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Manusmriti with the Commentary of Medhatithi

by Ganganatha Jha | 1920 | 1,381,940 words | ISBN-10: 8120811550 | ISBN-13: 9788120811553

This is the English translation of the Manusmriti, which is a collection of Sanskrit verses dealing with ‘Dharma�, a collective name for human purpose, their duties and the law. Various topics will be dealt with, but this volume of the series includes 12 discourses (adhyaya). The commentary on this text by Medhatithi elaborately explains various t...

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

आयुष्मान� भव सौम्यैति वाच्यो विप्रोऽभिवादने �
अकारश्चास्� नाम्नोऽन्त� वाच्यः पूर्वाक्षर� प्लुतः � १२� �

āyuṣmān bhava saumyaiti vācyo vipro'bhivādane |
ścāsya nāmno'nte vācya� ūṣa� pluta� || 125 ||

On saluting, the 󳾲ṇa should he answered with the words ‘Be long lived, O Gentle One�; and at the end of his name the vowel “a,� which occurs at the end of the consonant, should be pronounced ultra long.�(125)

 

ѱپٳ’s commentary (Գܲṣy):

On salutation having been done, the answering greeting should be made by the Father to the accoster, with the words—ĘBe 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 (a) �āyuṣmān edhi,� ' Prosper O Long-lived One,� (b) �īܰū,� ‘Be long-lived,� (c) �ñī,� ‘Live long’Ĕis permitted by the usage of cultured men.

The vowel “a”’Ĕwhich 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 �ūṣa�� qualities the ‘vowel a,� which is to be lengthened; and �ṣa� 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 tbat 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 tile 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 tho 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 �󳾲ṇa� in the present verse; as what is here prescribed is applicable to the ṣaٰⲹ 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 Devaḍattā�; and one containing a name ending in consonant,—ĘBe long lived, O Somaśarmān.’�(125)

 

Explanatory notes by Ganganath Jha

Buhler adopts the reading �ūṣaܳٲ��, which is given by Nandana, and mentioned by Nārāyaṇa. The meaning, according to this, as Buhler remarks, is that the name Devadatta should be pronounced as ‘Devadattā.� ѱپٳ and Kullūka adopt the reading �ūṣa� pluta�,� under which the meaning is that ‘the vowel a, which occurs at the end of the consonant, should be pronounced ultra-long.� “According to this interpretation,� says Buhler, “Manu’s rule agrees with Āpastamba and Pāṇinī (8-2-88). Govindarāja and Rāghavānanda go far off the mark.�

Several commentators note that �� includes all the twice-born persons.

ѱپٳ (p. 182, 1. 4)—�Tatra pūrvasmin &c.’ĔKullūka’s expounding of the compound is simpler—�ū峾ٲ—�ṣam’�vyāñjanam—saṃśliṣṭam yasya sa ūṣa�.�

Ibid, (p. 182, 1. 8)—�Bhagavān Paṇinī�’ĔThis refers to the sūtra �acontyādi ṭi� which defines the ‘ṭi� as ‘that which has for its beginning the last among the vowels�; and the example given in Գٲ첹ܻܳī under Sūtra 8.283 is, Āyuṣmān bhava Devadattā�; from which it is clear that the name ‘ṭi� is applicable to the vowel ‘a� in ‘tta� and it is �ٲ徱’Ĕhaving for its beginning the last of the vowels—in the sense that it ends in itself, it being regarded as its own constituent part, according to ŚԻś󲹰, which has the following note�

nanu mārtaṇḍa ityatra mārtaśabdāntyāc takār� sa ādiryasyetyanyapadārtho durlabha iti cenna | ekasminneva samudāyatvāropeṇa tadavayavatvāropeṇa ca tadupapatte� ||

This verse is quoted in ʲś󲹱 (Ācāra, p. 297), which adds the following notes:—The compound �ūṣa�� is to be expounded as pūrvara ṣam yasya; and the �purvam ṣam�, ‘preceding syllable,� in a name is the consonant, since a vowel can not be ‘preceded� by another vowel; hence the meaning comes to be that the vowel at the end of the final consonant should be pronounced ultra-long. The term �ṣa�� stands for all vowels that may occur at the end of a name [This is exactly what ѱپٳ and Kullūka have said]; the text could not have meant the vowel ‘a� only; as it is not possible for all names to end in that vowel. Thus the formula comes to be—�āyuṣmān bhava saumya Devadattā.�

It is quoted in Ѳ岹Բٲ (p. 26), which supplies three different explanations:—At the end of the words �āyuṣmān bhava saumya,� the name of the saluter should be pronounced—�վṣṇś�; (a) at the end of the name an ‘a� should be pronounced, and of this ‘a,� the �ū�,� the preceding syllable,�.should be ultra-long. The masculine form �ṣa�� is a Vedic archaism, [ the right form being �ṣam’]. Though the syllable ‘preceding� (the ‘a� pronounced after the name �վṣṇś�) would be ‘n,� yet inasmuch as the consonant could not be pronounced ‘ultra-long,� the term ‘preceding syllable� would apply in this case to ‘a� that is contained in the name [ i.e. the ‘a� after ‘m’]; and it is this ‘a� that would be pronounced ultra-long [The formula thus being �āyuṣmān bhava saumya Viṣṇuśarmā3n’].�(&) �Pūrvākṣaram plutam� is another reading, in which case the construction is all light [and there is no archaism]; the meaning being that ‘the preceding syllable is to be pronounced ultra-long.’�(c) Or, the sentence �śchāsya nāmno’nte� may be explained as follows:—The vowel ‘a� () that appears at the end of ‘his� (‘asya�, the saluter’s) ‘name� (�峾Բ��)—Ęa� mentioned only by way of illustration, any vowel at the end of the name being meant,—is what is qualified by the qualifying word �ūṣa�’Ĕwhich means, in this case,�that which has the syllables, ṣam, in the namepreceding’Ĕ�ūṇi,’�itself; and such a vowel should be pronounced ultra-long,—and no other ‘a�, either in the name itself, or added after the name.

The formula, according to all these explanations, is �āyuṣmān bhava saumya Devadattā3.� This is not accepted by īٰǻ岹ⲹ (Saṃskāra p. 452), which would omit the word �saumya,� which in Manu’s text, it takes as standing for the name of the saluter; so that the formula according to it would be �āyuṣmān bhava Devadattā3.� It argues that if we don’t take the word �saumya� as standing for the name, we would have to seek elsewhere for the injunction for pronouncing the name in regard to which the second half prescribes the ultra-elongation of the final ‘a.’ĔAs regards the second line of the verse, it takes it to mean that, ‘the a tliat appears at the end of the saluter’s name should be pronounced ultra-long;—and adds that the vowel �a� here stands for vowels in general; as all names do not, and cannot end in �a�, in the case of names ending in consonants also, fhe syllable to be ultra-elongated would be the last of the vmvels contained in the name; it is clear from Pāṇini’s rule that the �ṭi� syllable is to be so pronounced (see note, above)—and it is the last vowel that is called �ṭi�.—In the compound ūṣa�ṣa� means consonant, and the compound means ‘that which has a consonant immediately preceding it�; so that the text comes to mean that ‘the vowel that has a consonant immediately preceding it should not be separated from the consonant and then pronounced ultra-long; it should be pronounced along with the consonant.� It concludes that this explanation is in agreement with ѱپٳ and several others. According to this view the formulas would be�(a) �āyuṣmān bhava Devadattā3� (where the name ends in a vowel) and (b) �āyuṣmān bhava Somaśarmā3n,� where the name ends in a consonant.

The same work goes on to add that Haradatta has adopted the reading �ūṣaܳٲ�� (see note above) and has explained the verse as follows:—At the end of the name is to be pronounced an additional �a’Ĕover and above the syllables in the name itself,—and this additional �a’Ĕis to be �ūṣaܳٲ�,’�i. e., ‘having its preceding syllable�i. e., vowel—uٰ-DzԲ�;�i. e., the vowel preceding the additional �a� should be ultra-long; and this may be done also where consonants may be intervening between the two. Thus in the case of there being no intervening consonant, the formula would be āyuṣmān bhava saumya Devadattā3,� while in that of there being an intervening consonant, it would be āyuṣmān bhava saumya Agnichi3da� (where the consnant, �d� intervenes between the additional �a� at the end, and the vowel �i� preceding it.)

It further adds that the term �� includes the ṣaٰⲹ and others also, as is clear from the fact that in grammar we find rules (a) making the ultra-elongation of the final vowel optional in the case of the saluter being a ṣaٰⲹ or a ղśⲹ, and also (b) prohibiting the elongation in the case of the saluter being a woman or a Śū.

This work quotes ѱپٳ to the effect that the words in the text �āyuṣmān bhava saumya� are meant to be purely illustrative, and it is not meant that these should be the very words used; it is thus that even such returns become permissible as—�ṣmԱ,� �īܰū�,� �ñī� and others that are in common use among cultured people.

This verse is quoted also in ṇaⲹԻ (p. 191), where �ūṣa�� is explained as referring to the letter preceding the ‘n� in �ś�;—and in 貹첹 (p, 53), which adds the following note:—The �� here stands for the final vowel in the name of the saluter; hence whichever. vowel occurs at the end of the name should be pronounced ultra-long; hence �ūṣa�� means ‘that which is preceded by a syllable�; this syllable preceding the final vowel must be a consonant. Hence the meaning is that the vowel, along with the consonant, should be pronounced ultra-long. It does not mean that an additional ‘a� is to be added at the end of the name.

It is quoted in ṛtԻ (Saṃskāra, p. 98), which adds the following notes:—The vowel �a� here stands for any vowel that occurs at the end of a name; there is no such rule as that every name must end in ‘a�; hence the elongation pertains to the vowel that occurs at the end of a name; and it does not mean that an additional �a� has to be added at the end of every name.

It is quoted also in ṃsū (p. 46), which has the same remarks regarding the vowel �a�; it adds:—According to some people, the title �ś� also has to be pronounced; so that the formula would be �āyuṣmān bhava Devadattā ś.� Others hold that the elongation prescribed is to be done to the ‘a� contained in the term �ś� But this is open to doubt, as the term �ś� does not form part of the name; if it did, then, as some other syllables would necessarily be required to be prefixed to this, it could not be possible to have any name ‘with two letters�, as has been prescribed. This elongation of the vowel is not done in the name of the Śū, who is excluded, according to Pāṇini’s Sūtra �ʰٲⲹ󾱱’śūd�; this however makes it clear that the salutation of the Śū also is to be returned.

 

Comparative notes by various authors

Ā貹ٲ-ٳ󲹰ūٰ (1.6.17).—ĘThe previous letters should he ultra-long in the salutation as also in the returngreeting.�

ղśṣṭ (īٰǻ岹ⲹ-Saṃskāra, p. 453).—ĘThe last vowel in the greeting is ultra-long.�

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