with the Commentary of Medhatithi 124 страница

↑

⇐ ПредыдущаяСтр 130 из 350Следующая ⇒

It is quoted also in Parāśaramādhava (Ācāra, p. 523); — and in Smṛticandrikā (Saṃskāra, p. 14).

Comparative notes by various authors:

Gautama (9.68). — ‘Devoted to truth and gentlemanly in his behaviour.’

Viṣṇu (71.73-4). — ‘Not what is untrue; — nor what is disagreeable.’

Yājñavalkya (1.132). — ‘He shall never expose himself to danger; he shall not, without reason, say what is disagreeable, nor what is not beneficial or untrue; he shall not be a thief, nor an usurer.’

Devala (Aparārka, p. 174). — ‘Harsh words, calumny, hack-biting, lying, useless talk, cruel words are the six defects of speech; also speaking before a person of the defects of his country, family, caste, learning, arts, appearance, conduct, character, dress, body, livelihood; words productive of anger and fear, etc., etc.’

Dukṣa (Do., p. 175). — ‘Lying, adultery, eating of forbidden food, etc., etc.’

Yama (Do., p. 176). — ‘One should not either say or listen to wicked words, specially in regard to Brāhmaṇas.’

VERSE 4.139

Section XIV - Other Duties

भद्रं भद्रमिति ब्रूयाद् भद्रमित्येव वा वदेत् ।
शुष्कवैरं विवादं च न कुर्यात् केन चित् सह ॥१३९॥

bhadraṃ bhadramiti brūyād bhadramityeva vā vadet |
śuṣkavairaṃ vivādaṃ ca na kuryāt kena cit saha ||139||

What is (not) well, he shall call “well”; or, he shall simply say “well;” he shall not create needless enmity or dispute with any one. — (139)

Medhātithi’s commentary (manubhāṣya):

The first ‘bhadra’ (well) they have explained as with the negative particle understood; the sense being — ‘what is not well, he shall call well.’

The particle ‘iti’ (after ‘bhadran’) is meant to be indicative; the meaning being that “one shall make use of such agreeable words as ‘Kalyāṇam’ (welfare), ‘maṅyalam’ (auspicious), ‘siddhan’ (accomplished), ‘śreyaḥ’ (good), and so forth.

If we regard the first term ‘bhadran’ also as indicative of like words, the meaning would be — ‘If a man is blind, he should be spoken of as with eyes; if he is illiterate, he should be spoken as learned’ and so forth.

Or, in all these cases, ‘he shall simply say “well.”’

‘Needless enmity.’ — When there is no monetary or other interest involved, he shall not make use of words in a mere bravado.

Similarly, he shall not create dispute in the king’s court. The epithet ‘needless’ applies to this also.

‘With any one’ — i.e., even with a weaker party. — (139)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 117); — and in Vīramitrodaya (Saṃskāra, p. 573); — neither of this provides any explanations.

Comparative notes by various authors:

Gautama (9.21). — ‘What is not well, he shall call well.’

Āpastamba Dharmasūtra (1.11.31.12). — ‘What is not well he shall call well; he shall call it sacred, excellent.’

Viṣṇu (71.72-74). — ‘He shall not say what is indecent; nor what is untrue; nor what is disagreeable.’

Yājñavalkya (1.132). — (See above.)

Gobhila (3.5.19-20). — ‘He shall avoid such words as well, when it is not needed. He shall say well.’

VERSE 4.140

Section XIV - Other Duties

नातिकल्यं नातिसायं नातिमध्यन्दिने स्थिते ।
नाज्ञातेन समं गच्छेन्नैको न वृषलैः सह ॥१४०॥

nātikalyaṃ nātisāyaṃ nātimadhyandine sthite |
nājñātena samaṃ gacchennaiko na vṛṣalaiḥ saha ||140||

He shall not go about either too early in the morning or too late in the evening, or just at midday; nor with an unknown person, nor alone, nor with Śūdras. — (140)

Medhātithi’s commentary (manubhāṣya):

The term ‘atikalya’ denotes day-break. ‘One shall not go about at dawn.’

‘Too late in the evening’ — at the time of the evening twilight.

‘He shall not go about with an unknown person, or without a companion, or with śūdras.’ — (140)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 173); — in Parāśaramādhava (Ācāra, p. 523); — and in Madanapārijāta, (p. 126).

Comparative notes by various authors:

Baudhāyana (1.3.41-43). — ‘He shall not go on a journey, alone; nor with outcasts, nor with a woman, nor with a Śūdra; he shall not go out late in the evening.’

Vaśiṣṭha (12.42). — ‘He shall not go out on a journey when the sun has risen to the height of trees.’

Yājñavalkya (1.132). — (See under 138.)

Viṣṇu (63, 1, 4, 6-9). — ‘One shall not go on a journey, alone; nor with Śūdras; nor too early in the morning; nor too late in the evening; nor at the two twilights; nor at midday.’

Gobhila (3.5.32-34). — ‘He shall not go out to another village in the evening; nor alone; nor with Śūdras.’

Mahābhārata (Anuśāsana, 161.25). — [Reproduces Manu; but reading ‘nājñātaiḥ saha gaccheta’ for ‘nājñātena samam gacchet.’]

Viṣṇupurāṇa (Aparārka, p. 174). — ‘One shall not ride on a defective or wicked conveyance; nor shall he go under the shadow cast by a river-bank; one shall not go alone into a desolate forest; nor shall he enter an empty house.’

VERSE 4.141

Section XIV - Other Duties

हीनाङ्गानतिरिक्ताङ्गान् विद्याहीनान् वयोऽधिकान् ।
रूपद्रविणहीनांश्च जातिहीनांश्च नाक्षिपेत् ॥१४१॥

hīnāṅgānatiriktāṅgān vidyāhīnān vayo'dhikān |
rūpadraviṇahīnāṃśca jātihīnāṃśca nākṣipet ||141||

He shall not insult those who have redundant limbs, or those who are deficient in limbs, or those destitute of learning, or those who are far advanced in age, or those destitute of beauty or wealth, or those of low birth. — (141)

Medhātithi’s commentary (manubhāṣya):

‘Those who are deficient in limbs;’ — e.g., the one-eyed person, the leper, the dwarf, and so forth.

‘Those who have redundant limbs;’ — that is persons suffering from elephantiasis and such diseases.

‘Destitute of learning’ — Illiterate.

‘Far advanced in age’ — i.e., very old persons.

‘Destitute of beauty;’ — i.e., persons with a flat nose or with a squint eye, and so forth.

‘Destitute of wealth’ — poor; devoid of wealth, riches.

‘Of low birth’ — persons whose birth is defective; e.g., the ‘kuṇḍa’ (one born of his mother’s paramour during his father’s life-time), the ‘golaka’ (one so born, after his father’s death), and so forth.

‘These he shall not insult.’ — ‘Insulting’ means despising; the mere act of calling these persons by these names would be an ‘insult.’ — (141)

Explanatory notes by Ganganath Jha:

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

Comparative notes by various authors:

Viṣṇu (71.2). — ‘He shall not laugh at persons who have redundant limbs, or who are deficient in limbs, or who are illiterate, or who are devoid of wealth.’

Mahābhārata (Anuśāsana, p. 161.36). — [Reproduces Manu but reading ‘satya’ for ‘jāti.’]

Yājñavalkya (1.153). — ‘One should not touch the sensitive part of any person.’

Devala (Aparārka, p. 174). — ‘One should avoid such ironical words as calling the blind one with excellent eyes, the Caṇḍāla a Brāhmaṇa; nor should one call the Śūdra a Śūdra or the outcast an outcast; such words, though truthful are twice as bad as untruthful words.’

VERSE 4.142

Section XIV - Other Duties

न स्पृशेत् पाणिनोच्छिष्टो विप्रो गोब्राह्मणानलाण् ।
न चापि पश्येदशुचिः सुस्थो ज्योतिर्गणान् दिवा ॥१४२॥

na spṛśet pāṇinocchiṣṭo vipro gobrāhmaṇānalāṇ |
na cāpi paśyedaśuciḥ sustho jyotirgaṇān divā ||142||

A Brāhmaṇa, while unclean, shall hot touch, with his hand, a cow, a Brāhmaṇa or fire. Nor shall he, being in good health, look at the luminaries in the sky, while he is impure. — (142)

Medhātithi’s commentary (manubhāṣya):

‘Unclean;’ — i.e., not washed after having eaten; or, after having evacuated the bladder or the bowels. The term ‘ucchiṣṭa’ here stands simply for ‘impure;’ and it is in this sense that the ‘ucchiṣṭa’ person is forbidden to touch the cow, etc. The expiatory rite in connection with this forbidden touching is going to be prescribed in the next verse, where the term ‘ashuchi,’ ‘impure,’ is used.

No significance attaches to the term ‘hand’, as touching with any other part of the body also is not desirable. The prohibition, however, does not apply to the case where one interposes a piece of cloth.

‘He shall not look at the luminaries in the sky.’ — ‘Being in good health’ — i.e., under normal conditions. — The addition of the pharse (phrase?), ‘in the sky,’ indicates that the prohibition does not apply to looking at the ‘luminary on the earth’ — i.e., the fire. — (142)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nṛsiṃhaprasāda (Saṃskāra, p. 71b).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.15.18). — ‘He shall not touch fire, except with due care.’

Yājñavalkya (1.155). — ‘He shall not touch with the foot, or while he is impure, a cow, a Brāhmaṇa, fire or food.’

VERSE 4.143

Section XIV - Other Duties

स्पृष्ट्वैतानशुचिर्नित्यमद्भिः प्राणानुपस्पृशेत् ।
गात्राणि चैव सर्वाणि नाभिं पाणितलेन तु ॥१४३॥

spṛṣṭvaitānaśucirnityamadbhiḥ prāṇānupaspṛśet |
gātrāṇi caiva sarvāṇi nābhiṃ pāṇitalena tu ||143||

Having touched these, while impure, he shall always wipe with water, with his palm, his sense-organs, as also his limbs and the navel. — (143)

Medhātithi’s commentary (manubhāṣya):

Though the text uses the general term ‘sense-organs,’ yet what are meant are the eyes and the other organs located in the head. The term ‘prāṇa’ is found to be used in the sense of sense-organs in the Veda, where, in the Upaniṣads, the origin of sense-organs has been described.

‘Limbs’ — ankles, knees, feet, and so forth.

‘With the palm’ he shall take up water and then touch the organs &c. — (143)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p, 231), which explains that the term prāṇa here indicates the holes in the head, which form the loci of the ‘breaths’, — the term ‘gātra’ indicates the chest, the head and the shoulders, the touching whereof has been described as purificatory; — and adds that the ‘touching’ here laid down is for the purposes of purification.

It is also quoted in Mitākṣarā (on 1.155) as laying down the purificatory act to be done after water-sipping; — and in Nityācāropaddhati (p. 36), as laying down the expiation for looking by chance at the things mentioned.

Comparative notes by various authors:

Āpastamba-Dharmasūtra (1.16.14). — ‘On dreaming, or sneezing, or touching a horse, or blood or hairs, or fire or cows or Brāhmaṇas or a woman; or on going over a long journey, or on touching an unclean thing, or a man unawares, or on wearing the loin-cloth, — he shall touch water.’

VERSE 4.144

Section XIV - Other Duties

अनातुरः स्वानि खानि न स्पृशेदनिमित्ततः ।
रोमाणि च रहस्यानि सर्वाण्येव विवर्जयेत् ॥१४४॥

anāturaḥ svāni khāni na spṛśedanimittataḥ |
romāṇi ca rahasyāni sarvāṇyeva vivarjayet ||144||

Unless he be in trouble, he shall not, without cause, touch his cavities. He shall also avoid all secret hairs. — (144)

Medhātithi’s commentary (manubhāṣya):

‘Without cause’ — i.e., except when called upon to scratch them.

‘His cavities’ — the eye, &c., — he shall not touch.

‘Secret’ — situated in the arm-pits and over the generative organs.

‘He shall avoid’ — i.e., the touching mentioned before. A new verb has been used for the purpose of filling up the metre. Others say that the new verb shows that what is prohibited is the looking at the hairs. — (144)

Comparative notes by various authors:

Viṣṇu (71.79). — ‘He should not touch his cavities, without cause.’

VERSE 4.145

Section XIV - Other Duties

मङ्गलाचारयुक्तः स्यात् प्रयतात्मा जितेन्द्रियः ।
जपेच्च जुहुयाच्चैव नित्यमग्निमतन्द्रितः ॥१४५॥

maṅgalācārayuktaḥ syāt prayatātmā jitendriyaḥ |
japecca juhuyāccaiva nityamagnimatandritaḥ ||145||

He shall be intent upon auspicious customs, with his mind under control and the senses subjugated; and he shall, untired, daily recite prayers and offer oblations into the fire. — (145)

Medhātithi’s commentary (manubhāṣya):

‘Auspiciousness’ consists in the accomplishment of such desirable things as long life, wealth, and so forth; — the ‘custom’ is conducive to this — such as the wearing of the gorocanā -mark on the forehead, the touching of good fruit, and s o forth; — on such custom he shall be ‘intent’; i.e., he shall always follow such customs.

“The authority of customs has already been asserted before.”

True. But what is asserted here is custom pertaining to non-physical ends. If those acts were done with a view to visible results, then it would so happen that the acts would sometimes fail to bring about the desired result, and this would lead the man to neglect them. It is for this purpose that the thing is reiterated here. Just as in connection with the time of starting on a journey, we shall have the reiteration of such acts as the saluting of cows and other similar things, looking at white garments, the singing of kapiñjala- birds to the right, the crowing of the crow to the right on a fruit-laden tree. All these acts shall be done for the sake of one’s welfare; and acts contrary to these shall be avoided.

‘With senses subjugated’ — without hankering for the objects of sense. Though this has been often repeated, us being something desirable for man, yet it is mentioned here with a view to save the man from falling into sin.

Since oblation may be offered elsewhere also, the text has specially mentioned the ‘fire.’

‘Untired.’ — This only reiterates what has been said before. — (145)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 229).

Comparative notes by various authors:

Vyāsa (quoted by Gautama). — ‘One shall do what is commended, and avoid what is not commended; this is what has been declared by sages to he the auspicious custom.’

Gautama (10, 71). — ‘The accomplished student, who, desirous of saving from evil his parents and relations, senior as well as junior, behaves in this manner, never falls off from the eternal Brahman.’

Atri-Saṃhitā (16-19). — ‘This Dharma has been expounded by men for the religious students, when by having acquired honour in this world, they reach the highest conditions. Those who, deviating from their own Dharma, betake themselves to that of others, them the king shall punish, and thereby rejoice in heaven. he who is linn in his own Dharma, even if he he a Śūdra, obtains heaven; the Dharma of others should be always shunned, like the beautiful wife of another man.’

Āpastamba Dharmasūtra (2.2.27). — ‘For all castes, there is high and immeasurable happiness in the performance of their own Dharma. On re-birth, by virtue of the residue of his Karma, he acquires his caste, body, complexion, strength, memory, intelligence, riches and meritorious behaviour.’

Baudhāyana (2.2.1). — ‘The Brāhmaṇa who bathes daily, constantly wears the sacred thread, reads the Veda daily, avoids the Śūdra’s food, approaches his wife only during the period and offers oblations according to law, never falls off from the Brāhmic region.’

Yājñavalkya (3.205). — ‘Even the Householder becomes liberated, if he has acquired property rightfully, has been devoted to truth and fond of guests, has performed Śrāddhas and has always spoken the truth.’

Do. (3. 220). — ‘By omitting what has been enjoined, by doing what has been forbidden, and by omitting to control the sense-organs, the man falls.’

VERSE 4.146

Section XIV - Other Duties

मङ्गलाचारयुक्तानां नित्यं च प्रयतात्मनाम् ।
जपतां जुह्वतां चैव विनिपातो न विद्यते ॥१४६॥

maṅgalācārayuktānāṃ nityaṃ ca prayatātmanām |
japatāṃ juhvatāṃ caiva vinipāto na vidyate ||146||

For those who are ever intent upon auspicious customs, who have their mind under control, and who go on reciting prayers and offering oblations, — there is no calamity. — (146)

Medhātithi’s commentary (manubhāṣya):

‘Calamity’ — supernatural troubles arising from natural portents, — such as sickness, loss of wealth, separation from loved ones, and so forth. All this is precluded from people who observe the auspicious customs.

This indicates the obligatory character of the acts, even though they are done with a view to a definite end. No one ever actually seeks for the cessation of supernatural troubles; hence, the term ‘ever’ is purely reiterative; the meaning being that, even though there may be some persons who may not seek it, yet the rule is entirely obligatory. So that, by doing the act, the man fulfils two ends — he fulfils an obligatory duty and also avoids calamity. — (146)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nityācārapradīpa (p. 492).

Comparative notes by various authors:

Vaśiṣṭha (26.15) — [Same as Manu, reading ‘svādhyāyādhyāyinam’ for ‘maṅgalācārayuktānām.’]

VERSE 4.147

Section XIV - Other Duties

वेदमेवाभ्यसेन्नित्यं यथाकालमतन्द्रितः ।
तं ह्यस्याहुः परं धर्ममुपधर्मोऽन्य उच्यते ॥१४७॥

vedamevābhyasennityaṃ yathākālamatandritaḥ |
taṃ hyasyāhuḥ paraṃ dharmamupadharmo'nya ucyate ||147||

He shall diligently recite the Veda, whenever he finds time. They declare this to be his primary duty; everything else is declared to be his secondary duty. — (147)

Medhātithi’s commentary (manubhāṣya):

It has been said above that he should recite and offer oblations; and now he states the means of doing the reciting. — ‘He shall recite the Veda’ The rest of the verse is purely commendatory.

‘Whenever he finds time’ — the Avyayībhāva compound ‘yathākālam’ signifying repetition. The meaning is that ‘whenever the man happens to be free from, all. worldly activity, he should recite the Veda.’ The other duties — such as the performance of the Agnihotra and the like — have their fixed time; while for recitation, purity is the only condition.

This is the ‘primary duty;’ all else is ‘secondary duty;’ — ‘upadharma’ means ‘nearly as good as duty.’ This compound, therefore, is Tatpuruṣa, and not Avyayībhāva, — according to Pāṇini 2.1.55.

This deprecation of other duties is meant to be a praise of Vedic recitation, and it is not meant to be a prohibition of those. — (147)

Explanatory notes by Ganganath Jha:

Cf. 2.237.

This verse is quoted in Aparārka, on p. 69, and again on p. 229; — and in Vīramitrodaya (Āhnika, p. 320), which explains ‘upadharmaḥ’ as ‘small dharma; i.e., such penances as the Kṛcchra and the like’.

Comparative notes by various authors:

Yājñāvalkya (1.40). — ‘From among all sacrifices, austerities and other meritorious acts, the Veda alone is what secures the highest good for twice-born men.’

Vyāsa (Vīramitrodaya, Saṃskāra, p. 508). — ‘Dharma is not known by any other means, it grew out of the Veda alone; therefore for the purposes of sacrifice, one should have recourse to the Veda only.’

Vaśiṣṭha (Do., p. 511). — ‘Without the Veda one cannot he a Brāhmaṇa.’

Atri (151). — ‘There is no scripture superior to the Veda; there is no elder superior to the mother; there is no friend superior to charity, — either here or in the next world.’

Āpastamba Dharmasūtra (1.14.12). — ‘There is no refuge beyond the Veda.’

VERSE 4.148

Section XIV - Other Duties

वेदाभ्यासेन सततं शौचेन तपसैव च ।
अद्रोहेण च भूतानां जातिं स्मरति पौर्विकीम् ॥१४८॥

vedābhyāsena satataṃ śaucena tapasaiva ca |
adroheṇa ca bhūtānāṃ jātiṃ smarati paurvikīm ||148||

By the constant recitation of the Veda, by purification, by austerity, and by doing no harm to living beings, he remembers his previous birth. — (148)

Medhātithi’s commentary (manubhāṣya):

‘Adroha’ — doing no harm.

‘Living beings’ — moveable as well as immoveable.

The four acts mentioned bring about their result in the form of the remembrance of previous births; and they are to be performed throughout one’s life.

‘Jāti’ — another birth.

‘Paurvikī’ — foregoing, previous. — (148).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 229), where ‘jātī’ is explained as ‘birth’; — and in Vīramitrodaya (Āhnika, p. 320).

VERSE 4.149

Section XIV - Other Duties

पौर्विकीं संस्मरन् जातिं ब्रह्मैवाभ्यस्यते पुनः ।
ब्रह्माभ्यासेन चाजस्रमनन्तं सुखमश्नुते ॥१४९॥

paurvikīṃ saṃsmaran jātiṃ brahmaivābhyasyate punaḥ |
brahmābhyāsena cājasramanantaṃ sukhamaśnute ||149||

Recollecting his former births, the twice-born person continues to study the Veda; and by his continuous study of the Veda, he obtains absolute, endless bliss. — (149)

Познавательные статьи:



Техника нижней прямой подачи мяча

Комплекс физических упражнений для развития мышц плечевого пояса

Стандарт Порядок надевания противочумного костюма

Общеразвивающие упражнения без предметов