The Sanskrit Epics, page 871
189 The sense is that if after returning from thy journey to that region thou claimest thy bride, thou mayst obtain her from me. Thy journey will be a sort of trial or test to which I mean to put thee.
190 Kala-ratri is the Night that precedes the universal dissolution.
191 The commentator thinks that uttaram means the sacred north.
192 Tirtha means here a Ghat, i.e., an easy descent from the bank for access to the water.
193 Pradhanatah is explained by the commentator to mean with foremost of Vedic mantras.
194 Mandakini is that part of the river Ganga which flows through Kailasa, while Nalini is a celebrated lake owned by the king of the Yakshas, so called because of the lotuses which occur there in plenty.
195 Divya is excellent Gandharva, meaning music and dance.
196 A woman is said to destroy a family by staining it with her unchastity.
197 Both the vernacular translators have totally misunderstood the second line. Asyatam is explained by the commentator as tushnim sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from ruchi or like. What the Rishi says is, ‘As yet I do not yearn after thy company, for I do not like thee. Of course, if, after staying with thee for some time, I begin to like thee, I may then feel a yearning for thee!’
198 Utsaditah is explained by the commentator to mean chalitah. Here, however, I think it does not mean so.
199 The last words may also mean— ‘Go to thy own bed and rest by thyself!’
200 The commentator takes the words kimivottaram bhavet to imply what will be better for me? Shall I adhere to Vadanya’s daughter or shall I take this girl? I think this is rather far-fetched.
201 By Sakti is implied kamadidamanasamarthyam and by dhriti purvapraptasya atyagah. The last half of the last line of verse 25 is rendered erroneously by both the vernacular translators. Adhering to the commentator’s explanation, they add their own interpretation which is different. This sort of jumble is very peculiar.
202 Linga means signs or indications. A Lingin is one that bears signs and indications. Brahmanam (in both places) means one conversant with Brahman. The first, that is, Lingin implies either a Brahmacharin or a Sanyasin that always bears the marks of his order. An Alingin is one that is divested of such marks. Yudhishthira’s question is, who, amongst these, should be considered worthy of gifts?
203 The sense is that with respect to acts having reference to only the Pitris the conduct and competence of Brahmanas should be examined.
204 The commentator explains that five persons are mentioned in the question of Yudhishthira, K. P. Singha omits one. The Burdwan translator repeats the words of the original without any explanation. I take sambandhi to mean relatives by marriage. To this day, in all India, people make gifts or presents unto sons-in-law, etc.
205 The sense is that no sin can touch a Brahmana who observes these three acts. These three acts are efficacious in washing away all sins. The commentator points out that by this the attributes of birth and knowledge are referred to.
206 By good conduct is implied modesty and candour.
207 Anekantam is explained by the commentator as Anekaphalakaram, i.e., of diverse kinds of fruits. The fruits attainable by a correct discharge of duties are of diverse kinds, because the objects of those duties, called Palms are of various kinds.
208 Verse 22 contains 4 substantives in the genitive plural. All those are connected with vishtham in the previous verse. The commentator points out this clearly. Those living in the outskirts of towns and villages are tanners and other low castes. They who publish the acts and omissions of others are regarded as very vile persons, equivalent to such low caste men mentioned above. It is difficult to differ from the commentator, but it seems that genitives in the verse as are used for datives, in which case the meaning would be that they who give unto such persons shall also sink into hell. The Burdwan translator gives a ridiculous version of verse 22.
209 The Bengal reading Brahmacharyya is better than the Bombay reading of that word in the accusative. Bhishma apparently gives two answers. These however involve three. By maryyada is meant boundaries or limits. The duties of men have known bounds. To transgress those bounds would be to transgress duty. The highest indication of Righteousness is samah or absence of desire for all worldly objects; hence Renunciation.
210 i.e., by making gifts unto even a single such Brahmana, one rescues all the ancestors and descendants of one’s race.
211 One makes gifts unto the deities, the Pitris, and unto human beings. There is a time for each kind of gift. If made untimely, the gift, instead of producing any merit, becomes entirely futile, if not sinful. Untimely gifts are appropriated by Rakshasas. Even food that is taken untimely, does not strengthen the body but goes to nourish the Rakshasas and other evil beings.
212 i.e., any food, a portion of which has been eaten by any of these persons, is unworthy of being given away. If given, it is appropriated by Rakshasas. One incompetent to utter Om is, of course, a Sudra.
213 The speaker, by first mentioning who are unworthy, means to point out those that are worthy.
214 Apasmara is a peculiar kind of epilepsy in which the victim always thinks that he is pursued by some monster who is before his eyes. When epilepsy is accompanied by some delusion of the sensorium, it comes to be called by Hindu physicians as Apasmara.
215 An Agrani or Agradani is that Brahmana unto whom the food and other offerings to the Preta in the first Sraddha are given away. Such a person is regarded as fallen.
216 When corpses are taken to crematoria, certain rites have to be performed upon them before they can be consumed. Those Brahmanas that assist at the performance of those rites are regarded as fallen.
217 Sometimes the father of a daughter bestows her upon a bridegroom under the contract that the son born of that daughter by her husband should be the son of the daughter’s father. Such a son, who is dissociated from the race of his own father, is called a Putrika-putra.
218 Anugraham is that merit in consequence of which faults become neutralised and the stained person may come to be regarded as deserving.
219 As Drona, Aswatthaman, Kripa, Rama and others.
220 Uditastamita means one who having earned wealth spends it all in gifts. Astamitodita is one who though poor at first succeed in earning wealth afterwards; i.e., one who having become rich, keeps that wealth for spending it on good purposes.
221 Upon the completion of a Sraddha, the Brahmana who is officiating at it should utter the words yukta which means well-applied. Certain other words such as Swadha, etc., have to be uttered. The meaning is that the Brahmana who assists the performer of the Sraddha by reciting the Mantras should, upon completion, say unto the performer that the Sraddha is well-performed. As the custom is, these words are still uttered by every Brahmana officiating at Sraddhas.
222 K. P. Singha wrongly renders the word somakshayah as equivalent to somarasah.
223 Upon the conclusion of a Sraddha or other rites, the Brahmana who officiates at it, addresses certain other Brahmanas that are invited on the occasion and says, — Do you say Punyaham — The Brahmana addressed say, — Om, let it be Punyaham! — By Punyaham is meant sacred day.
224 The fact is, the slaughter of animals in a sacrifice leads to no sin but if slaughtered for nothing (i.e., for purposes of food only), such slaughter leads to sin.
225 One is said to become impure when a birth or a death occurs among one’s cognates of near degree. The period of impurity varies from one day to ten days in case of Brahmanas. Other periods have been prescribed for the other orders. During the period of impurity one cannot perform one’s daily acts of worship, etc.
226 In this country, to this day, there are many persons that go about begging, stating that they desire to go to Banaras or other places of the kind. Sometimes alms are sought on the ground of enabling the seeker to invest his son with the sacred thread or perform his father’s Sraddha, etc. The Rishi declares such practices to be sinful.
227 Literally that are afraid of thieves and others. The sense, of course, is that have suffered at the hands of thieves and others and are still trembling with fear.
228 The two exceptions have been much animadverted upon by unthinking persons. I have shown that according to the code of morality, that is in vogue among people whose Christianity and civilisation are unquestionable, a lie may sometimes be honourable. However casuists may argue, the world is agreed that a lie for saving life and even property under certain circumstances, and for screening the honour of a confiding woman, is not inexcusable. The goldsmith’s son who died with a lie on his lips for saving the Prince Chevalier did a meritorious act. The owner also who hides his property from robbers, cannot be regarded as acting dishonourably.
229 By selling the Vedas is meant the charging of fees for teaching them. As regards the Vedas, the injunction in the scriptures is to commit them to memory and impart them from mouth to mouth. Hence to reduce them into writing was regarded as a transgression.
230 In this country to this day, the act of marrying a helpless person with a good girl by paying all the expenses of the marriage, is regarded as an act of righteousness. Of course, the man that is so married is also given sufficient property for enabling him to maintain himself and his wife.
231 Articles needed in marriages are, of course, girls and ornaments.
232 Vapra has various meanings. I think, it means here a field. Large waste lands often require to be enclosed with ditches and causeways. Unless so reclaimed, they cannot be fit for cultivation.
233 The river Chenab in the Punjab was known in former times by the name of Chandrabhaga. So the river Jhelum was known by the name of Vitasta.
234 The sense is that one proceeds to the region of the Apsaras and becomes an object of respect there.
235 i.e., one acquires sovereignty.
236 It is difficult to understand the connection of the second line of verse 31. It does not mean enters the eternal region called Andhaka that rests on nothing. Human sacrifices were performed sometimes in former days.
237 Nyastani has Gangayam understood after it.
238 The deities are supported by the offerings made in sacrifices. These offerings consist of the productions of the Earth and the butter produced by the cow. The deities, therefore, are said to be chiefly supported by the Earth and the Cow. The Asuras, by afflicting the Earth and killing kine, used to weaken the deities.
239 The river Ganga has three courses. On Earth it is called Bhagirathi or Ganga; in heaven it is called Mandakini; and in the nether regions it is known by the name of Bhogabati.
240 Devesh is lit. the lord of the deities; but here it means the King or Emperor.
241 Aranyaih is explained by the commentator as implying courses of conduct leading to Brahmaloka.
242 The story referred to is this: King Sagara of the solar (?) race had sixty thousand sons, all of whom were reduced to ashes by the curse of Kapila. Afterwards Bhagiratha, a prince of the same race, brought down Ganga from heaven for their redemption.
243 Identical with the universe because capable of conferring the fruition of every wish. Vrihati — literally, large or vast, is explained by the commentator as implying foremost or superior.
244 Madhumatim is explained as conferring the fruits of all good actions.
245 Viswam avanti iti. Here the absence of num is arsha.
246 Bhuvanasya is swargasya.
247 The construction of this verse is not difficult though the order of the words is a little involved. Both the vernacular translators have misunderstood it completely.
248 Kurute may mean also makes. The sense is that the Brahmana grants to others whatever objects are desired by them. In his own case also, he creates those objects that he himself desires. His puissance is great and it is through his kindness that others get what they wish or seek.
249 Ekaramah is one who sports with one’s own self, i.e., who is not dependant on others for his joy or happiness; one who has understood the soul.
250 Dasatirdasa is ten times hundred or one thousand Dasati, like Saptati, Navati, etc., means ten times ten. Both the Vernacular translators have erred in rendering the word.
251 Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi — this is the Grammar, as explained by the commentator.
252 Yajanti with reference to truth and righteousness means worship, and with reference to land kine means give away.
253 Pigeons pick up scattered grains and never store for the morrow. In the Sila and other vows, the picking up of scattered and cast off grains from the field after the crops have been taken away by the owners, is recommended as the means of filling the stomach.
254 The aggregate of three is Righteousness, Wealth, and Pleasure. Persons who, in all the acts they do, keep an eye upon these three, are said to have their aggregate of three existing in all their acts.
255 Some texts read vriddhan for Ishtan. If the former reading be adopted, the meaning would be that kings should worship all aged Brahmanas possessed of Vedic lore.
256 Though really conversant with all duties, and of righteous behaviour, the Brahmanas, nevertheless, for concealing their real natures or for protecting the world, are seen to be employed in diverse kinds of occupations.
257 The argument, therefore, is that anything given to the Brahmana to eat and that is eaten by him apparently, is really eaten by these deities.
258 Bhutatmanah is explained by the commentator as Bhuta praptahvasikritahatma yaih.
259 The second line of verse 18 is a crux. The commentator explains that prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan, ubhaya-loke iti seshah. Para- [This footnote appears to have been truncated, as the last line begins with a hyphenated word. — JBH.]
260 The dark spots on the Moon were due to the curse of Daksha. The waters of the Ocean became saltish owing to the curse of a Rishi.
261 The sense is that one becomes a Brahmana by birth alone, without the aid of those purificatory rites that have been laid down in the scriptures. When food is cooked, none else than a Brahmana is entitled in the first portion thereof.
262 The commentator thinks that saudram karma has especial reference to the service of others. Hence what is interdicted for the Brahmanas is the service of others.
263 In this country to this day, when food is prepared in view of guests invited to a house, no portion of such food can be offered to any one before it is dedicated to the deities and placed before those for whom it is intended. An exception, however, is made for children. What is stated here is that a good Brahmana can take the precedence of even children in the matter of such food.
264 What is stated here is that those Brahmanas that do not accept gifts are very superior. Their energy and might are great. Bhishma directs Yudhishthira to be always careful of how he would treat such superior Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan translator misunderstands the second line of the verse.
265 The construction is Etat Brahmana-mukhat sastram, yat srutwaiha pravartate, prithivyam etc, etc. Both the vernacular translators have misunderstood the verse.
266 Etat karanam seems to refer to Brahmana-mukhat sastram. The sense seems to be that in the encounter between the deities and the Asuras the power of the Brahmanas was abundantly proved, for Sukra aided the Asuras with his Mantras and incantations, while Vrihaspati and others aided the deities by the same means.
267 In some of the Bengal texts for Bhumiretau the reading Bhumireto occurs. The fact is, the latter is a misprint or a mere clerical error. The etau has reference to the two mentioned in the second line. The Burdwan translator actually takes Bhumireto as a correct reading and makes nonsense of the verse.
268 I expand this verse. After kriya bhavati patratwam is understood. Kriya includes the diverse objects for which persons solicit alms or gifts. Upansuvratam is maunam parivrajyam.
269 It is said that food or other things, when given to an undeserving person, feels grief. What Yudhishthira asks is who the proper person is unto whom gifts may be made.
270 All these acts should be performed with purity of intention and according to the ordinances of the scriptures. For example, sacrifices should not be performed with vanity or pride. The Vedas should not be studied without faith. Children should not be procreated from lust, etc.
271 Such words are unseizable and unintelligible for their depth of meaning. Women are equally unseizable and unintelligible.
272 The sense is this: women agitate the hearts of those that treat them with respect as of those that treat them with disdain. The commentator explains that Pujitah dhikkritahva tulyavat vikaram janayati.
273 All living creatures are virtuous, for they are capable of progressing towards godship by their own acts.
274 Pura has little force here, implying ‘first’. In the first place, know that I have come to thee,
275 Ladies spoke in Prakrita and not in Sanskrit. The latter is refined, the former is unrefined. Hence Indra’s surprise at hearing Sanskrit words from the lady’s lips.
276 The adana ceremony was a rite in course of which friends and kinsmen had to make presents unto the person performing the ceremony. The investiture with the sacred-thread, marriage, the rite performed in the sixth and the ninth month of pregnancy, are all ceremonies of this kind.
277 It would be curious to see how the commentator Nilakantha seeks to include within these five the eight forms of marriage mentioned by Manu. The fact is, such parts of the Mahabharata are unquestionably more ancient than Manu. The mention of Manu is either an instance of interpolation or there must have been an older Manu upon whose work the Manu we know has been based. The Asura and the Rakshasa forms are unequivocally condemned. Yet the commentator seeks to make out that the Rakshasa form is open to the Kshatriyas. The fact is, the Rakshasa was sometimes called the Paisacha. The distinction between those two forms was certainly of later origin.
