Verse 4.106

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

प्रादुष्कृतेष्वग्निषु तु विद्युत्स्तनितनिःस्वने ।
सज्योतिः स्यादनध्यायः शेषे रात्रौ यथा दिवा ॥ १०६ ॥

prāduṣkṛteṣvagniṣu tu vidyutstanitaniḥsvane |
sajyotiḥ syādanadhyāyaḥ śeṣe rātrau yathā divā || 106 ||

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).

 

Medhātithi’s commentary (manubhāṣya):

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).

 

Explanatory notes by Ganganath Jha

“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.

 

Comparative notes by various authors

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.’