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ata ūrdhvaṃ tu chandāṃsi śukleṣu niyataḥ paṭhet |
vedāṅgāni ca sarvāṇi kṛṣṇapakṣeṣu sampaṭhet ||98||

After this, he shall diligently read the Vedas during the bright fortnights, and all the subsidiary sciences during the dark fortnights. — (98)

Medhātithi’s commentary (manubhāṣya):

‘After this’ — after the ‘Utsarga’ rite has been performed, — subsequently, ‘during the brighter fortnights,’ he shall read the Vedas, which consist of the collection of Mantras and Brāhmaṇas. The ‘subsidiary sciences,’ i.e., the Phonetics, Rituals, Grammar and the rest, — he shall read ‘during the dark fortnights’ — (98)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.143), to the effect that during the rest of the year, one should study the Veda during the bright fortnights and the Subsidiary Sciences during the dark fortnights; — in Madanapārijāta (p. 95), to the effect that the ‘dismissal’ involved in the Utsarjana ceremony does not mean that its study should be totally abandoned during the rest of the year; — in Puruṣārthacintāmaṇi (p. 298) as laying down the method of study to be adopted after Utsarjana; — and in Smṛticandrikā (Saṃskāra, p. 148).

Comparative notes by various authors:

Viṣṇu (30.3). — ‘Between the Utsarjana and the Upākarma, one shall carry on the study of the Subsidiary Sciences.’

VERSE 4.99

Section XII - Vedic Study

नाविस्पष्टमधीयीत न शूद्रजनसन्निधौ ।
न निशान्ते परिश्रान्तो ब्रह्माधीत्य पुनः स्वपेत् ॥९९॥

nāvispaṣṭamadhīyīta na śūdrajanasannidhau |
na niśānte pariśrānto brahmādhītya punaḥ svapet ||99||

He shall recite, not indistinctly, nor in the proximity of Śūdras; nor shall he go to sleep again, at the end of night, when he is tired after having recited the Veda. — (99)

Medhātithi’s commentary (manubhāṣya):

‘Indistinct’ — when the letters and accents are not clearly pronounced. This happens when a man is reciting hurriedly.

‘At the end of night’ — in the latter part of night. If he, on rising from sleep, study the Veda, he shall not, if he becomes tired, go to sleep again. The right reading is — ‘na niśānte pariśrānto brahmādhītya śayīta tu.’ — (99)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 144) as laying down what should be avoided in the reading of the Veda; — in Vīramitrodaya (Saṃskāra, p. 525); — in Vidhānapārijāta (p. 526); — in Nṛsiṃhaprasāda (Āhnika, p. 35a); — and in Saṃskāraratnamālā (pp. 313 and 323).

Comparative notes by various authors:

Gautama (16.19). — ‘In the proximity of rotting smell, a dead body, a Caṇḍāla or a Śūdra (the Veda shall not be studied).’

Āpastamba Dharmasūtra (l.9.9-11). — ‘The Śūdra and the outcast are like the cremation-ground — as regards the Śūdra woman, if she looks at one, or if one looks at her, the reading should be stopped.’

Vaśiṣṭha (18.9). — ‘The Śūclras are the same as the cremation-ground; therefore one should not read near the Śūdra.’

Viṣṇu (30.14, 27). — ‘Not near the Śūdra or the outcast; one should not sleep after having read at the end of the night.’

Yājñavalkya (1.148). — ‘On hearing the sound of the dog, or of the jackal, or of the ass, or of the owl, or of Sāma-chant, or of the bamboo-flute, or of a man in pain, — as also near an unclean thing, or a dead body, or a Śūdra, or a Caṇḍāla, or the cremation-ground, or an outcast (the reading shall be stopped).’

Baudhāyana (1.11.33). — ‘During the time that the Śūdra hears or sees (study shall be stopped).’

Nārada (Parāśaramādhava, p. 144). — ‘He who reads without the hand, or defective in accent and syllable, he becomes scorched by Ṛk, Yajuṣ and Sāman.’

Vyāsa (Do.). — ‘What is read on a forbidden day, or near a Śūdra, or for obtaining gifts, leads one to hell.’

VERSE 4.100

Section XII - Vedic Study

यथोदितेन विधिना नित्यं छन्दस्कृतं पठेत् ।
ब्रह्म छन्दस्कृतं चैव द्विजो युक्तो ह्यनापदि ॥१००॥

yathoditena vidhinā nityaṃ chandaskṛtaṃ paṭhet |
brahma chandaskṛtaṃ caiva dvijo yukto hyanāpadi ||100||

According to the prescribed rule, the Brāhmaṇa shall, every day, during normal times, diligently recite the Veda in verse, as also the Veda in verse and prose. — (100)

Medhātithi’s commentary (manubhāṣya):

The term ‘verse’ stands for the ‘Gāyatrī’ and other metres; and the Veda with these, is the Ṛgveda, and also the Sāma Veda. The term ‘kṛta’ is used here in the sense of association, the root ‘kṛ’ having several significations, it is explained as denoting ‘association’ in the present context. The root ‘kṛ’ has the sense of ‘collecting’ in such expressions as ‘gomayān kuru’ (collect cowdung), — it has the sense of rubbing, in the expression ‘pṛṣṭham kuru’ (Rub the back); similarly, in the present text it means ‘association.’

‘Brahmachandaskṛtam’ — that which is in verse and prose. In the Yajurveda, there are prose-passages, as also Mantras composed in the Gāyatrī and other metres; both kinds of passages being found in the same chapter. It is not so in the Ṛgveda or in the Sāma Veda; in both of which the mantras (in metre) form one part and the Brāhmaṇas (prose) form a distinct part. It is on the basis of this difference in the character of the Vedas that the text mentions them in the way in which it has done. Thus have the older writers explained the text.

‘According to rule’ — This sums up the rules laid down in connection with normal times. In abnormal times, one would need the presence of the Teacher for enlightening him regarding the distinction mentioned in the text; and if, on that account, he were not to repeat the texts, he would forget them; hence, in this case, the aforesaid distinction need not be observed. — (100)

Comparative notes by various authors:

Gautama (quoted in commentary on Gobhila, p. 64). — ‘There is no stopping of reading for that reading which has been laid down as to be done every day.’

VERSE 4.101 [Days unfit for Study]

Section XIII - Days unfit for Study

इमान्नित्यमनध्यायानधीयानो विवर्जयेत् ।
अध्यापनं च कुर्वाणः शिष्याणां विधिपूर्वकम् ॥१०१॥

imānnityamanadhyāyānadhīyāno vivarjayet |
adhyāpanaṃ ca kurvāṇaḥ śiṣyāṇāṃ vidhipūrvakam ||101||

One who is studying the Veda should always avoid these days, as unfit for study; so also the person who is doing the teaching of pupils according to rule. — (101)

Medhātithi’s commentary (manubhāṣya):

‘These’ — i.e., those going to be described; — ‘he shall avoid who is reading the Veda, as also the person who does the teaching.’ Inasmuch as the work of teaching is mentioned, the reading of the Veda for the purpose of repeating and getting up (the old lessons) is permitted (on the days specified).

‘Always;’ — i.e., not only after the performance of the ‘Utsarga’-rite, but also during the four months and a half, following the ‘Upākarma’ rite.

‘Of pupils’ — this is only an explanatory reiteration. — (101)

Explanatory notes by Ganganath Jha:

This verse is quoted in Gadādharapaddhati (Kāla, p. 194); — in Puruṣārthacintāmaṇi (p. 444); — and in Hemādri (Kāla, p. 776).

Comparative notes by various authors:

Purāṇa (quoted in Caturvargacintāmaṇi, p. 776). — ‘The pupil, carrying on his study, should avoid the days unfit for study; and the teacher, carrying on the teaching should avoid the days unfit for study.’

Viṣṇu (30.31). — ‘The Preceptor desiring the Brāhmic regions should sow knowledge in the fertile soil of the true pupil, except on the days unfit for study.’

VERSE 4.102

Section XIII - Days unfit for Study

कर्णश्रवेऽनिले रात्रौ दिवा पांसुसमूहने ।
एतौ वर्षास्वनध्यायावध्यायज्ञाः प्रचक्षते ॥१०२॥

karṇaśrave'nile rātrau divā pāṃsusamūhane |
etau varṣāsvanadhyāyāvadhyāyajñāḥ pracakṣate ||102||

(a) At night, when air is audible by the ear, and (b) in the day when there is dust-whorl, — these two occasions during the rains are declared by those versed in the rules of teaching to be unfit for study. — (102)

Medhātithi’s commentary (manubhāṣya):

When the wind blows with force, a sound is heard, which is produced by the impact of another (contrary) wind; this is what is called the ‘air audible by the ear.’ That which is heard by the ears is called ‘audible by the ear;’ the compound being between the instrument (ear) and the noun formed by a verbal affix. The term ‘ear’ is added for the purpose of indicating a particular condition, because hearing is always by means of ears. The meaning is that ‘when the sound of wind is heard, study should not be carried on.’

‘Dust-whorl’ — that which brings together dust; ‘pāṃsu’ meaning dust; this is mentioned only as indicative of the wind that produces it (i.e., the dust-storm). The meaning is that ‘after it has rained, whenever such a wind blows, that time shall be regarded as unfit for study.’

‘Versed in the rules of teaching,’ — who are conversant with the rules regulating the practice of teaching. — (102)

Explanatory notes by Ganganath Jha:

This verse is quoted in Gadādharapaddhati (Kāla, p. 194).

Comparative notes by various authors:

Gautama (16.5-6). — ‘One shall not study during the day if there is dust-raising wind; — also during the day if there is audible wind.’

Āpastamba Dharmasūtra (1.11.8). — ‘When there is noisy wind, or wind blowing straws on the ground, or when there is rain sufficient to flow along on the ground.’

Baudhāyana (1.11, 23). — ‘When the wind blows carrying rotting smell, or when there is fog, or when there are sounds of dancing, singing, weeping, or Sāma-chant, — then during the time that these last (it is unfit for study).’

Viṣṇu (30.7). — ‘Not when fierce wind is blowing.’

Yājñavalkya (l 6.150). — ‘When there is dust-storm, when the quarters are fiery, during the twilights, during fogs, and when there is danger.’

VERSE 4.103

Section XIII - Days unfit for Study

विद्युत्स्तनितवर्षेषु महोल्कानां च सम्प्लवे ।
आकालिकमनध्यायमेतेषु मनुरब्रवीत् ॥१०३॥

vidyutstanitavarṣeṣu maholkānāṃ ca samplave |
ākālikamanadhyāyameteṣu manurabravīt ||103||

When there is lightning, thunder and rain, — when there is promiscuous falling of meteors; — on these occasions, there shall be no study till the same time (next day): — thus has Manu declared. — (103)

Medhātithi’s commentary (manubhāṣya):

‘Vidyut’ — lightning; — ‘stanita’ — thunder. The copulative compound indicates that it is ‘time unfit for study’ only when all these appear simultaneously.

‘Meteor’ — is the name given to the light emanating from the stars that fall from the sky; — ‘the promiscuous falling’ of these is their falling here and there.

The term ‘ākālikam’ stands for the time beginning from the occurrences mentioned and ending with the same time on the following day.

The name of Manu has been, mentioned for the purpose of filling up the verse. Others have explained this to mean that an option is meant. — (103)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 529), which explains it as — ‘From the time of the phenomenon to the same time next day, it is unfit for study in Smṛtitattva (p. 834), which also gives the same explanation of ‘ākālikam’; — in Puruṣārthacintāmaṇi (p. 443), which explains ‘eteṣu’ as referring to ‘vidyut’ and the rest, and notes that ‘ākālikam’ goes with each of them; — in Hemādri (Kāla, p. 761), which has the same note and explains ‘ākālikam’ as beginning from the time of the phenomenon and extending up to the same time of the next day; — and adds that in seasons other than the rains, the ‘holiday’ is to be observed in the evening; — in Gadādharapaddhati (Kāla, p. 194); — in Saṃskāramayūkha, (p. 57), which adds the following notes: — all the three phenomena are to be taken collectively here, on account of the copulative compound — says Medhātithi; according to Hemādri, each is to be taken separately; what is said here refers to the rainy season; ‘ākālikam’ means ‘from the time of the occurrence to the same time on the morrow’; ‘Lightning and the rest’ are to be treated as ‘occasions of holiday’ only when they occur either in the morning or in the evening; — and in Smṛticandrikā (Saṃskāra, p. 149), which takes each of the three phenomena separately, and has the same notes as above.

Comparative notes by various authors:

(verses 4.103-104)

Gautama (16.10, 15, 16, 22-23). — ‘When clouds are seen out of season, — when there is untimely thunder, earthquake, eclipse or meteors, — also when there are ominous rumblings, rain or lightning, after the fires have been lighted, — when there are halos round the teacher or the sun or the moon.’

Baudhāyana (1.11.24). — ‘When there are thunder, rain and lightning, three days become unlit for study, except during the annual rains.’

Viṣṇu (30.8.9). — ‘Not when there is untimely rain, lightning and thunder; nor when there is earthquake, meteor-fall or fiery quarters.’

Vaśiṣṭha (13.9). — ‘When meteors and lightning appear together, three days are unfit for study.’

Yājñavalkya (1.145). — ‘When there is thunder during the twilights, or ominous rumblings, earthquake or fall of meteors, he shall stop the reading of the Veda, and proceed to read the Āraṇyaka texts.’

Pāraskara (1.11.2). — ‘When he has eaten at the Śrāddha, when there is fall of meteors, thunder, earthquake, or fiery portents, and at the juncture of the seasons, — till the same time next day.’

Gobhila (3.3.17-19). — ‘When there is lightning, thunder or rain, — then, till the same time next day; also when there is fall of meteors, earthquake or collision of planets; as also when there are ominous rumblings.’

Āpastamba Dharmasūtra (1.11.27, 28, 31). — ‘On the simultaneous appearance of lightning, thunder and rain, out of season, three days shall he regarded as unfit for study; only till such time as rain-water remains on the ground, say some; if there are untimely clouds, if there are halos round the sun or the moon, if the rainbow appears, or when there is a rotting smell in the wind, — so long as these last, it will be unfit for study.’

VERSE 4.104

Section XIII - Days unfit for Study

एतांस्त्वभ्युदितान् विद्याद् यदा प्रादुष्कृताग्निषु ।
तदा विद्यादनध्यायमनृतौ चाभ्रदर्शने ॥१०४॥

etāṃstvabhyuditān vidyād yadā prāduṣkṛtāgniṣu |
tadā vidyādanadhyāyamanṛtau cābhradarśane ||104||

When these appear after the Fires have been lighted, then is it to be regarded as time unfit for study; as also when clouds are seen out of season. — (104)

Medhātithi’s commentary (manubhāṣya):

It does not make the time unfit for study, if the said things appear at any time: it is only when they appear, after the Fires have been lighted,’ ‘prāduṣkṛtāgniṣu;’ — i.e., at the time of twilight; as it is only at these times that the Fires are always set ablaze for the purpose of pouring the libations. The term ‘prāduṣ’ signifies visibility.

‘Out of season.’ — The ‘season’ is the Rainy season; other than this is the time beginning with the autumn; During that time, if clouds are seen. This also is meant to be taken along with the phrase, ‘after the Fires have been lighted.’ — (104).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 530), which notes that the ‘agniprāduṣkaraṇa’ indicates the morning twilight; and that this Anadhyāya also is to be ākālikā (see verse 103); — in Hemādri (Kāla, p. 761); — in Saṃskāramayūkha (p. 58) in support of the view that the phenomena referred to should occur in the evening, or morning, and that there is no ‘holiday’ due to the mere appearance of clouds during the rainy season; it quotes

Dharmaprakāśa to the effect that ‘prāduṣkṛtāgniṣu’ (morning and evening) is to be taken with the ‘appearance of clouds’ also; — in Gadādharapaddhati (Kāla, p. 194); — in Varṣakriyākaumudī (p. 566), which explains ‘prāduṣkṛtāgniṣu’ as ‘at the times when the fire is kindled for the morning and evening Libations’, i.e., morning and evening, and the verse as meaning — ‘when the three phenomena of lightning and the rest are perceived during the season (Rains), then one day and night should be treated as holiday’, and apart from the Rainy season, if mere clouds appear in the morning or evening, one day and night should be observed; but not so during the rains; the particle ‘ca’ implies that when lightning and thunder are heard apart from the Rainy season, there will be a holiday for one day and night; — and in Smṛticandrikā (Saṃskāra, p. 149), which explains ‘prāduṣkaraṇa’, as ‘viharaṇa’, furbishing, — and says it denotes the Twlights.

Gadādharapaddhati (Kāla, p. 197) quotes the opinion of Kalpataru to the effect that on the appearance of each of the phenomena individually, only the time of the appearance is to be treated as holiday. It adds that the accepted practice is that whenever dense clouds appear, apart from the Rains, it is treated as a holiday.

Comparative notes by various authors:

(verses 4.103-104)

See Comparative notes for Verse 4.103.

VERSE 4.105

Section XIII - Days unfit for Study

निर्घाते भूमिचलने ज्योतिषां चोपसर्जने ।
एतानाकालिकान् विद्यादनध्यायान् ऋतावपि ॥१०५॥

nirghāte bhūmicalane jyotiṣāṃ copasarjane |
etānākālikān vidyādanadhyāyān ṛtāvapi ||105||

When there is preter-natural sound, when there is earthquake, and when there is an impact of planets, — these are to be regarded as time unfit for study, until the same hour next day, — even during the season. — (105).

Medhātithi’s commentary (manubhāṣya):

‘Preternatural sound’ — an ominous sound emanating from the sky.

‘Of planets’ — Moon, Sun, Jupiter, and the rest.

‘Impact’ — i.e., a halo round them, or mutual contact.

‘Even during the season.’ — ‘Even’ has been added with a view to the fact that portents are not regarded as such, during the rains. — (105).

Explanatory notes by Ganganath Jha:

‘Jyotiṣāñcopasarjane’ — ‘When there is a halo round the planets, and when they strike each other’ (Medhātithi); — ‘when there is an eclipse’ (Nārāyaṇa, Kullūka and Rāghavānanda).

This verse is quoted in Aparārka (p. 188), which explains ‘ṛtau’ as ‘during the raniny season’, and ‘ākālikān’ as ‘during the time of the phenomenon’; — in Vīramitrodaya (Saṃskāra, p. 530), which explains ‘Nirghāta’ as ‘sound in the sky’, and ‘Jyotiṣāmupasarjanam’ as ‘halo round the sun or the moon’, or ‘the falling of meteors’; — in Smṛticandrikā (Saṃskāra, p. 151) which explains ‘Nirghāta’ as ‘a peculiar sound in the sky’, and ‘Jyotiṣāmupasarjanam’ as ‘the appearance of a halo round the Sun or the Moon’; — and in Gadādharapaddhati (Kāla, p. 194).

Comparative notes by various authors:

Gautama (16.15, 16, 22). — ‘When there is a halo round the teacher, or the sun or the moon; also when there is untimely atmospheric rumbling or earthquake or eclipse.’

Baudhāyana (1.11.22). — ‘The full-moon day, the moonless day, the Aṣṭakā days, fire-portents, earthquake, the death of the lord of the country, of the Vedic Scholar, of one’s fellow-student; — on these occasions a day and night shall be unfit for study.’

Vaśiṣṭha (13.8). — ‘When one is running, when there is rotting smell and other such phenomena, on barren ground, when one is on a tree, or on a boat or in an army, just after meals, during the performance of the Cāndrāyaṇa, when bamboo-flute is being played upon, on the fourteenth day of the month, on the moonless day, on the eighth day, or the Aṣṭakā days, while spreading his legs,... while wearing unwashed clothes, or vomiting or urinating or evacuating the bowels, when the sounds of Sāma-singing are heard, when there are ominous rumblings or earthquake or eclipse, solar or lunar, when there is rumbling in the quarters, rumbling in the mountains, or shaking of the mountains, or landslips on mountains, or when there is rain of hails, flesh, blood or dust, — it shall be unfit for study during the time that it lasts.’

Viṣṇu (30.9). — ‘Nor during earthquake or meteor-fall or fiery quarters.’

Yājñavalkya (1.145) — [See above under 103-104.]

Parāśara (2.11.2). — [See above under 103-104.]

(Do.) (2.11.3). — ‘If clouds are seen after the exqiry of the rains, — for three days or for three twilights.’

Gobhila (3.3.18.9). — [See above 103-104.]

Yama (Aparārka, p. 188). — ‘By reason of Śakradhvaja, as also on the fall of meteors and earthquake, there shall be no study for three days.’

VERSE 4.106

Section XIII - Days unfit for Study

प्रादुष्कृतेष्वग्निषु तु विद्युत्स्तनितनिःस्वने ।
सज्योतिः स्यादनध्यायः शेषे रात्रौ यथा दिवा ॥१०६॥

prāduṣkṛteṣvagniṣu tu vidyutstanitaniḥsvane |
sajyotiḥ syādanadhyāyaḥ śeṣe rātrau yathā divā ||106||

When lightning and the roar of thunder appear after the Fires have been lighted, the time shall continue to be unfit for study, till the lights are there; and when the remaining (phenomenon) ocours, it is unfit for study during the night, as also during the day. — (106).

Medhātithi’s commentary (manubhāṣya):

The previous verse (103) has declared that when the three phenomena — lightning, thunder and rain — appear together, it is to be regarded as ‘time unfit for study,’ till the same hour next day. The present verse declares that when only two of these appear together, it is unfit for study till the fights are seen.

The compound ‘stanitaniḥsvanaḥ’ means the roaring of thunder; and this, with the term ‘vidyut,’ forms the copulative compound ‘vidyut-stanitaniḥsvanaḥ.’ When these two appear at twilight, it is to be regarded as time unfit for study ‘till the lights are there.’ During the day, the sun is the ‘light,’ a nd during the night fire is the ‘light,’ So that, if the phenomena appear at morning twilight, it is unfit for study only during the day, not at night; similarly if they appear at evening twilight, it is unfit for study during the night; and there is nothing wrong in reading in the morning.

From among the three phenomena (mentioned in 103) — lightning, thunder and rain’ — two have been mentioned here separately. So that ‘rain’ is the ‘remaining’ phenomenon; and when this third phenomenon appears, it is unfit for study till the same time next day. It is in view of this that it is said ‘during the night as also during the day.’

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