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III. What is obtained by — (a) bribery, (b) gambling, (c) stealing, (d) causing pain to others, (e) hypocrisy, (f) robbery and (g) fraud; — all this has been declared to be ‘black.’

‘Pārśvika,’ — the man at one’s side, obtains wealth by means of bribery, etc. For instance, having come to know that a person is going to obtain some wealth, one goes over to him and says, ‘I shall get yon so much wealth, you should give me something out of it,’ and then receives it from him; the man not having done anything himself, nor having anything done by others, but simply looking on, and yet receiving money; or when one receives some consideration for standing surety for a borrower. — ‘Pratirūpaka’ is pretence, hypocrisy . — ‘Fraud’ — when one sells the kusumbha flower, in place of saffron. — ‘Ārti’ is causing pain to others. — ‘Stealing’ is taking away things by stealth; and ‘robbery’ is taking away by force.

“As a matter of fact, stealing and robbery do not produce ownership at all, these not having been mentioned, among the means of acquiring it, in Gautama 10.39 — ‘One becomes an owner by inheritance, purchase, partition, presents and trade;’ or, in Manu (10.116) — ‘Learning, Art, Service,’ etc; or, again, Manu (10.115) — ‘Seven sources of wealth are legal, etc.’ If it be argued that these same assertions indicate Theft and Robbery also as sources of wealth — then, what would be the meaning of the assertion — ‘What is eaten by force, cannot be digested.’”

Some people offer the following explanation: — ‘Dyūta-cauryārti’ (Gambling, Theft, Causing pain to others) is not the right reading; the right reading being ‘vairyārti’ (enmity, causing pain). At the time of making peace with an enemy, one says, ‘I shall make peace with yon only if you give me so much;’ and the other party, being helpless, gives what is asked for, — The term, sāhasa, does not stand for robbery, but for rashness; when, for instance, one earns wealth even at the risk of one’s life; e.g., by going on boats, or by selling things prohibited by the king.

Others, however, opine as follows: — ‘Ownership’ by robbery is not incompatible with the assertion regarding ‘not digesting;’ because force is employed only at the first act of snatching, and, after that, even when there is no force used, and the wealth is obtained and enjoyed merely by the indifference of the other party, there does come about actual ownership And, as for the assertion that it is not digested, this refers to the case where voilence (violence?) is used from beginning to end. Thus there is no incompatability between the two.

The right view on this point is as follows: — Real ownership is not brought about by Theft and Robbery, because of the different reading suggested; and also because other Smṛti-writers have not mentioned these among the.means of acquiring weath. — (226)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 290); — and in Hemādri (Dāna, p. 86).

Comparative notes by various authors:

Baudhāyana (1.5.62, 64). — ‘The gods, ever bent upon purity, loath the offerings of the faithless, and never accept them. In connection with this they quote the following — Faithlessness is the worst sin, Faith is the highest penance; therefore the gods do not eat what is offered without faith.’

Mahābhārata (Śānti., 270. 6, 7, 13, 14, 15, 16, 17, 18, 21). — ‘An action involving injury to living beings destroys faith here as also elsewhere; and O Brahman, Faith, being destroyed, destroys the man. — A sacrifice is a sacrifice only when it is performed by men who are calm, imbued with faith, self-controlled and high-minded, not otherwise. — One should eat food offered by the generous man, never that offered by the miser or the woman. — The faithless man does not deserve to make offerings to gods; his food should never be eaten; so have declared persons versed in law. — Faithlessness is the worst sin; Faith is destructive of sin; the man imbued with faith casts off sin, just as the serpent casts off its skin, etc.’

Mahābhārata (Aparārka, p. 290). — ‘The one-fìre Rite, the offerings into the three fires, the gifts given within the altar — these are called Iṣṭa. Wells, tanks, ponds, temples, food-stalls, public gardens — the building of these is called Pūrta.’

Nārada (Do.). — ‘Receiving guests and Vaiśvadeva-offerings are called Iṣṭa. Tanks, ponds, temples, food-stalls, gardens, gifts made during eclipses, and on the day of the sun passing from one sign into another, and on the twelfth day of the fortnight, — these constitute Pūrta.’

VERSE 4.227 [Charity]

Section XV - Charity

दानधर्मं निषेवेत नित्यमैष्टिकपौर्तिकम् ।
परितुष्टेन भावेन पात्रमासाद्य शक्तितः ॥२२७॥

dānadharmaṃ niṣeveta nityamaiṣṭikapaurtikam |
parituṣṭena bhāvena pātramāsādya śaktitaḥ ||227||

He shall practise, to the best of his ability, charity and righteousness in connection with sacrifices and acts of piety with a cheerful heart, if he finds a suitable recipient. — (227)

Medhātithi’s commentary (manubhāṣya):

‘Charity and Righteousness’ — in the form of tanks, etc; the compound being construed as a Copulative one. Or, it may.be explained as ‘the duty of charity;’ the mention of duty indicating the necessity of maintaining a cheerful disposition.

‘Bhāvena’ — with the heart; ‘parituṣṭena’ — cheerful, happy — ‘If he finds a suitable recipient’, he shall offer gifts in connection with the observances that he keeps, as also in connection with the acts that he does outside the sacrificial altar. — (227)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 165); — and in Hemādri (Dāna, p. 7).

Comparative notes by various authors:

Viṣṇu (12.32). — ‘Whatever is the most desired object in the world and whatever is most dearly loved in the house, — that should be given to a person with proper qualifications, by one who is desirous of obtaining imperishable rewards.’

Yājñavalkya (1.201, 203). — ‘Cows, land and food should be given by one who desires his own welfare, to a proper recipient with due honours; but never to an unfit recipient. — Day by day one should make gifts to proper recipients; and more specially on special occasions; and whenever any one begs of him, he should give with due respect what is asked for, to the best of his ability.’

Agnipurāṇa (quoted in Parāśaramādhava, p. 165). — ‘If a man’s wealth is not used either in charity, or in enjoyment, or in acquiring fame, or in acquiring spiritual merit, — that wealth is absolutely useless. Therefore, after having acquired wealth, either through fate or by his own efforts, he should make gifts to the twice-born, but never advertise them.’

Ādityapurāṇa (Parāśaramādhava, p. 164). — ‘In the three worlds nothing is held superior to charity.’

VERSE 4.228

Section XV - Charity

यत् किं चिदपि दातव्यं याचितेनानसूयया ।
उत्पत्स्यते हि तत् पात्रं यत् तारयति सर्वतः ॥२२८॥

yat kiṃ cidapi dātavyaṃ yācitenānasūyayā |
utpatsyate hi tat pātraṃ yat tārayati sarvataḥ ||228||

When asked, he should give something, without showing any displeasure. Because he may turn out to be a worthy recipient who will save him from everything. — (228)

Medhātithi’s commentary (manubhāṣya):

‘Something’ — however little — shall be given by one who is ‘asked,’ begged. If there is some doubt, — and no certainty — as to the person being a worthy or unworthy recipient, some little thing, not much, should be given. The idea, that much shall not be given, is due to a direct assertion to that effect, in connection with doubtful cases.

It is just possible that the man may turn out to be a worthy recipient; — What sort of recipient? — ‘One who will save him from’ — guard him against — ‘everything’ — all kinds of Sin that lead men to hell.

It has been said under 3.96 that gifts are to be offered to ‘one who knows the Veda and its meaning;’ and to that the present verse is an exception, providing for small gifts being offered in cases of doubtful worthiness of the recipient. — (228)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 385); — and in Hemādri (Dāna, p. 7).

Comparative notes by various authors:

Yājñavalkya (1.203). — (See above.)

Dakṣa (3.30), — ‘If one asks him for charity for the sake of obviating some trouble or for the maintenance of his family, — he shall give what is asked for, after due investigation. Such is the law relating to all gifts.’

VERSE 4.229

Section XV - Charity

वारिदस्तृप्तिमाप्नोति सुखमक्षय्यमन्नदः ।
तिलप्रदः प्रजामिष्टां दीपदश्चक्षुरुत्तमम् ॥२२९॥

vāridastṛptimāpnoti sukhamakṣayyamannadaḥ |
tilapradaḥ prajāmiṣṭāṃ dīpadaścakṣuruttamam ||229||

The giver of water obtains satisfaction, the giver of food imperishable happiness, the giver of sesamum desirable offspring, and this giver of lamp most excellent eyesight. — (229)

Medhātithi’s commentary (manubhāṣya):

‘Satisfaction,’ — non-suffering from hunger and thirst. This is possible only for the wealthy and the healthy. So that great wealth and good health are the results declared as following from the giving of water.

‘Imperishable happiness.’ — In the absence of any specification, the ‘happiness’ meant here is understood to stand for the means of happiness,‘Imperishable’ — lasting throughout life.

‘Giver of food’ — cooked, — saktu, rice, etc, — as well as raw, rice, etc.

The ‘Lamp’ is given — either at crossings or in a place where Brāhmaṇas assemble — (229).

Explanatory notes by Ganganath Jha:

Cf. The Mahābhārata, 13.57.22.

This verse is quoted in Parāśaramādhava (Ācāra, p. 177); — in Aparārka (p. 385); — in Smṛtitattva (II, p. 364); — in Hemādri, (Dāna, p. 152); — and in Dānakriyākaumudī (p. 43).

Comparative notes by various authors:

Vaśiṣṭha (29.8). — ‘One who gives water prospers in all his desires; — he who gives food obtains good eyes.’

Mahābhārata (Anuśāsana, 92.20, 22). — ‘By the giving of water eternal fame ensues, by the giving of food, one has all his desires for enjoyment fulfilled; — by the giving of lamp-light, the man obtains good eyes and keen intelligence.’

Viṣṇu (91.3, 15, 16). — ‘The giver of water remains ever satisfied; — by the giving of lamps, he obtains excellent eyes and universal brilliance; by the giving of food, he becomes endowed with strength.’

Viṣṇu (92.21, 23). — ‘The giver of food obtains all things; — the giver of sesamum obtains desirable offspring.’

Yājñavalkya (1, 210). — ‘By giving away, land, sesamum, food, clothes, water, clarified butter, shelter, household-necessaries, gold and beasts of burden, — one shines in the heavenly regions.’

Bṛhaspati (13). — ‘The giver of food is always happy, the giver of clothes becomes endowed with beauty, and the man who gives land is always a king.’

VERSE 4.230

Section XV - Charity

भूमिदो भूमिमाप्नोति दीर्घमायुर्हिरण्यदः ।
गृहदोऽग्र्याणि वेश्मानि रूप्यदो रूपमुत्तमम् ॥२३०॥

bhūmido bhūmimāpnoti dīrghamāyurhiraṇyadaḥ |
gṛhado'gryāṇi veśmāni rūpyado rūpamuttamam ||230||

The giver of land obtains land, the giver of gold long life, the giver of house excellent mansions, and the giver of silver exquisite beauty. — (230)

Medhātithi’s commentary (manubhāṣya):

He obtains possession of land.

‘Hiraṇya’ is gold.

The giver of silver obtains exquisite beauty. — (230)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 177); — in Aparārka (p. 386); in Smṛtitattva II, p. 364, — in Hemādri (Śrāddha, p. 656); — in Hemādri (Dāna, pp. 152 and 567); — and in Dānakriyākaumudī, (p. 52).

Comparative notes by various authors:

Viṣṇu (92.13-14). — ‘By the giving of gold one obtains the same regions as Agni; — and by the giving of silver, he obtains beauty.’

Yājñavalkya (1.210). — (See above.)

VERSE 4.231

Section XV - Charity

वासोदश्चन्द्रसालोक्यमश्विसालोक्यमश्वदः ।
अनडुहः श्रियं पुष्टां गोदो ब्रध्नस्य विष्टपम् ॥२३१॥

vāsodaścandrasālokyamaśvisālokyamaśvadaḥ |
anaḍuhaḥ śriyaṃ puṣṭāṃ godo bradhnasya viṣṭapam ||231||

The giver of cloth obtains resemblance to the Moon, the giver of horse resemblance to horse-owners, the giver of the ox great good fortune, and the giver of the cow toe region of the Sun. — (231)

Medhātithi’s commentary (manubhāṣya):

He comes to look like — just as pleasing to look at as — the Moon. According to the Purāṇas, the meaning would be that he reaches that particular region in Heaven which is called the ‘Region of the Moon.’

‘Resemblance to horse-owners;’ — i.e., he obtains many horses. According to the Purāṇa, — ‘he obtains the region of the Ashwins.’

‘Ox’ is the male animal, capable of pulling carts; he who gives this, obtains ‘great good fortune’; — i.e., acquires excellent cattle, sheep, riches and grain.

‘Bradhna’ is the Sun; he obtains the region of the Sun; i.e., he becomes endowed with great effulgence, superior to everything else. Or, the ‘region of the Sun’ may stand for Heaven.

Another Smṛti-text (Yājñavalkya, Achara, 204) describes special results arising from the giving of particular kinds of cows: — ‘A milch cow, with golden horns and silvered hoofs, quiet and covered with cloth, shall be given, along with a kāṃsya vessel, accompanied with a proper fee.’ If we read ‘sa-dakṣiṇā,’ the meaning will be that gold and other things shall be given as additional gifts. Or, we may read ‘su’ for ‘sa’ (i. e., ‘sudaksiṇā),’ meaning beautiful; the meaning being that the cow given, as also the presents, shall be excellent. — ‘kāṃsyopadohā is another reading for ‘sakāṃsyapatra;’ ‘kāṃsya’ standing for a particular measure; and the cow should give that much milk; i.e., she should give a large quantity of milk.

Further details of procedure have been laid down in other texts; such as — ‘Her tail shall be adorned with pearls, the ground shall be covered with silver,’ and so forth; and these have to be observed by men desiring special results; as described in the text — ‘The tawny cow with calf saves

one’s forefathers up to the seventh degree, and the double-faced cow (one just giving birth to a calf) for the same number of cycles as there are hairs on her body. The result here mentioned follows from the giving of the tawny cow; the double-faced cow, when given, leads to Heaven, for as many ‘thousand years’ as there are hairs on her body; — ‘saves’ stands for freeing from sin.

In the Mahābhārata, the giving of the cow has been describes as bringing all kinds of rewards.

The giving of water, etc., also is found mentioned as bringing all kinds of rewards — ‘Having given land, cattle, food, clothes, water, sesamum, butter, shelter, houses and gold — one shines in Heaven.’ ‘Naiveśika’ means House. — (231)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra p. 177); — in Aparārka (p. 386); — in Smṛtitattva (II, p. 364); — in Hemādri (Dāna, p. 152); — and in Dānakriyākaumudī (p. 46).

Comparative notes by various authors:

Viṣṇu (92.5.11, 12). — ‘By giving away cows one obtains the heavenly regions; the giver of a horse obtains the regions of the sun; the giver of clothes, the regions of the moon.’

Yājñavalkya (1.204, 206). — ‘One should give away along with a fee, a milch cow, which has golden horns and silvered hoofs, and is quiet and adorned with clothes, and accompanied by a Kāṃsya vessel.’

(Do.) (1.210). — (See above.)

VERSE 4.232

Section XV - Charity

यानशय्याप्रदो भार्यामैश्वर्यमभयप्रदः ।
धान्यदः शाश्वतं सौख्यं ब्रह्मदो ब्रह्मसार्ष्टिताम् ॥२३२॥

yānaśayyāprado bhāryāmaiśvaryamabhayapradaḥ |
dhānyadaḥ śāśvataṃ saukhyaṃ brahmado brahmasārṣṭitām ||232||

The giver or carriage and couch obtains a wife, the giver of fearlessness sovereignty, the giver of grains eternal happiness, and the giver of the Veda equality with Brahman. — (232)

Medhātithi’s commentary (manubhāṣya):

‘Sovereignly,’ — the position of the master, lordship,

‘Happiness’ — being happy.

‘Grains’ — such as Vrīhi, Māṣa, Mudga, and so forth. In connection with the giving of sesamum, another result has been described.

‘Brahman’ means Veda; ‘ṛṣṭi’ is condition; — ‘sāṛṣṭi’ is one who has the same condition; — the change of ‘samāna’ into ‘sa’ being the Vedic form; — ‘ṛṣṭi’ is derived from the root ‘ṛṣi,’ to ‘go;’ — or ‘sāṛṣṭi’ may mean the character of acting. In another case, the meaning is that he obtains ‘equality’ with — the same condition of existence as — Brahman. — (232)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 177); — in Aparārka (p. 386); — in Smṛtitattva (II, p. 364); — in Hemādri (Dāna, p. 152), which explains ‘brahmasārṣṭitām’ as the ‘condition of a Brāhmaṇa’; — and in Dānakriyākaumudī (p. 66).

Comparative notes by various authors:

Viṣṇu (92.19.22, 27). — ‘By the giving of grains, satisfaction and good luck; by the giving of a couch, a wife.’

Yājñavalkya (2.211). — ‘By giving away a house, grains, fearlessness, shoes, umbrellas, garlands, unguents, conveyances, trees, highly desirable objects (like spiritual merit) and conches, — one becomes extremely happy.’

Vaśiṣṭha (29.12). — ‘By the giving of couches and seats one obtains sovereignty over his inner apartments.’

VERSE 4.233

Section XV - Charity

सर्वेषामेव दानानां ब्रह्मदानं विशिष्यते ।
वार्यन्नगोमहीवासस्।तिलकाञ्चनसर्पिषाम् ॥२३३॥

sarveṣāmeva dānānāṃ brahmadānaṃ viśiṣyate |
vāryannagomahīvāsas|tilakāñcanasarpiṣām ||233||

The giving or Veda surpasses all gifts or water, food, cows, buffaloes, clothes, sesamum, gold and clarified butter. — (233)

Medhātithi’s commentary (manubhāṣya):

This is a commendatory supplement to the foregoing injunction.

The term ‘dāna’ stands for things given, gifts, or for the act of giving.

‘Giving of Veda’ — Studying and expounding the Veda,

It is superior to the giving of every other thing, in the shape of water, etc. — (233)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 516); — and in Smṛticandrikā (Saṃskāra, p. 145).

Comparative notes by various authors:

Vaśiṣṭha (29.20). — ‘Three gifts they have described as extreme gifts — viz., of cows, land and Veda; the gift of gold is the very first of gifts; and superior even to that is the gift of learning.’

Yājñavalkya (1.212). — ‘Brahman (Veda) being the embodiment of all Dharma, its gift is superior to all gifts; he who makes a gift of it obtains the imperishable region of Brahman.’

Bṛhaspati (19). — ‘Three gifts they have described as extreme gifts; — viz., of cows, land and Veda; these three bring about the salvation of the giver through recitation, sowing and milking.’

VERSE 4.234

Section XV - Charity

येन येन तु भावेन यद् यद् दानं प्रयच्छति ।
तत् तत् तेनैव भावेन प्राप्नोति प्रतिपूजितः ॥२३४॥

yena yena tu bhāvena yad yad dānaṃ prayacchati |
tat tat tenaiva bhāvena prāpnoti pratipūjitaḥ ||234||

In whatever spirit a man bestows a gift, in that same spirit he himself receives it with due honour. — (234)

Medhātithi’s commentary (manubhāṣya):

The tern ‘bhāva,’ ‘spirit,’ denotes mental disposition. In whatever spirit — with a pleasant mind, proper faith and respect — one bestows a gift, in that same spirit he himself obtains it; if, on the other hand, he gives without faith, in a disrespectful manner and after having insulted the recipient, — then he himself also obtains it in the same manner.

The phrase, ‘yadyat,’ ‘whatever,’ does not refer to the kinds of things (given as gifts). — “What, then, is the use of the expression?” — The explanation is that the phrase means that ‘the man obtains the pleasures brought about by the substances concerned.’ If the objects themselves were meant, then, in the case of a man giving medicines to a sick person, he would obtain (as reward) that same medicine; and, since such a reward would be of no use to a healthy person, it would be thrown away. For this reason, the meaning must be that ‘the giver obtains the same kind of pleasure that he causes by his gift;’ so that the gift of medicines would bring sound health to the giver.

Or, the term ‘bhāva’, ‘spirit,’ may stand for desire, purpose, the idea ‘may this be mine;’ the sense of the passage in that case would be — ‘the man obtains that same reward, with a view to obtaining which he bestows the gift,’ — and that ‘in the same spirit;’ i.e., he obtains it at the same time at winch he happens to be in want of it. This implies that the gift of all things may bring to the giver all kinds of rewards. — (234)

Explanatory notes by Ganganath Jha:

‘Dhāvena’ — ‘Disposition’ (Medhātithi, Govindarāja, Nārāyaṇa and Rāghavānanda); — ‘motive’ (suggested by Medhātithi,and also Kullūka).

This verse is quoted in Hemādri (Dāna, p. 17), which, explains ‘bhāva’ as standing for the predominance of one or other of the three guṇas, Sattva, Rajas and Tamas.

Comparative notes by various authors:

(verses 4.234-239)

Mahābhārata (Anuśāsana, 17.3.5.6). — ‘Neither father, nor mother, nor brother, nor son, nor teacher, nor relations, parental or marital, nor friends are any help to man;...therefore with lawfully acquired riches, the wise man should serve Righteousness; Righteousness is the only helper for men as regards the other world.’

Āpastamba (1.7.22.23). — ‘Having made a gift, one should not advertise it; — having done an act, one should not think of it again.’

Yama (Aparārka, p. 291). — ‘If one gives wealth with great respect, to qualified men, he obtains great wealth and sons and grandsons.’

Yājñavalkya (1.156). — ‘With act, mind and speech one should try his best to do his duty.’

VERSE 4.235

Section XV - Charity

योऽर्चितं प्रतिगृह्णाति ददात्यर्चितमेव वा ।
तावुभौ गच्छतः स्वर्गं नरकं तु विपर्यये ॥२३५॥

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