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Medhātithi’s commentary (manubhāṣya):

“Every man undertakes an action only when he desires to accomplish thereby something desirable. The recollection of former births, however, cannot be entirely pleasant. Why then is this described as the result following Vedic Study and the other three acts?”

In view of this question, the Author says — ‘Recollecting his former births, he continues to study the Veda,’ i.e., he acquires faith in it; the idea being — ‘Vedic study is such a good thing that it has enabled me to remember my other births.’ Hence, recollecting his other births, he again betakes himself to that study; and from this continuous Vedic study extending over several lives, ‘he obtains’ — acquires — ‘bliss’ — in the form of the ‘attainment of Brahman’: — ‘absolute’ — i.e., without the chance of returning. The term ‘endless’ indicates a particular kind of bliss, — the self-sufficient complete satisfaction of the Soul; and the eternal character of this bliss is what is expressed by the term ‘ajasram,’ ‘absolute;’ the meaning being that ‘such and such a bliss is attained, and it never perishes.’ Though the two terms (‘absolute’ and endless’) are synonymous, yet they are not entirely tautological. Just as, in the case of the expression, ‘vṛttakam vahataḥ purīṣam,’ or ‘vṛttakam udakam purīṣam,’ — where one (the term ‘vṛttakam’) is the conventional and the other (‘purīṣam’) the literal or etymological name of the thing; ‘purīṣam’ denotes, literally, that which fills, so that this latter stands for the soli d, and the former for the liquid, ordure. — (149)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 229); — and in Vīramitrodaya (Āhnika, p. 320), which explains ‘Brahma’ as ‘Veda,’ — and ‘anantam’ as ‘to be enjoyed for a long time.’

VERSE 4.150

Section XIV - Other Duties

सावित्रान् शान्तिहोमांश्च कुर्यात् पर्वसु नित्यशः ।
पितॄंश्चैवाष्टकास्वर्चेन्नित्यमन्वष्टकासु च ॥१५०॥

sāvitrān śāntihomāṃśca kuryāt parvasu nityaśaḥ |
pitṝṃścaivāṣṭakāsvarcennityamanvaṣṭakāsu ca ||150||

On special days, he shall always offer the oblations to Savitṛ, and also the Pacificatory Oblations; on the “Aṣtakas” and on the “Anvaṣṭakas” he shall always worship the Pitṛs.’ — (150)

Medhātithi’s commentary (manubhāṣya):

The exact forms of the afore-mentioned oblations are now described.

‘Oblations to Savitṛ.’ — Those that are offered to Savitṛ as the deity.

‘Special days;’ — i.e., on the Moonless and the Full Moon Days — the said oblations are to be offered.

‘Pacificatory oblations — the oblations that are offered for the purpose of averting evil.

At all these oblations, Clarified Butter is to be the substance offered; for, in regard to all oblations, it has been declared that, where no substance is specified, Clarified Butter is to be used, by such passages as — ‘what is called Clarified Butter is used at all sacrifices.’

The Locative ending in ‘parvasu’ (‘on special days’) has the force of the Accusative; as the receptacle (which is what is denoted by the Locative) of the oblation is Fire, which is never the object; the objects offered being mentioned as — ‘fried grain,’ ‘butter,’ ‘meat,’ ‘mixed Hour,’ ‘curd,’ ‘milk’ and ‘grains.’

These oblations are mentioned here for the first time, and the exact procedure of these has been described before, as learnt from usage.

‘Aṣṭakā.’ — The three eighth days of the three dark fort nights following after the Full Moon Day of the month of ‘Āgrahāyaṇa;’ according to some, it stands for the four eighth days of the four dark fortnights during the Hemanta and Śiśira seasons. — On these days, ‘he shall worship the pitṛs’ — ‘by means of śraḍdha; the J;erm ‘pitṛ,’ standing for one’s dead ancestors — ‘Anvaṣṭakā’ is the name of the ninth days following the aforesaid ‘aṣṭakās.’ — (150).

Explanatory notes by Ganganath Jha:

This verse is quoted in Apar ā rka (p. 229), where it is explained to mean that ‘one should offer on the fifteenth day of every fortnight the Ājya-homas to Savitṛ, which alleviate the evil effects of sins; — and in Hemādri (Kāla, p. 682), which explains ‘Savitrai’ as ‘those dedicated to the deity Savitṛ.’

Comparative notes by various authors:

Viṣṇu (71.86). — ‘On the Parva days one shall offer the propitiatory oblations.’

Viṣṇu (76.1-2). — ‘The moonless day, the three Aṣṭakās, the three Anvaṣṭakās, the full moon day of Māgha, the thirteenth day after the full moon day of Bhādra, and also the ripening of the Vrīhi and the Yava; — these are the compulsory occasions for Śrāddha — says Prajāpati. If one does not offer Śrāddha on these occasions, he falls into hell.’

Yājñavalkya (1.217). — ‘The moonless day, the Aṣṭakās, the Vṛddhi, the darker fortnight, the two solstices, materials, excellent Brāhmaṇas, and the Viṣuvat Saṅkrānti.’

Prajāpati (30). — ‘On all the Aṣṭakās, and all the Anvaṣṭakās, one should offer balls of food, which is conducive to endless satisfaction.’

VERSE 4.151

Section XIV - Other Duties

दूरादावसथान् मूत्रं दूरात् पादावसेचनम् ।
उच्छिष्टान्ननिषेकं च दूरादेव समाचरेत् ॥१५१॥

dūrādāvasathān mūtraṃ dūrāt pādāvasecanam |
ucchiṣṭānnaniṣekaṃ ca dūrādeva samācaret ||151||

Far from the dwelling-place shall he perform urination, far off he shall perform feet-washing, and far away he shall do the throwing of the leavings of food. — (151)

Medhātithi’s commentary (manubhāṣya):

The water with which the feet are washed is called ‘feet-washing;’ this he shall throw far away. Or, the washing of the feet itself may be done far off.

‘Niṣeka’ is throwing. As a matter of fact, the water used in bathing after oiling the body, may also be called ‘niṣeka’ But what is forbidden is the throwing of all kinds of leavings; as it is this that is more generally spoken of as ‘niseka.’ — (151).

Explanatory notes by Ganganath Jha:

‘Niṣekam’ — ‘Bath-water’ (Medhātithi); — ‘Seminal discharge’ (Kullūka).

This verse is quoted in Parāśaramādhava (Ācāra, p. 211); — and in Vīramitrodaya (Āhnika, p. 23), which adds the following notes: — ‘Niṣeka’ according to Kalpataru, means ‘the throwing away of used up unclean things’ and ‘Ucchiṣtānna’ means ‘the throwing of the leavings of food’; while Kullūka Bhaṭṭa explains ‘Niṣeka’ as ‘seminal discharge’.

Comparative notes by various authors:

Gautama (9.44). — ‘Never near the dwelling house.’

Āpastamba Dharmasūtra (1.37.2). — ‘Far away from the dwelling-house, to the south or to the south-west of it, he shall perform urination and the evacuating of the bowels.’

Yājñavalkya (1.154). — ‘He shall throw the leavings of food, wine and excreta, and also the feet-washings, far away from the dwelling house.’

Viṣṇupurāṇa (3.11.8-9). — ‘Then rising early in the morning, he shall perform the evacuation towards the southwest, beyond the distance measured by the throw of an arrow, far away from the dwelling house.’

Brahmāṇḍapurāṇa (Smṛticandrikā-Āhnika). — ‘Going to the south-west of the house, to a distance marked by the throw of an arrow, he shall perform the evacuations after covering his head; and he shall not touch his head.’

Mahābhārata (Anuśāsana, 161.86). — [Same as Manu, but reading the second line as ‘Ucchiṣṭotsarjanañ caivadūre kāryam hitaiṣiṇā.’]

VERSE 4.152

Section XIV - Other Duties

मैत्रं प्रसाधनं स्नानं दन्तधावनमञ्जनम् ।
पूर्वाह्ण एव कुर्वीत देवतानां च पूजनम् ॥१५२॥

maitraṃ prasādhanaṃ snānaṃ dantadhāvanamañjanam |
pūrvāhṇa eva kurvīta devatānāṃ ca pūjanam ||152||

In the forenoon, he shall perform the evacuation of bow els, toilette, bath, cleaning of the teeth, dying of the eyes, and the worship of the gods. — (152)

Medhātithi’s commentary (manubhāṣya):

Among Vedic passages describing the limbs of animals, the excretory organ is called ‘Mitra;’ taking the term ‘Mitra’ in the same sense here also, its derivative ‘maitra’ is taken to mean the ‘clearing of the excretory organ’.

‘Toilette’ — dressing of the hair, painting, and so forth. Or, the two terms ‘maitram’ and ‘prasādhanam’ may be construed together, as noun and adjective, which would mean that, even without passing any faeces, one should wash his excretory organ, just as the washing of the mouth after sleep has been prescribed as necessary, in view of the fact that, during sleep, saliva is sure to flow out; similarly, even in

the absence of any direct reason, it is necessary to wash the mouth as also the lower limbs of the body.

Others explain that ‘maitra’ means ‘the act of a maitra, friend the friendly act; and what the text means is that ‘friendly acts should be done before all other, even the most entimately necessary, acts but the precedence to be given is only over the acts that one may do for his own benefit, and not those that have to be done for the sake of cleanliness. In this case, the term ‘forenoon’ would mean only precedence over the other acts, and not the exclusion of the afternoon.

Or again, ‘Mitra’ may stand for the sun; and ‘Maitra’ in that case would mean ‘the worshipping of the Sun.’ — (152)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika), on page 31, where it is noted that all this to be done in the forenoon is meant for persons not otherwise engaged; — that the term ‘Pūrvāhṇa’, ‘forenoon’, really stands for ‘early morning’, since ‘the evacuation of the bowels’, and ‘cleaning of the teeth’ have been laid down as to be done in the early mornings — Hence the term ‘forenoon’ should be taken to stand for such parts of the forenoon as have been specifically prescribed for each of the acts; thus it follows that the ‘evacuation of the bowels’, ‘cleaning of the teeth’ and ‘morning-bath’ cannot be done-after sun-rise in regard to the ‘worshipping of gods’, the term ‘forenoon’ should be understood as standing for the first eighth part of the day. — The verse is quoted again on page 148; — and in Nityācārapradīpa (p. 290).

Comparative notes by various authors:

Dakṣa (2.4-6). — ‘What is to be done during the first part of the day is now prescribed, — as also that to be done during the second, third, fourth, fifth, sixth, seventh and eighth parts of the day, generally: at dawn, one shall perform the evacuations, and then bath, preceded by the cleansing of the teeth.’

Dakṣa (30.31.33). — ‘After that he shall perform his duty towards the gods, and then the seeing of the teacher and the auspicious things; the forenoon is the time prescribed for the duty to the gods; the duties to the gods should be performed during the forenoon; and those to the men, during midday; those to the pitṛs, in the afternoon...... If what has been laid down as to be done in the forenoon is done in the evening, it becomes absolutely futile.’

Kālaviveka (p. 367). — ‘Duties to the gods should be performed during the forenoon, those to the Pitṛs, in the afternoon; but the unitary Śrāddha should be performed at midday, and the auspicious Śrāddha in the morning.’

Mahābhārata (Anuśāsana, 61.2). — ‘Fully equipped with auspicious rites, duly purified and with due care, he shall perform the duty towards gods in the forenoon, and that towards Pitṛs in the afternoon.’

Do. (Do., 161.25). — (Same as Manu.)

VERSE 4.153-155

Section XIV - Other Duties

दैवतान्यभिगच्छेत् तु धार्मिकांश्च द्विजोत्तमान् ।
ईश्वरं चैव रक्षार्थं गुरूनेव च पर्वसु ॥१५३॥

अभिवादयेद् वृद्धांश्च दद्याच्चैवासनं स्वकम् ।
कृताञ्जलिरुपासीत गच्छतः पृष्ठतोऽन्वियात् ॥१५४॥

श्रुतिस्मृत्योदितं सम्यङ्निबद्धं स्वेषु कर्मसु ।
धर्ममूलं निषेवेत सदाचारमतन्द्रितः ॥१५५॥

daivatānyabhigacchet tu dhārmikāṃśca dvijottamān |
īśvaraṃ caiva rakṣārthaṃ gurūneva ca parvasu ||153||

abhivādayed vṛddhāṃśca dadyāccaivāsanaṃ svakam |
kṛtāñjalirupāsīta gacchataḥ pṛṣṭhato'nviyāt ||154||

śrutismṛtyoditaṃ samyaṅnibaddhaṃ sveṣu karmasu |
dharmamūlaṃ niṣeveta sadācāramatandritaḥ ||155||

On the Parvas he should go to the gods, and to the righteous Brāhmaṇas, to the King for protection, and also to the superiors. — (153)

He shall salute the elders and give up his own seat to them; he shall wait upon them with joined hands; and when they depart, he shall follow behind them. — (154).

He shall, in his action, diligently attend to right conduct which is the root of Righteousness ordained in the Śruti and Smṛti. — (155)

Medhātithi’s commentary (manubhāṣya):

[Medhātithi bus nothing to say on these verses, 153-155.]

Explanatory notes by Ganganath Jha:

(verse 153)

This verse has not been commented upon by Medhātithi.

It is quoted in Aparārka (p. 127); — and in Vīramitrodaya (Āhnika, p. 149), which explains ‘abhigacchet’ as ‘should approach, with a view to worshipping’; and adds that the emphasising ‘eva’ should be construed alter ‘abhigacchet’.

(verse 154)

This verse is quoted in Vīramitrodaya (Āhnika, p. 149)

(verse 155)

This verse is quoted in Madanapārijāta (p. 12), which adds that ‘ācāra’ here spoken of is to be learnt from the people of the ‘Madhyadeśa’ and other countries mentioned in Discourse I.

Comparative notes by various authors:

(verse 153)

Gautama (9.63-64). — ‘For his welfare and protection he shall go over to the king, — not to any one else, except the gods, elders and righteous persons.’

Āpastamba (1.6.7). — ‘Appearing before him, and receiving him as befits his age, he shall offer him a seat.’

Yājñavalkya (1.100). — ‘For the sake of his welfare and protection he shall approach the king.’

(verse 154)

Āpastamba (1.6.7). — (See above.)

yājñavalkya (1.2.26). — ‘Then he shall salute the elder, saying “Here I am.”.’

Mahābhārata (Anuśāsana, 161.70). — [The same as Manu, reading ‘abhivādayīta.’ for ‘abhivādayet,’ ‘svayani’ for ‘svakam’ and ‘gacchantam’ for ‘gacchataḥ.’]

(verse 155)

Viṣṇu (71.90). — ‘Intent on righteousness and with senses under control, he shall have recourse to that conduct which has been ordained in the Śruti and the Smṛti and which is followed by the good.’

Yājñavalkya (1.154). — ‘He shall always have recourse to that conduct which has been ordained in the Śruti and the Smṛti.’

VERSE 4.156

Section XIV - Other Duties

आचारात्लभते ह्यायुराचारादीप्सिताः प्रजाः ।
आचाराद् धनमक्षय्यमाचारो हन्त्यलक्षणम् ॥१५६॥

ācārātlabhate hyāyurācārādīpsitāḥ prajāḥ |
ācārād dhanamakṣayyamācāro hantyalakṣaṇam ||156||

By Right Conduct he attains longevity; by Right Conduct he obtains desirable children; by Right Conduct he obtains inexhaustible wealth; and Right Conduct destroys everything inauspicious. — (156)

Medhātithi’s commentary (manubhāṣya):

It is not meant that the child is made equipped with learning and other good qualities; in fact, such qualities are considered desirable in children. Says an old text — ‘What is to be done with the cow that does not give milk nor bear calf; what is the use of a son being born who is neither learned nor righteous?’

‘Inexhaustible — vast; which cannot become exhausted, even through vices.

‘Everything inauspicious;’ — such marks as a black spot on the shoulder, and the like, which are indications of poverty, misfortune, etc. This also is destroyed by Right Conduct.

Thus all that is unrighteous and evil is destroyed, if a man sticks to Right Conduct. — (156)

Explanatory notes by Ganganath Jha:

This verse has not been omitted by Medhātithi, as Buhler has wrongly stated.

This verse is quoted in Aparārka (p. 231); — in Nityācārapradīpa (p. 12); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 17a).

Comparative notes by various authors:

Viṣṇu (71.91). — (Same as Manu, but reading ‘gatim’ for ‘prajām.’)

Vaśiṣṭha (8.7). — (Do., but reading ‘phalate dhanam’ for ‘labhate prajām’ and ‘śriyamāpnoti’ for ‘dhanamakṣayyam.’)

Mahābhārata (Anuśāsana, 161.6). — ‘By right conduct the man obtains longevity; by right conduct he acquires prosperity; by right conduct he acquires fame, here as well as after death.’

VERSE 4.157-158

Section XIV - Other Duties

दुराचारो हि पुरुषो लोके भवति निन्दितः ।
दुःखभागी च सततं व्याधितोऽल्पायुरेव च ॥१५७॥

सर्वलक्षणहीनोऽपि यः सदाचारवान्नरः ।
श्रद्दधानोऽनसूयश्च शतं वर्षाणि जीवति ॥१५८॥

durācāro hi puruṣo loke bhavati ninditaḥ |
duḥkhabhāgī ca satataṃ vyādhito'lpāyureva ca ||157||

sarvalakṣaṇahīno'pi yaḥ sadācāravānnaraḥ |
śraddadhāno'nasūyaśca śataṃ varṣāṇi jīvati ||158||

The man of evil conduct becomes deprecated among men; he is constantly suffering pain, is sick and short-lived. — (157)

Even though devoid of all auspicious marks, the man who follows Right Conduct, has faith and is free from jealousy, lives for a hundred years — (158)

Medhātithi’s commentary (manubhāṣya):

[Medhātithi has nothing to say on these verses].

Explanatory notes by Ganganath Jha:

(verse 4.157)

This verse has been quoted in Aparārka (p. 231); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 17b).

(verse 4.158)

This verse has been quoted in Aparārka (p. 231).

Comparative notes by various authors:

(verse 4.157)

Vaśiṣṭha (6.6). — (Same as Manu.)

Mahābhārata (Anuśāsana, 161.7). — ‘The man of evil conduct does not attain a long life in the world; all living beings shun him and also despise him.’

(verse 4.158)

Vaśiṣṭha (6.8). — (Same as Manu.)

Viṣṇu (7.92). — (Do.)

Mahābhārata (Anuśāsana, 161.13). — (Do., but reading ‘Samudācāravān’ for ‘Yaḥ sadācāravān.’)

VERSE 4.159

Section XIV - Other Duties

यद् यत् परवशं कर्म तत् तद् यत्नेन वर्जयेत् ।
यद् यदात्मवशं तु स्यात् तत् तत् सेवेत यत्नतः ॥१५९॥

yad yat paravaśaṃ karma tat tad yatnena varjayet |
yad yadātmavaśaṃ tu syāt tat tat seveta yatnataḥ ||159||

He shall carefully avoid every such act as is dependent upon others; such acts as are dependent upon himself, every one of these he shall eagerly pursue. — (159)

Medhātithi’s commentary (manubhāṣya):

An act, securing a benefit for others by requesting other (wealthy) persons, is what is spoken of as ‘dependent upon others;’ and this has to be avoided; and not such acts as are dependent upon one’s own conduct; such, e.g., as straightforwardness, and the like; because these are entirely under one’s own control; in fact, it is in view of this that the man accepts payment for services rendered.

This text is not meant to forbid all those acts that are done for the Initiated Sacrificer by the Priests in return for payment, and are, in that sense ‘dependent on others.’ This cannot be the sense, because the Smṛti could not set aside what has been ordained by the Śruti (such as the Sacrificial acts are); specially as room for the application of the Smṛti-rule (contained in the present text) is available in the case of the acts mentioned before.

What is dependent upon oneself, — e .g., the helping of others with small amounts of money, and so forth — should always be done.

In the event of one’s inability to perfom (perform?) one’s obligatory duties, and in the event also of one’s not possessing wealth enough for the maintaining of one’s family, one must have recourse to begging; specially when one has no other means available. But when the man himself possesses some little wealth, he shall remain contented, and shall not crave for more, with a view to performing costlier sacrifices, or making richer presents, and so forth. Such is the sense of the verse. — (159)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 224); — and in Madanapārijāta (p. 14).

VERSE 4.160

Section XIV - Other Duties

सर्वं परवशं दुःखं सर्वमात्मवशं सुखम् ।
एतद् विद्यात् समासेन लक्षणं सुखदुःखयोः ॥१६०॥

sarvaṃ paravaśaṃ duḥkhaṃ sarvamātmavaśaṃ sukham |
etad vidyāt samāsena lakṣaṇaṃ sukhaduḥkhayoḥ ||160||

All that is dependent on others is painful; all that is dependent on oneself is pleasing; he shall know this to be, in short, the definition of pleasure and pain. — (160)

Medhātithi’s commentary (manubhāṣya):

This verse deprecates begging.

‘All that is dependent on others is painful;’ — to say nothing of attending at his gates, following in his wake, and wandering about here and there (all which is involved in the act of begging). It has been said that — ‘the very idea of begging, the heart cannot bear, — it is doubtless the greatest illusion; it is not a creation of the self-born Creator.’

‘In short’ — briefly. Pain is briefly defined as ‘begging,’ and Pleasure as ‘absence of want’ — (‘60)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 14); — and in Aparārka (p. 224).

VERSE 4.161

Section XIV - Other Duties

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