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This verse is quoted in Vīramitrodaya (Saṃskāra, p. 535); — in Nirṇayasindhu (p. 194); — in Smṛticandrikā (Saṃskāra, p. 162), which explains ‘bhuktamātre’ as ‘so long as one’s hands are wet’; — in Hemādri (Kāla, p. 773), which has the same explanation; — in Gadādharapaddhati (Kāla, p. 772), — and in Saṃskāramayūkha (p. 56), which explains ‘muktake’ (which is its reading for ‘śuktake’, or ‘sūtake’) as ‘mukhodgāre’, ‘where there is eructation, or belching.’

Comparative notes by various authors:

Gautama (16.20, 34). — ‘When there is eructation; or when there is some disturbance, or tire-alarm, or completion of the Veda, or vomiting; — ......it will be unfit for study for one day and night.’

Āpastamba Dharmasūtra (1.10.22, 25, 26). — ‘On vomit-ting, till he goes to sleep; when there is eructation; also after meals at night.’

Vaśiṣṭha (13.8). — ‘Running, etc.... in an army, after meals while hands are still wet...... or vomitting, and when there is indigestion; — it will be unfit for study till it lasts.’

Viṣṇu (30.11, 19-21). — ‘Not when there is clash of weapons; nor when one has vomitted; nor when he feels disgusted; nor when he is suffering from indigestion.’

Yājñavalkya (1.149). — ‘After meals, till the hands are wet, or in water, or at midnight, or when there are high winds.’

Pāraskara (2.11.4). — ‘After meals while hands are still wet......’

Āpastamba Dharmasūtra (1.11.8). — ‘When the wind blows loudly, or when grass is being blown on the ground, or when it is raining, or when water is flowing on the ground.’

Viṣṇu (30.7). — ‘When frightful wind is blowing.’

Yājñavalkya (1.149). — ‘......During high winds.’

Pāraskara (2.11.1). — ‘When there are high winds, — and on moonless days — it is a complete holiday.’

Gobhila (3.3.28). — ‘It will he unfit for study during the time that there is sound of dancing or of musical instruments or of weeping or of high winds.’

Yama (Vīramitrodaya-Saṃskāra, p. 536). — ‘When the man sees a guest arrive, he shall not proceed with his study; but he may go on, on being permitted by him.’

VERSE 4.122

Section XIII - Days unfit for Study

अतिथिं चाननुज्ञाप्य मारुते वाति वा भृशम् ।
रुधिरे च स्रुते गात्रात्शस्त्रेण च परिक्षते ॥१२२॥

atithiṃ cānanujñāpya mārute vāti vā bhṛśam |
rudhire ca srute gātrātśastreṇa ca parikṣate ||122||

Not without having obtained the permission of his guest, nor while the wind blows vehemently; nor when blood has flowed from his body, or his body has been wounded by a weapon. — (122).

Medhātithi’s commentary (manubhāṣya):

The ‘guest’ here stands for gentlemen in general. The ‘guest’ is a gentleman who happens to arrive by chance; and, when such a gentleman has arrived, the Veda shall be studied, but only after his permission has been obtained with the words, ‘May I proceed with my study.’ Says another Smṛti-text, — ‘When a gentleman has come to the house.’

When the winds blows ‘vehemently’ — i.e., with great force.

Objection. — “Study has already been forbidden ‘when air is audible by the ear’ (102), and so forth.”

True. But what is meant by the present text is that when the wind blows with greater force than what has been mentioned before (in 102); or, it may sefer to the wind blowing apart from the rains. That such is the meaning is indicated by the usual meaning of the root ‘vā,’ ‘to blow,’ which means to dry up; and wind (apart from the rains) always tends to dry up things; and in this sense, the term ‘māruta’ shall stand for the constituent elements of’ the body; and the meaning in this case (of the term ‘vāti’) shall be that — ‘when the constituents of the man’s body have been dried up by the labours of study’; the whole phrase (‘mārute vāti’) would thus mean — ‘when the wind is blowing high and the reader is emaciated,’ — there being no co-ordination between the two locatives (in ‘mārute’ and ‘vāti’).

When blood has flowed, through the bite of leeches and such other insects; or when blood has flowed, by reason of his body being wounded by a weapon. The term, ‘from the body,’ is to be construed with both clauses. (122).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 536); — in Smṛticandrikā (Saṃskāra, p. 164); — in

Hemādri (Kāla, p. 774), which explains the meaning as ‘when the Brāhmaṇa arrives, the reader should offer him water etc., and then having obtained his permission, he should proceed with his study’; — and in Gadādharapaddhati (Kāla, p. 196).

VERSE 4.123

Section XIII - Days unfit for Study

सामध्वनावृग्यजुषी नाधीयीत कदा चन ।
वेदस्याधीत्य वाऽप्यन्तमारण्यकमधीत्य च ॥१२३॥

sāmadhvanāvṛgyajuṣī nādhīyīta kadā cana |
vedasyādhītya vā'pyantamāraṇyakamadhītya ca ||123||

He shall never recite the Ṛk or the Yajuṣ during a Sāma-chant; nor after having read the end of the Veda, or after having read the Āraṇyaka. — (123).

Medhātithi’s commentary (manubhāṣya):

While the Sāma-chant is being heard, one shall not recite either Ṛk verses or the Yajuṣ Mantras. This prohibition does not Apply to the Brāhmaṇas appertaining to the Ṛgveda and the Yajurveda; but the prohibition does apply to the reading of such Ṛk and Yajuṣ Mantras as happen to be contained in the Pañcaviṃśa Brāhmaṇa (of the Sāma-Veda).

‘End of the Veda;’ — i.e., when the Veda comes to an end. This refers to the end of the Mantra (Saṃhitā) Text, as also to that of the Brāhrnaṇa Text.

‘Āraṇyaka’ is the name of a portion of the Veda; after having read this, one should not read any other hook. — (123)

Explanatory notes by Ganganath Jha:

The first half of this verse is quoted in Vīramitrodaya (Saṃskāra, p. 533) to the effect that the time, during which the Sāman is chanted, is unfit only for the reading of the Ṛgveda and the Yajurveda.

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 160); — in Puruṣārthacintāmaṇi (p. 443); — in Hemādri (Kāla, p. 768); — and in Gadādharapaddhati (Kāla, p. 196).

Comparative notes by various authors:

Gautama (16.21). — ‘There should be no reading of the Ṛk and the Yajuṣ verses so long as there is sound of Sāma-singing.’

Baudhāyana (1.11.23). — ‘When there is rotting smell in the air, or when there is fog, and when there are sounds of......... Sāma, — then it is unlit for study, till they last.’

Āpastamba Dharmasūtra (1.10.19). — ‘Sounds of Sāma also.’

Do. (1.11.6). — ‘One should not read on that day that chapter of which he may have done the Upākarma.’

Viṣṇu (30.26). — ‘So long as there are sounds of Sāma, the Ṛk and the Yajuṣ shall not be read.’

Yājñavalkya (1.145.148). — ‘On completing the Veda, and after having read the Āraṇyaka, it will be unfit for study during the rest of the day and night. Also when there are sounds of dog......... and Sāma-singing.’

Pāraskara (2.11.6). — ‘It will be unfit for study during the time that there are sounds of......... Sāma.’

Aṅgiras (Caturvargacintāmani, Paribhaṣa-Kāla, Adhyāya 14). — ‘In as much as sacrifices to the deities of the cremation-ground are offered with the Sāmaveda, — the sound of that Veda is unclean.’

Yama (Vīramitrodaya-Saṃskāra, p. 534). — ‘The Rigveda and the Yajurveda shall not be read while there is sound of Sāma-singing; or when there is very high wind.’

VERSE 4.124

Section XIII - Days unfit for Study

ऋग्वेदो देवदैवत्यो यजुर्वेदस्तु मानुषः ।
सामवेदः स्मृतः पित्र्यस्तस्मात् तस्याशुचिर्ध्वनिः ॥१२४॥

ṛgvedo devadaivatyo yajurvedastu mānuṣaḥ |
sāmavedaḥ smṛtaḥ pitryastasmāt tasyāśucirdhvaniḥ ||124||

The Ṛgveda is sacred to the gods and the Yajurveda is human; the Sāmaveda has been declared to be related to the Pitṛs; hence its sound is impure. — (124)

Medhātithi’s commentary (manubhāṣya):

It, has been declared that when Sāma-Veda is being chanted, the time is unfit for the reciting of the Ṛgveda and the Yajurveda. Supplementary to this, we have the present statement.

‘Sacred to the pods;’ — i.e., that of which the gods are the presiding genius; that is, which consists entirley of hymns to the gods. As a matter of fact, hymns form the principal part of the Ṛgveda; it is for this reason that it is called ‘sacred to the gods.’

As a matter of fact, action forms the predominating element in Men; and, since the Yajurveda is made up principally of injunctions regarding Action, the Yajurveda is, on account of this analogy, said to be ‘human.’ The term ‘mānuṣa’ denotes the genus ‘man;’ and, by a process of identification, the Yajurveda has been called ‘human.’

‘Related to the Pitṛs’ — may be taken to mean — either ‘beneficial to the Pitṛs,’ or ‘of which the Pitṛs are the presiding genius;’ by some sort of relationship, the Sāma-Veda has been called ‘related to the Pitṛs.’

There are three regions, and of these there, are three presiding beings; the gods of Heaven, the Men of the Earth and the Pitṛs of the sky. Similarly, there are three Vedas; and, since two of these have been spoken of as related to ‘gods’ and ‘men,’ respectively, the third, Sāma Veda, is, by a process of elimination, declared to be ‘related to the Pitṛs.’

‘Its sound is impure’. — The sound of the Sāmaveda should not he understood, by this, to be really impure; all that is meant is that, just as Veda should not be recited in the presence of an impure substance, so should it not he recited in the presence of the Sāma-chant; it is on the ground of this similarity to ‘impure substances’ that the sound of Sāma has been said to be ‘impure.’

From the context it is clear that this prohibition during Sāma-chant, pertains to the reciting of the Ṛgveda and the Yajurveda in course of the regular ‘Vedic study’ that, has been prescribed; and not to the reciting of Mantra-texts that is done in the course of scrifical performances. — (124)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 534), which adds that according to a declaration by Āpastamba, the time, during which the Ṛk and other Vedas are recited, is unfit for the chanting of the Sāman; — in Smṛticandrikā (Saṃskāra, p. 160), as stating the reason for what has been declared in the preceding verse; — in Puruṣārthacintāmaṇi (p. 443); — and in Hemādri (Kāla, p. 768), — in all these to the same effect.

VERSE 4.125

Section XIII - Days unfit for Study

एतद् विद्वन्तो ??विद्वांसस्त्रयीनिष्कर्षमन्वहम् ।
क्रमतः पूर्वमभ्यस्य पश्चाद् वेदमधीयते ॥१२५॥

etad vidvanto ??vidvāṃsastrayīniṣkarṣamanvaham |
kramataḥ pūrvamabhyasya paścād vedamadhīyate ||125||

Knowing this, the learned dally recite first the essence of the three Vedas, in due order; and it is only after this that they recite the Veda. — (125)

Medhātithi’s commentary (manubhāṣya):

‘Knowing this’, — i. e., the connection of the Vedas with the presiding beings of the three Regions, as described in the preceding verse; — ‘the learned’ — wise men — ‘first’ — ‘recite the essence of the three Vedas’ — in the shape of (1) the syllable ‘om,’ (2) the Vyāhṛtis (the syllables, ‘bhūḥ bhuvaḥ — svaḥ’) and (3) the ‘Sāvitrī’ verse — in this ‘order;’ — and ‘after this they recite the Veda.’ By the reciting of the said three ‘essences,’ all the three regions and the three presiding beings become comprehended.

Though this matter has already been asserted in Discourse II, yet it is repeated here; and this with a view to emphasise the fact, that — ‘just as one does not recite the Veda at a time that is unfit for study, so also should he not recite it until he has previously recited the essence of the three Vedas.’ — (125).

VERSE 4.126

Section XIII - Days unfit for Study

पशुमण्डूकमार्जारश्वसर्पनकुलाखुभिः ।
अन्तरागमने विद्यादनध्यायमहर्निशम् ॥१२६॥

paśumaṇḍūkamārjāraśvasarpanakulākhubhiḥ |
antarāgamane vidyādanadhyāyamaharniśam ||126||

When cattle, a frog, a cat, a dog, a snake, a mongoose or a rat come between, — one should regard the day and night as unfit for study. — (126)

Medhātithi’s commentary (manubhāṣya):

‘Come between’ — between the teacher and the pupil, or Among the several students themselves.

‘Aharnisham’ — Day and night.

Gautama (1.59), however, has declared — ‘Fasting and living outside for three days has been laid down;’ and the same holds good regarding reading in the cremation-ground.

What is laid down in the present text is to be regarded as an option to what has been declared by Gautama — (l 26)

Explanatory notes by Ganganath Jha:

This verse is quoted in Purusārthocintāmaṇi (p.? 443); — in Smṛticandrikā (Saṃskāra, p. 158); — in Hemādri (Kāla, p. 767); — and in Gadādharapaddhati (Kāla, p. 196).

Comparative notes by various authors:

Gautama (1.64). — ‘In the case of the dog, the mongoose, the serpent, the frog and the cat, there should be fasting and living outside for three days.’

Viṣṇu (30.22). — ‘Not when any five-nailed animal comes between.’

Yājñavalkya (1.147). — ‘If there is intervention by cattle, or by a frog or a mongoose or a dog or a serpent or a cat or a rat, — it will be unfit for study for the day and night; as also when there is either fall or rise of Indra.’

VERSE 4.127

Section XIII - Days unfit for Study

द्वावेव वर्जयेन्नित्यमनध्यायौ प्रयत्नतः ।
स्वाध्यायभूमिं चाशुद्धमात्मानं चाशुचिं द्विजः ॥१२७॥

dvāveva varjayennityamanadhyāyau prayatnataḥ |
svādhyāyabhūmiṃ cāśuddhamātmānaṃ cāśuciṃ dvijaḥ ||127||

The twice-born man shall always carefully avoid only two conditions as unfit for study: viz. an unclean place of study and his own unclean condition. — (127)

Medhātithi’s commentary (manubhāṣya):

The mention of ‘always’ here shows that the aforesaid occasions are to be regarded as ‘unfit for study,’ only optionally; among these also those that are obligatory have already been indicated; e.g., whenever the term ‘always’ occurs; it has also been shown where what is stated is purely descriptive; e.g., verse 114.

The place is regarded as ‘unclean’ when it is in contact with such unclean things as bones, the generative organs, and so forth.

The conditions that make the man himself ‘unclean’ shall be described in Discourse V.

Though the present conditions of ‘unfitness for study,’ are mentioned in the context dealing with ‘Vedic Study,’ yet they are, in reality, permanently ‘unfit for study;’ for the simple reason that the unclean man is not entitled to any act; as says the Brāhmaṇa — ‘For the sacrifice, there are two conditions that make it unjit — when the man himself, or the place, is unclean.’ The sacrifice here referred to is the ‘Brahmayajña,’ the daily reciting of Vedic mantras. — (127).

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 193), which adds that this refers to that ‘Vedic study’ which forms part of the daily ‘Brahmayajña’, being based, as it is, on the following Taittirīya text: ‘Tasya vā etasya yajñasya dvāvanadhyāyau yadātmā’ śuciryoddeśaḥ,’ — which bears specially upon the Brahmayajña; — in Hemādri (Kāla, p. 775), which says that this refers to that Vedic study which forms part of the daily Brahmayajña; — in Smṛticandrikā (Saṃskāra, p. 164), which has the same note; — and in Gadādharapaddhati (Kāla, p. 196).

Comparative notes by various authors:

Yājñavalkya (1.149). — ‘When the place or the man himself, is unclean, when there is thunder and lightning, etc.’

Āśvalāyana Gṛhyasūtra (3.4.7). — ‘Two occasions have been recognised as unfit for study — viz., when the place is unclean and when the man himself is unclean.’

Pāraskara (1.11.7-9). — ‘On the death of the teacher, one shall enter the water and desist from study for ten days — for three days, on the death of a fellow-student; — for one day on the death of one who is not a fellow-student.’

Gobhila (3.3.24.27). — ‘On the death of a fellow-student, — on the death of one’s own king, — on the death of the teacher, for three days; for a day and night, on the death of the pupil.’

VERSE 4.128 [Other Duties]

Section XIV - Other Duties

अमावास्यामष्टमीं च पौर्णमासीं चतुर्दशीम् ।
ब्रह्मचारी भवेन्नित्यमप्यर्तौ स्नातको द्विजः ॥१२८॥

amāvāsyāmaṣṭamīṃ ca paurṇamāsīṃ caturdaśīm |
brahmacārī bhavennityamapyartau snātako dvijaḥ ||128||

On the Moonless Day, on the eighth, on the Full Moon Day, and on the Fourteenth, the twice-born Accomplished Student shall always remain a “Religious Student,” even during the “season.” — (128)

Medhātithi’s commentary (manubhāṣya):

‘Shall remain a Religious Student.’ — Abstention from congugal intercourse is among the duties of the Religious Student; and it is this that is meant here; and not the other duties of begging food, and so forth. Specially, as the phrase ‘even during the season’ brings to mind that one duty first of all.

Others hold that, during the days mentioned, the eating of honey and meat is also meant to be avoided. In support of this view, it is necessary to quote another Smṛti- text: ‘The use of oil, meat, the female generative organ and the razor is to be avoided on the sixth, on the Moonless Day, on the fourteenth of both fortnights and on the Full Moon Day.’

Others, again, have offered the following explanation: — “‘Religious Student’ is the name given to a person in a particular Life-stage; hence, when it is applied to the Householder and persons in other life-stages, it becomes simply indicative of that peculiar characteristic of the Religious Student which consists in the performance of duties conducive to Vedic Study; this is the case with the expression, ‘should remain a Religious Student.’ When the name of one thing is applied to another, it denotes similarity; and, in accordance with this principle, the expression would mean the adoption of all the duties of the Religious Student, — such as begging for food, tending of the Fire, and so forth. But the presence of such directions as, ‘all this should be done till the ceremony of Return’ (2.108), and ‘the Householder shall eat the remnants,’ clearly preclude the said duties of ‘begging for food’ and the like (which would be incompatiable with the duty of ‘eating the remnants’) [and the other duties are clearly laid down as to be observed only till the ceremony of Return ]. So that, the expression in question can only indicate the avoiding of Honey, Meat and Sexual Intercourse (which is among the duties of the Religious Student, and is compatible with the life of the Householder).”

But there is not much in all this; since the term, ‘Religious Student,’ is generally used in the sense of ‘avoiding sexual intercourse.’ — (128)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.79); — in Aparārka (p. 103), which adds that on the ground of the terms ‘Aṣṭami’ and ‘Caturdaśī’ occurring along with ‘Amāvasyā’, it is understood that they stand for the eighth and fourteenth days of the Fortnight, — not of the ‘season’; — and that the particle ‘api’ indicates that intercourse on the dates mentioned is to be avoided, also when they happen to fall outside the ‘season’; — and in Hemādri (Kāla, p. 724), which adds that ‘Aṣṭamī’ and ‘Caturdaśī mentioned as they are along with ‘Amāvasyā,’ must stand for the eighth and fourteenth days of the fortnight, not those of the wife’s ‘period.’

It is quoted in Madanapārijāta (p. 346); — in Parāśaramādhava (Ācāra, p. 498), which adds that the passage is to be construed as ‘strīsaṅgatyāgena brahmacārī bhavet’; ‘on the dates of the month specified, one should behave like the Student by avoiding intercourse with his wife’; — in Prāyaścittaviveka (pp. 286 and 368), as forbidding sexual intercourse on ‘parva’ days, and adds that ‘snātakaḥ’ here stands for the House-holder; — in Saṃskāraratnamālā (p. 683); — in Smṛticandrikā (Saṃskāra, p. 38); — and in Vīramitrodaya (Saṃskāra, p. 155), which adds that the particle ‘ca’ is meant to include the Saṅkrānti day, — and explains the term ‘snātaka’ to mean ‘one whose wife has bathed for her season.’

Comparative notes by various authors:

Mahābhārata (13.140.11). — ‘One who approaches his wife only during the periods remains a Religious Student.’

Āpastamba Dharmasūtra (2.1.17). — ‘Recourse to one's wife during the periods is in itself an observance.’

Do. (Aparārka, p. 104). — ‘The observances of the householder...... He shall not approach his wife on the eighth, fourteenth and fifteenth days of the fortnight.’

Yājñavalkya (1.79). — ‘He should avoid his wife during the Parvas.’

Vaśiṣṭha (12.18). — ‘One should have recourse only to his wife, only during her periods, avoiding the Parvas.’

Viṣṇu (68.1). — ‘He shall not approach his wife on the eighth, the fourteenth and the fifteenth days of the month.’

Baudhāyana (1.11.36). — ‘He shall not eat meat, nor shall he approach his wife.’

Viṣṇupurāṇa (Parāśaramādhava, p. 499). — ‘The fourteenth, eighth, moonless day, full moon day, the day on which the sun passes from one sign to the other, are the Parvas; one who has recourse to his wife on these days goes to hell.’

VERSE 4.129

Section XIV - Other Duties

न स्नानमाचरेद् भुक्त्वा नातुरो न महानिशि ।
न वासोभिः सहाजस्रं नाविज्ञाते जलाशये ॥१२९॥

na snānamācared bhuktvā nāturo na mahāniśi |
na vāsobhiḥ sahājasraṃ nāvijñāte jalāśaye ||129||

He shall not bathe after a meal, nor when he is ill, nor at midnight, nor along with his garments; and never in an unknown water-reservoir. — (129)

Medhātithi’s commentary (manubhāṣya):

This prohibition does not apply to the daily bath; since there is no possibility of its ever being done after the meals; specially, as in another Smṛti-text, the order of sequence has been distinctly laid down as — ‘(1) Bath, (2) the Great Sacrifices and (3) the Eating of Remnants.’ Nor can the prohibition apply to the bath necessitated by touching of the Cāṇḍāla and such other circumstances; because such a prohibition would be contrary to the general law that ‘one shall not remain impure for a single moment.’ From all this it follows that the prohibition applies to that purely voluntary bathing which one has recourse to for the relieving of heat and perspiration, etc.

‘Ill’ — suffering from some disease. For the sick person, all kinds of bath have been forbidden, even when he may have become unclean; specially in view of the direction that ‘one shall protect himself from all things.’

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