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यत् कर्म कुर्वतोऽस्य स्यात् परितोषोऽन्तरात्मनः ।
तत् प्रयत्नेन कुर्वीत विपरीतं तु वर्जयेत् ॥१६१॥

yat karma kurvato'sya syāt paritoṣo'ntarātmanaḥ |
tat prayatnena kurvīta viparītaṃ tu varjayet ||161||

He shall perform, with diligence that act, by performing which there arises satisfaction in his inner soul; and he shall avoid the contrary. — (161)

Medhātithi’s commentary (manubhāṣya):

The ‘soul’s satisfaction’, already mentioned before, is mentioned again for recalling it to the mind; and its exact scope has already been explained.

While an act is being performed, if there arises in the mind no sort of doubt or hesitation, then that act should he proceeded with. But, if the mind is not satisfied in regard to an action, that action should be avoided. — (161)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 224), which explains ‘Karma’ as ‘Dharma’; — in Parāśaramādhava (Ācāra, p. 524); — in Madanapārijāta (p. 14), which adds that the ‘act’ here mentioned must be such as is not incompatible with the teachings of scriptures; though even in regard to such acts, there are exceptions; e.g., even though an act may have been enjoined by the scriptures, it should not be done if it is against popular opinion; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 71b).

VERSE 4.162

Section XIV - Other Duties

आचार्यं च प्रवक्तारं पितरं मातरं गुरुम् ।
न हिंस्याद् ब्राह्मणान् गाश्च सर्वांश्चैव तपस्विनः ॥१६२॥

ācāryaṃ ca pravaktāraṃ pitaraṃ mātaraṃ gurum |
na hiṃsyād brāhmaṇān gāśca sarvāṃścaiva tapasvinaḥ ||162||

He shall not injure his Preceptor, or Teacher or Father, or mother, or another elder, or Brāhmaṇas, or Cows, or any persons performing austerities. — (162)

Medhātithi’s commentary (manubhāṣya):

‘Preceptor’ — who initiated him.

‘Teacher’ — who taught him, and explained to him (the Veda).

‘Elder’ — other than the aforesaid two; i.e., the paternal uncle, the maternal uncle, and so forth.

‘Any persons performinq austerities.’ — The term ‘any’ has been added with a view to include those sinners also who may be engaged in the performance of Expiatory Rites.

In various places, the injuring of all living beings has been forbidden: and some people think that the repetition of the same in the present text is meant to forbid the injuring of even such Preceptors and Teachers, etc., as may be great sinners and dangerous enemies; and that what is stated in 8.350 regarding the propriety of striking ‘the teacher, or the boy, or the old man,’ etc., is only a counter-exception to what is forbidden in the present verse.

Our Teacher, however, says as follows: — The present verse is not a ‘prohibition,’ it is of the nature of ‘preclusion;’ and it is meant to prescribe the determination (not to injure the persons, just like the text — ‘he shall not look at the rising sun,’ etc. Hence, the mere act of injury having already gone before, the present may be taken as forbidding even the idea of injuring the persons mentioned.

Or, the term ‘hiṃsā,’ ‘injury,’ may be taken to mean ‘the saying of disagreeable words;’ in view of such expressions as ‘he struck her with words.’

Or, the root ‘hanti’ (in ‘hiṃsa’) may he taken as used in the sense of acting against. — (162).

Explanatory notes by Ganganath Jha:

‘Hiṃsyāt’ — ‘Strike, or talk in an offensive manner, or act against’ (Medhātithi); — ‘act against’ (Kullūka); — ‘injure’ (Govindarāja).

‘Tapasvinaḥ’ — ‘All persons engaged in austerities, including those engaged in expiatory penances’ (Medhātithi and Govindarāja); — ‘ascetics’ (Nandana and Rāghavānanda).

This verse is quoted in Aparārka (p. 223); — in Mitākṣarā (on 2.21), in the sense that no injury should be inflicted upon the persons mentioned, even though they attack one with murderous intent; — in Vyāvahāra-Bālambhaṭṭī (p. 118); — and in Vīramitrodaya (Vyāvahāra, p. 7a), which explains the meaning to be that the persons mentioned should not be killed, even if they turn out to be ‘ātatāyin’, ‘dangerous criminal’.

Comparative notes by various authors:

Āpastamba (1.1.15). — ‘He shall never hear ill-will towards him (the Teacher).’

Gautama (2.15). — ‘There should never be any misbehaviour towards parents.’

Mahābhārata (Śānti, 132.9). — ‘He shall never injure the Brāhmaṇas.’

Viṣṇu (30.43.47). — ‘He shall never hear ill-will towards the person from whom he acquires any knowledge, temporal or scriptural or spiritual...... one who fills the ears with truth...... him one shall regard as Father and as Mother, and shall never bear ill-will towards him.’

VERSE 4.163

Section XIV - Other Duties

नास्तिक्यं वेदनिन्दां च देवतानां च कुत्सनम् ।
द्वेषं दम्भं च मानं च क्रोधं तैक्ष्ह्ण्यं च वर्जयेत् ॥१६३॥

nāstikyaṃ vedanindāṃ ca devatānāṃ ca kutsanam |
dveṣaṃ dambhaṃ ca mānaṃ ca krodhaṃ taikṣhṇyaṃ ca varjayet ||163||

He shall, avoid atheism, cavilling at the Vedas, abusing of the gods, hatred, haughtiness, pride, anger and hastiness. — (103)

Medhātithi’s commentary (manubhāṣya):

‘Atheism’ consists in thinking, as untrue, of things that are spoken of in the Veda.

‘Cavilling’ is giving verbal expression to such ideas as — ‘the Veda is full of needless repetitions and self-contradictions,’ ‘there is nothing true in it,’ — with an evil intent, and not merely by way of propounding a discussion on these points.

‘Gods’ — i.e., Agni and the rest; the ‘abusing’ of these stands for ‘talking ill of them.’ E.g. people are found to make such assertions as — ‘we have been struck by the wretched gods.’

‘Hatred’ — ill-feeling aroused by jealousy, etc.

‘Haughtiness’ — want of humility, due to pride.

‘Pride’ — Vanity regarding oneself: ‘I am very learned,’ ‘I am very rich,’ and so forth.

‘Anger’ — wrath.

‘Harshness’ — cruelty; i.e., anger preceded by hatred, (163)

Explanatory notes by Ganganath Jha:

‘Stambham’ — ‘Want of modesty’ (Medhātithi, Govindarāja and Nārāyaṇa); — ‘want of energy in the performance of duties’ (Kullūka).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.31.5). — ‘He shall avoid harshness towards the gods and the king.’

Do. (1.31.23). — ‘He shall avoid anger and other bad feelings painful to living beings.’

Vaśiṣṭha (12.38). — ‘Disbelief in the Vedas, reviling of the works of sages, absence of restraint in all things, — all this is destructive of the soul.’

Viṣṇu (71.83). — ‘He shall avoid the reviling of the gods, Brāhmaṇas, scriptures and great men.’

Mahābhārata (Anuśāsana, 161.37). — (Same as Manu, but reading ‘paranindāñca’ for ‘devatānāñca.’)

VERSE 4.164

Section XIV - Other Duties

परस्य दण्डं नोद्यच्छेत् क्रुद्धो नैनं निपातयेत् ।
अन्यत्र पुत्रात्शिष्याद् वा शिष्ट्यर्थं ताडयेत् तु तौ ॥१६४॥

parasya daṇḍaṃ nodyacchet kruddho nainaṃ nipātayet |
anyatra putrātśiṣyād vā śiṣṭyarthaṃ tāḍayet tu tau ||164||

He shall not, when angry, raise the rod against another person, nor shall he let it fall; except in the case of the son oh the pupil; these two he may beat with a view to correction. — (164)

Medhātithi’s commentary (manubhāṣya):

‘Daṇḍa,’ ‘rod,’ is that whereby one is struck, ‘daṇḍyate;’ that is, the hand, the stick, the whip, the rope, the split-bamboo, and so forth. — This ‘rod’ ‘he shall not raise, when angry, against another person;’ i.e., he shall not hold it up; nor shall he let it fall down; i.e., bring it into contact with the other person’s body.

The son and the pupil one may strike with the whip, the split-bamboo, or the slap, — as is going to be mentioned under Discourse VIII, — but not with the stick. Further, these two are to be beaten, not in auger, but only with a view to correction,’ — i.e., for the purpose of correcting them, if through boyishness, they happen to misbehave. And these two are to be punished lightly, as is going to be laid down under 8.299.

The ‘pupil’ is meant to exclude the male and female slaves also; the purpose served (i. e., correction) being the same in both cases — (164).

Explanatory notes by Ganganath Jha:

Cf. 8.298-299 and 4.175.

This verse is quoted in Aparārka (p. 231), which adds: — ‘Śiṣya’ here means ‘one who has to be taught — the ‘son’ is mentioned separately with a view to emphasis; — and in support of this it quotes the rule of Viṣṇu, which is in the general form ‘Śāsyam śāset tāḍayet’.

Comparative notes by various authors:

Mahābhārata (Anuśāsana, 161.38). — (Same as Manu, but reading ‘Tāḍanam smṛtam’ for ‘tāḍayettu tam’).

Viṣṇu (71.80.82). — ‘He shall not raise the rod against another person; — for disciplinary purposes, he shall beat his pupil, on the back, either with a rope or a bamboo-piece.’

Yājñavalkya (1.155). — ‘He shall beat his son and his pupil.’

VERSE 4.165

Section XIV - Other Duties

ब्राह्मणायावगुर्यैव द्विजातिर्वधकाम्यया ?? ।
शतं वर्षाणि तामिस्रे नरके परिवर्तते ॥१६५॥

brāhmaṇāyāvaguryaiva dvijātirvadhakāmyayā ?? |
śataṃ varṣāṇi tāmisre narake parivartate ||165||

The twice-born person who threatens a Brāhmaṇa, with the intention of striking him, wanders about in the tāmisra hell for a hundred years. — (165)

Medhātithi’s commentary (manubhāṣya):

The striking of all persons having been equally forbidden, the next five verses are meant to show the greater heinousness of striking the Brāhmaṇa.

‘Threatens’ — by raising the stick — ‘with the intention of striking’ — i.e., beating, — even actually letting the stick fall.

‘For a hundred years he wanders about in hell,’ i.e., continues to suiter the evil effects of that act. — (165).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 223.)

Comparative notes by various authors:

Gautama (21.20). — ‘By angrily threatening the Brāhmaṇa, one becomes unfit for heaven for a hundred years.’

VERSE 4.166

Section XIV - Other Duties

ताडयित्वा तृणेनापि संरम्भात्मतिपूर्वकम् ।
एकविंशतीमाजातीः पापयोनिषु जायते ॥१६६॥

tāḍayitvā tṛṇenāpi saṃrambhātmatipūrvakam |
ekaviṃśatīmājātīḥ pāpayoniṣu jāyate ||166||

Having, in anger, struck him intentionally, even with a straw, he is born, during twenty-one births, in sinful wombs. — (166)

Medhātithi’s commentary (manubhāṣya):

‘In anger’ — i.e., in a fit of wrath; not in joke; and ‘intentionally.’

‘Ājāti’ is janma, birth; the initial ‘ā’ being meaningless; just as in the term, ‘pralambate, the initial ‘pra’ is meaningless.

‘Sinful wombs’ — the wombs of sinful beings, i.e., the lower animals, whose life is full of suffering.

To say nothing of more painful objects, by striking even by a straw, the man suffers the pangs of hell for a long time. — (166).

Explanatory notes by Ganganath Jha:

Cf. 11. 206-207.

This verse is quoted in Aparārka (p. 223).

Comparative notes by various authors:

Gautama (21.21). — ‘By striking (the Brāhmaṇa, he becomes unfit for heaven), for a thousand years.’

VERSE 4.167

Section XIV - Other Duties

अयुध्यमानस्योत्पाद्य ब्राह्मणस्यासृगङ्गतः ।
दुःखं सुमहदाप्नोति प्रेत्याप्राज्ञतया नरः ॥१६७॥

ayudhyamānasyotpādya brāhmaṇasyāsṛgaṅgataḥ |
duḥkhaṃ sumahadāpnoti pretyāprājñatayā naraḥ ||167||

The man, who, through folly, causes blood to flow from the body or a Brāhmaṇa who is not fighting, undergoes, after death, very great suffrring. — (167)

Medhātithi’s commentary (manubhāṣya):

‘Asṛk’ is blood; — he who causes this to How from the body of the Brāhmaṇa, by the stroke of the sword or such other weapons, — ‘even the Brāhmaṇa is not fighting — and not when he is actually taking part in lawful battle, like Droṇācārya.

‘Very great, suffering’ — in the form of hell.

‘After death,’ — i.e., in another birth.

‘Through folly,’ — This is a needless reiteration; the wise man, knowing the scriptures, can never do such a thing. — (167).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 223); — and in Mitākṣarā (on 1.155), to the effect that no one should be struck who has given no cause of offence.

Comparative notes by various authors:

(verses 4.167-168)

Gautama (21.22). — ‘On fetching blood, for as many years as there may be dust-particles wetted with the blood (he shall be unfit for heaven).’

Baudhāyana (1.1.6.8). — ‘Having struck the Brāhmaṇa unintentionally, one becomes defiled under the law; for this unintentional striking, the sages have prescribed expiations; there is no expiation for intentional striking. On threatening the Brāhmaṇa, one should perform the Kṛcchra; on striking him, the A tikṛcchra; on spilling his blood, the Kṛccra as well as the Cāndrāyaṇa.’

VERSE 4.168

Section XIV - Other Duties

शोणितं यावतः पांसून् सङ्गृह्णाति महीतलात् ।
तावतोऽब्दानमुत्रान्यैः शोणितोत्पादकोऽद्यते ॥१६८॥

śoṇitaṃ yāvataḥ pāṃsūn saṅgṛhṇāti mahītalāt |
tāvato'bdānamutrānyaiḥ śoṇitotpādako'dyate ||168||

As many particles of dust the blood takes up from the ground, during so many years is the blood-spiller devoured by others in the other world. — (168)

Medhātithi’s commentary (manubhāṣya):

The result mentioned in the preceding verse accrues in the case of light hurt; when, however, the hurt is serious, — ‘as many particles of dust are taken up’ — coagulated — by the blood falling from the Brāhmaṇa’s body, on the ground; — ‘during so many years’ — ‘in the other world’ — The ‘blood-spiller’ — the man who struck — ‘is devoured’ by dogs and jackals. — (168).

Explanatory notes by Ganganath Jha:

Cf. 11.208.

This verse is quoted in Aparārka (p. 223).

Comparative notes by various authors:

(verses 4.167-168)

See Comparative notes for Verse 4.167.

VERSE 4.169

Section XIV - Other Duties

न कदा चिद् द्विजे तस्माद् विद्वानवगुरेदपि ।
न ताडयेत् तृणेनापि न गात्रात् स्रावयेदसृक् ॥१६९॥

na kadā cid dvije tasmād vidvānavaguredapi |
na tāḍayet tṛṇenāpi na gātrāt srāvayedasṛk ||169||

For these reasons, the learned man shall never even threaten a twice-born person; he shall not strike him even with a straw; and he shall not spill blood from his body. — (169).

Medhātithi’s commentary (manubhāṣya):

This sums up the prohibition of the aforesaid three acts of raising the stick and letting it fall (and making blood flow).

‘Never ’ — i.e., not even in abnormal times. — (169).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 223).

Comparative notes by various authors:

Baudhāyana (1.3.8). — ‘Therefore one shall not threaten the Brāhmaṇa, nor spill his blood.’

VERSE 4.170

Section XIV - Other Duties

अधार्मिको नरो यो हि यस्य चाप्यनृतं धनम् ।
हिंसारतश्च यो नित्यं नैहासौ सुखमेधते ॥१७०॥

adhārmiko naro yo hi yasya cāpyanṛtaṃ dhanam |
hiṃsārataśca yo nityaṃ naihāsau sukhamedhate ||170||

The man who is unrighteous, he whose wealth is mis-begotten, and he who is always addicted to injuring, never obtains happiness in this world. — (170)

Medhātithi’s commentary (manubhāṣya):

This is supplementry to the prohibition of Injury in general.

‘Unrighteousness’ consists in doing acts forbidden by the scriptures, such as incest, and the like; and the man who does such acts is ‘unrighteous.’

‘He whose wealth is mis-begotten,’ — i.e., he who acquires wealth in the form of bribes offered for telling lies at legal proceedings, etc.

‘He who is addicted to injuring,’ — he who always seeks to injure others, either through enmity, or for fulfilling some other purpose.

Such a man does not obtain happiness in this world. — (170).

VERSE 4.171

Section XIV - Other Duties

न सीदन्नपि धर्मेण मनोऽधर्मे निवेशयेत् ।
अधार्मिकानां पापानामाशु पश्यन् विपर्ययम् ॥१७१॥

na sīdannapi dharmeṇa mano'dharme niveśayet |
adhārmikānāṃ pāpānāmāśu paśyan viparyayam ||171||

Perceiving the quick overthrow of unrighteous sinners, he shall not turn his mind towards unrighteousness, even though suffering in consequence of righteonsness. — (171)

Medhātithi’s commentary (manubhāṣya):

‘Dharma,’ ‘Right,’ consists in the bounds of propriety laid down in the scriptures; — one who acts according to this, — even though he may ‘suffer’ failure — ‘shall not turn his mind towards unrighteousness.’ Because, even though unrighteous men may be found to have become rich by wealth acquired by bribery, hypocrisy, and the like, — yet very soon their ‘overthrow’ — in the form of destruction of their wealth, etc. — is found to come about. Consequently, one should never deviate from the right.

The Author has, in a friendly spirit, shown us a visible instance. — (171)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Paribhāṣā, p. 68), which adds the following explanation: — ‘Sīdan’, even though one may be in difficulties regarding necessary expenses, — ‘adharmeṇa’, by improper appropriation of what belongs to others, — ‘adharmikāṇām’, of those who do not perform the prescribed duties, — ‘pāpānām,’ of those who do what is forbidden, — ‘viparyayam,’ loss of wealth and other things, — ‘āśu’ lias been added only with a view to emphasise, as calamity is actually found to overtake sinners after the lapse of some time also.

VERSE 4.172

Section XIV - Other Duties

नाधर्मश्चरितो लोके सद्यः फलति गौरिव ।
शनैरावर्त्यमानस्तु कर्तुर्मूलानि कृन्तति ॥१७२॥

nādharmaścarito loke sadyaḥ phalati gauriva |
śanairāvartyamānastu karturmūlāni kṛntati ||172||

Unrighteousness, practised in this world, does not, like the Earth (or the Cow) bring its fruit immediately; but, accumulating gradually, it outs off the roots of the perpetrator. — (172)

Medhātithi’s commentary (manubhāṣya):

The Author now proceeds to describe the sense of the scriptures.

What is said here is in view of the fact that the acts mentioned in the Vedas as leading to good and evil results, are uncertain in regard to the time of their fruition.

‘Unrighteousness, practised, does not bring its fruit immediately.’

All that is mentioned in the Veda is that the acts prescribed bring good results, and those forbidden bring evil results; the exact time of fruition is not mentioned. Even though the verbal operation of the Vedic texts rests with indicating that a certain act shall be done, yet it ends in indicating the relation between an act and the results accruing therefrom; but it does not say anything regarding the time of the fruition of the acts done, with a view to obtaining certain results; as for the obligatory acts, that they shall be done follows from their very nature; — lastly, in regard to the avoiding of the forbidden act also, the persons entitled to this are not only those who are desirous of avoiding the sufferings of hell, etc., but all those who are desirous of abiding by the scriptures. And what the scriptural prohibition does is to intimate that the doing of the forbidden act results in suffering. A full discussion of this subject will prolong our work to an undue length. Hence we stop here.

‘Gauriva’ — ‘like the Earth (or the Cow).’ — The example cited here is meant to be both (a) ‘similar’ and (b) ‘dissimilar.’ (a) The Earth, on having the seed sown in it, does not immediately bring forth the sheaves of corn; in fact, it requires gradual development; similar is the case with the Vedic act; this is the similarity (between the act and the Earth). (b) Through dissimilarity also — the animal, cow, on being milked, brings its fruit (milk) immediately; not so Virtue and Vice.

Though the text mentions ‘unrighteousness’ only, yet what is meant is to show the uncertainty of time regarding the fruition of ‘righteousness’ also.

‘Accumulating’ — gaining strength in time; — ‘of the actor’ — of the perpetrator of the act — ‘cuts off’ — destroys — ‘the roots.’

The cutting off of the root indicates total annihilation. Just as when the roots are cut off, trees do not grow again; similarly, the practice of unrighteousness also. — (172)

Explanatory notes by Ganganath Jha:

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