Manava Dharmashastra 2.106

2.106

pūrvavidhiśeṣo'yamarthavādaḥ | etena hetunā naityake nāstyanadhyāyo yato brahmasatraṃ tatsmṛtam | satatapravṛttaṃ 'satraṃ' yathā sahasrasaṃvatsarādisatraṃ na kadācid vicchidyata ityataḥ satramevabhidamapi | brahmādhyayananirvartya 'brahmasatram', satratvācca na kadācidvicchettavyam | vicchede hi satratvaṃ na syāt | satratvamidānīṃ rūpakabhaṅgayā yojayati | 'brahma' adhyayanam, 'āhutihutam' anyatsatraṃ somāhutyā hūyate | juhotinirvṛttau vartate| anekārthatvāddhāṃtūnām | brahmaśabdena tadviṣayādhyayanakriyā lakṣyate | brahmādhyayanamāhutiriva "upamitaṃ vyāghrādibhiriti” (vyā. sū. 2|

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

Medhātithi’s commentary (manubhāṣya):
This verse supplies the valedictory supplement to the foregoing Injunction.

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

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

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

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

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

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

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

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

Comparative notes by various authors
(Verses 105-106)
See Comparative notes for Verse 2.105 (Non-observance of Holidays).