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VERSE 6.15

Section III - Details of the Hermit’s Life

त्यजेदाश्वयुजे मासि मुन्यन्नं पूर्वसञ्चितम् ।
जीर्णानि चैव वासांसि शाकमूलफलानि च ॥१५॥

tyajedāśvayuje māsi munyannaṃ pūrvasañcitam |
jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca ||15||

In the month of Āśvina he shall throw away the formerly-gathered ‘hermit’s food’, as also the worn-out clothes and the herbs, roots and fruits. — (15).

Medhātithi’s commentary (manubhāṣya):

This throwing away of the food during the month of Āśvina is applicable to cases where the man is either one who lays by provision for six months or for one who does it for a year.

“As a rule hermits’ food should be collected only in such quantities as may be actually needed for the rites to be performed; so that there can be no surplus; under the circumstances, what would be there to be thrown away?”

The answer to this is as follows At the time that the man is gathering food he cannot always keep a weighing balance in his hand; hence it is quite possible that some small quantities may be left over; and it is these that have to be thrown away during the month of Āśvina.

‘Worn out clothes’. — There is no throwing away of such clothes as are not worn out. — (15).

Explanatory notes by Ganganath Jha:

‘Ārtaḥ’ — ‘In distress, i.e., not having anything else to offer to the god’s’ (Medhātithi); — ‘tormented by hunger’ (Kullūka and Govindarāja); — ‘ill’ (Nārāyaṇa).

This verse is quoted in Aparārka, (p. 942); — and in Parāśaramādhava (Ācāra, p. 529).

This verse is quoted in Aparārka (p. 942), which quotes Laugākṣi enumerating the ‘grāmajātāni’ — ‘vrīhayo yava-godhūmāvubhau ca tilasarṣapau ikṣuḥ priyaṅgavaścaiva grāmyā oṣadhayaḥ smṛtaḥ.’

The verse is quoted also in Parāśaramādhava (Ācāra, p. 529).

Comparative notes by various authors:

Āpastamba (2.22.24). — ‘When he obtains fresh grain, he shall throw away the old one.’

Viṣṇu (94.12). — ‘He who has collected provisions for a year must throw away his store on the full moon day of the month of Āśvina.’

Yājñavalkya (3.47). — ‘He shall store provision sufficient either for a day, or for a month, or for six months, or for a year; and give it up in the month of Āśvina.’

VERSE 6.16

Section III - Details of the Hermit’s Life

न फालकृष्टमश्नीयादुत्सृष्टमपि केन चित् ।
न ग्रामजातान्यार्तोऽपि मूलाणि च फलानि च ॥१६॥

na phālakṛṣṭamaśnīyādutsṛṣṭamapi kena cit |
na grāmajātānyārto'pi mūlāṇi ca phalāni ca ||16||

He shall not eat anything produced by ploughing, even though it mat have been thrown away by some one; nor such flowers and fruits as are grown in villages, even though he in be in distress. — (16)

Explanatory notes by Ganganath Jha:

Of forest-grown things also, those ‘produced by ploughing’ are forbidden; while things grown in villages, even though not ‘produced by ploughing’, have been already forbidden by verse 3 above; the present fresh prohibition is meant for flowers and fruits, and this prohibition applies to the use of village-grown flowers and fruits in the worshipping of gods &c.

‘Even though he be in distress’. — That is, even though nothing else be available, and the worshipping of gods be absolutely necessary, — these things shall not be used even as substitutes.

The term ‘api’, ‘even’, should be construed away from where it occurs; the sense being — ‘even f lowers shall not be used, what to say of grains?’ — (16).

Comparative notes by various authors:

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

Yājñavalkya (3.46). — ‘Wearing beard and braided hair, self-controlled, he shall support, with grain obtained without ploughing, the fires, the Pitṛs, gods, guests and dependants.’

Laugākṣi (Aparārka, p. 942). — ‘Vrīhi, barley, wheat, sesamum, mustard, sugar-cane and Priyaṅgu, — these are the village-grown substances.’

VERSE 6.17

Section III - Details of the Hermit’s Life

अग्निपक्वाशनो वा स्यात् कालपक्वभुजेव वा ।
अश्मकुट्टो भवेद् वाऽपि दन्तोलूखलिकोऽपि वा ॥१७॥

agnipakvāśano vā syāt kālapakvabhujeva vā |
aśmakuṭṭo bhaved vā'pi dantolūkhaliko'pi vā ||17||

He may be one living on food cooked by fire, or one eating only what Ripens in its own time; he may use the stone for grinding or he may use his teeth as the mortar. — (17).

Medhātithi’s commentary (manubhāṣya):

‘One living on food cooked by fire’. — One whose food consists of vegetables and rice &c. cooked by fire.

Or he may rat only such fruits of trees as ripen themselves in their season.

Or his food may consist of flour obtained by grinding nīvāra and other grains. That is, he should grind these grains, and having thus turned them into dough, eat. it.

Or this phrase may mean that those nuts that ripen in their own season, and which have a kernel beneath a hard crust, — the outer crust of these should be broken with stone and the inner kernel eaten.

‘Dantolūkhalikaḥ’. — One who has his teeth for the mortar. That is the outer crust of nuts may be removed with the teeth. This however ought not to be done even though the nut may have been cleaned.

Or the phrase may be taken as qualifying the eating; the sense being that — ‘he shall eat in such a way that his teeth may serve the purposes of the mortar, in the thumping and removing of chaff’. — (17).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 942); — and the first half in Mitākṣarā (on 3.49).

Comparative notes by various authors:

Bodhāyana (3.3.1-3, 9-12), — ‘Hermits belong to two classes — those who cook, and those who do not cook, food; — those who cook are of five kinds — those who eat everything that the forest contains, those who live on unhusked grain, those who eat bulbs and roots, those who eat fruits and those who eat pot-herbs. Those who do not cook are of five kinds — those who avoid the use of iron and other implements, those who ṭake food with the band, those who take it with the mouth, those who subsist on water only, and those who live on air only.’

Viṣṇu (95, 14, 15). — ‘He shall break his food with stones; or he shall use his teeth as a pestle.’

Yājñavalkya (3, 49). — ‘He shall use his teeth as the pestle; or he may eat only such fruits as ripen in their own time; or he may use stone for breaking what he eats.’

VERSE 6.18

Section III - Details of the Hermit’s Life

सद्यः प्रक्षालको वा स्यान् माससञ्चयिकोऽपि वा ।
षण्मासनिचयो वा स्यात् समानिचय एव वा ॥१८॥

sadyaḥ prakṣālako vā syān māsasañcayiko'pi vā |
ṣaṇmāsanicayo vā syāt samānicaya eva vā ||18||

He may be either one who washes off immediately, or one who lays by for a month, or one who lays by for six months, or one who lays by for a year. — (18).

Medhātithi’s commentary (manubhāṣya):

The food that has been described above, he should obtain day after day, just enough to serve for the day.

The man who has a collection that lasts for one month. The form is obtained by the adding of the affix ‘ṭhan’. Or the reading may be ‘māsasañcayakaḥ’ and the word explained as a Bahuvrīhi compound: ‘he whose collection is sufficient for a month’.

Similarly with the last two expressions. — (18).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 942); — and in Parāśaramādhava (Ācāra, p. 529).

Comparative notes by various authors:

Gautuma (3.35). — ‘He shall not eat anything that has been hoarded for more than a year.’

Baudhāyana (2.11.15). — (See under 3.)

Baudhāyana (3.2.11-18) — ‘As regards the mode of life called Samprakṣālanī, in order to see that there is no waste of the substances obtained, nor any hoarding, he overturns the dishes and washes them. In the mode called Samūhā, he sweeps up grain with a broom in permitted places where grain-bearing plants are found, either on a road or in fields, access to which is not obstructed, and lives on what is thus obtained. In the mode called Pālanī, which is also called Ahiṃsakā, he tries to obtain from virtuous men husked rice or seeds and maintains himself thereby. In the mode called Śiloñcha, he gleans single ears of corn in permitted places where grainbearing plants grow, or on roads, or in fields, access to which is not obstructed, and supports himself by these gleanings, collected from time to time. In the method called Kapota, he picks up with two fingers single grains in permitted places where grain-bearing plants grow, either on the road or in fields, access to which is not obstructed; this is acting like a pigeon, Kapota. In the mode called Siddhoñcha, tired with other modes of subsistence, and because he has become old or diseased, he asks virtuous men for cooked food. If he subsists on the produce of the forest, of trees, creepers and lianas and grasses, such as wild millet and wild sesamum, that is called forest-life.’

Āpastamba (2.23.1). — ‘If he desires to perform great austerities, he shall collect food only day by day, in the morning, in his vessel.’

Viṣṇu (94.11). — ‘He should collect provisions, after the manner of the pigeon, for a month; or he should collect them for a year.’

Yājñavalkya (3.47). — (See under 15.)

VERSE 6.19

Section III - Details of the Hermit’s Life

नक्तं चान्नं समश्नीयाद् दिवा वाऽहृत्य शक्तितः ।
चतुर्थकालिको वा स्यात् स्याद् वाऽप्यष्टमकालिकः ॥१९॥

naktaṃ cānnaṃ samaśnīyād divā vā'hṛtya śaktitaḥ |
caturthakāliko vā syāt syād vā'pyaṣṭamakālikaḥ ||19||

Having collected food to the best of his ability, he should eat it at night, or during the day; or he may do it at every fourth time, or at every eighth time. — (19).

Medhātithi’s commentary (manubhāṣya):

Two meals having been prescribed for the man’s ordinary purposes, the present text lays down the dropping of one of these meals for the Hermit. The sense is that as age goes on advancing, the man should go on dropping the mealtimes one by one. The ‘fourth’ meal-time is to be computed in the same manner us the ‘eighth’: Three days having elapsed, if one eats in the evening of the fourth day, he comes to be regarded as eating ‘every eighth time’. The act of eating being the subject-matter of the context, the ‘fourth’ (or ‘eighth’) time has to be taken as referring to that act. — (19).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka, (p. 943), which notes that the text provides several options, to be adopted according to the physical strength of the person concerned; and the particular option selected in the beginning should be kept up throughout the life-stage.

The verse is quoted in Mitākṣarā verse XXI, which has the same note as Aparārka.

Comparative notes by various authors:

Viṣṇu (95.5.6). — ‘He should eat at night, he may eat after having fasted entirely for one day, or for two days, or for three days.’

Yājñavalkya (3.50). — ‘He may maintain his life by the Candrāyaṇa or the Kṛcchra method; or he may eat food on the lapse of a fortnight, or of a month, or of one day.’

VERSE 6.20

Section III - Details of the Hermit’s Life

चान्द्रायणविधानैर्वा शुक्लकृष्णे च वर्तयेत् ।
पक्षान्तयोर्वाऽप्यश्नीयाद् यवागूं क्वथितां सकृत् ॥२०॥

cāndrāyaṇavidhānairvā śuklakṛṣṇe ca vartayet |
pakṣāntayorvā'pyaśnīyād yavāgūṃ kvathitāṃ sakṛt ||20||

Or he may live during the bright and dark fortnights in th e manner of the ‘Cāndrāyaṇa’ penance; or he may eat once at the end of each of the two fortnights, boiled barley-gruel. — (20).

Explanatory notes by Ganganath Jha:

Ends of the fortnights — i.e. the New Moon Day and the Full Moon Day; — op these two days he shall eat boiled barley-gruel; — ‘once’ i.e., either in the morning or in the evening. — (20).

Comparative notes by various authors:

Viṣṇu (95.12.13). — ‘He may eat boiled barley once, at the end of a fortnight; or he may eat according to the rules of the Cāndrāyaṇa.’

Yājñavalkya (3.50). — (See above, under 19.)

VERSE 6.21

Section III - Details of the Hermit’s Life

पुष्पमूलफलैर्वाऽपि केवलैर्वर्तयेत् सदा ।
कालपक्वैः स्वयं शीर्णैर्वैखानसमते स्थितः ॥२१॥

puṣpamūlaphalairvā'pi kevalairvartayet sadā |
kālapakvaiḥ svayaṃ śīrṇairvaikhānasamate sthitaḥ ||21||

Or, he may always subsist only on flowers, roots and fruits, which have ripened in their own season and fallen down spontaneously, — keeping firm in the ways of life prescribed in the ‘Vaikhānasa’ Institutes. — (21).

Medhātithi’s commentary (manubhāṣya):

‘Ripened in their own season’. — The jack-fruit and some other fruits are ripened (artificially) by means of fire also; and it is with a view to exclude these that this epithet has been added. But fruits ripened by means of fire are not forbidden for the Householder.

‘Vaikhānasa’ is the name of a treatise where the duties of the Hermit are prescribed; — keeping firm on these rules; — i.e. he should seek to learn also the other details of life prescribed in that treatise. — (21).

Explanatory notes by Ganganath Jha:

‘Vaikhānasamate sthitaḥ’ — This refers to the ‘Vaikhānasa-śāstra says Medhātithi. The Vaikhānasa-sūtra (Trivandrum Sanskrit Series) is the work most likely referred to.

Comparative notes by various authors:

Bodhāyana (3.2.11, etc., seq.). — (See under 18.)

Āpastamba (2.23.2). — ‘Afterwards, he shall wander about, sustaining his life with roots, fruits, leaves and grass.

Finally he shall content himself with what has become detached spontaneously. Then he shall live on water, then on air, then on Ākāṣha.’

VERSE 6.22

Section III - Details of the Hermit’s Life

भूमौ विपरिवर्तेत तिष्ठेद् वा प्रपदैर्दिनम् ।
स्थानासनाभ्यां विहरेत् सवनेषूपयन्नपः ॥२२॥

bhūmau viparivarteta tiṣṭhed vā prapadairdinam |
sthānāsanābhyāṃ viharet savaneṣūpayannapaḥ ||22||

He shall roll about on the ground, or stand on tip-toe during the day; he shall beguile his time by standing and sitting, going to water at the ‘Savanas’. — (22).

Medhātithi’s commentary (manubhāṣya):

‘Rolling about’ — Lying down on the ground on one side for sometime and then turning over on the other side. He shall pass his time thus rolling about, except during meal-time and the time during which he has to move about, he shall neither sit down nor walk about, nor sit on a bed, or a seat, or a parapet.

‘On tip-toe’ — ‘prapadaiḥ’. — ‘He shall stand’.

‘By standing and sitting’. — During the day; as for the night, it is going to be declared that the man should sleep on the bare ground.

‘At the savanas.’ — i.e., in the morning, at midday and in the evening; — ‘going to water’. — This indicates that where a river or some such reservoir of water is not available, one may perform his bath even with water pulled out (of a well). — (22).

Explanatory notes by Ganganath Jha:

‘Sthānāsanābhyām’ — See note above on 2.248.

This verse is quoted in Aparārka (p. 943); — and in Mitākṣarā (on 3.51) which explains ‘prapadaiḥ’ as ‘pādāgraiḥ’ (like Medhātithi).

Comparative notes by various authors:

Gautama (3.26). — ‘The hermit shall live in the forest, subsisting on roots and fruits and practising austerities.’ Baudhāyana (2.11.15). — (See under 3.)

Vaśiṣṭha (9.9). — ‘He shall bathe at noon, morn and eve.’

Viṣṇu (94.10). — ‘He must bathe in the morning, noon and evening.’

Yājñavalkya (3.48.51). — ‘Self-controlled, bathing at the three Savanas...... — Being pure, he shall sleep on the ground at night; the day he shall pass on tip-toe, or standing, sitting and walking, or by the practice of yoga.’

Padma-purāṇa (Ādikhaṇḍa, 58, 26). — ‘He shall divert himself with standing and sitting, and shall never lose his steadiness.’

VERSE 6.23

Section III - Details of the Hermit’s Life

ग्रीष्मे पञ्चतपास्तु स्याद् वर्षास्वभ्रावकाशिकः ।
आर्द्रवासास्तु हेमन्ते क्रमशो वर्धयंस्तपः ॥२३॥

grīṣme pañcatapāstu syād varṣāsvabhrāvakāśikaḥ |
ārdravāsāstu hemante kramaśo vardhayaṃstapaḥ ||23||

During summer he shall keep five fires; during the rains, he shall have the sky for his shelter; and during the winter he shall keep wet clothes: gradually increasing his austerities. — (23 ).

Explanatory notes by Ganganath Jha:

He shall heat himself with five fires; he shall kindle, four fires close to himself on his four sides and shall expose himself to the sun at the head.

During the rainy season, he shall have the sky for his sole shelter; i.e., he shall live in a place where the rain falls, and he shall not hold the umbrella or any such thing to ward off the rain.

‘During the winter’, — i.e., whenever it is cold; i.e., during the two seasons of Hemanta and Śiśira (Winter and Midwinter) — he shall have his clothes wet.

‘Gradually’ — In due course. — (23).

Comparative notes by various authors:

(verses 6.23-24)

Viṣṇu (95.1-4). — ‘The hermit should emaciate his frame by the practice of austerities. In summer he should expose himself to five fires. During the rains, he should sleep in the open air. In the winter, he should wear wet clothes.’

Yājñavalkya (3.52). — ‘During the summer, he shall sit in the middle of five fires; during the rains, he shall he in an open space; during the winter he shall wear wet clothes; and he shall perform austerities to the best of his capacity.’

Do. (3.46). — (See under 5.)

Śaṅkha (Aparārka, p. 944). — ‘In the course of time, he should emaciate his frame by the practice of restrictions, observances, mantras and fastings, to the best of his capacity; clothed in kuśa -grass, rags, hark and skins, wearing his hair in braids, having an upper garment of the skin of the black antelope and observing such rules as sleeping in water, among five fires, or in open space.’

VERSE 6.24

Section III - Details of the Hermit’s Life

उपस्पृशंस्त्रिषवणं पितॄन् देवांश्च तर्पयेत् ।
तपस्चरंश्चोग्रतरं शोषयेद् देहमात्मनः ॥२४॥

upaspṛśaṃstriṣavaṇaṃ pitṝn devāṃśca tarpayet |
tapascaraṃścogrataraṃ śoṣayed dehamātmanaḥ ||24||

Bathing at the three Savanas, he shall offer libations to the gods and Pitṛs; and practising harsher and harsher austerities, he shall emaciate his body. — (24).

Medhātithi’s commentary (manubhāṣya):

‘Upasparśana’ — means bathing.

‘Austerities’ — such as holding up the arms permanently, fasting during the whole month, or for twelve days, and so forth.

‘Harsher’ — what is calculated to cause greater suffering to the body.

He shall ‘emaciate’, — make to dry up, — his body (24).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 944); — and the second half in Mitākṣarā (on 3.52) to the effect that the Hermit should perform severe austerities for the purpose of emaciating his physical frame.

Comparative notes by various authors:

(verses 6.23-24)

See Comparative notes for Verse 6.23.

VERSE 6.25

Section III - Details of the Hermit’s Life

अग्नीनात्मनि वैतानान् समारोप्य यथाविधि ।
अनग्निरनिकेतः स्यान् मुनिर्मूलफलाशनः ॥२५॥

agnīnātmani vaitānān samāropya yathāvidhi |
anagniraniketaḥ syān munirmūlaphalāśanaḥ ||25||

Haying reposited, according to rule, the Śrauta Fires within himself, he shall be a silent hermit, without fires and without a house, living upon roots and fruits. — (25).

Medhātithi’s commentary (manubhāṣya):

‘Vaitāna’ — Śrauta.

These fires he shall reposit within himself, by swallowing their ashes and perfoming such other rites as have been laid down in connection with it. The exact procedure of this repositting should be learnt from the Śravanaka (?).

When austerities have been performed for a long time, and the man has reached seventy years of age, then, still remaining a hermit, he shall be ‘without fires and without a house’; i.e., he shall give up his thatched dwelling-house.

“Where then should be live?”

He shall dwell ‘at the roots of trees’, — as is going to be said in the next verse.

‘He shall be a silent hermit’. — The construction is ‘muniḥ syāt’, ‘he shall be a muni’; which means that he shall keep his speech under control; the man who has his speech under control is called ‘a keeper of the vow of silence’.

‘Living upon roots and fruits’. — This serves to exclude all other kinds of food; he shall not eat even Nīvarā and the other wild grains. — (25).

Explanatory notes by Ganganath Jha:

‘Yathāvidhi’ — ‘By swallowing the ashes and so forth’ (Medhātithi, Govindarāja and Kullūka); — ‘by repeating the vedic text, Taittirīya Saṃhitā 2.5.8.8’ (Nārāyaṇa).

This verse is quoted in Aparārka (p. 944), which explains ‘niketa’ as ‘home’, — ‘muni’ as ‘observing silence,’ — and adds that alms should be begged only in the event of his being unable to obtain wild fruits and roots, — as is clear from what follows in verse 27 below.

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