Manava Dharmashastra 2.61

2.61

uṣṇaśabdaḥ kāyopalakṣaṇārthaḥ | tathā hi paṭhyata 'aśrutābhiradbhiriti' | evaṃ ca grīṣmoṣmataptāḥ svabhāvoṣṇāśca na pratiṣidhyante | phenagrahaṇaṃ budbudānāmapi pradarśanārtham | paṭhitaṃ ca 'hīnābhiḥ phenabudbudairiti' | tīrthena dharmaviditi vṛttapūraṇameva | śaucamāptu micchuḥ śaucepsuḥ | śuddhikāma ityarthaḥ | nānyathā śuddho bhavati | sarvadā | na prakaraṇādbhojana eva, kiṃ tarhi retoviṇmūtrādiśuddhiṣvapi | apāṃ bhakṣaṇe karmatvāttṛtīyānirdeśo, na bhakṣyamāṇānāmevāyaṃ dharmo'pi tu kāraṇabhūtānāmapi pādābhyukṣaṇādau | vayaṃ tu brūmo bhakṣaṇe'pi karaṇamevāpo, na hi tāsāmācamanaṃ saṃskāraḥ | ekānte śucau deśe | ekānto hi janairanākīrṇaḥ prāyeṇa śucirbhavati | prāgudaṅmukhaḥ | mukhaśabdaḥ pratyekamabhisambadhyate | "prāṅmukha udaṅmukho vā" evaṃ hi gautamena paṭhitam | vigrahaścaivaṃ kartavyaḥ prāgudaṅmukhamasyeti | nāyaṃ dvandvagarbho bahuvrīhirapi tu bahuvrīhireva | dvandvagarbhatāyāṃ samāhāre samāsāntenākāreṇa bhavitavyam| itaretarayogo'pi naiva | na hi yugapadabhayadiksukhatā sambhavati | tatra kaścidācamanabhāgaḥ prāṅmukhena kartavyaḥ kaścidudaṅmukhenetyāpatati, na caikadeśe ācamanam | na ca digartha upādeyo yena parasparāpekṣe sambadhyeyātām | nāpi dakṣiṇapūrvādivatprāgudakśabdo'parājitāyā diśo vācakatvena prasiddho yena diksamāsabahuvrīhirjāyeta | tasmānnāyaṃ vṛttyantaragarbho bahuvrīhiḥ | ato vikalpaḥ | udāhṛtaṃ ca smṛtyantare "prāṅmukha udaṅmukho vā śaucamārabheteti" | yathā "bṛhadrathantarasāma ṣaḍahe" iti keṣucidahaḥsu bṛhata keṣucidrathantaram; na tvekasminnahani samastobhayasāmatvam |
uktamācamanaṃ tīrthenāpāṃ bhakṣaṇam | parimāṇaṃ tu noktamatastadavadhāraṇārthamāha--

Medhātithi’s commentary (manubhāṣya):
‘Hot’ hero stands for boiled; elsewhere we read that the sipping should be done ‘with unboiled water.’ So that the prohibition docs not apply to such water as is naturally hot, or has imbibed the beat of the hot atmosphere.

‘Froth’ is meant to include ‘bubbles’ also, as elsewhere we read that ‘the water should be free from froth and bubbles.’

The terms ‘through the proper receptacle’ and ‘one who knows his duties’ have been added only for the purpose of filling up the metre.

‘Desiring cleanliness’—seeking to attain cleanliness, i.e., purity. The sense is that without the sipping of water he can never be clean.

‘Always’—i.e., not only at the timo of eating, as would seem implied by the fact of the rule occurring in the section on ‘eating,’—but also at other times, when, for instance, one seeks cleanliness after passing urine or stool, etc.

Though ‘water’ is the object of the act of sipping, yet it is put in the Instrumental Case, with a view to indicate that what is prescribed is meant to be applicable not only to the water that is sipped but also to that which forms the instrument in such acts as the washing of the feet and the like. What we hold is that in the act of sipping also the water is only the ‘instrument’; specially as the sipping does not constitute the sanctification of the water (in which case alone the water could be the ‘object’).

‘In solitude’—i.e., in a clean place; a solitary place, being uncrowded by people, is generally clean.

‘With his face towards the North or the East’;—the term ‘face’ is to be construed along with each of the two terms (‘East’ and ‘North’); as Gauṭama (1.35) says that ‘the man should face either the North or the East.’ The compound should be expounded as ‘he who has his face towards the North, East’; the compound being a pure Bahuvrīhi, not a Bahuvrīhi containing another copulative compound [i.e., we cannot expound the compound as ‘North and East,’ and then compound this with the term ‘mukha,’ the sense in this case being ‘one having his face towards the North and the East’]. If wo made tho Bahuvrīhi contain a copulative compound, then if the compound ‘prāṅudak’ were taken as an aggregative copulative, it should have an additional ‘a’ at the end; nor could it be taken as a segregative copulative. Further, it is not possible for the man to face both the North and the East at one and the same time; for in that case, the rule would mean that one part of the sipping should be done with face towards the North, and another part of it with face towards the East; and this would mean that the sipping is not done at one place. Then again, the directions mentioned do not form the principal factor in the predicate of the sentence, which alone could justify their being taken reciprocally; nor does the term ‘prāṅudak’ from a well-known name of the North-East quarter, in the manner in which ‘dakṣina- pūrva’ does of the South-East quarter; hence there can be no justification for the compound being taken as a containing another compound name of a particular quarter, [i.e., we cannot take ‘prāṅudak’ as the name of the North-East quarter and then compound it with ‘mukha’]. For these reasons the. compound cannot be taken as a ‘Bahuvrīhi’ containing within itself another compound. From all this it follows that option, is meant; as is clearly laid down in another Smṛti—‘Acts of cleanliness should be begun with

face towards the North or the East’ (Gauṭama 1.35). This option is just like the option that we have in the case of the Sāman to be sung at the Ṣaḍoha sacrifice, where the injunction being in the form that ‘the Bṛhadrathantara Sāman should be sung,’ what is actually done is that on some days of the sacrifice (which lasts for six days) they sing the ‘Bṛhat’ while on other the ‘Rathantara’ Sāman; and never on any one day do they ever sing both the Sāmans.—(61)

The ‘sipping,’ as consisting of the drinking of water, has been prescribed; but the exact quantity of the water to be sipped has not yet been laid down. Hence the Text now proceeds to define the precise measure (of the water to be sipped):—