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ata ūrdhvaṃ trayo'pyete yathākālamasaṃskṛtāḥ |
sāvitrīpatitā vrātyā bhavantyāryavigarhitāḥ ||39||

Beyond this, all these three, not having received the sacrament at the proper time, become excluded from Sāvitrī (initiation), and thereby come to be known as ‘Vrātyas’ (apostates), despised by all good men. — (39)

Medhātithi’s commentary (manubhāṣya):

‘Beyond’ — after — the said time, ‘all these three’ castes — the Brāhmaṇa and the rest; — ‘at the proper time’ — at the exact time prescribed for each caste, or even at the secondary period permitted; — ‘not having received the sacrament’ — not having their Upanayana- ceremony performed; — ‘excluded from Sāvitrī’ — become fallen off from Initiation; and also ‘come to he known as Vrātyas’ — ‘despised,’ looked down upon, ‘by all good men’ by respectable and cultured people.

This verse is intended to explain the signification of the well known name ‘Vrātya’ That they become excluded from Initiation has already been implied in the preceding verse.

It has been said that they ‘are despised by good men’; the next verse explains the nature of contempt in which they are held. — (39)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava, (Ācāra, p. 446), and in Madanapārijāta (p. 36), where it is explained that on the expiry of the limit mentioned in verse 38, the boy becomes a ‘Vrātya,’ ‘apostate’, and can be invested only after having become sanctified by the performance of the Vrātyastoma rite.

Madanapārijāta (p. 36) goes on to add that the dumb and the insane, as never fit for the sacraments, are not to be regarded as ‘apostates’ by reason of the omission of the sacraments; so that in the event of their having children these latter do not lose their Brāhmaṇa-hood or their right to the sacraments.

Vīramitrodaya (Saṃskāra, p. 347) quotes this verse as from Manu and Yama both.

Comparative notes by various authors:

(Verse 38-39)

See Comparative notes for Verse 2.38.

VERSE 2.40

Section XIII - Initiation (upanayana)

नैतैरपूतैर्विधिवदापद्यपि हि कर्हि चित् ।
ब्राह्मान् यौनांश्च सम्बन्धान्नाचरेद् ब्राह्मणः सह ॥४०॥

naitairapūtairvidhivadāpadyapi hi karhi cit |
brāhmān yaunāṃśca sambandhānnācared brāhmaṇaḥ saha ||40||

The Brāhmaṇa should not in ant case, even in times of distress, establish spiritual or uterine relationship with these persons, until they have been duly purified. — (40)

Medhātithi’s commentary (manubhāṣya):

‘With these’ — Vrātyas; — ‘until purified’ — by expiatory rites; — ‘duly,’ i.e., according to rules laid down in the scriptures laying down expiatory rites; e.g., ‘making them undergo three Kṛcchras, etc., etc.;’ — ‘even in times of distress’ — i.e., under no circumstances however distressful; — ‘should not establish,’ enter into, ‘relationship’ with them.

The question arising as to whether or not this prohibits all kinds of relationship, the text supplies the answer in the negative — ‘spiritual or uterine .’

The term ‘brāhma,’ ‘spirit,’ here stands for the Veda; and it is relationships through the Veda that are prohibited; such relationships as officiating at sacrifices, teaching and accepting gifts; the meaning being that one should neither officiate at their sacrificial performances, nor appoint them to officiate at sacrifices, they should not be taught, nor should one read with them. Since it is only one who knows the meaning of the Veda that is entitled to accept gifts, the accepting of gifts also becomes a ‘Vedic’ or ‘spiritual’ relationship.

‘Uterine relationship,’ — the giving and taking of daughters in marriage.

The specification of the ‘Brāhmaṇa’ is intended to be illustrative only.

The sense of all this is that, in view of the disqualification here described, the boy whose father is no more should, if he is intelligent, try to avoid the disqualification, by presenting himself (at the proper time) for Initiation. To this end we have the Śruti — “Satyakāma Jābāla went to Gautama Hāridrumata and said — ‘I shall, sir, live with you as a religious student”; where the boy himself requested the teacher to inflate him. The initiating of boys is however entirely optional; so that if the teacher should be found unwilling to take up the initiation, be should be appealed to by the boy by means of presents, etc. — (40)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 144); — and in Smṛticandrikā (Saṃskāra, p. 73), which explains ‘brahma-sambandha’ as ‘teaching and so forth,’ and ‘apūtaiḥ’ as those who have not performed the prescribed expiatory rites.

It is quoted in Parāśaramādhava (Ācāra, p. 446); — and also in Vīramitrodaya (Saṃskāra, p. 349), which explains the term ‘apūtaiḥ’ as ‘those who have not performed the prescribed expiatory rites;’ and the ‘relationships’ referred are explained as standing for Initiation, Reading, Teaching, Sacrificing and Receiving gifts.

This verse is quoted in Aparārka (p. 68) in support of the view that dealings are permitted with such men as may have performed the expiatory rites laid down for the omission of the sacraments; — it adds that this is made clear by the epithet ‘Apūtaiḥ’.

Comparative notes by various authors:

Āpastamba-Gṛhyasūtra, 1.1.33; 1.2.6. — ‘With these (apostates) one should avoid association, dining and marriage; in the event of their being desirous of expiating (the omission and the consequent apostacy), they should keep, for twelve years, the observances relating to Vedic studies, and then undergo the Upanayana, and be sprinkled with water with Pāvamānī and other mantras.’

Vaśiṣṭha-Smṛti, 11.55. — ‘They should not perform their Upanayana, nor teach them, nor sacrifice for them, nor marry them.’

Āśvalāyana-Gṛhyasütra, 1.19.7. — ‘They should not perform their Upanayana, nor teach them, nor sacrifice for them, nor have any dealings with them.’ [The Vīramitrodaya-Saṃskāra, p. 349, explains ‘dealings’ to mean ‘marriage-connection.’]

Pāraskara - Gṛhyasūtra, 2.5.40. — [Exactly the same as above.]

Gobhila-Gṛhyasūtra, 2.10.6. — ‘They should not perform their Upanayana, nor teach them, nor sacrifice for them, nor have marriage-relations with them.’

Baudhāyana-Smṛti (Vīramitrodaya-Saṃskāra, p. 348). — ‘There are no rites for the apostate until he passes through the Upanayana; so long as he is not born in the Veda, he remains like a Śūdra.’

Āśvalāyana-Smrti (Vīramitrodaya-Saṃskāra, p. 349). — ‘No dealings — either Vedic (tutorial), or marital or commercial, — should he ever held with them by any cultured person who is true to his dharma.’

VERSE 2.41

Section XIII - Initiation (upanayana)

कार्ष्णरौरवबास्तानि चर्माणि ब्रह्मचारिणः ।
वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च ॥४१॥

kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ |
vasīrannānupūrvyeṇa śāṇakṣaumāvikāni ca ||41||

Brahmacāris should wear the skin of the black (deer), of the Ruru deer and of the goat respectively; and also the cloth of hemp, flax and wool.’ — (41)

Medhātithi’s commentary (manubhāṣya):

Though the term ‘Kṛṣna,’ ‘black,’ is applied to everything that may be endowed with the quality of blackness, — as we find in the expressions ‘the black cow,’ ‘the black blanket,’ and so forth, — yet, in the present context, it is clearly recognised as standing for the ‘black deer’; firstly because of its occurring along with the ‘skin of the Ruru deer,’ and secondly because of the directions contained in other Smṛtis (which clearly mention the black deer).

‘Ruru’ — is a particular species of the deer.

‘Basta’ — is the goat.

In all the three words (‘kārṣṇa’ — ‘raurava’ — ‘vāsta’) the nominal affix (aṇ) denotes either formation or constitution (i.e., either ‘formed out of’ or ‘consisting of’).

‘Should wear’; — the Brāhmaṇa should cover his body with the skin of the black antelope, the Kṣatriya with the skin of the Ruru deer and the Vaiśya with the skin of the goat.

And also cloth made of śaṇa (hemp), kṣumā (flax), and ūrṇā (wool).

The particle ‘ca’ (‘and also’) has the cumulative force.

The cloth made of hemp and the rest are not to be used as upper garments; and the skins are to be used as upper garments; as such is the proper course. For Kaupīna (loin-slip) and wrapping, the cloth is to be used.

‘Respecting’ each of the three castes is not related to all the clothing that is mentioned; nor are they to be connected in the reverse order; in fact the first Brahmacārī is connected with the first skin and first cloth, the second with the second and so forth, as we have shown.

An objection is raised — “Even without the express mention (of the respective order), it would be understood through usage; for instance, such expressions as ‘shattered, scattered an d burnt by thunder, wind and fire’ are always understood to mean ‘shattered by thunder,’ ‘scattered by the wind’ and ‘burnt by fire’ (even though respectivity is not expressly mentioned).”

Answer. — This could be so understood if the three Brahma-charts bad been mentioned separately, and if the number (of Brahmacāris and the clothings) were the same. In the present instance, however, we have the single term ‘Brahmacāris,’ and the three Brahmacāris are not specifically named in any order. Further, the number of Brahmacāris is three, while that of the correlatives is six — three skins and three cloths. When however the text expressly mentions ‘respectivity,’ the order of the Brāhmacāris is deduced from that in which they are found to be spoken of in other texts. And after the ‘three Brahmacharis’ have been construed with the three skins, they are again repeated and construed with the cloths. And in.this manner the compatibility of numbers is maintained. It is primarily with reference to such cases that the revered Pāṇini has taken the trouble of laying down that ‘when an equal number of things are mentioned they are to be taken in their respective order.’ (1.3.10). — (41)

Explanatory notes by Ganganath Jha:

‘Ruru’ — has been described by Rāghavānanda as ‘tiger.’

Medhātithi (p. 92,1. 11) — ‘Smṛtyantara — This refers to Baudhāyana, Gṛhyasūtra, 2. 5. 16.

This verse is quoted in Aparārka (p.„ 57) as laying down that the skin of the Kṛṣṇamṛga, Ruru and Chāga should be worn as the ‘upper garment,’ respectively, by the Brāhmaṇa, the Kṣatriya and the Vaiśya,

This verse is quoted in Parāśaramādhava (Ācāra, p. 446), where it is explained that the skins mentioned are to be used as the upper garment, and the hempen and other cloths as the lower garment

Madanapārijāta (p. 20) quotes the second half as prescribing the cloths to be used by the three castes respectively; — and the first half (on p. 22) as laying down the skins.

The second half is quoted in Vīramitrodaya (Saṃskā ra, p. 411) and the first half also (p. 413).

The verse is quoted in Saṃskāramayūkha (p. 36), which adds that the skins of the Black Antelope, the Ruru deer and the goat are to be used as the upper garment: — in Nṛsiṃhaprasāda (Saṃskāra, p. 430); — and in Smṛticandrikā (Saṃskāra, p. 75).

Burnell is again inaccurate in saying that cotton and silk (with the well to do) are alone used now for outer garments.”

Medhātithi rightly remarks that the triplication cannot apply to the Kṣatriya’s girdle; as on triplication the bowstring would cease to be a ‘bowstring. Govindarāja agrees with him. So also Madanapārijāta (p. 20) and Vīramitrodaya (Saṃskāra; p. 432), Rāghavānanda explains that as the bow-string itself is a triplicated cord, no further triplication would be necessary.

The ‘Muñja’ grass, in Northern India called muṃja, is, as Burnell notes, the Saccarum Sara of the botanists.

Madanapārijāta (p. 20) explains that the Muñja has ‘tejanī’ as its other name; and a foot-note adds that it is what is called muragā.

This verge is quoted in Parāśaramādhava (Ācāra, p. 447); — also in Vīramitrodaya (Saṃskāra, p. 432), which explains ‘trivṛt’ not as twisted three-fold, but as ‘going round the waist three times’; — in Nirṇayasindhu (p. 189); — in

Aparārka (p. 58); in Smṛticandrikā (Saṃskāra, p. 70), which explains ‘trivṛt’ as threefold; — in Saṃskāramayūkha (p. 37), which quotes Medhātithi to the effect that since bowstrings are made sometimes of leather, the author has added the epithet ‘Maurvī’, ‘Murvā grass’; in Saṃskāraratnamālā (p. 192), which reproduces the above remark of Medhātithi, as also his further remark that the string is to be removed from the bow and then tied round the waist: it adds the following notes: the ‘Samā’, not uneven, thin in one place and thick in another; it should be of uniform thickness all through; — the three-fold twist applies to the hempen cord and not to the bow-string, which would cease to be a bowstring when so twisted; — it is quoted also in Nṛsiṃhaprasāda (Saṃskāra, p. 43 b).

Comparative notes by various authors:

Gautama-Dharmasūtra, 1.18.23. — ‘Skins of the black deer, the spotted deer and the goat; cloths of hemp, flax, tree-bark and kuśa grass, — for all; also of cotton, pure white; according to some, also red-coloured, for the Brāhmaṇa, dyed in tree-bark, for the other two castes, dyed in mañjiṣṭhā and haridrā.’

Gautama (Aparārka, p. 58). — ‘For all, the cotton cloth in its natural colour.’

Baudhāyana-Dharmasūtra, 1.2.15. — ‘The skins of the black deer, the spotted deer and the goat are the skins.’

Āpastamba-Dharmasūtra, 1.2.39-41. — ‘For clothing — hempen, flaxen and skin — some people advice the reddish-brown cloth.’

Āpastamba-Dharmasūtra, 1.3.1-9. — ‘For the Kṣatriya, dyed in Mañjiṣṭhā; for the Vaiśya, dyed in Haridrā; for the Brāhmaṇa, the skin of the white or black deer; for the Kṣatriya, the skin of the spotted deer; for the Vaiśya, the skin of the goat; the sheep-skin for all castes; as also the woolen cloth; if the student is desirous of Brāhmic glory, he should wear the skins alone; if desirous of Kṣattric glory, he should wear the cloths alone; if desirous of both kinds of glory, he should wear both.’

Vaśiṣṭha-Smṛti, 11.47. — ‘For the Brāhmaṇa, the upper garment consists of the skin of the black deer; for the Kṣatriya, of the skin of the spotted deer; for the Vaiśya, of the skin of the cow or of the goat.’ [Vīramitrodaya-Saṃskāra, p. 413, reads for ‘Gavyam,’ ‘āvyam,’ which means ‘of sheep.’ ]

Vaśiṣṭha-Smṛti, 11.49. — ‘For the Brāhmaṇa, the doth new and white; for the Kṣatriya, dyed in Mañjiṣṭhā; for the Vaiśya, dyed in Haridrā, or silken; for all, woven cloth, undyed; the new white cotton cloth, as also the hempen.’

Viṣṇu-Smṛti, 27.19-20. — ‘The upper garment should he of cotton, hemp and wool; and the skins of the deer, the tiger and the goat.’

Āśvalāyana-Gṛhyasūtra, 1.19.7. — ‘The hoy should be adorned and having his head shaven according to family-custom, clothed in new cloth or in skin; the Brāhmaṇa in the skin of the black deer, the Kṣatriya in that of the spotted deer, and the Vaiśya in that of the goat.’ [The ‘ahata,’ ‘new,’ cloth has been thus defined by Pracetas: — ‘slightly washed, fresh-white, with ends intact, never worn before’ — Vira-Saṃskāra, p. 411.]

Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 411). — ‘If they wear cloth, then the Brāhmaṇa should wear the reddish-brown, the Kṣatṭriya that dyed in Mañjiṣṭhā, and the Vaiśya that dyed in Haridrā.’

Pāraskara- Gṛhyasūtra, 2.5.16-19. — ‘Cloths, hempen, flaxen and woolen; for the Brahmaṇa, the upper garment is the skin of the black deer; for the Kṣatriya, that of the spotted deer; and for the Vaiśya, either that of the cow or the goat; or that of the cow for all.’

Gobhila-Gṛhyaṣūtra, 2.10.7-8. — ‘The cloths for these are flaxen, hempen, cotton, and woolen; and the skins, those of the black deer, the spotted deer and the goat.’

Gobhila-Gṛhyasūtra, 2.10.10. — ‘For the Brāhmaṇa the cloth should be of flax or of hemp; for the Kṣatriya of cotton; for the Vaiśya of wool.’

Śaṅkha (Vīramitrodaya-Saṃskāra, p. 412). — ‘The clothing to be worn should be always white, whether it consists of flax, or cotton, or grass, or skin, or tree-bark, or wool.’

Paiṭhīnasi (Vīramitrodaya-Saṃskāra, p. 412). — ‘The water-pot, the sacrificial thread and the reddish-brown cloth — these are common.’

Paiṭhīnasi (Vīramitrodaya-Saṃskara, p. 413). — ‘The skins of the Kṛṣṇa, the Ruru and the Pṛṣat deer.’

Hīraṇyakeśin (Vīramitrodaya-Saṃskāra, p. 413). — ‘For the Brāhmaṇa the skin of the black deer; for the Kṣatriya, that of the spotted deer; for the Vaiśya, that of the goat.’

Śaṅkha (Vīramitrodaya-Saṃskāra, p. 413). — ‘The upper garment should consist of the skins of the black deer, the spotted deer and the goat.’

Yama (Vīramitrodaya-Saṃskāra, p. 413). — ‘The Brāhmaṇa, the skin of the black deer; the Kṣatriya, that of the spotted deer; and the Vaiśya, the skin of the goat; or the skin of the spotted deer, for all.’

Yama (Aparārka, p. 58). — ‘For all, the skin of the Rum, the hempen cloth and the woolen cloth, according to their circumstances, should form the lower garment.’

Bṛhaspati (Aparārka, p. 414). — ‘The skin for the Brāhmaṇa is of the black deer; for the Kṣatriya, of the spotted deer; for the Vaiśya of the goat; and the cloths are hempen, flaxen and woolen.’

[The idea is that the lower garment should consist of cloth and the upper garment of skin.]

The size of the ‘skin’ to be worn has been prescribed by Śākala (Vīramitrodaya-Saṃskāra, p. 414) — as ‘48 aṅgulas long and 4 aṅgulas broad.’

VERSE 2.42

Section XIII - Initiation (upanayana)

मौञ्जी त्रिवृत् समा श्लक्ष्णा कार्या विप्रस्य मेखला ।
क्षत्रियस्य तु मौर्वी ज्या वैश्यस्य शणतान्तवी ॥४२॥

mauñjī trivṛt samā ślakṣṇā kāryā viprasya mekhalā |
kṣatriyasya tu maurvī jyā vaiśyasya śaṇatāntavī ||42||

For, the Brāhmaṇa the girdle should be threefold, of even thickness, soft and smooth, made of muñja grass; for the Kṣatriya it should be the bow-string made of murvā grass; and for the Vaiśya the cord made of hempen fibres.” — (42)

Medhātithi’s commentary (manubhāṣya):

The muñja is a particular kind of grass; the cord made of that grass is called ‘Mauñjī.’ This cord should form the ‘girdle,’ hraid, waist-band. ‘Threefold’ — triple-corded; — ‘of even thickness’ — not such as is thin in one part and thinner in another; but such as is even throughout; — ‘soft and smooth,’ of soft texture, well-rubbed.

‘For the Kṣatriya the bow-string’; — the string of the bow. The bow-string is made sometimes of leathern thong, sometimes of grass or of fibres of hemp or flax; hence the text specifies it as that ‘made of murvā grass’; this string should be taken down from the bow and made into the waist-band.

Even though the qualifications of triplicity and the rest apply literally to all kinds of ‘girdle,’ and not only to that of muñja grass, yet they cannot be applied to the ‘bow-string,’ as with such qualifications it would entirely lose its character of ‘bow-string.’

‘Made of hempen fibres’; — the lengthening of the vowel in the second number of the compound is an archaism. Or, we may take the term ‘tāntavī’ by itself formed with the nominal affix added to the term ‘tantu’ only, and then compound the term ‘tāntavī’ with the term ‘śaṇa’; since the ‘tāntavī,’ the fibre, is a product of the ‘śaṇa,’ hemp, it is naturally spoken of as related to its source (the hemp) [hence the compound śaṇānām tāntavī — ‘śaṇatāntavī’; as we find in such expressions as ‘the cow’s butter,’ ‘Deva-datta’s grand son’ and so forth]. This hempen cord should be made like that of the Muñja cord; as the author of the Gṛhyasūtras have clearly laid down that the Vaiśya’s girdle should have the qualities of triplicity and the rest. — (42)

Comparative notes by various authors:

Gautama-Dharmasūtra, 1.17. — ‘The girdles are of Muñja grass, of bowstring and made of Murvā grass, and of fibres respectively.’

Baudhāyana-Dharmasūtra, 1.2.14. — ‘The girdles are of Muñja, bowstring and hempen.’

Āpastamba- Dharmasūtra, 1.1.2.33-37. — ‘For the Brahmaṇa, the girdle consists of Muñja-string three-fold; for the Kṣatriya, of bowstring; or of Muñja-string mixed with iron; for the Vaiśya, of woolen yarn; or according to some, of fibres of the Āsana tree, or of those of the Tamāla tree.’

Vaśiṣṭha-Smṛti, 11.46. — ‘The girdle for the Brāhmaṇa consists of the Muñja-string; for the Kṣatriya, of the bowstring; for the Vaiśya, of hempen fibre.’

Viṣṇu-Smṛti, 27.18. — ‘For these the girdles are of Muñja, of bowstring and of Balvaja fibres.’

Āśvalāyana-Gṛhyasütra, 1.19.11. — ‘The girdle for the Brāhmaṇa is of Muñja grass, for the Kṣatriya, of the bowstring; for the Vaiśya, of wool.’

Pāraskara-Gṛhyasūtra, 2.5.21-23. — ‘For the Brāhmaṇa, the girdle is of Muñja grass; for the Kṣatriya, of the bowstring; for the Vaiśya, of Murvā grass.’

Gobhilā- Gṛhyasūtra, 2.10.10. — ‘The girdles are of Muñja, Kāśa and Kambala.’

Paiṭhīnasi (Aparārka, p. 55). — ‘For the Brāhmaṇa, the girdle of Muñja and Aśmāntaka.’

Yama (Vīramitrodaya-Saṃskāra, p. 433). — ‘The girdle of the Brāhmaṇa is of Muñja grass; of the Kṣatriya of the bowstring made of Murvā grass; and that of the Vaiśyas, of hempen fibre.’

Śaṅkha (Vīramitrodaya-Saṃskāra, p. 434). — ‘Or, for all, of Muñja grass.’

VERSE 2.43

Section XIII - Initiation (upanayana)

मुञ्जालाभे तु कर्तव्याः कुशाश्मन्तकबल्वजैः ।
त्रिवृता ग्रन्थिनैकेन त्रिभिः पञ्चभिरेव वा ॥४३॥

muñjālābhe tu kartavyāḥ kuśāśmantakabalvajaiḥ |
trivṛtā granthinaikena tribhiḥ pañcabhireva vā ||43||

In the event of Muñja (and thb rest) being not available, they should be made of Kuśa, Ashmantaka and Balvaja, — triplicated with one, three or four knots. — (43)

Medhātithi’s commentary (manubhāṣya):

Writers declare that the phrase ‘and the rest’ is understood, the sense being ‘in the event of Muñja and the rest being not available.’ And the reason for this is that it is only thus that the plural number ‘should be made,’ becomes more appropriate; specially as the diversity of the girdle has been clearly prescribed in accordance with the diversity of castes. If the girdle spoken of in the present verse were meant for that of any one caste only, then the plural number could be justified only by taking it as referring to the girdle worn by the endless individual members of that one caste; and further, it would be necessary in this case to alter the singular number in ‘viprasya’ (of the preceding verse) into the plural number (to bring it into conformity with the present verse); and lastly, in this case all the three alternatives herein mentioned would have to be taken as pertaining to the one girdle (of the Brāhmaṇa only). And no such multiplicity of option should be allowed so long as there is any other way of taking the text.

Thus then the sense of the present verse is as follows — (a) if Muñja is not available, the girdle should be made of Kuśa; if the bow-string is not available, it should be made of Ashmantaka; and (c) if the hempen fibre is not available it should be made of Balvaja.

The terms ‘kuśa,’ etc., denote grasses and herbs.

This verse is meant to restrict the choice of substitutes; so that in the absence of kuśa, etc., one would not be justified in using any other similar substances.

Triplicated by one knot. The various numbers (of knots) are not meant to be restricted to the three castes respectively; they are intended to be optional alternatives for every one of them. This difference in the number of knots in the girdle made of kuśa, etc., as well as the other details laid down in connection with it are to be regarded as regular injunctions, even though the customs laid down in other Smṛtis are not necessarily binding. — (43)

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