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Baudhāyana (2.3.26). — ‘He shall not eat food on his lap.’

Viṣṇu (68.21). — ‘Not in his lap.’

Viṣṇu (62.69). — ‘He shall not do any purposeless act.’

VERSE 4.64

Section IX - Personal Cleanliness

न नृत्येदथ वा गायेन्न वादित्राणि वादयेत् ।
नास्फोटयेन्न च क्ष्वेडेन्न च रक्तो विरावयेत् ॥६४॥

na nṛtyedatha vā gāyenna vāditrāṇi vādayet |
nāsphoṭayenna ca kṣveḍenna ca rakto virāvayet ||64||

He shall not dance, nor sing, nor play upon musical instruments, nor clap, nor grind his teeth, nor, when satisfied, shall he create enmity. — (64)

Medhātithi’s commentary (manubhāṣya):

‘Dancing’ — Throwing about of the limbs in a particular manner, as is well known among people.

‘Singing’ — is the producing of sound in the ‘Ṣadja’ and other notes of music. What is forbidden here is ordinary temporal, not Vedic, singing; the latter being actually enjoined.

‘Musical instruments’ — such as, the lute, the flute, the drum, and so forth. What is forbidden is the man himself playing upon these; and not making other people play upon them; as there is nothing to justify the construing of the verb ‘vādayet’ as containing a two-fold causal affix ‘ṇich’ — which alone could afford the meaning of ‘making to play.’

‘Clapping’ — the sound made by the clapping of the hands, or by striking the ground with the hand, and so forth.

‘Grinding o f teeth’ — the indistinct sound made by the teeth is what is known by the name of ‘Kṣveḍanika.’

If the man happens to be satisfied with anpther person, he shall not create enmity with him. The prohibition does not apply to the case where the man is harassed by the other person. The term ‘virodhayet’ is to be explained as ‘virodham’ (this noun being found by the addition of the nominal affix ‘ghan (?)’) ‘kuryāt’ (this being the connotation of the ‘ṇich’ affix). — (64)

Explanatory notes by Ganganath Jha:

This verse is quoted in Saṃskāramyūkha (p. 71).

‘Kṣveḍet’ — ‘Grind his teeth’ (Medhātithi); — ‘roar like a lion’ (Nārāyaṇa); — ‘snap his fingers’ (Nandana).

‘Sphoṭayet — ‘slap’ (Medhātithi); — ‘make his fingers crack’ (Nandana).

Comparative notes by various authors:

Gautama (9.51). — [See above.]

Āpastamba Dharmasūtra (2.20.16). — ‘Clappings — without reason (should be avoided).’

Viṣṇu (71.70-71). — ‘Not dancing or singing; — nor clapping.’

Pāraskara (2.7.3-4). — ‘He shall not do, nor go to, any dancing or singing or playing of musical instruments. Singing he may do; but being captivated by the singing of some one else is a totally different thing.’

VERSE 4.65

Section IX - Personal Cleanliness

न पादौ धावयेत् कांस्ये कदा चिदपि भाजने ।
न भिन्नभाण्डे भुञ्जीत न भावप्रतिदूषिते ॥६५॥

na pādau dhāvayet kāṃsye kadā cidapi bhājane |
na bhinnabhāṇḍe bhuñjīta na bhāvapratidūṣite ||65||

He shall never wash his feet in a vessel of white brass. He shall not eat out of a broken dish; nor out of one that is felt to be defiled. — (65)

Medhātithi’s commentary (manubhāṣya):

He should not wash his feet in a vessel of white brass.

In a broken vessel — even in one that may be broken in a single place; — the use of one that is broken all over would be forbidden by its very nature. In the case of cups, etc., made of leaves, however, since these are never regarded as ‘broken vessels,’ there would be no harm in using them, even though they may have holes.

‘Bhāva’ is feeling in mind; that vessel with which the mind does not feel satisfied; or that which is defiled by name — such as ‘patadgraha,’ ‘spittoon,’ and the like, in the case of these latter also, the mind does not feel satisfied. — (65)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 328), which adds that the prohibition regarding the ‘broken vessel’ applies to vessels of metal other than copper and the like; — in Saṃskāramayūkha (p. 71); — and in Śuddhikaumudī (p. 839).

Comparative notes by various authors:

Viṣṇu (68-20). — ‘Not in a broken dish.’

Viṣṇu (72.39-40). — ‘He shall not wash in a vessel of white brass; — nor shall he rub one foot with another.’

VERSE 4.66

Section IX - Personal Cleanliness

उपानहौ च वासश्च धृतमन्यैर्न धारयेत् ।
उपवीतमलङ्कारं स्रजं करकमेव च ॥६६॥

upānahau ca vāsaśca dhṛtamanyairna dhārayet |
upavītamalaṅkāraṃ srajaṃ karakameva ca ||66||

He shall not use shoes, on clothes, or sacred thread, or ornament, or garland, or water-pot, which has been used by others. — (66)

Medhātithi’s commentary (manubhāṣya):

He should not wear these things, when they have been worn by his father and others. Gautama says — ‘In cases of disability, these may be used after having been washed.’ (97 (9.7?))

‘Karaka’ is the water-pot; the using of the pot that is used by even his father is contrary to usage. The pot is held to be a relative substance, and hence can be used only by one to whom it belongs, and by no other person.

‘Ornament’ — bracelet of ivory, and so forth. By reason of this being mentioned along with such cheap articles as the ‘water-pot,’ and the like, it follows that the use of jewelry and pearl-ornaments is not forbidden. This is the view of some people. — (66)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vidhānapārijāta (p. 671); — in Nirṇayasindhu (p. 195) as laying down certain rules for the Accomplished Student; — in Śuddhikaumudī (p. 313), which explains ‘Karaka’ as Kamaṇḍalu, water-pot; — in Nṛsiṃhaprasāda (Saṃskāra, p. 71b); — in Saṃskāramayūkha (p. 71); — and in Smṛtisāroddhāra (p. 319), which also explains ‘Karaka’ as Kamaṇḍalu.

Comparative notes by various authors:

Gautama (9.4-5). — ‘He shall not wear an obtrusively red cloth, which has been worn by another; nor garland or shoes.’

Viṣṇu (71-47). — ‘He shall not wear clothes, shoes, garlands, and sacred thread, which have been worn by others.’

VERSE 4.67

Section IX - Personal Cleanliness

नाविनीतैर्भजेद् धुर्यैर्न च क्षुध्व्याधिपीडितैः ।
न भिन्नशृङ्गाक्षिखुरैर्न वालधिविरूपितैः ॥६७॥

nāvinītairbhajed dhuryairna ca kṣudhvyādhipīḍitaiḥ |
na bhinnaśṛṅgākṣikhurairna vāladhivirūpitaiḥ ||67||

He shall not travel with untrained beasts of burden; nor with such as are suffering from hunger or disease; nor with those whose horns, eyes or hoofs are injured; nor with those that are disfigured by their tails. — (67)

Medhātithi’s commentary (manubhāṣya):

‘Untrained’ — i.e., not trained; oxen, horses, mules and so forth, which are yoked to chariots, etc. The use of ‘ca’ indicates that one shall not ride upon untrained beasts,???en (even?) when they are not yoked to chariots, etc.

The ‘injured horn’ pertains to the ox only; as that alone has horns, and not horses and other animals.

‘Bāladhi’ is tail; those that have been disfigured by their tails; whose tails have been cut off.

One should not travel on such animals. Another Smṛti text prohibits merely getting upon the back of such animals. — (67)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 173); — and in Madanapārijāta (p. 126).

Comparative notes by various authors:

(verses 4.67-68)

Viṣṇu (3.13-17). — ‘He shall not be carried by such beasts as are constantly suffering from their tails or some disease; — nor by such as are deficient in their limbs, nor by such as are poorly, nor by bullocks, nor by such as are not trained.’

Viṣṇupurāṇa (Aparārka, p. 174). — ‘One should not ride on wicked or defective conveyances.’

VERSE 4.68

Section IX - Personal Cleanliness

विनीतैस्तु व्रजेन्नित्यमाशुगैर्लक्षणान्वितैः ।
वर्णरूपोपसम्पन्नैः प्रतोदेनातुदन् भृशम् ॥६८॥

vinītaistu vrajennityamāśugairlakṣaṇānvitaiḥ |
varṇarūpopasampannaiḥ pratodenātudan bhṛśam ||68||

He should always travel with beasts that are trained, fast, equipped with signs, well endowed with colour and figure, — without striking them much with the goad. — (68)

Medhātithi’s commentary (manubhāṣya):

Some people, in their audacity, do not make any attempt at training animals. It is with a view to this that the Author adds this verse.

‘Trained’ — well-broken.

‘Fast’ — swift going.

‘Equipped with signs’ — w ith such signs as auspicious hair-whorls, and the like, and not with such unlucky marks as a bare forehead and the like.

‘Endowed with colour and form’ — ‘Colour’ stands for the brightness of the skin, etc., and ‘form’ for the shape of the limbs. The ‘goodness’ of these has to be ascertained with the help of treatises dealing with the characterestics of animals, etc.

‘Without striking much’ — not causing them pain, again and again , — ‘ with the goad;’ as being struck again and again with the hook, etc., they become perturbed and cause injury. (68)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 126).

Comparative notes by various authors:

(verses 4.67-68)

See Comparative notes for Verse 4.67.

VERSE 4.69

Section IX - Personal Cleanliness

बालातपः प्रेतधूमो वर्ज्यं भिन्नं तथाऽसनम् ।
न छिन्द्यान्नखरोमाणि दन्तैर्नोत्पाटयेन्नखान् ॥६९॥

bālātapaḥ pretadhūmo varjyaṃ bhinnaṃ tathā'sanam |
na chindyānnakharomāṇi dantairnotpāṭayennakhān ||69||

The young sun and the smoke from the dead body, should be avoided, as also a broken seat. He shall not cut his nails and hair, nob shall he tear his nails with his teeth. — (69)

Medhātithi’s commentary (manubhāṣya):

For three ‘muhūrtas’ after rising, the sun is called the ‘young sun,’

‘Smoke from the dead body’ — that which rises from a dead body being burnt.

‘Broken seat’ — i.e., that which is torn, or with holes, or injured. All this should be avoided.

‘He shall not cut his nails and hair’ — himself; when they have grown too long, he should get them cut by the barber.

He should not tear his nails — even though they may have become very long — with his teeth.

Others construe as follows: — ‘He shall not cut bis nails and hair with his teeth, — aud the nails he shall not cut even with his teeth.’

Young women often tear their nails, in the process of adorning, them. — (69)

Explanatory notes by Ganganath Jha:

‘Bālātapaḥ’ — The morning sun’ (Medhātithi); — ‘the Sun in the sign of Virgo, i.e., the autumnal Sun’ (Rāghavānanda).

‘Na chindyānnakharomāni’ — ‘He should not clip his nails or hair,’ — ‘himself, i.e., he should employ a barber’ (Medhātithi and Govindarāja), — ‘before they have grown long’ (Kullūka), — ‘except at the proper time for dipping’ (Nandana).

This verse is quoted in Aparārka (p. 183); — and in Saṃskāramayūkha (p. 71), which explains ‘Bālātapa’ as the ‘autumnal Sun’ [‘Bāla’ standing for the zodiacal sign of Kanyā, Virgo, and it is during the month of Kārtika that the Sun (ātapa) is in that sign].

Comparative notes by various authors:

Viṣṇu (71.44, 46). — ‘He shall not cut his nails or hair with his teeth; he shall avoid sitting under the young sun.’

Yājñavalkya (1.139). — ‘He should avoid the smoke issuing from the dead body.’

VERSE 4.70

Section IX - Personal Cleanliness

न मृत्लोष्ठं च मृद्नीयान्न छिन्द्यात् करजैस्तृणम् ।
न कर्म निष्फलं कुर्यान्नायत्यामसुखोदयम् ॥७०॥

na mṛtloṣṭhaṃ ca mṛdnīyānna chindyāt karajaistṛṇam |
na karma niṣphalaṃ kuryānnāyatyāmasukhodayam ||70||

He shall not crush clods of earth; nor shall he cut grass with hi s nails. He shall not do an aimless act, nor one that is likely to lead to disagreeable results. — (70)

Medhātithi’s commentary (manubhāṣya):

‘Crushing’ means breaking into pieces — of clods of earth; some people hold that this refers also to such clods of earth as are mixed with lime or other mortar. The ‘crushing’ of the earth-clod, consists either in raising it and then throwing it down, or by pressing it with the hands.

The crushing that is forbidden here is one that is done aimlessly; nor when it is done for the purpose of being used in cleaning the hands, etc., — the term ‘aimless’ of the next line being construed with this also. Though, as such, the crushing would be included under the ‘aimless act,’ yet it has been mentioned separately, with a view to the different expiatory rite that has been prescribed in connection with it.

‘Karaja’ are nails.

‘No aimless act.’ — Objection — “The aimless act has been already prohibited under ‘purposeless exertion’ (63).”

Some people offer the following explanation: — ‘Exertion’ denotes physical activity; while what is forbidden here is activity in general (in all its forms); which means that the building of airy castles is to be avoided.

‘Āyati’ denotes future time. That act from which there follows, in the future, some disagreeable, result; e.g., eating to indigestion, spending one’s wealth without any consideration for the maintenance of one’s family and dependants. All this he shall not do. — (70)

In support of the. above, we have the following commendatory description —

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 183), which explains ‘āyati’ as ‘pariṇāma’, ‘result’ — ‘Karma’ as Saṅkalpa ‘volition’, ‘determination’; and this is ‘fruitless,’ ‘niṣphala’, when it turns out to be false, i.e., when the determination is not carried into practice; as regards the crushing of clods etc., what is to be avoided is the habit of doing it; — and in Saṃskāramayūkha (p. 72).

Comparative notes by various authors:

(verses 4.70-71)

Gautama (9.51). — ‘Cutting, breaking, scratching, rubbing and clapping — these he shall not do without some purpose.’

Āpastamba (1.32.28). — ‘Grass-chopping, clod-crushing, spitting — these, without necessity (should be avoided).’

Viṣṇu (71.42-43). — ‘He shall not be a clod-crusher; nor a grass-chopper.’

Mahābhārata (Anuśāsana, 104.15). — ‘He who crushes clods of earth or chops grass or eats his nails, is ever unclean and never attains long life.’

VERSE 4.71

Section IX - Personal Cleanliness

लोष्ठमर्दी तृणच्छेदी नखखादी च यो नरः ।
स विनाशं व्रजत्याशु सूचकाऽशुचिरेव च ॥७१॥

loṣṭhamardī tṛṇacchedī nakhakhādī ca yo naraḥ |
sa vināśaṃ vrajatyāśu sūcakā'śucireva ca ||71||

A man who crushes clods, cuts grass or bites his nails, quickly goes to perdition; so also the back-biter and the unclean man. — (71)

Medhātithi’s commentary (manubhāṣya):

It is in view of the word ‘loṣṭha,’ ‘clod,’ being used here by itself that the compound ‘mṛlloṣṭha’ of the preceding verse has been taken as a Tatpuruṣa compound; for, if both ‘mṛt’ and ‘loṣṭha’ were meant (and the compound were a Dvandva one) then, in the present verse also, ‘mṛt’ would have been mentioned in the same manner as ‘loṣṭha.’ Since clods are capable of being easily crushed, people are likely to do it; hence it becomes necessary to forbid it. As for lime-mortar, its crushing requires great effort, and hence people are not likely to do it needlessly. As for the crushing of earth-clods, on the other hand, some people are inclined, by their very nature, to do it; hence its prohibition.

‘Who cuts grass’ — as mentioned in the preceding verse.

‘He who bites his nails’ — with his teeth.

‘Sūcakaḥ’ — the informer, the back-biter; he who describes, behind his back, the defects, real or unreal, of another person.

‘Unclean’ — already explained.

‘Quickly goes to perdition.’ — Other Vedic acts are uncertain regarding the time at which their results appear; but the act here mentioned is not so; its result appears ‘quickly’ — in this very life — in the shape of the loss of wealth, &c., which is what is meant here by ‘perdition.’

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 183), — and again on (p. 253), as lending support to the idea that the man himself becomes ‘unclean’ by dealing with ‘unclean things.’

Comparative notes by various authors:

(verses 4.70-71)

See Comparative notes for Verse 4.70.

VERSE 4.72

Section IX - Personal Cleanliness

न विगर्ह्य कथां कुर्याद् बहिर्माल्यं न धारयेत् ।
गवां च यानं पृष्ठेन सर्वथैव विगर्हितम् ॥७२॥

na vigarhya kathāṃ kuryād bahirmālyaṃ na dhārayet |
gavāṃ ca yānaṃ pṛṣṭhena sarvathaiva vigarhitam ||72||

He shall hot carry on a wrangling conversatioh. He shall not wear a garland outside. Riding on the back of cows and oxen is altogether deprecated. — (72)

Medhātithi’s commentary (manubhāṣya):

When, either in ordinary conversation or in literary discussions, one talks with passion and lays a wager, and so forth, always trying to show himself off, — this is what is called ‘wrangling conversation.’

‘Garland outside;’ — i.e., if the garland happen to be above the clothing, it should be hidden with a piece of cloth. Such is the custom also.

Others have explained ‘outside’ to mean an open public place. The sense of the text in that case would be that one should not wander about in public places, as the road, &c., with a garland too obtrusively worn.

Or, ‘bahirmālya’ may mean that whose fragrance has gone out; i.e., whose odour is not felt. Says another Smṛti text — ‘One should not wear an odourless garland, except that made of gold.’

‘Riding on the back of cows’ — What is forbidden is riding on the bare back, without a saddle. — ‘Altogether.’ When a saddle has been put on, or the animal has been harnessed to the cart, &c., then it would not be ‘riding on the back;’ and hence these are not forbidden. — (72)

Explanatory notes by Ganganath Jha:

‘Vahirmālyam’ — ‘Garland over the dress’ (Medhātithi); — ‘garland over the head’ (Kullūka); — ‘garland on public roads and such uncovered places’ (‘others’ in Medhātithi); — or ‘garland without scent’ (‘others’ in Medhātithi).

This verse is quoted in Saṃskāramayūkha (p. 72), which adds that going on carts drawn by bullocks is only slightly reprehensible (not sarvathā, wholly, reprehensible, as riding on their back is).

Comparative notes by various authors:

Gautama (9.33). — ‘Blowing fire with the mouth, wrangling conversation, obtrusive wearing of garlands and sandal-paste, touching of unclean things, eating with his wife...... these he shall avoid.’

Baudhāyana (2.3.30). — ‘He shall not wear the garland obtrusively.’

Āpastamba (1.32-5). — ‘He shall wear garlands and sandal-paste unobtrusively.’

Viṣṇu (71.22). — ‘He shall not wear such garland as is either entirely devoid of fragrance or one whose fragrance is very strong, or which is red.’

VERSE 4.73

Section IX - Personal Cleanliness

अद्वारेण च नातीयाद् ग्रामं वा वेश्म वाऽवृतम् ।
रात्रौ च वृक्षमूलानि दूरतः परिवर्जयेत् ॥७३॥

advāreṇa ca nātīyād grāmaṃ vā veśma vā'vṛtam |
rātrau ca vṛkṣamūlāni dūrataḥ parivarjayet ||73||

He shall hot enter a walled village or house, except through the gate. At night, he shalt, keep away, at a long distance, from the roots of trees. — (73)

Medhātithi’s commentary (manubhāṣya):

It is only in the case of the walled village that the text forbids entering, except through the gate, by passing over the walls and such other means. In the case of the unwalled village, one might do as one pleases, even though there he gates. — (73)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 184), — and in Saṃskāramayūkha (p. 72).

Comparative notes by various authors:

Gautama (9.33). — ‘Blowing the fire with the mouth......, entering by the wrong gate......, — these he shall avoid.’

Āpastamba (1.31.21). — ‘He shall not enter the village by the wrong way; if he does so enter it, he shall recite the mantra Namo rudrāya vāstoṣpataye, etc., or some other mantra sacred to Rudra.’

Pāraskara (2.7.6). — ‘Looking at the water-reservoir, climbing the tree......, crossing over dangerous places........., these he shall avoid.’

Yājñavalkya (1.140). — ‘He shall not enter anywhere except through the right gate.’

Gobhila (3.5.35). — ‘He shall not pass into a village by the wrong way.’

VERSE 4.74

Section IX - Personal Cleanliness

नाक्षैर्दीव्येत् कदा चित् तु स्वयं नोपानहौ हरेत् ।
शयनस्थो न भुञ्जीत न पाणिस्थं न चासने ॥७४॥

nākṣairdīvyet kadā cit tu svayaṃ nopānahau haret |
śayanastho na bhuñjīta na pāṇisthaṃ na cāsane ||74||

He shall never gamble with dice; he shall not himself carry his shoes; he shall not eat, seated on a bed; nor what has been placed in his hand or on the seat. — (74)

Medhātithi’s commentary (manubhāṣya):

Even without stakes, in mere joke also, ‘he shall never gamble with dice.’ The term ‘never’ is used for the purpose of precluding the use of sticks, and such other implements also. Hence all kinds of gambling are forbidden.

His shoes, made of leather, he shall not carry from one place to another, ‘himself’ — i.e., taking them in his own hand, or hanging them on his stick. This prohibition applies to one’s own shoes, as is clear from the term ‘himself;’ hence the carrying of the shoes belonging to one’s Teacher or other superiors is not forbidden.

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