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

啶�啷嵿ぐ啶距す啷嵿ぎ啷囙�� 啶掂た啶�啷嵿ぐ啶膏�嵿い啷�啶班�嵿ぅ啷囙�� 啶ㄠた啶む�嵿く啶曕ぞ啶侧ぎ啷佮お啶膏�嵿お啷冟ざ啷囙い啷� 啷�
啶曕ぞ啶�啶む�嵿ぐ啷堗う啶多た啶曕ぞ啶�啷嵿く啶距�� 啶掂ぞ 啶� 啶�啶苦い啷嵿ぐ啷嵿く啷囙�� 啶曕う啶� 啶氞え 啷� 啷�啷� 啷�

br膩hme峁嘺 viprast墨rthena 苍颈迟测补办腻濒补尘upasp峁浥沞t |
办腻测补traida艣ik膩bhy膩峁� v膩 na pitrye峁嘺 kad膩 cana || 58 ||

Every time, the Br膩hmana should sip water, either though the receptacle dedicated to Brahm膩, or through that dedicated to Praj膩pati, or through that dedicated to the 鈥楾hrice-ten鈥� (Gods); but never through that dedicated to the 笔颈迟峁泂.鈥�(58)

 

Medh膩tithi鈥檚 commentary (尘补苍耻产丑腻峁�y补):

The term 鈥�迟墨谤迟丑补,鈥� 鈥楻eceptacle,鈥� means a clean vessel containing water; 鈥�迟墨谤迟丑补鈥� (literally) is that which exists for the purpose of saving people, i.e., freeing them from their sins. In some places 鈥�迟墨谤迟丑补鈥� is explained as 鈥榯hat by which people descend into water.鈥� In the present context however it stands for that part of the palm of the hand which contains water; and we must take the word 鈥�迟墨谤迟丑补鈥� as applied to the hand, with a view to eulogise it, only figuratively; for water does not remain in the hand always (and as such it cannot be called 迟墨谤迟丑补 in its literal sense).

Through the said receptacle, he should sip water.

鈥�Dedicated to Brahm膩鈥�;鈥攖his also is a figurative eulogy. The term means 鈥榯hat of which Brahm膩 is the deity鈥�; and certainly the said 鈥楻eceptacle,鈥� not being of the nature of a 鈥榮acrifice,鈥� or of a 鈥楳antra,鈥� could not be said to be 鈥榙edicated to a deity.鈥� The special nominal affix in the word 鈥�产谤腻丑尘补,鈥� which denotes 鈥榙edication to a deity,鈥� may however be justified on the assumption that the said receptacle resembles a 鈥榮acrifice鈥� in certain characteristics, such as being the means of sanctification and so forth.

鈥�Every time鈥欌赌�i.e., for the purposes of cleanliness, as also as part of religious performances.

鈥�碍腻测补鈥欌赌斺�楰a鈥� stands for Praj膩pati: hence 鈥�办腻测补鈥� is that which is dedicated to Praj膩pati.

Similarly that which is dedicated to the 鈥榯hrice-ten鈥欌赌�i.e., the Gods鈥攊s called the 鈥�迟谤补颈诲补艣颈办补尘.鈥� The word 鈥�迟谤补颈诲补艣颈办补尘鈥� is derived from 鈥�迟谤颈诲补艣补鈥� with the deif矛c affix 鈥�补峁�,鈥� and then the reflexive 鈥�ka.鈥� And the deific character in this case also is of the same kind as before (in the term 鈥�产谤腻丑尘补鈥�).

Through these receptacles one should sip water. The mention of the Br膩hm补峁嘺 (Vipra) is not meant to be significant here. For special rules for the 碍峁�a迟谤颈测补, etc., are going to be added later on (in verse 62, et seq.); and unless we had a general rule, there could he no room for specifications [and it is the present verse alone that could be taken as formulating that general rule, and hence it could not be taken as restricted to. the Br膩hm补峁嘺 only.]

鈥�Not through that dedicated to the 笔颈迟峁泂鈥欌赌�i.e., never through that of which the 笔颈迟峁泂 are the deity; even in cases where the aforesaid parts of the hand are disabled by the presence of boils and pimples.

Objection.鈥斺�淭he mere fact of what is sacred to 笔颈迟峁泂 not having been enjoined makes it impossible to be used (why should the negation be re-iterated)?鈥�

Answer.鈥擳here is one danger in that: The next verse supplies the description of 鈥榯he receptacle dedicated to 笔颈迟峁泂鈥�; while there is no use for it laid down in the present context; so that when one would proceed to seek for the use to which this particular receptacle could lie put, he might form the idea that it is to be used in connection with the act (of sipping water) that forms the subject-matter of the context. When, h owever, wc have the direct prohibition (of this receptacle, in connection with water-sipping), we gather the use for it from its very name, and conclude that the offering of water and such other rites for the 笔颈迟峁泂 are to be performed with 鈥榯he receptacle dedicated to 笔颈迟峁泂.鈥� In this manner the eulogy also becomes consistent. The 鈥榬eceptacles鈥� dedicated to Brahm膩 and the rest being directly enjoined as those to be used, people might be led into the mistake that in the absence of these the other may be used; hence with a view to prevent this it was only right to mention the Pitrya-迟墨谤迟丑补 also (as that which should never be used).鈥�(58)

 

Explanatory notes by Ganganath Jha

This verse is quoted in 痴墨谤补尘颈迟谤辞诲补测补 (膧hnika, p. 76), where it is noted that according to Hem膩dri, the term 鈥�vipra鈥� stands for all the three twice-born castes, on the ground that 驰腻箩帽补惫补濒办测补鈥檚 text bearing on the subject uses the generic term 鈥�dvija鈥攂ut this view is controverted on the ground that it is more reasonable to take, on the strength of Manu鈥檚 use of the particular term 鈥�vipra,鈥� the term 鈥�dvija鈥� of 驰腻箩帽补惫补濒办测补鈥檚 text as standing for the Br膩hm补峁嘺 only, rather than the other way about; as in this there is no stretching of the term 鈥�dvija鈥� which is often used for the Br膩hm补峁嘺 only; while in the other case the natural meaning of the term 鈥�vipra鈥� is unduly extended to other than Br膩hm补峁嘺s. The writer goes on to quote Medh膩tithi鈥檚 words (p. 100, 11.20-21)鈥斺�淭he mention of the Vipra is not meant to be significant here. For special rules for the 碍峁�a迟谤颈测补 etc., are going to be added later on (in verse 62, et seq), and unless we had a general rule there could be no room for specifications; [and it is the present verse alone that could be taken as formulating that general rule, and hence it could not be taken as restricted to the Br膩hm补峁嘺 only.鈥漖 (Translation pp. 306-307);鈥攁nd traverses this argument, on the ground that the present text is not injunctive of 膧肠补尘补苍补, and hence the special rule that follows in verse 62 regarding 腻肠补尘补苍补 can have no bearing upon this verse; the real injunction of 膧肠补尘补苍补 is contained in verse 61. Verse 58, therefore, it is concluded, must be taken only as enjoining a particular 鈥�迟墨谤迟丑补鈥� for the Br膩hm补峁嘺.

Proceeding with the explanation of the verse, 痴墨谤补尘颈迟谤辞诲补测补 补诲诲蝉鈥斺赌�苍颈迟测补办腻濒补尘鈥� meaning always; so that whenever 腻肠补尘补苍补 has got to be done, it should be done by the Br膩hm补峁嘺 by anyone of the thfee methods herein described; and it adds that such is the 鈥�svarasa,鈥� 鈥榠nclination,鈥� of Medh膩tithi also, which clearly refers to Medh膩tithi, p. 100, 1. 22. It goes on to point out, however, that the view of many Digests is that as far as possible the Br膩hma迟墨谤迟丑补 should be used.,鈥攕uch being the implication of the qualification 鈥�苍颈迟测补办腻濒补尘,鈥� which is more nearly related to the first option; and the other alternatives are to be taken up only when the Brahma 迟墨谤迟丑补 is disabled.鈥斺��碍腻测补鈥� means 鈥榙edicated to Praj膩pati,鈥� and 鈥�罢谤补颈诲补艣颈办补,鈥� 鈥榙edicated to the gods.鈥�

It goes on to add that, though there was no possibility for the 鈥�Pitrya 迟墨谤迟丑补鈥� to be employed,鈥攊t not being mentioned among those sanctioned,鈥攜et it has been specially interdicted with a view to indicate that the Pitrya迟墨谤迟丑补 is never to be used, not even when every one of the three 迟墨谤迟丑补s permitted is impossible, through pimples and sores: so that in such emergencies, the 迟墨谤迟丑补 to be employed would be the 膧驳苍别测补 and others.

This verse is quoted in 狈颈迟测腻肠丑腻谤补辫谤补诲墨辫补 (p. 64 and p. 253), which notes that 鈥�碍腻测补迟谤补颈诲补艣颈办补bhy膩m鈥� is the secondary alternative mentioned in view of the contingency of there being a wound or some incapacity in the 鈥�Br膩hma迟墨谤迟丑补;鈥攊苍 艢耻诲诲丑颈办补耻尘耻诲墨 (p. 339), which has the following note鈥斺��碍腻测补鈥� is 笔谤腻箩腻辫补迟测补; 鈥�罢谤补颈诲补艣颈办补鈥� is Daiva; 鈥�苍颈迟测补办腻濒补尘鈥� indicates that the second and third alternatives are to be resorted to only in the event of the using of the first being impossible;鈥攊苍 膧肠腻谤补尘补测奴办丑补 (p. 20), which explains 迟谤补颈诲补艣颈办补尘鈥� as daivam;鈥攊苍 厂尘峁泃颈蝉腻谤辞诲诲丑腻谤补 (p. 311), which connects the negative particle 鈥�na鈥� with the whole of the second line, and explains 鈥�产谤腻丑尘补鈥� as the base of the 补峁単耻峁ａ弓丑补, 鈥�办腻测补鈥� as 辫谤腻箩腻辫补迟测补, the base of the little finger, 鈥�迟谤补颈诲补艣颈办补鈥� as daiva, the tip of the fingers, and 鈥�pitrya鈥� the base of the index finger;鈥攁nd in 痴墨谤补尘颈迟谤辞诲补测补 (Paribh膩峁Ｄ�. p. 77), which quotes 鈥楳edh膩tithis鈥� explanation of the derivation of the term 鈥�迟谤补颈诲补艣颈办补尘鈥�.

 

Comparative notes by various authors

(Verses 58-59)

痴补艣颈峁ａ弓丑补-厂峁冡箾迟颈, 3. 29.鈥斺�楾he line beyond the base of the thumb is the Br膩hma-迟墨谤迟丑补; through that one should sip water thrice and then wash with water.鈥�

痴颈峁ａ箛耻-厂峁冡箾迟颈, 62. 6.鈥斺�楬e should sip water through the Brahma-迟墨谤迟丑补.鈥�

驰补箩帽补惫补濒办测补, 1.18.鈥斺�榃ith hands between his knees, seated on a pure spot, facing the north or the east, the twice-born should sip water.鈥�

叠补耻诲丑腻测补苍补-顿丑补谤尘补蝉奴迟谤补, 1. 5. 11.鈥斺�極ne should sip water through the Br膩hma-迟墨谤迟丑补.鈥�

叠补耻诲丑腻测补苍补-顿丑补谤尘补蝉奴迟谤补, 5. 1. 12-13.鈥斺�楾he base of the thumb is the Br膩hma-迟墨谤迟丑补; the tip of the thumb is the Pitrya-迟墨谤迟丑补; the tips of the fingers, the Daiva-迟墨谤迟丑补; the base of the fingers, the 膧r峁�a-迟墨谤迟丑补; the Pitrya-迟墨谤迟丑补 is also that between the thumb and the forefinger.鈥�

痴颈峁ａ箛耻-厂尘峁泃颈, 62.1-4.鈥斺�楩or the twice born, the base of the little finger is the 笔谤腻箩腻辫补迟测补-迟墨谤迟丑补; at the base of the thumb, the Br膩hma-迟墨谤迟丑补; at the tip of the fingers, the Daiva; at the base of the forefinger, the Pitrya.鈥�

驰腻箩帽补惫补濒办测补, 1.19.鈥斺�楾he base of the little finger, the base of the forefinger, the base of the thumb, and the tip of the fingers of the hand constitute the 笔谤腻箩腻辫补迟测补, Pitrya, Brahma and Daiva 迟墨谤迟丑补s respectively.鈥�

艢补峁卥丑补 (quoted in Medh膩tithi).鈥斺�楾he 碍腻测补 is at the base of the little finger; the 笔谤腻箩腻辫补迟测补 at the base of the thumb, the Daiva, at the tips of the fingers; the Pitrya, at the base of the index-finger.鈥�

艢补峁卥丑补-Likhita (Par膩艣aram膩dhava, p. 221).鈥斺�楾he Brahma迟墨谤迟丑补 is situated to the left of the thumb, on the line pointing upwards; the Pitrya between the thumb and the index finger; the 笔谤腻箩腻辫补迟测补 between the palm and the little index: on the top of the finger tips, the Daiva.鈥�