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Thus has the entire law relating to the duties or the four castes been described; after this I am going to expound the excellent law relating to Expiatory Rites. — (131)

Medhātithi’s commentary (manubhāṣya):

The mere reading of the words makes the meaning of this text clear. — (131)

End of Discourse X.

***

Discourse XI - Expiation of Sins

VERSE 11.1-2 [‘Snātakas’ and their Treatment]

Section I - ‘Snātakas’ and their Treatment

सान्तानिकं यक्ष्यमाणमध्वगं सार्ववेदसम् ।
गुर्वर्थं पितृमात्र्यर्थं स्वाध्यायार्थ्युपतापिनः ॥१॥

न वै तान् स्नातकान् विद्याद् ब्राह्मणान् धर्मभिक्षुकान् ।
निःस्वेभ्यो देयमेतेभ्यो दानं विद्याविशेषतः ॥२॥

sāntānikaṃ yakṣyamāṇamadhvagaṃ sārvavedasam |
gurvarthaṃ pitṛmātryarthaṃ svādhyāyārthyupatāpinaḥ ||1||

na vai tān snātakān vidyād brāhmaṇān dharmabhikṣukān |
niḥsvebhyo deyametebhyo dānaṃ vidyāviśeṣataḥ ||2||

He who is seeking for progeny, he who is going to perform a sacrifice, a traveller on the road, he who has given away all his belongings, he who is begging for his preceptor, he who is begging for his parents, he who is begging for study, a sick man; — (1) — these nine Brāhmaṇas, who are religious mendicants, one should know as ‘Snātakas’; to these penniless men gifts shall be given, in proportion to their learning. — (2)

Medhātithi’s commentary (manubhāṣya):

(verses 11.1-2)

The two verses together form one sentence; which lays down the several characteristics of the person seeking for gifts; the sense being that gifts shall be given, in proportion to their learning, to such penniless men as, having the said character of ‘seeking for progeny’ and the rest, may be seeking for gifts.

The term ‘religious mendicant,’ while qualifying the recipient of gifts, serves also as a condition that entitles the man to receive gifts. Thus it is that by laying down the character of the man fit for receiving gifts, the Author also indicates the occasions on which gifts may be given.

‘One seeking for progeny,’ — h e who intends to marry for the purpose of obtaining children. It is for the marriage that money is required; and it helps in the obtaining of children indirectly. Inasmuch as the text has added the epithet ‘religious,’ one need not give gifts to one who is going to marry a second time, only through lust.

Similarly, ‘one who is going to perform, a sacrifice’ is to be understood as referring to one who is seeking for wealth in order to enable him to perform the Agnihotra and other compulsory rites.

The ‘traveller on the road,’ — the person whose supply has run short during his journey.

‘Who has given away all his belongings’; — i.e., the man who has given away his entire property, as the sacrificial fee for the Viśvajit sacrifice, — and not by way of an expiatory rite.

‘He who is begging for study’; — though for the Religious Student, all that is laid down is ‘Vedic Study’ and ‘living on alms,’ — yet enough should be given to him to provide for his clothing. Or, even one who has learnt the Veda may be seeking for the knowledge of what is contained in the Veda, though he may be living on alms.

‘Sick man’ — one suffering from a disease.

The name ‘Snātaka’ has been mentioned here only with a view to eulogising the men spoken of. And the reason for applying this name lies in the fact that as a rule ‘begging for the preceptor’ and ‘begging for study’ are possible only for the Snātaka, the Accomplished Student; though for the Religious Student also it has been laid down that he shall do the begging for his preceptor.

‘Penniless’ — destitute of wealth.

‘In proportion to their learning;’ — i.e., much wealth shall be given to one possessed of much learning, and little to one possessed of little learning.

“All this that is stated here appears to be wholly irrelevant; as what the Author has declared is — ‘I am now going to expound the law relating to Expiations’ (10.131).”

There is no force in this objection. In fact the whole context deals with the duties of men in the various stages of life. The several Expiatory Bites are of unequal nature, and hence these are mentioned along with those. And what is stated in the opening verse has been mentioned first, because it also indicates certain occasions for the performance of expiatory rites.

It bus been said that ‘gifts shall be given’; and the act of ‘giving’ can be accomplished only through something that may be given; hence the Author proceeds, in the next verso, to point, out what it is that should be given. — (1-2)

Explanatory notes by Ganganath Jha:

(verses 11.1-2)

‘Gurvartham’. — ‘For the purpose of maintaining his Teacher’ (Govindarāja, Kullūka and Rāghavānanda); — ‘in order to procure the fee for his Teacher’ (Nārāyaṇa).

These verses are quoted in Madanapārijāta (p. 468), which adds the following notes: — ‘Sāntānika,’ ‘for the sake of offspring’; — ‘Sarvavedasa’, ‘one who has given away all his belongings’; — ‘upatāpī’, one who is ill; — this is meant to permit only that much of wandering on the road and other deviations without which alms cannot be obtained.

It is quoted in Aparārka (p. 77); — and in Parā śaramādhava (Ācāra p. 429), which adds the following notes: — ‘Sāntānika,’ one who seeks wealth for the purpose of marrying with a view to obtaining children; — ‘Sarvavedasa,’ one who has been reduced to penury on having performed the sacrifice at which all his belongings have been given away as the sacrificial fee, — ‘pitṛmātrartham’, one who seeks to serve his parents, — ‘svādhyāyārthī,’ who seeks wealth for the keeping up of the teaching of the Veda, — ‘upotāpī’, invalid; — the compound ‘svādhyāyārthyupatāpi’ is to be expounded as ‘the upatāpi, invalid, as along with the svādhyāyārthi’, i.e., both of these.

It is quoted in Hemādri (Śrāddha p. 354, and Dāna p. 30), which explains ‘sāntānikān’ as ‘those who seek to marry for the purpose of begetting offspring’, — ‘adhvaga’ as ‘one who has started on a pilgrimage’, — ‘sārvavedasa,’ (which is its reading for ‘sarvavedasa’) as ‘one who is performing sacrifice at which one’s entire property is given away as the sacrificial fee,’ — and ‘upatāpi’ as an ‘invalid.’

Comparative notes by various authors:

(verses 11.1-3)

Mahābhārata (12.165.1-3). — ‘One whose property has been stolen, one who is going to perform a sacrifice, one who has read up to the end of all the Vedas, one who is seeking wealth for his teacher, or for the performance of rites to Pitṛs, or for the carrying on of Vedic study, — such Brāhmaṇas have been regarded as righteous beggars. To such poor men one should give gifts and also impart learning. In other cases the sacrificial fee should be paid; and to others, cooked food may he given outside the altar.’

Gautama (5.21-23). — ‘Presents of money should be given, outside the Vedi, to persons begging for their teachers, or in order to defray the expenses of their wedding, or to procure medicine for the sick, to those who are going to offer a sacrifice, to those engaged in study, to travellers, and to those who have performed the Viśvajit sacrifice. Prepared food should be given to other beggars.’

Baudhāyana (2.5.19-20). — ‘Presents of money should be given, according to one’s ability, to good Brāhmaṇas, Śrotriyas, and to those who have gone to the end of the Vedas, when they beg outside the Vedi, for the sake of their teachers, or for defraying the expenses of their marriage, or of medicine, or when they are distressed for livelihood, or are desirous of offering a sacrifice, or engaged in study, or on a journey, or have performed the Viśvajit sacrifice. Cooked food should be given to other beggars.’

Āpastamba (2.10.1-2). — ‘The reasons for which begging is permissible are — tho desire to collect the fee for the teacher, the celebration of wedding, or of a Śrauta sacrifice, the desire to maintain one’s parents and the impending interruption of ceremonies performed by a worthy man. The person asked for alms must examine the qualities of the petitioner and give according to his power.’

VERSE 11.3

Section I - ‘Snātakas’ and their Treatment

एतेभ्यो हि द्विजाग्र्येभ्यो देयमन्नं सदक्षिणम् ।
इतरेभ्यो बहिर्वेदि कृतान्नं देयमुच्यते ॥३॥

etebhyo hi dvijāgryebhyo deyamannaṃ sadakṣiṇam |
itarebhyo bahirvedi kṛtānnaṃ deyamucyate ||3||

For these best of twice-born men, the ‘gift’ shall consist of food accompanied by a present; for others, ‘gift’ has been declared to be the cooked food given outside the sacrificial enclosure. — (3)

Medhātithi’s commentary (manubhāṣya):

Though the term ‘dakṣiṇā’ primarily denotes the fee that is given to a man for doing some work, yet, here it stands for all those things that are given away, with the exception of cows, lands and golden vessels. Such too is the ordinary use of the term.

‘For others’ — for supplicants other than those mentioned here.

‘Cooked food’ — To such men cooked food shall be given for eating.

‘Outside the sacrificial enclosure’ — his refers to the food that should be given by householders, apart from that which is given in connection with sacrificial performances. — (3)

Explanatory notes by Ganganath Jha:

According to Kullūka, the meaning is that ‘to these most excellent Brāhmaṇas food together with presents must be given inside the sacrificial enclosure’; — according to Nārāyaṇa, ‘the nine mendicants mentioned in verses 1 and 2 shall always receive what they ask for, and other mendicants ordinary food only, but that if they beg at the performance of a sacrifice, other property also must be given to them’.

Comparative notes by various authors:

(verses 11.1-3)

See Comparative notes for Verse 11.1-2.

VERSE 11.4

Section I - ‘Snātakas’ and their Treatment

सर्वरत्नानि राजा तु यथार्हं प्रतिपादयेत् ।
ब्राह्मणान् वेदविदुषो यज्ञार्थं चैव दक्षिणाम् ॥४॥

sarvaratnāni rājā tu yathārhaṃ pratipādayet |
brāhmaṇān vedaviduṣo yajñārthaṃ caiva dakṣiṇām ||4||

On Brāhmaṇas learned in the veda, the king shall bestow, according to their desert, all kinds of jewels, as also presents for sacrificial performances. — (4)

Medhātithi’s commentary (manubhāṣya):

The giving of gifts has been laid down for all castes, as fulfilling man’s purpose, by leading men to heaven. The present text sets forth rules regarding gifts to be made by the king.

If the king is possessed of much wealth, he ‘shall bestow on,’ — give to, make accept — ‘Brāhmaṇas, all kinds of jewels’ — pearls and the rest — ‘according to their desert,’ — in accordance with the learning and character of each man; — ‘also presents for sacrificial performances;’ — this has been repeated with a view to showing that such presents shall he made even for the purpose of enabling the Brāhmaṇas to perform such rites as are not compulsory, but are performed with a view to a certain reward. — (4)

Comparative notes by various authors:

Mahābhārata (12.165.4). — (Same as Manu.)

VERSE 11.5

Section I - ‘Snātakas’ and their Treatment

कृतदारोऽपरान् दारान् भिक्षित्वा योऽधिगच्छति ।
रतिमात्रं फलं तस्य द्रव्यदातुस्तु सन्ततिः ॥५॥

kṛtadāro'parān dārān bhikṣitvā yo'dhigacchati |
ratimātraṃ phalaṃ tasya dravyadātustu santatiḥ ||5||

If a man, having already got a wife, weds another wife, after having begged (for the requisite wealth), sexual enjoyment is his only fruit; the issue belongs to the person who gave him the wealth. — (5)

Medhātithi’s commentary (manubhāṣya):

This forbids the act of begging for the purpose of marrying more than one wife merely through lust.

‘Sexual enjoyment is the only fruit’ — This is purely declamatory, and should not be understood in its literal sense.

Others explain the text to mean that ‘gifts for marriage shall be given to one who is going to marry for the purpose of obtaining children, and not to one who is going to do it merely through lust’; — this same idea being stated in the text in a somewhat different form — ‘gifts shall be given to one who is seeking for offspring, — the person mentioned in the text is seeking sexual enjoyment, and not offspring.’

‘The issue belongs to the person who gave the wealth,’ — and not to the man who marries. — (5)

Comparative notes by various authors:

Āpastamba (2.10.3). — ‘But if persons ask for alms for the sake of sexual gratification, that is improper; and he shall not take heed of such begging.’

VERSE 11.6 (a)

Section I - ‘Snātakas’ and their Treatment

धनानि तु यथाशक्ति विप्रेषु प्रतिपादयेत् ।
वेदवित्सु विविक्तेषु प्रेत्य स्वर्गं समश्नुते ॥६॥

dhanāni tu yathāśakti vipreṣu pratipādayet |
vedavitsu vivikteṣu pretya svargaṃ samaśnute ||6||

Note: the following is an alternate translation by George Buhler:

One should give, according to one’s ability, wealth to Brāhmaṇas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss.. — (6)

Medhātithi’s commentary (manubhāṣya):

[Verse 6 has been omitted by Medhātithi and all other commentators, except Kullūka. But in order to avoid the discrepancy in the numbering of the Verses, the following Verses are numbered both ways.]

Explanatory notes by Ganganath Jha:

[Verse VI of Kullūka is omitted by Medhātithi and the other commentators; but the numbering of Mānḍlik and Buhler has been retained.]

VERSE 11.6 [The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances]

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

यस्य त्रैवार्षिकं भक्तं पर्याप्तं भृत्यवृत्तये ।
अधिकं वाऽपि विद्येत स सोमं पातुमर्हति ॥६॥

yasya traivārṣikaṃ bhaktaṃ paryāptaṃ bhṛtyavṛttaye |
adhikaṃ vā'pi vidyeta sa somaṃ pātumarhati ||6||

If a man possesses food sufficient for the maintenance of those whom he has to support, for three years, or more, he deserves to drink soma. — (6)

Medhātithi’s commentary (manubhāṣya):

If a man has enough wealth to enable him to maintain his dependants for three years, — or if he possesses more — he is worthy of drinking Soma-juice.

Inasmuch as the performance of the Soma-sacrifice has been prescribed by the Śruti as a compulsory act to be done daily, the present verse cannot be accepted as applicable to even that case where the man’s dependants are in want; since Śruti is the highest authority in these matters. The present prohibition should therefore be taken as meant to apply to such Soma-sacrifices as may be purely voluntary.

“In connection with the Soma-sacrifice, much wealth is needed for the purchase of the Soma and the hiring of the services of the priests, for whom ‘twelve thousand’ has been prescribed as the sacrificial fee. Thus then, since much larger wealth would be necessary for the performance, how is it that the text speaks of what is just enough for the maintenance of the man’s dependants for three years?”

As a matter of fact, when a man possesses much wealth, he does fulfil the condition of possessing enough to maintain his dependants for three years; so that it would be open to the man possessed of much wealth to perform the sacrifice.

Though as a rule the term ‘dāna,’ ‘gift,’ is used in the sense of gift of food, yet people might be led to make gifts of gold also, for the purpose of enabling the recipient to purchase the Soma and perform the Soma-sacrifice. And it is such gifts that the next verse is intended to forbid. [The penniless man shall not perform the voluntary Soma-sacrifices]. — (6)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 165); — and in Parāśaramādhava (Ācāra p. 157), to the effect that the Soma-sacrifice is to be performed only by one who is rich enough for the purpose.,

Comparative notes by various authors:

(verses 11.6-7)

Mahābhārata (12. 165. 5). — (Same as Manu 7.)

Vaśiṣṭha (8. 10). — ‘He who possesses wealth sufficient for the expenses of a Soma-sacrifice shall not abstain from offering that sacrifice.’

Viṣṇu (59.8-10). — ‘He who has sufficient supply of food for three years shall perform the Soma-sacrifice; — he shall perform the Soma-sacrifice once a year during the Spring. — If he has less than that, he shall perform the Vaiśvānarī sacrifice.’

Yājñavalkya (1.124). — ‘The twice-born man who has a supply of food which is more than what he shall need for three years, should perform the Soma-sacrifice; — and one who has food enough for one year should perform the rites preliminary to the Soma-sacrifice.’

VERSE 11.7

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

अतः स्वल्पीयसि द्रव्ये यः सोमं पिबति द्विजः ।
स पीतसोमपूर्वोऽपि न तस्याप्नोति तत्फलम् ॥७॥

ataḥ svalpīyasi dravye yaḥ somaṃ pibati dvijaḥ |
sa pītasomapūrvo'pi na tasyāpnoti tatphalam ||7||

For this reason, if a twice-born person possessing less wealth drinks Soma, he does not obtain its reward, even though he may have drunk Soma formerly. — (7)

Medhātithi’s commentary (manubhāṣya):

This verse reiterates the logical fact that no benefit is obtained by a man who has lost his title to the performance by transgressing a definite prohibition.

Inasmuch as the text speaks of ‘reward,’ it is dear that what is here stated pertains to voluntary performances.

‘Even though he may have drunk Soma formerly’ — This implies that a previous performance of the Soma-sacrifice is absolutely compulsory.

The latter half is purely declamatory; it should not be taken as precluding the man who has not drunk the Soma formerly. — (7)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 165); — and in Mitākṣarā (1.124), to the effect that a man devoid of wealth should not perform the Soma-sacrifice.

Comparative notes by various authors:

(verses 11.6-7)

See Comparative notes for Verse 11.6.

VERSE 11.8

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

शक्तः परजने दाता स्वजने दुःखजीविनि ।
मध्वापातो विषास्वादः स धर्मप्रतिरूपकः ॥८॥

śaktaḥ parajane dātā svajane duḥkhajīvini |
madhvāpāto viṣāsvādaḥ sa dharmapratirūpakaḥ ||8||

If a wealthy man gives to other people, while his own people are living in distress, — such counterfeit virtue would be like swallowing poison, which is sweet in the beginning. — (8)

Medhātithi’s commentary (manubhāṣya):

‘His own people’ — Servants, councillors, mother, son, wife and so forth; — while these ‘are living in distress,’ — if the man ‘gives to other people’ — for the purpose of acquiring fame, — this form would be like ‘swallowing poison,’ — ‘which is sweet in the beginning.’ The swallowing of poison, though apparently sweet in the beginning, leads to disastrous results, in the shape of death; exactly like that is the giving of gifts just described.

This same idea is otherwise expressed by calling the act ‘counterfeit virtue.’ It has the semblance of virtue and is not real virtue; just as the shell is like silver, not silver itself. — (8)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 283); — and in Hemādri (Dāna p. 40).

[note: this either belongs to verse 8 or 9]

VERSE 11.9-10

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

भृत्यानामुपरोधेन यत् करोत्यौर्ध्वदेहिकम् ।
तद् भवत्यसुखौदर्कं जीवतश्च मृतस्य च ॥९॥

वृद्धौ च मातापितरौ साध्वी भार्या शिशुः सुतः ।
अप्यकार्यशतं कृत्वा भर्तव्या मनुरब्रवीत् ॥१०॥

bhṛtyānāmuparodhena yat karotyaurdhvadehikam |
tad bhavatyasukhaudarkaṃ jīvataśca mṛtasya ca ||9||

vṛddhau ca mātāpitarau sādhvī bhāryā śiśuḥ sutaḥ |
apyakāryaśataṃ kṛtvā bhartavyā manurabravīt ||10||

If a man does anything for his own benefit after death, to the detriment of the persons he has got to maintain, — it becomes conducive to unhappy results while he lives as also when he dies. — (9). Aged parents, well-behaved wife and infant sons have been declared by Manu to be persons that should be maintained, even by doing a hundred evil acts. — (10)

Medhātithi’s commentary (manubhāṣya):

(verses 11.9-10)

This is a deprecatory declamation in support of what has gone before.

‘Persons he has got to maintain’ — already described.

‘Detriment’ — depriving them of food and clothing and other necessaries.

‘For his benefit after death’ — For the purpose of accomplishing for himself rewards in the other world.

‘Conducive to unhappy results’ — The ‘Udarka,’ i.e., the ‘future result’ of such giving turns out to be ‘unhappy’. — (9-10).

[Verse 10 translated here has been quoted by Medhātithi in the Bhāṣya on 3.72.]

Explanatory notes by Ganganath Jha:

(verse 11.9)

This verse is quoted in Aparārka (p. 283); — and in Hemādri (Dāna p. 40).

[note: the above note either belongs to verse 8 or 9]

(verse 11.10)

This verse is quoted in Aparārka (p. 283).

वृद्धौ च मातापितरौ साध्वी भार्या शिशुः सुतः |
अप्यकार्यशतं कृत्वा भर्तव्या मनुरब्रवीत् ||

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