Abdhinauyanamimamsa 4.1.4.p1

4.1.4.p1

nanu samudre nauyānena deśāntaragamane dvīpāntaragamanevā "praṇaṣṭāśramadharmāsca varjyā deśāḥ prayatnataḥ" iti (nirṇayasindhau śrāddhe varjyadeśaprakaraṇe vāyupurāṇe) uktervarṇā śramadharmaśūnyadeśānāṃ piratyājyatvoktyā tatra parityājye kathaṃ praveśo yujyate iti cet|| na || asya vacanasya śrāddhaprakaraṇasthatvena śrāddhaṃ tatra na kārya mityarthapratīteḥ| "kṛṣṇasārastu carati mṛgo yatra svabhāvataḥ| sa jñeyo yajñiyo deśo mlecchadeśassvataḥ paraḥ || 23 || etān dvijātayo deśāntsaṃ śrayeranprayatnaḥ| śūdrastu yasminkasminvā nivasedvṛttikarśitaḥ" iti (manunā 2 dhyā 0 2 ślo0) vṛttikarśita ityuktyātra vṛttyantaraṃ na labhyate| atotra sthātuṃ na śakyate| tatra yadi gamyate tadā vṛttirlabhyate| tataśca tatraiva nivasāmaḥ punarvṛttirahitadeśaṃ na pratyāvartāmaha ityabhisandhinā gantavyamityarthāt| "saṃśrayeranprayatnataḥ" ityukteḥ| prayatnena saṃśrayaṇasya sthiravāsasya yogyopa deśalābhaparyantamanyasya tadupāyānveṣaṇāyāśrayaṇepi tatra tamupāyamupalabhya tataḥ pratyāvartanīyameva na saṃśrayaṇīyamityarthācca| anyatra nivāse doṣābhāva ityarthalābhācca| ata eva "vasanvā yatra kutrāpi svācāraṃ na visarjayet" ityuktaṃ saṃgacchate| ata eva śāstraniṣiddhepi bharatakhaṇḍasthe deśe nivasanti| anyathā "na śūdrarāje nivasennādhārmika janāvṛte| na pāṣaṇḍigaṇākrānte nopaspṛṣṭentyajairnṛbhiḥ || 61 ||" iti (manunā 4 dhyā0) ukteḥ śūdrasvāmikādideśe vāsaniṣedhāttatredānīṃ bahanāṃ śrotriyāṇāṃ nivasana mayuktaṃ syāt| kiṃca "mlecchadeśe tathā rātrau sandhyāyāṃ vipravarjite| na śrāddhamācaredvidvānna cākāśe kadācana" iti (divodāsīye) vacanānmlecchadeśe śrāddhaṃ niṣidhyate na tu gamanamapītyadoṣāt| nanūktavacanena mlecchadeśe śrāddha kartavyatāniṣedhāt "bhojako yastu vai śrāddhaṃ na karoti khagādhipa| mātāpitṛbhyāṃ satataṃ sarṣevarṣe mṛtehani| sa yāti narakaṃ ghoraṃ tāmisraṃ nāma nāmataḥ" iti (madanaratne bhaviṣye manunā) śrāddhasyākaraṇe pratyavāyokteḥ| "vasanvā yatra kutrāpi svācāraṃ na visarjayet" ityukteḥ "śrāddhe kuryyānna vistaram" ityukteśca vistareṇa brāhnaṇaśūnyatvā dinānā'nupapattimitamlecchadeśādauyathāvaccchrāddhaṃ na kuryyā dityarthasyaiva yuktatvāt| kiṃca yadyapi "triśaṅkorvarjayeddeśaṃ sarvaṃ dvādaśayojanam| uttareṇa mahānadyā dakṣiṇena tu kīka ṭān|| deśastraiśaṅkavo nāma śrāddhakarmaṇi varjitaḥ|"iti (nirṇayasindhau pṛthvīcandrodaye skānde) tathā "kirāteṣu kaliṅgeṣu koṅkaṇeṣu khaseṣvapi| sindhoruttarakūleṣu narmadāyāśca dakṣiṇe| pūrveṇa karatoyāyā na deyaṃ śrāddhamucyate" iti (nirṇayasindhau brāhne) "rūkṣaṃkṛmihataṃ klinnaṃ saṅgīrṇāniṣṭagandhikam| deśaṃ tvaniṣṭaśabdaṃ ca varjayecchrāddhakarmaṇi" iti (nirṇayasindhauyamena) ca nirdiṣṭa deśeṣu śrāddhaṃ niṣidhyate| tathāpi "idaṃ kāmyaviṣayam| anyathā tatratyānāṃ sarvaśrāddhalopaprasaṅgāt" iti (nirṇayasindhau tatraiva) ukternityasya parityaktumaśakyatvenakāmyaśrāddhaṃ na kāryamityarthakalpanāyā eva yuktavāt|

If it is objected: In travelling to another country or travelling to a foreign land by boat travel on the ocean, since it is stated, "And regions where the duties of the life-stages have perished should be avoided with effort" (in the Vāyu Purāṇa, in the section on regions to be avoided for ancestral offerings, in the Nirṇayasindhu), by the statement that regions destitute of the duties of class and stage of life are to be abandoned, how is entering into what is there to be abandoned justified? We reply: No. Because this statement occurs in the section on ancestral offerings, the understood meaning is that an ancestral offering is not to be performed there. As for the statement: "Where the black antelope roams by nature, that is to be known as the sacrificial region; beyond that is the barbarian territory. Twice-born men should settle in these regions with effort, but a Shudra, emaciated by want of a livelihood, may dwell wherever he pleases" (by Manu, chapter 2, verses [23–]24)—because of the statement "emaciated by want of a livelihood," the meaning is: if one goes there with the intention, "Another livelihood is not obtained here; therefore it is not possible to remain here; if one goes there, then a livelihood is obtained, and consequently we shall dwell right there, and not return to the region lacking a livelihood," [that is prohibited] because of the statement, "they should settle with effort." Because "settling with effort" means permanent dwelling, even if one resorts [to another land] for the sake of searching for the means thereof until gaining a suitable livelihood, once one has obtained that means there, one must indeed return from there and not settle permanently; and because the meaning obtained is that there is no fault in residing elsewhere [temporarily]. For this very reason the statement, "Or dwelling wherever one may, one should not abandon one's own proper conduct," is consistent. For this very reason they dwell even in regions within Bharatakhaṇḍa that are prohibited by the scriptures. Otherwise, because of the statement: "One should not dwell in a kingdom ruled by a Shudra, nor in one surrounded by unrighteous people, nor in one overrun by hosts of heretics, nor in one beset by outcaste men" (by Manu, chapter 4, [verse] 61), since residence in a region ruled by a Shudra and the like is prohibited, the residence there nowadays of many learned Vedic scholars would be improper. Furthermore, because of the statement, "In a barbarian territory, likewise at night, at twilight, in a place devoid of Brahmins, and in open air, a wise man should never perform an ancestral offering" (in the Divodāsīya), the ancestral offering is prohibited in a barbarian territory, but not travel itself; hence there is no fault. If it is objected: Since the performance of the ancestral offering in a barbarian territory is prohibited by the cited text, and because an omission of the ancestral offering entails a sin, as stated: "O king of birds, that eater who does not perform the ancestral offering constantly for mother and father year after year on the day of death, goes to the dreadful hell called Tāmisra" (by Manu in the Bhaviṣya [Purāṇa], in the Madanaratna); and because it is stated, "Or dwelling wherever one may, one should not abandon one's own proper conduct," and "One should not make an elaboration in the ancestral offering," the only proper meaning is that one should not perform the ancestral offering elaborately according to rule in a barbarian territory and the like, which is constrained by various impediments such as the absence of Brahmins. Furthermore, although an ancestral offering is prohibited in specified regions, as stated: "One should avoid the whole country of Triśaṅku, twelve yojanas [in extent], north of the Mahānadī and south of the Kīkaṭas; the country named Traiśaṅkava is avoided in the rite of an ancestral offering" (in the Skanda Purāṇa, in the Pṛthvīcandrodaya, in the Nirṇayasindhu); likewise, "Among the Kirātas, the Kaliṅgas, the Koṅkaṇas, and the Khasas, on the northern bank of the Indus, and south of the Narmadā, and east of the Karatoyā, it is said that an ancestral offering is not to be given" (in the Brāhma [Purāṇa], in the Nirṇayasindhu); and "Arid, worm-infested, damp, filthy, foul-smelling ground, and a place of unpleasant noise, one should avoid in the rite of an ancestral offering" (by Yama in the Nirṇayasindhu)—nevertheless, because of the statement, "This applies to optional wish-fulfilling offerings; otherwise it would entail the lapse of all ancestral offerings for those living there" (in the Nirṇayasindhu, right there), since the obligatory offering cannot be abandoned, the construal of the meaning that an optional ancestral offering is not to be performed is alone proper.