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आकाशेशास्तु विज्ञेया बालवृद्धकृशातुराः ।
भ्राता ज्येष्ठः समः पित्रा भार्या पुत्रः स्वका तनुः ॥१८४॥

jāmayo'psarasāṃ loke vaiśvadevasya bāndhavāḥ |
sambandhino hyapāṃ loke pṛthivyāṃ mātṛmātulau ||183||

ākāśeśāstu vijñeyā bālavṛddhakṛśāturāḥ |
bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putraḥ svakā tanuḥ ||184||

Female relatives (have power) over the region of the Heavenly nymphs; maternal relations, over that of the Viśvedevas; marriage-relations, over the region of the Waters; the mother and maternal uncle, over the Earth; the children, the aged, the emaciated and the sick should be regarded as the lords of Ākāśa; the elder brother is equal to the Father; the wife and the son are one’s own body. — (183-184).

Medhātithi’s commentary (manubhāṣya):

‘The wife and the son are one’s own’ — his very own — ‘body.’ — (183-184)

Explanatory notes by Ganganath Jha:

(verse 4.183)

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 574).

(verse 4.184)

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 574).

Comparative notes by various authors:

(verses 4.182-185)

See Comparative notes for Verse 4.182.

VERSE 4.185

Section XIV - Other Duties

छाया स्वो दासवर्गश्च दुहिता कृपणं परम् ।
तस्मादेतैरधिक्षिप्तः सहेतासञ्ज्वरः सदा ॥१८५॥

cāyā svo dāsavargaśca duhitā kṛpaṇaṃ param |
tasmādetairadhikṣiptaḥ sahetāsañjvaraḥ sadā ||185||

Slaves are one’s own shadow; the daughter is the highest object of tenderness. For these reasons, when offended by these, he shall always bear it without heat. — (185)

Medhātithi’s commentary (manubhāṣya):

One’s slaves are one’s own shadow; just as one’s shadow always follows one, and is never an object of resentment, so also are one’s slaves.

‘The daughter is the object of tenderness ’ — i.e., sympathy.

‘By these’ — aforesaid persons — ‘when offended’ — attacked, made angry, by harsh words — ‘he shall bear it,’ — ‘asajavaraḥ,’ ‘without heat;’ — this ‘absence of heat’ stands for the total absence of any disturbance of the mind or resentment; a man in feverish heat has his mind disturbed, so is also the man under resentment. Or, we may read ‘asañjvaraḥ,’ — ‘sañjvaraḥ’ being synonymous with ‘santāpa,’ ‘heat’ (according to Amarakośa); and this is prohibited by means of the negative prefix. — (185).

Explanatory notes by Ganganath Jha:

Cf. Aitareya Brāhmaṇa 7.13.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 574); — and in Vyāvahāra Bālambhaṭṭī (p. 572).

Comparative notes by various authors:

(verses 4.182-185)

See Comparative notes for Verse 4.182.

VERSE 4.186

Section XIV - Other Duties

प्रतिग्रहसमर्थोऽपि प्रसङ्गं तत्र वर्जयेत् ।
प्रतिग्रहेण ह्यस्याशु ब्राह्मं तेजः प्रशाम्यति ॥१८६॥

pratigrahasamartho'pi prasaṅgaṃ tatra varjayet |
pratigraheṇa hyasyāśu brāhmaṃ tejaḥ praśāmyati ||186||

Though entitled to accept presents, he shall avoid addiction to it; because, by receiving gifts, his spiritual light is quickly extinguished. — (186)

Medhātithi’s commentary (manubhāṣya):

The ‘gift’ here meant is what one obtains from another person, who gives it with a view to some transcendental reward. Even though one may be‘ entitled’ — i.e., fit — to accept such a gift, one shall avoid getting into the habit of doing it again and again. The ‘title’ or ‘fitness’ here meant consists in being endowed with an excellence of learning, study, and character, and possessing full knowledge of things and laws. Hence, what is stated in the second half of the verse is only the reiteration of what has been said above regarding the ignorant person fearing etc. (191) — (186).

Explanatory notes by Ganganath Jha:

This verse is quoted in Dānamayūkha (p. 6).

Comparative notes by various authors:

Viṣṇu (57.6, 7, 9). — ‘He shall avoid being addicted to receiving gifts from persons whose gifts should not be accepted; by the acceptance of such gifts the spiritual light of Brāhmaṇas becomes extinguished; even though entitled to receive gifts he shall avoid becoming addicted to it.’

Yājñavalkya (1.213). — ‘If one, though entitled to receive gifts, does not accept them, he obtains those spacious regions which are meant for the extremely charitable persons.’

VERSE 4.187

Section XIV - Other Duties

न द्रव्याणामविज्ञाय विधिं धर्म्यं प्रतिग्रहे ।
प्राज्ञः प्रतिग्रहं कुर्यादवसीदन्नपि क्षुधा ॥१८७॥

na dravyāṇāmavijñāya vidhiṃ dharmyaṃ pratigrahe |
prājñaḥ pratigrahaṃ kuryādavasīdannapi kṣudhā ||187||

Withuot knowing the lawful method of receiving gifts, the wise man shall not accept any gifts; even though he may be pining with hunger. — (187)

Medhātithi’s commentary (manubhāṣya):

‘Without knowing, etc.’ — One shall not accept gifts merely for the purpose of enjoying pleasures, etc. The meaning is that one shall accept gifts only for the maintaining of one’s family, and for the due accomplishment of ones obligatory duties, — and for no other purpose.

‘Even though he may be pining with hunger.’ — That is, if, without accepting the gift, he should suffer emaciation; ‘emaciation’ standing for non-development of the body.

Or, we may construe the passage as ‘dravyāṇām vidhim dharmyam pratigrahe. — What is the ‘dharmaya vidhi,’ ‘the legal injunction?’ — It would consist in the full knowledge of the purpose, the deity, the mantra and other details connected with the gift; such as — ‘Gold is given in honour of Agni, the cow in honour of Rudra,’ and so forth. — (187)

Comparative notes by various authors:

Viṣṇu (57.8). — ‘If a man receive gifts without knowing the lawful method of receiving them, he falls along with the giver.’

VERSE 4.188

Section XIV - Other Duties

हिरण्यं भूमिमश्वं गामन्नं वासस्तिलान् घृतम् ।
प्रतिगृह्णन्नविद्वांस्तु भस्मीभवति दारुवत् ॥१८८॥

hiraṇyaṃ bhūmimaśvaṃ gāmannaṃ vāsastilān ghṛtam |
pratigṛhṇannavidvāṃstu bhasmībhavati dāruvat ||188||

The illiterate person, accepting gold, land, horse, cow food, clothing, sesamum and clarified butter, becomes reduced to ashes, like wood. — (188)

Medhātithi’s commentary (manubhāṣya):

The text states the evil results following from the illiterate man accepting the gift of certain specified things. — ‘He becomes reduced to ashes, like wood;’ — just as wood, on being burnt by fire, becomes reduced to ashes, so the Brāhmaṇa, who is not endowed with proper learning, becomes reduced to ashes, by accepting the gift of gold and other things mentioned here. — (188).

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 221); — in Hemādri (Dāna, p. 60); — in Dānamayūkha (p. 6); — and in Prāyaścittaviveka (p. 405), which says that this prohibition refers to persons ignorant of mantras.

Comparative notes by various authors:

Vaśiṣṭha (6.30). — ‘The illiterate person, accepting the cow or gold or cloth, or land or sesamum, becomes reduced to ashes, like wood.’

Yājñavalkya (1.201-202). — ‘Cows, land and sesamum, should be respectfully offered by the wise man who desires his own welfare to a proper recipient and never to an improper person; the latter accepting the gift, drops the giver downwards.’

Bṛhad-Yama (58). — ‘Just as when milk, curd, butter and honey placed in an unbaked vessel becomes destroyed through the weakness of the vessel, and the vessel also becomes destroyed, in the same manner, when an illiterate person accepts the gift of cows or gold or clothes or food or land or sesamum, he becomes reduced to ashes like wood.’

VERSE 4.189

Section XIV - Other Duties

हिरण्यमायुरन्नं च भूर्गोश्चाप्योषतस्तनुम् ।
अश्वश्चक्षुस्त्वचं वासो घृतं तेजस्तिलाः प्रजाः ॥१८९॥

hiraṇyamāyurannaṃ ca bhūrgoścāpyoṣatastanum |
aśvaścakṣustvacaṃ vāso ghṛtaṃ tejastilāḥ prajāḥ ||189||

Gold and food destroy longevity; land and cow destroy the body; the horse destroys the eye; clothing destroys the skin; clarified butter destroys energy; and sesamum destroys offspring. — (189)

Medhātithi’s commentary (manubhāṣya):

Land and Cow ‘destroy’ — burn — ‘the body.’

In the case of the expression, ‘hiraṇyam āyuḥ,’ the form of the verb ‘oṣataḥ’ has to be changed into the singular form. Similar changes have to be made in connection with the other expressions — ‘aśvaḥ cakṣuḥ,’ and the rest. — (189)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 405), which has the same note as on the preceding verse.

VERSE 4.190

Section XIV - Other Duties

अतपास्त्वनधीयानः प्रतिग्रहरुचिर्द्विजः ।
अम्भस्यश्मप्लवेनैव सह तेनैव मज्जति ॥१९०॥

atapāstvanadhīyānaḥ pratigraharucirdvijaḥ |
ambhasyaśmaplavenaiva saha tenaiva majjati ||190||

If the twice-born person,who is without austerities and does not study the Veda, seeks for gifts, he sinks along with him into water; just like one who sinks along with the stone-raft. — (190)

Medhātithi’s commentary (manubhāṣya):

He who has not performed any austerities and who does not study the Veda: — this ‘studying’ stands for the full knowledge of the Veda, which is what has been referred to in the text. Both these qualifications combined are necessary for entitling a man to receive gifts.

He who does not possess these two qualifications, and yet hankers after gifts, ‘sinks along with him;’ — with whom? — Since no other person is mentioned, and the giver is the person mentioned in close proximity to the present context, it follows that it is along with the giver that the receiver sinks. The giver has recourse to the Recipient, for the purpose of crossing over (to heaven); if, therefore, the recipient happen to be unqualified, he makes both himself and the giver sink into water; just as the ‘stone-raft,’ — the raft made of stone — does in water. ‘Raft’ is that by which people cross rivers, such as boat and other things. One who gets on a piece of stone for crossing a river sinks into the water along with the stone-raft; in the same manner, the giver of gifts to the unqualified Brāhmaṇa, and the Brāhmaṇa receiving the gifts, — both go to hell. — (l 90).

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Dāna, p. 60).

Comparative notes by various authors:

(verses 4.190-191)

Yājñavalkya (1.202). — ‘A gift should never be accepted by one devoid of learning and austerities; if he does accept it, he drags down himself as well as the giver.’

VERSE 4.191

Section XIV - Other Duties

तस्मादविद्वान् बिभियाद् यस्मात् तस्मात् प्रतिग्रहात् ।
स्वल्पकेनाप्यविद्वान् हि पङ्के गौरिव सीदति ॥१९१॥

tasmādavidvān bibhiyād yasmāt tasmāt pratigrahāt |
svalpakenāpyavidvān hi paṅke gauriva sīdati ||191||

For these reasons, the illiterate man should fight shy of accepting each and every gift. By receiving even a small gift, the illiterate person sinks, like the cow in a morass. — (191)

Medhātithi’s commentary (manubhāṣya):

For fear of hell, the ‘illiterate’ — ignorant — ‘person’ should fight shy of accepting a gift;’ — i.e., for fear of being destroyed, he should not accept any gifts to say nothing of gold and other specified things.

By accepting even ‘a small gift,’ in the shape of things of little value as lead and the like, the illiterate man sinks in the same manner as the cow sinks in a morass. — (191).

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Dāna, p. 60).

Comparative notes by various authors:

(verses 4.190-191)

See Comparative notes for Verse 4.190.

VERSE 4.192

Section XIV - Other Duties

न वार्यपि प्रयच्छेत् तु बैडालव्रतिके द्विजे ।
न बकव्रतिके पापे नावेदविदि धर्मवित् ॥१९२॥

na vāryapi prayacchet tu baiḍālavratike dvije |
na bakavratike pāpe nāvedavidi dharmavit ||192||

The man knowing the Law, shall not offer even water to the Brāhmaṇa who behaves like a cat; nor to the wicked Brāhmaṇa who behaves like a heron, nor to one ignorant of the Veda. — (192)

Medhātithi’s commentary (manubhāṣya):

The duties of the Receiver having been described, the Text proceeds to describe those of the Giver.

The term, ‘even,’ precludes the giving of all things; when even water is prohibited, how can anything else be given to the man? This is a hyperbolical way of forbidding the gift of other things. As for water itself, there can be no prohibition regarding it, as it is of use to all beings.

“It has been already said that one shall not honour, even with speech, those who behave like cats (4.32).”

True; what is forbidden there, is the act: of honouring them; what is forbidden here, is the offering of gifts to them; and these, the gifts of wealth, not of anything else. Thus, both prohibitions become useful, as is going to be asserted later on (193) — ‘Property, though earned according to law, etc.’ It is for this reason that the giving of food, in a disrespectful manner, to heretics and others is not forbidden.

In this connection, some people argue as follows: — “Though the text has mentioned the person ‘ignorant of the Veda,’ this should be taken to include also the person who is not studying the Veda. Because all interested gifts have been laid down as to be offered to only such persons as are studying the Veda; and it is not right to put them on the same footing as heretics.”

These persons should be asked the following question: — Where has it been laid down that gifts are to be offered to only such persons as are studying the Veda, and are still without full knowledge of it ?

It might be said that this has been laid down in 3.128, where it is said that — these things are to be given only to the Śrotriya (Vedic student).

But, since the same passage contains the qualification ‘worthy’ — and this is not possible without complete learning, — the passage cannot refer to the mere student still pursuing his studies. Specially, as we have such other passages as — ‘the fee shall be paid to a learned person’ — which occur in the same context as the passage quoted. Hence, by taking the two passages together, it follows that gifts are to be offered to persons possessed of both the qualifications. Thus we do not find any ground for renouncing the direct meaning of the text.

As for the impropriety of the Vedic Student being put on the same footing as heretics, — there can be no impropriety in what is directly asserted by the text.

‘Vaiḍālavratika’ is one who behaves in the manner of a cat; and, similarly, ‘vakavratika’ is one who has the maimers of a heron.

The Locative endings have been used because it is the idea of receptacle that is meant to be conveyed. If the recipient were meant to be expressed, the Dative would have been the right form to use. — (192).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 285); — and in Parāśaramādhava (Ācāra, p. 74).

Comparative notes by various authors:

Viṣṇu (3.7). — [Same as Manu.]

Yājñavalkya (1.201). — ‘Cows, land, sesamum, gold and such things should be respectfully offered to proper recipient, never to improper ones.’

Vyāsa (Aparārka, p. 256). — ‘What is given to one devoid of good deeds is neither here nor there.’

Dakṣa (Do.). — ‘What is given to a rogue... is absolutely futile.’

VERSE 4.193

Section XIV - Other Duties

त्रिष्वप्येतेषु दत्तं हि विधिनाऽप्यर्जितं धनम् ।
दातुर्भवत्यनर्थाय परत्रादातुरेव च ॥१९३॥

triṣvapyeteṣu dattaṃ hi vidhinā'pyarjitaṃ dhanam |
dāturbhavatyanarthāya paratrādātureva ca ||193||

For property, even though acquired by lawful means, — if given to these three persons, — brings calamity, in the next world, to the giver, as also to the receiver. — (193)

Medhātithi’s commentary (manubhāṣya):

The term ‘property’ is meant to imply that the giving of food is not forbidden.

‘Though acquired by laicful means,’ — such as gifts from proper sources, by purchase and such other means as are permitted by the scriptures.

Such giving becomes a source of trouble to both the giver and the receiver in the next world. — (193).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka, (p. 285), which explains ‘anarthe’ as ‘sin’; — and in Parāśaramādhava (Ācāra p. 174).

VERSE 4.194

Section XIV - Other Duties

यथा प्लवेनोपलेन निमज्जत्युदके तरन् ।
तथा निमज्जतोऽधस्तादज्ञौ दातृप्रतीच्छकौ ॥१९४॥

yathā plavenopalena nimajjatyudake taran |
tathā nimajjato'dhastādajñau dātṛpratīcchakau ||194||

Just as a man crossing water by means of a stone-raft sinks down, so also sink downwards the ignorant giver and receiver. — (194)

Medhātithi’s commentary (manubhāṣya):

‘Aupala,’ — made of stone.

‘Raft’ — boat and such other contrivances used in crossing water.

He who ‘crosses’ — proceeds to cross — water by such a raft, sinks down into the water. So also do ‘the ignorant giver and receiver.’

The term, ‘pratīcchaka’ is to be explained as ‘pratīcchām karoti’ (with the ṇich affix), and then the nominal ‘ṇvul’ added to it.

‘Pratīpsakaḥ’ is another reading; this would be derived from the root ‘āp,’ to obtain, with the derivative affix, and then the nominal ‘ṇvul’ added to it. The meaning of both would be the same. — (194)

VERSE 4.195

Section XIV - Other Duties

धर्मध्वजी सदा लुब्धश्छाद्मिको लोकदम्भकः ।
बैडालव्रतिको ज्ञेयो हिंस्रः सर्वाभिसन्धकः ॥१९५॥

dharmadhvajī sadā lubdhaścādmiko lokadambhakaḥ |
baiḍālavratiko jñeyo hiṃsraḥ sarvābhisandhakaḥ ||195||

He who displays his flag of virtue, is ever covetous, a cheat and a hypocrite, intent on doing harm, and the traducer of all persons, is to be known as “one behaving like the cat.” — (195)

Medhātithi’s commentary (manubhāṣya):

The two terms (‘viḍalavratika’ and ‘vakavratika’) are used figuratively, and the grounds of such figurative use being multifarious, that one is to be accepted, on the basis whereof the term may have been used in a certain case. And it is necessary to Ascertain this exactly, for the purpose of finding out definitely the exact import of the prohibition.

He for whom his virtue is like a flag. The compound is in accordance with Pāṇini 2. 1.56. It may also be taken as a Karmadhāraya compound, the meaning being ‘the virtuous flag.’ The term, ‘dharmadhvajī’ thus means, ‘he who has flag-like virtue,’ the word ending with the possessive affix ‘ṇini.’ This name is applied to the man who performs righteous acts only for the purpose of fame, and not because they are prescribed in the scriptures, i.e., the person who perforins righteous acts only in such places where people see them, and who advertises his righteousness by his own agents, for the purpose of making himself known as righteous, and hence succeeding in receiving gifts, etc.

‘Covetous,’ — jealous and also miserly.

‘Hypocrite,’ — the man who commits fraud on the people.

‘Cheat,’ — he who behaves deceitfully. ‘Cheating’ is deceit. The person who is ostentatiously righteous, while in secret he steals what is guarded and makes known what should be kept secret, people think him to be a avirtuous man and, believing that a secret entrusted to him cannot leak out, convey to him some secret of theirs; and in the end, this secret becomes divulged to just that person from whom it was intended to be kept. This is a form of injuring others.

‘The traducer of all persons,’ — he who cannot bear the good qualities of others, and hence calumniates them. ‘Abhisandhaka’ is formed according to Pāṇini 3. 1. 136, and then the reflexive ‘ka’ and ‘sarvābhisandhaka’ is a Genitive Tatpuruaṣa compound.

Such a person is to be known as ‘one who behaves like a cat’ a ‘viḍalavratika.’

At this place, some people read the following verse (in the text): —

When a man’s flag of virtue is ever raised, like Indra’s flag, and his sins are hidden, — this is the behaviour called “cat-like;” (195A) — and this states, in brief, what has been stated in the foregoing text (195).

The presence of even one of the qualities mentioned, marks out the man as one of cat-like behaviour; and that this is so is inferred from the verse just quoted. The clause, ‘whose sins are hidden,’ does not specifically mention any particular sin, and all the sins mentioned (in 195) are equally ‘sins;’ and thus, by means of these two verses, the same fact has been brought home to the pupils by the Teacher. Some of the pupils were taught the former verse (195) and some the present one (195A); both are equally authoritative. Thus then, when it is asserted that ‘Devadatta is one who is wearing the armlet and the ear-ring, with fat shoulders and full chest,’ — where all the qualifications are recognised as collectively distinguishing Devadatta, — yet, in the case in question, each of the qualifications serves singly to distinguish the man of ‘cat-like behaviour.’ — (195).

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