Verse 4.36

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

वैणवीं धारयेद् यष्टिं सोदकं च कमण्डलुम् ।
यज्ञोपवीतं वेदं च शुभं रौक्मे च कुण्डले ॥ ३६ ॥

vaiṇavīṃ dhārayed yaṣṭiṃ sodakaṃ ca kamaṇḍalum |
yajñopavītaṃ vedaṃ ca śubhaṃ raukme ca kuṇḍale || 36 ||

He shall hold a stick of bamboo, and also a water-pot full of water, the sacred thread, a handful of kuśa-grass and a pair of bright golden ear-rings.—(36).

 

Medhātithi’s commentary (manubhāṣya):

The ‘holding’ of the sacred thread and of the ear-rings, would consist in their being worn on the body; and each of these should be worn on that part of the body for which it is fitted; for instance, the ear-rings shall be worn in the ears, and the sacred thread over the body; the term ‘kuṇḍala’ ‘ear-ring,’ being the name of the ornament for the ear; and the name ‘sacred thread’ being applied to the thread worn over the neck and passing under the right arm.

The stick and the rest are to be always kept on the body, in view of the visible purposes served by them. For instance, the stick serves as a support when the man is tired, and it also serves the purpose of driving away the bull and other aggressive animals.

Inasmuch as ‘cleaning’ has been laid down as to be done with water taken out of a reservoir, the present text restricts the vessel to the ‘water-pot’ definitely; and this precludes the jar and other vessels, which serve the same purpose (of holding water), and not such other things as the ear-ring, the bracelet, and so forth.

Thus it is that the water-pot has to be kept filled with water, for the purpose of removing such uncleanliness as may be caused by contamination during the act of paying the calls of nature, and which is capable of being removed by water. It has been said that—‘in matters within one’s power, one should not remain unclean for a single moment.’ The meaning of the phrase, ‘in matters within one’s power,’ is as follows If the water held before has been used up, and then there happens to come about such further uncleanliness as is caused by spitting, and the like, then, if water be not available, there would be no harm in the man remaining unclean for sometime (till he can obtain the requisite water); but even so, in connection with the calls of nature, our author is going to prescribe bathing under 12. 22, where it is laid down that ‘the man should dip into water, with all his clothing.’

Precise rules regarding the means of cleaning have been laid down in another Smṛti text. Says the revered Vaśiṣṭha (12-15-17)—“For water, hand and wood, Fire has been declared to be the means of cleaning; hence, having washed the water-pot with the hands and with water, the offering that one makes, has been declared by manu Prajāpati to constitute Paryagnikaraṇa (Fire-purfication). The person knowning the laws of cleanliness should rinse his mouth after having done all necessary acts.’

Baudhayāna also has said—after having begun with the words, ‘Now the water-pot is to be held,’—‘Having become clean, and when one washes the water-pot, this washing of things constitutes Paryagnikaraṇa (Purification by fire); even in his previous condition, the man shall leave off the water-pot, on account of its being unclean; but the learned shall not decry it, nor censure it, nor regard it as objectionable.’

The name ‘kamaṇḍalu,’ ‘water-pot,’ is based upon the particular shape, and not upon any particular species or kind, of its material. So that, whether it be made of eathernware or of gold, or of silver,—the cleaning, in all cases, is to be done in the manner just described, and in the manner that has been prescribed in connection with the original substance of which it may be made. But, on its coining into contact with urine and such things, the purification is to done in the manner laid down in connection with the constituent material. In all cases, the hands are to be washed, because of their being in contact with. such sources of contamination as the man in an unclean state.

Says Gautama also—‘Having placed the pot somewhere near him, for the purpose of purification,’ etc, etc., So, in the present verse, what is meant by ‘holding’ is keeping near oneself, and not the actual holding in the hand.

‘Veda’ is the name of ‘Kuśa-handful.’ The use for this consists in the ‘touching of the organs,’ which has been laid down as to be done with ‘Kuśa-blades.’

The upshot of all this is that things that serve transcendental purposes shall be held on the body at all times, while those that serve only visible purposes are to be kept only when need arises.

‘Bright. ’— Beautiful, in shape, and also by the burnishing of the gold by heating and polishing.—(37)

 

Explanatory notes by Ganganath Jha

This verse is quoted in Aparārka (p. 176), which explains ‘vedam’ as ‘handful of kuśa’, and ‘raukme’ as ‘golden’;—in Mitākṣarā (on 1.133);—and in Smṛtisāroddhāra (p. 320).

 

Comparative notes by various authors

Baudhāyana (1.3.3-5).—‘The Accomplished Student shall wear a lower and an upper garment. He shall hold a bamboo-stick:—also the water-pot filled with water; wearing two sacred threads,—a turban, a skin, shoes and umbrella.’

Do. (1.6.7).—‘Vedic Study constitutes the Brahmayajña.’

Vaśiṣṭha (12.12, 34, 35).—‘For the Accomplished Student, there shall be a lower and an upper garment; two sacred threads and the water-pot filled with water; he shall carry the bamboo-stick and wear golden ear-rings; he shall not wear garland outside, except the golden necklace.’

Āpastamaba Dharmasūtra (2.8.2).—‘Wearing a garland, with face and hair washed, annointed, head turbaned, coated and wearing shoes and sandals.’

Viṣṇu (71.13-16).—‘Bamboo-stick,—water-pot with water, cotton sacred thread,—golden ear-rings.’

Yājñavalkya (1.133).—‘Wearing gold and the sacred thread, carrying the bamboo and the water-pot.’

Gobhila (3.4.25-27).—‘Having bathed and adorned himself, wearing new clothes, he shall tie the garland with the mantra Śrīrasi mayi ramasva; then the shoes...and then the bamboo-stick.’

Āśvalāyana Gṛhyasūtra (3.8.9-16).—‘Having bathed with cold and hot water, wearing unworn clothes,...he shall apply collyrium to the eyes; then he wears the ear-rings; besmearing his hands with sandal-paste, the Brāhmaṇa shall besmear his face; the Kṣatriya, his arms and the Vaiśya, his belly;......then he shall tie the garland; but it should not be called by the name of mālā...... then ho takes up the umbrella......then the bamboo-stick...tying the jewel on his neck, he ties the turban; and then proceeds to collect fuel.’

Laugākṣi (Aparārka, p. 176).—‘He shall wear untarnished gold.’