Manava Dharmashastra 3.2

3.2

145) matvarthīyaḥ | na tu yasya yatparimāṇaṃ tattasyāstīti śakyate'padeṣṭum |
traivedikamadhyayanamuktam | ekadviveśādhyayanamaprāptaṃ vikalpyate | vedaśabdaḥ śākhāvacano vyākhyātaḥ | tisraḥ śākhā adhīyīta dve ekāṃ vaukaikasmādvedānna tvekasmādeva | trayī trividyeti paṭhyate | adhītya, gṛhītvā, vedoktayā vratacaryayā | gṛhasthāśramamāvaset | gṛhasthāśramasya svarūpaṃ vakṣyati "udvaheta dvijo bhāryām" ityādi | āvasedanutiṣṭheta | anekārthā dhātavaḥ | āṅ maryādāyāṃ vartate | kṛtadāraparigraho rūḍhyā gṛhastha ucyate | ‘gṛha’śabdo dāravacanastatra tiṣṭhati | tasya yo vihitaḥ padārthasamūho vidhiniṣedhātmakaḥ sa āśramaśabdenocyate | yathopanītasya brahmacaryāśrama ā samāvartanāt, kṛtavivāhasya gārhasthyamiti |
aviplutaṃmakhaṇḍitaṃ brahmacaryaṃ strīsaṃprayoganivṛttiryasya sa evamucyate | vākyabhedaścātra draṣṭavyaḥ | ākhyānavyavahāreṇa- aviplutabrahmacaryo bhavedgṛhasthāśramaṃ ca pratipadyeta | ekavākyatāyāṃ kadācana viplave gārhasthyādhikāra eva hīyeta | atha punaḥ puruṣārthatayā vidhānena tadatikrame prāyaścittena yujyate na tvadhikārī na bhavati |
adhītyāvasediti ca paurvāparyamātraṃ vivakṣitam, nādhyayanasamanaṃtarabhāvitā vivāhasya lyapkāryātpaurvāparyavidhānādānantaryaṃ na śabdārthaḥ| ataśca svādhyāyādhyayanavivāhayorantarāle vyākaraṇādiśāstraśravaṇaṃ vedārthajñānārthaṃ labhyate | vidvānaiva hi gārhasthye'dhikriyate, na yathā'dhyayanavidhau mūrkhaḥ | yadyapi bālyāvasthāyāṃ tiryaksamānadharmā svamadhikāraṃ pratipattumasamarthastathāpi pitrā''cāryeṇa vā'nuṣṭhāpyate | vastutastayorevādhikāraḥ | apatyānuśāsane pituradhikāro'patyotpattividhestāvatā'bhinirvartyatvāt | anuśāsanaṃ ca vidhiniṣedhādhikāradvayapratipādanam | tatra yatpratipādyamāno'pi nāvabudhyate, tadandha iva hastagrāhikayākāryate | yathā'gnisaṃsparśakūpādipātādgāḍhahastāvaṣṭambhādinā dhāryate evamadṛṣṭādapi madyapānādeḥ | yathā vā'nicchannauṣadhapānādau pravartyate evaṃ śāstrīyeṣvapi padārtheṣu | yadā tvīṣadvyutpannastadaivaṃ niyujyeta ‘ihamidaṃ kartumarhasīti’| evaṃ satyadhītavedo māṇavakaḥ pitrācāryeṇaivaivaṃ pratibodhayitavyo “gṛhītavānasi vedaṃ tvamidānīṃ tadarthajijñāsāyāmadhikriyase tatastadaṅgāni śrotumarhasīti”| etāvatā piturapatyotpādanādhikāranivṛttiḥ | taduktaṃ ‘kiyatā punarutpādito bhavati yāvatā svayamadhigatakṛtyo bhavatīti’|
ataḥ sthitametat—nādhītyaiva vivāho yāvadvedārtho nādhigataḥ | evaṃ ca padayojanā kartavyā | adhītya adhyayane nivṛtte'pi aviplutabrahmacaryaḥ syāt |
prāptāyāṃ ca nivṛttau punarvacanaṃ niyamāntarāṇāṃ madhumāṃsavarjanādīnāṃ nivṛttiparam | tena yāvadadhyayanaṃ tāvatsarve niyamā anuṣṭhātavyāḥ, samāpte tvadhyayane'rthāvabodhakāle strīnivṛttireva karaṇīyā, strī-sevā na vidhātavyā | brahmacaryaśabdo yadyapi brahmagrahaṇārthaṃ yadvratagrahaṇaṃ tatra vyutpādyate tathāpi strīnivṛttipara evāsya tatra prayoga iti darśayiṣyāmaḥ |
yathākramam | ya evādhyetṛṇāṃ pāṭhakramaḥ prasiddhastenaiva, prathamaṃ catuḥṣaṣṭiratato brāhmayaṃ pitṛpitāmahādyabhijanaprabandhopakramaṃ bhavati | na hīdṛśe'rthe vaktāro na kulena na śīlena na krameṇeti | etena caitatpratipāditaṃ bhavati—yā eva pitrādibhiḥ śākhā'dhītā sā na tyājyeti |
8 ) | arthastu sarvavṛttiṣveka eva | saṃprayujyamānayoradharaparicumbanādyavaśyaṃbhāvi tena ca sahacāriṇā dharmeṇa maithunasambandho lakṣyate |
20) yathā sthaṇḍilaśāyī aśrāddhabhojīti syāt bhavedityarthaḥ | yadyapyastiparā vidhivibhaktistathāpyupagamavyāpāraṃ vidadhāti, abhigāmī syādabhigacchedityarthaḥ | na hyanupagacchannabhigāmī bhavati |
58) bahuvacanaṃ prāṇina iti | brāhmaṇyādivyapadeśamavajānate ‘prāṇina’ ityevaṃ vyapadeśārhā, na vyapadeśāntaramarhanti | ataste nāśayanti havyakavyāni niṣphalīkurvanti pradāyināṃ dātṝṇām | parivettrādīnāṃ loke nātiprasiddhatvāt śabdaiścāmṛtatvādvayavasthārthaṃ lakṣaṇapraṇayanam |

Though the term ‘brahmacharya,’ ‘vows of studentship,’ is ordinarily explained as standing for those observances and restraints that are kept up for the proper learning of the Veda,—yet in the present context it has been used in the sense of ‘avoiding intercourse with women,’—as we shall show later on.

‘In due course,’—i.e., according to that order of reading which is well known among students; i.e. first of all one should read the sixty-four sections of the Saṃhitā (of the Ṛgveda), then the Brāhmaṇa, and so forth, in the same order of sequence in which they may have been studied by his forefathers. In matters like this, no one can rightly say that ‘one should not follow either family traditions, or the dictates of morality, or orderly sequence.’ The meaning of all this is that ‘one should not abandon that Recensional Text which may have been learnt by his father and other ancestors.’—(2)