Manusmriti with the Commentary of

Medhatithi

Section XIV - Sources of Income (vittgama)

Verse 10.115
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

sapta vittgam dharmy dyo lbha krayo jaya |

prayoga karmayogaca satpratigraha eva ca || 115 ||

There are seven lawful sources of income: inheritance, acquisition, purchase, conquest,
investment, industry and receiving of proper gifts.(115)

Medhtithis commentary (manubhya):

InheritanceHereditary property.

Acquisitionof buried treasure and such things; or the share that one obtains out of the
property acquired by his father and other relations. Though this also would
be inherited from the father, yet it cannot be spoken of as inheritance, because it belongs
in common to many persons. This is why we find in another Smti the declaration regarding
property assigned for maintenance (Yjavalkya, 2.121). Or acquisition may stand for
those loving presents that one receives from his friends, or from his father-in-law.

Purchase.This is well known.

Conquestin battle.

Investment and IndustryMoney-lending and trade. The legality of these is in accordance

with the caste of the person concerned. The first three of them are common to
all; Conquest is for the Katriya only; Investment and Industry for the Vaiya only;
and Receiving of proper gifts for the Brhmaa only. All this distinction is based upon
theories and arguments already set forth above.

Some people object to Purchase (being a source of income).

But this is not right. As it it were not lawful, all transactions would come to an end.

Some people hold that Conquest refers to gambling-stakes only, and as such pertains to all
castes.

This also is not right; since another Smti has clearly declared that wealth acquired by
gambling is impure; specially where Praskara speaks of Gambling.

Similarly some people explain prayoga as meaning action, on the ground of such usage as
jnaprvaka prayoga, action preceded by knowledge,where the word prayoga is
used in the sense of action. On the same analogy karmaprayoga will mean the employment
of action.(115)

Explanatory notes by Ganganath Jha

Lbha.Friendly present (Medhtithi, Govindaraja and Kullka);acquisition of
treasure-trove (Nryaa and Nandana).

Jaya.Conquest in war (Medhtithi);winning law-suits (Nandana).

Prayoga.Money-lending, (Medhtithi);Teaching (bandana).

Karmayoga.Trade and agriculture (Medhtithi);Sacrificing for others (Nandana).

This verse is quoted in Pararamdhava (cra, p. 309), which adds the following
explanations:ya (Dya?), ancestral property,lbha, finding of a treasure-trove;
inheriting ancestral property, finding of treasure-trove and purchase are for all the four
castes, conquest is for the Katriya alone,prayoga is lending money on interest,and
karmayoga is trade and agriculture;these two are for the Vaiya only;and acceptance
of gifts from righteous persons is for the Brhmaa only.

It is quoted in Pararamdhava (Vyavahra, p. 330);in Smtitattva II (p. 350), which

adds the following notes:Dya is inheritance of ancestral property,lbha is finding
of treasure-trove and such tilings,jaya is conquest of war,prayoga is money-lending,
karmayoga is trade, agriculture, sons and daughters;in Vidhnaprijta II (p. 245);
in Mitkar (2.113);in Hemdri (rddha, p. 525);in Hemdri (Dna, p. 41), which
explains prayoga as monetary transaction for earning interest, and karmayoga as
officiating as priests at sacrifices;and in Nsihaprasda (hnika 37a).

Comparative notes by various authors

Gautama (10.39-42).A man becomes an owner by inheritance, purchase, partition,
seizure or finding; acceptance of gift is an additional mode of acquisition for the Brhma a;
conquest for the Katriya; and gain by labour for the Vaiya and the dra.

Arthastra (II. p. 97).In places where conditions are unsettled, undisturbed possession is
the basis for ownership.

Verse 10.116
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

vidy ilpa bhti sev gorakya vipai ki |

dhtirbhaika kusda ca daa jvanahetava || 116 ||

Learning, handicrafts, working on hire, service, cattle-tending, trade, agriculture,

contentment, begging and money-lending,these are the ten means of livelihood.(116)

Medhtithis commentary (manubhya):

This verse sets forth the means of livelihood for all men, during times of distress.

Learninghere stands for sciences other than the Veda; such, for instance, as Medicine,
Logic, Physics, Toxicology and so forth,all which are not reprehensible, when used as a
means of livelihood.
Handicraft.This has been already explained.

Working on hireas a servant

Serviceacting according to the wishes of another person.

ContentmentThis has been added only by way of illustration.

The meaning of this verse is that in the absence of the particular means of livelihood
specifically assigned to each caste, these ten means are open to all men.(116)

Explanatory notes by Ganganath Jha

Govindarja thinks that teaching for a stipulated fee is also permissible under this rule.
Buhler.

This verse is quoted in Aparrka (p. 936);and in Mitkar (3.42), both of which read
giri for dhti; giri is explained by Nandana as selling of fruits and roots growing
on hills.

Comparative notes by various authors

Yjavalkya (3.41).Agriculture, mechanical arts, work for wages, learning, money-
lending on interest, cart, hill, service, forest-land, King and begging almsthese are the
means of livelihood in times of distress.

Hrta (Aparrka, p. 937).In times of distress, agriculture may be undertaken.

Verse 10.117
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

brhmaa katriyo v'pi vddhi naiva prayojayet |
kma tu khalu dharmrtha dadyt ppyase'lpikm || 117 ||

The Brhmaa or the Katriya must not lend money on interest; but he may advance a little
to unrighteous men for sacred purposes.(117)

Medhtithis commentary (manubhya):

For sacred purposesThis implies that what is here permitted refers to livelihood in
abnormal times.

To unrighteous menThis shows that from the righteous man no interest shall be taken.

What has been said regarding Agriculture, Trade and Money-lending being equal to
Teaching pertains to abnormal times.(117)

Comparative notes by various authors

Vaiha (2.40-44).A Brhmaa and Katriya shall lend money like usurers. They quote
the followingHe who, acquiring property cheap, gives it for a high price, is called
a usurer and blamed among those who recite the Veda. Brahm weighed in the scales the
crime of killing a learned Brhmaa against the crime of usury and the slayer of the
Brhmaa went upwards.They may lend gold, at pleasure, to a person who entirely
neglects his sacred duties and is exceedingly wicked,taking double its value on
repayment,and grain, trebling the original price.

http://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-
medhatithi/d/doc201859.html
Section LV - Distribution of Functions among the
several castes, part 1: of the Brhmaa

Verse 1.87
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

sarvasysya tu sargasya guptyartha sa mahdyuti |

mukhabhrupajjn pthakkarmyakalpayat || 87 ||

With a view to the protection of this entire creation, the Resplendent One ordained the
distinct functions of those who sprang from the mouth, the arms, the thighs and the feet
(86).

Medhtithis commentary (manubhya):

The divisions of time have been described. The qualifications of the Brhmaa and the
other people are now described; and the present verse serves as an introduction to that
subject.

Of this entire creation,i.e., of all beings,with a view to the protectionfor the

purpose of their safety;the Resplendent One, Prajpati,ordained,distributedthe
functions,i.e., actions, leading to perceptible as well as imperceptible results,of the
Brhmaa and other castes, that sprang from his mouth and other limbs. (87).
Verse 1.88
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

adhypanamadhyayana yajana yjana tath |

dna pratigraha caiva brhmanmakalpayat || 88 ||

For the Brhmaas he ordained teaching, studying, sacrificing and officiating at sacrifices,
as also the giving and accepting of gifts. (88).

Medhtithis commentary (manubhya):

The said functions are now described. (88).

Section LVI - Distribution of Functions among the

several castes, part 2: of the Katriya

Verse 1.89
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

prajn rakaa dnamijy'dhyayanameva ca |

viayevaprasaktica katriyasya samsata || 89 ||

For the Katriya he ordained protecting of the people, giving of gifts, sacrificing and
studying, as also abstaining prom being addicted to the objects of sense. (89).

Medhtithis commentary (manubhya):

What are referred to here are such things as Musical Sounds and the like which tend to give
rise (in the minds of men) to a longing for the objects of sensual enjoyment; and the
abstaining from being addicted to them means not being attached to them; that is, not to
have recourse to them frequently. (89).

Explanatory notes by Ganganath Jha

This verse is quoted in the VramitrodayaParibh, p. 45, which reads saktim, and
explains viayeu aprasaktim as control, of the senses; and in
the Nsihaprasda, Saskra, p. 73b.

Section LVII - Distribution of Functions among the

several castes, part 3: of the Vaiya

Verse 1.90
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

pan rakaa dnamijy'dhyayanameva ca |

vaikpatha kusda ca vaiyasya kimeva ca || 90 ||

For the Vaiya, tending of cattle, giving of gifts, sacrificing and studying; as also trade,
money-lending and cultivating of land. (90).

Medhtithis commentary (manubhya):

Trade,i.e., the acquiring of wealth by carrying on trade, on land and on water, and the
importing of useful goods from foreign countries into the state of that king in whose
kingdom he lives.

Money-lendinggiving out money on interest. (90).

 Explanatory notes by Ganganath Jha
This verse is quoted in Parara-mdhava (cra, p. 416), in support of Parara, verse
63;and in the VramitrodayaParibh (p. 45), which explains Vaikpatham as
trade and Kusdam as lending money on interest.

Section LVIII - Distribution of Functions among the

several castes, part 4: of the dra

Verse 1.91
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

ekameva tu drasya prabhu karma samdiat |

etemeva varn urmanasyay || 91 ||

For the dra the Lord ordained only one function: the ungrudging service of the said
castes. (91).

Medhtithis commentary (manubhya):

The Lord, Prajpati, ordained one function, for the dra; [in the form]Thou shalt
perform the service of the said castes,i.e., of the Brhmaa, Katriya and Vaiya;
Ungrudgingi.e., without complaining; no resentment should be felt even in the mind.

Service stands for attending; i.e., doing of acts conducive to their convenience; such as
massage of the body, and the obeying of wishes.

What is mentioned here is only such function of the dra as leads to visible results (in the
shape of livelihood); and in as much as the phrase one only is not injunctive, it does not
preclude the giving of gifts (and such other acts, leading to invisible results); specially as we
shall find later on the actual injunction of these acts (for the dra also). And it will be on
that occasion that we shall set forth the classification of sacrifices and other acts (as to
which of these should be done by which castes, and so forth). (91).

Explanatory notes by Ganganath Jha

This verse is quoted in the Vramitrodaya Paribh, p. 45;and in
the Varakriykaumud (p. 568), which explains Prabhu, as Brahm, and Anasyay
as without dishonesty.

http://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-
medhatithi/d/doc145538.html

Short Introduction:
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 topics and argues with
opponents of the text. He composes his own answers to their claims, backed up by authentic
sources, such as references to Panini's work.

Manu refers to the author, and Smr ti refers to Law book. This volume presents the full english
translation of the Manu-smriti with the commentary (bhashya) by Medhatithi. Alternate titles:

Manusmr ti ( ),
Medhtithi Manubhs ya ( )