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In us much as she is a ‘good’ wife, it is only right that she should be cremated with the sacred Agnihotra fire; specially in view of the assertion — ‘on the death of the wife the Fires are not maintained’ — (165).

Comparative notes by various authors:

(verses 5.165-166)

Yājñavalkya (1.189). — ‘The husband, having cremated his wife with his consecrated fire, shall take to another wife without delay.’

Viṣṇu (Aparārka, p. 114). — ‘Even on the death of his wife, he shall not abandon his śrauta fire; the fire has to be maintained throughout life, even with a substitute.’

Satyāṣāḍha (Do.). — ‘There can be no substitute for the husband, the wife, the son, the time, the place, the duty, the act itself, or the word.’

Bahvṛca-Brāhmaṇa (Do, p. 115). — ‘Therefore, he should kindle the fire without a wife.’

VERSE 5.166

Section XIV - Duties of Women

भार्यायै पूर्वमारिण्यै दत्त्वाऽग्नीनन्त्यकर्मणि ।
पुनर्दारक्रियां कुर्यात् पुनराधानमेव च ॥१६६॥

bhāryāyai pūrvamāriṇyai dattvā'gnīnantyakarmaṇi |
punardārakriyāṃ kuryāt punarādhānameva ca ||166||

Having, during the last rites, given away the sacred fires to his wife who died before him, he may marry again and kindle the fires again. — (166).

Medhātithi’s commentary (manubhāṣya):

The present verse is added with a view to indicate the man’s title to another marriage; i.e., an exception in favour of his wedding another wife; and it also serves to prohibit the man forthwith taking to the life of the Recluse or the Renunciate, as soon as he finds himself deprived of his help-mate and this because he has still got to fulfil certain duties. Says the Śruti — ‘He is abandoned by old age, or by the omission of his duties.’

Others say that a ‘yadā’, ‘when’, should be supplied in this verse; so that there would be no incompatibility between this end the Śruti laying down life-long Āgnihotra. — (166).

Explanatory notes by Ganganath Jha:

(Verse 168 of others.)

This verse is quoted in Nirṇayasindhu (p. 413) to the effect that if a man with the Fire loses his wife and wishes to marry another, he should cremate his dead wife with the Fire that he had set up with her help; — and in Saṃskāraratnamālā (p. 591).

Comparative notes by various authors:

(verses 5.165-166)

See Comparative notes for Verse 5.165.

VERSE 5.167 [Conclusion]

Section XV - Conclusion

अनेन विधिना नित्यं पञ्चयज्ञान्न हापयेत् ।
द्वितीयमायुषो भागं कृतदारो गृहे वसेत् ॥१६७॥

anena vidhinā nityaṃ pañcayajñānna hāpayet |
dvitīyamāyuṣo bhāgaṃ kṛtadāro gṛhe vaset ||167||

In this manner, one shall not omit the Five Sacrifices; and during the second part of his life, he shall take to a wife and dwell in the house. — (167).

Explanatory notes by Ganganath Jha:

This verse sums up the Discourse.

The ‘five sacrifices’ are mentioned as including all duties. — (167).

End of Discourse V.

***

Discourse VI - Duties of the Hermit

and the Renunciate

VERSE 6.1 [Introductory]

Section I - Introductory

एवं गृहाश्रमे स्थित्वा विधिवत् स्नातको द्विजः ।
वने वसेत् तु नियतो यथावद् विजितैन्द्रियः ॥१॥

evaṃ gṛhāśrame sthitvā vidhivat snātako dvijaḥ |
vane vaset tu niyato yathāvad vijitaindriyaḥ ||1||

The twice-born accomplished student, having, in the afore- said manner, lived, according to law, the life of the householder, should dwell in the forest, in the proper manner, self-controlled and with his organs under subjection — (1).

Medhātithi’s commentary (manubhāṣya):

The term ‘gṛhāśrama’ means that ‘āśrama’, life-stage which is characterised by the ‘gṛha’, house, — i.e., the presence of the wife.

Having ‘lived’ there, — i.e., having duly fulfilled the duties of that stage of life — he should dwell in, the forest. This is the injunction here set forth.

The affix in ‘sthitvā’, ‘having lived’, indicates the priority of the Householder’s life to that of the Hermit; and the meaning is that one should proceed from, stage to stage in the right order; it is only one who has lived the Householder’s life that is entitled to the forest-life of the Hermit.

What is said here is in accordance with the view that a man should pass through each and all the four stages. There is however the other view that from the life of the purely celebate student also one can proceed at once to the forest-life; as is going to be described later on.

‘With his organs under subjection ’ — with his impurities washed off, his passions calmed down.

The phrases ‘according to law’ and ‘in the proper manner’ have been added only for the purpose of filling up the metre; as we have already explained in several places.

All that is meant to be enjoined here is that ‘having completed the Householder’s life, he shall betake himself to the life in the forest.’ — (1).

Explanatory notes by Ganganath Jha:

‘Niyataḥ’ — ‘Taking a firm resolution’ (Govindarāja and Kullūka); — ‘devoted to the duties, austerities, reciting the Veda and so forth’ (Nārāyaṇa).

Comparative notes by various authors:

(verses 6.1-2)

Gautama (3.1). — ‘Some people declare that he who has studied the Veda may make his choice regarding the particular stage that he will enter.’

Baudhāyana (2.11.14). — ‘A hermit is one who regulates his conduct according to the institutes proclaimed by Vikhānas.’

Āpastamba (2.21.1-2, 18-10). — ‘There are four stages — that of the Householder, that of the Student, that of the Renunciate and that of the Hermit. If he lives in all these four according to the law, without allowing himself to he disturbed, he will obtain salvation. Only after completing studentship shall he go forth as a Hermit.’

Āpastamba. (2.22.78). — ‘After having finished the study of the Veda, having taken a wife and kindled the sacred fires, he shall begin the rites ending with the Soma-sacrifices, performing as many as are prescribed in the Veda: — afterwards he shall build a dwelling outside the village and dwell there with his children and wife.’

Āpastamba (2.21.8). — ‘After having fulfilled the duties of the Student, he shall go forth as a Renunciate.’

Āpastamba (2.24.14). — ‘He may accomplish his objects as he pleases; there is no reason to place any one order before the other.’

Viṣṇu (94.1-2). — ‘A householder, when he sees his skin wrinkled and his hair turned grey, must go to live in a forest; or when he sees the son of his son.’

Yājñavalkya (3.45). — ‘Entrusting his wife to his sons, or accompanied by his wife, the Hermit, taking the vow of celibacy, shall repair to the forest, along with his tires and the Upāsanās.’

Yama (Aparārka, p. 940). — ‘Having lawfully begotten children, having performed the sacrifices to the best of his ability, and having seen his son’s child, the Brāhmaṇa shall repair to the forest.’

Śaṅkha-Likhita (Do.). — ‘Having begotten children, having performed their sacraments, taught them the Veda, provided them with the means of living, united them to their wives, entrusting his family to his son, and making preparations for departure, he should have recourse to special means of livelihood. In due course, after having passed through the Yāyāvara stage, he should repair to the forest.’

Yama (Do.). — ‘faking with himself the sacrificial implements, the sacred fire, the cows and other accessories, and accompanied by his wife, the twice-born man shall repair to the forest.’

Jābāla (Parāśaramādhava, Ācāra, p. 525). — ‘Having completed religious studentship, one shall become a Householder; after having become a House-holder, he shall go out.’

Chāgalega (Do., p. 526). — ‘Being without his wife, he shall deposit his fire in himself, and the Brāhmaṇa shall go out of his house.’

Baudhāyana (2.17.2-5) — ‘Some teachers say that he who has finished his studentship may become a renunciate immediately on the completion of that; hut according to others, renunciation is fit only for those Śālīnas and Yāyāvaras who are childless, or a widower; in general they prescribe renunciation after the completion of the seventieth year, after the children have been finally settled in their sacred duties.’

Vaśiṣṭha (7.1-3). — ‘There are four orders: the Student, the Householder, the Hermit and the Renunciate; a man who has studied one, two or three Vedas without violating the rules of studentship may enter any of these, whichsoever he pleases.’

Kāmandaka (2.27-28). — ‘The duties of the Hermit are to keep matted hair, to perform Agnihotra, to sleep on the bare ground, to wear black deer-skin, to live in solitary places, to sustain himself on water, succulent roots, Nīvāra corn and fruits, to refuse alms, to bathe thrice, to observe vows and to adore gods and guests.’

VERSE 6.2 [The Procedure to be adopted]

Section II - The Procedure to be adopted

गृहस्थस्तु यथा पश्येद् वलीपलितमात्मनः ।
अपत्यस्यैव चापत्यं तदाऽरण्यं समाश्रयेत् ॥२॥

gṛhasthastu yathā paśyed valīpalitamātmanaḥ |
apatyasyaiva cāpatyaṃ tadā'raṇyaṃ samāśrayet ||2||

When the householder notices his wrinkles and greyness, and sees his child’s child, — then he should r etire to the forest, — (2).

Medhātithi’s commentary (manubhāṣya):

It has been said before that the person who is entitled to the life of the Hermit is only one who has abandoned all longing for the objects of sense: and this is what the author is explaining now.

‘Wrinkles’ — Looseness of skin.

‘Greyness’ — the whiteness of the hair.

‘Child’s child.’ — They explain this to mean ‘son’s son And cultured people have held that this rule does not apply if the man has only a son born to his daughter, or a daughter born to his son.

Others however have taken the ‘greyness of hair’ and ‘birth of the grandchild’ only as indicative of old age. So that even if an old man’s hairs may not, for some reason, become grey, he should, at the approach of old age, retire to the forest. Just as the person who has got a son and has his hairs still block is entitled to the ‘kindling of fire so is the man who has got a grandson and has his head turned grey entitled to the Hermit’s life. And in the former case also ‘the birth of the son’ end ‘blackness of hair’ are only indicative of a certain age.

Some people have taken the text to mean that ‘one should retire into the forest neither too early nor too late in life.’ But in is necessary to find out an authority for this. — (2).

Explanatory notes by Ganganath Jha:

“Medhātithi notes that the Śiṣṭas insist on the necessity that he who takes to forest-life must have sons and son’s sons, and that hence ‘apatya’, ‘offspring,’ is to be taken in this restricted sense (of grandson, not grand-daughter); — Nārāyaṇa holds that the verse gives three separate grounds for entering the third order, each of which is sufficient in itself; while Medhātithi thinks that the three conditions must exist together — [There is nothing in Medhātithi to indicate this]. ‘Others,’ mentioned by Medhātithi, took the verse to give a description of the approach of old age, which entitles the house-holder to turn hermit” — Buhler.

Medhātithi mentions, — but with disapproval — another explanation, by which the whole verse serves only to indicate that one should take to the hermit’s life neither ‘too early’ nor ‘too late.’

This verse is quoted in Mitākṣarā to the effect that one should retire to the forest either when he has become decrepit with old age, or has got a grandson in Parāśaramādhava (Ācāra, p. 527); — in Saṃskāramayūkha (p. 131); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 68b).

Comparative notes by various authors:

(verses 6.1-2)

See Comparative notes for Verse 6.1.

VERSE 6.3

Section II - The Procedure to be adopted

सन्त्यज्य ग्राम्यमाहारं सर्वं चैव परिच्छदम् ।
पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत् सहैव वा ॥३॥

santyajya grāmyamāhāraṃ sarvaṃ caiva paricchadam |
putreṣu bhāryāṃ nikṣipya vanaṃ gacchet sahaiva vā ||3||

Having given up cultivated food and all his belongings, he shall repair to the forest, either making over his wife to his sons, or along with her. — (3).

Medhātithi’s commentary (manubhāṣya):

From this time onward he shall not eat any food consisting of barley, paddy and the like; — this is what is meant by ‘hav - ing given up’. This is what has been described as ‘living on roots.’

‘Belonging’ — Consisting of cows, houses, clothing, seats and beds, etc.

If the wife wishes it, then they should go away together; Otherwise he shall go alone. Others explain the text to mean that if the wife is still young he shall commit her to his sons, and if she is old, he is to take her with himself.

It is only when the wife is there that there can be any rule regarding her either being made over to the sons or going to the forest with her husband. If the wife has died, then also the man should retire to the forest, as declared by Āpastamba and others, in connection with the ‘Re-kindling of Fire.’

Only that man can be a Hermit whose senses are not too mobile; otherwise, he should take another wife; such is the established rule. — (3).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.46); — in Parāśaramādhava (Ācāra, p. 527), to the effect that the Hermit should live upon uncultivated food; — in Kālaviveka (p. 427) to the effect that sexual intercourse is possible for the Hermit also; — in Saṃskāramayūkha (p. 132); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 68b).

Comparative notes by various authors:

Gautama (3.26). — ‘A hermit shall live in the forest subsisting on roots and fruits, practising austerities; he shall kindle the fire under the Śramaṇaka rules, he shall eat wildgrowing vegetables only.’

Baudhāyana (2.11.15). — ‘A hermit shall live in the forest, subsisting on roots and fruits, practising austerities and bathing at morn, noon and eve, he shall kindle a fire according to the Śramaṇaka rule; he shall eat wild-growing vegetables and grains only; he shall worship gods, Pitṛs, elementals, men and sages; he shall receive hospitably men of all castes, except those intercourse with whom is forbidden; he may even use the flesh of animals killed by carnivorous beasts; he shall not step on ploughed land; and he shall not enter a village; he shall wear his hair in braids and dress in bark or skins; he shall not eat anything that has been hoarded more than a year.’

Āpastamba (2.21.18-21). — ‘Now follow the rules regarding the hermit living in the woods; — only after completing studentship shall he go forth, remaining chaste. He shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only.’

Viṣṇu (94.3). — ‘Let him entrust the care of his wife to his sous, or let her accompany him.’

Yājñavalkya (3.45). — ‘Wearing his beard and hair in braids, self-controlled, he shall maintain, with things obtained without ploughing, the fires, Pitṛs, gods, guests and dependants.’

Yama (Aparārka, p. 941). — ‘Uncultivated grains, roots and fruits, Vrīhi corn, — having gathered these and other sacrificial food, he shall offer these at the great Five Great sacrifices.’

Vaśiṣṭha (9.4). — ‘He shall gather wild-growing roots and fruits only.’

Arthaśāstra (p. 30). — ‘For the hermit — celibacy, sleeping on the ground, wearing matted locks and skins, performing Agnihotra and Baths, worshipping gods, Pitṛs and guests and living on wild-growing things.’

VERSE 6.4

Section II - The Procedure to be adopted

अग्निहोत्रं समादाय गृह्यं चाग्निपरिच्छदम् ।
ग्रामादरण्यं निःसृत्य निवसेन्नियतेन्द्रियः ॥४॥

agnihotraṃ samādāya gṛhyaṃ cāgniparicchadam |
grāmādaraṇyaṃ niḥsṛtya nivasenniyatendriyaḥ ||4||

Taking with him the Sacred Fire, as also all the ritualistic appurtenances of the Fire, the man shall go forth from the village to the forest and live there, with his senses under control. — (4).

Explanatory notes by Ganganath Jha:

The term ‘agnihotra’ here stands for the fires themselves.

Taking with himself the Fires that had been kindled according to Śrauta rites, and also ‘the ritualistic appurtenances of the Fire’ — in the shape of the sruk, the sruva and the rest. The abandoning of all belongings having been laid down, the present text makes an exception in favour of those pertaining to the Fires — (4)

Comparative notes by various authors:

Gautama (3.25-27). — ‘The hermit shall live in the forest... kindling the fire according to the rule of the Śramaṇaka, he shall offer oblations in the morning and evening.’

Baudhāyana (2.11-15). — (See under 3.)

Vaśiṣṭha (9.2-10). — ‘The hermit shall not enter a village; kindling a lire according to the rule of the Śramaṇaka, he shall offer the Agnihotra.’

Viṣṇu (94.4). — ‘Let him keep the sacred fires in his new abode.’

Yājñavalkya (3.45). — (See under 3.)

VERSE 6.5 [Details of the Hermit’s Life]

Section III - Details of the Hermit’s Life

मुन्यन्नैर्विविधैर्मेध्यैः शाकमूलफलेन वा ।
एतानेव महायज्ञान्निर्वपेद् विधिपूर्वकम् ॥५॥

munyannairvividhairmedhyaiḥ śākamūlaphalena vā |
etāneva mahāyajñānnirvaped vidhipūrvakam ||5||

These same ‘Great Sacrifices’ he should offer, according to rule, with various kinds of pure food fit for hermits, or with herbs, roots and fruits. — (5).

Medhātithi’s commentary (manubhāṣya):

‘These same’ — those that have been prescribed for the Householder; — ‘he should offer’ — perform.

‘According to rule’; — this is a reiteration, for the purpose of filling up the metre. — (5).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 528).

Comparative notes by various authors:

Gautama (3.29). — ‘He shall worship gods, Pitṛs, men, elementals and sages.’

Baudhāyana (2.11-15). — (See under 3.)

Vaśiṣṭha (9.12). — ‘He who gives their due to gods, Pitṛs and men will attain imperishable heaven’

Viṣṇu (94.5). — ‘He must not omit to perform the five sacrifices, hut with fruits, herbs or roots growing wild.’

Yājñavalkya (3.16). — ‘With beard and hair in braids, self-controlled, he shall maintain, with things obtained without ploughing, the fires, Pitṛs, gods and guests and dependants.’

Yama (Aparārka). — (See under 3.)

VERSE 6.6

Section III - Details of the Hermit’s Life

वसीत चर्म चीरं वा सायं स्नायात् प्रगे तथा ।
जटाश्च बिभृयान्नित्यं श्मश्रुलोमनखानि च ॥६॥

vasīta carma cīraṃ vā sāyaṃ snāyāt prage tathā |
jaṭāśca bibhṛyānnityaṃ śmaśrulomanakhāni ca ||6||

He should wear either skin or a bit of cloth; he shall bathe in the evening, as also in the meaning; he shall always wear matted locks, as also beard, hair on his body and nails. — (6)

Medhātithi’s commentary (manubhāṣya):

Skin — of the bull, the deer and other such animals.

‘Cīra’ — a bit of cloth.

‘Evening’ — end of the day.

‘Morning’ — opening of the day.

This rule regarding bathing in the evening implies that the man is to eat at night only; because Bathing after meals is forbidden.

This view, some say, is not right; because among the observances of the Accomplished Student, it is said that ‘after taking his food he shall bathe’ (which shows that bathing after meals is not entirely forbidden), in fact this bathing after meals is declared in the Mahābhārata as to be done by each and every person.

It is open to the Hermit to bathe thrice during the day — this being a matter of option.

‘Matted locks, beard, hairs on the body and nails’; — all this he shall not have cut. — (6)

Explanatory notes by Ganganath Jha:

‘Cīram’ — ‘Vastrakhaṇḍa, tattered garment’ (Medhātithi, and Govindarāja); — ‘dress of bark’ (Nārāyaṇa, Rāghavānanda and Kullūka, to whom last Buhler wrongly attributes the former explanation).

The second half of this verse is quoted in Mitākṣarā (on 3.46).

Comparative notes by various authors:

Gautama (3.34). — ‘He shall wear his hair in braids and dress in hark and skins.’

Bodhāyana (2.11-15). — (See under 3.)

Bodhāyana (3.3-19). — ‘Let him not injure even gadflies or gnats; let him hear cold and perform austerities; let him constantly reside in the forest, be contented, and delight in dresses made of hark and skins and in carrying water.’

Āpastamba (2.22.1, 12, 13, 17). — ‘A dress of materials procured in the woods (shins or hark) is ordained for him. He shall sacrifice only after having bathed in the following manner: He shall enter the water slowly, and bathe without heating it (with his hand), his face turned towards the sun. He shall offer the burnt oblations, sustain his life, feed his guests and prepare his clothes with materials provided in the forest.’

Vaśiṣṭha (9.1). — ‘The hermit, shall wear his hair in braids and dress in garments made of bark and skin.’

Viṣṇu (94.8-10). — ‘He must wear a dress made of skins or bark; he must suffer the hairs of his head, of his heard and of his body and his nails to grow; he must bathe in the morning, noon and evening.’

Yājñavalkya (3.46). — (See under 5.)

VERSE 6.7

Section III - Details of the Hermit’s Life

यद्भक्ष्यं स्याद् ततो दद्याद् बलिं भिक्षां च शक्तितः ।
अब्मूलफलभिक्षाभिरर्चयेदाश्रमागतान् ॥७॥

yadbhakṣyaṃ syād tato dadyād baliṃ bhikṣāṃ ca śaktitaḥ |
abmūlaphalabhikṣābhirarcayedāśramāgatān ||7||

What he eats, cut of that he should make the offerings and give alms, according to his capacity; and those who come to his hermitage he should honour with water, roots and fruits and alms — (7).

Medhātithi’s commentary (manubhāṣya):

It has been said that ‘food fit for hermits’ should be used; this consists of wild grains, such as Nīvāra and the rest, and of wild-growing herbs, etc. The term ‘anna’, ‘food’, is generally used in the sense of some preparation of grains, — such as rice, fried flour, cake and so forth; and it is for this reason that, though herbs, &c., also are ‘food fit for hermits’, they have been mentioned separately. ‘Hermits’ are ascetics, and their food is called ‘food fit for hermits.’ And what is meant (by verse 5) is that the man should perform the Five Sacrifices, which are duties related to cooking on the household fire. This might give rise to the notion that when the man lives upon ripe season-fruits (and does not cook his food) he should not offer the said sacrifices: it is with a view to preclude such a notion that the Text adds — ‘what he eats’; the meaning is that whatever, in the shape of flour, &.c., be eats, that he should offer to the best of his capacity.

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