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Āśvalāyana Gṛhyasūtra (3.9.6). — ‘He shall not bathe at night; he shall not bathe naked; he shall not sleep naked; he shall not look at ṭhe naked woman, except...... he shall not run in the rain.’

Yama (Aparārka, p. 181). — ‘The worshipping tree one shall not cut; nor throw phlegm, semen, poison, urine, ordure, blood, bones, ashes, potsherds, hair or thorns into water.’

Kātyāyana (Do.). — ‘Either before or after the offering of oblations one shall not blow the fire with the hand, or with the winnowing basket or with the sphya or fans. He shall blow the fire with the mouth alone, as from the mouth was fire born; the prohibition of blowing fire with the mouth is applied to the ordinary (not sacrificial) fire.’

Devala (Do.). — ‘One shall not throw fire into the fire, nor quench it with water.’

VERSE 4.54

Section IX - Personal Cleanliness

अधस्तान्नोपदध्याच्च न चैनमभिलङ्घयेत् ।
न चैनं पादतः कुर्यान्न प्राणाबाधमाचरेत् ॥५४॥

adhastānnopadadhyācca na cainamabhilaṅghayet |
na cainaṃ pādataḥ kuryānna prāṇābādhamācaret ||54||

He shall not place fire under himself; nor shall he step over it; he shall not place it under his feet. He shall not do anything dangerous to life. — (54)

Medhātithi’s commentary (manubhāṣya):

While lying upon his head, he should not place the fire-pan underneath it. ‘Upadhāra’ means placing.

‘Stepping over’ — passing along — after having jumped over it.

‘Under his feet;’ — ie., he shall not place it in a place where he might put his foot upon it.

‘Anything dangerous to life’ — such as too laborious work, or running with too much force, and so forth; these he should not do. — (54).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.137); — and in Aparārka (p. 181).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.16.21). — ‘He shall not place the fire on the bedstead.’

Do. (1.12.6). — ‘He shall not pass between the fire and the Brāhmaṇa.’

Viṣṇu (37.36). — ‘He shall not cross over the fire.’

Yājñavalkya (1.137). — ‘He shall not cross over the fire.’

VERSE 4.55

Section IX - Personal Cleanliness

नाश्नीयात् सन्धिवेलायां न गच्छेन्नापि संविशेत् ।
न चैव प्रलिखेद् भूमिं नात्मनोऽपहरेत् स्रजम् ॥५५॥

nāśnīyāt sandhivelāyāṃ na gacchennāpi saṃviśet |
na caiva pralikhed bhūmiṃ nātmano'paharet srajam ||55||

At junction-time, he shall not eat, nor travel, nor sleep. He shall not scratch the ground; and he shall not remove his own garland. — (55).

Medhātithi’s commentary (manubhāṣya):

‘Junction-time’ — twilight.

‘Saṃveśana’ — is sleeping.

Vedic Study also during twilight is going to be forbidden later on. Another Smṛti has forbidden intercourse with women also, during twilight, e.g. — ‘At the time of twilight, one shall avoid four acts — eating, sexual intercourse, sleeping and reading.’

‘He shall not scratch the ground.’ — What is forbidden is the tearing of the ground, and not the writing of letters, &c., with a writing-brush and such things.

‘He shall not remove his own garland.’ — Flowers stringed together are called ‘garland;’ and when one has placed this upon his head, or on his neck, he himself should not remove it, — either because it has faded or because it is found to be too burdensome. What is meant is that he shall have it removed by another person.

Some people assert that the whole of the verse pertains to the time of twilight. — (55).

Explanatory notes by Ganganath Jha:

The first quarter of this verse is quoted in Mitākṣarā (on 3.290).

Comparative notes by various authors:

Viṣṇu (63.8). — ‘Not at the twilights (shall he travel).’

Viṣṇu (68.12). — ‘Not, at the twilights (shall he eat).’

Viṣṇu (71.42). — ‘He shall not scratch the ground.’

Viṣṇu (71.55). — ‘He shall not remove his own garland.’

VERSE 4.56

Section IX - Personal Cleanliness

नाप्सु मूत्रं पुरीषं वा ष्ठीवनं वा समुत्सृजेत् ।
अमेध्यलिप्तमन्यद् वा लोहितं वा विषाणि वा ॥५६॥

nāpsu mūtraṃ purīṣaṃ vā ṣṭhīvanaṃ vā samutsṛjet |
amedhyaliptamanyad vā lohitaṃ vā viṣāṇi vā ||56||

He shall not throw into water urine, or faeces, or spittings, or anything else contaminated by unclean things, or blood or poisons. — (56).

Medhātithi’s commentary (manubhāṣya):

‘Lohita’ — Blood.

‘Poisons.’ — The plural number is used, in view of there being several kinds of poison, which are divided into ‘natural’ and ‘artificial,’ or into ‘moveable’ and ‘immoveable,’ or into the various varieties of ‘gara’ and the rest. — (56).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.30.18). — ‘He shall not urinate or stool with shoes on; nor in a ploughed field, nor on the path, nor in water; such acts also he shall avoid as spitting in water.’

Viṣṇu (71.32.35). — ‘He shall not throw any unclean thing into the fire, nor blood, nor poison; — not also in water.’

Yājñavalkya (1.137). — ‘He shall not throw into water spittings, or blood, or faeces, or urine, or semen.’

VERSE 4.57

Section IX - Personal Cleanliness

नैकः सुप्यात्शून्यगेहे न श्रेयांसं प्रबोधयेत् ।
नोदक्ययाऽभिभाषेत यज्ञं गच्छेन्न चावृतः ॥५७॥

naikaḥ supyātśūnyagehe na śreyāṃsaṃ prabodhayet |
nodakyayā'bhibhāṣeta yajñaṃ gacchenna cāvṛtaḥ ||57||

Alone he shall not sleep in a deserted house. He shall not offer advice to his superior. He shall not converse with a woman in her courses. He shall not go to a sacrifice uninvited. — (57).

Medhātithi’s commentary (manubhāṣya):

‘Deserted house’ — i.e., one in which no one lives.

‘His superior.’ — One who is inferior, in occupation (learning, wealth, &c.), shall not address to his superior such words of advice as ‘this is proper for you,’ ‘that is improper,’ and so forth, accompanied by a statement of reasons and arguments.

‘Udakī’ — a woman in her courses; — with her he shall carry on no conversation.

‘He shall not go uninvited to a sacrifice,’ — i.e., to a place where a sacrifice is being performed. Gautama has said — ‘For merely seeing it, he may go, if he desires’ (9-55); hence the present prohibition pertains to such things as eating and the like at sacrifices, without invitation. — (57).

Explanatory notes by Ganganath Jha:

This verse is quoted in Saṃskāramayūkha (p. 71), which explains ‘avṛtah’ as ‘without invitation from the sacrificer’, he should not go to a sacrifice, with the purpose of getting something; there is nothing wrong in merely going to see the performance, as distinctly stated by Gautama.

Comparative notes by various authors:

Gautama (9.54-55). — ‘Uninvited, he shall not go to a sacrifice; but only for seeing it he may go, if he desires.’

Vaśiṣṭha (12.39.40). — ‘Uninvited, he shall not go to a sacrifice; in case he does go, he shall turn back in such a manner as to leave it on his right.’

Viṣṇu (70.13). — ‘He shall not sleep either in the cremation-ground, or in an empty temple or in an empty house.’

Do. (71.56.58). — ‘He shall not arouse a sleeping man; he shall not converse with a woman in her courses.’

Yājñavalkya (1.137). — ‘He shall not drink water with joined hands; he shall not arouse a sleeping man.’

VERSE 4.58

Section IX - Personal Cleanliness

अग्न्यगारे गवां गोष्ठे ब्राह्मणानां च संनिधौ ।
स्वाध्याये भोजने चैव दक्षिणं पाणिमुद्धरेत् ॥५८॥

agnyagāre gavāṃ goṣṭhe brāhmaṇānāṃ ca saṃnidhau |
svādhyāye bhojane caiva dakṣiṇaṃ pāṇimuddharet ||58||

In the abode of fire, in the cow-pen, in the presence of Brāhmaṇas, during the reading of Vedas, at the time of eating, he shall uncover his right hand. — (58).

Medhātithi’s commentary (manubhāṣya):

The term ‘goṣṭha,’ ‘pen’ signifies the dwelling-place; and it is a different word from the compound [ go + sthā, which means an abode of cows, and with which, therefore, the word ‘gavām,’ ‘of cows,’ would be superfluous].

‘Brāhmaṇas.’ — Significance is meant to be attached to the plural number. [What is prescribed is to be done only when there are many Brāhmaṇas present].

‘Hand’ stands for the arm.

‘Eating.’ — When he himself is eating. — (58).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Paribhāṣā, p. 90), which explains ‘gavām goṣṭhe’ as ‘goviśisṭe goṣṭhe’, — and ‘dakṣiṇam etc.’ as ‘he should place the upper cloth on his left shoulder and keep the right one outside the cloth’; — and in Saṃskāramayūkha (p. 71).

Comparative notes by various authors:

Baudhāyana (2.3.58). — [Reproduces Manu, reading ‘madhye’ for ‘goṣṭhe’].

Viṣṇu (71.60). — ‘He shall raise his right arm in the presence of fire, gods and Brāhmaṇas.’

Āpastamba (Vīramitrodaya-Paribhāṣā, p. 90). — ‘In a temple, at Śrāddhas, in cow-pens, at sacrifices, near Brāhmaṇas, during the twilights, at meeting saintly men, in the fire-house, at marriages, during Vedic-study, during meals, one shall raise the right arm.’

Mahābhārata (12.193.20). — [Same as Manu, the first line being read as ‘Devāgāre gavūm madhye brāhmaṇānām kriyāpathe.’]

VERSE 4.59

Section IX - Personal Cleanliness

न वारयेद् गां धयन्तीं न चाचक्षीत कस्य चित् ।
न दिवीन्द्रायुधं दृष्ट्वा कस्य चिद् दर्शयेद् बुधः ॥५९॥

na vārayed gāṃ dhayantīṃ na cācakṣīta kasya cit |
na divīndrāyudhaṃ dṛṣṭvā kasya cid darśayed budhaḥ ||59||

He shall not prevent a heifer while she is drinking, nor shall he point her out to anybody. Having seen the rainbow in the sky, the wise man shall not show it to any person. — (59)

Medhātithi’s commentary (manubhāṣya):

When a heifer — either his own or some-body’s — is drinking water or milk, he shall not prevent her; nor shall he tell of it to another person.

This rule refers to the time before milking. During milking, it has been enjoined that the flow of milk is to be accelarated (by keeping the calf near, and preventing it from sucking).

The feminine gender (in ‘dhāyantim’) implies that there is no harm in preventing a male calf from sucking.

‘Rainbow’; — that which is called ‘Śakradhanuṣ’ and ‘Vijñanacchāyā’ in Kaśmir. ‘In the sky;’ — this is a needless reiteration. But some people have explained that this has been added for the purpose of indicating that there is no harm in seeing and showing the rainbow when it appears over a mountain. — (59)

Explanatory notes by Ganganath Jha:

This verse is quoted in Saṃskāramayūkha (pp. 71 and 68); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 71b).

Comparative notes by various authors:

Gautama (9.24-25). — ‘When a heifer is drinking, he shall not point her out to another person; nor shall he prevent her.’

Baudhāyana (2.3.32, 33, 38). — ‘He shall not tell another person — there is the rainbow; — if he does speak of it, he should call it the jewel-bow; he shall not tell another person of the heifer drinking.’

Āpastamba Dharmasūtra (1.31.9, 10, 16). — ‘He shall not point out to another person the cow that may he hankering after something; nor shall he, without sufficient reason, point her out to another person while she is joined by the calf; he shall not tell another person — there is the rainbow.’

Yājñavalkya (1.140.). — ‘He shall not point out the drinking heifer; nor shall he enter anywhere except through the proper gate.’

Viṣṇu (71.61-62). — ‘He shall not give Information regarding the cow that may be grazing in another man’s field; nor shall he point out the calf that may be drinking milk.’

VERSE 4.60

Section IX - Personal Cleanliness

नाधर्मिके वसेद् ग्रामे न व्याधिबहुले भृशम् ।
नैकः प्रपद्येताध्वानं न चिरं पर्वते वसेत् ॥६०॥

nādharmike vased grāme na vyādhibahule bhṛśam |
naikaḥ prapadyetādhvānaṃ na ciraṃ parvate vaset ||60||

He shall not dwell long in an unrighteous village, nor in one abounding in sickness. Alone, he shall not undertake a journey; nor shall he reside for long on a mountain. — (60)

Medhātithi’s commentary (manubhāṣya):

The village, inhabited by many such persons as have committed sins of varying grades of seriousness, is, by reason of their presence, called ‘unrighteous.’ In such a village he shall not dwell. The term ‘village’ stands for human dwelling-places; hence the prohibition applies to cities also.

A marshy country abounds in sickness; in such a country, and in a desert, which also abounds in sickness, he shall not dwell. He shall also leave a country where by chance some epidemic might begin to rage.

‘Alone’ — without a companion — ‘he shall not undertake a journey.’ — (60)

Comparative notes by various authors:

(verses 4.60-61)

Viṣṇu (63.2). — ‘He shall not go on a journey, alone.’

Do. (72.64-68). — ‘He shall not live in the kingdom of a Śūdra; nor in a place crowded with unrighteous people; he shall not live in a place where there is no physician; nor in a place frequented (by low castes); he shall not dwell for long on a mountain.’

Āpastamba Dharmasūtra (16-22). — ‘The dwelling of the Brāhmaṇa should be in a place where there is abundance of fuel and water, and where moving about is dependent upon himself.’

Āpastamba Dharmasūtra (32.18). — ‘He shall not attend on Śūdras; nor shall he dwell in places controlled by Śūdras.’

Baudhāyana (2.3.51). — ‘The righteous man should try to live in a village where there is abundance of fuel and water, of fodder, sacrificial fuel, kuśa-grass and garlands, which is inhabited by wealthy persons, where idle men do not abound, where cultured people abound, and which cannot be entered by robbers.’

VERSE 4.61

Section IX - Personal Cleanliness

न शूद्रराज्ये निवसेन्नाधार्मिकजनावृते ।
न पाषण्डिगणाक्रान्ते नोपस्षृटेऽन्त्यजैर्नृभिः ॥६१॥

na śūdrarājye nivasennādhārmikajanāvṛte |
na pāṣaṇḍigaṇākrānte nopasṣṛṭe'ntyajairnṛbhiḥ ||61||

He shall not dwell in a country with a Śūdra King; nor in one surrounded by unrighteous persons; nor in one occupied by impostors;. nor in one frequented by men of the lowest castes. — (61)

Medhātithi’s commentary (manubhāṣya):

‘Kingship’ consists in ruling over a country; he shall not dwell in a country which is under the sway of a Śūdra. The term ‘King’ here stands for the seven constituents of Kingship, — vis., the minister! the commander of the army, the judge, and so forth; and the present verse forbids dwelling in a country where all of them belong to the Śūdra caste.

Objection: — “It having been already said that he shall not dwell in an unrighteous village, what is meant by ‘in a country surrounded by unrighteous persons’ is already implied.”

There is no force in this objection. The former prohibition refers to dwelling in a place inhabited by unrighteous persons; while what the present verse means is that one shall not live in a place where unrighteous persons, living elsewhere, may happen to congregate. That is why the text has used the term ‘surrounded;’ the sense being that ‘one shall not stay at a place which is crowded by such persons.’

Similarly with the country swarming with ‘impostors.’ Though these also, being outside the pale of ‘Vedic religion,’ are included among the ‘unrighteous,’ yet they have been mentioned separately in consideration of the fact that they pretend to be ‘righteous.’

‘Frequented by’ — associated with — ‘men of the lowest castes.’ Or, ‘frequented’ may mean ‘harassed;’ e.g., the Bāhlīka country, which is frequently outrun by barbarians. — (61)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (p. 20).

Comparative notes by various authors:

(verses 4.60-61)

See Comparative notes for Verse 4.60.

VERSE 4.62

Section IX - Personal Cleanliness

न भुञ्जीतोद्धृतस्नेहं नातिसौहित्यमाचरेत् ।
नातिप्रगे नातिसायं न सायं प्रातराशितः ॥६२॥

na bhuñjītoddhṛtasnehaṃ nātisauhityamācaret |
nātiprage nātisāyaṃ na sāyaṃ prātarāśitaḥ ||62||

He shall not eat anything from which oil has been extract ed; he shall not commit gluttony; he shall not eat very early in the morning, nor very late in the evening; nor in the evening, if he has eaten in the morning. — (62).

Medhātithi’s commentary (manubhāṣya):

He shall not eat anything from which oil has been extracted; for instance, the oil-cake, juices and meat. Later on (5.24-25), the Author shall provide a counter-exception in the case of sacrificial remnants and preparations of milk kept over-night; and the plural number (in the term ‘preparations of milk’) is used in consideration of the large number of much preparations as whey, coagulated milk and so forth; though curd alone is the direct preparation of milk. But if curd alone were meant to be included in the counter-exception, then the Author would have mentioned that alone by name. So that curd can never be regarded as ‘kept over-night.’ From this it follows that the prohibition contained in the present verse does not apply to whey, coagulated milk and such other preparations of milk.

‘He shall not commit gluttony’ — Eat too much. The stomach is divided into three parts: one part is to be filled with solid food, another with water and other liquids, and the third is to be left empty for the moving about of the juices; it is in this manner that one should eat; and this means that he shall not commit gluttony.

‘Very early’ — i.e., just at sun-rise, one should not eat. For weaker people, the proper time for eating is after the expiry of three hours in the morning, and for other persons it is midday.

‘Not very late in the evening’ — i.e., one shall not eat at sunset; ‘nor in the evening, if the has eaten in the morning’ — to his fill. This means that at both times one should eat while some hunger is still left. This is what has been thus asserted — ‘Morning and evening are the two times for eating, ordained by the gods. But if one has eaten to his fill in the morning, then he shall not eat in the evening.’

Or, the text may be explained in the following manner: — ‘He shall not eat to his fill both in the morning and in the evening.’ It is in view of this that Yājñavalkya (Acāra, 114) has advised light food in the evening. — (62)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 476), which explains ‘uddhṛtasneham’ as refering to ‘piṇyāka’ (residue of seeds ground for oil) and things of that kind; and ‘atiprage’, as ‘before the sun long risen’; — the third quarter is quoted in Mitākṣarā (on 3. 290); — in Smṛtitattva (p. 30), as precluding the time of sunset and sunrise, and explains

‘Sauhitya’ as ‘over-satisfaction ‘satiation’; — and in Saṃskāramyūkha (p. 71), which remarks that by this the eating of ‘takra’ becomes wrong; as there is nothing to justify an exception in favour of takra; it explains ‘Sauhitya’ as ‘over-eating’.

Comparative notes by various authors:

Gautama (9.58). — ‘He shall not eat things out of which the essence has been extracted, — such as oil-cake and the like.’

Viṣṇu (68.12,27). — ‘He shall not eat during the twilights; nor things out of which the oil has been extracted.’

Āpastamba Dharmasūtra, (2.1.3). — ‘He shall partake of food — without being entirely satisfied’

Yājñavalkya (1.114). — ‘Having said the evening prayers, having offered oblation into the fires and having attended upon them, he shall take his meals, without being entirely satisfied, and then go to sleep.’

Viṣṇu (Vīramitrodaya-Āhnika, p. 475). — ‘One should never eat unwholesome food, — neither too early, etc. (as in Manu).’

Brahmapurāṇa (Do., p. 476). — ‘One should not eat while there is indigestion,... nor during the twilights, or at midday or at midnight.’

Devala (Do., p. 477). — ‘One should never eat without clarified butter.’

Brahmapurāṇa (Do., p. 478). — ‘One shall not eat at an improper time.’

VERSE 4.63

Section IX - Personal Cleanliness

न कुर्वीत वृथाचेष्टां न वार्यञ्जलिना पिबेत् ।
नोत्सङ्गे भक्षयेद् भक्ष्यान्न जातु स्यात् कुतूहली ॥६३॥

na kurvīta vṛthāceṣṭāṃ na vāryañjalinā pibet |
notsaṅge bhakṣayed bhakṣyānna jātu syāt kutūhalī ||63||

He shall not put forth any exertion without a purpose. He shall not drink water with joined hands. He shall not eat articles of food in his lap. He shall never be too curious. — (63)

Medhātithi’s commentary (manubhāṣya):

‘Exertion without a purpose’ — i.e., that which does not bring any benefit, preceptible or imperceptible; e.g., hankering after news of other countries, and so forth.

‘Añjali’ is joined palms; — with this ‘he shall not drink water.’ Since water is mentioned by name, the prohibition does not apply to milk and other liquids.

‘Articles of food in his lap’ — fried grains and cakes, &c., he shall not eat, while they are on his thighs. The term ‘articles of food’ extends the prohibition to fruits also. As for rice, the mixture of fried Hour with water and such other semi-liquid things as cannot be eaten without mixing water, — there is no possibility of their being eaten on the lap.

‘Curiosity’ — is over-eagerness for information about things, without any purpose.

‘Na jātu’ — never. — (63).

Comparative notes by various authors:

Gautama (9.9, 51, 56). — ‘He shall not drink with joined hands. He shall not do such acts as cutting, breaking, scratching, crushing, clapping, without reason. He shall not eat articles of food on his lap.’

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