०७ सन्ध्यावन्दनम्

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)

संमुखे प्रातः पूर्वा संध्या । आदित्यास्तमये पश्चिमा । तां तिष्ठेत् जपन् सावित्रीम् । आसनाद् उत्थाय निवृत्तगतिर् एकत्र देशे स्यात् । सावित्री उक्तैव “तत् सवितुर् वरेण्यम्” इति । तस्या ह्य् अनुवादाः । ॐकारादिविधिः श्लोके संध्याजपार्थम् “एतद् अक्षरम् एतां च” इति (म्ध् २.७८) । आर्कदर्शनाद् इति । यावद् भगवान् आदित्यो दृष्टः । जपस्थानयोर् अयम् एव विनिर्देशः ।

• ननु किम्¹ विधिना, अर्कोदय एव संध्या निवर्तते । तथा हि, न सर्वं तमः क्षीणं नापि परिपूर्णः प्रकाश एषा संध्या । उक्तं च-

• दिवि प्रकाशो भुवि चान्धकारः कालः स सावित्र इति प्रदिष्टः ।

निरुक्ते ऽप्य् उक्तम्- “अधोभागः² सावित्रः इति पशुसमाम्नाये विज्ञायते । कस्मात् सामान्याद् अधस्ताद् रामो ऽधस्तात् कृष्णः” इति (निर् १२.१३) । आदित्योदये च सर्वतस् तमो निवर्तते । उभयधर्मानिवृत्तौ च संध्या- रात्रिधर्मे ऽहर्धर्मे च । अत्यन्तसंयोगे चैषा द्वितीया संध्याम् इति । तेन यावत् संध्याकालं तिष्ठेद् इत्य् उक्तं भवति । ततः परं स्वातन्त्र्यं स्थितम् एव ।

• केचिद् आहुर् नैवेयम् अत्यन्तसंयोगे द्वितीया । किं तर्हि “कालश् चाकर्मकाणां कर्मसंज्ञो भवति” इति³ वार्तिककारस् तत्र “कर्मणि द्वितीया” (पाण् २.३.२) इत्य् एव द्वितीया । यत् तु “कालाध्वनोर् अत्यन्तसंयोगे” (पाण् २.३.५) इति तद् यत्र क्रियावाची शब्दो न प्रयुज्यते । क्रोशं कुटिला नदी, सर्वरात्रं कल्याणी । यत्र⁴ च सकर्मको धातुः- मासम् अधीयत इति⁵ तस्य विषयः । इह पुनः संध्यां तिष्ठेद् इति तिष्ठतिर् अकर्मकः । अतो विधिनिर्देशः कृत्स्नसंध्याप्राप्त्यर्थं स्थानासनयोः कर्तुम्⁶ । आरम्भकालस् त्व् इह नोक्तः, संध्याशब्देनैव समर्पितत्वात् । य एव हि संध्याकालस्यारम्भः स एव तद्विधेः⁷ । न हि पूर्णमास्यादिकालवद् दीर्घः संध्याकालः, यदि विलम्बः स्याद् दुर्लक्षो ह्य् असाव् अतिसूक्ष्मत्वात् तुलान्तरयोर् इव नामोन्नासौ । अलक्ष्यपौर्वापर्यौ रात्रेर् विरामो ऽह्नश् च प्रारम्भः⁸ । अतिशीघ्रगतिर् भगवान् भास्करस् तस्य यथा निर्भुक्ते राशौ राश्यन्तरसंक्रमणं⁹ त्रुटिमात्रकालम् इच्छन्ति ज्यौतिषिकाः । एवं देवसारम्भावसानयोर् अप्य् उदयास्तमयौ । प्रागुदयाद् रात्रिर् उदिते ऽहः । अनेन च नास्ति संध्या, आदित्योदयेनैव रात्रिविरामात् । अत एवोदयास्तमयसमीपयोर् अनुष्ठानप्रवृत्तिः । स्पष्टे च सूर्ये नक्षत्रेषु च निवृत्तिर् यतो य इयन्तं कालम् उपास्ते तेनावश्यं मुख्ये काले विधिर् निर्वर्तितो भवति । अत एव च यावान् सावित्रः कालः सेह संध्याभिप्रेता न ज्योतिःशास्त्रगणिता । सा चोक्ता पुरस्तात् ।

• यद्य् एवं येषाम् अयम् एवाग्निहोत्रकालस् तेषां संध्याविधेर् अभावः प्रसक्तः ।

• केयं परिनोदना । श्रौतेन स्मार्तस्य बाधो युक्त एव ।¹⁰ नैव चात्र विरोधः । तिष्ठतापि शक्यं होतुम् आसीनेन च ।

• ननु च न केवले स्थानासने संध्ययोर् विहिते, किं तु त्रिकजपो ऽपि । तच् च सावित्रीं जपन् कथं होममन्त्रम् उच्चारयेत् ।

• अस्तु जपस्य बाधः । प्रधाने तावत् स्थानासने न विरुध्येते । “गुणलोपे च मुख्यस्य” (प्म्स् १०.२.६२) इत्य् अनेन न्यायेन जपस्याङ्गत्वाद् बाधो युक्तः । तयोश् च प्रधानत्वं साक्षाद् विधिसंबन्धात् तिष्ठेद् आसीतेति¹¹ च । जपस्य तु गुणत्वम्, शत्रन्तत्वाज् जपतेर् लक्षणत्वावगमात् । अधिकारसंबन्धश् च स्थानासनयोर् एव, “न तिष्ठति तु यः पूर्वाम्” तथा “तिष्ठन् नैशम् एनो व्यपोहति” इति (म्ध् १.१०३, १०२ ) ।

• यत् तु केनचिद् उक्तम्- तिष्ठतिर् अत्र गुणः, प्रधानं जपकर्म । ततो हि फलम् अश्रौष्मेति । तत्रोच्यते । नैवायं कामिनो ऽधिकारः । कुतः फलश्रवणम् । यत् तु प्रणवादिवाक्ये “वेदपुण्येन युज्यते” (म्ध् २.७८) इति फलानुवादभ्रमः, स तत्रैव निर्णीतः । तस्मात् स्थानासने प्रधाने ।

• अथ वा अग्निहोत्रिणः सकृत् सावित्रीं जपिष्यन्ति त्रिर् आवर्तयिष्यन्ति वा । न तावताग्निहोत्रस्य कालातिपत्तिः । अश्नन् सायं विनिर्मुक्त इति न तावता विहन्यते । अश्नशब्दः चिरकालवचनः । तावता च कृतः संध्यार्थो भवति । अर्कदर्शनपर्यन्तता ह्य् अङ्गम् एव । उदितहोमिनां कृतसंध्यानाम् एवाग्निहोत्रहोमः ।

• गौतमेन तु “सज्योतिष्या ज्योतिषो दर्शनात्” इति (ग्ध् २.११) सूत्रस्यार्थः । एतावान् कालः संध्योच्यते । न विध्यङ्गम् । तत्रैतावति काले नास्त्य् आवृत्तिः । यथा “पौर्णमास्यां यजेत” (श्ब् ११.१.३.६) इति न कालानुरोधेन कर्मण आवृत्तिः, तथा पूर्वां संध्यां सनक्षत्रां पश्चिमां सदिवाकराम् इति, तद् अपि काललक्षणम् एतावान् काल इह संध्याशब्देनोच्यते । तत्र सांध्यो विधिर् अनुष्ठेयः । तत्रेयति संध्याशब्दवाच्ये काले च मुहूर्तमात्रे यदि त्रिचतुरासु कालकलासु स्थानासनजपान् कुर्यात्, संपन्न एव विध्यर्थः । न ह्य् अत्र कृत्स्नकालव्याप्तिः श्रुता¹² मनोर् इव । सर्वथाग्निहोत्रसंध्याविधी समानकालाव् अपि शक्याव् अनुष्ठातुम् ।

• सदाशब्दो नित्यताम् आह । उभयसंध्याशेषः । आसीत आसनम् अनूर्ध्वतावस्थानम् उपविष्टो भवेत् । ऋक्षं नक्षत्रम् । आ तद्विभावनात् । आर्कदर्शनाद् इति य आकारः स इहानुषक्तव्यः । सम्यक्शब्दो दर्शनविभावनयोर् विशेषणम् । सम्यग् यदा परिपूर्णमण्डल आदित्यो भवति, नक्षत्राणि च भास्वन्ति स्वभासा युक्तानि नादित्यतेजोऽभिभूतानि ॥ २.१०१ ॥

‘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)

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).

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.’

101 Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly.

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).

अयम् अत्राधिकार उच्यते । एनः प्रतिषिद्धसेवनाज् जातो दोषस् तं व्यपोहत्य् अपनुदति । निशि भवं नैशं रात्रौ कृतम् । एवं मलम् एनःशब्देन समानार्थम् ।

• न च सर्वस्य दिवाकृतस्य नैशिकस्य चैतत् प्रायश्चित्तम् । तथा सति कृच्छ्राद्युपदेशप्रायश्चित्तविशेषो¹³ ऽनर्थकः स्यात् । "

• अर्के¹⁴ चेन् मधु विन्देत किमर्थं पर्वतं व्रजेत् ।

इति लौकिकात् प्रवादात् । किं तर्हि यद् असेवितं¹⁵ कृतम् अशक्यपरिहारम् अनाम्नातप्रायश्चित्तविशेषं लघीय एनस् तद् अपैति । यदा सुप्तस्य हस्तचारशय्यापरिवर्तनादिना सूक्ष्मप्राणिवधो गुह्याङ्गकण्डूकर्षणं नाकस्मात्¹⁶ स्पृशेद् इति प्रतिषिद्धम्, लालास्रवादिना चाशुचित्वम् अतत्कालकृताशौचस्यावस्थाने¹⁷ प्रतिषिद्धसेवनादि । एतदभिप्रायम् एवेदम्-

• सर्वदैवाशुचिर् ज्ञेयः संध्योपासनवर्जितः । इति ।

न चानित्यतापत्तिः, एवंविधस्य दोषस्य सर्वदाभावात् । दिवा च पथि गच्छन्न् अन्यस्त्रीमुखसंधानसंपन्नं तज्जन्यचित्तविकारोन्मीलने क्रुद्धाश्लीलसंभाषणम्¹⁸ । तत्संध्याविधी अपनुदतः ॥ २.१०२ ॥

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.

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)

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

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.’

102 He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during the (previous) night; but he who (recites it), seated, in the evening, destroys the sin he committed during the day.

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)

अनेनाननुष्ठानप्रत्यवायं वदन् नित्यताम् एव समर्थयति । यः प्रातः संध्यायां नोर्ध्व आस्ते, न च पश्चिमायाम् उपविष्टो भवति, स शूद्रतुल्यो वेदितव्यः । सर्वस्माद् द्विजातिकर्मणः आतिथ्यादिसत्कारसंप्रदानादितो बहिष्कार्यो ऽपनोद्यः । अतः शूद्रसमानतानिरासार्थं नित्यम् अनुष्ठेया संध्या । इदम् अधिकारवाक्यम् । अत्र च स्थानासन एवोपात्ते जपे । यस्य चाधिकारसंबन्धस् तत्प्रधानम्, अन्यत् तत्सम्बन्धम् अङ्गम् ॥ २.१०३ ॥

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)

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.

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.’

103 But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sudra, from all the duties and rights of an Aryan.

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)

अयम् अपरः स्वाध्यायविधिः । प्रकरणान्तरे ऽश्रुतत्वात् पूर्वस्माद् ग्रहणार्थाद् भिद्यते ।

• बहिर् ग्रामान् निर्जनो देश अरण्यम् । तद् गत्वा प्राप्य आपां समीपे नदीवाप्यादिस्थाने । तदभावे कमण्डल्वादिभाजनस्थानाम् अपि । नियतः शुचिर् यत्नवान् वा । समाहितः परित्यक्तचित्तव्याक्षेपः । सावित्रीम् अप्य् अधीयीत । यदि बहुसूक्तानुवाकाध्यायादि कयाचित् कार्यातिपत्त्या न शक्यते । नैत्यकं विधिम् आस्थितः । नित्य एव नैत्यकः । नित्यो ऽयं विधिर् इत्य् एवं स्थितप्रज्ञः । ग्रहणार्थश् च स्वाध्यायाध्ययनविधिः प्रकृतिः, अयं विकारः संस्तदीयान् धर्मान् गृह्णाति । तेन “ब्रह्मणः प्रणवम्,” “प्राक्कूलान्” (म्ध् १.७४, ७५) इत्यादिधर्मो भवति ।

• अन्ये तु विधिर् विधा प्रकार इत्य्कर्तव्यतेत्यादि चक्षते । नित्ये ब्रह्मचारिणावश्यकर्तव्ये स्वाध्यायाध्ययने¹⁹ विधेतिकर्तव्यता ताम् आश्रितः । अस्य तु विधेस् तदा नित्यत्वं “ब्रह्मसत्रं हि तत् स्मृतम्” (म्ध् २.१०६) इत्यादिवाक्येभ्यो ऽवसातव्यम् ।

• आद्यम् एव व्याख्यानं युक्तरूपं दृश्यते । न हि विधिशब्दः प्रकारवचनतया प्रसिद्धः । यदि च नैत्यकशब्देन ब्रह्मचारिणो विधिर् उच्यते तदा “नैत्यके नास्त्य् अनध्यायः” (म्ध् २.१०६) इत्य् अत्रापि नैत्यकशब्देन तस्यैवाभिधानं स्यात् ततश् चानध्ययनिषेधस् तत्रैव²⁰ प्रसज्येत ॥ १०४ ॥

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)

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).

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.’

104 He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind.