Verse 2.177

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

वर्जयेन् मधु मांसं च गन्धं माल्यं रसान् स्त्रियः ।
शुक्तानि यानि सर्वाणि प्राणिनां चैव हिंसनम् ॥ १७७ ॥

varjayen madhu māṃsaṃ ca gandhaṃ mālyaṃ rasān striyaḥ |
śuktāni yāni sarvāṇi prāṇināṃ caiva hiṃsanam || 177 ||

He should abstain from honey, meat, scent, garland, flavours, women, all fermented acids and also the killing of living creatures.—(177)

 

Medhātithi’s commentary (manubhāṣya):

‘Madhu’—stands for the honey produced by bees. As for wine (which also is called ‘madhu’), it is an intoxicant; and hence its use is prohibited even before the Upanayana: ‘The Brāhmaṇa should ever abstain from intoxicants’—says Gautama (2.20).

‘Meat,’—even such as has been offered (to deities And fathers).

The term ‘scent’ stands for camphor and such other things as are of extremely sweet scent,—the name of the quality (scent) being used figuratively for things possessed of it. All highly perfumed substances are prohibited, and what is prohibited is the applying of these perfumes to the body; as for the scent itself, when it proceeds from the fragrant substance, it cannot, be checked. Nor does the prohibition apply to the case where the perfume reaches the student by chance. What is reprehensible therefore is the intentional using of fragrant incense and such things as luxury. It is for this reason that there.is nothing reprehensible in the case where the pupil is told by his Teacher to cut a Sandal-tree and the sweet smell of the wood reaches him it its natural way. It Is by reason of its being mentioned along with ‘garland’ that we take it to mean strong scent. That which is not strong enough to exhilarate the mind,—e.g., the smell of such things as Kuṣṭha, Ghṛta, Pūtidāru, etc.—is not prohibited.

‘Garland’—flowers strung together.

‘Flavours’—Sweet, acid and the rest.

“Since things absolutely devoid of flavour could not be eaten, living itself would be impossible (if one were to avoid all flavours).”

True; but what are prohibited are highly tasty things, like sugar. This prohibition applies also to such substances as are mixed with other things, by way of condiments. Or, the prohibition may apply to too much indulgence in too richly cooked and tasty food. To the same end we have the following saying—‘He alone acquires learning who shuns wealth like serpent, sweets like poison and women like demonesses.’

Others explain ‘rasa,’ ‘flavour,’ to stand for the poetic emotions, Erotic and the rest; the sense being that one should not arouse his emotions by witnessing dramatic performances or listening to poetical recitations.

Others again have held the view that the prohibition applies to the pieces of sugar-cane, Dhātri and such other substances, when extracted and separated from them,—and not as contained within them.

This however is not right; the term ‘rasa’ is not known as symonymous with ‘fluid.’

As a matter of fact, what is prohibited with regard to each of the things named is its enjoyment, in whatever form this may be possible. For instance, of honey and meat, what is prohibited is the eating, and not the seeing or touching; of scent and garland, what is prohibited is using them with the idea of adorning the body, and not merely holding them by the hand; similarly in the case of women, it is sexual intercourse that is prohibited; and it is by reason of there being a fear of such’intercourse following that the author is going to prohibit later on, the looking at, and touching of, women. As says Gautama (2.16)—‘The looking at, and touching of women (are reprehensible), for fear of its leading to actual intercourse.’

‘Fermented acids’—such things as turn acid; that is those that turn acid either by being kept overnight, or by being mixed with other substances. Such substances are prohibited by reason of the avoiding of these being among the duties of all twice-born persons; and yet it has been re-iterated here for the purpose of including all those things that are named ‘acid’ only figuratively; it is thus that ‘harsh words’ become prohibited. Says Gautama—‘Acid words (should be avoided).’ It is for the purpose of including all this that the author has added the epithet ‘all.’ This epithet ‘all’ is meant to refer to ‘flavours’ and ‘acids.’ It is thus that the figurative use becomes established.

Some people offer the following explanation:—“The term ‘acid’ prohibits the acid flavours, and the term ‘all’ prohibits unpleasant words.”

These people should be asked the following question:—Why cannot the epithet ‘all’ be taken as prohibiting those things that are prohibited only by implication r In this way we could obtain the prohibition of curds and like things which have turned acid. If however the prohibition (by ‘all’) be explained as referring to things whose use is possible,—then there can be no objection to it.

‘Of living creatures,’—such as insects and fleas; the killing of these is done through childishness; hence we have the present prohibition with a view to emphasise the necessity of making special efforts to avoid it. Or, the re-iteration of the prohibition may be meant to be indicative of the fact that the avoidance of killing is auxiliary to ‘Vedic Study.’ So that the killing would involve the transgression, not only of the prohibition calculated for the benefit of the agent, but also that of the due observance of the injunction of Vedic Study.

“Why is not the same assumption made regarding the fermented acids and other things also?”

The prohibition of the acids, etc., is such as has room for it in other cases also [ e.g. Harsh words are prohibited for other people and under other circumstances also; the prohibition of killing has no such room for application, since it is necessary during sacrificial performances]. And when between two things it is found that one becomes absolutely null and void, while there is still room for the other, then preference is given to the former.—(177)

 

Explanatory notes by Ganganath Jha

‘Rasān’—“Molasses and the like’ (Govindarāja, Kullūka and Nārāyaṇa);—‘clarified butter, oil and the like’ (Nandana);—‘sweet, acid and the rest;—i.e. very richly flavoured food’ (Medhātithi, who also notes one‘other’ explanation, juices of sugar-cane, tamarind and other fruits, which he rejects);—Nārāyaṇa mentions one explanation, ‘poetic sentiments’.

This is quoted in Parāśaramādhava (Ācāra, p. 456), along with the next two verses and a half, as enumerating the things to be avoided by the Student;—in Vīramitrodaya (Saṃskāra, p. 494), which adds the notes: ‘Rasān’ stands for the juices of sugar-cane and other things;—even though Honey also is a juice, yet it has been mentioned separately in view of the heavier expiatory rites prescribed for the transgressors of the rule prohibiting it.

The verse is quoted also in Madanopārjāta (p. 39) as enumerating the things prohibited for the Student;—and in Aparārka (p. 62);—in Saṃskāramayūkha (p. 42);—and in Smṛticandrikā (Saṃskāra, p. 125), which adds the following notes:—‘Rasa’ stands for the sugar-cane juice and the rest; though ‘madhu’ also is a ‘rasa,’ yet it is mentioned separately with a view to indicate that the taking of it involves a heavier expiation.

 

 

Comparative notes by various authors

(verses 177-179)

Gautama (2.19).—‘He should abstain from honey, meat, scents, garland and the like, sleeping during the day, anointing, riding on conveyances, applying collyrium, wearing shoes, umbrella, attachment, anger, avarice, delusion, wrangling, bathing, teeth-cleansing, rejoicing, dancing, singing, calumniating and dangers.’

Āpastamba-Dharmasūtra (1.23-26).—‘Avoiding saline salts, honey and meat; not using scents;—he should never have recourse to sexual intercourse;—free from anger, and jealousy.’

Yājñavalkya (1-33).—‘Honey, meat, collyrium, eating of leavings, fermented acids, woman, killing of living creatures, gazing at the Sun, indecent talk and so forth,—these he shall avoid.’

Pāraskara Gṛhyasūtra (2.5).—‘He should avoid honey, meat, collyrium, sitting on a raised seat, approaching women, lying, taking what is not given.’

Gobhila Gṛhyasūtra (3.1,16.25).—‘Sexual intercourse, dramatic acting, scents, collyrium, honey and meat, anger, lying, sleeping on raised bed, bathing, scratching of ground, teeth-washing, feet-washing, use of the razor, riding on conveyances yoked with bulls, wearing of shoes within the village,—he shall avoid.’

Baudhāyana (1.2.25).—‘Dancing, singing, playing on musical instruments, scents, garlands, shoes, holding of umbrella, anointing,—these he shall avoid.’

Viṣṇu (28.11).—‘He should abstain from śrāddhas, artificial salts, fermented acids, food kept over-night, dancing, singing, women, honey, meat, collyrium, eating of leavings, killing of animals, indecencies.’

Hārīta (Vīramitrodaya-Saṃskāra, p. 495).—‘He shall abstain from riding on horses and elephants and oxen, walking over funeral pyres, ascending trees, much talking, passing through crevices and openings, crossing of large rivers and oceans, dangerous positions.’

Kūrma-Purāṇa (Parāśaramādhava).—‘He shall not look at the mirror; he shall not cleanse his teeth; the leavings of his teacher also he shall use as a medicine, not with an eager longing for them.’