Manava Dharmashastra 4.62

4.62

upanītaḥ sneho yasya sa nāśitavyaḥ | piṇyākayūṣamāṃsāni | tasya ṛtuparyuṣitānāṃ ca payovikārāṇāṃ pratiprasavaṃ kariṣyati ( 5 | 24—25 ) | takrakilāṭādyapekṣayaiva bahuvacanam | sākṣādvikāro hi dadhyeva | tanmātrapratiprasave'bhiprete dadhigrahaṇamevākariṣyat | tenāvidhānārthaḥ | na hi dadhnaḥ paryuṣitatvamasti | tasmādudaśvittakrakilāṭādikānāṃ payovikārāṇāṃ nāyaṃ pratiṣedhaḥ | nātisauhityaṃ tṛptiṃ na kuryāt | tatra kukṣerbhāga eko hyannasya apare hi dravasyodakādeḥ aparo doṣasaṃcaraṇārtha ityevaṃ bhoktavyamiti--tatkāryam | atiprage prāddha prathamodita eva sūrye na bhuñjīta | prahare atīte--kṛśānāṃ pūrvāhne, itareṣāṃ madhyāhne |
nātisāyaṃ astamayasamaye na bhuñjīta | na sāyaṃ bhuñjīta prātarāśitastṛptaḥ | tasmātsākāṃkṣamaśitavyaṃ kāladvaye'pi | taduktam "sāyaṃ prātarmuṣyāṇāmaśanaṃ devanirmitam” iti | yadi tu prātastṛptaḥ syātsāyaṃ na bhuñjīta | athavaivaṃ vyākhyāyate | na sāyaṃ prātarāśitaḥ syāt, ubhayorannakālayorna tṛpyeta | tathā ca yājñavalkyaḥ (1|114) sāyamīṣadvojanamāha |

Medhātithi’s commentary (manubhāṣya):
He shall not eat anything from which oil has been extracted; for instance, the oil-cake, juices and meat. Later on (5.24-25), the Author shall provide a counter-exception in the case of sacrificial remnants and preparations of milk kept over-night; and the plural number (in the term ‘preparations of milk’) is used in consideration of the large number of much preparations as whey, coagulated milk and so forth; though curd alone is the direct preparation of milk. But if curd alone were meant to be included in the counter-exception, then the Author would have mentioned that alone by name. So that curd can never be regarded as ‘kept over-night.’ From this it follows that the prohibition contained in the present verse does not apply to whey, coagulated milk and such other preparations of milk.

‘He shall not commit gluttony’—Eat too much. The stomach is divided into three parts: one part is to be filled with solid food, another with water and other liquids, and the third is to be left empty for the moving about of the juices; it is in this manner that one should eat; and this means that he shall not commit gluttony.

‘Very early’—i.e., just at sun-rise, one should not eat. For weaker people, the proper time for eating is after the expiry of three hours in the morning, and for other persons it is midday.

‘Not very late in the evening’—i.e., one shall not eat at sunset; ‘nor in the evening, if the has eaten in the morning’— to his fill. This means that at both times one should eat while some hunger is still left. This is what has been thus asserted—‘Morning and evening are the two times for eating, ordained by the gods. But if one has eaten to his fill in the morning, then he shall not eat in the evening.’

Or, the text may be explained in the following manner:—‘He shall not eat to his fill both in the morning and in the evening.’ It is in view of this that Yājñavalkya (Acāra, 114) has advised light food in the evening.—(62)