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dhānye'ṣṭamaṃ viśāṃ śulkaṃ viṃśaṃ kārṣāpaṇāvaram |
karmopakaraṇāḥ śūdrāḥ kāravaḥ śilpinastathā ||120||

From the people the tax on grains shall be one-eighth, and one-twentieth (on gold), with the minimum of one ‘Kārṣāpaṇa’; Śūdras, craftsmen and artisans discharge their dues by work. — (120)

Medhātithi’s commentary (manubhāṣya):

Those dealing in grains should be made to pay one-eighth part of their profits.

The term ‘viṭ’ here stands for the people.

For those dealing in gold, the tax is one-twentieth part of their profits.

‘Śūdras discharge their dues by work.’ — They should not be made to pay any taxes. So also craftsmen and artisans. With regard to them it has been laid down (in 7.138) that ‘they shall work for the king one day every month’; and the present text permits the taking of more work from them in abnormal times. — (120)

Explanatory notes by Ganganath Jha:

“According to Medhātithi, the first line refers to the profits of subjects dealing in corn or in gold. From the former the king may take, in times of distress, one-eighth, and from the latter one-twentieth; the second line indicates that artisans who, according to verse 7.138, in ordinary times, furnish one piece of work in each month, may be made to work more for the king. — According to Govindarāja and Kullūka, husband-men shall give from the increments on grain one-eighth (instead of one-twelfth, and in the direst distress one-fourth, according to verse 118), from all increments on gold and so forth amounting to more than a Kārṣāpaṇa, one-twentieth, instead of one-fiftieth, as prescribed above, 7.130. — Nārāyaṇa says that the tax on grain is to be one-fourth in the case of Śūdras, and one-eighth in the case of Vaiśyas, that the tax on every thing else is to be at least one Kārṣāpaṇa ‘in twenty,’ and that artisans who work for wages shall pay the same rate.” — Buhler.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 263), which adds that the verb ‘dadyuḥ’ is to be supplied.

Comparative notes by various authors:

[See under 7.130, and 8.398 et seq.]

Vaśiṣṭha (12.37). — ‘They quote a verse proclaimed by Manu referring to duties and taxes — “No duty is paid on a sum less than a Kārṣāpaṇa; there is no tax on livelihood gained by art; nor on an infant, nor on a messenger, nor on what has been received as alms, nor on the remnants of property left after robbery, nor on a Śrotriya, nor on an ascetic, nor on a sacrifice.”’

VERSE 10.121

Section XIV - Sources of Income (vittāgama)

शूद्रस्तु वृत्तिमाकाङ्क्षन् क्षत्रमाराधयेद् यदि ।
धनिनं वाऽप्युपाराध्य वैश्यं शूद्रो जिजीविषेत् ॥१२१॥

śūdrastu vṛttimākāṅkṣan kṣatramārādhayed yadi |
dhaninaṃ vā'pyupārādhya vaiśyaṃ śūdro jijīviṣet ||121||

The Śūdra, seeking a livelihood, may serve the Kṣatriya; or the Śūdra may seek to subsist by serving a wealthy Vaiśya. — (121)

Medhātithi’s commentary (manubhāṣya):

If the Śūdra be in want of a livelihood, he may serve the Kṣatriya. This means that the serving of the Kṣatriya will serve only as a means of subsistence, and will not bring any merit; which means that the serving of a Brāhmaṇa accomplishes both purposes.

Similarly he may make a living by serving a wealthy Vaiśya. — (121)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 161).

Comparative notes by various authors:

(verses 10.121-122)

[See under 99 above.]

Gautama (10.56). — ‘Serving the higher castes (is the duty of the Śūdra).’

Yājñavalkya (1.120). — ‘Attending on the twice-born is the occupation for the Śūdra; not gaining a living by that means, he shall become a trader, or live by means of the various arts, always working for the welfare of the twice-born.’

VERSE 10.122

Section XIV - Sources of Income (vittāgama)

स्वर्गार्थमुभयार्थं वा विप्रानाराधयेत् तु सः ।
जातब्राह्मणशब्दस्य सा ह्यस्य कृतकृत्यता ॥१२२॥

svargārthamubhayārthaṃ vā viprānārādhayet tu saḥ |
jātabrāhmaṇaśabdasya sā hyasya kṛtakṛtyatā ||122||

He shall serve Brāhmaṇas either for the sake of heaven, or for the sake of both; when, he has attained the title of the ‘Brāhmaṇa,’ this implies the accomplishment of all his purposes. — (122)

Medhātithi’s commentary (manubhāṣya):

The sense is that he shall serve Brāhmaṇas.

‘When he has attained the title of the Brāhmaṇa,’ — i.e., when, on account of his connection with the Brāhmaṇa, that title becomes applied to him; — then he should be regarded as having all his ends accomplished.

Or, the meaning may be, ‘when he has come to be known as related to the Brāhmaṇa.’ — (122)

Comparative notes by various authors:

(verses 10.121-122)

[See under 99 above.]

See Comparative notes for Verse 10.121.

VERSE 10.123

Section XIV - Sources of Income (vittāgama)

विप्रसेवैव शूद्रस्य विशिष्टं कर्म कीर्त्यते ।
यदतोऽन्यद् हि कुरुते तद् भवत्यस्य निष्फलम् ॥१२३॥

viprasevaiva śūdrasya viśiṣṭaṃ karma kīrtyate |
yadato'nyad hi kurute tad bhavatyasya niṣphalam ||123||

The service of the Brāhmaṇa is described as the distinctive duty of the Śūdra; everything else that he does is fruitless for him. — (123)

Medhātithi’s commentary (manubhāṣya):

The serving of the Brāhmaṇas is the chief duty for the Śūdra.

Hence ‘everything else’ — in the shape of observances and fasts — ‘that he does is fruitless for him.’

This should not be understood to be the prohibition of such acts as making gifts, offering the ‘Pākayajñas’ and so forth; since all these have been distinctly enjoined for him. In fact this prohibition of ‘everything else’ is only meant to indicate the importance of ‘serving Brāhmaṇas.’ — (123)

Explanatory notes by Ganganath Jha:

The first half of this verse is quoted in Aparārka (p. 161); — in Mitākṣarā (1.120); — and the whole verse in Parāśaramādhava (Ācāra p. 421), to the effect that the highest duty of the Śūdra is saving the Brāhmaṇa, that of the Kṣatriya and the Vaiśya being meant only as a means of livelihood; — in Vidhānapārijāta II (p. 728); — in Saṃskāramayūkha (p. 126); — and in Vīramitrodaya (Paribhāṣā, p. 46), which explains ‘viśiṣṭam’ as ‘excellent,’ as conducive to both merit and livelihood, and ‘niṣphalam’ as ‘very little effective,’ as conducive to livelihood only.

Comparative notes by various authors:

Mahābhārata (Aparārka, p. 162). — ‘The Brāhmaṇa shall he served by the Śūdra from a distance, like the fire.’

Gautama (10.61). — ‘The Ārya, under whose protection the Śūdra places himself, should support him, even if he becomes unable to work.’

VERSE 10.124

Section XIV - Sources of Income (vittāgama)

प्रकल्प्या तस्य तैर्वृत्तिः स्वकुटुम्बाद् यथार्हतः ।
शक्तिं चावेक्ष्य दाक्ष्यं च भृत्यानां च परिग्रहम् ॥१२४॥

prakalpyā tasya tairvṛttiḥ svakuṭumbād yathārhataḥ |
śaktiṃ cāvekṣya dākṣyaṃ ca bhṛtyānāṃ ca parigraham ||124||

They should provide out of their family, a suitable maintenance for him, after considering his own capacity, and the man’s skill and the burden of persons to be supported by him. — (124)

Medhātithi’s commentary (manubhāṣya):

What is here laid down is the duty of the twice-born men (who engage Śūdras). When the Śūdra is serving them, they should provide for his maintenance, ‘out of their,family’; — that is, he should be looked after like a son.

‘Having considered’ his own ‘capacity,’ as also, the man’s ‘skill’ — application to work, and ‘the burden of persons to be supported by him,’ — i.e., his wife and children, they shall take into consideration all the persons to be supported by him, and make provision for the maintenance of all these. — (124)

Last Updated: 16 February, 2018

VERSE 10.125

Section XIV - Sources of Income (vittāgama)

उच्छिष्टमन्नं दातव्यं जीर्णानि वसनानि च ।
पुलाकाश्चैव धान्यानां जीर्णाश्चैव परिच्छदाः ॥१२५॥

ucchiṣṭamannaṃ dātavyaṃ jīrṇāni vasanāni ca |
pulākāścaiva dhānyānāṃ jīrṇāścaiva paricchadāḥ ||125||

Remnants of food and worn-out clothes shall be given to him; as also the grain-refuse and old furniture. — (125)

Medhātithi’s commentary (manubhāṣya):

The meaning of the word ‘remnant of food’ has been already explained. The food left after the feeding of guests and others should be given to the Śūdra servant.

Similarly ‘worn-out clothes’ — after they have been washed white; ‘grain refuse’ — the seedless chaffs, and ‘furniture’ — beds and seats. — (125)

Explanatory notes by Ganganath Jha:

This verse is quoted in Varṣakriyākaumudī (p. 571), which explains ‘pulākāḥ’ as ‘chaff,’ — ‘paricchadāḥ’ as ‘umbrellas, beddings and so forth,’ — and adds that the intention appears to he that all this should be given to such Śūdras as are one’s servants.

Comparative notes by various authors:

Gautama (10.58-59). — ‘The Śūdra shall use their cast off shoes, umbrellas, garments, and sitting mats; and shall eat the remnants of their food.’

VERSE 10.126

Section XIV - Sources of Income (vittāgama)

न शूद्रे पातकं किं चिन्न च संस्कारमर्हति ।
नास्याधिकारो धर्मेऽस्ति न धर्मात् प्रतिषेधनम् ॥१२६॥

na śūdre pātakaṃ kiṃ cinna ca saṃskāramarhati |
nāsyādhikāro dharme'sti na dharmāt pratiṣedhanam ||126||

For the Śūdra there is no sin; nor is he worthy of any sacraments; he is not entitled to any sacred rites; but there is no prohibition against sacred rites. — (126)

Medhātithi’s commentary (manubhāṣya):

The whole of this verse is purely reiterative.

Whatever is not directly forbidden for the Śūdra by actual name, — e.g., such acts as injuring living things, stealing, lying, and so forth, which form the subject-matter of general prohibitions (without reference to any particular castes), — by doing these the Śūdra does not incur sin. Guilt does accrue to him in the case of acts that are expressly prohibited for him, — such acts, for instance, as injuring, stealing and so forth.

‘He is not worthy of sacraments’ — such as Initiation and the like; all which have been prescribed for the ‘three twice-born castes.’

Similarly, ‘he is not entitled to the sacred rites’; — that is, such acts as bathing, fasting and worshipping of deities are not enjoined as his compulsory duties; and hence the omission of these does not involve sin.

‘There is no prohibition against sacred rites’ — Even with regard to bathing, fasting and such acts, which are not among his compulsory duties, and the omission whereof does not involve sin, — there is no absolute prohibition; i.e., the performance of such acts is not actually forbidden to him. So that if he does perforin them, it is conducive to his welfare; this on the analogy of the principle that ‘avoidance is conducive to great results.’

Similarly his not eating garlic and such things should also be understood to be conducive to welfare; as the law ‘avoidance is conducive to great results’ is meant to be of universal application.

This is what is meant by the words that ‘there is no prohibition against sacred rites’

If the man does perform the acts — (what should be done is laid down in the following verse). — (126)

Explanatory notes by Ganganath Jha:

‘Na pātakam’ — ‘no sin, in eating garlic and other forbidden vegetables and fruits’ (Govindarāja and Kullūka), — ‘in keeping a slaughter-house’ (Rāghavānanda),

This verse is quoted in Vīramitrodaya (Saṃskāra p. 134); — and in Nirṇayasindhu (p. 235).

Comparative notes by various authors:

(verses 10.126-127)

Gautama (10.64-65). — ‘If permission has been given to him, the Śūdra may use the syllable namaḥ as his mantra. Some people declare that he may himself offer the Pākayajñas.’

Yājñavalkya (1.121). — ‘Devoted to his wife, pure, supporting his dependants, devoted to the performance of śrāddha, he should not omit to perform the fire sacrifices with the syllable namaḥ as his mantra.’

VERSE 10.127

Section XIV - Sources of Income (vittāgama)

धर्मैप्सवस्तु धर्मज्ञाः सतां वृत्तमनुष्ठिताः ।
मन्त्रवर्ज्यं न दुष्यन्ति प्रशंसां प्राप्नुवन्ति च ॥१२७॥

dharmaipsavastu dharmajñāḥ satāṃ vṛttamanuṣṭhitāḥ |
mantravarjyaṃ na duṣyanti praśaṃsāṃ prāpnuvanti ca ||127||

If those who, knowing their duty, and wishing to acquire merit, imitate the practices of righteous men, with the exception of reciting the sacred texts, they incur no guilt; they obtain praise. — (127)

Medhātithi’s commentary (manubhāṣya):

This is what the text proceeds to point out.

‘Desiring to acquire merit’ — seeking for spiritual welfare.

‘Imitate the practice of righteous men’ — betake themselves to the performance of acts done by good men; — ‘with the exception of reciting sacred texts’ — ‘they incur no guilt.’ That is to say, they do not incur any guilt, if they perform such acts as fasting for a day, worshipping of gods, bowing to elders and Brāhmaṇas — all which are done by good men; in fact ‘they obtain praise’ — as the distinct result of their act.

It will not be right to entertain the following notion — “the Śūdra incurs no guilt if he performs, without reciting the sacred texts, the Darśa-pūrṇamāsa and other rites, which are performed by twice-born men with the sacred texts.” Because these acts having been prescribed as to be done with sacred texts, if they are done without these texts, this would be distinctly contrary to the scriptures.

The exact significance of the phrase ‘with the exception of inciting the sacred texts’ has been already explained.

Says the revered Vyāsa — ‘It is certain that the Śūdra does not become an outcast, nor is he worthy of sacraments; he is not entitled to the sacred rites prescribed in the Smṛtis; nor is any prohibition laid down against the sacred rites.

This also is only reiterative of what has been enjoined elsewhere.

The Śūdra does not become an outcast by eating garlic or drinking wine.

What is meant by his being ‘not worthy of sacraments’ has been already explained. It has been pointed out that, inasmuch as the Initiatory Rite has not been performed for him, the performance of the Śrauta rites is not open to him; but there is no prohibition against his performing those rites that are prescribed in the Smṛtis as to be performed by all men. To this end we have other Smṛti texts — ‘He shall perform the Pākayajña rites’ (Gautama, 4.65), — ‘Salutation also, without sacred texts, is permitted for him’ (Ibid. 4.64).

Some people have remarked that — “the Śūdra is only partially entitled to the performance of such rites as the Āvasathyādhāna (the kindling of the Household Fire), the Pārvaṇa, the Vaiśvadeva, the Pākayajña and so forth.”

But we do not understand what these men mean. By the Gṛhya-writers the Āvasathyādhāna has been prescribed distinctly for the three higher castes; by manu and other Smṛti-writers it has not been prescribed at all; all that they say is — ‘they should perform the Gṛhya rites in the marriage-fire’ (Manu, 3.67). So being nowhere laid down, whence could there be any such ādhāna for the Śūdra? If it be held that the rite of kindling fire is implied by the injunction of the Pākayajña rites, — this also is not possible; since the Vaiśvadeva offerings (of the Pākayajña) could be done in the ordinary fire. In fact in all these matters, we have to accept only what is distinctly laid down in the texts, and it is not right to draw inferences. All this has been explained in connection with the term ‘marriage-fire’ (under 3.67).

By the term ‘Pārvaṇa’, if it is the Śrāddha that is meant, then we admit this, since the Aṣṭakā, the Pārvaṇa-śrāddha and the Vaiśvadeva offerings have all been prescribed for the Śūdra also. If however the performance of the Darśa-pūrṇamāsa be meant, this wo have already refuted. — (127)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva II (p. 381), as prohibiting for Śūdras the performance of rites accompanied with the reciting of mantras; — and in Śāntimayūkha (p. 2), which quotes Medhātithi’s view that ‘this verse entitles Śūdras only to Fasts and such acts as are done without the use of Vedic mantras, and it is not meant that they are to do even those acts that require the use of mantras, but they are not to use mantras,’ — and says that this view is not correct, because to Fasts and other such acts they are entitled by virtue of the injunctions of those acts themselves, and the present verse would be superfluous.

Comparative notes by various authors:

(verses 10.126-127)

See Comparative notes for Verse 10.126.

VERSE 10.128

Section XIV - Sources of Income (vittāgama)

यथा यथा हि सद्वृत्तमातिष्ठत्यनसूयकः ।
तथा तथैमं चामुं च लोकं प्राप्नोत्यनिन्दितः ॥१२८॥

yathā yathā hi sadvṛttamātiṣṭhatyanasūyakaḥ |
tathā tathaimaṃ cāmuṃ ca lokaṃ prāpnotyaninditaḥ ||128||

As the Śūdra, free from envy, maintains the right course of conduct, so does he, free from blame, gain this world and the next. — (128)

Medhātithi’s commentary (manubhāṣya):

The meaning of this verse has been already explained. — (128)

VERSE 10.129

Section XIV - Sources of Income (vittāgama)

शक्तेनापि हि शूद्रेण न कार्यो धनसञ्चयः ।
शूद्रो हि धनमासाद्य ब्राह्मणानेव बाधते ॥१२९॥

śaktenāpi hi śūdreṇa na kāryo dhanasañcayaḥ |
śūdro hi dhanamāsādya brāhmaṇāneva bādhate ||129||

Even though he be able, the Śūdra shall not amass wealth; for having acquired wealth, the Śūdra harasses the Brāhmaṇas. — (129)

Medhātithi’s commentary (manubhāṣya):

‘Even though he is able’ — by means of agriculture and such acts, — wealth shall not be amassed by the Śūdra. In support of this the Author adds an argument in the form of a declamatory statement — ‘Having acquired wealth the Śūdra harasses the Brāhmaṇas.’

“What is the harassment caused to Brāhmaṇas?” Becoming very rich, they would make the Brāhmaṇas accept gifts from themselves, and the accepting of gifts from the Śūdra has been forbidden for them; hence becoming a party to their doing what is forbidden, he would incur sin.

The danger of incurring such sin however could not apply to the case of one who goes on fulfilling all that is prescribed for him. Hence the ‘harassment’ of the Brāhmaṇa that is meant is only this that he would no longer serve them. — (129)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 353); — and in Varṣakriyākaumudī (p. 571), which adds that there would be nothing wrong in the Śūdra amassing wealth, for the benefit of ‘Brāhmaṇas and others.’

Comparative notes by various authors:

Gautama (10.63). — ‘The Śūdra’s hoard shall serve only the purpose of supporting men of the higher castes in times of distress.’

VERSE 10.130 [Summary]

Section XV - Summary

एते चतुर्णां वर्णानामापद्धर्माः प्रकीर्तिताः ।
यान् सम्यगनुतिष्ठन्तो व्रजन्ति परमं गतिम् ॥१३०॥

ete caturṇāṃ varṇānāmāpaddharmāḥ prakīrtitāḥ |
yān samyaganutiṣṭhanto vrajanti paramaṃ gatim ||130||

The duties or the four castes in times or distress have thus been expounded; by properly carrying out which they attain the highest state. — (130)

Medhātithi’s commentary (manubhāṣya):

By duly performing the duties laid down in connection with times of distress, the highest state is attained. The proper care of the body does not involve any transgression of an enjoined duty. Hence it is only right that a desirable result is attained.

This is the reiteration of the scriptural and logical conclusion that when fallen in distress, one should not hesitate to accept improper gifts and so forth. — (130)

VERSE 10.131

Section XV - Summary

एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः ।
अतः परं प्रवक्ष्यामि प्रायश्चित्तविधिं शुभम् ॥१३१॥

eṣa dharmavidhiḥ kṛtsnaścāturvarṇyasya kīrtitaḥ |
ataḥ paraṃ pravakṣyāmi prāyaścittavidhiṃ śubham ||131||

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