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The mention of such results following from the act in question does not deprive it of its compulsory character; as the sins described are always liable to be committed. For instauce, during the day also while passing on the road one comes across strange women, and looks at their faces, and h as his mind affected by emotions arising therefrom; or, he may happen to talk in anger, or of indecent things; — all such sins are removed by the performance of the two Twilight-Prayers. — (102)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 257) as eulogising the Twilight Prayer, — where ‘malam’ is explained as sin.

Comparative notes by various authors:

Vaśiṣṭha-Smṛti (26. 2. 8). — (See under 101.)

Baudhāyana-Dharmasūtra (2. 4. 18-21). — ‘The sin committed through the reproductive organs, through the feet, through the arms, through the mind, through speech, — from all this one becomes absolved by offering the Evening Prayers. If one offers the Evening Prayers, him Varuṇa captures not. Similarly by offering the Morning Prayers, one becomes absolved from sins committed during the night.’

Yama (Parāśaramādhava, p. 278). — ‘Those who constantly observe the Twilight have their sins removed;... whatever sin is committed during the day, by act, mind and word, all that one destroys by means of the Evening Prayers and by Breath-control; whatever sin is committed during the night, all that one destroys by means of the Morning Prayers and by Breath-control.’

VERSE 2.103

Section XIX - Twilight Prayers

न तिष्ठति तु यः पूर्वां नौपास्ते यश्च पश्चिमाम् ।
स शूद्रवद् बहिष्कार्यः सर्वस्माद् द्विजकर्मणः ॥१०३॥

na tiṣṭhati tu yaḥ pūrvāṃ naupāste yaśca paścimām |
sa śūdravad bahiṣkāryaḥ sarvasmād dvijakarmaṇaḥ ||103||

But he who does not stand during the morning-twilight, and who does not sit through the evening-twilight, should be excluded, like the Sśūdra, from all that is due to twice-born persons. — (103)

Medhātithi’s commentary (manubhāṣya):

The present verse, describing the evil accruing from the non-performance of the Twilight-Prayers, serves to emphasise the compulsory character of these.

He who does not keep standing during the morning-twilight and who does not keep seated during the evening-twilight, should be regarded as a Śūdra.

‘From all that is due to twice-born persons’; — i.e., entertaining as a guest, honouring, offering of gifts and so forth. — ‘He should be excluded,’ — i.e., discarded.

For this reason, in order to avoid being treated as a Śūdra one should observe the Twilight Prayers every day.

This verse also points out the motive behind the performance; and standing and seating during the repeating of the Sāvitrī are the acts enjoined in the present context; and that act is to be regarded as of primary importance with which the motive happens to be connected; so that all the rest of what is said in the present connection is only subsidiary and of secondary importance. — (103)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Ācāra, p. 258), — where ‘Dvijakarma’ is explained as studying and the rest, — as precluding the neglector of Twilight Prayers from all Brahmanical functions.

Comparative notes by various authors:

Baudhāyana-Dharmasūtra (2.4.15). — ‘Here are two verses recited by Prajāpati — One who does not worship the Morning Twilight before its advent, and who does not worship the Evening Twilight before its lapse, — how can they be regarded as Brāhmaṇa? Those Brāhmaṇas who worship not the Morning and Evening Twilights, them the righteous king would be free to employ in the works of Śūdras.’

Dakṣa (Parāśaramādhava, p. 268). — ‘The man devoid of the Twilight Prayers is unclean and unfit for all rites.’

Gobhila (Parāśaramādhava, p. 278). — ‘One who knows not, and observes not the Twilight Prayers, — while living — he remains a Śūdra, and on death becomes born as a dog.’

Viṣṇu-purāṇa (Parāśaramādhava, p. 278). — ‘Those who observe not the Morning or Evening Prayers, those evil-minded ones fall into the darkest hell.’

Kūrmapurāṇa (Parāśaramādhava, p. 379). — ‘If one neglects the Twilight Prayers, and devotes his attention to other acts, he falls into ten thousand hells.’

Yājñavalkya (Parāśaramādhava, p. 379). — ‘If a Brāhmaṇa, except when he is ill, omits the Twilight Prayers, he incurs sin and is despised in the world.’

Atri (Parāśaramādhava, p. 379). — ‘Those who, while in good health, observe not the Twilight Prayers, — are wicked and injure the sun.’

VERSE 2.104

Section XIX - Twilight Prayers

अपां समीपे नियतो नैत्यकं विधिमास्थितः ।
सावित्रीमप्यधीयीत गत्वाऽरण्यं समाहितः ॥१०४॥

apāṃ samīpe niyato naityakaṃ vidhimāsthitaḥ |
sāvitrīmapyadhīyīta gatvā'raṇyaṃ samāhitaḥ ||104||

Convinced of the necessary character of the injunction, and retiring to the forest on a spot near water, one may even recite the Sāvitrī only, with a clean body and a collected mind. — (104)

Medhātithi’s commentary (manubhāṣya):

This is another injunction in connection with Vedic study; and as what is here stated has not been mentioned in any other context, the ‘study’ herein laid down must be different from that ‘study’ which is undertaken for the purpose of getting up the Text.

‘Forest’ — stands for some solitary spot outside the village; — ‘retiring’ to such a spot; — ‘near water’ — on the bank of a river or tank, etc.; or in the absence of these, even near water contained in the water-pot and such other vessels.

‘Niyataḥ' — may mean either ‘with clean body,’ or‘with due effort.’

‘Samāhitaḥ,’ ‘with collected mind,’ — i.e., free from all mental distractions.

‘One may even recite the Sāvitrī,’ — i.e., if on account of the interference of some sort of business, he is unable to recite many hymns or sections or chapters.

‘Convinced of the necessary character of the injunction.’ — ‘Naityaka’ is the same as ‘nitya.’ — Having made up his mind that the injunction is a compulsory one.

The injunction of studying the Veda for the purpose of getting up the Text forms the ‘archetype’; and of that the present injunction is the ‘ectype,’ and as such it includes all the details of the former; so that the rules regarding the pronouncing of the syllable ‘om’ at the beginning of Vedic Study (laid down in 74) and the sitting upon Kuśa-grass with ends pointing towards the East (laid down in 75), appertain to the present injunction also.

Others have explained the term ‘vidhi’ to stand for ‘vidhā,’ method, procedure; the meaning (of the phrase ‘naityakam vidhimāsthitaḥ’) being ‘taking his stand upon the procedure laid down for the study of the Veda, which is necessary for, — must be done by — the Religious Student.’ The compulsory character of this method would have to be deduced from what follows in verse 106 below, regarding ‘this being called Brahmasatra.’

The former explanation appears to be the right one; for as a matter of fact, the term ‘vi dhi’ is not known to be denotative of method. Further, if the term ‘naityakam’ stands for what should be done by the Religious Student, then the same term as occurring in verse 106 will also have to be taken in the same sense; and in that case the prohibition of ‘non-study’ therein contained would come to apply to the same, — i.e., to that which must be done by the Religious Student (which is absurd). — (101)

Explanatory notes by Ganganath Jha:

This is quoted in Parāśaramādhava (Ācāra, p. 312), as laying down the place and other details in connection with the Twilight’ Prayers; — in Madanapārijāta (p. 281); in Aparārka (p. 70), as indicating that in the event of the man being unable to perform the entire Brahmayajña he may do it by means of the Sāvitrī alone; and again on p. 136; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 38a).

Comparative notes by various authors:

Vyāsa (Parāśaramādhava, p. 275). — ‘In the house, the Twilight prayer is onefold; in cow-pen, tenfold; on the river ten-thousandfold; near Viṣṇu, it is infinite.’

Mahābhārata (Parāśaramādhava, p. 275). — ‘Twilight prayer is tenfold, when performed outside, near a tank or a stream; at a sacred tîrtha, it is a hundredfold; and thousandfold on the bank of the Ganges.’

Baudhāyana-Dharmasūtra (2. 5. 14-15), — ‘They declare that the Praṇava, the Vyāhṛtis and the Sāvitrī, — the five Brahmic Sacrifices, — all this done daily absolves the Brāhmaṇa from sins. — Being purified by the five Brahmic Sacrifices they appease the lords.’

Śātātapa (Parāśaramādhava, p. 276). — ‘Lying, smell of liquor, sexual intercourse during the day, eating of Śūdra’s food, — all these sins are removed by offering the Twilight Prayer outside.’

Śātātapa (Parāśaramādhava 6. 6. 7). — ‘Daily he should carry on Vedic Study beginning with the Praṇava; thus does he fulfil the Brahmic Sacrifice; — Vedic Study constituting the Brahmic Sacrifice.’

VERSE 2.105 [Non-observance of Holidays]

Section XX - Non-observance of Holidays

वेदौपकरणे चैव स्वाध्याये चैव नैत्यके ।
नानुरोधोऽस्त्यनध्याये होममन्त्रेषु चैव हि ॥१०५॥

vedaupakaraṇe caiva svādhyāye caiva naityake |
nānurodho'styanadhyāye homamantreṣu caiva hi ||105||

There is no regard for (observance of) days forbidden for study in connection with the appurtenances to the Veda, and with the mantras recited during oblations. — (105)

Medhātithi’s commentary (manubhāṣya):

‘Appurtenance’ is that which helps; i.e., aids to Vedic study; the subsidiary treatises on Kalpasūtra, Nirukta and so forth. When these are being studied, no regard — no attention — need he paid to ‘days forbidden for study’; similarly with the Mantras recited during oblations, — holidays need not be observed; that, is, all this study should he carried on also during the days forbidden for study.

Another reading (for ‘anurodhaḥ’) is ‘nīrodhaḥ,’ meaning ‘cessation’; the meaning being that even on ‘days forbidden for study’ there is no cessation of the study of what are specified in the verse.

Though it is one of the necessary conditions of the injunction of ‘study’ that there should be no study on holidays, and this injunction pertains to the ‘study’ of ‘Svādhyāya,’ which is Veda, — and the subsidiary treatises are not called ‘Veda,’ — yet people might be led to think that these latter also are interspersed with passages from the Veda; hence the Text makes it quite clear.

Or, the ‘subsidiary treatises’ may he taken only as an instance; the sense being that ‘just as there is no holiday in the case of the subsidiary Treatises so is there none in the case of the Veda also.’

‘With Mantras recited during oblations’; — i.e., those Mantras that are recited during the Agnihotra-oblations, or those recited during the Sāvitra and other propitiatory oblations. All this is merely by way of illustration. This fact, which is fully sustained by reason, is explained here for the benefit of persons who might think that the rule regarding the ceasing of study on holidays pertains to the uttering of any and every Vedie passage, such as the Mantras included under the ‘śaśvat-japa’ and ‘Praiṣas,’ — all which form the subject-matter of the injunction of Vedic Study, — and might conclude that on the Caturdaśī and such other holidavs, even the Mantras in connection with oblations should not be recited. As a matter of fact, the observing of holidays laid down in connection with Vedic Study prescribed by the injunction of Study does not pertain to all Veda; and there are no holidays in connection with Mantras recited during the performance of religious rites.

‘In connection with the daily study of the Veda’; — i.e., in connection with that study of the Veda which has been enjoined in a preceding text as compulsory for men in all stages of life. — (105)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 149), as an exception to the rule mentioning certain days as ‘unfit for study’; — and the term ‘upakaraṇa’ is explained as aṅgāni, ‘the subsidiary sciences’; and the ‘nitya-svādhyāya’ as that reciting of Vedic texts which constitutes the ‘Brahmayajña’. The same work quotes it again (on p. 314) as precluding the Brahmayajña from the scope of the rule prohibiting the reading of Vedic texts on certain days.

It is quoted in Vidhānapārijāta (I, p. 534) as embodying an exception to the rule regarding days unfit for study; — and again in II, p. 262 as embodying an eulogy on Brahmayajña; — also in Madanapārijāta (p. 105) as laying down a case where the rules relating to time unfit for study do not apply; — and also in Vīramitrodaya (Saṃskāra, p. 537), as the foremost exception to the rules regarding days unfit for study.

It is quoted in Aparārka (p. 137), where ‘vedopakaraṇa’ is explained as ‘vedāṅga’; — in Smṛtisāroddhāra (p. 141), which construes the passage as ‘vedopakaraṇe naityake nānadhyāyaḥ,’ as otherwise there would be conflict with other texts; — in Smṛticandrikā (Saṃskāra, pp. 148 and 162) which adds the following notes: ‘Vedopakaraṇa’ are the Vedāṅgas — ‘nitya-svādhyāya’ is Brahmayajña; — in Hemādri (Śrāddha, p. 775); — in Saṃskāramayūkha (p. 59), which supplies the same explanation of ‘nityasvādhyāya’; — and in Saṃskāraratnamālā (p. 338), which explains ‘Vedopakaraṇa’ as the Vedaṇgas, and notes that the singular number is used since the noun is treated as a class-name.

Comparative notes by various authors:

(Verses 105-106)

Āpastamba-Dharmasūtra (2. 4. 12. 9). — ‘There are forbidden days for study, but none for the reciting of Mantras during religious acts.’

Śaunaka (Parāśaramādhava, p. 149). — ‘For the compulsory recitation, for sacrifices, for a certain purpose and for the repetition of the texts, there are no forbidden days for the Vedas; nor in the reciting or imparting of Mantras.’

Āpastamba-Dharmasūtra (4. 12. 3). — ‘Vedic study is Brahma-Yajña.’

Śaunaka (Vīramitrodaya-Saṃskāra, p. 537). — ‘There are no forbidden days for the Daily Sacrifices, nor for the subsidiary Sciences, nor for sacrificial performances, nor for the repeating of lessons, nor in the receiving of Mantras. There is no day forbidden for the reciting of Mantras in the worshipping of gods.’

Kūrmapurāṇa (Vīramitrodaya-Saṃskāra, p. 538). — ‘There is no day forbidden for the Obligatory Rites, nor in the offering of Twilight Prayers, nor in the Upākarma rites, nor in the reciting of the Homa-mantras... There are no forbidden Days for the study of the Subsidiary Sciences, or of Itihāsas and Purāṇas... One should always study the Brahmavidyā, and repeat the Sāvitrī, the Śatarudriya Hymn and also the Vedanta texts.’

Kūrmapurāṇa (Parāśaramādhava, p. 150). — ‘There is no day forbidden for the study of the Subsidiary Sciences, or of Itihāsas and Purāṇas, or of the Dharmaśāstras. But these should be avoided on the Parva days.’

VERSE 2.106

Section XX - Non-observance of Holidays

नैत्यके नास्त्यनध्यायो ब्रह्मसत्रं हि तत् स्मृतम् ।
ब्रह्माहुतिहुतं पुण्यमनध्यायवषट् कृतम् ?? ॥१०६॥

naityake nāstyanadhyāyo brahmasatraṃ hi tat smṛtam |
brahmāhutihutaṃ puṇyamanadhyāyavaṣaṭ kṛtam ?? ||106||

There is no “day forbidden for study” in regard to the daily recitation; since this has been called “Brahmasatra”; it is meritorious, being offered with the offering of study, and being maintained by the syllable “vaṣaṭ” in the shape of the recitation made on forbidden days. — (106)

Medhātithi’s commentary (manubhāṣya):

This verse supplies the valedictory supplement to the foregoing Injunction.

For the following reason, ‘in regard to the daily recitation, there is no day forbidden for study,’ because ‘it has been called Brahmasatra.’ That is called ‘Satra’ which is performed continuously; just as the Satra continues to be performed for thousand years and more without a break — and the sacrifice consisting of Vedic Study also is a Satra; and because it is a Satra, there should he no break in it; for if there were a break, it would cease to be ‘Satra.’

That the Recitation is a Satra is further explained by means of a metaphor. (1) This Satra is offered with the offering of ‘Brahman’ — i.e., study; just as the ordinary Satra is offered with the offering of Soma. The root ‘hu’ in this connection stands for unceasing offering, verbal roots being capable of several significations. The term * Brahma’ indicates the act of study pertaining to the Veda. The ‘study of Brahma’ is like an ‘offering’; this compound (‘Brahmā-huti’) being in accordance with Pāṇini 2.1.50.

The recitation that is done on the forbidden days supplies the place of the syllable ‘v aṣaṭ.’ In the ordinary Satra, at the end of each Yājyā-hymn tho continuity is maintained by the uttering of the syllable ‘vaṣat’; and in the same manner, the continuity of ‘Vedic Study’ is maintained by the recitation that is made on the Caturdaśī and other forbidden days; and this recitation therefore takes the place of the syllable ‘vaṣaṭ.’

The term ‘vaṣat’ here indicates the syllable ‘vauṣaṭ.’

The Satra is ‘maintained — i.e.’, accomplished — by this syllable. The compound (‘vaṣaṭkṛtam’) being in accordance with Pāṇini 2.1.32. — (106)

Explanatory notes by Ganganath Jha:

“The last clause of verse 106 finds its explanation by the passage from, the Śatapatha Brāhmaṇa quoted by Āpastamba, 1. 12. 3.” — Buhler.

Neither Buhler’s, nor Burnell’s, nor Hopkins’ rendering of the verse is in keeping with the explanation provided by Medhātithi or Kullūka.

This verse is quoted in Madanapārijāta (p. 282) along with 105, as setting forth an exception to the rules regarding days unfit for study; — in Aparārka (p. 137); — and in Hemādri (Śrāddha, p. 775).

Comparative notes by various authors:

(Verses 105-106)

See Comparative notes for Verse 2.105 (Non-observance of Holidays).

VERSE 2.107

Section XX - Non-observance of Holidays

यः स्वाध्यायमधीतेऽब्दं विधिना नियतः शुचिः ।
तस्य नित्यं क्षरत्येष पयो दधि घृतं मधु ॥१०७॥

yaḥ svādhyāyamadhīte'bdaṃ vidhinā niyataḥ śuciḥ |
tasya nityaṃ kṣaratyeṣa payo dadhi ghṛtaṃ madhu ||107||

He who, clean and self-controlled, recites the Veda, in due form, for one year, — for him this constantly fours out milk, curd, clarified butter and honey. — (107)

Medhātithi’s commentary (manubhāṣya):

This also is supplementary to the Injunction under consideration. The Injunction has been understood to be a compulsory one; and the mention of results in connection with compulsory injunctions is purely valedictory; nor do we find any Injunctive affix (in the present verse); so that the principle enunciated in the Mīmāṃsā Sūtra 1.3.5 not applying to the present case, the mention of ‘milk, curd and the rest’ could not be taken as laying down a fresh motive for another action; and when the compulsory character of the Injunction has been ascertained, the principle of the ‘also is not applicable; so tbat ‘milk’ and the rest could not be regarded as of any use. For all these reasons the passage must be regarded as a purely valedictory description; and it is based upon the fact that one who studies the Veda regularly becomes famous among people, and hence becoming the recipient of gifts of cattle, be naturally obtains large quantities of milk, etc.

‘Svādhyāya’ — Veda; — ‘udhīte’ — recites; — ‘for one year’ — for one full year ; — ‘in due form,’ — i.e., seated upon Kuśa-grass with its tips pointing eastwards; — ‘self-controlled,’ — i.e., with the organs under bis full control; — ‘clean’ — by means of bathing, etc.,; ‘for him’ — for that man; — ‘constantly’ — as long as he lives; — ‘pours out’ — makes to flow, supplies; — ‘this’ — recitation; — ‘milk, curd, etc.’

Others hold that the terms ‘payaḥ’ (‘milk’) and the rest stand respectively for Merit, Worldly Prosperity, Pleasure and Pinal Liberation. Merit is called ‘milk’ because the two are similar in the point of purity; Worldly Prosperity is called ‘curd,’ because it resembles the latter in being a source of strengthening the body; Pleasure is called ‘clarified butter,’ because of the resemblance consisting in both containing ‘Sneha’ (smoothness); Pinal Liberation is called ‘honey’ because it combines in one all flavours. The meaning thus is that all the purposes of man are accomplished in a single year, what to say of the study being continued for a longer time!

As the whole passage is purely valedictory, we need not be very particular as to what is the right signification of the terms ‘milk’ and the rest. — (107)

Explanatory notes by Ganganath Jha:

‘Payo dadhi ghṛtam madhu’ — stand respectively for Merit, Wealth, Pleasure and Final Release, according to Nārāyaṇa and Nandana. Medhātithi notes this explanation as provided by ‘others.’

Medhātithi (p. 124, 1. 15) — ‘Ekasya tūhhayatve’ — This is Mīmāṃsā Sūtra 4. 3. 4. There are two texts — ‘makes an offering of curd’ and ‘for the benefit of one desiring sense-organs, one should sacrifice with curd’; the question that arises is whether these two texts lay down two distinct acts, or both conjointly enjoin a single act; and the conclusion is that the two acts are distinct.

This principle, Medhātithi argues, is not applicable to the present case; the mention of the four distinct substances cannot he taken as supplying the motive for four distinct acts.

Medhātithi (p. 124,1. 16) — ‘Rātrisatranyāyaḥ’ — This is enunciated in Mīmāṃsā Sūtra 4. 3. 17 et seq. In connection with the Rātrisatra sacrifice, it has been held that it is conducive to ‘respectability,’ even though this is a result mentioned in an Arthavāda passage. This principle also is not applicable to the present case where the necessary motive is provided by the compulsory character of the act.

Comparative notes by various authors:

Viṣṇu-Smṛti (30. 34-38). — ‘When one recites the Ṛk verses, he satisfies the Pitṛs with clarified butter; — when he recites the Yajuṣ verse, he satisfies them with honey; — when he recites the Sāma verses, he satisfies them with milk; — when he recites the Atharva verses, he satisfies them with meat; — when he reads the Purāṇas, the Itihāsas, the Vedic Subsidiary Sciences and the Dharmaśāstras, — he satisfies them with grain-food.’

Yājñavalkya-Smṛti (1. 41-47). — ‘One who daily reads the Ṛk verses satisfies the gods and the Pitṛs with honey and clarified butter; — he who reads the Yajuṣ verses every day, to the best of his ability, satisfies the gods with clarified butter and the Pitṛs with clarified butter and honey; — he who reads the Sāma verses daily satisfies the gods with Soma and clarified butter, and the Pitṛs with honey and clarified butter; — he who daily reads the Atharvāñgiras texts satisfies the gods with fat and the Pitre with honey and clarified butter; — he who to the best of his capacity, daily reads the Vākovākya, Purāṇa, the Narāśamsī hymns, ītihāsa and the Sciences, satisfies the gods with meat, milk, rice and honey, and the Pitṛs with honey and clarified butter — all these being satisfied endow him with all kinds of prosperity.’

Āpastamba-Gṛhyasūtra (3. 3. 2-3). — ‘When one reads the Ṛk verses he satisfies the gods with offerings of milk; — when he reads the Yajuṣ verses, with offerings of clarified butter; — when he reads the Sāma verses, with offerings of honey; — when he reads the Atharvāñgiras verses, with offerings of Soma; — when he reads the Brāhmaṇas, the Kalpas, the Nārāśamsī hymns, the Itihāsas and the Purāṇas, — with offerings of nectar. When he reads the Ṛk verses, streams of milk reach his Pitṛs; — when he reads the Yajuṣ verses, streams of clarified butter; — when he reads the Sāma verses, streams of honey; — when he reads the tharvāúgiras verses, streams of Soma; — when he reads the Brāhmaṇas, the Kalpas, the Nārāśamsī hymns, the Itihāsas and Purāṇas, streams of nectar.’

VERSE 2.108 [Continuation of the Duties of the Initiated Boy]

Section XXI - Continuation of the Duties of the Initiated Boy

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