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(verses 10.101-108)

See Comparative notes for Verse 10.101.

VERSE 10.109

Section XIII - The Brāhmaṇa in Times of Distress

प्रतिग्रहाद् याजनाद् वा तथैवाध्यापनादपि ।
प्रतिग्रहः प्रत्यवरः प्रेत्य विप्रस्य गर्हितः ॥१०९॥

pratigrahād yājanād vā tathaivādhyāpanādapi |
pratigrahaḥ pratyavaraḥ pretya viprasya garhitaḥ ||109||

Among Receiving of Gifts, Sacrificing and Teaching, the Receiving of Gifts is the meanest, and the most reprehensible for the Brāhmaṇa, in respect of his life after death. — (109)

Medhātithi’s commentary (manubhāṣya):

The sense of the verse is that so long as the less reprehensible means of subsistence, in the shape of sacrificing and teaching, are available, the Brāhmaṇa should not have recourse to the receiving of Improper Gifts. — (109)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 935).

Comparative notes by various authors:

(verses 10.109-111)

Vaśiṣṭha (20.45-47). — ‘Property received from outcasts, after forming alliances with them, either by teaching the Veda or by marriage, must he relinquished. Let him not associate with such men. It is declared in the Veda that he who has associated with an outcast becomes pure by reciting the Saṃhitā of his Veda, proceeding in the northerly direction, and fasting. They quote also a verse to the effect that a sinner is liberated from guilt by tormenting his body, by austerities, and by reciting the Veda; be becomes free also by bestowing gifts.’

Viṣṇu (54.28). — ‘Those Brāhmaṇas who have acquired property by base acts become free from sin by relinquishing it and by reciting Veda-texts and practising austerities.’

Āpastamba (1.28, 11-12). — ‘Enjoyments taken unrighteously one shall give up; be shall say — “I and sin do not dwell together.” Clothing himself with a garment reaching from the navel down to the knee, bathing daily, morn, noon and evening, eating food which contains neither milk nor pungent condiments, nor salt, he shall not enter a house for twelve years. After that, he may be taken as purified.’

[See 11.194.]

VERSE 10.110

Section XIII - The Brāhmaṇa in Times of Distress

याजनाध्यापने नित्यं क्रियेते संस्कृतात्मनाम् ।
प्रतिग्रहस्तु क्रियते शूद्रादप्यन्त्यजन्मनः ॥११०॥

yājanādhyāpane nityaṃ kriyete saṃskṛtātmanām |
pratigrahastu kriyate śūdrādapyantyajanmanaḥ ||110||

As for Teachng and Sacrificing, these are done always for only such men as have received the sacraments; while the Receiving of Gifts may be done even from the lowest-born Śūdra. — (110)

Medhātithi’s commentary (manubhāṣya):

This verse sets forth a declamatory statement, in the form of an argument in support of what has gone before.

The very nature of men is such that persons not initiated do not study the Veda, and do not perform sacrifices; so that in times of distress, the Brāhmaṇa might very well teach and sacrifice for the Śūdra. As for gifts on the other hand, it is well known that it may be received from all castes; so that it is quite possible to receive it from a Śūdra [so that it is more easily procurable]. It is for this reason that the receiving of improper gifts (from wrong sources, outside the four castes) is the meanest of all. — (110)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 936); — and in Prāyaścittaviveka (p. 408).

Comparative notes by various authors:

(verses 10.109-111)

See Comparative notes for Verse 10.109.

[See 11.194.]

VERSE 10.111

Section XIII - The Brāhmaṇa in Times of Distress

जपहोमैरपेत्येनो याजनाध्यापनैः कृतम् ।
प्रतिग्रहनिमित्तं तु त्यागेन तपसैव च ॥१११॥

japahomairapetyeno yājanādhyāpanaiḥ kṛtam |
pratigrahanimittaṃ tu tyāgena tapasaiva ca ||111||

By the muttering of sacred texts and by the offering of libations is the guilt incurred by teaching and sacrificing removed; while that incurred by receiving gifts is removed only by renouncing them and by austerities. — (111)

Medhātithi’s commentary (manubhāṣya):

‘The guilt is removed’ — destroyed — ‘by the muttering of sacred texts and by the offering of libations.’ Hence there is not much harm in this.

But the guilt incurred in the receiving of gifts is removed only by the ‘renouncing’ — of the gifts — and ‘by austerities’ — laid down later on, under 11.195. — (111)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 936); — in Mitākṣarā (3.35); — and in Prāyaścittaviveka (p. 404).

Comparative notes by various authors:

(verses 10.109-111)

See Comparative notes for Verse 10.109.

[See 11.194.]

VERSE 10.112

Section XIII - The Brāhmaṇa in Times of Distress

शिलौञ्छमप्याददीत विप्रोऽजीवन् यतस्ततः ।
प्रतिग्रहात् शिलः श्रेयांस्ततोऽप्युञ्छः प्रशस्यते ॥११२॥

śilauñchamapyādadīta vipro'jīvan yatastataḥ |
pratigrahāt śilaḥ śreyāṃstato'pyuñchaḥ praśasyate ||112||

The Brāhmaṇa, unable to maintain himself, may take to gleaning ears of corn and picking up grains, even from stray places. Gleaning ears of corn is better than receiving gifts; and better even than picking up of grains. — (112)

Medhātithi’s commentary (manubhāṣya):

The reiteration of this also is stated in the form of a declamatory statement.

In reality the taking of something belonging to another is very wrong; but some form of it may be less wrong than another. Thus both the receiving of gifts and the gleaning of ears of corn, belonging to the same category (of taking what belongs to another), the latter is said to be ‘better’ than the former. It is only between two bad things belonging to the same category that one is regarded as the ‘better’ of the two; no one says that ‘the Brāhmaṇa is better than the Caṇḍāla.’ Thus then even though the gleaning of ears and picking of grains also involve the taking of what belongs to another, yet these are ‘better.’

Though living by ‘gleaning ears’ and ‘picking grains’ has been described as the best form of living, yet it does bear some resemblance to the ‘receiving of gifts.’ So that in the case of both these — ‘gleaning ears’ and ‘receiving gifts’ — one should exercise a certain amount of check over himself. Thus it is that living by ‘gleaning ears’ and ‘picking grains’ also is not entirely free from blame; hence it is that we have the declaration that — ‘gleaning ears is better than receiving gifts.’ — (112)

VERSE 10.113

Section XIII - The Brāhmaṇa in Times of Distress

सीदद्भिः कुप्यमिच्छद्भिर्धने वा पृथिवीपतिः ।
याच्यः स्यात् स्नातकैर्विप्रैरदित्संस्त्यागमर्हति ॥११३॥

sīdadbhiḥ kupyamicchadbhirdhane vā pṛthivīpatiḥ |
yācyaḥ syāt snātakairviprairaditsaṃstyāgamarhati ||113||

If Brāhmaṇas, who have completed their study, suffer privation, or seek to obtain wealth and riches, they may beg of the king; and if he be unwilling to give, he should be given up. — (113)

Medhātithi’s commentary (manubhāṣya):

This verse lays down three occasions on which one may accept gifts from the king.

(1) ‘Suffering privation’ — i.e., in times of distress, being threatened with the possibility of the whole family perishing.

(2) ‘Seeking to obtain wealth’ — in the shape of ear-rings, bracelets, turbans, seats, gold, etc.

(3) ‘Seeking to obtain riches’ — cattle, gold and other tilings necessary for sacrificial performances.

Under these conditions Brāhmaṇas may beg of the ‘king’ — the sovereign of their country.

The prohibition contained above in 4.84 — ‘He shall not receive gifts from the king’ — must be taken as referring to a wicked king, — it being added, ‘of one who is avaricious and behaves against the law.’ — (‘87).

‘Unwilling to give,’ — if on being begged, he be not willing to give what is wanted, — ‘he should be given up’ — the Brāhmaṇas should cease to live in his kingdom.

Or ‘giving up’ may mean loss; and as nothing else is mentioned, it must mean the ‘loss’ of merit on the part of the king. — (113)

Explanatory notes by Ganganath Jha:

Cf. 4.84, which is rescinded by this verse, according to Govindarāja and Kullūka.

‘Kupyam’. — ‘Pots, kettles, wooden stools, and the like’ (Medhātithi); — ‘Beds and seats and such articles of small value’ (Govindarāja); — ‘also grain and clothes’ (Kullūka, Rāghavānanda and Nandana); — ‘Brass, copper and other common metals’ (Nārāyaṇa).

‘Tyāgamarhati’. — ‘The realm of such a king should be abandoned by the Brāhmaṇas’ (Medhātithi, Govindarāja, Nārāyaṇa and Rāghavānanda); — ‘such a king is to be excluded from teaching and sacrifices’ (Nandana); — ‘must be left to himself, i.e., not asked again’ (Kullūka).

Comparative notes by various authors:

(verses 10.113-114)

[See 4.84 et seq.]

Vaśiṣṭha (12.2-3). — ‘The Accomplished Student shall not beg from any body except from the King and a pupil. But he may ask from any body, if pressed by hunger, for some small gift, such as cultivated or uncultivated field, a cow, a goat or a sheep or, at the last extremity, for gold, grain or food.’

Yājñavalkya (3.42), — ‘When he has remained hungry for three days, he may take grains from a non-Brāhmaṇa, and if accused of it, he should rightly state the truth.’

VERSE 10.114

Section XIII - The Brāhmaṇa in Times of Distress

अकृतं च कृतात् क्षेत्राद् गौरजाविकमेव च ।
हिरण्यं धान्यमन्नं च पूर्वं पूर्वमदोषवत् ॥११४॥

akṛtaṃ ca kṛtāt kṣetrād gaurajāvikameva ca |
hiraṇyaṃ dhānyamannaṃ ca pūrvaṃ pūrvamadoṣavat ||114||

Uncultivated land is less reprehensible than cultivated land; and among cows, goats, sheep, gold, grains, and food each preceding one is less reprehensible than the succeeding. — (114)

Medhātithi’s commentary (manubhāṣya):

‘Uncultivated’ — Untilled — land is better.

Between ‘goats’ and ‘sheep’ also there is a difference.

The verse is apparently one the sense of which has been already explained. — (114)

Comparative notes by various authors:

(verses 10.113-114)

[See 4.84 et seq.]

See Comparative notes for Verse 10.113.

VERSE 10.115 [Sources of Income (vittāgama)]

Section XIV - Sources of Income (vittāgama)

सप्त वित्तागमा धर्म्या दायो लाभः क्रयो जयः ।
प्रयोगः कर्मयोगश्च सत्प्रतिग्रह एव च ॥११५॥

sapta vittāgamā dharmyā dāyo lābhaḥ krayo jayaḥ |
prayogaḥ karmayogaśca satpratigraha eva ca ||115||

There are seven lawful sources of income: inheritance, acquisition, purchase, conquest, investment, industry and receiving of proper gifts. — (115)

Medhātithi’s commentary (manubhāṣya):

‘Inheritance’ — Hereditary property.

‘Acquisition’ — of buried treasure and such things; or the share that one obtains out of the property acquired by his father and other relations. Though this also would be inherited from the father, yet it cannot be spoken of as ‘inheritance,’ because it belongs in common to many persons. This is why we find in another Smṛti the declaration regarding ‘property assigned for maintenance’ (Yājñavalkya, 2.121). Or ‘acquisition’ may stand for those loving presents that one receives from his friends, or from his father-in-law.

‘Purchase.’ — This is well known.

‘Conquest’ — in battle.

‘Investment and Industry’ — Money-lending and trade. The legality of these is in accordance with the caste of the person concerned. The first three of them are common to all; Conquest is for the Kṣatriya only; Investment and Industry for the Vaiśya only; and Receiving of proper gifts for the Brāhmaṇa only. All this distinction is based upon theories and arguments already set forth above.

Some people object to ‘Purchase’ (being a source of income).

But this is not right. As it it were not lawful, all transactions would come to an end.

Some people hold that ‘Conquest’ refers to gambling-stakes only, and as such pertains to all castes.

This also is not right; since another Smṛti has clearly declared that wealth acquired by gambling is ‘impure’; specially where Pāraskara speaks of Gambling.

Similarly some people explain ‘prayoga’ as meaning action, on the ground of such usage as ‘jñānapūrvakaḥ prayogaḥ,’ ‘action preceded by knowledge,’ — where the word prayoga’ is used in the sense of action. On the same analogy ‘karmaprayoga’ will mean the employment of action. — (115)

Explanatory notes by Ganganath Jha:

‘Lābhaḥ’. — ‘Friendly present’ (Medhātithi, Govindaraja and Kullūka); — ‘acquisition of treasure-trove’ (Nārāyaṇa and Nandana).

‘Jayaḥ’. — ‘Conquest in war’ (Medhātithi); — ‘winning law-suits’ (Nandana).

‘Prayogaḥ.’ — ‘Money-lending,’ (Medhātithi); — ‘Teaching’ (bandana).

‘Karmayogaḥ.’ — ‘Trade and agriculture’ (Medhātithi); — ‘Sacrificing for others’ (Nandana).

This verse is quoted in Parāśaramādhava (Ācāra, p. 309), which adds the following explanations: — ‘Āyaḥ (Dāyaḥ?)’, ancestral property, — ‘lābhaḥ,’ finding of a treasure-trove; — inheriting ancestral property, finding of treasure-trove and purchase are for all the four castes, ‘conquest’ is for the Kṣatriya alone, — ‘prayoga’ is lending money on interest, — and ‘karmayoga’ is trade and agriculture; — these two are for the Vaiśya only; — and ‘acceptance of gifts from righteous persons’ is for the Brāhmaṇa only.

It is quoted in Parāśaramādhava (Vyavahāra, p. 330); — in Smṛtitattva II (p. 350), which adds the following notes: — ‘Dāya’ is inheritance of ancestral property, — ‘lābha’ is finding of treasure-trove and such tilings, — ‘jaya’ is conquest of war, — ‘prayoga’ is money-lending, — ‘karmayoga’ is trade, agriculture, sons and daughters; — in Vidhānapārijāta II (p. 245); — in Mitākṣarā (2.113); — in Hemādri (Śrāddha, p. 525); — in Hemādri (Dāna, p. 41), which explains ‘prayoga’ as ‘monetary transaction for earning interest,’ and ‘karmayoga’ as ‘officiating as priests at sacrifices’; — and in Nṛsiṃhaprasāda (Āhnika 37a).

Comparative notes by various authors:

Gautama (10.39-42). — ‘A man becomes an owner by inheritance, purchase, partition, seizure or finding; acceptance of gift is an additional mode of acquisition for the Brāhmaṇa; conquest for the Kṣatriya; and gain by labour for the Vaiśya and the Śūdra.’

Arthaśāstra (II. p. 97). — ‘In places where conditions are unsettled, undisturbed possession is the basis for ownership.’

VERSE 10.116

Section XIV - Sources of Income (vittāgama)

विद्या शिल्पं भृतिः सेवा गोरक्ष्यं विपणिः कृषिः ।
धृतिर्भैक्षं कुसीदं च दश जीवनहेतवः ॥११६॥

vidyā śilpaṃ bhṛtiḥ sevā gorakṣyaṃ vipaṇiḥ kṛṣiḥ |
dhṛtirbhaikṣaṃ kusīdaṃ ca daśa jīvanahetavaḥ ||116||

Learning, handicrafts, working on hire, service, cattle-tending, trade, agriculture, contentment, begging and money-lending, — these are the ten means of livelihood. — (116)

Medhātithi’s commentary (manubhāṣya):

This verse sets forth the means of livelihood for all men, during times of distress.

‘Learning’ — here stands for sciences other than the Veda; such, for instance, as Medicine, Logic, Physics, Toxicology and so forth, — all which are not reprehensible, when used as a means of livelihood.

‘Handicraft.’ — This has been already explained.

‘Working on hire’ — as a servant

‘Service’ — acting according to the wishes of another person.

‘Contentment’ — This has been added only by way of illustration.

The meaning of this verse is that in the absence of the particular means of livelihood specifically assigned to each caste, these ten means are open to all men. — (116)

Explanatory notes by Ganganath Jha:

“Govindarāja thinks that teaching for a stipulated fee is also permissible under this rule.” — Buhler.

This verse is quoted in Aparārka (p. 936); — and in Mitākṣarā (3.42), both of which read ‘giriḥ’ for ‘dhṛtiḥ;’ ‘giriḥ’ is explained by Nandana as ‘selling of fruits and roots growing on hills.’

Comparative notes by various authors:

Yājñavalkya (3.41). — ‘Agriculture, mechanical arts, work for wages, learning, money-lending on interest, cart, hill, service, forest-land, King and begging alms — these are the means of livelihood in times of distress.’

Hārīta (Aparārka, p. 937). — ‘In times of distress, agriculture may be undertaken.’

VERSE 10.117

Section XIV - Sources of Income (vittāgama)

ब्राह्मणः क्षत्रियो वाऽपि वृद्धिं नैव प्रयोजयेत् ।
कामं तु खलु धर्मार्थं दद्यात् पापीयसेऽल्पिकाम् ॥११७॥

brāhmaṇaḥ kṣatriyo vā'pi vṛddhiṃ naiva prayojayet |
kāmaṃ tu khalu dharmārthaṃ dadyāt pāpīyase'lpikām ||117||

The Brāhmaṇa or the Kṣatriya must not lend money on interest; but he may advance a little to unrighteous men for sacred purposes. — (117)

Medhātithi’s commentary (manubhāṣya):

‘For sacred purposes’ — This implies that what is here permitted refers to livelihood in abnormal times.

‘To unrighteous men’ — This shows that from the righteous man no interest shall be taken.

What has been said regarding ‘Agriculture, Trade and Money-lending being equal to Teaching’ pertains to abnormal times. — (117)

Comparative notes by various authors:

Vaśiṣṭha (2.40-44). — ‘A Brāhmaṇa and Kṣatriya shall lend money like usurers. They quote the following — “He who, acquiring property cheap, gives it for a high price, is called a usurer and blamed among those who recite the Veda. Brahmā weighed in the scales the crime of killing a learned Brāhmaṇa against the crime of usury and the slayer of the Brāhmaṇa went upwards.” — They may lend gold, at pleasure, to a person who entirely neglects his sacred duties and is exceedingly wicked, — taking double its value on repayment, — and grain, trebling the original price.’

VERSE 10.118

Section XIV - Sources of Income (vittāgama)

चतुर्थमाददानोऽपि क्षत्रियो भागमापदि ।
प्रजा रक्षन् परं शक्त्या किल्बिषात् प्रतिमुच्यते ॥११८॥

caturthamādadāno'pi kṣatriyo bhāgamāpadi |
prajā rakṣan paraṃ śaktyā kilbiṣāt pratimucyate ||118||

The Kṣatriya, who, in times of distress, takes the fourth fart, becomes freed from sin, if he protects the people to the best of his ability. — (118)

Medhātithi’s commentary (manubhāṣya):

This verse permits the King’s receiving of the fourth part (of the land-produce), instead of the sixth usually taken, when his treasury has become depleted. The rest of it is purely declamatory.

‘To the best of his ability’ — This is an adverb; the meaning being to the best of his power. — (118)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 263).

Comparative notes by various authors:

[See texts under 7.130 et seq.]

VERSE 10.119

Section XIV - Sources of Income (vittāgama)

स्वधर्मो विजयस्तस्य नाहवे स्यात् पराङ्मुखः ।
शस्त्रेण वैश्यान् रक्षित्वा धर्म्यमाहारयेद् बलिम् ॥११९॥

svadharmo vijayastasya nāhave syāt parāṅmukhaḥ |
śastreṇa vaiśyān rakṣitvā dharmyamāhārayed balim ||119||

Conquest is his peculiar duty; and he should never turn back in danger; he shall realise the legal tax from the Vaiśya, after protecting the people; — (119)

Medhātithi’s commentary (manubhāṣya):

The term ‘Conquest’ should be taken here to mean that which leads to conquest ( ), which is laid down as the duty of the Kṣatriya.

‘He shall not turn back in danger’ — Whenever any danger comes ahead, he shall not turn his back in battle.

In this manner, ‘having protected’ the people, ‘he shall realise the tax from the Vaiśya.’ As a rule Vaiśyas are very wealthy; hence people realising taxes from them, if they are found to behave improperly, are not punished. — (119)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti p. 263).

Comparative notes by various authors:

[See texts under 7.88.]

Gautama (12.16, 41). — ‘To stand firm in battle and not turn back (is the duty of the Kṣatriya). — Conquest is a means of livelihood for the Kṣatriya,’

VERSE 10.120

Section XIV - Sources of Income (vittāgama)

धान्येऽष्टमं विशां शुल्कं विंशं कार्षापणावरम् ।
कर्मोपकरणाः शूद्राः कारवः शिल्पिनस्तथा ॥१२०॥

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