with the Commentary of Medhatithi 147 страница

↑

⇐ ПредыдущаяСтр 153 из 350Следующая ⇒

Our answer to this is as follows: — What is the use of the expression ‘bālāsu ca’, when it has been already asserted that‘upto the appearance of teeth, the purity is immediate’? It is not right to have this assertion set aside by the present later declaration: because the present declaration is a general one, while the former is more specialised. Hence the ‘one day’ rule, even though laid down, can only be taken as referring to children till the performance of their Tonsure; specially as a general statement is always dependent upon (and controlled by) particular ones. For these reasons the suggested reading of the second half of the verse must be rejected as not. emanating from the sage. But it may be taken as refering to touchability. There is un-touchability due to the birth or death of a child, exactly as in the case of grown up men; and it is only with reference to this that there could be the assertion that — ‘there is purity (i.e., touch-ability) after one day in the case of unmarried girls and young children, (i.e., these become touchable in one day)’; and it is in this sense that the Locative ending (in ‘bālāsu’ and ‘kanyāsu’) be comes justified as being the correct one: since it is a regular case-ending. If the words were taken in any other sense (e.g., as meaning‘at the death of girls and hoys, &c.’), it would be necessary to have elliptical construction and to take the Locative ending in the‘absolute’ sense: — ‘girls and hoys having died, the purity of those living comes about after one day’; and we could not get at the sense that the impurity spoken of results from the touching of the dead; specially as the former (the seme obtained by construing the line as Locative Absolute) has its sphere of application elsewhere, in the ease of burial under-ground; and no touching is possible in the case of the body being placed under the ground.

“Since the assertion is a general one, wherefore is it restricted to a particular case.’”?.

As a matter of fact, we find a rule regarding the sipping of water in the same connection; and in connection with this, it is only the said kind of hatch that is possible. It is for this reason that people do not consider it desirable to touch the child that has touched a menstruating woman; and this may be regarded as the qualifying factor in the present case; is has been declared by Gautama in his Smṛti; it is only right for such a person to set up the fire; hence it is only right that it should be taken as pointing to the time of setting up the fire. — (71).

Explanatory notes by Ganganath Jha:

(Verse 72 of other commentators.)

‘Yathoktena kalpena’ — ‘According to the rule declared in verse 67’ (Medhātithi, Govindarāja and Nandana); — ‘just like the husband’s relatives, i.e., after three days’ (Kullūka, Nārāyaṇa and Rāghavānanda).

This verse is quoted in Aparārka (p. 907), which supplies the following explanation: — In the case of ‘asaṃskṛta’ — i.e., unmarried — women, the ‘bāndhavas’ — i.e., their relations on the husband’s side — become pure in three days; but their sanābhayaḥ — i.e., relations on the father’s side — become pure according to the aforesaid rule. It is because the relations on the father’s side are separately mentioned by means of the word ‘sanābhayaḥ’ that the generic term ‘bāndhavāḥ’ is taken in the special sense of ‘relations on the husband’s side’. But there can be no such relations in the case of unmarried women; hence the women meant here must be those that have been verbally betrothed, but not yet formally married. — ‘Sanābhayaḥ,’ the relations on the father’s side, are purified according to the rule that has been laid down in connection with the death of a boy before Upanayana, — i.e., the impurity ceases after three days. The analogy between the two cases is based upon the principle that for women ‘marriage’ takes the place of the Upanayana; so that the unmarried girl stands on the same footing as the uninitiated boy.

The verse is quoted in Mitākṣarā (on 3.24), to the effect that in the case of girls who have been betrothed, but not married, the relations on the father’s side are purified in three days. Here also ‘bāndhava’ and ‘sanābhi’ are explained as in Aparārka; and it is added that the ‘ten-days’ rule could not be rightly applied before marriage.’

It is quoted in Parāśaramādhava (Ācāra, p. 608), in the same sense, and ‘bāndhavāḥ’ is explained as patisapiṇḍāḥ, and ‘sanābhayaḥ’ as ‘pitṛsapiṇḍāḥ’, — and yathoktena kalpena as the ‘three days’ rule’.

It is also quoted in Smṛtitattva (II, p. 264) in the sense that in the case of girls that have been betrothed, but whose marriage-rites have not been. performed, the sapiṇḍas of her husband are purified in three days, while the sapiṇḍas of her father are purified by the said rule, i.e., by the rule declared in the first half of the verse. It adds that ‘betrothal’ must be a necessary condition, as before that the unmarried girl win have no relations ‘on the husband’s side’; and that her father’s sapiṇḍas to only three degrees are meant, because of the express declaration of Vaśiṣṭha that ‘for unmarried girls the sapiṇḍa-relationship extends to only three degrees.’

This is quoted in Hāralatā (p. 49), whieh adds the following notes: — ‘Asaṃskṛtānām,’ unmarried, — ‘bāndhavāḥ’ relations on the husband’s side — ‘yathoktena,’ as described in the first line of the verse, i.e., they are purified in three days; — the first half refers to the girl dying after betrothal, as before betrothal, the girl can have no ‘relations on the husband’s side’; her ‘sanābhayaḥ,’ i.e., relations on her father’s side, also become pure in three days.

Comparative notes by various authors:

Baudhāyana (1.11.8). — (Same as Manu.)

Āśvalāyana Gṛhyasūtra (4.4.23). — ‘Three days after the death of married female relations.’

Yājñavalkya (3.23). — ‘On the death of girls not given away, purification is attained in one day.’

Vṛddha-Manu (Aparārka, p. 908). — ‘On the death of girls not given away, purification is attained in one day; on that of those given away, in three days.’

Marīci (Do.). — ‘In the case of the death of girls, — prior to tonsure, the purification is immediate; before betrothal, it is obtained in one day; after betrothal, before marriage, in three days.’

Pulastya (Aparārka, p. 908). — ‘In the case of girls not grown up, one becomes pure in one day; in that of one betrothed, in one night along with the preceding and following days; and in that of one altogether given away, in three days.’

Brahmapurāṇa (Do.). — ‘If a girl who has been given away dies in her father’s house, her relations become purified in one day, but her father in three days; if a girl dies after birth and before her tonsure, the purification is immediate for all castes; if she dies after tonsure and before betrothal, it is attained in one day; after betrothal, in three days.’

Marīci (Parāśaramādhava, p. 608). — ‘The girl that has been offered without, water, and not actually given away, is to he regarded as unmarried; and in the event of her death, the impurity lasts for three days for her relations on both sides. In the case of girls, betrothed or not betrothed, married or not married, the impurity for parents lasts three days, and for others according to rule.’

VERSE 5.72

Section IX - Other forms of Impurity

अक्षारलवणान्नाः स्युर्निमज्जेयुश्च ते त्र्यहम् ।
मांसाशनं च नाश्नीयुः शयीरंश्च पृथक् क्षितौ ॥७२॥

akṣāralavaṇānnāḥ syurnimajjeyuśca te tryaham |
māṃsāśanaṃ ca nāśnīyuḥ śayīraṃśca pṛthak kṣitau ||72||

For three days they should eat food free from salines and salts, should bathe, should not eat meat-food and should sleep apart on the ground. — (72).

Medhātithi’s commentary (manubhāṣya):

‘Salines and salts.’ — The term‘salines’ stands for nitrate of potash and such substances, and‘salts’ for rock-salt and other salts. These they should not eat.

Or, the term ‘saline’, ‘kṣāra’, may be taken as qualifying, ‘lavaṇa’, ‘salt.’ In that case the prohibition (applying to only saline salts) would not apply to rock-salt.

The ‘bathing’ laid down is to be done in a river or a tank or such other reservoirs of water as are not regarded as specially ‘sacred’; and it is to be done without scrubbing the body.

‘Meat-food’ — is prohibited during the period of impurity, on the basis of other Smṛti texts; where we read — ‘They shall not have recourse to women, they shall not scrub their body and they shall not eat meat.’ The Gṛhyasūtra however says — ‘For three days they shall remain without food, or still live upon food obtained by purchase.’

‘Should sleep’ — upon the bare platform, without company.

Another Smṛti-text has prescribed abstention from sexual intercourse during impurity due to births also. — (72).

Explanatory notes by Ganganath Jha:

(Verse 73 of other commentators.)

This verse is quoted in Aparārka (p. 885); — in Mitākṣarā (on 3.16); — in Madanapārijāta (p. 415); — in Smṛtisāroddhāra (p. 224) as laying down restrictions for the sapiṇḍas of the dead; — in Śuddhikaumudī (p. 142), which has the following notes: — ‘Tryaham,’ on the third, seventh and ninth days they should all bathe together, for the benefit of the dead; all the sapiṇḍas should not eat meat during the period of impurity, — ‘Kṣitau’, this forbids sleeping on beds; — and in Hāralatā (p. 157), whieh explains ‘Kṣāralavaṇa’ as ‘all salts with the exception of saindhava and sāmbhari,’ — ‘they should all bathe together on the third, seventh and ninth days.’

Comparative notes by various authors:

Gautama (14.37-39). — ‘During the period of impurity, they shall sleep and sit on the ground and remain chaste; they shall not clean themselves; nor shall they eat moat until the offerings have been made’

Baudhāyana (1.11.21). — When a death has occurred, they shall............ sit during four days on mats, eating food that does not contain condiments or salt.’

Āpastamba (2.15.7-9). — ‘Diśevelling their hair and covering themselves with dust,...stopping into the river, they throw up water for the dead once and then, ascending the bank, sit down; this they repeat thrice. They pour out water......... return to the village without looking back, and perform those rites for the dead which women declare to he necessary.’

Yājñavalkya (3.16). — ‘Eating food got by purchase or got without asking, they shall sleep separately on the ground; and shall offer to the dead food, according to the Piṇḍayajña rites, for three days.’

Āśvalāyana Gṛhyasūtra (4.4.14). — ‘Let them not cook food during that night; let them subsist on bought or readymade food; let them eat no saline food for three days,’

Vaśiṣṭha (4.11-15). — ‘After having burnt the body, the relations enter the water without looking back. Facing the south, they shall pour out water with both hands on those days that are marked by odd numbers. After they have gone home they shall sit during the other days, on mats, fasting. If they are unable to do this, they shall subsist on food bought in the market or given unasked.’

Paiṭhīnasi (Aparārka, p. 885). — ‘For one day there should he fasting, or they should eat what is obtained unasked.’

Mārkaṇḍeya (Do.). — ‘They shall eat what is bought or obtained unasked, and remain calm; they shall eat no meat; nor have recourse to women.’

Brahmapurāṇa (Do.). — ‘Having bathed, they offer water to the dead for three days.’

VERSE 5.73

Section IX - Other forms of Impurity

संनिधावेष वै कल्पः शावाशौचस्य कीर्तितः ।
असंनिधावयं ज्ञेयो विधिः सम्बन्धिबान्धवैः ॥७३॥

saṃnidhāveṣa vai kalpaḥ śāvāśaucasya kīrtitaḥ |
asaṃnidhāvayaṃ jñeyo vidhiḥ sambandhibāndhavaiḥ ||73||

This rule regarding Impurity due to death has been described in reference to cases where the parties are near one another. In reference to cases where they are not near, Kinsmen and relations should observe the following rule. — (73).

Medhātithi’s commentary (manubhāṣya):

‘Near’ — i.e., when the relations are close by the place where their kinsman has died.

Others have explained the text to mean that the rule applies to those who were near the man at the time of his death.

‘Kinsmen’ — i e., Samānodakas: — ‘bāndhara’ — Sapiṇḍas.

Others have explained this ‘non-nearness’ to stand for men who may be living in another village or town.

In the case of these, we have the following rules (73).

Comparative notes by various authors:

(verses 5.73-74)

Viṣṇu (23.39-41). — ‘Living in a foreign land, if one hears of a birth or a death, his impurity lasts dining those days that may remain of the prescribed period of impurity; if he hears of it just after the lapse of the prescribed period of impurity, and before the lapse of one year, he becomes pure in one night; — after that by bathing.’

Yājñavalkya (3.21). — ‘In the ease of one dying in a foreign land, the impurity lasts during the remaining days of the period; if no days remain, then during three days; if one year has elapsed, one becomes pure by offering water to the dead.’

Pāraskara Gṛhyasūtra (3, 10.44-45). — ‘If one dies while absent on a journey, his relations shall sit on the ground from the time that they have heard of the death, offering water until the period of impurity has elapsed. If that period has already elapsed, then through one night, or three nights.’

Vaśiṣṭha (4.35). — ‘If a person dies in a foreign country, and his Sapiṇḍas hear of his death after ten days, the impurity lasts for one day and night.’

Devala (Aparārka, p. 904). — ‘If the death of a relative in foreign lands is heard of within three fortnights, the impurity lasts three days; up to six months, for one night and the days preceding and following it; up to a year, for one day; after that one becomes pure by bathing.’

Viṣṇu (Do.). — ‘If it is heard of before the lapse of three fortnights, the impurity lasts three days; before six months, for a day and night; before one year, one day, — in the case of a man dying in foreign lands.’

Paiṭhīnasi (Do.). — ‘The son, even though he be living in distant lands, on hearing of the death of his parents, shall remain impure for ten days beginning from the day on which he hears of it.’

Gautama (14.44). — ‘If infants living in a distant country, or a renunciate, or a n on- Sapiṇḍa die, the purification is instantaneous.’

Vaśiṣṭha (4.36). — ‘Gautama declares that if a person who has kindled the sacred fires dies on a journey, his Sapiṇḍas shall again celebrate his obsequies and remain impure for ten days.’

Parāśara (3.10). — ‘If one hears of the death of a Sagotra in a foreign land, he is not impure either for one day or for three days; he becomes purified immediately by bathing.’

VERSE 5.74

Section IX - Other forms of Impurity

विगतं तु विदेशस्थं शृणुयाद् यो ह्यनिर्दशम् ।
यत्शेषं दशरात्रस्य तावदेवाशुचिर्भवेत् ॥७४॥

vigataṃ tu videśasthaṃ śṛṇuyād yo hyanirdaśam |
yatśeṣaṃ daśarātrasya tāvadevāśucirbhavet ||74||

He who hears, within ten days, of a relation resident in a foreign land having died, shall, remain impure for the remainder of the period of ten days. — (74).

Medhātithi’s commentary (manubhāṣya):

‘Foreign country,’ — means another village, &c., as before.

‘Vigatam’ — dead.

‘Within ten days’. — This is only by way of illustration: what is meant is the period of impurity that has been prescribed in each case; — the remainder of that period would be the period to be observed in the special case mentioned. The repeated mention of ‘ten days’ is for the purpose of filling up the metre.

The period of impurity due to birth and death is determined by their origin; so that the periods of ‘ten days’ and the rest are to be counted from the day on which the birth or the death may have taken place, and not from the day on which it may become known to the relations. As a result of this, if the guest happen to know of the birth, &c., having occurred in the house, he should not take his food in that house, even though the master of that house himself may still be ignorant of it. Thus in both cases (of death and birth) the counting is to be done from the day of origination.

Thus those who are subject to impurity for ‘ten days’ shall remain impure for the remainder of that period; and for those who are subject to a period of ‘three days’, purification is obtained immediately, by bathing along with all the clothing that may be on them. — (74).

Explanatory notes by Ganganath Jha:

(Verse 75 of others.)

This verse is quoted in Nirṇayasindhu (p. 385), in support of the view that if one cause of impurity should happen during the period of impurity due to another cause, then the former should be regarded as over by the end of the latter.

Videśa or Deśāntara is thus defined by ‘Vṛddha-Manu’ quoted in Aparārka (p. 905): — ‘That which is interposed by a great river (a river falling directly into the sea) or by a mountain, or where the language is different.’

It is quoted in Kṛtyasārasamuccaya (p. 70); — in Smṛtisāroddhāra (p. 232), which explains ‘vigatam’ as ‘dead’ and adds that this rule applies to cases of birth also, and that ‘ten days’ stands for the full period of impurity under normal conditions; — in Śuddhikaumudī (p. 36); — and in Hāralatā (p. 32) which has the following notes: — ‘videśastham’ in another country, i.e., from where the news of death cannot come quickly, — ‘anirdaśam,’ before the end of ten days.

In regard to ‘videśa’, Kṛtyasārasamuccaya (p. 71) quotes Rudradhara as saying that even though there be no intervening mountains or rivers, if the distance between two countries is more than 60 yojanas — e.g., Tirhut and Prayāga, — they are ‘videśa’ to each other, but not so between Tirhut and Kaśi, the distance between which is only 30 yojanas.

Comparative notes by various authors:

(verses 5.73-74)

See Comparative notes for Verse 5.73.

VERSE 5.75

Section IX - Other forms of Impurity

अतिक्रान्ते दशाहे च त्रिरात्रमशुचिर्भवेत् ।
संवत्सरे व्यतीते तु स्पृष्ट्वैवापो विशुध्यति ॥७५॥

atikrānte daśāhe ca trirātramaśucirbhavet |
saṃvatsare vyatīte tu spṛṣṭvaivāpo viśudhyati ||75||

If the period of ten days has elapsed, he shall remain impure for three days; but when a year has elapsed, he becomes pure by merely touching water. — (75).

Medhātithi’s commentary (manubhāṣya):

In cases where the period of impurity ordained lasts for ten days or more, — if this period has elapsed, the impurity shall last for three days. But in cases where the period ordained lasts for three days, or one day, or less, — if this period has elapsed, one has simply to bathe along with his clothes: as is going to be laid down later — (Verse 77.)

‘When a year has elapsed’ — one becomes pure ‘by touching water’, — i.e., by bathing. From what has been said elsewhere regarding ‘touching water with the hands and feet &c.’, it is clear that the whole body is to touch water: and this is what constitutes ‘bathing’. — (75).

Explanatory notes by Ganganath Jha:

(Verse 76 of others.)

This verse is quoted in Mitākṣarā (on 3.21) in support of the view that in the case of one hearing of the death of a relative in other countries, after one year of the death, he becomes purified by bathing and making the water-offering; — in Madanapārijāta (p. 428), where ‘āpaḥ

spṛṣtvā’ is explained as ‘bathing’; and it adds that this refers to cases of the death of relatives other than the Father or the Mother; — in Nirṇaysindhu (p. 385); — in Hāralatā (p. 32), which explains the meaning to be that ‘after the lapse of ten days and upto one year, the Sapiṇḍas are impure for three days, and after one year, the Sapiṇḍas become pure by mere bathing, but not so the parents of the dead’; — in Kṛtyasārasamuccaya (p. 70); — in Nityācārapradīpa (p. 126); — and in Śuddhikaumudī (p. 34 and 73), which adds that ‘daśāha’ stands for the full period of impurity.

VERSE 5.76

Section IX - Other forms of Impurity

निर्दशं ज्ञातिमरणं श्रुत्वा पुत्रस्य जन्म च ।
सवासा जलमाप्लुत्य शुद्धो भवति मानवः ॥७६॥

nirdaśaṃ jñātimaraṇaṃ śrutvā putrasya janma ca |
savāsā jalamāplutya śuddho bhavati mānavaḥ ||76||

Hearing of the death of a kinsman, or of the birth of a son, after the ten days have elapsed, the man becomes pure by plunging into water with his clothes — (76).

Medhātithi’s commentary (manubhāṣya):

This rule refers to Samānodaka relations; and also to Sapiṇḍa ones, but only when the option of three or one day is accepted.

‘With clothes’ — along with his garments.

‘Plunging into water’ — bathing. — (76).

Explanatory notes by Ganganath Jha:

(Verse 77 of others.)

This verse is quoted in Aparārka (p. 904), which explains ‘nirdaśam’ as ‘from which ten days have elapsed;’ — in Mitākṣarā (on 3.21); — in Nirṇayasindhu (p. 385), in support of the view that for the Father, there is impurity even on hearing of the birth of a son after ten days have elapsed, though there is none for other relations; — in Vīramitrodaya (Saṃskāra, p. 188); — in Madanapārijāta (p. 427) to the same effect as Nirṇayasindhu; — in Parāśramādhāva (Ācāra, p. 600), to the same effect; — in Smṛtitattva (II, p. 275) to the same effect; — in Smṛtisāroddhāra (p. 232), which adds that the mention of ‘putra,’ son, makes it clear that the purification applies to the Father only; — in Śuddhikaumudī (p. 34) which says that ‘nirdaśam jñātimaraṇam’ stands for ‘the lapsing of the period of impurity’; — and in Hāralatā (p. 32), which adds this explanation: — ‘If one hears of the death of a Sapiṇḍa after the lapse of ten days, he becomes purified by bathing with clothes on,’ and ‘on hearing of the birth of his son, after ten days, one becomes pure by mere bathing it adds that the ‘purification meant here is only the cessation of untouchability’.

Comparative notes by various authors:

Yājñavalkya (3.21). — (See under 73-75.)

Śaṅkha (Parāśaramādhava, p. 598). — ‘On the expiry of ten days, one remains impure for three days.’

Devala (Do., p. 599). — ‘After the lapse of the days of impurity, there is to he no impurity, due to birth.’

VERSE 5.77

Section IX - Other forms of Impurity

बाले देशान्तरस्थे च पृथक्पिण्डे च संस्थिते ।
सवासा जलमाप्लुत्य सद्य एव विशुध्यति ॥७७॥

bāle deśāntarasthe ca pṛthakpiṇḍe ca saṃsthite |
savāsā jalamāplutya sadya eva viśudhyati ||77||

In the event of a child, resident in a foreign country, who is a non-sapiṇḍa relation, dying, — one becomes pure immediately, by plunging into water wth his clothes on. — (77).

Medhātithi’s commentary (manubhāṣya):

‘Child’ — i.e., a son that has not yet teethed; — ‘resident in a foreign country’ — who is a non-sapiṇḍa relation’ — ‘dying’, — all these terms are in apposition.

‘Non-Sapiṇḍa’ — i.e., Samānodaka.

When such a person dies while residing in a foreign country, the purification is ‘immediate.’

When such a person dies near at hand, then the purification comes sifter ‘three days’ — as declared in verse 63 above — (77).

Explanatory notes by Ganganath Jha:

VERSE LXXVII

(Verse 78 of others.)

This verse is quoted in Aparārka (p. 905), which notes that ‘deśāntarastha,’ ‘in a distant country,’ qualifies both the ‘bāla’ and the ‘asapiṇḍa’; — again on p. 909, where the ‘pṛthakpiṇḍa’ is explained as the ‘non-sapiṇḍa and the ‘bāla’ as ‘one whose naming has not been done’; — in Hāralatā (p. 33), which explains ‘deśāntarastha’ etc., to mean that ‘on hearing of the death of a Sapiṇḍa after the lapse of ten days, those for whom the normal period of impurity is one day only, becomes purified immediately, by bathing only; — and in Dānakriyākaumudī (p. 25).

Познавательные статьи:



Где возникла философия и почему?

Относительная высота сжатой зоны бетона

Сущность проекции Гаусса-Крюгера и использование ее в геодезии

Тарифы на перевозку пассажиров