Manusmriti with the Commentary of Medhatithi

by Ganganatha Jha | 1920 | 1,381,940 words | ISBN-10: 8120811550 | ISBN-13: 9788120811553

This is the English translation of the Manusmriti, which is a collection of Sanskrit verses dealing with ‘Dharma’, a collective name for human purpose, their duties and the law. Various topics will be dealt with, but this volume of the series includes 12 discourses (adhyaya). The commentary on this text by Medhatithi elaborately explains various t...

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

ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा ।
संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥ ७१ ॥

brahmārambhe'vasāne ca pādau grāhyau guroḥ sadā |
saṃhatya hastāvadhyeyaṃ sa hi brahmāñjaliḥ smṛtaḥ || 71 ||

At the beginning and at the end op the (study of) the Veda, the feet of the Teacher should always be clasped; and the veda should me studied with joined palms; this is what has been called the ‘Brahmāñjali.’—(71)

 

Medhātithi’s commentary (manubhāṣya):

Though the term ‘brahma’ has many meanings, yet, in view of the fact of the present context bearing on ‘study,’ it is taken here as standing for the Veda.

At the beginning of the Veda’;—the Locative ending denotes occasion; and since the context bears upon ‘study,’ the beginning meant is that of the action of study; and the ‘beginning’ stands for the very first recitation by the person concerned. And it is at this first recitation that the Teacher’s feet are to be clasped. The term ‘beginning’ here cannot stand for the first letters of the Vedas—‘agnimīle’ (Ṛgveda), ‘ikhe tvorje’ (Yajurveda), ‘agna āyāhi’ (Sāmaveda); because these opening words could never form the occasion (for the clasping of the feet); for the simple reason that (being parts of the eternal Veda) they are ever present; while it is only what is itself occasional (occurring only at certain times) that can be the occasion for anything. Hence what is meant is that—‘when one is going to begin the study of the Veda, he should clasp the Teacher’s feet, and having done that he should recite the words of the Veda and it does not mean that he should clasp the Teacher’s feet every time that he may study the Veda.

“The first moment of the act is what is called its ‘beginning’; and it is this beginning that is spoken of as the occasion. Now it is only what is existent that can form the occasion for anything; e.g., when living existence is regarded as the occasion for the performance of Agnihotra, it is the existence that is present. It is true that in some cases, the burning of the house and such other past events also are spoken of as the occasion for certain acts; but in these cases we accept them as such because that is what is actually prescribed. In the present instance however, the ‘beginning of study’ and ‘clasping of the feet’ should be regarded as simultaneous.”

Our answer to the above is as follows:—What is called ‘beginning’ here is the making up of one’s mind to study, and not the first moment of the act. The Boy makes up his mind to study as soon as the Teacher addresses to him the words ‘now read’; so that it is after this that the feet are to be clasped. This is intended to be the propitiation of the Teacher who is going to bestow a favour. Just as in the ordinary world, when a person is going to bestow a favour upon another, the latte? welcomes him with the words—‘it is through you that I have been saved from this sin.’

This clasping of the feet is meant to embody the speechless request—‘we are ready to proceed with our study’; for the Teacher is never to be directed with the words ‘now teach us.’ All that is to be done is that the Boy should approach him (and clasp his feet), with a view to remind him that it is time for study, and it is only after this approaching has been done, that the words of the Veda should begin to he recited.

Further, in view of the rule that ‘one should study the Veda with joined palms,’ if the boy were to study (with joined palms), he would he transgressing the rule regarding the damping of feet (if the study and the were meant to he simultaneous) [for one who would have his hands joined could not clasp the feet].

find’—Ceasing, desisting from study.

Though the term ‘brahma’ is the subordinate factor in the compound (‘brahmārambhe’) yet, in as much as the term ‘end’ is a relative term, it is taken as correlated to the term ‘brahma’; specially because there is no other word in the text with which it could be connected.

Always’—implies that this rule regarding the clasping of feet should he observed at the beginning and end of all future study, every day. If this word were not present, the rule would be taken as applying to only that ‘beginning of study’ which comes immediately after the Initiatory Ceremony; on the analogy of the Ārambhaṇīyā Iṣṭi, which is performed only at the beginning of the first sacrifice performed by the Agnihotrin, after he has done the ‘Fire-kindling,’ and not at that of each succeeding pūrnamāsa, which is performed every month.

From morning till such time as the daily routine of reciting two Chapters has not been finished, the whole is regarded as a single act of ‘study’; so that if at intervals, there is some obstruction, the resuming of study on the same day is not regarded as ‘beginning’; and at each resumption, the feet are not clasped. In another Smṛti we read—‘The clasping of the Teacher’s feet should be done every day in the morning.’ Gautama, 2.53).

Having joined’—making them touch one another.

Should be studied’;—what is meant is that the hands should he placed in that posture which resembles the tortoise.

This is Brahmāñjali’;—this explains the meaning of the term ‘brahmāñjali’—(71)

 

Explanatory notes by Ganganath Jha

The first half of this verse is quoted in Vīramitrodaya (.Saṃskāra, p. 532) where Sadā is explained as everyday at the time of study, and ‘pāda-grahaṇam’ as saluting-—and the second half is quoted on p. 524, as containing the definition of the ‘Brahmāñjali’;—and in Smṛticandrikā (Saṃskāra, p. 136).

 

Comparative notes by various authors

Āpastamba-Dharmasūtra, 1.3.10.—‘The teacher’s fee? should be clasped at both times,—at the time when one is going to read and also when he has read.’

Viṣṇu-Smrti, 30, 32.—‘At the beginning and at the end of the reading of Veda, the clasping of the teacher’s feet should be done.’

Yājñavalkya. 1. 26.—‘Then declaring himself—here I am—he should approach the teacher for purposes of study.’

Gautama-Dharmasūtra, 1. 52, 59.—‘Clasping the left feet with his hand, he should address the teacher “Please sir teach me”; and he should clasp his feet at the beginning and at the end of the expounding of the Veda.’

Aṅgiras (Vīramitrodaya-Saṃskāra, pp. 523-524).—‘At the approach of the Vedic lecture, and also at its close, the teacher’s feet should be clasped, as also when one returns from a journey.’ Āśvalāyana-Smṛti (Vīramitrodaya-Saṃskāra, 9. 524).—‘The left hand with palm upwards, and the right with the palm downwards, the backs of the hands being firmly attached, the thumbs being firmly steady,—this attitude of the hands is called Brahmāñjali, because of its having been adopted first of all by Brahmā. This has to be adopted at the beginning of Vedic study, also at its completion, during the Brahmayajña, and also during the time that the Sāvitrī is being taught.’

Saṃvarta (Vīramitrodaya-Saṃskāra, 9. 524).—‘Then he should road the Veda, looking at the teacher’s face, keeping the hands in control, placed over the knees.’

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