for Verse 4.43.

VERSE 4.45

Section IX - Personal Cleanliness

नान्नमद्यादेकवासा न नग्नः स्नानमाचरेत् ।
न मूत्रं पथि कुर्वीत न भस्मनि न गोव्रजे ॥४५॥

nānnamadyādekavāsā na nagnaḥ snānamācaret |
na mūtraṃ pathi kurvīta na bhasmani na govraje ||45||

He shall not eat food with only one piece of cloth on him; he shall not bathe naked; he shall not pass urine on the road, nor on ashes, nor on the haunts of cows. — (45)

Medhātithi’s commentary (manubhāṣya):

Even though the man always wears his sacred thread (and hence, correctly speaking, he is never with only one piece of cloth on), yet, since the sacred thread is always on the body and it does not cover any part of the body, and since the present injunction is apart from the section dealing with Upanayana (where the wearing of the sacred thread is prescribed), — he is regarded as ‘having only one piece of cloth on himself.’ What the text means is that, at the time of eating, he shall have on his body a second piece of cloth capable of covering his body.

‘He shall not pass urine.’ — ‘Urine’ here stands for excretions of all kinds.

‘Pathi’ — on the road.

‘On the haunts of cows’ — the path by which cows pass, or the place where they go to graze. — (45)

Explanatory notes by Ganganath Jha:

‘Govraje’ — ‘The path by which, or the place at which, cows go to graze’ (Medhātithi); — ‘cow-pen’ (Kullūka and Govindarāja).

This verse is quoted in its second half in Aparārka, (p. 179); — in Vīramitrodaya (Āhnika, p. 33), where ‘Govraja’ is explained as ‘Goṣṭha’; — in Smṛtitattva (p. 329); — in Vidhānapārijāta (II, p. 153); — in Nityācārapradīpa, (p. 250); — and in Saṃskāramayūkha (p. 71).

Comparative notes by various authors:

(verses 4.45-49)

Yama (Vīramitrodaya-Āhnika, p. 35). — ‘Pools, tanks, streams, hills, cowdung, ashes, ploughed fields, — these he shall avoid; as also chaff, fire-embers, potsherds, temples, public roads, cremation-ground, fields and harvesting enclosures; he shall not do it in a shady place, or on a visible road-crossing, or on beautiful spots; water, proximity of water, path, tree-bases, worshipped trees and holes, — these he shall avoid.

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