Verse 3.134

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

ज्ञाननिष्ठा द्विजाः के चित् तपोनिष्ठास्तथाऽपरे ।
तपःस्वाध्यायनिष्ठाश्च कर्मनिष्ठास्तथाऽपरे ॥ १३४ ॥

jñānaniṣṭhā dvijāḥ ke cit taponiṣṭhāstathā'pare |
tapaḥsvādhyāyaniṣṭhāśca karmaniṣṭhāstathā'pare || 134 ||

Some twice-born persons excel in learning; others excel in austerities; some others excel in austerities and Vedic study, and others again excel in rites.—(134)

 

Medhātithi’s commentary (manubhāṣya):

The text proceeds to divide the qualities of men, for the purpose of indicating the superiority of learning; and this also tor the purpose of pointing out the propriety of making gifts to the learned.

Persons possessing excellence in ‘learning’—knowledge—are said to ‘excel in learning,’—i.e., devoted to learning.

The sense desired to be conveyed justifies the Bahuvrīhi compound even between non-appositional terms. Persons, who have studied the Veda and its meaning and are always intent upon it, are said to ‘excel in learning.’

This same explanation applies to all the terms ending with the term ‘niṣṭhā.’

The compound ‘tapassvādhyāyaniṣṭhāḥ’ is Bahuvrīhi, containing within itself a copulative compound. ‘Austerities’—such as the Cāndrāyaṇa, and the rest;—‘vedic study,’ is learning of the Veda.

‘Rites’ —Agnihotra, and the rest.

It has to be borne in mind that all these qualities are meant to coexist together; the presence of any one of them only, in the absence of the others, does not make a man a fit recipient of the gift; all that the text describes is the fact of some men excelling in one and some in another. That such is the meaning is indicated by the fact that the term ‘niṣṭhā,’ which denotes finishing, is indirectly indicative of excelling; and when a person excels in, is intent upon, some one quality, he is said to ‘excel’ in that. When a man is possessed of all the good qualities, but one of those is possessed in a superior degree, and the others in lesser degree, then also the man is a fit recipient; but if he does not possess anyone quality in a superior degree, even though he may possess all the qualities, he is not a fit recipient.

That a combination of all the qualities is necessary, is shown by what has been said in the second discourse to the effect that ‘one who is devoid of learning cannot rightly perform any rites.’

Others have explained the term ‘jñānaniṣṭha’ to mean the Renunciate, on the ground that ‘devotion to self-knowledge’ has been specially prescribed for him after he has renounced the performance of all rites; (under this explanation) the term ‘taponiṣṭha’ would stand for the Recluse; he being called ‘tāpasa’ ( devoted to austerities); as in such assertions as ‘during the summer the Recluse should perform the five austerities’ (6. 23);—and the term ‘tapaḥsvādhyāyaniṣṭha’ would stand for the Student;—and ‘karmaniṣṭha’ for the Householder. According to this explanation, the persons whose feeding is prohibited are those that are outside the pale of the four ‘stages;’ say the Paurāṇikas—‘the Śrāddha should not be offered to persons outside the pale of the four stages.’—(134)

 

Comparative notes by various authors

Vaśiṣṭha (6.24-25).—‘Some recipients excel in the Veda, some in austerities; the best of recipients is one who never has had in his stomach any food given by a Śūdra. That man is called a Recipient who is given to Vedic studies, born of a noble family, quiet, devoted to sacrificial performances, afraid of sin, fully learned, respectful towards women, virtuous, protector of the cow, and tolerant through austerities.’

Viṣṇu-Smṛti (73.9-13).—‘Purified by sacred places; purified by sacrifices; purified by austerities; purified by truth; purified by mantras.’

Yājñavalkya (1.121).—‘Celibates, maintaining the five fires, firm in the performance of their duties, devoted to austerities, and devoted to parents,—such Brāhmaṇas are con ducive to the success of the Śrāddha.’

Mahābharata (13.90.50).—[Mentions ‘Svādhyāyaniṣṭhāḥ-jñānaniṣṭhāḥ-taponiṣṭhāḥ-karmaniṣṭhāḥ.’]