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VERSE 9.327

Section XLIII - Duties of the Vaiśya and the Śūdra

प्रजापतिर्हि वैश्याय सृष्ट्वा परिददे पशून् ।
ब्राह्मणाय च राज्ञे च सर्वाः परिददे प्रजाः ॥३२७॥

prajāpatirhi vaiśyāya sṛṣṭvā paridade paśūn |
brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ ||327||

Prajāpati, having created cattle, made them over to the Vaiśya; while to the Brāhmaṇā and the Kṣatriya he made over all creatures. — (327)

Medhātithi’s commentary (manubhāṣya):

The tending of cattle is not only a means of livelihood for the Vaiśya; it also forms his duty. This is what is indicated by this declamatory passage.

“How is it that the author should impose an invisible (transcedental) character upon what is quite visible?”

It has been done with a view to bringing it home to the Vaiśya that he must, as an obligation, do the tending of cattle, in the same manner as the Kṣatriya does the protecting of the people.

How the protecting of the people is binding upon the Kṣatriya has already been explained before. As for the Brāhmaṇa, he is entitled to all sorts of ‘protection,’ by virtue of his being the person who prescribes the necessary expiatory rites, performs prayers, offers oblations and thereby obtains min from the sun, and so forth.

What is stated here is only by way of illustration; and all that is meant is that the tending of cattle forms the duty of the Vaiśya. — (327)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 417)

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

See Comparative notes for Verse 9.326.

VERSE 9.328

Section XLIII - Duties of the Vaiśya and the Śūdra

न च वैश्यस्य कामः स्यान्न रक्षेयं पशूनिति ।
वैश्ये चेच्छति नान्येन रक्षितव्याः कथं चन ॥३२८॥

na ca vaiśyasya kāmaḥ syānna rakṣeyaṃ paśūniti |
vaiśye cecchati nānyena rakṣitavyāḥ kathaṃ cana ||328||

The Vaiśya shall never conceive the wish — ‘I will not tend cattle;’ and so long as the Vaiśya is willing, they should not be tended by any one else. — (328)

Medhātithi’s commentary (manubhāṣya):

“Why should there be any question of willing regarding what forms a means of livelihood? It has been already pointed out that, even though there is a transcendental factor in the matter, yet stress is laid upon only the visible aspect; just as in the case of the rule regarding facing the East during meals. It is in view of this that the text says — ‘The Vaiśya shall never conceive the wish.’ So that if the Vaiśya is not in want of a livelihood, he shall not incur any sin (in being unwilling to tend cattle.)”

True; but the author has used the particular words with a view to show that the duty of tending of cattle does not stand on the same footing — and is to be regarded as leading to the same results — as that of ‘cultivating the land,’ along with which ‘cattle-tending’ has been mentioned before; and hence men may be led to regard all of them as leading to the same results. And according to the view that they are all conducive to the same results, ‘wish’ also would come in as a determining factor; specially when the man is one who may be hankering after other actions. In a ease where ‘cattle-tending’ is the most profitable means of livelihood, the man would naturally have recourse to it, and not engage in other kinds of work; he would naturally live by the said means of livelihood. (?) — (328)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 417).

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

See Comparative notes for Verse 9.326.

VERSE 9.329

Section XLIII - Duties of the Vaiśya and the Śūdra

मणिमुक्ताप्रवालानां लोहानां तान्तवस्य च ।
गन्धानां च रसानां च विद्यादर्घबलाबलम् ॥३२९॥

maṇimuktāpravālānāṃ lohānāṃ tāntavasya ca |
gandhānāṃ ca rasānāṃ ca vidyādarghabalābalam ||329||

He shall find out the relative value of gems, pearls, corals, metals, woven cloths, perfumes and condiments. — (329)

Medhātithi’s commentary (manubhāṣya):

‘Metals’; — this term stands for copper, iron and bronze. ‘Relative value’ — the variations in their price due to exigencies of time and place. That is, he should find out in what part of the country a certain thing fetches a higher price than in another; and similarly in regard to time also. — (329)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 227), which explains ‘lohānām’ as metals; — in Parāśaramādhava (Ācāra, p. 417); — and in Nṛsiṃhaprasāda (Āhnika, 36a, and Saṃskāra 74a).

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

See Comparative notes for Verse 9.326.

VERSE 9.330

Section XLIII - Duties of the Vaiśya and the Śūdra

बीजानामुप्तिविद् च स्यात् क्षेत्रदोषगुणस्य च ।
मानयोगं च जानीयात् तुलायोगांश्च सर्वशः ॥३३०॥

bījānāmuptivid ca syāt kṣetradoṣaguṇasya ca |
mānayogaṃ ca jānīyāt tulāyogāṃśca sarvaśaḥ ||330||

He should be acquainted with the manner of sowing seeds, with the good and bad qualities of the soil; he should know all kinds of weights and measures. — (330)

Medhātithi’s commentary (manubhāṣya):

He shall know ‘the manner of sowing seeds’ — i.e., this, seed is sown thickly, and that is sown sparsely, and so forth. ‘This seed shall grow in this soil, and not that seed, — this shall bring a such harvest, — all this ‘good and bad qualities’ of soils he should be acquainted with.

He shall know all such weights as the ‘droṇa,’ the ‘śūrpa’ the ‘āḍhaka’ and so forth, as also the measures. — (330)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 227); — and in Parāśaramādhava (Ācāra, p. 417).

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

See Comparative notes for Verse 9.326.

VERSE 9.331

Section XLIII - Duties of the Vaiśya and the Śūdra

सारासारं च भाण्डानां देशानां च गुणागुणान् ।
लाभालाभं च पण्यानां पशूनां परिवर्धनम् ॥३३१॥

sārāsāraṃ ca bhāṇḍānāṃ deśānāṃ ca guṇāguṇān |
lābhālābhaṃ ca paṇyānāṃ paśūnāṃ parivardhanam ||331||

Also the excellences and defects of commodities, the advantages and disadvantages relating to countries, the profit and loss on merchandise and also cattle-breeding. — (331)

Medhātithi’s commentary (manubhāṣya):

‘Commodity’ stands for skins and other things put up for sale; the excellences and defects of these, — i.e., ‘this article if kept for a long time becomes spoilt,’ ‘this is lasting,’ ‘that is not lasting.’

‘In this country, large supplies of grains are available, — at this time barley is profuse,’ — ‘such and such is the custom of this country,’ — ‘the nature of the people is so and so — these are ‘the advantages and disadvantages relating to countries’.

‘Cattle-breeding,’ — i.e., such rules as that by using such and such fodder, and giving such and such salts, cattle flourish better; and so forth. — (331)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 227), which explains ‘bhāṇḍāṇām’ as ‘saleable commodities — in Parāśaramādhava (Ācāra, p. 417); — and in Nṛsiṃhaprasāda (Āhnika 36a).

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

See Comparative notes for Verse 9.326.

VERSE 9.332

Section XLIII - Duties of the Vaiśya and the Śūdra

भृत्यानां च भृतिं विद्याद् भाषाश्च विविधा नृणाम् ।
द्रव्याणां स्थानयोगांश्च क्रयविक्रयमेव च ॥३३२॥

bhṛtyānāṃ ca bhṛtiṃ vidyād bhāṣāśca vividhā nṛṇām |
dravyāṇāṃ sthānayogāṃśca krayavikrayameva ca ||332||

He shall know also the wages of servants, the several languages of men, the manner of keeping goods, and also their purchase and sale. — (332)

Medhātithi’s commentary (manubhāṣya):

‘Servants’ — slaves and other attendants; such as the herdsman, the shepherd, the elephant-driver and so forth; — he should know what would be the proper wages for such servants.

The languages of Mālava, Magadha, Draviḍa and other countries; — i.e., in such a a country they employ this word to denote this thing and so forth.

‘Manner of keeping goods’ — In such places such a thing is stored in this manner. — it is wrapped up in this manner, and so forth.

Also the manner of selling them. — (332)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 417); — and in Madanapārijāta (p. 227).

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

See Comparative notes for Verse 9.326.

VERSE 9.333

Section XLIII - Duties of the Vaiśya and the Śūdra

धर्मेण च द्रव्यवृद्धावातिष्ठेद् यत्नमुत्तमम् ।
दद्याच्च सर्वभूतानामन्नमेव प्रयत्नतः ॥३३३॥

dharmeṇa ca dravyavṛddhāvātiṣṭhed yatnamuttamam |
dadyācca sarvabhūtānāmannameva prayatnataḥ ||333||

He shall put forth his best efforts towards increasing his property in a righteous manner; and he shall zealously give food to all beings. — (333)

Medhātithi’s commentary (manubhāṣya):

That is, be shall give away large quantities of food. Otherwise he should be punished by the King.

What is said here pertains to the Vaiśya who is possessed of much wealth. — (333)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 227); — and in Parāśaramādhava (Ācāra, p. 417).

Comparative notes by various authors:

(verses 9.333-336)

Viṣṇupurāṇa (Parāśaramādhava-Ācāra, p. 419). — ‘It is only through attending upon the twice-born that the Śūdra becomes entitled to perform the Pākayajñas; and thereby becoming blessed, he wins the worlds. — The Śūdra also shall make gifts, and perform the Pākayajña-sacrifices, as also the rites in honour of Pitṛs.’

Mahābhārata — Anuśāsana (Do.). — ‘Finding the Śūdra oppressed with bad traits due to the quality of Tamas, Pitāmaha ordained attendance upon the twice-born as his duty. Through his devotion to the twice-born, the Śūdra drops off all those traits due to the quality of Tamas; and by attending upon the twice-born, the Śūdra attains the highest good. — Harmless, devoted to good deeds, worshipful towards gods and the twice-born, the Śūdra becomes endowed with all the rewards of Dharma.’

Mahābhārata — Śānti (Parāśaramādhava-Ācāra, p. 420). — ‘The syllables svāhā and namaḥ are the mantras prescribed for the Śūdra; by means of these shall the Śūdra offer the Pākayajña-Sacrifices; he shall never amass wealth; having acquired wealth by service, he shall win the affection of his elders; and if he is righteously inclined, he may make gifts when permitted to do so by the King.’

Yājñavalkya (Do., p. 419). — ‘Attached to his wife, pure, supporting his dependants, devoted to the performance of Śrāddhas, he should never omit to perform the Five Sacrifices by means of ths mantra namaḥ.’

Do. (Do., p. 422). — ‘If he cannot make a living by service of the twice-born, the Śūdra may become a trader, or obtain a living by means of the arts, always acting for the welfare of the twice-born.’

Parāśara (Ācāra, 65). — ‘The Śūdra may make a living by the sale of salt, honey, oil, curds, takra, clarified butter and milk. — But the Śūdra becomes immediately degraded by selling wine and flesh, by eating what should not he eaten, and by approaching women who should not be approached. The Śūdra falls immediately by drinking the milk of the Kapilā cow, by approaching a Brāhmaṇa woman and by pronouncing the words of the Veda.’

VERSE 9.334

Section XLIII - Duties of the Vaiśya and the Śūdra

विप्राणां वेदविदुषां गृहस्थानां यशस्विनाम् ।
शुश्रूषैव तु शूद्रस्य धर्मो नैश्रेयसः परः ॥३३४॥

viprāṇāṃ vedaviduṣāṃ gṛhasthānāṃ yaśasvinām |
śuśrūṣaiva tu śūdrasya dharmo naiśreyasaḥ paraḥ ||334||

For the Śūdra the highest duty conducive to his best welfare is to attend upon such Brāhmaṇa house-holders as are learned in the Vedas and famous. — (334)

Medhātithi’s commentary (manubhāṣya):

‘Famous’ — this indicates good character. ‘Attendance’ — Service.

This is the duty that leads to his highest good. — (334)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 230); — in Parāśaramādhava (Ācāra, p. 418); — and in Nṛsiṃhaprasāda (Āhnika 36b).

Comparative notes by various authors:

(verses 9.333-336)

See Comparative notes for Verse 9.333.

VERSE 9.335

Section XLIII - Duties of the Vaiśya and the Śūdra

शुचिरुत्कृष्टशुश्रूषुर्मृदुवागनहङ्कृतः ।
ब्राह्मणाद्याश्रयो नित्यमुत्कृष्टां जातिमश्नुते ॥३३५॥

śucirutkṛṣṭaśuśrūṣurmṛduvāganahaṅkṛtaḥ |
brāhmaṇādyāśrayo nityamutkṛṣṭāṃ jātimaśnute ||335||

If he is pure, attendant upon his superiors, of gentle speech, free from pride, and always dependent upon the Brāhmaṇa, — he attains a higher caste. — (335)

Medhātithi’s commentary (manubhāṣya):

‘Pure’ — by making due use of clay and water, and also by keeping his senses under control.

‘Attendant upon his superiors’ — i.e., the three higher castes.

‘Gentle in speech’ — i.e., not harsh and argumentative in speech, through his knowledge of such sciences as Logic and the like.

He attains a ‘higher caste’ — such as the Brāhmaṇa and the rest.

The motive has been clearly stated.

The ‘depending upon the Brāhmaṇa’ has been repeated with a view to indicate that this is a duty also for one who-may be serving other people; so long as it is not compatible with this latter. — (335)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava, (Ācāra, p. 418).

Comparative notes by various authors:

(verses 9.333-336)

See Comparative notes for Verse 9.333.

VERSE 9.336 [Conclusion]

Section XLIV - Conclusion

एषोऽनापदि वर्णानामुक्तः कर्मविधिः शुभः ।
आपद्यपि हि यस्तेषां क्रमशस्तन्निबोधत ॥३३६॥

eṣo'nāpadi varṇānāmuktaḥ karmavidhiḥ śubhaḥ |
āpadyapi hi yasteṣāṃ kramaśastannibodhata ||336||

Thus has the excellent law for the conduct of the castes in normal times been expounded; now listen in due order to what forms their duty in abnormal times. — (330)

Medhātithi’s commentary (manubhāṣya):

The meaning is quite clear. — (330)

Thus ends Discourse IX.

Comparative notes by various authors:

(verses 9.333-336)

See Comparative notes for Verse 9.333.

***

Discourse X - Abnormal Social Conditions

VERSE 10.1 [The Four Castes and their Purely Legitimate Progeny]

Section I - The Four Castes and their Purely Legitimate Progeny

अधीयीरंस्त्रयो वर्णाः स्वकर्मस्था द्विजातयः ।
प्रब्रूयाद् ब्राह्मणस्त्वेषां नेतराविति निश्चयः ॥१॥

adhīyīraṃstrayo varṇāḥ svakarmasthā dvijātayaḥ |
prabrūyād brāhmaṇastveṣāṃ netarāviti niścayaḥ ||1||

The three twice-born castes, devoted to their duties, shall study; but of these the Brāhmaṇa alone shall expound it, not the other two; such is the established law. — (1)

Medhātithi’s commentary (manubhāṣya):

The injunction for the study of the Veda by the three castes has been set forth in the text — ‘The entire Veda, along with the esoteric treatises, shall be studied by the twice-born;’ and for all householders it has been laid down as an obligatory duty that they shall not forget what has been learnt, — in such texts as — ‘One shall be always intent upon Vedic study’ (375), ‘He shall constantly ponder over the scriptures’ and so forth; and it is the Veda alone that can be called ‘śāstra,’ ‘scripture,’ in its primary sense of ‘instructing;’ since, it is the Veda alone that propounds injunctions not obtainable by any other means of knowledge; hence the Veda alone is the ‘scripture;’ and this term is applied to other works only indirectly, on the basis of their resembling the Veda in being like it, a literary composition. Thus then, it follows that the Veda shall be constantly recited, and there is evil involved in abandoning its study. As for the ‘Brahmayajña’ (which is done daily), this can he accomplished by the life-long daily repetition of a single hymn, a single Sāma-song, a single mantra or a single section; and hence that does not imply the necessity of remembering the entire text of the Veda.

Thus then, there being nothing left, which could form the original subject-matter of the present injunctive text (‘shall study &c.’), it has to be taken as a mere reiteration, — made for the purpose of precluding the Kṣatriya and the Vaiśya from the function of teaching, in the words ‘of these the Brāhmaṇa alone shall teach it, not the other two.’

“As a matter of fact, there can be no possibility of those two castes undertaking the work of teaching, which has been reserved exclusively for the Brāhmaṇa, in such texts as ‘Teaching belongs to the Brāhmaṇa alone.’ [So that there could be no occasion for the preclusion intended by the present text.]”

There is no force in this objection. The texts have hitherto reserved the function of Teaching for the Brāhmaṇa, only as a means of livelihood; so that the exclusion of the other castes would also appear to be with reference to the same; and the imparting of knowledge as a meritorious act would still be permissible for the other two castes; it is this possibility that the present text precludes.

Even granting that there is a general prohibition (of Teaching, for the other castes), the present text maybe taken as reiterating a settled fact, for the purpose of introducing the subject of the admixture of the castes and their functions. In this manner the order of sequence of the original promise would be duly maintained, — as set forth above, in the words ‘The duties of the Vaiśya and the Śūdra, then the origin if the mixed castes’ (1.116).

In this connection some people argue as follows: — The work of ‘Teaching’ consists in instructing one to pronounce the words, and ‘expounding’ includes also the explaining of the meaning of the words. So that the former prohibitions of

‘Teaching’ cannot mean the prohibition of ‘expounding;’ and for this latter, a fresh injunction (in the shape of the present text) becomes necessary.

An objection is raised — “We do not find the word ‘Veda’ in the present verse; wherefore then should the action of studying be taken as pertaining to the Veda? The reading of secular prose and poetry is also called ‘study.’”

The answer to this is as follows: — If the latter were meant, then the injunction would have to be taken as put forth with a view to some invisible result only; and that would necessitate the assuming of some such result as would be desired by the man undertaking the said study, as also the discovering of some authority for such an assumption. On the other hand, if we interpret the text as we have done above, it is found to have its authority in a well-known Vedic text, and there is no need for assuming another basic authority for it.

What is meant being already expressed by the term ‘twice-born,’ the term ‘three castes’ has been added for the purpose of filling up the metre; so also the epithet ‘devoted to their duties’ — (1)

Explanatory notes by Ganganath Jha:

‘Vaiśeṣyāt’. — ‘Through pre-eminence, — of qualities’ (Medhātithi), — ‘of race’ (Govindarāja, Kullūka, Nārāyaṇa and Rāghavānanda).

‘Niyamasya dhāraṇāt — ‘On account of the observance of the restrictive rules, i.e., those prescribed for the Accomplished student’ (Medhātithi, Govindarāja, Nārāyaṇa and Rāghavānanda); — ‘on account of his possessing superior knowledge of the Veda’ (Kullūka).

Comparative notes by various authors:

(verses 10.1-3)

[See texts under 71 et seq. below.]

Śaṅkha (Vīramitrodaya-Saṃskāra, p. 512). — ‘The Brāhmaṇa controls all the sciences; it is he who expounds them to others.’

Pālakāpyasaṃhitā (Vīramitrodaya-Saṃskāra, p. 513). — ‘The Brāhmaṇa may teach the other three castes; the Kṣatriya, two castes, and the Vaiśya, only one caste.’

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