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‘Superior’. — It is the Brāhmaṇa alone who is absolutely (not only relatively) ‘superior.’

‘Occupations’. — Teaching and the rest.

If he subsists by these, he should be punished with confiscation of property and banishment. — (96)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 363), which adds the explanation that — ‘if the Vaiśya or other lower castes should have recourse to the modes of living ordained for the higher castes, he should have all his property confiscated and then banished from the kingdom; — and in Vivādacintāmaṇi (Calcutta p. 101).

Comparative notes by various authors:

(verses 10.95-96)

See Comparative notes for Verse 10.95.

VERSE 10.97

Section X - Occupation of the Kṣatriya during Abnormal Times

वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः ।
परधर्मेण जीवन् हि सद्यः पतति जातितः ॥९७॥

varaṃ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ |
paradharmeṇa jīvan hi sadyaḥ patati jātitaḥ ||97||

Better one’s own duty imperfectly performed, and not the duty of another performed perfectly; he who subsists by the function of another, instantly falls off from his caste. — (97)

Medhātithi’s commentary (manubhāṣya):

This is a deprecatory declamation in support of the foregoing injunction.

If a certain duty has been prescribed for one, in reference to his caste, — even though this be ‘performed imperfectly’ — i.e., incomplete in its details, — it is right to perform that, and not the duty of another man, even though complete in all its details.

In support of this there is the deprecatory declamation — ‘He who subsists, etc., etc.’ — (97)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.41); — in Aparārka (p. 935); — in Madanapārijāta (p. 233), to the effect that even in times of distress it is better for the Brāhmaṇa to stick to his own functions than take to others; — and in Saṃskāramayūkha (p. 123).

Comparative notes by various authors:

Vaśiṣṭha (2. 2 2-23). — ‘Those who are unable to live by their own occupation may adopt that of the next inferior caste; but never that of a higher caste.’

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

VERSE 10.98 [The Functions of the Vaiśya in Abnormal Times]

Section XI - The Functions of the Vaiśya in Abnormal Times

वैश्योऽजीवन् स्वधर्मेण शूद्रवृत्त्याऽपि वर्तयेत् ।
अनाचरन्नकार्याणि निवर्तेत च शक्तिमान् ॥९८॥

vaiśyo'jīvan svadharmeṇa śūdravṛttyā'pi vartayet |
anācarannakāryāṇi nivarteta ca śaktimān ||98||

The Vaiśya, unable to subsist by his own occupations, may subsist by the occupations of the Śūdra, avoiding all improper acts. But he shall desist from them as soon as he is able to do so. — (98)

Medhātithi’s commentary (manubhāṣya):

This verse permits the Śūdra’s occupation for the Vaiśya, when ‘unable to subsist by his own occupations’ — such as washing of the feet and so forth.

‘Avoiding all improper acts’ — The sweeping of offals and such acts are ‘improper’; and all this should be avoided.

‘He shall desist as soon as he is able to do so.’ — This is applicable to all.

Some people have remarked that the clear indication of the text is that what is said here is meant to apply to the Brāhmaṇa and the Kṣatriya also.

And in regard to this another party raises the question — How can the Brāhmaṇa ever have recourse to the occupations of the Śūdra?

The answer given by the other party is that it has been declared that — ‘High and low are the functions of the two castes; barring the two middle ones, the rest are common to all’. (?)

This however is not right. The text does not mean that the occupations of the Śūdra are permitted for the Brāhmaṇa; the exact meaning of ‘desisting as soon as he is able’ b eing as we have explained it, — that it is applicable to all. — (98)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 233).

Comparative notes by various authors:

Vaśiṣṭha (2.22-23). — ‘Those who are unable to live by their own occupation may adopt that of the next inferior caste; but never that of a higher caste.’

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

VERSE 10.99 [Functions of the Śūdra during Abnormal Times]

Section XII - Functions of the Śūdra during Abnormal Times

अशक्नुवंस्तु शुश्रूषां शूद्रः कर्तुं द्विजन्मनाम् ।
पुत्रदारात्ययं प्राप्तो जीवेत् कारुककर्मभिः ॥९९॥

aśaknuvaṃstu śuśrūṣāṃ śūdraḥ kartuṃ dvijanmanām |
putradārātyayaṃ prāpto jīvet kārukakarmabhiḥ ||99||

The Śūdra, unable to do service for twice-born people, and threatened with danger to his wife and sons, may subsist by the occupations of craftsmen. — (99)

Medhātithi’s commentary (manubhāṣya):

‘Craftsmen’ — such as cooks, weavers, and the like; the occupations of these are cooking, weaving and so forth. By these, ‘he may subsist.’

‘Danger to wife and sons’ — i.e., incapability of maintaining them.

This shows that Handicrafts are very low occupations, since even for the Śūdra these have been permitted only when all other property is lost and the man is in dire distress. — (99)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 233).

Comparative notes by various authors:

(verses 10.99-100)

Gautama (10.57, 60). — ‘From the higher castes, he shall seek to obtain his livelihood; and he may live by the mechanical arts.’

Viṣṇu (2.14). — ‘For the Śūdra, all branches of art.’

Yājñavalkya (1.120). — ‘For the Śūdra, attending upon the twice-born has been ordained; being unable to maintain himself by that, he shall become a trader; or he shall live by the various arts, always doing what is good for the twice-born.’

[See under 121-122 below.]

VERSE 10.100

Section XII - Functions of the Śūdra during Abnormal Times

यैः कर्मभिः प्रचरितैः शुश्रूष्यन्ते द्विजातयः ।
तानि कारुककर्माणि शिल्पानि विविधानि च ॥१००॥

yaiḥ karmabhiḥ pracaritaiḥ śuśrūṣyante dvijātayaḥ |
tāni kārukakarmāṇi śilpāni vividhāni ca ||100||

That is, those occupations of craftsmen and other arts by the performance whereof the twice-born men are best served. — (100)

Medhātithi’s commentary (manubhāṣya):

‘Performance’ — doing.

‘Are served’ — benefited.

Those handicrafts which are beneficial to the twice-born people (shall be taken up by the Śūdra).

Though ‘arts’ also are the ‘occupation of craftsmen,’ yet, inasmuch as the two have been separately mentioned, the ‘craftsmen’ meant here should be taken as the carpenter, the wood-cutter and so forth, and their occupations are wood-cutting, carpentry and the like.

‘Arts’ — such as decorating, toilet, painting and so forth. — (100).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3. 35); — and in Madanapārijāta (p. 233), which notes that the verb ‘kurvīta’ means ‘should perform’.

Comparative notes by various authors:

(verses 10.99-100)

See Comparative notes for Verse 10.99.

[See under 121-122 below.]

VERSE 10.101 [The Brāhmaṇa in Times of Distress]

Section XIII - The Brāhmaṇa in Times of Distress

वैश्यवृत्तिमनातिष्ठन् ब्राह्मणः स्वे पथि स्थितः ।
अवृत्तिकर्षितः सीदन्निमं धर्मं समाचरेत् ॥१०१॥

vaiśyavṛttimanātiṣṭhan brāhmaṇaḥ sve pathi sthitaḥ |
avṛttikarṣitaḥ sīdannimaṃ dharmaṃ samācaret ||101||

If a Brāhmaṇa, distressed through want of livelihood, pines, because resolved to stick to his own path, he does not adopt the occupation of the Vaiśya, — he shall adopt this (following) procedure. — (101)

Medhātithi’s commentary (manubhāṣya):

‘Does not adopt’ — i.e., being unwilling to adopt What this means is that, in the event of the Kṣatriya’s occupation being not available, he may have recourse either to the receiving of gifts from wrong persons or to the occupation of the Vaiśya, — both these standing on the same footing; the occupation of the Kṣatriya however would be superior to the receiving of improper gifts.

Or, ‘does not adopt the occupation of the Vaiśya’ may also mean — ‘the occupation of the Vaiśya being not available to him.’ In this case, the receiving of improper gifts would be inferior to the occupation of the Vaiśya.

‘Resolved to stick to his own path.’ — This indicates that this sums up all the occupations permitted during times of distress.

‘Distressed through want of livelihood, and Pining’ — i.e., fallen in ruin. — (101)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 233); — in Aparārka (p. 935); — in Smṛtitattva I (p. 353); — in Smṛtitattva II (p. 362); — and in Prāyaścittaviveka (p. 408).

Comparative notes by various authors:

(verses 10.101-108)

Gautama (7.4). — ‘In times of distress, it is permissible to offer sacrifices for men of all castes, to teach them and to accept gifts from them.’

Āpastamba (?.18.5-7, 14-15), — ‘In times of distress, if he is unable to keep himself, he may eat food obtained from anybody, after having touched it with gold, or with fire....... In times of distress, even the food of a Śūdra, who lives under one’s protection for the sake of spiritual merit, may be eaten. He may eat it, touching it once with gold or with fire.’

Vaśiṣṭha (27.9). — ‘Through sacrificing for wicked people, through teaching them, through intermarrying with them, or through accepting their gifts, learned Brāhmaṇas do not contract guilt; for a learned Brāhmaṇa resembles fire and the sun.’

Yājñavalkya (3.41). — ‘Agriculture, arts, service, learning, money-lending, cart, hill, attendance, land covered with wood and water, king, alms-begging, — these are the means of livelihood in times of distress.’

VERSE 10.102

Section XIII - The Brāhmaṇa in Times of Distress

सर्वतः प्रतिगृह्णीयाद् ब्राह्मणस्त्वनयं गतः ।
पवित्रं दुष्यतीत्येतद् धर्मतो नोपपद्यते ॥१०२॥

sarvataḥ pratigṛhṇīyād brāhmaṇastvanayaṃ gataḥ |
pavitraṃ duṣyatītyetad dharmato nopapadyate ||102||

Fallen into distress, the Brāhmaṇa may receive gifts from all; that anything which is pure should become defiled is not possible under the law. — (102)

Medhātithi’s commentary (manubhāṣya):

‘From all’; — i.e., no consideration should be made regarding the castes whose gifts should or should not be accepted.

Here also what is meant is that among gifts from the low, the lower and the lowermost castes, those from the succeeding shall be accepted only when those from the preceding ones are not procurable. Just as the occupation of the Vaiśya is permitted only when that of the Kṣatriya is not available.

‘Pure’ — e.g., the stream of the Gaṅgā. This does not become ‘defiled’ by coming in contact with impure substances, since it has been declared that ‘the river becomes purified by its own flow.’ The same is the case with the Brāhmaṇa also. — (102)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 935); — in Madanapārijāta (p. 233); — in Parāśaramādhava (Prāyaścitta, p. 326); — in Smṛtitattva II (p. 362); — and in Prāyaścittaviveka (p. 409).

Comparative notes by various authors:

(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.103

Section XIII - The Brāhmaṇa in Times of Distress

नाध्यापनाद् याजनाद् वा गर्हिताद् वा प्रतिग्रहात् ।
दोषो भवति विप्राणां ज्वलनाम्बुसमा हि ते ॥१०३॥

nādhyāpanād yājanād vā garhitād vā pratigrahāt |
doṣo bhavati viprāṇāṃ jvalanāmbusamā hi te ||103||

No sin attaches to Brāhmaṇas, either by teaching or by sacrificing for others or by receiving reprehensible gifts; for they are like fire and water. — (103)

Medhātithi’s commentary (manubhāṣya):

The preceding verse having permitted the receiving of improper gifts, the present verse permits the teaching and sacrificing (of unqualified persons). The epithet ‘reprehensible’ is applicable both ways, according to the maxim of the ‘Lion’s glance.’

As Fire and Water, so Brāhmaṇas, are everywhere pure. This is the eulogy bestowed on the Brāhmaṇa.

Some people have held the following view: — “If, like the receiving of gifts from improper persons, the Teaching and Sacrificing for improper persons were meant to be permitted, men, those also would have been mentioned in the preceding verse, just as the Receiving of Gifts. As a matter of fact, however, since there is no idea of injunction in the present verse, sin would certainly attach to Brāhmaṇas (for doing these two acts); for the presence of the Present Tense clearly indicates that the text speaks of a settled fact, and, as such, is purely declamatory. Then again, since every injunction has a corresponding declamatory declaration, the mention of Teaching and Sacrificing in a sentence which is syntactically connected with a foregoing injunction, is certainly open to being regarded as declamatory.”

Our opinion however is that when even gifts from improper persons are not available, the Brāhmaṇa may have recourse to the said Teaching and Sacrificing also; since what the text is providing for is the man’s subsistence; and it has been declared that ‘one should maintain himself by some means or the other, excepting of course the heinous crimes.’ And it is only with a view to their being performed that the said acts have been mentioned in the section dealing with ‘Abnormal Times.’ — (103)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 233); — in Aparārka (p. 935); — in Smṛtitattva II (p. 362), which notes that Kullūka Bhaṭṭa explains ‘jvalanāmbusamāḥ’ as ‘like water and fire’; — in Parāśaramādhava (Ācāra, p. 183), which notes that the reading is ‘agarhitāt’; — in Parāśaramādhava (Prāyaścitta p. 326); — and in Prāyaścittaviveka (p. 409).

Comparative notes by various authors:

(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.104

Section XIII - The Brāhmaṇa in Times of Distress

जीवितात्ययमापन्नो योऽन्नमत्ति ततस्ततः ।
आकाशमिव पङ्केन न स पापेन लिप्यते ॥१०४॥

jīvitātyayamāpanno yo'nnamatti tatastataḥ |
ākāśamiva paṅkena na sa pāpena lipyate ||104||

If a man, threatened with loss of life, eats food from stray sources, he does not become tainted with sin, just as Ākāśa is not defiled by mud. — (104)

Medhātithi’s commentary (manubhāṣya):

The preceding texts have spoken of receiving gifts from improper persons; the present verse permits the partaking of food defiled by the ownership of low men.

‘From stray sources’ — i.e., irrespectively of the caste and actions of the owner of the food.

The rest is all purely declamatory. — (104)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva I (p. 353); — in Aparārka (p. 935); — in Parāśaramādhava (Prāyasahchitta p. 326); — in Parāśaramādhava (Ācāra p. 183); — in Madanapārijāta (p. 233); — and in Yatidharmasaṅgraha (p. 75).

Comparative notes by various authors:

(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.105

Section XIII - The Brāhmaṇa in Times of Distress

अजीगर्तः सुतं हन्तुमुपासर्पद् बुभुक्षितः ।
न चालिप्यत पापेन क्षुत्प्रतीकारमाचरन् ॥१०५॥

ajīgartaḥ sutaṃ hantumupāsarpad bubhukṣitaḥ |
na cālipyata pāpena kṣutpratīkāramācaran ||105||

Ajīgarta, buffering from hunger, went forward to kill his son; and as he sought a remedy for hunger, he did not become tainted with sin. — (105)

Medhātithi’s commentary (manubhāṣya):

‘Ajīgarta’ — The sage of that name — ‘suffering from hunger, went forward to kill his son’ — Sunaḥśepa, and yet he was not regarded as ‘carnivorous.’

The story of Sunaḥśepa occurs in the Ṛgveda; and it is not necessary for us to dilate upon what occurs in the scriptures.

As a matter of fact however, this is a declamatory statement in the form of the assertion of an act done by somebody.

All such passages should be understood to be the same. — (105)

Explanatory notes by Ganganath Jha:

See Aitareya Brāhmaṇa 7.13-16.

This verse is quoted in Aparārka (p. 935); — and in Parāśaramādhava (Prāyasahchitta p. 326).

Comparative notes by various authors:

(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.106

Section XIII - The Brāhmaṇa in Times of Distress

श्वमांसमिच्छनार्तोऽत्तुं धर्माधर्मविचक्षणः ।
प्राणानां परिरक्षार्थं वामदेवो न लिप्तवान् ॥१०६॥

śvamāṃsamicchanārto'ttuṃ dharmādharmavicakṣaṇaḥ |
prāṇānāṃ parirakṣārthaṃ vāmadevo na liptavān ||106||

Vāmadeva, expert in the knowledge of right and wrong, when distressed, desired to eat dog’s flesh for saving his life, — and he did not become defiled. — (106)

Medhātithi’s commentary (manubhāṣya):

Similarly the sage named ‘Vāmadeva’ — ‘distressed’ — with hunger — ‘desired to eat dog’s flesh.’ — (106)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta p. 326); — and in Aparārka (p. 935).

Comparative notes by various authors:

(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.107

Section XIII - The Brāhmaṇa in Times of Distress

भरद्वाजः क्षुधार्तस्तु सपुत्रो विजने वने ।
बह्वीर्गाः प्रतिजग्राह वृधोस्तक्ष्णो महातपाः ॥१०७॥

bharadvājaḥ kṣudhārtastu saputro vijane vane |
bahvīrgāḥ pratijagrāha vṛdhostakṣṇo mahātapāḥ ||107||

Bharadvāja, a man of great austerities, accepted many cows from the carpenter Vṛdhu, when tormented by hunger, along with his sons, in a lonely forest. — (107)

Medhātithi’s commentary (manubhāṣya):

Vṛdhu was a carpenter; a person unfit for receiving gifts from; — from him the sage named Bharadvāja received gifts. — (107)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 935); — and in Parāśaramādhava (Prāyaścitta p. 326).

Comparative notes by various authors:

(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.108

Section XIII - The Brāhmaṇa in Times of Distress

क्षुधार्तश्चात्तुमभ्यागाद् विश्वामित्रः श्वजाघनीम् ।
चण्डालहस्तादादाय धर्माधर्मविचक्षणः ॥१०८॥

kṣudhārtaścāttumabhyāgād viśvāmitraḥ śvajāghanīm |
caṇḍālahastādādāya dharmādharmavicakṣaṇaḥ ||108||

Viśvāmitra, expert in the knowledge of right and wrong, when tormented by hunger, proceeded to eat the haunch of a dog, receiving it from the hands of a Caṇḍāla. — (108)

Medhātithi’s commentary (manubhāṣya):

Viśvāmitra is a well-known great sage. On one occasion, when he suffered much from hunger, ‘he proceeded to eat the haunch of a dog, receiving it from the hands of a Carṇḍāla.’

The ‘dog’s haunch’ has been mentioned with a view to show that there is harm in the eating of not only such food as has been defiled, but also of that which is defective by its very nature; — the sense of the verse being that in times of distress one may take even such food as is tainted with all kinds of defects. — (108)

Explanatory notes by Ganganath Jha:

See Mahābhārata 12.141.28 etc. seg.

This verse is quoted in Aparārka (p. 935); — in Madanapārijāta (p. 234). which explains ‘śvajāghanī’ as the loins of a dog; — and in Parāśaramadhava (Prāyaścitta p. 326).

Comparative notes by various authors:

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