Abstract

Medhātithi reduces Manu’s descriptions of the householder as support and source of the āśramas to his performance of the five great sacrifices. Patrick Olivelle characterizes Medhātithi’s interpretation as “radical,” but a strong preliminary case might be made in its favor. Nonetheless, there are a number of reasons to resist Medhātithi’s interpretation. The more plausible interpretation of these passages is also the most straightforward. The householder is the support of the other three āśramas because he is economically productive. He is the source of the āśramas because he has children. The householder is the best of the āśrama, in turn, because the broad benefits that he produces by these means, in particular, are so essentially important. Descriptions of the householder as source and support of the āśramas appear in a wide range of texts. In most of these contexts, they play a central role in justifying the status of the householder. At the same time, these claims often betray the same kind of ambiguity that Medhātithi notes. The fact that Manu counts these descriptions as distinct reasons for the householder’s superiority does not imply that other texts say the same thing. His precedent, however, is worth keeping in mind when interpreting parallel passages in other contexts.