Chapter CCCXCV: Section CXXIV (1)

Sanjaya said,--"After Santanu's son Bhishma, O monarch, had become silent, all those rulers of earth, there present, then returned to their respective quarters. Hearing of Bhishma's slaughter that bull among men, viz., Radha's son (Karna), partially inspired with fear quickly came there. He beheld that illustrious hero lying on his bed of reeds. Then Vrisha (Karna) endued with great glory, with voice choked in tears, approaching that hero lying with eyes closed, fell at his feet. And he said,--'O chief of the Kurus, I am Radha's son, who while before thy eyes, was everywhere looked upon by thee with hate!'--Hearing these words, the aged chief of the Kurus, the son of Ganga, whose eyes were covered with film slowly raising his eyelids, and causing the guards to be removed, and seeing the place deserted by all, embraced Karna with one arm, like a sire embracing his son, and said these words with great affection:--'Come, come! Thou art an opponent of mine who always challengest comparison with me! If thou hadst not come to me, without doubt, it would not have been well with thee! Thou art Kunti's son, not Radha's! Nor is Adhiratha thy father! O thou of mighty arms, I heard all this about thee from Narada as also from Krishna-Dwaipayana! Without doubt, all this is true! I tell thee truly, O son, that I bear thee no malice! It was only for abating thy energy that I used to say such harsh words to thee! O thou of excellent vows without any reason thou speakest ill of all the Pandavas! Sinfully didst thou come into the world. It is for this that thy heart hath been such. Through pride, and owing also to thy companionship with the low, thy heart hateth even persons of merit! It is for this that I spoke such harsh words about thee in the Kuru camp! I know thy prowess in battle, which can with difficulty be borne on earth by foes! I know also thy regard for Brahmanas, thy courage, and thy great attachment to alms-giving! O thou that resemblest a very god, amongst men there is none like thee! For fear of intestine dissensions I always spoke harsh words about thee. In bowmanship, in aiming weapon, in lightness of hand and in strength of weapons, thou art equal to Phalguni himself, or the high-souled Krishna! O Karna, proceeding to the city of Kasi, alone with thy bow, thou hadst crushed the kings in battle for procuring a bride for the Kuru king! The mighty and invincible king Jarasandha also, ever boastful of his prowess in battle, could not become thy match in fight! Thou art devoted to Brahmanas; thou always fightest fairly! In energy and strength, thou art equal to a child of the celestials and certainly much superior to men. The wrath I cherished against thee is gone. Destiny is incapable of being avoided by exertion. O slayer of foes, the heroic sons of Pandu are thy uterine brothers! If thou wishest to do what is agreeable to me, unite with them, O thou of mighty arms! O son of Surya, let these hostilities end with me! Let all the kings of Earth be to-day freed from danger!--'

"Karna said, 'I know this, O thou of mighty arms! All this without doubt, is (as thou sayest)! As thou tellest me, O, Bhishma, I am Kunti's son, and not the son of a Suta! I was, however, abandoned by Kunti, and I have been reared by a Suta. Having (so long) enjoyed the wealth of Duryodhana, I dare not falsify it now. Like Vasudeva's son who is firmly resolved for the sake of the Pandavas, I also, O thou that makest profuse presents to Brahmanas, am prepared to cast away my possessions, my body itself, my children, and my wife, for Duryodhana's sake! Death from disease, O thou of Kuru's race, doth not become a Kshatriya! Relying upon Suyodhana I have always offended the Pandavas! This affairs is destined to take its course. It is incapable of being prevented. Who was there that would venture to overcome Destiny by exertion? Various omens indicating the destruction of the Earth, O grandsire, were noticed by thee and declared in the assembly. It is well known to me that the son of Pandu, and Vasudeva, are incapable of being conquered by other men. Even with them we venture to fight! I will vanquish the son of Pandu in battle! Even this is my firm resolve! I am not capable, of casting off this fierce animosity (that I cherish against the Pandavas)! With a cheerful heart, and keeping the duties of my order before my eye, I will contend against Dhananjaya. Firmly resolved that I am on battle, grant me thy permission, O hero! I will fight. Even this is my wish. It behoveth thee to forgive me also any harsh words that I may have at any time uttered against thee or any act that I may have done against thee from anger or inconsiderateness!--'

"Bhishma said,--'If, indeed, thou art unable to cast off this fierce animosity, I permit thee, O Karna! Fight, moved by the desire of heaven! Without anger and without vindictiveness, serve thou the king according to thy power and according to thy courage and observant of the conduct of the righteous! Have then my permission, O Karna! Obtain thou that which thou seekest! Through Dhananjaya thou wilt obtain all those regions (hereafter) which are capable of being had by fulfilling the duties of a Kshatriya! Freed from pride, and relying on thy (own) might and energy, engage in battle, since a Kshatriya cannot have a (source of) greater happiness than a righteous battle. For a long while I made great efforts for bringing about peace! But I succeeded not, O Karna, in the task! Truly do I say this unto thee!--'"

Sanjaya continued,--"After the son of Ganga had said this, Radha's son (Karna) having saluted Bhishma and obtained his forgiveness, got up on his car and proceeded towards (the quarters of) thy son."

The End of Bhishma Parva

FOOTNOTES

1. Tapas-kshetra because Kuru, the common ancestor of the rival houses, performed his ascetic austerities there. Since Kuru's time, many ascetics took up their abode there.

2. Some texts have Duddharsham for Durddharshas.

3. Literally, "gives heat".

4. 'Varna' is used here in the sense of races and not castes.

5. This sloka is variously read. For bhauman in the first line some texts read bhimam which I have adopted. For sahasa in the second line some texts have rajasa, and then aditye (locative) for 'adityas'.

6. The Bombay text is evidently faulty here; it repeats the second half of the 7th sloka, making the second half of the 25th the first half of the 24th.

7. i.e., stragglers should not be slain.

8. Literally, "confiding."

9. The Bombay text has Castropanayishu; the Bengal texts have Castropojibishu.

10. Rather, "have their periods run out."

11. The Bombay text reads pralahshaye for prajashaye. I have adopted the former.

12. Both the Bengal and the Bombay editions have Kukkuran for Kukkutan as the Burdwan Pundits correct it. A bitch producing dogs and bitches would be no anomaly.

13. Unlike the Bengal editions, the Bombay edition correctly includes this sloka, or rather half sloka, within the 17th, making the 17th a triplet instead of a couplet. For the well-known word Dhishthitas however, the Bombay text has Vishthitas.

14. The Bombay text reads Paricchanna for Paricchinna. The former is better.

15. Vaisase is explained by Nilakantha as Virodhe. Conttavarta--a river having bloody eddies.

16. Conitam cchardayanniva. I have adopted Nilakantha's explanation. The Burdwan Pundits take it as referring to "weapons" instead of "hearers." The passage, however, may mean that the bird screams so frightfully as if it vomits blood. The only thing that militates against this interpretation is that cchardayan is a causal verb. In the Mahabharata, however, causal forms are frequently used without causal meaning.

17. This sloka is omitted in many editions, though it is certainly genuine. I have rendered it very freely, as otherwise it would be unintelligible. The fact is, three lunations twice meeting together in course of the same lunar fortnight is very rare. The lunar-fortnight (Paksha) being then reduced by two days, the day of full-moon or that of new moon, instead of being (as usual) the fifteenth day from the first lunation becomes the thirteenth day. Lunar-eclipses always occur on days of the full-moon, while solar-eclipses on those of the new moon. Such eclipses, therefore, occurring on days removed from the days of the first lunation by thirteen instead of (as usual) fifteen days, are very extraordinary occurrences.

18. Vishamam is battle or war, and akranda is weeping or productive of grief. The latter word may also mean a fierce battle. If understood in this sense, Vishamam may be taken as indicating hostility, or absence of peace.

19. Nilakantha explains this in a long note the substance of which is appended below. Kings are divided into three classes, viz., owners of elephants (Gajapati), owners of horses (Aswapati), and owners of men (Narapati). If an evil-omened planet (papa-graha) sheds its influence upon any of the nine constellations beginning with Aswini, it forebodes danger to Aswapatis; if on any of the nine beginning with Magha, it forebodes danger to Gajapatis; and if on any of the nine beginning with Mula, it forebodes danger to Narapatis. What Vyasa says here, therefore, is that one or another papa-graha has shed its influence upon one another of each of the three classes of constellations, thus foreboding danger to all classes of kings.

20. Vide note ante.

21. Aparvani, i.e., not on Parva days or days of full-moon and new-moon as ordinarily coming. The Bombay edition, after aparvani, reads grahenau tau. A better reading unquestionably grastavetau, as many Bengal texts have.

22. Pratisrotas; strict grammar would require pratisrotasas; the meaning is that those that flowed east to west now flow west to east, &c. For kurddanti some texts have narddanti which is certainly better. Kurddanti means play or sport; wells playing like bulls would be unmeaning, unless the sport is accompanied by bellowing.

23. The Burdwan Pundits reads suskasani for sakrasani. The latter, however, is the true reading.

24. The original is very obscure. Uluka is explained by Nilakantha as a brand (used for want of lambs). The line, however, is elliptical. The Burdwan Pundits introduce an entirely new line.

25. Mahabhuta is swelling greatly.

26. Parena is explained by Nilakantha as atisayena.

27. Some of the Bengal texts read anugraham (making the initial a silent after maharshe, in the vocative case). There can be no doubt however, that this is incorrect. The true reading is nadharmam which I have adopted. The Bombay text reads na cha dharmam. The introduction of the article cha needlessly makes the line incorrect as to metre.

28. The second line of the 67th sloka is very obscure. I have followed Nilakantha in translating it thus. The sense seems to be, that when crows hover behind an army, that is an auspicious sign; while it is an inauspicious sign if they are seen ahead. I am not sure that Nilakantha is right in taking the pronoun ye as referring to even crows.

29. Such as "don't fight, for you will be dead men soon." &c.

30. Nilakantha explains these five species thus: trees such as the peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump underneath; creepers, such as all plants growing upon the soil but requiring some support to twine round; Valli, those that creep on the earth and live for a year only, such, as the gourd, the pumpkin, etc., and lastly, Trina, such as grass and all plants that are stemless, having only their barks and leaves.

31. When Gayatri, or Brahma or the Universe, is mentioned, these twenty-four are indicated, five of which exist independently, the remaining nineteen being the result of five in those various proportions.

32. I have rendered 4 and 5 a little too freely. The language of the original is very terse.

33. Samyam is homogeneity. The allusion is to the state of the universe before creation, when there exists nothing but a homogeneous mass or Brahma alone. The first compound of the 2nd line is read differently. The Burdwan Pandits and the Bombay edition read anyonyam (in the accusative); many of the Bengal texts read anyonyena (in the instrumental). The meaning is scarcely affected by this difference of reading.

34. The order of destruction is that earth merges into water, water into fire, fire into air, and air into space. And so the order of birth is that from space arises air, from air arises fire, from fire arises water, and from water arises earth.

35. Nilakantha explains the last six slokas as having an esoteric meaning. By Sudarsana he understands the mind. The rest is explained consistently. Interpretations, however, are not rare among commentators seeking to put sense in non-sense.

36. The Bombay text reads Varsha parvatas for parvatas samas.

37. For Pinaddha occurring in the Bengal texts, the Bombay edition reads Vichitra.

38. The Bengal texts add a line here which is properly omitted in the Bombay edition.

39. After the 10th occurs a line in the Bengal text which is evidently vicious.

40. Day of the full-moon and that of the new-moon.

41. The Bengal texts, except the Burdwan one, have divi for Daityas, of course, the latter reading is correct.

42. The Bombay text has Sarvatas (which is better) for Sarvata in the Bengal texts.

43. in the first line of 28, the Bengal texts read Sirasas (ablative) for Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay text has plavantiva-pravegena for the Bengal reading patatyajapravegena. No material difference of meaning arises if one or the other is accepted.

44. Alluding to the tradition of Siva's holding Ganga on his head and for which the great god is sometimes called Gangadhara.

45. This word occurs in various forms, Ketumala and Ketumali being two others.

46. The Bombay edition reads tu for cha after Jamvukhanda. The meaning becomes changed.

47. The sacred stream Ganga is believed to have three currents. In heaven the current is called Mandakini; on earth, it is called Ganga; and in the subterraneous world it is called Bhogavati.

48. The Bengal texts, excepting the Burdwan one, incorrectly read Sakram for Satram.

49. The correct reading is Gatimanti. Many of the Bengal texts incorrectly read matimanti, which is unmeaning.

50. Many of the Bengal texts incorrectly read Merorapyyantaram for Merorathottaram.

51. This sloka beginning with mani and ending with prabham is omitted in the Bombay text, I don't think rightly. If anything that seems to be a repetition is to be omitted.

52. i.e. "have fallen away from a celestial state."

53. In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15 Mudhabhishekas for Purvabhishekas is substituted in the Bombay text. In 1 again the Bombay text reads Subhas for drumas.

54. The Bengal texts have Chandrabhasa for Chandraprabha. The difference is not material.

55. Both the Burdwan and the Bombay editions read Panchashat (five and six). The Bengal texts generally have panchasat (fifty).

56. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic Society's edition contains a misprint. The meaning is, "Because Sringa (jewelled mountain of that name), therefore superior." I have rendered it somewhat freely.

57. They are but portions of the same Supreme Being.

58. i.e. mountains forming boundaries of divisions.

59. The Bombay text reads Ikshula and Krimi for "Ikshumlavi" occurring in Bengal texts.

60. The Bengal texts have Gandakincha mahanadim. The Bombay text reads Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits read Chandanancha mahanadim.

61. The Bombay texts read Tridiva for Nischita; this is incorrect, for Tridiva occurs in the Bombay text itself a little before. The name Lohatarini occurs in various forms.

62. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga and Vetravati, however occur before.

63. Kamadhuk is that species of kine which always yield milk.

64. Nilakantha explains this in this way. The gods depend on sacrifices performed by human beings; and as regards human beings, their food is supplied by the Earth. Superior and inferior creatures, therefore, are all supported by the earth; the Earth then is their refuge. The word Earth in these slokas is sometimes used to signify the world and sometimes the element of that name.

65. I render the last line a little too freely. If the saying is intended to be general, the translation should run thus: "Up to this day there is no man whose desires can be satiated."

66. The Bombay text reads Kimanyat Kathayami te. The Bengal reading is Kimanyat srotumicchasi.

67. The Bombay text reads Tatas parena; the Bengal reading is Tatas purvena. I adopt the former.

68. Probably this mythical account of Sakadwipa embodies some vague tradition current in ancient India of some republic in Eastern Asia or Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were to kingly form of government, a government without a king, would strike them exactly in the way described in the last two slokas.

69. The second line of the 3rd sloka is read variously. The Bombay edition incorrectly reads 'Parvataccha' etc. etc.; the Bengal reading is evameva etc. etc. The Bengal reading is better, although the true reading, I apprehend, is Evametais &c., &c.

70. Vamanaka and Vamana are the same words the final ka being a suffix causing no difference of meaning. So Andhakaraka and Andhakara are the same.

71. Dig-gaja, i.e. an elephant supporting the globe. There are four such in Hindu mythology or ten according to some accounts.

72. i.e., with the juice trickling down from their cheeks and mouth. In the season of rut, a peculiar kind of juice issues from several parts of an elephant's body. It is believed to be the temporal-juice. The stronger and fierce the elephant, the greater the quantity of the juice that issues out its body.

73. Tasya (singular of Tad) and sa (masculine singular of Tad) both refer to the four elephants, Gaja-chatushtaya in singular.

74. Asamyadha lit. "Unbound" or "unrestrained," i.e. freely or irregularly.

75. It is a remarkable fact that the ratio between the diameter and the circumference of a circle was roughly known to the ancient Hindus. The circumference is nearly, as stated here, three times and a half of the diameter. The next ratio, of course, is slightly less, being three and one-seventh.

76. The first word of this sloka is variously read. 'Yathadishtam' is the Bengal reading, while the Bombay reading 'Yathoddishtam.' If the latter reading were adopted, the meaning would be as indicated (in the Sastras). The second line literally rendered, is "pacify thy son Duryodhana." But how Dhritarashtra is to pacify his son having listened to the geographical digression, is not easy to see.

77. For Sadhusattamas of the Bengal texts, the Bombay edition reads Sadhusammatas. I adopt the last.

78. The last word in the first line of the 11th sloka, in the Bengal texts, is 'Pravriha.' In the Bombay edition it is 'Anikaha.' The difference in meaning is immaterial.

79. The first half of the first line, in the Bengal texts, is read as 'Kathamascha me putra', the Bombay text reads 'Kathamascha me Yoddha'. If the latter reading be adopted, the meaning would be--"Tell me how my warriors were," etc. etc.

80. In the second line of sloka 3, for 'kim na asinmanastada' (what was the state of mind of our men) the Bombay text reads 'Kimu asinmanastava' (what was the state of your mind)?

81. The Plural pronouns 'ye' in the second line of the 8th sloka (changed into 'ya' by rule of Sandhi because coming before tenam) is read 'ke' (or 'ka') by the Burdwan Pundits. I think the correction a happy one. Nilakantha would take 7 and 8 and the first half of 9 as a complete sentence reading 'Asya twama antike' (thou wert near him) for 'Asyaram antike' (smiting or shooting arrows near).

82. Some of the Bengal texts have Panchalanam for Pandavanam.

83. The form of the 2nd line is a negative interrogative, implying,--'I hope the Kurus did not abandon him.'

84. This comparison, lengthy as it is, is not sustained throughout with the usual felicity of Vyasa. In several parts it is undoubtedly faulty. Slight variation of reading also occur here and there, without affecting the sense materially.

85. Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc., etc. The meaning then would be--"who protected the wings, themselves making the last painful journey?"

86. The Burdwan Pundits make Mahavalas an adjective of Putras. A better construction would be to take it as referring to Bhishma.

87. Ghatayitwa is, literally, causing to be slain.

88. The words "high-souled" and also "through whose boon bestowed of me" occur in the 9th sloka following.

89. Vyotthiopatti vijananam, Vyutthita is a very doubtful word.

90. Literally, "in Indra's abodes," i.e. Amaravati.

91. A Kshatriya falling bravely in fight at once goes to the highest regions of bliss.

92. Nilakantha in a long note explains that Magha Vishayagas Somas cannot mean that Soma or the Moon entered the constellation called Magha. He quotes numerous slokas scattered throughout the Mahabharata that throw light, directly or indirectly, on the question of the opening day of the battle, and shows that all these lead to a different conclusion. What is meant by the Moon approaching the region of the Pitris is that those who fall in battle immediately ascend to heaven; of course, they have first to go to the region of Pitris. Thence they have to go to the lunar region for obtaining celestial bodies. All this implies a little delay. Here, however, in the case of those that would fall on the field of Kurukshetra, they would not have to incur even such a little delay. Chandramas or Soma approached the region of Pitris so that the fallen warriors might have celestial bodies very soon, without, in fact, any necessity, on their part, to incur the delay of a journey to the lunar region prior to their ascension to heaven with resplendent bodies.

93. There are nine planets in all the Pauranic astronomy. Of these Rahu and Ketu are regarded Upagrahas, and hence, of grahas there are only seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this line.

94. The Bengal texts read Bhanumanudito divi. The Bombay reading is Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an adjective of Ravis.

95. Purvais Purvatarais is literally--"They of old and still older times"; for Sanatanas some editions read Srutijas (qualifying panthas). Srutija means arising from the Srutis or as laid down in the Srutis.

96. Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If the latter reading be adopted, the meaning would be, "at the head of the (Kuru) army."

97. The Bengal editions read 'Magadhascha ripum yayau.' The Bombay text reads 'Magadhasya Kripo-yayau.' If the latter reading be adopted, the meaning would be "and guiding the very van of the Magadha troops Kripa went."

98. The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading is 'Sharadamvudhara-prakshyam.'

99. Vasavartinas is nominative, masculine, plural, referring to cars, &c.; the Burdwan Pundits take it as a genitive singular qualifying tasya, and they render it, therefore, as "of that subordinate of Duryodhana." This is evidently incorrect.

100. Machines, perhaps catapults.

101. 'Vyuha' is an array of troops in a certain form. Many such will be spoken of in this and the other 'parvas' devoted to the battle.

102. The Bombay edition reads Yamunantara for Yamunantare of the Bengal texts. The difference in meaning is not very material.

103. The Bengal texts read Syandamana; the Bombay reading is Spandamana. Both imply "moving", only the motion in the latter case is slower, perhaps, than in the former.

104. The word used is Dayadas lit., taker of (one's) wealth.

105. The Bombay text is here faulty. Darsay swamahavalam is scarcely correct. The Bengal reading is 'Darsayan sumahavalam.'

106. Literally, "with rent cheeks and mouth."

107. The Bombay reading is certainly faulty here. For Chalanta iva parvatas it reads Jimuta iva varashikas, although it makes the previous line begin Ksharantaiva Jimuta.

108. A parigha is a thick club mounted with iron. The comparison is very feeble, for Bhima's mace, in the popular estimation, is much heavier and stouter than any parigha manufactured for human combatants. Prachakarsha is, lit. dragged. I think, however, the root krish must be taken here in the sense of crush.

109. The name Vajra implies either a hard needle for boring diamonds and gems, or the thunder-bolt. In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra.

110. The word is Uttaradhus which seems to be very doubtful.

111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is--"who would be there where Arjuna would be."

112. The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman's to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted.

113. The sense is that they, viz., the gods, who accepted Krishna's lead, or selected him for their leader, became victorious. The Bengal reading is evidently superior, viz., Anu Krishna literally "behind Krishna," i.e., "with Krishna in the front," or "with Krishna as a leader." The Bombay reading is Katham Krishna. If this were adopted, the meaning would be, "How O Krishna, shall we conquer?" I do not understand how victory should be theirs who answered in this way. Of course, the answer implies modesty. But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory.

114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.

115. The Bengal reading is Mahindram (king of earth, or king); the Bombay reading is Mahendram (the great Indra). Without iva any word to that effect, Mahendram would be ungrammatical.

116. The Bengal texts read, and as I think, correctly, Stutavanta enam. The Bombay reading is Srutavanta enam. In the case of regenerate Rishis and Siddhas it is scarcely necessary to say that they are conversant with the Srutis.

117. The Bengal reading Sahasrani for Savastrani is correct. I adopt the latter.

118. This is how I understand this verse, and I am supported by the Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand wheels resembling a thousand suns.

119. Verse 15 is read variously. As the last word of the first line, I read Achakarsha for raraksha, and accordingly I take that as a genitive and not an ablative particle.

120. I follow Nilakantha in rendering many of the names occurring in this and the succeeding slokas. I retain, however, those names that are of doubtful etymology, as also those that are very common.

121. Every scholar knows the derivation of this word as given in this sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha paschadumakhyam Sumukhi Jagama.

122. Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha are divisions of time. Saraswati implies speech.

123. Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana Yasmin; hence Atmanatma-vivekarupa Samadhi.

124. The text of the Gita has come down to us without, it may be ventured to be stated, any interpolation. The difference of reading are few and far between. For Jayadratha some texts read tathaivacha.

125. The words Aparyaptam and Paryaptam have exercised all commentators. If paryaptam is sufficient (as it certainly is), aparyaptam may mean either more or less than sufficient. The context, however, would seem to show that Duryodhana addressed his preceptor in alarm and not with confidence of success, I, therefore, take aparyaptam to be less than sufficient.

126. It has been observed before that Schlegel renders the names of these conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and Gemmiflora, and that Professor Wilson approves of them.

127. It seems a fashion to doubt the etymology of this word, as if commentators of the learning of Sreedhara and Sankara, Anandagiri and Nilakantha even upon a question of derivation and grammar can really be set aside in favour of anything that may occur in the Petersburgh lexicon. Hrishikesa means the lord of the senses.

128. Ranasamudyame may also mean "at the outset of battle."

129. The meaning is that even for the sake of such a rich reward in prospect I would not kill persons so dear and near to me. I would much rather suffer them strike me, myself not returning their blows.

130. The word is atatayinas.

131. Most editions read savandhavam "with (their) kinsmen or friends," I think, however, that swa (own) for (with) is the correct reading. K. T. Telang adopts it in his translation published in Vol. VIII of the Sacred Books of the East.

132. In some editions this lesson is stated to be "Arjuna's grief." The description of the lesson again is given in fewer words.

133. The commentators betray their ingenuity by emphasizing the word ishubhis (with arrows), explaining, "how can I encounter them with arrows whom I cannot encounter with even harsh words?"

134. Arthakaman is an adjective qualifying Gurun. Some commentators particularly Sreedhara, suggest that it may, instead, qualify bhogan. The meaning, however, in that case would be far-fetched.

135. Sreedhara explains that Karpanya is compassion (for kinsmen), and dosha is the fear of sin (for destroying a race). The first compound, therefore, according to him, means,--"My nature affected by both compassion and fear of sin," etc. It is better, however, to take Karpanya itself as a dosha (taint or fault). K. T. Telang understands it in this way. Upahata, however, is affected and not contaminated.

136. What Arjuna says here is that "Even if I obtain such a kingdom on Earth, even if I obtain the very kingship of the gods, I do not yet see that will dispel that grief which will overtake me if I slay my preceptor and kinsmen." Telang's version is slightly ambiguous.

137. The Bengal texts have Parantapa with a Visarga, thus implying that it refers to Gudakesa. The Bombay edition prints it without the Visarga, implying that it is in the vocative case, referring to Dhritarashtra, the listener.

138. One of the most useful rules in translating from one language into another is to use identical words for identical expressions in the original. In translating, however, from a language like Sanskrit which abounds in synonyms, this is not always practicable without ambiguity. As an example, the word used in 13 is Dhira; that used in 11 is Pandita. There can be little doubt, however, that Pandita and Dhira have exactly the same meaning.

139. Amritatwa is really emancipation or non-liability to repeated death or repeated rebirth. To render it as "immortality" is, perhaps, a little slovenly, for every soul is immortal, and this particular section inculcates it.

140. Sat and asat are the two words which must be distinctly understood as they occur often in Hindu philosophy. Sat is explained as the real, i.e., the soul, or anything as real and permanent as the soul. Asat is the reverse of this, i.e., the unreal or the Non-soul. What is said here by Krishna is that the unreal has no existence; the real, again can have no non-existence. Is not this a sort of cosmothetic idealism?

141. Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend of mine has the correction in red-ink, Yudhaya Yudhaya Yudhaywa. It accords so well with the spirit of the lesson sought to be inculcated here that I make no scruple to adopt it.

142. A life in this world that is subject to decay and death. So say all the commentators.

143. What Krishna seeks to inculcate here is the simple truth that persons who believe in the Vedas and their ordinances laying down specific acts for the attainment of a heaven of pleasure and power, cannot have the devotion without which there cannot be final emancipation which only is the highest bliss. The performance of Vedic rites may lead to heaven of pleasure and power, but what is that heaven worth? True emancipation is something else which must be obtained by devotion, by pure contemplation. In rendering Janma-Karma-phalapradam I have followed Sankara. Sreedhara and other commentators explain it differently.

144. This sloka has been variously rendered by various translators. It is the same that occurs in the Sanat-Sujata Parva of the Udyoga. (Vide Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I may mention Anandagiri also) explain it in this way. Shortly stated, the meaning is that to an instructed Brahmana (Brahma-knowing person and not a Brahmana by birth), his knowledge (of self or Brahma) teaches him that which is obtainable from all the Vedas, just as a man wanting to bathe or drink may find a tank or well as useful to him as a large reservoir of water occupying an extensive area. Nilakantha explains it in a different way.

145. Srotavyasya Srutasyacha is literally 'of the hearable and the heard', i.e., "what you may or will hear, and what you have heard." European translators of the Gita view in these words a rejection of the Vedas by the author. It is amusing to see how confidently they dogmatise upon this point, rejecting the authority of Sankara, Sreedhara, Anandagiri, and the whole host of Indian commentators. As K. T. Telang, however, has answered the point elaborately, nothing more need be said here.

146. One may abstain, either from choice or inability to procure them, from the objects of enjoyment. Until, however, the very desire to enjoy is suppressed, one cannot be said to have attained to steadiness of mind. Of Aristotle's saying that he is a voluptuary who pines at his own abstinence, and the Christian doctrine of sin being in the wish, mere abstinence from the act constitutes no merit.

147. The particle 'he' in the second line is explained by both Sankara and Anandagiri as equivalent to Yasmat. The meaning becomes certainly clearer by taking the word in this sense. The 'he', however, may also be taken as implying the sense of "indeed."

148. Buddhi in the first line is explained by Sreedhara as Aintavishayak buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do not think this is correct.

149. Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam. If Sreedhara's interpretation be correct, the meaning would be--"That (one sense) amongst the senses moving (among their objects) which the mind follows, (that one sense) tosseth the mind's (or the man's) understanding about like the wind tossing a (drunken boatman's) boat on the waters." The parenthetical words are introduced by Sreedhara himself. It may not be out of place to mention here that so far as Bengal, Mithila and Benares are concerned, the authority of Sreedhara is regarded as supreme.

150. The vulgar, being spiritually dark, are engaged in worldly pursuits. The sage in spiritual light is dead to the latter.

151. Prakritijais Gunas is explained by Sreedhara as qualities born of one's nature such as Ragadveshadi. Sankara thinks that they are the qualities or attributes of primal matter (which enters into the composition of every self) such as Satwa, Rajas, and Tamas.

152. "Apply to work", i.e. to work as prescribed in the scriptures. Thus says Sankara. "To morning and evening prayers, etc." says Sreedhara.

153. Sacrifices Vishnu's self as declared by the Srutis; work for sacrifice, therefore, is work for Vishnu's sake or gratification. For the sake of that i.e., for sacrifice's, or Vishnu's sake. So say all the commentators.

154. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is the nearest approach to it in English. K. T. Telang renders it, 'please.' The idea is eminently Indian. The gods are fed by sacrifices, and in return they feed men by sending rain. The Asuras again who warred with the gods warred with sacrifices.

155. Parjjanya is explained by both Sankara and Sreedhara as rain. It means also the clouds or the origin of rain.

156. The word in the original that is rendered in the Vedas is Brahma. It may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas are Brahma and Brahma is the Vedas, but still in the second line of 15 there is no necessity of taking Brahma as equivalent to the Vedas. I do not think Telang is accurate in his rendering of this line.

157. The wheel referred to is what has been said before, viz., from the Vedas are work, from work is rain, from rain is food, from food are creatures, from creatures again work and so back to the Vedas.

158. The sense seems to be, as explained by the commentators, that such a man earns no merit by action, nor sin by inaction or omission. Nor is there anybody from the Supreme Being to the lowest creature on whom he depends for anything.

159. The example set by the great is always catching. Itaras, here, is Vulgar and not "other". Kurute which I have rendered as "maketh" is used in the sense of "regardeth." Pramanam, however, may not necessarily mean something else that is set up as an ideal. It may refer to the actions themselves of the great men set up by them as a standard.

160. Sreedhara would connect "in the three worlds" with what follows. I follow Sankara and the natural order of words.

161. The word rendered "nature" is prakriti. It really implies "primal matter."

162. The second line, literally rendered, is "deeming that qualities engage in qualities." The first "qualities" imply the senses, and the second, the objects of the senses. The purport is that one knowing the distinction referred to, never thinks that his soul is the actor, for that which is work is only the result of the senses being applied to their objects.

163. Guna-karmashu is explained by Sankara as works of the qualities, or works done by them. Sreedhara explains the compound as "qualities and (their) works."

164. Devoting all work to me, i.e., in the belief that all you do is for me or my sake.

165. The senses, as regards their diverse objects in the world, are either drawn towards them or repelled by them. These likes and dislikes (in the case of men who, of course, only act according to their nature) stand in the way of their emancipation, if men submit to them.

166. Desire, if not gratified, results in wrath. Thus say the commentators.

167. Prajahi is explained by both Sankara and Sreedhara as parityaja (cast off).

168. He is the Supreme Soul or Being.

169. There can be little doubt that what Krishna says here is that no form of worship is unacceptable to him. Whatever the manner of the worship, it is I who is worshipped. After K. T. Telang's exhaustive and effective reply to Dr. Lorinser's strange hypothesis of the Gita having been composed under Christian influences, it is scarcely necessary to add that such toleration would ill accord with the theory of the Christian authorship of the poem.

170. i.e., both inactive and undecaying. Work implies exertion, and, therefore, loss of energy. In me there is no action, no loss of energy and therefore, no decay.

171. 'Kama-sankalpa vivarjjitas.' i.e., freed from kama (desire of fruit) and sankalpa--the consequent will or determination to do. Thus both Sreedhara and Sankara.

172. Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara.

173. Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring emancipation.

174. What is meant by this is that in the case of such a person complete identification with Brahma takes place, and when such an identification has taken place, action is destroyed.

175. I.e., offering up sacrifice itself as a sacrifice to the Brahma fire, they cast off all action.

176. Offering up the senses to the fire of restraint means restraining the senses for the practice of Yoga. Offering up the objects of the senses means non-attachment to those objects.

177. Suspending the functions of life for contemplation or Yoga.

178. In these cases the sacrifices consist in the giving away of wealth, in the ascetic austerities themselves, in meditation, in study, etc. Sreedhara explains the first compound of the second line differently. According to him, it means not study and knowledge, but the knowledge from study.

179. All these are different kinds of Yoga, or the different stages of Yoga practice.

180. i.e., knowledge being attained, the fruits of action are attained by, at least, their end being compassed.

181. Sankhya is renunciation of action, while Yoga is devotion through action.

182. The grammatical form of the word Yoga as here employed is exceptional.

183. The first atman is explained as the soul, the second as the body, by all the commentators.

184. Taking means taking anything with the hands.

185. Water when thrown over a lotus-leaf escapes without soaking or drenching the leaf at all.

186. Telang renders Pura as city, of course, the body having two eyes, two ears, two nostrils, one mouth, and two openings for excretions, is meant.

187. Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul.

188. The word is Swapacha meaning a member of the lowest caste.

189. "Brahma is faultless and equable"; so Sreedhara and others,--"since faultless equality is Brahma."

190. The sense is that they are at one with Brahma both here and hereafter.

191. Renouncer and devotee Sannyasin and Yogin.

192. Which spring from desire.

193. Self in this sloka is explained by the commentators as mind. The mind, unless controlled, cannot lead to devotion.

194. Chitta and atma are explained by the commentators as "mind and body."

195. Fixed on one's own self, i.e., withdrawn from all objects of sense. Thus Sankara.

196. Nischayena is explained by Sankara as equivalent to "with preservence" or steadily. Sreedhara explains it as equal to "with the certitude of knowledge acquired by instruction."

197. Mriti-grahitaya Buddhya is, as explained by Sankara and others "with understanding controlled by patience." K. T. Telang renders it "with firm resolve coupled with courage."

198. i.e. I am always visible to him, and he too is always within my sight and I am always kind to him.

199. i.e. how its stable existence may be secured, the mind being by nature ever restless.

200. Fallen off from both, i.e., from heaven (through work) and absorption into Brahma (through devotion).

201. Without leaving anything, i.e., entirely.

202. The Divine-Word i.e., the Vedas. So great is the efficacy of devotion that one merely enquiring of it transcends him who conforms to the rites of the Vedas.

203. Only some one, i.e., very few. Few perfection, i.e., for knowledge of self. Thus all the commentators.

204. The last word of the first line of this sloka is param (higher) and not aparam with the initial a silent owing to the rules of Sandhi. Many of the Bengal texts have aparam, not excepting the latest one printed at Calcutta.

205. Kama which I have rendered desire is explained by Sreedhara as the wish for an unattained object; and raga as the longing or thirst for more. The second Kama is explained as desires of the class of love or lust.

206. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.

207. The divine desires are about sons, fame, victory over enemies, etc., regulations, such as fasts etc.; their own nature, i.e., disposition as dependent on the acts of their past lives. Thus all the commentators.

208. The worshipper obtains his desires, thinking he gets them from the godhead he worships. It is however, that gives him those.

209. The divinities being perishable, myself imperishable. What these obtain is perishable. What my worshippers obtain is imperishable.

210. The ignorant, without knowledge of my transcendent essence take me to be no higher than that what is indicated in my human and other incarnate manifestations. Thus Sreedhara.

211. Adhyatman is explained as all that by which Brahman is to be attained. All actions mean the whole course of duties and practices leading to the knowledge of Brahman.

212. The three words occurring in this sloka and explained in the next section, forming as they do the subject of a question by Arjuna.

213. Bhava is production, and Udbhava is growth or development. Thus Sreedhara.

214. All the doors, i.e., the senses. Confining the mind within the heart, i.e., withdrawing the mind from all external objects. Murdhni is explained by Sreedhara to mean here "between the eyebrows."

215. All these regions being destructible and liable to re-birth, those that live there are equally liable to death and re-birth.

216. The meaning, as explained by Sreedhara, is that such persons are said to know all, and not those whose knowledge is bounded by the course of the sun and the moon.

217. In this round of births and deaths, the creatures themselves are not free agents, being all the while subject to the influence of Karma, as explained by the commentators.

218. The commentators explain the word fire, the light, day, &c., as several godheads presiding over particular times.

219. The atmosphere occupies space without affecting it or its nature. So all things are in the Supreme Being without affecting him.

220. My nature, i.e., the unmanifest principle or primal essence.

221. Prakriti which I render "nature" is explained by the commentators as Karma, the influence of Karma or action being universal in setting the form of a particular entity at the time of its creation.

222. This reason, i.e., my supervision.

223. Sreedhara says that these are different modes of worship; "with reverence and ever devoted" grammatically refers to each of the three classes of worshippers indicated.

224. Performing the sacrifice of knowledge, i.e., believing Vasudeva to be everything. In many forms, i.e., as Brahman, Rudra, etc.

225. Mantra is the sacred verse or verses used for invoking godheads, and for other purposes.

226. Hence they have to come back, explains Sreedhara.

227. Prayatatmanas is explained as Suddhachittasya.

228. Iman lokan (this mortal world), Sreedhara says, may mean "this form of royal saint that thou hast." This is far-fetched.

229. Telang renders Paramam 'excellent'; Mr. John Davies, 'all important'. The meaning is referring to the 'Supreme Soul'.

230. Both Sankara and Sreedhara explain Sarvassas as "in every way". i.e., as creator, as guide, &c.

231. Prajas offspring, including, as Sankara says, both mobile, and immobile, therefore, not mankind alone.

232. Bhava-samanwitas is explained by Sreedhara as "full of love", which K. T. Telang accepts. Sankara explains it as "endued with penetration into the knowledge of the Supreme object."

233. Tityam, ever, is connected with what follows and not what precedes. Thus Sreedhara. Mr. Davies connects it with Kathayantas.

234. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, "devotion by special insight."

235. To know thee fully is impossible. In what particular forms or manifestations, therefore, shall I think of thee? The word Bhava in the second line is rendered "entities" by K. T. Telang, and "form of being" by Mr. Davies.

236. Vistarasya evidently refers (as explained by all the commentators) to Vibhutinam. It is a question of grammar and not of doctrine that there can be any difference of opinion. Mr. Davies, however, renders it "of (my) greatness." This is inaccurate.

237. The Adityas are the solar deities, twelve in number, corresponding to the twelve months of the year. The Maruts are the wind-gods, whose chief is Marichi.

238. The Rudras are a class of destructive gods, eleven in number. The Vasus are an inferior class of deities, eight in number. The lord of treasures is Kuvera.

239. The Japa-sacrifice is the sacrifice by meditation which is superior to all sacrifices.

240. Kamadhuk, the wish-giving cow called Surabhi. The cause of re-production, i.e., I am not the mere carnal passion, but that passion which procreates or is crowned with fruit.

241. In 28, Vasuki is called the chief of the Sarpas (serpents); in 29 Ananta is spoken of as the chief of the Nagas. The latter are Sarpas as well. Sreedhara says that the distinction lies in the fact of the Nagas being without poison. This is hardly correct.

242. Pavatam may also mean "of those that have motion." Rama is Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi because she was, after having been drunk up, let out by the ascetic Jahnu through his knee.

243. Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that speak." K. T. Telang renders it "the argument of controversialists."

244. A, or rather the sound of A as in full, is the initial letter of the Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound, is enumerated first. In other respects again, the Dwanda is the best kind of compound for the words forming it are co-ordinate, without one being dependent on the other or others.

245. The Vrihat-saman is said to be the best, because it leads to emancipation at once. Thus Sankara. The Margasirsha is the month from the middle of February to the middle of March. Productive of flowers, i.e., the Spring.

246. Mr. Davies renders the last line of this verse as "I have established in continuance all this universe by one part myself." This is both obscure and inaccurate.

247. Adhyatman, i.e., the relation between the Supreme and the individual soul. This my delusion, i.e., about my being the slayer.

248. Avyayam is that which has no decay. Ordinarily, it may be rendered "eternal." Telang renders it "inexhaustible". Elsewhere I have rendered it as "understanding."

249. Ekastham, lit. "all in one". i.e., collected together.

250. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with splendour. Mr. Davies renders it resplendent; but Telang renders it "deity."

251. Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat. See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate in contra-distinction to Ekastham. This is scarcely correct.

252. Verse 21 is read differently. For Twam Surasangha, some texts read twa-Asurasanghas. Then again for Stuvanti in the second line some read Vikshate.

253. Pravritti is explained by both Sankara and Sreedhara as Chesta, i.e., movements or acts. Mr. Davies is, I think, not correct in taking it to mean "evolved or developed form."

254. Kala here is death. Mr. Davies renders it Time, following some other translators. Pravriddha is not (as Mr. Davies renders it) "old" or "very old," but swelling or fully developed. Then again, Mr. Davies commits a ludicrous blunder in rendering Rite twam as "Except thee." This is one of those idioms at which a foreigner is sure to stumble who has only the lexicons for his guide. What Krishna says is not that all would perish save Arjuna, but that without Arjuna (i.e., even if he did not fight) all would perish.

255. Nidhanam is either refuge or support or abode or receptacle. Mr. Davies incorrectly renders it "treasure-house."

256. Sankara accepts the reading Gururgariyan, Sreedhara takes it as Gururgariyan. In either case the difference in meaning is not material.

257. Sankara connects Adhyayana with Veda and Yajna. This seems to be right explanation.

258. Ata urddham is 'after this,' or 'hereafter on high' as Mr. Davies renders it.

259. Although the limitation "for fruit" does not occur in the text, yet, it is evident, it should be understood. Krishna does not recommend the total abandonment of actions, but abandonment for their fruit. Mr. Davies renders arambha as "enterprise."

260. The learned, i.e., they that are themselves acquainted with is Kshetra and what not. As explained by Krishna himself below, Kshetra is Matter, and Kshetrajna is Soul.

261. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda compound.

262. Vivikta is explained by the commentators as Suddha or Chittaprasadakara. There can be no doubt, however, that it is in opposition to Janasamsadi following. Hence I render it "lonely".

263. The object of the knowledge of truth is the dispelling of ignorance and the acquisition of happiness.

264. Nor having eyes, etc., yet seeing, etc.; without attributes, yet having or enjoying all that the attributes give.

265. All modifications, i.e., of material forms; all qualities, i.e., pleasure, pain, etc. The word rendered "nature" is Prakriti (primal matter), and that rendered "spirit" is Purusha (the active principle). Vikarna and Gunan include all material forms and attributes of the soul.

266. Karya-karana-karttritwa is explained by both Sankara and Sreedhara to mean "the capacity of working (residing) in the body and the senses." K. T. Telang adopts this. Mr. Davies in his text has "in the activity of the organs of action." In course of his philological notes, however, he gives the correct rendering. 'Is said to be' is explained by Sreedhara as referring to Kapila and others.

267. It is the embodied spirit only that can enjoy the qualities of Nature. Then again, the kind of connection it has with those qualities settles its birth in good or evil wombs.