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tasya bhṛtyajanaṃ jñātvā svakuṭumbān mahīpatiḥ |
śrutaśīle ca vijñāya vṛttiṃ dharmyāṃ prakalpayet ||22||

Having ascertained the number of persons he has to maintain, and having investigated his learning and character, the king shall provide, out of his own property, a proper living for him. — (22)

Medhātithi’s commentary (manubhāṣya):

‘Proper living’ — whereby he may be enabled to fulfil all his compulsory duties also.

Even if the king’s treasury be empty, he shall make this provision, even out of the property that may have been set apart for the queen and the princes.

‘Out of his own property’ — This is a rule meant only for a very wealthy king; specially in view of what has been said above (Verse 4) — ‘the king shall give all kinds of jewels, etc, etc.’

Comparative notes by various authors:

(verses 11.19-22)

See Comparative notes for Verse 11.19.

VERSE 11.23

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

कल्पयित्वाऽस्य वृत्तिं च रक्षेदेनं समन्ततः ।
राजा हि धर्मषड्भागं तस्मात् प्राप्नोति रक्षितात् ॥२३॥

kalpayitvā'sya vṛttiṃ ca rakṣedenaṃ samantataḥ |
rājā hi dharmaṣaḍbhāgaṃ tasmāt prāpnoti rakṣitāt ||23||

Having provided a living for him, the king shall protect him in every way; since he obtains, from the person thus protected, the sixth part of his spiritual merit. — (23)

Medhātithi’s commentary (manubhāṣya):

The meaning of this verse is quite clear. — (23)

VERSE 11.24

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

न यज्ञार्थं धनं शूद्राद् विप्रो भिक्षेत कर्हि चित् ।
यजमानो हि भिक्षित्वा चण्डालः प्रेत्य जायते ॥२४॥

na yajñārthaṃ dhanaṃ śūdrād vipro bhikṣeta karhi cit |
yajamāno hi bhikṣitvā caṇḍālaḥ pretya jāyate ||24||

The Brāhmaṇa shall never beg from a Śūdra wealth for the purpose of sacrificial performances; if one perform sacrifices with wealth so begged, he is born, after death, as a Caṇḍāla. — (24)

Medhātithi’s commentary (manubhāṣya):

It is begging that is forbidden here; if anything comes unasked, the acceptance of that is not forbidden; since it has been declared that — ‘the acceptance of riches that come unasked is declared to be no acceptance at all, in accordance with special usage and texts.’

This prohibition is with reference to the begging of wealth for sacrificial purposes, and not to that for maintaining one’s dependants.

Some people regard this verse only as supplementary to what has gone before; the meaning being that — ‘inasmuch as begging is found to be beset with an undesirable feature, the appropriation of the property of Śūdras should be done in other ways.’ — (24)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 165); — in Parāśaramādhava (Ācāra p. 185); — and in Hemādri (Dāna, p. 60).

Comparative notes by various authors:

(verses 11.24-25)

Viṣṇu (59.11). — ‘He shall not make an offering of food obtained as alms from a Śūdra.’

Yājñavalkya (1.127). — ‘If a man performs a sacrifice with accessories obtained in alms from a Śūdra, he becomes a Caṇḍāla. — If one does not offer away in a sacrifice what he has obtained for that purpose, one becomes a Bhāsa bird or a crow.’

VERSE 11.25

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

यज्ञार्थमर्थं भिक्षित्वा यो न सर्वं प्रयच्छति ।
स याति भासतां विप्रः काकतां वा शतं समाः ॥२५॥

yajñārthamarthaṃ bhikṣitvā yo na sarvaṃ prayacchati |
sa yāti bhāsatāṃ vipraḥ kākatāṃ vā śataṃ samāḥ ||25||

If a Brāhmaṇa, having begged wealth for a sacrifice, does not spend the whole of it, he becomes, for a hundred years, a Bhāsa or acrow. — (25)

Medhātithi’s commentary (manubhāṣya):

If a man has begged some wealth for the purpose of performing a sacrifice, and if he saves something out of it and uses it for other purposes, he becomes either a crow or a Bhāsa. — (25)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (1.127), which explains ‘bhāsa’ as the Śakunta bird.

Comparative notes by various authors:

(verses 11.24-25)

See Comparative notes for Verse 11.24.

VERSE 11.26

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

देवस्वं ब्राह्मणस्वं वा लोभेनोपहिनस्ति यः ।
स पापात्मा परे लोके गृध्रौच्छिष्टेन जीवति ॥२६॥

devasvaṃ brāhmaṇasvaṃ vā lobhenopahinasti yaḥ |
sa pāpātmā pare loke gṛdhraucchiṣṭena jīvati ||26||

The sinful man who, through covetousness, seizes the property of the gods, or the property of Brāhmaṇas, lives, in the other world, upon the leavings of vultures. — (26)

Medhātithi’s commentary (manubhāṣya):

‘Property o f the gods’ is the name given to all that belongs to such men of the three higher castes as are disposed to perform sacrifices. ‘Property of the Brāhmaṇa’ is the name that is applied to the belongings of even such Brāhmaṇas as are not disposed to perform sacrifices.

It is in this sense that the verse may be construed:

As a matter of fact however Verse 20 above, which says — The property of those disposed to perform sacrifices the wise call the ‘property of the gods, etc.’ — is purely declamatory, and not meant to provide the definition of technical terms; like such terms as ‘theft’ and the like. For this reason we proceed to explain it differently.

That wealth which has been set apart as to be spent for the gods, in the performance of sacrifices and other such acts, is ‘the property of the gods’; as direct ownership is not possible for the gods. In fact the gods never make use of any property, by their own wish; nor are they found to be actually taking care of any property; and it is where all this is found that property is said in ordinary life to belong to a person. Hence the name ‘property of the gods’ must apply to that which has been set apart as to be used on behalf of the gods, — with such formula as ‘this is no longer mine, it is the god’s.’ And this can refer to only what has been enjoined as to be offered to Agni and other deities at the Darśa-pūrṇamāsa and other sacrifices; and it is merely on the basis of the custom of cultured people that it can be applied, only figuratively, to what is offered at sacrifices to Durgā and other deities (which latter are not enjoined in the Veda).

“In the ordinary world, it is property dedicated to the four-armed and other images in temples that is called ‘the property of the gods;’ and it is only right that in the interpretation of scriptures we should accept that meaning of a word in which it is used in ordinary parlance.”

This would be so, if the term ‘devasvam,’ ‘property of the gods,’ were recognised as a non-composite, word (whose denotation is not affected by that of its component parts). As a matter of fact, however, the term ‘devasvam’ is composite, and its best denotation therefore is that which is provided by its component parts (‘deva,’ ‘gods,’ and ‘svam,’ ‘property’); and there is no authority for the assuming of any other denotation. That the true deific character does not belong to the four-armed image is shown by the simple fact that it is regarded as an ‘image’ (and not as the reality)’, nor is there any definition of ‘god’ which can apply directly to the image. According to usage, the property of such images may be called ‘property of the gods.’ But even there, there can be no ownership. And yet actual business may be carried on in accordance with the explanation given above. All this has been explained in Discourse II (Verse 189). — (26)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha p. 1035).

VERSE 11.27

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

इष्टिं वैश्वानरीं नित्यं निर्वपेदब्दपर्यये ।
कॢप्तानां पशुसोमानां निष्कृत्यर्थमसम्भवे ॥२७॥

iṣṭiṃ vaiśvānarīṃ nityaṃ nirvapedabdaparyaye |
kḷptānāṃ paśusomānāṃ niṣkṛtyarthamasambhave ||27||

In the event of the impossibility of the performance of the prescribed Animal and Soma sacrifices, one shall always offer the Vaiśvānarī sacrifice at the change of the year, — in expiation thereof. — (27)

Medhātithi’s commentary (manubhāṣya):

The actual form of Vaiśvānarī sacrifice should be learnt from the Gṛhyasūtras.

‘Change of year’ — when one year ends and another begins.

‘Prescribed’ — enjoined.

‘Animal and Soma sacrifices’ — the compulsory ones. The six-monthly and yearly ‘Animal sacrifices’ are compulsory, as also the ‘Soma sacrifice’ every spring.

‘In the event of the impossibility of the performance’ — of these, on account of the absence of the requisite wealth; — ‘in expiation thereof.’ — for the removal of the sin incurred by the omission of a compulsory rite.

In connection with the occasion here referred to, the Veda lays down other expiatory rites; and some people would combine these with what is here prescribed; their point being that, even though both the rites serve the same purpose, yet they are found to be laid down by two distinct authorities.

This however is not right; because in connection with the expiatory rites for the slaying of a Brāhmaṇa, our Author is going to declare, in so many words, that between the rite laid down in the Veda and that prescribed in the Smṛti, there should be option: — ‘He may perform the Abhijit or the Viśvajit’ (11.75). — (27)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 167); — in Mitākṣarā (3.265), which explains ‘abdaparyaye’ as ‘at the end of the year’; — and in Prayāścittaviveka (p. 393).

Comparative notes by various authors:

Mahābhārata (12.165.15). — (Same as Manu).

Viṣṇu (59.10). — ‘If he has not wealth sufficient to defray the expenses of the Soma and other sacrifices, he shall perform the Vaiśvānarī sacrifice.’

Yājñavalkya (1.125-126). — ‘The Twice-born man should perform, every year, the Soma-sacrifice, — the Paśu-sacrifice, at every solstice, — also the Āgrāyaṇeṣṭi and the Cāturmasya sacrifices. — If it be impossible for him to do all this, he should perform the Vaiśvānarī sacrifice.’

VERSE 11.28

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

आपत्कल्पेन यो धर्मं कुरुतेऽनापदि द्विजः ।
स नाप्नोति फलं तस्य परत्रेति विचारितम् ॥२८॥

āpatkalpena yo dharmaṃ kurute'nāpadi dvijaḥ |
sa nāpnoti phalaṃ tasya paratreti vicāritam ||28||

If a twice-born person performs, even in normal times, a sacred act according to the mode sanctioned for Abnormal Times, — he does not obtain its reward. Such is the well-considered opinion. — (28)

Medhātithi’s commentary (manubhāṣya):

If a man, even though possessed of the requisite wealth, takes advantage of the secondary course laid down in connection with the abnormal condition (of the man being devoid of wealth), and performs the Vaiśvānarī sacrifice (in lieu of the more elaborate Animal and Soma sacrifices), — his purpose cannot be thereby accomplished. — (28)

Explanatory notes by Ganganath Jha:

This verse is quoted in Āparārka (p. 167).

Comparative notes by various authors:

(verses 11.28-30)

Mahābhārata (12.165.15-17). — (Same as Manu.)

Yājñavalkya (1.126). — ‘Rites should not be performed by the inferior alternative method; as it is only when an act is performed with all its accessories complete that it brings its reward.’

VERSE 11.29

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

विश्वैश्च देवैः साध्यैश्च ब्राह्मणैश्च महर्षिभिः ।
आपत्सु मरणाद् भीतैर्विधेः प्रतिनिधिः कृतः ॥२९॥

viśvaiśca devaiḥ sādhyaiśca brāhmaṇaiśca maharṣibhiḥ |
āpatsu maraṇād bhītairvidheḥ pratinidhiḥ kṛtaḥ ||29||

The substitute of the Primary Rule was ordained by the Viśvedevas, the Sādhyas and the great Brāhmaṇa Sages, when they were afraid of perishing in abnormal times. — (29)

Medhātithi’s commentary (manubhāṣya):

This also means that the substitute shall be adopted only in adversity, never in prosperity. — (29)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 167); — and in Smṛtitattva II (p. 87.)

Comparative notes by various authors:

(verses 11.28-30)

See Comparative notes for Verse 1.75.

VERSE 11.30

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

प्रभुः प्रथमकल्पस्य योऽनुकल्पेन वर्तते ।
न साम्परायिकं तस्य दुर्मतेर्विद्यते फलम् ॥३०॥

prabhuḥ prathamakalpasya yo'nukalpena vartate |
na sāmparāyikaṃ tasya durmatervidyate phalam ||30||

If one, who is able to fulfil the primary rule, adopts the substitute, — this evil-minded man does not obtain its reward in the other world. — (30)

Medhātithi’s commentary (manubhāṣya):

This also is a declamatory statement in support of what has gone before.

‘In the other world’ — pertaining to heaven. — (30)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 168); — in Smṛtitattva II (p. 87); — and in Parāśaramādhava (Ācāra, p. 684), which explains ‘sāmparāyikam’ as future effect, in the shape of accession to Heaven and so forth; — in Hemādri (Dāna p. 88), which explains ‘sāmparāyikam’ as ‘pertaining to the other world’ i.e., supernatural; — in Śrāddhakriyākaumdī (p. 288); — in Dānamayūkha (p. 8); — in Yatidharmasaṅgraha (p. 8); — in Saṃskāraratnamālā (p. 14); — in Smṛtisāroddhāra (p. 306); — in Vīramitrodaya (Paribhāṣā, p. 29 and 71), to the effect that the secondary course is effective only when the primary one is impossible, — it explains ‘prabhuḥ’ as ‘capable’ and ‘sāmparāyikam’ as ‘pertaining to the other world’; — in Varṣakriyākaumudī (p. 352); — in Hemādri (śrāddha, p. 452); — and in Nityācārapradīpa (p. 9 and 196), which explains the meaning to be that ‘so long as one, is able to adopt the primary course, he is not entitled to the adopting of the secondary one’.

Comparative notes by various authors:

(verses 11.28-30)

See Comparative notes for Verse 1.75.

VERSE 11.31

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

न ब्राह्मणो वेदयेत किञ्चिद् राजनि धर्मवित् ।
स्ववीर्येणैव तांशिष्यान् मानवानपकारिणः ॥३१॥

na brāhmaṇo vedayeta kiñcid rājani dharmavit |
svavīryeṇaiva tāṃśiṣyān mānavānapakāriṇaḥ ||31||

The Brāhmaṇa conversant with the Law shall not complain to the King; by his own power alone he shall punish the men that injure him. — (31)

Medhātithi’s commentary (manubhāṣya):

What the verse means is that when the occasion for it arises there is nothing wrong in the Brāhmaṇa having recourse to malevolent rites; it does not actually enjoin these rites; nor does it actually forbid the act of complaining to the King; all that is meant is that if there has been occasion for it, and the Brāhmaṇa does have recourse to the malevolent rites, the King shall not interfere with him. This is what is going to be declared later on: ‘The Brāhmaṇa is the creator, the punisher, etc, etc. — hence no one should say anything unpleasant to him’ (Verse 35), — where it is understood that the King shall not tell him anything.

‘Shall punish ’ — Though there is this injunction, yet, as a rule, the Brāhmaṇa should complain to the King; because the sentence ‘he shall not complain to the King’ is not a prohibition, as is clear from the consideration of the concluding verse.

The occasions referred to here have been already enumerated — ‘If one molests his wife’ and so forth. In the case of slight offences, he shall complain to the King — ‘this man has done this to me.’

‘Conversant with the Law’ — i.e., knowing the procedure of the malevolent rites.

‘By his own power’ — by means of incantations and curses; that these are meant being clearly indicated by the next verse. — (31)

Explanatory notes by Ganganath Jha:

This and the following verses rescind the rules given above “(9.290).” — Buhler.

Comparative notes by various authors:

(verses 11.31-35)

[See 9.290 above; and texts thereunder; also 9.313-321.]

Mahābhārata (12.165.18-2). — (Same as Manu.)

Vaśiṣṭha (26.16). — ‘The Kṣatriya shall get over misfortunes that may have befallen him by the strength of his arms; the Vaiśya and the Śūdra by their wealth; and the Brāhmaṇa by muttered payer and oblations into fire.’

VERSE 11.32

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

स्ववीर्याद् राजवीर्याच्च स्ववीर्यं बलवत्तरम् ।
तस्मात् स्वेनैव वीर्येण निगृह्णीयादरीन् द्विजः ॥३२॥

svavīryād rājavīryācca svavīryaṃ balavattaram |
tasmāt svenaiva vīryeṇa nigṛhṇīyādarīn dvijaḥ ||32||

His own power is more forcible than the King’s power; the twice-born man shall, therefore, punish his enemies by his own power. — (32)

Medhātithi’s commentary (manubhāṣya):

It is just possible that the King, being inept, may not inflict the requisite punishment while there is no possibility of the injured person himself ignoring it; it is in this sense that one’s own power is more forcible. — (32)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 232).

Comparative notes by various authors:

(verses 11.31-35)

[See 9.290 above; and texts thereunder; also 9.313-321.]

See Comparative notes for Verse 11.31.

VERSE 11.33

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

श्रुतीरथर्वाङ्गिरसीः कुर्यादित्यविचारयन् ।
वाक्षस्त्रं वै ब्राह्मणस्य तेन हन्यादरीन् द्विजः ॥३३॥

śrutīratharvāṅgirasīḥ kuryādityavicārayan |
vākṣastraṃ vai brāhmaṇasya tena hanyādarīn dvijaḥ ||33||

He should make use of the sacred texts of the Atharva-Veda, without hesitation. Speech indeed is the Brāhmaṇa’s weapon; by that should the twice-born strike his enemies. — (33)

Medhātithi’s commentary (manubhāṣya):

This verse is for the purpose of removing doubts as to what constitutes the ‘power’ of the Brāhmaṇa.

‘Śruti’ is what is heard. The meaning is that he should employ those malevolent rites that are found revealed in the Atharva-Veda. This particular Veda has been mentioned because it abounds in injunctions of malevolent spells, — which also are not such as have been actually forbidden by the other Vedas.

Or, the term ‘atharvāṅgirasī’ may be taken as standing for all those sacred texts that deal with malevolent rites.

Or, the term ‘Atharva’ itself may be taken as standing for the rites themselves; as we find it used in such passages.as — ‘the Atharvana is the name of that sacrifice which is performed with a view to a definite desirable result.’ — (33)

Comparative notes by various authors:

(verses 11.31-35)

[See 9.290 above; and texts thereunder; also 9.313-321.]

See Comparative notes for Verse 11.31.

VERSE 11.34

Section II - The Brāhmaṇa’s Responsibilities

and Privileges regarding Sacrificial Performances

क्षत्रियो बाहुवीर्येण तरेदापदमात्मनः ।
धनेन वैश्यशूद्रौ तु जपहोमैर्द्विजोत्तमः ॥३४॥

kṣatriyo bāhuvīryeṇa taredāpadamātmanaḥ |
dhanena vaiśyaśūdrau tu japahomairdvijottamaḥ ||34||

The Kṣatriya shall cut through his misfortunes by the strength of his arms; the Vaiśya and the Śūdra by their wealth, and the chief of the twice-born by muttered prayers and oblations into the fire. — (34)

Medhātithi’s commentary (manubhāṣya):

This is supplementary to what has gone before.

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