"Vaisampayana said, 'Having said so unto all the Kurus, Bhishma, the son
of Santanu, remained silent for some time, O chastiser of foes. He then
held forth his life-breaths successively in those parts of his body which
are indicated in Yoga. The life-breaths of that high-souled one,
restrained duly, then rose up. Those parts of the body of Santanu's son,
in consequence of the adoption, of Yoga, from which the life-breaths went
up, became soreless one after another. In the midst of those high-souled
persons, including those great Rishis with Vyasa at their head, the sight
seemed to be a strange one, O king. Within a short time, the entire body
of Bhishma became shaftless and soreless. Beholding it, all those
distinguished personages with Vasudeva at their head, and all the
ascetics with Vyasa, became filled with wonder. The life-breaths,
restrained and unable to escape through any of the outlets, at last
pierced through the crown of the head and proceeded upwards to heaven.
The celestial kettle-drums began to play and floral showers were rained
down. The Siddhas and regenerate Rishis, filled with delight, exclaimed,
"Excellent, Excellent!" The life-breaths of Bhishma, piercing through
the crown of his head, shot up through the welkin like a large meteor and
soon became invisible. Even thus, O great king, did Santanu's son, that
pillar of Bharata's race, united himself with eternity. Then the
high-souled Pandavas and Vidura, taking a large quantity of wood and
diverse kinds of fragrant scents, made a funeral pyre. Yuyutsu and others
stood as spectators of the preparations. Then Yudhishthira and the
high-souled Vidura wrapped Bhishma's body with silken cloth and floral
garlands. Yuyutsu held an excellent umbrella, over it Bhimasena and
Arjuna both held in their hands a couple of yak-tails of pure white. The
two sons of Madri held two head-gears in their hands. Yudhishthira and
Dhritarashtra stood at the feet of the lord of the Kurus, taking up
palmyra fans, stood around the body and began to fan it softly. The Pitri
sacrifice of the high-souled Bhishma was then duly performed. Many
libations were poured upon the sacred fire. The singers of Samans sang
many Samans. Then covering the body of Ganga's son with sandal wood and
black aloe and the bark wood, other fragrant fuel, and setting fire to
the same, the Kurus with Dhritarashtra and others, stood on the right
sight of the funeral pyre. Those foremost ones of Kuru's race, having
thus cremated the body of the son of Ganga, proceeded to the sacred
Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by
Narada, by Asita, by Krishna, by the ladies of the Bharata race, as also
by such of the citizens of Hastinapore as had come to the place. All of
them, arrived at the sacred river, duly offered oblation of water unto
the high-souled son of Ganga. The goddess Bhagirathi, after those
oblations of water had been offered by them unto her son, rose up from
the stream, weeping and distracted by sorrow. In the midst of her
lamentations, she addressed the Kurus, "Ye sinless ones, listen to me as
I say unto you all that occurred (with respect to my son). Possessed of
royal conduct and disposition, and endued with wisdom and high birth, my
son was the benefactor of all the seniors of his race. He was devoted to
his sire and was of high vows. He could not be vanquished by even Rama of
Jamadagni's race with his celestial weapons of great energy. Alas, that
hero has been slain by Sikhandin. Ye kings, without doubt, my heart is
made of adamant, for it does not break even at the disappearance of that
son from my sight! At the Self choice at Kasi, he vanquished on a single
car the assembled Kshatriyas and ravished the three princesses (for his
step-brother Vichitravirya)! There was no one on earth that equalled him
in might. Alas, my heart does not break upon hearing the slaughter of
that son of mine by Sikhandin!" The puissant Krishna, hearing the goddess
of the great river indulging in these lamentations consoled her with many
soothing words. Krishna said, "O amiable one, be comforted. Do not yield
to grief, O thou of beautiful features! Without doubt, thy son has gone
to the highest region of felicity! He was one of the Vasus of great
energy. Through a curse, O thou of beautiful features, he had to take
birth among men. It behoveth thee not to grieve for him. Agreeably to
Kshatriya duties, he was slain by Dhananjaya on the field of battle while
engaged in battle. He has not been slain, O goddess, by Sikhandin. The
very chief of the celestials himself could not slay Bhishma in battle
when he stood with stretched bow in hand. O thou of beautiful face, thy
son has, in felicity, gone to heaven. All the gods assembled together
could not slay him in battle. Do not, therefore, O goddess Ganga, grieve
for that son of Kuru's race. He was one of the Vasus, O goddess! Thy son
has gone to heaven. Let the fever of thy heart be dispelled."'
"Vaisampayana continued, 'That foremost of all rivers, thus addressed by
Krishna and Vyasa, cast off her grief, O great king, and became restored
to equanimity. All the kings there present, headed by Krishna, O monarch,
having honoured that goddess duly, received her permission to depart from
her banks.'"
The end of Anusasana Parva.
FOOTNOTES
1. The commentator explains this passage by the illustration that in the
act of felling a tree the effect is produced by the intermediate act of
raising the axe by some sentient agent, but that in the case of the
burning of a forest, the fire is produced by the friction of the dry
branches of trees without the intervention of any sentient agent.
2. Even as the wind indicates the dry twigs to ignite, adds the
commentator.
3. Literally, the releaser from bonds.
4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha,
when the former acted as the priest of Trisanku. The curse was that
Viswamitra would partake of canine flesh by officiating as the priest of
one who himself was the partaker of such flesh. It is said that at a time
of great scarcity, Viswamitra was obliged to resort to dog's flesh for
food, and that as he was about to cook it, Indra pounced upon it and took
it away.
5. The constellation of the Great Bear.
6. The Pole Star.
7. Matanga was begotten upon a Brahmana woman by a Sudra father.
8. Charu is properly an oblation of rice, barley, and pulse, boiled with
butter and milk, for presentation to the gods in a sacrifice or ordinary
worship.
9. The meaning seems to be that if Destiny be unfavourable, there need
not be much fear with respect to this world. But if one be wanting in
Exertion, great must his fear be with respect to the next world, for
happiness can never be obtained in the next world unless one acts
righteously while here.
10. The commentator explains that hitam tad vada are understood in the
last line.
11. The commentator explains that the allusion here is to the adage that
swans in drinking milk mixed with water always drink the milk leaving out
the water. Learned Brahmanas are like swans for in discoursing upon even
the topics of the world they select what is good and instructive but
reject what is evil and sinful, or, as the Commentator puts it, they know
the difference between what is soul and what is not soul.
12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti
yavat' etc.
13. i.e., one should keep oneself aloof from both Energy and Penances,
for both these can consume, if troubled or interfered with. By 'Energy'
is meant both physical and mental force. It belongs to the Kshatriya as
Penances belong to the Brahmana.
14. The commentator thinks that by Krishna, the Island-born Krishna or
Vyasa is meant.
15. The sense is that such a Brahmana, if his expectation be not
gratified, is competent to consume the person that has falsely raised
that expectation.
16. Akshyayyam is fire, because it is fire that eats the food offered to
the Pitris and makes it inexhaustible.
17. The sense is that as a physician cures diverse ailments of the body,
after the same manner, a gratified Brahmana cures diverse faults of the
kingdom in which he continues to live honoured and gratified by the king.
18. Santirishta is the rishti or benefits caused by santi. The
commentator cites Medini for explaining that 'rishti' is 'kshema'.
19. Tapasye is Tapah karishye. There being no indirect narration in
Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns
ten thousand ascetics for his disciples. Kanwa, the foster-father of
Sakuntala, was a Kulapati.
20. i.e. renouncing service which is the duty ordained for person of his
order, he desired to betake himself to universal Renunciation or Sanyasa,
without, however, the lingam or marks of that vow.
21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti
nirodha; tena upetah.
22. No Brahmana, the scriptures declare, should ever assist a Sudra in
the performance of his religious or Pitri rites. Those Brahmanas that
violate this injunction fall away from their superior position. They are
condemned as Sudra-yajins. Here the Rishi, by only giving directions to
the Sudra as to how the Pitri rites were to be performed, became a
Sudra-yajin. There are many families to this day whose status has been
lowered in consequence of such or similar acts of indiscretion on the
part of their ancestors.
23. Atharva Veda Veda cha implies that the Atharvans were not generally
included under the term Veda by which the first three Vedas only were
meant.
24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana
is invited. Gifts are then made to him, and he utters benedictions in
return upon the giver. Yudhishthira used to invite every day a large
number of Brahmanas and make them very valuable presents for obtaining
their benedictions.
25. Or rather, superior. Guru is used to denote any senior as well as
preceptor.
26. The Diksha is that rite which one passes through by way of
preparation for those sacrifices and vows that one seeks to perform.
27. Satyanrite is equivalent to trade or barter.
28. Sanguptamanoratheshu is explained by the commentator as persons who
conceal their real sentiments by acting differently. The reference is to
hypocrites.
29. Vali (sing. of valayah) means anything offered or dedicated to the
deities. The sense of the second line is that the goddess of prosperity
resides in that house in which flowers are offered to the deities instead
of animal life.
30. The belief is that a man remains childless in consequence of his
sins. If these sins can be washed away, he may be sure to obtain children.
31. I give, in the affirmative form of speech, the three mental acts that
are directed to be avoided. In the original, these are given in the
negative form. Absence of coveting the possessions of others is the act
that is directed to be followed. So compassion for all creatures is
prescribed; and, lastly, the belief is directed to be entertained that
acts have fruits, for the Vedas declare as such. He that does not believe
that acts have fruits disbelieve the very Vedas which of course, is a
sinful act.
32. The sense is this: wealth is always agreeable to all persons but
Vasudeva is more agreeable than wealth. This attribute of being more
agreeable than wealth itself, that is being agreeable to all the
universe,--is due to the favour of Mahadeva. The commentator explains it
in an esoteric sense, coming to the conclusion that arthat
priyataratwancha means the attribute of becoming the Soul of all things
in the universe.
33. The allusion is to Krishna's penances for gratifying Mahadeva in
order to obtain a son. The son so obtained,--that is, as a boon from
Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite
spouse.
34. It is not necessary to explain these names here. They have been fully
explained in previous portions and will be explained later on in this
very chapter.
35. Such verses are explained by the esoteric school in a different way.
Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the
heart; adityas stand for the senses. The meaning then becomes,--'How can
one that is merely a man comprehend Sambhu whom the senses cannot
comprehend, for Sambhu dwells in the firmament of the heart and cannot be
seen but by the internal vision that Yoga supplies.' Some texts read
'nidhanamadim meaning end and beginning.'
36. It is said that for obtaining a worthy son, Krishna underwent the
austerest of penances on the breast of Himavat, with a view to gratifying
the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as
would appear from this and the succeeding verses. Elsewhere, however, it
is stated that the son so obtained was Pradyumna begotten upon Rukmini.
The inconsistency would disappear if we suppose that Krishna adored
Mahadeva twice for obtaining sons.
37. Dhava is Anogeissus latifolia. Wall is Conocarpus latifolia Roxb.
Kakubha is otherwise called Arjuna which is identified with Terminalia
Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb.
Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus,
Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn.
Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis
trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle
Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia
Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta.
Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is
Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia
Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata
Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus
integrifolia, Linn.
38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she
known by the name of Jahnavi. What is meant by Jahnavi having been always
represent there is that the goddess always stayed there in spirit,
desirous of conferring merit upon those that would reverence her.
39. i.e., never searching for food but taking what they saw, and never
using their hands also.
40. Graha is literally a planet; here, Mandara who is likened to an evil
planet in consequence of the mischief he did unto all.
41. Yoga in verse 84 is explained by the commentator as meaning the power
of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam.
Similarly, by Saswatam Valam is meant that power which arises from
Brahmavidya.
42. Surabhi is the celestial cow, the original progenetrix of all kine in
Heaven and on Earth.
43. A Sanyasin is one that bears the stick as the badge of the mode of
life he has adopted. Chatrin is the king. Kundin is one with the
calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or
the mendicant on the one hand and the monarch on the other.
44. Every person belonging to the three superior orders bears the Upavita
or sacred-thread as his badge. The deities also, including Mahadeva, bear
the Upavita. Mahadeva's Upavita is made of living snakes.
45. Arupa is formless, or as the commentator explains, nishkala, i.e.,
without parts, being indivisible. Arupa is of the form of multifarious
acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.
46. The commentator explains that by saying that Maheswara is in the
heart, etc., what is stated is that he is the several cases of which Jiva
is made up while in his unemancipate state, viz., the Annamaya kosha, the
pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is
meant by Yogatman is that he is the Soul or essence of Yoga of the
Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant
that he is Yoga or the Twam padarthah.
47. The meaning seems to be this: the man that is not devoted to Mahadeva
is sure to be subjected to misery. His distress will know no bounds. To
think that such a man has reached the lowest depth of misery only when
from want of food he has to live upon water or air would not be correct.
48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and
the bhava of all bhutas, i.e., all the living creatures.
49. Without the Srutis, He cannot be comprehended, for he is above all
dialectics or arguments. The object which the Sankhya system has in view,
flows from Him, and the object also which the Yogins have in view has its
origin in Him.
50. Mahadeva, as spoken of as Brahma, first filled Space with his
energy. Space forming, as it were, the material with which everything
else was created. Having filled Space as it were with creative energy, he
created the primeval egg and placed Brahma or the Grandsire of the
universe within it.
51. Tanmatras are the subtile elements, those which we perceive being
gross ones.
52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being
that created Brahma, Vishnu, and Rudra, derived his power to create from
Mahadeva. Thus Mahadeva is Unmanifest Brahma.
53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the
first line; the ablative is to be taken as yabartha or lyablope.
54. This is an instance of crux; adhipati is a verb of incomplete
predication, implying etya or encountering.
55. Here the compassion of Mahadeva is shown. The commentator explains
that eshu refers to these words; chatanachetanani would include all
animate and inanimate existences. The word adi following implies heaven
and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva;
avyaktam aspashtam yathasyattatha muktah bhanti tirohitam
nitya-muktatwama sya is the explanation offered. This is, no doubt
correct. The sense then is that all this has flowed from Maheswara and
exists for being enjoyed by Jiva.
56. The allusion is thus explained by the commentator; once upon a time
the seed of Mahadeva fell upon a blazing fire. The deity of fire removed
it, unable to consume it. The seed, however, thus removed became
converted into a mountain of gold. Haimagiri is not Himavat or the
mountains of Himalayas as the Burdwan translation wrongly renders it.
57. Ardhe sthita kanta refers to the transformation of Mahadeva into a
form half of which was male and half female, the male half being the half
of his own usual form, and the female half the form of his dear spouse
Uma or Parvati. This transformation is known by the name of Haragauri.
58. The associates of Mahadeva are called Gana. Deva is in the vocative
case. The Burdwan translator wrongly takes deva-ganah as a compound word
and makes a mess of the meaning.
59. The Bombay reading is Vihitam karanam param. The commentator adopts
it, and explains it as vihitam, ajnatam sat jnapitam; param karanam
avyaktasyapi karanam. The Bengal reading, however, is not faulty.
60. The Bengal reading karmayoga is vicious. The Bombay text reads
karmayajna which, of course, is correct. By karmayajna is meant that
sacrifice which is performed with the aid of actual offerings of flowers
and herbs and animals and libations of ghee, meat, etc. These are opposed
to mental sacrifices or manasa yajna. It is curious to see that the
Burdwan translator adheres to the vicious reading and misunderstands the
meaning. Mahadeva transcends the fruits of action, i.e., he has no body
unto which happiness and misery may attach.
61. The Bombay reading savikara-nirguna-ganam is correct. The Bengal
reading having gunam (and not ganam) as the last word of this compound,
is vicious. The Burdwan translator adheres to the vicious reading and
wrongly renders the compound. K. P. Singha skips over it. Of course,
ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.
62. Mahadeva's body is half male and half female. The male half has
garlands of bones, the female half garlands of flowers. The male half has
everything that is rejected by others; the female half has all things
that are coveted by others. This particular form of Mahadeva is called
Hara-Gauri.
63. Girimala is explained by the commentator as one that sports on hills
and mountains.
64. All the texts have Bhavaghnaya. The correct reading, however, seems
to be Bhagaghnaya, especially as the reference to Andhaka occurs
immediately after.
65. Vishnu means here the foremost of sacrifices.
66. These articles must be offered to a visitor, whether he stands in
need of them or not.
67. All the texts read Kshirodasagaraschaiva. The correct reading is
Kshirodasagarasyaiva. The nominative may be construed with the previous
line, but the genitive would be better.
68. The commentator does not explain what is meant by
Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,
what is implied is that flashes of lightning and the Thunder-fire looked
like eyes set upon that cloud. Go may also mean jyoti or effulgence.
69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.
70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the
fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The
Bengal texts read pralaya. The Bombay reading is pranaya. The latter is
also the reading that the commentator notices, but when he explains it to
mean tadabhavah, i.e., the absence of joy and sorrow, I think, through
the scribe's mistake, the l has been changed into the palatal n.
Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,
transcending the influence of acts.
71. Thou art the adi of the ganas. By ganas is meant ganayante
sankhyayante iti ganah, i.e., tattwah.
72. The commentator explains this by saying that thou art the heavenly
felicity which creatures earn by means of their righteous acts. Acts,
again, are performed in course of Time whose divisions are caused by the
Sun.
73. It has been explained in previous Sections that by success in Yoga
one may make oneself as subtile as possible or as gross as possible. One
may also attain to the fruition of all desires, extending to the very
creation of worlds upon worlds peopled with all kinds of creatures. That
Yogins do not create is due to their respect for the Grandsire and their
wish not to disturb the ordinary course of things.
74. Satyasandhah is the Bengal reading. The Bombay reading is
satrasatwah, meaning, as the commentator explains, satya-sankalpah.
75. Vigraham is explained by the commentator as
visishthanubhanbhava-rupam or nishkalam jnaptimatram.
76. In verse 369 ante Upamanyu says that Krishna is to receive from
Mahadeva sixteen and eight boons. The commentator, stretching the words
has tried to explain them as signifying a total of eight, and eight i.e.,
eight are to be obtained from Mahadeva, and eight from his divine spouse
Uma. The language, however, is such that this meaning cannot be put upon
it without doing violence to it.
77. The commentator explains this as 'thou art the cleanser of all
cleansing entities,' i.e., it is in consequence of thee, Ganga and the
others have received the power of cleansing other things and creatures.
78. Adhyatma: that occupies the inner body. Adhibhuta: elements, prima,
eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the
bhutas. Adhiloka--one occupying the lokas; Adhivijnana--one occupying the
plane of consciousness; Adhiyajna--one conducting the sacrifices residing
in the heart of the jivas.
79. i.e., they attain to Emancipation when they behold thee in the
firmament of their own hearts, or succeed in identifying their own souls
with thee.
80. The guha or cave in which Brahman is concealed is the heart of every
living creature.
81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha,
Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water,
Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is
called Bhava; in that of fire, he is called Rudra; in that of Hotri he is
called Pasupati; in that of the Sun, he is called Isana; in that of the
Moon, he is called Mahadeva; in that of Space, he is called Bhima; in
that of Earth, he is called Sarva; and in that of wind, he is called
Ugra. Compare the benediction in Kalidasa's Shakuntalam.
82. The cave in which Mahadeva has been concealed is the cave of the
Scriptures: probably, difficult texts.
83. The sense is that these persons have not to make any extraordinary
efforts for beholding thee. Their devotion is sufficient to induce thee
to show thyself unto them.
84. Devayana and Pitriyana are the two courses or paths by which the
departed have to attain to their ends. Those going by the former reach
the Sun; while those that go by the latter reach the Moon.
85. The first is that which is according to the rites inculcated in the
Srutis; second is according to the procedure laid down in the Smritis,
and the third is the way or manner constituted by Dhyana or meditation.
86. Vide Sankhya karika. With original Prakriti, the seven beginning with
Mahat and Ahankara and numbering the five Tanmatras.
87. Both the vernacular translators render the last verse most
erroneously. K.P. Singha skips over every difficulty. In the Anusasana,
this characteristic of his is more marked than in the Santi. The Burdwan
translators very rarely skip over a verse, but they are very generally in
the wrong. Nilakantha explains that Devesah is Brahma. The meaning,
therefore, is that Tandi said unto me those secret names which Brahma had
applied unto the high-souled one or Mahadeva. The Bengal reading Devesa,
in the vocative, is incorrect.
88. i.e., if recited, it destroys all fear or Rakshasas, for these either
fly away at its sound or are even killed.
89. i.e., it has the merit that is attached to either Meditation or Yoga.
90. Both Sthira and Sthanu imply immutability or freedom from change.
91. The commentator explains that Bhava is here used in the sense of that
from which all things now and into which all things merge when the
universal dissolution comes. Or, it may imply, mere existence, without
reference, that is, to any attribute by which it is capable of being
described or comprehended.
92. i.e., Virat or vast or Infinite.
93. The task of rendering these names is exceedingly difficult. In the
original, many of these names are such that they are capable of more than
one interpretation. The commentator often suggests more than one meaning.
Each name would require a separate note for explaining all its bearings.
Niyata is literally one who is observant of fasts and vows and who has
restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic.
Smasanu is either a crematorium, the place where dead creatures lie down,
or, it may mean Varanasi, the sacred city of Siva, where creatures dying
have not to take rebirth. Siva is both a resident of crematoria and of
Varanasi.
94. Or, the universe is displayed in thee.
95. Probably, what is said here is that Mahadeva is the Pratyag Soul free
from ignorance.
96. By Niyama is meant purity both internal and external, contentedness,
with whatever is got, penances, Vedic studies, meditation on the Deity,
etc.
97. Nidhi implies the largest number that can be named in Arithmetical
notation. Hence, it implies, as the commentator correctly explains, the
possessor of inexhaustible felicity and gladness.
98. Sahasraksha is either Indra or possessor of innumerable eyes in
consequence of Mahadeva's being identical with the universe. Visalaksha
is one whose eyes are of vast power, because the Past and the Future are
seen by them even as the Present. Soma implies either the Moon or the
juice of the Soma i.e. the libations poured in the sacrificial fire. All
righteous persons, again, become luminaries in the firmament. It is
Mahadeva that makes them so i.e., he is the giver of glorious forms to
those that deserve them.
99. Many of these names require comments to be intelligible. Ketu is no
plant but Hindu astronomers name the descending node of the Moon by that
name. Hence Rahu is the ascending node of the Moon. Graha, is that which
seizes; Grahapati is Mangala, so called for its malevolence, Varah is
Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu
mythology, Sukra is a male person, the preceptor of the Daityas and
Asuras. Atri is Vudha or Mercury, represented as the sons of Atri.
Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the
lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away
from Siva, but the latter pursued it and shot his arrow at it for
destroying it downright.
100. Suvarna-retas is explained by the commentator as follows: At first
he created water and then cast his seed into it. That seed became a
golden egg. It may also mean that Mahadeva is Agni or the deity of fire,
for gold represents the seed of Agni.
101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance
and Desire, with him. In consequence of this seed, Jiva travels from one
world into another ceaselessly. This seed, therefore, is the conveyance
or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called
the rider, and the body is the car that bears the Soul on it.
102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty
beings that wait upon Mahadeva. This make up the first hundred names. The
commentator takes Avala and Gana together.
103. Digvasas means nude. The Puranas say that for stupefying the wives
of certain ascetics, Mahadeva became nude on one occasion. The real
meaning, however, is that he is capable of covering and does actually
cover even infinite space. In the sense of nude, the word means one that
has empty space for his cover or vestments.
104. The meaning is that with thee Knowledge is penance instead of actual
physical austerities being so. This is only another way of saying that
thou hast Jnanamayam Tapah.
105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.
106. Harikesa means one having the senses for one's rays, i.e., one who
displays all objects before the soul through the doors of the senses. The
meaning is that Mahadeva is he through whose puissance the mind succeeds
in acquiring knowledge through the senses.
107. Krishna is explained by the commentator thus. Krish is a word
signifying Bhu or Existence. The letter n (the palatal one) signifies
nivritti. Hence Krishna is anandatanmatra.
108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti
kapah. So called because of the incident noted in the text, for the
matted locks of Mahadeva had sucked up the river Ganga when it first fell
from heaven. Then Rit means sovereignty or lordship. Riddah is one that
gives sovereignty. Combining the two, the compound Kaparddin is formed.
109. Nabhah means space which implies puissance. That Nabhah is the
sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are
vicious.
110. The deities are said to move about during the day, while the Asuras
and Rakshasas during the night. What is said, therefore, here is that
thou art the deities and thou art their foes of the Daityas and others.
111. Sound, only when manifested, becomes perceptible. When unmanifest
and lying in the womb of eternal space, it is believed to have an
existence. Unmanifest Brahman is frequently represented as anahatah
savdah or unstruck sound.
112. These four ways are as enumerated by commentator, Visva, Taijasa,
Prajna, Sivadhyana.
113. It may also mean that thou art he called Buddha who preached against
all sacrifices.
114. The commentator explains that Mahadeva's defeat at the hands of
Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,
even as Krishna broke his own vow of never taking up arms in the battle
of Kurukshetra, for honouring his worshipper Bhishma who had vowed that
he would compel Krishna to take up arms.
115. The sense is this: when the universal destruction comes and all
becomes a mighty expanse of water, there appears a banian tree under
whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.
116. It may also mean that thou art he at whose approach all the Daitya
troops fled in all directions.
117. i.e., thou art Time itself. This is the implication.
118. By these three names what is indicated is that Mahadeva is a
householder, a Sanyasin and a forest-recluse. House-holders bear a tuft
of hair on their heads, Sanyasins have bald heads, while forest recluses
or Vanaprasthis have matted locks.
119. The sense is that Brahman is felt by every one in the firmament of
his own heart. Mahadeva, as identical with Brahman is displayed in the
heart that is within the physical case. Hence, he may be said to take
birth or appear in his effulgence within every one's body.
120. Kalakatankatah is explained by the commentator as follows:--Kala is
Yama. He is covered over with the illusion of the Supreme Deity. This all
covering illusion, again, has the Supreme Deity for its cover. Thou art
that Supreme Deity.
121. Vibhaga and Sarvaga, the commentator explains, are used for
indicating that thou art the universe as Vyashti and Samashti.
122. Some editions read susaranab, meaning thou art he who well protects
the universe.
123. The golden mail being the illusion of the Supreme Deity in
consequence of which the universe has become displayed.
124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.
125. The commentator explains that Tarangavit, which is literally
conversant with waves means one that is acquainted with the joys or
pleasures that arise from the possession or enjoyment of worldly things,
for such joys may truly be likened to waves which appear and disappear on
the bosom of the sea or ocean of Eternity.
126. The commentator explains that the binder of Asura chiefs refers to
the Supreme Deity's form of Vishnu in which he had bound Vali, the chief
of the Asuras. The plural form has reference to successive Kalpas.
127. The sense is that thou art he that is well conversant with the
ritual of sacrifices.
128. Or, it may mean that thou art he that has no vestments, for no
vestments can cover thy vast limbs.
129. Those that uphold others are, for example, the elephants that stand
at the different points of the compass, the snake Sesha, etc. What is
said here is that thou art the best of all these or all such beings.
130. The sense is that thou art Vishnu who is the foremost of the
celestials and thou art Agni who is the lowest of the celestials; i.e.,
thou art all the celestials.
131. The body is as it were a pit into which the soul falls, determined
by Desire and Ignorance.
132. Vasu, the commentator explains, indicates the Wind, for it means
that which establishes all things into itself.
133. Nisachara is one acting through nisa, or Avidya, i.e., one who
enjoys all objects, implying Jiva invested with Ignorance.
134. The Soul can view the Soul or itself, if it can transcend the body
with the aid of Yoga.
135. The commentator explains that the first word means that thou art
Hansa and that the second word means thou art Paramahansa.
136. Varhaspatya is a word that is applied to a priest. The deities first
got their priest for assisting them at their sacrifices. Human beings
then got theirs. Those born after Vrihaspati are Vrihaspatyas.
137. This word Nandivardhanah may also mean he that withdraws or takes
away the joys previously conferred.
138. The language of the Veda is divine. That of the scriptures is human.
139. Literally, crown of the head.
140. i.e., that succeeds in effecting his Emancipation.
141. Mahanakha refers to the incarnation of Narasingha or the Man-lion
assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada.
Maharoman has reference to the form of the mighty or vast Boar that the
Supreme Deity assumed for raising the submerged Earth on his tusks.
142. Mahamuni may mean either one that is very mananasilah or one that is
exceedingly taciturn.
143. How the world has been likened to a tree has been explained in the
Moksha sections of the Santi Parvan.
144. This is explained in the sense of no one being able to enquire after
Brahman unless he has a body, however subtile, with the necessary senses
and understanding. It may also mean that the tree of the world furnishes
evidence of the existence of the Supreme Deity.
145. Both the vernacular translators have rendered many of these names
most carelessly. The Burdwan translator takes Yaju as one name and
Padabhuja as another. This is very absurd.
146. These are the ten previously enumerated, beginning with residence in
the mother's womb and ending with death as the tenth, with heaven the
eleventh and Emancipation the twelfth.
147. It should be remembered that Kali which is either the age of
sinfulness or the presiding deity of that age and, therefore, a
malevolent one, is highly propitious to Emancipation. The world being
generally sinful, those who succeed in living righteously in this age or
under the sway of this malevolent deity, very quickly attain to heaven if
heaven be their object, or Emancipation if they strive for Emancipation.
148. Implying that thou assumest the form of the constellation called the
Great Bear, and moving onward in space causest the lapse of Time. This
constellation, in Hindu astronomy, is known by the name of Sisumara
because of its resemblance with the form of a tortoise.
149. The word bhashma, meaning ashes, literally signifies anything that
dispels, tears off all bonds, and cures every disease. Ashes are used by
Sanyasins for rubbing their bodies as a mark of their having consumed
every sin and cut off every bond and freed themselves from all diseases.
150. Mahadeva gave a quantity of ashes to his devotees for protecting
them from sin.
151. Vide the story of Mankanaka. The Rishi of that name, beholding
vegetable juice issuing from his body, began to dance in joy. The whole
universe, overpowered by a sympathetic influence, began to dance with
him. At this, for protecting the universe, Mahadeva showed himself to
Mankanaka and, pressing his fingers, brought out a quantity of ashes,
thus showing that his body was made of ashes.
152. Anukari literally means an accessory. In the form of Vishnu or
Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying
Bhishma.
153. As Krishna the friend of Arjuna.
154. In the Pauranik myth, the Earth is described as being supported in
empty space by a mighty snake called Sesha. Mahadeva is that Sesha,
otherwise called Ananta.
155. i.e., Mahavishnu, from whose navel arose the primeval lotus within
which was born Brahma.
156. The Bombay text has a misprint. It reads Punya-chanchu for
Punya-chunchu. In printing the commentary also, the well-known
grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the
misprint in his rendering. K. P. Singha avoids it.
157. The word Kurukshetra or its abbreviation Kuru means the field or
department of action. It means also the actual field, so called, on which
king Kuru performed his penances, and which is so sacred that its very
dust cleanses a person of all sins.
158. The commentator explains that Siddharthah means Siddhantah, and that
the following compound is its adjective.
159. Literally, the Soul of real existence.
160. People eat off plates of silver or gold or of other metals. Mahadeva
has for his plate Kala or destroyer of the universe. Both the vernacular
translators have erred in rendering this word. K. P. Singha takes the
compound as really consisting of two names, etc.
161. The sense is that Mahadeva is the foremost of Sadhakas or
worshippers engaged in acquiring a particular object, for he has
emaciated or reduced to nothingness all his foes in the form of all
passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.
162. Narah is thus explained by the commentator.
163. The commentator explains that he who is called Suparvan in heaven is
otherwise called Mahan.
164. Sarva-sahana-samarthya pradah as the commentator explains. Hence, it
means that Mahadeva is he who makes creatures competent to bear all
things, i.e. all griefs and all joys, as also the influence all physical
objects that is quietly borne without life being destroyed.
165. The etymology of Hara is thus explained by the commentator; Hanti
iti ha sulah; tam rati or adatte. This is very fanciful.
166. The sense is this: a nipana is a shallow pond or ditch where cattle
drink. The very oceans are the nipanas or Mahadeva.
167. The commentator thinks that this has reference to the incarnation of
Trivikrama i.e., the dwarf suddenly expanding his form till with two
steps he covered Heaven and Earth and demanded space for his third step.
168. i.e., thou art possessed of Yoga knowledge.
169. The two together form one name.
170. These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated
place in the body.
171. The thin bamboo rod in the hand of the Brahmana is mightier than the
thunderbolt of Indra. The thunder scorches all existing objects upon
which it falls. The Brahmana's rod (which symbolizes the Brahmana's might
in the form of his curse) blasts even unborn generations. The might of
the rod is derived from Mahadeva.
172. Sayambhuvah Tigmatejah is one name. The commentator explains that
Brahman could not look at Mahadeva; hence this reference to his prowess.
173. Brahma, after his birth within the primeval lotus, became desirous
of seeing the end of the stalk of that lotus. He went on and on, without
succeeding to find what he sought. The meaning of the word, therefore, by
implication is that Mahadeva is infinite.
174. Once Brahma asked Surabhi to bear evidence before Vishnu to the
statement that Brahma has seen the foremost part of Siva. Surabhi having
given false evidence out of fear for Brahma was cursed by Siva that her
offspring will eat unholy substances.
175. Uma is another name for Brahmavidya.
176. Falling from the celestial regions, the river Ganga was held by
Mahadeva on his head, among his matted locks. At the earnest
solicitations of King Bhagiratha he gave her out so that flowing along
the surface of the Earth she met the ocean, first passing over the spot
where the ashes of Bhagiratha's ancestors, the sixty thousand sons of
king Sagara of the solar race, lay.
177. This form is called Hara-Gauri, as explained before.
178. Some texts read Pritatma, implying one of contented soul. The
reading noticed by the commentator is Pitatma, meaning gold-complexioned.
The Burdwan translator takes Pritatma as one name. This is not correct.
179. Mahadeva is represented as possessed of five heads, four on four
sides and one above.
180. Amritogovrisherwarah is one name.
181. These are names for different portions of time.
182. The Srutis declare that Fire is his head, the Sun and the Moon are
his eyes, etc.
183. Mahadeva has an image in the country of the Kalingas that is called
Vyaghreswara.
184. Kantah is thus explained. Kasya Sukhasya antah sima.
185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah
is bhagvat. The sense is that unless one becomes conversant with all the
modes of worshipping Bhava, i.e., in thought, word and deed, and unless
one has special good luck, one cannot have such devotion to Bhava.
186. There are numerous instances of the gods having become alarmed at
the penances of men and done their best to nullify those penances by
despatching celestial nymphs for attracting them of carnal pleasures.
187. I expand this verse a little for bringing out the sense clearly.
188. The subject propounded by Yudhishthira is this: marriage is always
spoken of as a union of the sexes for practising all religious duties
together. The king asks, how can this be. Marriage, as seems to him, is a
union sought for pleasure. If it be said that the two individuals married
together are married for practising religious duties jointly, such
practice is suspended by death. Persons act differently and attain to
different ends. There is, therefore, no prospect of a reunion after
death. When, again, one of them dies, the joint practice of duties can no
longer take place. The other objections, urged by Yudhishthira, to the
theory of marriage being a union of the sexes for only practising
religious duties jointly, are plain.
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.
278. Thus, there was no difference, in status, in ancient times, between
children born of a Brahmana, a Kshatriya or a Vaisya mother. The
difference of status was of later origin.
279. Nagnika is said to be one who wears a single piece of cloth. A girl
in whom the signs of puberty have not appeared does not require more than
a single piece of cloth to cover her. The mention of Nagnika, the
commentator thinks, is due to an interdiction about wedding a girl of
even ten years in whom signs of puberty have appeared.
280. When a father happens to have an only daughter, he frequently
bestows her in marriage upon some eligible youth on the understanding
that the son born of her shall be the son, for purposes of both Sraddha
rites and inheritance, not of the husband begetting him but of the girl's
father. Such a contract would be valid whether expressed or not at the
time of marriage. The mere wish of the girl's father, unexpressed at the
time of marriage, would convert the son into a son not of the father who
begets him but of the father of the girl herself. A daughter reserved for
such a purpose is said to be a putrikadharmini or 'invested with the
character of a son.' To wed such a girl was not honourable. It was in
effect an abandonment of the fruits of marriage. Even if dead at the time
of marriage, still if the father had, while living, cherished such a
wish, that would convert the girl into a putrikadharmini. The repugnance
to wedding girls without father and brothers exists to this day.
281. For understanding the meanings of Sapinda and Sagotra see any work
on Hindu law civil or canonical.
282. These verses are exceedingly terse. The commentator explains that
what is intended is that under the third and fourth circumstances the
giver of the girl incurs no sin; under the second, the bestower of the
girl (upon a person other than he unto whom a promise had been made)
incurs fault. The status of wife, however, cannot attach simply in
consequence of the promise to bestow upon the promiser of the dower. The
relationship of husband and wife arises from actual wedding. For all
that, when the kinsmen meet and say, with due rites, 'This girl is this
one's wife,' the marriage becomes complete. Only the giver incurs sin by
not giving her to the promised person.
283. Hence, having promised to wed such a one, she is at liberty to give
him over and wed another whom she likes.
284. In consequence of that boon no one incurs sin by retracting promises
of bestowing daughters upon others in view of more eligible husbands.
285. Hence, no one should bestow his daughter upon a person that is not
eligible, for the offspring of such marriage can never be good and such a
marriage can never make the daughter's sire or kinsmen happy.
286. One of the most important rites of marriage is the ceremony of
circumambulation. The girl is now borne around the bride-groom by her
kinsmen. Formerly, she used to walk herself. All gifts, again, are made
with water. The fact is, when a thing is given away, the giver, uttering
the formula, sprinkles a drop of water upon it with a blade of Kusa grass.
287. Hence, what Savitri did at the bidding of her sire could not be
against the course of duty or morality. The Burdwan translator has
misunderstood the second line of this verse, while K.P. Singha has
quietly dropped it.
288. Dharmasya refers to the true or correct or eternal Aryan usage,
Pradanam is khandanam, from da, to cut. The sense is that the grant of
liberty to women is an Asura practice.
289. Hence, no one should wed, led by desire alone. Nor should the maiden
be permitted to choose for herself. She may be guided in her choice by
improper considerations connected with only carnal pleasure.
290. The property is divided into five parts, two of which are taken by
the daughter under such circumstances and three by the son.
291. I expand the verse for making it intelligible, by setting forth the
reasons urged by Hindu lawyers and noticed by the commentator.
292. Valatah vasyam implies only those whose consent is obtained by
force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna
abducting Subhadra, are excluded from this denunciation.
293. The maiden may herself accept ornaments. That would not convert the
transaction into a sale.
294. Swalpa-kaupinah literally is covered with a small piece of cloth,
hence, capable of being easily seduced.
295. i.e., he should not acquire for storing. He may acquire to spend in
sacrifices and gifts or for maintaining himself and his family.
296. i.e., if the Brahmana, led by affection for any other wife,
disregards the wife belonging to his own order and shows preference for
those of the other orders, he then incurs the liability of being regarded
as a Chandala that has come to be numbered among Brahmanas.
297. The sense of this verse seems to be this: If a Brahmana takes in
succession three spouses all belonging to his own order, the son born of
his first wife shall take the share that is allotted to the eldest; that
born of the second wife shall take a share next in value; and that born
of the youngest wife shall take the share allotted to the youngest. After
such especial shares are taken, the residue of the property is to be
distributed unto equal shares each of which shall be taken by each of the
children. If this interpretation be correct, it would appear that the
contention waged some years ago in Bengal, that the scriptures do not
allow a person the liberty of taking more than one spouse from his own
order, falls to the ground. Upon other grounds also, that contention was
absurd, for Kshatriya kings often took more than one Kshatriya spouse.
298. i.e., each order was created for performing sacrifices. The Sudra is
competent to perform sacrifice. Only his sacrifice should be by serving
the three other orders.
299. For them there is no investiture with the sacred-thread.
300. Broken earthenpots are always cast off. They are some times utilised
by persons of the lower orders.
301. The second line is exceedingly terse. The sense seems to be this:
one who is of low birth must remain low in disposition. Absolute goodness
may arise in his heart, but it disappears immediately without producing
any effect whatsoever. The study of the scriptures, therefore, cannot
raise such a person. On the other hand, the goodness which according to
its measure has ordained for one (1) the status of humanity and (2) the
rank in that status, is seen to manifest itself in his act.
302. The son begotten upon a maiden by one who does not become her
husband, and born after her marriage, is regarded as belonging not to the
begetter but to the husband.
303. Such a son becomes the property of the mother's husband and not of
his begetter. If however, the begetter expresses a wish to have him and
rear him, he should be regarded as the begetter's. The principle upon
which he becomes the child of the mother's husband is that the begetter
conceals himself and never wishes to have him.
304. The objects of Yudhishthira's question will appear clearly from the
answer given to it by Bhishma.
305. There is no fault in kine, etc., and kine are like fire etc. The
Hindu idea is that kine are cleansing or sanctifying. The Rishis
discovered that the magnetism of the cow is something that is possessed
of extraordinary virtues. Give the same kind of food to a cow and a
horse. The horse-dung emits an unhealthy stench, while the cowdung is an
efficacious disinfectant. Western science has not yet turned its
attention to the subject, but there can be little doubt that the urine
and dung of the cow possess untold virtues.
306. Saptopadam mitram means that by speaking only seven words or walking
only seven steps together, two persons, if they be good, become friends.
307. Vajrasuchyagram may also mean furnished with an end like that of the
needle with which diamonds and other hard gems are bored through.
308. The ever-changing beautiful masses of afternoon or evening clouds,
presenting diverse kinds of forms almost every minute, are regarded as
the abodes or mansions of the Gandharvas.
309. Some of these trees and creepers are identifiable. Sahakara is
Mangifera Indica, Linn. Ketaka is a variety of Pandanus Odoratissimus,
Linn. Uddalaka is otherwise called Vahuvara and sometimes Selu. It is the
Cordia Myxa, Linn. It may be a misreading for Uddanaka, which is the
well-known Cirisha or the Mimosa Sirisca of Roxburgh. Dhava is Conocarpus
latifolia, Roxb. Asoka is Saraca Indica, Linn., syn, Jonesia Asoka, Roxb.
Kunda is Jasminum pubescens, Linn. Atimukta is otherwise called Madhavi.
It is Gaertinera racemosa, Roxb. Champaka is Michelia Champaca, Linn.
Tilaka sometimes stands for Lodhra, i.e., Symplocos racemosa, Roxb. The
word is sometimes used for the Aswattha or Ficus religiosa, Linn. Bhavya
is Dillenia Indica, Linn. Panasa is Artocarpus integrifolia, Linn. The
Indian Jack-tree. Vyanjula stands for the Asoka, also Vetasa (Indian
cane), and also for Vakula, i.e., Mimusops Elengi, Linn. Karnikara is
Pterospermum accrifolium, Linn. Cyama is sometimes used for the Pilu,
i.e., Salvadora Persica, Linn. Varanapushpa or Nagapushpa or Punnaga is
Colophyllum inophyllum, Linn. Astapadika or padika is otherwise called
Bhardravalli. It is the Vallaris dichotoma, Wall., Syn., Echites
dichotoma, Roxb.
310. Bhringaraja is the Lanius Malabaricus. Kokila is the well-known
Indian Koel or cuckoo. Catapatra is the wood-pecker. Koyashtika is the
Lapwing. Kukkubhas are wild-cocks (Phasinus gallus). Datyuhas are a
variety of Chatakas or Gallinules. Their cry resembles the words
(phatikjal). Jivajivaka is a species of partridges. Chakora is the Greek
partridge. Sarasa is the Indian crane. Chakravaka is the Brahmini duck or
goose.
311. In verse 39 and 40 for asmi and tapacchaitat read asi and tapasaccha.
312. The Grandsire spoke of somebody becoming a Kshatriya in Bhrigu's
race, and referred to the incident as the result of a stain that would be
communicated to that race from Kusika's. This is the full allusion.
313. The sense seems to be that Kusika wishes to know what person of
Bhrigu's race will confer this high benefit upon his race.
314. By ancestors to the seventh degree also descendants to the same
degree are meant.
315. Heaven and Hell are places of only enjoyment and endurance. There
can be no acts there leading to merit or demerit. This world is the only
place which is called the field of acts.
316. Vrikshas are large or small trees generally. Gulma is a shrub, or
bushy plant. Lata is a creeper, which cannot grow without a support.
Talli is of the same variety, with this difference, perhaps, that its
stems are more tree-like than those of creepers. Twaksara is the bamboo.
Trina includes all kinds of grass.
317. The commentator explains that the drift of Yudhishthira's query is
this: the giver and the receiver do not meet in the next world. How then
can an object given away return or find its way back to the giver in the
next world or next life?
318. Abhimanat is differently understood by the commentator.
319. Yuktaih is the better reading, although muktaih may not be
erroneous. Yuktain is charaih; while muktath is 'men charged with a
commission to do a thing'.
320. This sacrifice is the sacrifices of gifts. 'Spreading out a
sacrifice' means 'spreading out the articles and placing them in proper
order in view of the sacrifice.' 'Dadatah vartotam' means datustaya
saryanastu.
321. The sense is this: gifts made to such superior Brahmanas serve to
free a person from the debts which he owes to the deities. The 'water of
gifts' means the water that the giver sprinkles, with a blade of Kusa
grass, over the article given away, saying, 'I give this away'. In the
sacrifice constituted by gifts, such water is like the dedication of
offerings to the Pitris. A knowledge of the ritual of sacrifice is needed
to understand and appreciate the figures employed in such verses.
322. Some texts read tathabham, meaning abhayam or fearlessness is from
them--Tathobhayam (which I adopt) is that both, Heaven and Hell become
one's through them; if gratified, they bestow Heaven; if angry, they hurl
into Hell.
323. Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is
tirashkaram. Yachanti bhutani means those who beg or solicit. In the
Santi Parva, Bhishma in one place directs beggars to be driven away from
towns and cities as annoyers of respectable people. This, however,
applies to professional beggars, and not persons in real distress.
324. Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan
or outside the platform.
325. Sacrifices are a means of giving away unto the Brahmanas.
326. Weeping women means women of destitute condition and, therefore,
unable to pay.
327. The first word in the first line is not kshatam but kritam.
328. The Commentator explains that because giver by one that is dear or
given to one that is dear, therefore is she called Priyadatta.
329. This is evidently a crux. Prasamsanti means generally praise. Here
it means reproach or censure. The second line may also mean, his enemies
dare not attack his kingdom.
330. This is the utterance or declaration of the earth herself.
331. Rich with every taste; the idea is that things have six tastes,
viz., sweet, sour, etc. The quality of taste is drawn by things from the
soil or earth. The tastes inhere in earth, for it is the same earth that
produces the sugarcane and the tamarind.
332. Sparsitam is dattam.
333. The Bombay reading adityatastansha is better than the Bengal reading
adityataptansha.
334. What Yudhishthira wishes to know is what conjunctions should be
utilized for making what particular gifts.
335. Payasa is rice boiled in sugared milk. It is a sort of liquid food
that is regarded as very agreeable.
336. Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.
337. Phanita is the inspissated juice of the sugarcane.
338. A prasanga is a basket of bamboo or other material for covering
paddy.
339. Rajamasha is a kind of bean. It is the Vinga sinensis, syn.
Dilicheos sinensis Linn.
340. There may be akama and sakama acts, i.e., acts without desires of
fruit and acts with desires of fruit. A Sraddha with Tila or sesame
should never be done without desire for fruit.
341. When a residential house is given away unto such a Brahmana and the
receiver resides in it, the giver reaps the reward indicated. It does not
refer to the hospitable shelter to such a Brahmana given by one in one's
own house.
342. To this day, in Bengal at least, a tenant never performs the first
Sraddha or a Puja (worship of the deities) without obtaining in the first
instance the permission of the landlord. There is in Sraddhas a
Rajavarana or royal fee payable to the owner of the earth on which the
Sraddha is performed.
343. Tasyam is explained by the commentator as kritayam.
344. Kinasa is either one who tills the soil with the aid of bulls or one
who slays cattle. Having first mentioned vadhartham, kinasa should here
be taken for a tiller. Kasai, meaning butcher, seems to be a corruption
of the word kinasa.
345. One need not dedicate unto one's deities any other food than what
one takes oneself. In the Ramayana it has been said that Rama offered
unto the Pitris astringent fruits while he was in exile. The Pisachas
dedicate carrion unto their deities for they themselves subsist upon
carrion.
346. The first line of 13 and the last line of 14 are very terse: Kalasya
vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami
is na janami. The sense is that 'unurged by time, I cannot allow these to
take up my residence here.'
347. i.e., invite Brahmanas to feasts in which sesame should predominate.
348. In Bengal, to this day, those who can afford, particularly pious
ladies, establish shady resting places in the month of Vaisakha (the
hottest month of the year), by the side of the public roads, for
travellers, where good cool drinking water, a handfull of well-drenched
oats, and a little of raw sugar, are freely distributed. Such
institutions, on the old Benares Road and the Grand Trunk Road,
considerably refresh travellers. There are miles upon miles along these
roads where good water is not at all procurable.
349. What is meant by the giving of lamps is the placing of lighted lamps
in dark places which are the resorts of men, such as roads and ghats, etc.
350. Of equal name, because the word go means cow, earth, and speech.
351. No particular number is intended. What is meant is--innumerable.
352. The 'hence' in the last line has reference to what has been said
before on the subject of kine, and not to the first line of the verse.
353. Vitasokaih in the instrumental plural refers to Bhavanaih or some
such substantive understood. It may also be read as a nominative plural,
referring to Lokah.
354. Very probably what is said here is that only such kine are worthy of
being given away unto Brahmanas, and not lean animals.
355. Kine produce food not only by assisting at tillage of the soil, but
also by aiding in the performance of sacrifices. The ghee burnt in the
sacrificial fire sustains the under-deities, who pour rain and cause
crops to grow.
356. That heat is the originating principle of the growth of many things
was well understood by the Rishis.
357. The sense seems to be this: in doing all pious acts, one should
first take the aid of a preceptor, even if one be well-conversant with
the ordinances one has to follow. Without the selection of a preceptor in
the first place, there can be no pious act. In the matter, therefore, of
making gifts of kine according to the ordinances laid down, one should
seek the help of a preceptor as well as in the matter of every other act
of piety.
358. When consciousness of body is lost in Yoga or Samadhi, a temporary
Moksha or Emancipation succeeds. Men with cleansed minds behold at such
times those regions of supreme felicity to which the speaker refers. Such
felicity, of course, is the felicity of Brahma itself.
359. Govritti is imitating the cow in the matter of providing for the
morrow. Hence, one, who never thinks of the morrow and never stores
anything for future use, is meant.
360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.
Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration
of Etachcha.
361. Homyaheth prasute implies for a child born in consequence of a Homa.
The fact is, ascetics sometimes created children without the intervention
of women and by efficacy of the Homa alone. At such times should people
make gifts of kine unto such sires. The mention of Vala-samvriddhaye
afterwards implies the birth of children in the usual course.
362. Kshirapaih implies calves that are yet unweaned; that is, the cow
should be given at such a time when she is still yielding milk; when, in
fact, her calf has not learnt to eat or drink anything besides the milk
or its dam.
363. The correct reading of the second line is kshanene vipramuchya as in
the Bombay text, and not kshemena vipramuchyeran. The latter reading
yields almost no sense. The Burdwan translator, who has committed grave
blunders throughout the Anusasana, adheres to the incorrect reading, and
makes nonsense of the verse.
364. In verse 3, vikrayartham is followed, as the Commentator rightly
explains, by niyunkta or some such word. Vikrayartham hinsyat may mean
'killing for sale.' This, however should be pleonastic with reference to
what follows.
365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)
differs in this respect that the former involves positive acts of worship
along with the observance of, or abstention from, particular practices,
while the latter involves only such observance or abstention.
366. The orthodox belief is that all rituals are literally eternal. As
eternal, they existed before anybody declared them or set them down in
holy writ. The ritual in respect of gifts of kine sprang in this way,
i.e., in primeval time. It was only subsequently declared or set down in
holy writ.
367. In verse 5, if instead of the reading swah, swa be adopted, the
meaning would be knowing that he would have to die. A Rohini is a red
cow. The words Samanga and Vahula are Vedic terms applied to the cow. The
Sandh in vahuleti is arsha. The formula or Mantras that should be
uttered in actually giving away the kine occur in the scriptures.
368. The Commentator explains that gavadinam in the first line refers to
gopratindhinam. The second line is very terse. The sense is that at only
the eight step in the homeward journey of the recipient, all the merits
attaching to vicarious gift become his who gives an actual cow: what
need, therefore, be said of that merit when the recipient reaches home
and draws from the cow the means of worshipping his domestic fire,
entertaining his guests, etc?
369. Ashtami is the eighth day of the lunar fortnight. There must be two
Ashtamis in every lunar month. A particular Ashtami is known as the Kamya
or the Goshtha. On that day, kine are worshipped with sandalpaste,
vermilion, floral wreaths, etc.
370. Sikhi means a bull, so called from the hump it carries. The
construction is sikhi Vrishaiva etc,
371. A Kapila cow is one that gives a copious measure of milk whenever
she is milked, and is possessed of various other accomplishments and
virtues.
372. For without ghee, which is produced from milk, there can be no
sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.
373. The idea of uchcchishta, is peculiarly Hindu and cannot be rendered
into any other language. Everything that forms the remnant of meal after
one has left of eating, is uchcchishta. The calf sucks its dam. The
udders, however, are not washed before milking the dam, for the milk
coming out of them is not held to be impure remnant.
374. Swastayana is a ceremony of propitiation, productive of blessing and
destructive of misery of every kind.
375. The commentator explains that by a wet cowhide is meant a piece of
cowhide that has been dipped in water and thus purified. Upavisya is
understood after Charmani. The mention of bhumau implies the avoidance of
dishes or plates or cups of white brass or other allowable metals. Gavam
pushtim, I understand, means 'the prosperity in respect of kine.' i.e.,
the prosperity which kine confer.
376. The first line of verse 4 seems to be connected with verse 3. The
second line of 4 seems to stand by itself. By connecting the first line
of 4 with the second, the meaning will be--All mobile and immobile
creatures that will give us away etc. Immobile creatures making gifts of
kine would be utter nonsense.
377. Vallaki is the Indian lute. The Nupura is an ornament for the ankles.
378. Bhumidah is literally, a giver of land. King Saudasa, the
commentator explains, was known by the name of Bhumidah in consequence of
his liberality in the matter of giving away land unto the Brahmanas.
379. These are the several names by which kine are known. The first is
probably derived from kine bearing the plough and thus assisting the
tillage of the soil. The second implies beauty of form. The third is
derived from the cow being regarded as the origin of all things in the
universe: all things, therefore, are only so many forms of the cow.
Viswarupa implies the same thing. Matara implies mothers, kine being
regarded as the mothers of all.
380. Ghee is regarded so sacred because of its use in sacrifices. It is
with the aid of ghee that the deities have become what they are. Itself
sacred, it is also cleansing at the same time.
381. Sri is the goddess of Prosperity. The answer of Bhishma will explain
the question fully.
382. Devendreshu is evidently a misreading for Daitendreshu.
383. The commentator explains that hence, by making gifts of gold, one
comes to be regarded as making gifts of the entire universe.
384. i.e., into water, for water is identical with Agni.
385. This refers to the practice of making the sacrificial fire by
rubbing two sticks of Sami. It is a very inflammable wood and is used
hence in all sacred rites.
386. Hiranyaretas implies having gold for his vital seed.
387. Vasumati implies endued with wealth, so called because the seed of
Agni, identified with gold, is wealth of the highest kind and fell on the
Earth who from that time began to hold it.
388. Skanda is derived from Skanna or fallen out. Guha implies secret.
The secrecy of his birth in the wilderness led to the bestowal of this
name. He has many other names.
389. Jatarupa refers to the incident of its having assumed an excellent
form after its birth from Agni.
390. The commentator explains,--Pravrittipradhanam jangamamabhut.
391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because
Buddhi, like Light, discovers all things. Sattwa, again, being of the
nature of space, or rather being space itself, is of universal form; that
is, Sattwa is all-pervading.
392. Avasatmaka is explained by the commentator as bhranta.
393. These are different names of Brahman and Mahadeva.
394. The 'hence' here does not refer to what preceded immediately, but
has reference to what has been said of the identity of Agni with Brahman
and Rudra.
395. Pravartakam implies leading to Pravritti for righteous acts or
Chittasuddhi.
396. The commentator explains that the Pitris should be worshipped on the
day of the New moon, the deities should then be worshipped on the first
day of the lighted fortnight. Or, on any other day of the lighted
fortnight, the Pitri-sacrifice or Sraddha should be performed first; the
Deva-sacrifice or Ishti should then be performed.
397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e.,
subsequently performable (subsequent, i.e., to the worship of the gods).
There is a special ordinance, however, which lays down that the Sraddha
should be performed on the afternoon of the day of the new moon. The gods
should be adored on the first day of the lighted fortnight. Hence, owing
to this especial ordinance, the Sraddha must precede the worship of the
gods, and not succeed it.
398. Masha, is the Phascolus Roxburghii.
399. It is difficult to understand what is meant by Vadhrinasa here. It
means either a large bull, or a kind of bird, or a variety of the goat.
Probably the bull is intended.
400. Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as
identical with the common potherb called Shuka or the country sorrel
(Rumex visicarius, Linn). Some hold that it is something like the sorrel.
Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).
401. To this day the sanctity of Gaya is universally recognised by all
Hindus. Sraddhas are performed there under the banian called the Akshaya
or inexhaustible banian.
402. All religious acts are either nitya or kamya. The former imply acts
that are obligatory and by doing which no particular merit is acquired
but by not doing which sin is incurred. The latter imply those optional
acts which, if done, produce merit but which, if omitted, leads to no sin.
403. Literally, 'set in motion a body of kings,' i.e., become an
Overlord.
404. When Brahmanas are fed, they are made to sit in long lines. They
that are stained with vices are excluded from the line. Such exclusion
from the line is regarded as equal to complete outlawry.