Vikalpa In Manubhasya 2.6

[Full title: Mimamsa technical terms (22) Vikalpa (cf. Samuccaya) (1) References in Manubhasya verse 2.6]

PassageREFERENCE Manu Smriti II. 6. evametadidrsanam mahatmanam matimatam mahaprabhavo manah prasado dravyam pravisati tatsarvam lavanasatsamadhate, yatha rubhayam yakti nci pratisedha hyatmanustivyatirekenanyatra visaye vyavastha vyamte | 862 ye vaikalpikah padarthastesu yasminyase manah prasidati sa paksa asrayitavyah | (Medhatithi on Manu Smriti II- 6). Translation (a) As a matter of fact, the 'self satisfaction of the high souled and extremely good man endowed with the said qualifications, is possessed of such tremendous force that, under its influence 'Dharma' may become 'Adharma' and Adharma become 'Dharma'; but this cannot be so in the case of men tainted with love and hate etc., whatever goes into a sault-mine becomes transformed into sault; similarly everything is rendered pure by the unpremeditated 'Self-satisfaction' of persons learned on the mere Veda. (The other fact of an act being prohibited does not make it Adharma). For, though the 'holding of the Sodasi Kessel' has been prohibited at the Atiratra sacrifice, yet when the holding comes to be done, in accordance with a Vedic injunction, it is not sinful. But in the present case, there is no question of option, as there is in the case of the holding of the Sodasi. What happens in the case of that the prohibitions

863 take effect in regard to all cases except the one that falls within the perview of the said 'self-satisfaction. (b) Or the second answer to the objection is that, people like those mentioned in the verse can never feel any self-satisfaction at what is Adharma. The mongoose bites only that herb which is an antidote of poison, and not any other herb, hence the notion that 'whatever herb is bitten by the mongoose is destructive of poison. (c) Thirdly, the revered teachers have explained as follows : What is meant is that, in cases of optional alternatives, that alternative should be adopted in regard to which the mind feels satisfied. ExplanationWhile discussing sources of knowledge as the source of Dharma, we get Manu Smriti II. 6. The stanza means s The entire Veda is a root source of Dharma, also the conscientious recollection of righteous persons versed in Veda. The practice of good (and learned) men and their satisfaction. Commenting on the expression "Atmanastust-irevca' Medhatithi holds that source of Dharma is to be construed here also. This self-satisfaction is meant any of those who learned in Veda and culture. They may act own according to their won wish. But it does not meant that, for his 1. vedoda khilo dharmamulam smrtisile ca tadvidam| acarascaiva sadhunama manastustireva ca || 2 .6 || ms Yol I P-162

864 satisfaction one may do sinful act going against one of injunction. In that case Dharma will become Adharma and Adharma will become Dharma, as this is done by learned man. Thus one should not adopt any option against Vedic injunction i.e. one may act according to our own wish without adopting the order of injunction. Here one may say that how in the Atiratra sacrifice holding of the sodasi vessel has been prohibited and some time sodasi vessel are held? This objection can be answered by saying that the act of holding and not holding of vessel in the Atiratra sacrifice is done optionally in accordance with the Vedic injunction. But in the present case for self-satisfaction a learned man will not act against Vedic injunction and as per his own will i.e. he cannot resort to an option in this case. He may resort to an option in this case. He may resort to an option when there are two alternatives of equal strength. Thus option can be resorted to when there are two alternatives of equal strength available to us; otherwise one need not resort to option. One may adopt one alternative and extend it till one's satisfaction, Thus Medhatithi clarifies that when the optional alternatives are to be adopted."