SANATANA DHARMA 40 K RAJARAM IRS CONTD 30524 31524 MANU SMRITHI
Verse 6.1
एवं गृहाश्रमे स्थित्वा विधिवत् स्नातको द्विजः ।
वने वसेत् तु नियतो यथावद् विजितैन्द्रियः ॥ १ ॥
evaṃ gṛhāśrame sthitvā vidhivat snātako dvijaḥ |
vane vaset tu niyato yathāvad vijitaindriyaḥ || 1 ||
The twice-born accomplished student, having, in the afore- said manner,
lived, according to law, the life of the householder, should dwell in the
forest, in the proper manner, self-controlled and with his organs under
subjection—(1).
Medhātithi’s commentary (manubhāṣya):The term ‘gṛhāśrama’ means that
‘āśrama’, life-stage which is characterised by the ‘gṛha’, house,—i.e., the
presence of the wife.Having ‘lived’ there,—i.e., having duly fulfilled the
duties of that stage of life—he should dwell in, the forest. This is the
injunction here set forth.The affix in ‘sthitvā’, ‘having lived’, indicates
the priority of the Householder’s life to that of the Hermit; and the
meaning is that one should proceed from, stage to stage in the right order;
it is only one who has lived the Householder’s life that is entitled to the
forest-life of the Hermit.What is said here is in accordance with the view
that a man should pass through each and all the four stages. There is
however the other view that from the life of the purely celebate student
also one can proceed at once to the forest-life; as is going to be
described later on.‘With his organs under subjection ’—with his impurities
washed off, his passions calmed down.The phrases ‘according to law’ and ‘in
the proper manner’ have been added only for the purpose of filling up the
metre; as we have already explained in several places. All that is meant to
be enjoined here is that ‘having completed the Householder’s life, he shall
betake himself to the life in the forest.’—(1).
गृहस्थस्तु यथा पश्येद् वलीपलितमात्मनः ।
अपत्यस्यैव चापत्यं तदाऽरण्यं समाश्रयेत् ॥ २ ॥
gṛhasthastu yathā paśyed valīpalitamātmanaḥ |
apatyasyaiva cāpatyaṃ tadā'raṇyaṃ samāśrayet || 2 ||
When the householder notices his wrinkles and greyness, and sees his
child’s child,—then he should r etire to the forest,—(2).
सन्त्यज्य ग्राम्यमाहारं सर्वं चैव परिच्छदम् ।
पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत् सहैव वा ॥ ३ ॥
santyajya grāmyamāhāraṃ sarvaṃ caiva paricchadam |
putreṣu bhāryāṃ nikṣipya vanaṃ gacchet sahaiva vā || 3 ||
Having given up cultivated food and all his belongings, he shall repair to
the forest, either making over his wife to his sons, or along with her.—(3).
अग्निहोत्रं समादाय गृह्यं चाग्निपरिच्छदम् ।
ग्रामादरण्यं निःसृत्य निवसेन्नियतेन्द्रियः ॥ ४ ॥
agnihotraṃ samādāya gṛhyaṃ cāgniparicchadam |
grāmādaraṇyaṃ niḥsṛtya nivasenniyatendriyaḥ || 4 ||
Taking with him the Sacred Fire, as also all the ritualistic appurtenances
of the Fire, the man shall go forth from the village to the forest and live
there, with his senses under control.—(4).
DUTIES OF HERMITS AND THEIR LIFE
मुन्यन्नैर्विविधैर्मेध्यैः शाकमूलफलेन वा ।
एतानेव महायज्ञान्निर्वपेद् विधिपूर्वकम् ॥ ५ ॥
munyannairvividhairmedhyaiḥ śākamūlaphalena vā |
etāneva mahāyajñānnirvaped vidhipūrvakam || 5 ||
These same ‘Great Sacrifices’ he should offer, according to rule, with
various kinds of pure food fit for hermits, or with herbs, roots and
fruits.—(5).
Gautama (3.29).—‘He shall worship gods, Pitṛs, men, elementals and sages.’
Baudhāyana (2.11-15).—(See under 3.)
Vaśiṣṭha (9.12).—‘He who gives their due to gods, Pitṛs and men will attain
imperishable heaven’
Viṣṇu (94.5).—‘He must not omit to perform the five sacrifices, hut with
fruits, herbs or roots growing wild.’
Yājñavalkya (3.16).—‘With beard and hair in braids, self-controlled, he
shall maintain, with things obtained without ploughing, the fires, Pitṛs,
gods and guests and dependants.’
Yama (Aparārka).—(See under 3.)
वसीत चर्म चीरं वा सायं स्नायात् प्रगे तथा ।
जटाश्च बिभृयान्नित्यं श्मश्रुलोमनखानि च ॥ ६ ॥
vasīta carma cīraṃ vā sāyaṃ snāyāt prage tathā |
jaṭāśca bibhṛyānnityaṃ śmaśrulomanakhāni ca || 6 ||
He should wear either skin or a bit of cloth; he shall bathe in the
evening, as also in the meaning; he shall always wear matted locks, as also
beard, hair on his body and nails.—(6)
यद्भक्ष्यं स्याद् ततो दद्याद् बलिं भिक्षां च शक्तितः ।
अब्मूलफलभिक्षाभिरर्चयेदाश्रमागतान् ॥ ७ ॥
yadbhakṣyaṃ syād tato dadyād baliṃ bhikṣāṃ ca śaktitaḥ |
abmūlaphalabhikṣābhirarcayedāśramāgatān || 7 ||
What he eats, cut of that he should make the offerings and give alms,
according to his capacity; and those who come to his hermitage he should
honour with water, roots and fruits and alms—(7).
Medhātithi’s commentary (manubhāṣya):
It has been said that ‘food fit for hermits’ should be used; this consists
of wild grains, such as Nīvāra and the rest, and of wild-growing herbs,
etc. The term ‘anna’, ‘food’, is generally used in the sense of some
preparation of grains,— such as rice, fried flour, cake and so forth; and
it is for this reason that, though herbs, &c., also are ‘food fit for
hermits’, they have been mentioned separately. ‘Hermits’ are ascetics, and
their food is called ‘food fit for hermits.’ And what is meant (by verse 5)
is that the man should perform the Five Sacrifices, which are duties
related to cooking on the household fire. This might give rise to the
notion that when the man lives upon ripe season-fruits (and does not cook
his food) he should not offer the said sacrifices: it is with a view to
preclude such a notion that the Text adds—‘what he eats’; the meaning is
that whatever, in the shape of flour, &.c., be eats, that he should offer
to the best of his capacity.
‘Offerings’— apart for the Agnihotra-libations; those that are laid down as
to be made.to ‘Indra’ ‘Indrapuruṣa’ and so forth.
In this view, there are no offerings poured into the fire,—they say.
But this is not right; as the term ‘bali’, ‘offering’, is a generic name
for all kinds of oblations; and hence it stands equally for those offered
into the fire, and those not offered Into the fire.
If the right view to hike were this that(one shall offer only what he
eats;—and that also into the file only,—and that offerings into the fire
must consist of cooked food then the hermit would cook just that much herb,
&c. as would be needed for the offerings, and he himself would cat the ripe
fruits of the season. Even for one who lives upon season-fruits, it is
necessary to offer the Vaiśvadeva oblations into fire.
The compound in the second line is a copulative one, formed of ‘ap’,
‘water’, and the rest; the meaning being that ‘the traveller that happens
to come to his hermitage he shall honour with water, roots, fruits and
alms—consisting of Nīvāra and other grains’.—(7).
Explanatory notes by Ganganath Jha
This verse is quoted in Mitākṣarā (on 3.45) in support of the view that it
is the Hermit’s duty to feed guests.
Comparative notes by various authors
Gautama (3.29-30).—‘He shall worship gods, Pitṛs, men, elementals, and
sages; he shall receive hospitably men of all castes except those
intercourse with whom is forbidden.’
Baudhāyana (2.11-15).—(See under 3.)
Baudhāyana (3.3.5-7, 20).—‘Fetching shrubs, etc., and cooking them, they
offer the Agnihotra in the evening and in the morning, give food to
ascetics, guests and students, and eat the remainder. A devotee shall first
honour the guests who have come to his hermitage at dinner time, he shall
be sedulous in worshipping gods and Brāhmaṇas, in offering Agnihotra and in
practising austerities.’
Āpastamba (2.22.17).—‘After that time he shall offer the burnt oblations,
sustain his life, feed his guests, and prepare his clothes with materials
produced in the forest.’
Vaśiṣṭha (9.7).—‘he shall honour guests coming to his hermitage, with alms
of roots and fruits.’
स्वाध्याये नित्ययुक्तः स्याद् दान्तो मैत्रः समाहितः ।
दाता नित्यमनादाता सर्वभूतानुकम्पकः ॥ ८ ॥
svādhyāye nityayuktaḥ syād dānto maitraḥ samāhitaḥ |
dātā nityamanādātā sarvabhūtānukampakaḥ || 8 ||
He should be always engaged in Vedic study, meek, conciliatory, quiet, ever
liberal, not accepting any gifts, and compassionate towards all living
beings.—(8).
वैतानिकं च जुहुयादग्निहोत्रं यथाविधि ।
दर्शमस्कन्दयन् पर्व पौर्णमासं च योगतः ॥ ९ ॥
vaitānikaṃ ca juhuyādagnihotraṃ yathāvidhi |
darśamaskandayan parva paurṇamāsaṃ ca yogataḥ || 9 ||
He shall offer, according to rule, the sacrificial oblations, taking case
not to omit the ‘Darśa’ and the ‘Paurnamāsa’ sacrifice.—(9)
ऋक्षेष्ट्य्।आग्रयणं चैव चातुर्मास्यानि चाहरेत् ।
तुरायणं च क्रमशो दक्षस्यायनमेव च ॥ १० ॥
ṛkṣeṣṭy|āgrayaṇaṃ caiva cāturmāsyāni cāharet |
turāyaṇaṃ ca kramaśo dakṣasyāyanameva ca || 10 ||
He shall perform the Darśeṣṭi and the Āgrayaṇa; as also the Cāturmāsya
sacrifices, and the Turāyaṇa and Dākṣāyaṇa in due order.—(10).
वासन्तशारदैर्मेध्यैर्मुन्यन्नैः स्वयमाहृतैः ।
पुरोडाशांश्चरूंश्चैव विधिवत्निर्वपेत् पृथक् ॥ ११ ॥
vāsantaśāradairmedhyairmunyannaiḥ svayamāhṛtaiḥ |
puroḍāśāṃścarūṃścaiva vidhivatnirvapet pṛthak || 11 ||
With the pure grains fit for hermits, which grow in spring and in autumn,
and which he has himself gathered, he shall severally prepare cakes and
boiled messes, according to law—(11).
देवताभ्यस्तु तद् हुत्वा वन्यं मेध्यतरं हविः ।
शेषमात्मनि युञ्जीत लवणं च स्वयं कृतम् ॥ १२ ॥
devatābhyastu tad hutvā vanyaṃ medhyataraṃ haviḥ |
śeṣamātmani yuñjīta lavaṇaṃ ca svayaṃ kṛtam || 12 ||
Having offered to the gods that most pure offering consisting of
wild-growing things, he shall take to himself the remnant, as also the salt
prepared by himself—(12).
लजौदकशाकानि पुष्पमूलफलानि च ।
मेध्यवृक्षोद्भवान्यद्यात् स्नेहांश्च फलसम्भवान् ॥ १३ ॥
sthalajaudakaśākāni puṣpamūlaphalāni ca |
medhyavṛkṣodbhavānyadyāt snehāṃśca phalasambhavān || 13 ||
He should eat the vegetables that grow on land and in water; also flowers,
roots and fruits, the productions of pure trees; as well as oils produced
from fruits.—(13).
वर्जयेन् मधु मांसं च भौमानि कवकानि च ।
भूस्तृणं शिग्रुकं चैव श्लेश्मातकफलानि च ॥ १४ ॥
varjayen madhu māṃsaṃ ca bhaumāni kavakāni ca |
bhūstṛṇaṃ śigrukaṃ caiva śleśmātakaphalāni ca || 14 ||
He shall avoid honey, meat, cabbages, mushrooms, the fragrant grass, the
pot-herb and the ‘Śleṣmātaka (Śleśmātaka?)’ fruits.—(14).
त्यजेदाश्वयुजे मासि मुन्यन्नं पूर्वसञ्चितम् ।
जीर्णानि चैव वासांसि शाकमूलफलानि च ॥ १५ ॥
tyajedāśvayuje māsi munyannaṃ pūrvasañcitam |
jīrṇāni caiva vāsāṃsi śākamūlaphalāni ca || 15 ||
In the month of Āśvina he shall throw away the formerly-gathered ‘hermit’s
food’, as also the worn-out clothes and the herbs, roots and fruits.—(15).
न फालकृष्टमश्नीयादुत्सृष्टमपि केन चित् ।
न ग्रामजातान्यार्तोऽपि मूलाणि च फलानि च ॥ १६ ॥
na phālakṛṣṭamaśnīyādutsṛṣṭamapi kena cit |
na grāmajātānyārto'pi mūlāṇi ca phalāni ca || 16 ||
He shall not eat anything produced by ploughing, even though it mat have
been thrown away by some one; nor such flowers and fruits as are grown in
villages, even though he in be in distress.—(16)
Of forest-grown things also, those ‘produced by ploughing’ are forbidden;
while things grown in villages, even though not ‘produced by ploughing’,
have been already forbidden by verse 3 above; the present fresh prohibition
is meant for flowers and fruits, and this prohibition applies to the use of
village-grown flowers and fruits in the worshipping of gods &c.
‘Even though he be in distress’.—That is, even though nothing else be
available, and the worshipping of gods be absolutely necessary,—these
things shall not be used even as substitutes.
The term ‘api’, ‘even’, should be construed away from where it occurs; the
sense being—‘even f lowers shall not be used, what to say of grains?’—(16).
Comparative notes by various authors
Vaśiṣṭha (9.4),—‘He shall gather wild-growing roots and fruits only.’
Yājñavalkya (3.46).—‘Wearing beard and braided hair, self-controlled, he
shall support, with grain obtained without ploughing, the fires, the Pitṛs,
gods, guests and dependants.’
Laugākṣi (Aparārka, p. 942).—‘Vrīhi, barley, wheat, sesamum, mustard,
sugar-cane and Priyaṅgu,—these are the village-grown substances.’
अग्निपक्वाशनो वा स्यात् कालपक्वभुजेव वा ।
अश्मकुट्टो भवेद् वाऽपि दन्तोलूखलिकोऽपि वा ॥ १७ ॥
agnipakvāśano vā syāt kālapakvabhujeva vā |
aśmakuṭṭo bhaved vā'pi dantolūkhaliko'pi vā || 17 ||
He may be one living on food cooked by fire, or one eating only what Ripens
in its own time; he may use the stone for grinding or he may use his teeth
as the mortar.—(17).
सद्यः प्रक्षालको वा स्यान् माससञ्चयिकोऽपि वा ।
षण्मासनिचयो वा स्यात् समानिचय एव वा ॥ १८ ॥
sadyaḥ prakṣālako vā syān māsasañcayiko'pi vā |
ṣaṇmāsanicayo vā syāt samānicaya eva vā || 18 ||
He may be either one who washes off immediately, or one who lays by for a
month, or one who lays by for six months, or one who lays by for a
year.—(18).
नक्तं चान्नं समश्नीयाद् दिवा वाऽहृत्य शक्तितः ।
चतुर्थकालिको वा स्यात् स्याद् वाऽप्यष्टमकालिकः ॥ १९ ॥
naktaṃ cānnaṃ samaśnīyād divā vā'hṛtya śaktitaḥ |
caturthakāliko vā syāt syād vā'pyaṣṭamakālikaḥ || 19 ||
Having collected food to the best of his ability, he should eat it at
night, or during the day; or he may do it at every fourth time, or at every
eighth time.—(19).
K Rajaram IRS 30524 31524
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