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prokṣaṇāt tṛṇakāṣṭhaṃ ca palālaṃ caiva śudhyati |
mārjanaupāñjanairveśma punaḥpākena mṛṇmayam ||121||

Grass and wood and straw become pure by sprinkling; the house by sweeping and sprinkling; and an earthen pot by re-baking. — (121).

Medhātithi’s commentary (manubhāṣya):

‘Palāla’, ‘straw,’ is the name applied to corn-stalks used in the making of mats and such other things

‘Grass’, — i.e., kuśa, ordinary grass, and so forth.

“In connection with the mention of ‘wooden articles’ (114), it has been remarked that the mention of the product implies the cause also; under the circumstances, why should ‘wood’ be mentioned in the present verse?”

It is mentioned for the purpose of emphasising the fact that sprinkling alone is what should be done. And it is in virtue of this that until the cause contamination is very serious, people do not have recourse to scraping the wood. In the event of its being touched fay the Cāṇḍala and such unclean persons, the purification is brought about ‘by means of the rays of the sun, of the moon and. wind’; but in the case of things made of wood, — such as the ladle and the like, — if the contamination is slight, people desirous of using them in connection with food &c., should have recourse to sprinkling and scraping.

‘Sweeping’ — is the dealing of the house, which consists in removing of the stains of smoke and such things.

‘Smearing’ — i.e., rubbing the floor with cow-dung, lime or some such thing.

All this should be understood to be necessary in the ‘case of the whole wall of the house becoming defiled by the touch of a dead body, a cāṇḍala, a menstruating woman and such persons; while in the case of only a portion of the wall being defiled, only that part should be smeared. Bat in the case of defilement by a dead body falling on the roof, walls should be scraped, rays of the sun should be made to enter the house, and the inside should be exposed to flames of fire; and in some cases re-building also has been laid down. All this comes under the term ‘clearing’.

Of earthen articles, there should be ‘re-baking’. That is, when it has been touched by a man with unwashed mouth, it shall be heated on fire; actual rebaking is to be done only in the case of its bring defiled by such undean things as a wine-keg and the like. When however it is touched by the wine itself, it should be thrown away. This is what has been thus declared by Vaśiṣṭha (3.59) — ‘An earthen article is not purified by rebaking, if it has been touched by wine, mine, ordure, spittings, pus and blood’. — (121).

Explanatory notes by Ganganath Jha:

(Verse 122 of others.)

This verse is quoted in Hemādri (Śrāddha, p. 805; — in Nityācārapradīpa (p. 100); — in Śuddhikaumudī (pp. 311 and 306); — and in Kṛtyasārasamuccaya (p. 83), which explains ‘upāñjanam’ as ‘smearing’.

Comparative notes by various authors:

Viṣṇu (23.56). — ‘A house is purified by scouring it with a broom, and smearing the ground with cow-dung, and a book by sprinkling water over it. Land is cleansed by smearing it with cow-dung.’

Gautama (1.29). — ‘Metals should he scoured; things made of clay should be thoroughly heated by fire; those of wood should be planed; and cloth made of yarns should be washed.’

Baudhāyana (1.8.34). — ‘Earthen vessels must be heated.’

Baudhāyana (1.13.21-25). — ‘Grass placed on unconsecrated ground should he washed; grass defiled out of one’s sight should he sprinkled; small pieces of fuel should be purified in the same manner; large pieces of wood should be washed and dried; but a large quantity of wood should be sprinkled with water.’

Baudhāyana (1.14.1, 2). — ‘Earthen vessels touched by impure persons must he exposed to the fire of kuśa grass; those defiled by stains of food-leavings should be exposed to another burning.’

Āpastamba (1.17.9, 10). — ‘If he eats out of an earthen vessel, he shall eat out of one that has not been used; if he gets a used vessel, he shall use it after having heated it thoroughly.’

Vaśiṣṭha (3.49, 58). — ‘Objects of metal should be scoured with ashes; those of clay should be thoroughly heated by fire; those of wood should he planed and cloth made of yarns should be washed. They quote the following: — “A woman is purified by her courses, a river by its current, brass by ashes, and an earthen pot by another burning.”’

Viṣṇu (23, 16, 18, 33). — ‘Grass, fire-wood, dry cow-dung and leaves arc cleansed by sprinkling of water; these same when defiled without stains, by washing, when there is a small quantity of them; earthen vessels are cleansed by a second burning.’

Yājñavalkya (1.187-188). — ‘Earthenware is cleansed by a second burning; the ground is purified by sweeping, burning and lapse of time, by cows walking over it, by sprinkling and scraping. The house is cleansed by sweeping and smearing.’

Uśanas (Aparārka, p. 263). — ‘Earthenware smeared with food-leavings should be washed; those touched by such leavings should be sprinkled.’

Devala (Do. 7, p. 265). — ‘The ground is cleansed in five ways — by digging, by burning, by smearing, by washing and by rain.’

Yama (Do.). — ‘The ground is purified in seven ways — by digging, by filling, by burning, by rain, by smearing, by cows passing over it and by lapse of time; ground is pure everywhere except whore it bears perceptible traces of impurity.’

Baudhāyana (Do.). — ‘When a house has been defiled by the touch of a corpse, its walls should be scraped, sun’s rays should be made to enter it and it should be touched by burning fire. Solid ground should be smeared; that with holes should he ploughed over; wet ground should have all impurities removed and then covered over.’

Saṃvarta (Do.). — ‘When a house has been defiled by the presence of a dead body in it, all earthen vessels and cooked food should be thrown away; then it should be smeared with cow-dung, and goats should be made to smell it, then the whole of it should be sprinkled by Brahmaṇas with kuśa and water.’

Marīci (Aparārka, p. 266). — ‘If an outcast enter a house, it is purified by smearing; if he dwells in it, then it should be burnt or demolished.’

VERSE 5.122 (a)

Section XIII - Purification of Substances

मद्यैर्मूत्रैः पुरीषैर्वा ष्ठीवनैः पूयशोणितैः ।
संस्पृष्टं नैव शुद्ध्येत पुनःपाकेन मृत्मयम् ॥१२२ (१)॥

madyairmūtraiḥ purīṣairvā ṣṭhīvanaiḥ pūyaśoṇitaiḥ |
saṃspṛṣṭaṃ naiva śuddhyeta punaḥpākena mṛtmayam ||122 (1)||

An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or blood cannot be purified by another burning. — (122) (1).

Note: Above is an alternate translation by George Bühler.

Explanatory notes by Ganganath Jha:

[madyairmūtraiḥ &c. — which forms verse 123 in Kullūka (and also in Buhler and Burnell) — is not treated as Manu’s text by

Medhātithi and Govindarāja, — both of them quoting it as from Vaśiṣṭha (3-59). — It is quoted, however, as ‘Manu’ in Aparārka (p. 263); — in Mitākṣarā (on 1.191); — in Madanapārijāta (p. 449) to the effect that, if an earthenware pot happen to be defiled by the contact of the things mentioned it should be thrown away; — in Śuddhikaumudī (p. 306); — and in Smṛtisāroddhāra (p. 244)].

Comparative notes by various authors:

not treated as Manu’s Text, by Medhātithi.

Vaśiṣṭha (3.59). — (Same as Manu.)

Gautama (1.34). — ‘Objects that have been very much defiled should be thrown away.’

Baudhāyana (1.8.49). — ‘Non-metallic objects defiled by urine, ordure, blood, semen or a dead body must be thrown away.’

Baudhāyana (1.14.3). — ‘Earthen vessels defiled by urine, ordure, blood, semen and the like must be thrown away.’

Viṣṇu (23.5). — ‘Vessels made of wood or earthenware must be thrown away.’

VERSE 5.122

Section XIII - Purification of Substances

संमार्जनौपाञ्जनेन सेकेनौल्लेखनेन च ।
गवां च परिवासेन भूमिः शुध्यति पञ्चभिः ॥१२४॥

saṃmārjanaupāñjanena sekenaullekhanena ca |
gavāṃ ca parivāsena bhūmiḥ śudhyati pañcabhiḥ ||124||

By cleaning and smearing, by sprinkling and by scraping, and by the lodging of cows — by these five land become purified. — (122).

Medhātithi’s commentary (manubhāṣya):

Sprinkling — with cow’s urine or water; or by milk, as laid down in some books.

‘Scraping.’ — Scratching with some weapon and then throwing away the scraped earth, according to Gautama’s direction that ‘of land there should be throwing away’ (1.32).

‘By these five.’ — This re-iteration is with a view to indicate that the methods may be used singly or collectively. ‘Smearing without ‘cleaning’, is a means of purifying a spot which is not supplied with a dust-inn. If the ground is stained with urine or ordure, there should be scraping and sweeping. In the case of river-banks and forests, there should be sprinkling with water.

‘Lodging of cows’ — making the land a cow-pen for a single day.

All this should be done in the case of land lying near the cremation-ground. In the case of land containing bones and skull, a portion of the earth should be taken out and thrown away to another place; also where all these may not be visible, but where their existence and subsequent appearance may be suspected. — (122).

Explanatory notes by Ganganath Jha:

(Verse 124 of others.)

This verse is quoted in Hemādri (Śrāddha, p. 821).

Comparative notes by various authors:

Devala (Aparārka, p. 265). — (See under 121.)

Yama (Do.). — (See under 121.)

Baudhāyana (1.9.11). — ‘Land becomes pure, according to the degree of defilement, by sweeping, by sprinkling, by smearing with cow-dung, by scattering pure earth over it, and by scraping.’

Baudhāyana (1.13.16-20). — ‘If solid earth is defiled, it should be smeared with cow-dung; loose earth is cleansed by ploughing; — moist earth by bringing pure earth and covering with it; land is purified in four ways — by being trod on by cows, by digging, by lighting fire on it and by rain falling on it, — fifthly by smearing it with cow-dung and sixthly, through lapse of time.’

Gautama (1.32). — ‘Scattering earth over it is a method of purifying land.’

Vaśiṣṭha (3.56). — ‘Land becomes pure according to the degree of defilement, by sweeping, by smearing with cowdung, by scraping, by sprinkling and by heaping earth on it.’

Vaśiṣṭha (?.57). — (Same as Manu.)

Yājñavalkya (1.188). — ‘The ground is purified by sweeping, burning and lapse of time, by cows walking over it, by sprinkling and scraping.’

VERSE 5.123

Section XIII - Purification of Substances

पक्षिजग्धं गवा घ्रातमवधूतमवक्षुतम् ।
दूषितं केशकीटैश्च मृत्प्रक्षेपेण शुध्यति ॥१२३॥

pakṣijagdhaṃ gavā ghrātamavadhūtamavakṣutam |
dūṣitaṃ keśakīṭaiśca mṛtprakṣepeṇa śudhyati ||123||

What has been eaten by a bird, what has been smelt by a cow, blown upon, or sneezed at, or defiled by hair and insects, becomes pure by scattering earth. — (123).

Medhātithi’s commentary (manubhāṣya):

The use of the term ‘eaten’ indicates that the text pertains to food.

‘By birds’ — i.e., parrots and other birds that are eatable — what has been eaten out of (rendered a ‘leaving’). This does not apply to what may have been eaten by the crow, the vulture and other such birds; as in connection with this extensive expiatory rites have been prescribed under the text ‘what has been licked by a bird &c., &c.,’ which lays down the expiration to be performed in the case of food which, by itself, is quite pure. Thus it is that there is no purification for food that has been eaten out of by the cow, in connection with the eating of which a similar elaborate expiation has been laid down. Though such may be the law, yet it is necessary to find out other Smṛti-texts and usage bearing upon the subject. As a matter of fact, when food, larger in quantity than ten cupfulls, has been defiled by the crow and other such birds, what cultured people do is to throw away just that portion of it that has been touched, and make use of the remainder after having purified it; but if it is less than ten cupfulls, they throw it away. Here also the peculiar circumstances of each case have to be taken into consideration.

In another Smṛti-text, food defiled by the black birds has also been prohibited.

‘Blown upon’ — with breath from the mouth, or over which a piece of cloth has been shaken for the purpose of being dusted.

‘Sneezed at’ — that food on which some one has sneezed.

‘Hair’ — of men from their heads. — ‘Insects’ — small organisms; some of these, born out of moisture in the house, if they fall upon the food while living, they do not defile the food; just as is the case with flies. The present purification is laid down for the case where dead insects tall on the food. Those insects, on the other hand, that are born out of impure sources, or which live upon dirt, they defile the food, even when living. Says Gautama (17.89) — ‘What is defiled by hair and insects is ever uneatable.9 When the food happens to be covered by a large number of these, the whole of it should be thrown away.

In the case of large heaps of food, if a small portion of it happen to be contaminated by impure insects, that much alone of the food has to be thrown away and the remainder is purified.

In the case of contamination by hair, another Smṛti has laid down that the food shall be touched by vessels of gold, silver, kuśa and gems, along with water. In certain works heating also has been prescribed.

Some people have taken this verse as laying down a rule for the purification of land. But they go against — (a) other Smṛti-texts, (b) usage and (c) the direct meaning of the text. — (123).

Explanatory notes by Ganganath Jha:

(Verse 125 of others.)

‘Avodhūtam’ — ‘blown upon with the mouth, or blown upon with a piece of cloth’ (Medhātithi); — ‘dusted with cloth’ (Govindarāja); — ‘moved by the wind from a cloth, the foot or the like’ (Nārāyaṇa); — ‘defiled by the dust of a broom or of the air moved by the wings of a bird’ (Nandana).

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 105), which explains ‘avadhūtam’ as ‘touched by the dust raised by the shaking of a cloth’, — ‘avakṣutam’ as ‘touched by drops of saliva dropped in sneezing’; — it adds that if the food has contained hair or insects during cooking, then it must be thrown away.

It is quoted in Madanapārijāta (p. 458), which adds that the ‘bird’ here meant is one that is among the eatable ones; it explains ‘avadhūtam’ as ‘that over which cloth has been shaken’ or ‘that which has been repeatedly picked up and thrown down by birds’, — ‘avakṣutam’, that ‘over which some one has sneezed’; — ‘mṛḍ’, ‘mud’, includes ‘ash’ and ‘water’ also. It also adds that if the food has been cooked along with hair or an insect, it has to be thrown away; it has to be purified by clay, ash or water only if the hair or insect has fallen into it after it has been cooked.

It is quoted in Hemādri (Śrāddha, p. 827); — in Nṛsiṃhaprasāda (Śrāddha, p. 15b); — in Śudhikaumudī (p. 314), which says that ‘pakṣijagdham’ means, according to Kullūka, ‘eaten by an edible bird’, — ‘avadhūtam’ means ‘breathed upon’, and ‘avakṣutam’as ‘sneezed upon’; — in Śuddhimayūkha (p. 2), which explains ‘avodhūtam’ as ‘over which cloth has been dusted’; — and in Smrtisāroddhāra (p. 244) which gives the same explanation of ‘avodhūtam’ and says that ‘mṛtkṣepaṇam’ includes water-sprinkling also.

Comparative notes by various authors:

Viṣṇu (23.38). — ‘Food nibbled at by a bird, smelt at by a cow, sneezed on. or defiled by hair, or bv insects or worms, is purified by earth scattered over it.’

Vaśiṣṭha (14.22-23). — ‘Food defiled by contact with a garment, hair or insects shall not be eaten; — but it may be eaten after taking out the hair and the insects, sprinkling it with water, dropping ashes on it, and after it has been declared by the Brahmaṇa to be fit for eating.

Yājñavalkya (1.189). — ‘Food smelt by the cow, or defiled by hair, flies or insects, should have water and ashes or earth sprinkled over it, for purifying it.’

Baudhāyana (Aparārka, p. 266). — Blue fly, ordure, insects, bugs are defilers of food. On seeing hair, insect, nail, etc., in food, that part of the food where they are found should be thrown away, and the remainder should have ashes and water sprinkled over it; and it may be taken, after it has been recommended.’

Yama (Do., p. 266). — ‘If a fly or hair is found in the food, or if it is sneezed at or blown upon, one should touch it with ash and then eat it.’

Āpastamba (Do.). — ‘That food wherein is found an insect that has touched impure substances.’

Śātātapa (Do., p. 267) — ‘Food containing hair or insects, or smelt upon, or defiled by flies, or seen by a newly delivered woman, or by a woman in her courses, or by a heretic, — is purified in the following manner: sprinkling water over it, taking out a little of the food, the rest one may eat. Or he may touch it with ashes or with water, or by gold and silver.’

Baudhāyana (again, Aparārka, p. 267). — ‘If cooked sacrificial food is defiled by crows and other things, the portion defiled should be taken out. Honey and water become purified by being poured into another vessel; similarly oil and clarified butter.’

Hārīta (Do.). — ‘On food being smelt or seen by undesirable persons, or on its being defiled by the presence of hair or insects, it should be touched by water, with gold, silver, ashes, copper, emerald, cow’s hair, deer-skin or kaśa, — sprinkled with mantras, taken round fire, exposed to the sun; thus does it become purified.’

Parāśara (Do.). — ‘Food cooked when exceeding a Droṇa in quantity should not he thrown away, even when defiled by dogs or crows; it should he offered to Brāhmaṇas and then used according to their advice.’

Jamadagni (Do.). — ‘Cooked food, one Droṇa in weight, — if defiled by dogs or crows, should have a handful thrown out, and the rest becomes purified by heating on fire and sprinkling with water; — same with cooked food enough for lasting one day, when defiled by dogs and crows, or by the presence of hair and insects.’

Baudhāyana (Do., p. 268). — ‘Finding skin, hair or nails in the food, one shall throw about a handful of it, and sprinkling water and scattering ashes over it, again sprinkling water, one may eat it after having obtained the recommendation of Brāhmaṇas.’

VERSE 5.124

Section XIII - Purification of Substances

यावन्नापेत्यमेध्याक्ताद् गन्धो लेपश्च तत्कृतः ।
तावन् मृद्वारि चादेयं सर्वासु द्रव्यशुद्धिषु ॥१२४॥

yāvannāpetyamedhyāktād gandho lepaśca tatkṛtaḥ |
tāvan mṛdvāri cādeyaṃ sarvāsu dravyaśuddhiṣu ||124||

From an object tainted by an unclean substance, as long as the smell and the stain caused by it do not disappear, so long should earth and water be applied to it, — in all cases of the purification of things. — (124).

Medhātithi’s commentary (manubhāṣya):

‘Unclean’ — Untouchable.

“If that be so, then what is not eatable by the person concerned, that alone will be a source of contamination for him; e g., wine and spirit would be‘unclean’ for the Brāhmaṇa, but not for the Śūdra.”

This is not right; because substances intended as offering-materials at a sacrifice are ‘not eatable’, before the offerings have been made; and yet they are not‘untouchable As for wines and spirits, even the touching of these has been prohibited, for the Brāhmaṇa. So that that thing may be regarded as a source of contamination for a man the touching of which has been prohibited for him. So that what is true is, not‘what is not eatable is untouchable,’ but that ‘what is untouchable is not eatable.’

‘Tainted’ — besmeared; contaminated.

‘So long’, — this prescribes repetition of the act.

‘Earth and water’; — all this to be is used only if there is need for it; and the need would consist in the removing of the smell and stain. So that in the case of the touch of such unclean things as are dry, or in the case of the contamination having

taken place long ago, — since the smell and stain would have been removed by the lapse of time, — washing with earth and water should have to be done once only.

“The use of earth and water is for a visible purpose, — since it is only by their use that the stain is removed and the thing is purified; what then is the use of the phrace ‘as long as &c.’?”

The explanation is as follows: — The qualifying phrase has been added with a view to exceeding the restricted number of applications, specifically laid down in such texts as — ‘ once to the urinary organ, thrice to the anus &c, &c.’ (3.448); the sense being that if the removal of the stain &c., of the excretions be found to be impossible by the restricted number of applications, the said restrictions are to be ignored and more applications used. All that the mention of the exact, number of applications means is that even if the smell and stain be removed by a less number of applications, the prescribed number must be made up.

‘Earth and water’ have been mentioned only as indicating things that may be used as a means of purification. Hence even though the contaminating substance may have been washed off by water, yet it should be rubbed with saline substances, so that not a trace of the substance may he visible.

‘Disappear’ — go off, cease.

‘Caused by it’ — caused by the unclean substance. Hence there would be no contamination if the smell of such substances as musk and the like did not disappear from clothing &c. But in the case of a thing painted with kuṅkuma and such substances, if any portion of it should happen to be contaminated by an unclean thing, then the kuṅkuma also has to be removed from that portion; and this for the simple reason that the kuṅkuma also is in contact with the unclean thing; specially there also the‘smell and taint’ are present. If however the colour of kuṅkuma happens to be attached to one’s body, and it cannot be removed by rubbing, then purification may be attained (even by the use of earth and water). — (124).

Explanatory notes by Ganganath Jha:

(Verse 126 of others.)

This verse has been quoted in Aparārka (p. 36); — in Mitākṣarā (on 1.185) as laying down purification in general; — in Madanapārijāta (p. 47); — in Vīramitrodaya (Āhnika, p. 44) as laying down ‘the removal of smell and stains’ as the purpose of ‘purification’; — in Parāśaramādhava (Ācāra p. 217); — in Parāśaramādhava (Prāyaścitta, p. 148), which deduces the conclusion that the article is to be regarded as pure so long as the ‘defilement’, though present, has not been detected, — in Hemādri (Śrāddha, p. 818); — in Nityācārapradīpa (p. 102); — in Ācāramayūkha (p. 13); — in Smṛtisāroddhāra (p. 266); — and in Yatidharmasaṅgraha (p. 52).

Comparative notes by various authors:

Gautama (1.42). — ‘Purification from defilement by unclean substances has been effected when the stains and the smell have been removed.’

Vaśiṣṭha (3.48). — ‘Anything defiled by unclean substances becomes pure when the stains and the smell have been removed by water and earth.’

Yājñavalkya (1.191). — ‘Of things smeared with unclean things, purification is secured by removing the smell by earth and water.’

Devala (Aparārka, p. 270). — ‘When there is defilement, the removal of the stain, the grease and the smell, by means of earth, water, cowdung and such things, constitutes purification.’

Viṣṇu (23.39). — ‘As long as the smell or moisture caused by any unclean substance remains on the defiled object, so long must earth and water be constantly applied, in all purifications of inanimate things.’

VERSE 5.125

Section XIII - Purification of Substances

त्रीणि देवाः पवित्राणि ब्राह्मणानामकल्पयन् ।
अदृष्टमद्भिर्निर्णिक्तं यच्च वाचा प्रशस्यते ॥१२५॥

trīṇi devāḥ pavitrāṇi brāhmaṇānāmakalpayan |
adṛṣṭamadbhirnirṇiktaṃ yacca vācā praśasyate ||125||

The gods ordained three things pure for the Brāhmaṇas: what is not seen, what is washed with water and what is commended by word. — (125).

Medhātithi’s commentary (manubhāṣya):

‘Pavitram’ — pure.

The mention of the gods is by way of commendation.

The term ‘Brāhmaṇa’ includes, according to usage, all castes.

‘What is not seen’; — a thing that, though lying in an unprotected place, is yet not actually seen to have been contaminated by the touch of the dog, the crow or such other things. The mere presence of such animals should not be made the ground for suspecting actual defilement, until it is actually perceived. Similarly there can be no harm in a man partaking of food prepared in the kitchen by cooks and others who may have done the cooking without having themselves undergone a cleansing process [if anything unclean is not actually perceived].

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