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nīhāre bāṇaśabde ca sandhyayoreva cobhayoḥ |
amāvāsyācaturdaśyoḥ paurṇamāsy'ṣṭakāsu ca ||113||

Nor during a fog, nor during the sound of arrows, nor at the two twilights, nor on the Moonless Day, nor on the fourteenth day, nor on the Full Moon Day, nor on the eighth day. — (113).

Medhātithi’s commentary (manubhāṣya):

‘Fog’ — when it is too dark to know the directions properly; it is also called ‘dhūmikā;’ during which the atmosphere appears as if covered with vapour and dust.

‘Sound of arrows’ — whizzing of arrows.

Some people read ‘vāṇa,’ in which case, vāṇa stands for the Lute; the use of this is met with in connection with the ‘Mahāvrata’-Rite. The Lute has a hundred strings, and it is also without strings.

‘On the fourteenth day’ — of each fortnight.

‘Eighth day’ — all the eighth days; as is clear from other Smṛti texts, as also from usage.

Others read ‘aṣṭamīṣu’ (for ‘aṣṭakāsu’). — (113).

Explanatory notes by Ganganath Jha:

This verse is quoted in ‘Gadādharapaddhati’ (Kāla, p. 195); — in Hemādri (Kāla, p. 769), which explains ‘nīhāra’ as ‘fog’; — in Saṃskāramayūkha (p. 53), which notes that this holiday is to continue the whole day and night; — in Smṛtichandrikā (Saṃskāra, p. 159).

Comparative notes by various authors:

Vaśiṣṭha (13.8). — [See above.]

Gautama (16.7, 12, 35). — ‘While the sounds of arrows and the drum or the chariot or of weeping are heard, — or during the night or during twilights or in water; — or on the moonless day.’

Baudhāyana (1.11.22, 23, 35). — ‘On the full-moon day, on the Aṣṭakā days, on the moonless day, when there are fiery portents, or earthquake, in the cremation-ground, on the death of the country’s king or of a Vedic scholar, or of one’s fellow-studenṭ, — it shall be unfit for study for the day and night. When there is rotting smell in the air, during a fog, while sounds are heard of dancing or singing or musical instruments or weeping or Sāma-singing, — it will be unfit for study while they last. One should not study at the junction of day and night.’

Āpastamba Dharmasūtra (1.9.28). — ‘For the whole day and night on the moonless days.’

Āpastamba Dharmasūtra (1.11.15, 25). — ‘When there is lightning-flash or thunder,...... during a fog.’

Viṣṇu (30, 4). — ‘One shall not study during the day and night on the fourteenth and eighth days of the month.’

Yājñavalkya (1.146, 148, 150). — ‘On the full-moon day, on the moonless day and on the eighth of the month, when there is an. eclipse, at the junction of the seasons, when one Ins either eaten or received gifts at a Śrāddha; when sounds are heard of the dog, the jackal, the ass or the owl, or of Sāma-singing, or of arrows; in the proximity of unclean things, or of a dead body, or of a Śūdra or a Caṇḍāla or an outcast; when there is rain of dust, or a burning of the quarters, during twilights, during a fog, or when there is danger, while one is running, when there is rotting smell, or when a highly cultured gentleman has arrived as guest.’

Pāraskara (l.11.1, 4, 6). — ‘During a storm and on the moonless day, the whole day is unfit for study; after meals while his hands are wet, in water, during the night, during the twilights, while a corpse is lying in the village or when a Caṇḍāla is in the village; during a fog, when there is sound of musical instruments, or of distressful weeping, in the outskirts of the village, in the cremation-ground, while sounds are heard of the dog, the ass, the owl, or the jackal, or of Sāma-singing, — it will be unfit for study while it lasts.’

Gobhila (3.3.11, 22). — ‘On the full-moon days, or the three full moon days of the months of Kārtika, Phālguna and Āṣāḍha.’

VERSE 4.114

Section XIII - Days unfit for Study

अमावास्या गुरुं हन्ति शिष्यं हन्ति चतुर्दशी ।
ब्रह्माष्टकपौर्णमास्यौ तस्मात् ताः परिवर्जयेत् ॥११४॥

amāvāsyā guruṃ hanti śiṣyaṃ hanti caturdaśī |
brahmāṣṭakapaurṇamāsyau tasmāt tāḥ parivarjayet ||114||

The Moonless Day destroys the Teacher, the Fourteenth Day destroys the pupil, and the Eighth Day and the Full-moon days destroy the Veda; hence these he shall avoid. — (114).

Medhātithi’s commentary (manubhāṣya):

This a commendatory supplement to the foregoing rule, and it is meant to show its obligatory character. Hence, in cases where there is nothing to indicate the obligatory character of the rule, the treating of the occasion as unfit for study is meant to be optional. The Author himself is going to add (in 127 below) — ‘he shall always avoid two only.’

‘These he shall avoid’ — for purposes of Vedic study. — (114).

Explanatory notes by Ganganath Jha:

This verse is quoted in Puruṣārthacintāmaṇi (p. 441), which explains ‘Brahma’ as ‘Veda’; — in Hemādri (Kāla, p. 755); — in Saṃskāramayūkha (p. 53), which adds that this holiday lasts the whole day and night; — in Smṛticandrikā (Saṃskāra, p. 152), which adds the same note; — and in Gadādharapaddhati (Kāla, p. 195).

Comparative notes by various authors:

Bodhāyana (1.11.40). — ‘Here they cite the following, — “The eighth of the month destroys the Teacher, the fourteenth destroys the pupil, the fifteenth destroys the science; hence one should avoid reading at these junctures.”’

Viṣṇu (30.29.30). — ‘What is read on the day unit for study brings no reward either in this world or in the other; by study on those days, I here is diminution of the life-span of the teacher and also of the pupil.’

VERSE 4.115

Section XIII - Days unfit for Study

पांसुवर्षे दिशां दाहे गोमायुविरुते तथा ।
श्वखरोष्ट्रे च रुवति पङ्क्तो च न पठेद् द्विजः ॥११५॥

pāṃsuvarṣe diśāṃ dāhe gomāyuvirute tathā |
śvakharoṣṭre ca ruvati paṅkto ca na paṭhed dvijaḥ ||115||

The Brāhmaṇa shall not read during a dust-storm, or while the sky is burning, or while jackals are howling, or while dogs ur donkeys or camels are crying in a line. — (115).

Medhātithi’s commentary (manubhāṣya):

‘Gomāyu’ — is the jackal; the ‘howling’ of the jackal is its crying.

It is time unfit for study only when dogs, donkeys and camels are crying together in large numbers; each of these three crying along with others of the same species. — (115).

Explanatory notes by Ganganath Jha:

‘Paṅktau’ — Buhler entirely misrepresents Kullūka; Kullūka does not explain the term as ‘in a company’; he clearly explains that what is meant is that ‘one shall not read the Veda when seated in a line with horses, camels or asses’; while Medhātithi explains the meaning to be that ‘that time is unfit for study when the animals named cry out in a line

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 536); — in Hemādri (Kāla, p. 774); — in Smṛticandrikā (Saṃskāra, p. 163); — and in Gadādharapaddhati (Kāla, p. 195).

Comparative notes by various authors:

Vaśiṣṭha (13.8). — pSee above.]

Gautama (16.8). — ‘During the cry of the dog, the jackal, or the ass.’

Bodhāyana (1.11, 34). — ‘When the jackal’s cry is heard at night, one shall not read till he goes to sleep.’

Āpastamba Dharmasūtra (1.10.19.33). — ‘Cry of the ass, the dog, or of the jackal, or the owl, the sounds of musical instruments, the sound of weeping or of singing or of Sāma; — in the case of the jackal’s cry, till one goes to sleep.’

Viṣṇu (30.9-12). — ‘Not during earthquakes, nor when there is meteor-shower or the burning of the quarters; nor when there are sounds of the dog, the jackal or the ass.’

Yājñavalkya (1.148, 150). — ‘When there are sounds of the dog, the jackal, the owl, the Sāma, the arrows (or flute?) or of some one in distress; or in the proximity of an unclean thing, a dead body, a Śūdra or a Caṇḍāla, the cremation-ground or the outcast; when there is rain of dust, or burning of the quarters; during the twilights, or during a fog, or when there is some danger.’

Pāraskara. (2.11.6). — ‘During a fog, when there is sound of musical instruments, or cry of distress, — in the outskirts of the village, or in the cremation-ground, or when there are sounds of the dog, the ass, the owl, the jackal or the Sāma, — it is unfit for study while all this lasts.’

VERSE 4.116

Section XIII - Days unfit for Study

नाधीयीत श्मशानान्ते ग्रामान्ते गोव्रजेऽपि वा ।
वसित्वा मैथुनं वासः श्राद्धिकं प्रतिगृह्य च ॥११६॥

nādhīyīta śmaśānānte grāmānte govraje'pi vā |
vasitvā maithunaṃ vāsaḥ śrāddhikaṃ pratigṛhya ca ||116||

He shall not study near the cremation-ground, nor near the village, nor in the cow-pasture, nor while dressed in the garment worn during sexual intercourse, nor after receiving presents in connection with funeral rites. — (116).

Medhātithi’s commentary (manubhāṣya):

The term ‘anta’ means proximity. The meaning is that he shall not study in close proximity to the cremation-ground, or in close proximity to a village.

‘Cow-pasture’ — where cows goto graze. Or, ‘govraja’ may mean the ‘cow-pen.’

‘He shall not read with the same cloth on him which he had on while having intercourse with his wife;’ the term ‘maithuna’ denoting, through association, the cloth worn during intercourse.

‘In connection with funeral rites;’ — he shall not read after having accepted such presents as dry food, and the like. — (116)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 534), which explains the third quarter to mean that ‘one should not read the Veda when wearing the cloth that he had worn at the time of sexual intercourse’; and adds that this refers to cases where the cloth has not been washed after the act; — in Hemādri (Kāla, p. 770), which explains ‘ante’ as ‘near’ and ‘maithunam vāsaḥ’ as ‘the cloth, clad in which he has had sexual intercourse’; he should not wear this — without its being washed — while reading; — in Saṃskāramayūkha (p. 56); — in Smṛticandrikā (Saṃskāra, p. 160), which reproduces the same remarks as those in Hemādri; — and in Gadādharapaddhati (Kāla, p. 195).

Comparative notes by various authors:

Gautama (1.66). — ‘Similarly in studying in the cremation-ground.’

Gautama (16.18). — ‘In the cremation-ground, in the outskirts of the village, on the public roads, and in unclean places.’

Baudhāyana (1.11.22). — ‘On the full moon day, or the Aṣṭakās, on the moonless day, when there are fire-portents, or earthquake, or near the cremation-ground, or on the death of the country’s king or a Vedic scholar, of one’s fellow-student, — the whole day and night shall be unfit for study.’

Āpastamba Dharmasūtra (1.9.6). — ‘In the cremation-ground, entirely.’

Āpastamba Dharmasūtra (11.9). — ‘At the junction of the village and the forest.’

Vaśiṣṭha (13.5, 7). — [See above.]

Viṣṇu (30-15). — ‘Not in a temple or in the cremation-ground or on road-crossings.’

Yājñavalkya (1.148). — [See above.]

Pāraskara (2.11.16). — [See above.]

VERSE 4.117

Section XIII - Days unfit for Study

प्राणि वा यदि वाऽप्राणि यत् किं चित्श्राद्धिकं भवेत् ।
तदालभ्याप्यनध्यायः पाण्यास्यो हि द्विजः स्मृतः ?? ॥११७॥

prāṇi vā yadi vā'prāṇi yat kiṃ citśrāddhikaṃ bhavet |
tadālabhyāpyanadhyāyaḥ pāṇyāsyo hi dvijaḥ smṛtaḥ ?? ||117||

Any śrāddha-gift, be it animate or inanimate, if the Brāhmaṇa accepts, it becomes an occasion unfit for study; because the Brāhmaṇa has been declared as having the hand for his mouth. — (117)

Medhātithi’s commentary (manubhāṣya):

The rice and other things that are given in connection with Śrāddhas are generally known as ‘śrāddhika,’ ‘śrāddha-gift;’ and it is with a view to show that, in the present context it is not this alone that is meant, that the present verse is added; the sense being — it is not only the acceptance of Vrīhi, Rice and other grains that makes the occasion unfit for study; but other things, also — be they ‘animate’ — in the shape of the cow and other animals — ‘or inaminate’ in the shape of pairs of cloth, etc,. — having accepted such a thing, — i.e., after having touched it with his hand, at the time of acceptance — the man shall not study. Because the act itself constitutes the act of ‘eating.’ ‘Pāṇyāsya’ is one whose hand is his mouth. What this means is the eating at a śrāddha and accepting gifts in connection with it — both stand on the same footing. — (117)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Kāla, p. 757); — and in Gadādharapaddhati (Kāla, p. 195).

Comparative notes by various authors:

Gautama (16.48-49). — ‘For those partaking in the Śrāddha till the same time next day; also when there is some connection with Śrāddha performed with uncooked food.’

Vaśiṣṭha (13.7). — ‘Fruits, water, sesamum, foods and other things connected with the Śrāddha, — on the acceptance of all this, it becomes unfit for study, the Brāhmaṇas having been declared to have their hands for their mouth.’

Baudhāyana (1.11.26-30). — ‘By accepting gifts and eating at the Śrāddha, the rest of the day becomes unfit for study; — after eating, till digestion; the Brāhmaṇa has his hands for his mouth. In this connection they cite the following: — There is no difference between what is eaten and what is received in gift.’

VERSE 4.118

Section XIII - Days unfit for Study

चोरैरुपद्रुते ग्रामे सम्भ्रमे चाग्निकारिते ।
आकालिकमनध्यायं विद्यात् सर्वाद्भुतेषु च ॥११८॥

corairupadrute grāme sambhrame cāgnikārite |
ākālikamanadhyāyaṃ vidyāt sarvādbhuteṣu ca ||118||

When the village has bees beset with thieves, when alarm has been caused by fire, it is unfit for study, till the same time next day; as also at the appearance of all portents. — (118)

Medhātithi’s commentary (manubhāṣya):

‘Beset’ — attacked. One shall not study in a village where many thieves have come in for attacking.

‘Alarm.’ — When alarm has been caused by fire — i.e., when lire has set in in a house, even though the house may not be entirely burnt.

‘Ākālika-anādhyāya.’ — That is, from the time that the trouble appears up to the same time next day, it is unfit for study.

‘Also at the appearance of other portents’ — heavenly, earthly and atmospheric; e.g., the floating of stones, stars visible during the day, and so forth. — (118)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 188) to the effect that there should be option between (a) ‘the duration of the phenomenon’ and (b) ‘the day and night’; — in Parāśaramādhava (Ācāra, p. 148); — in Vīramitrodaya (Saṃskāra, p. 531) which explains ‘adbhuteṣu’ as ‘the rain of blood and the like’; — in Puruṣārthacintāmaṇi (p. 443); — in Hemādri (Kāla, p. 762), which explains ‘adbhuteṣu’ as ‘the rain of blood’; — and in Smṛticandrikā (Saṃskāra, p, 150).

Comparative notes by various authors:

Gautama (16.34). — ‘On account of a catastrophe, or fire-alarm, or completion of Veda, or vomitting or eating at a Śrāddha or at a sacrifice to men, it is unfit for study for one day and night.’

Baudhāyana (11.22). — ‘By reason of fire-calamity during one day and night.’

Bharadvāja (Vīramitrodaya-Saṃskāra, p. 531). — ‘When there are fire-portents, there shall be no reading in the village.’

Pāraskara (2.11.2, 5). — ‘On account of eating at Śrāddha, or meteor-shower, or earthquake, or fire-calamity till the same time next day; — during running, while the accused or the outcast is looking on, and during a wonderful phenomenon, it is unfit for study during the time.’

VERSE 4.119

Section XIII - Days unfit for Study

उपाकर्मणि चोत्सर्गे त्रिरात्रं क्षेपणं स्मृतम् ।
अष्टकासु त्वहोरात्रं ऋत्वन्तासु च रात्रिषु ॥११९॥

upākarmaṇi cotsarge trirātraṃ kṣepaṇaṃ smṛtam |
aṣṭakāsu tvahorātraṃ ṛtvantāsu ca rātriṣu ||119||

At the ceremony of upākarma and at that of utsarjana, omission of study has been prescribed for three days, but at the Aṣṭakāṣ for one day and night; as also on the last nights of the seasons. — (119)

Medhātithi’s commentary (manubhāṣya):

It has been said above (verse 97) that, at the Utsarjana ceremony, one night, along with the preceding and the following days, has deen declared to be unfit for study; and with that the present text lays down the option of observing ‘three days.’ But, in connection with the ‘Upākarma,’ this is the original Injunction.

‘Aṣṭakās’ — i. e., the three or four eighth nights during the fortnights following after the Full-Moon of the month of Āgrahāyaṇa. Though it has been said above that the whole day and night is to be observed on the eighth days of all fortnights, yet its mention in the present connection is only right and proper, as emphasizing the obligatory character of the rule; and, throughout the present context, we have to regard two rules as optional only when each is found to be self-sufficient.

‘On the last nights of the seasons;’ — ‘one day and night’ is to be construed with this also. There are six seasons; and the day on which one ends and the other begins, is to be regarded as unfit for study; and the mention of ‘night’ is only by way of an indicative. — (119).

Explanatory notes by Ganganath Jha:

For the ‘Seasons’, see Sūryasiddhānta, 14.10.

The first half of this Verse is quoted in Vīramitrodaya (Saṃskāra, p. 531); — in Nirṇayasindhu (p. 193); — in Hemādri (Kāla, p. 760); — in Saṃskāramayūkha (p. 59); — in Smṛticandrikā (Saṃskāra, p. 154); — in Gadādharapaddhati (Kāla, p. 195); — and in Saṃskāraratnamālā (p. 332), which explains ‘kṣapaṇam’ as ‘anadhyāyaḥ’.

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.10.1-2). — ‘The full moon days of Phālguna, Āṣāḍha and Kārtika, the Aṣṭakā’s and the Upākaraṇa ceremony are occasions for a three-days holiday.’

Gautama (16.37, 39). — ‘The full moon day of Kārttika, Phālguna and Āṣāḍha, and the three Aṣṭakās — are occasions for three-days’ holiday.’

Viṣṇu (30.5, 21, 25). — ‘Nor at the junction of seasons, nor during an eclipse, nor at the Upākarma, nor at the Utsarjana ceremony.’

Yājñavalkya (1.6.144, 146). — ‘By reason of the Upākarma or the Utsarga ceremony, or the death of a Vedic Scholar of one’s own recension, — also on the fifteenth, fourteenth and eighth days of the month, on the occasion of an eclipse, at the juncture of seasons, and on the occasion of eating, or receiving gifts, at a Śrāddha.’

Pāraskara (2.10.23). — ‘They should not read for three days.’

Do. (2.11.2). — ‘On eating at a Śrāddha...... at the juncture of the seasons, — they shall not road till the same time next day.’

Gobhila (3.3.22). — ‘On the three full moon nights of Kārttika, Phālguna and Āṣāḍha.’

VERSE 4.120

Section XIII - Days unfit for Study

नाधीयीताश्वमारूढो न वृक्षं न च हस्तिनम् ।
न नावं न खरं नोष्ट्रं नैरिणस्थो न यानगः ॥१२०॥

nādhīyītāśvamārūḍho na vṛkṣaṃ na ca hastinam |
na nāvaṃ na kharaṃ noṣṭraṃ nairiṇastho na yānagaḥ ||120||

He shall not recite the Veda while seated on a horse, or a tree, or an elephant, or a boat, or a donkey, or a camel; nor when seated on barren ground, nor when going on a conveyance. — (120).

Medhātithi’s commentary (manubhāṣya):

‘Barren ground;’ — such ground, outside the village, as is devoid of water and vegetation; also called ‘Uṣara.’

‘Conveyance’ — such as cart, chariot, palanquin, and the like; for one who is going on these, the reciting of the Veda is forbidden. — (120).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 535); — in Smṛticandrikā (Saṃskāra, p. 162); — in Hemādri (Kāla, p. 772), which explains ‘īriṇa’ as ‘barren ground’; — and in Gadādharapaddhati (Kāla, p. 196).

Comparative notes by various authors:

Gautama (16.17). — ‘Frightened, or on a conveyance, or lying down, or with his feet thrust forward.’

Āpastamba Dharmasūtra (1.9.27). — ‘One should not read while seated on the back of an animal.’

Āpastamba Dharmasūtra (1.11.16). — ‘Similarly when one is on a tree.’

Vaśiṣṭha (13.8). — ‘Running......... on a tree, or on a boat...... it is unfit for study till it lasts.’

Viṣṇu (30.18). — ‘Nor while one is seated either on an elephant or on a horse or on a camel or on a boat or on any conveyance.’

Yājñavalkya (1.151). — ‘Mule, camel, conveyances, elephant, horse, boat, — while seated on these, or on a barren plot of land,...... these are occasions that are unfit for study while they last.’

VERSE 4.121

Section XIII - Days unfit for Study

न विवादे न कलहे न सेनायां न सङ्गरे ।
न भुक्तमात्रे नाजीर्णे न वमित्वा न शुक्तके ॥१२१॥

na vivāde na kalahe na senāyāṃ na saṅgare |
na bhuktamātre nājīrṇe na vamitvā na śuktake ||121||

Non during an al tercation, ok during a fight; nor in the midst of an army, nor during a battle, nor when he has just eaten, nor during indigestion, nor after vomiting, nor when there is eructation. — (121)

Medhātithi’s commentary (manubhāṣya):

‘Altercation’ — a quarrel, with mutual recrimination.

‘Fight’ — in which the parties concerned strike each other with sticks and such other weapons.

‘Army’ — consisting of Elephants, Horses and Infantry.

‘Battle’ — the actual affray.

Study is forbidden for one in the midst of an army, even though it be not actually engaged in battle.

‘When he has just eaten;’ — i.e, ‘so long as his hands are still wet’ — as mentioned in another Smṛti-text.

‘Indigestion;’ — what has been eaten on the previous day, if it still remains in the stomach, is called ‘undigested.’

‘Vomiting’ — is well known.

‘Eructation even when there is no indigestion, if there is ‘eructation,’ that same day, or the next day. — (121).

Explanatory notes by Ganganath Jha:

‘Vivāde-kalahe’ — ‘Verbal altercation — actual fight’ (Medhātithi and Kullūka); — ‘dispute on legal matters — altercation’ (Nārāyaṇa).

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