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He shall never obtain alms either by means of prodigies and portents, or by means of the science of astrology and palmistry, or by means of counsel and discussion. — (50)

Medhātithi’s commentary (manubhāṣya):

‘Prodigies’ — appearing in the heaven, in the atmosphere and on the earth, e.g., eclipess, the appearance of particular planets, the appearance of a comet, reddening of the atmosphere, earthquake and so forth. The man shall not go about describing the probable effects of these, for the purpose of obtaining alms.

‘Portents’ — the evil effects of planetary aspects.

‘Science of astrology’ — the science which enables one to say — ‘To-day the moon is in the asterism of Kṛttikā, which is fit for starting on a journey and so forth.

‘Science of palmistry’ — which describes the effect of marks in the palms and other parts of the body.

‘Counsel’ — offering advice to the King and his subjects, — in such form as ‘It is right to act in this manner, — make peace with this King — declare war with that — why did you do this? — why don’t you do this?’

‘Discussion’ — the urging of arguments in sheer arrogance, for and against certain doctrines in regard to which there is difference of opinion. — (50)

Explanatory notes by Ganganath Jha:

‘Nakṣatrāṅgavidyā’ — ‘Astrology and Palmistry’ (Medhātithi and Kullūka); — ‘Astrology and the Science of Grammar and other Vedic Subsidiaries’ (Nārāyaṇa); — ‘Astrology’ (Govindarāja).

‘Anuśāsana’ — ‘Offering advice’ (Medhātithi, Govindarāja, Kullūka, and Rāghavānanda); — ‘teaching of the Veda’ (Nārāyaṇa and Nandana).

‘Vāda’ — ‘Disputation’ (Medhātithi and Nārāyaṇa); — Exposition of the Śāstras’ (Govindarāja and Kullūka); — ‘Science of Dialectics’ (Nandana and Rāghavānanda).

Buhler remarks — “This verse is historically important, as it shows that in ancient as in modern times, ascetics followed worldly pursuits and were the teachers and advisers of the people”.

This verse is quoted in Yatidharmasaṅgraha (p. 86).

Comparative notes by various authors:

Vaśiṣṭha (10.21). — ‘Neither by explaining prodigies and omens, nor by skill in astrology and palmistry, nor by casuistry and expositions, shall he ever seek to obtain alms.’

VERSE 6.51

Section VI - Procedure of going forth as a Wandering Mendicant

न तापसैर्ब्राह्मणैर्वा वयोभिरपि वा श्वभिः ।
आकीर्णं भिक्षुकैर्वाऽन्यैरगारमुपसंव्रजेत् ॥५१॥

na tāpasairbrāhmaṇairvā vayobhirapi vā śvabhiḥ |
ākīrṇaṃ bhikṣukairvā'nyairagāramupasaṃvrajet ||51||

He shall not go near a house that is filled by hermits, brāhmaṇas, birds, dogs or other mendicants — (51)

Medhātithi’s commentary (manubhāṣya):

‘Filled’ — where many people have collected for the purpose of obtaining food, — to such a place he shall not go for alms. — (51)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā on (3.59).

Comparative notes by various authors:

Viṣṇu (96.5). — ‘He must not beg of another Renunciate.’

Yājñavalkya (3.58). — ‘Having gone forth as a Renunciate, he shall be devoted to the well-being of all creatures; calm, carrying three staves and the water-pot, lonely, — and have recourse to the village only for alms.’

VERSE 6.52

Section VI - Procedure of going forth as a Wandering Mendicant

कॢप्तकेशनखश्मश्रुः पात्री दण्डी कुसुम्भवान् ।
विचरेन्नियतो नित्यं सर्वभूतान्यपीडयन् ॥५२॥

kḷptakeśanakhaśmaśruḥ pātrī daṇḍī kusumbhavān |
vicarenniyato nityaṃ sarvabhūtānyapīḍayan ||52||

His hair, nails and beard clipped, equipped with vessels, staffs and water-pot, he shall constantly wander about, self-controlled and not causing pain to any living brings. — (52)

Medhātithi’s commentary (manubhāṣya):

‘Vessels’ — to be described later on.

‘Staffs’ — three; the Renunciate being required to carry three staffs.

‘Kusumbha’ — is water-pot, not the colouring substance.

What is said in the second half of the verse has been already said before. (52)

Explanatory notes by Ganganath Jha:

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

Comparative notes by various authors:

Gautama (3.22). — ‘He may either shave or wear a lock on the crown of the head.’

Baudhāyana (2.11.18). — ‘He shall shave his hair excepting the top-lock.’

Do. (2.17.10, 11). — ‘Alter having caused the hair of his head, his beard, the hair on his body, and his nails to be cut, he prepares — sticks, a rope, a cloth for straining water, a water-vessel and an alms-bowl.’

Vaśiṣṭha (10.6). — ‘He shall shave; and have no property or home.’

Yājñavalkya (3.58). — ‘Having gone forth as a Renunciate, he shall be devoted to the well-being of all creatures, calm, shall carry three staves and a water-pot, living all alone by himself; and he shall approach the village only for alms.’

VERSE 6.53

Section VI - Procedure of going forth as a Wandering Mendicant

अतैजसानि पात्राणि तस्य स्युर्निर्व्रणानि च ।
तेषामद्भिः स्मृतं शौचं चमसानामिवाध्वरे ॥५३॥

ataijasāni pātrāṇi tasya syurnirvraṇāni ca |
teṣāmadbhiḥ smṛtaṃ śaucaṃ camasānāmivādhvare ||53||

His vessels shall be non-metallic and free from holes; the cleansing of there has been ordained to be done by water, just like that of the vessels at a sacrifice. — (53)

Medhātithi’s commentary (manubhāṣya):

‘Non-metallic — His vessels for carrying food or water shall not be made of gold or other metals.

‘Free from holes’ — not having any holes etc.,

These are cleansed, like the sacrificial vessels, by means of water alone; but only when they are not stained; if there are stained, these should be removed by the use of other (cleaning) substances also. (53)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava, (Ācāra, p. 567); — in Mitākṣarā (on 3.60), which remarks that the citing of the instance of ‘Cups at the sacrifice’ indicates that the vessels may be considered pure for practical purposes; — in Āparārka, (p. 964); — in Madanapārijāta, (p. 377); — in Nṛsiṃhaprasādā, (Saṃskāra, p. 70b); — and in Yatidharmasaṅgraha, (p. 78), which shows that the example of ‘chamasa’ indicates that the things are ‘clean’ only so far as to be used.

Comparative notes by various authors:

(verses 6.53-54)

Viṣṇu (96.7, 8). — ‘He should receive food in an earthen vessel, or in a wooden bowl, or in a vessel made of gourd; he should cleanse these vessels with water.’

Yājñavalkya (3.60). — ‘The vessels for the Renunciate are those made of clay, bamboo, wood and gourd; the cleansing of these is by means of water and scrubbing with cow’s hair.’

Hārīta (Aparārka, p. 964). — ‘He shall have for his vessels either his hand only, or those made of clay or wood or bamboo-chips or gourd or torn leaves; holding these he shall enter the village for alms.’

Śaṅkha-Likhita (Do., p. 965) — ‘The begging-bowl shall he one only, made of either wood or gourd or bamboo-chips or clay. The cleansing of this is to he done each time by scrubbing it with a rope made of cow’s hair and water.’

Nṛsiṃhapurāṇa (Do.). — ‘He shall eat in a leaf-bowl or in a leaf-vessel; but never in the leaves of Vaṭa or Aśvattha, or

Kumbhī or Tinduka... Renunciates eating out of a vessel made of bell-metal are declared to be unclean.’

Yama (Parāśaramādhava, p. 567). — ‘Vessels made of gold or iron are not for Renun dates; the Renunciate should avoid these.’

Baudhāyana (Do.). — ‘He shall eat in leaves picked and split by himself; never in the leaves of the Vaṭa or Aśvattha or Karañja or Kumbhī or Tinduka or Kobidāra or Arka; never, even in distress, in a vessel made of bell-metal, or gold or silver or copper or tin or zinc.’

VERSE 6.54

Section VI - Procedure of going forth as a Wandering Mendicant

अलाबुं दारुपात्रं च मृण्मयं वैदलं तथा ।
एताणि यतिपात्राणि मनुः स्वायम्भुवोऽब्रवीत् ॥५४॥

alābuṃ dārupātraṃ ca mṛṇmayaṃ vaidalaṃ tathā |
etāṇi yatipātrāṇi manuḥ svāyambhuvo'bravīt ||54||

Manu, the son of Svayambhu, has declared that the vessels of the renunciate shall be a gourd, a vessel of wood or of earthenware, or of splits. (54)

Medhātithi’s commentary (manubhāṣya):

‘Splits’ — i.e., of cane, or bamboo or such other split things.

‘Vessels of the Renunciate’ — for carrying food and water. (54)

Explanatory notes by Ganganath Jha:

Hopkins is not right in saying that “Medhātithi has no note on this verse.” (See Translation).

‘Vaidalam’ — ‘Made of bamboo and such other things’ (Medhātithi); — ‘made of tree-bark’ (Govindarāja).

Comparative notes by various authors:

(verses 6.53-54)

See Comparative notes for Verse 6.53.

VERSE 6.55

Section VI - Procedure of going forth as a Wandering Mendicant

एककालं चरेद् भैक्षं न प्रसज्जेत विस्तरे ।
भैक्षे प्रसक्तो हि यतिर्विषयेष्वपि सज्जति ॥५५॥

ekakālaṃ cared bhaikṣaṃ na prasajjeta vistare |
bhaikṣe prasakto hi yatirviṣayeṣvapi sajjati ||55||

He shall go for alms only once, and shall not seek for a large quantity; because the renunciate who becomes addicted to collecting alms becomes attached to sensual objects also. — (55)

Medhātithi’s commentary (manubhāṣya):

What is laid down here is that the man shall eat once, this being the purpose of the alms; it does not mean that he shall go to beg only once. What is intended here is the prohibition of eating twice; that is, the man, having gone for alms once, shall not save out of it for eating again. It is with a view to this that we have the prohibition of eating. It is for this reason that the text adds ‘he shall not seek for a large quantity;’ Seeking for a large quantity can only be for the purpose of eating again and again; specially because for one who delights in solitude, large quantities of food would not be wanted for the sake of servants and other dependents. By supplying a reason for what is laid down, the text implies that even at a single meal the man shall not eat too much. — (55)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.59); — in Parāśaramādhava, (Ācāra, p. 562); — in Madanapārijāta, p. 375); — and in Yatidharmasaṅgraha (p. 85).

Comparative notes by various authors:

Baudhāyana (2.18.12, 13). — ‘He shall eat food given without asking, regarding which nothing has been stipulated beforehand, and which has reached him accidentally; so much only as is sufficient to sustain life.’ They quote also — “Eight mouthfuls make the meal of a Renunciate, etc.”

Vaśiṣṭha (10.7). — ‘He shall heg food at seven houses which he has not selected beforehand.’

Vaśiṣṭha (10.24, 25). — ‘In the morning and in the evening, he may eat as much as he obtains from the house of one Brāhmaṇa, — excepting honey and meat; and he shall never eat to satiation.’

Viṣṇu (96.3). — ‘He should beg food at seven houses.’ Yājñavalkya (3.59). — ‘In the evening he shall beg alms, unrecognised and with due respect, in a village where there are no mendicants, — only so much as may suffice for sustaining life, and he shall never hanker after it.’

Saṃvarta (Aparārka, p. 963). — ‘Having obtained eight alms, or seven, or ñve, — he shall wash it all with water and then eat it.’

Yama (Do.) — ‘Living on alms, celibate, he shall not confine his food-begging to any single house.’

VERSE 6.56

Section VI - Procedure of going forth as a Wandering Mendicant

विधूमे सन्नमुसले व्यङ्गारे भुक्तवज्जने ।
वृत्ते शरावसम्पाते भिक्षां नित्यं यतिश्चरेत् ॥५६॥

vidhūme sannamusale vyaṅgāre bhuktavajjane |
vṛtte śarāvasampāte bhikṣāṃ nityaṃ yatiścaret ||56||

The renunciate shall go for begging alms at a time when there is no smoke issuing, when the pestle has ceased to ply, when fire embers have been extinguished, when people have eaten, and when the removal of the dishes has been finished. — (56)

Medhātithi’s commentary (manubhāṣya):

That time at which people have already eaten. Similarly with the other epithets, ‘Vidhūme’ and the rest.

‘Removal of the dishes,’ — the throwing away of the dishes in which people have taken their food; when this has been finished.

From all this what follows is that he shall beg for food after the first occasion for the giving of alms, during the first instalment of the cooking, has passed away.

‘When there ie no smoke’ etc., indicate the impossibility of the cooking being done again.

When the pestles have ‘ceased to ply’ — i.e., kept aside. — (56)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 3.59); — in Madanapārijāta (p. 375); — in Parāśaramādhava (Ācāra, p. 562); — and in Saṃskāramayūkha (p. 135).

Comparative notes by various authors:

Gautama (3-15). — ‘He shall beg late, without returning twice to the same house.’

Baudhāyana (2.11-22). — ‘He shall go to beg when the pestle lies motionless, when the embers have been extinguished and when the cleaning of the vessels has been finished.’

Baudhāyana (2.18.4-6). — ‘Now follows the rule for begging. He shall beg of Brāhmaṇas with houses (Śāliṇa) and those who lead a wandering life ( ), after they have finished their Vaiśvadeva-offerings. He shall beg it prefacing with the term Bhavat; he shall stand hogging no longer than the time required for milking a cow.’

Vaśiṣṭha (10.7, 8). — ‘Ho shall heg food at seven houses, which he has not selected beforehand, — at the time when the smoke of the kitchen fire has ceased and the pestle lies motionless.’

Viṣṇu (96.6). — ‘He shall beg food from a house after the servants of the house have had their meal and when the dishes have been removed.’

Yājñavalkya (3.59). — (See under 55.)

Yama (Parāśaramādhava, p. 563). — ‘Pure and with speech in check, he shall beg for pure food daily in the evening.’

VERSE 6.57

Section VI - Procedure of going forth as a Wandering Mendicant

अलाभे न विषदी स्यात्लाभे चैव न हर्षयेत् ।
प्राणयात्रिकमात्रः स्यात्मात्रासङ्गाद् विनिर्गतः ॥५७॥

alābhe na viṣadī syātlābhe caiva na harṣayet |
prāṇayātrikamātraḥ syātmātrāsaṅgād vinirgataḥ ||57||

He shall not be sorry at not obtaining alms; nor shall he rejoice at obtaining it; he shall have only what suffices to sustain his life, and be free from all attachment to his accessories. — (57)

Medhātithi’s commentary (manubhāṣya):

If at the stated time he should fail to obtain food, he shall not be ‘sorry,’ dejected in mind. He shall not allow grief or joy to overtake him at failing or succeeding to obtain food.

‘What suffices to sustain his life.’ — This indicates the quantity of food to be begged. What this implies is that in the event of his failing to obtain alms, he shall sustain his life by such fruits, roots and water as do not belong to another person.

‘Accessories’ — vessels, staff and so forth; — ‘attachment to these’ — i. e., making special efforts to obtain them; — from this he should he ‘free’; that is he shall harbour no longings. — (57)

Explanatory notes by Ganganath Jha:

‘Mātrā’ — ‘Implements, vessels, staff and so forth’ (Medhātithi, Govindarāja and Kullūka); — ‘portion, mouthful’ (Nārāyaṇa and Nandana).

This verse is quoted in Aparārka, (p. 963), which explains ‘mātrā’ as ‘upakaraṇadravyam, accessories’; — and in Parāśaramādhava (Ācāra, p. 563), which explains ‘mātrā’ etymologically as ‘mīyante iti’, as meaning ‘objects’; since he is free from attachment to all objects, therefore he should be neither glad at getting them nor sorry at not getting them.

Comparative notes by various authors:

Mahābhārata (12.278.10). — ‘He shall have only as much as would sustain his life, and should not care for the obtaining of vessels; he should not be aggrieved when ho fails to obtain things, nor should he exult at obtaining them.’

Vaśiṣṭha (10-22). — ‘He should not be dejected when he obtains nothing, nor glad when he receives something. He should seek only as much as will sustain life, without caring for property.’

Viṣṇu (96.4). — ‘If he does not get alms, he must not be sorry.’

VERSE 6.58

Section VI - Procedure of going forth as a Wandering Mendicant

अभिपूजितलाभांस्तु जुगुप्सेतैव सर्वशः ।
अभिपूजितलाभैश्च यतिर्मुक्तोऽपि बध्यते ॥५८॥

abhipūjitalābhāṃstu jugupsetaiva sarvaśaḥ |
abhipūjitalābhaiśca yatirmukto'pi badhyate ||58||

He shall disdain all honorific presents; by honorific presents the Renunciate, even though liberated, becomes fettered — (58).

Medhātithi’s commentary (manubhāṣya):

‘Honorific presents’ — what is given after due honouring; — this he shall‘disdain’ — deprecate, shun; and what is deprecated he shall not do.

‘All’ — at all times; not even for a single day he shall accept such an aims.

The second half of the verse is a purely laudatory exaggeration; in reality one who has been liberated can never be‘fettered’ again. — (58).

Comparative notes by various authors:

Mahābhārata (12.279.11). — ‘He should not seek to acquire things that are sought for by all men; nor shall he enjoy what is given to him through humble salutations; he shall always disdain such acquisitions.’

Viṣṇu (96.9). — ‘He must shun food obtained by humble salutation.’

VERSE 6.59

Section VI - Procedure of going forth as a Wandering Mendicant

अल्पान्नाभ्यवहारेण रहःस्थानासनेन च ।
ह्रियमाणानि विषयैरिन्द्रियाणि निवर्तयेत् ॥५९॥

alpānnābhyavahāreṇa rahaḥsthānāsanena ca |
hriyamāṇāni viṣayairindriyāṇi nivartayet ||59||

By eating little food and by standing and sitting in solitude, he shall restrain his senses, when attracted by sensual objects. — (59).

Medhātithi’s commentary (manubhāṣya):

‘In solitude’ — in a place devoid of people — he shall stand and sit.

This indicates that ‘subjugation of the senses’ is the result of living in solitude. Or, it may be taken to be indicative of freedom from curiosity.

He shall not stay even for a moment at a place where large number of people, men and women, with various kinds of dress and ornaments, congregate. — (59)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka, (p. 954); — in Parāśaramādhava, (Ācāra, p. 570); — and in Yatidharmasaṅgraha (p. 34).

Comparative notes by various authors:

Baudhāyana (2.18.10-13). — ‘Giving, compassionately, portions of the food to living beings and sprinkling the remainder with water, he shall eat it as if it were a medicine... He shall eat food, given without asking, regarding which nothing has been stipulated beforehand and which has reached him accidentally; so much only as is sufficient to sustain life They quote the following: — “Eight mouthfuls make the meal of a Renunciate, etc., etc.”’

Vaśiṣṭha (10-25). — ‘He shall never eat to satiation.’

VERSE 6.60

Section VI - Procedure of going forth as a Wandering Mendicant

इन्द्रियाणां निरोधेन रागद्वेषक्षयेण च ।
अहिंसया च भूतानाममृतत्वाय कल्पते ॥६०॥

indriyāṇāṃ nirodhena rāgadveṣakṣayeṇa ca |
ahiṃsayā ca bhūtānāmamṛtatvāya kalpate ||60||

By the restraining of the senses, by the destruction of love and hatred, and by not injuring living beings, he becomes fit for immortality. — (60)

Medhātithi’s commentary (manubhāṣya):

‘Restraining’ — preventing from operating on their objects.

‘Becomes fit for immortality.’ — He is enabled to become immortal. This shows that what is mentioned here is as useful as self-knowledge itself. — (60)

Explanatory notes by Ganganath Jha:

This is quoted in Aparārka (p. 954); — in Parāśaramādhava (Ācāra, p. 370); — and in Yatidharmasaṅgraha (p. 34).

Comparative notes by various authors:

Baudhāyana (2.18.13). — ‘The following arc the vows for the Renunciate: — Abstention from injuring living beings, truthfulness, abstention from appropriating the property of others, continence and liberality. There are five minor vows: — viz., abstention from anger, obedience to the Teacher, avoidance of rashness, cleanliness and purity in eating.’

Yājñavalkya (3.61). — ‘Having controlled the host of senses, having renounced love and hate, and having abandoned fear, the Brāhmaṇa becomes immortalised.’

Śruti (Aparārka, p. 966). — ‘When all the desires residing in his heart become abandoned, then the mortal becomes immortal and even in this world, attains Brahman.’

Smṛtyantara (Do.). — ‘The Brāhmaṇa or the Kṣatriya or the Vaiśya shall go forth from his house as a Renunciate, after he has wiped off the three debts and has become free from all notions of I and mine.’

VERSE 6.61

Section VI - Procedure of going forth as a Wandering Mendicant

अवेक्षेत गतीर्नॄणां कर्मदोषसमुद्भवाः ।
निरये चैव पतनं यातनाश्च यमक्षये ॥६१॥

avekṣeta gatīrnṝṇāṃ karmadoṣasamudbhavāḥ |
niraye caiva patanaṃ yātanāśca yamakṣaye ||61||

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