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Another reading is ‘śeṣam,’ which means the remaining portion, of the well-known sacrifices of Jyotiṣṭoma and the rest; the sense being that ‘the day on which these sacrifices are performed, the whole of that day is unfit for study.’

“Wherefore did not the Author say simply — ‘śeṣam tvākālikam smṛtam’ (which would be much simpler)?”

Manu’s methods of composing his texts are most peculiar. — (106).

Explanatory notes by Ganganath Jha:

“If these sounds are heard in the morning twilight, there should be no study till the sun is up; when they are heard in the evening twilight, there is to be no reading till the stars appear; — or if the two disturbances occur, the intermission lasts as long as the sun or stars remain; but if it also rains, then, as long as the day and night” (Kullūka). — For ‘śeṣe’ Medhātithi notes another reading ‘śeṣam’ and explains it to mean that ‘on the day that one offers the Jyotiṣṭoma and other well-known sacrifices, the śeṣa, remainder of that day, is to be regarded as unfit for study.’

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 526), which adds that this refers to the Rainy season, — in other seasons, the whole day and night is unfit for study; — in Hemādri (Kāla, p. 763), which has the following notes: — When the phenomenon appears in the morning the holiday extends as long as the Sun does not set, and if in the evening, then till the setting of the stars; ‘śeṣe’, i.e., if it comes to rain, then it is holiday during the day as well as during the night; — in Saṃskāramayūkha (p. 56), which has the following notes — ‘Prāduṣkṛteṣu etc.,’ i.e., the morning and evening, — ‘sajyotiḥ’ means that if it happens in the evening then the whole night is ‘holiday’ — ‘śeṣe’, if it rains, then the whole day and night; all this only when it occurs during the Rainy season; in other seasons, these phenomena lead to a three days’ holiday; — in Smṛticandrikā (Saṃskāra, p. 150), which has the same note, but explains ‘śeṣe’ as ‘ṛtau’; — in Gadādharapaddhati (Kāla, p. 194); — and in Varṣakriyākaumudī (p. 566), which has ṭhe following notes: — This lays down special rules regarding mere thundering during the rains: if there is thundering in the morning, the entire day time is to be kept as holiday; and if it occurs in the evening, then the night only; ‘śeṣe’, i.e., on the occasion of the thunder and the rest developing into rain, both the day and night are to be observed. The ‘Rainy season’ is here meant to stand for all the four months during which there are rains. — Gadādharapaddhati (Kāla p. 197) notes that there is to be holiday when there is not merely rain, but rain accompanied by lightning and thunder, according to the rule as laid down in the first part of the verse; the last part sets forth the rule for cases of rain only.

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.9.20-24). — ‘If it thunders in the evening, — then during the night; when there is lightning, then till one goes to sleep; on the next day, if there has been thunder during the preceding night; but only if this has been after midnight, say some.’

Gautama (16.23). — ‘If there is thunder, rain or lightning, after the fires have been lighted.’

Vaśiṣṭha (13.9). — ‘When meteor-fall and lightning appear simultaneously, then for three days.’

Yājñavalkya (1.145). — [See above].

Baudhāyana (1.11.24). — [See above under 103-104.]

Hārīta (Aparārka, p. 188). — ‘If it thunders in the evening, they shall not study during the night: if it thunders in the morning they shall not study during the day and night.’

VERSE 4.107

Section XIII - Days unfit for Study

नित्यानध्याय एव स्याद् ग्रामेषु नगरेषु च ।
धर्मनैपुण्यकामानां पूतिगन्धे च सर्वदा ॥१०७॥

nityānadhyāya eva syād grāmeṣu nagareṣu ca |
dharmanaipuṇyakāmānāṃ pūtigandhe ca sarvadā ||107||

In villages and cities, it is always unfit for study, for those who seek for perfect merit; as also in foul-shelling places. — (107).

Medhātithi’s commentary (manubhāṣya):

Those who desire perfect merit, should not study in villages and cities. — The term, ‘dharma,’ ‘merit’ stands for the result of merit, in the shape of Heaven, &c. Or, the ‘perfection of merit’ may consist in freedom from all contact with demerit; whereby the entire purport of an Injunction becomes fulfilled. This would imply that the said study may be permissible in cases of disability.

‘Foul-smelling places.’ — There should be no studying in a place where evil smell reaches the nose.

‘All’ — i.e., in all cases of foul smell; e.g., even when there is smell of a dead body. — (107)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 534), which explains ‘Dharmanaipuṇyakāmāḥ’ as ‘those who have not yet got up the Veda adding that for those who have already got up the Veda, there would be nothing wrong in reading it in the village’; — in Hemādri (Kāla, p. 771), which has the following notes: — Those who have completed their studies and carry it on further only for the sake of acquiring spiritual merit are here spoken of as ‘Dharmanaipuṇyakāma’, those still engaged in elementary studies are called ‘vidyānaipuṇyakāma’; it is for the former that reading in villages and towns is here prohibited; — in Smṛticandrikā (Saṃskāra, p. 161), which has the same note and adds that the implication is that for those who are ‘vidyānaipuṇyakāma,’ reading in villages and towns is not forbidden; — and in Gadādharapaddhati (Kāla, p. 194), which notes that the holidays laid down for the ‘dharmanaipuṇayakāma’ are not meant for others.

Comparative notes by various authors:

Gautama (16.19). — ‘In the proximity of rotting smell, dead body, Caṇḍāla or Śūdra.’

Gautama (16.46). — ‘According to some, in the city, it is always unfit for study.’

Bodhāyana (1.11.23). — ‘When there is rotting smell in the wind, when there is fog, and when there are sounds of dancing, music, musical instruments, weeping, and Sāma-singing, — it will be unfit for study so long as these last.’

Āpastamba Dharmasūtra (1.10.24). — ‘Hotting smell.’

Do. (1.10.31). — ‘Unseasonable clouds, halos round the sun and the moon, rainbow, rotting smell in the wind, fog, — in all these cases, it will he unfit for study, till they last.’

Vaśiṣṭha (13.5). — ‘At sunset, during the twilight, if there is a dead body in the house, or a Caṇḍāla, in cities, in places where cowdung has been lying overnight, or which bear marks of the cowdung, near the cremation-ground, while one is lying down, or after one has taken part in a Śrāddha.’

Yājñavalkya (1.150). — ‘When there is dust-storm or fiery quarters, during the twilights, when there is fog or when there is danger, while one is running, when there is rotting smell, and when a gentleman-visitor has come to the house.’

Bharadvāja (Vīramitrodaya-Saṃskāra, p. 530). — ‘When there are fire-portents or dust-storm there should be no reading in the village.’

Āpastamba (Do.). — ‘When there is meteor-fall or fire-portent, there should he cessation of the study of all subjects till they last.’

VERSE 4.108

Section XIII - Days unfit for Study

अन्तर्गतशवे ग्रामे वृषलस्य च सन्निधौ ।
अनध्यायो रुद्यमाने समवाये जनस्य च ॥१०८॥

antargataśave grāme vṛṣalasya ca sannidhau |
anadhyāyo rudyamāne samavāye janasya ca ||108||

In a village where a corpse still lies, in the presence of low people, during weeping, and in a crowd of hen, — it is unfit for study. — (108).

Medhātithi’s commentary (manubhāṣya):

In a village where a corpse still lies, — i.e., while the corpse has not been taken away.

‘Low people.’ — This term does not stand here for the Śūdra; as the ‘proximity of the Śūdra’ has been already forbidden under 4.99. It denotes unrighteousness, and stands for such people as are similar to Śūdra, in their unrighteousness. Hence there is prohibition of study even in the presence of such people as are unrighteous in their conduct.

‘During weeping,’ — where the Sound of weeping is heard; the participial term ‘rudyamāne’ being used as a noun.

‘In a crowd of people.’ — One shall not study in a place where a large number of men have congregated on some business.

Or, the meaning may be — ‘where a crowd of people are weeping;’ the prohibition applying to a place where a large number of men are weeping.

The ātmanepada participial affix in ‘rudyamāne,’ in the Active sense, is a Vedic anomaly. — (108)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 535), without any comment; — in Hemādri (Kāla, p. 771), which says that ‘vṛṣala’ here stands for unrighteous persons reading in the presence of Śūdras having been already forbidden in verse 99; — in Gadādharapaddhati (Kāla, p. 194); — and in Smṛticandrikā (Saṃskāra, p. 162).

Comparative notes by various authors:

Gautama (16.7). — ‘When there are sounds of the flute or the drum or of the chariot.’

Do. (16.19). — ‘When there is rotting smell, when there is a dead body in the village, and in the proximity of the Caṇḍāla or the Śūdra.’

Baudhāyana (1.11.23). — ‘When there is rotting smell in the wind, when there is fog, when there are sounds of dancing, singing or musical instruments, or of weeping and of Sāma-singing, — it will be unfit for study during the time.’

Āpastamba Dharmasūtra (1.9.14). — ‘When a corpse is lying within.’

Do. (1.10.19). — ‘Sounds of dog, ass, wolf, owl, — sounds of all musical instruments, — also sounds of weeping, singing and Sāma-singing.’

Vaśiṣṭha (Vīramitrodaya-Saṃskāra). — ‘When there is a corpse lying in the village, or a Caṇḍāla.’

Viṣṇu (30.10). — ‘Nor in a village where a corpse is lying nor near the Śūdra or the outcast.’

Yājñavalkya (1.148). — ‘When there are sounds of a dog, the jackal, the ass, or the owl, of Sāma-singing, or of the flute, or of some one in pain; or in the proximity of an unclean thing, a dead-body, a Śūdra, a Caṇḍāla, the cremation-ground, or the outcast.’

Parāśara (2.11.4). — ‘After meals, so long as the hands are wet, — in water, — at night, — during the two twilights, — while a dead body is lying in the village, or while a Caṇḍāla happens to be in the village.’

Pāraskara (2.11.6). — ‘When there is fog, or sound of musical instruments, or cries of pain, on the outskirts of the village, in the cremation ground, when there are sounds of the dog, the ass, the owl or the jackal, or of Sāma singing, — during the time that it lasts.’

Gobhila (3.3.28). — ‘When there are sounds of singing, or of musical instruments, or of weeping, — and when there is high wind; — during that time it will be unfit for study.’

VERSE 4.109

Section XIII - Days unfit for Study

अन्तर्गतशवे ग्रामे वृषलस्य च सन्निधौ ।
अनध्यायो रुद्यमाने समवाये जनस्य च ॥१०८॥

antargataśave grāme vṛṣalasya ca sannidhau |
anadhyāyo rudyamāne samavāye janasya ca ||108||

In water, at midnight, during the evacuation of the bladder and the bowels, while one is unclean, when one has eaten at a śrāddha, one shall not even think in his mind (of the Veda). — (109)

Medhātithi’s commentary (manubhāṣya):

The fourth ‘muhūrta’ of the night is ‘midnight,’ which is also called ‘mahāniśā,’ ‘Deep Night.’ Two ‘muhūrtas’ before, and two ‘muhūrtas’ after this ‘midnight,’ it is unfit for study.

‘In water;’ — i.e., while standing in a river or tank or some such reservoir of water. Since the context is dealing with

‘Vedic study,’ the repeating of Vedic texts — such as ‘Aghamarṣana,’ and the rest — in water is not forbidden.

Some people read ‘udaye’ for ‘udake;’ which means that it is unfit for study when the sun has just risen.

‘Unclean;’ — i.e., while he has not washed, after having taken his food. One is also called ‘unclean’ before one has washed, after having evacuated the bladder or the bowels. Some people explain that the term ‘unclean’ stands for all those impure conditions that require washing; so that spitting also would become included.

‘Even in his mind.’ — This does not mean that on other occasions unfit for study, the thinking of Vedic texts is permitted; all that it means is that the conditions here mentioned are more serious than the rest. — (109)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 538); — in Smṛticandrikā (Saṃskāra, p. 163); — in Hemādri (Kāla, p. 773); — and in Gadādharapaddhati (Kāla, p. 195), which explains ‘madhyarātri’ as during four muhūrtas at the middle of the night.’

Comparative notes by various authors:

Gautama (16.11, 12, 18, 34, 46). — ‘On evacuating the bladder and the bowels; — at midnight, during the twilights and in water; — in the cremation-ground, in the outskirts of the village, on the public thorough fare and during impurities. — One day and night is to be regarded as unfit for study on the completion of the Veda, or vomitting, or eating at Śrāddha and at sacrifices to men. According to some people, in the city it is always unfit for study.’

Baudhāyana (1.11.26, 30). — ‘On accepting a gift in honour of the Piṭrs, and on eating at Śrāddha, the rest of the day is unfit for study. At birth and at death, there is to be no study, oven in the mind.’

Āpastamba Dharmasūtra (1.10.26). — ‘After dining at night.’

Āpastamba (11.17, 25, 26). — ‘While immersed in water; — when there is lightning, when it is thundering, or after eating at Śrāddha, during a fog, they forbid even mental study.’

Do. (32.12). — ‘During the night, there is to be no teaching except moral teaching to the pupils.’

Viṣṇu (30.16). — ‘Not in water.’

Yājñavalkya (1.149). — ‘In an unclean place, or when one is unclean, during lightning and thunder, after eating while the hands are still wet, in water, at midnight, or when very high winds are blowing.’

Pāraskara (2.11.2, 4). — ‘On eating at Śrāddha, on the falling of meteors, on earthquake, at fiery portents, at the junction of two seasons, — there should be no study till the next day; after meals while the hands are wet, in water, or midnight, during the two twilights, while a dead body is lying in the village, and while a Caṇḍāla is in the village.’

VERSE 4.110

Section XIII - Days unfit for Study

प्रतिगृह्य द्विजो विद्वानेकोद्दिष्टस्य केतनम् ।
त्र्यहं न कीर्तयेद् ब्रह्म राज्ञो राहोश्च सूतके ॥११०॥

pratigṛhya dvijo vidvānekoddiṣṭasya ketanam |
tryahaṃ na kīrtayed brahma rājño rāhośca sūtake ||110||

After having accepted invitation to a unitary funeral rite, the learned Brāhmaṇa shall not recite the Veda for three days; as also during the impurity of the king and also of Rāhu. — (110)

Medhātithi’s commentary (manubhāṣya):

The ‘Unitary Rite’ is that which is offered to a single ancestor; i.e., the fresh funeral rite (that which is performed after death); — having ‘accepted’ — agreed to — ‘invitation’ at that rite, it becomes an occasion unfit for study, for three days, counting from the day of the invitation.

Similarly, when ‘of the King’ — i.e., of the Moon — there is ‘impurity,’ i.e., pouring of nectar towards Rāhu. ‘Also’ in this case, is meant to include the Sun also.

Or, the ‘impurity of the King’ may mean the rejoicings accompaying the birth of a son to the King, the ruler of men; and the ‘impurity of the Rāhu,’ for the eclipses of the Sun and the Moon, known as ‘grahaṇa,’ ‘catching.’ — (110)

Explanatory notes by Ganganath Jha:

‘Ekoddiṣṭa’ — Burnell was right in rendering this as ‘to one ancestor,’ and Hopkins is not right in changing it into ‘to one recently deceased.’ As a matter of fact ‘Ekoddiṣṭa’ is the name applied to the Śrāddha to a single person, — as distinguished from the Pāravaṇa which is offered to six ancestors, — whether he has died long ago or only recently.

This verse is quoted in Aparārka (p. 190), which explains ‘Ketanam’ as ‘invitation’, — at this, and on an eclipse, either one day or three days should be unfit for study, — ‘Rāhusūtaka’ meaning ‘the sign of Rāhu;’ — in the Dānakriyākaumudī (p. 99), as forbidding study for three days from the day of invitation; — in Gadādharapaddhati (Kāla, p. 195), which adds the same note and explains ‘Ketana’ as ‘invitation’; — in Prāyaścittaviveka, (p. 407), which explains ‘Ketana’ as ‘invitation,’ and ‘pratigraha’ as ‘the acceptance of a gift made by the donor for gaining spiritual merit’; — in Saṃskāramayūkha (p. 58), which has the following notes: — Some people say that it is not right that in the case of the Śrāddha on death, the invited should desist from study only till the food eaten has become digested, and in that of subsequent Ekoddiṣṭas it should be for three days; and they hold that the former is meant for cases of unintentional eating and the latter for those of intentional eating; — the writer himself holds the view that the ‘three days’ are meant for cases of first Śrāddha also;’ — in Puruṣārthacintāmaṇi (p. 442); — in Smṛticandrikā (Saṃskāra, p. 153). — in Mitākṣarā (on 1.146) to the effect that an invitation to an Ekoddiṣṭa means the omission of study for three days; — in Hemādri (Kāla, p. 756); — and in Śuddhikaumudī (p. 171).

Comparative notes by various authors:

Gautama (16.22, 32). — ‘When there is thunder out of season, or earthquake or eclipse or meteor-showers; — or the death of the king.’

Āpastamba Dharmasūtra (1.11.20). — ‘During a lunar or solar eclipse, when there is earthquake, or meteor-shower or fire-portent, — it is unfit time for the studying of all sciences.’

Vaśiṣṭha (13.7). — ‘Fruits, water, sesamum, articles of food, and other things connected with Śrāddhas, — on accepting the gift of these, it is unfit for study; Brāhmaṇas having been declared to have their hands for their mouths.’

Gobhila (3.3.25). — ‘When one’s own king (is dead).’

VERSE 4.111

Section XIII - Days unfit for Study

यावदेकानुदिष्टस्य गन्धो लेपश्च तिष्ठति ।
विप्रस्य विदुषो देहे तावद् ब्रह्म न कीर्तयेत् ॥१११॥

yāvadekānudiṣṭasya gandho lepaśca tiṣṭhati |
viprasya viduṣo dehe tāvad brahma na kīrtayet ||111||

While the odour and stain of a funeral rite not offered to his own ancestor remain upon the body of a learned Brāhmaṇa, he shall not recite the Veda. — (111)

Medhātithi’s commentary (manubhāṣya):

‘That which is not offered to his own ancestor;’ — i.e., that at which uncooked food is offered; — while of such a rite the ‘odour and stain remain,’ so long he is unfit for study. This is a rule different from the forgoing rule. When on the next day, the man has bathed, and the odour has disappeared, he becomes fit for study.

What is said here is only by way of an iṇḍicatipn. Even while the ‘odour and stain’ are not actually there, the man shall hot study, until the food eaten has become digested.

The epithet ‘learned’ reiterates the rule that it is only the learned Brāhmaṇa that is entitled to eat at funeral rites. — (111).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 190), where ‘ekānudiṣṭa’ is explained as the ‘Ekoddiṣṭa Śrāddha’; — in Hemādri (Kāla, p. 756), which explains ‘gandha’ etc. as ‘the odour of the sandal-paint and the incense’; — and in Gadādharapaddhati (Kāla, p. 195).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.10.28). — ‘On eating food that has been offered to the dead, the day along with the night becomes unfit for study.’

Āpastamba Dharmasūtra (1.11.25-26). — ‘They forbid even mental study, etc. (see under 109). According to some only on eating at Śrāddha.’

VERSE 4.112

Section XIII - Days unfit for Study

शयानः प्रौढपादश्च कृत्वा चैवावसक्थिकाम् ।
नाधीयीतामिषं जग्ध्वा सूतकान्नाद्यमेव च ॥११२॥

śayānaḥ prauḍhapādaśca kṛtvā caivāvasakthikām |
nādhīyītāmiṣaṃ jagdhvā sūtakānnādyameva ca ||112||

While lying down, while his feet are prominently thrust forward, and while he is seated with his knees tied together, he shall not study; as also after having eaten meat or food given by a person during impurity. — (112).

Medhātithi’s commentary (manubhāṣya):

‘With feet prominently thrust forward’ — i.e., with feet spread forward, or with one foot over the other, or with his feet placed together on a stool, etc.

‘Avasakthikā’ — is that mode of sitting in which the knees are tied together with a piece of cloth or some such thing.

‘Āmiṣa’ — is meat.

‘Impurity’ — includes that impurity also which is caused by the carrying of a dead body, etc. — (112).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.151); — in Vīramitrodaya (Saṃskāra, p. 535), which explains ‘prauḍhapādaḥ’ as ‘with feet placed on a seat or over his thighs,’ — ‘avasakthikā’ as ‘tying up the knees with the loin,’ — and the second line as ‘indicating the time during which hands may be wet after washing and rinsing the mouth, or having taken the food specified’; — in Nirṇayasindhu, (p. 194), which explains ‘prauḍhapāda’ as ‘placing one foot over another,’ or ‘with feet placed on the seat’, the latter explanation being attributed to Haradatta; — in Gadādharapaddhati, (Kāla, p. 195); — in Hemādri (Kāla, p. 779), which explains ‘avasakthikā’ as ‘tying the knees together with a napkin’; — in Saṃskāramayūkha (p. 56), which explains ‘prauḍhapāda’ as ‘spreading the feet’, or ‘putting one foot over the other,’ and ‘avasakthikā’ as ‘tying the knees together with a piece of cloth;’ — in Smṛticandrikā, (Saṃskāra, p. 162), which explains ‘prauḍhapāda’ as ‘with a foot placed upon a seat,’ and ‘avasakthikā’ as ‘tying the knees together with the waist by a piece of cloth or some such thing’; — in Puruṣārthacintāmaṇi, (p. 444), which adds the same explanation of ‘avasakthikā’; — and in Saṃskāraratnamālā (p. 235), which explains ‘prauḍhapādaḥ’ as ‘with one foot placed over the other’, or ‘with a foot placed on a seat’, as explained by Haradatta.

Comparative notes by various authors:

Gautama (16.17, 34). — ‘When he is frightened, or riding a conveyance, or lying down, or when his feet are thrust forward. It is unlit for study during the rest of the day and night, on the completing of the Veda, on vomitting, on eating at Śrāddha or at sacrifices to men.’

Vaśiṣṭha (13.8). — ‘While one is running, when there is rotting smell and other such things spreading, seated on a tree, on the boat, in the army, after meals while the hands are still wet, while the flute is being played, on the fourteenth day, on the moonless day, on the Aṣṭakā days, while he is thrusting forward his feet, before the cloth worn during sexual intercourse has been washed, in ṭhe outskirts of the village, when one has vomitted or passed urine or evacuated the bowels, while there are sounds of the reciting of the Ṛk, Yajuṣ and Sāman, until the food has become digested, while there is thunder, earthquake, solar or lunar eclipse, when there is rumbling in the quarters or in the mountains, or shaking of the mountains, when there is rain of flesh or blood or dust, it is to be unfit for study till the same time next day.’

Viṣṇu (30.17). — ‘Nor with his feet placed on a seat.’

VERSE 4.113

Section XIII - Days unfit for Study

नीहारे बाणशब्दे च सन्ध्ययोरेव चोभयोः ।
अमावास्याचतुर्दश्योः पौर्णमास्य्ऽष्टकासु च ॥११३॥

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