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

啶呧ぇ啷�啶�啷�啶班�傕じ啷嵿い啷嵿ぐ啶�啷� 啶掂ぐ啷嵿ぃ啶距�� 啶膏�嵿さ啶曕ぐ啷嵿ぎ啶膏�嵿ぅ啶� 啶︵�嵿さ啶苦�溹ぞ啶むく啶� 啷�
啶�啷嵿ぐ啶�啷嵿ぐ啷傕く啶距う啷� 啶�啷嵿ぐ啶距す啷嵿ぎ啶｀じ啷嵿い啷嵿さ啷囙し啶距�� 啶ㄠ�囙い啶班ぞ啶掂た啶む�� 啶ㄠた啶多�嵿�氞く啶� 啷� 啷� 啷�

adh墨y墨ra峁僺trayo var峁嚹佱弗 svakarmasth膩 dvij膩taya岣� |
prabr奴y膩d br膩hma峁嘺stve峁Ｄ佱箖 netar膩viti ni艣caya岣� || 1 ||

The three twice-born castes, devoted to their duties, shall study; but of these the 叠谤腻丑尘补峁嘺 alone shall expound it, not the other two; such is the established law.鈥�(1)

 

Medh膩tithi鈥檚 commentary (manubh膩峁�ya):

The injunction for the study of the Veda by the three castes has been set forth in the text鈥斺�楾he entire Veda, along with the esoteric treatises, shall be studied by the twice-born;鈥� and for all householders it has been laid down as an obligatory duty that they shall not forget what has been learnt,鈥攊n such texts as鈥斺�極ne shall be always intent upon Vedic study鈥� (375), 鈥楬e shall constantly ponder over the scriptures鈥� and so forth; and it is the Veda alone that can be called 鈥�艣腻蝉迟谤补,鈥� 鈥榮cripture,鈥� in its primary sense of 鈥榠nstructing;鈥� since, it is the Veda alone that propounds injunctions not obtainable by any other means of knowledge; hence the Veda alone is the 鈥榮cripture;鈥� and this term is applied to other works only indirectly, on the basis of their resembling the Veda in being like it, a literary composition. Thus then, it follows that the Veda shall be constantly recited, and there is evil involved in abandoning its study. As for the 鈥�叠谤补丑尘补测补箩帽补鈥� (which is done daily), this can he accomplished by the life-long daily repetition of a single hymn, a single 厂腻尘补-蝉辞苍驳, a single mantra or a single section; and hence that does not imply the necessity of remembering the entire text of the Veda.

Thus then, there being nothing left, which could form the original subject-matter of the present injunctive text (鈥�shall study &c.鈥�), it has to be taken as a mere reiteration,鈥攎ade for the purpose of precluding the 碍峁�a迟谤颈测补 and the 痴补颈艣测补 from the function of teaching, in the words 鈥�of these the 叠谤腻丑尘补峁嘺 alone shall teach it, not the other two.鈥�

鈥淎s a matter of fact, there can be no possibility of those two castes undertaking the work of teaching, which has been reserved exclusively for the 叠谤腻丑尘补峁嘺, in such texts as 鈥楾eaching belongs to the 叠谤腻丑尘补峁嘺 alone.鈥� [So that there could be no occasion for the preclusion intended by the present text.]鈥�

There is no force in this objection. The texts have hitherto reserved the function of Teaching for the 叠谤腻丑尘补峁嘺, only as a means of livelihood; so that the exclusion of the other castes would also appear to be with reference to the same; and the imparting of knowledge as a meritorious act would still be permissible for the other two castes; it is this possibility that the present text precludes.

Even granting that there is a general prohibition (of Teaching, for the other castes), the present text maybe taken as reiterating a settled fact, for the purpose of introducing the subject of the admixture of the castes and their functions. In this manner the order of sequence of the original promise would be duly maintained,鈥攁s set forth above, in the words 鈥楾he duties of the 痴补颈艣测补 and the 艢奴dra, then the origin if the mixed castes鈥� (1.116).

In this connection some people argue as follows:鈥擳he work of 鈥�Teaching鈥� consists in instructing one to pronounce the words, and 鈥�expounding鈥� includes also the explaining of the meaning of the words. So that the former prohibitions of

鈥楾eaching鈥� cannot mean the prohibition of 鈥榚xpounding;鈥� and for this latter, a fresh injunction (in the shape of the present text) becomes necessary.

An objection is raised鈥斺�淲e do not find the word 鈥�Veda鈥� in the present verse; wherefore then should the action of studying be taken as pertaining to the Veda? The reading of secular prose and poetry is also called 鈥榮tudy.鈥欌��

The answer to this is as follows:鈥擨f the latter were meant, then the injunction would have to be taken as put forth with a view to some invisible result only; and that would necessitate the assuming of some such result as would be desired by the man undertaking the said study, as also the discovering of some authority for such an assumption. On the other hand, if we interpret the text as we have done above, it is found to have its authority in a well-known Vedic text, and there is no need for assuming another basic authority for it.

What is meant being already expressed by the term 鈥�twice-born,鈥� the term 鈥�three castes鈥� has been added for the purpose of filling up the metre; so also the epithet 鈥�devoted to their duties鈥欌赌�(1)

 

Explanatory notes by Ganganath Jha

鈥�痴补颈艣别峁�y腻迟鈥�.鈥斺�楾hrough pre-eminence,鈥攐f qualities鈥� (Medh膩tithi),鈥斺�榦f race鈥� (Govindar膩ja, Kull奴ka, N膩r膩ya峁嘺 and R膩ghav膩nanda).

鈥�Niyamasya dh膩ra峁嚹乼鈥斺�極n account of the observance of the restrictive rules, i.e., those prescribed for the Accomplished student鈥� (Medh膩tithi, Govindar膩ja, N膩r膩ya峁嘺 and R膩ghav膩nanda);鈥斺�榦n account of his possessing superior knowledge of the Veda鈥� (Kull奴ka).

 

Comparative notes by various authors

(verses 10.1-3)

[See texts under 71 et seq. below.]

艢补峁卥丑补 (V墨ramitrodaya-Sa峁僺k膩ra, p. 512).鈥斺�楾he 叠谤腻丑尘补峁嘺 controls all the sciences; it is he who expounds them to others.鈥�

笔腻濒补办腻辫测补蝉补峁僪颈迟腻 (V墨ramitrodaya-Sa峁僺k膩ra, p. 513).鈥斺�楾he 叠谤腻丑尘补峁嘺 may teach the other three castes; the 碍峁�a迟谤颈测补, two castes, and the 痴补颈艣测补, only one caste.鈥�