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This is mere praise; it does not moan that one should read the Veda after renouncing the restraints. — (107)

Explanatory notes by Ganganath Jha:

Cf. Śatapatha Brāhmaṇa, 11. 5. 7. 4.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 509), which adds the following Explanatory notes: — The meaning is that the man who, even though wearing the garland, — i.e. though not observing the rules and restrictions strictly, — sedulously carries on Vedic study, carries on excellent austerity ‘to the very fingertips — the particle ‘ha’ indicates that the fact stated is universally recognised. Thus the sense is that “when Vedic study, carried on without strict adherence to the rules, is conducive to excellent results, — what to say of it, when done in strict accordance with the rules.”

This is quoted in Aparārka (p. 69), which gives the Anvaya as — ‘ānakhāgrebhyaḥ tapastapyate ha’; — and in Smṛticandrikā (Saṃskāra, p. 128), which explains the meaning as one who studies the Veda to the best of his capacity performs the ‘highest austerity, to the very finger-tips it adds the notes — ‘ha’ indicates that what is stated here is well-known, — ‘sragvī’, wearing a garland, i.e. even though not strictly observing the restraints and observances.

Comparative notes by various authors:

Baudhāyana (2. 2. 1). — ‘Always wearing the Sacred Thread, always reading the Veda...... the Brāhmaṇa falls not from the Brāhmic regions.’

Smṛtisārasamuccaya (Vīramitrodaya-Saṃskāra, p. 510). — ‘He who hears the Veda in his body is never touched by sin.’

Vyāsa (Vīramitrodaya-Saṃskāra, p. 512). — ‘Just as fire burns even wet trees, so does one knowing the Veda burn all the evil in one’s self.’

VERSE 2.168

Section XXVIII - Course and Method of Study

योऽनधीत्य द्विजो वेदमन्यत्र कुरुते श्रमम् ।
स जीवन्नेव शूद्रत्वमाशु गच्छति सान्वयः ॥१६८॥

yo'nadhītya dvijo vedamanyatra kurute śramam |
sa jīvanneva śūdratvamāśu gacchati sānvayaḥ ||168||

The twice-born man, who, not having learnt the veda, labours over other things, soon falls, along with his descendants, even while living, to the state of the śūdra. — (168)

Medhātithi’s commentary (manubhāṣya):

Some persons (as noted above) have explained the term ‘entire’ (of the preceding verse) to include the Subsidiary Sciences; and according to this view, it might be thought that the study of these might be taken up in any order one might choose, without any restriction; hence the present verse proceeds to lay down a definite order, — viz., the Veda should be learnt first, then the Subsidiary Sciences. Others have however taken the term ‘entire’ to preclude the possibility of men being content with the learning of parts only of the Veda; and according to these, the ‘learning of the Veda’ naturally comes up first, after the completion of the ‘Traividya’ observances (of the Upanayana) so that (what the present verse means is that) until the Veda has been learnt, the learning. of the Sciences cannot be permitted.

‘The twice-born man’ — Brāhmaṇa — ‘who, not having learnt the Veda, labours’; — devotes attention — ‘over other subjects,’ i.e., — the Subsidiary Sciences, or treatises on Reasonings — ‘falls, even while living, to the state of the Śūdra’ — ‘soon’ — quickly, — ‘along with his descendants’; — i.e., accompanied by his son, grandson and other descendants.

‘Labour’ — is great effort. Since the absolute prohibition of labour over the study of the Sciences cannot be intended, all that is meant is that these latter are to be studied during the time available, after the Veda has been learnt.

The mention of ‘falling to the state of the Śūdra’ is meant to express excessive deprecation.

The use of the term ‘twice-born’ implies that the restriction herein laid down regarding the rules of study applies to only one who has gone through the Initiatory Rites; and before Initiation, the study of such Subsidiary Sciences as of Phonetics, Grammar, and the rest as are not interspersed with quotations from the Veda, is not prohibited.

“The study of the Subsidiary Sciences is implied by the Injunction of Vedic Study; and this injunction is acted up to by the boy prompted by his Teacher; so that before Initiation, there being no Teacher, how can there be a study of the Subsidiary Sciences?”

There is no force in this objection. According to the assertion — ‘the child who is taught by his father they call efficient’ — the Initiatory sanctification might be performed by the father; who, before the Initiation, will teach him the Science of Grammar and the rest. — (168)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra p. 510) as declaring the omission of Vedic study to be sinful; and adds that this text lays down directly the compulsory character of the study, which has been already indirectly indicated by the injunction of the compulsory daily duties: and the effect of this direct declaration comes to be this that the omission of the study (as a compulsory duty) involves sin; specially as for this omission special expiatory rites have been prescribed.

It is quoted in Parāśaramādhava (Ācāra, p. 49) as declaring that there is sin in the omission of Vedic study, which is a duty duly enjoined. It is interesting to note however that this assertion has come from the Pūrvapakṣin, and the Siddhānta view put forward is that what this verse is pointing to is only that ante-natal sin which is the cause of the sloth to which the omission of the study and such other duties is due; and it is added that what the due performance of the obligatory duty does is either (1) to maintain the ‘absence of sin’ or (2) to destroy the said ante-natal sin.

The same work quotes the verse again, on page 140, in support of the view that Vedic study is an obligatory duty.

The same work quotes it again in its Prāyaścitta section (p. 15) as an instance of what is meant for the male only.

The Madanapārijāta (p. 102) simply quotes it among a number of other texts laying down the thorough study of the Veda.

It is quoted in Smṛticandrikā (Saṃskāra, p. 129) to the effect that Vedic study should be the very first care of the twice-born.

Comparative notes by various authors:

Viṣṇu (28.36). — ‘He who, without having studied the Veda, labours over other studies, becomes a Śūdra, along with his offspring.’

Vaśiṣṭha (3. 3) — (reproduces Viṣṇu’s words).

Vaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 511). — ‘A Brāhmaṇa without the Veda is not a Brāhmaṇa.’

Śaṅkha (Vīramitrodaya-Saṃskāra). — ‘Until one has studied the Veda, he should not study any other science, except the Vedic Subsidiaries.’

VERSE 2.169 [Meaning of Term ‘Twice-born’]

Section XXIX - Meaning of Term ‘Twice-born’

मातुरग्रेऽधिजननं द्वितीयं मौञ्जिबन्धने ।
तृतीयं यज्ञदीक्षायां द्विजस्य श्रुतिचोदनात् ॥१६९॥

māturagre'dhijananaṃ dvitīyaṃ mauñjibandhane |
tṛtīyaṃ yajñadīkṣāyāṃ dvijasya śruticodanāt ||169||

According to the directions of the Revealed Word, the first birth of the twice-born man is from the mother, the second, after the Ggirdle-tying ceremony, and the third, after sacrificial initiation. — (169)

Medhātithi’s commentary (manubhāṣya):

‘Mātuḥ — from the mother; — ‘agre’ — first — ‘adhijananam,’ — birth, of man.

‘The second, after the girdle-tying ceremony’; — i.e., after the Upamyana. The short vowel ‘i’ in the term ‘mauñjibandhane’ is according to Pāṇini 6-3-63, by which there is much latitude given in regard to vowels contained in proper names.

‘The third, after sacrificial initiation,’ — such as the Jyotiṣṭoma and the rest. This initiation also has been described as ‘birth’ in such passages as — ‘when the priests initiate the sacrificer, they bring about a repetition of birth.’

These arc the three births of twice-born men, described in tho Veda.

“In that case the man becomes thrice-born.”

Let that be so; as a matter of fact, the Upanayana is the basis of the name ‘twice-born’; — and it is on this name that the man’s title to the performance of Śrauta, Smārta and conventional rites is based. Tho mention of the first and third

‘births’ is simply for the purpose of eulogising the second one, which is the best of all births; [As regards the third birth] it is only the performance of sacrifices to which the uninitiated man is not entitled; while the one who has not undergone the Upanayana ceremony is not entitled to any religious act at all.

Others hold, that it is ‘Fire-kindling’ that is here spoken of as ‘sacrificial initiation,’ on the ground of its Leing the forerunner of all sacrifices. That Fire-kindling also is regarded as a ‘birth’ is shown by such passages as — ‘he who does not kindle the fire is as good as unborn.’ — (169)

Explanatory notes by Ganganath Jha:

Hopkins is not quite accurate in his interjectory remark — “So the twice -born has three births!” It is not every twice-born person that has three births; the third ‘birth’ belongs to only that twice-born person who is initiated for a sacrifice. Hopkins might as well exclaim in connection with the next verse — “So the twice-born has two mothers and two fathers!”

Comparative notes by various authors:

Vaśiṣṭha (2. 3) — (reproduces the first part of Manu).

Viṣṇu (27. 37) — (reproduces the first part of Manu).

Yājñavalkya (1. 39). — ‘For the first time, the Brāhmaṇa, the Kṣatriya and the Vaiśya are born from their mother; for the second time, out of the girdle-tying Rite (of Upanayana); it is for this reason that they have been declared to be twice-born.’

VERSE 2.170

Section XXIX - Meaning of Term ‘Twice-born’

तत्र यद् ब्रह्मजन्मास्य मौञ्जीबन्धनचिह्नितम् ।
तत्रास्य माता सावित्री पिता त्वाचार्य उच्यते ॥१७०॥

tatra yad brahmajanmāsya mauñjībandhanacihnitam |
tatrāsya mātā sāvitrī pitā tvācārya ucyate ||170||

Among these, at that Brahmic birth which is. marked by the tying of the girdle, the Sāvitrī has been declared to be his “Mother,” and the Teacher his “Father.” — (170)

Medhātithi’s commentary (manubhāṣya):

‘Among these’ — above-mentioned births; — that which is ‘Brahmic birth’ — i .e., U panayana — ‘which is marked by the tying of the girdle,’ — which is symbolised by the tying of the girdle made of Muñja-grass; at this ‘Sāvitrī is his mother,’ — i.e., it becomes accomplished by the expounding of the Sāvitrī-mantra. This shows that in the whole Upanayana ceremony, the expounding of the Sāvitrī is the most important factor; it is for this purpose that the child is ‘brought near’ (upa-nīyate). ‘The Teacher is his father.’

Birth is always brought about by the Father and Mother; hence metaphorically the Teacher and the Sāvitrī hare, been described as ‘father’ and ‘mother.’ — (170)

The Upanayana has been described as ‘marked by the tying of the Girdle’; and this might be understood to mean that it is on acoount of tying the girdle that the Teacher is to be honoured like the father; hence the next verse is added

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 335), as laying down that the Upanayana constitutes the ‘brahmajanma,’ ‘brahmic’ or ‘Vedic’ ‘birth.’ The compound ‘brahmajanma’ is expounded as ‘brahmaṇā vedena gāyatrīrūpeṇa janma iva,’ — i. e. the rite which is like birth, through the Brahman or Veda, in the form of Gāyatṛī; — i.e. it is a rejuvenation brought about by the sanctificatory rite. The idea of this being a ‘birth’ has been spoken of in the Śruti also — ‘Gāyatryā-brāhmaṇamasṛjat tṛṣṭubhā rājanyam jagatyā vaiśyam na kenachicchandasā śūdram — That the term ‘brahma’ (in the compound ‘brahmajanma’) does not stand for the whole Veda is made clear by the qualification ‘mauñjībandhana-chihnitam,’ ‘marked by the tying of the girdle — this tying of the girdle being done immediately after the imparting of the Gāyatrī, and not after the whole Veda has been taught It goes on to add that this same fact has been stated by Medhātithi negatively, in the passage ‘tayāhi anuktayā tanna niṣpannam bhavati, (until the Gāyatrī has been imparted, the Upanayana is not accomplished). [This passage occurs on p. 153, 1. 22 of Medhātithi, where however the reading found is tanniṣpannambhavati ‘It becomes accomplished by the expounding of the gāyatrī’ (Translation, p. 459); which is a positive, and not a negative, assertion, though the meaning is the same in both cases]. — The conclusion therefore is that the name ‘Upanayana’ pertains to the imparting of the Gāyatri-mantra.

It is quoted in Smṛticandrikā (Saṃskāra, p. 59) as supplying the reason for regarding Upanayana as a second ‘birth.’

Comparative notes by various authors:

Vaśiṣṭha (2.4),

Viṣṇu (28.37),

 — (reproduce the second half of Manu).

Śruti (Vīramitrodaya-Saṃskāra, p. 335). — ‘With the Gāyatrī, he created the Brāhmaṇa; with the Triṣṭup, the Kṣatriya; with the Jagatī, the Vaiśya; and the Śūdra without any Vedic verse.’

Gautama (Vīramitrodaya-Saṃskāra, p. 335). — ‘This is his second birth, whereat the Sāvitrī is the mother, and the Teacher the father

VERSE 2.171

Section XXIX - Meaning of Term ‘Twice-born’

वेदप्रदानादाचार्यं पितरं परिचक्षते ।
न ह्यस्मिन् युज्यते कर्म किञ्चिदा मौञ्जिबन्धनात् ॥१७१॥

vedapradānādācāryaṃ pitaraṃ paricakṣate |
na hyasmin yujyate karma kiñcidā mauñjibandhanāt ||171||

They call the Teacher “father,” on account of his imparting the Veda. Before the tying of the girdle, the performance of no religious act is proper for him. — (171)

Medhātithi’s commentary (manubhāṣya):

‘They call the teacher “Father,” on account of his imparting the Veda,’ — i.e., On account of his teaching the entire Veda, not merely of expounding the Sāvitrī. ‘Imparting’ stands for making the boy agree to pronounce the words of the Veda.

“If it be as described here, then, until the teacher has acquired the position of the father, the boy cannot obtain his second birth; and until he has become ‘twice-born,’ he would be as unrestrained in his conduct as he is prior to the Upanayana.”

In view of this difficulty the text adds — ‘before the tying of the girdle for him’ — no religious act — any act, Śrauta, or Smārta or conventional, for the acquiring of transcendental results, — is performed; i.e., he is not entitled to perform any such act. In fact it is only after his Upanayana that the boy becomes entitled to the performance of the duties of his caste and of humanity.

“How could there be any question of the boy being entitled to the performance of any such acts, when he is lacking in the requisite knowledge (prior to Initiation and Vedic Study)?”

It is in view of this that it has been declared that “the pupil is to his teacher both pupil to be taught and person to he helped in the performance of sacrifices”; [and while he is himself kicking in the requisite knowledge] he should be taught by his teacher (how to perform the acts); as it has been said above (2.69) — ‘The teacher should teach him the rules of cleanliness and right conduct.’ Says Gautama also (2.6) — ‘The restraints begin with the Upanayana.’ The business of the teacher extends up to the completion of Vedic Study. — (171)

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted along with the next verse in Vīramitrodaya (Saṃskāra, p. 348); — in Vyāvahāra Bālambhaṭṭi (p. G55); — and in Smṛticandrikā (Saṃskāra, pp. 66 and 69).

Comparative notes by various authors:

Vaśiṣṭha (2.5). — ‘By reason of his imparting the Veda, they call the Teacher father.’

Āpastamba-Dharmasūtra (1.1.16). — ‘He gives him birth through knowledge.’

Gautama (1.10-11). — ‘This is his second birth; he from whom this is obtained is the Teacher.’

Gautama (2.1). — ‘Before the Upanayana, the boy may do what he likes, say what he likes and eat what he likes.’

Baudhāyana (2.7). — ‘Till the Upanayana, they lay no restriction on the actions of the boy.’

Vaśiṣṭha (2) — (reproduces the second half of Manu).

VERSE 2.172

Section XXIX - Meaning of Term ‘Twice-born’

नाभिव्याहारयेद् ब्रह्म स्वधानिनयनाद् ऋते ।
शूद्रेण हि समस्तावद् यावद् वेदे न जायते ॥१७२॥

nābhivyāhārayed brahma svadhāninayanād ṛte |
śūdreṇa hi samastāvad yāvad vede na jāyate ||172||

He should hot pronounce Vedic texts, apart from the Svadhā-offering; because so long as he is not born in the Veda, he is equal to a śūdra. — (172)

Medhātithi’s commentary (manubhāṣya):

The phrase ‘till the tying of the girdle’ has to be construed with this verse; or the intended limit may be taken as supplied by the commendatory statement contained in the second half — ‘so long as he is not born in the Veda.’

‘Brahma’ — Vedic text — ‘he should not pronounce.’ This is an instruction to the father of the boy; the sense being that he should guard the child from pronouncing Vedic texts in the same manner as ho guards him from the drinking of wine and such other acts.

Some people interpret this prohibition of pronouncing Vedic texts to indicate the propriety of learning the Subsidiary Sciences before Upanayana. They further explain the causal affix (in ‘abhivyāhārayet’) to mean that the child should not be made by his father to pronouce Vedic texts, there is no harm done if the child himself pronounces a few indistinct words of the Veda.’

But this is not right; as we read in another Smṛti — ‘He should not pronounce Vedic texts’ (Gautama, 2.5). And in the following commendatory statement also it is stated that ‘he is equal to a Śūdra,' which means that the child pronouncing Vedic texts is just as reprehensible as the Śūdra.

The term ‘svadhā’ stands for the food offered to Pitṛs; or, the term may stand for the ‘rites performed in honour of Pitṛs’.; and the term ‘svadhāninayana' means ‘that mantra by means of which the said food is offered or given’; e.g., such mantras as ‘śundhantām pitaraḥ’ and so forth. With the exception of such mantras, the boy should not pronounce any Vedic texts.

It is from this that we deduce the fact that the uninitiated boy should offer to his father libations of water, the ‘nava-śrāddha’; etc. That he is not entitled to the Pārvana and other śrāddhas follows from the fact of his still being without the ‘Fire.’ These latter shall be described under the section on ‘Piṇḍānrāhāryaka (?).’ We shall explain all this in full detail in Adhyāya III. — (172)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (I, p. 24) in support of the view that the uninitiated twice-born is like the Śūdra, and as such should not pronounce Vedic mantras except in Śrāddha; — again in the same work, on p. 795, to the same effect, where it adds the following notes: — ‘svadḥā’ is śrāddha’, and ‘svadhāninayana’ means ‘that group of mantras by which the śrāddha is accomplished’ (‘svadhā śrāddham ninīyate yena mantrajātena’); — barring this group of mantras, he shall pronounce none other; in every other case the mantra would be recited for him by a Brāhmaṇa. — The same work (II, p. 383) quotes the verse again, in support of the view that the uninitiated boy also is entitled to recite Vedic mantras at śrāddhas; — where ‘abhivyāhārayet’ is explained as ‘vadet’, should pronounce, the causal affix ‘ṇich’ being used reflexively.

Vīramitrodaya (Saṃskāra, p. 327) quotes the second line, in support of the view that whenever the twice-born person is described as having the character of the Śūdra, it is by reason of his being not entitled to Vedic Study; — again on p. 348, where it is explained that ‘equality to the Śūdra’ is a ground for the man’s not being entitled to rites involving the use of Vedic mantras; — that this is so is indicated by the particle ‘hi,’ (which means because)...... In fact whenever a twice-born person is spoken of as being like the Śūdra, what is meant is that he is not entitled to the performance of rites involving the use of Vedic mantras.

It is quoted in Vyāvahāra Bālambhaṭṭi, (p. 656); — and in Nityācārapradīpa (p. 23), as laying down the law for the uninitiated.

Comparative notes by various authors:

Vaśiṣṭha (2.12). — ‘In character, he should be regarded as a Śūdra, until he is born in the Veda.’

Baudhāyana (2.1.7). — ‘Until he becomes born in the Veda, he remains, in character, equal to the Śūdra.’

Gautama (2.4, 5, 9). — ‘The boy may urinate or stool as he pleases; for him there are no rules regarding water — sip-piug; he should not pronounce Vedic texts, except at offerings to Pitṛs.’

Viṣṇupurāṇa (Vīramitrodaya-Saṃskāra, p. 327). — ‘So long as the boy has not been initiated there is no harm done if he does not observe rules regarding what should or should not be eaten or what should or should not be spoken or regarding lying.’

Brahmapurāṇa (Vīramitrodaya-Saṃskāra). — ‘He may do and eat and say what he likes, short of committing degrading sins.’

VERSE 2.173

Section XXIX - Meaning of Term ‘Twice-born’

कृतौपनयनस्यास्य व्रतादेशनमिष्यते ।
ब्रह्मणो ग्रहणं चैव क्रमेण विधिपूर्वकम् ॥१७३॥

kṛtaupanayanasyāsya vratādeśanamiṣyate |
brahmaṇo grahaṇaṃ caiva krameṇa vidhipūrvakam ||173||

For the boy whose initiatory rite has been performed, instruction regarding; observances is considered desirable; as also the getting up of the Veda, in due course, according to the prescribed rule. — (173)

Medhātithi’s commentary (manubhāṣya):

VERSE 2.69 has laid down the order of sequence among Cleanliness, Right Conduct and Vedic Study: and hence the Veda should be read in that same order. The learning of the Veda having become possible after the Initiatory Rite, the present verse serves to lay down the order in which it is to be done. The boy, on being initiated, should keep the ‘Traividya’ and other observances; and then proceed to study the Veda.

‘For the boy whose Initiatory rite has been performed,’ — i.e., — for tho Religious Student — ‘instruction reagarding obser vances is considered desirable,’ — and is actually done by teachers. As a matter of fact, it is on the strength of the scriptures that the said instruction is ‘considered desirable’; hence the ‘desirability’ spoken of stands for the ‘necessity of doing’ it.

After this instruction follows the ‘getting up of the veda,’ — ‘in due order’ — as here described , — ‘according to the prescribed rule.’ — This is a reiteration, for the purpose of filling up the metre. — (173)

Explanatory notes by Ganganath Jha:

‘Vrata’ — ‘The Vedic vratas, of the Godāna and the rest’ (Medhātithi, Govindarāja, and Rāghavānanda); — ‘the observances and restrictive rules, such as offering fuel, the prohibition of sleeping in the day-time, and the like’ (Kullūka and Nārāyaṇa); — ‘Penances, like the Prājāpatya’ (Nandana and Nārayāṇa).

Comparative notes by various authors:

Āśvalāyana Gṛhyasūtra (22.1-2). — ‘Having tied the girdle, and handed over the staff, he should direct him to Religious Studentship — “Thou art a Religious Student, sip water, do your duty, sleep not during the day, study the Veda under the Teacher.”’

Yājñavalkya (2-15). — ‘The Teacher, having initiated the boy, should teach him the Veda preceded by the mahāvyāhṛtis, and instruct him regarding cleanliness and conduct.’

Gautama (2-20). — ‘The restrictions begin with the Upa nayana.’

Āpastamba-Dharmasūtra (1.2.11, 17-20). — ‘On being initiated, the boy should reside in the Teacher’s family, as a Religious Student; there is no fasting for the Religious Student desirous of acquiring knowledge; the rule for the Religious Student is that he should he entirely under the Teacher, except as regards the committing of degrading sins; he should he ever bent upon the good of the Teacher, never crossing him in speech.’

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