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Question — “How would such a man be purified?”

Answer — He shall sprinkle water over his body, or wipe off his body with Mantras, or change his clothes, and so forth.

‘Midnight,’ ‘Mahāniśā;’ — i.e., Four ‘muhūrtas,’ two on each side of midnight.

Some people explain the term ‘mahāniśā’ as ‘Long Night,’ such as we have during the winter.

But this explanation (by which bathing during winter-nights would be forbidden) would be contrary to the Injunction that lays down early morning bath during the (winter) months of Māgha, and Phālguna; and as such, it must be regarded as a wrong explanation. Nor is there any ground for restricting the prohibition to winter nights only; specially as the text does not contain a second ‘niśā’ (which alone could afford the sense, ‘during the night of those months when nights are long.’)

‘Along with his garments.’ — This implies that the prohibition applies to the case where, during the cold weather, a man is wearing several pieces of clothes; especially bathing with one piece of cloth on is what has been already enjoined by such directions as ‘he shall not bathe naked’ (4.45); — When he is wearing two pieces of cloth, there is uncertainty, he may or may not bathe; — but when he has several pieces on, he shall not bathe.

‘Water-reservoir’ — containing water; — ‘unknown’ — i.e., with regard to which it is not known whether it is deep or not deep, or whether there are, or are not, allegators in it.

‘Ajasram’ — ever, always. — (129)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 135); — and in Vīramitrodaya (Āhnika, p. 159), which adds that what the first quarter forbids is ‘that bathing which one may do voluntarily, without any occasion, after having taken his food’; it cannot refer to the obligatory daily bathing, which must precede the breakfast; nor can it refer to the bathing that is rendered necessary by the touching of a cāṇḍāla or other unclean things, since it has been laid down that ‘one should not remain unclean for a single moment.’ [This it quotes as from Medhātithi]; — then even after food, if such occasions should arise as an eclipse and the like, one must bathe; — ‘āturaḥ’ is explained as ‘one suffering from a disease likely to be aggravated by bathing’, — and ‘mahāniśā’ as the second and third quarters of the night; — the phrase ‘na vāsobhiḥ’ is explained as indicating that on those occasions on which it is laid down that one should bathe ‘along with his clothes,’ there would be nothing wrong in doing so even when one is wearing several pieces of cloth. — ‘Ajasram’ means ‘constantly.’ — The bathing that is forbidden here is such as is done by men either through sheer foolishness or through false notions of purity, — and not that which becomes necessary on one’s arrival at a sacred place. — ‘Avijñāte’ — means those ‘water-reservoirs’ in regard to which it is not known whether they are deep or otherwise, free or not from alligators and other animals, dug by respectable men or otherwise, and duly consecrated or not.

It is quoted in Madanapārijāta (p. 246); — in Kālaviveka (p. 340); — in Smṛtitattva, on p. 38, where it is added that what is forbidden is frequent bathing, as is clear from the adverb ‘ajasram’; — on p. 160, where it adds that the prohibition of bathing at night does not apply to bathing at an eclipse; — and on p. 365, where it is explained as referring to that bathing which is done for the mere love of doing it, — and not to that which is rendered necessary on certain occasions and circumstances, nor to the daily bathing; — in Hemādri (Kāla, p. 708), which has the following notes: — ‘Bhuktvā,’ this prohibition does not refer to the ordinary daily bath; nor to the bath necessitated by the touch of the Cāṇḍāla, as that impurity must be got rid of immediately; it must refer to the voluntary bath for mere pleasure; — as regards the ‘ātura,’ sick-person, the full bath is forbidden for him at all times; — ‘ajasram’ means ‘constantly’; — also in Hemādri (Śrāddha, p. 857); — in Nityācārapradīpa (p. 306), which has the same note, and says such is the opinion of Medhātithi; it is only the ordinary bath (not religious) that is forbidden at ‘dead of night’ and ‘constantly,’ so also ‘avijñāte.’ &c. — which means ‘that water-reservoir in regard to which it is not known how deep it is or whether or not it is objectionable in any way’; — and in Smṛtisāroddhāra (p. 273).

Comparative notes by various authors:

Baudhāyana (2.3.24). — ‘Bathing after sunset (he shall avoid).’

Āpastamba Dharmasūtra (1.32, 8). — Do.

Viṣṇu (64.3.4.6). — ‘Nor when suffering from indigestion, nor when he is distressed, — nor during the night and — except when there is an eclipse — nor in the evening.’

Āśvalāyana (3.9.6). — ‘He shall not bathe at night; nor naked; he shall not sleep naked.’

Devala (Aparārka, p. 135). — ‘One should avoid bathing in a river in the evening.’

Do. (Vīramitrodaya-Āhnika, p. 159). — ‘One shall avoid bathing at twilights and at midday.’

Do. (Do., p. 160). — ‘The middlemost quarters of the night are called Mahāniśā; at that time one shall not bathe, except when it happens to be an obligatory or circumstantial hath.’

Jābāla (Do.). — ‘One should not bathe in another’s tank, nor after taking food, nor at midnight.’

VERSE 4.130

Section XIV - Other Duties

देवतानां गुरो राज्ञः स्नातकाचार्ययोस्तथा ।
नाक्रामेत् कामतश्छायां बभ्रुणो दीक्षितस्य च ॥१३०॥

devatānāṃ guro rājñaḥ snātakācāryayostathā |
nākrāmet kāmataścāyāṃ babhruṇo dīkṣitasya ca ||130||

He shall not intentionally step over the shadow of the gods, of a superior, of the king, of an Accomplished Student, of his own Preceptor, of the tawny thing, or of the Initiated Person. — (130)

Medhātithi’s commentary (manubhāṣya):

‘Gods’ here stands for Images; as these alone can cast shadows.

‘Superior’ — i.e., his father.

‘Preceptor’ — one who has performed for him the Initiatory Ceremony.

These two have been mentioned separately, with a view to show that this additional respect is to be shown to the two persons concerned, not simply because they are to be treated as ‘superiors,’ [but because they are, by their distinctive character, entitled to this additional form of respect].

Hence, what is here prescribed does not apply to the maternal uncle and such other persons.

Some people assert that “such a view would be contrary to usage; hence the separate mention of the two (‘superior’ and ‘preceptor’) has to be explained as anologous to such expressions as ‘(gobalīvarda,’ ‘bovine bull’ (where the tautology indicates some sort of distinctive superiority).

‘Tawny’ is the reddish brown colour; it stands here for a substance possessed of that colour; in the present context it stands for either the tawny cow or the Soma-creeper; the term ‘babhru’ (‘tawny’) being found in the Veda to be applied to both these things.

‘intentionally.’ — This means that if it is done unintentionally, there is no wrong done. — (130)

Explanatory notes by Ganganath Jha:

‘Babhruṇaḥ’ — ‘Either the tawny cow or the Soma-creeper’ (Medhātithi); — ‘the tawny’ (Kullūka); — ‘tawny cow’ (Nandana); — ‘a brown creature’ (Nārāyaṇa).

This verse is quoted in Aparārka (p. 193), which explains ‘babhru’ as ‘a tawny animal, such as the cow and the like’; — in Mitākṣarā (on 1.152), which explains ‘babhru’ as ‘the cow or any other animal which is of the colour of the mongoose’ or ‘the Soma and other such creepers’; — in Madanapārijāta (p. 120), which explains ‘babhru’ simply as ‘kapila’, ‘tawny’; — in Parāśaramādhava (Ācāra, p. 523); — in Vīramitrodaya (Saṃskāra, p. 575), which also explains ‘babhru’ simply as ‘kapilaḥ’; — in Nṛsiṃhaprasāda (Saṃskāra, p. 88a); — and in Smṛtisāroddhāra (p. 321), which explains ‘babhru’ as ‘of the colour of the mongoose.’

Comparative notes by various authors:

Viṣṇu (63.40). — ‘He shall not step over the shadow of the god, the Brāhmaṇa, the teacher, the tawny cow and the initiated person.’

Yājñavalkya (1.152). — ‘He shall not step over the shadow of a deity, a priest, an accomplished student, the teacher, the king, and another man’s wife; — nor over urine, excreta or spittings or vomits.’

Yama (Aparārka, p. 193). — ‘He shall not intentionally step over the shadow of a deity, the twice-born, the teacher, the wise man, the accomplished student, the preceptor and the minister; also of the tawny cow; — nor should he allow his own shadow to be stepped over by a eunuch or an outcast or a Caṇḍāla, or his enemies, or by a diseased person.’

VERSE 4.131

Section XIV - Other Duties

मध्यन्दिनेऽर्धरात्रे च श्राद्धं भुक्त्वा च सामिषम् ।
सन्ध्ययोरुभयोश्चैव न सेवेत चतुष्पथम् ॥१३१॥

madhyandine'rdharātre ca śrāddhaṃ bhuktvā ca sāmiṣam |
sandhyayorubhayoścaiva na seveta catuṣpatham ||131||

He shall not have recourse to a cross-road at midday, or at midnight, or after having partaken of meat-food at a śrāddha, or at the two twilights. — (131)

Medhātithi’s commentary (manubhāṣya):

At midday — at midnight — after having eaten, at a Śrāddha, food mixed with meat — ‘he shall not have recourse to a cross-road;’ i.e., shall not stay there for any length of time. If, however, on his way; to another village, there is no other way save through the cross-road, his having recourse to it to that extent is not forbidden.

Some people add a further ‘ca,’ and explain the text to mean, ‘after having eaten at a śrāddha, and after having partaken of meat-food.’

Under this explanation, however, it would be necessary to seek for some usage in support of this; as without some such corroborative usage, there can be no justification for such disjointed construction. — (131)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 193); — in Madanapārijāta (p. 121); — and in Vīramitrodaya (Saṃskāra, p. 576).

Comparative notes by various authors:

Viṣṇu (63.19). — ‘he shall not stand upon road-crossings.’

Mahābhārata (13. Anuśāsana, 161.28). — ‘He shall not stand at road-crossings at midday, or at midnight, or late at night, or during the two twilights.’

VERSE 4.132

Section XIV - Other Duties

उद्वर्तनमपस्नानं विण्मूत्रे रक्तमेव च ।
श्लेश्मनिष्ठ्यूतवान्तानि नाधितिष्ठेत् तु कामतः ॥१३२॥

udvartanamapasnānaṃ viṇmūtre raktameva ca |
śleśmaniṣṭhyūtavāntāni nādhitiṣṭhet tu kāmataḥ ||132||

He shall not intentionally stand upon unguent-powder, or upon used water, or on urine or ordure, or on blood, or on mucus, spittings and vomitings. — (132)

Medhātithi’s commentary (manubhāṣya):

‘Unguent-powder,’ — such powder, etc., as are used for removing dirt from the body.

‘Used water’ — water that has been used for bathing, etc.

‘Spittings.’ — Even apart from the mucus, in which form spittings are generally thrown out; such things, for instance, as the betel-leaf and other things, of which the juices have been eaten up and the tasteless substance is thrown out.

‘Standing upon’ means stepping upon.

‘Intentionally.’ — There is no harm if it is done unintentionally. — (132)

Explanatory notes by Ganganath Jha:

‘Apasnānam’ — ‘Water that has been used already’ (Medhātithi); — ‘water used for washing a corpse’ (Nārāyaṇa and Nandana).

This verse has been quoted in Aparārka (p. 183); — in Vīramitrodaya (Saṃskāra, p. 576), which explains ‘apasnānam’ as ‘water that drops from the body when one is bathing,’ — ‘niṣṭhyūtam’ as ‘spittings’; — and in Smṛtisāroddhāra (p. 321).

Comparative notes by various authors:

See above, under 78.

Viṣṇu (63.11). — ‘Nor shall he stand upon spittings or vomitings or blood, or excreta or wine or bath-water.’

Yājñavalkya (1.152). — ‘He shall not step over blood or excreta or wine or spittings or unguent-powder.’

VERSE 4.133

Section XIV - Other Duties

वैरिणं नोपसेवेत सहायं चैव वैरिणः ।
अधार्मिकं तस्करं च परस्यैव च योषितम् ॥१३३॥

vairiṇaṃ nopaseveta sahāyaṃ caiva vairiṇaḥ |
adhārmikaṃ taskaraṃ ca parasyaiva ca yoṣitam ||133||

He shall not pay attention to his enemy, or to his enemy’s friend, or to an unrighteous person, or to a thief, or to the lady of another person. — (133)

Medhātithi’s commentary (manubhāṣya):

To his enemy, he shall not send presents, — he shall not sit or stand in the same place with him, — he shall not go home in his company, — he shall not carry on conversation with him, and so forth.

‘Unrighteous person,’ — a sinner, i.e., one who maintains himself by bad livelihood.

‘Thief’ — one who steals things. It is this separate mention of the ‘thief’ which implies that all‘ unrighteous’ persons are not meant to be avoided, but only those mentioned above (those living by evil ways of living).

‘The lady of another person.’ — The use of the term ‘lady’ (‘yoṣit’) and not ‘wife’ (‘pat??’) is meant to show that one shall avoid, not only the married wife, but also the ‘kept’ woman; because paying attention to both equally leads to enmity; and the present prohibition is based upon visible (ordinary worldly) considerations. In the next verse, we have the term ‘wife,’ (‘dārā’), which is meant to indicate the excessive spiritual wrong involved. It would not be right to assert that — “the general term ‘lady’ in the present verse is restricted in its extension by the term ‘wife’ in the next verse, which is supplementary to this one.” Because, as a matter of fact, the next is not supplementary to the present verse, which stands distinct by itself. — (133)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 194); — in Parāśaramādhava (Ācāra, p. 523); — and in Vīramitrodaya (Saṃskāra, p. 576).

Comparative notes by various authors:

Mahābhārata (Śānti, 138.192.191). — ‘O Friend, wise men do not, without reason, place themselves under the influence of their enemies...... He shall not trust the untrust worthy, even the trustworthy he shall not trust over-much; he should always make others trust him, but he himself shall not trust others.’

Do. (139.75). — ‘Having done harm to a certain person, he shall not trust him......... By reposing trust upon a person after having injured him, one always falls into trouble.’

VERSE 4.134

Section XIV - Other Duties

न हीदृशमनायुष्यं लोके किं चन विद्यते ।
यादृशं पुरुषस्येह परदारोपसेवनम् ॥१३४॥

na hīdṛśamanāyuṣyaṃ loke kiṃ cana vidyate |
yādṛśaṃ puruṣasyeha paradāropasevanam ||134||

In this world, there is nothing so detrimental to a man’s longevity as paying attention to the wife of another person. — (134)

Medhātithi’s commentary (manubhāṣya):

Any such thing as the eating of indigestible food, the stealing of gold, etc., ‘is not so detrimental to a man’s longevity’ — which cuts short his life to the same extent — as intercourse with another person’s wife This involves both temporal and spiritual wrong. — (134)

Comparative notes by various authors:

Mahābhārata (13.104.21). — (Same as Manu.)

VERSE 4.135

Section XIV - Other Duties

क्षत्रियं चैव सर्पं च ब्राह्मणं च बहुश्रुतम् ।
नावमन्येत वै भूष्णुः कृशानपि कदा चन ॥१३५॥

kṣatriyaṃ caiva sarpaṃ ca brāhmaṇaṃ ca bahuśrutam |
nāvamanyeta vai bhūṣṇuḥ kṛśānapi kadā cana ||135||

Desiring his own prosperity, he shall never despise a Kṣatriya, a serpent, a learned Brāhmaṇa, — even if they be feeble. — (135)

Medhātithi’s commentary (manubhāṣya):

‘Despising’ means disrespect, want of respect, as also actual ill-treatment.

‘Even if they be feeble’ — and, hence, unable to show any form of friendliness. — (135)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 194); — and in Parāśaramādhava (Ācāra, p. 523).

Comparative notes by various authors:

(verses 4.135-136)

Mahābhārata (Aśvamedha, 98.77). — (Reproduces Manu, reading ‘medhāvī’ for ‘vai bhūṣṇuḥ’ and ‘etat prayatnena’ for ‘etat trayannityam.’)

Yājñavalkya (1.153). — ‘Brāhmaṇas, serpents, Kṣatriyas and one’s own self, — these should never be despised.’

Mahābhārata (Anuśāsana, 161.82). — ‘Desiring to live a long life, one shall never despise the following three, even though they be very much reduced — the Brāhmaṇa, the Kṣatriya, the serpent and other poisonous animals.’

VERSE 4.136

Section XIV - Other Duties

एतत् त्रयं हि पुरुषं निर्दहेदवमानितम् ।
तस्मादेतत् त्रयं नित्यं नावमन्येत बुद्धिमान् ॥१३६॥

etat trayaṃ hi puruṣaṃ nirdahedavamānitam |
tasmādetat trayaṃ nityaṃ nāvamanyeta buddhimān ||136||

Because these three, when despised, may destroy the man, — therefore, the intelligent man shall never despise these three. — (136)

Medhātithi’s commentary (manubhāṣya):

‘The man’ — i.e., he who does the despising.

‘These three, when despised.’ — The Kṣatriya and the. snake destroy a man with their visible (physical) power, while the Brāhmaṇa does it by means of incantations and oblations, as also by means of the spiritual wrong involved in his ill-treatment.

‘Therefore these three &c.’ — This sums up the whole thing. Having indicated the evil involved, the Author has added this summing up, with a view to show that what is here mentioned is to be avoided with special care; and from the great care thus enjoined it follows that the act here prohibited involves a correspondingly serious Expiatory Rite also. — (136)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 194).

Comparative notes by various authors:

(verses 4.135-136)

See Comparative notes for Verse 4.135.

VERSE 4.137

Section XIV - Other Duties

नात्मानमवमन्येत पुर्वाभिरसमृद्धिभिः ।
आ मृत्योः श्रियमन्विच्छेन्नैनां मन्येत दुर्लभाम् ॥१३७॥

nātmānamavamanyeta purvābhirasamṛddhibhiḥ |
ā mṛtyoḥ śriyamanvicchennaināṃ manyeta durlabhām ||137||

He shall not despise himself by reason of former failures. Until death, he should seek fortune, and he should never think her unattainable. — (137)

Medhātithi’s commentary (manubhāṣya):

‘Failure’ — non-acquisition of wealth, by agriculture and such other means.

‘He shall not despise himself,’ — regarding himself as ‘unfortunate,’ as a ‘sinner, ‘I have not obtained wealth at this time, at what time shall I obtain it?’ — He shall not ponder, in this fashion, over his failure.

‘Until death, he should seek fortune;’ — i.e., to his very last breath, he should not renounce the desire for acquiring wealth.

‘He should not reyard her as unattainable.’ — Having formed the determination, ‘My attempt shall surely succeed,’ he shall not mind the evil aspects of planets or other disheartening circumstances, and shall proceed to take steps to earn wealth. In this connection, there is a saying — ‘It is only persons devoid of manly courage that seek to examine the aspect of planets; there is nothing unattainable for such persons as are endowed with courage and energy.’

What is meant by this is as follows: — He who broods in the following manner — ‘I am in a sorry plight, I can obtain wealth, with difficulty, I am not entitled to the setting up of Fire and other rites, and therefore I am freed from the necessity of undergoing the trouble of performing the Agnihotra and other rites’ — does not think rightly; consequently, one shall always try to acquire wealth. — (137)

Explanatory notes by Ganganath Jha:

Cf. 9. 300.

The first half of this verse is quoted in Aparārka (p. 194).

Comparative notes by various authors:

Viṣṇu (71.26). — ‘He shall not despise himself, if he desires to live a long life.’

Yājñavalkya (1.153). — ‘Until death should he seek fortune, and he shall not touch any one in his vitals.’

VERSE 4.138

Section XIV - Other Duties

सत्यं ब्रूयात् प्रियं ब्रूयान्न ब्रूयात् सत्यमप्रियम् ।
प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ॥१३८॥

satyaṃ brūyāt priyaṃ brūyānna brūyāt satyamapriyam |
priyaṃ ca nānṛtaṃ brūyādeṣa dharmaḥ sanātanaḥ ||138||

He shall say what is true; and he shall say what is agreeable; he shall not say what is true, but disagreeale; nor shall he say what is agreeable, but untrue; this is the eternal law. — (138)

Medhātithi’s commentary (manubhāṣya):

In regard to what a man may be called upon to speak, he is restricted to telling the truth. The ‘true’ is that which is in strict accordance with what is seen and heard.

‘He shall say what is agreeable.’ — This is a second injunction. It is only right to describe the nobility and other good qualities of a person, even without any purpose. Then again, it would be right to speak to a person of the birth of his son — ‘O Brāhmaṇa, a son has been born to you’ — if it were true; even though the speeker may not have any motive of his own in conveying the information; if it is not known to him already.

What is ‘true’ may be ‘agreeable’ as well as ‘disagreeable.’ An example of the ‘agreeable truth’ has been already shown, in the form of the assertion, ‘O Brāhmaṇa, a son has been born to you.’ An example of the ‘disagreeable truth’ we have in the form of the assertion, ‘Your maiden daughter is with child’. If this he untrue, it should not be spoken of, of course; but even if it be true, the fact of a virgin being with child is something that should not be spoken of. In such cases, if the man can help it, he should remain silent.

People might be led to think that, even when the girl is pregnant, it would be right to say, ‘she is not pregnant,’ as such an assertion would he ‘agreeable;’ — with a view to this, the Author has added — ‘He shall not say what is agreeable, but untrue;’ so that for the man who is the first to notice the signs of pregnancy in the girl, it would not do to remain silent.

‘This is the eternal law’ — The Veda is eternal, hence the law laid down in the Veda is also eternal. — (138)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka, (p. 163) to the effect that only such truth should be told as is agreeable; it quotes the words of Vyāsa to the effect that ‘only such truth should be told as is beneficial to living beings.’

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