Verse 2.112

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

धर्मार्थौ यत्र न स्यातां शुश्रूषा वाऽपि तद्विधा ।
तत्र विद्या न वप्तव्या शुभं बीजमिवौषरे ॥ ११२ ॥

dharmārthau yatra na syātāṃ śuśrūṣā vā'pi tadvidhā |
tatra vidyā na vaptavyā śubhaṃ bījamivauṣare || 112 ||

Where merit and wealth are not possible, nor is there an adequate desire to serve, there knowledge should not be imparted; just as healthy seed (is not sown) on barren land.—(112)

 

Medhātithi’s commentary (manubhāṣya):

It has been said above (in 109) that ‘these ten should be taught for the sake of merit ’; of that same injunction the present verse supplies a brief reiteration; it does not prescribe anything new, being merely elucidatory of the preceding injunction.

‘Wealth’ should be taken as standing for benefit of all kinds; since the preceding verse has spoken of teaching by way of exchange of knowledge also.

‘Adequate’;—i.e., commensurate with the teaching; there being much service it the teaching is much; and little service if the teaching is little.

‘There knowledge’;—the term ‘knowledge,’ ‘vidyā,’ stands for that by means of which all things are known; i.e., the reading of the text as well as the grasping of the meaning. The meaning is that he who does not bring any benefit should not be taught the text of the Veda, nor should the explanation of tho meaning of Vedic texts be expounded to him.

‘Ūṣara’—stands for that plot of land where, on account of the defects in the soil, seeds do not sprout.

‘Healthy’;—corn-seeds of good variety are sown with the help of the plough, etc. Similarly knowledge also bears excellent fruits when sown (imparted) on good soil.

It should not be thought that, when one imparts knowledge when paid for it, it becomes a case of mere barter; because the action (of teaching) is not preceded by any bargaining as regards the price to be paid, such as—‘if you give me such and such an amount, I shall impart to you such an amount of teaching’; while such bargain is the necessary condition of all ‘barter’; and the mere conferment of the slightest benefit does not constitute ‘barter.’

Though verse 215 below says that ‘one should not confer any benefit upon the teacher previously,’—yet this does not quite prohibit the previous conferring of benefits; it is merely supplementary to the injunction that ‘when the pupil is going to take the Final Bath, he should, when asked to do so, bring for his Teacher all that may lie within his power’; and it is not an independent statement by itself.—(112)

 

Explanatory notes by Ganganath Jha

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 515), among texts laying down the Teacher’s duties;—in Vidhānapārijāta (p. 523), as mentioning those who should not be taught;—in Madanapārjāta (p. 103) as mentioning certain persons not fit for teaching;—in Saṃskāramayūkha (p. 51);—in Saṃskāraratnamālā (p. 312), which explains the meaning to be that ‘there is no merit in teaching a heretic who neglects the prescribed duties’;—and in Smṛticandrikā (Saṃskāra, p. 140).

 

Comparative notes by various authors

(Verses 112-113)

Baudhāyana-Dharmasūtra (2.4.9).—‘Where merit and wealth are not possible, nor is there an adequate desire to serve, there one may rather perish with his learning, than sow it on barren soil.’

Viṣṇu-Smṛti (29.8).—(reproduces the words of Manu 112).

Yama (Vīramitrodaya-Saṃskāra, p. 516).—‘Where there is no merit or wealth, nor desire to serve nor clxance of riches,—there one may perish along with his learning; he should never sow it on barren soil.’