Manava Dharmashastra 4.31

4.31

'vedaśca' 'vidyā' ca 'vratāni' ca taiḥ 'snātāḥ' tatra parisamāptiṃ gatāḥ | vividhā snātakā gṛhyante | tatra 'vedasnātakā' adhītavedāḥ | 'vidyāsnātakā' vidyārthajijñāsānivṛttāḥ | 'vidyā' sannidhānādvedaviṣayaiva gṛhyate | tasyā eva vastuto vidyātvam | vratāni "ṣaṭtriṃśadābdikam" ityādīni (a0 3 ślo0 1) | satyāmapi vedastadarthajijñāsāsamāptau na tāvatyeva 'snānaṃ', kiṃrvāha ṣaṭtriṃśadabdādikālaḥ pūrayitavyaḥ iti pakṣo'pyasti | anye tu ye'nadhītyaiva vedaṃ varṣatrayāt snānti te 'vratasnātakā' ityācakṣate | anadhītavedasya kutaḥ snānamityapakṣo'yam | "nanu ca śrotriyagrahaṇaṃ kimarthaṃ snātakatvenaiva siddhatvāt" | atiśayārtham | tena vedābhyāsaratā gṛhyante śrotriyāḥ | gṛhamedhino gṛhasthāḥ| nānena bhikṣutāpasabrahmacāriṇāmapūjanīyatvamucyate—kiṃtarhimaikṣaprabhojitvānnaiṣāṃ nātithitvasaṃbhavaḥ| brahmacāriṇo gurugṛhāttāpasasya ca vanānnānyatra vāsaḥ| pravrajitasyāpi 'bhaikṣārthī grāmamiyāditi' na grāme vāsaḥ| ato'nyeṣāmaśramiṇāṃ gṛhādanyatra vāsātkathaṃcitsambhave'pi prāyikametadgṛhamedhina iti|
havyena kavyena| daivakarmaṇi śāntyādau pitrye vā śrāddhe ta eva pūjyāḥ| viparītāḥ asnātakāḥ varjyāḥ pūrvoktadoṣābhāve'pi |

He shall honour with offerings to gods and to Pitṛs, those Vedic scholars, who have become accomplished in the Veda, in learning and in the observances, as also house-holders; He shall, however, avoid those who are otherwise.—(31)

Medhātithi’s commentary (manubhāṣya):
The ‘Veda,’ ‘learning’ and the ‘observances,’—‘those who become accomplished’ in these,—i.e., those who have completed their course of training in these. There are several kinds of ‘accomplished students.’ Of them those who have studied the Veda are called ‘accomplished in the Veda;’ those who have satisfied their thirst for learning, are called ‘accomplished in learning;’ on account of the proximity of the term Veda, the 'learning' meant here is Vedic learning; especialy because, as a matter of fact, that alone is real learn-ing. The ‘observances’ are those that have been detailed under 3.1 et seq.

There is this view also that the final ‘bath’ (signifying accomplishment) cannot be taken, merely on the completion of the learning of the Veda and its meaning; the full period of thirty-six years (or, other alternatives) has to be gone through.

Others have explained that the term ‘accomplished in the observances’ stands for those who, without having studied the Veda, take the final ‘bath’ after three years.

But this view is absolutely untenable; since there can be no 'bath for one who has not learnt the Veda.

Objection:—“Why should the text add the term Vedic scholars;” this qualification being already implied by the epithet ‘accomplished?’

Answer:—The term has been added for the purpose of laying stress upon the fact that those persons are meant who still keep up their study of the Veda.

‘Householders.’—This does not mean that the mendicant, the ascetic and the student are not to be honoured; all that is meant is that, since all these live upon alms, they cannot be regarded as ‘guests;’ especially as the student cannot dwell anywhere else except at his teacher’s house, and the ascetic cannot dwell away from the forests. For the Renunciate also, dwelling in villages is not possible, since it has been distinctly declared that ‘he shall go to the village only when seeking for alms’ (Gautama, 3. 14). From all this it follows that, in view of the fact that persons in the other stages of life live in places other than ‘households,’—even though it be somehow possible for them to have the character of ‘guests,’—what is said here can apply to householders only, as a rule.

‘With offerings to Gods, and to Pitṛs.’—That is, these persons are to be received and honoured at the performance of rites in honour of Gods and of Pitṛs.

‘Otherwise.’—Those who are not ‘accomplished,’ should be avoided, even though they be free from the aforesaid defects (described in 30).—(31)

This verse is quoted in Hemādri (Śrāddha, p. 182).

Comparative notes by various authors
Laghuśātātapa (78, 83).—‘If, in the matter of feeding and gifts, one ignores a Brāhmaṇa Student who may happen to be at hand, he destroys his family up to the seventh generation. If a Vedic Scholar, accomplished in the Veda, in learning and in observances, come to one’s house, all the vegetables become delighted at the prospect of reaching the highest state.’

Bṛhad-Yama (42, 43).—‘The man who is free from jealousies, who is of good character, a Vedic Scholar cognisant of Brahman, young and endowed with learning and modesty is the proper recipient, the best of the twice-born. He who is conversant with the Vedanta, who is Jyeṣṭhasāman, free from avarice, devoted to the Veda, is the person who should be employed with special effort in the rites offered to gods and Pitṛs.’