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What this text enjoins is that one should avoid of all thought of sensual objects, — this avoidance being a necessary accompaniment of all acts; as in its absence the act becomes futile. The ‘vitiation of disposition’ consists in the fact that at the time when the man is engaged in the performance of an act, he ceases to have his mind concentrated upon that act, and allows it to turn towards vice. — (97)

Explanatory notes by Ganganath Jha:

Medhātithi (p. 119,1. 3) — ‘ayamatra vidhiḥ’ — It is not consistent with what he has said before (p. 116,11. 11-12), to the effect that up to verse 100 it is all Arthavāda.

Comparative notes by various authors:

Āpastamba-Dharmaṣūtra (1.2.6). — ‘For those non-Śūdras whose actions are not wicked — there is Upanayana, Vedic Study, Fire-laying and other acts leading to rewards.’

Āpastamba-Dharmasūtra (5. 1). — ‘The term Tapas is Applied to the observances; — transgression thereof leads to the trickling away of Knowledge and Religious Acts.’

VERSE 2.98

Section XVIII - Control of Sensual Desires

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा च यो नरः ।
न हृष्यति ग्लायति वा स विज्ञेयो जितैन्द्रियः ॥९८॥

śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā ca yo naraḥ |
na hṛṣyati glāyati vā sa vijñeyo jitaindriyaḥ ||98||

That man is to be known as having subjugated his sense-organs, who, on having heard, or touched, or seen, or tasted, or smelt, anything, neither rejoices nor grieves. — (98)

Medhātithi’s commentary (manubhāṣya):

‘Having heard,’ — such things as the sound of the flute, singing, etc., or such flattering words as ‘you are Bṛhaspati himself,’ — ‘does not rejoice.’

‘Does not grieve’ — does not suffer mental sorrow; ‘grief’ means sorrow.

‘Having touched’; — such things as garments made of the hair of the Raṅku deer, or of silk, or of the wool of sheep and goats, he touches with equal feelings. Similarly he has exactly the same feelings in regard to the sight of beautiful young women or of enemies; he eats with equal feelings food cooked with plenty of butter and milk, as well as coarse rava grains; he has the same feelings when smelling such things as the oil of Devadāru and the oil of camphor, etc.

The man should behave so that he is not touched by mental joy or sorrow; it is thus that his organs become subjugated; and not by mere inactivity. So that restraint should be practised up to the said point. — (98)

Objection — “Contact with women alone having been prohibited for the Religions Student, why should the taking of nicely cooked food received in alms be prohibited for him?”

In answer to this we have this next verse: —

Comparative notes by various authors:

Śaṅkha-smṛti (7. 8-9). — ‘One should never mind it — whether his body is smeared with sandal-paste, or ripped by an axe, or he attains prosperity or adversity. Equally friendly towards all beings, looking equally upon gold and Upon a clod of earth, fixed in contemplative meditation, the Brāhmaṇa attains the highest state.’

Viṣṇu-smṛti (96. 23). — ‘While one arm is being ripped with an axe and another is being smeared with sandal-paint, — and while, on the one hand, he meets with prosperity, and on the other, with adversity, — he should not mind either.’

Bhagavadgītā (2. 57). — ‘He who has no attachment to, anything, and on meeting with happiness, neither rejoices nbr‘is grieved, his wisdom is firm.’

Bhagavadgītā (5. 20). — ‘One should not rejoice on coming by happiness; nor should he become ruffled on coming by unhappiness; he whose mind is firm, never deluded, he knows Brahman, and rests in Brahman.’

VERSE 2.99

Section XVIII - Control of Sensual Desires

इन्द्रियाणां तु सर्वेषां यद्येकं क्षरतीन्द्रियम् ।
तेनास्य क्षरति प्रज्ञा दृतेः पादादिवोदकम् ॥९९॥

indriyāṇāṃ tu sarveṣāṃ yadyekaṃ kṣaratīndriyam |
tenāsya kṣarati prajñā dṛteḥ pādādivodakam ||99||

From among all the organs, if one happens to ooze out, then thereby his wisdom oozes out, just like water from one part of the leathern bag. — (99)

Medhātithi’s commentary (manubhāṣya):

[In the term ‘indriyāṇāṃ’] the Genitive has the force of specification.

If even one organ happens to ooze out; — i.e., if on functioning freely in regard to its object, it is not checked, — then ‘his wisdom oozes out’; — i.e., his steadiness in regard to the other organs also (disappears).

‘Leathern bag’; — a vessel for carrying water, made of the skin of the goat and other animals. Even though all the other parts of this bag be closed, if water trickles out of a single part of it, the whole bag becomes empty.

In the same manner, the man’s steadiness acquired through continuous practice of wisdom, — or even true wisdom and knowledge itself — (becomes entirely lost). That is, being addicted to several objects, he has his mind always turned towards them, so that the subjects dealt with by reasonings and scriptures do not present themselves to him in the right manner. — (99)

Explanatory notes by Ganganath Jha:

‘Prajñā’ — ‘Wisdom, control over the senses’ (Medhātithi, Govindarāja, and Rāghavānanda); — ‘knowledge of truth’ (Kullūka).

‘Pādāt’ — This may be taken literally in the sense of foot; as Hopkins rightly remarks — “The hide often is used in oriental countries complete, each leg being made water-tight.” This is indicated by Medhātithi’s remarks also.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 493) where the ‘dṛti’ is explained as a ‘leathern bag.’ It is quoted to show that during studentship the strict observance of the vows and restraints is essential.

Comparative notes by various authors:

Kaṭha, (3. 7). — ‘He who is devoid of wisdom, his mind not firm, — his organs get beyond control, — like vicious horses under the charioteer.’

Bhagavadgītā, (3. 67). — ‘When the mind follows in the wake of the roaming senses, it deprives him of his wisdom, and it is lost like the boat at sea.’

VERSE 2.100

Section XVIII - Control of Sensual Desires

वशे कृत्वेन्द्रियग्रामं संयम्य च मनस्तथा ।
सर्वान् संसाधयेदर्थानक्षिण्वन् योगतस्तनुम् ॥१०0॥

vaśe kṛtvendriyagrāmaṃ saṃyamya ca manastathā |
sarvān saṃsādhayedarthānakṣiṇvan yogatastanum ||100||

Having brought the host of organs under control, and having also subdued the mind, one should accomplish all his purposes, taking care not to injure his body. — (100)

Medhātithi’s commentary (manubhāṣya):

The present verse sums up the section.

Even though the Mind also is an ‘organ’ yet it is mentioned separately by reason of its importance.

‘Grama,’ ‘host,’ means group.

Having brought under subjection the organs and the Mind, ‘me should accomplish’ — bring about — ‘all his purposes’ — all those results that are accomplished by means of rites laid down in Śrutis and Smṛtis.

‘Not injuring’ — causing pain to — his body.

‘Yogataḥ,’ ‘taking care,’ — i.e., by careful means. This is added with a view to such cases in which a person with delicate constitution suffers great pain if, all on a sudden, he takes to such austere ways of living as sleeping upon hard beds and wearing the deer-skin and so forth. The sense is that people, who are accustomed to well-cooked and delicious food, and to soft beds, etc., should not abandon these all at once; they should only gradually accustom themselves to things other than those they are accustomed to.

The term ‘Yoga’ may stand for well-graduated activity. In this sense the epithet ‘Yogataḥ is to be construed with ‘having brought under control.’

Or, we may construe the epithet just as it stands, the meaning being that ‘he should have recourse to such methods as not to injure his body.’ That is, he should not hurriedly renounce what may be necessary for his body.

Or again, ‘Yoga’ may stand for care; and the ‘tasi’ affix in this case has the sense of the instrumental; the sense being ‘he should protect his body with care.’ — (100)

Explanatory notes by Ganganath Jha:

‘Yogataḥ’ — (a) ‘By careful means’ (construed with ‘akṣiṇvan’ or ( b) ‘gradually’ (construed with ‘vaśekṛtvā’) — (Medhātithi); — ‘By the practice of yoga’ (Nārāyaṇa and Nandana).

This verse is quoted in Smṛticandrikā (Saṃskāra, p. 122).

Comparative notes by various authors:

Vyāsa-ṣmrti (4.13), (also Vṛddha Śātātapa, 61). — ‘Having brought his senses under control, wherever a man may live, — that place is Kurukṣetra, Naimiṣa and Puṣkara.’

Vyāsasmṛti (4. 60-61). — ‘One does not become heroic by obtaining victory in battle; nor does he become learned by study; nor an orator by mere eloquence; nor liberal by making gifts of wealth; by conquering the organs does one become heroic; by following Dharma, learned, — by truthfulness, an orator; and liberal, by doing good to all beings.’

Vaśiṣṭha-smṛti (25. 8). — ‘Wisdom is attained by Yoga; Yoga is the characteristic of Dharma; Yoga is ever the highest penance; therefore one should be always addicted to Yoga.’

Bhagavadgītā (5. 28). — ‘The wise man, having his senses, Manas and Buddhi under control, having his heart fixed upon Liberation, with all his desires, fear and auger gone, — is ever free.’

VERSE 2.101 [Twilight Prayers]

Section XIX - Twilight Prayers

पूर्वां सन्ध्यां जपंस्तिष्ठेत् सावित्रीमाऽर्कदर्शनात् ।
पश्चिमां तु समासीनः सम्यग् ऋक्षविभावनात् ॥१०१॥

pūrvāṃ sandhyāṃ japaṃstiṣṭhet sāvitrīmā'rkadarśanāt |
paścimāṃ tu samāsīnaḥ samyag ṛkṣavibhāvanāt ||101||

Everyday during the earlier twilight one should stand repeating the Sāvitrī, till the sun becomes distinctly visible; and during the later twilight he should sit till the stars ark clearly seen. — (101)

Medhātithi’s commentary (manubhāṣya):

‘Earlier twilight’ is that when the morning is ahead; and the ‘later twilight’ is that when the sun sets. During the former ‘one should stand, repeating the Sāvitrī; i.e., rising from the seat, one should desist from moving and continue to remain at the same place. The ‘Sāvitrī’ has already been described as the verse ‘tatsavitur varenyam’; and it is this verse that has been referred to in the verse 2.78 laying down the pronouncing of the syllable ‘om,’ etc., in connection with the reciting of the Twilight Prayers.

‘Till the sun is visible’ — till the blessed God Sun becomes seen.

The present verse contains the injunction of the Repeating (of the Sāvitrī) and the Standing.

Question: — “What is the use of laying down the limit? The ‘twilight’ naturally ceases at sun-rise. For the very definition of ‘Twilight’ is that ‘it is that time during which darkness is not all gone, nor is light quite complete.’ It is also thus described — ‘When there is brightness in the sky and darkness on the earth, this time has been called sacred to the Sun.’ In the Nirukta also it is said that ‘When there is ruddiness below, it is the Sāvitra time.’ In works dealing with animals also it is said — ‘From what similarity — because it is ruddy underneath, and black underneath.’ And as a matter of fact, darkness ceases entirely at sunrise. It is ‘twilight’ when the characteristics of neither day nor night have ceased. The Accusative ending in ‘Sandyām’ denotes duration; hence the meaning is that so long as the time of twilight continues he should remain standing; and after that the man is naturally free.”

In answer to this some people have held that the Accusative ending here does not denote duration, it denotes the objective itself, in accordance with the declaration of the author of the Vārtika that ‘time conies to be called the object of intransitive verbs.’ As regards Pāṇini’s rule (2.3.5) laying down the use of the Accusative in the sense of ‘duration of time and space,’ it refers either to (1) such sentences as do not contain a verb signifying some action, — e.g., ‘the river crooked for two miles (krośam),’ ‘blessed throughout the night (sarva- rātram),’ — or (2) where the verb used is a transitive one, — e.g., ‘the book is studied for a month (māsam).’ In the present instance however, in the sentence ‘pūrvām sandhyām tiṣṭhet,’ — the root ‘sthū’ is intransitive. Hence the injunction in the text must be taken as meant to imply simply that the acts of standing and sitting should be done during the two Twilights. The precise time for the beginning of the acts is not directly laid down; for the simple reason that it is already implied: the time for the beginning of the enjoined act is the same as that of the period of ‘twilight.’ This period of ‘twilight’ is not a lengthy one, like that of the ‘Full Moon Day’ and the like; so that if there were any delay (in the beginning), the time would be difficult to detect; because the time falling between the end of night and the beginning of day is extremely subtle, and the sequence between these two is as difficult to discern as that between the rising of one and the dipping of another pan of the weighing scale. The Sun-god is extremely swift in his movements; and the time intervening between his passing from one zodiacal sign and entering into another has been regarded by astronomers to be a mere ‘truṭi,’ infinitesimal Similarly with the rising and setting of the Sun as indicating the beginning and end of the day. Before sun-rise it is ‘Night,’ and after sun-rise it is ‘Day’; and under this explanation there is no such time as ‘Twilight’; the rising of the sun h aving put an end to the night. It is for this reason that the performance is begun at times approximating to sunrise and sunset; and it ceases as soon as either the sun or the stars become distinctly visible. And hence one who continues the performance during such time is regarded as having fulfilled the injunction at the proper time. Thus what is meant by ‘Twilight’ here is just that time which is ‘Sāvitra’ — pertaining to the Sun, — and not that infinitesimal point of time postulated in astronomical works, which has been referred to above.

Objection. — “If this is so, then the offering of Twilight Prayers becomes impossible for those for whom the said time is exactly at which they perform their Agnihotra.”

Answer. — What is this objection? In the first place it is only right that what is enjoined in the Smṛti (i.e., the Twilight Prayers) should be set aside by what is enjoined in the Śruti (i.e., the Agnihotra). But as a matter of fact, there is no incompatibility between the two acts; for the Agnihotra-oblations (laid down by Śruti) could very well be offered by one while he is standing or sitting (which two acts are enjoined by the present verse).

“But it is not only standing and sitting that are enjoined by the present text; the repeating of the threefold Mantra is also prescribed. So that while one is repeating the (according to the present verse), how could he, at the same time, recite the Mantras prescribed in connection with the Agnihotra - oblations?”

Well, in that case, the repeating (of the Sāvitrī, etc.) might be set aside; but there would be no such incompatibility in connection with the acts of standing and sitting, which are the principal factors in the present injunction. And in accordance with the principle enunciated in Jaimini’s Sūtra (10. 2. 63), it is only right that the act of repeating the Sāvitrī, — which is only a subordinate factor — should be set aside. That the acts of standing and sitting are the principal factors is shown by the fact that the injunctive words ‘tiṣṭhet, (should stand) ‘āsīta’ (‘should sit’) directly enjoin those acts only; and that the repeating of the Sāvitrī is the subordinate factor is shown by the fact that it is spoken of by means of the present participial epithet (‘japan,’ ‘repeating’), which shows that it is only a qualifying adjunct. And the real connection with the injunction is of the acts of standing and sitting only; as is also made clear by what follows in the next two verses.

Some people have held that in the present context standing is the subordinate and the act of repeating the predominant factor, as it is from the latter that we have read of results following (in verse 78).

In answer to this we make the following observations: The present context is not intended for persons moved by personal desires; hence why should the text speak of any desirable results? As regards the misconception that people h ave regarding the declaration in verse 78 — ‘He becomes endowed with Vedic merit’ — describing the syllable ‘om,’ etc., as being a description of results, — this we have already disposed of under that context. Hence we conclude that in the present context, standing and sitting are the predominant factors.

Or, it may be that those who perforin the Agnihotra shall recite the Sāvitrī only once, or shall repeat it thrice; and this much of it will not interfere with the time prescribed for the Agnihotra. [Just as even though it is stated that ‘in the evening one becomes free by muttering prayers for a long time,’ yet this does not interfere with the performance of the Agnihotra. The term ‘aśna’ stands for long time.] And yet the said recitation of the Sāvitrī would accomplish the purpose of the Twilight Prayers; specially as the assertion that the repeating is to go on till the sun is seen is only a subordinate factor in the Injunction (and hence need not be necessarily followed).

[The above applies to such Agnihotrins only as have adopted the time before sun-rise for their offerings.] As for those who have adopted the time after sunrise, (the difficulty does not arise, and) the Agnihotra-oblations would naturally be offered after the Twilight Prayers have been offered.

Gautama (2.17) speaks of the two Twilight Prayers as to be offered ‘(a) while the stars are still visible (at dawn) and (b) till such time as the stars become visible (after sunset)’; and all that this means is that the time described is to be regarded as ‘Twilight’; and it does not mean that this time mentioned is part of the Injunction; nor does it follow that the Sāvitrī is to be repeated during the whole of the time stated. Just as in the case of the Injunction ‘One should offer sacrifices on the full-moonday,’ it does not mean that the act of sacrificing is to be repeated during all the time comprised in the time mentioned; exactly in the same manner, when we have such assertions as that “the Earlier Twilight-Prayers are to be repeated while the stars are visible, and the later ones while the sun is still visible,” — all that is meant is the definition of the two times; the meaning being that ‘such and such a time is what is meant by the term Twilight; and it is at that time that the Twilight-Prayers should be offered.’ Thus then, the term ‘Twilight’ standing for the period of time mentioned, if one should perform the standing or sitting and mantra-ref tenting for only a minute, or for any three or four points of time, he will have accomplished what is prescribed by the Injunction.

The term ‘Sadā,’ ‘Every day,' signifies the compulsory character of the act; and it is to be taken as pertaining to both Twilights.

‘Should sit’; — ‘sitting’ standing for any position other than standing, the meaning is that he should be seated.

‘Ṛkṣa’ means stars. ‘Ā’ — i.e., till — they are seen; — the ‘ā’ (‘till’) occurring in connection with ‘arkadarśanāt’ (in the first time) should be construed also along with ‘ṛkṣavibhāvanāt.’

‘Samyak,’ ‘clearly,’ qualifies both ‘darśana’ and ‘vibhāvana’; the sense being — (a) ‘when the sun is seen clearly, — i.e., the whole disc becomes visible,’ — and (b) ‘when the stars are bright, shining in their full splendour, and not dimmed by the stronger light of the sun.’ — (101)

Explanatory notes by Ganganath Jha:

Medhātithi (p. 121, 1. 26) — ‘Gautamena tu.’ The complete Sutra of Gautama is as follows tiṣṭhet pūrvāmāsīta uttarāṃ sajyotiṣyājyotiṣo darśanāt vāgyataḥ (2. 17)

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 447); — also in Parāśaramādhava (Ācāra, p. 281) as laying down the necessity of japa; — and in Hemādri (Śirāddha, p. 695).

Comparative notes by various authors:

Dakṣa (Parāśaramādhava, p. 267). — ‘The junction of Day and Night, devoid of the Sun, and the Stars, is called the Twilight.’

Dakṣa (Parāśaramādhava, p. 269). — ‘Two nādis at the end of night is the beginning of the Twilight; and the appearance of the first streak of the sun is its end.’

Gautama-Dharmasūtra, 2. 17. — ‘The morning prayers should be offered while the stars are still visible, and the Evening Prayers, before the stars become visible, — the man being seated and speech held in check.’

Baudhāyana-Dharmasūtra, (4.2. 10,12,13). — ‘The Morning Prayers should be offered by one seated facing the East; — it may be begun before sunrise, but it should be completed as soon as the sun has risen the Evening Prayers should he begun before sunset; it may be completed later on.’

Āpastamba-Dharmasūtra (1.11.30. 8). — ‘The two Twilight Prayers should be offered outside the village, with speeoh controlled.’

Vaśiṣṭha-smṛti (26. 2-3). — ‘Whatever sins, in act, mind Or speech, may have been committed during the day, — the man casts off by means of Breath-suspensions during the performance of the Evening Prayers; — whatever sins...... during the day... Morning Prayers.’

Viṣṇu-smṛti (27. 2-3). — ‘Prayers during the two twilights; — the Morning one should he offered standing, and the Evening one, sitting.’

Yājñavalkya (1. 24-25). — ‘One should continue to repeat the Sāvitrī in the evening till the appearance of the stars; and in the morning till the appearance of the sun.’

Samvarta (Vīramitrodaya-Saṃskāra, p. 447). — ‘In the morning the Twilight Prayers should be offered while the stars are still visible; the Evening Prayers while the sun is still visible, being only half-set; the student should offer the morning prayers, standing, and the evening prayers, seated.

Vyāsa (Parāśaramādhava, p. 268). — Since they worship the Twilight at the time of the junction of day and night, they call it the Twilight Prayer.’

Yogi-Yājñavalkya (Parāśaramādhava, p. 268). — ‘One should offer the Twilight Prayers at the junction, not either after sunset or after sunrise.’

Taittirīya-Brāhmaṇa (Parāśaramādhava, p. 268). — ‘Meditating upon the sun, rising and setting, if the learned Brāhmaṇa offer the Prayers, he obtains all that is good.’

Śaṅkha (Parāśaramādhava, p. 275). — ‘The Morning Twilight is accompanied by stars, and the Evening one by the sun; both these one should observe.’

VERSE 2.102

Section XIX - Twilight Prayers

पूर्वां सन्ध्यां जपंस्तिष्ठन्नैशमेनो व्यपोहति ।
पश्चिमां तु समासीनो मलं हन्ति दिवाकृतम् ॥१०२॥

pūrvāṃ sandhyāṃ japaṃstiṣṭhannaiśameno vyapohati |
paścimāṃ tu samāsīno malaṃ hanti divākṛtam ||102||

One who, during the morning-twilight, repeats (the Sāvitrī) standing, removes the sin of the (preceding) night; while he who, during the evening-Twilight, repeats it seated, destroys the sin committed during the day. — (102).

Medhātithi’s commentary (manubhāṣya):

The present verse describes the motive for the act in question.

‘Sin’ — the guilt born of having recourse to such acts as are prohibited.

‘Removes’ — sets aside.

‘Of the night’ — that which comes about — is committed — during the night.

The term ‘malam’ is synoymous with ‘enaḥ.’

This cannot mean that the act under question is sufficient expiation for all the sin that one may have committed during the night and day. For if it were so, then there would be no point in the prescribing of the Kṛcchra and other specific expiating rites; for the simple reason that — ‘when one can find honey in a frequented place why should he go to the mountain?’ — as the well known saying has it. All that the present verse means is that the act removes just those minor sins that one might commit by chance (not habitually), or which could not be avoided, — for which no specially expiatory rites arc prescribed. For instance, when a sleeping man throws about his arms or turns upon his sides, he might cause the death of small insects; or ho may, during sleep, happen to scratch his private parts, the unnecessary touching of which has been prohibited; or the uncleanliness that might be caused by the flowing out of saliva, which is not cleaned immediately; or the having recourse to prohibited things at improper times. It is in view of such minor sins that we have the assertion that ‘the man who does not offer the Twilight-Prayers should at all times be regarded as unclean.

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