Verse 10.63

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

अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः ।
एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन् मनुः ॥ ६३ ॥

ahiṃsā satyamasteyaṃ śaucamindriyanigrahaḥ |
etaṃ sāmāsikaṃ dharmaṃ cāturvarṇye'bravīn manuḥ || 63 ||

Abstention from injuring, truthfulness, abstention from unlawful appropriation, purity and control of the sense-organs,—this Manu has declared to be the sum and substance of duty for the four castes.—(63)

 

Medhātithi’s commentary (manubhāṣya):

‘Purity’—refers to external purity, brought about by the use of clay, water and such things.

‘Sum, and substance.’—This means that this is what pertains to entire human community, and not only to the Brāhmaṇa and the other castes.

The rest has been already explained.

“If ‘abstention from injuring creatures’ is the duty of the mixed castes of the ‘inverse’ order, how is it that it has been declared that—‘killing fish is the livelihood of the Niṣādas’ (48), ‘and the catching of animals,’ living underground’ (49), and ‘the killing of wild animals for the Kṣattṛ and others?’”

In answer to this some people offer the explanation that the ‘abstention from injuring’ refers to injury other than that which has been prescribed as one’s livelihood.

Others think that what is here meant is that ‘abstention from injury’ is that kind of duty which is the source of spiritual welfare, and it does not mean the absolute prohibition of all injury. Just As it is in the case of the assertion—‘there is no harm in the eating of meat etc., etc.’

“If ‘abstention from injury’ is a duty, how are the men to subsist? Other sources of income being not available to them, and abstention from injury being regarded sis conducive to spiritual welfare, what would be their means of livelihood? Specially as all other professions have been restricted to each distinct caste. For instance, teaching and other similar professions; are absolutely impossible, and cannot be available; agriculture and cognate professions are restricted to Vaiśyas; and service is the exclusive duty of the Śūdra.”

How these men are to subsist we shall explain below, under 116. It is further stated (in 46) that ‘they shall subsist by doing undespised manual labour for the twice-born people’; and what could be more ‘despised’ than injuring living beings? As for the ‘killing of fish,’ this could be of no use to twice-born men? It is true that an occasional use for it has been spoken of in connection with Śrāddhas and the reception of guests; but that could not serve as a permanent means of livelihood.

From all this it follows that no one is free to do any killing or injuring of living beings.—(63)

 

Comparative notes by various authors

Yājñavalkya (1.122).—‘Abstention from injury, Truthfulness, Abstention from theft, Purity, Control of the senses, Liberality, Self-control, Mercy, Tolerance,—these are the means of righteousness for all men.’

Vyāsa (Aparārka, p. 164).—‘Freedom from cruelty, Abstention from injury, Kindness, Liberality, Performance of Śrāddha, Honouring guests, Truthfulness, Freedom from anger, Contentment with one’s own wife, Purity, Freedom from envy, Self-knowledge and Patience are the common virtues...... Truth, Self-control, Austerity, Purity, Contentment, Shyness, Tolerance, Straightforwardness, Wisdom, Calmness, Mercy, Concentrated mind—these constitute the eternal Dharma.—That is Truth which is beneficial to living beings; Self-Control consists in controlling the mind; Austerity consists in remaining firm in one’s own duty; Purity consists in the evading of inter-mixtures; Contentment consists in giving up objects of sense; Shyness consists in desisting from evil deeds; Tolerance consists in the capacity to bear the pairs of opposites; Straightforwardness consists in balance of mind; Wisdom consists in discerning the true nature of things; Calmness consists in peacefulness of mind; Mercy consists in the inclination to do good to living beings;—this is eternal Dharma.’

Bṛhaspati (Do.).—‘Mercy, Tolerance, Freedom from envy, Purity, Abstention from over-exertion, Propitiousness, Freedom from miserliness, Freedom from desires,—these are common to all men.—When one protects another person in times of trouble,—whether he be a stranger or a relation, an enemy or a friend,—this is what is meant by Mercy. Tolerance is that by virtue of which one does not become angry on suffering pain. When one does not feel unhappy at the good qualities of another, and eulogises even those whose qualities are not of the best;—this is called Freedom from envy. Purity consists in avoiding forbidden food and in associating with blameless persons. When one avoids those acts which, though good, bring suffering to the body, that is Abstention from over-exertion. Propitiousness consists in doing what is good and desisting from what is not commended. Freedom from Miserliness is that by virtue of which one gives away, without pain, even the little that he possesses. Freedom from Desires is that by which one remains contented with whatever he obtains, without thinking of what others have got.’

Gautama (8.22-23).—‘Now follow the eight qualities of the soul—Compassion on all creatures, Forbearance, Freedom from anger, Purity, Quietism, Propitiousness, Freedom from avarice and Freedom from covetousness.’

Āpastamba (1.23-6).—‘Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy and hurtfulness,—Truthfulness, Moderation in eating, Silencing slander, Freedom from envy, Self-denying, Liberality, Avoiding of gifts, Uprightness, Affability, Extinction of the passions, Subjugation of the senses, Peace with all beings, Concentration of mind, Regulation of conduct according to the Āryas, Peacefulness and Contentment;—these good qualities have been settled by the agreement of the wise for all the four orders. He who, according to the precepts of the sacred Law, practises these, enters the Universal Self.’

Viṣṇu (2.16-17).—‘Forbearance, Veracity, Restraint, Purity, Liberality, Self-control, Avoiding the killing of animals, Obedience to elders, Pilgrimage, Sympathy with the afflicted,—Straightforwardness, Freedom from covetousness, Reverence towards God and Brāhmaṇas, and Freedom from anger are duties common to all.’