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

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

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).

110. A learned Brâhmana 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 (sûtaka), or when Râhu by an eclipse makes the moon impure.

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

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,

107. With respect to this verse, see especially Baudh. II, 6, 33-34. 109. Medh. mentions a var. lect. udaye, 'at sunrise,' for udake, ' in water.'

110. Eclipses of the sun are of course included.

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 fullmoon day.

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

115. A Brâhmana 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.

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.

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

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.

113. Vâna, arrows,' may also mean 'a large lute.'

115. Pańktau,' in a company '(Gov., Kull., Nâr., ' others'), means according to Medh., Nâr., and Râgh. 'in the midst of dogs, donkeys, or camels.' Nâr. mentions a third explanation, 'in the company of unworthy persons' (apânktya).

117. I.e. it is as sinful to recite the Veda after accepting a present at a Srâddha, as to study after partaking of a funeral dinner.

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

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 a camel, nor standing on barren ground, nor riding in a carriage,

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,

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.

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

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

119. The Ashtakâs are the three or four days for the Ashtakâ Srâddhas, which are placed differently by different writers; see Weber, Die Nakshatras II, 337.

121. Nâr. interprets na vivâde na kalahe by neither during a dispute on legal matters nor during an altercation.'

124. Is impure (as it were),' i.e. 'it is not really impure, but when it is heard, one must not study, just as in the presence of some impure thing or person' (Medh.).

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

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).

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.

128. A twice-born man who is a Snâtaka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse).

129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know.

130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snâtaka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta sacrifice (Dikshita).

125. The essence of three (Vedas),' i. e. the syllable Om and the Gâyatrî; see above, II, 76-77.

128. Vi. LXIX, 1; Vas. XII, 21. According to others, quoted by Medh., the word brahmakârî translated by 'chaste' indicates that a Snâtaka must also in other respects behave like a student. Medh. thinks it possible that the abstention from honey and mea may also be indicated.

Not

129. Âp. I, 32, 8; Baudh. II, 6, 25; Vi. LXIV, 3-4, 6. frequently,' i.e. 'only for particular reasons, such as being touched by a Kândâla.'

130. Yâgй. I, 152; Vi. LXIII, 40. Babhru, 'a reddish-brown

131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road.

132. Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited.

133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man.

134. For in this world there is nothing so detrimental to long life as criminal conversation with another man's wife.

135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmana, be they ever so feeble.

136. Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never despise them.

137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it.

138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law.

animal,' is not clearly explained by Gov., Kull., and Râgh. Medh. thinks that' a brown cow' or 'the Soma creeper' may be meant. Nand. adopts the former view, and Nâr. explains it by a brown creature.'

132. Vi. LXIII, 41; Yâgñ. I, 152. Apasnânam,' water used for a bath,' means according to Nâr. and Nand.' water used for wash

ing a corpse.'

135-136 Yâgn. I, 153. 137. Vi. LXXI, 76; Yâgñ. I, 153. 138. Gaut. IX, 68; Vi. LXXI, 73-74; Yâgñ. I, 132.