The Sanskrit Epics, page 781
83 In explaining verse 7, the commentator uses the words that I have enclosed within parenthesis. According to him, verse 9 hath reference to the robbed thief while he goes to the king for invoking justice.
84 There is another reason why one should not give way to intoxication of might and should not set at naught the eternal injunction against taking what belongs to another. K.P. Singha incorrectly translates this line.
85 Implying that such a man is always alive to his own faults. He never thinks that others are guilty of an offence which he, in a moment of temptation, may have committed.
86 K.P. Singha wrongly translates this line.
87 The construction is not at all difficult; yet both the vernacular translators have misunderstood it, the Burdwan version being thoroughly unintelligible. This is only another form of the well-known saying— ‘do to others as you would that they should do to you.’
88 The Burdwan translator gives an incorrect version of the second line: yad is equivalent to yadi: anyasya stands for anyam. The genitive inflection is used for the accusative. Tatah stands for tasmin implying aupapatye vishaye. Kuryat is driggochari-kuryat.
89 The surplus should not be coveted for its own sake but for such use.
90 The second line is incorrectly rendered by K.P. Singha.
91 Priyabhyupagatam is priyena praptam and not hinsaya.
92 I am not sure that I have understood the original correctly. Nilakantha says that the sense intended to be conveyed is that Yudhishthira finds fault with Bhishma’s previous course on the indications of righteousness.
93 The argument, as explained by the commentator is this: Bhishma has said that righteousness and its reverse arise from one’s acts producing happiness or misery to others, and that they both affect one’s future life in respect to the happiness and misery enjoyed or endured therein. But living creatures, says Yudhishthira, are seen to take their births, exist, and die, of their own nature. Nature, therefore, seems to be the efficient cause of birth, existence, and death, and not the declarations in the Srutis, consistent though those declarations be with considerations of felicity or the reverse. The study of the Vedas, therefore, cannot alone lead to a knowledge of righteousness and its reverse.
94 Distress may be of infinite variety. Derogation also from duty may, therefore, be of infinite variety. It is impossible to note these derogations (justifiable in view of the degree of distress felt) in any code of morals, however comprehensive.
95 The commentator cites the example of Sudras listening to forbidden scriptures in expectation of merit. They commit sin by such acts. Then again high Brahmanas like Agastya, by cursing the denizens of the Dandaka forest, achieved great merit. In persons universally called ordinary or even low, indications are observable of good behaviour, and in those acknowledged to be good and respectable, acts may be noticed that are not good. That therefore, which is called the conduct of the good is extremely unascertainable.
96 The commentator cites the instance of the stoppage of the Horse-sacrifice in consequence of the interference of Indra with Janamejaya while the latter was bent upon celebrating one for the acquisition of merit.
97 The vapoury edifices and forms seen in the distant sky are called Gandharva-nagara from the peculiar belief that they are cities or towns inhabited by the Gandharvas, a class of beings superior to men. They appear to the view only to disappear very soon. What the speaker wishes to say is that sacrifices and religious acts at first appear romantic and delightful in consequence of the fruits they hold forth, viz., heaven and felicity. But when they are examined by the light of philosophy, they disappear or shrink into nothingness, for as acts, they are transitory and their consequences too are of the same character.
98 The object of this verse is to show that it is extremely difficult to ascertain who the good are whose conduct should be taken as the standard of righteousness.
99 The commentator cites the instance of Drona and others of that class. These men must be regarded as Mahajanas and Sadhus, but how can their conduct be regarded as righteous? What Yudhishthira means to say is that the standards of righteousness or that by which a good man may be known, is difficult of ascertainment.
100 The example of Viswamitra, Jamadagnya, and Vasishtha are cited by the commentator. The first won pre-eminence by his mastery over weapons. The second lost his character as a Brahmana by the profession of arms. The third lost nothing although he punished Viswamitra’s insolence by using even carnal weapons.
101 What Yudhishthira says here is that righteousness or virtue or duty does not depend upon the Srutis or the Smritis, nor upon considerations of happiness or misery. On the other hand, righteousness is arbitrary in respect of its standard, that being called righteous which was called so by the learned of ancient times. As regards happiness or misery, its cause is eternal nature.
102 ‘In this connection,’ i.e., the subject of the true cause to which is to be ascribed the dispensation of happiness or its reverse.
103 His gross body was within the water. Nevertheless, by Yoga power, he was able to rove over the world in his subtile body and beheld everything he wished to see.
104 Criya is explained by the commentator as implying the possession of Vedic lore.
105 This was a new vow that Jajali began to observe, the vow, viz., of travelling over the entire earth, sleeping there where evening overtook him.
106 A Beniya’s shop is a miscellaneous depot. It contains chiefly spices and drugs, but there is no article for domestic use that may not be found in such a shop.
107 Bhandajivanah is one who lays out capital and lives upon its profits.
108 Charin is sancharanam for food.
109 In some of the Bengal texts, verse consists of 3 lines. The 3rd line, however, is omitted in the Bombay edition.
110 The commentator observes that in the second line the speaker explains what morality with its mysteries is.
111 Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind of medicinal wood also is indicated by it, which is brought from Malwa and Southern India. To this day, it enters into the composition of many drugs used by Hindu Physicians. Tunga is either the filaments of the lotus, or the tree called Punnaga which is identified with the Calophyllum inophyllum of the Linnean genera. The Bombay reading parichcchinnaih for parachcchinnaih does not seem to be correct.
112 In the Bengal editions, verse consists of one line. In the Bombay text, it is included with the 10th verse which is made a triplet. The meaning is that weighing creatures I regard all of them as equal. In my scales a Brahmana does not weigh heavier than a Chandala, or an elephant heavier than a dog or cat.
113 The sense is this: there is variety in this world. It is, however, like the variety of aspects which the sky shows. It is the same Godhead that manifests itself in diverse forms even as it is the same sky that puts forth various aspects in consequence of the appearance and disappearance of clouds.
114 Devairapihita-dwarah means persons whose doors (senses) have been closed by the deities, i.e., men with senses that are defective or lost.
115 That state is Brahma, and there is no fear of return from it. Hence, it is called abhayam padam.
116 The commentator explains that the mention of putra-pautrinam indicates that kulachara or family practices (if not very cruel) are authoritative.
117 The correct reading seems to be vimuchyate. — The sense is this: there is an eternal course of righteousness as laid down in the Vedas. That which is called the conduct of the good may sometimes be stained by some errors. Fools, led by this, give up righteousness itself. On the other hand, wise men, avoiding those errors, take what is good and are saved. An old saying is cited by the commentator to the effect that when all is threatened, a wise man gives up half for saving the remainder. A fool, however, gives up the whole when only half is threatened with destruction.
118 The word iha in verse is the only indication of the speaker’s desire to allude to the union of relatives in this world.
119 K.P. Singha quietly omits the second half of the second line. The Burdwan translator, as usual, blunders in rendering it. The fact is, krosatah is not an adjective of vrikat, but stands for the roaring Vadava fire. The commentator distinctly mentions drishtante Vadavagnih.
120 Both the Vernacular translators have misunderstood this verse.
121 Alpahrillekhah is explained by the commentator as alpam vahyasukham hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity, viz., that which has a termination. The patavah are of course, the truly wise, i.e., those that seek felicity that is unending. Kritsna is Brahma; tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it for the sake of Brahma. It is almost impossible to understand verses such as these without the aid of the commentator.
122 Padashinah has reference to Devah. The sandhi in Devapi is arsha. The deities become stupefied in his track, i.e., fail to see or find it out, for such a man is apadah, i.e., transcends the highest regions of felicity, such as even the region of Brahman, because of their non-eternity. Such a man attains to Brahma, which is infinite and eternal.
123 Bhuta is explained by the commentator as Brahma, and Bhavya, as heaven or the regions of felicity in the next world. In the Vedas both kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices, &c., for heaven.
124 The commentator cites some conflicting ordinances about the slaughter of kine. The subject of duty, is thus confused, contradictory declarations being noticeable in the Vedas.
125 Badha here means striking or beating. If taken in the sense of ‘death’ the meaning would be putting some to death so that others may be frightened. These verses are a noble protest against the institution of slavery.
126 Some texts read Prishadhro-gamlavanniva, meaning Prishadhara perpetrated a great sin by killing a cow (mistaking it for a tiger, as the story goes).
127 The cow is called the mother because of the use to which she is subservient. Her milk nourishes every infant as much as the mother’s bosom. The bull, again, is Prajapati, because like Prajapati he creates offspring and assists man in the production of food.
128 Nahusha had killed a cow and a bull for honouring the Rishis. The latter, however, expressed their dissatisfaction at the act, and cleansed him of the sin in the manner indicated in the text. The commentator cites the instance of how Indra was cleansed of the sin of Brahmanicide. The Rishis, in compassion, distributed the sin among all beings of the feminine sex. That sin manifests itself in their periodical flows and the consequent impurity.
129 The commentator explains that the Rishis addressed Nahusha in that style even when they knew that he had not intentionally slain the cow and the bull. The object of the speaker is to show the enormity of the act when done intentionally.
130 The fact is, all Sacrifices, in which injury is done to animal and vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that Brahmanas should perform is Yoga.
131 Sacrifices are always attractive for the fame they bring. Their performance depends upon wealth. The acquisition of wealth leads to the commission of many evil acts.
132 The sense is that in former days when the true meaning of Sacrifice was understood and all men performed them without being urged by the desire of fruit, the beneficial consequences that flowed were the production of crops without tillage (and without injury to animals that live in holes and burrows). The good wishes the Rishis cherished for all creatures were sufficient to produce herbs and plants and trees. May not this be taken as an indication of the traditional idea of the happiness of Eden before the fall of man?
133 ‘Bereft of wisdom’ is explained by the commentator as implying the non-attainment of emancipation.
134 This verse is exceedingly terse and condensed. In the second line, the words Brahmana vartate loke, literally rendered, mean ‘who believes that only Brahma exists in the world.’ The commentator takes these words as implying ‘who regards every essential of Sacrifice as Brahma.’ Although I have followed the commentator, yet I think his interpretation to be rather far-fetched. Why may not the words be taken in a literal sense? He who takes Brahma to be all things and all things to be Brahma, becomes sinless and deserves to be called a Brahmana. The last word of the second tine simply means ‘who does not regard his own self as the actor.’ The view expressed in the Gita is that we should do all acts believing ourselves to be only agents or instruments of the Supreme deity. Acts are His, we are only His tools. Such a conviction is sure to guard us against all evil acts.
135 What is said in verse 17 is that when Sacrifices are done from a sense of duty, notwithstanding their incompleteness, they become efficacious. It is only when they are performed from desire of fruit that expiation becomes necessary if their completion be obstructed by any cause. Having thus applauded the Sacrifices (represented by acts) of the truly wise, other kinds of Sacrifices are indicated in verse 18. K.P. Singha translates 18 correctly. The Burdwan version is erroneous.
136 Swayajna is literally ‘sacrifice in one’s own self’; hence, Yoga, Brahmam vedam is Pranava or Om.
137 K.P. Singha erroneously translates this verse. The Burdwan version, so far as it goes, is correct. Sarvam Brahma is explained as Pranava, which is akhilam daivatam, for the Srutis declare that Omkarah sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in this verse is that when such a man eats and is gratified, the whole universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a particle of pottage gratified the hunger of thousands of Durvasa’s pupils.
138 Such a man regards all things as Brahma, and himself as Brahma.
139 K.P. Singha blunders in rendering the second half of the first line. Yasah, the commentator explains, is Mahadyasah or Brahma. ‘The path of the righteous,’ the commentator thinks, is Yoga.
140 i.e., they perform mental Sacrifices.
141 ‘For the reason,’ i.e., because they cannot officiate at the Sacrifices of those that are truly good. In the second line (28 is a triplet), the nominative sadhavah is understood. The meaning is that such men, that is, the truly good, accomplish their own duties not for benefiting their own selves but for the good of others. What is said in the third line is that observing both kinds of behaviour, i.e., that of the good and that of the misguided, I follow the path of the former by abstaining from every kind of injury.
142 Yajneshu is ‘among Sacrifices.’ Yani has reference to the different kinds of the Sacrifices, viz., those performed from desire of fruit and consequently productive of Return, and those not performed from desire of fruit and consequently leading to Emancipation. Tena stands for tena Yajnena. What the speaker wishes to lay down is that only a certain class of sacrificers succeed in attaining to an end whence there is no return.
143 The sense seems to be that they perform mental Sacrifices, and not actual sacrifices after having created by Yoga-power all the necessary articles.
144 The sin of slaughtering a cow will not touch such a person, his soul being above the influence of acts.
145 i.e., I have for this reason spoken in praise of Renunciation and not that frame of mind in which one acts from desire of fruit.
146 These are, of course, the indications of complete Renunciation. Such a man never bends his head to another and never flatters another, for he is above all want.
147 Verse 35 is a triplet. In the first two lines the speaker says that one who does not accomplish the acts specified, fails to attain to a desirable end. In the last line, idam, refers to the duties of a true Brahmana or the indications of the Renunciation as laid down in verse 34. Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.
148 The Munis referred to in the first line are those mentioned in verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is gahanam. Asya in the second line refers to the particular Yoga of those Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether new, a circumstance that would detract from their merit, the commentator explains the words natah as preceded by Avekshamana api understood.
149 Yasmin here is equivalent to Yadi, it being, as the commentator explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam, meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The use of the singular for the plural is arsha.
150 What is said here is this: the sacrifices of some men become lost through absence of faith. These men, it is plain, are not worthy of performing any kind of sacrifice internal or external. The performance of sacrifice, however, is easy. The cow and her products can minister to all sacrifices. In the case of those that are able, full libations of clarified butter, of milk, and of curds, are sufficient to enable them to perform whatever sacrifice they wish. As regards those that are poor, the dust of a cow’s hoof and the water in which a cow’s tail and horns have been washed, are quite sufficient to enable them to perform their sacrifices. Purnahuti should not, I think, be taken as different from clarified butter, etc.
151 All these verses are exceedingly terse. Anena vidhina is the mode which the speaker himself advocates, viz., the performance of sacrifices without slaughter of animals. Niyojayan is an instance hetau satri. After prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in verse 35 above) is Brahma.
152 The soul is itself a tirtha. A tirtha, of course, is a spot containing sacred water. One should seek the acquisition of merit in the soul instead of going to places called sacred and lying in different parts of the earth. ‘According to his own ability’ means ‘according to the best of his power.’ If one can perform a sacrifice with clarified butter, one should not do it with the dust of a cow’s hoofs.
153 Dharmasya vachanat kila is explained by the commentator as Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also mean, ‘obeying the voice of Dharma.’
