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It is by means of repeating mantras that the Brāhmaṇa succeeds; — there is no doubt in this. he may, or may not, do anything else, one comes to be called a Brāhmaṇa if he is of a friendly disposition. — (87)

Medhātithi’s commentary (manubhāṣya):

By means of repeating Mantras alone the Brāhmaṇa succeeds; — i.e., acquires all desirable results,and also attains Brahman.

No such doubt on this point should be entertained in the mind, as — “How can one acquire, by means of Mantra-repetition alone, such results as are obtained only by means of such elaborate acts as the Jyotiṣṭoma and the rest, which cost much effort, or from deep and prolonged meditations?” — Because as a matter of fact, such success floes actually follow.

‘He may do anything else.’ — In the shape of the Jyotiṣṭoma and other non-com pulsory acts, — ‘or not do it.’ — For ‘one comes to be called a Brahmaṇa if lie is of a friendly disposition.’ ‘Maitra’ is the same as ‘mitra.’ The Brahmaṇa should be friendly to all living beings; and how can there be any friendliness (benevolence) in such acts as the killing of animals during the Agnīṣomīya offerings?

This passage is purely valedictory; it is not a prohibition of the killing of animals during sacrifices; because it is only supplementary to what has gone before (and as such it cannot be taken as an independent prohibition), and because such killing is directly enjoined in the Veda itself.

Thus ends the process of Repeating Mantras. — (87)

Explanatory notes by Ganganath Jha:

‘Maitraḥ’ — ‘of friendly disposition (towards all living beings)’ — Medhātithi; — ‘worshipper of Mitra, Sun’ (suggested by Rāghavāṇanda).

‘Brāhmaṇaḥ’ — ‘one who will be absorbed in Brahman’ (Kullūka); — ‘the best of Brāhmaṇas’ (Rāghavānanda); —

Buhler remarks — “Medhātithi and Govindarāja take the last clause differently: it is declared (in the Veda that) a Brāhmaṇa (shall be) a friend (of all creatures).” But in Medhātithi we find no mention of the Veda here.

The verse is clearly meant to be deprecatory of Animal-sacrifices, which involve the killing of animals, whereas the Brāhmaṇa should be friendly to all creatures.

This verse is quoted in Yatidharmasaṃgraha (p. 127).

Comparative notes by various authors:

Viṣṇu-smṛti, 55.21 and Vasiṣṭha, 26.12 — [reproduce the words of Manu].

VERSE 2.88 [Control of Sensual Desires]

Section XVIII - Control of Sensual Desires

इन्द्रियाणां विचरतां विषयेष्वपहारिषु ।
संयमे यत्नमातिष्ठेद् विद्वान् यन्तैव वाजिनाम् ॥८८॥

indriyāṇāṃ vicaratāṃ viṣayeṣvapahāriṣu |
saṃyame yatnamātiṣṭhed vidvān yantaiva vājinām ||88||

The wise man should put forth an effort to restrain his organs roaming among alluring objects; just as the driver restrains the horses. — (88)

Medhātithi’s commentary (manubhāṣya):

All that the teaching means is that “one should strive to restrain his organs”: the rest of the text is merely descriptive, up to the verse where we have the injunction regarding the Twilight Prayers (101).

‘Restrain’ — means the avoiding of addiction to prohibited objects and the avoiding of excessive addiction to even those objects that are permitted. That the prohibited tilings should be avoided we learn from those prohibitions themselves: hence the present verse and the verses that follow should be taken as laying down the avoiding of over-addiction to even such things as are not prohibited.

This is what is meant by the expression — ‘roaming a many objects,’ — i.e., in course of their natural functioning.

‘Alluring.’ — Things that attract, draw to themselves, overpower, the man, are called ‘alluring objects,’ those that captivate the mind. Roaming among these means ‘functioning among them in manifold ways.’ If the organs did not operate among them, what could even the most alluring objects do? Or, even if the organs were devoid of all restraint, if the objects themselves were repellant, it would he a very simple matter for the agent, to restrain himself. As a matter of fact, however, both are at fault (the objects are alluring and the organs are operative among them); hence it becomes necessary to put forth special effort, the organs being hard to control.

‘As the driver restrains the horses.’ — ‘Driver’ is the charioteer. Just as the charioteer puts forth special effort to coutrol the horses that are naturally restive, and are prone to run wild along the wrong way, and the horses become obedient to him, — in the same way one should curb the organs to his own will. — (88)

Explanatory notes by Ganganath Jha:

This verse is quoted in Bālambhaṭṭi (Vyāvahāra, p. 606).

Medhātithi (p. 116, 11. 11-12) — Pariśiṣṭorthavādaḥ āṣandhyopāsanavidhiḥ — i.e. upto verse 100, all this is mere Arthavāda. But on p. 110, he says that verse 97 contains a vidhi.

It is interesting to note that what Medhātithi has called Arthavāda, Hopkins calls ‘elaborate interpolation’ (note on verse 91).

Comparative notes by various authors:

Gautama-Dharmasūtra, 3.9 — ‘One who behaves like this keeps the senses under control attains the regions of Brahman.’

Gautama-Dharmasūtra, 11.4. — ‘Pure, with senses under control, equipped with fully qualified-aids.’

Kaṭha-Upaniṣad, 3.6. — ‘He who is equipped with knowledge, with mind composed, has his senses under control; just as good horses are under ṭhe control of the charioteer.’

Bhagavadgītā, 2.67-68. — ‘When the mind follows in the wake of the roaming sense-organs, it deprives him of his wisdom; just as the storm destroys the boat in water. Therefore that man whose sense-organs have been withdrawn from the objects of sense, has his wisdom firmly established.’

VERSE 2.89

Section XVIII - Control of Sensual Desires

एकादशेन्द्रियाण्याहुर्यानि पूर्वे मनीषिणः ।
तानि सम्यक् प्रवक्ष्यामि यथावदनुपूर्वशः ॥८९॥

ekādaśendriyāṇyāhuryāni pūrve manīṣiṇaḥ |
tāni samyak pravakṣyāmi yathāvadanupūrvaśaḥ ||89||

Those eleven organs which the ancient sages have named I shall now fully describe in due order. — (89)

Medhātithi’s commentary (manubhāṣya):

This enumeration of the organs is as laid down in other sources of information; and the present text is not intended to lay down the number of organs. The description is provided by our author only on account of his good will towards his audience. The organs have been named by the ancient sages; and I shall now describe their names and also their function.

‘In due order.’ — Implies absence of confusion.

The reference to the ‘ancient sages’ is meant to indicate that the enumeration of the organs is not something invented by the logicians, it was something already known among the ancient teachers. In fact, people not knowing this are ridiculed by men as ‘not learned in the scriptures’; hence these should be properly understood.

The meaning of the words of the text are well known, and have been already explained. — (89)

Comparative notes by various authors:

(Verses 89-92)

Sāṅkhya-sūtra, 2. 17-20. — ‘The eleven rudimentary elements are its products; — the internal organ, along with the five organs of action and ṭhe five organs of sensation constitute the group of eleven; — the Manas is of the nature of both.’

Sāṅkhya-Kārīkā (26-27). — ‘The organs of sensation are the Eye, the Ear, the Nose, the Tongue and Skin; and speech the hands, the feet, the arms and the reproductive organs are the organs of action.’

Śaṅkha (7. 25). — ‘Eye, Ear, Skin, Taste, Nose should be known as the organs of sensation in the body; the two hands, ṭhe two feet, the reproductive organ, the tongue (organ of speech) and the arms are the five organs of action in the body.’

Kāmandaka (1. 31, 33). — ‘The Auditory, the Tactile, the, Visual, the Gustatory and the Olfactory organs, — these five and the arms, the penis, the arms, the legs and the organ of speech constitute what is called the conglomeration of sense-organs. The soul and the mind are styled the internal senses:... by the conjoint action of these two, volition is engendered.

VERSE 2.90

Section XVIII - Control of Sensual Desires

श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चैव पञ्चमी ।
पायूपस्थं हस्तपादं वाक् चैव दशमी स्मृता ॥९०॥

śrotraṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī |
pāyūpasthaṃ hastapādaṃ vāk caiva daśamī smṛtā ||90||

(They are) the Ear, the Skin, the Eyes, the Tongue and the Nose as the fifth; the Anus, the Generative Organ, the Hands and Feet, and Speech described as the tenth. — (90)

Medhātithi’s commentary (manubhāṣya):

The Ear and the rest are well known. We have ‘Eyes’ in the Dual, in view of the two different substrata (of the Visual Organ); in other places we have the singular number in view of the fact that the Faculty itself, subsisting in the said substrata, is one only.

The ‘Generative Organ,’ — the organ secreting the semen (in males), and the ovule and its receptacle (in females).

‘Hands and feet’ — ‘Hastapādam’; — the copulative compound has been put in the singular number according to Pāṇini 2. 4. 2, by which copulative compounds consisting of terras expressive of limbs of living beings are put in the singular.

‘Speech’ here stands for that part of the body which consists of the Palate and the rest, and serve to manifest sound.

This verse mentions the names (of Organs). — (90)

Explanatory notes by Ganganath Jha:

This verse is quoted (along with 92) in Aparārka (p. 982) as enumerating the sense organs.

Comparative notes by various authors:

(Verses 89-92)

See Comparative notes for Verse 2.89.

VERSE 2.91

Section XVIII - Control of Sensual Desires

बुद्धीन्द्रियाणि पञ्चैषां श्रोत्रादीन्यनुपूर्वशः ।
कर्मेन्द्रियाणि पञ्चैषां पाय्वादीनि प्रचक्षते ॥९१॥

buddhīndriyāṇi pañcaiṣāṃ śrotrādīnyanupūrvaśaḥ |
karmendriyāṇi pañcaiṣāṃ pāyvādīni pracakṣate ||91||

Of these the five beginning with the Ear in due order they call “Organs of Sensation’; and five of these, beginning with the Anus, “Organs of Action.” — (91)

Medhātithi’s commentary (manubhāṣya):

The author now proceeds to describe the functions of the organs, with a view to determine their precise nature. [This is necessary, because] they are not perceptible.

‘Organs of Sensation’; — i.e., the organs productive of sensation; they bring about effects in the form of sensations. The Genitive (in the compound ‘buddhīndriyāṇāṃ’) denotes the relation of cause and effect.

‘Beginning with the Ear, in due order’; — the phrase ‘in due order’ has been added w ith a view to prevent the notion that the term ‘ādi’ signifies kind. “Order” again is in accordance with position; hence what is meant is the order in which the organs have been mentioned in the foregoing verse.

‘Organs of action’; — it is the ‘action’ of motion that is meant here. — (91)

Comparative notes by various authors:

(Verses 89-92)

See Comparative notes for Verse 2.89.

VERSE 2.92

Section XVIII - Control of Sensual Desires

एकादशं मनो ज्ञेयं स्वगुणेनौभयात्मकम् ।
यस्मिन् जिते जितावेतौ भवतः पञ्चकौ गणौ ॥९२॥

ekādaśaṃ mano jñeyaṃ svaguṇenaubhayātmakam |
yasmin jite jitāvetau bhavataḥ pañcakau gaṇau ||92||

The Mind is to be regarded as the eleventh, which, by its own quality, is of two-fold nature; and on this being subdued, both the aforesaid five-mentioned groups become subdued. — (92)

Medhātithi’s commentary (manubhāṣya):

The Mind is what completes the number, which is the number of sense-organs.

The ‘own quality’ of Mind is volition, desire; it is with the Mind that people will or desire both what is good and what is bad. [This is what is meant by its being ‘of twofold nature’]. Or, the Mind may be regarded as ‘of two-fold nature’ in the sense that it partakes of the character of both sets of organs — those of sensation as well as those of action; as the functioning of both these sets of organs is rooted in volition.

‘On this being subdued,’ both five-membered groups, — i.e., the group of the organs of sensation, as well as that of the organs of action, which have been described above, — become subdued.

This only describes a real fact. — (92)

Comparative notes by various authors:

(Verses 89-92)

See Comparative notes for Verse 2.89.

VERSE 2.93

Section XVIII - Control of Sensual Desires

इन्द्रियाणां प्रसङ्गेन दोषं ऋच्छत्यसंशयम् ।
संनियम्य तु तान्येव ततः सिद्धिं निगच्छति ॥९३॥

indriyāṇāṃ prasaṅgena doṣaṃ ṛcchatyasaṃśayam |
saṃniyamya tu tānyeva tataḥ siddhiṃ nigacchati ||93||

By attachment to the organs one incurs evil, without doubt; while by subjugating those same he attains success. — (93)

Medhātithi’s commentary (manubhāṣya):

‘Attachment’ means addiction; ‘by’ this, as the means, one ‘incurs’ — attains — ‘evil,’ [visible] as well as invisible. There is no doubt in this; it is absolutely certain.

‘By subjugating these’ — organs — one subsequently ‘attains success,’ — the attainment of the desired end; i.e., he acquires in its entirety all the fruits of the performance of acts enjoined in Śruti and in Smṛti. — (93)

Explanatory notes by Ganganath Jha:

‘Doṣam’ — ‘Guilt’ (Nārāyaṇa); — ‘evil, visible and invisible’ — (Medhātithi and Kullūka) i.e. misery and sin; — ‘evil, in the shape of rebirths’ (Rāghavānanda).

‘Siddhim’ — ‘Success, in the form of the rewards of all acts’ (Medhātithi); — ‘final release’ (Nārāyaṇa and Rāghavānanda); — ‘all human ends, Final Release and all the rest’ (Govindarāja and Kullūka).

Comparative notes by various authors:

(Verses 93-95)

Dakṣa-smṛti (7. 12 and 16). — ‘He whose mind is addicted to objects never attains Yoga; therefore the Yogin should make an effort to avoid addiction to objects.’

Vaśiṣṭha-smṛti (30.10-11). — ‘As one grows old, his hairs fade fade also his teeth; but longing for life and longing for wealth never fade, even while the man is fading away. That which cannot be avoided by foolish-minded persons, that which does not fade even while the man is fading away, that which is a mortal disease, — such Desire when one renounces, then alone does he attain happiness.’

VERSE 2.94

Section XVIII - Control of Sensual Desires

न जातु कामः कामानामुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मैव भूय एवाभिवर्धते ॥९४॥

na jātu kāmaḥ kāmānāmupabhogena śāmyati |
haviṣā kṛṣṇavartmaiva bhūya evābhivardhate ||94||

Never is desire appeased by the enjoyment of desires; it only waxes stronger, like fire by clarified butter. — (94)

Medhātithi’s commentary (manubhāṣya):

That no longing for sensual objects should be entertained by reason of the teaching of the scriptures may rest aside for the present; in fact there is even apparent happiness proceeding from the cessation of desires. When sensual objects are enjoyed, they only tend to produce stronger desires. For instance, even after a man has eaten his fill, even to the distension of the stomach, and is fully satisfied, there is still a longing in his heart — ‘why cannot I eat more?’ — and it is only through sheer inability that he does not eat more. This shows that desire can never cease by enjoyment.

‘Desire’ — longing.

‘Of Desires’ — i.e., of things desired, longed for.

‘Enjoyment’ — addiction to.

‘Is appeased’ — ceases.

‘Stronger’ — more and more..

‘By ghṛta’ — by clarified butter.

‘Kṛṣṇavartmā’ — Fire.

Longing is a form of pain; until one has experienced a certain taste, he has no longing for it.

This verso only describes the true state of things. It has been thus described — ‘Whatever corns and grains, gold, cattle and women there are on the earth are not enough to satisfy a single person; — pondering over this, one should betake hi mself to tranquil restraint.’ — (94)

Comparative notes by various authors:

(Verses 93-95)

See Comparative notes for Verse 2.93.

VERSE 2.95

Section XVIII - Control of Sensual Desires

यश्चैतान् प्राप्नुयात् सर्वान् यश्चैतान् केवलांस्त्यजेत् ।
प्रापणात् सर्वकामानां परित्यागो विशिष्यते ॥९५॥

yaścaitān prāpnuyāt sarvān yaścaitān kevalāṃstyajet |
prāpaṇāt sarvakāmānāṃ parityāgo viśiṣyate ||95||

As between one who would attain all these, and another who would renounce them all, the renunciation of desires surf asses the attainment of

Medhātithi’s commentary (manubhāṣya):

The present verse formulates the conclusion deduced from th e reasons adduced in the foregoing verses. [The sense being] in as much as Desire only waxes stronger by fulfilment, hence if a pleasure-seeking person — in the shape of a young king — ‘? hould attain’ — he addicted to — ‘all those’ desires; — while another person — in the shape of the life-long celibate — ‘renounces them all,’ — i.e., does not touch even the slightest thing; — between these two, the latter surpasses the attainer, the enjoyer. That is, the man who renounces pleasures is vastly superior.

This is self-evident. — (95)

Explanatory notes by Ganganath Jha:

This verse is quoted in Bālambhaṭṭi (Vyāvahāra, p. 606).

Comparative notes by various authors:

(Verses 93-95)

See Comparative notes for Verse 2.93.

VERSE 2.96

Section XVIII - Control of Sensual Desires

न तथैतानि शक्यन्ते संनियन्तुमसेवया ।
विषयेषु प्रजुष्टानि यथा ज्ञानेन नित्यशः ॥९६॥

na tathaitāni śakyante saṃniyantumasevayā |
viṣayeṣu prajuṣṭāni yathā jñānena nityaśaḥ ||96||

These (organs), being contaminated with objects, are not capable of being subjugated by mere abstinence, as they are by ever present knowledge. — (90)

Medhātithi’s commentary (manubhāṣya):

“Well, if this is so, then the right course, would appear to be that one should retire to the forest; as there will be no objects within reach; and being beyond reach, they would naturally never be sought after.” — With a view to such notions, the text adds that the organs should not be subjugated by mere abstinence; as in that case the man would have no pleasures at all, while the Smṛti has distinctly declared that — ‘Acquiring merit, wealth and pleasures, one should see that his mornings, mid-days and evenings are not useless’ (Gautama, 9.46); and further, the continuance of the body itself would become impossible, by total abstinence. What therefore is meant is to prohibit excessive longing; and even though one may enjoy pleasures, this excessive longing ceases under the influence — (a) of ‘knowledge,’ of defects in the objects, as described in the scriptures, such for instance as in 6.76 below, — (b) of one’s own experience, whereby the said pleasures are found to be unpleasant in their consequences, — and (c) of the constant and gradual practice of nonattachment arising from the due examination of the effects of the pleasures. It is not possible for the said longing to be renounced all at once..

‘Ever present’; — this qualifles ‘knowledge.’

‘Contaminated’ — active, since objects are beset with defects, the addiction to them is called ‘contamination.’

The ‘śas’ used here is one that is frequently used by Vyāsa, Manu and other great sages, — in such expressions as‘nityaśaḥ,’ ‘anupūrvaśaḥ,’ ‘sarvaśaḥ,’ ‘pūrvaśaḥ,’ and so forth. But exceptional efforts have to be made in order to establish the correctness of such usage. And in as much as the rule regarding the use of the affix ‘śas’ as laid down in Pāṇini 5. 4. 43, is that it is added to singular nouns, in the sense of repetition, — it is necessary to make the words in question imply, somohow or other, the notion of repetition. Other people have explained the expression ‘ś as’ as a noun formed from the root ‘ś as’ to stand, with the affix ‘kvip’; and the word thus formed would be neuter and would be treated as an adverb, the meaning being — ‘by knowledge which is ever-standing.’ — (96)

Explanatory notes by Ganganath Jha:

‘Asevayā” — ‘avoidance of excessive longing for pleasures’ — (Medhātithi); ‘avoidance of places where pleasures are to be obtained’ (Kullūka); — ‘abstinence from pleasures’ (Govindarāja, Nārāyaṇa and Nandana).

This verse is quoted in Bālambhaṭṭi (Vyāvahāra, p. 606).

Comparative notes by various authors:

Śaṅkha-smṛti (7. 10-11). — ‘That man the Gods regard as a Brāhmaṇa, who is disgusted with birth, with death and with mental and physical ailments. The impurity of the body, the reversal of pleasure and pain, residence in the womb, — from all this one becomes freed.’

VERSE 2.97

Section XVIII - Control of Sensual Desires

वेदास्त्यागश्च यज्ञाश्च नियमाश्च तपांसि च ।
न विप्रदुष्टभावस्य सिद्धिं गच्छति कर्हि चित् ॥९७॥

vedāstyāgaśca yajñāśca niyamāśca tapāṃsi ca |
na vipraduṣṭabhāvasya siddhiṃ gacchati karhi cit ||97||

The Vedas, Renunciation, Sacrifices, Restraints and Austerities never attain fulfilment for one whose disposition is vitiated. — (97)

Medhātithi’s commentary (manubhāṣya):

The present verse is clearly injunctive.

‘The Vedas’ — i.e., the study and recitation of them.

‘Renunciation’ — means charity, figuratively; or, it may mean the renouncing of the taking of even such meat and wine as are not prohibited, under the impression that such abstention brings its own reward.

He whose ‘disposition’ — i.e., mind — ‘is vitiated.’

‘Never attain fulfilment’ — they do not bring about their due results, at any time. From this it, follows that at the time of the performance of the said acts, one should not allow his mind to turn towards objects of sensuous enjoyment; for it is only thus that he may disregard all other thoughts and concentrate his mind upon the act itself.

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