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‘Shall avoid’ — shall give it up; i.e., shall not sell.

‘Cooked food’ — such as rice cooked and ready for being eaten.

‘And sesamum.’ — Sesamum also shall not be sold; and it is not meant that what is forbidden is such food as is cooked with sesamum, and the selling of each separately is permitted.

‘Stones’ — Of all kinds.

‘Salt’ — Even those that are not in the form of stone (solid); rock-salt being already included under ‘stones.’

If the term ‘rasa’ is understood in its literal sense, of the six flavours, then, since ‘salt’ will have been already included under this, the separate mention of ‘salt’ would mean that the selling of this is absolutely forbidden for all time, while that of ‘sweet’ and the rest is only partially so.

‘Animals’ — Tame as well as wild.

‘Human beings’ — Men. — (86)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta, (p. 232), which explains ‘vyapoheta’ (which is its reading for ‘apoheta’) as ‘should avoid’ i.e. ‘should not sell’; it adds that ‘rasa’ having been already mentioned, ‘lavaṇa’ is mentioned again for the purpose of indicating that the selling of salt is more blameworthy.

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.87

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

सर्वं च तान्तवं रक्तं शाणक्षौमाविकानि च ।
अपि चेत् स्युररक्तानि फलमूले तथौषधीः ॥८७॥

sarvaṃ ca tāntavaṃ raktaṃ śāṇakṣaumāvikāni ca |
api cet syuraraktāni phalamūle tathauṣadhīḥ ||87||

Every kind of woven article dyed (red) as well as that made of hemp, silk or wool, even when not dyed red; and also fruits and roots and medicinal herbs. — (87)

Medhātithi’s commentary (manubhāṣya):

‘Woven article’ — Things made of cotton yarns; i.e., doth, wrapper and so forth.

‘Rakta’ — i.e., red; the word ‘rakta’ is known as denoting the red colour more than the others; e.g., it is only the ruddy bull that is called ‘rakta.’ Though what the root ‘rañj’ (to dye) denotes is only the imparting of some sort of colour to what is white. Hempen, silken and woollen articles, — even when not dyed. The rest is clear. — (47)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta, (p. 232), which adds that ‘vyapoheta’ of the preceding verse is to be construed with all that follows; — in Mitākṣarā, (3.38); — and in Saṃskāramayūkha, (p. 123), which says that ‘all these should not be sold.’

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.88

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

अपः शस्त्रं विषं मांसं सोमं गन्धांश्च सर्वशः ।
क्षीरं क्षौद्रं दधि घृतं तैलं मधु गुडं कुशान् ॥८८॥

apaḥ śastraṃ viṣaṃ māṃsaṃ somaṃ gandhāṃśca sarvaśaḥ |
kṣīraṃ kṣaudraṃ dadhi ghṛtaṃ tailaṃ madhu guḍaṃ kuśān ||88||

Water, weapons, poison, meat, soma and all kinds of perfume; milk, honey, curds, butter, oil, honey-wax, sugar and kuśa-grass. — (88)

Medhātithi’s commentary (manubhāṣya):

‘Weapons’ — Swords, nooses and so forth.

‘Perfume.’ — Such special fragrant substances as the ‘Tagara,’ the ‘Uśīra’, Sandalwood and so forth; the term ‘gandha’ being explained in the same manner as the word ‘rasa’ above.

‘Milk’ — Everything made of milk, as described in other ‘Smṛti texts’ such as sour cream, whey, co-agulated milk and so forth; — all these should not be sold. ‘Curd’ and ‘butter’ have been mentioned separately with a view to indicate the special importance of these among all milk — products.

‘Madhu’ stands for ‘madhūcchiṣṭa’ bees-wax, — the part (‘madhu’) standing for the whole ‘madhūcchiṣṭa.’ Just as ‘deva’ is generally used for ‘devadatta.’ That this is so follows from the fact that it is the selling of the ‘bees-wax’ that is expressly forbidden in another Smṛti; and as for honey (Madhu) itself, it is forbidden in the present text by the special name ‘Kṣaudra’, — the grape-juice (which also is called ‘kṣaudra,’ being expressly forbidden in a later verse under the name ‘madya.’

Others however explain the term ‘madhu’ in the present verse as standing for grape-juice before fermentation has set in and it has become ‘wine,’ ‘madya.’

This however is not right. Because the word ‘madhu’ is not denotative of the freshly extracted grape-juice; in fact it always stands for it in the form of wine; as we find in such passages as ‘Ubhau madhvāsavakṣibau,’ where intoxication is spoken of as brought about by ‘madhu,’ and it is only wine that brings about intoxication.

‘Sugar’. — This has been mentioned with a view to show that the prohibition of this could not come under that of “r asa’ (under 86). Others however explain that this has been added with a view to imply that the selling of things made of sugar — such as sweetmeats — is permitted. — (88)

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted in Mitākṣarā (3.38), which adds the following notes: — ‘Dadhi and kṣīra’ stand for all preparations of milk and curd; ‘ghṛtam’ for all oily substances; — in Madanapārijāta (p. 232), which adds that ‘kṣaudram’ stands for bees-wax, honey itself being mentioned separately (‘madhu’); — and in Saṃskāramayūkha (p. 123).

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.89

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

आरण्यांश्च पशून् सर्वान् दंष्ट्रिणश्च वयांसि च ।
मद्यं नीलिं च लाक्षां च सर्वांश्चैकशफांस्तथा ॥८९॥

āraṇyāṃśca paśūn sarvān daṃṣṭriṇaśca vayāṃsi ca |
madyaṃ nīliṃ ca lākṣāṃ ca sarvāṃścaikaśaphāṃstathā ||89||

All beasts of the forest, fanged animals, and birds, wine, indigo, lac, and also all one-hoofed animals. — (89)

Medhātithi’s commentary (manubhāṣya):

The terms ‘of the forest’ and ‘beasts’ should be taken as to be explained on the analogy of the words ‘sugar’ a nd ‘salt.’

This has heen mentioned for the purpose of implying that the selling of tame animals is permitted. Where dealing with tame animals is forbidden, it. is in view of the fact that these also, when enraged, become dangerous.

‘Fanged animals’ — Dogs, hoars and so forth.

‘Birds’ — Winged beings.

‘One-hoofed animals’ — Horses, mules, asses and so forth.

Some people read ‘bahūn’ for ‘tathā’; and by that, there would be nothing wrong in the selling of a single one-hoofed animal. — 89)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 232); — in Aparārka (p. 931), which adds that this prohibition is meant for the Brāhmaṇa only; — in Mitākṣarā (3.38); — and in Saṃskāramayūkha (p. 123).

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.90

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

काममुत्पाद्य कृष्यां तु स्वयमेव कृषीवलः ।
विक्रीणीत तिलांशूद्रान् धर्मार्थमचिरस्थितान् ॥९०॥

kāmamutpādya kṛṣyāṃ tu svayameva kṛṣīvalaḥ |
vikrīṇīta tilāṃśūdrān dharmārthamacirasthitān ||90||

But the agriculturist may, if he wishes, sell pure sesamum for sacred purposes, if he has cultivated them himself and has not kept these long. — (90)

Medhātithi’s commentary (manubhāṣya):

Under 86, the selling of ‘cooked food and sesamum’ has been forbidden; and to this the present verse is an exception, in view of certain special conditions and purposes.

‘Pure,’ ‘not kept long’; — these refer to the condition of the grains; and ‘for sacred purposes’ — refers to the purpose.

‘Pure ’ — ‘not mixed with Vrīhi and other grains. There is possibility of mixed sesamum being sold for the purposes of preparing ‘mixed food.’

‘Not kept long.’ — This implies that the man shall not keep back the grains with the idea that they are selling cheap now, but after a few days they shall fetch higher prices.

Or, ‘pure’ may mean not black; the prohibition applying to black sesamum; and sesamum becomes black if kept for a long time. The meaning is that he shall not sell black sesamum after having grown or bought it.

‘The agriculturist,’ ‘if he has cultivated it himself.’ These words are only descriptive, and much significance is not meant to be attached to them.

The selling of grains obtained in gifts is also not forbidden.

‘For moved purposes.’ For instance, when sesamum is sold for the purpose of obtaining money whereby to buy the cow to be given as a sacrificial fee, or when it is sold for the performance of Vedic study, Agnihotra and such rites, or when it is sold for the purpose of buying with the price thus obtained, Vrīhi and other corns needed for the performance of the Darśapūrṇamāsa and other sacrifices. In all these cases the selling is ‘for a sacred purpose’; — or, when the sesamum itself is used by the purchaser for such religious acts as making gifts, or for getting oil for medicinal purposes. — (90)

Explanatory notes by Ganganath Jha:

‘Śuddhān’ — ‘unmixed’ (Medhātithi, Govindarāja, Kullūka and Rāghavānanda); — ‘white’ (Nandana); — ‘of good quality’ (Nārāyaṇa).

This verse is quoted in Parāśaramādhava (Ācāra, p. 431) as permitting the selling of sesamum. It notes on this point two views — (a) that what is said here refers to exchanging, and (b) that it permits the selling only for the purpose of paying off a debt not otherwise payable; — aṇd it prefers the latter.

It is quoted in Mitākṣarā (3.39), which adds that ‘dharma’ stands for such necessities as medication and the like.

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.91

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

भोजनाभ्यञ्जनाद् दानाद् यदन्यत् कुरुते तिलैः ।
कृमिभूतः श्वविष्ठायां पितृभिः सह मज्जति ॥९१॥

bhojanābhyañjanād dānād yadanyat kurute tilaiḥ |
kṛmibhūtaḥ śvaviṣṭhāyāṃ pitṛbhiḥ saha majjati ||91||

If one does with sesamum anything else, except eating, anointing and giving, — he becomes a worm and plunges into the ordure of dogs, along with his ancestors. — (91)

Medhātithi’s commentary (manubhāṣya):

In connection with the prohibition of the selling of sesamum except under the said conditions, we have this declamatory statement.

“It has been declared that the mention of the wrong involved in the doing of what is forbidden is the purpose served by declamatory assertions; why then should the declamatory statement in the present ease be put forward in the form — ‘He becomes a worm if he does anything else with sesamum than eating, anointing and giving?’”

The answer to this is as follows: — This has been asserted in this form because the result spoken of is one that is impossible and also contrary to what has been asserted in other treatises. For instance, it is said here that the man plunges into ordure ‘along with his ancestors,’ — and certainly no wrong is committed by these ancestors; the results of good and bad acts always accrue to the man that does them; in no sense could the ancestors be the persons that did the act in question; all which has been already discussed before. Then again, it is said below (in 92) that — ‘by selling meat he at once becomes an outcaste’; where becoming an out-caste could not apply to any one else except the seller himself. From all this it is clear that all that is meant to be really related to the prohibition is that something undesirable happens; and the words of the text cannot be taken as literally true. Hence what is meant is that ‘the man who does anything else — in the shape of selling and the like — with sesamum than eating and the rest, becomes a worm, — i.e., becomes tainted with the evil effects described.’ — (91)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 933); — in Mitākṣarā (3.39), to the effect that the selling of sesamum otherwise than what is mentioned in the preceding verse is sinful; — in Parāśaramādhava (Ā cāra p. 431); — and in Saṃskāramayūkha (p. 124).

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.92

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

सद्यः पतति मांसेन लाक्षया लवणेन च ।
त्र्यहेण शूद्रो भवति ब्राह्मणः क्षीरविक्रयात् ॥९२॥

sadyaḥ patati māṃsena lākṣayā lavaṇena ca |
tryaheṇa śūdro bhavati brāhmaṇaḥ kṣīravikrayāt ||92||

By selling meat, lac and salt, the Brāhmaṇa becomes an outcast at once; and by selling milk the Brāhmaṇa becomes a Śūdra in three days. — (92)

Medhātithi’s commentary (manubhāṣya):

The meaning of this has been already explained. — (92)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.40); — in Parāśaramādhava (Ācāra p. 422); — in Aparārka (p. 934), where it is pointed out that this refers to a Brāhmaṇa who has not performed the requisite expiatory rites; — again on p. 1046; — in Smṛtitattva (p. 353) — in Madanapārijāta (p. 232); — in Saṃskāramayūkha (p. 124); — in Nṛsiṃhaprasāda (Āhnika 36b) and in Prāyaścittaviveka (p. 427), which says that only strong deprecation is what is meant

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.93

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

इतरेषां तु पण्यानां विक्रयादिह कामतः ।
ब्राह्मणः सप्तरात्रेण वैश्यभावं नियच्छति ॥९३॥

itareṣāṃ tu paṇyānāṃ vikrayādiha kāmataḥ |
brāhmaṇaḥ saptarātreṇa vaiśyabhāvaṃ niyacchati ||93||

By selling, through greed, other commodities, the Brāhmaṇa assumes, in seven nights, the character of the Vaiśya. — (93)

Medhātithi’s commentary (manubhāṣya):

‘Through greed.’ — This implies ‘during normal times, not of distress.’

This theory regarding the greater and less degree of wrong involved in the various commodities is for the purpose of indicating that there are special expiatory rites in connection with the selling of meat and other things. We are going to explain how there is heavy expiation in the case of the more heinous selling and less heavy in the case of the less heinous one. — (93)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 232); — in Mitākṣarā (3.40) — and in Saṃskāramayūkha (p. 124), which explains ‘itareṣām’ as ‘all aforesaid articles except milk’; — and adds that all this refers to normal times.

Comparative notes by various authors:

(verses 10.85-93)

See Comparative notes for Verse 10.85.

VERSE 10.94

Section IX - Variations in the Functions of the Brāhmaṇa due to Abnormal Conditions

रसा रसैर्निमातव्या न त्वेव लवणं रसैः ।
कृतान्नं च कृतान्नेन तिला धान्येन तत्समाः ॥९४॥

rasā rasairnimātavyā na tveva lavaṇaṃ rasaiḥ |
kṛtānnaṃ ca kṛtānnena tilā dhānyena tatsamāḥ ||94||

Savoury articles should be bartered for savoury articles, but never salt for another savoury article, — cooked food, for cooked food, and sesamum for corn, in equal quantities. — (94)

Medhātithi’s commentary (manubhāṣya):

‘Savoury articles’ — described above — ‘should be buttered for savoury substances .’ That is, one should receive the Āmalakī and other acids after giving, in exchange, sugar and other sweet substances. But in no case should salt be given in exchange for any other ‘savoury substance.’

‘Lavaṇam tilaiḥ’ is another reading; by which the prohibition would be only in regard to the bartering of salt for sesamum only, and not any other substance.

‘Cooked food’ — such as fried flour, cooked rice and so forth — should be bartered for other kinds of ‘cooked food’ — cakes and the like.

‘Sesamum shall be bartered for corns’ — Vrīhi and the rest — ‘in equal quantities.’ That is, given one seer (of sesamum), he shall receive one seer in exchange; more or less shall not be received, through any consideration of relative values.

‘Bartering’ also is regarded as a kind of selling; on the ground that the root to ‘sell,’ ‘ Kṛṛ (?)’is found mentioned among the roots signifying the act of ‘exchanging.’

This however is not right. Because Gautama has indicated the difference between the two, by speaking of ‘selling’ and ‘bartering’ in the same sentence. So that when things are given on the receipt of the rupee or such tokens, it is ‘selling’; and it is ‘bartering’ when one article is received in exchange for another article. — (94)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.39), which adds the following notes: — ‘Kṛtānna’ is cooked food, and this should be exchanged with cooked food; it notes the. reading ‘Kṛtānnañcākṛtannena’, and explains it as ‘cooked food should be exchanged for uncooked rice and other grains’.

It is quoted in Aparārka (p. 933); — in Madanapārijāta (p. 233), which explains ‘nimātavyāḥ’ as ‘should be exchanged’; — in Parāśaramādhava (Ācāra p. 431), which adds that the law laid down regarding the selling of sesamum applies to that of rasas also; — in Saṃskāramayūkha (p. 124); — and in Prāyaścittaviveka (p. 429).

Comparative notes by various authors:

Gautama (7.16-23). — ‘But it is permissible to barter one kind of substances used for flavouring for others, and animals. Salt and prepared food must not be bartered, nor sesamum. But for present use, an equal quantity of uncooked food may be exchanged for cooked food. — But if no other course is possible, a Brāhmaṇa may support himself in any way except by following the occupations of a Śūdra. Some people permit even this in case his life is in danger.’

Āpastamba (1.20.14-16 — 1.21.1-4). — ‘The exchange of one of these (above-mentioned goods) for the other is likewise unlawful. But food may be exchanged for food, and slaves for slaves, and condiments for condiments, and perfumes for perfumes and learning for learning. Let him traffic with lawful merchandise which he has not bought, with Muñja grass, Balvaja -g rass, roots and fruits; and with grass and wood which have not been worked up. He shall not be too eager for such livelihood. If he obtains another livelihood, he shall leave off trading.’

Vaśiṣṭha (2.37-39). — ‘Substances used for flavouring may be bartered for other substances of the same kind, be it for one more valuable or for one worth less. But salt must never be exchanged for other substances used for flavouring. It is permitted to barter sesamum, rice, cooked food, learning, and slaves.’

VERSE 10.95 [Occupation of the Kṣatriya during Abnormal Times]

Section X - Occupation of the Kṣatriya during Abnormal Times

जीवेदेतेन राजन्यः सर्वेणाप्यनयं गतः ।
न त्वेव ज्यायंसीं वृत्तिमभिमन्येत कर्हि चित् ॥९५॥

jīvedetena rājanyaḥ sarveṇāpyanayaṃ gataḥ |
na tveva jyāyaṃsīṃ vṛttimabhimanyeta karhi cit ||95||

The Kṣatriya, fallen in adverse circumstances, shall subsist by means of all this; but he shall never think of arrogating to himself the higher occupations. — (95)

Medhātithi’s commentary (manubhāṣya):

‘By means of all this.’ — This indicates that the selling of the interdicted commodities also is permitted for the Kṣatriya; the meaning being that — as for the Vaiśya so far the Kṣatriya also, there is nothing that should not be sold.

But, even when renouncing his own proper occupation, ‘he shall never think of arrogating to himself the higher occupations’ of the Brāhmaṇa. That is, he should never even entertain the idea of having recourse to them.

‘Adverse circumstances’ — ill-luck; that is distress; ‘fallen in adverse circumstances’ — in distress. — (95)

Explanatory notes by Ganganath Jha:

This verse is quoted in Apararka (p. 934), which explains ‘jyāyasī vṛtti’ as the ‘functions of the Brāhmaṇa.’

Comparative notes by various authors:

(verses 10.95-96)

Nārada (1.5-8). — ‘For neither of those are such occupations permitted as are either far above or far below their own rank.’

Gautama (7.26). — ‘In times of distress, a Kṣatriya may follow the occupations of the Vaiśya.’

Viṣṇu (2.15). — ‘In times of distress, each caste may follow the occupation of that next below it in rank.’

Vaśiṣṭha (2.23). — ‘One shall never adopt the occupation of a higher caste.’

VERSE 10.96

Section X - Occupation of the Kṣatriya during Abnormal Times

यो लोभादधमो जात्या जीवेदुत्कृष्टकर्मभिः ।
तं राजा निर्धनं कृत्वा क्षिप्रमेव प्रवासयेत् ॥९६॥

yo lobhādadhamo jātyā jīvedutkṛṣṭakarmabhiḥ |
taṃ rājā nirdhanaṃ kṛtvā kṣiprameva pravāsayet ||96||

If a man of low caste, through greed, subsists by the occupations of his superiors, him the King shall deprive of his property and quickly banish. — (96)

Medhātithi’s commentary (manubhāṣya):

‘A man of low caste’ — The Kṣatriya and the rest Though the context deals with the Kṣatriya, yet this verse is meant to be an interdict upon all occupations of the Brāhmaṇa, for all the other castes.

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