Manusmṛti

 Kapitel 2

5. Vers 101 - 158


übersetzt und kommentiert von Alois Payer

mailto:payer@payer.de


Zitierweise | cite as:

Payer, Alois <1944 - >: Manusmṛti. --  Kapitel 2. -- 5. Vers 101 - 158. -- Fassung vom 2008-12-04. --  http://www.payer.de/manu/manu02101.htm           

Erstmals publiziert: 2008-11-03

Überarbeitungen: 2008-12-04 [Verbesserungen und Ergänzungen]; 2008-11-27 [Verbesserungen]; 2008-11-20 [Verbesserungen]

Anlass: Lehrveranstaltung HS 2008

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers

Dieser Text ist Teil der Abteilung Sanskrit  von Tüpfli's Global Village Library


Falls Sie die diakritischen Zeichen nicht dargestellt bekommen, installieren Sie eine Schrift mit Diakritika wie z.B. Tahoma.


Die Verse sind, wenn nichts anderes vermerkt ist, im Versmaß Śloka abgefasst.

Definition des Śloka in einem Śloka:

śloke ṣaṣṭhaṃ guru jñeyaṃ
sarvatra laghu pañcamam |
dvicatuṣpādayor hrasvaṃ
saptamaṃ dīrgham anyayoḥ |
"Im Śloka ist die sechste Silbe eines Pāda schwer, die fünfte in allen Pādas leicht
Die siebte Silbe ist im zweiten und vierten Pāda kurz, lang in den beiden anderen."

Das metrische Schema ist also:

 ̽  ̽  ̽  ̽ ˘ˉˉ ̽ 
 ̽  ̽  ̽  ̽ ˘ˉ˘ ̽ 

 
̽  ̽  ̽  ̽ ˘ˉˉ ̽ 
 
̽  ̽  ̽  ̽ ˘ˉ˘ ̽

Zur Metrik siehe:

Payer, Alois <1944 - >: Einführung in die Exegese von Sanskrittexten : Skript.  -- Kap. 8: Die eigentliche Exegese, Teil II: Zu einzelnen Fragestellungen synchronen Verstehens. -- Anhang B: Zur Metrik von Sanskrittexten. -- URL: http://www.payer.de/exegese/exeg08b.htm

Sandhyā = Morgen- und Abenddämmerung


Eine vorzügliche Darstellung der Sandhyā um 1920 bei Brahmanen in Rājkot, Kāṭhiāwār, Gujarāt (રાજકોટ, કાઠીયાવાડ, ગુજરાત) findet man in:

Stevenson, Alice Margaret (Mrs. Sinclair Stevenson) <1875-1957>: A Brāhmans day. -- (Manusmṛti 2, Anhang D). -- URL: http://www.payer.de/manu/manu02a4.htm


Abb.: Morgendämmerung am Ganges, Varanasi
[Bildquelle: Ross Burton. -- http://www.flickr.com/photos/rossburton/197907846/in/set-72157594211248941/. -- Zugriff am 2008-10-09. -- NamensnennungKeine kommerzielle NutzungKeine BearbeitungCreative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, keine Bearbeitung)]


Abb.: Morgendämmerung am Ganges, Varanasi
[Bildquelle: Ross Burton. -- http://www.flickr.com/photos/rossburton/197908089/in/set-72157594211248941/. -- Zugriff am 2008-10-09. -- NamensnennungKeine kommerzielle NutzungKeine BearbeitungCreative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, keine Bearbeitung)]


Abb.: Sonnenaufgang am Ganges, Varanasi
[Bildquelle: Ross Burton. -- http://www.flickr.com/photos/rossburton/197909431/. -- Zugriff am 2008-10-09. -- NamensnennungKeine kommerzielle NutzungKeine BearbeitungCreative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung, keine Bearbeitung)]


Abb.: Abenddämmerung, Mt. Abu, Rajasthan
[Bildquelle: w3p706. -- http://www.flickr.com/photos/w3p706/1554733439/. -- Zugriff am 2008-10-09. -- NamensnennungKeine kommerzielle NutzungWeitergabe unter gleichen BedingungenCreative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]


pūrvāṃ saṃdhyāṃ japaṃs
tiṣṭhet sāvitrīm ārkadarśanāt |
paścimāṃ tu samāsīnaḥ
samyag ṛkṣavibhāvanāt | 101 |

101. Während der Morgendämmerung stehe er und rezitiere die Sāvitrī bis die Sonne voll erscheint, während der Abenddämmerung aber sitze er bis die Sterne/das Sternbild Großer Bär 1 ganz deutlich unterscheidbar sind

Erläuterungen:

Bühler, S.B.E.:

"101. Āpastamba I, 30, 8; Gautama II, 10-11 ; Vasiṣṭha VII, 16; Baudhāyana II, 7, Viṣṇu XXVIII, 2-3 ; Yājñavalkya I, 24-25."

Medhātithi:

"The present verse contains the injunction of the Repeating (of the Sāvitrī) and the Standing.

Question:—"What is the use of laying down the limit? The 'twilight' naturally ceases at sun-rise. For the very definition of 'Twilight' is that 'it is that time during which darkness is not all gone, nor is light quite complete.' It is also thus described—' When there is brightness in the sky and darkness on the earth, this time has been called Sāvitra, sacred to the Sun.' In the Nirukta also it is said that 'When there is ruddiness below, it is the Sāvitra time.' In works dealing with animals also it is said—'From what similarity—because it is ruddy underneath, and black underneath.' And as a matter of fact, darkness ceases entirely at sunrise. It is 'twilight' when the characteristics of neither day nor night have ceased. The Accusative ending in 'Sandhyām' denotes duration; hence the meaning is that so long as the time of twilight continues he should remain standing; and after that the man is naturally free."

In answer to this some people have held that the Accusative ending here does not denote duration, it denotes the objective itself, in accordance with the declaration of the author of the Vārtika that 'time comes to he called the object of intransitive verbs.' As regards Pāṇini's rule (2. 8. 5) laying down the use of the Accusative in the sense of 'duration of time and space,' it refers either to

  1. (1) such sentences as do not contain a verb signifying some action,—e.g., 'the river crooked for two miles (krośam),' 'blessed throughout the night (sarvarātram),'—
  2. or (2) where the verb used is a transitive one,—e.g., 'the book is studied for a month (māsam).'

In the present instance however, in the sentence 'pūrvāṃ sandhyām tiṣṭhet,'-— the root 'sthā' is intransitive. Hence the injunction in the text must be taken as meant to imply simply that the acts of standing and sitting should be done during the two Twilights. The precise time for the beginning of the acts is not directly laid down; for the simple reason that it is already implied: the time for the beginning of the enjoined act is the same as that of the period of 'twilight.' This period of 'twilight' is not a lengthy one, like that of the 'Full Moon Day' and the like; so that if there were any delay (in the beginning), the time would be difficult to detect; because the time falling between the end of night and the beginning of day is extremely subtle, and the sequence between these two is as difficult to discern as that between the rising of one and the dipping of another pan of the weighing scale. The Sun-god is extremely swift in his movements; and the time intervening between his passing from one zodiacal sign and entering into another has been regarded by astronomers to be a mere 'truṭi,' infinitesimal. Similarly with the rising and setting of the Sun as indicating the beginning and end of the day. Before sun-rise it is 'Night,'
and after sun-rise it is 'Day'; and under this explanation there is no such time as 'Twilight'; the rising of the sun having put an end to the night. It is for this reason that the performance is begun at times approximating to sunrise and sunset; and it ceases as soon as either the sun or the stars become distinctly visible. And hence one who continues the performance during such time is regarded as having fulfilled the injunction at the proper time. Thus what is meant by 'Twilight' here is just that time which is 'Sāvitra'—pertaining to the Sun,—and not that infinitesimal point of time postulated in astronomical works, which has been referred to above.

Objection.—"If this is so, then the offering of Twilight Prayers becomes impossible for those for whom the said time is exactly at which they perform their Agnihotra."

Answer.—What is this objection ? In the first place it is only right that what is enjoined in the Smṛti (i.e., the Twilight Prayers) should be set aside by what is enjoined in the Śruti (i.e., the Agnihotra). But as a matter of fact, there is no incompatibility between the two acts ; for the Agnihotra-oblations (laid down by Śruti) could very well be offered by one while he is standing or sitting (which two acts are enjoined by the present verse).

"But it is not only standing and sitting that are enjoined by the present text ; the repeating of the threefold Mantra is also prescribed. So that while one is repeating the Sāvitrī (according to the present verse), how could he, at the same time, recite the Mantras prescribed in connection with the Agnihotra-oblations ?"

Well, in that case, the repeating (of the Sāvitrī, etc.) might be set aside ; but there would be no such incompatibility in connection with the acts of standing and sitting, which are the principal factors in the present injunction. And in accordance with the principle enunciated in Jaimini's Sūtra (10. 2. 63), it is only right that the act of repeating the Sāvitrī,—which is only a subordinate factor—should be set
aside. That the acts of standing and sitting are the principal factors is shown by the fact that the injunctive words 'tiṣṭhet, (should stand) 'āsīta' ('should sit') directly enjoin those acts only ; and that the repeating of the Sāvitrī is the subordinate factor is shown by the fact that it is spoken of by means of the present participial epithet ('japan,' ' repeating'), which shows that it is only a qualifying adjunct. And the real connection with the injunction is of the acts of standing and sitting only ; as is also made clear by what follows in the next two verses.
Some people have held that in the present context standing is the subordinate and the act of repeating the predominant factor, as it is from the latter that we have read of results following (in verse 78).

In answer to this we make the following observations : The present context is not intended for persons moved by personal desires ; hence why should the text speak of any desirable results ? As regards the misconception that people have regarding the declaration in verse 78—'He becomes endowed with Vedic merit'—describing the syllable 'om,' etc., as being a description of results,—this we have already disposed of under that context. Hence we conclude that in the present context, standing and sitting are the predominant factors.

Or, it may be that those who perform the Agnihotra shall recite the Sāvitrī only once, or shall repeat it thrice ; and this much of it will not interfere with the time prescribed for the Agnihotra. [Just as even though it is stated that 'in the evening one becomes free by muttering prayers for a long time,' yet this does not interfere with the performance of the Agnihotra. The term 'aśna' stands for long time.] And yet the said recitation of the Sāvitrī would accomplish the purpose of the Twilight Prayers ; specially as the assertion that the repeating is to go on till the sun is seen is only a subordinate factor in the Injunction (and hence need not be necessarily followed).

[The above applies to such Agnihotrins only as have adopted the time before sun-rise for their offerings.] As for those who have adopted the time after sunrise, (the difficulty does not arise, and) the Agnihotra-oblations would naturally be offered after the Twilight Prayers have been offered.

Gautama (2. 17) speaks of the two Twilight Prayers as to be offered

  1. '(a) while the stars are still visible (at dawn) and
  2. (b) till such time as the stars become visible (after sunset)' ;

 and all that this means is that the time described is to be regarded as 'Twilight'; and it does not mean that this time mentioned is part of the Injunction ; nor does it follow that the Sāvitrī is to be repeated during the whole of the time stated. Just as in the case of the Injunction 'One should offer sacrifices on the fullmoon-day,' it does not mean that the act of sacrificing is to be repeated during all the time comprised in the time mentioned; exactly in the same manner, when we have such assertions as that "the Earlier Twilight-Prayers are to be repeated while the stars are visible, and the later ones while the sun is still visible,"—all that is meant is the definition of the two times ; the meaning being that 'such and such a time is what is meant by the term Twilight; and it is at that time that the Twilight-Prayers should be offered.' Thus then, the term 'twilight' standing for the period of time mentioned, if one should perform the standing or sitting and mantra-repeating for only a minute, or for any three or four points of time, he will have accomplished what is prescribed by the Injunction."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 364 - 368.]

1 Dämmerung


Abb.: Dauer der Dämmerung in Minuten in Indien (8. bis 37. Breitengrad, rot unterlegt) im Jahreslauf

z.B.: Dämmerungszeiten und -dauer in Srinagar (سرینگر, श्रीनगर), 34° 5′ nördlicher Breite

Date Sunrise Sunset Length Change Dawn Dusk Length Change
2008-11-03 06:52 17:36 10:44   06:26 18:02 11:36  
+1 day 06:53 17:35 10:42 00:02 shorter 06:27 18:01 11:34 00:02 shorter
+1 week 06:59 17:30 10:31 00:13 shorter 06:32 17:57 11:25 00:11 shorter
+2 weeks 07:05 17:26 10:21 00:23 shorter 06:39 17:53 11:14 00:22 shorter
+1 month 07:20 17:21 10:01 00:43 shorter 06:53 17:49 10:56 00:40 shorter
+2 months 07:37 17:33 9:56 00:48 shorter 07:09 18:01 10:52 00:44 shorter
+3 months 07:28 18:01 10:33 00:11 shorter 07:02 18:27 11:25 00:11 shorter
+6 months 05:39 19:17 13:38 02:54 longer 05:12 19:44 14:32 02:56 longer

z.B.: Dämmerungszeiten und -dauer in Delhi (दिल्ली), 28°40' nördlicher Breite

Date Sunrise Sunset Length Change Dawn Dusk Length Change
2008-11-03 06:35 17:34 10:59   06:10 17:59 11:49  
+1 day 06:35 17:34 10:59 00:00 equal length 06:11 17:58 11:47 00:02 shorter
+1 week 06:40 17:30 10:50 00:09 shorter 06:15 17:55 11:40 00:09 shorter
+2 weeks 06:46 17:27 10:41 00:18 shorter 06:20 17:52 11:32 00:17 shorter
+1 month 06:58 17:24 10:26 00:33 shorter 06:32 17:49 11:17 00:32 shorter
+2 months 07:14 17:36 10:22 00:37 shorter 06:48 18:02 11:14 00:35 shorter
+3 months 07:09 18:00 10:51 00:08 shorter 06:45 18:25 11:40 00:09 shorter
+6 months 05:38 18:58 13:20 02:21 longer 05:13 19:23 14:10 02:21 longer

z.B.: Dämmerungszeiten und -dauer in Chennai ( சென்னை ; früher Madras), 13° 09' nördlicher Breite

Date Sunrise Sunset Length Change Dawn Dusk Length Change
2008-11-03 06:03 17:41 11:38   05:41 18:03 12:22  
+1 day 06:04 17:41 11:37 00:01 shorter 05:42 18:03 12:21 00:01 shorter
+1 week 06:06 17:40 11:34 00:04 shorter 05:44 18:02 12:18 00:04 shorter
+2 weeks 06:09 17:39 11:30 00:08 shorter 05:46 18:01 12:15 00:07 shorter
+1 month 06:17 17:41 11:24 00:14 shorter 05:54 18:04 12:10 00:12 shorter
+2 months 06:32 17:54 11:22 00:16 shorter 06:09 18:17 12:08 00:14 shorter
+3 months 06:35 18:10 11:35 00:03 shorter 06:13 18:32 12:19 00:03 shorter
+6 months 05:47 18:25 12:38 01:00 longer 05:25 18:47 13:22 01:00 longer

z.B. Dämmerungszeiten und -dauer in Thiruvananthapuram (തിരുവനന്തപുരം ; früher Trivandrum), 8°30' nördlicher Breite

Date Sunrise Sunset Length Change Dawn Dusk Length Change
2008-11-03 06:12 18:00 11:48   05:50 18:21 12:31  
+1 day 06:12 18:00 11:48 00:00 equal length 05:50 18:21 12:31 00:00 equal length
+1 week 06:13 17:59 11:46 00:02 shorter 05:51 18:21 12:30 00:01 shorter
+2 weeks 06:15 17:59 11:44 00:04 shorter 05:53 18:21 12:28 00:03 shorter
+1 month 06:22 18:02 11:40 00:08 shorter 06:00 18:24 12:24 00:07 shorter
+2 months 06:37 18:16 11:39 00:09 shorter 06:14 18:38 12:24 00:07 shorter
+3 months 06:43 18:29 11:46 00:02 shorter 06:21 18:51 12:30 00:01 shorter
+6 months 06:06 18:32 12:26 00:38 longer 05:44 18:54 13:10 00:39 longer

Quelle der Dämmerungstabellen: http://www.gaisma.com/en/. -- Zugriff am 2008-11-03

2  die Sterne/das Sternbild Großer Bär: wörtlich das Sternbild "Bär" (Siebengestirn, Ursa maior): Während eines Teils des Jahres ist in Indien (je nach Breitengrad des Standorts) der Große Bär oder ein Teil seiner Sterne nach der Abenddämmerung sichtbar.

Ein gutes Hilfsmittel, um den Sternenhimmel zu einem beliebigen Datum zu einer bestimmten zeit über einem frei wählbaren Ort zu betrachten ist "Stellarium", ein kostenloses, quelloffenes Planetarium-Programm für den PC: kostenloser Download: http://www.stellarium.org/de/. -- Zugriff am 2008-11-02

Sternkarten zu vielen Orten Indiens zu jedem beliebigen Datum und Zeitpunkt generiert das Sharewareprogramm "astroviewer", das man auch online benutzen kann: http://www.astroviewer.de/. -- Zugriff am 2008-10-02


Abb.: ṛkṣa - das Siebengestirn = die sieben hellsten Sterne des Ggroßen Bären
[Bildquelle: Wikipedia, GNU FDLicense]


Abb.: ṛkṣa - der Große Bär
[Bildquelle: Sternatlas von  ohann Elert Bode von 1782, Public domain]


Abb.: Sternenkarte für Delhi, 3. Juni, 19:23 IST (Beginn der Abenddämmerung)
[Quelle: ©astroviewer]


Abb.: Sternenkarte für Delhi, 3. November, 17:59 IST (Beginn der Abenddämmerung)
[Quelle: ©astroviewer]

pūrvāṃ saṃdhyāṃ japaṃs
tiṣṭhan naiśam eno vyapohati |
paścimāṃ tu samāsīno
malaṃ hanti divākṛtam | 102 |

102. Wenn er während der Morgendämmerung steht und rezitiert, entfernt der die nächtliche Schuld; wenn er während der Abenddämmerung sitzt und rezitiert, vernichtet er die tagsüber gemachte Befleckung.

Erläuterungen:

Bühler, S.B.E.:

"102. Vasiṣṭha XXVI, 2-3; Baudhāyana II, 7, 18, 20. Medhātithi and Govindarāja point out that only trifling faults can be expiated in this manner, otherwise the chapter on penances would be useless."

Medhātithi:

"This cannot mean that the act under question is sufficient expiation for all the sin that one may have committed during the night and day. For if it were so, then there would he no point in the prescribing of the Kṛcchra and other specific expiating rites ; for the simple reason that— 'when one can find honey in a frequented place why should he go to the mountain ?'-- as the well known saying has it. All that the present verse means is that the act removes just those minor sins that one might commit by chance (not habitually), or which could not be avoided,—for which no specially expiatory rites are prescribed. For instance, when a sleeping man throws about his arms or turns upon his sides, he might cause the death of small insects ; or he may, during sleep, happen to scratch his private parts, the unnecessary touching of which has been prohibited ; or the uncleanliness that might be caused by the flowing out of saliva, which is not cleaned immediately ; or the having recourse to prohibited things at improper times. It is in view of such minor sins that we have the assertion that 'the man who does not offer the Twilight-Prayers should at all times be regarded as unclean.

The mention of such results following from the act in question does not deprive it of its compulsory character ; as the sins described are always liable to be committed. For instance, during the day also while passing on the road one comes across strange women, and looks at their faces, and has his mind affected by emotions arising therefrom ; or, he may happen to talk in anger, or of indecent things ;—all such sins are removed by the performance of the two Twilight-Prayers.—(102)"

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 369f.]

na tiṣṭhati tu yaḥ pūrvāṃ
nopāste yaś ca paścimām |
sa śūdravad bahiṣkāryaḥ
sarvasmād dvijakarmaṇaḥ | 103 |

103. Wer aber während der Morgendämmerung nicht steht und während der Abenddämmerung nicht sitzt, den soll man wie einen Śūdra ausschließen von jeder Tätigkeit Zweimalgeborener.

Erläuterungen:

Bühler, S.B.E.:

"103. Baudhāyana II, 17, 15."

apāṃ samīpe niyato
naityakaṃ vidhim āsthitaḥ |
sāvitrīm apy adhīyīta
gatvāraṇyaṃ samāhitaḥ | 104 |

104. Er kann die Sāvitrī auch gesammelt und mit gezügelten Sinnen studieren, wenn er in die Wildnis geht , wo Wasser in der Nähe ist, und sich nach der regelmäßig zu befolgenden Vorschrift richtet.

Erläuterungen:

Bühler, S.B.E.:

"104. Baudhāyana II, 11,6. 'Even,' i.e. 'if he is unable to recite other Vedic texts.'"

Keine Unterbrechung des Studiums


vedopakaraṇe caiva
svādhyāye caiva naityake |
nānurodhoa 'sty anadhyāye
homamantreṣu caiva hi | 105 |

a var. lect. virodho

105. Sowohl für die Hilfsmittel für den Veda1 als auch für das regelmäßige Vedastudium als auch für die Homa-Mantras gibt es keine Rücksichtnahme auf Tage, an denen das Studium verboten ist (var. lect.: kein Verbot des Studiums)  

Erläuterungen:

Bühler, S.B.E.:

"105-106. Āpastamba I, 12, 1-9 ; Vasiṣṭha XIII, 7. The last clause of verse 106 finds its explanation by the passage from the Śatapathabrāhmaṇa, quoted by Āpastamba I, 12, 3. Anadhyāyaḥ ('not studying ') means 'a cause for the interruption of the study, such as thunder or a violent wind, which takes the place of the exclamation Vaṣaṭ.'"

Medhātithi:

"'Appurtenance' is that which helps ; i.e., aids to Vedic study; the subsidiary treatises on Kalpasūtra, Nirukta and so forth. When these are being studied, no regard—no attention —need be paid to 'days forbidden for study'; similarly with the Mantras recited during oblations,—holidays need not be observed ; that is, all this study should be carried on also during the days forbidden for study.

Another reading (for 'anurodhaḥ') is 'nīrodhaḥ' meaning cessation; the meaning being that even on 'days forbidden for study' there is no cessation of the study of what are specified in the verse.

Though it is one of the necessary conditions of the injunction of 'study' that there should be no study on holidays, and this injunction pertains to the 'study' of 'Svādhyāya,' which is Veda,—and the subsidiary treatises are not called 'Veda,'—yet people might be led to think that these latter also are interspersed with passages from the Veda; hence the Text makes it quite clear.

Or, the 'subsidiary treatises' may be taken only as an instance ; the sense being that 'just as there is no holiday in the case of the subsidiary Treatises so is there none in the case of the Veda also.'

'With Mantras recited during oblations';—i.e., those Mantras that are recited during the Agnihotra-oblations, or those recited during the Sāvitra and other propitiatory oblations. All this is merely by way of illustration. This fact, which is fully sustained by reason, is explained here for the benefit of persons who might think that the rule regarding the ceasing of study on holidays pertains to the uttering of any and every Vedic passage, such as the Mantras included under the ' Śaṣvat-japa' and 'Praiṣas,' —all which form the subject-matter of the injunction of Vedic Study,—and might conclude that on the Caturdaśī and such other holidays, even the Mantras in connection with oblations should not be recited. As a matter of fact, the observing of holidays laid down in connection with Vedic Study prescribed by the injunction of Study does not pertain to all Veda; and there are no holidays in connection with Mantras recited during the performance of religious rites."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 373f.]

1 Hilfsmittel für den Veda: wohl die Vedāṅga:

  1. Śikṣā: Phonetik
  2. Vyākaraṇa: Grammatik 
  3. Nirukti: Etymologie
  4. Chandas: Poetik
  5. Kalpa: Ritual
  6. Jyotiṣa: Astrologie

naityake nāsty anadhyāyo
brahmasattraṃ hi tat smṛtam |
brahmāhutihutaṃ puṇyam
anadhyāyavaṣaṭkṛtam | 106 |

106. Für die regelmäßige Rezitation gibt es keine verbotenen Tage; denn das ist traditionsgemäß ein Brahmasattra1, der Veda ist das verdienstvolle, durch eine Opferspende Geopferte, worüber durch Nichtstudium der Vaṣaṭ-Ruf2 gesprochen wird.

Erläuterungen:

Medhātithi:

"For the following reason, 'in regard to the daily recitation, there is no day forbidden for study,' because 'it has been called Brahmasatra.' That is called ' Satra' which is performed continuously ; just as the Satra continues to be performed for thousand years and more without a break—and the sacrifice consisting of Vedic Study also is a Satra ; and because it is a Satra, there should be no break in it ; for if there were a break, it would cease to be ' Satra.'

That the Recitation is a Satra is further explained by means of a metaphor. (1) This Satra is offered with the offering of 'Brahman'—i.e., study; just as the ordinary Satra is offered with the offering of Soma. The root 'hu' in this connection stands for unceasing offering, verbal roots being capable of several significations. The term 'Brahma' indicates the act of study pertaining to the Veda. The 'study of Brahma' is like an 'offering'; this compound ('Brahmāhuti') being in accordance with Pāṇini 2.1.56

The recitation that is done on the forbidden days supplies the place of the syllable 'vaṣaṭ.' In the ordinary Satra, at the end of each Yājyāhymn the continuity is maintained by the uttering of the syllable 'vaṣaṭ' ; and in the same manner, the continuity of 'Vedic Study' is maintained by the recitation that is made on the Caturdaśī and other forbidden days ; and this recitation therefore takes the place of the syllable 'vaṣaṭ.'

The term 'vaṣaṭ' here indicates the syllable ' vauṣaṭ.'

The Satra is 'maintained'—i.e., accomplished—by this syllable. The compound ('vaṣaṭkṛtam') being in accordance with Pāṇini 2.1.32."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 374f.]

1 Sattra: über viele Tage oder Jahre dauernde Opfer. Siehe dazu

 Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. --Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 154 - 159.

2 Vaṣaṭ-Ruf: Opferruf, der vom Hotṛ am Schluss des Yājya gesprochen wird, worauf der Adhvaryu die Spenden ins Feuer wirft.

Vgl. Śatapathabrāhmaṇa XI, 5, 6, 9 (zitiert Āpastamba I, 12, 3):

tasya vā etasya brahmayajñasya catvāro vaṣaṭkārā yad vāto vāti yad vidyotate yat stanayati yad avasphūrjati tasmād evaṃvidvāte vāti vidyotamāne
stanayaty avasphūrjaty adhīyītaiva vaṣaṭkārāṇām acambaṭkārāyāti ha vai punar mṛtyum
mucyate gacchati brahmaṇaḥ sātmatāṃ sa ced api prabalam iva na śaknuyād apyekaṃ
devapadamadhīyītaiva tathā bhūtebhyo na hīyate
"9. Now, for this sacrifice to the Brahman there are four Vashat-calls,—to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles: whence he who knows this should certainly study when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashat-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings."
  Übersetzung: : The śatapatha-brāhmaṇa, according to the text of the Mādhyandina school  / translated by Julius Eggeling [1842 - 1918]. -- Oxford : The Clarendon Press. -- Part V. -- 1900. -- S. 99. -- (The Sacred books of the East ; vol. 44). -- Online: http://www.archive.org/details/satapathabrhma05eggeuoft. -- Zugriff am 2008-10-09]

yaḥ svādhyāyam adhīte
'bdaṃ vidhinā niyataḥ śuciḥ |
tasya nityaṃ kṣaraty eṣa
payo dadhi ghṛtaṃ madhu | 107 |

107. Wer den Veda ein Jahr lang ordnungsgemäß studiert, mit gezügelten Sinnen und rein, dem ergießt der Veda Milch, Sauermilch, Ghee und Honig.

Erläuterungen:

Bühler, S.B.E.:

"107. Viṣṇu XXX, 34-38; Yājñavalkya 1, 41-46. Nārāyaṇa and Nandana explain the four terms 'sweet and sour milk, clarified butter and honey,' as symbolical of the four objects of human existence, merit, wealth, pleasure, and liberation. Medhātithi quotes this interpretation as the opinion of 'others.'"

Medhātithi:

"Others hold that the terms 'payaḥ' ('milk') and the rest stand respectively for Merit, Worldly Prosperity, Pleasure and Final Liberation. Merit is called 'milk' because the two are similar in the point of purity ; Worldly Prosperity is called 'curd,' because it resembles the latter in being a source of strengthening the body ; Pleasure is called ' clarified butter,' because of the resemblance consisting in both containing 'Sneha' (smoothness); Final Liberation is called 'honey' because it combines in one all flavours. The meaning thus is that all the purposes of man are accomplished in a single year, what to say of the study being continued for a longer time !

As the whole passage is purely valedictory, we need not be very particular as to what is the right signification of the terms 'milk' and the rest."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 376.]


Ständige Pflichten des Studenten


agnīndhanaṃ bhaikṣacaryām
adhaḥśayyāṃ guror hitam |
ā samāvartanāt kuryāt
kṛtopanayano dvijaḥ | 108 |

108. Nach dem Upanayana bis zur Rückkehr ins weltliche Leben soll ein Zweimalgeborener vollziehen

Erläuterungen:

Bühler, S.B.E.:

"108. Āpastamba I, 4, 16, 23, 25, 28, 32; Gautama II, 8, 30, 35; Vasiṣṭha VII, 9, 15 ; Viṣṇu XXVIII, 4, 7, 9, 12 ; Baudhāyana I, 3, 16, 4, 4-8 ; Yājñavalkya I, 25. Regarding the Samāvartana, see below, III, 3-4."

Medhātithi:

"'The kindling of fire '—i.e., setting the fire aflame every morning and evening by supplying fuel to it.

'Sleeping on the ground';—i.e., not ascending a bedstead, not actually sleeping on the bare ground.

'Teachers well-being,'—i.e., service consisting of the fetching of water in jars and such other work. As for the doing of things beneficial to him, this is to be done throughout life.

[...]

In place of the expression 'guror hitam' the right form would have been 'gurave hitam' in the Dative, accordingly to Pāṇini 2. 1. 36, which lays down the use of the Dative in connection with the term 'hita.'"

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 377f.]

1 Entfachen des Feuers: die Glut wieder zum Brennen bringen.

Modernes Feuerbohren für ein Opfer, Shiva ashram, Kothavala, Ganeshpuri, 80 km von Mumbai (मुंबई) entfernt

Quelle aller Abb.: Dey. -- http://www.flickr.com/photos/dey/sets/72157600077931126/. -- Zugriff am 2008-10-30. -- NamensnennungKeine kommerzielle NutzungWeitergabe unter gleichen BedingungenCreative Comons Lizenz (Namensnennung, keine kommerzielle Nutzung, Share alike)]

Wer zu unterrichten ist


ācāryaputraḥ śuśrūṣur
jñānado dhārmikaḥ śuciḥ |
āptaḥ śakto 'rthadaḥ sādhuḥ
svo 'dhyāpyā daśa dharmataḥ | 109 |

109. Folgende zehn muss man aufgrund des Dharma unterrichten:

  1. den Sohn seines Lehrers
  2. den, der willig ist, zu gehorchen
  3. den, der Wissen vermittelt
  4. einen Frommen
  5. einen Reinen
  6. einen gut Bekannten
  7. einen Fähigen
  8. einen, der dafür bezahlt
  9. einen Guten
  10. seinen eigenen Sohn

Erläuterungen:

Bühler, S.B.E.:

"109. Yājñavalkya I, 28. Dharmataḥ, 'according to the sacred law' (Kullūka, Nandana), means according to Medhātithi, Govindarāja, and Nārāyaṇa 'for the sake of spiritual merit.'"

Medhātithi:

"'One who imparts knowledge,'—such knowledge as may not be known to the Teacher, but which may have been learnt somehow by the pupil ; e.g., sciences dealing with property, love and the arts, or with Dharma; the teaching of such a pupil is by way of exchange of knowledge.

[...]

These ten, even though 'initiated' by others, should be taught.

"The text uses the term dharmataḥ, which means that by teaching them one acquires merit. But one who pays money clearly brings a visible benefit to the teacher ; wherefore then can there be any justification for the assuming of an unseen result—in the shape of merit—in this case ?"

Who says that there is to be an assumption of unseen results ? There can be no assumption of what is directly stated. It has been distinctly declared that "these ten should be taught 'for the sake of merit.'"

The revered teacher however says that what the term 'dharmataḥ' means is that what is here stated is the rule of the sacred law; by teaching these persons there is no transgression of the law. It does not mean that by imparting knowledge to one who pays money the teacher acquires the merit that results from the act of imparting knowledge."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 378f.]

nāpṛṣṭaḥ kasyacid brūyān
na cānyāyena pṛcchataḥ |
jānann api hi medhāvī
jaḍaval loka ācaret | 110 |

110. Nicht soll man den Veda jemandem ungefragt hersagen, noch jemandem, der auf eine ungebührliche Weise fragt; denn ein Weiser verhalte sich in der Welt wie ein Dummer, obwohl er wissend ist.

Erläuterungen:

Bühler, S.B.E.:

"110. Āpastamba I, 32, 22-24; Vasiṣṭha II, 12; Baudhāyana I, 4, 2; Viṣṇu XXIX, 7. Jaḍaḥ, ' an idiot,' means according to Medhātithi and Kullūka 'dumb.'"

Medhātithi:

"If a person, who is not his regular pupil, but is reading near him, should murder the text, or omit certain letters, or read with a wrong accent,—the learned man should not, unless he is asked to (correct), instruct the student and tell him 'you have murdered the text, you should read it thus.' If the reader happen to he his own pupil, then he should instruct him, even without being asked.

If again the student were to ask, but ask in an improper manner,—then also he should not instruct him. The 'proper manner' of asking is to ask with due humility", in the manner of a pupil, with such words as— 'in this matter I have a doubt, pray instruct me on this point.'

In cases other than this, 'even though knowing the truth, the wise man should behave'—continue to live—among men, 'as if ignorant,'—as if he were dumb; i.e., he should remain silent, as if he did not know anything.

This prohibition regarding the explaining of doubts without being asked refers to scriptural matters; as regards temporal matters, the author is going to declare that—'Employed or not employed (by the king) the man knowing the law should expound it.' Others have held that the prohibition contained in the present verse applies equally to both scriptural and temporal matters."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 380f.]

adharmeṇa ca yaḥ prāha
yaś cādharmeṇa pṛcchati |
tayor anyataraḥ praiti
vidveṣaṃ vādhigacchati | 111 |

111. Wer auf unrechte Weise den Veda ausspricht und wer auf unrechte Weise danach fragt -- von diesen beiden stirbt einer oder wird verhasst.

Erläuterungen:

Bühler, S.B.E.:

"111. Viṣṇu XXIX, 7. The person who will die is in either case the offender. If both offend, both will die. Vidveshaṃ vādhigacchati, 'will incur (the other's) enmity,' means according to Medhātithi and Govindarāja 'will incur odium among men;' according to Rāghavānanda ' will lose the reward.'"

dharmārthau yatra na syātāṃ
śuśrūṣā vāpi tadvidhā |
tatra vidyā na vaptavyā
śubhaṃ bījam ivoṣare | 112 |

112. Wo kein Recht und keine materiellen Mittel sind, oder wo kein angemessener Gehorsam ist, dort darf man kein Wissen säen, ebenso wenig wie man guten Samen auf versalztem Boden säen darf.

Erläuterungen:

Bühler, S.B.E.:

"112. Baudhāyana I, 4, 1 ; Viṣṇu XXIX, 8."

Medhātithi:

"It should not be thought that, when one imparts knowledge when paid for it, it becomes a case of mere barter ; because the action (of teaching) is not preceded by any bargaining as regards the price to be paid, such as—'if you give me such and such an amount, I shall impart to you such an amount of teaching' ; while such bargain is the necessary condition of all 'barter' ; and the mere conferment of the slightest benefit does not constitute 'barter.'

Though verse 245 below says that 'one should not confer any benefit upon the teacher previously,'—yet this does not quite prohibit the previous conferring of benefits; it is merely supplementary to the injunction that ' when the pupil is going to take the Final Bath, he should, when asked to do so, bring for his Teacher all that may lie within his power'; and it is not an independent statement by itself."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 382f.]


Abb.: Versalzter Boden, Nordindien
[Bildquelle: IRRI. -- http://www.knowledgebank.irri.org/ricebreedingcourse/Breeding_for_salt_tolerance.htm. -- Zugriff am 2008-12-04. -- Creative Commmons Lizenz (Namensnennung, keine kommerzielle Nutzung

 

vidyayaiva samaṃ kāmaṃ
martavyaṃ brahmavādinā |
āpady api hi ghorāyāṃ
na tv enām iriṇe vapet | 113 |

113. Ein Vedalehrer soll lieber zusammen mit seinem Wissen sterben; denn auch in fürchterlicher Not darf er das Wissen nicht auf Ödland säen.

Erläuterungen:

Bühler, S.B.E.:

"113. This verse shows, as Medhātithi and Govindarāja point out, that under ordinary circumstances a learned man must teach what he knows."

Medhātithi:

"From what is here said it follows that one who has studied the Veda should also teach it as a duty, and not merely for making a living; and that it is not only a person desiring a certain result that is entitled to the teaching; just as to the giving of water and such other acts it is not only persons with some motive that are entitled. Says the Śruti— 'He who, having studied the Science, does not expound it to those who need it, becomes an undoer of what he has done;—one should open the door to welfare ; and should teach others; this function of words the poets describe as leading to fame; all this rests in this act; those that know this become immortal.'

When the text calls the man 'an undoer of what he has done,' what it means is that the omission of teaching constitutes an offence; and this implies that teaching is something that must be done.

'On barren soil';—i. e., to a person in whose case none of the three purposes are fulfilled.

'Even in dire distress ';—i. e., even in times of troublous calamity; the 'distress' here meant is the absence of properly qualified pupils.

All this would be justified only if teaching were something that must be done.

"Teaching being compulsory, if fully qualified pupils be not available, one might fulfil his duty of teaching by getting hold of substitutes, for qualified pupils ; just as in the absence of Vrīhī corn, sacrifices are accomplished by means of Nīvāra corn."

(With a view to guard against this, the text has added that) under the said circumstances—when properly qualified pupils are not available, the necessity of performing the work of teaching should cease; just as when a properly qualified guest is not available, the necessity of the duty of 'honouring the guest' ceases."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 383f.]

vidyā brāhmaṇam ity āha
śevadhiṣ ṭe 'smi rakṣa mām |
asūyakāya māṃ mā dās
tathā syāṃ vīryavattamā | 114 |

114. Das Wissen ging zum Brahmanen und sprach: "Ich bin dein Schatz, hüte mich, gib mich keinem Nörgler; so werde ich äußerst mächtig."

Erläuterungen:

Bühler, S.B.E.:

"114-115. Vasiṣṭha II, 8-10; Viṣṇu XXIX, 9-10; Nirukta II, 4."

Medhātithi:

"The insertion of the cerebral '' in the phrase 'śevadhiṣṭe 'smi is an imitation of a Vedic form."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 385.]

yam eva tu śuciṃ vidyā
niyatabrahmacāriṇam |
tasmai māṃ brūhi viprāya
nidhipāyāpramādine | 115 |

115. "Lehre mich dem Brahmanen, der seinen Schatz hütet und nicht nachlässig ist, von dem du weißt, dass er rein ist, seine Sinnen zügelt, ein keusches Studentenleben führt."

brahma yas tv ananujñātam
adhīyānād avāpnuyāt |
sa brahmasteyasaṃyukto
narakaṃ pratipadyate | 116 |

116. Wer aber ohne Erlaubnis den Veda von jemandem, der ihn lernt, aufschnappt, der kommt wegen Diebstahls des Veda in eine Hölle.

Erläuterungen:

Bühler, S.B.E.:

"116. Viṣṇu XXX, 41-42."

Medhātithi:

"The ablative ending in 'adhīyānt,' 'from one who is, reciting it,' is according to Pāṇini 1.4.29, according to which 'the source of proper instruction is put in the Ablative ';—or the Ablative may have the sense of separation,—separation being implied by the fact that the teaching appears to issue from the Teacher;—or the Ablative may have the sense of the participle, being used in place of the affix 'lyap,' the meaning being— 'he learns after having heard another person who is reciting it.'"

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 386.]


Begrüßung


laukikaṃ vaidikaṃ vāpi
tathādhyātmikam eva vā |
ādadīta yato jñānaṃ taṃ
pūrvam abhivādayet | 117 |

117.  Zuerst begrüße man formell den, von dem man weltliches, vedisches oder spirituelles Wissen erhält.

Erläuterungen:

Bühler, S.B.E.:

"117. Āpastamba I, 14, 7 - 9; GautamaVI, 1-3, 5; Vasiṣṭha XIII, 41-43; Baudhāyana I, 3, 25-28 ; Viṣṇu XXXII, 1-4. This rule refers to any casual meeting."

Medhātithi:

"The subject taken up having been finished, rules regarding salutation are next taken up.

'Laukika,' 'temporal,' is that which pertains to worldly affairs ; i.e., the teaching of popular usage and custom ; or it may mean the teaching of the arts of singing, dancing and playing upon musical instruments; or, it may mean the knowledge of what is contained in works dealing with the Arts, such as those of Vātsyāyana, Viśākhin and others.

'Vaidika,' 'scriptural,' is that which is expressed by Vedic injunctions; that is the knowledge of the Veda, the Vedāṅgas and the Smṛtis.

'Knowledge spiritual' stands for the esoteric science of the spirit or soul; or figuratively, it may stand for that pertaining to the Bodv, i.e., the science of medicine."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 387.]

sāvitrīmātrasāro 'pi
varaṃ vipraḥ suyantritaḥ |
nāyantritas trivedo 'pi
sarvāśī sarvavikrayī | 118 |

118. Besser ist es, dass ein Brahmane nur in der Sāvitrī firm ist, aber sich gut zügelt, als dass er zwar die drei Veden kennt, aber sich nicht zügelt, alles isst und alles verkauft.

Erläuterungen:

Medhātithi:

"Objection.—" How is it that we have the form ' varam (neuter) viprah. (masculine)'; the correct form would he 'varo viprah' (both masculine)."

In answer to this some people say that the phrase opens with the general and ends with the particular: the construction being—'It is better,'—"What is better ?"—'that the Brāhmaṇa be self-controlled.'

Others however explain that the term 'vara' has no particular gender of its own; and it is used in the neuter gender also."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 388f.]

śayyāsane 'dhyācarite
śreyasā na samāviśet |
śayyāsanasthaś caivainaṃ
pratyutthāyābhivādayet | 119 |

119. Man darf sich nicht auf eine Liege oder einen Sitz setzen, die von einem Besseren benutzt werden. Wenn man sich auf einer Liege oder einem Sitz befindet, dann stehe man auf und grüße diesen Besseren formell.

Erläuterungen:

Bühler, S.B.E.:

"119. Āpastamba I, 8, II, 14, 17; Gautama II, 21, 25."

Medhātithi:

"The copulative compound 'śayyāsane' is formed with the terms 'śayya' and 'āsana,' the singular number being in accordance with Pāṇini 2.4.6, by which 'terms expressing inanimate genuses form copulative compounds in the singular.'

[...]

While one is seated upon a couch or seat, if the superior should happen to come, he should rise to meet him and offer his salutation. What is meant by the second line of the verse is that the pupil should descend from this seat on the advent of the Teacher; the meaning being that standing upon the bare ground he should entirely relinquish the couch or seat. While as for superior persons other than the Teacher,—in their case the rising to meet is done even while one remains (standing) upon the seat."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 389f..]

ūrdhvaṃ prāṇā hy utkrāmanti
yūnaḥ sthavira āyati |
pratyutthānābhivādābhyāṃ
punas tān pratipadyate | 120 |

120. Denn wenn ein Älterer kommt, entweichen die Atem eines Jüngeren nach oben, wenn er aufsteht und formell grüßt, dann erhält er sie wieder.  

abhivādanaśīlasya
nityaṃ vṛddhopasevinaḥ |
catvāri tasyaa vardhante
āyur dharmob yaśo balam | 121 |

a var. lect. saṃyag

b var. lect. vidyā / prajñā

121. Wer es zu Gewohnheit hat, formell zu grüßen und stets die Alten besonders zu ehren und zu bedienen, dem wachsen vier Dinge:

Erläuterungen:

Bühler, S.B.E.:

"121. Āpastamba I, 5, 15 ; Baudhāyana I, 3, 26. Instead of vidyā or prajñā, 'knowledge,' Medhātithi reads dharmaḥ, ' spiritual merit,' and the same reading is given sec. man. in the text of Govindarāja."

Eine Abwandlung dieses Verses kommt im Pāli-Dhammapada 109 vor:

Abhivādanasīlissa,
niccaṃ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti,
āyu vaṇṇo sukhaṃ balaṃ.

Dieser Vers ist Bestandteil einer Anumodanā (Danksagungsformel), die z.B. in Thailand Mönche nach dem Gabenempfang sprechen.

abhivādāt paraṃ vipro
jyāyāṃsam abhivādayana |
asau nāmāham asmīti
svaṃ nāma parikīrtayet | 122 |

a var. lect. abhivādayet

122. Nach dem Gruß soll ein Brahmane, der einen Älteren grüßt, seinen eigenen Namen nennen: "Ich bin der N. N."

Erläuterungen:

Bühler, S.B.E.:

"122. Āpastamba I, 5, 12 ; Gautama VI, 5 ; Vasiṣṭha XIII, 45 ; Baudhāyana I, 3, 27 ; Viṣṇu XXVIII, 17 ; Yājñavalkya T. I, 26. 'After the word of salutation,' i. e. after the word abhivādaye, ' I salute' (Govindarāja, Kullūka, Nārāyaṇa, Nandana)."

Medhātithi:

"'Accosting' here stands for that word by which the other person is addressed, is made to answer, either with words of benediction, or with an inquiry after welfare. 'After this accosting'—i.e., after the word expressing such accosting,— i.e., in immediate sequence to the word, one should pronounce the following expression—'This here I am, named so and so' 'This so and so,' 'asau,' is a pronoun standing for all particular name-forms. The use of this expression is meant to attract the attention (of the person accosted) ; the sense being—'you are being greeted by me,' i.e., 'you are being invited to pronounce your benediction'; and being thus addressed, the other person, having duly comprehended the invitation and request, proceeds to answer the greeting by means of words expressing benediction.

But the mere use of the generic pronoun 'this' would not provide the idea that 'you are being accosted by me who am named this'; and in that case the other person would not fully comprehend the invitation, and hence to whom would he address the words of benediction ? For this reason, it has been declared that 'he should pronounce his name'; so that where accosted with the words 'I am named Devadatta,' the person fully comprehends the greeting."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 391f.]

nāmadheyasya ye kecid
abhivādaṃ na jānate |
tān prājño 'ham iti brūyāt
striyaḥ sarvās tathaiva ca | 123 |

123. Solchen, die den Gruß des Namens nicht kennen, sage ein Weiser: "Ich"; ebenso zu allen Frauen.

Erläuterungen:

Bühler, S.B.E.:

"123. Vasiṣṭha XIII, 46. I.e. to those who either are unacquainted with grammar or with the Dharmaśāstra (Medhātithi). Nandana places this verse after verse 126."

Medhātithi:

"From what has come before it might be understood that even an unlearned person deserves to be saluted, by reason of the large amount of wealth he might possess; the present verse serves to preclude such a notion.

'Those who' being uneducated ;—'of the name'—in its Sanskrit form that may have been pronounced,—' the significance, as pronounced in the words of greeting'; persons, not conversant with grammar do not understand the words to mean that 'I have, been accosted by this person,'—they do not understand the Sanskrit language.—To such persons, as also to women who deserve to be saluted,—these do not comprehend the Sanskrit language—the wise one should say simply 'I salute thee,' thus omitting only the mention of his name, which forms one part of the full injunction. If the persons thus accosted should fail to understand even this much, then they should be saluted even with corrupt vernacular forms of words ; it is in view of this that the text has added the epithet 'wise' i.e., when one realises the difficulty of the other person's understanding, he should find out some such form of greeting as might suit each particular case, and he should not stick to the precise form enjoined in the preceding verse.

'Similarly to all women'; the term 'all' implies that the same applies even to the wives of teachers,—even though they he capable of understanding Sanskrit words."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 393f.]

bhoḥśabdaṃ kīrtayed ante
svasya nāmno 'bhivādane |
nāmnāṃ svarūpabhāvo hi
bhobhāva ṛṣibhiḥ smṛtaḥ | 124 |

124. Beim Grüßen soll man nach seinem eigenen Namen "Bhos!" sagen. Die Ṛṣis haben  nämlich erklärt, dass das Wesen der Namen das Wesen (der Lautgestalt) von Bhos ist.

Erläuterungen:

Bühler, S.B.E.:

"124. Viṣṇu XXVIII, 17."

āyuṣmān bhava saumyeti
vācyo vipro 'bhivādane |
akāraś cāsya nāmno 'nte
vācyaḥ pūrvākṣaraḥ plutaḥa | 125 |

a var. lect. pūrvākṣaraplutaḥ (s. Bühler)

125.  Auf den Gruß eines Brahmenen antworte man: "Lieber Herr, sei langlebig!" Und der a-Laut, der die vorletzte Silbe am Ende des Namens bildet, ist dreifach gelängt (pluta) auszusprechen.

Erläuterungen:

Bühler, S.B.E.:

"125. Āpastamba I, 5, 18; Vasiṣṭha XIII, 46. The translation of the second half of the verse is based on the reading 'pūrvākṣaraplutaḥ,' which Nandana gives, and Nārāyaṇa mentions as adopted by 'some.' It follows the interpretation of these two commentators which agrees in substance with the rule of Vasiṣṭha. The meaning is that Devadatta is to be pronounced 'Devadattā3a, 'Harabhūte,' Harabhūtā3ya,' &c.

Medhātithi and Kullūka take the passage as follows: 'and the vowel (i.e.) "a" (and so forth) at the end of the name, (or in case the word ends in a consonant) that of the preceding syllable, must be drawn out the length of the three moras.' According to this interpretation, which requires the reading 'pūrvākṣaraḥ plutaḥ,' Manu's rule agrees with Āpastamba and Pāṇini VIII, 2, 83. The obvious objection is that Medhātithi and Kullūka are forced to take akāra, ' the vowel a,' in the sense of 'a vowel such as a,' and to understand with pūrvākṣaraḥ the word svaraḥ, which does not occur in the verse. Govindarāja and Rāghavānanda go far off the mark. Most commentators think that the word vipraḥ, 'a Brāhmaṇa,' is meant to include other Āryans also; but see Āpastamba I, 14, 23."

Medhātithi:

"On salutation having been done, the answering greeting should be made by the Father to the accoster, with the words —'Be long-lived, Oh Gentle One.' The particle 'iti' in the text is meant to show that the preceding words constitute the formula.

The use of such expressions also as

  1. 'āyuṣmān edhi,' 'Prosper O Long-lived One,'
  2. 'dīrghāyur bhūyāḥ,' ' Be long-lived,'
  3. 'cirañ jīva,' 'Live long '

—is permitted by the usage of cultured men.

'The vowel "a" —which occurs at the end of the name of the person whose salutation is answered—'should be pronounced ultra-long.' The term 'pluta' ' ultra-long,' stands for the vowel that is drawn out to the length of three moras. The vowel 'a' is mentioned only by way of illustration ; it stands for 'i' and other vowels also. The 'end' spoken of in the text is in relation to the vowels only ; so that in the case of names ending in consonants also, the lengthening applies to the vowel that happens to be the last, 'at the end.'

The term 'pūrvākṣaraḥ' qualities the 'vowel a,' which is to be lengthened ; and 'akṣara' here stands for the consonant; and the compound means 'that vowel of which the preceding syllable is a consonant'; i.e., the vowel occurring along with the consonant. What is meant is that it is the vowel 'a' already there that is to be lengthened, and not any such vowel
as might be added ; that is, the vowel that is already present in the name is to be lengthened out.

All this explanation is in accordance with the rules of the revered Pāṇini ; as in the matter of the use of words and their meaning, the revered Pāṇini is more authoritative than Manu and other writers. And Pāṇini has laid down (in 8.2.83) that 'in answering the greeting of a non-śūdra, the ṭi should be ultra-long'; and the name 'ṭi' is given to that syllable of which the last vowel forms the beginning (which in the present case is the 'a,' which is regarded as a part of itself and hence' having the last vowel for its beginning'). No significance is meant to be attached to the specification of the 'Brāhmaṇa' in the present verse; as what is here prescribed is applicable to the Kṣattriya and others also. The usage sanctioned by other Smṛtis is also the same, and no separate rules are laid down for these other castes.

As an example we have such expressions as 'Be long-lived, O Devadattā'; and one containing a name ending in consonant,—'Be long lived, O Somasharmān.'—(125)"

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 396f.]

yo na vetty abhivādasya
vipraḥ pratyabhivādanam |
nābhivādyaḥ sa viduṣā
yathā śūdras tathaiva saḥ | 126 |

126. Ein Brahmane, der die Antwort auf den Gruß nicht kennt, soll von einem Weisen nicht gegrüßt werden. Er ist genau so wie ein Śūdra.

Erläuterungen:

Bühler, S.B.E.:

"126. It follows from this verse that Śūdras must never be greeted in the manner prescribed in the preceding rule."

Medhātithi:

"Objection.—"It would have sufficed to say 'he who knows not the return-greeting'; the addition of the phrase 'of the greeting of salutation' is superfluous and not quite compatible."

It is not so ; the construction is—'the return-greeting in keeping with the greeting of salutation.' For instance, propriety demands that

  1. if the salutation has been offered with the name of the accoster duly pronounced, then in the return-greeting, the final vowel of the name should be pronounced ultra-long;
  2. and he who salutes with the form 'It is I, Oh, Sir,' is to be answered without his name being uttered and without the elongation of any vowel."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 397f.]

brāhmaṇaṃ kuśalaṃ pṛcchet
kṣatrabandhum anāmayam |
vaiśyaṃ kṣemaṃ samāgamya
śūdram ārogyam eva ca | 127 |

127. Bei der Begegnung frage man einen Brahmanen nach dem kuśala (Wohlfahrt), einen Kṣatriya nach dem anāmaya (Gesundheit), einen Vaiśya nach dem kṣema (Wohlergehen), einen Śūdra nach dem ārogya (Gesundheit).

Erläuterungen:

d. h.:

Bühler, S.B.E.:

"127. Āpastamba I, 24, 26-29. The rule refers to friends or relatives meeting, not to every one who returns a salute (Govindarāja)."

avācyo dīkṣito nāmnā
yavīyān api yo bhavet |
bhobhavatpūrvakaṃ tv enam
abhibhāṣeta dharmavit | 128 |

128. Ein dīkṣita darf nicht mit dem Namen angesprochen werden, selbst wenn er jünger ist. Wer den Dharma kennt, spricht ihn mit "Bhos" bzw. "Bhavat" zu Beginn an.

Erläuterungen:

Bühler, S.B.E.:

"128. Gautama VI, 19. The rule refers to the time between the performance of the Dīkṣaṇīyeṣṭi or initiatory ceremony and the final bath on completion of the sacrifice (Medhātithi, Kullūka). Besides bhoḥ and bhavat, the titles dīkṣita or yajamāna are to be used."

Medhātithi:

"At the time of answering a greeting, as also on other occasions, one who has been 'initiated'—that is, during the time beginning from the performance of Dīkṣanīyā Iṣṭi and ending with the Final Bath—should not be addressed by name ; i. e., his name should not be uttered.

Question—"How then is one to converse with an initiated person, on matters of business ?"

It should begin with such terms as 'sir' and ' your worship.' That is, one should address the initiated person, after having pronounced the word 'Sir,' and then by such names as Initiate' (Dīkṣita), ' sacrificer' ('yajamāna') and the like, which are applicable to him in their denotative sense. It does not mean that after having pronounced the term 'sir,' he should be addressed by name."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 399f.]

parapatnī tu yā strī syād
asaṃbandhā ca yonitaḥ |
tāṃ brūyād bhavatīty evaṃ
subhage bhaginīti ca | 129 |

129. Eine verheiratete Frau, die mit einem nicht blutsverwandt ist, spreche man mit "Bhavati!" ("Ehrwürdige Frau"), "Subhage!" ("Liebe Frau!"), bzw. "Bhagini!" ("Schwester!") an.

Erläuterungen:

Bühler, S.B.E.:

"129. Viṣṇu XXXII, 7."

Medhātithi:

"If the lady happens to be an elderly one, she should be addressed as 'mother,' 'glorious one' and so forth ; and if she is younger in age, she is to be addressed as 'daughter,' 'long-lived one,' and so forth."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 401.]

mātulāṃś ca pitṛvyāṃś ca
śvaśurān ṛtvijo gurūn |
asāv aham iti brūyāt
pratyutthāya yavīyasaḥ | 130 |

130. Vor Mutterbrüdern, Vaterbrüdern, Schwiegervätern, Opferpriestern und Meistern soll er aufstehen, auch wenn sie jünger sind,  und zu ihnen sagen: "Ich bin der und der".

Erläuterungen:

Bühler, S.B.E.:

"130. Āpastamba I, 14, II ; Gautama VI, 9; Vasiṣṭha XIII, 41 ; Baudhāyana I, 4, 45 ; Viṣṇu XXXII, 4. Gurūn, '(other) venerable persons, i. e. those venerable on account of their learning and austerities ' (Kullūka, Rāghavānanda), or 'his betters, because they are richer and so forth, e.g. the son of a sister' (Medhātithi), or 'the husband of a maternal aunt and so forth, but not those more learned than himself (Govindarāja), or 'the teacher and the rest ' (Nandana), or the 'sub-teachers ' (upādhyāya, Nārāyaṇa)."

mātṛṣvasā mātulānī
śvaśrūr atha pitṛṣvasā |
saṃpūjyā gurupatnīvat
samās tā gurubhāryayā | 131 |

131. Mutterschwester, die Gattin des Mutterbruders, die Schwiegermutter und die Vaterschwester sind wie die Gattin des Meisters zu verehren. Sie sind gleich wie die Gattin des Meisters.

Erläuterungen:

Bühler, S.B.E.:

"131-132. Gautama VI, 9; Āpastamba I, 14 ; Viṣṇu XXXII, 2-3."

Medhātithi:

"These 'deserve to be honoured like the Teacher's wife'— by rising to meet them, saluting them, offering them seat and so forth."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 402.]

bhrātur bhāryopasaṃgrāhyā
savarṇāhany ahany api |
viproṣya tūpasaṃgrāhyā
jñātisaṃbandhiyoṣitaḥ | 132 |

132. Wenn die Gattin des Bruders dem gleichen Stand angehört, sind ihre Füße täglich zu umfassen; die Füße der Gattinnen anderen Blutsverwandten oder angeheirateten Verwandten müssen nur umfasst werden, wenn man verreist war.

Medhātithi:

"'Brother's '—should he understood to mean 'of the elder brother.'

[...]

' Jñāti' stands for paternal relatives ;—' Sambandhi ' for maternal relatives; as also other relatives, such as the father-in-law and the rest. The wives of these —when they are of older age; this is clear from the fact that ' the clasping of the feet' is a form of worship which cannot be right in the case of relatives of younger age."
 

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 403.]

pitur bhaginyāṃ mātuś ca
jyāyasyāṃ ca svasary api |
mātṛvad vṛttim ātiṣṭhen
mātā tābhyo garīyasī | 133 |

133. Gegenüber einer Schwester des Vaters bzw. der Mutter und gegenüber seiner eigenen älteren Schwester verhalte man sich wie gegenüber seiner Mutter. Die eigene Mutter ist aber würdiger als diese.


Hochachtung


daśābdākhyaṃ paurasakhyaṃ
pañcābdākhyaṃ kalābhṛtām |
tryabdapūrvaṃ śrotriyāṇāṃ
svalpenāpi svayoniṣu | 134 |

134. Bürgerfreundschaft ist möglich innerhalb einer Altersdifferenz von zehn Jahren, Feundschaft von Künstlern innerhalb einer Altersdifferenz von fünf Jahren, innerhalb einer Altersdifferenz von bis zu drei Jahren bei Śrotriya-Brahmanen, Freundschaft von Blutsverwandten ist nur innerhalb einer sehr kleinen Altersdifferenz möglich.

Erläuterungen:

Bühler, S.B.E.:

"134. Āpastamba I, 14, 13; Gautama VI, 14-17. Those who are 'friends' and equals may address each other with the words bhoḥ, bhavat, or vayasya, 'friend.' The explanation of the verse, which is substantially the same in all the commentaries, is based on Gautama's passage, while Haradatta's interpretation of Āpastamba somewhat differs."

Medhātithi:

"It has been said above (under 120) that 'the life-breaths of the younger men rush outwards at the approach of the elder' ; now the present verse proceeds to determine by how many years one may be regarded as an 'elder' ; among ordinary men people come to be regarded as 'elderly' when they become grey-headed.

Among citizens, equality and friendship are regarded as subsisting among people who differ in their age by ten years, so that among these, one comes to be regarded as ' elder' when he happens to be more than ten years older ; and those less than that should be treated as 'friends and equals' ; and hence accosted as 'Oh, Sir,' as declared by Gautama (6.14)— "Equals in age should be accosted as 'Oh, Sir'; when the difference in age is more than ten years, the person should be regarded as 'elder.'

[...]

'Pauras,' 'citizens,' are 'persons living in cities.' The mention of 'cities' is only by way of illustration; the same rule holds good among inhabitants of villages also. Among people living in the same village, all those come to be regarded as 'friends' among whom there happens to be some ground for close intimacy.

[...]

'Among blood-relations, it ranges within a very short period of time' ;—i.e., among persons belonging to the same family, he who is senior by only a few days is also 'elder.'

"What period of time is to be regarded as very short?"

It cannot be three years; for having spoken of three 'years,' the text mentions 'short', which means that it must be less than that. It cannot mean two years, because of the singular number. Nor lastly, can it mean one year, as in that case there would be no point in the qualification 'very short.' Because 'year' is the name given to a well-defined period of time ; so that a period of time which is less than that even by a single day ceases to be a 'year.' For these reasons 'short'. must refer to time in general (unspecified), the only peculiarity being that it should be less than a year."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 406f.]

brāhmaṇaṃ daśavarṣaṃ tu
śatavarṣaṃ tu bhūmipam |
pitāputrau vijānīyād
brāhmaṇas tu tayoḥ pitā | 135 |

135.  Ein zehnjähriger Brahmane und ein hundertjähriger Adliger sind wie Vater und Sohn. Der Brahmane ist aber der Vater.

Erläuterungen:

Bühler, S.B.E.:

"135. Āpastamba I, 14, 25; Viṣṇu XXXII, 17."

vittaṃ bandhur vayaḥ karma
vidyā bhavati pañcamī |
etāni mānyasthānānia
garīyo yad yad uttaram | 136 |

a var. lect. (zit. bei Medhātithi) mānasthānāni

136. Wohlstand, Beziehungen, Alter, Tätigkeit und Wissen als fünftes sind die Grundlagen der Hochachtung. In dieser Aufzählung ist das Spätere jeweils gewichtiger als das Vorhergehende.

Erläuterungen:

Bühler, S.B.E.:

"136. Gautama VI, 20; Vasiṣṭha XIII, 56-57; Viṣṇu XXXII, 16; Yājñavalkya I, 116."

Medhātithi:

"Caste has been described as a ground of superiority; so that one belonging to a higher caste should be respected by one of a lower caste. The text now proceeds to describe the relative strength of those factors that entitle persons of a caste to salutation and honour among themselves."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 409.]

pañcānāṃ triṣu varṇeṣu
bhūyāṃsi guṇavanti ca |
yatra syuḥ so 'tra mānārhaḥ
śūdro 'pi daśamīṃ gataḥ | 137 |

137. Wer von den drei Ständen quantitativ und qualitativ mehr von diesen fünf Grundlagen der Hochachtung hatm, der verdient Hochachtung. Ebenso ein Śūdra, der im letzten Lebenszehntel1 ist.

Erläuterungen:

Bühler, S.B.E.:

"137. Gautama VI, 10; Yājñavalkya I, 116."

1 im letzten Lebenszehntel: d.h. zwischen 90 und 100 Jahre alt ist.

Medhātithi:

"'Of these five' grounds of respect;—he in whom there are 'a larger number'—not all—'deserves respect' And here the mere sequence (or posteriority) of the qualifications should not be much heeded. For instance, when one man possesses wealth and relations, and the other possesses only old age,—the former gets preference over the latter.

[...]

Similarly by all the twice-born castes the Śūdra should be respected, 'when he has reached the tenth stage'. 'The 'tenth' stands for the last stage of life, and indicates extreme old age. Thus then, in case of the Śūdra, 'wealth' and 'relations' do not constitute grounds of respect, in relation to the three higher castes. This is clear from the fact that the Text specifies the 'tenth stage.' 'Action' and 'Learning' are not possible in the Śūdra ; for the simple reason that he is not entitled to these."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 414f.]

cakriṇo daśamīsthasya
rogiṇo bhāriṇaḥ striyāḥ |
snātakasya ca rājñaś ca
panthā deyo varasya ca | 138 |

138. Man muss auf dem Weg ausweichen

Erläuterungen:

Bühler, S.B.E.:

"138-139. Āpastamba II, II, 5-7 ; Gautama VI, 24-25; Vasiṣṭha XIII, 58-60; Baudhāyana II, 6, 30; Viṣṇu LXIII, 51 ; Yājñavalkya I, 117. For the explanation of the term Snātaka, see below, IV, 31."

teṣāṃ tu samāvetānāṃ
mānyau snātakapārthivau |
rājasnātakayoś caiva
snātako nṛpamānabhāk | 139 |

139. Wenn die Genannten aufeinander treffen, haben der Snātaka und der König Vorrang, wenn ein König und ein Snātaka aufeinandertreffen, erhält der Snātaka vom König Ehrbezeugung.


Titel


upanīya tu yaḥ śiṣyaṃ
vedam adhyāpayed dvijaḥ |
sakalpaṃ sarahasyaṃ ca
tam ācāryaṃ pracakṣate | 140 |

140. Ācārya nennt man den Zweimalgeborenen, der dem Schüler Upanayana gibt und ihn dann den Veda, das Ritual und die Geheimlehre lehrt.

Erläuterungen:

Bühler, S.B.E.:

"140-141. Āpastamba 1,1,13; Gautama I, 9-10; Vasiṣṭha Ill, 21-23; Viṣṇu XXIX, 1-2 ; Yājñavalkya I, 34-35. Kalpa, i. e. the Sūtras referring to sacrifices. Rahasyas, lit. 'the secret portions,' i.e. the Upaniṣads and their explanation (Medhātithi, Govindarāja, Kullūka, Nandana, Rāghavānanda), or ' the extremely secret explanation of the Veda and Aṅgas, not the Upaniṣads, because they are included in the term Veda' (Nārāyaṇa)."

Medhātithi:

"The present section is taken up for determining the exact signification of 'Ācārya' (Preceptor) and other terms. As a matter of fact, people make use of these names on the basis of certain qualifications ; and this particular matter has not been dealt with by Pāṇini and other writers on the subject of the meanings of words. What the present text says regarding the meaning of the titles is based, like the Smṛti of Pāṇini and others, upon usage, not upon the Veda; as it does not prescribe anything to be done ; that such and such a word means such and such a thing is a well-established fact, not something to be accomplished.

[...]

'Kalpa' 'Ritualistic Treatise,'—stands here for all the Subsidiary Sciences.—'Esoteric Treatises' are the Upaniṣads. Though these latter also are included under the name 'Veda,' yet the text has mentioned them separately by the name 'Esoteric Treatises,' with a view to remove the misconception that these are not Veda,—a misconception that might arise from the fact that they have a second name 'Vedānta,' where the term 'anta' denotes 'proximity' (only, not identity).

Others have explained the term 'rahasya,' 'Esoteric Treatises', to mean 'the meaning of the Vedic texts'; and by this explanation, the teaching of the verbal text only would not make one a 'Teacher,' it would be necessary for him to explain the meaning also. To this effect we have the following declaration in the Abhidhāna-Kośa;—' He who expounds the meanings of mantras is called the Preceptor';— here the term 'mantra' stands for all Vedic passages.

In accordance with this explanation, the learning of the meaning also, and not the mere getting up of the Text, would be prompted by the injunction of 'becoming a Preceptor'; so that for every man the injunction of Vedic study would come to be carried out by other persons.

"That may be so ; but even when the Injunction of Vedic study is carried out by other persons, the purpose of the student becomes accomplished all the same."

In that case then, since 'becoming a Preceptor' is a purely voluntary act, if the Teacher does not have recourse to the necessary activity, then the carying out of the injunction of Vedic study would remain unaccomplished; so that this injunction of Vedic study would no longer be compulsory.

Then again, as a matter of fact, the term 'rahasya,' 'esoteric treatise,' is not ordinarily known as denoting the 'explanation of the meaning of Vedic texts.'

From all this it is clear that the purpose of adding the term 'rahasya' is as explained before."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 419f.]

ekadeśaṃ tu vedasya
vedāṅgāny api vā punaḥ |
yo 'dhyāpayati vṛttyartham
upādhyāyaḥ sa ucyate | 141 |

141. Upādhyāya nennt man den, der um seines Lebensunterhalts willen einen Teil des Veda oder die Hilfswissenschaften lehrt.

Medhātithi:

"'A part of the Veda,'—The Mantra only or the Brāhmaṇa portion only;—Or, without the Veda itself, only the Vedic subsidiary sciences ;—he who teaches this,—and also even the whole Veda, (but)—'for a living,'—i.e., not prompted purely by the injunction of 'becoming a preceptor,'—he is an Upādhyāya, a 'Sub-teacher,' not an Ācārya, ' Preceptor.'

He who may teach even the entire Veda to a pupil initiated by another person, is not a 'Preceptor' ; nor is he a 'Preceptor' who, having initiated a pupil, does not teach him the entire Veda.

"If the teaching of a portion of the Veda is made the distinguishing feature of the 'Sub-Teacher,' and the Initiating is the characteristic of the 'Preceptor,'—then what would be the character of that person who does not do the initiating, but teaches the whole Veda ? He would be neither a 'Preceptor' (since he has not done the initiating), nor a 'Sub-teacher' (as he has not taught only a portion of the Veda). Nor has any other name been heard of for such a teacher."

Our answer is as follows :—According to what is going to be said in 149 such a person would be the 'Teacher,' 'Guru,' who is inferior to the 'Preceptor,' but superior to the 'Sub-teacher.'

The terms 'api' 'punaḥ' in the Text only serve to fill in the metre."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 421.]

niṣekādīni karmāṇi
yaḥ karoti yathāvidhi |
saṃbhāvayati cānnenaa
sa vipro gurur ucyate | 142 |

a var. lect. (zit. Medhātithi) caivainam

142. Guru nennt man den Brahmanen, der vorschriftsgemäß Niṣeka und die anderen Rituale vollzieht und ihn durch Speise entstehen lässt.

Erläuterungen:

Bühler, S.B.E.:

"142. Yājñavalkya I, 34. The person meant is the natural father."

agnyādheyaṃ pākayajñān
agniṣṭomādikān makhān |
yaḥ karoti vṛto yasya
sa tasya rtvig ihocyate | 143 |

143. Seinen Ṛtvij nennt man den, den jemand wählt und der Agnyādheya, die Speiseofer, Agniṣṭoma und die anderen Opfer vollzieht.

Erläuterungen:

Bühler, S.B.E.:

"143. Viṣṇu XXIX, 3; Yājñavalkya I, 35."

Medhātithi:

"The 'Priest' has been described here, in connection with the mention of persons entitled to respect; and priests have nothing to do with the duties of the religious student. This description is supplied here only for the purpose of indicating that the Priest also is entitled, like the Preceptor and the rest, to respect."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 423.]

ya āvṛṇotya avitathaṃ
brahmaṇā śravaṇāv ubhau |
sa mātā sa pitā jñeyas
taṃ na druhyet kadācana | 144 |

a var. lect. (zit. Medhātithi) ātṛṇoti

144. Als Mutter und Vater betrachte man den, der die beiden Ohren ohne Falsch mit dem Veda bedeckt (var. lect.: durchbohrt ?). Ihm darf man nie ein Leid zufügen.

Erläuterungen:

Bühler, S.B.E.:

"144. Āpastamba I, I, 14; Vasiṣṭha II, 10; Viṣṇu XXX, 47. 'Truthfully,' i.e. in such a manner that there is no mistake in the pronunciation or in the text of the Veda."

upādhyāyān daśācārya
ācāryāṇāṃ śataṃ pitā |
sahasraṃ tu pitṝn mātā
gauraveṇātiricyate | 145 |

145. Der Ācārya ist würdiger als zehn Upādhyāyas, der Vater ist würdiger als 100 Ācāryas, die Mutter würdiger als 1000 Väter.

Erläuterungen:

Bühler, S.B.E.:

"145. Vasiṣṭha XIII, 48 ; Yājñavalkya I, 35. The commentators try to reconcile the meaning of this verse and the next following one by assuming, either that the term ācārya refers in this case to one who merely performs the rite of initiation and teaches the Gāyatrī only (Medhātithi, Kullūka), or that the word 'father' denotes a father who initiates his own child and teaches it the Veda (Govindarāja, Nandana). But it is more probable that two conflicting opinions are here placed side by side, because both are based on an ancient tradition; see Gautama II, 50-51."

Medhātithi:

"The 'ati' (in 'atiricyate') is a preposition ; the construction being—upādhyāyān ati (in reference to Sub-teachers) ;— and this means that 'surpassing each of the ten sub-teachers, he becomes endowed with greater honour.' Or, the 'atireka,' excelling (denoted by the verb 'atiricyate'), means excess, the verbal root being used here in the sense of 'subjugation caused by excess'; the sense being that 'by excess of respect he subdues ten sub-teachers'. Lastly, if we take the verb 'atiricyate' as the reflexive passive form, the Accusative ending becomes quite consistent ; specially as the Vārtika (on Pāṇini, 3.1.87) speaks of 'wide usage' in connection with such transitive verbs as 'milk,' 'cook' and the like.

Objection.—"The very next verse is going to assert that the 'Father who imparts the Veda is the superior'; while the present verse declares the Father to be superior to the Preceptor : and this is mutually contradictory."

There is no force in this objection. According to etymologists the 'Ācārya' is not one who teaches; hence in the present verse the term stands for one who only performs the sacramental rites and teaches merely the rules of conduct ;— Ācārya being one who makes one learn usage, ācāra. It is not necessary that one should always use only such names as are current in one's own science ; e.g., the term 'guru' in the present treatise, has been declared to stand for the father, and is also used here and there; for the preceptor. From all this it is clear that the superiority of the father here meant is only over that person who confers upon one only a slight benefit, who only performs the Initiatory Rite and teaches the Rules of Conduct, and does not do any teaching."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 425f.]

utpādakabrahmadātror
garīyān brahmadaḥ pitā |
brahma janma hi viprasya
pretya ceha ca śāśvatam | 146 |

146. Von dem Erzeuger und dem Spender des Veda ist der Spender des Veda der würdigere Vater. Denn der Veda ist die ewig in diesem Leben und danach fortdauerne Geburt.

Erläuterungen:

Bühler, S.B.E.:

"146-148. Āpastamba I, I, 15-17; Gautama I, 8; Vasiṣṭha II, 3-5; Viṣṇu XXX, 44-45. Nārāyaṇa and Nandana read utpādakabrahmapitroḥ, 'of the two fathers, i. e, him who procreates the body and him who (gives the birth) for the Veda.'"

Medhātithi:

"The text adds a valedictory statement in support of what has been said—'The Brāhmaṇa's birth is the Veda'; i.e., is for the purpose of learning the Veda; the compound 'brahmajanma' being expounded as 'brahmagrahaṇārthaṃ janma,'- according to the Vārtika on Pāṇini 2.1.60. According to this explanation of the compound, the Initiatory Rite would be 'the birth for the learning of the Veda.' Or, the compound ' brahmajanma' may be explained as 'birth consisting in the form of learning the Veda.'"

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 427.]

kāmān mātā pitā cainaṃ
yad utpādayato mithaḥ |
saṃbhūtiṃ tasya tāṃ vidyād
yad yonāv abhijāyate | 147 |

147. Jemandes Entstehung ist, wenn Mutter und Vater ihn aus Lust gemeinsam zeugen und er im Mutterleib geboren wird.

ācāryas tv asya yāṃ jātiṃ
vidhivad vedapāragaḥ |
utpādayati sāvitryā
sā satyā sājarāmarā | 148 |

148. Die Geburt aber, die sein Ācārya, der den Veda durchdrungen hat, vorschriftsgemäß durch die Sāvitrī bewirkt, diese Geburt ist die wirkliche, ohne Alter und Tod.

alpaṃ vā bahu vā yasya
śrutasyopakaroti yaḥ |
tam apīha guruṃ vidyāc
chrutopakriyayā tayā | 149 |

149. Wer zu dem von jemandem Gehörten viel oder wenig beiträgt, auch den soll man hier als Guru betrachten -- wegen seinem unterstützenden Beitrag zum Gehörten.

Erläuterungen:

Bühler, S.B.E.:

"149. Iha, lit. 'here,' i.e. in these Institutes (Kullūka), or 'in the chapter on saluting' (Govindarāja). But it may also mean 'in this world.'"

brāhmasya janmanaḥ kartā
svadharmasya ca śāsitā |
bālo 'pi vipro vṛddhasya
pitā bhavati dharmataḥ | 150 |

150. Der Brahmane, der die vedische Geburt bewirkt und den spezifischen Dharma lehrt, der ist dharmamäßig der Vater, auch wenn es ein Knabe ist und der andere erwachsen.

Erläuterungen:

Medhātithi:

"Question.—"How can the younger man 'initiate' the older ? Specially as initiation is performed in the eighth year ; and until one has duly learnt and studied the Veda, he is not entitled to act up to the injunction of 'becoming a teacher.'"

Answer.—Well, in that case, we can take the term 'Vedic birth' to mean not necessarily the Initiatory Bite, but only the getting up of the Veda. One who 'brings about' this—i.e., the Teacher,—and 'he who teaches'—-expounds—' him his duty'—i.e., the meaning of the Vedic texts,—' becomes his father'

'In law;'—this means that the treatment of the father should be accorded to him ; so that what the phrase 'in law' means is that the parental character of the teacher is based upon the treatment accorded to him. The 'treatment of the father' has not yet been declared as to be accorded to the teacher and the expounder; hence it has been laid down here ; in the same manner as the injunction that 'the Kṣattriya should be treated as the Brāhmaṇa.'"

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 430.]

adhyāpayām āsa pitṝn
śiśur āṅgirasaḥ kaviḥ |
putrakā iti hovāca
jñānena parigṛhya tān | 151 |

151.  Das Kind Kavi1, der Sohn des Aṅgiras, lehrte seinen Vätern. Er übertraf sie an Wissen und nannte sie sogar "Söhnchen".

Erläuterungen:

Bühler, S.B.E.:

"151. Baudhāyana I, 3, 47. Śiśu, ' young,' seems to be a name or nickname in Baudhāyana's passage. Parigṛhya, 'as he excelled them' (Nandana), means according to Medhātithi, Govindarāja, Kullūka., Nārāyaṇa, and Rāghavānanda 'as on account of his learning he had received them (as his) pupils.' Pitṝn, lit. 'fathers,' means according to Nārāyaṇa 'the manes, i.e. the Agniśvāttas and the rest.'"

1 Kavi: Ich kann die zugehörige Geschichte nicht identifizieren.

te tam artham apṛcchanta
devān āgatamanyavaḥ |
devāś caitān sametyocur
nyāyyaṃ vaḥ śiśur uktavān | 152 |

152.  Diese überkam Zorn und sie befragten die Götter in dieser Angelegenheit. Die Götter versammelten sich und sagten: "Das Kind hat euch korrekt angesprochen."

ajño bhavati vai bālaḥ
pitā bhavati mantradaḥ |
ajñaṃ hi bālam ity āhuḥ
pitety eva tu mantradam | 153 |

153. Ein Unwissender wird wahrlich zum Kind, Vater wird der, der den Veda lehrt. Denn zum Unwissenden sagt man "Kind", "Vater" aber zu dem, der den Veda lehrt.

Erläuterungen:

Medhātithi:

"The particle 'vai,' 'verily,' indicates the support of other scriptures ; and these scriptures (thus referred to) must have been regarded by the said gods as ancient and authoritative. Hence it is that we have the term 'they have called' which points to a traditional belief.

[...]

This story about the child (Āṅgirasa) occurs in the Chhandogya, and the author of the Smṛti (Manu) has reproduced it here only in sense."

[Übersetzung: Manu-smrti ; the laws of Manu with the bhāsya of Mēdhātithi / translated by Gangā-nātha Jhā [1871 - 1941]. -- [Calcutta] : University of Calcutta, 1920-26. -- Bd. III,1. -- S. 432.]

na hāyanair na palitair
na vittena na bandhubhiḥ |
ṛṣayaś cakrire dharmaṃ
yo 'nūcānaḥ sa no mahān | 154 |

154. Nicht durch Jahre, nicht durch graues Haar, nicht durch Reichtum, nicht durch Verwandte -- die Ṛṣis haben es zum Gestz gemacht, dass wer gelehrt lehrt, unter ihnen der größte sei.

Erläuterungen:

Bühler, S.B.E.:

"154. Anūcānaḥ, 'who has learnt the Veda and the Aṅgas' (Kullūka., Nārāyaṇa, Nandana, Rāghavānanda), means according to Medhātithi and Govindarāja ' who teaches the Veda and the Aṅgas.'"

viprāṇāṃ jñānato jyaiṣṭhyaṃ
kṣatriyāṇāṃ tu vīryataḥ |
vaiśyānāṃ dhānyadhanataḥ
śūdrāṇām eva janmataḥ | 155 |

155. Seniorität beruht unter Brahmanen auf Wissen, unter Kṣatriyas auf Heldenmut, unter Vaiśyas auf Getreide und anderen Reichtümern, unter Śūdras auf der Geburt.

Erläuterungen:

Bühler, S.B.E.:

"155. Viṣṇu XXXII, 18."

na tena vṛddho bhavati
yenāsya palitaṃ śiraḥ |
yo vai yuvāpy adhīyānas
taṃ devāḥ sthaviraṃ viduḥ | 156 |

156. Niemand wird dadurch ein Alter, dass sein Haupt grauhaarig ist. Wer aber studiert, den betrachten die Götter als Alten, auch wenn er jung ist.

Erläuterungen:

Bühler, S.B.E.:

"156. Nārāyaṇa and Nandana read sthaviro bhavati, K. sthaviro jñeyo for vṛddho, ' venerable.'"

yathā kāṣṭhamayo hastī
yathā carmamayo mṛgaḥ |
yaś ca vipro 'nadhīyānas
trayas te nāma bibhrati | 157 |

157. Wie ein hölzerner Elefant, wie ein ledernes Wild, so ist ein Brahmane, der nicht studiert -- diese drei tragen nur den Namen.

Erläuterungen:

Bühler, S.B.E.:

"157. Vasiṣṭha III, 11 ; Baudhāyana I, 1, 10."

yathā ṣaṇḍho 'phalaḥ strīṣu
yathā gaur gavi cāphalā |
yathā cājñe 'phalaṃ dānaṃ
tathā vipro 'nṛco 'phalaḥ | 158 |

158. Wie ein Eunuch unfruchtbar ist bei Frauen, wie eine Kuh bei einer Kuh unfruchtbar ist, wie ein Geschenk bei einem  fruchtlos ist, der nicht davon weiß, so ist ein Brahmane, der ohne Veda ist, unfruchtbar.

Erläuterungen:

Bühler, S.B.E.:

"158. Ṛcas,, i.e. the Veda (Govindarāja, Nārāyaṇa)."

Zu Manu 2, 159 - 174