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(Do.) (1.18.13). — ‘One may eat food offered by men of all castes, who are devoted to their duties; except the Śūdra.’

Vaśiṣṭha (14.2, 3, 16. 17, 28, 29). — ‘The food offered by the following shall not bo eaten — the physician,...... the loose woman, the accused, the eunuch and the outcast; — the Śūdra, who wields weapons, the paramour, one who permits the paramour in his house, — of the eunuch, the unchaste woman, it is not accepted; no leavings except those of the teacher shall be eaten; nor what has been defiled by the touch of leavings.’

Viṣṇu (51.9,10). — ‘Of the usurer, the miser, the initiated, the accused, the eunuch, the loose woman, the hypocrite, the physician, the fowler, the cruel man, the Ugra, and those who live upon leavings.’

Yājñavalkya (1.161). — (See above.)

(Do.) (1.162). — ‘Of the physician, the invalid, the enraged, the loose woman, the intoxicated, the enemy, the cruel man, the Ugra, the outcast, the apostate, the hypocrite, and those who live on leavings.’

Gobhila (3.5.9,10). — ‘Not what has been left overnight; — except vegetables, meat and preparations of barley-flour.’

VERSE 4.212

Section XIV - Other Duties

चिकित्सकस्य मृगयोः क्रूरस्योच्छिष्टभोजिनः ।
उग्रान्नं सूतिकान्नं च पर्याचान्तमनिर्दशम् ॥२१२॥

cikitsakasya mṛgayoḥ krūrasyocchiṣṭabhojinaḥ |
ugrānnaṃ sūtikānnaṃ ca paryācāntamanirdaśam ||212||

Nor the food of this physician, or of the hunter, or of a cruel person, or of one who lives on leavings; nor the food of the “Ugra;” nor what has been cooked for the newly-delivered woman, until ten days have passed; nor that which has been interrupted by washing. — (212)

Medhātithi’s commentary (manubhāṣya):

‘Hunter,’ — the professional hunter of animals; one who kills animals for purposes of hunting, or for the purpose of selling their flesh.

‘Cruel,’ — whose nature is not straightforward, who is difficult to please.

‘One who lives on leavings,’ — i.e., one who eats such leavings as have been forbidden.

‘Ugra’ — is the name of a special sub-caste. In the Veda, the term is applied to a kind of king, one who forms the central link in the chain of the king’s alliance. There is no other prohibition regarding such a king; it is only in course of showing the evils arising from eating the food of such kings that we rend — ‘the food given by kings deprives one of one’s energy,’ from which some sort of prohibition may be inferred. [For all these reasons, the term ‘Ugra’ in the text must be taken to stand for a particular mixed caste, and not for the king ].

‘Sūtikānnam’ is food prepared for the woman in childbed; and this should not be eaten even by men of her own family.

This food is to be avoided ‘until, ten days have passed.’ Though, in the case of the Kṣatriya and other castes, the period of impurity lasts longer than ten days, yet the food is to be avoided for ten days only.

Another reading is ‘sūtakānnam;’ and the term ‘sūtaka,’ ‘impurity,’ due to child-birth, in this case, would indicate the persons under that impurity; the meaning being that ‘one should not eat for ten days the food offered by persons, in whose family there is impurity due to child-birth.’ This prohibition applies to those cases in which, for all persons, the period of impurity due to child-birth extends over ten days. But if the view be taken that impurity due to childbirth applies to the parents only, or to the mother only, — then food is to be avoided as long as the period of impurity may last in each particular case; — the term ‘until ten days have passed’ being indicative of the ‘period of impurity.’ Thus Kṣattñyas and others would have their food avoided during such time as the period of impurity may last in each individual case.

‘Sūtikānnamanirdaśam’ being the right form of the expression, the term ‘paryācāntam,’ ‘that which has been interrupted by washing,’ has been made to intervene (between the words, ‘sūtikānnam’ and ‘anirdaśam’) by considerations of metrical exegencies.

Others have taken ‘anirdaśam’ separately, by itself (and not as qualifying ‘sūtakānnam’). Under this, the term ‘sūtaka’ would indicate the period of impurity, and ‘anirdaśam’ would stand for the milk of the cow and other animals (within ten days of their calving).

‘Interrupted by washing’ — in course of which rinsing and washing have been done. If, for some reason, the person washes his hand, then he should not eat of the food left in the dish. — (212)

Explanatory notes by Ganganath Jha:

‘Ugra’ — ‘A man of the Ugra caste’ (Medhātithi, Govindarāja, Nārāyaṇa and Nandana) — ‘a king’ (suggested by Medhātithi, and Govindarāja); — ‘one who perpetrates dreadful deeds’ (Kullūka and Rāghavānanda).

This verse is quoted in Mitākṣarā (on 3.290); — in Smṛtitattva (p. 451), which adds the following notes: — The food that has been cooked for the newly-delivered woman should not he eaten by members of her family; — ‘paryācānta’ — when several men are eating in a line, if any one of them happen to rinse his mouth, the others should not continue to eat; — ‘anirdaśam’ is the food of a man who has not got rid of the impurity due to child-birth.

It is quoted in Madanapārijāta (p. 945); — and in Vīramitrodaya (Āhnika, p. 495), which adds — ‘chikitsaka’ is ‘one who makes a living by administering medicine’; — ‘mṛgayu’ is one who kills animals by means other than arrows, i.e., by means of traps and such contrivances; — ‘Krūra’ is the man who harbours within him much anger, i.e., ill-tempered; — ‘ucchiṣṭabhojī’ — who eats such leavings as are forbidden; — ‘ugra’ is one who does cruel deeds, or one who is born of a Kṣatriya father and Vaiśya mother, or a king; — ‘Sūtikānnam’ — the food that has been cooked for a newly-delivered woman should not be eaten even by members of her own family; — ‘paryācāntam,’ — when several men are eating in a line, if some one should ignore the presence of others and rinse his mouth, then the food before the others becomes ‘paryācānta’; but there is no harm if the person rinsing his mouth happen to be one’s ‘elder’; — or ‘paryācānta’ may be explained as that food over which the water of mouth-washing has been thrown; — ‘anirdaśam’ is the food of a person still impure by reason of child-birth.

It is quoted in Hemādri (Śrāddha, p. 772); — and in Prāyaścittaviveka (p. 200) which has the following notes: — ‘sūtikānnam’, food cooked for a woman newly delivered; ‘within ten days of the delivery’ (‘anirdaśam’), according to the commentator who says that ‘anirdaśam’ qualifies ‘sūtikānnam’; — ‘paryācāntam’, which is in close proximity to the water dropped in rinsing the mouth.

Comparative notes by various authors:

Gautama (17.15). — (See above.)

(Do.) (17. 20). — ‘The milk of the cow before the lapse of ten days since her calving.’

Āpastamba (1.19.14-16). — (See above.)

(Do.) (1. 16. 18). — ‘When any one dies in a family, one should not eat there until ten days have passed.’ Āpastamba (1.18.21). — ‘The physician.’

Viṣṇu (51.10). — ‘The food of the loose woman, the hypocrite, the physician, the fowler, the cruel man, and those who live upon leavings.’

Yājñavalkya (1.162). — (See above.)

Mahābhārata (Śānti, 35.30) — ‘The food of the physician, of the guard, of the multitude, of people accused of crimes, and of those who make a living by acting or by women.’

VERSE 4.213

Section XIV - Other Duties

अनर्चितं वृथामांसमवीरायाश्च योषितः ।
द्विषदन्नं नगर्यन्नं पतितान्नमवक्षुतम् ॥२१३॥

anarcitaṃ vṛthāmāṃsamavīrāyāśca yoṣitaḥ |
dviṣadannaṃ nagaryannaṃ patitānnamavakṣutam ||213||

Nor what is offered without respect, nor improper meat, nor food belonging to a male-less female, nor the food of an eneny, nor the food of the city-lord, nor the food of an outcast, nor that which has been sneezed at. — (213)

Medhātithi’s commentary (manubhāṣya):

‘Offered without respect,’ — that which is given in a disrespectful maimer, to a person who deserves to be treated with respect. This does not refer to food that may be offered by friends and others.

‘Improper meat,’ — which has been cooked for one’s own self, and is not the remnant of the worship of gods.

‘Maleless female,’ — one who has neither husband nor son.

‘Enemy,’ — an adversary.

‘City-lord’ — one who is the master of a city, though not a king.

‘Which has been sneered at,’ — over which some one has sneezed. — (213)

Explanatory notes by Ganganath Jha:

‘Nagaryannam’ — ‘Food given by the lord of a city, even though he may not be a king’ (Medhātithi); ‘food belonging to a whole town’ (Kullūka and Govindarāja).

This verse is quoted in Mitākṣarā (on 3.290); — and in Smṛtitattva (p. 451) which says — ‘anarcita’ is that which is given in an insulting manner; ‘vṛthā-māṃsa’ is that which has not been prepared for offering to the gods and Pitṛs; — the ‘avīrā’ woman is one who has no husband or son; this prohibition applies to only such women as are not related to one’s self; — ‘nagaryanna’ is the food belonging to the master of a city; — ‘avakṣuta’ is that over which some one has sneezed.

It is quoted in Madanapārijāta (p. 945); — and in Vīramitrodaya (Āhnika, p. 495), which adds the following notes: — ‘anarcita’, — the food is so called when it is offered without due respect, to one who deserves respect; — ‘vṛthāmāṃsa’ is that meat which has not been cooked for offering to the gods and Pitṛs; — ‘avīrā’ is a woman without husband or sons, or grandsons or great-grandsons; this prohibition applies to the case of an unrelated woman, such being the custom, says Śūlapāṇi; — ‘dviṣat’, — is one who causes injury; — ‘nagarī’ is the master of a city, even though he may not be the king, says Medhātithi; — ‘patita’ is the Brāhmaṇa-murderer and the like; — ‘avakṣutam’ — sneezed upon.

It is quoted in Hemādri (Śrāddha, p. 773); — and in Prāyaścittaviveka (p. 260), which adds the following notes: — ‘Anarcitam’, rejected as bad, — ‘avīrā’, a woman without husband or sons or any male relatives, — ‘nagarī’ means a ‘person in charge of a city’, — ‘avakṣutam’, which has been sneezed upon.

Comparative notes by various authors:

Gautama (17.17-19). — ‘Food needlessly cooked; — also food offered without respect.’

Āpastamba (1.17. 4). — ‘The food that is given after chiding.’

(Do.) (2.6.19). — ‘One should not eat the food of that person towards whom one is unfriendly, or who is unfriendly to one; or defective meat.’

Vaśiṣṭha (14.2). — (See above.)

Viṣṇu (51.11, 18, 10). — ‘Food of the maleless woman, of the goldsmith, of the enemy, of the outcast; — food intentionally touched with the feet, or sneezed upon; improper meat, and that offered without respect.’

Yājñavalkya (1.162-104). — ‘Of the physician...... the enemy, the outcast......; — of the maleless woman, of the goldsmith, of the man who is controlled by his wife, of the village-sacrificer, of the man selling weapons, of the carpenter, of the weaver and of one who makes a living by dogs; — of the cruel king, of the dyer, of the ungrateful man, of the man who lives by slaughtering animals, of the clothes-washer, of the wine-seller, and of the man who permits his wife’s paramour to live in the house.’

VERSE 4.214

Section XIV - Other Duties

पिशुनानृतिनोश्चान्नं क्रतुविक्रयिणस्तथा ।
शैलूषतुन्नवायान्नं कृतघ्नस्यान्नमेव च ॥२१४॥

piśunānṛtinoścānnaṃ kratuvikrayiṇastathā |
śailūṣatunnavāyānnaṃ kṛtaghnasyānnameva ca ||214||

Nor the food of the informer and the perjurer, or of the seller of sacrifices; nor the food of the actor or the tailor; nor the food of the ungrateful person. — (214)

Medhātithi’s commentary (manubhāṣya):

‘Informer,’ — one who betrays the confidence reposed in him; or one who talks ill of persons behind their back.

‘Perjurer,’ — who has given false evidence.

‘Seller of sacrifices,’ — who, having performed a sacrifice, sells its fruit; i.e., says to another person, — ‘May the fruit of this sacrifice be yours,’ and receives a price for it. Though, in reality, there can be no ‘selling’ of a sacrifice, yet, what is forbidden, is the food of a person who makes such living, or who undertakes sacrifice with a view to cheat others.

‘Śailūṣa’ — is actor; or, according to others, he who exposes his wife for the public. Another Smṛti is more specific — ‘he who lives by dancing.’

‘Tailor’ — He who works with the needle,

‘Ungrateful person,’ — he who nullities the good that has been done to him; on the contrary, proceeds to do harm to his helper, and not to do a good turn to him, even though capable of doing so. — (214)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.290); — in Madanapārijāta (p. 945); — and in Vīramitrodaya (Āhnika, p. 495), which adds the following notes: — ‘Piśuna’ is the back-biter, — ‘anṛtī’ is the perjuror and such others, — the person who makes over to another person the merit of a sacrificial performance and receives money in return is called ‘Kratuvikrayaka’; — ‘śailūṣa’ is one who makes a living by dancing, — ‘tantuvāya’ is one who lives by weaving cloth; — ‘kṛtaghna’ is the person who does not acknowledge the good done to him; — in Hemādri (Śrāddha, p. 773); — and in Prāyaścittaviveka (p. 260), which adds the following notes: — ‘Śailūṣa’ is defined in the Adipurāṇa as ‘an actor who is looking out for a living’, — ‘Tunnavāya’ ‘one who works with needles.’

Comparative notes by various authors:

Āpastamba (1.18.30). — ‘Of the spy.’

Viṣṇu (51.12-18). — ‘Of the informer, the perjuror, the seller of his soul, the seller of juices; — of the actor, the weaver, the ungrateful man and of the dyer.’

Yājñavalkya (1.161-165). — ‘Of the miser, the prisoner, the thief, the eunuch, the actor, the seller of weapons, the carpenter, the weaver and those living by dogs; — of the cruel king, of the dyer, of the ungrateful man, the wine-seller; of the informer, the perjuror, the bard, and of the Soma-seller; — the food of these should not be eaten.’

Vaśiṣṭha (14.3). — ‘Of the miser, the initiated man, the prisoner, the invalid, the Soma-seller and the carpenter.’

Mahābhārata (Śānti. 35.21). — ‘Of the initiated person, the miser, the sacrifice-seller.’

VERSE 4.215

Section XIV - Other Duties

कर्मारस्य निषादस्य रङ्गावतारकस्य च ।
सुवर्णकर्तुर्वेणस्य शस्त्रविक्रयिणस्तथा ॥२१५॥

karmārasya niṣādasya raṅgāvatārakasya ca |
suvarṇakarturveṇasya śastravikrayiṇastathā ||215||

‘Nor or the blacksmith, of the Niṣāda, of the stage-player, of the goldsmith, of the plater of musical instruments, or of the dealer in weapons, — (215).’

Medhātithi’s commentary (manubhāṣya):

‘Karmakāra’ — the blacksmith.

‘Niṣāda,’ — going to be described under Discourse X (as the son of a Brāhmaṇa from a Śūdra wife).

‘Stage-player,’ — the wrestler and such other persons, apart from the dancer and the singer (who have been separately mentioned); — or the curious person who visits every kind of stage.

‘Veṇa,’ — one who lives by playing on musical instruments.

‘Dealer in weapons,’ — who sells either wrought iron weapons, as the sword and the like, or unwrought iron. — (215)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.290); — in Madanapārijāta (p. 945); — and in Vīramitrodaya

(Āhnika, p. 495), which adds the following notes: — ‘Karmāra’ is the iron-smith, — ‘niṣāda’ is a particular mixed caste, — ‘raṅgāvatāraka’ persons, other than the dancer and the singer, who help in the stage; or, as Medhātithi says, one who, through curiosity, visits each and every stage; — ‘suvarṇakartā’ is one who alters gold, — ‘Vaiṇa’ is the person living by piercing bamboos, or, as Medhātithi says, one who makes a living by making bamboo-flutes; — in Hemādri (Śrāddha, p. 773); — and in Prāyaścittaviveka (p. 260), which explains ‘niṣāda’ as ‘an inversely mixed caste — ‘raṅgāvatāraka’ as ‘one who helps, in a subordinate capacity, at theatrical performances by singing or dancing’, — ‘veṇa’, one who deals in articles made of bamboo.

Comparative notes by various authors:

Yājñavalkya (1.161-163). — (See above.)

Āpastamba (1.18.19). — ‘Those who make a living by weapons.’

Viṣṇu (51. 14). — ‘The blacksmith, the Nīṣāda, the stage-player, and dealers in bamboos and weapons.’

Mahābhārata (Śānti., 35, 27, 30). — ‘The food of the goldsmith, and of the maleless woman; — of multitudes, of villages, of the accused and of those who make a living by the stage or by women.’

VERSE 4.216

Section XIV - Other Duties

श्ववतां शौण्डिकानां च चैलनिर्णेजकस्य च ।
रञ्जकस्य नृशंसस्य यस्य चोपपतिर्गृहे ॥२१६॥

śvavatāṃ śauṇḍikānāṃ ca cailanirṇejakasya ca |
rañjakasya nṛśaṃsasya yasya copapatirgṛhe ||216||

Nor of dog-keepers, or of wine-sellers or of the clothes-washer, or of the dyer, or of the bard, or of the man in whose house there is a paramour. — (210)

Medhātithi’s commentary (manubhāṣya):

Those who keep dogs for hunting purposes are called ‘dog-keepers.’

‘Wine-sellers,’ — those who deal in wines; or those who make a living in wine-shops.

‘Clothes-washer,’ — he who washes and cleans clothes; another name for them is ‘Kāruka.’

‘Dyer’ — one who dyes clothes in blue and other colours.

‘Nṛśaṃsa’ — is one who sings the praises of men, known as the ‘bandī,’ ‘bard.’ Or, it may stand for the pitiless man.

He in whose house there lives the paramour of his wife. — (216)

Explanatory notes by Ganganath Jha:

‘Nṛśaṃsa’ — ‘cruel person’ (Medhātithi, Govindarāja and Kullūka); — ‘a bard’ (Nārāyaṇa and Rāghavānanda, also suggested by Medhātithi).

This verse is quoted in Mitākṣarā (on 3.290); — in Madanapārijāta (p. 945), — and in Vīramitrodaya (Āhnika, p. 496), which adds the following — ‘Śvavān’ is one who keeps dogs for hunting-purposes, — ‘Śauṇḍika’ is the liquor-seller, — ‘Celanirṇejaka’ is one who lives by washing clothes, — ‘rajaka’ is the cloth-dyer, — ‘nṛśaṃsa’ is one devoid of pity — and the man in whose house a recognised paramour lives; — in Hemādri (Śrāddha, p. 774); — and in Prāyaścittaviveka (p. 251), which explains ‘Śvavān’ as ‘one who keeps dogs for hunting purposes’ and remarks that ‘Śauṇḍika’ and the other terms stand for the twice-born person who follows these professions.

Comparative notes by various authors:

Vaśiṣṭha (14.3, 6). — ‘The miser, the initiated, the imprisoned, the diseased, the Soma-seller, the carpenter, the dyer, the wine-seller, the spy, the usurer, the dealer in leather, the Śūdra, the weapon-wielder, the paramour, the person who permits a paramour, who burns houses, he who kills for the sake of other people eating the meat. The gods eat not the food of the dog-keeper, nor of the man who has a Śūdra wife, nor of the man controlled by his wife, nor of one who permits a paramour in the house.’

Vyāsa (3.51). — ‘The actor, the wine-seller, the intoxicated, the apostate and those who have neglected their vows.’

Gautama (17.18). — (See above.)

Viṣṇu (51.16-16). — ‘One who makes a living by dogs, the wine-seller, the oilsman, the clothes-washer, the woman in her courses, and of the man who has a paramour in the house of his wife.’

Yājñavalkya (1.163, 164). — (See above.)

VERSE 4.217

Section XIV - Other Duties

मृष्यन्ति ये चोपपतिं स्त्रीजितानां च सर्वशः ।
अनिर्दशं च प्रेतान्नमतुष्टिकरमेव च ॥२१७॥

mṛṣyanti ye copapatiṃ strījitānāṃ ca sarvaśaḥ |
anirdaśaṃ ca pretānnamatuṣṭikarameva ca ||217||

Nor of thos e who bear the presence of the paramour, or of those who are entirely ruled b y women; nor the food of those in whose house death has occurred and the ten days have not passed; nor that which is disagree able. — (217)

Medhātithi’s commentary (manubhāṣya):

The man mentioned in the preceding verse is one who does not know of the presence of his wife’s paramour; while the one mentioned here is one who knows it, and suffers it, and does not check his wife. If the man does not know of the presence of the paramour, who comes from another house, then the food given by such a man is not forbidden.

‘Who are ruled by women,’ — those persons in whose house the wife is the sole mistress and dispenser; and who are not master of themselves or of their dependants; who are entirely under the control of their wives.

‘Pretānnam;’ — when one is impure, on account of death in his house, the food belonging to the members of his family is forbidden. — ‘Ten days have not passed;’ — this indicates the period of time.

If the term, ‘anirdaśam’ (of verse 212), is to be taken by itself, as forbidding the food belonging to ‘impure’ persons, then ‘the food belonging to persons in whose house there has been death’ being already included there, the present term would stand for the food of those persons who are directly connected with the impurity; such persons, for instance, as the friends and maternal relations of the dead. Similarly, one shall not eat the food belonging to one who may be engaged in the performance of such rites as the

‘Caturthī-Śrāddha,’ and the like, which is undertaken through sympathy with the person in whose house the death has occurred. Such śrāddhas have been mentioned by the Authors of Gṛhyasūtras, as also in the Rāmāyaṇa, in such passages as — ‘The tenth-day Śrāddha, the Ninth-day Śrāddha, the Eighth-day Śrāddha, the Fourth-day Śrāddha, etc.’

‘What is disagreeable;’ — by eating which one does not feel happy. — (217)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.190) in Madanapārijāta (p. 945); — and in Vīramitrodaya (Āhnika, p. 496), which adds that one should not eat the food of a person who brooks the presence of a paramour in his house, as also of one who, in all things (sarvaśaḥ) is under the sway of women, — ‘anirdaśam pretānnam’ is that food which has been offered to the dead within ten days of the death, — ‘atuṣṭikaram’ is that food the taste of which is not agreeable; — in Hemādri (Śrāddha, p. 774); — and in Prāyaścittaviveka (p. 261).

Comparative notes by various authors:

Mahābhārata (Śānti., 35.26, 28). — ‘The food belonging to a house where there has been a death or a birth, — until ten days have passed; — those who permit their wife’s paramour, and those who are controlled by their wives.’

Gautama (17.18). — (See above.)

Āpastamba (1.16.18). — ‘In a family where there has been a death, — no food should he eaten until ten days have passed.’

Vaśiṣṭha (14.6). — ‘The gods do not eat the food belonging to one who is controlled by his wife, or one who permits his wife’s paramour in the house.'

Yājñavalkya (1.163). — (See above.)

Yama (Vīramitrodaya-Āhnika, p. 499). — ‘The following are persons whose food should not be eaten: — Actor, dancer, carpenter, cobbler, goldsmith, a brotherless woman, eunuch, prostitute, singer, ironsmith, butcher, weaver, cloth-dealer, dyer, gambler, thief, wine-seller, weigher, Śūdra’s teacher, Śūdra’s sacrificer, potter, painter, usurer, and leather-seller.’

Sumanta (Do.). — ‘The accused, outcast, son of a remarried widow, embryo-killer, harlot, weapon-maker, oil-presser, wine-seller, goldsmith, writer, eunuch, loose woman, astrologer, prostitute, — the food of these should not be eaten. The hog-dealer, fowler, vagabond, dyer, stage-maker, bamboo-dealer, cobbler, — of these, the food should not bo eaten, nor gifts accepted.

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