Chapter CLXXIII: Section CLXVIII (3)

477. The achamana is not exactly washing, when one is directed to perform the achamana after having eaten, there it, of course, implies an act of washing. At the commencement, however, of religious acts, the rite of achamana consists in merely touching the lips and some other parts with water.

478. The Brahmana's aid is necessary in selecting the ground, and settling the longitudinal and other directions of the house, as also in fixing the day of commencing the work of building.

479. I adopt the meaning which Nilakantha points out. According to him, this verse forbids the killing of birds at night time and their killing after having fed and adopted them. Indeed, one may buy such birds killed by others for food. The word Dwija, however, may mean both hair and nails. The first part of the line, therefore, may be taken as a prohibition against the cutting of hair and nails after eating. The words na samarcha reta, in that case, would be difficult to interpret. Probably, it is this that has led the commentator to take Dwija here for a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of the first order.

483. The fact is, one is directed to bathe after a shave. One is considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is acharah. It implies not only one's behaviour to one's own self and others, i.e., to beings inferior, equal, and superior. The word acharah, therefore, includes the entire body of acts that one does in this life, including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or ordinary teachers. The father, again, deserves ten times as much respect as is paid to the Upadhyaya. As regards the mother, again, the reverence due to her is greater than what is due to the father. The mother is equal to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative positions of the Acharya, the Upadhyaya, the father, and the mother, as given in verse 15, is not consistent with Manu. Verse 15 would show that the Upadhyaya was regarded as very much superior of the Acharya. In Manu, II--140-41, he is called an Acharya who taught all the Vedas, without any remuneration. He, on the other hand, who taught a particular Veda for a living, was called an Upadhyaya. The first line of verse 19 corresponds with Manu, II--148. The sense is that that birth which one derives from one's parents is subject to death; while the birth derived from the preceptor is true regeneration, unfading and immortal. It is a question whether any other nation paid such respect to persons employed in teaching.

489. Kanchi is an ornament worn by ladies round the waist or hips. There is a shining disc of gold or silver, which dangles on the hip. It is commonly called Chandra-hara. The Nupura is an anklet of silver, with moving bullets placed within, so that when the wearer moves, these make an agreeable sound.

490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta implies without associates i.e., helpless.

491. A Padma is a very large number. Instead of rendering such words exactly, I have, in some of the preceding verses, following the sense, put down 'millions upon millions of years.'

492. Avartanani means years. Four and twelve make sixteen, Sara is arrow. The arrows are five in number as possessed by Kama, the deity of love. The number of fires also is seven. The compound saragniparimana, therefore, implies five and thirty. Adding this to sixteen, the total comes up to one and fifty.

493. A countless number almost.

494. Here the exact number of years is not stated.

495. Some of the most beautiful ladies in Indian mythology and history have been of dark complexion. Draupadi, the queen of the Pandavas, was dark in colour and was called Krishna. As to women called Syamas, the description given is that their bodies are warm in winter and cold in summer, and their complexion is like that of heated gold.

496. A very large figure is given.

497. This sacrifice consisted of the slaughter of a human being.

498. The exact number of years is given, consisting of a fabulous figure.

499. Abhravakasasila is explained by Nilakantha as having the attribute of the Avakasa or place of Abhra or the clouds. Hence, as stainless as the ether, which, of course, is the purest of all the elements.

500. Sacrifices have for their soul either the actual rites laid down in the scriptures or fasts of several kinds. The observance of fasts is equal to the performance of sacrifices, for the merits of both are equal.

501. The word Tirtha as already explained (in the Santi Parva) means a sacred water. There can be no Tirtha without water, be it a river, a lake, or even a well. Bhishma, however, chooses to take the word in a different sense.

502. The language is figurative. By Manasa is not meant the trans-Himalayan lake of that name, which to this day is regarded as highly sacred and draws numerous pilgrims from all parts of India. The word is used to signify the Soul. It is fathomless in consequence of nobody being able to discover its origin. It is pure and stainless by nature. It is represented here as having Truth for its waters and the Understanding for its lake. Probably, what is meant by this is that the Understanding, containing the waters of Truth, forms a part of this Tirtha as the lakes of Pushkara form a part of the Tirtha called by that name.

503. Once freed from the idea of meum implies him who identifies himself with all creatures; him, that is, in whom the idea of self has been extinguished.

504. Such a man, through the merit he acquires, causes his deceased ancestors and descendants to be freed from every kind of misery in the next world.

505. In the Naramedha, a human being was offered up as the sacrifice.

506. The sense seems to be this: One that is not possessed of much learning is liable to do improper acts. These acts are all done for another, viz., one's body and the senses and not oneself. The para here is, the Not-self.

507. Nichayam is, as explained by the commentator Avasthitim.

508. The sense is that when these leave the body, they are accompanied by Righteousness.

509. Intermediate, i.e., between deities and human beings; hence, animals and birds.

510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others, by birth to the regenerate order.

511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb. Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is Linum usitattisimam, Linn.

512. A Kanka is a bird of prey.

513. He is repeatedly struck with the clubs and hammers and mallets. He is frequently impaled. He is confined with fiery vessels. He is dragged with forests of sword-blades. He is made to walk over heated sand. He is rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.

514. The commentator explains that Nishpava means Rajamasha which is a kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed worm.

515. A Krikara is a kind of partridge. It is spelt also as Krikala or Krikana. A Vartaka is a sort of quail.

516. Tailapayin is, literally, one that drinks oil. That name is applied to a cockroach.

517. Vyathitah and vyadhitah are the correct readings.

518. That day is sterile or lost in which no gift is made of food.

519. Kama and krodha are mentioned: but the use of cha gives by implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing them into infinite small parts, to cast them off from oneself to others. It is painful to see how the Burdwan translators misunderstand verses 2 and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The sense of this verse seems to be this: such a man leaves no trace behind him, for he becomes identified with Brahma. He is, therefore, said to be apada. The deities on the other hand, are padaishinah, for they desire a fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think how one would feel if another were to refuse the solicitations one addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting others to it one becomes guilty. By mentally committing an act of slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A taste or predilection for meat is thus created. Hence, the best course is total abstinence.

524. The sense is this: he who observes the vow of abstention from injury comes to be regarded as the giver of life-breaths in this world. The assurance given to all creatures of never injuring them on any occasion is the Dakshina or Sacrificial present of the great sacrifice that is constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam (me) sa; Me he eateth, therefore, I shall eat him. The words following Me he should be supplied in order to get at the meaning.

526. The sense is this: one, while endued with a human body injures another, the consequences of that injury the doer will suffer in his human body. One becomes a tiger and slays a deer. The consequences of that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to recollect the incidents of his past life is due to some meritorious act. That meritorious act is the very sight of the sage which the worm has been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the intention of securing happiness. In other words, human beings also enjoy the fruits of their good acts and endure those of their evil ones.

529. Literally, the verse runs,--'what is that which would forsake a creature that is destitute of etc.,' meaning that such a creature has been already forsaken by everything. Hence, 'the worm that is destitute of speech, etc.' is destitute of everything. Its condition is really fraught with great misery.

530. Jugupsita smritih jata is the paraphrase.

531. Swairini-kule implies, as the commentator explains, the race of Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan applied to Krishna-Dwaipayana. If it be read charam it would refer to Maitreya.

532. Prithagatman implies one whose soul is still invested with upadhis; Sukhatman is one whose soul has transcended all upadhis.

533. This literal version of the verse yields no sense. The meaning, however, is this: Atichccheda or Atichcchanda implies a hyperbolic statement, Ativaua means a paradox. It is said that by gift of even a palmful of water one may attain to a place which is attainable by a hundred sacrifices. This ordinance, which looks like a hyperbole, and its statement by Vedic teachers that looks like a paradox, fill me with wonder. The Vedas say that no one attains to such a place without a hundred sacrifices. This seems to be untrue, for people do reach it by making even slight gifts to deserving persons at proper times.

534. The sense is that those who pursue carnal pleasures meet with misery as the end, and those who practise austerities meet with felicity as their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A sight of thy person leads to prosperity, through the kindness thou cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this: one should not accept gifts made by a butcher or slayer of animals. Ten butchers are equal to a single oilman. By accepting a gift from an oilman, therefore, one incurs ten times as much sin as by accepting a gift from a butcher. In this way, the measure of sin goes on increasing according to the ratio given. A Nripa, as explained by the commentator, means here a small chief. A small king is equal to ten thousand butchers. A great king, however, is equal to half of that, i.e., five thousand butchers. In other words, by accepting a gift from a great king, a man incurs as much sin as is a full five thousand times of the sin which is incurred by accepting a gift from a butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the person performing the Sraddha. Hence, when his identity has been changed, he should, on that day, abstain from sexual congress with even his own spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is named by pounding the hanging roots of the banian. The Priyangu here mentioned is not the Aglaia Roxburghiana but the seed called Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of men who do not daily worship their fire are not borne by the fire to the destined places.

545. Kshirapah means those that depend on the lacteal sustenance, hence, little children.

546. Aurddhsadehikam danam means gifts made in course of Sraddhas and other rites that are observed for improving the position of a deceased person.

547. What is meant by the gift of lamps is the lighting of lamps in the sky. These are placed on long poles which are fastened to the tallest trees.

548. The commentator explains that when evening comes, one should respectfully salute one's own feet. This custom has certainly died out in Bengal. A whirl is certainly observable on cowdung when it first drops from the cow; but the practice of making offering to it has also died out.

549. The second line seems to be unintelligible. The reading I take is Sraddheshu and not Schidreshu.

550. Vows and fasts, &c., should be observed after the Sankalpa or Resolution to that effect has been formally enunciated. Even a plunge in a piece of sacred water cannot be productive of merit unless the Sankalpa has been formally enunciated. The Sankalpa is the enunciation of the purpose for which the act is performed as also of the act that is intended to be performed.

551. Vrishalipati literally means the husband of a Sudra woman. By actually marrying a woman of the lowest order, by marrying before the elder brother, by marrying a girl that has attained to puberty, and by certain other acts, a Brahmana comes to be regarded as a Vrishalipati.

552. Kutapa is the hour about noontide. The shade of the elephant's body implies a particular instant of time that is regarded as very favourable for the Sraddha. The man that performs such a Sraddha is regarded as acquiring the merits attaching to Sraddhas regularly performed for thirteen years.

553. In India the tooth-brush consists of a twig or a little branch. One end of it is chewed and softened. The softened fibres serve the purpose of a brush. Such a brush is used only once. It is thrown away after the brushing of the teeth is over.

554. It is difficult to identify what plants are meant by Karanjaka and Suvarachala.

555. Bhanda includes utensils of copper and brass such as plates and cups and jars and jugs. Broken utensils, to this day, are regarded inauspicious. They are rejected, as a rule, by every family. Kali (Evil?) has his abode in them, meaning that such utensils cause quarrels and disputes. Broken bed-steads also are regarded as capable of causing loss of wealth. Cocks and dogs should never be kept or reared in a house. The roots of trees afford shelter to scorpions and snakes and venomous insects and worms. One should not, therefore, plant trees or allow them to grow up within one's abode.

556. A Brahmana's fire should never be ignited by a Sudra. Women also should never be allowed to assist at Sraddhas for arranging the offerings.

557. Pramathas are the ghostly companions of Mahadeva. Literally, the name implies smiters.

558. Anujnatah literally implies permitted. These creatures, i.e., the kine, were permitted by me, means, perhaps, that they became my favourites. Brahman, it is said, solicited Maheswara to accept some kine in gift. The latter did accept some, and adopt from that time the device of the bull on his flag.

559. Sambhrama here means, probably, joy, or that gratification which shows itself in horripilation. It may also mean alacrity.

560. Upavasa here, as explained by the commentator, is used for Indriyajaya or subjugation of the senses.

561. He who takes his meals at the proper hours is said to observe fasts. He who avoids sexual congress with other women and associates with only his wedded spouse and that at her season, is said to observe Brahmacharya.

562. To sell the Vedas or any kind of knowledge is a great sin.

563. The correct reading of the latter half of the first line is nabaram natirogratah. The commentator explains, this means that 'there is nothing inferior to it or beside it or before it.' In the first part of the first line it has been said that there is nothing superior to it. The sense is that it includes all, being as comprehensive as Brahman.

564. Samprakshalas are those Rishis who wash all their utensils daily so that nothing is stored for them for the next day. Asmakuttas are those that use only two pieces of stone for husking their grain. Dantolukhalas are those that use their teeth for purposes of husking the grain they eat.

565. Swasarirapa-jivishu implies persons that do not stand in need of the services of others for the support of their bodies.

566. The great forests are called Virasthana for cowards cannot enter or reside in them.

567. Marum samsadhya implies abstention from even air and water as food or means of subsistence.

568. It should be noted that the word Vira in the various compounds in which it occurs here, does not mean heroes of war. On the other hand, it signifies heroes of righteousness and penances. The path of heroes is the forest, for cowards cannot go there. The attitude of heroes (Virasana) is a kind of attitude for Yogins to sit in.

569. Nisargat is literally through creation or original nature, or birth. Of course, what is implied is that one becomes a Brahmana, or Kshatriya, or Vaisya or Sudra, through original creation as such, by the Self-born, that is, birth.

570. Ugra means a fierce or cruel person. It is also applied to signify a person of a mixed caste whose occupation is the slaughter of animals in the chase. The commentator is silent. I think, the food supplied by a fierce or cruel person is meant here. What is said in this verse is that the several kinds of food spoken of here should be renounced by a good Brahmana.

571. The sense is this: if a Brahmana dies with any portion of the food of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during life he subsists upon food supplied to him by a Sudra, a Vaisya, or a Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or a Kshatriya.

572. Kundasin means a pander. It may also imply one who eats from off the vessel in which the food eaten has been cooked without, that is, using plates or leaves.

573. The sense seems to be this: a Vaisya ultimately becomes a Brahmana by observing the duties indicated in verses 30 to 33. As the immediate reward, however, of his observance of these duties, he becomes a great Kshatriya. What he should next do in order to become a Brahmana is said in the verses that follow.

574. This may, besides, imply the taking of a sixth portion of the merits acquired by his subjects through the righteous deeds they perform.

575. In India an inferior should always stand aside for letting his superior pass. The Kshatriya should give way to the Brahmana, the Vaisya to the Kshatriya, and the Sudra to the Vaisya.

576. i.e. Soul (including the Supreme Soul) and Not-soul.

577. Gauri is another name for Earth.

578. The Nadies or Rivers are feminine. Of course, among Rivers there are some that are masculine, notably, the Sindhu or Indus. Tirthas are places with sacred waters.

579. One who is free from vanity or arrogance deserves to be called Purusha. The absence of vanity is implied by soliciting the help of others even when one is competent oneself. Females follow females, such being their nature. It is a compliment that Parvati pays to Siva for Siva's questioning her when he himself is well-acquainted with the topic upon which she is asked to discourse.

580. The word Sindhu in this verse does not imply the river Indus, but stands for a river in general. Grammatically, it qualifies Devika before it. Devika is another name of Sarayu.

581. According to the Hindu scriptures, marriage is not a contract. It is the union of two individuals of opposite sexes into one person for better performance of all deeds of piety.

582. Trivikrama is one who covered the three worlds with three steps of his. It implies Vishnu who assumed the form of a dwarf for beguiling the Asura king Vali.

583. The sense seems to be this: Thou knowest all things, all mysteries, yet Thou canst bear all this knowledge within Thyself. We, however, are so light-minded, i.e., destitute of gravity, that we are unable to bear within ourselves the knowledge of a mystery. As soon as we got that knowledge from Mahadeva, we felt the desire of letting it out; and, indeed, we have let it out at thy request, and let out unto whom?--unto one that must be secretly laughing at us for our seeming pride.

584. It is said that no person wishes to be vanquished by another in respect of anything. The only one whose victory or superiority, however, is bearable or, rather, prayed for, is the son. Hence, the Rishis wish unto Krishna a son even superior to him.

585. The ward Pushti literally signifies growth or advancement. Hence, it stands generally for excellence of greatness.

586. The correct reading is not pratisrayam but pratisravam which means promise or pledge.

587. The pledge, probably, refers to the oaths taken by Bhima and others about the slaughter of the Kauravas.

588. The sense is this: the king acquires great merit by wielding the rod of chastisement properly, i.e., by punishing those that deserve punishment. The infliction of punishment is what keeps the subjects within the restraints of duty. The rod of chastisement, therefore, is the very embodiment of the righteousness or merit of the king.

589. Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had practised severe penances at Vadari on the breast of the Himavat for many thousand years. Vyasa afterwards adopted Vadari as his retreat.

590. The Hindu sages never attempt to speculate on the original creation of the universe. Their speculations, however, are concerned with what is called Avantara srishti or that creation which springs forth with the awakening of Brahman. Creation and Destruction have occurred ceaselessly and will occur ceaselessly. The original creation is impossible to conceive as Eternity cannot have a beginning.

591. Putatman means, of cleansed Soul. This implies that though He is the Lord or ruler of all existent objects, yet He is dissociated from them. The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the nine-doored mansion, i.e., the body. Sakshi or Witness implies that He sees all things directly, without any medium obstructing His vision. Kshetrajna implies the Chit lying within the body and who knows the body; however, being inert, is not cognisant of the Chit it holds.

592. He is called Yoga because of the mind resting upon Him while it is in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of Prakriti or original Nature. All things have sprung from the union of Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha and is their Lord. Narasinghavapu--He assumed the human form with a lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.

593. Sarva implies the source of all existent and non-existent things and that in which all existent and non-existent things become merged at the universal dissolution. Sambhava signifies Him who takes birth at His own will. Acts cannot touch him. The birth of all other beings is determined by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc. sambhavami yuge yuge. Bhuvana means one who attaches to acts their respective fruits i.e., he in consequence of whom the weal and woe of all creatures flow as due to acts.

594. Sambhu implies one whose birth has not been determined by extraneous circumstances, or other influences than his own wish, the birth of all other creatures being determined by forces extraneous to themselves. Aditya may also mean the foremost one among the deities especially called the Adityas. They are twelve in number. Dhatri may also imply one who upholds everything in the universe by multiplying Himself infinitely. Dhaturuttama may, besides, signify one who as Chit is superior to all elements like Earth, Water, etc., which constitute all that is not-Chit.

595. Aprameya is, literally, immeasurable. Sankara thus explains it: He has no such attributes as sound, etc; in consequence of this He is not an object of direct perception by the sense; nor can He be an object of inference, in consequence of there being nothing to which belong the same attributes as His, etc. His inconceivability is the foundation of His immeasurableness. Hrishikesa is regarded by European scholars as a doubtful word. The Hindu commentators do not regard it so. It implies the lord of the senses i.e., One who has his sense under complete control. Or, it may mean One who sways the sense of others, i.e., causes them to exercise their functions. Sankara proposes another meaning, viz. He that is the form of the Sun or the Moon and as such, the rays of light emanating from those luminaries and gladdening all creatures, are the hairs on His head. Manu is another name for Mantra or sacred words having great efficacy.

596. Krishna is one of the foremost names of the supreme God-head. It means One who is always in transports of joy. It is derived from krish which implies to be, and na meaning final Emancipation or cessation of existence; the compound probably means One in whom every attribute has been extinguished; hence, absence of change, of sorrow, of gift, etc., or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being of the hue of polished copper. Pratardana, according to Sankara, means the killer of all creatures. Others take it as implying one who destroys the cheerlessness of his worshippers. Prabhuta is One who is Great or Vast in consequence of Knowledge, Puissance, Energy, and Renunciation, etc.; Pavitram, Mangalam, Param should be taken as one name, although each of them has a separate meaning.

597. Pranada is interpreted variously. It may mean He that causes the life-breaths to operate; He that, as Time suspends the life-breaths (i.e., kills all creatures); He that connects the life-breaths (i.e., set them a-going when threatened with extinction; hence, healer of diseases). Prana implies He who is the cause of the life of every living creature being Himself, as it were, the life-breath that inspires them. Hiranyagarbha signifies He that is identical with the Grandsire. Bhugarbha is one who has the Earth for his abdomen, implying that all things on Earth are in His abdomen.

598. Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in consequence of the possession of such attributes as Sarira, Indriya, etc. But the Supreme God-head is nothing but soul. He rests on his own true nature or essence without requiring anything extraneous like the deities or human beings whereon to live or exist,

599. Aha is the day; He is so called because of Jiva being, as it were, awakened when he goes to Him. As long as Jiva is at a distance from Him, he is steeped in the sleep of Avidya or Nescience (a happy word which Professor Max Muller has coined) Samvatsara or the year. He is so called because Time is His essence. Vyala--He is a huge and fierce snake that inspires dread.

600. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He that showers blessings upon His worshippers and causes all His foes to tremble with fear.

601. Vishnu is supposed to be within the constellation called Sisumara or the Northern Bear. The stars, without changing their places per se, seem to revolve round this point within the constellation named.

602. In India, no man should worship the deities, with a full stomach. Indeed, one must abstain from every kind of food and drink if one has to worship the deities formally.

603. Rama of Bhrigu's race went to Mahadeva for acquiring the science of arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in battle, at which his preceptor, gratified with him, made him a present of his own battle-axe, wherewith the regenerate hero exterminated the Kshatriyas for full one and twenty times.

604. Many of these words beginning with Mahat represent Krishna's own words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices; I am the foremost of sacrificers,' etc.

605. Referring to Hanumat and others among the apes that Rama led against Ravana.

606. The universe consists of Soul and Not-soul. Jiva, when cased in matter or Not-soul takes Not-soul for himself, in his ignorance. In fact until true knowledge is attained, the body is taken for self.

607. The sense is that untimely deaths do not occur in such places; nor fear of oppression or unlawful chastisement by the king; etc.

608. The Bengal reading mrishtascha varina is incorrect. The Bombay reading mrishtasya varinsha is correct.

609. The word kavi used in this verse, means Agni or fire, as explained by the commentator. One of the vernacular translators wrongly takes it as implying the preceptor Sukara.

610. The last verse, as read in the Bengal texts, is vicious. Nastyandam astitu Brahma, etc., is the correct reading.

611. To an afflicted person the day seems long.

612. The sense is that it is this Kesava who upholds the cause of Righteousness when dangers overtake it, cf. 'Yada yada hi dharmasya, etc.' in the Gita. It does not mean that when doubts are entertained by persons on questions of morality, it is Kesava who dispels them.

613. Refers to the existence of Brahma when all else is nought.

614. The fivefold seed consists of the four orders of creatures and acts which determine the conditions of all beings.

615. Eagle marmelos, Linn.

616. Durvasa is regarded as a portion of Mahadeva. The question of Yudhishthira, therefore, really relates to Mahadeva although the name that occurs is of Durvasa.

617. A Parvam is a knot. Reeds and bamboos consist of a series of knots. The space between two knots is called a Salya.

618. The allusion is to the fiery mare's head which is supposed to wander through the ocean.

619. Verses 4 to 9 are extremely difficult. They represent so many surceases. Nilakantha, however, has shown great ingenuity in expounding them. In the first line of 4, drishtam refers to pratyaksham, and srutam to sruti or agama. Hence, what is meant by the first line is,--Innumerable are the cases of both direct perception and scriptural assertion in which the scriptures are regarded as more authoritative, and those is which direct perception is regarded as more authoritative. In 5, the speaker refers to the atomic and other theories of the creation derived from Reason. Bhishma declares it as his opinion that all such theories are untenable or groundless. In the first line of 6, the word Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is the cause of the universe and in thinking so becomest landed on doubt. The reply to this is that Yoga for a long course of years will enable thee to comprehend the sufficiency of unassisted Brahma to evolve the universe. In 7, anekam pranayatram kalpamanena refers to one who without leading any particular or settled mode of life lives just as it suits him to live, that is, who leads the life of a religious mendicant never thinking of the morrow. In 9, anihaddham vacha implies what is not defined or indicated by the words of the Vedas or scriptures. The Burdwan Pundits have made a mess of the whole passage, or, rather, of nearly the whole of this section.

620. Teshu is equivalent to praryakshanumanachareshu. The sense, therefore, is that the three, viz., direct perception, inference, and good conduct being, for these reasons, fallible, the only infallible standard that remain, is audition of the scriptures, or, as verse 14 puts it, men with understandings born of the scriptures.

621. Atripyantah are men who like Yudhishthira are filled with anxiety as to what they should do. Seekers after the right are so called.

622. The five who must be first fed are the deities, the Pitris, the guests, diverse creatures included under the word Bhutus, and lastly relatives.

623. Some texts read nabhibhavet, meaning one should never vanquish an old man (i.e., assert one's superiority over him).

624. In his excellent work on the Curiosities of Literature Mr. D'Israeli attempts to trace the origin of the custom of uttering a blessing on people who sneeze. The custom seems, however, to be very ancient and widespread. It exists to this day in India, among the Hindus at any rate, as it existed in the days of the Mahabharata.

625. It seems that the author is of opinion that one lightens one's sins by admissions before the wise. To conceal a sin after having committed it proves the confirmed sinner.

626. 'Covered by righteousness' implies 'if, having once tripped, the sinner restrains himself and engages to do acts of righteousness.'

627. What is stated here is this: the condition of all living creatures is determined by their acts of this and past lives. Nature, again, is the cause of acts. What of felicity and misery, therefore, one sees in this world, must be ascribed to these two causes. As regards the self also, O Yudhishthira, thou art not freed from that universal law. Do thou, therefore, cease to cherish doubts of any kind. If thou seest a learned man that is poor, or an ignorant man that is wealthy, if thou seest exertion failing and the absence of exertion leading to success, thou must always ascribe the result to acts and Nature.

628. What is stated here is this: one may become righteous by accomplishing oneself righteous deeds or inducing or helping others to do them. Similarly, one becomes unrighteous by doing oneself acts that are evil or by inducing or helping others to do them.

629. Righteousness leads to regions of felicity. The former is said to be eternal, while the latter are not so. The question asked (or doubt raised) is why is the effect not eternal when the cause is eternal? It is explained below.

630. There are two kinds of Righteousness, viz., nishkama and sakama. The former leads to attainment of Brahma, the latter to heaven and felicity. Brahma is eternal; the latter not so. Nishkama Righteousness being eternal, leads to an eternal reward. Sakama Righteousness not being so, does not lead to an eternal reward. The word Kala here means Sankalpa, hence Dhruvahkalah means nishkama Dharma.

631. Here, Calah means 'Sankalpa'.

The Mahabharata

of

Krishna-Dwaipayana Vyasa