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yo'rcitaṃ pratigṛhṇāti dadātyarcitameva vā |
tāvubhau gacchataḥ svargaṃ narakaṃ tu viparyaye ||235||

He who receives respectfully, as well as he who gives respectfully, — both these go to heaven; but to hell, in the contrary case. — (235)

Medhātithi’s commentary (manubhāṣya):

Gifts should he bestowed with respect; they should be received also in the same manner. The sense of the verse is that gifts shall not be bestowed in a disrespectful manner.

‘Arcitam,’ ‘respectfully,’ is an adverb. — (235)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 290); — and in Smṛtitattva (p. 894), which adds the followings — where the giver gives with respect, and the receiver receives it with respect, — both go to heaven; while by giving or receiving with disrespect, both go to hell’ — such is the explanation given by Kullūka Bhaṭṭa. Thus the ‘arcā’, ‘respect’, which appears as an adverb, serves as an adjective also, qualifying the men concerned; it is for this reason that Maithila writers have declared that gifts should be made after the object to be given as well as the Brāhmaṇa receiving it have both been worshipped; — and in Dānakriyākaumudī (p. 8).

Comparative notes by various authors:

(verses 4.234-239)

See Comparative notes for Verse 4.234.

VERSE 4.236 [Avoid Pious Vanity]

Section XVI - Avoid Pious Vanity

न विस्मयेत तपसा वदेदिष्ट्वा च नानृतम् ।
नार्तोऽप्यपवदेद् विप्रान्न दत्त्वा परिकीर्तयेत् ॥२३६॥

na vismayeta tapasā vadediṣṭvā ca nānṛtam |
nārto'pyapavaded viprānna dattvā parikīrtayet ||236||

He shall not be proud of his austerities; having offered a sacrifice, he shall not utter a lie; even when tormented, he shall not revile the brāhmaṇas; having bestowed a gift, he shall not advertise it. — (236)

Medhātithi’s commentary (manubhāṣya):

When he performs an austerity, he shall not boast of it, — ‘I have performed a most severe austerity, extremely difficult to perform;’ he shall not entertain any such idea.

‘Having performed a sacrifice, he shall not utter a lie.’ — Though lying in general has been forbidden, in connection with what is desirable for men, yet it is forbidden again, with a view to indicate that the avoidance of untruth is an essential factor in sacrifices also; and that, if there is a transgression of this, the performance of the Jyotiṣṭoma, etc., would become defective.

‘Tormented’ — by the Brāhmaṇas — ‘he shall not revile’ — abuse, speak ill of — them.

‘Having bestowed a gift’ — in the form of the cow and such other things, — ‘he shall not advertise it’ before another person, saying, ‘Such and such a gift has been bestowed by me.’ — (236)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Dāna, p. 90).

Comparative notes by various authors:

(verses 4.234-239)

See Comparative notes for Verse 4.234.

VERSE 4.237

Section XVI - Avoid Pious Vanity

यज्ञोऽनृतेन क्षरति तपः क्षरति विस्मयात् ।
आयुर्विप्रापवादेन दानं च परिकीर्तनात् ॥२३७॥

yajño'nṛtena kṣarati tapaḥ kṣarati vismayāt |
āyurviprāpavādena dānaṃ ca parikīrtanāt ||237||

The sacrifice trickles away by falsehood, the austerity trickles away by vanity, longevity by the reviling of Brāhmaṇas, and gifts by advertisement. — (237)

Medhātithi’s commentary (manubhāṣya):

This is supplementary to the foregoing Prohibition. By reason of ‘falsehood,’ ‘the sacrifice trickles away’ — i e., becomes fruitless; the purpose for which it was performed is not accomplished. Similarly, throughout the verse. — (237)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Dāna, p. 90).

Comparative notes by various authors:

(verses 4.234-239)

See Comparative notes for Verse 4.234.

VERSE 4.238 [Accumulate Spiritual Merit]

Section XVII - Accumulate Spiritual Merit

धर्मं शनैः सञ्चिनुयाद् वल्मीकमिव पुत्तिकाः ।
परलोकसहायार्थं सर्वभूतान्यपीडयन् ॥२३८॥

dharmaṃ śanaiḥ sañcinuyād valmīkamiva puttikāḥ |
paralokasahāyārthaṃ sarvabhūtānyapīḍayan ||238||

Without causing pain to any beings, he shall, for the purpose of obtaining a companion in the other world, accumulate spiritual merit, slowly; just as the white ants accumulate the ant-hill. — (238)

Medhātithi’s commentary (manubhāṣya):

If one is unable to bestow a large gift, or perform a difficult austerity, or offer an elaborate sacrifice — like the Jyotiṣṭoma and the rest, — he should not he despondent on that account; on the contrary, he should ‘slowly’ and gently ‘accumulate spiritual merit,’ by means of small gifts, small austerities, by helping others, to the best of his ability, and by muttering prayers and offering oblations prescribed in the Smṛtis; just in the same manner in which white ants accumulate the ant-hill.

‘For the purpose of obtaining a companion in the other world.’ — This describes the fruits of spiritual merit.

‘Without causing pain to any beings;’ i.e., even for the sake of spiritual merit, he shall not go about begging and thereby causing pain to others. — (238)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 232), which reads ‘vaprikāḥ’ for ‘puttikāḥ’, and explains it as ‘a particular kind of art’; — and in Vīramitrodaya (Paribhāṣā, p. 64), which explains ‘puttikā’ as ‘a kind of art’; and explains that this and the following verses are meant to eulogise Dharma.

Comparative notes by various authors:

(verses 4.234-239)

See Comparative notes for Verse 4.234.

VERSE 4.239

Section XVII - Accumulate Spiritual Merit

नामुत्र हि सहायार्थं पिता माता च तिष्ठतः ।
न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः ॥२३९॥

nāmutra hi sahāyārthaṃ pitā mātā ca tiṣṭhataḥ |
na putradāraṃ na jñātirdharmastiṣṭhati kevalaḥ ||239||

There, neither father, nor mother, nor wife, nor sons, nor relations stay as companions; spiritual merit alone remains. — (239)

Medhātithi’s commentary (manubhāṣya):

This only describes the real state of things.

‘There,’ — i.e., during next birth — ‘as companion,’ — i.e., for saving him from the pangs of hell, etc; friends and relations have no power; the only thing that saves him is the spiritual merit that he has acquired during life. — (239)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 232); — and in Vīramitrodaya (Paribhāṣā, p. 64).

Comparative notes by various authors:

(verses 4.234-239)

See Comparative notes for Verse 4.234.

VERSE 4.240

Section XVII - Accumulate Spiritual Merit

एकः प्रजायते जन्तुरेक एव प्रलीयते ।
एकोऽनुभुङ्क्ते सुकृतमेक एव च दुष्कृतम् ॥२४०॥

ekaḥ prajāyate jantureka eva pralīyate |
eko'nubhuṅkte sukṛtameka eva ca duṣkṛtam ||240||

Alone is a creature born, and alone does it cease to be; alone it enjoys its good deeds and also its evil deeds. — (239)

Medhātithi’s commentary (manubhāṣya):

‘Each creature’ — living being — ‘is born alone,’ — and not along with his friends and relations; and ‘alone does it cease to be;’ friends and relations do not die with him. Even when one’s wife, or some other devoted person, kills herself at the time of one’s death, this act of dying is different from that of the man’s own dying; and, by this act, the wife does not become born in the same womb with the husband, in the way in which Atri was born.

Similarly, his good and evil deeds also the man enjoys himself.

“It has been said that neither one’s wife nor one’s sons help him; hut, as a matter of fact, the son does help the father, by performing the śrāddha and other rites; and so the wife also.”

True; but all that this mentis is that such a dutiful son is horn only to a person who has acquired merit; and, just as during life, one is helped by another person who supports him by the hand, so also, when the man dies, his son helps him by means of religious acts. — (240)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 232); — and in Vīramitrodaya (Paribhāṣā, p. 64).

Comparative notes by various authors:

Mahābhārata (Anuśāsana, 173.11). — ‘O king, man is born alone, and alone he dies, alone by himself does he pass through difficulties, and by himself alone does he fall into misfortune.’

VERSE 4.241

Section XVII - Accumulate Spiritual Merit

मृतं शरीरमुत्सृज्य काष्ठलोष्टसमं क्षितौ ।
विमुखा बान्धवा यान्ति धर्मस्तमनुगच्छति ॥२४१॥

mṛtaṃ śarīramutsṛjya kāṣṭhaloṣṭasamaṃ kṣitau |
vimukhā bāndhavā yānti dharmastamanugacchati ||241||

Leaving the dead body on the ground, like a log of wood or a clod of earth, the relations depart with averted faces; spiritual merit alone follows him. — (241)

Medhātithi’s commentary (manubhāṣya):

‘Follows’ — accompanies.

This verse describes what is actually seen to happen. Relations throw away the body of the dead man on the ground, just as if it were a log of wood, or a clod of earth, and go away, with their faces turned away; but Spiritual Merit alone follows the man. — (241)

Explanatory notes by Ganganath Jha:

This; verse is quoted in Aparārka (p. 232); — and in Vīramitrodaya (Paribhāṣā, p. 64).

Comparative notes by various authors:

(verses 4.241-242)

Mahābhārata (Anuśāsana, 173.13). — ‘People leave the dead body like a log of wood or a clod of earth; having used it for a while, they turn their backs upon it and go away. Therefore, O king, it is Righteousness alone that one should serve for the purpose of obtaining a real helper. By being equipped with Righteousness one reaches the highest celestial state; similarly equipped with unrighteousness, he fails into hell.’

VERSE 4.242

Section XVII - Accumulate Spiritual Merit

तस्माद् धर्मं सहायार्थं नित्यं सञ्चिनुयात्शनैः ।
धर्मेण हि सहायेन तमस्तरति दुस्तरम् ॥२४२॥

tasmād dharmaṃ sahāyārthaṃ nityaṃ sañcinuyātśanaiḥ |
dharmeṇa hi sahāyena tamastarati dustaram ||242||

He shall, therefore, slowly accumulate Spiritual Merit, for the purpose of securing a companion; for, with Merit as his companion, the man crosses over unfordable darkness. — (242)

Medhātithi’s commentary (manubhāṣya):

This is a recapitulation.

‘Unfordable darkness’ — i.e., that which is crossed over with difficulty.

‘Darkness’ stands for suffering. Even such ‘unfordable darkness’ becomes easily fordable with the aid of Merit as a companion; i.e., the man does not become submerged in the darkness. — (242)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 232); — in Hemādri (Vrata, p. 14); — in Vīramitrodaya (Paribhāṣā, p. 64), which explains ‘tamas’ as ‘sin’; — and in Nṛsiṃhaprasāda (Saṃskāra, pp. 17a and b).

Comparative notes by various authors:

(verses 4.241-242)

See Comparative notes for Verse 4.241.

VERSE 4.243

Section XVII - Accumulate Spiritual Merit

धर्मप्रधानं पुरुषं तपसा हतकिल्बिषम् ।
परलोकं नयत्याशु भास्वन्तं खशरीरिणम् ॥२४३॥

dharmapradhānaṃ puruṣaṃ tapasā hatakilbiṣam |
paralokaṃ nayatyāśu bhāsvantaṃ khaśarīriṇam ||243||

It speedily carries the man, who is devoted to duty and has his sins destroyed by austerities, clothed in his own (spiritual) body, to the brighter regions above. — (243)

Medhātithi’s commentary (manubhāṣya):

‘Dharmapradhānam’ — means ‘he for whom Duly is the main consideration’; i.e., he who is devoted to duty, and perforins all acts exactly as they are enjoined.

‘Who has his sins destroyed by austerities.’ — If he happens to commit any transgressions, through carelessness, his sin is destroyed by the expiatory austerities he performs. The evil having arisen out of his transgression of the law, it is effaced by the proper expiatory rites.

‘It carries him to the brighter regions above,’ — i.e., the effulgent regions of the gods, in the shape of Heaven, etc.

Who carries him?

Dharma, or Spiritual Merit. That this is so, is clear from the context.

‘Clothed in his own body.’ — The Soul being in its own body, and not in the body made up of material substances, as ordinary souls are, his body is his own spiritual one; which means that he is us all-pervading us Brahman, the Supreme Spirit. — (243)

VERSE 4.244 [Relationships and Connections]

Section XVIII - Relationships and Connections

उत्तमैरुत्तमैर्नित्यं सम्बन्धानाचरेत् सह ।
निनीषुः कुलमुत्कर्षमधमानधमांस्त्यजेत् ॥२४४॥

uttamairuttamairnityaṃ sambandhānācaret saha |
ninīṣuḥ kulamutkarṣamadhamānadhamāṃstyajet ||244||

Being desirous of raising his family to eminence, he shall always form connections with superior kinds of people; he shalt, avoid all inferior ones. — (244)

Medhātithi’s commentary (manubhāṣya):

The word, ‘uttumaiḥ,’ has been repeated, in view of the fact that there are several kinds of ‘superior’ people; some are ‘superior’ in caste, some in learning, some in character. Or, the repetition may be due to diversity of connections; some connections being desirable for some kinds of ‘superior’ people, and some with the other.

‘With superior people’ — w ith people superior in caste, etc., — ‘he shall form connections’ of marriage, etc.

‘Being desirous of raising his family to eminence’ — to a superior status.

‘He shall avoid the inferior kinds.’ — The injunction that connections shall he formed with superior people, implies that those with inferior people shall be avoided; the emphasizing of this latter, therefore, is meant to permit the forming of connections with middle class people, if superior people are not available.

‘Inferior’ — low. — (244)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 587); — in Vidhānapārijāta (p. 674); — and in Saṃskāraratnamālā, (p. 75). All these quote the following description of the ‘uttama’ as from Manu; but these verses are not found in Manu —

viśuddhāḥ karmami(bhi?)ścaiva śrutismṛtinidarśitaiḥ |
aviplutabrahmacaryā mahākulasamanvitāḥ |
mahākule ye manbaddhā mahattve ca vyavasthitāḥ ||

santuṣṭāssajanahitāḥ sādhavaḥ samadarśinaḥ |
lobharāgadveṣāmarṣamānamohādivarjitāḥ |
a??odhanāḥ suprasādāḥ kārthāssambandhinaḥ sadā ||

and as description of ‘adharma’ they quote Manu 3.150-152.

It is quoted in Saṃskāramayūkha (p. 75); — and in Smṛticandrikā (Saṃskāra, p. 205).

VERSE 4.245

Section XVIII - Relationships and Connections

उत्तमानुत्तमानेव गच्छन् हीनांस्तु वर्जयन् ।
ब्राह्मणः श्रेष्ठतामेति प्रत्यवायेन शूद्रताम् ॥२४५॥

uttamānuttamāneva gacchan hīnāṃstu varjayan |
brāhmaṇaḥ śreṣṭhatāmeti pratyavāyena śūdratām ||245||

Having recourse to superior kinds of people, and avoiding the inferior kinds, the Brāhmaṇa attains eminence; by the contrary procedure, he becomes a Śūdra. — (245)

Medhātithi’s commentary (manubhāṣya):

‘Having recourse to superior people;’ — i.e., forming connections with them, — ‘the Brāhmaṇa attains eminence.’ The term, ‘brāhmaṇa,’ standing for the Kṣatriya and the Vaiśya also.

‘By the contrary procedure,’ — by adopting the opposite process — i.e., by forming connections with inferior people — the man becomes a Śūdra. Since it is not possible for the caste of a man to disappear, what is meant is that he becomes equal to the Śūdra. — (245)

VERSE 4.246

Section XVIII - Relationships and Connections

दृढकारी मृदुर्दान्तः क्रूराचारैरसंवसन् ।
अहिंस्रो दमदानाभ्यां जयेत् स्वर्गं तथाव्रतः ॥२४६॥

dṛḍhakārī mṛdurdāntaḥ krūrācārairasaṃvasan |
ahiṃsro damadānābhyāṃ jayet svargaṃ tathāvrataḥ ||246||

He who acts resolutely, is gentle and tolerant, who does not associate with persons of cruel disposition, and who does no injury to others, shall win heaven by his self-control and liberality, if he sticks to this practice. — (246)

Medhātithi’s commentary (manubhāṣya):

‘Who acts resolutely,’ — i. e., he who is firm in his determination to do something; having undertaken an act, he is sure to finish it; having begun an act, he does not desist: i.e., who is not undetermined. This is what is asserted in such passages as — ‘going to the end of what has been begun, etc., etc.’

‘Gentle’ — not hard-hearted.

‘Has no connection with men of cruel conduct’ — such as thieves and others.

‘By means o f self-control and liberality, he wins heaven’ — ‘if he sticks to this practice;’ — i.e., observing the said rules.

‘Self-control’ being mentioned separately, the term, ‘dāntaḥ,’ should he taken to mean ‘tolerant of opposition.’ — (246)

VERSE 4.247 [Accepting of Gifts]

Section XIX - Accepting of Gifts

एधौदकं मूलफलमन्नमभ्युद्यतं च यत् ।
सर्वतः प्रतिगृह्णीयान्मध्वथाभयदक्षिणाम् ॥२४७॥

edhaudakaṃ mūlaphalamannamabhyudyataṃ ca yat |
sarvataḥ pratigṛhṇīyānmadhvathābhayadakṣiṇām ||247||

He may accept from all persons fuel, water, roots, and fruits, and food that is offered, as also honey and the gift of fearlessness.’ — (247)

Medhātithi’s commentary (manubhāṣya):

‘Fuel’ — the wood, etc, to burn.

‘Food’ — either cooked or raw.

‘Offered’ — presented before him.

All this may be accepted from all persons; — i.e., even from Śūdras, or persons who may have committed minor sins; only avoiding the outcast, the accused, the Cāṇḍāla and other low castes mixed in the reverse order.’

‘Madhu’ — Honey.

‘Gift of fearlessness.’ — Fearlessness is the form of a gift. This is mentioned by way of illustration. In fact, the ‘acceptance of a gift’ consists in accepting something which another person voluntarily offers; and the ‘possession of fearlessness’ is not of this kind; as, in this case, no one’s ownership ceases, nor is any one’s ownership produced (as there is in all cases of giving and gifts). It is for this reason that the term, ‘gift,’ has been used in this connection, only by way of eulogising the said promise. The meaning is that — ‘just as, when one is passing through a forest or jungle, there is no harm in acceptiong (accepting?) the protection offered even by Cāṇḍālas, robbers, and such other persons, so also there is nothing objectionable in the accepting of fuel and the other things mentioned here.’

The rule here laid down applies to normal times; it is going to be declared later on that in abnormal times of distress, one may accept gifts even from Caṇḍālas and others.

The term, ‘offered,’ is, through proximity, to be construed with ‘food’ only, not with ‘fuel’ and the rest. Hence, in connection with these latter, even begging is not objectionable.

The general rule being — ‘gifts should be accepted only from righteous twice-born persons,’ no one would think of accepting them from either unrighteous twice-born persons, or from Śūdras. Hut, in the case of certain things (fuel, etc.), begging is considered desirable. Hence the present text — (247)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 406), which explains ‘abhayadaksiṇā’ as ‘abhayadāna’, ‘gift of fearlessness’; — in Mitākṣarā (on 1.214); — in Parāśaramādhava (Ācāra, p. 190); — in Madanapārijāta (p. 220), which adds the following explanations: — ‘edha’ is ‘fuel’, — ‘sarvataḥ’ means ‘even from the Śūdra’, — the ‘gift of fearlessness’ being acceptable even from a Mleccha; all this refers to one who is still engaged in the receiving of gifts, not to one who has renounced the acceptance of gifts; — in Vidhānapārijāta (II, p. 249), which adds — ‘sarvataḥ’ means ‘even from the Śūdra the ‘gift of fearlessness’ being acceptable from the Mleccha also; — in Nṛsiṃhaprasāda (Āhnika, pp. 35b and 37b); — and in Hemādri (Dāna, p. 56), which explains ‘edhaḥ’ as wood and ‘ahhyudyatam’ as ‘presented unasked.’

Comparative notes by various authors:

Gautama (17.3). — ‘Fuel, water, fodder, roots, fruits, honey, fearlessness, whatever is presented, couch, seat, house, conveyance, milk, curds, fried barley, vegetables, Priyaṅgu, garlands, — these should not be refused.’

Āpastamba (1.18.1). — ‘Honey, uncooked flesh of the deer, lands, roots, fruits, safety, lodging, beasts of burden, fodder, — may be accepted even from Ugras.’

Vaśiṣṭha (14.13). — ‘Food, even though belonging to a sinner, if it is offered and presented before him, without urging of any kind, — it may be accepted; so has held Prajāpati.’

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