०८ अनध्यायः

There is no regard for (observance of) days forbidden for study in connection with the appurtenances to the Veda, and with the mantras recited during oblations.—(105)

उपकरणम् उपकारकं वेदाङ्गं कल्पसूत्रनिरुकाद्य् उच्यते । तस्मिन् पठ्यमाने ऽनध्याये ऽप्य् अनुरोध आदरो नास्ति । अनध्याये होममन्त्रेषु चैव ह्य् अनध्याया नादरणीयाः¹ । अनध्यायेष्व् अध्येतव्यम् । न निरोध इति वा पाठः । निवृत्तिर् अनध्यायेष्व् अध्ययनस्य नास्ति ।

• यद्य् अप्य् अध्ययनविधिधर्मो ऽनध्यायेष्व् अनध्ययनम्, अध्ययनविधिश् च स्वाध्यायविषयः, स्वाध्यायश् च वेदो, न च वेदशब्दवाच्यान्य् अङ्गानि, तथापि वेदवाक्यमिश्रत्वात् तद्बुद्धिः² स्याद् इति स्पष्टार्थम् उच्यते ।

• दृष्टान्तो वायम् । वेदाङ्गेष्व् इव वेदे ऽप्य् अनध्यायो नास्ति ।

• होममन्त्रेष्व् अग्निहोत्रहोमे ये मन्त्रा अन्यस्मिन् वा सावित्रादिशान्तिहोमे । एतच् च प्रदर्शनार्थम् । शश्वज्जपप्रैषादिमन्त्राणां कर्माङ्गानां वैदिकवाक्योच्चारणमात्रधर्मो ऽनध्यायानध्ययनं स्वाध्यायाध्ययनविधिप्रयुक्त इति मन्यमानो होमादिमन्त्रेषु चतुर्दश्यादिष्व् अनुच्चारणं प्रपद्येत यः, स न्यायसिद्धेनार्थेनानूद्यमानेन प्रतिबोध्यते । स्वाध्यायाध्ययनविधिप्रयुक्तम् अनध्यायानुक्रमणं न वेदधर्मः, ततो नास्ति कर्माङ्गमन्त्रेष्व् अनध्यायः । नैत्यके स्वाध्याये पूर्वेण वाक्येन सर्वाश्रमिणां विहिते नित्ये स्वाध्यायविधौ ॥ २.१०५ ॥

‘Appurtenance’ is that which helps; i.e., aids to Vedic study; the subsidiary treatises on Kalpasūtra, Nirukta and so forth. When these are being studied, no regard—no attention—need he paid to ‘days forbidden for study’; similarly with the Mantras recited during oblations,—holidays need not be observed; that, is, all this study should he carried on also during the days forbidden for study.

Another reading (for ‘anurodhaḥ’) is ‘nīrodhaḥ,’ meaning ‘cessation’; the meaning being that even on ‘days forbidden for study’ there is no cessation of the study of what are specified in the verse.

Though it is one of the necessary conditions of the injunction of ‘study’ that there should be no study on holidays, and this injunction pertains to the ‘study’ of ‘Svādhyāya,’ which is Veda,—and the subsidiary treatises are not called ‘Veda,’—yet people might be led to think that these latter also are interspersed with passages from the Veda; hence the Text makes it quite clear.

Or, the ‘subsidiary treatises’ may he taken only as an instance; the sense being that ‘just as there is no holiday in the case of the subsidiary Treatises so is there none in the case of the Veda also.’

‘With Mantras recited during oblations’;—i.e., those Mantras that are recited during the Agnihotra-oblations, or those recited during the Sāvitra and other propitiatory oblations. All this is merely by way of illustration. This fact, which is fully sustained by reason, is explained here for the benefit of persons who might think that the rule regarding the ceasing of study on holidays pertains to the uttering of any and every Vedie passage, such as the Mantras included under the ‘śaśvat-japa’ and ‘Praiṣas,’—all which form the subject-matter of the injunction of Vedic Study,—and might conclude that on the Caturdaśī and such other holidavs, even the Mantras in connection with oblations should not be recited. As a matter of fact, the observing of holidays laid down in connection with Vedic Study prescribed by the injunction of Study does not pertain to all Veda; and there are no holidays in connection with Mantras recited during the performance of religious rites.

‘In connection with the daily study of the Veda’;—i.e., in connection with that study of the Veda which has been enjoined in a preceding text as compulsory for men in all stages of life.—(105)

This verse is quoted in Parāśaramādhava (Ācāra, p. 149), as an exception to the rule mentioning certain days as ‘unfit for study’;—and the term ‘upakaraṇa’ is explained as aṅgāni, ‘the subsidiary sciences’; and the ‘nitya-svādhyāya’ as that reciting of Vedic texts which constitutes the ‘Brahmayajña’. The same work quotes it again (on p. 314) as precluding the Brahmayajña from the scope of the rule prohibiting the reading of Vedic texts on certain days.

It is quoted in Vidhānapārijāta (I, p. 534) as embodying an exception to the rule regarding days unfit for study;—and again in II, p. 262 as embodying an eulogy on Brahmayajña;—also in Madanapārijāta (p. 105) as laying down a case where the rules relating to time unfit for study do not apply;—and also in Vīramitrodaya (Saṃskāra, p. 537), as the foremost exception to the rules regarding days unfit for study.

It is quoted in Aparārka (p. 137), where ‘vedopakaraṇa’ is explained as ‘vedāṅga’;—in Smṛtisāroddhāra (p. 141), which construes the passage as ‘vedopakaraṇe naityake nānadhyāyaḥ,’ as otherwise there would be conflict with other texts;—in Smṛticandrikā (Saṃskāra, pp. 148 and 162) which adds the following notes: ‘Vedopakaraṇa’ are the Vedāṅgas—‘nitya-svādhyāya’ is Brahmayajña;—in Hemādri (Śrāddha, p. 775);—in Saṃskāramayūkha (p. 59), which supplies the same explanation of ‘nityasvādhyāya’;—and in Saṃskāraratnamālā (p. 338), which explains ‘Vedopakaraṇa’ as the Vedaṇgas, and notes that the singular number is used since the noun is treated as a class-name.

**(Verses 105-106)
**

Āpastamba-Dharmasūtra (2. 4. 12. 9).—‘There are forbidden days for study, but none for the reciting of Mantras during religious acts.’

Śaunaka (Parāśaramādhava, p. 149).—‘For the compulsory recitation, for sacrifices, for a certain purpose and for the repetition of the texts, there are no forbidden days for the Vedas; nor in the reciting or imparting of Mantras.’

Āpastamba-Dharmasūtra (4. 12. 3).—‘Vedic study is Brahma-Yajña.’

Śaunaka (Vīramitrodaya-Saṃskāra, p. 537).—‘There are no forbidden days for the Daily Sacrifices, nor for the subsidiary Sciences, nor for sacrificial performances, nor for the repeating of lessons, nor in the receiving of Mantras. There is no day forbidden for the reciting of Mantras in the worshipping of gods.’

Kūrmapurāṇa (Vīramitrodaya-Saṃskāra, p. 538).—‘There is no day forbidden for the Obligatory Rites, nor in the offering of Twilight Prayers, nor in the Upākarma rites, nor in the reciting of the Homa-mantras… There are no forbidden Days for the study of the Subsidiary Sciences, or of Itihāsas and Purāṇas… One should always study the Brahmavidyā, and repeat the Sāvitrī, the Śatarudriya Hymn and also the Vedanta texts.’

Kūrmapurāṇa (Parāśaramādhava, p. 150).—‘There is no day forbidden for the study of the Subsidiary Sciences, or of Itihāsas and Purāṇas, or of the Dharmaśāstras. But these should be avoided on the Parva days.’

105 Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation.

There is no “day forbidden for study” in regard to the daily recitation; since this has been called “Brahmasatra”; it is meritorious, being offered with the offering of study, and being maintained by the syllable “vaṣaṭ” in the shape of the recitation made on forbidden days.—(106)

पूर्वविधिशेषो ऽयम् अर्थवादः । एतेन हेतुना नैत्यके नास्त्य् अनध्यायो यतो ब्रह्मस्त्रं तत् स्मृतम् । सततप्रवृत्तं सत्रं यथा सहस्रसंवत्सरादिसत्रं न कदाचिच् छिद्यत इत्य् अतः सत्रम् एवम् इदम् अपि । ब्रह्माध्ययननिर्वर्त्यं ब्रह्मसत्रम्, सत्रत्वाच् च न कदाचिद् विच्छेत्तव्यम् । विच्छेदे हि सत्रत्वं न स्यात् ।

सत्रत्वम् इदानीं रूपकभङ्ग्या योजयति । ब्रह्म अध्ययनम् आहुतिहुतम् अन्यत् सत्रं सोमाहुत्या हूयते । जुहोतिर् अनिवृत्तौ[^३२९] वर्तते, अनेकार्थात्वाद् धातूनाम् । ब्रह्मशब्देन तद्विषयाध्ययनक्रिया लक्ष्यते । ब्रह्माध्ययनम् आहुतिर् इव “उपमितं व्याघ्रादिभिः” (पाण् २.१.५६) इति समासः । अनध्याये यद् अध्ययनं तेन वषट्कृतम् । यथा याज्यान्त अविच्छेदो वषट्कारेण क्रियत एवं चतुर्दश्याद्यनध्यायाध्ययनं वषट्कारस्थानीयम् । वषट्शब्देन वौष्ट्शब्दो लक्ष्यते । तेन कृतं युक्तं संस्कृतम् । साधनंक्रेति समासः ॥ २.१०६ ॥

This verse supplies the valedictory supplement to the foregoing Injunction.

For the following reason, ‘in regard to the daily recitation, there is no day forbidden for study,’ because ‘it has been called Brahmasatra.’ That is called ‘Satra’ which is performed continuously; just as the Satra continues to be performed for thousand years and more without a break—and the sacrifice consisting of Vedic Study also is a Satra; and because it is a Satra, there should he no break in it; for if there were a break, it would cease to be ‘Satra.’

That the Recitation is a Satra is further explained by means of a metaphor. (1) This Satra is offered with the offering of ‘Brahman’—i.e., study; just as the ordinary Satra is offered with the offering of Soma. The root ‘hu’ in this connection stands for unceasing offering, verbal roots being capable of several significations. The term * Brahma’ indicates the act of study pertaining to the Veda. The ‘study of Brahma’ is like an ‘offering’; this compound (‘Brahmā-huti’) being in accordance with Pāṇini 2.1.50.

The recitation that is done on the forbidden days supplies the place of the syllable ‘v aṣaṭ.’ In the ordinary Satra, at the end of each Yājyā-hymn tho continuity is maintained by the uttering of the syllable ‘vaṣat’; and in the same manner, the continuity of ‘Vedic Study’ is maintained by the recitation that is made on the Caturdaśī and other forbidden days; and this recitation therefore takes the place of the syllable ‘vaṣaṭ.’

The term ‘vaṣat’ here indicates the syllable ‘vauṣaṭ.’

The Satra is ‘maintained—i.e.’, accomplished—by this syllable. The compound (‘vaṣaṭkṛtam’) being in accordance with Pāṇini 2.1.32.—(106)

“The last clause of verse 106 finds its explanation by the passage from, the Śatapatha Brāhmaṇa quoted by Āpastamba, 1. 12. 3.”—Buhler.

Neither Buhler’s, nor Burnell’s, nor Hopkins’ rendering of the verse is in keeping with the explanation provided by Medhātithi or Kullūka.

This verse is quoted in Madanapārijāta (p. 282) along with 105, as setting forth an exception to the rules regarding days unfit for study;—in Aparārka (p. 137);—and in Hemādri (Śrāddha, p. 775).

**(Verses 105-106)
**

See Comparative notes for [Verse 2.105 (Non-observance of Holidays)].

106 There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashat.

He who, clean and self-controlled, recites the Veda, in due form, for one year,—for him this constantly fours out milk, curd, clarified butter and honey.—(107)

प्रकृतविधिशेषो ऽयम् । स च नित्यः समधिगतः । नित्ये च फलश्रवणम् अर्थवादः । न च विधिविभक्तिर् विद्यते । येन “एकस्य तूभयत्वे संयोगः पृथक्त्वम्” (प्म्स् ४.३.५) इत्य् अनेन न्यायेनाधिकारान्तरहेतुः पयःप्रभ्र्तिः स्यात् । लब्धे च नित्ये ऽधिकारे रात्रिसत्रन्यायो ऽपि नास्ति, येन पयआदीनि निष्फलत्वेन कल्पेरन् । तस्माद् अर्थवाद एवायम्, अधीयानस्य लोकपक्त्या प्रतिग्रहादिना गोलाभात् पयःप्रभृतेः प्रक्षरणानुवादस्यालम्बनम् ।

• स्वाध्यायं वेदम् अधीते ऽब्दं संवत्सरं विधिना प्राक्कूलाध्यासनेन नियतः संयतेन्द्रियः शुचिः स्नानादिना तस्य पुरुषस्य नित्यं यावज्जीवं क्षरति स्रवति ददाति । एषः स्वाध्यायः । पयोदध्ईति ।

• अन्ये तु धर्मार्थकाममोक्षान् पयआदिभिः शब्दैर् अभिहितान् मन्यन्ते । पयः शुद्धिसामान्याद् धर्मः, दधि पुष्टिहेतुत्वाद् अर्थः, स्नेहसामान्यात् घृतं कामः, सर्वरसैक्यान् मधु मोक्षः । यावान् कश्चन पुरुषार्थः स सर्वो वेदाध्ययनात् संवत्सरेणैव प्राप्यते, किं पुनर् बहुना कालेन ।

• अर्थवादत्वात् पयआदिशब्दानां को ऽर्थो युक्त इति नाभिनिवेष्टव्यम् ॥ २.१०७ ॥

This also is supplementary to the Injunction under consideration. The Injunction has been understood to be a compulsory one; and the mention of results in connection with compulsory injunctions is purely valedictory; nor do we find any Injunctive affix (in the present verse); so that the principle enunciated in the Mīmāṃsā Sūtra 1.3.5 not applying to the present case, the mention of ‘milk, curd and the rest’ could not be taken as laying down a fresh motive for another action; and when the compulsory character of the Injunction has been ascertained, the principle of the ‘also is not applicable; so tbat ‘milk’ and the rest could not be regarded as of any use. For all these reasons the passage must be regarded as a purely valedictory description; and it is based upon the fact that one who studies the Veda regularly becomes famous among people, and hence becoming the recipient of gifts of cattle, be naturally obtains large quantities of milk, etc.

‘Svādhyāya’—Veda;—‘udhīte’—recites;—‘for one year’—for one full year ;—‘in due form,’—i.e., seated upon Kuśa-grass with its tips pointing eastwards;—‘self-controlled,’—i.e., with the organs under bis full control;—‘clean’—by means of bathing, etc.,; ‘for him’—for that man;—‘constantly’—as long as he lives;—‘pours out’—makes to flow, supplies;—‘this’—recitation;—‘milk, curd, etc.’

Others hold that the terms ‘payaḥ’ (‘milk’) and the rest stand respectively for Merit, Worldly Prosperity, Pleasure and Pinal Liberation. Merit is called ‘milk’ because the two are similar in the point of purity; Worldly Prosperity is called ‘curd,’ because it resembles the latter in being a source of strengthening the body; Pleasure is called ‘clarified butter,’ because of the resemblance consisting in both containing ‘Sneha’ (smoothness); Pinal Liberation is called ‘honey’ because it combines in one all flavours. The meaning thus is that all the purposes of man are accomplished in a single year, what to say of the study being continued for a longer time!

As the whole passage is purely valedictory, we need not be very particular as to what is the right signification of the terms ‘milk’ and the rest.—(107)

‘Payo dadhi ghṛtam madhu’—stand respectively for Merit, Wealth, Pleasure and Final Release, according to Nārāyaṇa and Nandana. Medhātithi notes this explanation as provided by ‘others.’

Medhātithi (p. 124, 1. 15)—‘Ekasya tūhhayatve’—This is Mīmāṃsā Sūtra 4. 3. 4. There are two texts—‘makes an offering of curd’ and ‘for the benefit of one desiring sense-organs, one should sacrifice with curd’; the question that arises is whether these two texts lay down two distinct acts, or both conjointly enjoin a single act; and the conclusion is that the two acts are distinct.

This principle, Medhātithi argues, is not applicable to the present case; the mention of the four distinct substances cannot he taken as supplying the motive for four distinct acts.

Medhātithi (p. 124,1. 16)—‘Rātrisatranyāyaḥ’—This is enunciated in Mīmāṃsā Sūtra 4. 3. 17 et seq. In connection with the Rātrisatra sacrifice, it has been held that it is conducive to ‘respectability,’ even though this is a result mentioned in an Arthavāda passage. This principle also is not applicable to the present case where the necessary motive is provided by the compulsory character of the act.

Viṣṇu-Smṛti (30. 34-38).—‘When one recites the Ṛk verses, he satisfies the Pitṛs with clarified butter;—when he recites the Yajuṣ verse, he satisfies them with honey;—when he recites the Sāma verses, he satisfies them with milk;—when he recites the Atharva verses, he satisfies them with meat;—when he reads the Purāṇas, the Itihāsas, the Vedic Subsidiary Sciences and the Dharmaśāstras,—he satisfies them with grain-food.’

Yājñavalkya-Smṛti (1. 41-47).—‘One who daily reads the Ṛk verses satisfies the gods and the Pitṛs with honey and clarified butter;—he who reads the Yajuṣ verses every day, to the best of his ability, satisfies the gods with clarified butter and the Pitṛs with clarified butter and honey;—he who reads the Sāma verses daily satisfies the gods with Soma and clarified butter, and the Pitṛs with honey and clarified butter;—he who daily reads the Atharvāñgiras texts satisfies the gods with fat and the Pitre with honey and clarified butter;—he who to the best of his capacity, daily reads the Vākovākya, Purāṇa, the Narāśamsī hymns, ītihāsa and the Sciences, satisfies the gods with meat, milk, rice and honey, and the Pitṛs with honey and clarified butter—all these being satisfied endow him with all kinds of prosperity.’

Āpastamba-Gṛhyasūtra (3. 3. 2-3).—‘When one reads the Ṛk verses he satisfies the gods with offerings of milk;—when he reads the Yajuṣ verses, with offerings of clarified butter;—when he reads the Sāma verses, with offerings of honey;—when he reads the Atharvāñgiras verses, with offerings of Soma;—when he reads the Brāhmaṇas, the Kalpas, the Nārāśamsī hymns, the Itihāsas and the Purāṇas,—with offerings of nectar. When he reads the Ṛk verses, streams of milk reach his Pitṛs;—when he reads the Yajuṣ verses, streams of clarified butter;—when he reads the Sāma verses, streams of honey;—when he reads the tharvāúgiras verses, streams of Soma;—when he reads the Brāhmaṇas, the Kalpas, the Nārāśamsī hymns, the Itihāsas and Purāṇas, streams of nectar.’

107 For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow.