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यदि तु प्रायशोऽधर्मं सेवते धर्ममल्पशः ।
तैर्भूतैः स परित्यक्तो यामीः प्राप्नोति यातनाः ॥२१॥

yadi tu prāyaśo'dharmaṃ sevate dharmamalpaśaḥ |
tairbhūtaiḥ sa parityakto yāmīḥ prāpnoti yātanāḥ ||21||

If on the other hand he practises vice for the most part, and virtue only in a small degree, — then, becoming deserted by those substances, he suffers the torments inflicted by Yama. — (21)

Medhātithi’s commentary (manubhāṣya):

“It has been said under 10 that the body of misbehaved persons is made out of five constituents; how is it that here the man is said to be ‘deserted’ by the substances?”

Our answer is that the man has no material body, — and yet there can be no ‘torments’ for one devoid of a body; so that the bodies of men here referred to are of an entirely distinct kind; and when the man is described as ‘deserted by the substances,’ the substances meant are those of peculiar character, such as are productive of exceptionally soft and smooth and delicate bodies; and ‘deserted’ means that he has expiated for his sins by the pain suffered; and what he is deserted by are those bodies with which people become invested in Heaven. — (21)

VERSE 12.22

Section VI - Transmigration

यामीस्ता यातनाः प्राप्य स जीवो वीतकल्मषः ।
तान्येव पञ्च भूतानि पुनरप्येति भागशः ॥२२॥

yāmīstā yātanāḥ prāpya sa jīvo vītakalmaṣaḥ |
tānyeva pañca bhūtāni punarapyeti bhāgaśaḥ ||22||

That personality, having suffered those torments inflicted by Yama, and thereby freed from sin, again enters into those very material substances, each in due proportion. — (22)

Medhātithi’s commentary (manubhāṣya):

The sense of this has been already explained before.

The purport of these four verses is as follows: — It is only when there is a large amount of vice, that these torments are inflicted by Yama, — and not when there is a small amount of vice (and a larger amount of virtue); in which latter case heavenly happiness is experienced in this world itself. — (22)

VERSE 12.23

Section VI - Transmigration

एता दृष्ट्वाऽस्य जीवस्य गतीः स्वेनैव चेतसा ।
धर्मतोऽधर्मतश्चैव धर्मे दध्यात् सदा मनः ॥२३॥

etā dṛṣṭvā'sya jīvasya gatīḥ svenaiva cetasā |
dharmato'dharmataścaiva dharme dadhyāt sadā manaḥ ||23||

Having recognised, in his own mind, the conditions of the Personality, due to Virtue and Vice, one should fix his heart upon Virtue. — (23)

Medhātithi’s commentary (manubhāṣya):

There is very little in this verse.

In the phrase ‘dharmatodharmataḥ,’ an ‘a’ is to be taken as understood (after the first ‘dharmataḥ’).

The conditions of the Conscious Entity, Soul, are due to Virtue and Vice.

‘In his own mind’ — through the help of the scriptures. This verse sums up the contents of the entire ordinances. —

VERSE 12.24 [The Three Guṇas]

Section VII - The Three Guṇas

सत्त्वं रजस्तमश्चैव त्रीन् विद्यादात्मनो गुणान् ।
यैर्व्याप्यैमान् स्थितो भावान् महान् सर्वानशेषतः ॥२४॥

sattvaṃ rajastamaścaiva trīn vidyādātmano guṇān |
yairvyāpyaimān sthito bhāvān mahān sarvānaśeṣataḥ ||24||

Know Sattva, Rajas and Tamas to be the three qualities of the Self, by means of which the Great One completely pervades all these beings. — (24)

Medhātithi’s commentary (manubhāṣya):

All that appertains to the Action-side of human activity has been expounded; what appertains to the Knowledge-side of it. is now set forth. And what is now stated, at the outset, deals with the subordinate factors, and hence appears to savour of Dualism.

Sattva and the rest are the three qualities of the ‘Self.’ The term ‘Self’ here stands, not for the Soul, but for the Great Principle. In fact, the term ‘Self’ denotes one’s nature, and not necessarily the inner side of things. And then the Soul by its very nature, is devoid of qualities.

Or what is mentioned here refers to the Soul that undergoes experiences, — the qualities being the object of experience.

‘Great One’ — This stands for Primordial matter itself, — this being what happens to be in closest proximity to the Great Principle, which is the first to evolve out of Primordial Matter. It is so called (the ‘Great One’) because it is the source of all Emanations. — (24)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta p. 487); — find in Nṛsiṃhaprasāda (Prāyaścitta, 40b.)

Comparative notes by various authors:

Yājñavalkya (3.182). — ‘Sattva, Rajas and Tamas have been declared to be the attributes of Ātman; when obsessed by Rajas and Tamas, it is made to revolve like a wheel.’

VERSE 12.25

Section VII - The Three Guṇas

यो यदेषां गुणो देहे साकल्येनातिरिच्यते ।
स तदा तद्गुणप्रायं तं करोति शरीरिणम् ॥२५॥

yo yadeṣāṃ guṇo dehe sākalyenātiricyate |
sa tadā tadguṇaprāyaṃ taṃ karoti śarīriṇam ||25||

Whichsoever of these qualities wholly predominates in a body, it makes the owner of that body abound in that quality. — (25)

Medhātithi’s commentary (manubhāṣya):

Though every entity is possessed of the three qualities, yet if any one of these should happen to ‘wholly’ — entirely — ‘predominate’ — exceed others — in a body, on account of the influence of his past deeds, that quality suppresses every other quality of that person; hence, the owner of that body comes to ‘abound in that quality’; that is, in his character, he shows signs of that quality and abandons in the other qualities. — (25)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta p. 487); — and in Nṛsiṃhaprasāda (Prāyaścitta, 40b.)

VERSE 12.26

Section VII - The Three Guṇas

सत्त्वं ज्ञानं तमोऽज्ञानं रागद्वेषौ रजः स्मृतम् ।
एतद् व्याप्तिमदेतेषां सर्वभूताश्रितं वपुः ॥२६॥

sattvaṃ jñānaṃ tamo'jñānaṃ rāgadveṣau rajaḥ smṛtam |
etad vyāptimadeteṣāṃ sarvabhūtāśritaṃ vapuḥ ||26||

‘Sattva’ has been declared to be Knowledge, ‘Tamas,’ to be Ignorance, and ‘Rajas,’ to be Love and Hate; — such is the nature of these, all-pervading and interpenetrating all beings. — (26)

Medhātithi’s commentary (manubhāṣya):

Such in general is the character of these, pervading over all living beings.

‘Knowledge’ — cognition.

‘Ajñana,’ ‘Ignorance’ — stands for Delusion; not for the unconsciousness caused by intoxication, swoon or such other causes.

‘Rajas’ has a two-fold character; the two terms ‘rajas’ and ‘tamas,’ being indicative of two distinct characteristics.

Those who are influenced by knowledge and wisdom are never affected by too much anger, nor are they ever careless.

‘Vapuḥ,’ ‘nature’ — character. — This is all-pervading, because the seed of impressions is never destroyed, lasting as it does till one has attained Brahman — (26)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 487); — and in Nṛsiṃhaprasāda, (Prāyaścitta 40b.)

VERSE 12.27

Section VII - The Three Guṇas

तत्र यत् प्रीतिसंयुक्तं किं चिदात्मनि लक्षयेत् ।
प्रशान्तमिव शुद्धाभं सत्त्वं तदुपधारयेत् ॥२७॥

tatra yat prītisaṃyuktaṃ kiṃ cidātmani lakṣayet |
praśāntamiva śuddhābhaṃ sattvaṃ tadupadhārayet ||27||

Whenever one perceives in himself something full of bliss, calm and pure, — he should know it to be ‘Sattva.’ — (27)

Medhātithi’s commentary (manubhāṣya):

‘Full of bliss’ — a feeling of happiness.

‘Śuddhābham’ — that which appears pure, not tainted by ‘Rajas’ and ‘Tamas,’ and hence free from passions, vanity, love, hatred, covetousness, delusion, fear, grief and jealousy. This condition is one that should be realised by the man himself, at some time or the other. — (27)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 999), which has the following notes: — ‘Prīti’ is sukha, happiness; what brings about this happiness is ‘prītisaṃyuktam’; — śuddhābham, the source of faultless knowledge, — this is ‘Sattva.’

Comparative notes by various authors:

(verses 12.27-29)

Mahābhārata (12.194.31-33; — 219.29-31). — (Same as Manu.)

VERSE 12.28

Section VII - The Three Guṇas

यत् तु दुःखसमायुक्तमप्रीतिकरमात्मनः ।
तद् रजो प्रतीपं विद्यात् सततं हारि देहिनाम् ॥२८॥

yat tu duḥkhasamāyuktamaprītikaramātmanaḥ |
tad rajo pratīpaṃ vidyāt satataṃ hāri dehinām ||28||

What is mixed with pain and brings unhappiness to the Soul, — know that to be ‘Rajas,’ imperceptible and constantly attracting embodied beings. — (28)

Medhātithi’s commentary (manubhāṣya):

‘Mixed with pain’ — interspersed with pain; and not pure, hence described as ‘bringing unhappiness,’ — being mixed up with pain, it does not make men happy.

‘Apratīpam’ — imperceptible, though real.

This is the form of ‘Rajas’ — ‘constantly attracting men towards sensual objects, arousing in their mind a longing for these. — (28)

Comparative notes by various authors:

(verses 12.27-29)

See Comparative notes for Verse 12.27.

VERSE 12.29

Section VII - The Three Guṇas

यत् तु स्यान् मोहसंयुक्तमव्यक्तं विषयात्मकम् ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥२९॥

yat tu syān mohasaṃyuktamavyaktaṃ viṣayātmakam |
apratarkyamavijñeyaṃ tamastadupadhārayet ||29||

What is mixed with stupefaction, undiscernible, of the nature of sensual objects, incapable of being reasoned about and uncognisable, — one should recognise as ‘Tamas.’ — (29)

Medhātithi’s commentary (manubhāṣya):

‘Stupefaction’ — absent-mindedness, incapability to discriminate between right and wrong.

‘Of the nature of sensual objects’ — that which has the character of sensual objects.

“The guṇa of Tamas is not an object, being something internal; how, then, can it have the character of the object?

This is so described, on account of Delusion being the cause of attachment to objects. That which creates a longing for a thing is said to be of the nature of that thing.

‘Incapable of being reasoned about’ — beyond Inference. ‘Unknowable’ — beyond the reach of external as well as internal organs. — (29)

Comparative notes by various authors:

(verses 12.27-29)

See Comparative notes for Verse 12.27.

VERSE 12.30

Section VII - The Three Guṇas

त्रयाणामपि चैतेषां गुणानां यः फलोदयः ।
अग्र्यो मध्यो जघन्यश्च तं प्रवक्ष्याम्यशेषतः ॥३०॥

trayāṇāmapi caiteṣāṃ guṇānāṃ yaḥ phalodayaḥ |
agryo madhyo jaghanyaśca taṃ pravakṣyāmyaśeṣataḥ ||30||

I am now going to fully describe the results, — good, middling and bad — proceeding from these three qualities. — (30)

Medhātithi’s commentary (manubhāṣya):

‘These three’ — when they are duly practised, there proceed certain results, — which are either good, bad or middling: — and this is what is now promised as the subject to be dealt with; the exact form of the promise being — ‘I am now going to describe that character which the man acquires as the result of the predominance of a particular quality.’ — (30)

VERSE 12.31

Section VII - The Three Guṇas

वेदाभ्यासस्तपो ज्ञानं शौचमिन्द्रियनिग्रहः ।
धर्मक्रियाऽत्मचिन्ता च सात्त्विकं गुणलक्षणम् ॥३१॥

vedābhyāsastapo jñānaṃ śaucamindriyanigrahaḥ |
dharmakriyā'tmacintā ca sāttvikaṃ guṇalakṣaṇam ||31||

Vedic study, austerity, knowledge, purity, control over the organs, practice of virtue and meditation on the Soul, — are the characteristics of the quality of ‘Sattva.’ — (31)

Medhātithi’s commentary (manubhāṣya):

‘The characteristics of the quality’ is the declaration of the subject of treatment.

The term ‘sāttvikam’ is to be construed with difficulty as follows: — ‘Guṇalakṣaṇam’ is that by which the quality is characterised; and the question arising ‘of what quality?’ — the answer is supplied by the term ‘sāttvikam,’ ‘of sattva.’ — When need arises, even the part of a compound becomes construed by itself, with another word; and the meaning thus comes to be that — ‘this is the characteristic of the quality of ‘Sattva.’ This phrase should be understood to stand on the same footing as the phrase ‘devadattasya gurukulam,’ where the term ‘guru’ though forming the subordinate factor of the compound ‘gurukulam,’ is construed with the term ‘devadattasya.’

The meaning of the words has been already explained. — (31)

Comparative notes by various authors:

Yājñavalkya (3.136). — ‘Knowing the Self, pure, self-controlled, devoted to austerities, with senses under control, acting righteously, and cognisant with the Veda, a man abounds in the attribute of Sattva and is born among celestial beings.’

VERSE 12.32

Section VII - The Three Guṇas

आरम्भरुचिताऽधैर्यमसत्कार्यपरिग्रहः ।
विषयोपसेवा चाजस्रं राजसं गुणलक्षणम् ॥३२॥

ārambharucitā'dhairyamasatkāryaparigrahaḥ |
viṣayopasevā cājasraṃ rājasaṃ guṇalakṣaṇam ||32||

Proneness to undertake work, impatience, commission of improper acts, constant addiction to sensual objects are the characteristics of the quality of ‘Rajas.’ — (32)

Medhātithi’s commentary (manubhāṣya):

Proneness to take up, unnecessarily, the performance of acts, conducive to perceptible and imperceptible results.

These are the characteristics of the quality of ‘Rajas.’

‘Impatience’ — loss of mental equanimity at even slight disturbing causes.

If we read ‘dainya’ (for ‘-dhairya’), it should he understood to mean loss of ambition, humiliation.

‘Commission of improper acts’ — the performance of such acts as are forbidden by the scriptures.

‘Addiction to sensual objects’ — being repeatedly attracted by objects of sensual pleasure. — (32)

Explanatory notes by Ganganath Jha:

‘Adhairyam’ — ‘Impatience’ (Medhātithi); — ‘Want of contented disposition’ (Nārāyaṇa).

Comparative notes by various authors:

(verses 12.32-51)

Maitryupaniṣad (3.5).

Yājñavalkya (3.137-138). — ‘Addicted to bad acts, impatient, active, attached to objects of sense, a man abounds in the attribute of Rajas, and is re-born among men. Lethargic, cruel in bis acts, covetous, heretic, addicted to begging, careless, of bad character, a man abounds in the attribute of Tamas, and is born among animals.’

VERSE 12.33

Section VII - The Three Guṇas

लोभः स्वप्नोऽधृतिः क्रौर्यं नास्तिक्यं भिन्नवृत्तिता ।
याचिष्णुता प्रमादश्च तामसं गुणलक्षणम् ॥३३॥

lobhaḥ svapno'dhṛtiḥ krauryaṃ nāstikyaṃ bhinnavṛttitā |
yāciṣṇutā pramādaśca tāmasaṃ guṇalakṣaṇam ||33||

Avarice, drowsiness, irresolution, cruelty, disbelief, bad character, habit of begging, and inattentiveness are the characteristics of the quality of ‘Tamas.’ — (33)

Medhātithi’s commentary (manubhāṣya):

‘Avarice’ — longing for possessing riches and other things.

‘Cruelty’ — taking offence at even a slight fault.

‘Disbelief’ — recklessness.

‘Bad character’ — loss of character.

The particle ‘ca’ implies ‘disrespect for elders.’

‘Habit of begging’ — being addicted to soliciting favours.

‘Inattentiveness’ — carelessness; want of attention to the performance of duties and to the avoidance of failure.

Between ‘svapno’ and ‘dhṛtiḥ,’ an ‘a’ is understood. — (33)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.34

Section VII - The Three Guṇas

त्रयाणामपि चैतेषां गुणानां त्रिषु तिष्ठताम् ।
इदं सामासिकं ज्ञेयं क्रमशो गुणलक्षणम् ॥३४॥

trayāṇāmapi caiteṣāṃ guṇānāṃ triṣu tiṣṭhatām |
idaṃ sāmāsikaṃ jñeyaṃ kramaśo guṇalakṣaṇam ||34||

This should be understood to be in brief the characteristic of these three qualities in order, as they appear at the three times. — (34)

Medhātithi’s commentary (manubhāṣya):

‘At the three times.’ — This refers either (a) to the three conditions of equilibrium, increase and decrease, or (b) the high, low and middling character of the results.

‘This’ — refers to what follows. — (34)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.35

Section VII - The Three Guṇas

यत् कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति ।
तज् ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् ॥३५॥

yat karma kṛtvā kurvaṃśca kariṣyaṃścaiva lajjati |
taj jñeyaṃ viduṣā sarvaṃ tāmasaṃ guṇalakṣaṇam ||35||

When, having done, or doing, or going to do a certain act, a man happen to feel ashamed, — every such act should be understood by the learned to be characterised by the quality of ‘Tamas.’ — (35)

Medhātithi’s commentary (manubhāṣya):

‘Having done, or doing, or going to do.’ — This indicates what has been spoken of as the ‘three times’; the said feeling may appear in some cases, at all the three points of time, while in others only at one or other of them; and it appears in the form of regret — ‘Why did I do such an act? How can I appear before gentlemen?’ — (35)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.36

Section VII - The Three Guṇas

येनास्मिन् कर्मणा लोके ख्यातिमिच्छति पुष्कलाम् ।
न च शोचत्यसम्पत्तौ तद् विज्ञेयं तु राजसम् ॥३६॥

yenāsmin karmaṇā loke khyātimicchati puṣkalām |
na ca śocatyasampattau tad vijñeyaṃ tu rājasam ||36||

When, by a certain act, the man desires great fame in this world, and does not mind failure — this should be understood to partake of the quality of ‘Rajas.’ — (36)

Medhātithi’s commentary (manubhāṣya):

The motive being — ‘by doing this act I shall obtain praise in the world,’ — if one performs sacrifices, austerities or other righteous acts; as also such acts for winning fame as giving gifts to the beggars at sacred places, bragging against the king, expounding the scriptures before Śūdras, and so forth.

‘Great.’ — This implies that what is objectionable is the doing of the act with the sole motive of obtaining fame; there is nothing wrong if the fame comes, only by the way; if, for instance, people talk of the man’s righteous deeds, when these are done only through righteousness (and not for any other purpose), such fame does not vitiate the moral quality of the act; as has been declared to be the case with the man in picking up ‘sugar cane,’ as described by Kṛṣṇadvaipāyana in the story of the Mahāhhārata — ‘When a man is gathering sugarcane, he gathers, along with it, also grasses and creepers; and in the same manner, the man, when treading the path of righteousness, also obtains fame, happiness and wealth.’

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