०९ अध्ययनम्

Having perfomed the “Upākarma” (starting rite) on the full- moon day in the month of Śrāvaṇa or of Bhādrapada, the Brāhmaṇa shall, with due diligence, study the vedas, according to rule, during four months and a half.—(95)

श्रवणयुक्ता पौर्णमासी श्रावणी । एवं प्रौष्ठपदी । तत्र उपाकृत्य उपाकर्माख्यं कर्म कृत्वा यथाविध्य् अधीयीत । “प्राक्कूलान्” (म्ध् २.७५) इत्यादिप्रागुक्तो विधिः स्मर्यते । युक्तस् तत्परः । छन्दांसि वेदान् । छन्दःशब्दो ऽयं वेदवचनो न गायत्र्यादिवचनः । तेन ब्राह्मणादीन् अप्य् अधीयानस्यैष परमविधिः । उभयत्रापि चायं युक्त एव, प्रत्ययाविशेषात् । अयं विकल्पो व्यवस्थितः । “छन्दोगाः प्रौष्ठपद्याम् उपाकुर्वन्ति, बह्वृचा अध्वर्यवः श्रावण्याम्” ॥ ४.९५ ॥

The full moon day related to the asterism of Śravaṇā is called ‘Śrāvaṇī;’ similarly, ‘Prauṣṭhapadī.’—On either of these days,—‘having performed the rite known as “Upākarma,”’—he shall study the Vedas,—‘according to rule;’ this refers to the rules laid down under 2.75 et seg.—Yukta—applying himself with diligence.

‘Chandāṃsi’— the Vedas. The term ‘chandas’ here stands for the Veda, and not for the metres, Gāyatrī and the rest. Hence this same rule applies also to the case of those who are studying the prose-Brāhmaṇas (and is not restricted to those studying the metrical saṃhitā texts only). It is only right that the rule should be so applicable, as both (prose and metrical portions) are equally regarded as ‘Veda.’ In this connection, the option referred to has been restricted to the extent that the students of the Sāma-Veda perform the ‘Upākarma’ on the full-moon day of Bhādrapada, while those of the Ṛgveda and the Yajurveda do it on that of Śrāvaṇa—(95)

This verse is quoted in Mitākṣarā (on 1.142) to the effect that the Veda is to be studied for four months and a half;—in Parāśaramādhava (Ācāra, p. 518), which explains the compound ‘ardhapāñcamān’ as ‘ardham pāñcamam yeṣām’, i.e., four months and a half; and adds that if on the day here specified there happen to be such conditions antagonistic to study, as the non-appearance of the Venus and the like—then the Upākarma should be performed on the Full-moon day of the month of Āṣāḍha.

It is quoted in Vīramitrodaya (Saṃskāra, p. 499);—and in Madanapārijāta (p. 84), which also explains the compound ‘ardhapañcamān’ as ‘ardhāḥ pañcamo māso yeṣām’;—i.e., for four months and a half, counting from the day on which the Upākarma ceremony is performed. It adds that this rule is applicable, not to the Student only, but to the House-holder also.

It is quoted in Vidhānapārijāta (p. 512), which adds that according to the explanation provided by Hemādri, the particle ‘api’ is meant to include the fifth day of the month of Bhādrapada as another alternative day.

It is quoted in Aparārka (p. 186), which explains the construction as—‘Chandāṃsi upākṛtya tāni ardhapañcamān māsān adhīyīta’; and explains the compound ‘ardhapāñcamān’ as ‘ardhaḥ pāñcamo māso yeṣām’;—the meaning being that from the day that the Upākarma is performed, the man should go on studying the Veda for four months and a half;—in Puruṣārthacintāmaṇi (p. 298) as laying down Vedic study to be done during four months and a half, during both the dark and the bright fortnights;—in Hemādri (Kāla, p. 396), which adds that the particle ‘api’ is meant to imply the ‘Bhādrapada—Śravaṇā—Hastā and Pañcamī’;—in Gadādharapaddhati (Kāla, p. 171), which says that the Chandogas are to do the Upākarma on the Full-moon day of Bhādrapada, while all others are to do it on the same day in Śrāvaṇa;—and in Smṛticandrikā (Saṃskāra, p. 147), which explains ‘yuktaḥ’ as ‘with due application.’

Gautama (16.1-2).—‘Having performed the annual Upākarma on the fullmoon day of either Śrāvaṇa or Bhādra, he shall study the Vedas for four months and a half, or throughout the Southern Path of the Sun.’

Baudhāyana (1.6.143).—‘Having performed the Upākarma on the fullmoon day of either Śrāvaṇa or Bhādra or Āṣādha, he shall perform the Utsarjana on the fullmoon day of either Pauṣa or Māgha.’

Āpastamba (1.9.1-3).—‘On the fullmoon day of either Śrāvaṇa or Bhādra, having performed the Upākarma of Vedic Study, he shall not study at night for one month. He shall stop the study on the fullmoon day of either Pauṣa or Mārgaśīrṣa. According to some people, the study has to be carried on for four months and a half.’

Vaśiṣṭha (13.1-5).—‘Next proceeds the Upākarma of Vedic Study: On the fullmoon day of either Śrāvaṇa or Bhādra, having kindled the fire and performed the rites of fire-laying, he pours oblations into it to Gods, Ṛṣis and the Vedas. Having made the Brāhmaṇas pronounce the benedictory syllable Svasti, he shall eat curd and then start the Vedic Study, and continue it for four and a half or five and a half months. After that he is to study the Veda only during the brighter fortnight; but the subsidiary sciences, he may read whenever he likes.’

Kūrmapurāṇa (Parāśaramādhava, p. 519).—‘On the fullmoon day of Śrāvaṇa or Āśāḍha or Bhādra has the performance of Upākarma been prescribed.’

Viṣṇu (30.1).—‘Having performed the Upākarma on the fullmoon day of either Śrāvaṇa or Bhādra, he shall study for four months and a half.’

Yājñavalkya (1.142).—‘He shall perform the Upākarma of the Vedas on the appearance of herbs, either on the fullmoon day of Śrāvaṇa or on a day in Śrāvaṇa under the asterism of Śravaṇā, or on the fifth day of Śravaṇā under the asterism of Hastā.’

Āśvalāyāna Gṛhyasūtrā (3.5.1-4).—‘Next comes the Upākaraṇa of the Veda:—on the appearance of herbs, on that day of the month of Śrāvaṇa which falls under the asterism of Śravaṇā;—or on the fifth day, under the asterism of Hastā;—and he shall carry on the study for six months.’

Pāraskara (2.10.1-2).—‘Next comes the Upākarma of the Veda. On the appearance of herbs, on the fullmoon day of the month of Śrāvaṇa, under the asterism of Śravaṇā, or on the fifth day under the asterism of Hastā.’

Do. (II. 10-11).—‘Having carried on the study for five months and a half they should perform the Utsarjana; or after having studied for ten months and a half.’

Gobhila (3.3.1, 13)—‘The Upākaraṇa is to he done oṇ the fullmoon day of Bhādra under the asterism of Hastā;—according to others under the asterism of Śravaṇā.’

Do. (Parāśaramādhava, p. 519).—‘The Taittirīyakas perform the Upākarma on the fullmoon day of Śrāvaṇa when it occurs after the fore-noon; the Ṛgvedis do it on the asterism of Śravaṇā.’

Pracetas (Vīramitrodaya-Saṃskāra, p. 497).—‘The Upākarma should be performed in the fore-noon on the fullmoon day.’

Smṛtyantara (Do., p. 500).—‘During the month of Śrāvaṇa, on the Śravaṇā asterism; on the fullmoon day of Śrāvaṇa, on the fifth day under the asterism of Hastā, the prescribed Upākarma should be performed.’

Śāṅkhyāyana (Do., p. 500).—‘Next the Upākaraṇa—on the appearance of herbs, under the asterism of Hastā or Śravaṇā.’

Hiraṇyakeśin (Do., p. 501).—‘Next we describe the Upākarma and the Utsarjana—during Śrāvaṇa, on the appearance of herbs, or on the fullmoon day under the asterism of Hastā, the Upākarma should be performed.’

Maitra-Sūtra (Vīramitrodaya-Saṃskāra, p. 502).—‘During the rains, under the asterism of Śravaṇā, he performs the Upākarma of the Veda.’

Khādira-Sūtra (Do., p. 503).—‘They perform the Upākarma of the Veda on the fullmoon day of Bhādra, under the asterism of Hastā.’

095 Having performed the Upakarman according to the prescribed rule on (the full moon of the month) Sravana, or on that of Praushthapada (Bhadrapada), a Brahmana shall diligently study the Vedas during four months and a half.

The Brāhmaṇa shall perform, outside, the “Utsarjana” (Suspension) of the Vedas on the day of the Puṣya asterism, or on the forenoon of the first day of the bright fortnight of the month of Māgha.—(96)

अर्धपञ्चमेषु मासेषु गतेषु यः पुष्यो नक्षत्रं तत्र्ओत्सर्जनं कर्तव्यम् । उत्सर्गोक्तं कर्म गृह्यकारैर् आम्नातम् । बहिर् इत्य् अनावृते देशे । अनयोर् उपाकर्मोत्सर्गयोर् गृह्यात् स्वरूपं ज्ञातव्यम् ॥ ४.९६ ॥

On the expiry of the four months and a half, when the Puṣya asterism comes for the first time,—on that day, one should perform the ‘Utsarjana’ rite. The exact form of this rite has been described by the authors of the Gṛhyasūtras.

^(‘)Outside’—i.e., in an uncovered place.

The exact form of these two rites—The ‘Upākarma’—and the ‘Utsarjana’ should be learnt from the Gṛhyasūtras.—(96)

This verse is quoted in Aparārka (p. 186), which adds that ‘if the Upākarma has been performed on the Full-moon day of Śrāvaṇa, then the Utsarjana should be performed on the first day of the bright fortnight of Pauṣa, while if the Upākarma has been done in Bhādrapada, then the Utsarjana should be done in Māgha’.

It is quoted in Mitākṣarā (on 1.143) to the effect that if the Upākarma has been done in Bhādrapada, the Utsarjana should be done in Māgha;—in Parāśaramādhava (Ācāra, p. 521), which adds the same two options as Aparārka;—in Madanapārijāta (p. 95), which also notes the same two options;—in Puruṣārthacintāmaṇi (p. 297), which says that if the Upākarma has been done in Śrāvaṇa then the Utsarjana should be done in Pauṣa, on the first day of the bright fortnight; but if the former has been done in Bhādra then the latter should be done in Māgha on the same day;—in Hemādri (Kāla, p. 405), which adds the same remark;—in Smṛtisāroddhāra (p. 129), which has the same note;—and in Smṛticandrikā (Saṃskāra, p. 147), which says that ‘śukla pratipadi pūrvāhne’ goes with both, and adds the same explanation as above.

Baudhāyana (1.5.143).—[See above].

Āpastamba (1.9.2).—[See above].

Viṣṇu (30.2).—‘Then their Utsarjana should be performed; but not of those of whom the Upākarma had not been performed.’

Yājñavalkya (1.143).—‘During the month of Pauṣa, under the asterism of Rohiṇī, or on the Aṣṭakā day, he shall perform the Utsarjana of Vedic texts, near water, in the prescribed manner, somewhere outside.’

Pāraskara (2.12.1).—‘During the month of Pauṣa under the asterism of Rohiṇī, or on the middlemost Aṣtakā day, he shall perform the suspension (Utsarjana) of the Vedic texts.’

Gobhila (3.3.14).—‘They suspend (study) on the fullmoon day of Pauṣa.’

096 When the Pushya-day (of the month Pausha), or the first day of the bright half of Magha has come, a Brahmana shall perform in the forenoon the Utsargana of the Vedas.

Having performed, according to law, the “Utsarga” of the Vedas, he shall cease for the night with its two wings, including the same day and night.—(97)

उत्सर्गं कृत्वा द्वे अहनी रात्रिम् इयन्तं नाधीयीत । तद् अहर्निशम् । द्वितीयं चाहर् एव न रात्रिर् इत्य् एतावन्तं कालं विरमेन् नाधीयीत । उभयतोहःपक्षा रात्रिः पक्षिणी ।

• यद् वा यस्मिन्न् अहन्य् उत्सर्गः कृतस् तद् अहः सैव च रात्रिः अनध्याये । द्वितीयस्मिन्न् अहन्य् अध्येतव्यम् । आद्ये तु पक्षे द्वितीयम् अहर् अनध्यायो रात्रौ त्व् अध्ययनम् उच्यते ॥ ४.९७ ॥

Having perfomed the ‘Utsarga’-rite, he shall not read the Veda for two days and one night; i.e. during ^(‘)that same day and night,’ and during the next day only (not the night). During this time, ‘he shall cease’—i.e., not read the Veda.

The night, along with the preceding and the following days, is called ‘the night with its two wings.’

Or, the day on which the ‘Utsarga’ rite has been performed, that day and the same night are ‘holidays;’ and on the next day the study should be resumed.

According to the former explanation, the next day is an ‘holiday,’ and study is to be resumed on the second night.’—(97)

This verse is quoted in Aparārka (p. 187) to the effect that after Upākarma and Utsarjana, one should observe a holiday of either one day or three days;—in Mitākṣarā (on 1.143);—in Smṛtichandrikā (Saṃskāra, p. 154), which says that this verse, along with verse 119, lays down three alternatives—(1) ‘Pakṣiṇī rātri’, i.e., one night with a day preceding, and another following it,—(2) three days (mentioned in verse 119) and (3) one day—the alternative to be adopted being determined by one’s own Gṛhyasūtra;—in Hemādri (Kāla, p. 761), which adds the same note;—and in Saṃskāramayūkha (p. 58).

Viṣṇu (30.4).—‘On the fourteenth and the eighth of the month, one shall not read during the whole day and night.’

Āpastamba (Aparārka, p. 187).—‘Having performed the Upākarma on the fullmoon day of Śrāvaṇa, one should not read at night, for one month.’

097 Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) prescribe, he shall stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the following) night.

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

अतो ऽस्माद् उत्सर्गकर्मणः कृताद् ऊर्ध्वं परतः शुक्लपक्षेषु छन्दांसि मन्त्रब्राह्मणसमुदायात्मकान् वेदान् पठेत् । अङ्गानि च शिक्षायज्ञसूत्रव्याकरणादीनि कृष्णपक्षेषु संपठेत् ॥ ४.९८ ॥

^(‘)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)

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).

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

098 Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all the Angas of the Vedas during the dark fortnights.

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)

यत्र वर्णस्वराभिव्यक्तिः स्फुटा न भवति तद् अविस्पष्टम् । तच् च द्रुतायां वृत्तौ प्रायेण भवति । निशान्ते पश्चिमरात्रिभागे । सुप्तोत्थितो यदाधीयीत पुनः श्राम्येत् तदा न शयीत । “न निशान्ते परिश्रान्तो ब्रह्माधीत्य शयीत तु” एवं युक्तः पाठः ॥ ४.९९ ॥

‘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)

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).

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.’

099 Let him not recite (the texts) indistinctly, nor in the presence of Sudras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep.

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)

छन्दांसि गायत्र्यादीन्य् अभिप्रेतानि तैः कृतं युक्तं ब्रह्म ऋक्साम । अनेकार्थत्वात् करोतेर् अयम् अत्रार्थो व्याख्यायते । यथा गोमयान् कुर्विति संहरे, पृष्ठं कुर्वित्य् उन्मर्दने, एवम् अत्र युजेर् अर्थे वर्तते । ब्रह्म च छन्दश् च ब्रह्मच्छन्दसी, ताभ्यां कृतं¹ युक्तं ब्रह्मच्छन्दस्कृतम् । ब्रह्म ब्राह्मणम्, यजुर्वेदे ब्रह्म² यजूंषि गायत्र्यादियुक्तांश् च मन्त्रान्³ । एकस्मिन्न् एवावस्थानके पठन्ति । न यथा बाह्वृच्ये छान्दोग्ये च विभागेनैकस्मिन् ग्रन्थे मन्त्रा⁴ अन्यत्र ब्राह्मणम् । एवं प्रकारभेदाद् वेदानाम् एवं युक्तम् इति पूर्वे व्याख्यातवन्तः ।

• यथोदितेन । पूर्वो विधिर् अनापद्य् उपसंह्रियते । आपदि अध्यापकस्यासंनिधानं बहुदेवताविभागम् अपेक्षमाणस्य तत्रागुणवतः⁵ विस्मृत्य स्यात् । तस्माद् आपद्य्⁶ अयं विभागो नादरणीयः ॥ ४.१०० ॥

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)

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.’

100 According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous Brahmana, (who is) not in distress, (shall study) the Brahmana and the Mantrasamhita.

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)

इमान् वक्ष्यमाणान् अनध्यायान् अधीयानो विवर्जयेत् । अध्यापनं च कुर्वाणः । अध्यापनग्रहणम् अनधीयतो ग्रहणार्थम् अभ्यासार्थं च । नित्यम् नोत्सर्गाद् एव प्रभृति । किं तर्ह्य् अर्धपञ्चमेष्व् अपि मासेषूपाकर्मणः प्रभृति । शिष्याणाम् अनुवादः ॥ ४.१०१ ॥

‘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)

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

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.’

101 Let him who studies always avoid (reading) on the following occasions when the Veda-study is forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise).

(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)

अनिलो वायुः । वेगेन वाति वायौ वाय्वन्तरसंघर्षाद् द्वनिः श्रूयते यत्र स कर्णश्रवो वायुः । कर्णाभ्यां श्रूयते यः स कर्णश्रवः । साधनंकृतेति समासः । अवस्थाविशेषोपलक्षणार्थं कर्णग्रहणम् । श्रूयते कर्णाभ्याम् एव । तेन यदैवं वायुशब्दः श्रूयते तदा नाध्येतव्यम् । पांसून् समूहति पांसून् समाहरति पांसुसमूहनः । पांसुर् धूलिः । उपलक्षणं चैतत्, तथाभूतस्य वायोर् वा । यतस् ततश् च वृष्टे देवे यदि वायुर् ईदृशो वाति तावत्कालो ऽनध्यायः । अध्यायज्ञा अध्यापनविधिज्ञाः ॥ ४.१०२ ॥

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)

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

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.’

102 Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time.

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)

विद्युत् तडित् । स्तनितं गर्जितम् । द्वन्द्वनिर्देशाद् युगपद् एतेषु समुञ्चितेष्व् अनध्यायः । महोल्का दिवः पततां ज्योतिषां प्रभा उक्तास् तासां संप्लवः अत्रामुत्र च पतनम् । आकालिकशब्दो निमित्तकालाद् आरभ्यान्येद्युर् यावत् स एव कालः स उच्यते । मनुग्रहणं श्लोकपूरणार्थम् । विकल्पार्थम् अन्ये ॥ ४.१०३ ॥

‘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)

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.

**(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.’

103 Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting from the occurrence of the event).

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)

नायम् अनध्यायो यस्यां कस्यांचन वेलायाम् उपजातेष्व् एतेषु, किं तर्हि प्रादुष्कृताग्निषु । संध्याकाल इत्य् अर्थः । तदा ह्य् अग्नयो जुहूषया नियमतः प्रादुष्क्रियन्ते । प्रादुःशब्दः प्राकाश्ये । अनृतौ । ऋतुर् वार्षास् ताभ्यो ऽन्यः शरदादिः । तत्र व्आभ्रदर्शन्ए । प्रादुष्कृताग्निष्व् इत्य् अपेक्ष्यते ॥ ४.१०४ ॥

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).

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.

**(verses 4.103-104)
**

See Comparative notes for [Verse 4.103].

104 When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be forbidden, and also when clouds appear out of season.

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).

निर्घात आन्तरिक्ष उत्पातध्वनिः । ज्योतिषां चन्द्रादित्यगुरुप्रभृतीनाम् उपसर्जनं परिवेषणम् इतरेतरपीडनं च । ऋताव् अपि । अपिग्रहणं वर्षासु किल नोत्पाता गण्यन्त इत्यभिप्रायेण ॥ ४.१०५ ॥

‘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).

‘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).

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.’

105 On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour (on the next day), even if (these phenomena happen) in the (rainy) season.

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).

त्रिसंनिपाते पूर्वेणाकालिकम् उक्तम् । अनेन द्वयोः संनिपाते ऽपि सज्योतिर् उच्यते । स्तनितं च तन्निःस्वनश् चासौ स्तनितनिःस्वनः । विद्युच् च स्तनितनिःस्वनश् च विद्युत्स्तनितनिःस्वनम् । समाहारद्वन्द्वः । तस्मिन् संध्यायाम् उपजाते द्वये सज्योतिर् अनध्यायः । सूर्यो ज्योतिः दिवा । नक्तम् अग्निर् ज्योतिः । प्रातःसंध्यायाम् उत्पन्ने दिवैवानध्यायः, रात्रौ तु नास्ति । एवं पश्चिमसंध्यायां रात्राव् अनध्यायः, न प्रातर् अध्ययनदोषः ।

• विद्युत्स्तनितवर्षाणां त्रयाणां प्रकृतानां विद्युत्स्तनितयोर् विभज्य निर्देशो भवति । वर्षाः शेषः, तस्मिंस् तृतीये दृश्यमाने पूर्वोत्क आकालिको ऽनध्यायः । तदपेक्षयोक्तं यथा दिवा तथा रात्राव् अपि⁷ । ज्योतिः⁸ प्रसिद्धतरं ज्योतिष्टोमादि । शेषम् इति⁹ पाठः । शेषं हूयमानम् अहर् अनध्यायहेतुर् भवतीति ।

• अथ कस्मान् नैवम् उक्तं शेषं त्व् आकालिकं स्मृतम् इति ।

• विचित्रा श्लोकानां कृतिर् मनोः ॥ ४.१०६ ॥

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.’

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).

“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.

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.’

106 But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze, the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remaining (above-named phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night.

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

निपुणं धर्मं ये कामयन्ते ते ग्रामनगयोर् नाधीयीरन् । धर्मशब्दश् च स्वर्गादौ धर्मफले वर्तते । यदि वाधर्मेणाननुवेधो¹⁰ धर्मस्य नैपुण्यम्, तेन सुपरिपूर्णो विध्यर्थो ऽनुष्ठितो भवति । अतश् चाशक्तस्यानुज्ञानं भवति । पूतिगन्धः कुत्सितगन्धः, तस्मिन् नासिकापथं गच्छत्य् अनध्यायः । सर्वशः सर्वस्मिन् शवगन्धे ऽपि ॥ ४.१०७ ॥

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)

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.

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.’

107 For those who wish to acquire exceedingiy great merit, a continual interruption of the Veda-study (is prescribed) in villages and in towns, and (the Veda-study must) always (cease) when any kind of foul smell (is perceptible).

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).

अन्तर्गतः शवो यस्मिन् ग्राममध्ये स्थितो यावन् न निर्हृतः । वृषलस्य । नात्र शूद्रो वृषलस् तस्य प्राग् एव निषिद्धत्वात्- “न शूद्रजनसंनिधौ” (म्ध् ४.९९) इति । किं तर्हि, तत्प्रायिकेणाधर्मेणाधार्मिकत्वं लक्ष्यते । तेन यः पापाचारस् तत्संनिधानाच् च तेन निषेधः । रुद्यमाने रुदनशब्दे सति । भावमात्रे रुद्यमानशब्दः । समवायो जनस्य । यत्र बहवो जनाः कार्यार्थम् एकत्र संघटिता भवन्ति तादृशे देशे नाध्येयम् । अथ वा जनस्य समवाये रुद्यमाने रुदतीत्य् अर्थः । बहुषु रुदत्सु प्रतिषेधः । छान्दसं कर्तर्य् आत्मनेपदम् ॥ ४.१०८ ॥

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)

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).

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.’

108 In a village where a corpse lies, in the presence of a (man who lives as unrighteously as a) Sudra, while (the sound of) weeping (is heard), and in a crowd of men the (recitation of the Veda must be) stopped.

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)

चतुर्मुहूर्तो ऽर्धरात्रः । सैव महानिशा । प्रथमाद् अर्धरात्राद् द्वौ मुहूर्ताव् उत्तराद् द्वौ । उदके नदीतडागादिस्थः । अन्तर्जले जपस् त्व् अनध्यायरूपत्वाद् अघमर्षणादिर् न निषिध्यते । “उदये” इत्य् अन्ये पठन्ति । प्रथमोदयकाले सूर्यस्यानध्यायः । उच्छिष्टो भुजिसंबन्धेनाकृताचमनो यावत् । कृतमूत्रपुरीषो ऽपि प्राग् आचमनाद् उच्छिष्ट उच्यत एव । आचमनार्हाप्रात्ययमात्रवचन¹¹ इत्य् अन्ये । तेन कृतनिष्ठीवनादिर् अपि गृह्यते । मनसापि । नान्यत्रानध्याये¹² मनसा चिन्तनम् अभ्यनुज्ञायते । किं तर्हि, दोषगौरवार्थम् एतेषां निमित्तानाम् ॥ ४.१०९ ॥

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)

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.’

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.’

109 In water, during the middle part of the night, while he voids excrements, or is impure, and after he has partaken of a funeral dinner, a man must not even think in his heart (of the sacred texts).

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)

एक उद्दिश्यते यस्मिंस् तद् एकोद्दिष्टं नवश्राद्धम् । तत्र निकेतनं निमन्त्रणं प्रतिगृह्य अङ्गीकृत्य त्र्यहम् अनध्याय आमन्त्रणात् प्रभृति । एवं राजा चन्द्रमाः, तस्य सूतकम्, राहुं प्रत्यमृतस्रवणम् । चशब्दात् सूर्यस्य च ।

• अथ वा जनपदेश्वरस्य राज्ञः सूतकं पुत्रजन्मोत्सवः । राहोः सूतकं चन्द्रसूर्ययोर् उपरागः, ग्रहणम् इति प्रसिद्धम् ॥ ४.११० ॥

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)

‘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).

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).’

110 A learned Brahmana shall not recite the Veda during three days, when he has accepted an invitation to a (funeral rite) in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or death in his family (sutaka), or when Rahu by an eclipse makes the moon impure.

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)

एकम् अनुदिश्य आमश्राद्धम्, तस्य यावच् छ्राद्धकृतौ¹³ गन्धलेपौ तिष्ठतस् तावद् अनध्यायः । पूर्वस्माद् विधौ विध्यन्तरम् । द्वितीयस्मिन्न् अहनि कृतस्नानो ऽपनीततद्गन्धो ऽध्ययनार्हः । उपलक्षणं चैतद् असतोर् अपि गन्धलेपयोर् यावद् भुक्तम् अन्नं न जीर्णं तावन् नाधीयीत । विदुष इति तस्यैव श्राद्धभोजनाधिकारम् अनुवदति ॥ ४.१११ ॥

‘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).

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).

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.’

111 As long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a learned Brahmana, so long he must not recite the Veda.

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).

प्रसारितपादः पादारोपितपादो वा खट्वासनादौ वा संहतपादः । अवसक्थिका वस्त्रादिना जान्वोर् मध्यस्य च बन्धः । आमिषं मांसम् । सूतकग्रहणं शावाशौचादेर् अपि प्रदर्शनार्थम् ॥ ४.११२ ॥

‘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).

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.

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.’

112 While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of a birth or a death,

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).

नीहारो दिङ्मोहो धूमिकेत्य् अनर्थान्तरम् । बाष्परजोवृता इव येन दिशः क्रियन्ते । बाणशब्दः शरनिर्घोषः । दन्त्योष्ठ्यम् अन्ये पठन्ति व्याचक्षते च “वीणा” बाण इति । महाव्रते हि प्रयोगो दृश्यते । शततन्त्रीको भवति वीणा वितन्त्रीति च । चतुर्दश्यां उभयोर् अपि पक्षयोः । अष्टकाश् च सर्वा अष्टम्यः, स्मृत्यन्तरसमाचाराभ्याम् । अन्ये त्व् “अष्टमीषु” इत्य् एवं पठन्ति ॥ ४.११३ ॥

‘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).

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).

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.’

113 Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the new-moon day, nor on the fourteenth and the eighth (days of each half-month), nor on the full-moon day.

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).

पूर्वस्यार्थवादो नित्यार्थः । तेन यत्र नित्यत्वज्ञापकं न किंचित् स विकल्पते ऽनध्यायः । वक्ष्यति च “द्वाव् एव वर्जयेन् नित्यम्” (म्ध् ४.१२७) इति । ताः परिवर्जयेद् अध्ययनक्रियातः ॥ ४.११३ ॥

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).

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).

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.’

114 The new-moon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the full-moon days (destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days).

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).

गोमयुः शृगालः । तस्य विरुतं शब्दकरणम् । श्वखरोष्ट्राणां पङ्क्त्यवस्थितानां शब्दं कुर्वताम् अनध्यायः । एकैकस्य समानजातीयपङ्क्तौ ॥ ४.११५ ॥

‘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).

‘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).

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.’

115 A Brahmana shall not recite (the Veda) during a dust-storm, nor while the sky is preternaturally red, nor while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is heard), nor while (he is seated) in a company.

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).

अन्तःशब्दः सामीप्यवचनः । श्मशानसमीपे ग्रामसमीपे च । गोव्रजे गावो यत्र चरितुं व्रजन्ति । गोष्ठो वा गोव्रजः । स्त्रीसंप्रयोगकाले यत् प्रावृतं वासस् तद् एव प्रावृत्य नाधीयीत । मैथुन्अशब्दः साहचर्यात् तत्कालप्रवृत्ते वाससि वर्तते । श्राद्धिकं श्राद्धनिर्मितं शुष्कान्नाद्यम् अपि गृहीत्वा नाधीयीत ॥ ४.११६ ॥

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)

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).

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.]

116 Let him not study near a burial-ground, nor near a village, nor in a cow-pen, nor dressed in a garment which he wore during conjugal intercourse, nor after receiving a present at a funeral sacrifice.

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)

श्राद्धनिमित्तं दीयमानं भक्तादि श्राद्धिकम् इति प्रसिद्धम्, तन्निवृत्त्यर्थम् इदम् उच्यते । न केवलं व्रीहितण्डुलादिप्रतिग्रह एव श्राद्धे ऽनध्यायहेतुः । यावद् अन्यद् अपि प्राणि व्आ गवादि तथा अप्राणि वासोयुगादि । तद् अप्य् आलभ्य प्रतिग्रहकाले हस्तेन स्पृष्ट्वा नाधीयीत । यतस् तद् एव तस्य भोजनम् । पाणिर् एवास्यम् अस्येति पाण्यास्यः । श्राद्धे भोजनं तन्निमित्तं च द्रव्यग्रहणं तुल्यम् इति दर्शयति ॥ ४.११७ ॥

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)

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

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.’

117 Be it an animal or a thing inanimate, whatever be the (gift) at a Sraddha, let him not, having just accepted it, recite the Veda; for the hand of a Brahmana is his mouth.

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)

उपप्लुत उपद्रुतः । यत्र बहवश् चौरा ग्रामे घातार्थं पतन्ति तत्र नाध्येयम् । संभ्रमे यत्राग्निना संभ्रमो भयं जन्यते गेहदाहादिप्रवृत्तेनादग्धे ऽपि गेहादौ । आकालिको ऽनध्यायः । प्रवृत्तिकालाद् आरभ्य यावद् अन्येद्युः स एव कालः । अन्येषु चाद्भुतेषूत्पातेषु दिव्यभौमान्तरिक्षेषु शिलाप्लवादिषु दिवा दर्शनादिषु ॥ ४.११८ ॥

‘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)

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).

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.’

118 When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that (the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all portents.

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)

उत्सर्गे पक्षिण्य् अहोरात्रं च पूर्वम् उक्तम्, अनेन त्रिरात्रेण विकल्प्यते । उपाकर्मण्य् अपूर्वो विधिः । अष्टका ऊर्ध्वम् आग्रहायण्यास् तमिस्रपक्षे ऽष्टम्यस् तिस्रश् चतस्रो वा । यद्य् अपि सर्वास्व् अष्टमीष्व् अहोरात्रम् उक्तं तथापि नित्यार्थो ऽयम् आरम्भो युक्त एव । विकल्पश् च सर्वत्रास्मिन् प्रकरणे कृतार्थत्वापेक्षः । ऋत्वन्तासु अहोरात्रम् इत्य् अनुषज्यते । षड् ऋतवः । तेषां यत्र पूर्वो निवर्तते अपरश् च प्रवर्तते तत्रानध्यायः । रात्रिग्रहणम् उपलक्षणार्थम् ॥ ४.११९ ॥

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).

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’.

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.’

119 On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Veda-study) for three days has been prescribed, but on the Ashtakas and on the last nights of the seasons for a day and a night.

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).

ईरिणं¹⁴ बहिर् ग्रामं जलतृणवर्जितो देश ऊषरापरपर्यायः । यानं गन्त्रीशकटशिबिकादि । तेन गच्छतो निषेधः ॥ ४.१२० ॥

‘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).

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).

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.’

120 Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor on a donkey, nor on camel, nor standing on barren ground, nor riding in a carriage,

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)

विवादः क्रोशपूर्वको व्याक्रोशः । कलहो दण्डादिनेतरेतरताडनम् । सेना हस्त्यश्वरथपदातिः । सङ्गरः सङ्ग्रामः । असङ्गरे ऽपि सेनास्थस्य निषेधः । भुक्तमात्रं “यावद् आर्द्रपाणिः” इति स्मृत्यन्तरम् । अजीर्णं पूर्वेद्युर् भुक्तम् अपरेद्युर् अपरिणतम् उच्यते । वमनं प्रसिद्धम् । शुक्तके उद्गारे ऽसत्य् अप्य् अजीर्णे तदहर् अपरेद्युर् वा ॥ ४.१२१ ॥

‘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).

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

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.’

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.’

121 Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations,

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).

अतिथिग्रहणं शिष्टोपलक्षणार्थम् । अनित्यागमनः शिष्टश् चातिथिस् तस्मिन् गृह आगते ऽसाव् अध्येषितव्यः¹⁵ “अधिमहे” इति तेनानुज्ञातो¹⁶ ऽधीयीत । तथा च स्मृत्यन्तरम्- “शिष्टे च गृहम् आगते” इति (य्ध् १.१५०) । मारुते वायौ वाति वेगेन ।

• ननु “कर्णश्रवे” (म्ध् ४.१०२) इत्याद्य् उक्तम् एव ।

• सत्यम् । ततो ऽधिकतरे ततो वर्षाभ्यो ऽन्यत्र वापि प्रतिषेधः ।

• अथ वा¹⁷ वाति परिशुष्यति, वानः¹⁸ शोषणार्थत्वात् । मारुतग्रहणं च वातमात्रोपलक्षणार्थम् । अध्ययनश्रमेण धतुषु क्षीयमाणेष्व् अप्य् अनध्यायः । मारुते वर्धमाने विधायिन्य् अध्येतरीति भिन्नसंबन्धे व्यधिकरणसप्तम्यौ । रुधिरे जलौकादिना परिस्रुते, अथ वा शस्त्रेण च परिक्षते शरीरे रुधिरे स्रुते । गात्रादिवाक्येनैकवाक्यता ॥ ४.१२२ ॥

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).

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).

122 Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.

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).

ऋचो यजूंषि सामध्वनौ स्रूयमाणे नाधीयीत । ऋग्वेदयजुर्वेदब्राह्मणयोर् अप्रतिषेधः । पञ्चविंशे च श्रूयमाण ऋग्यजुषयोर् अप्य् अयं प्रतिषेधः । वेदस्यान्तो यत्र वेदः समाप्तिम् उपैति, मन्त्रान्तो ब्राह्मणान्तश् च । आरण्यको नाम वेदैकदेशः । तम् अधीत्यान्यो ग्रन्थो नाध्येतव्यः ॥ ४.१२३ ॥

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)

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).

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.’

123 Let him never recite the Rig-veda or the Yagur-veda while the Saman (melodies) are heard; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka.

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)

सामगीतध्वनाव् ऋग्यजुषस्यानध्याय उक्तः । तत्रायम् अर्थवादः । देवा देवता अस्य देवदैवत्यो देवतास्तुतिपर इत्य् अर्थः । ऋचः प्रायेण स्तुतिप्रधानाः । अत उक्तं देवदैवत्य इति । मनुष्याणां कर्मप्रधानत्वाद् यजुर्वेदे च कर्मणां बाहुल्योपदेशाद् एतेन साम्येन यजुर्वेदो मानुष इत्य् उच्यते । मानुषशब्दो मनुष्यजातिवचनः । अभेदाध्यासाद् यजुर्वेदो मानुष इत्य् उक्तम् । पित्र्यः पितृभ्यो हितः । पितरो वा देवता अस्येति यथा कथंचित् पितृशब्दसंबन्धेन श्रूयते । त्रयो लोकास् तेषां त्रय एवाधिष्ठातारः । दिवो देवता भूमेर् मनुष्या अन्तरिक्षस्य पितरः । एवं त्रयो वेदाः । द्वयोर् देवमनुष्यसंबन्धोक्तत्वात् पारिशेष्यात् पित्र्यः सामवेदः । तस्याशुचिर् ध्वनिः । नात्र तदीयस्य ध्वनेर् अशुचित्वं परमार्थतो विज्ञेयम् । किं तर्हि, यथाशुचिसंनिधाने नाध्येतव्यम् एवं तत्संनिधान इति सामान्यम् अशुचित्वालम्बनम् । अयं चाध्ययनविधौ प्रकरणात् साम्नि गीयमाने ऋग्यजुषः¹⁹ प्रतिषेधः, न यज्ञप्रयोगे ॥ ४.१२४ ॥

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)

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.

124 The Rig-veda is declared to be sacred to the gods, the Yagur-veda sacred to men, and the Sama-veda sacred to the manes; hence the sound of the latter is impure (as it were).

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)

एतत् त्रिलोक्याधिष्ठातृसंबन्धित्वम् “ऋग्वेदो देवदैवत्यः” इत्यादि विदन्तो विद्वांसः प्राज्ञास् त्रय्या निष्कर्षं सारभूतं पूर्वम् अभ्यस्य प्रणवव्याहृतिसावित्राख्यम् उक्तेन क्रमेण पश्चाद् वेदम् अधीयते पठन्ति । तेन त्रयो लोकास् तिस्रो देवता एतत्त्रिकाध्ययनेन परिगृहीता भवन्ति ।

• उक्तो ऽप्य् अयम् अर्थो द्वितीये ऽध्याये पुनर् उच्यते । यथानध्यायेषु न²⁰ पठ्यते, तथा त्रयीनिष्कर्षे प्राग् अनधीते ॥ ४.१२५ ॥

‘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).

125 Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards the (text of the) Veda.

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)

अन्तरागमने ऽध्याप्याध्यापकयोर् मध्येन, अधीयानानां वा । अहर्निशम् अहोरात्रम् । गौतमे तु- “त्र्यहम् उपवासो विप्रवासश् चोक्तः” (ग्ध् १.५९) । श्मशानाध्ययने च एतद् एव । अत्र विकल्पो विज्ञेयः ॥ ४.१२६ ॥

‘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)

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

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.’

126 Know that (the Veda-study must be) interrupted for a day and a night, when cattle, a frog, a cat, a dog, a snake, an ichneumon, or a rat pass between (the teacher and his pupil).

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)

नित्यग्रहणात् पूर्वत्रानध्यायानां विकल्पः ।
तत्रापि येषां नित्यत्व-मात्रं तत् प्रदर्शितम् एव,
यत्र नित्यग्रहणम् अर्थवादो वा
यथा “अमावास्या गुरुं हन्ति” (म्ध् ४.११४) इति ।
भूमेश् चाशुद्धिर् अस्थि-भग-लिङ्गादिकामेध्यादि-संसर्गः । आत्मनस् तु पञ्चमे वक्ष्यते ।
यद्य् अप्य् अध्ययनविधिप्रकरण एताव् अनध्यायौ तथापि नैत्यके भवतः । न ह्य् अशुचिर् अधिक्रियते । तथा च ब्राह्मणम् “तस्य वा एतस्य यज्ञस्य द्वाव् अनध्यायौ यद् आत्माशुचिर् यद् देशः” (ता २.१५) इति । ब्रह्मयज्ञश् च नित्यो जपः ॥ ४.१२७ ॥

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).

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).

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.’

127 Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified.