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VERSE 6.40

Section VI - Procedure of going forth as a Wandering Mendicant

यस्मादण्वपि भूतानां द्विजान्नोत्पद्यते भयम् ।
तस्य देहाद् विमुक्तस्य भयं नास्ति कुतश्चन ॥४०॥

yasmādaṇvapi bhūtānāṃ dvijānnotpadyate bhayam |
tasya dehād vimuktasya bhayaṃ nāsti kutaścana ||40||

The twice-born person, from whom not the slightest danger arises to living beings, suffers no danger from any source, when he has become freed from his body. — (40).

Medhātithi’s commentary (manubhāṣya):

The same idea is repeated again.

‘When he has become freed from his body’ — i.e., when his present body falls off. (40)

Explanatory notes by Ganganath Jha:

This verse is quoted in Yatidharmasaṅgraha (p. 20), according to which this also refers to the knowledge of the Brahman with properties, as no fear is possible for one who knows the Absolute Brahman.

Comparative notes by various authors:

(verses 6.39-40)

See Comparative notes for Verse 6.39.

VERSE 6.41

Section VI - Procedure of going forth as a Wandering Mendicant

अगारादभिनिष्क्रान्तः पवित्रोपचितो मुनिः ।
समुपोढेषु कामेषु निरपेक्षः परिव्रजेत् ॥४१॥

agārādabhiniṣkrāntaḥ pavitropacito muniḥ |
samupoḍheṣu kāmeṣu nirapekṣaḥ parivrajet ||41||

Having departed from his house, fully equipped with the sacred things, he shall go forth, silent and wholly indifferent towards pleasures that may be presented to him. — (41.)

Medhātithi’s commentary (manubhāṣya):

‘Sacred things’ — the muttering of sacred texts, kuśa-grass, water-pot and deer-skin; — ‘Equipped’ — supplied — with these. Or ‘pavitra’ may be taken as standing for the purifying penances.

‘Muni’, — ‘silenty,’ — speaking little.

‘Presented’ — offered by some person; — ‘pleasures’ — pleasure-giving objects, such as nice food and the like, which may come to him by chance, — or the sounds of music &c., — or sons end other relations. When these happen to be presented before him, he should be‘indifferent’ to them; i.e., he shall not look upon them for long with loving eyes, shall not listen to them, or shall not sit with them. — (41).

Explanatory notes by Ganganath Jha:

‘Pavitropacitaḥ’ — ‘Equipped with the purificatory recitation of sacred texts, and also with such purificatory things as kuśa, water-pot and staff; or equipped with purificatory penances’; — ‘provided with such means of purification as the staff, the water-pot and so forth’ (Govindarāja, Kullūka and Nandana); — ‘made eminent during life as a Householder by such purificatory acts as austerities, Vedic recitals and so forth’ (Nārāyaṇa); — ‘possessed of a rich store of sanctifying knowledge taught in the Upaniṣads.’

‘Muniḥ’ — ‘Wholly silent’ (Govindarāja and Kullūka); — ‘intent on meditation’ (Nārāyaṇa).

‘Samupoḍheṣu’ — ‘Offered to him’ (Medhātithi, Govindarāja and Kullūka); — ‘collected in his house’ (Nandana); — ‘fully enjoyed by him’ (Nārāyaṇa).

Comparative notes by various authors:

Gautama (3,16). — ‘Abandoning all desire.’

Baudhāyana (2.11.16). — ‘The Renunciate shall leave his relations, and, not attended by any one, nor possessing any property, depart from his house, according to rule.’

Vaśiṣṭha (10.12, 28). — ‘He should frequently change his residence. He should not enjoy any object of sensual gratification.’

Yājñavalkya (3.57). — ‘Devoted to the welfare of all living beings, he shall go forth alone.’

Arthaśāstra (p. 30). — ‘For the Renunciate — keeping senses under control, desisting from activities, having no possessions, abandoning of attachment, alms-begging in several places, living in the forest, internal and external purity.’

VERSE 6.42

Section VI - Procedure of going forth as a Wandering Mendicant

एक एव चरेन्नित्यं सिद्ध्यर्थमसहायवान् ।
सिद्धिमेकस्य सम्पश्यन्न जहाति न हीयते ॥४२॥

eka eva carennityaṃ siddhyarthamasahāyavān |
siddhimekasya sampaśyanna jahāti na hīyate ||42||

He shall always wander about alone, without a companion, in order to attain success; when one realises that success accrues to the solitary man, he neither forsakes nor becomes forsaken. — (42)

Medhātithi’s commentary (manubhāṣya):

This verse enjoins solitude.

‘Alone’ — denotes the giving up of past acquaintances.

‘Without a companion’: — he shall not take with him even his former servant &c. It is only in this way that the man becomes free from friendship, hatred and love; and thus comes to look upon all things as equal. Otherwise, if a servant happen to be near him, he could have the notion that — ‘this man is mine, not that’; and this is the attachment that becomes the cause of bondage.

When he realises this, then he does not ‘forsake’ — no son or anybody else is ever forsaken, by him; and hence he himself also is not ‘forsaken’ — not separated from this son and others; i.e., he is not beset with the pain of separation from them. Otherwise — if there had been attachment — the giving up would cause great pain. In fact, for auch a man no one dies, nor does he die for any one. — (42).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 953), which explains ‘siddhim na jahāti’ as ‘he is not abandoned by success’; — and in Parāśaramādhava (Ācāra, p. 557), which adds the following explanation: — Coming to the conclusion that when a man moves about alone, without a companion, he is free from any such obstacles as attachment aversion and the like, and thus becomes enabled to attain ‘success’ in the shape of True Knowledge; — i.e., he acts without shackles towards its attainment; and of that success lie is not deprived, i.e., he attains it. If, on the other hand, he moves about with two or three companions, then he becomes liable to attachment and aversion, and by reason of these obstacles, he fails to attain that success.

Comparative notes by various authors:

Mahābhārata (12.245.4-5). — (Same as Manu.)

Yājñavalkya (3.5). — (See under 41.)

VERSE 6.43

Section VI - Procedure of going forth as a Wandering Mendicant

अनग्निरनिकेतः स्याद् ग्राममन्नार्थमाश्रयेत् ।
उपेक्षकोऽसङ्कुसुको मुनिर्भावसमाहितः ॥४३॥

anagniraniketaḥ syād grāmamannārthamāśrayet |
upekṣako'saṅkusuko munirbhāvasamāhitaḥ ||43||

He shall be without fires and without home; he may go to a village for food; — disinterested, steady, silent and calmly-disposed. — (43).

Medhātithi’s commentary (manubhāṣya):

The abandoning of the Śrauta fires has been mentioned before; this verse speaks of the abandoning of the domestic fire. Or tins may be taken as forbidding the act of cooking, and of seeking for fuel for the fire required for the allaying of cold and such other purposes.

‘Niketa’ is home.

‘He may go’ — for one night — ‘to a village for food’; and having got what he needs, he should spend the rest of his time in the forest. This living in the village for a single night has been declared by Gautama. If the man happen to be near a village, then he shall enter it only for obtaining food; but if he happens to be far off from it, then he may dwell there for a single night, and pass on to the forest for the second.

‘Disinterested’; — he should not own his even such inanimate objects as the water-pot and the like. Or, it may mean that he shall not have recourse to any remedy for his bodily ailments.

Some people read ‘asaṅkusukaḥ’; — ‘saṅkusuka’ means fickle, unsteady; and the opposite of this denotes firmness of mind.

‘Silent’ — with the organ of speech under his full control

‘Calmly disposed’ — Calm in disposition; i.e., he shall give up all mental imaginings; he shall be calm by disposition not in mere speech (43).

Explanatory notes by Ganganath Jha:

‘Muniḥ’ — ‘with the organ of speech controlled’ (Medhātithi); — ‘meditating on Brahman’ (Kullūka).

This verse is quoted in Aparārka (p. 953).

Comparative notes by various authors:

Mahābhārata (12.245.5-6). — (Same as Manu, the third foot read as ‘aśvastana-vidhātā syāt.’)

Gautama (3.11, 14). — ‘The Renunciate shall not possess any store. He shall enter a village only for begging alms.’ Baudhāyana (2.11.16). — (See under 41.)

Āpastamba (2.21.10). — ‘He shall live without a tire, without a house, without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging only so much food in the village as will sustain his life, he shall wander about, caring neither for this world nor for the next.’

Vaśiṣṭha (10.6). — ‘The Renunciate sh all shave his head; he shall have no property, and no house.’

Viṣṇu (96.2). — ‘Having reposited the fires in himself, he should enter the village only for collecting alms.’

Yājñavalkya (3.57). — (See under 41.)

VERSE 6.44

Section VI - Procedure of going forth as a Wandering Mendicant

कपालं वृक्षमूलानि कुचेलमसहायता ।
समता चैव सर्वस्मिन्नेतत्मुक्तस्य लक्षणम् ॥४४॥

kapālaṃ vṛkṣamūlāni kucelamasahāyatā |
samatā caiva sarvasminnetatmuktasya lakṣaṇam ||44||

The potsherd, the roots of trees, coarse cloth, solitude, e quality towards all, — are the mark of the liberated man. — (44).

Medhātithi’s commentary (manubhāṣya):

The ‘potsherd’ — the broken jar — shall be his dish and his begging-bow; — The ‘roots of trees’ shall be his home.

‘Coarse cloth’ — Rough and torn pieces of doth.

‘Equality’ — towards the friend and the enemy, to one who is neither a friend nor an enemy, as well as towards himself.

‘Mark of the liberated person’. What this means is that to such a man liberation is quickly attained; not that the man becomes liberated by these alone. — (44).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 953); — and in Parāśaramādhava (Ācāra, p. 569).

Comparative notes by various authors:

Mahābhārata (12.245.7). — (Same as Manu, the second line being read as ‘Upekṣā sarvabhūtānāmetāvadbhikṣulakṣaṇam.’)

Gautama (3.18-19, 25). — ‘He shall wear a cloth just to cover his nakedness; an old rag, duly washed, say some. He shall not undertake anything for his spiritual or temporal welfare.’

Baudhāyana (2.11, 19, 21). — ‘He shall wear cloth just to cover his nakedness. He shall wear a dress dyed yellowish red.’

Do. (2.17.44). — ‘He should no longer wear any white dress.’

Āpastamba (2. 21.11). — ‘It is ordained that he shall wear clothes discarded by others.’

Vaśiṣṭha (10.9, 10, 13, 27). — ‘He should wear a single garment; or cover his body with a skin or with grass that has been nibbled at by the cow. He shall dwell at the extremity of the village, in a temple, or in an empty house, or at the root of a tree. He should not be crooked in bis ways; he should not observe the rules of impurity on account of deaths or births; he should not have a house; he should he of concentrated mind.’

Viṣṇu (96.10, 11). — ‘He must live in an empty house; or at the root of a tree.’

VERSE 6.45

Section VI - Procedure of going forth as a Wandering Mendicant

नाभिनन्देत मरणं नाभिनन्देत जीवितम् ।
कालमेव प्रतीक्षेत निर्वेशं भृतको यथा ॥४५॥

nābhinandeta maraṇaṃ nābhinandeta jīvitam |
kālameva pratīkṣeta nirveśaṃ bhṛtako yathā ||45||

He shall not rejoice at death; nor shall he rejoice at life; he shall await his time, just as the servant awaits the fulfilment of his contract — (45).

Medhātithi’s commentary (manubhāṣya):

This denotes freedom from troubles.

He shall not seek death; nor shall he seek life, for the purpose of acquiring more knowledge.

‘He shall await his time’. — He shall cultivate the habit of thinking ‘let anything happen at any time it may’.

‘Just as the servant waits for the fulfilness of his contract’ — ‘This work I have got to do for him during the day, — if I stop in the middle, I shall not obtain full wages’.

Worldliness having thus ceased, when the man’s body falls off, he attains Liberation, by this process and not by doing whatever he likes. — (45)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 953), which explains ‘nirveśam’ as ‘time limit’ — in Parāśaramādhava (Ācāra, p. 569); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 70a).

Comparative notes by various authors:

Mahābhārata (12.245.15). — (Same as Manu, reading ‘nideśam’ for ‘nirveśam.’)

Viṣṇu (96.18) — ‘He must neither wish for death nor for life.’

VERSE 6.46

Section VI - Procedure of going forth as a Wandering Mendicant

दृष्टिपूतं न्यसेत् पादं वस्त्रपूतं जलं पिबेत् ।
सत्यपूतां वदेद् वाचं मनःपूतं समाचरेत् ॥४६॥

dṛṣṭipūtaṃ nyaset pādaṃ vastrapūtaṃ jalaṃ pibet |
satyapūtāṃ vaded vācaṃ manaḥpūtaṃ samācaret ||46||

He shall place his foot sight-purified, drink water cloth-clarified, utter speech truth-sanctified and act with pure mind — (46).

Medhātithi’s commentary (manubhāṣya):

Having looked over the path with the eye, he should place his foot on a spot where there may be no animals to suffer from his tread.

It being already known that one should tell the truth, the term ‘pūta’, ‘sanctified’, is meant to show that the term ‘satya’, ‘truth’, is purely indicative; hence there is nothing incongruous in this.

One shall always remain pure in his mind; i.e. he shall not even think of possessing what belongs to another and so forth. — (46)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 953); — and in Parāśaramādhava (Ācāra, p. 569).

Comparative notes by various authors:

Baudhāyana (2.11.25, 24). — ‘He shall perform the necessary purifications with water which has been taken out and has been strained. He shall carry a cloth for straining water for the sake of purifications.’

Do. (2-17.43). — ‘He shall not sip water which has not been drawn up, which has not been strained and which has not been thoroughly cleansed.’

Do. (2.18.2). — ‘Abstention from injuring living beings, truthfulness, abstention from appropriating the property of others, continence and liberality.’

Viṣṇu (96.14-17). — ‘He must set down his feet purified by looking down: he must drink water purified (by straining) with a cloth; he must utter speech purified by truth; ho must perform acts purified by his mind.’

VERSE 6.47

Section VI - Procedure of going forth as a Wandering Mendicant

अतिवादांस्तितिक्षेत नावमन्येत कं चन ।
न चैमं देहमाश्रित्य वैरं कुर्वीत केन चित् ॥४७॥

ativādāṃstitikṣeta nāvamanyeta kaṃ cana |
na caimaṃ dehamāśritya vairaṃ kurvīta kena cit ||47||

He shall patiently bear improper words, and shall not insult anyone; and he shall not make enmity with any one, for the sake of his present body — (47).

Medhātithi’s commentary (manubhāṣya):

When one speaks in a manner contrary to the scriptures, his words are called ‘improper’ — i.e. hard, disagreeable taunts; — these he shall ‘bear patiently’ — i.e. tolerate, not answer back. In fact, he shall not bear ill-will even in his mind; what is implied by the direction is that ‘on being cursed he shall pronounce a blessing,” which forbids even mental perturbation; and it does not mean that he shall actually ask the man — ‘is it well with you?’ Because if he spoke thus (and bore anger in his mind) he would be a liar, saying one thing and thinking of another.

‘He shall not insult’ — shall not show disrespect towards — any one. That is, he shall not omit to show respect to his elders.

‘For the sake of his present body;’ — i.e. if some one were to strike his body — ‘he shall not make enmity with him.’ He is to think all the time in the following strain — ? what would it matter whether this body perished or not, I may have an effulgent body.’ — (47).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 953); — in Parāśaramādhava (Ācāra, p. 569); — and in Yatidharmasaṅgraha (p. 107).

Comparative notes by various authors:

Mahābhārata (12.278.6) — (Reproduces the first half of Manu). — ‘When angry, he should speak gently; when abused, he should speak in an agreeable manner.’

Gautama (3.24). — ‘He shall be indifferent towards all creatures, and to an injury or to a kindness.’

Baudhāyana (2.11.23). — ‘With the three means of punishment, — word, thought and action, — he shall not injure created beings.’

Vaśiṣṭha (10.29). — ‘He shall he utterly indifferent, avoiding injury and kindness towards living beings.’

Viṣṇu (96.19, 29, 23). — ‘He must hear abuse patiently; — he must treat no one with contempt. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other.’

VERSE 6.48

Section VI - Procedure of going forth as a Wandering Mendicant

क्रुद्ध्यन्तं न प्रतिक्रुध्येदाक्रुष्टः कुशलं वदेत् ।
सप्तद्वारावकीर्णां च न वाचमनृतां वदेत् ॥४८॥

kruddhyantaṃ na pratikrudhyedākruṣṭaḥ kuśalaṃ vadet |
saptadvārāvakīrṇāṃ ca na vācamanṛtāṃ vadet ||48||

Towards an angry man he shall not retort in anger; when he is cursed, he shall pronounce a blessing; and he shall not utter an untrue word, spreading over the seven openings. — (48).

Medhātithi’s commentary (manubhāṣya):

‘Seven openings’ — (1) Duty and wealth, (2) duty and pleasure, (3) wealth and pleasure, (4) pleasure and wealth, (5) pleasure and duty, (6) wealth and duty, and (7) wealth — pleasure — duty. He shall not utter an untrue word spreading over all these. All these are based upon notions of diversity; and all diversity is untrue; hence the word relating to these is called ‘untrue’.

The sense is that the man shall speak only such words as pertain to Liberation.

Or, the ‘seven openings’ may stand for the seven breaths in the head; and these are the ‘openings’ of speech. Or, it may stand for the six sense-organs and Intellect as the seventh. It is only when objects have been perceived by means of these that words speak of them. Others explain that the ‘seven openings’ stand for the seven declensional terminations. — (48).

Explanatory notes by Ganganath Jha:

‘Saptadvāra’ — (a) (1) Dharma-Artha, (2) Dharma-Kāma, (3) Artha-Kama, (4) Kāma-Artha, (5) Kāma-Dharma, (6) Artha-Dharma, (7) Dharma-Artha-Kāma; — or (b) The seven life-breath in the head; — or (d) ‘the six sense-organs and Buddhi’ (Medhātithi); — Kullūka has only (c); — ‘the five senses, mind and Ahaṅkāra’ (Nārāyaṇa); — Govindarāja has (a) only; — ‘seven worlds’ (mentioned by Kullūka).

This verse is quoted in Aparārka (p. 954), which, reading na vācam samudīrayet (for na vācamanṛtam vadet) explains this much misunderstood second line as — he should not utter words vitiated by (1) desire, (2) anger, (3) greed, (4) delusion, (5) arrogance, (6) jealousy and (7) vanity.

This verse is quoted also in Parāśaramādhava (Ācāra, p. 569).

Comparative notes by various authors:

Mahābhārata (12.278.6). — (See under 47.)

Baudhāyana (2.18, 3). — ‘There are five minor vows — to abstain from anger, to obey the teacher, to avoid rashness, to observe cleanliness and to observe purity in eating.’

VERSE 6.49

Section VI - Procedure of going forth as a Wandering Mendicant

अध्यात्मरतिरासीनो निरपेक्षो निरामिषः ।
आत्मनैव सहायेन सुखार्थी विचरेदिह ॥४९॥

adhyātmaratirāsīno nirapekṣo nirāmiṣaḥ |
ātmanaiva sahāyena sukhārthī vicarediha ||49||

Centered in spirituality, disinterested, free from longings, with himself as his sole companion, he shall wander forth in the world, seeking bliss. — (49).

Medhātithi’s commentary (manubhāṣya):

‘Spirituality’ — disposition to concentrate one’s attention upon the quest for the true nature of the self; — ‘centered’ — always thinking of it, he shall remain.

‘Disintrested;’ — this re-iterates what has been already said before regarding his not caring for the due fulfilment of Dharma and other things.

‘Nirāmiṣaḥ’ — free from longings. Flesh is ‘āmiṣa’, which indicates (figuratively) longing, by reason of the fact that living beings have a great liking for flesh; and this longing is forbidden.

All the rest has already been explained before. — (49).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 954); — and in Parāśaramādhava (Āchāra, p. 569).

Comparative notes by various authors:

Mahābhārata (12.330.30). — (Same as Manu, the last foot being read as ‘yaścaret sa sukhī bhavet.’)

Āpastamba (2.21.13). — ‘Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Ātman.’

Vaśiṣṭha (10.17, 20). — ‘Freedom from future births is certain for him who constantly dwells in the forest, who has subdued his organs of sensation and action, who has renounced all sensual gratification, whose mind is fixed in meditation on the Supreme Spirit, and who is indifferent (to all things).’

VERSE 6.50

Section VI - Procedure of going forth as a Wandering Mendicant

न चोत्पातनिमित्ताभ्यां न नक्षत्राङ्गविद्यया ।
नानुशासनवादाभ्यां भिक्षां लिप्सेत कर्हि चित् ॥५०॥

na cotpātanimittābhyāṃ na nakṣatrāṅgavidyayā |
nānuśāsanavādābhyāṃ bhikṣāṃ lipseta karhi cit ||50||

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