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‘Saṅga’ — ‘Attachment to sense-objects’ (Kullūka); — ‘possessions’ (Nārāyaṇa).

This verse is quoted in Parāśaramādhava (Ācāra, p. 532); — in Vīramitrodaya (Saṃskāra, p. 562); — and in Saṃskāramayūkha (p. 64), which says that the division is to be made on the basis of the life-span of one hundred years.

Comparative notes by various authors:

(verses 6.33-34)

Baudhāyana (2.17.1-6). — ‘Now we shall explain the rule for entering the order of Renunciates. Some say that he who has finished his studentship may become a renunciate immediately after that. But according to others renunciation is fit only for such Śālīnas and Yāyāvaras as are childless, or widowers. In general, they prescribe renunciation after the completion of the seventieth year and after the children have been firmly settled in their sacred duties. Or a Hermit may become a Renunciate on the completion of the special rites prescribed for him.’

Baudhāyana (2.17.15-17). — ‘It is declared in the Veda that “entering stage after stage man becomes one with Brahman.” They quote also the following verse — “Ho who has passed from stage to stage, has offered burnt oblations and kept his organs under subjection, becomes afterwards, tired with giving alms and making offerings, a Renunciate. Such a Renunciate becomes one with the Infinite.’

Viṣṇu (96.1). — ‘After having passed through the first three stages, and having annihilated passion, he should offer an oblation to Prajāpati in which he gives away all his belongings as the sacrificial fee, and enter the stage of the Renunciate.’

Yājñavalkya (3.55-56). — ‘Passing on from the stage of the Householder or from that of the Hermit, he shall perform the sacrifice to Prajāpati, at which he gives away all his belongings as the sacrificial fee, and on its completion, withdrawing the fires within himself, he shall turn his mind towards Liberation, after having studied the Veda, performed Japa, begotten sons, made gifts of food, maintained the fires, and performed sacrifices to the best of his capacity.’

Jābāla-smṛti (Aparārka, p. 946). — ‘Having completed Studentship, he shall become a Householder; after having been a Householder, he shall become a Hermit; after having been a Hermit he shall go forth as a Renunciate; or he may go forth directly after Studentship or Householdership or Hermitship.’

Jābāla (Parāśaramādhava, p, 535). — ‘One should go forth the very day on which he becomes freed from all attachments.’

Śaṅkha-Likhita (Aparārka, p. 947). — ‘After he has lived in the forest as a Hermit, the man, calm and advanced in age, should make up his mind to go forth as a Renunciate. Having withdrawn the fires within himself, free from all such feelings as fear, avarice, delusion, anger, sorrow, envy, pride and jealousy, he should not wait for any time; as men’s determinations are evanescent; hence he shall not wait for to-morrow, to-morrow; that very day he shall renounce all activities and go forth as a Renunciate.’

Vāyupurāṇa (Do., p. 949). — ‘Leading the life of the Hermit, having his sins burnt by austerities, the twice-born man shall take to renunciation and enter the fourth stage. ì laving made offerings to Brāhmaṇas, gods and his own Pitṛs and men, and having performed the Vaiśvānarī or the Prājāpatya sacrifice, he shall deposit the fires within himself and shall go forth, uttering the proper mantras: thenceforward he shall renounce all affection and longing for sons and others.’

Nṛsiṃhapurāṇa (Aparārka, p. 951). — ‘The Brāhmaṇa, whose gestatory, generative and digestive organs and the head are well-controlled, may go forth as a Renunciate, even without having married, and live on alms. Renunciation consists in the giving up of the affections, attachment to objects of sense, son, wife, good and evil, as also the anxiety for worldly affairs.’

Dakṣa (Parāśaramādhava, p. 533). — ‘If any one reverses the order of the stages, he is the most sinful among men. If one having been a Householder, becomes a Religious Student, he is neither a Renunciate nor a Hermit; he is beyond the pale of all the stages.’

Aṅgiras (Do., p. 534). — ‘Having found the world to be devoid of essence, and longing for the essential substance, the man, being free from all attachment, goes forth, without marrying. One may go forth either directly after Studentship or after having led the life of the Householder, or after having lived as a Hermit in the forest.’

Yama (Do., p. 536). — ‘On the death of his wife, if he does not take to another wife, he should go forth as a Renunciate; or this highest path may be taken up by one who, having lived as a Hermit, has shaken off all his sins.’

Nārada (Do, p. 537). — ‘Even from the very first stage, if the Brāhmaṇa becomes freed from all attachment for this ocean of worldliness, and desires liberation, he should renounce relationships and go forth as a Renunciate.’

Yogi-Yājñavalkya (Parāśaramādhava, p. 537). — ‘There are four stages prescribed by the Veda for the Brāhmaṇa, three for the Kṣatriya, two for the Vaiśya and one for the Śūdra.’

Vāmanapurāṇa (Do.). — ‘Pour stages have been spoken of for the Brāhmaṇa; three only, i.e., those of the Householder, the Student, the Hermit, for the Kṣatriva; only two — Householdership and Hermitship — for the Vaiśya; only one, that of Householdership, is proper for the Śūdra.’

Yājñavalkya (3.60). — ‘Controlling his senses, renouncing all love and hatred and fear of things, the twice-born man becomes immortal.’

Smṛtyantara (Aparārka, p. 966; Parāśaramādhava, p. 538). — ‘Having paid off the three debts, being freed from all notions of I and mine, the Brāhmaṇa, the Kṣatriya and the Vaiśya, may go forth from the house.’

Kūrmapurāṇa (Parāśaramādhava, p. 538). — ‘Having deposited the fires within himself, the twice-born man should become a Renunciate.’

VERSE 6.34

Section XIV - The Renunciate

आश्रमादाश्रमं गत्वा हुतहोमो जितेन्द्रियः ।
भिक्षाबलिपरिश्रान्तः प्रव्रजन् प्रेत्य वर्धते ॥३४॥

āśramādāśramaṃ gatvā hutahomo jitendriyaḥ |
bhikṣābalipariśrāntaḥ pravrajan pretya vardhate ||34||

If one, after passing from stage to stage and after offering the sacrifices, with senses subdued, tired of alms and offerings, — goes forth as a wandering mendicant, and then dies, then he prospers. — (34)

Explanatory notes by Ganganath Jha:

This verse lends support to the view that one should pass through all the life-stages. — ‘Passing from stage to stage; that is passing from the Householder’s stage to that of the Hermit.

‘After offering the sacrifices’ — during both the stages.

‘With senses subdued’. — when he becomes so, then alone he should go forth.

‘If he dies, then he prospers’ — ‘i. e., obtains most excellent for splendour,

‘Tired of alms and offerings’ — by having recourse to these along time.

This is reiterative reference to the duties of the Life-stages. — (35).

Comparative notes by various authors:

(verses 6.33-34)

See Comparative notes for Verse 6.33.

VERSE 6.35

Section XIV - The Renunciate

ऋणानि त्रीण्यपाकृत्य मनो मोक्षे निवेशयेत् ।
अनपाकृत्य मोक्षं तु सेवमानो व्रजत्यधः ॥३५॥

ṛṇāni trīṇyapākṛtya mano mokṣe niveśayet |
anapākṛtya mokṣaṃ tu sevamāno vrajatyadhaḥ ||35||

One shall turn his mind towards Liberation only after having paid off the three debts; without having paid them, if he seeks for Liberation, he sinks downwards. — (35)

Medhātithi’s commentary (manubhāṣya):

‘Paying off’ — Clearing off the debt.

‘One shall turn his mind towards Liberation’. — The term ‘liberation’ here indicates the stage of Renunciation; it is this stage that is spoken of as the principal path which leads to Liberation only; not so the other stages (which lead to other results also); hence ‘liberation’ means the Stage of Renunciation. — (35).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.57), to the effect that until one has begotten offsprings he is not entitled to the life of Renunciation; — in Vidhānapārijāta (II, p. 373); — in Hemādri (Kāla, p. 808), which says that ‘mokṣa’ here stands for jñāna, knowledge, as is clear from the use of the term ‘sevamānaḥ’ — and in Yatidharmasaṅgraha (p. 3) along with the next verse (see below).

Comparative notes by various authors:

Smṛtyantara (Aparārka, p. 966). — ‘Having paid off the three debts, being freed from all motions of I and mine, the Brāhmaṇa, the Kṣatriya and the Vaiśya may go forth from the house.’

VERSE 6.36 [The manner of Paying the three Debts]

Section V - The manner of Paying the three Debts

अधीत्य विधिवद् वेदान् पुत्रांश्चोत्पाद्य धर्मतः ।
इष्ट्वा च शक्तितो यज्ञैर्मनो मोक्षे निवेशयेत् ॥३६॥

adhītya vidhivad vedān putrāṃścotpādya dharmataḥ |
iṣṭvā ca śaktito yajñairmano mokṣe niveśayet ||36||

After having studied the Vedas according to rule, having begotten sons in the rightful manner, and having offered sacrifices to the rest of his ability, — he shall turn his mind towards Liberation. — (36).

Medhātithi’s commentary (manubhāṣya):

This Smṛti-text reiterates what has been said in the following Śruti — ‘Man is born beset with three debts — the debt of sacrifice to the gods, the debt of offspring to the Pitṛs, and the debt of vedic study to the sages’ (Śatapatha-Brāhmaṇa, 1.7.2.1).

“But the Jābāla-śruti has declared that — ‘one should go forth as a mendicant after having been a house-holder, or he may go forth directly after studentship’."

Our explanation of this is as follows: — What the text just quoted does is to mention the mere coming into existence of the stage of Renunciation; and if it were taken in its literal sense it would be contrary to what is said in the following verse regarding the impropriety of ‘going forth, without having begotten offspring’.

“Well, when we have the Śruti just quoted, what if it be contrary to a Smṛti- text?”

We explain. The necessity of taking to the Householder’s life has been directly enjoined (with all its details); while all that the text does in regard to the Renunciate is to enjoin that ‘one shall go forth’; and nothing is said as to the rites to be performed by the Renunciate, or the procedure to be adopted in regard to those rites. As regards the Householder on the other hand, the Agnihotra and other rites have been prescribed along with nil their appurtenant details. This is what we meant (by urging that the Śruti text quoted, if taken in its literal sense, would be contrary to the Smṛti- text). Those persons then who, not knowing of the Śruti text describing the‘three debts’, take their stand upon Smṛti -texts only, and become life-long ‘students’, find themselves running up against the ‘Householder’s Life’ which has been directly enjoined.

There are some people who explain the Smṛti-texts relating to the ‘Life-long Student’ as applying to the case of such men as are suffering from impotence or some such debility, and are, on that account, not entitled to entering upon the House holder’s Life.

But we do not understand what these people really mean. Their meaning may be as follows: — Such a person is not entitled to the rites laid down in the Śruti, on account of their being incapable of properly accomplishing such acts as the ex amining of the clarified butter (which cannot be done by the blind), or the walk in Viṣṇu’s steps (which cannot be done by the lame); and that even so the said Śruti-texts have their application in the case of such men as are capable of duly accomplishing the rites with all the said details; so that there is no need for taking them as forcing the disabled persona also to perform the acts”.

If this is what is meant, then as regards the Smṛti -texts also which speak of the ‘Life-long student’, — such a student also would have to ‘fetch water for the Teacher,’ to beg for food, and so forth; and in regard to the Renunciate also it has been declared that ‘he shall not dwell in any one place for a second night’. So that how could the blind and lame be entitled to these life-stages as prescribed by the Smṛti -texts? In fact the Initiatory Ceremony (upanayana) itself is clearly indicative of all (the four life-stages). Hence the desire of the person for marriage, which is referred to later on (9.203) in the text — ‘if he has need for a wife etc. &c.’ Though in connection with the Initiatory Ceremony also, there are several details, such as looking at the sun, going round the fire, and so forth (which cannot be done by the blind or the lame), yet — in as much as the uninitiated person, by reason of his having become an outcast, would not be entitled to marry, — it is open to the man to keep up bis studentship, even though defective, by serving his Teacher to the best of his ability. As for the impotent man, he is, by his very nature, unfit for the Initiatory Ceremony; in fact, like the outcast, he is not entitled to anything at all.

From all this our mind is not satisfied with the view that the life of the Renunciate (directly after studentship), or that of the Life-long Student, is meant for disabled people. In fact the two methods may well be regarded as optional alternatives; as is done in the case of the two Vedic texts laying down oblations to be offend ‘before sunrise’ and ‘after sunrise’. And it is in accordance. with the alternative view that nil the four life-stages should be passed through that we have the passage — ‘without paying off his debts &c.’, — which is deprecatory and not prohibitive (of Life-long Studentship, or Direct Renunciation). Or, it may be taken as referring to cases where the married man is going to take to Renunciation. — (36).

Explanatory notes by Ganganath Jha:

This verse is quoted in Yatidharmasaṅgraha (p. 3) along with 35 which has the following notes: — These two verses mean that a man who has not already acquired dispassion towards worldly and celestial things should do all things according to the scriptures and then have recourse to Renunciation, — ‘vrajatyadhaḥ’ i.e., lingers in the satya and other regions lower than Liberation, — the Jabāla śruti justifies Renunciation also for those who have not passed through all the preceding life-stages.

Comparative notes by various authors:

(verses 6.36-37)

Bodhāyana (2.11.34). — ‘Those dwell with us who fulfil the following duties — the study of the Vedas, the studentship, the procreation of offspring, faith, austerity, sacrificing and giving gifts; he who praises other duties becomes dust and perishes.’

Āpastamba (2.24.8). — (Same as Baudhāyana.)

Yājñavalkya (3.57). — ‘One shall turn his mind towards liberation only after having studied the Vedas, performed japa, obtained sons, given away food, maintained the fires and performed sacrifices to the best of his ability; — never otherwise.’

(For other texts, see under 33-34.)

Kāmandaka (2.29-31). — ‘The duties of the Renunciate are to renounce all activity, to live on begging, to dwell under trees, to refuse all gifts, to avoid injury to living beings, to maintain an attitude of equality towards all, to be neutral to friends and enemies, to be unmoved by joy and grief, to be pure in mind and body, to curb speech, observe vows, to withdraw the senses from their objects, to keep the mind collected, to be absorbed in meditation and to purify his intentions.’

VERSE 6.37

Section V - The manner of Paying the three Debts

अनधीत्य द्विजो वेदाननुत्पाद्य तथा सुतान् ।
अनिष्ट्वा चैव यज्ञैश्च मोक्षमिच्छन् व्रजत्यधः ॥३७॥

anadhītya dvijo vedānanutpādya tathā sutān |
aniṣṭvā caiva yajñaiśca mokṣamicchan vrajatyadhaḥ ||37||

The twice-born person, who seeks Liberation, without having studied the Vedas, without having begotten offspring, and without having offered sacrificis, sinks downwards. — (37).

Explanatory notes by Ganganath Jha:

‘Sacrifices’ — such as the Animal-Sacrifice, the Some-Sacrifice and the like, which an obligatory on persons who have set up the Fire. — (37).

Comparative notes by various authors:

(verses 6.36-37)

See Comparative notes for Verse 6.36.

VERSE 6.38 [Procedure of going forth as a Wandering Mendicant]

Section VI - Procedure of going forth as a Wandering Mendicant

प्राजापत्यं निरुप्येष्टिं सर्ववेदसदक्षिणाम् ।
आत्मन्यग्नीन् समारोप्य ब्राह्मणः प्रव्रजेद् गृहात् ॥३८॥

prājāpatyaṃ nirupyeṣṭiṃ sarvavedasadakṣiṇām |
ātmanyagnīn samāropya brāhmaṇaḥ pravrajed gṛhāt ||38||

Having performed the Prājāpatya Sacrifice, wherein all his belongings are given away as the sacrificial fee, — and having reposited the Fires within himself, — the Brāhmaṇa should go forth from his house. — (38).

Medhātithi’s commentary (manubhāṣya):

‘Prājāpatya Sacrifice’ — as prescribed in the Yajurveda; at this the giving away of all one’s belongings is enjoined. After this has been performed, the Fires are reposited by the man within himself; the exact procedure of this repositing also has to be learnt from that same Veda.

The compound ‘Sarvavedasadakṣiṇam’is to be treated as a Bahuvrīhi compound; ‘that at which all one’s belongings are given away as the sacrificial fee’. ‘Vedas’ mean wealth; and the whole of this is to be given away. This is the sense attributed to the ‘an’ affix in the term ‘sarvāvedasa’. Or the ‘an’ affix may be taken in the reflexive sense; the ‘Prajñādi group’ (which are laid down as taking the said affix in this sense) being a purely tentative one.

Others have explained the ‘Prājāpatya sacrifice’ as human sacrifice. At this latter the Brāhmaṇa forms the first animal to be sacrificed in accordance with the injunction ‘the Brāhmaṇa should be sacrificed to Brahman’; and ‘Prājāpati’ is only another name f or Brahman; and since a sacrifice is named after its chief deity, ‘Prājāpatya’ is the name for the human sacrifice. Farther, it is only in connection with this sacrifice that the scriptures have enjoined the giving away of all belongings, the repositing of the Fires within oneself and the going forth as a mendicant. We have the following Śruti -text on this point: — ‘Having reposited the

Fires within himself, and regarding this repositing as a worship rendered unto Āditya, the man should go forth; then alone does he become securer than gods and men

Some people have held that the ‘repositing of the Fires within himself’, which is mentioned in connection with Renunciation, becomes fulfilled if the Fires are made over to the wife at her death; and hence Renunciation is to be taken to only in the event of the wife’s death, when a second wife need not be taken.

But in that case the text bearing on the subject should have been in some such form as — ‘in the event of the wife dying first, the Fires should be made over to her at her funeral rite’, and since the present treatise is the work of a human author, and not a Veda, the answer would not be available that no exception can be taken to its words. (?) — (38).

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted in Mitākṣarā (on 3.57) to the effect that the Brāhmaṇa only is entitled to the life of Renunciation.

The verse is quoted in Parāśaramādhava (Ācāra, p. 538), in the sense that when going to enter the stage of Renunciation, the man should perform the Prājāpatya sacrifice in which he should give away all his belongings as the ‘sacrificial fee’; — and in Yatidharmasaṅgraha (p. 13).

Comparative notes by various authors:

Bodhāyana (2.17.21). — ‘A Brāhmaṇa who, knowing this, dies after fasting during the night of Brahman, and depositing within himself the sacred fires, conquers all guilts, even that of killing a Brāhmaṇa.’

Viṣṇu (96.1, 2). — ‘After having passed through the first three stages, and annihilated passion, he must offer an oblation to Prajāpati, in which he bestows all his wealth as the sacrificial fee, and enter the stage of the Renunciate. Having reposited the fires in his own mind, he must enter the village in order to collect alms.’

Yājñavalkya (3.56). — ‘Either after Studentship, or after Hermitship, having performed the Prājāpatya sacrifice, at which his entire wealth is given away as the sacrificial fee, and at its completion, repositing the fires within himself, — (he shall turn his mind towards liberation).’

Kūrmapurāṇa (Parāśaramādhava, p. 538). — ‘Repositing the fires within himself, the twice-born should go forth as a Renunciate, devoted to the practice of Yoga. After having performed the Prājāpatya or the Āgneyī sacrifice, and having all his impurities evaporated within himself, he should have recourse to the stage dedicated to Brahman.’

Nṛsiṃhapurāṇa (Parāśaramādhava, p. 539). — ‘Leading the life of the Hermit, having his sins burnt by austerity, the twice-born person should, in accordance with the law, take to renunciation and enter the fourth stage. Having made offerings to gods, Pitṛs, sages and men, and also to himself, and having performed the Prājāpatya or the Vaiśvānarī sacrifice, he shall reposit the fire within himself and, reciting mantras, go forth.’

Kātyāyana (Parāśaramādhava, p. 542). — ‘Having reposited the fires within himself, seated in the centre of the altar, and meditating upon Hari, having obtained the permission of his guru, he should pronounce the Praiṣamantra.’

VERSE 6.39

Section VI - Procedure of going forth as a Wandering Mendicant

यो दत्त्वा सर्वभूतेभ्यः प्रव्रजत्यभयं गृहात् ।
तस्य तेजोमया लोका भवन्ति ब्रह्मवादिनः ॥३९॥

yo dattvā sarvabhūtebhyaḥ pravrajatyabhayaṃ gṛhāt |
tasya tejomayā lokā bhavanti brahmavādinaḥ ||39||

He who goes forth from home after having granted freedom from all fear to all beings, — to that expounder of the Veda belong regions of light. — (39).

Medhātithi’s commentary (manubhāṣya):

This verse eulogises the fourth life-stage at the expense of the Householding stage.

At sacrifices animals are killed; the cutting of herbs and grasses also constitutes ‘killing’, according to the theory that ‘all that grows is animate’. It is this that constitutes the ‘fear’ of living beings. So that when one has gone away from home, and has disposed of the Fires, there is no such fear from him. This is what is meant by the words — ‘having granted freedom from fear to all beings.’ This also indicates that the Renunciate shall not pick up for his use any inch leaves or twigs as have not quite dried up.

‘Of light’ — ever effulgent; where the rising and s etting of the sun are not perceived; this is what is described by the words of the Upaniṣads — ‘Beyond this the sun does not rise or set’ — (39).

Explanatory notes by Ganganath Jha:

This verse is quoted in Yatidharmasaṅgraha (p. 20), which explains ‘brahmavedinaḥ’ (which is its reading for ‘brahmavādinaḥ’) as ‘knowing the Brahman with properties’, which is clear from its being mentioned along with ‘effulgent regions’ which could have no connection with one who knows the absolute Brahman.

It is quoted also in Nirṇayasindhu (p. 460).

Comparative notes by various authors:

(verses 6.39-40)

Mahābhārata (12.244.28; and 278.22). — (Reproduces Manu, the last foot being read as pretya cānantyamaśnute; under 279, 2, the same foot is read as ‘tathānantyāya kalpate.’)

Baudhāyana (2.17.29). — ‘Finally he pours as much water as fills his joined hands, saying “I promise not to injure any living being.” They quote the following: — “A Renunciate who roams about after having given a promise of safety to all living beings, is not threatened with danger by any creature.’

Vaśiṣṭha (10.1-3). — ‘The Renunciate should depart from his house, giving a promise of safety from injury to all living beings. They quote the following: — “That Renunciate who wanders about at peace with all creatures, forsooth, has nothing to fear from any living being; hut he who becomes a Renunciate and does not promise safety from injury to all beings, destroys the born and the unborn; and so does a Renunciate who accepts presents.”’

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